XCVI. SERMONS BY THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD, LANCELOT ANDREW'S, late Lord Bishop of Winchester.  
Published by His MAJESTY'S special Command.  
ANCHORA SPEI   printer's or publisher's device 
LONDON, ❧ Printed by George Miller, for Richard Badger. MDCXXIX.   

TO HIS MOST SACRED MAJESTY CHARLES, By the grace of GOD, KING of Great Britain, France and Jreland, DEFENDER OF THE FAITH, etc.  
Most Gracious and Dread SOVEREIGN:  
WE here present to Your most Sacred Majesty, a book of Sermons. We need not tell whose they are, the Sermons are able to speak their Author. When the Author died, Your Majesty thought it not fit his sermons should dye with him. And though they could not live with all that elegancy which they had upon his tongue, yet You were graciously pleased to think a paper-life better than none. Upon this Your Majesty gave us a strict charge, that we should overlook the Papers (as well Sermons as other Tractates) of that Reverend and Worthy Prelate, and print all that we found perfect. There came to our hands a world of Sermon notes, but these came perfect. Had they not come perfect, we should not have ventured to add any limb unto them, lest mixing a pen fare inferior, we should have disfigured such complete bodies.  
Your Majesty's first care was for the Press, that the work might be public. Your second was for the work itself, that it might come forth worthy the Author; which could not be, if it came not forth as he left it. In pursuance of these two, we have brought the work to light, and we have done it with care and fidelity; for as the Sermons were preached, so are they published. When he preached them, they had the general approbation of the Court, and they made him famous for making them. Now they are printed, we hope they will have a● general liking of the Church, and enlarge and endear his name, to them that knew not him.  
We know there is a great prejudice attends the after printing of dead men's works. For the living may make the dead speak as they will, and as the dead would not speak, did they live. And many worthy Authors in all professions, have had such unsuitable pieces stitched to their former works, as make them speak contrary to themselves, and to their known judgement while they lived. As if they had seen some vision after death, to cross or recall their judgement in their life. We would be loath to suffer under the suspicion of this. And therefore in a full obedience to Your Majesty's Command as we have printed all that we could find perfect, and worthy his Name: so have we not added or detracted in the least, to alter or divert his sense. That so the work may not only be his, but as himself made it. And the honour Your Majesties that so carefully Commanded it: And the faithfulness ours in our obedience to Your Majesty, and our love to his memory.  
And now will Your Majesty graciously be pleased to give us leave, to commend this work to Your Protection, which would have needed none, had not Your Majesty commanded it to be public. For, public view is as great a search as many eyes can make. And many eyes can see what two cannot, be they never so good. And among many eyes, some will ever look asquint upon worth, and malign that which they cannot equal. And if ever any man's patience and temper could prevent this evil Eye, we hope his may: And yet, even whilst we hope the best, we humbly beg your Majesty's protection against the worst, 
Eph. 5.16.  because the day's are evil.  
We have but two things to present to Your Majesty. They are the Person to your memory; And this his work to your eye. For the person, we can add nothing to him. To name him, is enough to all that knew him; and to read him, will be enough to them that knew him not. And though Virtue have but ' its due, when 'tis commended, yet we conceive not how praise may make virtue better than it is, especially when ●he person in whom it was, is dead to all encouragement or comfort by it. And yet though virtue cannot thus be bettered, 
Pate●c. Lib. 2. Hist.  it may be righted thus. For, Vivorum ut magna admiratio, ita censura difficilis. 'tis easy to admire the living, and we do it, but 'tis hard to censure them any way. Both because there will be no preferring one before another without offence. And because, as we know not what may come upon them before death, so the censure may be so good, as they will never deserve; or so bad, as though they do deserve, they will not bear. 'twas Bibulus-his case. The admiration of men had carried him up to heaven, 
Cice●●. ad A●tic. Ep. 19 Bibulus hominum admiratione in Coelo est, nec quare scio.  no lower place would serve him. Yet when it came to a wiseman's censure, he professed, he knew no ground for that admiration, and less worth in him for such a height. But when men have paid all their rights of nature to death, and are gone into their silence; then where admiration ceaseth, censure begins. Now if the censure be heavy (as it is too oft upon the best) yet than it should be sparing for humanitie's sake. For that humanity, which forbids the rifling of a grave; bids forbear him that is shut up in it, and cannot answer. But if the censure be good, you may be bold with the grave: And you cannot praise any so safely as the dead; for you cannot humour them into danger, nor melt away yourself into flattery.  
The Person therefore, whose works these are, was from his youth, a man of extraordinary worth and note. A man, as if he had been made up of Learning and Virtue. Both of them so eminent in him, as 'tis hard to judge, which had precedency and greater interest. His Virtue, (which we must still judge the more worthy in any man) was comparable to that which was wont to be found in the Primitive Bishops of the Church. And had He lived among those ancient Fathers, his Virtue would have shined, even amongst those virtuous men. And for his Learning, that was as well, if not better known abroad, then respected at home. And take him in his Latitude, we which knew him well, knew not any kind of Learning to which he was a stranger; but in his profession admirable. None stronger than he, where he wrestled with an Adversary. And that Bellarmine felt, who was as well able to shift for himself, as any that stood for the Roman party. None more exact, more judicious than he, where he was to instruct and inform others. And that, as they knew, which often heard him preach, so they may learn, which will read this which he hath left behind him. And yet this fullness of his Material Learning, left room enough in the temper of his brain, for almost all Languages learned and modern to seat themselves. So that his Learning had all the helps Language could afford; and his Languages learning enough for the best of them to express. His judgement, in the mean time, so commanding over both, as that neither of them was suffered idly, or curiously to start from, or fall short of, their intended scope. So that we may better say of him, 
Paterc. Hist. lib. 2.  than 'twas sometimes said of Claudius Drusus; He was of as many, and as great virtues, as mortal nature could receive, or industry make perfect. And since we are both taught, and see it by experience, that wise men also dye, 
Psal. 49.10.  and perish together as well as the ignorant and foolish, and though they leave their riches, yet cannot dispose their wisdom to others: 'tis fit we should be conversant in the writings of wise and religious men, that we may in part learn that in their works, which the dying Authors had not power to bequeath unto us.  
These works then coming from so Grave, Learned, and Religious an Author, have but two things to do in their publishing to the world. The one is, to teach the world, what a treasure they have of them. And the other, to tell this Church, what a jewel she lost, when she lost their Author. The work is a Body of Sermons. To them he had been most bred, and in them he most excelled. And he was not a greater Preacher in his age, than he was both great and frequent, in his younger and stronger time. As for the body of the work itself, were it not that we like not to disparage any man's endeavours by comparing, we would say, the Christian world hath not many such Bodies of Sermons, as we here present, under Your Majesty's favour, to the view, and use of this Church. And if another Nation had them, they would as highly value them.  
And here we humbly beg leave to tell Your Majesty, that these Sermons are in this, like their Author, mixed of Religion and wisdom. I● is an excellent thing for a man to speak wisely, and eloquently, both at once: but where these perfections meet not, there saith Saint Augustine, Dicat sapienter, quod non potest eloquenter. Let the Preacher (of all men) speak that wisely, which he cannot utter eloquently. And if Saint Augustine in his time found that fit, out of all doubt 'tis necessary now, that men of our profession, set themselves to preach with more wisdom, than eloquence. With Christian and religious Wisdom; 
D● doct. Christ. 4. Chap. 28.  which alone knows how to preserve truth and peace together. For as all other Churches in the world, are most happy when these meet; so is this too. But too many among the people, choose rather to have their humour fed, than their souls edified. And carry partial ears even to the house of that God, who is no accepter of persons. To settle therefore the peace of the one, and to abate the humour of the other, nothing certainly under God, 
Act. 10.34.  would be of greater efficacy, then Conciones sapientes, wise, and discreet Sermons, which yet may be as zealous and devout as any other. For he that is zealous according to knowledge, is not less zealous for his knowledge sake. And true wisdom, which is not true if it be not Christian, carries no water about it to quench zeal, but only to sprinkle it, that it may burn within compass, and not fire that house which it intended but to warm.  
We have neither purpose, nor Commission to step aside here, and complain of the Times. All times have somewhat amiss in them, else Preachers should have the less work. And if these times have more than many others, which our Forefathers have seen, we must needs be sorry there is so much work for Preachers: and more, if they which live by the Gospel of peace, should make any. For after the building up of the Faith of Christ, their chief work should be, to beat down those strong Holds, which any sins have built up in the hearts of men, to pollute or defame Christianity. And true Preachers indeed are, as Saint Hierome speaks, 
in Thren. 1.  Maxillae Ecclesiae, the jawbones of the Church, which by preaching, beat down the carnal life of man. Now all hatred, contention, va●iance, all sedition and disobedience to Lawful Authority is (as 'tis reckoned by the Apostle) among the works of the flesh. And therefore since all Preachers are the jaws of the Church, and the sins of the people are, 
Gal. 5.10.  as it were, to be ground inter Maxillas, between these jaws, before the People themselves can be made fit to nourish the Church, or the Church them: How can this be done, especially done as it ought, if the jaws be weak or fallen, and cannot do their office?  
But our hope is that God will so bless Your Majesty in Your government, Your people in their loyalty, the Preachers in their wisdom added to zeal and diligence; that the hearts and hands of all sorts of men, shall be joined together to preserve God's worship in truth, Your majesty's throne in honour, the Church in religious devotion, and all Your People in obedience and union, the only means to make both Your Majesty, and Your People happy in this life, and blessed in that which is to come. And we humbly desire men of all sorts to think seriously of this; that if the Public suffer either in Church or State, no man's private pleasure, or profit can stand firm unto him. No man's. And Cicero had reason enough to laugh at the folly of those men, Quiamissâ Repub: 
Lib. 1. Ep. 15  Piscinas suas fore salvas sperare videntur, which in his time seemed to conceive such a windy hope, that their fishponds and places of pleasure, should be safe, when the Commonwealth was lost.  
These Sermons when they were preached, gave great contentment to the religious, and judicious ears of Your Royal Father, of ever blessed memory, the most able Prince that ever this Kingdom had, to judge of Church-work. And therefore we hope that the printing of them, shall be as acceptable to your Majesty, as the preaching of them was both to yourself and him. We conceive, if your liking had not continued to them, Your Majesty would not have commanded us the printing of them. And we assure ourselves, since the Lines are the same, the Press which hath made them legible, hath made no blot upon your gracious favours. We have been only Servants, as we are many ways bound to be, to Your majesty's Command, in making them ready for the Press, but Authors of nothing in them. And we hearty pray, that the publishing of them, may be Honour to Your Majesty; Good to the Church; and means of Comfort and salvation, to them which read them. And in these, and all other prayers for Your Majesty's long life, and happy Government, we humbly beseech You to conceive of us, as we are, and shall ever be  
Your majesty's most loyal, and humbly devoted Subjects and Servants: GVIL. LONDON. IO. aliens.   

A Table of the Contents.  

Sermons of the Nativity, preached upon Christmasseday.  

I. HEb. 2.16. He in no wise took the Angels: But, the Seed of Abraham He took. p. 1.  
II. Esai. 9.6. Unto us a Child is borne, and unto us a Son is given, etc. pag. 10.  
III. 1. Tim. 3.16. Without controversy great is the Mystery of Godliness, which is, God is manifested in the flesh, etc. p. 17.  
IV. Gal. 3. v. 4.5. When the fullness of time was come, God sent His Son, etc. p. 23.  
V Luk. 2. ver. 10.11. The Angel said unto them; Be not afraid, for behold I bring you good tidings etc. That there is borne unto you this day, a Saviour, etc. p. 33.  
VI joh. 1.14. And the Word was made flesh, and dwelled among us, etc. p. 44.  
VII. Heb. 1. v. 1.2.3. At sundry times, and in divers manners, God spoke in the old time, etc. In these last days, He hath spoken by His Son, etc. p. 53.  
VIII. joh. 8.56. Your father Abraham rejoiced to see my day, etc. p. 62.  
IX. Esai. 8.14. Behold a Virgin shall conceive, etc. and she shall call His name Immanuel. p. 72.  
X. Mic. 5.2. And thou Bethlehem Ephrata, etc. out of thee shall He come forth, etc. p. 83.  
XI. Psal. 85. v. 10.11. Mercy and truth shall meet, etc. Truth shall bud out of the earth, etc. p. 96.  
XII. Luk. 2. v. 12.13. And this shall be a sign unto you: you shall find the Child swaddled, etc. p. 108.  
XIII. Luk. 2.14. Glory be to God in the high heavens, and peace upon earth, etc. p 119.  
XIV. Matt. 2. v. 1.2. When jesus was borne, etc. Behold there came Wise men, etc. p. 129.  
XV. Matt. 2.2. Saying, Where is the King of the jews, &c For we have seen His Star, etc. p. 139  
XVI. Ephes. 1.10. That in the dispensation of the fullness of the times, He might gather together into one all things, etc. in Christ. p. 148.  
XVII. Psal. 2.7. I will preach the Law, whereof the Lord said to me; Thou art my Son, this day have I begotten thee. p. 159.    

Sermons of Repentance and Fasting, preached upon Ash-wednesday.  

I. Psal. 78.34. When He slew them, than they sought Him, etc. p. 173.  
II. Deut. 23.9. When thou goest out with the Host against thine enemies, keep thee then from all wickedness. p. 183.  
III. jer. 8. v. 4.5.6.7. Thus saith the Lord, shall they fall and not rise? etc. p. 193.  
iv joel. 2. v. 12.13. Turn you unto me with all your heart, and with fasting, etc. p. 203.  
V Matt. 6.16. When you fast. p. 214.  
VI Ibid. Look not sour, as the Hypocrites, etc. p. 227.  
VII. Matt. 3.8. Bring forth therefore fruits worthy repentance. p. 238.  
VIII. Ibid. p. 249.    

Sermons preached in Lent.  

I. Psal. 75.3. The earth and all the inhabitants thereof are dissolved, etc. p. 263.  
II. Psal. 77.20. Thou didst lead thy people like sheep, etc. p. 273.  
III. Mar. 14. v. 4.5.6. Therefore some disdeigned, etc. and said: To what end is this waist of ointment? etc. p. 285.  
IV. Luk. 17.32. Remember Lot's Wife. p. 299.  
V Luk. 16.25. Son remember, that thou in thy life time, receivedst thy pleasures, etc. p. 309.  
VI 2. Cor. 12.15. And I will gladly bestow, and be bestowed for your souls, etc. p. 321.    

Sermons of the Passion, preached upon Good friday.  

I. Zach. 12.10. They shall look upon Me, whom they have pierced. p. 333.  
II. Lam. 1.12. Have ye no regard, etc. p. 349.  
III. Heb. 12.2. Looking unto jesus, the Author and Finisher of our faith, etc. p. 365.    

Sermons of the Resurrection, preached upon Easter day.  

I. Rom. 6. v. 9.10.11. Knowing, that Christ, being raised from the dead, dieth no more, etc. p. 383.  
II. 1. Cor. 15.20. But now is Christ risen from the dead, and was made the first fruits of them that sleep. p. 394.  
III. Mar. 16. v. 1, to the 8. And when the Sabbath day was past, Marry Magdalen, and Marie the mother of james, and Salome brought sweet ointments, that they might come and embalm Him, etc. p. 403.  
IV. joh. 20.19. The same day then at night, etc. came jesus and stood in the midst and said, Peace be unto you. p. 414.  
V job. 19.23. to the 28. Oh that my words were now written, etc. For I am sure that my Redeemer liveth, etc. p. 423.  
VI 1. Cor. 5. v. 7.8. Christ our Passover is sacrificed for us, Therefore let us keep the Feast. p. 44●  
VII. Psal. 118.22. The Stone which the build refused, etc. p. 43●  
VIII. Col. 3. v. 1.2. If ye be risen with Christ, seek the things which are above, etc. p. 459.  
IX. Phil. 2. v. 8.9.10.11. He humbled himself, etc. For this cause God hath exalted him, etc. That at the name of JESUS, every knee should bow, etc. p. 469  
X. joh. 2.19. Dissolve this Temple, and within three days I will raise it. p. 481.  
XI. 1. Pet. 1. v. 3.4. Blessed be God, etc. which hath begotten us again to a lively hope by the resurrection of jesus Christ, etc. p. 493.  
XII. Matt. 12. v. 39 40. As jonas was three days and three nights in the whales belly, So shall the Son of man be, etc. p. 50●.  
XIII. 1. Cor. 11.16. If any man seem contentious, we have no such custom, etc. p. 517.  
XIV. joh. 20.11. to the 17. But Marie stood by the Sepulchre weeping, etc. p. 531.  
XV. joh. 20.17. Touch me not. p. 543.  
XVI. Ibid. Go to my brethren and say to them, I ascend to my father and your Father, etc. p. 553.  
XVII. Esai. 63. v. 1.2.3. Who is this that cometh from Edom? etc. I have trodden the winepress alone. etc. p. 566.  
XVIII. Heb. 13 v. 20.21. The God of peace, that brought again from the dead our Lord jesus Christ etc. Make you perfect, etc. p. 577.    

Sermons of the Sending of the Holy Ghost, preached upon Whit-sunday.  

I. Act. 2. v. 1.2.3. When the Day of Pentecost was come, etc. p. 595.  
II. Act. 2.4. And they were all filled with the Holy Ghost, and began to speak, etc. p. 608.  
III. joh. 14. v. 15.16. I will pray the Father, and He shall give you another Comforter, etc. p. 617.  
IV. joh. 16.7. It is expedient for you that I go away: For, I go not away, the Comforter will not come, etc. p. 628.  
V Act. 19 v. 1.2.3. Paul came to Ephesus and found there certain Disciples, And he said, etc. Have you received the Holy Ghost? etc. p. 638.  
VI Ephes. 4.30. And grieve not the Holy Spirit of God, etc. p. 650.  
VII. Psal. 68.18. Thou art gone up on high, Thou hast led captivity captive, etc. p. 662.  
VIII. Luk. 3. v. 21.22. Now it came to pass, when all the people were baptised, and that jesus also was baptised and did pray, the heaven was opened, And the H. Ghost came down upon him in a bodily shape like a Dove, etc. p. 674.  
IX. joh 20.22. He breathed on them, and said, Receive the Holy Ghost. p. 686.  
X. Luk. 4.18.19 The Spirit of the Lord is upon me, because He hath anointed me, that I should preach, etc. p. 698.  
XI. Act. 2. v. 17. to the 22. But this is that which was spoken by the prophet joel: And it shall be in the last days (saith God) I will pour out of my Spirit upon all flesh, etc. p. 710.  
XII. Act. 10. v. 34.35. Then Peter opened his mouth and said, Of a truth I perceive, that God is no accepter of persons, etc. p. 723.  
XIII. 1. joh. 5.6. This is that jesus Christ that came by water and blood, etc. And it is the Spirit that beareth witness, etc. p. 755.  
XIV. jam. 1. v. 16.17. Every good thing and every perfect Gift is from above, etc. p. 745.  
XV. 1. Cor. 12. v. 4.5.6.7. Now there are diversities of gifts, but the same spirit, etc. p. 755.    

Sermons preached upon the V of August.  

I. 2. Sam. 18.32. And Cushi answered, The enemies of my Lord the King, &c be as that young man is. p. 773.  
II. 1. Sam. 16. v. 8.9. Then said Abisai to David: God hath closed thine enemy into thine hand this day, etc. p. 784.  
III. 1. Chr. 16.22. Touch not mine Anointed p. 795  
IU. Psal. 89 v. 20.21.22.23. I have found David my servant, etc. p 815.  
V Ps. 21. v. 1. to the 4. The King shall rejoice in thy strength, o Lord, etc. p. 830.  
VI Esth. 2. v. 21.22. In those days, when Mardochei sat in the King's gate, two of the King's Eunuches (Bigthan and Teresh) were wroth, etc. p. 844.  
VII. 1. Sam. 24. v. 5.6.7.8. And the men of David said unto him: See, the day is come whereof the Lord said unto thee, etc. p. 859.  
VIII. Gen. 49. v. 5.6.7. Simeon and Levi brethren in evil, etc. p. 870.    

Sermons preached upon the V of November.  

I. Psal. 18. v. 23.24. This is the Lords doing, etc. This is the day which the Lord hath made, etc. p. 889.  
II. Psal. 126. v. 1.2.3.4. When the Lord brought again the captivity of Zion, we were like them that dream, etc. p. 901.  
III. Luk 9 v. 54.55.56. And when his Disciples james and john saw it, they said; Lord, wilt thou that we command that fire come down, etc. p. 911  
IU. Lament. 3.22. It is the Lords mercies that we are not consumed, etc. p. 923.  
V Prov. 8.15. By me King's reign. p. 933.  
VI Prov. 24. v. 21.22.23. My Son, fear thou the Lord and the King, and meddle not with them that are given to change. p. 945.  
VII. Psal. 145.9. His mercies are over all his works. p. 959.  
VIII. Esai. 37.3. The children are come to the birth, & there is not strength to bring forth. p. 971.  
IX. Luk. 1. v. 74.75. That we being delivered etc. might serve him without fear etc. p. 983.  
X. Esth 9.31. To confirm those dai●s of Purim, according to their seasons, etc. p. 997.    

Sermons upon several occasions.  

I. At the Spital. 1. Tim 6. v. 17.18.19. Charge them that are rich, etc. p. 1.  
II. Of the worshipping of imaginations, upon the II. Commandment. p. 25.  
III. jer. 4.2. Thou shalt swear, The Lord liveth, in truth, in judgement, & in righteousness. p. 34.  
IV. joh. 20.23. Whose-soever sins ye remit, they are remitted, etc. p. 49.  
V jer. 23.6. This is the Name, whereby they shall call upon him, The Lord our righteousness. p. 67.  
VI Matt. 22.21. Give to Caesar, the things which are Caesar's. p. 87.  
VII. Num. 10. V 1.2. Of the right of calling Assemblies. p. 99  
VIII. On the Coronation day. judges 17.6. In those days, there was no King in Israel, etc. p. 115.  
IX. jam. 1.22. And be ye doers of the Word, and not hearers only, etc. p. 129.  
X. At the opening of the Parliament. Psal. 82.1. God standeth in the Congregation of Princes, etc. p. 143.  
XI. Psal. 106. v. 29.30. Thus they provoked him to anger &c and the Plague was great among them, etc. p. 159.   
A Sermon preached at the Funeral of Lancelot late Bishop of Winchester, by the Bishop of Elie.    

SERMONS OF The Nativity, PREACHED UPON Christmas Day.  

Academiae Cantabrigiensis Liber    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on Tuesday, the XXV. of December, A.D. MDCU. being CHRISTMAS day.  HEBR. CHAP. II. VER. XVI. 
For, He in no wise took the Angels: But, the Seed of ABRAHAM He took.  
AND, even because, this day, He took not the Angel's Nature upon Him, but took our Nature, in the seed of Abraham: therefore hold we this Day, as a high Feast: therefore meet we thus, every year, in a holy Assembly; even, for a solemn memorial, that He hath, as this day, bestowed upon us a dignity, which upon the Angels, He bestowed not. That He (as in the Chapter before, the Apostle setteth him forth) that is the brightness of His Father's glory, 
Heb. 1. ●.  the very Character of his substance, the Heir of all things, by whom He made the world: He, when both needed it, (His taking upon him their nature:) and both stood before him, Men and Angels: the Angels He took not, but Men he took; was made man, was not made an Angel: that is, did more for them, than he did for the Angels of Heaven.  
Elsewhere the Apostle doth deliver this very point positively; (and that) not without some vehemency: Without all question, Great is the mystery of Godliness, God is manifested in the flesh. 
1. Tim 3.16.  Which is in effect, the fame, that is here said; but that, here it is delivered by way of comparison. For, this speech is evidently a comparison. If he had thus set it down: Our nature He took; that had been positive. But, setting it down thus; Ours He took, the Angels He took not, it is (certainly) comparative.  
1. Now, the Masters of speech tell us, that there is power in the Positive, if it be given forth, with an earnest asseveration. But nothing to that, that is in the Comparative. It is nothing so full, to say; I will never forget you: as, thus to say it: Can a mother forget the child of her own womb? 
Esa. 49.15.  well, if she can, yet will not I forget you. Nothing so forcible, to say thus; I will hold my word with you: 
Luk. 19.17.  as thus, Heaven and earth shall pass, but my word shall not pass. The Comparative expressing is (without all question) more significant: And this here is such. Theirs, the Angels, nusquam, at no hand He took: but, ours he did.  
2. Now, the comparison is, as is the thing in nature, whereunto it is made: If the thing be ordinary, the comparison is according: But, then is it full of force, when it is, with no mean or base thing, but with the chief, and choice of all the Creatures; as, here, it is: even with the Angels themselves. For then, it is at the highest. 1. That of Elihu, in job: That God teacheth us more than the beasts, 
job. 35 11.  and giveth us more understanding than the fowls of the air; (that is) that God hath been more gracious to us, then to them, being made of the same mould that we are; that (yet) He hath given us a privilege, above them; this, is much: 2. That of the Psalmist: 
Ps. 147.20.  He hath not dealt so with every nation; nay, not with any other nation, in giving us the knowledge of his heavenly truth and laws; Even, that we have a prerogative, if we be compared with the rest of mankind: (More than the beasts; much: more than all men beside, much more:) 3. But this here, Nusquam Angelos, etc. that he hath given us a praeeminence above the Angels themselves; granted us that, that he hath not granted the Angels; that, is a Comparison at the very highest, and further we cannot go.  
3. One degree yet more: And that is this. As, in comparisons making, it skilleth much, the excellency of the thing, wherewithal it is compared, so doth it too, the manner, how the comparison is made, the pitch that is taken in it. It is one thing, to make it in tanto; another, in toto. One thing, when it is in degrees; (that more, this less: this not so much as that, yet that, somewhat though:) Another, when one is, the other is not at all. So is it here: Assumpsit; non assumpsit: Us He did take; The Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in any wise; not, in a less, or a lower degree than us: but them, not at all. So, it is with the highest, and at the highest. So much is said here; and more cannot be said.  
The only exception that may be made to these comparisons, is; that, (most-what,) they be odious: it breedeth a kind of disdain in the higher, to be matched with the lower; Especially, to be over-matched with him. We need not fear it, here. The blessed spirits, (the Angels) will take no offence at it; 
Gen 28.17.  they will not remove jacobs' ladder for all this; or descend to us, or ascend for us, 
joh 1.51.  ever a whit the flower, because He is become the Son of man. There is not, in them, that envious mind, that was, in the elder brother, in the Gospel, when the younger was received to grace after his riotous course. 
Luk. 15.28.   

1. Tim. 3.16.  When the Apostle tells us of the great mystery, that God was manifested in the flesh; immediately after, he tells, that He was seen of the Angels: And (lest we might think, they saw it, 
1. Pet. 1.12.  as we do many things here, which we would not see) Saint Peter tells us, that desiderant prospicere; that, with desire, and delight, they saw it; and cannot be satisfied with the sight of it, it pleaseth them so well. And, even this day, the day that it was done, and Angel was the first, 
Luk. 2.10.  that came to bring news of it, to the shepherds; and he no sooner had delivered his message, 
14.  but presently there was with him a whole Quire of Angels, singing and joying, and making melody, for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this goodwill of God towards men. So that, without dread of any disdain or exception, on the Angel's parts, we may proceed in our Text.  

The Division  Wherein, first of the parties compared: Angels, and Men,  
2. Then, ¹ of that, wherein they are compared, (assumption, or apprehension;) in the word taking: ² And, not every taking, but apprehensio seminis, taking on Him the seed.  
3. Lastly, of this term [abraham's seed:] the choice of that word, or term, to express mankind by, thus taken on by Him. That he saith not: But men He took: or, But, the seed of Adam; or, the seed of the woman He took: But, the seed of Abraham He took.  

1. OF the parties compared; Angels, and Men. These two we must first compare, 
I. The Parties compared. Men, with Angels.  that we may the more clearly see the greatness of the grace and benefit, this day, vouchsafed us. No long process will need, to lay before you, how far inferior our Nature is, to that of the Angels: It is a comparison without comparison. It is too apparent, if we be laid together, or weighed together, we shall be found minus habentes, far too light. They are, in express terms, said, (both, in the Old, and in the New Testament) to excel us in power: 
Psal. 103 20. 2. Pet. 2.11.  And, as in power, so in all the rest. This one thing may suffice; to show the odds: That our Nature; that we, when we are at our very highest perfection, (it is even thus expressed, that) we come near, or are therein like to, or as an Angel. Perfect beauty, in Saint Stephen: They saw his face, as the face of an Angel. Perfect wisdom, in David: 
Act 6.15. 2. Sam. 14. 2●.  My Lord the King is wise, as an Angel of God. Perfect eloquence, in Saint Paul: 
1. Cor. 13.1.  Though I spoke with the tongues of men, nay of Angels. All our excellency, our highest and most perfect estate, is but to be, as they: therefore, they above us far.  
But, to come nearer: what are Angels? Surely, they are spirits; Glorious spirits; Heavenly spirits; Immortal spirits. For their Nature or substance, Spirits: For their Quality, 
Heb. 1.14. Heb. 9.5. Mat. 24.36. Luk. 20.36.  or property, Glorious: For their Place, or abode, Heavenly: For their Durance, or continuance; Immortal.  
And, what is the seed of Abraham, but, as Abraham himself is? And, what is Abraham? Let him answer himself; I am dust and ashes. What is the seed of Abraham? Let one answer, 
Gen. 18.27.  in the persons of all the rest; Dicens putredini, etc. saying to rottenness, 
job 17.14.  thou art my mother and to the worms, ye are my brethren. 1. They are spirits; Now, what are we, what is the seed of Abraham? Flesh. And what is the very harvest of this seed of flesh? what, but corruption, and rottenness, and worms: There is the substance of our bodies. 
Gal. 6.8.   
2. They, glorious spirits: We, vile bodies (bear with it, it is the Holy Ghosts own term; Who shall change our vile bodies.) And not only base and vile, but filthy and unclean: 
Phil. 3.21. job 14.4.  ex immundo conceptum semine, conceived of unclean seed: There is the metal. And, the mould is no better: the womb, wherein we wear conceived vile, base, filthy, and unclean. There, 
Ps. 51.6.  is our quality.  
3. They, heavenly Spirits, Angels of heaven: that is, their place of abode is in heaven above. Ours is here below, in the dust; inter pulices, & culices, tineas, araneas, & vermes; Our place is here among fleas and flies, moths and spiders, and crawling worms. There, is our place of dwelling.  
4. They, immortal spirits; that is their durance. Our time is proclaimed in the Prophet: Flesh, All flesh, is grass, and the glory of it, as the flower of the field; (From April, to june. 
Esa. 40.6. ) The scithe cometh; nay, the wind but bloweth, and, we are gone. Withering sooner than the grass, which is short: Nay, fading sooner, than the flower of the grass, which is much shorter: 
job 4.19.  Nay (saith job) rubbed in pieces more easily, than any moth.  
This we are, to them, if you lay us together. And, if you weigh us upon the balance, 
Men, by themselves. Psal. 62.11. Psal. 144.14.  we are altogether lighter than vanity itself: There is our weight. And, if you value us; Man is but a thing of nought: There is our worth. Hoc est omnis homo; This is Abraham, and this is Abraham's seed: And who would stand to compare these with Angels? Verily, there is no comparison; They are, incomparably, far better than the best of us.  
Now then: this is the rule of reason, the guide of all choice, Evermore to take the better and leave the worse. Thus would man do; Haec est lex hominis. Here then cometh the matter of admiration: Notwithstanding these things stand thus, between the Angels and Abraham's seed: (They, Spirit's, glorious, heavenly, immortal;) yet took He not them; yet, in no wise, took He them; But the seed of Abraham. The seed of Abraham, with their bodies, vile bodies, earthly bodies of clay, bodies of mortality, corruption, and death: These He took, these He took for all that. Angels, and not men; So, in reason, it should be: Men, and not Angels; So it is: And, that granted to us, that denied to them. Granted to us, so base; that denied them, so glorious. Denied, and strongly denied; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Not, not in any wise, not at any hand, to them. They, every way, in every thing else, above, and before us; in this, beneath and behind us. And we (unworthy, wretched men that we are,) above and before the Angels, the Cherubin, the Seraphim, and all the Principalities, and Thrones, in this dignity. This being beyond the rules and reach of all reason, is surely matter of astonishment: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (saith S. chrysostom,) this, it casteth me into an ecstasy, and maketh me to imagine, of our Nature, some great matter, 
1. Sam. 3.18.  I cannot well express, what. Thus it is. It is the Lord, let him do what seemeth good in his own eyes.  

II. Wherein they are compared.  And, with this, I pass over to the second point. This little is enough, to show, what odds between the Parties here matched. It will much better appear (this) when we shall weigh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, wherein they are matched. Wherein, two degrees we observed: 1. Apprehendit, and 2. apprehendit Semen.  

I. In apprehendit, he took.  1. Of apprehendit, first. Many words were more obvious, and offered themselves to the Apostle (no doubt,) Suscepit, or Assumpsit, or other such like: This word was sought for (certainly,) and made choice of (saith the Greek Scholiast: And he can best tell us, It is no common word, 
O●cumen. in locum.  And tell us also, what it weigheth:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This word supposeth a flight of the one party, and a pursuit of the other: A pursuit, eager, and so long, till he overtake; and when he hath overtaken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprehendens, laying fast hold, and seizing surely on him. So, two things it supposeth; ¹ a flight of the one, and ² a hot pursuit of the other.  
It may well suppose a flight. For, of the 
* Ind v. 6. Gen. 3.8.  Angels there were that fled, that kept not there original, but forsook and fell away from there first estate. And Man fell, and fled too; and hide himself in the thick trees, from the presence of God. And this is the first issue. Upon the Angel's flight, he stirred not; sat still; never vouchsafed to follow them: Let them go, whither they would; as if they had not been worth the while. Nay, He never assumed aught, by way of promise, for them: No promise, in the Old, to be borne and to suffer; No Gospel, in the New Testament, neither was borne nor suffered, for them.  
But, when Man fell, He did all. Made after him presently, with Vbi●s: sought to reclaim him, What have you done? Why have you done so? Protested enmity, to him, that had drawn him thus away: 
Gen. 3.9.  Made his assumpsit of the Woman's seed.  
And (which is more,) when that would not serve, sent after him still, by the hand of his Prophets, to solicit his return.  
And (which is yet more,) when that would not serve neither; went after him (Himself) in person: left his ninety and nine in the fold, and got him after the lost sheep: Never left, till he found him, 
Luk. 15.5.  laid him on His own shoulders, and brought him home again.  
It was much, even but to look after us; to respect us, so far, who were not worth the cast of His eye: Much, to call us back, or vouchsafe us an Vbies.  
But more, when we came not for all that, to send after us. For, if He had but only been content, to give us leave, to come to Him again; but given us leave, to lay hold on Him, to touch but the hem of His garment; (Himself sitting still, and never calling to us, nor sending after us;) it had been favour enough: far above that we were worth. But, not only to send by others, 
Psal. 40 7.  but to come Himself after us; to say, Corpus apta mihi, Ecce venio; Get me a body, I will myself after him: this, was exceeding much. That we fled, and He followed us flying.  
But yet, this is not all; This, is but to follow. He not only followed, but did it so, with such eagerness, with such earnestness, as, that is worthy a second consideration. To follow, is somewhat; yet, that may be done faintly, and a far of: But, to follow through thick and thinn; to follow hard, and not to give over; never to give over, till he overtake: that, is it.  
And, He gave not over His pursuit, though it were long and laborious, and He full weary; though it cast Him into a sweat, a sweat of blood. Angelis suis non pepercit (saith S. Peter, 
2. Pet. 2.4. ) The Angels offending, He spared not them: Man offending, He spared Him, and to spare Him (saith S. Paul,) He spared not His own Son: Nor His own son spared not Himself; but followed his pursuit, through danger, distress, yea, through death itself. Followed, and so followed, as nothing made Him leave following, till He overtook.  
And, when He had overtaken (for those two are but presupposed, the more kindly to bring in the word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) When (I say) he had overtaken them, cometh in fitly and properly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is not every taking; not suscipere, or assumere: But, manum injicere, arripere, apprehendere; to seize upon it with great vehemency, to lay hold on it with both hands, as upon a thing, we are glad we have got, and will be loath to let go again. We know, assumpsit, and apprehendit, both, take; but, apprehendit, with fare more fervour and zeal, than the other. Assumpsit, any common ordinary thing; apprehendit, a thing of price, which we hold dear, and much esteem of.  
Now, to the former comparison, of what they, and what we, (but specially, what we,) add this threefold consideration. 1. That He denied it the Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: denied it peremptorily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Neither looked, nor called, nor sent, nor went after them: Neither took hold of them, nor suffered them to take hold of Him, or any promise from Him: Denied it them, & denied it them thus. 2. But, granted it us; and granted it, how? That He followed us first; and that, with pain: And seized on us, after; and that with great desire: We flying, and not worth the following: and lying, and not worth the taking up. ¹ That he gave not leave for us to come to Him: or, sat still, and suffered us to return, and take hold: (yet, this He did.) ² That He did not look after us, nor call after us, nor send after us only: (yet, all this He did, too.) ³ But, Himself rose out of his place; and came after us; and with hand and foot, made after us: Followed us, with his feet; and seized on us, with his hands; and that, per viam, non assumptionis, sed apprehensionis, (the manner, more than the thing itself.) All these, if we lay together, and, when we have done, weigh them well, it is able to work with us. Surely, it must needs demonstrate to us, the care, the love, the affection, He had to us, we know no cause why; being but (as Abraham was) dust, and (as Abraham's seed (jacob) saith, 
Gen. 18.25.32.10.  less; and not worthy of any one of these: No, not, of the meanest of his mercies. Especially, when the same thing so graciously granted us, was denied to no less persons, than the Angels, far more worthy than we. Sure, He would not have done it for us, and not for them; if He had not esteemed of us, made more account of us, then of them.  
And yet, behold a far greater than all these: Which is, apprehendit semen. He took not the person, but he took the seed, (that is) the nature of man. Many there be, 
In Apprehendit Semen.  that can be content to take upon them the persons, and to represent them, whose natures, nothing could hire them once to take upon them. But, the seed is the Nature; yea (as the Philosopher saith) naturae intimum, the very internal essence of nature is the seed. The Apostle showeth, what his meaning is, of this taking the seed, when (the verse next afore, save one) he saith, that forasmuch as the children were partakers of flesh and blood, He also would take part with them, 
Ver. 14.  by taking the same. To take the flesh and blood, He must needs take the seed: for, from the seed, the fl●sh and blood doth proceed: which is nothing else but the blessed apprehension of our nature, by this days Nativity. Whereby, He, and we, become not only one flesh, (as man and wife do, by conjugal union:) but, even one blood too, (as brethren, by natural union: 
Ephes. 5.28.29. ) Per omnia similis (saith the Apostle, in the next verse after again) sinne only set aside: Alike and suitable to us in all things; flesh, and blood, and nature and all. So taking the seed of Abraham, as that he became (himself) the seed of Abraham: So was, and so is truly termed, 
Verse 17.  in the Scriptures. Which is it, that doth consummate, and knit up all this point, and is the head of al. For, in all other apprehensions, we may let go, and lay down, when we will; but, this, this taking on the seed, the nature of man, can never be put of. It is an assumption, without a deposition. One we are, He and we, and so we must be; One, as this day, so for ever.  
And, emergent, or issuing from this, are all those other apprehending, or seizures of the persons of men, (by which, God layeth hold on them, and bringeth them back from error to truth, and from sin to grace,) that have been, from the beginning, or shallbe to the end of the world. That, of Abraham himself, whom God laid hold of, and brought from out of Vr of the Chaldeans, and the Idols, he there worshipped. That, 
Gen 1●. 7. Act. 9.4. Luk. 22.62.62.  of our Apostle S. Paul, that was apprehended in the way to Damascus. That, of Saint Peter; that in the very act of sin, was seized on with bitter remorse for it. All those: and all these, whereby men daily are laid hold of in spirit, and taken from the bypaths of sin, and error, and reduced into the right way; and so their persons recovered to God, and seized to his use. All these apprehensions, (of the branches,) come from this apprehension (of the Seed:) they all have their beginning and their being, from this days taking, even Semen appr●hendit. Our receiving His Spirit, for His taking our flesh. This seed, wherewith Abraham is made the son of God, from the seed, wherewith Christ is made the soon of Abraham.  
And, the end, why He thus took upon him the seed of Abraham, was, because He took upon Him, to deliver the seed of Abraham. Deliver them He could not, except He destroyed death, 
Ver. 14.  and the Lord of death, the devil. Them, He could not destroy, unless He died: Die He could not, except He were mortal: Mortal He could not be, except He took our nature on Him, that is, the seed of Abraham. But, taking it, He became mortal, died, destroyed death, delivered us; was (Himself) apprehended, that we might be let go.  
One thing more then, out of this word Apprehendit. The former toucheth His love, whereby He so laid hold of us, as of a thing very precious to Him: This (now) toucheth our danger; whereby, he so caught us, as, if He had not, it had been a great venture, but we had sunk and perished. One, and the same word, [Apprehendit] sorteth well, to express both his affection, whereby He did it; and out great peril, whereby we needed it. We had been (before) laid hold of, and apprehended, by one, mentioned in the 14. verse, he that hath power of death, even the Devil: We were in danger, to be swallowed up by him; we needed one, to lay hold on us fast, and to pluck us out of his jaws. So He did. And I would have you to mark: It is the same word, that is used, to Saint Peter, in like danger, (Matt. 14.13.) when, being ready to sink, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ caught him by the hand, and saved him. The same here, in the Greek; that, in the Hebrew, is used (Gen. 19.16.) to Lot and his daughters, in the like danger; when, the Angels caught him, and by strong hand plucked him out of Sodom. One delivered, from the water; the other, from the fire.  
And it may truly be said (in as much as, all God's promises, as well touching temporal, as, eternal deliverances; 
1. Cor. 1.20.  and as well corporal, as spiritual; be in Christ yea and Amen: Yea, in the giving forth; Amen, in the performing) that even our temporal delivery, from the dangers, that daily compass us about; even from this last, so great, and so fearful, as the like was never imagined before; all have their ground, from this Great apprehension: are fruits of this Seed, here, this blessed Seed, for whose sake, and for whose truths sake, that we (though unworthily) profess, we were by Him caught hold of, and so plucked out of it: 
Rom. 9.29.  And but for which Seed, facti essemus sicut Sodoma, We had been even as Sodom, and perished in the fire; and the powder there laid had even blown us up all.  

Heb. 8.9.  And may not I add to this [apprehendit, ut liberaret,] the other (in the 8. Chapter following) apprehendit, ut manu duceret: to this [of taking us by the hand, to deliver us,] that, [of taking us by the hand, to guide us:] and so, out of one word, present Him to you, not only, as our Deliverer, but as our Guide, too? Our Deliverer, to rid us from him, that hath power of death; Our Guide, to Him, that hath power of life. To lead us, even by the way of truth, to the path of life; by the stations of well doing, to the mansions in His Father's house. 
joh. 14.2. joh. 14.3.  Seeing, He hath signified, it is His pleasure not to let go our hands, but to hold us still, till He have brought us, that, where He is, we may also be. This also is incident to apprehendit; but, because it is out of the compass of the text, I touch it only, and pass it.  

The reasons of this apprehendit.  And, can we now pass by this, but we must ask the question, that Saint john Baptists Mother sometime asked, on the like occasion? 
* Luk. 1.43.  Vnde mihi hoc? (saith she:) Vnde nobis hoc? (may we say:) Not, quòd matter Domini; but, quòd Dominus ipse venit ad nos; Whence cometh this unto us, that the Lord himself, thus came unto us, and took us, letting the Angels go? Angels are better than the best of us; and, reason would, ever, the better should be taken: how then were we taken, that were not the better?  
Sure, not without good ground, (say the Fathers,) who have adventured to search out the Theology of this point: such reasons, as might serve for inducements, to Him, that is pronus ad miserendum, naturally inclined to pity; why, upon us, He would rather have compassion. And, divers such I find: I will touch only one or two of them.  
First, Man's case was more to be pitied, then theirs, because man was tempted, by another; had a tempter. The Angels had none, None tempted them; None, but themselves. Et levius est alienâ ment peccâsse, quam propriâ (saith Augustine.) The offence is the less, if it grow from another, then if it breed in ourselves: And, the less the offence, the more pardonable.  
Again, of the Angels, when some fell, other some stood; and so, they (all) did not perish. But, in the first man, all men fell; and so, every mother's child had died, and no flesh been saved. For, all were in Adam; and so, in, and with Aadam, all had come to nought. Then cometh the Psalmists question; Nunquid in vanum, etc. 
Psal. 87.47.  What hast thou made all men for nought? That cannot be: So great wisdom cannot do so great a work, in vain. But, in vain it had been, if God had not showed mercy; And, therefore was Man's case rather, of the twain, matter of commiseration. (This is Leo.)  
And thus have they traveiled, and these have they found, why He did apprehend us, rather than them. It may be, not amiss. But, we will content ourselves, for our unde nobis hoc? whence cometh this to us, with the answer of the Scriptures: Whence, 
Luk. 1.78. Esa. 9.7.  but from the tender mercies of our God, whereby this day hath visited us? Zelus Domini (saith Esay,) The zeal of the Lord of Hosts shall bring it to pass: Propter nimiam charitatem (saith the Apostle: 
Eph. 2.4. joh. 3.16. Luk. 10.21. ) Sic Deus dilexit (saith He, He himself;) And we (taught by him) say, Even so Lord, for, so it was thy good pleasure, thus to do.  
All this while are we about taking the Seed: the Seed in general. But now, 
III. The Choice. Why Abraham's Seed.  why Abraham's seed? Since it is Angels, in the first part, why not Men in the second, but Seed? Or, if Seed, to express our nature; why not the Seed of the woman, but the Seed of Abraham? It may be thought, because he wrote to the Hebrews, he rather used this term of Abraham's seed; because, so they were, and so loved to be styled, and he would please them. But, I find, the ancient Fathers go further; and, out of it, raise matter, both of comfort, and of direction: and that, for us, too.  
1. Of comfort, first; with reference to our Saviour, who taking on Him Abraham's seed, 
1. For our comfort  must withal take on Him the signature of Abraham's Seed, and be, as he was, circumcised. There is a great matter dependeth even on that. For, being circumcised, He became a debtor, 
Gal. 5.3.  to keep the whole Law of God: which bond we had broken, and forfeited, and incurred the curse annexed, and were ready to be apprehended, and committed for it. That so, He, keeping the Law, might recover back the chirographum contra nos, 
Col. 2.14.  the hand-writing that was against us; and so, set us free of the debt. This Bond did not relate, to the Seed of the woman; it pertained (properly) to the seed of Abraham: therefore, that term fitted us better. Without fail, two distinct benefits they are: ¹ Factus homo, and ² Factus sub lege; and, so doth Saint Paul recount them. Made man; that is, the Seed of the woman: and, 
Gal 4.4.  made under the Law; that is, the Seed of Abraham. To little purpose, He should have taken the one, if He had not also undertaken the other, and, as the Seed of Abraham, entered bond for us, and taken our debt upon Him. This first.  
2. And, besides this, there is yet another; referring it to the Nation, or People, whom He took upon him. It is sure, they were, of all other people, the most untoward; both, of the hardest hearts, and of the stiffest necks; and (as the Heathen man noteth them) of the worst natures. God himself telleth them so; It was, for no virtue of theirs, 
Deut. 9.6.  or for any pure naturals in them, that He took them to Him, for, they were, that way, the worst of the whole earth. And so then, the taking of Abraham's seed amounteth to as much, as that of S. Paul, 
1. Tim. 1.15.  (no less true, then worthy of all men to be received,) that He came into the world, to save sinners; and that, chief sinners, as (it is certain) they were; even the Seed of Abraham, of all the Seed of Adam.  
But, not for comfort only, but for direction two, doth He use Abraham's name here. 
2. For our Direction.  Even, to entail the benefit coming by it, to his Seed; that is, to such as he was. For, for his sake, were all nations blessed. And Christ, though He took the seed of the woman, 
Gen. 22.18.  yet doth not benefit any, but the seed of Abraham; even those, that follow the steps of his faith. For, by faith, Abraham took hold of Him, by whom, he was in mercy taken hold of: 
Gen. 15.7.  Et tu mitte fidem & tenuisti (saith Saint Augustine.) That faith of his, to him, was accounted for righteousness. To him was, and to us shall be (saith the Apostle, 
Rom. 4.23. ) if we be in like sort apprehensive of Him. Either, as Abraham; or, as the true Seed of Abraham (jacob) was, that took such hold on Him, as he said plainly, Non dimittam te, nisi benedixeris mihi; without a blessing, 
Gen. 32.26. Rom 9.7.  he would not let Him go. Surely, not the Hebrues alone; nay, not the Hebrues, at all, for all their carnal propagation: They only are Abraham's seed, that lay hold of the word of promise. And, the Galatians so doing, though they were mere heathen men, (as we be, 
Gal. 3.6. ) yet he telleth them, they are Abraham's seed, and shall be blessed together with him.  
But, that is not all; there goeth more to the making us abraham's seed, (as Christ himself, the true seed, 
john 8.39. Rom. 4.12.  teacheth both them and us.) Saith He; if ye be Abraham's sons, then must you do the works of Abraham. Which, the Apostle well calleth, the steps, or impressions of Abraham's faith; Or, we may call them, the fruits of this seed, here. So reasoneth our Saviour: Hoc non fecit Abraham; This did not He; if ye do it, ye are not His seed: This did He; do ye the like, and His seed ye are. So, here is a double apprehension: ¹ one of S. Paul; ² the other of S. james; 
jam. 2.22. Gal. 5.6. 1. Tim. 6.19.  Work, for both hands to apprehend. Both, ¹ Charitas, quae ex fide; and ³ fides, quae per charitatem operatur. By which, we shall be able (saith Saint Paul) to lay hold of eternal life; and so, be Abraham's seed here at the first; and come to Abraham's bosom there, at the last. So have we a brief of Semen Abrahae.  

The Use of the Text. ¹ For Meditation.  Now, what is to be commended to us out of this Text, for us to lay hold of? Verily, first, to take us to our meditation; the meditation, which the 
* Psal. 84.  Psalmist hath, and which the Apostle, (in this Chapter,) voucheth out of him (at the sixth Verse.) When I consider (saith he) the Heavens, (say we, the Angels of Heaven,) and see those glorious Spirits passed by, and man taken, even to sigh with him, and say, Lord what is man, either Adam, or Abraham,) that thou shouldest be thus mindful of him, or the seed, or sons of either, that thou shouldest make this do about Him! The case is here far otherwise, far more worth our consideration. There, Thou hast made Him a little lower: Here, Thou hast made Him a great deal higher, than the Angels. For they, this day first, and ever since, daily have, and do adore our Nature, in the personal Union with the Deity. Look you (saith the Apostle;) when He brought His only begotten Son into the world, this He proclaimed before Him, Let all the Angels worship Him: 
Heb. 1.6.  and so they did. And upon this very days taking the seed, hath ensued (as the Father's note) a great alteration. Before, in the Old Testament, they suffered David to sit upon his knees before them: 
1. Chr 21.16.  Since, (in the New) they endure not, Saint john should fall down to them, 
Apoc. 22.9.  but acknowledge, the case is altered, now; and, no more superiority, but all fellow servants. And, even in this one part, two things present themselves unto us: ¹ His humility, Qui non est confusus (as, in the eleventh Verse, the Apostle speaketh) who was not confounded, thus to take our Nature. ² And withal, the Honour and happiness of Abraham's seed, ut digni haberentur, that were counted worthy to be taken, 
Luk. 20.35.  so near unto him.  

² For Resolution.  The next point: That, after we have well considered it, we be affected with it; and that, no otherwise, 
joh. 8.56.  than Abraham was Abraham saw it, even this day, and but a far of, and He rejoiced at it: And so shall we, on it, if we be His true seed. It brought forth a Benedictus, and a Magnificat, from the true seed of Abraham; If it do not the like, from us, certainly it but floats in our brains; we but warble about it: But, we believe it not, and therefore, neither do we rightly understand it. Sure I am, if the Angels had such a feast to keep, if he had done the like for them, they would hold it with all joy and jubilee. They rejoice of our good; but, if they had one of their own, they must needs do it after another manner; fare more effectually. If we do not, as they would do, (were the case theirs,) it is, because we are short, in conceiving the excellency of the benefit. It would have (surely) due observation, if it had his due and serious meditation.  

Luk. 12.48.  Further, we are to understand this: That, to whom much is given, of them will much be required; and (as Gregory well saith) Cum crescunt dona, crescunt & rationes denorum, As the gifts grow so grow the accounts too: Therefore, that, by this new dignity befallen us, Necessitas quaedam nobis imposita est (saith Saint Augustine) there is a certain necessity laid upon us, to become, in some measure, suitable unto it; in that we are one; one flesh, and one blood, with the Son of God. Being thus in honour, we ought to understand our estate, and not fall into the Psalmists reproof, 
Psal 49 13.  that we become like the beasts that perish. For, if we do (indeed) think, our Nature is ennobled by this so high a conjunction, we shall henceforth hold ourselves more dear, and at a higher rate, then to prostitute ourselves to sin, for every base, trifling, and transitory pleasure. For tell me, men that are taken to this degree, shall any of them prove a Devil (as Christ said of judas:) or ever (as these with us, of late) have to do with any devilish, 
joh. 6.76. Psal. 32.9.  or judasly fact? Shall any man, after this assumption, be as horse or mule, that have no understanding; and, in a Christian profession, live a brutish life? Nay then, Saint Paul tells us further, that if we henceforth walk like men, (like but even carnal or natural men, 
2. Cor. 3.3. ) it is a fault in us. Somewhat must appear, in us, more than in ordinary men, who are vouchsafed so extraordinary a favour. Somewhat, more than common, would come from us, if it were but for this Days sake.  
To conclude, not only thus to frame meditations and resolutions, 
¹ For Practice. Phil. 3.12.  but even some practice too, out of this act of apprehension. It is very agreeable to reason, (saith the Apostle) that we endeavour and make a proffer, if we may by any means, to apprehend Him, in His, by whom we are thus, in our Nature, apprehended, or (as He termeth it) comprehended, even Christ jesus; and be united to Him, this day, as He was to us, this day, by a mutual and reciprocal apprehension. We may so, and we are bound so: verè dignum & justum est. And we do so, so oft, as we do (with Saint james) lay hold of, apprehend, or receive insitum verbum, the word which is daily grafted into us. For, the Word He is; and, in the word, 
jam. 1.21.  He is received by us. But, that is not the proper of this day, unless there be another joined unto it. This day, Verbum caro factum est; and so, must be apprehended, in both. But specially, in His flesh, as this day giveth it, as this day would have us. Now, 
joh. 1.14.  the bread which we break, is it not the partaking of the body, of the flesh, of jesus Christ? It is surely; and by it, 
1. Cor. 10.16,  (and by nothing more,) are we made partakers of this blessed union. A little before, he said; Because the children were partakers of flesh and blood, He also would take part with them; May not we say the same? Because He hath so done, taken ours of us, we also, 
Verse 14.  ensuing his steps, will participate with Him, and with His flesh which he hath taken of us. It is most kindly, to take part with Him, in that, which He took part in, with us; and that, to no other end, but that He might make the receiving of it by us, a means, whereby He might dwell in us, and we in Him. He taking our flesh, and we receiving His spirit; by His flesh, which He took of us, receiving His spirit, which He imparteth to us; That, as He, by ours, became consors humanae naturae; so we, by His, might become consortes Divinae naturae, 
2. Pet. 1.4.  partakers of the Divine nature. Verily, it is the most straight and perfect taking hold that is. No union so knitteth, as it. Not consanguinity; Brethren fall out: Not marriage; Man and wife are severed. But, that which is nourished, and the nourishment, wherewith, they never are, never can be severed; but remain one, for ever. With this Act then of mutual taking, taking of His flesh, as He hath taken ours, let us seal our duty to Him, this day, for taking not Angels, but the Seed of ABRAHAM, Almighty GOD grant, etc.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Wednesday, the XXV. of December, A. D. MDCVI. being CHRISTMAS day  ESA. CHAP. IX. VER. VI 
For, unto us a Child is borne, and unto us a Son is given; and the Government is upon His shoulder; and He shall call His Name WONDERFUL, COUNSELLOR, THE MIGHTY GOD, THE EVERLASTING FATHER, THE PRINCE OF PEACE.  
THE words are out of Esay: and, if we had not heard him named, might well have been thought, out of one of the Evangelists, as more like a story than a Prophecy. Is borne, is given, sound, as if they had been written at, or since the Birth of Christ: yet were they written more than six hundred years before.  
There is no one thing so great a stay to our faith, as that we find the things, we believe, so plainly foretell, so many years before. Is borne, is given? Nay, shall be; speak like a Prophet: Nay, is; loquens de futuro per modum praeteriti; speaking of things to come as if they were already past. 
Rom. 4.17.  This cannot be, but God, who calleth things that are not, as if they were, and challengeth any other, to do the like. It is true; miracles move much: but yet, 
Es. 41.23.  even in Scripture, we read of lying miracles: and the possibility of false dealing leaveth place of doubt, 
●. Thes. 2.9.  even in those that be true. But, for one, six hundred years before He is borne, to cause prophecies, plain direct prophecies to be written of Him; that passeth all conceit; cannot be imagined, how possibly it may be, but by God alone. Therefore Mahomet, and all false Prophets came, (at least, boasted to come) in signs. But, challenge them at this; not a word, no mention of them in the world, till they were borne. True therefore, that Saint john, saith: The testimony (that is, the great principal testimony) of jesus, 
Apoc. 19.10.  is the spirit of prophecy. It made Saint Peter, when he had recounted what he himself had heard, in the Mount (yet, as if there might be, even in that, deceptio sensus) to add, 
2. Pet. 1.19.  Habemus etiam firmiorem sermonem prophetiae: We have a word of prophecy, beside; and that, firmiorem, the surer of the twain.  
This Prophecy is of a certain Child. And, if we ask, of this place, (as the Eunuch did, of another, in this Prophet) Of whom speaketh the Prophet this? we must make the answer, that (there) Philip doth; 
Acts 8.34.  of Christ: and the testimony of jesus is the spirit of this prophecy. The ancient jews make the same. It is but a fond shift, to draw it (as the latter jews do) to Ezekias: it will not cleave. It was spoken to Ahaz, Ezekias' Father, now king: and that, after the great overthrow he had, by the kings of Syria and Israel, in the fourth of his reign. But, it is deduced, by plain supputation, out of the eighteenth of the second of Kings: Ezekias was nine year old, before Ahaz his Father came to the crown. It was, by that time, too late, to tell it for tidings, (then) that he was borne; he, then, being thirteen years of age.  

Verse 7●.  Beside, how senseless is it, to apply, to Ezekias, that in the next verse; that, of his government and peace there should be none end, that his throne should be established from thence forth for ever: whereas his peace and government (both) had an end within few years.  
To us it is sufficient, that the forepart of the Chapter is, by Saint Matthew, 
Mat. 4.15.  expressly applied to our Saviour: and that, this verse doth inseparably depend on that, and is alleged as the reason of it; For, unto us. Of Him therefore, we take it, and to Him apply it, that cannot be taken of any, or applied to any other, but Him.  
But, how came Esay to speak of Christ, to Ahaz? Thus. 
The occasion of this Prophecy.  Ahaz was then in very great distress; he had lost in one day eighty thousand of his people; and two hundred thousand of them (more) carried away captiuès. And now, the two Kings were raising new power against him: The times grew very much overcast. And, this you shall observe: The chiefest prophecies of Christ came ever, in such times: That, 
2. Pet 1.19.  Saint Peter did well, to resemble the word of prophecy to a candle, in loco caliginoso, a dark room. jacobs', 
Gen. 49.10. Dan 9.24.25.  of Shilo, in Egypt, a dark place: Daniel's, of Messiah, in Babylon; a place as dark, as Egypt: This of Esay, when the ten Tribes were on the point of carrying away, under Hoshea. That of jeremy (A Woman shall enclose a man) when juda, in the same case, 
jer. 31.22.  under jechonias. Ever, in dark times, who therefore needed most the light of comfort.  
But, what's this to Ahaz case? He looked for an other message from him; How to escape his enemies. A cold comfort might he think it, to be preached to, of Immanuel. Indeed, he so thought it; and therefore he gave over Esay, and betook him to Shebna, who wished him to seek to the King of Ashur for help, and let Immanuel go. Yet, for all that, even then to speak of Christ, being looked into, it is neither impertinent, nor out of season. With all the Prophets it is usual, in the calamities of this people, to have recourse still, to the fundamental promise of the Messiah. For that, till He were come, they might be sure, they could not be rooted out; but must be preserved, if it were but for this Child's sake, till He were borne. And yet, if they could believe on Him, otherwise it is no match: Nisi credideritis. Then, thus the Prophets argue: He will not deny you this favour, 
Esa. 7. ●.  for He will grant you a far greater than this, even his own Son; and, by him, a far greater deliverance; and, if He can deliver you from the devouring fire of Hell, much more from them: and, if give you peace with God, much more with them. So, teaching those, that will learn, the only right way, to compass their own safety, is by making sure work of Immanuel, God with us. To the true regard of whom, God hath annexed the promises as well of this, as of the other life. All are, as lines drawn from this centre; all in Him, yea and Amen. 
1. Tim 4 8. 2. Cor. 1 20. john 8 56.  Which all serve, to raise Ahaz up, and his people, to receive this Child, and to rejoice in His day, as their Father Abraham did.  
Thus, the Occasion you have heard. The parts, ad oculum evidently, are two: ¹ a Childbirth: and a ² Baptism. ¹ The Childbirth, in these: For, unto you, etc. ² The Baptism, 
The Division  in these: His name, etc.  
In the former; ¹ First of the main points, The Natures, Person and Office; ² Natures, in these: Child and Son. ² Person, in these: His shoulders, His Name, ³ Office, in these; His Government. 2. Then of the deriving of an interest to us in these [To us,] two times. And that is of two sorts: ¹ By being borne; a right, by His birth. ² By being given: a right, by a deed of gift.  
In the latter, of His Baptism, is set down His style consisting of five pieces, containing five uses, for which He was thus given: each to be considered in his order.  

IT is ever our first care, to begin with, and to settle the main point of the mystery: ¹ Nature, ² Person and ³ Office: and after, to look to our own benefit by them. 

The Childbirth. 1. The Main points.  
¹ His Natures.   To begin with the Natures, of God, and Man: They be 
* Mat. 16.18.  super hanc petram: upon them lieth the weight of all the rest; they are the two shoulders whereon this Government doth rest.  
We have two words, Child, and Son: neither, waist. But, if no more in the second, then in the first, the first had been enough: if the first enough, the second superfluous. But, in this Book, nothing is superfluous. So then, two diverse things they import.  
Weigh the words. Child is not said, but in humanis, among men. Son may be, 
As Man. As God. Mat. 17.5.  in divinis: from heaven, God spoke it, This is my Son: May; and must be, here.  
Weigh the other two: ¹ born and ² given. That, which is borne, beginneth then (first) to have his being. That, which is given presupposeth a former being: for, be it must, that it may be given.  
Again, when we say borne; of whom? of the Virgin His Mother: when we say Given; by whom? by God His Father.  

Esa. 7.11.  Esay promised, the sign, we should have, should be from the deep here beneath, and should be from the height above: both, a Child, from beneath; and a Son, from above. To conclude: it is an exposition decreed by the Fathers assembled in the Council of Sevill: who, upon these grounds, expound this very place so: The Child, to import His Humane; The Son, 
Cant. 2.13.  His Divine Nature.  
All along His life, you shall see these two. At His birth: A Cratch for the Child; a Star for the Son: A company of Shepherds viewing the Child; A Choir of Angels celebrating the Son. In His life: Hungry Himself, to show the nature of the Child: yet feeding five thousand, to show the power of the Son. At His death: dying on the Cross, as the Son of Adam; at the same time disposing of Paradise, as the Son of God.  
If you ask, why both these? For that, in vain had been the one, without the other. Somewhat there must be borne (by this mention of Shoulders:) meet it is, every one should bear his own burden. The nature, that sinned, bear his own sin; not, Ziba make the fault, and Mephibosheth bear the punishment. Our nature had sinned, that therefore aught to suffer: The reason, why a Child. But, that which our nature should, our nature could not bear; not the weight of God's wrath due to our sin: But, the Son could: The reason, why a Son. The one ought, but could not: the other could, but ought not. Therefore, either alone would not serve; they must joined, Child and Son. But that He was a Child, He could not have suffered: But that He was a Son, He had sunk in His suffering, and not gone through with it. God had no Shoulders; Man had; but, too weak, to sustain such a weight. Therefore, that He might be liable, He was a Child; that He might be able, He was the Son: that He might be both, he was both.  

2. His Person Gen. 3.22.  This, why God. Butler, why this person, the Son? Behold, Adam would have become one of us; the fault: Behold, one of us will become Adam, is the satisfaction. Which of us would He have become? Sicut Dij, Scientes, the person of knowledge. He therefore shall become Adam: 
Gen. 3.5. Colos. 2.3.  A Son shall be given. Desire of knowledge, our attainder; He, in whom all the treasures of knowledge, our restoring. Flesh, would have been the word; as wise as the word; 
joh. ●. 4.  the cause of our ruin: meet then, the word become flesh, that so, our ruin repaired. There is a touch given, in the name COUNSELLOR, to note out unto us, which Person; as well, as the Son.  
One more; if these joined, why is not the Son first, and then the Child; but, the Child is first, and then the Son. The Son is far the worthier, and therefore to have the place. 
Chap. 7.14.  And thus too it was, in his other name Immanuel, (CHAP. VII.) It is not Elimanu; not Deus nobiscum; but, Nobiscum Deu●. We, in His name stand before God. It is so, 
Luk. 3.31. ●8.  in the Gospel: the Son of David, first, the Son of God after. It is but this still, zelus Domini Exercituum fecit hoc: 
Vers● 7.  but to show His zeal, how dear He holdeth us, that He preferreth, and setteth us before himself; and, in His very name, give us the precedence.  
The Person, briefly. The Child, and the Son: these two make but one Person, clearly, for; both these have but one name, His name shall be called: and both these have but one pair of shoulders, Upon His shoulders. Therefore, though two natures, yet but one Person, in both. A meet person, to make a Mediator of God and Man, as symbolising with either, God and Man. A meet person, if there be division between them, (as there was, and great thoughts of heart for it) to make an Union: Ex utroque unum, seeing He was unum ex utroque. 
Ephes. 2.14.  Not man only; there lacked the shoulder of power: Not God only; there lacked the shoulder of justice: But, both together. And so have ye the two Supporters of all, ¹ justice, and ² Power: A meet person, to cease Hostility, as having taken pledges of both heaven & earth; the chief nature in heaven, and the chief on earth: To set forward commerce between heaven and earth, 
Gen. 23.12.  by jacobs' Ladder, one end touching earth, the other reaching to heaven: To incorporate either to other: Himself, by His birth, being become Son of man; by our Newbirth giving us a capacity, to become the sons of God.  

joh. 1.12. 3. His Office.  His Office: The Kingdom on His shoulders. For, He saw, when the Child was borne, it should so poorly be borne, as (lest we should conceive of Him too meanly) He tells us, He cometh came Principatu, with a Principality; is borne a Prince: and beautifieth Him which such names, as make amends for the manger? That He is not only Puer, a Child, and Filius, a Son; but Princeps, a Prince.  
Truth is, other Offices we find beside. But, this you shall observe, that the Prophets spea●ing of Christ, in good congruity, ever apply themselves, to the state of them they speak to; and use that Office, and Name, which best agreeth to the matter in hand. Heer, that which was sought, by Ahaz, was protection: that (we know) is for a King: As a King therefore, he speaketh of Him. Elsewhere he is brought forth by David, as a Priest: and again elsewhere, by Moses, as a Prophet. If it be matter of sin, for which sacrifice to be offered, he is a Priest for ever after the order of Melchizedek. If the Will of God, 
Psal. 110.4.  if His great counseile to be reveiled, A Prophet will the Lord raise, etc. Hear Him. 
Deut 18. 1●.  But here is matter of delivery (only) in hand: here therefore, he represented Him, Cum Principatu, with a Principality.  
A Principality, not of this world. Herod need not fear it, nor envy it. If it had, His officers, as they would have seen Him better defended at His Death, so would they have seen him better lodged at His Birth, then in a stable with beasts: for, if the Inn were full, 
Luk. 2.7.  the stable (we may be sure) was not empty. Of what world then? of that, He is Father; Futuri saeculi Of that He is Father; He is a Prince of the government, that guideth us thither.  
Yet, a Prince He is, and so He is styled: borne, and given, to establish a government: That none imagine, they shall live like libertines under Him; every man believe, and live, as he list. It is Christ, not Belial, that is borne to day: He bringeth a government with Him: they, that be His, must live in subjection under a government: else, neither in Child, nor Son; in Birth, nor Gift, have they any interest.  
And this government is, by name, a Principality: Wherein, neither the popular confusion of many; nor the factious ambition, of a few, bear all the sway: but, where one is Sovereign. Such is the government of heaven: Such is Christ's government.  
With a Principality, or Government; and that upon His shoulders: Somewhat a strange situation. It is wisdom, that governs: That is, in the head; & there is the Crown worn: What have the shoulders to do with it? Certainly, somewhat, by thi● Description. The Shoulder (as we know) is the bearing member: and unless it be for heavy ●hings, we use it not. Ordinary things we carry in our hands, or lift at the arms end: It must be very heavy, if we must put shoulders and all to it. Belike Governments have their weight; be heavy; And so they be: they need not only a good head, but good shoulders, that sustain them. But that not so much, while they be in good tune and temper; then, they need no great carriage: but when they grow unwieldy, (be it weakness, or waywardness of the governed;) in that case they need: And in that case, there is no Governor, but, at one time or other, he bears his government upon his shoulders. It is a moral, they give, of Aaron's appareile: He carved the 12. Tribes in his breastplate, next his heart; to show, 
Exod. 28.29. Exod. 28.12. etc.  that in care he was to bear them: But, he had them also engraven in two Onyx stones, and those set upon his very shoulders; to show, he must otherwhile bear them in patience too. And, it is not Aaron's case alone; it was so with Moses too. He bore his government as a Nurse doth her child, (as he saith Num. XI.) that is, full tenderly. But, 
Num. 11.12.  when they fell a murmuring (as they did often,) he bore them upon his shoulders, in a great patience, and long suffering. Yea he complained, Non possum portare, I am not able to bear all this people etc.  
It were (sure) to be wished, that they, that are in place, might never be put to it. 
Num. 11. 1●  Bear their people only in their arms, by love; and in their breasts, by care. Yet if need be, they must follow Christ's example and patience, here; and even that way, bear them: not only bear with them; but even bear them also.  
Yet is not this Christ's bearing, (though, this He did too:) There is yet a further thing. He hath a patience paramount, beyond all the rest. Two differences I find, between Him and others. 1. The faults and errors of their government, others do bear, and suffer (indeed,) suffer them; but, suffer not for them. He did both: Endured them; and endured, for them, heavy things: A strange Superhumerall, the print whereof was to be seen on his shoulders. The Chaldee Paraphrast translateth it thus, The Law was upon His shoulders: (And so it was too:) A burden (saith Saint Peter) neither He nor the Apostles, 
Acts 15.10.  nor their Fathers were able to bear. This he did: and bore it so evenly, as He broke, nay bruised not a Commandment. But, there is another sense, when the law is taken for the punishment due by the law. It is that, which our Prophet meaneth (in the 53. Chap.) when he saith, 
Esay 53.4. etc.  Posuit super humeros, He hath laid upon His shoulders, the iniquities of us all. And, not against His will: Come (saith He) you that are heavy laden and I will refresh you, 
Mat. 11.28.  by loding myself; take it from your necks, and lay it on mine own. Which His suffering, though it grew so heavy, as it wrung from him plenty of tears, 
Luc. 22.44.  a strong cry, a sweat of blood, (such was the weight of it;) yet would He not cast it of, but, there held it still, till it made Him bow down his head and give up the ghost. 
joh. 19.30.  If He had discharged it, it must have light upon us; (it was the Yoke of our burden, as in the 4. verse he termeth it:) If it had light upon us, it had pressed us down to hell; so in supportable was it. Rather than so, He held it still, and bore it; and did that, which never Prince did, died for his government. It was not for nothing (we see) that, of the Child borne, no part but the shoulders is mentioned: for, that (we see) in this Child, is a part of special employment.  
The other point of difference between Him and other Governors. When we say, [On His shoulders,] this we say; on no other shoulders, but His. For, others, (by Moses example, upon jethroes advise, 
Exod. 18.23.  and Gods own allowance,) may, and do lay of, and translate their burden, (if it be to heavy) upon others, and so ease it, in part: Not so, He: It could not be so, in His. He, and He alone: He, and none but He: Upon His own shoulders, and none but his own, 
Esay. 63.3.  bore He all. He trod the winepress, and bore the burden Solus, alone; Et vir de Gentibus, and, of all the nations, there was not a man with Him. Upon His only shoulders did the burden only rest.  
Now, from these two doth the Prophet argue to a third: to the point (here) of principali intendment. That if, for his government sake, He will bear so great things; bear their weaknesses, 
Mat. 18.13.14. Levit. 16.8.9. Deut. 32.11.  as the lost sheep; bear their sins, as the escape goat: He will, over the government itself, (as in Deut 32. he maketh the Simile,) stretch forth his wings, as the Eagle over her young-ones, and take them, and bear them between his pinnions; Bear them, and bear them through. They need take no thought: No man shall take them out of His hands; 
joh. 10.28.  no man reach them of His shoulders. He had begun so to carry them; and through he would still carry them: At least wise, till this Child Immanuel were borne. Till then, he would: and not wax weary, nor cast them of. And (like the escape goat) bear their sins; 
Gal. 4.4.  and (like the Eagle) bear up their estate, till the fullness of time came, and He, in it, with the fullness of all grace and blessing. And this point I hold so material; as, Puer natus, nothing, and Filius datus, as much, without Princeps oneratus: For, that is all in all, and, of the three, the chief.   


II. The se●ond main point. The Benefit. To Vs.  ANd now, what is all this to us. Yes; to us, it is; and that, twice over, for failing. We come now to look another while into our interest to it, and our benefit by it. Nobis is acquisitiuè positus: We get by it; we are gainers by all this.  
To us; not to himself. For, a far more noble nativity had He, before all worlds, and needed no more birth. Not to be borne at all; specially, not thus basely to be borne. Not to Him therefore; but to us, and our behoof.  

Heb. 2.16.  To us, as in bar of Himself, so likewise of his Angels. Nusquam Angelos, not to the Angels was He borne, or given; but, to us He was both. Not an Angel in heaven can say Nobis. 
Luk. 1.31. etc. 2.11.  Vobis, they can: The Angels said it twice. Nobis natus or datus, they cannot; but we can, both.  
Nobis exclusiuè, and Nobis inclusiuè. Esay speaks not of himself only, but taketh in Ahaz. Both are in Nobis; Esay, a holy Prophet; and Ahaz, a worse than whom you shall hardly read of. Esay includeth himself, as having need, though a Saint; and excludeth not Ahaz, from having part, though a sinner. Not only Simeon the just; but Paul the sinner, 
Luk. 2.25. 1. Tim. 1.15.  of the Quorum, and the first of the Quorum.  
Inclusiuè: not only of Esay, and his Countrymen the jews; It is of a larger extent. The Angel so interpreteth it, this day, to the shepherds: Gaudium quod erit omni populo, 
Luk. 2.12.  joy that shall be to all people, Not the people of the jews; or the people of the Gentiles; but simply to all people. His name is JESUS CHRIST, half Hebrew half Greek: jesus Hebrew; Christ, Greek: So sorted, of purpose, to show, jews and Greeks have equal interest in him. And now, so is his Father's name too, Abba, Father: To show the benefit equally intended by him, to them, that call him Abba, that is the jews; to us, 
Mar. 14.36. Rom. 8.15.  that call him Father, that is the Gentiles.  
But yet, it is inclusiuè of none, but those that include themselves; 
Rom. 3.22.  that believe and therefore say, Nobis, to us He is borne, to us He is given. Which excludes all those, that include not themselves. Saint Ambrose saith well: Facit multorum infidelitas, ut non omnibus nasceretur, qui omnibus natus est: Want of faith makes, that He, that is borne to all, is not borne to all, though. The Turks, and jews, can say, Puer natus est: The Devil can say, Filius datus est, too: But neither say, Nobis; but Quid Nobis et tibi? They have not to do with Him; and for lack of it, of this, neither Child nor Son, birth nor gift doth avail them: We must make much of this word, and hold it fast; for, thereby, our tenure and interest groweth. Which interest groweth by a double right, (and therefore is Nobis twice repeated:) ¹ The one, of his birth, Natus: ² the other, by a deed of gift, Datus. Of which, the one (his Birth) referreth to himself: the other (the gift) to his Father: To show the joint consent and concurrence, in both, For our good. 
Ephes. 5.2. joh. 1.11. joh. 3.16.  So Christ loved us, that he was given: So God loved us, that He gave his Son.  
By his very birth, there groweth to us an interest in him, thereby partaker of our nature, our flesh, and our blood. That which is de nobis, He took of us, is ours: flesh and blood is our own; and, to that is our own, we have good right.  
His humanity is clearly ours; good right to that. But, no right to his Deity. Therefore his Father, (who hath best right to dispose of him, 
joh. 3.16. Gal. 4.4. ) hath passed over that by a deed of gift. So that, what by participation of our nature, what by good conveyance; both are ours. Wither a Child, He is ours: or whither a Son, He is ours. We gave Him the one; His Father gave us the other. So, both ours: and He ours, so far as both these can make Him. Thus, God, 
Heb. 6.17.  willing more abundantly to show to the heirs of promise the stableness of His Counseile, took both courses; that, by two strong titles, which it is impossible should be defeated, we might have strong consolation, and ride (as it were) at a double anchor.  
I want time, to tell of the benefit which the Prophet (Verse III.) calleth the harvest, or booty of his Nativity. This it is in a word. If the tree be ours, the fruit is: If He be ours, His Birth is ours; His Life is ours; His Death is ours; His Satisfaction, His Merit, all He Did, all He Suffered is ours. Further, all that the Father hath is His, 
Heb. 1.2. joh 3.35. Mat. 21.18. 1. Cor. 3.22.23. Rom. 8 32.  He is Heir of all; then, all that is ours too. Saint Paul hath cast up our account: Having given Him, there is nothing, but He will give us with Him: So that, by this Deed, we have title to all, that His Father, or He is worth.  
And now, shall we bring forth nothing for Him that was thus borne? 
Our Duty. Psal 116.12. 2. Cor. 9.14.15 Colos 1.12. jam. 1.17.  no Quid retribvam, no giving back, for Him that gave Him us? Yes, thanks to the Father; for His great bounty in giving. Sure, so good a giving, so perfect a gift there never came down from the Father of lights. And to the Son, for being willing so to be borne, and so to be burdened as He was. For Him to condescend to be borne, as Children are borne; To become a Child; great humility: Great, ut Verbum, infans; ut tonans, vagiens; ut immensus, parvulus: that the word, not be able to speak a word; He, that thundereth in heaven cry in a cradle; He, that so great and so high, should become so little as a Child, and so low as a manger. Not to abhor the Virgin's womb, not to abhor the beasts manger, not to disdain to be fed with butter and honey; All, great humility. All great, and very great: But, that is greater, is behind. Puer natus, much; Princeps oneratus, much more: That, which He bore for us, more; then that He was borne for us: For, greater is Mors crucis, then Nativitas praesepis: Worse to drink vinegar and gall, 
Phl. 2.8.  then to eat butter and honey; worse, to endure an infamous death, then to be content, with an inglorious birth.  
Let us therefore sing to the Father (with Zacharie) Benedictus: 
Luc. 1.68.46.2.14.  and to the Son (with the blessed Virgin) Magnificat: and (with all the Angels,) Gloria in Excelsis, To the Prince with His government on His shoulders.  
Nothing but thanks? Yes; by way of duty too, to render, unto the Child, confidence; Pu●r est, ne metuas: To the Son reverence; Filius est, ne spernas: To the Prince, obedience; Princeps est, ne offendas. And again; To Natus; is He borne? then cherish Him. (I speak of His spiritual birth, wherein, we, by hearing and doing His word, are (as himself saith) His Mothers. 
Mat. 12.49.50.  To Datus; is He given? then keep Him. To Oneratus: is He burdened? favour Him; lay no more on, then needs you must.  
This is good moral counseile. But, Saint Bernard gives us politic advice; to look to our interest, to think of making our best benefit by Him. De Nobis nato & dato faciamus id, ad quod, natus est & datus; utamur nostro, in utilitatem nostram; de Servatore nostro, salutem operemur: With this borne and given Child, let us then do that, for which He was borne and given us: Seeing He is ours, let us use that, that is ours, to our best behoof; and even work out our salvation, out of this our Saviour. His counseile is, to make our use of Him: but, that is not, to do with Him what we list; but, to employ Him to those ends, for which He was bestowed. Those are four.  
He is given us (saith Saint Peter) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an example, to follow. In all; but (that which is proper to this day, 
1. Pet. 2.21. ) to do it, in humility. It is that, which the Angel set up, for a sign and sample, upon this very day. It is the virtue appropriate to His birth. As faith, to His conception, (Beata quae credidit;) So humility, to His birth, (et Hoc erit signum:) Fieri voluit in vitâ primum, quod exhibuit in ortu vitae, (it is Cyprian) That, He would have us, first to express in our life, that He first shown us, in the very entry of His life. And to commend us this virtue the more, Placuit Deo maiora pro nobis operari, It hath pleased Him to do greater things for us, in this estate, than ever He did, in the high degree of His Majesty: as, (we know) the work of redemption passeth that of creation, by much.  
He is given us in pretium, for a price. A price, either of ransom, to bring us out de loco calignoso: 
2. Pet. 1.19.  or a price, of purchase, of (that, where, without it, we have no interest,) the kingdom of Heaven. For both, He is given; offer we Him for both. We speak of Quid retribuam; We can never retribute the like thing. He was given us, to that end, we might give Him back. We wanted, we had nothing valuable; that we might have, this He gave us, (as a thing of greatest price,) to offer for that, which needeth a great price, our sins, so many in number and so foul in quality. We had nothing worthy God; this He gave us, that is worthy Him, which cannot be but accepted, offer we it never so often. 
Mat. 7.7.8. Mat. 14.6.7.  Let us then offer Him; and, in the act of offering, ask of Him what is meet: for we shall find Him no less bounteous, then Herod, to grant what is duly asked upon His birth day.  
He is given us (as Himself saith) as the living bread from Heaven: which bread is His flesh, 
Ioh● 6.53.  borne this day, and after given for the life of the world. For, look how we do give back that He gave us, even so doth He give back to us that which we gave Him, that which He had of us. This He gave for us, in Sacrifice; and, this He giveth us, in the Sacrament; that the Sacrifice may, by the Sacrament, be truly applied to us. And let me commend this to you; 
Mat. 25.26. 1. Co. 11.24.  He never bade, Accipite, (plainly, take,) but in this only: and that, because the effect of this Days union is no ways more lively represented, no way more effectually wrought, then by this use.  
And lastly, He is given us in praemium: (Not now to be seen, only in hope;) but hereafter, by His blessed fruition, to be our final reward; when, where He is, we shall be; and what He is we shal● be; In the same place, and in the same state of glory, joy, and bliss, to endure for evermore.  
At his first coming, you see, what He had on His shoulders. At His second, He shall not come empty, 
Apoc. 22.12.  Ecce venio etc. Lo I come, and my reward with me; that is, a Kingdom on His shoulders. And it is no light matter; but, (as Saint Paul calleth it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an everlasting weight of Glory. 
2. Cor. 4.17.  Glory, not (like ours here) feather Glory; But, true; that hath weight, and substance in it: And that not transitory, and soon gone; but everlasting, to continue to all eternity, never to have end. This is our state in expectancy. Saint Augustine put all four together, so will I, and conclude: Sequamur ¹ exemplum; offeramus ² pretium; sumamus ³ viaticum; expectemus ⁴ praemium: let us follow Him for our pattern, offer Him for our price, receive Him for our sacramental food, and wait for Him as our endless and exceeding great reward, etc.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Thursday, the XXV. of December, A. D. MDCVII. being CHRISTMAS day  I. TIM. CHAP. III. VER. XVI. 
And without controversy, great is the Mystery of Godliness, which is, GOD is manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory.  
THE Mystery (here mentioned) is the mystery of this Feast; And, this Feast, the Feast of this Mystery: for, as at this Feast, GOD was manifested in the flesh. In that it is a great Mystery, it maketh the Feast great. In that it is a Mystery of Godliness, it should make it likewise a Feast of godliness. Great, we grant; and godly too, we trust: Would God, as godly, as great; and, no more controversy of one, then of the other.  
The manifestation of God in the flesh, the Evangelists set down, by way of an History: The Apostle goeth further, and findeth a deep Mystery in it; and for a Mystery, commends it unto us. Now, there is difference between these two; Many: This, for one; that a man may hear a Story, and never wash his hands; but, a Mystery requireth both the hands and heart to be clean, that shall deal with it.  
SPeaking of it then, as a Mystery, the Apostle doth here propound two things, ¹ First, 
The Division  that it is one: Without controversy, etc. ² Then, what it is: God manifested, etc. ³ And, out of these, a third will grow necessarily; (Because Mysteries will admit a fellowship,) how to order the matter, that we may have our fellowship, in this Mystery. 
Ephes 3.9.   
In the first part, four things he affirmeth. ¹ That it is a Mystery: ² A Mystery of godliness: ³ That it is a great one: ⁴ A great one, without controversy.  
Then doth He (as it were) rend the veil in sunder, and show us, what it is: ¹ GOD, manifested: ² Manifested, in the flesh.  
Which Mystery, how it may concern us, will be our third, and last consideration. And that two ways: ¹ by the Operation of it, in us: ² by the Initiation of us, into it.  
A Mystery it is: presented to us in that term, by the Apostle, 
I. A Mystery it is.  to stir up our attention. Omnes homines naturâ scire desiderant, All men, even by nature, love to be knowing: The Philosopher hath made it his ground, and set it in the front of his Metaphysics. So saith Philosophy.  
And, even to this day (saith Divinity,) doth the Tree of knowledge still work in the sons of Eve; we still reckon, the attaining of knowledge, a thing to be desired, and, 
Gen. 3.6.  be it good, or evil, we love to be knowing, all the sort of us. Knowing: but, what? Not, such things as every one knoweth, that goeth by the way; vulgar, and trivial. Tush, those are nothing. But, Metaphysics, that are the Arcana of Philosophy; Mysteries, 
1. Sam. 6.19.  that are the Secrets of Divinity; such, as few beside are admitted to: Those be the things we desire to know. We see it, in the Bethshemites; they longed to be prying into the Ark of GOD: They were Heathen. We see it in the People of God too: they pressed to near the mount: 
Exod. 19.12.  Rai●es were fain to be set, to keep them back. It is, because it is held a point of a deep wit, to search out secrets: 
Gen. 41.45.  as, in joseph. At least, of special favour, to be received so far, as Vobis datum est, nosse Mysteria. All desire to be in credit. The mention of Mysteries will make us stand attentive: 
Luc. 8.10. 1. Cor. 15.51.  Why then, if our nature like so well of Mysteries, Ecce ostendo vobis Mysterium, Behold I show you a Mystery (saith the Apostle.)  

2. A Mystery of Godliness.  A Mystery of Godliness. The World hath her Mysteries in all Arts and Trades, (yea, Mechanical, pertaining to this life;) which are imparted to none, but such, as be filij sc●entiae, apprentices to them. These have their Mysteries: have them, nay are nothing but Mysteries. So, they delight, to style themselves, by the name of such and such a Mystery. Now, 
Verse 8.  Pietas est quaestus, (Chap. VI Ver. 6.) and (in the next Chap.) ad omnia utilis, a Trade of good return; to be request with us; whither we look to this life present (saith he,) or to that to come. Therefore, to be allowed her Mysteries: At least, as all other Trades are. The rather, for that, there is Mysterium iniquitatis: And, it were somewhat hard, 
2. Thess 2.7.  that there should not be Mysterium pietatis, to encounter and to match it: That Babylon should be allowed the name of a Mystery, 
Apoc. 17.5.  and Zion, not. It were an evident Non sequitur, that there should be profunda Satanae, deep things of Satan's; and there should not be deep and profound things of God and Godliness, 
2.24.  for the Spirit to search out. But, such there be; Mysteries of Godliness. And we will (I trust) stand affected, as in all other Trades, 
1. Cor. 2.10. Heb. 6.19.  so in this, to be acquainted with these; and (as the Apostle speaketh) to pierce ad interiora Velaminis, to that which is within the veil; to the very Mystery of Godliness.  

3. A great Mystery.  It is not only a Mystery of Godliness; but a Great one. The Apostle, (where he saith, 
* 1 Cor. 13.3. Ephes. 3.18. 2. Pet. 1.4.  If I knew all Mysteries) giveth us to understand, there be more than one; there is a plurality of them. And, (here, in this place) telleth us; they be not all of one scantling; there is magis and minus in them: some little, some great. ¹ Some Great; (if you wil●) according to all the dimensions, length and breadth, etc. Or, Great, Virtute, non mole, of greater value, more precious than other: ³ Or Great, a third way, that is, gravida Mysterijs; one Mystery, but hath many Mysteries within it. That such there are, and that this here is one of them) Great. Now, that, which leadeth us to make account of Mysteries, will likewise lead us to make Great account, of Great Mysteries; such, as this is.  

4. A great one, without controversy.  Yet have we not all, one point further. It is a great one; a great one, Without controversy. For, even of those Mysteries, that are great, all are not great alike. Many great there are; yet is not the greatness of all generally acknowledged, in confesso. Doubts are made, questions arise about them: all are not manifestè magna. We see, in our days, how men languish about some points, which they would have thought to be great; and great controversies there be, and great books of controversies about them. Well, howsoever it is, with other, it is not so with this. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken pro confesso, Great; Great without controversy: the manifesting of GOD in the flesh, is a Mystery manifestly great. Being then one of the Mysteries of Religion; a great one among them; so great, as though questions grow about the greatness of others, none may, about this: I hope, there will be no more question, or controversy, of our account, and our great account of it, than there is of the Mystery itself, and the Greatness of it.  
But, before we go any further, to remove the veil, and show what it is, let us pause here a while, till we have rendered thanks to GOD and said with Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now yet, blessed be GOD, that, among divers other Mysteries, about which there are so many mists and clouds of controversies raised, in all Ages, and even in this of ours; hath yet left us some clear, and without controversy; manifest, and yet great; and again, great, and yet manifest. So Great, as no exception to be taken: so manifest, as no question to be made about them.  
Withal, to reform our judgements in this point. For, a false conceit is crept into the minds of men, To think, the points of Religion, that be manifest, to be certain petty points, scarce worth the hearing: Those, yea, those be great, and none but those, that have great Disputes about them. It is not so: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Those that are necessary He hath made plain▪ those, that not plain, not necessary. What better proof, than this here? This here, a Mystery, a Great one, (Religion hath no greater,) yet manifest, and in confesso, with all Christians. zachary's Prophecy and promise, touching CHRIST, wherewith he concludeth his Benedictus, (we hear it every day,) shall not deceive us, for this Mystery: He came, to guide our feet into the way of peace. A way of peace then, 
Luk. 1.79.  there shall be, whereof all parts shall agree, even in the midst of a world of controversies. That, there need not such a do in complaining, if men did not delight, rather, to be treading mazes, then to walk in the ways of peace. For, even still, such a way there is, which lieth fair enough, and would lead us sure enough to Salvation; if, leaving those other rough labyrinths, we would but be shod with the preparation of the Gospel of peace. 
Epes. 6 15.   
Yea further, the Apostle doth assure us, that if, whereunto we are come, and wherein we all agree, we would constantly proceed, by the Rule, those things, 
Phil. 3.15.  wherein we are otherwise minded, even them would GOD reveal unto us. That is; He maketh no controversy, but controversies would cease, if conscience were made of the practice, of that, which is out of controversy. And I would to GOD it were so; and that this here, and such other manifestè magna were in account. With the Apostle himself it was so. He showeth plainly, what reckoning he made of this plain Mystery; in that, having been ravished in spirit up to the third heavens, and there heard wonderful high Mysteries, past man's utterance; yet reckoned he all those nothing, in comparison of this plain Mystery here; 
2. Cor. 12.2.  nay esteemed himself not to know any thing at all, but this.  
And, as he esteemed it himself, so would he have us. It is his express charge, we see, 
1. Cor. 2.2.  (in the Verse next before) where he tells his Bishop Timothee, how he would have him, his Priests, and Deacons occupy themselves, in his absence: This he commends to them; wills them, to be doing with this Mystery. That you may know what to do (saith he,) What? do but deal with this point; throughly, deal with it. Howsoever it is manifest, it is great: Great regard to be had to it, great pains to be bestowed about it. And, even so then let us do, and see now another while, this Mystery, what it is. 
II. What this Mystery is GOD is manifested in the flesh, etc.   
GOD is manifested in the flesh. Being one of the Mysteries of godliness, it cannot be, but GOD must be a part, and a chief part of it. And, GOD'S being a part maketh it great. For, great must that needs be, whereof He is a part, of whose Greatness there is no end. And mark first, that it is not aliquid Dei, but DEUS; not any thing divine, or of GOD, but GOD himself. Divers things, 
1. GOD.  divers invisible things of GOD had been formerly made manifest: 
* Rom. 1.20.  His eternal Power, Wisdom, Providence, in, and since the Creation. They be no Mysteries: But, this is; that, not the things of GOD, but GOD'S own self: not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beams of His brightness; but, 
Heb. 1 3.  the very Charater of His substance, the very nature and Person of GOD. This, is a great Mystery. 

2. GOD manifested.  
1. Tim. 6.16. Exod. 32.1.    
Of GOD, the Prophet Esay saith (Chap. XLV. Ver. XV.) Verè, Deus absconditus es tu: GOD is, of himself, a Mystery, and hidden; and (that which is strange) hidden with light, which will make any eyes past looking on Him. But, a hidden GOD our nature did not endure. Will you hear them speak it plainly? Fac nobis Deos, Make us Visible gods, who may go before us, and we see them. Mystical, invisible GOD'S we cannot skill of. This we would have; GOD to be manifested: Why then, GOD is manifested.  
Manifested; Wherein? Sure, if GOD will condescend to be manifested, 
3. Manifested in the flesh.  there is none but will think, it is meet to be, and it would be, in the most glorious Creature, that is under or above the sun: None, good enough. Yea, in what thing soever, be it never so excellent, for GOD to manifest himself in, is a disparagement too. What say you to flesh? is it meet GOD be manifested therein? Without controversy it is not. Why, what is flesh? It is no mystery to tell what it is: It is dust (saith the Patriarch Abraham: 
Gen 18 27. Esay 40.6. 1. Cor. 15.54. ) It is grass (saith the Prophet Esay;) Faenum, grass cut down, and withering: It is corruption, (not, corruptible, but even corruption itself, (saith the Apostle Paul.) There being then (as Abraham said to him, Luc. XVI.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so great a gulf, so huge a space, 
Luk. 16.26.  so infinite a distance, between those two, between GOD, and dust; GOD, and Hay: GOD, and Corruption; as, no coming of one at the other; sileat omnis caro, talk not of flesh. 
Zach. 2.13.  Were it not a proud desire, and full of presumption, to wish things so remote to come together? to wish, that the Deity, in the flesh, may be made manifest? Yet we see, wished it was, by one in a place (CANT. VIII.) in reasonable express terms: 
Cant. 8.1.  O that thou wert as my brother, that sucked the breasts of my mother! That is, O that He might be manifested in the flesh. O that He might be! and so He was. Not only manifest, at all; (that, is great:) but manifest in the flesh; (that, is greater.) For, if gold mixed, though it be with silver, is abased by it; what, if it be mixed with the rust of iron or dross of lead? This must needs be great, in itself: But greater, with us: With us especially, that make such ado at any, though never so little, disparagement; and that, if any, (though not much our inferior) be ranked with us, take ourselves mightily wronged. We cannot choose, but hold this Mystery for Great, and say (with S. Augustine.) DEUS: quid gloriosius? Caro: quid vilius? DEUS in carne: quid mirabilius? GOD: what more glorious? flesh: what more base? Then, GOD in the flesh: what more marvelous?  
But, I ask further: Manifested in the flesh; what flesh? Or, how manifested? In what flesh? 

Manifested ad ignominiam.  
As a Child.   What, in the pride and beauty of our nature? No: but, in the most disgraceful estate of it that might be. And, how manifested? Ad gloriam, for His credit or glory? No: but, ad ignominiam, to His great contempt and shame. So to have been manifested, as in the holy mount, (His face, as the sun; His garments as lightning; between MOSES and ELIAS, 
Mat. 17.2.  in all glory, and glorious manner:) This had not been so great an impeachment. Was that the manner? No: But how? In clouts, in a stable, in a manger. The GOD, whom the heavens, and the heaven of heavens cannot contain, in a little Child's flesh not a span long: and that flesh of a Child not very well conditioned, as you may read in the XVI. of Ezekiel. 
Ezek. 16.4.5. etc. As a condemned person.   
So, to day: but after, much worse. To day, in the flesh of a poor Babe, crying in the Cratch, in medio animalium: After, in the rent and torn flesh, of a condemned person, hanging on the Cross, in medio latronum, in the midst of other manner persons, than MOSES and ELIAS; That, men even hid their faces at Him; not, for the brightness of His glory, but for sorrow and shame. Call you this manifesting? Nay, well doth the Apostle call it, 
Heb. 10.20.  the Veil of His flesh; as whereby He was rather obscured, than any way s●t forth; yea eclipsed, in all the darkest points of it. Verily, the condition of the flesh was more than the flesh itself: and the Manner of the manifestation, far more, than the manifestation itself was. Both still make the Mystery greater and greater.  

The Manner of this Manifestation.  And now, to weigh the word Manifested, another while; because, that may seem to be terminus diminuens, a qualified term, rather abating then any way tending to make great the Mystery; In that, a thing may be manifested, and not be that, for which it is manifested; be manifested for one thing, and be another. Would to GOD, we had not too plain examples of these, even in that we are about, in godliness itself: That there were not, 
2. Tim. 3.5.  that manifested themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the vizor, or mask of godliness, but be nothing less. Well, this, how or wheresoever it may be with men, with GOD it is not: He is not like to us: And, howsoever, not here in this. For first, it is not in the shadow, show, or shape of flesh: but, in very flesh itself. Then, it is not (saith the Greek Scholiast) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which importeth but an apparition, transitory, for a season, and then vanisheth again; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a manifestation; such, as is (say they) permanent, which passeth not, but lasteth for ever. And, to put all out of question, (that here is nihil personatum, but even persona,) He that here is said to be GOD manifested in the flesh, is, in another place, 
joh 1.14.  said to be Verbum caro factum, the word made flesh. So manifested, that made: so taking our nature, as, His, and it are grown into one person, never to be severed, or taken in sunder any more. And, in sign thereof, that flesh, wherein He is manifested, (in the beginning of the Verse; in the end of the Verse,) in the very same flesh, He is received up into glory; And in the same, shall appear again, at his second manifestation.  
And yet, to go further; I say, that this word [manifested,] is so far from being Terminus diminu●ns, that it doth greatly ampliate and enlarge the Mystery yet still. To be, and, to be manifested; Esse, & vid●ri; Dici de, & esse in, are two things. And, as, in some cases, it is more to be, then to be manifested; so, in some other, it is more to be manifested, then to be: And namely, in this here. More, for GOD, to be manifested, then to be, in the flesh. It is well known, when a great high Person doth fall into low estate, he careth not so much for being so, as for appearing such: Manifest him not, and you do him a pleasure. More it is, for Him, to be made known, then to be, that, He is. O it is naturally given us, to hide our abasing, what we can. Our misery must be kept in a mystery, and that mystery not manifested in any wise. Blow a trumpet in Zion, if any good come to us. But, wished, 
2. Sam. 1.20.  let is not be heard in Gath, nor in Ascalon, if any evil fall upon us. Not so much as Naomi (we see, 
Ruth 1.20. ) but when she was fallen into poverty, she could not endure to be called by that name: No, her name was Mara; as if she had been some other party: So loath she was, to have her misery made manifest. Humility intrinsical is not so much: it is the manifesting our humility that poseth us. That DAVID should have been humble in heart before GOD, and his Ark; that, Mical could have borne well enough: This was the grief; 
2. Sam. 6.20.  that DAVID must make it manifest, uncover himself, wear an Ephod, and thereby (as she thought) mightily disgrace, and make himself vile in the eyes of his servants. That was it, she took so ill: Not, to be, so much; as, to be manifest: That same manifesting marred all. And, why would NICODEMUS come to CHRIST, 
john 19.39.  but not but by Candle-light, but that, to be seen manifestly to come, was (with him) a far greater matter, then to come. By all which it appeareth, that, in case of abasement, to seem; is more than to be; dicide, then esse in: And so, (here) nosci, more than nasci. And I make no question, but we may reckon these two, as two distinct degrees: ¹ He abhorred not to become flesh: ² He abhorred not to have it manifestly known. It was not done (this) in a corner, 
Acts 6.26. Luk. 2.4.  in an outcorner of Galilee; but, in the City of DAVID. His poor clouts manifested, by a Star: His shameful death published, by a great Eclipse: Yea, (that it might be manifest indeed, (as it followeth after in the Verse) He would have it preached over all the world.  
But, when we have done and said all that ever we can, if we had all Mysteries, and no love, The Apostle tells us, it is nothing. We can have no Mystery, 
1. Cor. 13 1.  except Love be manifest. So is it. Two several times doth the Apostle tell us ¹ (Tit. II.) apparuit Gratia: ² (Tit, III.) apparuit Amor erga homines: At the opening of this mystery, 
Tit. 2.11.3.4.  there appeared the ¹ Grace of GOD, and the ² Love of GOD toward mankind. Velatio Deitatis, revelatio charitatis: As manifest as GOD was in the flesh, so manifest was His Love unto flesh. And then, because great Love, a great Mystery Dilexit goeth never alone, but with Sic; (so, CHRIST:) Ecce quantam charitatem; (so, Saint john.) Sure, 
joh. 3.16. 1. joh. 3.1.  how great and apparent Humility, so great and apparent Love. And His Humility was too apparent. So, we have GOD manifested in the flesh, DEUS charitas: for, if ever He were Love, 
1. joh. 4.8.  or shown it; in this, He was it, and shown it both. GOD, (that is Love,) was manifested in the flesh.  
To make an end, one question more. To what end? Cui bono? 
The End of this manifestation.  who is the better for all this? GOD, that is manifested; or the flesh, wherein He is manifested? Not GOD: To Him, there groweth nothing out of this manifestation. It is for the good of the flesh, that GOD was manifested in the flesh. 1. For the good present: for, we let go that of the Psalmist, now, [Thou that hearest the prayer, to Thee shall all flesh come; 
Psal. 65.2. ] and much better and more properly say; Thou that art manifested in the flesh, to Thee shall all flesh come: With boldness entering into the holy place, by the new and living way prepared for us, 
Hebr. 10.19.20.  through the veil, that is, His flesh. 2. And, for the good to come; For, we are put in hope, that the end of this manifesting GOD in the flesh, will be the manifesting of the flesh in Him, even as He is: And, that which is the end of the Verse, be the end of all, The receiving us up into His glory. To this haven arriveth this Mystery, of the Manifestation of it.  
The end of this Second part is but the beginning of the third. For, 

How this Mystery concerneth us.  
¹ By the Operation of it, in us.   hearing that it is so great, & of so great avail rising by it, that it is quaestus multo uberrimus, a trade so beneficial, it makes us seek, how to incorporate ourselves (as in the 
* Ephes. 3.6.9.  III. of the Ephesians he speaketh;) how to have our part and fellowship, in this Trade or Mystery. And that may we do (saith he, in the same place) 
* Ephes. 3.7.  si operetur in nobis, (that is) if it prove to us, as it is in itself, a Mystery. I know, it were a thing very easy, for a speculative Divine, to lead you along, and let you see, that this Mystery is the Substance of all the Ceremonies, and the fulfilling of all Prophecies: That all MOSES veils, and all the Prophet's visions, are recapitulate in it. But, it is a point of speculation; We hear those points too often, and love them too well: Points of practice are less pleasing, but more profitable for us; namely, how we may get into the partnership of this Mystery.  
There is this difference, between a ceremony and a Mystery: A ceremony represents and signifies; but, works nothing: A Mystery doth both. Beside that it signifieth, it hath his operation; and, work it doth; else, Mystery is it none. You may see it, by the Mystery of iniquity; 
2. Thess. 2.7.  That doth operari; was at work in the Apostles time; And it is no way to be admitted, but that the Mystery of Godliness should have like operative force.  
If you ask, what it is, to work? It is to do, as all other Agents; Vt assimulet sibi passum, to make that, it works on, like itself; to bring forth in it the very same quality. This, the rather, for that, this day being a Birth day, and the Mystery of it, a Birth, or generation; in that, (we know) the natural and most proper work is Sui simile procreare, to beget and bring forth the very like to itself. And, what should the Mystery of godliness beget in us, but godliness? What, the Mystery of godliness (in this Chapter,) but the Exercise of godliness (in the next? 
Verse 7. ) To show, we must make Saint Basils' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it: For, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I take to be all one.  

Within; the Mystery. 2. Pet. 3.11.  First, Within, (after the manner of a Mystery,) by entering into ourselves, and saying (with Saint Peter,) Seeing then, GOD hath so dealt with us, what manner of persons ought we to be, in all holy conversation and godliness? How ought we to esteem Him, that so esteemed us? How to esteem ourselves, whom He hath so esteemed? How, without soil, 
jam. 1.27.  or spot to keep that flesh, wherein GOD hath manifested himself, That nothing come from it but such as may become that flesh, which is now all one with the flesh of the SON of GOD.  

Without: the Manifestation.  Provided, that it be not all Within: For, we deal not with a Mystery alone, but with a Manifestation too. That therefore our godliness be not only mystical, but manifest, as GOD was. As the Mystery, so the Godliness of it; Great, and conspicuous, both. For, that is the complaint; that, in our godliness, now adays, we go very mystically to work indeed; we keep it under a veil; and nothing manifest, but opera Carnis. Which maketh Saint james cry, 
Galat. 5.19. jam 2.18. 2. Cor. 4.10.11.  ostend mihi, show it me: and Saint Paul tell us, that the life of JESUS must not only be had in our spirit, but manifest in our flesh. For, Godliness is not only Faith, which referreth to the Mystery (as we have it directly, at the IX. Verse, the Mystery of Faith:) But, it is Love too; which referreth to the Manifestation. For, in hoc cognoscimus (saith Saint john,) By this, we know, ourselves; and, in hoc cognoscent omnes (saith CHRIST, 
1. joh. 3.14.4.13. joh. 13.35. ) By this shall all men know, that we are His. And, if Faith work by Love, the mystery will be so manifest in us, as we shall need no perspective glasses, or other optic instruments, to make it visible; all men shall take notice of it.  
And yet remaineth there one point; than which, there is not one more peculiar to a Mystery. 
² By the Initiation of us, into it.  That which the Apostle (Hebr. X. Verse XX.) calleth Initiating: whereby we grow into the fellowship of this, and what Mysteries soever. For, this we are to understand, that Mysteries go not all, by hearing; No, they be dispensed also: And men are to esteem of us (saith he, 
1. Cor. 4.1. ) not only, as of the Vnfolders, but, as of the Stewards (or Dispenser's) of the Mysteries of GOD. Operari mysterijs, is a phrase well known, to the very Heathen themselves: That, mysteries, as they work, so they are to be wrought. That, they are to be handled; and that our hands are to be clean washed, yer we offer to touch them.  
By which, I understand the Mystery of godliness, or Exercise of godliness (call it whether ye will,) which we call the Sacrament: the Greek hath no other word for it, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) whereby the Church offereth to initiate us, into the fellowship, of this day's Mystery. Nothing sorteth better than these two Mysteries one with the other; the Dispensation of a Mystery, with the Mystery of Dispensation. It doth manifestly represent; it doth mystically impart, what it representeth. There is in it, even by the very Institution, both a Manifestation, and that visibly, to set before us this flesh; and a mystical Communication, to infeof us in it, or make us partakers of it. For the Elements: What can be more properly fit, to represent unto us the union with our Nature, than things, that do unite themselves to our Nature? And, if we be to dispense the Mysteries in due season; what season more due; then that His flesh and blood be set before us, that time, that He was manifested in flesh and blood for us. Thus we shall be initiate.  
You look to hear of a Consummation of it too; And consummate it shallbe, but not yet: Not, 
Apoc. 10.7.  till the days of the voice of the Seventh Angel. Then shall the Mystery of GOD be finished. So we find it directly, but not before. When, He that was, this day, manifested in the flesh, shall manifest, to the flesh, the fullness of this Mystery, His eternity, glory, and bliss. So, still it remaineth a Mystery in part; A part thereof there still remaineth behind, to be manifested. What He is, appeareth; what we shall be, doth not yet appear; but shall, at the second appearing. Two veils we read of: 
1. john 2.2.  ¹ The veil of His flesh (Hebr. X. Verse XX.) ² And the veil where our hope hath cast anchor, even within the veil, meaning heaven itself. The first is rend; these mysteries are remembrances of it. The second also shall be, and we also with it; and as He, (in the end of the Verse) so we, with Him, in the end, shall be received up into glory. To the consummation of which great Mystery, even that Great Manifestation, He vouchsafe to bring us all, that was, this day, for us all, manifested in the flesh, JESUS CHRIST the righteous, etc.   

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Moonday, the XXV. of December, A. D. MDCIX. being CHRISTMAS day.  GALAT. CHAP. III. VER. FOUR V. 
When the fullness of time was come, GOD sent his Son, made of a woman, made under the Law.  
That, He might redeem them that were under the Law, that we might receive the Adoption of Sons.  
IF, when the fullness of time cometh, GOD sent his Son: then, When GOD sent his Son, is the fullness of time come. And at this day, GOD sent his Son. This day therefore (so oft as by the revolution of the year it cometh about) is to us a yearly representation of the fullness of time. So it is: and a special honour it is to the Feast, that so it is. And we ourselves seem so to esteem of it. For we allow for every month a day, (Look how many months so many days,) to this Feast, as if it were, and we so thought it to be, the full recapitulation of the whole year.  
This honour it hath, from CHRIST, who is the substance of this, and all other Solemnities. Peculiarly, à Christi missa, from Christ's sending. (For, they that read the ancient Writers of the Latin Church (Tertullian, and Cyprian) know, that Missa, and Missio, and Remissa, and Remissio, with them, are taken for one. So that, Christi missa, is the sending of CHRIST.) And when then hath this Text place so fit, as Now? Or what time so seasonable to entreat of it, as This? Of the sending of his Son; as, when GOD sent his Son: Of the fullness of time; as, on the yearly return and memorial of it.  
To entreat of it then. The Heads are two. 1. Of the fullness of time. 2. And of that, wherewith it is filled. 1. Time's fullness, in these, When the fullness of time came. 2. 
The Division  Times filling in the rest, GOD sent his Son, made of a woman, made under the Law, etc.  
In the former, (Quando venit plenitudo temporis), there be four points. 1. Plenitudo temporis: That, time hath a fullness; or, that there is a fullness of time. 2. Venit plenitudo: That, that fullness cometh, by steps and degrees; not all at once. 3. Quando venit: That; it hath a Quando, (That is,) there is a time, when time thus cometh to this fullness. 4. And, when that When is? And that is, When GOD sent his Son. And so pass we over to the other part, in the same Verse, Misit DEUS; GOD sent his Son.  
For the other part, (touching the filling of time.) There be Texts, the right way to consider of them, is to take them in pieces. And this is of that kind. And if we take it in sunder, we shall see, as it is of fullness, so a kind of fullness there is in it: every word, more full than other: every word, a step in it, whereby it riseth still higher, till by seven several degrees it cometh to the top, and so the measure is full. 1. GOD sent, the first. 2. Sent his Son, the second. 3. His Son made, the third. 4. And that twice made, Made of a woman, the fourth. 5. Made under the Law, the fift; every one fuller than other, still.  
And all this, for some Persons, and some Purpose, The Pe●sons, Vt nos, that We. The Purpose, Reciperemus, that we might receive. Nay, (if you mark it) there be two Vts, ¹ Vt ille, ² Vt nos, that He might, and, that We might. He might redeem; and We might receive: that is, He, pay for it, and, We reap the benefit. 6. A double benefit, of ¹ Redemption (first) from the state of persons cast and condemned, under the Law, which is the sixth. 7. And then, of ² Translation into the state of adopted children of GOD, which is the seventh; and the very filling up of the measure.  
All which, we may reduce to a double fullness. GOD'S, as much as He can send. Ours, as much as we can desire. GOD'S, in the five first. 1. GOD sent. 2. Sent his Son. 3. His Son made. 4. Made of a Woman. 5. Made under the Law. And Ours in the two latter; 6. We are redeemed, the sixth. 7. We receive adoption, the seventh.  
In that of GOD'S, every point is full. The thing sent, full. The sending, and the manner of sending, full. The making, and the two manners of making, ¹ Of a woman, and, ² Under the Law, both full. And our fullness in the two latter, (the effects of these two Acts, or make, ¹ of a woman, ² under the Law,) Redemption and Adoption, which make up all. That when we were strangers from the Adoption; and not that only, but lay under the Law, as men whom sentence had passed on: From this latter, we are redeemed, (He under the Law, that we from under the Law,) That, (being so redeemed) we might further receive the adoption of children, (and as He the Son of man: So we might be made the Sons of GOD.) Which two are as much as we can wish. And this is Our fullness.  
And to these, I will crave leave to add another fullness of Ours, rising out of these, and to make a motion, for it. That, as it is the time, when we from GOD, receive the fullness of his Bounty: so it might be the time also, when He from us, may likewise receive the fullness of our Duty. The time of His Bounty-fullnesse, and the time, of our Thankfulness: That it may be Plenitudo temporis, quà ad illum, quà ad nos; downward, and upward; from Him to us, and from us to Him again: and so be, both ways, The fullness of time.  
Quando venit plenitudo temporis. 

1. Plenitudo temporis. Sap. 11.17. Ephes. 4.13.  FIRST there is a fullness in Time. The term, [Fullness,] carrieth our conceit to Measure, straight, from whence it is borrowed: which, is then said to be full, when it hath as much, as it can hold. Now, GOD hath made all things in Measure: and if all things, t●en Time. Yea, Time itself is by the Apostle called, Mens●ra temporis, The Measure of Time. As then, all other Measures have theirs; so the Measure of time also hath his fullness, when it receiveth so much, as the capacity will contain no more. So, Time is a measure: it hath a capacity: That hath a fullness. That, there is such a thing as the fullness of time.  
But, nothing is full at first: no more is Time by and by. Venit plenitudo, it cometh, not at once, 
2. Venit plenitudo.  or strait ways, but by steps and paces, nearer & nearer: Fills, first a quarter, and then half, till at last it come to the brim. And degrees there be, by which it cometh. Ecce palmares posuisti dies meos, (Psalm. 39.6.) From which word [palmares] it is an observation of one of the Fathers, a man may read his time. In his own hand, visibly, there is an ascent, 
Alcuin.  the fingers rise still, till they come to the top of the middle finger; and when they be come thither, down again by like descent, till they come to the little, which is the lowest of all. So is it in our time. It riseth still by degrees, till we come to the full pitch of our Age, and then declineth again, till we grow to the lower end of our days. But howsoever it may be (as it oft falls out) the descent is sudden, we go down headlong without degrees, go away in a moment; yet, ever this holdeth; to our fullness we come not, but by degrees.  
Now thirdly, this coming hath a Quando venit, a time, when it cometh thither. 
3. Quando venit.  As a time there is a great while, when we may say, 
a joh. 7.6.  Nondum venit hora, the time is not yet come, while the measure is yet but in filling: So at the last, a time too, that we may say, 
b joh 12.23.  Venit hora, the time is now come, when the measure is full: That is, A time there is, when time cometh to the full. As in the day, when the Sun cometh to the Meridian Line: in the month, when it cometh to the point of opposition with the Moon: in the year, when to the Solstice: In man, when he cometh to his full years: for that is the fullness of time the Apostle allegeth in three verses before.  
And, when is that When, that time thus cometh to his fullness? Quando misit Deus, when GOD sends it: for, Time receives his filling from GOD. Of itself, time is but an empty measure, hath nothing in it: Many days and months run over our heads, Dies inanes, (saith the Psalmist:) Menses vacui, (saith job:) Empty days, Psal. LXXVIII. v. 33. Void months, without any thing to fill them, job. VII. v. 3.  
That which filleth time, is some memorable thing of Gods pouring into it, 
4. Quando.  or (as it is in the Text) of His sending, to fill it withal. Misit Deus is it: and so cometh Time to be more or less full; thereafter as that is, which God sends to fill it.  
Now, many memorable missions did God make before this here; whereby in some measure, He filled up certain times of the year under Moses, and the Prophets: all which, may well be termed, The implements of time.  
But, for all them, the measure was not yet full: filled perhaps to a certain degree, but not full to the brim: full it was not (seeing it might be still fuller) till God sent That, than which, a more full could not be sent.  
And, That He sent, when He sent His Son, a fuller then whom, He could not send, nor Time could not receive. Therefore, with the sending Him, when that was, Time was at the top, that was the Quando venit, than it was plenitudo temporis, indeed.  
And, well might that time, be called the fullness of time. For, when He was sent into the world, in whom the fullness of the Godhead dwelled bodily: 
Col. 2.9. joh 3.34. joh. 1.14. joh. 1.16.  In whom the Spirit was not by measure: In whom was the fullness of grace and truth: Of whose fullness we all receive: When He was sent, that was thus full, then was time at the full.  
And well also might it be called the fullness of time, in another regard. For, till then, all was but in promise, in shadows, and figures, and prophecies only, which fill not, God knows. But when the Performance of those promises, the body of those shadows, the substance of those figures, the fulfilling or filling full of all those prophecies came, then came the fullness of time, truly so called. Till then, it came not: than it came.  
And well might it be called the fullness of time, in a third respect. For, then the Heir, (that is the World) was come to his full age: and so, that the fittest time, for Him to be sent. For to that, compareth the Apostle their estate then; that, the former times under Moses and the Prophets were as the Nonage of the world; sub Paedagogo, in the III. Chapter. Ver. XXIIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at their A. B. C. or rudiments, (as in the very last words before these.) Their estate then, as of Children in their minority, little differing from servants. For, all this while, nondum venit, the fullness of time was not yet come. But a time there was, as for man, so for mankind to come to his full years: That time came with Christ's coming, and Christ's coming with it, and never till then, was the fullness of time; but than it was.  
And let this be enough, for this point; more there is not in the text. But if any shall further ask, why then, at that age of the world, the world was at his full age, just then, and neither sooner nor later? I know, many heads have been full of devises, to satisfy men's curiosity in that point. But, I hold it safest, to rest with the Apostle (in the second verse) on GOD'S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let that content us. Then was the time, for that was Tempus praefinitum à Patre, the time appointed of the Father. For, even among men, though (the Father being dead) the Law setteth a time, for the Son to come to his heritage: yet, the Father living, no time can be prefixed, but only when it liketh Him to appoint; and the Father here liveth; 
Acts 1.7.  and therefore let his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stay us. The times and seasons He hath put in His own power, it is not for us to know them. This is for us to know, that, with His appointment, we must come to a full point. So doth the Apostle, and so let us, and not busy ourselves much with it, time is but the measure or cask, that wherewith it is filled, doth more concern us. To that therefore let us come.  

2. GOD sent.  The degrees are seven (as I said.) To take them, as they rise. Misit Deus. God sent. That standeth first; and, at it, let our first stay be. That, will fall out, to make the first degree. For, even this, that GOD sent at all, Ipsum mittere Dei, this very sending itself, is a degree. It is so; and so we would reckon of it, if we knew the Sender, and who He is; the Majesty of His presence how great it is, and how glorious, how far surpassing all we can see on earth.  
For Him, for such an one as He, to condescend, but to send; is sure a degree. For, enough it had been, and more then enough, for Him, to be sent to; and not to send, Himself. To have sit still, and been content, that we might send to Him, and have our message and petition admitted, and not He send to us. That had been as much as we could look for, and well, if we might have been vouchsafed but that. But it was He that sent: not we to Him first, nay, not we to Him at all, but, He to us.  
He to us? And what were we, that He to us? Us, (as elsewhere He termeth us) mere Aliens from Him, 
Ephes. 2.12.  and His Household: Not that only, but Us, in case of men, whom the Law had passed upon. (So is our estate described in the end of the Text.) For Him, to send to Us, so great as He, to such as we; to think us, tanti, so much worth, as to make any mission, or motion, or to disease any about us; This, may well be the first. Be it then so; that to us, or for us, or concerning us, GOD would trouble Himself, to make any sending: A fullness there is in this. Full He was; a fullness there was in Him, (even the fullness of compassion in His bowels over our estate,) else, such a Sender would never once have sent.  

2. His Son,  GOD sent: Sent, and sent His SON: That, (I make no question,) will bear a second. Others He might have sent; and whosoever it had been He had sent, it might well have served our turns. If, sent by the hand of any His Servants, any Patriarch, Prophet, any ordinary messenger, it had been enough. So, hitherto had been His Sending. So, and no otherwise, ever till now.  
Then, if to send by any may seem sufficient, to send His SON, must needs seem full. For ever the more excellent the Person sent, the more honourable the sending: the greater He, the fuller it. Now, greater there is not, than His SON, His first, His only begotten SON, 
Col. 2.9.  in whom the fullness of the Godhead dwelled; In sending Him, He sent the greatest, the best, the fullest thing He had.  
To heap the measure up yet more, with the cause of His sending, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was voluntary. He sent Him not for need: but for mere love to us, and nothing else. There was no absolute necessity, that He should have sent Him. He might have done what He intended, by the means and ministry of some beside. GOD could have enabled a Creature; a Creature enabled by GOD, and the power of His might, could soon have trod down Satan under our feet. But, if it had been any other He had sent, His love and regard to us, had not showed so full. It had been Ostendit DEUS charitatem, but not, Ecce quantam charitatem ostendit DEUS. 
1. joh. 3.1.  Whomsoever He had sent beside, His love had not been full: at least, not so full, as it should have been, if He had sent His SON. That therefore it might be full, and so appear to us for full, Misit Deus Filium suum. Enough it was, in compassion of our estate, to have relieved us, by any: Men that are in need to be relieved, care not, who they be that do it. Enough then, for compassion: but not enough, to manifest the fullness of His love, unless, to relieve us, He sent His own SON.  

3. Made.  This is full one would think: Yet, the Manner of His sending Him, is fuller still. Misit Filium; Filium factum. Sent His SON; His SON made. Sent Him, and sent Him made: This is a third. For, if He would have sent Him, He should not have sent Him, made: but as He was, neither made nor created, but like Himself, in His own estate, as was meet for the SON OF GOD, to be sent. To make Him any thing, is to mar Him, be it what it will be. To send Him made, is to send Him marred, and no better. Therefore, I make no doubt, CHRIST'S sending is one degree, His making is another: So to send, as withal to make, are two distinct measures, of this filling. As He is, He is a Maker, a Creator: If GOD make Him any thing, He must be a thing made, a Creature; and that is a great disparagement. So that, howsoever the Time is the fuller, for this; He is the emptier: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The fullness of time, is His emptiness; The exalting of that, His abasing. And, this very Exinanivit seipsum, emptying Himself, for our sake, 
Phil. 2.7.  is a pressing down the measure: and so, even by that, still the measure is more full.  
Yea, the very manner of this making, hath his increase too, addeth to it still. In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is not every making, but making it His Nature. To have made Him a body and taken it upon Him for a time, till He had performed His Embassage, and then laid it of again, that had been much: But so to be made, as once made and ever made; so to take it, as never lay it of more, but, continued to still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it to become His very nature; so to be made is to make the union full. And to make the union with us full, He was content, not to be sent alone, but to be made; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be made so, as never unmade more. Our Manhood becoming His nature, no less than the Godhead itself. This is Filium factum indeed.  
Made, and twice made, (for so it is in the VERSE,) ¹ Factum ex, and ² Factum sub; made of, and made under: Of a woman; under the Law. So, two make there be; either of them, of itself, a filling to the measure, but, both of them maketh it perfectly full.  
Made, first of a woman: that, I take clearly to be one. For, if He, 
4. Made of a woman.  if the SON of GOD must be made a Creature: it were meet, He should be made, the best creature of all. And if made of any thing, (if any one thing, better than another) of that: made some glorious Spirit, Some of the orders of the Angels. Nay, made, but made no Spirit; 
joh. 1.14. Heb. 2.16.  Verbum caro factum est, The WORD became flesh: Made, but made no Angel; Nusquam Angelos, He in no wise took the Angel's nature upon Him.  
But made man. First I will ask with DAVID, Domine, quid est homo? Lord, 
Psal. 144.3.  what is man? And then, tell you His answer: Homo quasi res nihili, Man is like a thing of nought. And this he was made, this he became, made man, made of a woman: did not abhor the Virgin's womb, (as we sing daily, to the high praise of the fullness of His humility, to which His Love brought Him for our sakes.) For, whatsoever else He had been made, it would have done us no good. In this then, was the fullness of His Love, as before of His Fathers, that He would be made, and was made, not what was fittest for Him, but what was best for us: not, what was most for His glory, but what was most for our benefit and behoof.  
Made of a woman. For, Man He might have been made, and yet have had a body framed for Him in Heaven, and not made of a woman. But when He saith, Factum ex muliere, it is evident, He passed not through Her, as water through a Conduit Pipe, (as fond dreameth the Anabaptist.) Made of, Factum ex: Ex, dicit materiam. Made of her; She ministered the matter, Flesh of her flesh. Semen mulieris, The seed; and, Semen intimum substantiae, that, is the principal and very inward chief part of the substance. Made of that, 
Gen. 3.15.  made of her very substance.  
And so have we here now in one, both twain His Natures. GOD send His Son, There His Divine: Made of a woman, Here His Humane Nature. That, from the bosom of His Father, before all worlds; this, from the womb of His Mother, in the world. So that, as from eternity, GOD His Father might say that verse of the Psalm, Filius meus es tu, 
Psal. 2.7.  hodie genui te, Thou art my Son, this day have I begotten thee: So, in the fullness of time, might the Virgin His mother, no less truly, Filius meus es tu, hodie peperi te, Thou art my Son, this day have I brought thee into the world.  
And here now, at this word, made of a woman, He beginneth to concern us somewhat. There groweth an alliance between us: For, we also are made of a woman. And our hope is, as, He will not be confounded, to be counted inter natos mulierum; 
Heb. 1.11. Rom. 8.19.  No more will He be, (saith the Apostle) to say, in medio fratrum; to acknowledge us, His Brethren. And so by this Time He groweth somewhat near us.  
This now, is full for the union with our nature, to be made of a woman. But so to be made of a woman, without He be also made under the Law, is not near enough yet. For, 
5. Made under Law.  if He be out of the compass of the Law, that the Law cannot take hold of Him, factum ex muliere will do us small pleasure. And He was so borne, so made of a woman; As the verity of His conception, is in this factum ex muliere: So, the purity is in this, that it is but ex muliere, and no more; Of the virgin alone, by the power of the HOLY GHOST, without mixture of fleshly generation. By virtue whereof, no original soil was in Him. Just borne He was, 
1. Tim. 1.9.  and justo non est lex posita, No law for the Just, no law could touch Him. And so we, never the better, for factum ex muliere.  
For, if one be in debt and danger of the Law, to have a Brother, of the same blood, made of the same woman, both (as we say) lying in one belly, will little avail him, except he will also come under the Law, that is, become his Surety, and undertake for him. And such was our estate. 
Col. 2.14.  As Debtors we were, by virtue of Chirographum contra nos, The hand-writing that was against us. Which was our Bond, and we had forfeited it. And so, factus ex muliere, to us, without factus sub Lege, would have been to small purpose.  
No remedy therefore, He must be new made; made again once more. And so He was, cast in a new mould; and at His second making, made under the Law; Under which if He had not been made, we had been marred; even quite undone for ever, if this had not been done for us too. Therefore, He became bound for us also, entered bond anew, took on Him, not only our nature, but our Debt; our Nature, and Condition both. Nature: as men, Condition, as sinful men; expressed in the words following, [Them that were under the Law:] for, that was our Condition. There had indeed been no capacity in Him, to do this, if the former had not gone before, factum ex muliere; if He had not been, as we, made of a woman: But, the former was for this; Made of a woman He was, that He might be made under the Law: Being ex muliere, He might then become sub Lege, which before He could not, but then He might and did: And so, this still is the fuller.  
And when did He this? when was He made under the Law? Even then, when He was circumcised. 
Gal 5.3.  For, this doth Saint Paul testify, in the third of the next Chapter; Behold, I Paul testify unto you, whosoever is circumcised, Factus est debitor universae Legis, He becomes a debtor to the whole Law. At His Circumcision then, He entered Bond anew with us; and, in sign that so He did, He shed then a few drops of His blood, whereby He signed the Bond (as it were,) and gave those few drops then, tanquam arrham universi sanguinis effundendi, as a pledge or earnest, that when the fullness of time came, He would be ready to shed all the rest; as He did. For, I would not have you mistake, though we speak of this, [sub lege,] being under the Law, in the terms of a Debt, sometimes: yet, the truth is, this debt of ours was no money debt; we were not sub Lege pecuniariâ, but Capitala: and the debt of a Capital Law, is Death: And under that, under Death He went, and that the worst death Law had to inflict, even the Death of the Cross, the most bitter, reproachful, cursed death of the Crosse. So that upon the matter, factus sub Lege, and factus in Cruse, come both to one; one amounts to as much, as the other. Well, this He did undertake for us, at His Circumcision: and therefore then, and not till then, He had his name given Him, the name of JESUS a SAVIOUR. 
Lak 2.21.  For then, took He on Him the Obligation to save us. And look, what then at His Circumcision He undertook, at His Passion He paid even to the full: and having paid it, delevit Chirographum, 
Col. 2.14.  canceled the sentence of the Law, that till then was of record, and stood in full force against us.  
Howbeit, all this, was but one part of the Law; But He was made sub Lege universâ, under the whole Law; and that, not by his death only, but by his life too. The one half of the Law, (that is, the Directive part,) He was made under that, and satisfied it, by the Innocency of His life, without breaking so much, as one jot or title of the Law: and so answered that part (as it might be, the Principal.) The other half of the Law, which is the Penalty: He was under that part also, and satisfied it, by suffering a wrongful Death, no way deserved, or due by Him; and so, answered that (as it might be the Forfeiture.) So, He was made under both, under the whole Law. Satisfying the Principal, there was no reason, He should be liable to the forfeiture, and penalty: yet, under that He was also. And all, that the whole Law might be satisfied fully, by His being under both parts; and so, no part of it light upon us.  
These two then, (¹ Made of a woman, ² Made under the Law,) ye see, are two several make, and both very requisite. Therefore, Either hath a several Feast, they divide this Solemnity between them. Six days a piece, to Either; as the several moities of this fullness of time. This day, Verbum caro factum, The word made flesh: That day, 
joh 1.14.  Him that knew no Sin, He made Sin, (that is) made Him undertake to be handled as a Sinner, to be under the Law, and to endure what the Law could lay upon Him. 
2. Cor. 5.21.  And so now, the thing sent is full: and fully sent, because made: and fully made, because made once and twice over: fully made ours, because fully united to us. Made of a woman as well as we: Made under the Law as deep as we: Both ex muliere, and sub Lege. So of our nature (of a woman,) that of our condition also (under the Law:) So, fully united to us in nature, and condition both.  
And so we are come to the full measure of His sending. And, that we are come to the full, ye shall plainly see, by the overflowing, by that which we receive from this fullness; 
Verse 5.  which is the latter part of the verse, and is our fullness, even the fullness, of all that we can desire. For, if we come now to ask, For whom, is all this ado, This Sending, This making, over and over again? It is for us. So is the conclusion, ut nos, that we might from this fullness, receive the full of our wish. For in these two behind, ¹ Redemption, and ² Adoption; to be redeemed, and to be adopted, are the full of all, we can wish ourselves.  
The transcendent Division, of Good and Evil, is it, that comprehendeth all. And here it is. Our desire can extend itself no further then to be rid of all evil, and to attain all that good is. By these two, (being redeemed, and being adopted) we are made partakers of them both. To be redeemed from under the Law, is to be quit of all Evil. To receive the Adoption of children, is to be stated in all that is Good. For, all Evil is, in being under the Law, from whence we are redeemed; and, all Good, in being invested, in the heavenly Inheritance, whereunto we are adopted. Thus stood the case with us: Aliens we were from GOD, 
Ephes 2 12.  his Covenant, and his Kingdom: More than that, Prisoner's we were, fast laid up under the Law. From this latter we are Freed: of the former, we are seized: And what would we more?  
Only, this you shall observe, that in the Idiom of the Scriptures, it is usual; two points being set down, when they are resumed again, to begin with the later, and so end with the former. So is it here, At the first, made of a woman, made under the Law. At the resuming, He gins with the later, made under the Law, That he might redeem them, that were under the Law And then comes to the former, made of a woman, made the Son of man, That we by adoption might be made the Sons of GOD. But, this we are to mark, it is He that is at all the cost and pain: & we, that have the benefit by it. At the redeeming it is, Vt Ille: At the receiving it is, Vt Nos.  
Briefly of either: And first, of our Redeeming. 
6. That he might redeem them that were under the Law.  Redeeming (as the word giveth it) is a second buying, or buying back of a thing, before aliened or sold. Ever, a former sale is presupposed before it. And such a thing there had gone before. A kind of alienation had formerly been, whereby we had made away ourselves, (for, a sale I cannot call it, it was for such a trifle:) Our Nature aliened in ADAM, for the forbidden fruit; a matter of no moment. Our Persons likewise; daily we ourselves alien them, for some trifling pleasure, or profit; matters not much more worth. And, when we have thus passed ourselves away, 
Rom. 7.14.  by this Selling ourselves under sin, the Law seizeth on us, and under it we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Chap. III. v. 23.) even locked up, as it were, in a Dungeon, tied fast with the cords of our sins, (Pro. V. v. 23.) The sentence passed on us, and we waiting but for execution. What evil is there not, in this estate, and on every soul that is in it? Well then, the first Vt the first end is, To get us rid, from under this estate.  
He did it: Not by way of entreaty, step in and beg our pardon: That would not serve. Sold we were, and bought we must be: A price must be laid down for us. To get us from under the Law, it was not a matter of Intercession, to sue for it, and have it. No, He must Purchase it, and pay for it. It was a matter of Redemption.  
And, in Redemption or a Purchase, we look to the Price. For if it be at any easy rate, it is so much the better. But with a high price, He Purchased us; it cost Him dear to bring it about. Non auro, nec argento, Neither of them would serve; At a higher rate it was, 
1. Pet. 1.18, 19  even Pretioso sanguine. His precious blood, was the price, we stood Him in. Which He paid, when He gave His life a ransom for man●.  
It stood thou, between Him and us, in this point of Redemption. 
Mat. 20.28.  Here are certain malefactors under the Law, to suffer, to be executed: What say you to them? Why, I will become under the Law, suffer that they should, take upon me their execution, upon condition, they may be quit. In effect so much, at his Passion. He said, Si ergo me quaeritis, (joan. XVIII. Verse VI.) If you lay hold on me, if I must discharge all, Sinite hos abire, Let those go their way, Let the price I pay be their Redemption: and so it was. And so we come to be redeemed from under the Law.  
And this is to be marked, that Them that were under the Law, and, We that are to receive, are but one, one and the same persons both: But being so redeemed, than we are ourselves. Till then, the Apostle speaks of us, in the third person, (Them, that were under the Law,) as of some strangers, as of men of another world, none of our own. But now being redeemed, the style changeth. He speaketh of us, in the first person ut Nos, that We: For, till now, we were not our own, we were not ourselves; but, now we are: Till this, it was the old year still with us; but with the new year, cometh our new estate.  

7. That we might receive the Adoption of Children.  Being thus redeemed, we are got from under the Law: and that is much. Till a party come to be once under it, and feel the weight of it, he shall never understand this aright; but then he shall. And if any have been under it, he knows what it is, and how great a benefit to be got thence. But is this all? No, He leaves us not here; but to make the measure complete, yea, even to flow over, He giveth us not over, when He had rid us out of this wretched estate, till He have brought us to an estate, as good, as He himself is in. After our Redemption, we stood, but as Prisoners enlarged; that was all: But still we were as strangers; no part, nor portion in GOD, or His Kingdom: nor, no reason, we should hope for any. He now goeth one step further, which is the highest and furthest step of all. For further than it, he cannot go.  
That we might receive the Adoption, (that is) from the estate of Prisoners condemned, be translated into the estate of Children Adopted. Of Adopted: for, of Natural, we could not: That is His peculiar alone, and He therein only above us, but else, fully to the joint fruition, of all that He hath, which is fully as much, as we could desire. And this is our Fieri out of His Factum ex muliere. We made the Sons of GOD, as He the Son of Man; We made partakers of His Divine, 
2. Pet. 1.4.  as He of our Humane nature. To purchase our pardon, to free us from death, and the Law's sentence, this, seemed a small thing to Him: yet this is Lex hominis. 
2. Sam. 7.19.  Man's goodness goeth no farther; and gracious is the Prince, that doth but so much. For, who ever heard of a condemned man, Adopted afterward; or that thought it not enough and enough, if he did but scape, with his life? So far then to exalt His bounty, to that fullness; as Pardon, and Adopt both, Non est Lex hominis haec; No such measure amongst men; 
Esa 9.7.  Zelus Domini Exercituum, The zeal of the Lord of Hosts, was to perform this: The fullness of the Godhead dwelled in Him, that brought this to pass.  
For (to speak of adopting:) We see it daily; No father adopts, unless He be orb, have no child; or if he have one, for some deep dislike, have cast him of. But GOD had a SON, The brightness of His Glory; The true character of His Substance. And, no displeasure there was: 
Heb. 1.3. Mat. 17.5. Heb. 2.10.  No, In quo complacitum est, In whom He was absolutely well pleased: yet, would He, by adoption, for all that, bring many Sons to Glory. Is not this full on His part?  
We see again, no Heir will endure to hear of Adoption, nay, nor divide his Inheritance, no not with his natural Brethren. Then, that the Heir of all things, should admit joint Heirs to the Kingdom He was borne to; 
Heb. 1.3. Rom. 8 17.  and that admit them, not out of such, as were near him, but from such as were strangers, yea such as had been condemned men under the Law; Is not this full on His part? To purchase us, and to purchase for us, both at once? And not to do this for us alone, but to assure it to us: For, as his Father, (in this Verse,) sends Him; So, (in the next Verse,) He sends the Spirit of His Son, to give us seisin of this our Adoption: whereby we now call Him, the jews Abba, the Gentiles Pater, as Children all, and he our Father, which is the privilege of the Adoption, we here receive.  
And now, are we come to the fullness indeed. For this Adoption, is the fullness of our option: We cannot extend; We, our wish; or He, his love and goodness any further. For, what can we ask, or He give more, seeing in giving this, He giveth all He is worth? By this time, 
●zek. 47.3, 4, 5.  it is full Sea: All the banks are filled. It is now as, EZEKIELS waters that he saw flow, from under the threshold of the Temple: that took him to the ankles first, then to the knees, after to the loins; at last, so high risen, there was no more passage.  
1. From the fullness of His Compassion, He sent to release us: 2. From the fullness of His Love, He sent His Son: 3. In the fullness of Humility, He sent Him made: 4. Made of a Woman, to make a full union with our nature: 5. Made under the Law, to make the union yet more perfectly full with our sinful condition: 6. That we might obtain a full deliverance, from all Evil, by being redeemed: 7. And a full estate of all the joy and Glory of his heavenly inheritance, by being Adopted. So, there is fullness, of all hands. And so much, for the fullness of the Benefit, we receive.  
Now, for the fullness of the Duty, we are to perform this day. For, in the fullness of time, all things are to be full. Plenitudo temporis, tempus plenitudinis. And, seeing GOD hath suffered us to live, to see the year run about, to this plenitudo temporis: if it be so, on GOD'S part; meet also, it be so on Ours: and that we be not empty, in this fullness of time: It is not fit, if He be at the brink, that we be at the bottom. But, as we be willing, to yield Him of ours again; of our duty (I mean:) that it, to Him, in a measure, and proportion be like full; as his Bounty, hath been full above measure, toward us. That so from us, and on our parts, it may be plenitudo temporis, or tempus plenitudinis, the fullness of time, or time of fullness, choose you whither.  
1. And, a time of fullness it will be, (I know) in a sense: of fullness of bread, of fullness of bravery, of fullness of sport, and pastime: and this it may be. And it hath been ever, a joyful time in appearance, for it should be so. With the joy (saith Esay, a verse or two before, Puer natus est nobis, unto us a Child is borne) that men rejoice with, in harvest: 
Esa. 9.3.  Not to go from our Text here, With the joy of men that are come out of prison; have scaped the Law; With the joy of men, that have got the reversion of a goodly heritage. Only, that we forget not the principal; that this outward joy eat not up, evacuate not our spiritual joy, proper to the Feast: that we have in mind, in the midst of our mirth, the cause of it, CHRIST'S sending; and the benefits that come thereby. And, it shall be a good sign unto us, if we can thus rejoice, if this our joy can be full, if we can make a spiritual blessing, the object of our mirth. Beatus populus, qui scit iubilationem, Blessed is the people, 
Psal. 89.15.  that can rejoice on this manner.  
And, after our ioy-fullnesse, or fullness of joy, our fullness of thankes, or thankfulness, is to ensue: For, with that fullness, we are to celebrate it likewise. Our minds first, and then our mouths, to be filled with blessing, and praise, and thanks, to Him, that hath made our times, not to fall into those empty ages of the world, but to fall within this fullness of time, which so many Kings and Prophets desired to have lived in, but fell short of; and lived then, 
Luk. 1●. 34.  when the times were full of shadows, and promises, and nothing else. How instantly they longed, to have held such a Feast, to have kept a Christmas, it is evident, by David's Inclina coelos, by Esaye's utinam disrumpas Coelos, Bow the Heavens, and Break the Heavens: 
Psal. 144.5. Esa. 64.1.  How much (I say) they longed for it: And therefore, that we make not light account of it.  
To render our thankes then, and to remember to do it fully, To forget none: To Him that was sent, and to Him, that Sent; Sent his Son, in this; the Spirit of his Son, in the next verse. To begin with Osoulamini Fitium, it is the first duty enjoined us this day, 
Psal. 2.12.  to kiss the Babe new borne, that when his Father would send Him, said, Ecce venio, so readily: and when he would make Him, was content with Corpus aptasti mihi, 
Psal. 40.7.  to have a body made Him, meet for Him to suffer in: who willingly yielded to be our SHILO; 
Gen. 45. ●0.  to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here; yea to be not only CHRIST, but an Apostle for us, (Heb. III. v. 1.) even the Apostle of our profession.  
And not to Him that was sent and made alone: but to the FATHER that sent Him, and to the HOLY GHOST that made Him, (as by whom He was conceived.) To the FATHER, for his mission; The SON, for his Redemption; The HOLY GHOST, for his Adoption; For, by Him it is wrought. He that made Him the Son of man, doth likewise regenerate us, to the state of the Sons of God. And this for our thankfulness.  
3. And, to these two, (to make the measure full) to join, the fullness of duty, even whatsoever dutiful minded persons, may yield to a bountiful minded and a bountiful handed Benefactor. And with this to begin, to consecrate this first day of this fullness of time: even with our service to Him at the full; which, is then at the full, when no part is missing: when all our duties of preaching, and praying, of hymns, of offering, of Sacrament, and all, meet together. No fullness there is of our Liturgy, or public solemn Service, without the Sacrament. Some part; yea, the chief part is wanting, if that be wanting. But our thanks are surely not full, without the Holy Eucharist, which is by interpretation, Thanksgiving itself. 
Psal. 116.12.13.  Fully we cannot say, Quid retribuam Domino? but we must answer, Calicem salutaris accipiam, we will take the cup of salvation, and with it in our hands give thanks to Him, render Him our true Eucharist, or real Thanksgiving indeed. In which Cup is the Blood, not only of our redemption, of the Covenant, that freeth us from the Law, and maketh the Destroyer pass over us: 
Mat. 26.28.  but of our Adoption, of the New Testament also, which entitles us, and conveys unto us (Testament-wise, or by way of Legacy) the estate we have in the joy and bliss of his heavenly Kingdom, whereto we are adopted. We are then made partakers of Him, and with Him of both these His benefits. We there are made to drink of the Spirit, 
1. Cor. 12.13. Ephes. 4.30.  by which we are sealed to the day of our Redemption and Adoption both. So that, our freeing from under the Law, our investiture into our new adopted state, are not fully consummate without it.  
And what? Shall this be all? No, when this is done, there is allowance of twelve days more, for this fullness of time: that, we shrink not up our duty then into this day alone, but in the rest also remember, to redeem some part of the day, to adopt some hour at the least, to bethink ourselves of the duty, the Time calleth to us for: that so, we have not JOBS dies vacuos, no day quite empty in this fullness of time. Hereof assuring ourselves, that what we do in this fullness of time, will have full acceptance at His hands. It is the time of His Birth, 
2. Cor. 6.2.  which is ever a time, as accepted, so of accepting; wherein, what is done, will be acceptably taken to the full: Fully accepted, and fully rewarded by Him, of whose fullness we al●●eceive: 
joh. 1.16.  With this condition, of grace for grace, ever, one grace for another.  
And so, growing from grace to grace, finally from this fullness, we shall come to be partakers of another yet behind, to which we aspire. For, all this is but the fullness of time: But that, the fullness of eternity, when time shall be run out, and his glass empty, Et tempus non erit amplius; 
Apoc. 10.6.  which is, at His next sending. For yet once more shall GOD send Him, and He come again. At which coming, we shall then indeed receive the fullness of our Redemption, not from the Law (that we have already,) but from Corruption, to which our bodies are yet subject; and receive the full fruition of the Inheritance, whereto we are here but adopted. And then it will be perfect, complete, absolute fullness indeed, when we shall all be filled with the fullness of Him that filleth all in all. 
Ephes. 1.23.  For, so shall all be, when nothing shall be wanting in any: 
1. Cor. 15.23.  for GOD shall be all, in all. Not, as here He is, something, (and, but something) in every one; but then, omnia in omnibus. And then, the measure shall be so full, 
Mat. 25.21.  as it cannot enter into us, we cannot hold it: We must enter into it; Intra in gaudium Domini tui.  
To this we aspire, and to this, in the fullness appointed of every one of our ti●es, Almighty GOD bring us, by Him, and for His sake, that in this fullness of time, was sent to work it for us, in His person: and work it in us, by the operation of His Blessed SPIRIT. To whom, etc.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Tuesday, the XXV. of December, A. D. MDCX. being CHRISTMAS day.  LUKE CHAP. II. VER. X. XI. 
The Angel said unto them: Be not afraid, for behold, I bring you good tidings, of great joy, which shall be to all people.  
That, there is borne, unto you, this day a SAVIOUR, which is CHRIST, the LORD, in the City of DAVID.  
THere is a Word in this Text, and it is Hodiè, by virtue whereof, this Day may seem to challenge a special property in this Text, and this Text in this Day. CHRIST was borne, is true any day: but, this day CHRIST was borne, never, but to day only. For, of no day in the year can it be said, Hodiè natus, but of this. By which word, the HOLY GHOST may seem to have marked it out, and made it the peculiar Text of the day.  
Then, it will not be amiss, Donec cognominatur hodiè, 
Heb. 3.13.  (as the Apostle speaketh) while it is called, to day, to hear it. To morrow, the word Hodiè will be lost: This day, and not any day else, it is in season. Let us then hear it this Day, which we can hear no day beside.  

IT is then the first report, the very first news, that came (as this day) of that, which maketh this day, so high a Feast; The Birth of CHRIST. 
1. Dixit Angelus.   
It came by an Angel then: No Man was meet to be the messenger of it. And look how it came then, so it should come still; and none but an Angel bring it: as, more fit for the tongues of Angels, then of men. Yet since, GOD hath allowed sinful men, to be the Reporters of it at the second hand; and the news never the worse; for that Good news is good news and welcome, by any, 
2. Reg 7.9.  though the person be but even a foul Leper that brings it. Yet, that the meanness of the messenger offend us not, ever we are to remember this; Be the party who he will, that brings it, the news of CHRIST'S Birth, is a message for an Angel.  
This had been news for the best Prince in the Earth. That these Illis here, 
2. Dixit illis.  these parties were Shepherds, that this Message came to them, needs not seem strange: It found none else (at the time) to come to: The Angel was glad to find any to tell it to; even to tell it the first he could meet withal: None were then awake, none in case to receive it, but a sort of poor Shepherds; and to them he told it.  
Yet, it fell not out amiss, that Shepherds they were; the news fitted them well. It well agreed, to tell Shepherds of the yeaning of a strange Lamb: such a Lamb, as should take away the sins of the world: such a Lamb, 
joh 1.29.  as they might send to the Ruler of the world for a present, Mitte Agnum Dominatoriterrae: ESAY's Lamb. 
Esa. 16.1.  Or (if ye will) to tell Shepherds, of the birth of a Shepherd; 
Ezek. 34.23.  ezekiel's Shepherd: Eccesuscitabo vobis PASTOREM; Behold, I will raise you a Shepherd: the 
a 1. Pet 5.4.  Chief Shepherd, the 
b Heb. 13 20.  Great Shepherd, and the 
c joh. 10.11.  Good Shepherd, that gave His life for his flock. And so, it was not unfit news, for the Persons to whom it came.  

3. Dixit, Evangeliz●.  For the Manner: the Angel delivereth it Evangelizando, Church wise, (and that was a sign, this place should ever be the Exchange for this news:) Churchwise (I say) for he doth it by a Sermon, here at this Verse: and then, by a Hymn or Anthem after, at the XIIII. Verse. A Sermon: the Angel himself calls it so, Evangelizo vobis, I come to Evangelize, to preach you a Gospel: that first. And presently after he had done his Sermon, there is the Hymn, Gloria in excelsis, taken up by the Queer of Heaven. An Angel makes the one: A multitude of Angels sing the other. The whole Service of this day, the Sermon, the Anthem, by Angels, all.  

4. Evangelizo gaudium magnum.  Now, the end of both Sermon and Anthem, and of the Angels, in publishing it, and of the shepherds, and us, in hearing it, is gaudium, joy, for the Benefit, and Honour; Gaudium magnum, great joy, for the great Benefit, and great Honour vouchsafed our Nature, and us, this day. joy, is in the Text, and if joy be in the time, it is no harm: We keep the Text, if we hold the Time with joy, Forso the Angel doth warrant us to hold it.  

The Division  Of this Angelical, or Evangelicall message, or (as not I, but the Angel calleth it) Sermon; these two Verses, I have read, are a part. Whereof the former is but an Ecce, exciting them to hear it, by magnifying the message, as well worth their hearing, Be not afraid, for behold I bring you good tidings, of great joy, which shall be to all people. The later, is the very message itself, That, there is borne, unto you, this day, a SAVIOUR, which is CHRIST, the LORD, in the City of David.  
In the former, are these points. 1. Fear not, (it is no ill news, I bring you) 2. Nay, it is good news. 3. Good, for it is news of joy.. 4. joy, and that no ordinary, but great joy.. 5. Not to some few, but to the whole people. 6. And not toti populo to all one people, but omni populo, to all people whatsoever. 7. And them, not for the present, but Quod erit omni populo, that is, and so shall be, to all, as long as there shall be any people, upon earth. And, by virtue of this [Quod erit,] to us, here, this day. Ecce, Behold, such is the news I bring.  

2. The Message itself.  In the later, the Message itself. The sum whereof is, the Birth of a Child, A Child is borne. Three things are proposed of Him. 1. This Child is a SAVIOUR. 2. A Saviour, which is CHRIST. 3. Christ the LORD, Christus Dominus. For, every Saviour is not CHRIST, 
1. The Names.  nor every Christ, CHRISTUS DOMINUS, CHRIST the LORD, or the LORD CHRIST. He, is all three.  
Then have we beside, three circumstances, of the ¹ Persons, ² Time, and ³ Place. 1. The Persons, 
2. The Circumstances.  for whom all this is: twice repeated; ¹ Evangelizo vobis in the first Verse, ² Natus vobis in the second. But this, I make some doubt of, whether it be a Circumstance or no: I rather hold it a principal part of the Substance, 
1. The Persons.  as, the very word of conveyance, whereby it passeth to us. And sure, there is no joy either in Evangelizo, the Message; or Natus, the Birth, 
2. The Time.  without it; without Vobis. But, if the Message, and the Birth itself both, be ours; than it is Gaudium magnum indeed. Specially, if we add (2.) the Time when, not many days hence, 
3. The Place.  but even this very day. And (3.) the Place where, that it is in no remote Region far hence, but in the City of DAVID, 
3. Our duty reciprocal.  even here hard by.  
And then lastly in a word; what our parts are to perform, to these two parts, ¹ this day's Message, and ² this day's Birth of our SAVIOUR, CHRIST, the LORD.   

Be not afraid.  

They were afraid.  HEre is a stop, that the Message cannot proceed: For the sight of the Messenger, hath almost marred the hearing of the Message. The Parties, to whom it comes, be in such fear, as they be not in case to receive it. They were afraid, and that sore afraid (as is said in the Verse before) at the sight of the Angel, that came with the news.  
And this was not the case of these poor men only: Others, and other manner of people were so, 
So were others  as well as they. This Gospel of Saint Luke is scarce begun; we are yet but a little way in the second Chapter; and we have already, three Noli timere's in it: and all, as here, at the coming of an Angel. ¹ Fear not Zacharie, (Chap. I. 13.) So, he was afraid. ² Fear not Marry, (Chap. I. 30) So, she was afraid. ³ And now, Fear not, these here, That it seems to be general, to fear, at an Angel's appearing.  
What was it? It was not the fear of an evil Conscience: They were about no harm. 
Of what not.  Zacharie was at Church at his Office; The blessed Virgin (I doubt not) blessedly employed: These here, doing their duty; watching over their flocks by night: Yet feared, all. 
Of what.  What should the matter be? It is a plain sign, our Nature is fallen from her original: Heaven, and we are not in the terms we should be: not the best of us all.  
Angels are the Messengers of Heaven. Messengers ever come with tidings; 
Why of the Angel.  but whither good or bad, we cannot tell. Here comes an Angel with news from Heaven: what news he brings, we know not, and therefore we fear, because we know not. Which shows, all is not well between Heaven and us; that upon every coming of an Angel, we promise ourselves no better news from thence; but still are afraid of the messages and messengers that come from that place.  
That the Message than may proceed, this fear must be removed. In a troubled water, 
Be not afraid.  no face will well be seen: nor, by a troubled mind, no message received, till it be settled. To settle them then for it; no other way, no other word to begin with, but Nolite timere, fear not, and that is ever the Angel's beginning. Such is our infirmity, ever he must begin with these two words, Noli timere, fear not: And so he doth seven times in this Gospel.  
But, fear will not be cast out with a couple of words, till they see some reason to quiet them. And no better reason, then to show, they have no reason to fear. For, 
1. For, no ill tidings.  fear is the expectation of evil, and there is no evil toward them: and so they have no reason to fear; quòd trepidaverunt timore, ubi non erat timor. As if he should say; 
Psal. 53.5.  Angels have come with weeping news, as jud. 11. ver. 5. If I were such an one, if I came with sad tidings, ye had reason, ye might fear. But now, your terror groweth out of error. You are mistaken in me, I am no such Angel; I am Angelus Evangelizans, an Angel with a Gospel, one that comes with no bad news. Fear not then. There is no evil toward.  
No evil: and that were enough for fear not. But here is a further matter; 
2. But good tidings  Not only privatiuè, I bring no ill; but positiuè, I bring you good news. And good news is Nolite timere, and somewhat beside, (that is) Fear not, but, Be of good cheer. They be two degrees plainly, though one be inferred of the other. Fear no ill, there is none to fear; there is no ill, nay there is good towards. For, good news is good, in that, it represents the good itself to us, before it come. It is but words: true: But such words made JACOB revive again, 
Gen. 45.17.  when he was more than half dead, even the good news of JOSEPHS' welfare. If I might but hear good tidings (saith David when his bones were broken) it would make me well again: 
Psal. 51.8. Pro. 13 17.  That SALOMON said well, A good messenger is a good medicine.  
Specially this here, which is so good, as it carrieth away the name from the rest, to be called The Gospel, or, The glad tidings, as if none so glad, nay, none glad at all without it. It is (saith the Apostle) odor suavitatis, a comfortable sweet savour. 
2. Cor 2 1●.  It is (saith the Wise man) dulcedo animae, & sanitas ossium, the sweetness of the soul, the very health of the bones. It is such (saith the Prophet) as the lips are precious, and the feet beautiful, 
Pro. 16.24. Esay 52.7. Col. 1.20.  of them that bring it, that a Saviour is borne, as by whom, things in heaven and things in earth, men and Angels (which were in fear one of another) are set at peace, and love: 
1. joh. 14.18.  and Love casteth out fear, giveth the true Noli timere.  
Good news of joy: For, of good news, there are more sorts than one. 
3. Tidings of joy.  Good news it had been, if it had been but, Evangelizo vobis Spem. News of good Hope: that had been enough, for Nolite timere. This is more, it is of joy.. I wots well, there is a joy in hope, 
Rom. 12 13. joh. 16.24. Gal. 4 4.  Spe gaudentes, saith the Apostle: But that joy is not full, till the fullness of time come. Nor it is not perfect, for it is allayed somewhat, with an unpleasing mixture, which is Spes differtur, and that (as the Wise man saith) áffligit animam: Hope deferred afflicteth the soul. 
Pro. 13 12.  Gaudium Spei is nothing to Gaudium Rei: the hope de futuro, of a thing to come hereafter, nothing to the actual fruition, of a thing present.  
And indeed, till this day's news, it was ever Evangelium Spei: ever in the future tense, before. Even the very last before this, to the blessed Virgin, Ecce concipies, Thou shalt conceive: 
Luk. 1.31.  Shalt. So it was yet to come. This, is the first in the present tense: Not, is to be borne, is to be sent, is to come, but, Natus est, Missus est, Venit, is borne, is sent, is come. Hodiè, even to day, takes no time: In the City of David, not fare hence, but even hard by. This is Evangelizo gaudium: This is joy indeed,  

4. Of great joy..  But even in joy, there be divers degrees: All are not of one size: Some there are lesser; some (as this here) Gaudium magnum. The fire is, as the fuel is; and the joy is as the matter is. There is not like joy to a shepherd, when his Ewe brings him a Lamb, as when his Wife brings him a Son; (yet that of a Lamb, is a joy, such as it is) But then, if that Son should prove to be Princeps Pastorum, the Chief Shepherd in all the land, that were somewhat more: But then, if he should prove to be a CYRUS, or a DAVID, a Prince, then certainly it were another manner of joy, Gaudium magnum indeed. As the matter is, so is the joy.. If great the Benefit, great the Person, then great the joy.. And here the Benefit is great, none greater, as much as the saving of us all, as much as all our lives and souls are worth; therefore great. And the Person great, none so great, (it is the LORD Himself) therefore primae magnitudinis, great even as He is. Indeed so great it is, that the Prophet bids us plainly, remember no more former things, nor regard matters of old: 
Esa. 45.18.  This passeth them all, the joy of it puts them all down: so that none of them shall once be mentioned with it. Therefore well said the Angel, Evangelizo Gaudium magnum.  

5. joy to the people.  And great, it may be intensiuè, in the parties themselves: yet not great extensiuè, nor extend itself to many, not be gaudium m●gnum Populo. Yes, even that way also it is great; it is public joy, it is joy to the people. And, well far that joy where it is merry with all. It is added purposely, this, that they might not mistake, when he said, Evangelizo vobis, he brought them good news; That though he brought it them; yet not th●m only, it was not appropriate to them, it was common to others: They had their parts in it, but so should others have no less than they. And every good shepherd, will like it the better for that; will be pro grege, and still prefer the joy of the whole flock.  
In other joys, it falls out as Esay tells, Multiply the Nation, and ye shall not increase their joy; 
Esay 9.3.  for, that which one wins, another loses: But, this joy, the joy of Puer natus est nobis, in it, they shall all rejoice before Thee, as men make merry in harvest, and be joyful as men that divide the spoil. In Harvest; And a good Harvest all the Country is the better for. At a spoil; wherein every one hath his share. That is gaudium Populi, And such is this. Well figured, in the place of His birth, an Inn, which is domus Populi, open to all Passengers that will take it up; juris publici, wherein every one hath right. Yea and the most common part of the Inn. For, though they sort themselves, and have every one their several Chambers; 
Luk. 2.7.  in the stable all have interest; that, is common. And as the Place public, so is the Benefit, and so is the joy Public of His Birth: Christmas joy right; All far the better for this day. Salus populi is the best; and so is Gaudium populi too; and every good mind, 
6. joy to all people.  will like it so much the better, that All the people have their part in it.  
And this were much, toti populo, to the whole people, if it were but one: But it is omni populo (say Theophylact and Beda) that is, to All people, which is a larger extent by far. And if ye speak of great joy, this is great indeed, for it is universal, it is as great as the world is great: when, not the jew only but the Gentile, nor the Gentile but the jew, not one people, but All, keep a feast. And at this word, omni populo, Nec vox hominem sonat, It is not man that speaketh now, whose goodness commonly, when it is at the greatest, extendeth no further, but to one Nation: But with GOD, it is never great, till it come to omni populo. It is but a small thing (saith He by ESAY) to raise the Tribes of jacob, or to restore the decays of Israel: 
Esay 49.6.  I will give thee a Light to the Gentiles, and a Salvation to the end of the world.  
As we said of the Inn, even now, the place of his Birth: So say we here, of the time of it. 
Luk. 1.1.  It is well set down by Saint Luke, to have been at the Description of the whole world; for, that was a meet time for the SAVIOUR of the whole world to be borne: The dew of whose Birth is of the womb of the morning, 
Psal. 110.3.  (the Psalmist in passion of joy misplacing his words,) the meaning is, his Birth from the womb, is as the morning dew, which watereth and refresheth the face of the whole earth: 
judg. 6.37.  Not Gedeon's fleece alone, but the whole earth; Not one part, not the jews only: No partition now, but 
a Ephes. 2.14.  utraque unam one of two: Nay, one of all: 
b 1.10.  all recapitulate in Himself, and from Him as a Centre, lines of joy drawn to all, and every part of the Circle.  
And we may not pass by Quod erit, which shall be; which not only is, but shallbe. 
7. To all people that shall be.  For by this word, we hold; It is our best tenure. Not only to All that then were, (than had we been out:) but that were, or ever should be, to the world's end. Omni populo, all people, is the latitude or extent: Quod erit, that shall be, is the longitude or continuance of the joy. Quoderit, that it shall be a feast of joy, so long as any people shall be, to hold a feast on the face of the earth. In a word, That same Evangelium aeternum, that St. JOHN saw in the Angel's hand, we now hear from the Angel's mouth, 
Apoc. 14.6.  to be preached to every nation, kindred, tongue and people, that be, or shall be, while the world endureth.  
So, if we read Quod erit, with omni populo. But some read gaudium, with quod erit; 
2. joy that shall be.  gaudium quod erit; and make a note of that: The joy, quod erit, that is and shall be. For commonly, all our earthly joy, is gaudium quod est, & non erit, that is, for the present, but continueth not; is, but shall not be; like the blaze of a brush faggot, 
Eccles. 7.8.  all of a flame and out again suddenly, in a moment. Gaudium quod erit, the joy that so is, as it shall be still, is grounded upon the joy of this day, CHRIST and His Birth. Without which, our joy, is as the joy of men in prison, merry for a while, but within a while, sentence of death to pass upon them. Without which, Extrema gaudij luctus occupat, 
Pro. 14.13.  the end of all our mirth. will be but mourning. All joy else is, but shall not be within a while: At leastwise erit, quando non erit, A time shall be when it shall not be. Sed gaudium Meum, nemo tollet a vobis; But My joy, Mine, grounded on Me, none shall ever take from you; 
joh. 16 22.  not sickness, not death itself. Other it shall, this is shall not; but, now ye shall, this Day, and evermore ye shall rejoice in the holy comfort of it.  
And this is the magnifying of the message. 1. No evil news, Fear not. 2. Nay good, Be of good cheer. 3. Good news of joy. 4. Of great joy. 5. Public joy, toti Populo. 6. Universal joy, omni populo. 7. joy to all, that are or shall be; And again joy, which now is, and shall be so for ever.  
Now, upon all these He setteh an Ecce, and well he may; And, that is never set by the HOLY GHOST, but super res magnae entitatis, upon matters of great moment. But, upon this Hill, upon the top of it, that hath so many ascents, a Beacon would do well. For look, how many Ecces in the Scriptures, so many Beacons; And between them, as between these, ye shall observe a good correspondence still. This Ecce here, to the last 
a Chap. 1.31.  Ecce concipies of the blessed Virgin; That, to Esay's 
b Esa. 7.14.  Ecce concipiet Virgo; That, to David's 
c Psal. 132.11.  Ecce de fructu ventris tui; That, to Abraham's 
d Gen. 2●. 18.  Ecce in semine tuo; and so up, till ye come to 
* 3.15.  Semen mulieris: There they first begin, and take light one from another, till they come to the Ecce natus est hodiè, the Ecce of all Ecce's, the last and highest of them all. And as a Beacon serveth to call and stir up men to have regard: so is this here to excite them (and in them, us all) with good attention to hear, and to heed these so great good tidings. And indeed, who is not excited with it? whose eye is not turned to behold this Ecce? whose ear standeth not attended, to hear this Evangelizo? whose heart doth not muse, what manner of message this should be. 
Chap 1.29.   
This it is then, Quod natus est. The Birth of a Child: that there is one borne this Day, 
2. That there is borne,  the cause of all this joy.  
There is joy at every birth. Sorrow in the travail (saith our Saviour;) but after the delivery, the anguish is no more remembered, for joy, that a man is borne into the world.  
But the greater he is that is borne, and the more beneficial his birth, the greater ado is made. And among men, because there are none greater than Princes, and great things are looked for at their hands, their Births are ever used to be kept with great triumph. 
Gen. 40 20. Mar. 6.21.  Pharaoh's, in the Old; Herod's in the New; both their Natus est', days of feasting.  
Now of Him, that is borne here, it may truly be said, Ecce maior hîc, Behold a greater is borne here. One, whose birth is good news, even from the poorest Shepherd, 
Mat. 12.24.  to the richest Prince upon the earth.  
Who is it? Three things are said of this Child by the Angel. 1. He is a SAVIOUR, 2. Which is CHRIST. 3. Christ the LORD. Three of His Titles, well and orderly inferred one of another by good consequence. We cannot miss one of them; they be necessary all. Our method, on earth, is to begin with great: In heaven, they begin with good first.  

A SAVIOUR.  First then a SAVIOUR, that is His name: JESUS, Soter; and in that name, His benefit, Salus, 
In Verrem iv  saving health, or Salvation. Such a name as the great Orator himself saith of it, Soter, Hoc quantum est? Ita magnum est, ut latino uno verbo exprimi non possit. This name Saviour is so great, as no one word can express the force of it.  
But we are not so much to regard the Ecce, how great it is, as Gaudium, what joy is in it; that is the point we are to speak to. And for that; men may talk what they will, but (sure) there is no joy in the world to the joy of a man saved: no joy so great, no news so welcome, as to one ready to perish, in case of a lost man, to hear of one, that will save him. In danger of perishing, by sickness, to hear of one will make him well again: By sentence of the Law, of one with a pardon to save his life: By enemies, of one that will rescue, and set him in safety. Tell any of these, assure them but of a Saviour, it is the best news he ever heard in his life. There is joy in the name of a Saviour. And even this way this Child is a SAVIOUR too. Potest hoc facere, sed hoc non est opus Eius, This He can do, but this is not His work: a further matter there is, a greater Salvation He came for. And it may be, we need not any of these; we are not presently sick, in no fear of the Law, in no danger of enemies. And it may be, if we were, we fancy to ourselves to be relieved some other way. But, that which He came for, that saving we need all; and none but He can help us to it. We have therefore (all) cause to be glad for the Birth of this SAVIOUR.  
I know not how, but when we hear of saving, or mention of a Saviour, presently our mind is carried to the saving of our skin, of our temporal state, of our bodily life, and further saving we think not of. But, there is another life, not to be forgotten; and, greater the dangers; and the destruction there, more to be feared then of this here; and it would be well, sometimes we were remembered of it. Besides our skin and flesh, a soul we have, and it is our better part by far; that also hath need of a Saviour; that hath her destruction, out of which; that hath her destroyer, from which she would be saved; and those would be thought on. Indeed our chief thought and care would be for that; how to escape the wrath, how to be saved from the destruction to come, whither our sins will certainly bring us.  
Sin it is, will destroy us all. And (to speak of a Saviour) there is no person on earth hath so much need of a Saviour, as hath a sinner: Nothing so dangerous, so deadly unto us, as is the sin in our bosom; nothing, from which we have so much need to be saved, whatsoever account we make of it. From it, cometh upon us all the evil of this life: and from it, all the evil of the life to come: in comparison whereof, these here are not worth the speaking of. Above all then, we need a Saviour, for our souls; and from our sins; and from the everlasting destruction, which sin will bring upon us in the other life, not far from us, not from him of us, that thinketh it farthest off.  
Then, if it be good tidings to hear of a Saviour, where it is but a matter of the loss of earth, or of this life here: how then, when it cometh to the loss of Heaven; to the danger of Hell, when our soul is at the stake, and the well doing or undoing of it for ever? He that could save our souls from that Destroyer, were not the birth of such an one good news trow? Is not such a Saviour worth the harkening after? Is he not? It is then because we have not that sense of our souls, and the dangers of them, that we have of our bodies: nor that fear of our ghostly enemies, nor that lively apprehension of the eternal torments of that place, and how near we are to it, (nothing being betwixt us and it, but this poor puff of breath which is in our nostrils:) Our carnal part is quick and sensible; our spiritual is dead and dull. We have not the feeling of our sins, that we have of our sickness: if we had, we would hear this news with greater cheerfulness, and hold this Day of the birth of such a SAVIOUR, with joy indeed. We cannot conceive it yet, this destruction is not near enough to affect us. 
jer. 30.24.  But, in novissimo intelligetis planè, in the end, when the Destroyer shall come, and we shall find the want of a Saviour, we shall plainly understand this, and value this benefit and the joy of it, as we ought; and find, there is no joy in the earth to the joy of a Saviour.  
There is borne a Saviour, is the first. The Angel addeth further, 
2. Which is CHRIST.  A Saviour which is CHRIST. For, many Saviour's had been borne, many had GOD sent them, that at divers times had set them free from divers dangers of their enemies; MOSES, from the Egyptians; JOSHVA, from the Canaanites; GEDEON, from the Madianites; JEPTHA, from the Ammonites; SAMSON, from the Philistims. And indeed, the whole story of the Bible is nothing else, but a Calendar of Saviour's, that GOD from time to time still stirred them up.  
But these all were but petty Saviour's; there was one yet behind, that was worth them all. One, that should save his people from their Sins; Save, not their bodies for a time, 
Mat. 1.21.  but their souls for ever, which none of those Saviour's could do. One therefore much spoken of, wished for, and waited for, a Saviour which was CHRIST: when He came they looked for great matters, as said the Woman at the Wells side▪ 
joh 4.25.  For He was the most famous and greatest SAVIOUR of all. And this is He, A Saviour which is CHRIST. He, of whom all the Promises made mention, and He the performance of them all: of whom all the Types under the Law were shadows, and He the substance of them all: Of whom all the Prophecies ran, and He the fulfilling of them all: He, of whom all those inferior Saviour's were the figures and forerunners, and He the accomplishment of all, that in them was wanting. This is He: IACOB's 
a Gen. 49.10.  Shiloh, ESAYE's 
b Esa. 7 14.  Immanuel, jeremy's 
c jer. 23.5.  Branch, DANIEL's 
d Dan 9.29.  Messiah, zachary's 
e Zach. 6 12. Chap 1 27.  Oriens ab alto, AGGEI's 
f A●ge. 2.9.  Desideratus cunctis Gentibus. The Desire of all the Nations, then; and now, the joy of all Nations: a Saviour, which is CHRIST.  
And what is meant by this term CHRIST? A Saviour anointed; or (as in another place it is said more agreeable to our phrase of speaking) a 
* joh. 6.27.  Saviour sealed; a Saviour under GOD'S Great Seal. That is, not as those other were, Saviour's raised up of a sudden, upon some occasion; to serve the turn for the present, and never heard of till they came: but a Saviour in GOD'S fore-counsell resolved on, and given forth, from the beginning; promised and foretold, and now signed and sen●, with absolute Commission and fullness of power, to be the perfect and complete SAVIOUR of all.  
And to be it, ex Officio; His Office, His very profession, to be one, that all may have right to repair unto Him, and find it at His hands. Not a Saviour incidently, as it fell out: but one, ex professo, Anointed to that end, and by virtue of His Anointing appointed, set forth, and sent into the world, to exercise this function of a SAVIOUR: Not for a time, but for ever, not to the jews, (as did the rest,) but even to all the ends of the earth. So runs his bill, 
a Mat. 11.23.  Venite ad me omnes, Come all: and 
b joh 6.37.  Qui ad me venerit non ejiciam for as, of them that come to me, I will cast none out. 
c 1. Tim 4.11.  Servator omnium hominum, the Saviour of all men (and as the Samaritans said of him, 
d joh. 4.42.  Servator mundi. The Saviour of the world,) of Samaritans, jews, Gentiles: of Kings, of Shepherds and all.  
And there is yet more particularity in this word CHRIST: Three Offices did GOD from the beginning erect to save His people by; and that, by three acts, (The very Heathen taken notice of them,) ¹ Purgare, ² Illuminare, ³ Perficere. ¹ Priests, to purge or expiate: ² Prophets, to illuminate or direct them; ³ Kings, to set all right, and to keep all right, in that perfection, which this world admitteth. And all these three had their several anointings. Aaron the Priest, (Levit. 8.12.) Elisha the Prophet, (1. Reg. 19.16.) Saul the King, (1. Sam. 10.1.) In the Saviour which is CHRIST, His will was, all should meet, that nothing in Him might want, to the perfecting of this work. That He might be a perfect Saviour of all, He was all. A Priest, after the order of Melchisedek, (Psal. 110.4.) A Prophet, to be heard when MOSES should hold his peace, (Deut. 18.18.) A King, to save His people, whose name should be JEHOVA justitia nostra, (jerem. 23.6.) David's Priest, Mose's Prophet, jeremy's King.  
And these formerly had met double, two of them in some other; Melchisedek, King and Priest; Samuel, Priest and Prophet; DAVID, Prophet and King. Never all three, but in Him alone; and so, no perfect Christ but He: but He all, and so perfect. By His Priesthood, to purge, expiate, & save us from our sins, being a propitiation to God for them: By his Prophecy, 
1. joh. 2.2.  to illuminate and save us from the by-paths of error, guiding our feet in the way of peace. 
Chap. 1.79.  By his Kingdom, protecting and conducting us through the miseries of this life, till He perfect us eternally by himself in the joys of His heavenly Kingdom. Rightly then, a Saviour which is CHRIST.  
Now, as in the name SAVIOUR there was, so is there likewise joy in this Name CHRIST; and that, many ways. 1. First, that we shall hang no more in expectation, We shall be no longer, Vi●cti sp●i; Hopes prisoners. He that should come, is come. The promised SAVIOUR, 
Zach. 9.12.  The Saviour, which is CHRIST, is now borne, and when spes becomes 〈◊〉, than our joy is full. 2. That now, there is a Saving Office erected; one Anointed to that end, a professed Saviour, to whom all may resort. We shall not be to seek, there is a Name given under Heaven, 
Act. 4.12.  whereby we may be sure of salvation, the name of CHRIST. 3. That to this our saving, we have the joint consent and good will of all parties; in this Name CHRIST. CHRIST (that is) the Anointed, what person is He? The SON, the second Person. Anointed, by whom? By ●he FATHER: Quem unxisti, (Acts 4.27.) the first Person. Anointed, with what? With the HOLY GHOST, (Acts 10.38.) the third Person. So a concurrence of all Persons in this Name; all willing and well pleased, with the work of our Salvation. 4. If we would be saved, we would be saved, vnctione, by oil, not by vinegar. 
Cant. 1.2.  Et unguentum effusum, Nomer Eius: And His Name is CHRIST, one that saveth by anointing. 5. And if by Oil, (there be hot Oils) with a gentle b●ni●tive Oil. And the Oil which Heuseth, wherewith He is anointed, is, the Oil of gladness. Gladness therefore must needs go with this Name. Which Oil of gladness is not for Himself, but for us: not for His use, but for ours. So he saith himself, in his first Sermon at Nazareth, upon his Text out of Esay 61.2. The anointing (this Oil of gladness) was upon Him to bestow it upon us, and of us: Upon them especially, that through a wounded conscience, were troubled with the spirit of heaviness, to turn their heaviness into joy. Glad then; that He is come, that by His Office is to save: and come with the good liking of all: to save us by Oil: and that, the oil of gladness.  

3. Christ the LORD.  And yet to make our joy more full, the Angel addeth the third. A Saviour which is Christ; Christ the Lord. For neither is this all. He is not Christ only. We must not stay there. For, the Name Christ will agree, hath been and may be imparted to others besides. Many a King, in Scripture, hath had the honour to carry the Name of Christ, But with a difference. The King, Christus Domini, the Lords Christ: He, Christus Dominus, the Lord Christ, or Christ the Lord. Consider then, 
Heb. 7.4.  how great this Child is, whose Anointed, Kings themselves are. For if they be Christi Domini, the Lords Anointed, His they are, for He is the Lord. The Lord absolute, without any addition; ye may put it to what ye will, Lord of men and Angels, Lord of heaven and earth, and all the Hosts of them, Dominus Christorum, and Dominus Dominorum, Lord paramount over all.  
But why The Lord? Because this name of CHRIST will sort with men. Nay, as He is CHRIST (that is Anointed) He is man only. It is his name as man, for GOD cannot be Anointed. But he that should save us would be more than Man; and so, more than CHRIST. Indeed, CHRIST cannot save us. He that must save us must be the LORD. For, 
Heb. 7.28.  such a Saviour it behooveth us to have, as might not begin the work of our Salvation, and leave it in the midst, but go through with it, and make an end too; which the former Saviour's could not do. Formerly, ever their complaint was, that their Saviour's, their Christ's died still, and left them to seek: their Kings, and Priests, and Prophets dropped away still; 
Heb 7.23.24.  for, they were not suffered to endure by reason of death. But this Saviour, this CHRIST, because he is the LORD, endureth for ever, hath an everlasting Priesthood, Kingdom and Prophecy, and so is able perfectly to save them, that come to GOD by him. This is one reason, why, hither we must come at the last, to Christ the LORD, and till we be at it, we be not where we should. Else, our Saviour's will dye, and leave us destitute.  
But, the main reason is set down by Esay, Ego sum, Ego sum, (saith GOD himself) & praeter me, 
Esay 43.11.  non est Servator: It is I, I that am the Saviour, I am, and besides Me, there is no Saviour. None indeed, no true Saviour, but the LORD. All other are short, Vanasalus hominis, saith the Psalm, man's salvation is vain, any salvation is vain, if it be not the LORDS. 1. Those Christ's, that were not the LORD, could save but the body, and not one of them quicken his own soul: CHRIST, that is the LORD, can save souls and bodies, His own and others both. 2. Those Christ's, that were not the LORD, could save but from carnal enemies, with arms of flesh: He, from our ghostly enemies, even spiritivall wickednesses in heavenly places, from Abaddon the great destroyer of the bottomless pit. 3. They, that were not the LORD, could save but from worldly calamities, could but prune and take of the twigs, (as it were:) He, from sin itself, and so plucketh it up by the roots. 4. They, that were not the LORD, put it of but for a time, and after it came again, Temporal only. He for ever, once for all: and is become Author of eternal salvation, to all that depend on Him. And mark that word [eternal:] For, 
Heb. 5.9.  none but the LORD can work eternal salvation. 5. They all had need of a Saviour themselves, and, of this Saviour: He needs none, receives of none, imparts to all; as being not a Saviour only, but Salus ipsa in abstracto, Salvation itself, 
Verse 30. joh. 1.  (as Simeon calleth him) of whose fullness we all receive. To save may agree to man: To be salvation, can agree to none but to CHRIST the LORD. To begin, and to end; to save soul and body, from bodily and ghostly enemies; from sin the root, and misery the branches; for a time, and for ever; to be a Saviour, and to be Salvation itself: CHRIST, the LORD is all this, and can do all this. Now than we are right, and never till now. A Saviour, which is Christ the LORD.  
But the Name [LORD] goeth yet further: not only to save us, and set us free from danger, to deliver us from evil; but to state us in as good and better condition, than we forfeited by our fall; or else though we were saved, we should not save by the match. To make us then savours, and not savours only, but gainers, and that great gainers by our salvation, He doth further impart also the estate annexed of this last title, even whatsoever he is Lord of himself. And He is Lord of Life, (saith Saint Peter, Acts 3.15.) Life than He imparts. And He is Lord of Glory, (saith Saint Paul, 1. Cor. 2.8.) Glory than He imparts. And He is Lord of joy, (Intra in gaudium Domini, Enter into the joy of the Lord, Mat. ●5. 21.) joy than He imparts. Life, and Glory, and joy; and makes us Lords of them, and of whatsoever is within the Name, and title of Lord. For, having thereto a double right, ¹ by Inheritance as the Son, (Hebr. 1.2.) ² And by purchase as a Redeemer (for, therefore He died, and rose again, that He might be Lord of all, Rom. 14.9.) contenting Himself with the former, He is well pleased to set over the latter to us, and admit us with Himself into His estate of joint purchase of heaven, or whatsoever He is owner of; that, in right of it, we may enter into the Life, Glory, and joy, of our Lord; and so be saved and be saviours, and more than savours every way. This also, is in the word Lord: this benefit further we have by it.  
And now, if we will put together, Natus and Servator, Servator and Christus, Christus and Dominus, Dominus and Natus: Borne and Saviour, Saviour and Christ, Christ and the Lord, the Lord and Borne: take them which way ye will in combination, any of the four, then have we His two Natures in one Person. In Servator, His God head: None but GOD is a Saviour. In Christus, His Manhood: GOD cannot be Anointed, Man may. In Dominus, His Divine again, the Lord from heaven. In Natus, His Humane nature, directly, borne of a woman. Both (ever) carefully joined, and to be joined together. When Saint Matthew had begun his Gospel thus: 
Mat. 1.1.  The book of the generation of JESUS CHRIST the son of DAVID, one nature, His humanity: Saint Mark was careful to begin his thus; 
Mark. 1.1.  The beginning of the Gospel of JESUS CHRIST the son of GOD, the other nature, His Divinity. But Saint john, he joins them, Verbum carofactum est, the Word became flesh. 
joh. 1.14.  Verbum the Word, there is Dominus; and Caro the Flesh, that is, Natus.  
And even this very conjunction is a new joy.. For, that such an one, that the LORD would condescend to be borne, (besides the benefit,) there is also matter of Honour. Even that He, so great a person, would become such as we are, would so esteem our Nature, as to take it upon Him; This certainly is a great dignity and exaltation of our Nature; And it is matter of new joy: That He would so highly value it, as to assume, associate, and unite it into one person, with the Son of GOD. By this, we see, why a SAVIOUR: why CHRIST: why the LORD. A SAVIOUR, His name of benefit, whereby He is to deliver us. CHRIST, His name of Office, whereby He is bound to undertake it. The LORD, His Name of power, whereby He is able to effect it. We see also why Man, and why GOD. First, So it should be; for, of right, none was to make satisfaction for man, but man. And in very deed, none was able to give satisfaction to GOD, but GOD. So that being to satisfy GOD for Man, He was to be GOD and Man. Secondly, So we would wish it ourselves: If we would be saved, we would be saved by one of our Nature, not by any stranger. He is borne, and so one of our own nature. Again, if we would be saved, we would be saved, by no inferior, but by the best: He is the LORD, and so the very best of all. And so, our desire is satisfied every way.  
This blessed Birth of this Saviour which is CHRIST the LORD, thus furnished in every point, to save us throughly, body and soul, from sin the destruction, and Satan the destroyer of both, and that both here, and for ever; this blessed, and thrice blessed Birth, is the substance of this Day's solemnity, of the Angel's Message, and of our joy..  

The Circumstance of the Persons to whom.  And now, to the Circumstances: and first of the Persons, vobis; I bring you good tidings; That to you is borne, etc.  
We find not any word through all, but there is joy in it: and yet all is suspended, till we come to this one word [vobis:] this makes up all. This word therefore we shall do well ever to look for, and when we find it, to make much of it. Nothing passeth without it; it is the word of application. But for it, all the rest are lose; this girds it on, this fastens it to us, 
Mat. 8.29.  and makes it ours. But for it, we are but in their case, Quid nobis & tibi, What have we to do with thee? This Saviour CHRIST the LORD, in this good time and fit place, Quid ad nos? What are we the better? Omni populo, is somewhat too general, and the hundreth part of them, shall not be benefited by Him. We would hear it in more particularity. Why, vobis, for you it is, Borne for you: Yea, now ye say somewhat.  

Evangelizo vobis, and Natus vobis.  And twice it is repeated for failing, in either verse once. Evangelizo vobis, and natus vobis, that ye may know, the Message is yours and the Birth is yours; therefore, the message is sent to you, because the birth concerneth you. But yours they be, both.  

The Use we have of it.  May we then be bold to change the person, and utter it in the first, which he doth in the second, and say Nobis? We may sure, Puer natus est nobis; 
* Esay 9.6.  ESAY hath said it before us. And thereby, lieth a mystery: The Angels they say, Vobis; The Prophets were men; men say, Nobis. Bid the Angel say, Nobis, he cannot, neither sing nor say it: Angelis he cannot, to Angels, 
Heb. 2.16. Verse 14.  Nusquam Angelos: but Hominibus unto men, he can and doth. And this is a special high Prerogative; that which the Angels can neither sing nor say, we can do both.  
If then He be borne to us, it is to some end. ESAY tells us, what it is, when he expoundeth Natus, by Datus, Borne to us, by Given us. Borne, to be bestowed upon us. And if given us, bestowed upon us, than He is ours. Ours His Benefit, His Office, His Power: His Benefit to save us, His Office to undertake us, His Power to assure us. Ours, His salvation, as JESUS; His anointing, as CHRIST; His Dominion, as the LORD. And if He be ours, than all His are ours: 
Luk. 15.31.  Omnia Eius nostra sunt: His Birth ours, and if His Birth, all that follow His Birth, ours too.  
Now then, seeing He and they be ours, will it not be well done, to make our entry, to take seisin of Him and them, and dispose them to our best benefit? And how can we do that better, Then, as GOD hath offered Him to us this day, that He was borne for us: so we reciprocally this day, that He is borne, offer Him again to GOD, as the best pleasing Oblation that we can offer Him. To day, as in the Temple alive, for our morning oblation: And when the time cometh of His death, offer Him as on the Cross, slain for our evening Sacrifice. So shall we, as Bernard wisheth us, uti nostro, in utilitatem nostram, & de Salvatore salutem operari, Employ, or make use of Him for our best behoof: draw His proper extract from Him, and work salvation out of this our Saviour.  

Our duty reciprocal.  Now, a word only, what is to be done on our parts, and that respectively to these two points, what we are to return to them; what to this Message, and what to this Birth.  
To the Message, Evangelizo vobis, this we are to return, this is due to a message, to hear it. And, that we do, and that is all: we come to the Sermon, we hear it, and little we do beside. 
1. To hear the message.  But we hear it but heavily, with a faint affection (GOD knoweth:) we hear it not as an Ecce, as matter of high admiration: we hear it not as Gaudium Magnum, with that alacrity and cheerfulness we should. We hear it not as Nobis, as if it nearly touched us, but as a matter that little concerned us, it skilled not much, whither we heard it or no. Many meaner things affect us more, but this should be the ioyfullest hearing that we ever heard.  

2. To receive Him.  And shall we not likewise perform some duty to Natu●est? yes even to that also. And not hear of Him, and let Him alone: hear his tidings, and let Himself go.  
He was borne for us, and given us, Natus nobis, and Donatus nobis (both go together in the Prophet.) To a gift the duty that belongeth properly, is to receive it. If He be Natus Nobis, and Donatus Nobis, I trust we will take order, He be Acceptus à nobis. If borne us, and given us, it is our part then, we can do no less then receive Him. We evacuate the gift, disgrace both the Giver and it, if we vouchsafe not to accept of it.  
How is that? how shall we receive Him? who shall give Him us? That shall one, that will say unto us within a while, Accipite, Take, This is my Body, by the offering whereof ye are sanctified. Take, this is my Blood, by the sh●dding whereof ye are saved. 
Heb. 10.10:  Both, in the holy Mysteries ordained by GOD, as pledges to assure us, and as Conduit pipes to convey into us, this and all other the benefits, that come by this our Saviour.  
Verily, upon His memorable days, (of which this is the first) we are bound to do something in memory, or remembrance of Him. What is that? Will ye know what it is? Hoc facite, Do this in remembrance of me.  
Something would be thought on, to return Him for all His benefits, and this day for this first, the fountain of all the rest; His Birth: Some thanks would be rendered Him for it. And how can we do that better, then as we are taught by him, that studied the point of Quid retribuam, and resolved it thus; no way so well, as by Accipiam Calicem: I will take the cup of salvation. And so do it: So, with it taken into our hands, 
Psal. 116.12.  give thanks to the name of the LORD. And when better then to day? Hodiè, as we are here directed. What better Day then on this Day? the very Day He was bestowed on us. To defer Him, no longer, than He did us. He deferred no●us at all, but as soon as He was borne, sent us word the same instant: and shall we defer Him to hear of us another time; and not be as ready on our part to receive Him instantly, as He was on His, to bestow Himself, even presently, as soon as He was borne? Sure, somewhat would be done more than ordinary, this day of His Birth; the day itself is more than ordinary.  
And let this move us. If ever there be a day of salvation, Ecce hic est dies salutis, Behold, this is it, when a Saviour is borne unto us. If ever an accepted time, Ecce tempus acceptum, Behold, now it is, this is that time. The Birth day hath ever been a time accepted. Then, one King forgave the trespass of his Servant, and received him to Grace. Another, 
Gen. 40.21.  being pleased, was ready in his bounty to have given away the one half of his Kingdom. Our Saviour CHRIST, Our LORD, on His Birth day, will be no worse than they. His bounty, 
Mar. 6.23.  then, no less than theirs.  
Let us then make this so accepted a time in itself, twice acceptable, by our accepting: which, He will accetably take at our hands. Let us honour this day, with our receiving: which He hath honoured by His first giving: Yielding Him evermore, (but this day, the day of it, chiefly,) our unfeigned hearty thanksgiving for this so good news; for this so great a Gift; both of them this day vouchsafed us: in Him and for Him, who was Himself the gift, our SAVIOUR, CHRIST, the LORD. To whom, with the FATHER, and the HOLY GHOST, three Persons, one immortal, ever living, invisible, only wise GOD; be all Honour, Glory, Blessing, Praise, and Thanksgiving, this day and for ever.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Wednesday, the XXV. of December, A. D. MDCXI. being CHRISTMAS day.  JOAN. CHAP. I. VER. XIIII. 
And the WORD was made Flesh, and dwelled among us: (and we saw the Glory thereof, as the Glory of the Onely-begotten SON of the FATHER) full of Grace and Truth.  
THERE is, in the Old Testament. (in the X. of Ezekiel) and in the New (in the IIII, of the Revelation,) a Vision of four sundry shapes, 
Ezek. 10.14. Apoc. 4.6.7.  A man, a lion, an ox, and an Eagle. It hath been usually received, to apply these four to the four Evangelists, and of them, the Eagle, to Saint john. The nature of the Eagle is, by GOD himself, 
job. 39.30.33.  described (job 39) by two properties, ¹ elevari ad ardua, no foul under heaven to wretch so high: ² and ubicunque fuerit cadaver statim adest; None so soon or so suddenly down upon the body, 
Mat. 24.28.  as he. Both these do lively express themselves in Saint john: and no where more lively, then in this Gospel. Wherein, as an Eagle in the clouds, 
Gen. 1.1. Verse 1.  he first mounteth wonderfully high, beyond MOSES and his In principio, with an higher In principio then it; beyond Genesis and the world's Creation: That the Word was then wi●h GOD and was GOD. This may well be termed the eagle's flight; so exceeding high, as the clearest eye hath much ado, to follow him. Yet, so far as they can follow him, the very Philosophers have been driven, to admire the penning of this Gospel. But after this, 
Luk 17.37.  as an Eagle again, (ubi corpus, ibi Aquila,) down he cometh directly, from the height of heaven, and lights upon the body of His flesh, the mystery of His incarnation: and tells us, that He, that in the beginning, was apud Deum, and Deus, He, in the fullness of time, was apud homines, and Homo. He dwelled not long aloft; he knew, it was not to purpose: Verbum DEUS is far above our reach. Verbum caro, that concerns us. No time, but it concerns us: but, this time, above others. This Feast is held, this Assembly met, for no other end, but to celebrate the contents of the Text, that the Word, being made flesh, this day, came to dwell among us.  

The Division  Two parts there be in the Text sensibly ¹ parted, by a Parenthesis. ² That without the Parenthesis, is, that he would have us believe, Verbum caro, etc. ³ That, within, is the Affidavit, Vidimus, etc. In the former three things are affirmed of the Word. ¹ Factus è nobis; ² habitavit in nobis; ³ plenum pro nobis: ¹ That the Word was made flesh of us; ² dwelled with us; ³ was full for us.  
Then followeth the Affidavit of these. That S. john, (and other more, beside,) saw; and so spoke no more than they knew; nor testify no more, than they had seen. 
1. joh 1.2.  The best Proof that can be. They saw (though, not the Word himself, yet) His glory: We saw His glory. And that glory such, as would suit with none but Him; and so, every Way sufficient, to demonstrate Him, the only Son of God.  
And, after all this, one more there is, without which, His making, Dwelling, and Seeing were to little purpose: That is, that as He came not obscurely, but was seen; so He came not empty, but full of grace and truth. This fullness was not for Himself, but for us: 
Verse 16.  Et de plenitudine Eius omnes accepimus.  
There is not any thing, that concerneth this Mystery, but is within this Text. His two Natures, The word, and flesh: ¹ Word, Divine; ² Flesh, Humane. The Union of them in factum est; union into a Person, in Habitavit: Habitare, est Personae. ³ Then, His office also. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not only habetavit, but castrametavit in nobis: not only, took a house, but pitched a pavilion in us: Not only, factus Incola, made our Neighbour; but, made a Champion, for us, to undertake our quarrel, and to fight a combat. ⁴ And last, the Benefit: Made, that He might Devil; and Dwell, that He might impart to us, and we derive from Him) that, whereof He was full, and we were empty; we had need, and He had store; grace, and truth.  
All reducible to these three: ¹ Quod Verbum, Caro: ³ Quid Verbu, Carni: ³ Quid Ca●o, Verbo▪ ¹ That the Word became flesh; the Mystery: ² What the Word did for flesh; the Benefit: ³ And, what flesh is to do to the Word again; the Duty.  
We are in a deep point, and a dangerous. It will not be amiss, 

I. Quòd Verbum, Caro.  
Verbum, The Word.   to pause a little on the three terms, Verbum, Caro, and factum est. The Word. ¹ There be, that take this Name to be given Him, as who should say: He, of whom so many excellent words are spoken, all along this Book; so many words of promise, and prophesy, and all of Him: So, the Word, Obiectiuè. ² Others: for that He discloseth to us all God's counsel, even as the Word openeth the mind of man; by whom as His word, we know whatsoever we know of the Father's mind. So, the Word, Effectiuè. ³ A third; for that He cometh, not only as JESUS, to save us; but, as the Word, to teach us: We, as to honour Him; so, learn His word, as the way to our Salvation. So, the Word, Praeceptive.  
4 These are all well, and true all: but, all short. We may have use of them; 
The Word, and The only begotten of the Father.  but there is a further matter, than all these. This Word (as we find, in the Affidavit) is the Only begotten of the Father. These two are one, and the same; but, need to be set in two terms, that what is wanting is the one, may be supplied by the other: (So high is the Divine nature above our reach, as no one term is able to express it: It is well, if divers will do it.) In this they agree: As the Son is, to the Father; so is the Word, 
To show His proceeding.  to the Mind. The Son, Proles Parentis; the Word, Proles mentis: They proceed, both: the Son, from the Father; the Word, from the mind: and so note out unto us, a Party proceeding, a second Person, from the first: from Him that begetteth, the Son; from him that speaketh, the Word; Against Sabellius.  
The Son referreth to a living nature: The Word addeth further an intellectual nature: Generare est vi●enti●m, Loqui intelligentium: That, there is in Him, not only the Nature, and Life, but the Wisdom of the Father.  
Both Pro●eed. The word showeth the Manner; The Son, the truth of His proceeding. With us the Son is not begot, but by flesh, by propagation: The word therefore requisite, to show, His proceeding was after no carnal manner; but, as the word from the mind. A better term could not be devised. For, there is not in all the World a more pure, simple, inconcrete procreation, then that, whereby the mind conceiveth the word within it, by dixit incorde. For, in itself, and of itself, doth the mind produce it, without help of any mixture of aught, without any passion stirring or agitation at all. Such was the issue of the Word eternal. But then, lest we might imagine GOD'S Word to be, to Him, no other, then ours is to us; not of our substance; He makes amends for that, and tells us, He is the Only begotten, and so of the substance of His Father, (very God, of very God,) as all begotten Sons be. The Word, to show His proceeding pure, and merely spiritual: the Son, to show, that for all that, it is true and substantial. Truly consubstantial with the Father, as the Son; but, in all clean and pure manner conceived, as the Word.  
The Son, though He be consubstantial, yet the person of His Father may have a being long before Him. The Word makes amends for that. For, the minds conceiving, and the mind cannot be severed a moment: if one be eternal, both are. So then, as the Son, He is consubstantial: as the Word, He is coëternall.  
But, he begins with the Word. His care being, first to tell us of the pureness of His generation, before of His generation itself: but after, by little and little, unfoldeth himself and tells, He is so the Word, as the SONN● also. Indeed, it was best beginning with the Word. That term the Heathen Wise men, the Philosophers, would never stumble at, but brook it well enough: As (indeed) they did, (not with approbation only, but with high admiration) read and magnify the beginning of this Gospel. Witness Tertul. in Apol. Euseb. in praepar. August. de Civit. 10. and Theodoret. It was conform to their reason: Quòd Deus ab aeterno intelligit, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the conceiving of the mind, and the mind must needs be coëternall: the mind never without it: 
Mic. 5 2.  as the Prophet saith, Egressus Ejus à Diebus aeternitatis. This for the Word, of much more, that might be said of it.  

Became flesh. 1. Caro.  As the Word, and the Only Begotten refer to one: so doth Caro, and in nobis, Flesh and in us; that is, such flesh as is in us, Humane flesh. 1. To express the Union fully, a better word could not be chosen. It is a part, for the whole; and the worse part, for the whole, of purpose. For, in this case, our nature is best set out, by the worse part. For, this we know; if the worse be taken, the better will not be left behind. If He abhor not the flesh, of the Spirit there will be no question. More forcible it is, to say, He was made flesh, than He was made man; though both be true. He vouchsafed to become man, nothing so much, as to become flesh, the very lowest and basest part of man.  
Besides, from the Flesh (as from Eve) came the beginning of transgression, longing after the forbidden fruit, refused the Word quite; so, of all other, least likely to be taken. The Word not refusing it, the rest have good hope.  
But, there is a kind of necessity, to use the term flesh. If he had said man, man may be taken for a Person. He took no Person, but our Nature He took: flesh, is no Person, but Nature only; and so b●st expresseth it. And if soul, it might have been taken, as if He took not the flesh, but mediante animâ; but, So He did not, but as immediately, and as soon, the flesh, as the soul: in one instant, both.  
Yet one more. It will not be amiss to tell you; The word, that is Hebrew for flesh, the same is also Hebrew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel.  for good tidings, (as we call it, the Gospel:) Sure, not without the Holy Ghost so dispensing it. There could be no other meaning; but that, some Incarnation, or Making flesh, should be generally good news for the whole world. To let us know, this good tidings is come to pass, he tells us, the Word is now become flesh.  

2. Verbum caro, The Word became fl●sh.  Thus, why flesh: now, why the Word, flesh. Caro Verbum was our bane; flesh would be the Word; nay, wiser than the Word, and know what was evil, better than it. If caro Verbum, our bane; then, Verbum caro, our remedy.  
Surely, if the Word would become flesh, it were (so) most kindly. The Word was pars laesa, the party that was most offended. If He would undertake it; if He, against whom the offence was, would be Author of the reconciliation, there were none to that: It were (so) most proper.  
But, in another respect, He were fit too. He had said above: All things were made by Him: 
verse 3. Colos. 1.16.17  a kind of meetness there were, ut per quem facta omnia, per eundem refecta, He that first made them, should restore them; He that built, repair; So is best, ever.  
And indeed, Sic oportet implere omnem iustitiam, that were the way to fulfil all justice; If the Word would take flesh, 
joh. 5 16.  he might make full amends for the flesh's fault, in rejecting the word. So is justice; that, flesh for flesh; and, not the flesh of oxen and sheep; but even that flesh, that sinneth, (our flesh) should suffer for it, and so suffering make satisfaction to justice..  
Why then, factum est caro; the Word is made Flesh: This makes up all. For, 
3. 1. Factum est caro. Was made.  factum est, ergo, est; He is made flesh, therefore, is flesh: Fieri terminatur ad esse, the end of making, is being. And per modum naturae: (so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek word:) this being is natural, Et nativitas est via ad naturam, and nativity is the way to nature. So, to be borne: as, this day, He was: Venit per carnem, sanat per verbum, 
Luk. 3.6.  that all flesh may see the Salvation of GOD. Made it was; against Manicheus holding that he had no true body: as if, factum had been fictum, or making were mocking. Made it was: but, how made? Not convertendo, the Word converted into flesh, (as Cherinthus;) or flesh converted into the word, Verbum caro facta est (as Valentinus:) for, the Deity cannot be changed into any thing; nor any thing, into it. Nor made conciliando, (as friends are made,) so as, they continue two several persons still: and while the flesh suffered, the Word stood by and looked on; (as Nestorius.) That is cum carne, not caro; made with flesh, not flesh: And, never was one person said to be made another. Nor made, by compounding; and so, a third thing produced of both (as Eutyches:) For so, He should be neither of both, ●ord nor flesh, neither GOD, nor man.  
But, made He Was: Saint Paul tells us, how: assumendo, by taking the seed of Abraham (Heb. XI.) His generation eternal, (as verbum Deus) is, as the enditing the Word, 
Heb. 2.16.  within the heart. His generation in time (verbum Caro) is as the uttering it forth with the voice. The inward motion of the mind taketh unto it a natural body of air, and so becometh vocal; It is not changed into it, the Word remaineth still, as it was; yet they two become one voice. Take a similitude from ourselves. Our soul is not turned into, nor compounded with the body: yet, they two, though distinct in natures, grow into one man: So, into the Godhead, was the manhood taken; the Natures preserved, without confusion; the Person entire, without division. Take the definition of the fourth General Council: Sic factum est caro, ut maneret verbum; non immutando, quod erat, sed suscipiendo; quod non erat: nostra auxit, sua non minuit; nec Sacramentum pietatis, Detrimentum Deitatis: He was so made flesh, that He ceased not to be the Word; never changing that He was, but taking that He was not: We were the better, He was never the worse; the Mystery of Godliness was no detriment to the God head, nor the honour of the creature wrong to the CREATOR.  
And now, being past these points of belief, I come to that, which I had much rather stand on, (and so it is best for us;) that which may stir up our love to Him, that thus became flesh for us.  
First, comparing Factum with Dictum. For, if we were so much beholden for verbum dictum the word spoken, the Promise; how much more for verbum factum, the Performance? If, for factum carni, the Word that came to flesh; how then for factum caro, became flesh  
Then, taking factum absolutely. The Word, by whom all things were made, to come to be made itself. It is more for Him, fieri, to be made any thing, then facere, 
Verse 3.  to make another World, yea many Worlds more. There is more a great deal, in this factum est, then in omnia per Ipsum facta sunt: In He made, then in All things by Him were made.  
Factum est, with What He was made. For, if made; made the most complete thing of all, that ever He had made: Made a Spirit, for God is a Spirit; 
joh. 4.24. Psal. 3.4. Heb. 2.7.  some degree of nearness between them: But what is man, that he should be made him, or the Son of man, that He should take his nature upon Him!  
If man, yet the more noble part, the immortal part, the soul: what else? There are some points of His Image in that: It understandeth, i● loveth, hath a kind of capacity of the Word. So hath not the flesh: It is res bruta, common to them with us, neither able to understand, or love, or in any degree capable of it. Make it the Soul, the precious soul (so calleth it Solomon;) not the body, the vile body (so the Apostle calleth it. 
Pro. 6.26. Phil. 3.21. ) Of the Word he said ever, vidimus gloriam Ejus, we saw the glory of it: of the flesh we may say, vidimus sordes ejus, we daily see that comes from it, as non est vilius sterquilinium, on the dunghill, worse is not to be seen. Set not so precious a stone in so base mettle.  
But this is not all. If He must be made, for love of God, make Him something wherein is some good: For, in our flesh (Saint Paul saith) there dwelleth no good: yea, the very wisdom of the flesh at flat defiance with the Word. 
Rom. 7.18. Rom. 8.7.  Make it somewhat else. For, there is not only a huge distance, but main repugnancy between them. Yet, for all this, 
joh. 10.35.  non potest solvi Scriptura: The Word was made flesh.  
I add yet further: what flesh? The flesh of an Infant. What, Verbum Infans, the Word an Infant? the Word, and not be able to speak a word? How evil agreeth this? This He put up. How borne, how entertained? In a stately Palace, Cradle of Ivory, Robes of estate? No: but a stable for His Palace; a manger for His Cradle; poor clouts for His array. This was His beginning. Fellow Him further, if any better afterward: what flesh afterward? Sudans & algens, in cold and heat; hungry and thirsty; faint and weary. 
Esay 53.5.  Is his end any better, (that maketh up all:) what flesh then? Cujus livore sanati, black and blue; bloody and swollen; rent and torn; the thorns, and nails sticking in his flesh: And such flesh He was made. A great factum certainly, and much to be made of. To have been made caput Angelorum had been an abasement: To be 
a Heb. 2.7.  minoratus Angelis is more: But, to be 
b Esay 53. v. 3.  novissimus Virorum, in worst case of all men, nay 
c Psal. 22.6.  a worm, and no man: So to be borne, so arrayed, and so housed, and so handled; there is not the meanest flesh but is better. So to be made, and so unmade; to take it on, and lay it off, with so great indignity; Weigh it and wonder at it, that ever He would endure to be made flesh, and to be made it on this manner. What was it, made the Word thus to be made flesh? Non est lex hominis ista, flesh would never have been brought to it. 
joh. 3.16. 1. joh. 5.1. 2. Reg. 19.31.  It was GOD, and in GOD, nothing but Love: Dilexit with Sic, Charitas with an Ecce: Fecit amor, ut Verbum caro fieret: Zelus Domini exercituum fecit hoc. Love only did it. Quid sit, possit, debeat, non recipit ius amoris: That only cares not for any exinanivit, any humiliavit se, any emptying, humbling, loss of reputation: Love respects it not, cares not, what flesh he be made, so the flesh be made by it.  

Habitavit, and dwelled.  And dwelled. Factum est is the word of Nature; Habitavit, of Person: Habitare est, Personae. And, two there are not. It is not Habitaverunt: therefore, but one Person.  
And, habitavit is a word of continuance: that which was begun in factum, is continued in habitavit. Not only made, but made stay, made His abode with us: Not appeared, and was gone again straight; but, for a time took up His dwelling; Factus caro, Factus incola. And this word concerns this day properly. This is the day, the first day of habitavit in nobis. Incarnate He was in the Virgin's womb; His taking flesh could not be seen: but this draweth after it a vidimus; dwelled and was seen visibly.  
And this leadeth us to a third: conversatus est. Factum, and factum familiar: that he withdrew not himself into some solitary place, but was verbum prope nos, near us, near neighbours to us. 
Rom. 10.8. Phil. 2.7.  Habitu inventus ut homo, In his habit, and in his habitation, found as a man. One might ask him (as they, at Ver. XXXVIII) ubi habitas, Sir where dwell you? and He invited them to come and see.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dwelled, as in a Tent.  And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not every dwelling, but a dwelling in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tent, that is, but for a time. Not a house, to stand for ever; but a tent, to be taken down again. Which, as it showeth His Tabernacle, of the nature of ours, mortal; so withal, that He came but of an errand, to sojourn till He had done it: A work He had for which He was sent; that being done, He laid his Tabernacle of again.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pitched his tent as a Soldier.  And, even that work itself, is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For, it is a word military: Soldiers dwell in tents: As if He were now factus caro, incola, miles; as if some battle were toward. And (indeed) from the beginning, (the very third of Genesis,) there was war proclaimed, 
Gen. 3.15. Rom. 7.23.  between the woman's seed, and the Serpents. An enemy we had, strong and mighty, had, and have still: not one, but many, a whole camp of them. They had prevailed, and let us away captive under the Law of sin. Dux nobis opus est, A Champion we stood in need of, to rescue us. And here we have one now, even Dux Messiah, as Daniel calleth Him. He, as this day, came into the camp, 
Dan. 9.25.  set up His pavilion among us. The Tabernacle of GOD was with men. He might not stay eight days in the camp, but He must take Sacramentum militare: So He did. And the ceremony of it was to be strooken, and to bleed some small quantity: So he was, at his Circumcision: And after, He performed the battle at his Passion. Where, though it cost Him His life, yet the victory fell on His side, Captivity was led captive, and we were delivered. 
Ephes. 4.8.  His Tent was but a forerunner to His combat. This for His dwelling. Now the Affidavit.  
As the word Habitavit pointeth us to this first day of the feast, and His Tent, 
The Affidavit, Vidimus, We Saw.  to the middle day; when He undertaken our quarrel: So vidimus (now) is proper to the last day the day of Manifestation, or Ep●phanie. He dwelled; and not invisibly, or obscurely, but so, as He might be (and was) seen. Even, this very first day, vidimus, might the Shepherds say, we saw His Angels, and heard them sing, and then went to Bethlem and saw Himself. Vidimus, might the Wise men say: we saw His star in the East; 
Mat 2.2. Act. 26.26.  and we are come to see Himself. This they might say, and truly: for, these things were not done in o●scuro. But (as we said) This clause is the Affidavit it is inferred as a Proof. You tell us of His making, and His dwelling: Quomodo constat? How shall it appear? Vidimus is the best proof that can be; He saw it; 
joh. 19.35.  was an eyewitness of what he testified.  
An● it is not vidi, but vidimus; more eyes than one: Not he alone, 
Vidimus, not vidi. W● saw.  others more saw it, besides him. In the mouth 
a ●at 17. 1. joh 1 3.  of two or three witnesses: Peter, james, and He, (vidimus) were in the holy mount together, and saw Him transfigured. Nay, a whole 
b Act. 1.9. Hebr. 12.1.  cloud of witnesses (CXX,) saw him taken up into heaven out of their sight, in the mount of Olives. Well might He say, vidimus.  
And that not per transennam, at a blush, passing by; but had a full sight, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saw it in●entively.  looked well upon Him, at leisure; did it throughly, for a good time together. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word, whence a theatre is derived:) As men with good heed behold things t●ere: so did we, intentively, all the acts and scenes of His life.  
But I ask: what saw they? The flesh peradventure: The Word, they could not see. 
Saw His glory.  He is GOD; and GOD hath no man ever seen. True: that, they could not; yet His glory they might, and did. 
Ver. 18.  Which glory was an infallible demonstration of His presence, there. Through the veil of His flesh; such beams He cast, 
Heb. 10.30.  as behind those clouds, they might know, there was a Sun; as, that way only, could He be made visible to the eyes of flesh, which otherwise could not behold Him.  
But it may be it was some wrong, this; but such, as was seen in MOSES, 
5. Quasi unigenti Dei.  or in STEPHEN'S countenance. He answers that and tells us: It was not, quasi Servi, like a Servant; nay nor quasi Filij, like any adopted Sons: but, this glory was every way such, as well might it beseem the Word, or Only Son: but could agree to no creature, though never so glorious. To none but Him: and so being proprium quarto modo, might be a medius terminus, in a demonstration.  
And if you ask, what that glory might be? With a word, 
What this glory was.  to say to the wind and storm 
a Mar. 4.39.  Obmutesce: and to diseases, 
b Mat. 8.3.  Volo mundare: And to Death itself, 
c Luke 7.14.  Tibi dico, Surge. His Miracles, they shown His glory, is expressly said (in the next Chap. v. II.) The Star at His birth; the eclípse at His death; the glory of His changing in the mount: but, above all, His glorious Ascension, and receiving up in●o heaven. All which they saw; as being in the theatre all the while, from the Epitasis to the very Catastrophe. Therefore he ●ells us here, (and again in his Epistle,) he writes nothing, but what he saw and beheld, and even his hands had handled of the Word of Life. 
1. joh. 1.3.  We may believe him: He, and his Contests, suffered many things for the truth of their witness: and the whole world (since) hath believed this their Affidavit. Now are we passed the Parenthesis.  
But what, is all that a vidimus? Nothing but a mask, to be seen? Came He only to make a glorious show to them all? 

The Consequence.  
Full of grace and truth.   No: but as He came not obscure, but was seen: so, He came not empty, but full, and was felt of them, that saw him not. Vidimus is not all: a Verse after there is accepimus; To see His glory they receive of his fullness: They, and we.  

Full of Grace and Truth both.  Many are the perfections, whereof He is full: Two only here chosen out, as two streams, ¹ Grace and ² Truth. With them He cometh, with the fullness of them: Not of one of them, but of both. Grace referreth to the Son: Truth to the Word. Grace is to adopt us: 
jam. 1.18.  Truth, to beget us anew; for, of His own will He hath begotten us, by the word of Truth.  
And these do very fitly follow after glory. Glory of itself terrifies, and makes stand aloof; Grace invites: And His glory is such, as is full of grace. His Mercy, as great as His Majesty full out. A blessed thing it is, when these two meet; and they that are in glory are full of grace, too. It is not so with every one, that is in glory: But, though there be Grace, unless there be Truth too, all is nothing. For Grace, because it is plausible, and pleaseth the people, it is affected: there is a taking on grace in face and phrase, but when all is done, it wanteth sound truth. That is right grace, that hath truth joined to it. Verbum gratiae, and verbum charitatis both, and it is both. Yea verbum caro, His word is not wind, it hath flesh on it: His Truth is (as it were) the flesh of His Grace. Thus may be the consequence.  
But of these two choice is made, as of those, our nature stood most in need of. Out of grace we were; and without grace, as Sinners, and in errors, wand'ring up an down; as even the best of our nature did at his coming into the flesh. This is the state He found us in, when He came among us.  

Eph. 1.6. Ver. 16.  Against the first, gratificavit nos in Dilecto, He brought us in grace again, through His Beloved SON: Gratiam pro gratiâ (he saith after straight,) for the grace His Son had with Him, He received us to grace.  
Against the later, He brought us Truth, to set us in the right way. Via Veritas, & Vita; Veritas between both: Via, & veritas, or veritas viae, the true way: Vitae & veritas, or veritas vitae, 
joh. 14.6.  the true life (that is) Life eternal: We cannot be without either.  
This for our need. But, within a verse after, I find these two set in opposition to the Law, 
Ver. 17.  and the Law to them: as if S. john pointed us whereto we should refer them. The Law full of rigour, many threats, and curses in it: CHRIST bringeth the word of Grace, opposeth to that. The Law full of empty shadows, and Ceremonies; which Truth is set against: Corpus autem CHRISTUS, CHRIST the very body, to Lex habens umbram: So, 
Colos. 2.17. Heb. 10.1.  requisite to quit us of the Law; The Law, the Word, that marred flesh.  
The bringing of these two together is a great matter; and together they must be. Grace, take it from Truth, and it is fallax, but a vizour, but a mere illusion: Truth, sever it from grace, and it is ingrata, but an unpleasing thing. Grace and Truth kept in sunder, and never met before: but, when the Word and flesh met, then did they meet and kiss each other (saith the Prophet, 
P●al. 85.10.  and doth with a whole psalm celebrate this meeting.)  
They must meet, and Grace be first; as here. We shall never endure the severity of His Truth, 
Grace first: then Truth.  unless Grace come before, and allay it. But, when Grace hath brought us to Him, Truth will hold us with Him. By Grace we shall accomplish, what Truth requireth at our hands: that so, receiving Grace, and walking in Truth, we may come to the third, the reward of both, Glory.  

Full of both. Luke 1. 2●. Act. 7.55. joh. 3.34.  Full of them; and the word would not be passed. We find others full of grace, as his Blessed Mother, and as S. Stephen. Theirs reacheth not to us: None of them have more than serves for themselves. For, the Spirit is given them, but, by measure; but ple●●●●ndo vasis, in them, the fullness of a Vessel; if ye take any thing out, to pour into another, it is the less for it. But, His is plenitudo fontis, the fullness of a fountain, which is never drawn dry; qui implet abyssum, & non minoratur, fills a great pool and itself never the less. Of which fullness they all received, and He never the emptier. We shall not need to go to any other store-house, or help to supply, or fill up CHRIST with any other; as if he were but half full. He is full, full of both. Our care is to be, to make ourselves fit Vessels, and there is all.  
Thus fare, Quòd Verbum factum caro. Now, Quid Verbum carni, the Benefit, 
II. Quid Verbum, Carni, The Benefit.  and (that which the Benefit ever draweth with it) the Duty, Quid Caro Verbo. 1. Factus caro benefaciet carni, being made flesh He will be a Benefactor to it. No man ever hated his fl●sh, and no more can He us, who are flesh of His flesh, or rather, He of ours. 
Ephes. 5.29.  He seethe us daily in Himself, He cannot look upon His flesh, but He must think upon us. And GOD the Father cannot now hate the flesh, which the Word is made; which is now taken into one person with His only Son, and united to the Deity itself. If He love the Word, He must love it too, for the Word is become it; either love both, or hate both. But, love it certainly: for, as this day, When He brought His Son clothed with it, into the World, He gave express commandment, 
Heb. 1.6.  all His Angels should worship Him so clothed, and our flesh in Him: A new dignity which is this day accrued to our Nature, to be adored of the blessed Angels. Our Nature questionless is set in high favour with GOD; GOD send our persons so too, and all shall be well.  
Besides, good hope we now have, that He being now flesh, All flesh may come to Him, to present Him with their requests. Time was, when they fled from Him; 
Ps. 65.2.  but ad factum carnem, jam veniet omnis caro. For, since He dwelled amongst us, all may resort unto Him: Yea, even Sinners; and of them it is said, Hic recipit peccatores, 
Luc. 15.2.2.  & comedit cum eyes; He receiveth them, receiveth them even to His Table.  
A second hope, that seeing He hath made our flesh His Tabernacle, He will not suffer this of ours, the same with that of His, to fall down quite and come to nothing; the same, He dwelleth in himself, not to perish utterly; but repair it again, 
Psal. 16.9.  and raise it out of the dust. So that insuper Caro nostra requiescet in spe, our very body may rest in hope, to be restored again, and made like to His glorious body. 
Phil. 3.21.   
A third; that where it was, flesh and blood shall not inherit the Kingdom of God, it is reversed; flesh a●d blood shall; for flesh and blood already doth. It is that, 
1. Cor. 15.50.  Saint john is about, to infer the former verse out of this, 
Ver. 12.  uz. to them gave He power to be made the Sons of God: For, Ex quo hoc verum est, Filium Dei filium hominis fieri potuisse, non est incredibile, etc. Since, sure it is, that the Son of God is made the son of man, it is not incredible, but that the sons of men may be made the Sons of God. Not incredible, nay Securitas nobis data est, a kind of bond is entered, security given; Seeing this Verse is true, so is the last, Dedit potestatem, He gave power; and well might. Why? for, the Word is made flesh, and therefore flesh may have reciprocal hope to be regenerate by the Word, and adopted through grace, and so exalted to the glorious dignity of the Sons of God.  
And because Grace and Truth do this, we shall fail of neither of them. He is full; and not for himself; He needs them not. He hath them for us, and hath sufficient. Neither shall be wanting, if we be not wanting to ourselves. His grace shall prevent us, and His truth follow us, all the days of our life. 
Psal. 23.6.   
So we see quid Verbum carni, what He hath done for us: Now our Duty reciprocal, 

III. Quid Caro Verbo.  
Our duty.   Quid caro verbo, what we for Him again. If the Word become flesh, we to take order, that flesh of ours, that the Word hath taken, we take it not, 
1. Cor. 6.16.  and make it una caro with you know whom, or may read (1. Cor. 6.) God forbidden: Know ye not, the WORD is become flesh? That flesh is then so to be preserved, that, as he saith, we saw the Glory; so may we, we saw His flesh, as the flesh of the only begotten Son of God. Kept with such care, and in such cleanness, as it might beseem His flesh to be kept. And as much may be said, for habitavit: the house would be somewhat handsome; as handsome as we could, that is to receive Him: We blame them, that this day received Him in a stable; take heed we do not worse ourselves.  
But the Fathers press a further matter yet, out of verbum caro factum: that we also are (after our manner) verbum carnem facere, to incarnate the Word. We have a Word, we  
This, for the Comparative. But then, fearing, it might be, we would not conceive high enough, of this SON, or weigh Him, as He is worthy; He goeth to it, Positiuè; and (as it were) sets up His Arms, consisting of eight several Coats; or proclaimeth His style, of as many several Titles. Which we may reduce, to four several combinations. ¹ Son and Heir: ² the Brightness and Character: ³ Maker, and Supporter of all things: ⁴ That purgeth our sins, and, that is set down in the throne. And these again may be abbridged to these two: ¹ what He is, in Himself; ² and, what, to us. 1 In Himself, all the rest: 2. To us, ¹ made Heir: ² purgeth our sins; 3 and so cleanseth our Nature; that, being so cleansed, He may exalt it. For, it is for us, and not for Himself, He taketh up the place mentioned, at the right hand on high.  
Then, our duty: Bona si sua nôrint, If we can skill of our own good, to find our estate greatly dignified by it; and, to honour this day, the beginning of this dignity to us; wherein, GOD gave His SON, to speak, viuâ voce unto us: to purge our sins; and to exalt us to His throne on high.  


I. The comparative part and difference.  GOD in times past spoke to the Fathers; and His speech was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of many several parcels; to several persons; at several times; some, at one time, some at another: And as the time grew, so grew their knowledge (piece and piece) of the great mystery, 
1. In the Matter.  this day manifested.  
God in times past, etc. in many parts, spoke, concerning His Person. First, one piece: Man, He should be; 
a Gen. 3.15.  of the Woman's seed; That, should bruise the Serpent's head; and, there was all: Gen. 3. Then another piece: Of what Nation He should be; 
b Gen. 22.18.  of the seed of ABRAHAM, (Gen. 22.) Then, another yet: Of what Tribe, 
c Gen. 49.9 10.11. etc.  of the Tribe of JUDA: (Gen. 49.) Then again, a fourth piece, of what Family; 
d Psal. 132. 11.1● etc.  of the house of DAVID: (Psal. 132.)  
So likewise GOD, in times past spoke of His Offices. To MOSES, one piece: He should be 
e Deut. 18.18.  a Prophet: (Deuteron. 18.) TO DAVID another; He should be 
f Psal. 110·4.  a Priest: (Psal. 110.) TO JEREMY, a third; He should be 
g jer. 23.5.6.  a King, and his Name, JEHOVA justitia nostra: (jere. 23.)  
And, (not to hold you long in this) GOD, in times past, in sundry parts, spoke concerning this Day's work: That, came by pieces, too. One parcel, to 
h Esay 9.6.  Esai, of His Birth: (Esa. 9) To 
i Mic. 5.2.  Mica, the Place of it: (Mic. 5.) To 
k Dan 9.25.26, etc.  Daniel, the Time of it, by weeks: (Dan. 9) So you see, it was by pieces, and by many pieces, they had it. Well said the 
l 1. Cor. 13.9.  Apostle, that, Prophesying is in part: One may now, in a few hours, come to as much, as came to them in many hundred years. This, for the Matter.  

2. In the Manner.  Now, for the Manner. It was multiformis. GOD, etc. many manner ways.  
One manner, by dreams in the night (job 33.) Another manner, by visions; And those again of two manners: 
job 33. 15·  ¹ Either presented to the outward sense as Esay VI ² Or, in an ecstasy, 
Esay 6.1. Dan. 10.7. etc. 1. Reg 19 12.  represented to the inward; as Dan. X. Another yet, by Vrim, in the breast of your Priest. And yet another, by a small still voice, in the ears of the Prophet. I. Reg. 19 And sometime, by an Angel, speaking in him (Zach. I.) But, most what, by His SPIRIT. 
Zach. 1.9.  And, (to trouble you no more) very sure it is; that as, for the Matter, in many broken pieces: so, for the Manner, in many divers fashions, spoke He to them.  
But then, if, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you understand Tropos, figures; Then were they yet many more. The Paschall Lamb: 
a Exod. 12.4, ●, etc.  (Exod. 12.) the Scape-goat: 
b Levit. 16.10.  (Levit. 16. The Red Cow: 
c Num. 19 1, 2, etc.  (Num 19) and, I know not, how many, even a world of them. Many they were; and tropes they were; shadowed out darkly, rather than clearly expressed. Theirs, was but candlelight, to our daylight; but Vespertina cognitio, in comparison of ours, whom the Day hath visited, sprung from on high. This, for the Matter, and Manner: Now, for the Men. 
Luk. 1.78.   
GOD, in times past, spoke by Prophets: and but by Prophets, He spoke not, 
3. In the Men.  from MOSES, to john Baptist (who was the Horizon of the Law and Gospel.) I will not stand, to run through them all. And now, the Apostle, when he is to come to us in the last days; when he should oppose three more, to match the former three, he doth not; but, passeth by the two first, the Parts, and the Manner: leaveth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so insinuates thereby thus much; that, He hath spoken to us entirely, without reservation; and uniformly, without variation. But, those two he waiveth; and insisteth, only on this last, (as the fairest mark of difference,) the Prophets, and His SON.  
The Prophets were holy men; but, men. And, there is a nature more perfect, 
2. Pet. 1.21. Heb. 3.6. Mat. 21.35.  then that of man; even the nature of GOD. And, in the House of GOD, they were faithful Servants; but yet, Servants: and, that (we know) is but an unperfect condition in comparison of a SON. To us in the last days is given, that, what we have, we have not from any Prophet, though never so excellent; but, from the Lord of the Prophets: Not from any Servant, though in never so great place; but, 
Mat. 21.38.  from the SON: And, not from any of the sons of men; but, from His own Son, the SON of GOD. From His mouth we have received notice of GOD'S will: He Himself, ore tenus, imparted it to us.  
But then, If any ask: Seeing, GOD, in times past, and GOD, in these last days, is the same GOD; He, that spoke to the Fathers, and He, that, to us, but one Speaker: why not, by His SON, at first? I will give a reason, fit for this place. A Decorum was to be kept, and some kind of correspondence with State. That as, at the proceeding of a great Prince, before He himself cometh in sight, many there be, that go before Him, and those, of diverse degrees; and at last, Himself doth appear: So, this Prince, that Sits in the Throne, should not start out at the first, and show Himself; but be allowed His train of Patriarches, and Prophets, to be His Anteambulones; and, in the fullness of time, Himself should come, 
Gal. 4.4. joh. 1.14.16.  with the fullness of grace, and truth, and establish one entire uniform way, to continue for ever.  
From this Comparison, these are the points, we learn: We must ferri ad perfectionem. And, these are notes of imperfection: There be too many parts, and too many manners, in that, to be a perfect State. If the Matter were full, no more would be added: If the Manner were perfect, it would no more be altered. Never then, to rest in these. MOSES himself pointeth us, to one after him, by his Ipsum audite (Deut. 18.) Who is that? GOD Himself, in the Mount, tells us, by His Ipsum audite. And, 
Deut. 18.18. Mat. 17.5.  when GOD said it, MOSES and ELIAS were there in the Mount, and resigned up both their several audiencies: MOSES, for himself; and ELIAS, as well in his own name, as in the name of all the Prophets.  
This, against the jews; that will, no further than MOSES: that will rest in the Law. For, nihil ad perfectum adducit Lex, the Law brings nothing to perfection: 
Rom. 10.4.  But Finis legis, CHRISTUS. And, all Prophecy hangs in suspense (as imperfect,) till the fullfilling of it; which was done by CHRIST, to whom they all gave witness. Now, when that, is perfect, is come; that, that is unperfect, must away. Not to rest, in them, then: But, to CHRIST; and, never rest, till we come to Him. 
1. Co. 13.10.   
And, as never to rest, till we come to Him: So, there to rest, when we are come to Him: As soon as His voice hath sounded in our ears, that they itch no more after any new revelations. For, in Him, are all the treasures of wisdom, and knowledge. 
Colos. 2.3.   
GOD spoke once and twice: A third time, He will not speak. This, is His last time: He will speak no more. Look for no more pieces, nor fancy no more fashions: 
Psal. 62.12.  Consummatum est, there are no more, to look for. He is the truth: and, 
joh. 19.30.14.6.  he that hath found the truth, and seeks further, no remedy, he must needs find a lie; he can find nothing else. To get us therefore to CHRIST; and never be got from Him; but, there, hold us.  
We cannot follow a better pattern, than the Apostle here: We see, what hast he makes. For, (as if he were upon thorns, till he were with CHRIST,) without any Exordium, or preamble, here, in the beginning of his Epistle, he hits on the Point straight; as if, all time were lost, till he were there. Yea, having named the parts, and manners of the times past, for very hast to be at Him, he forgetts both parts and manners; only for desire, to be with Him, the sooner.  

II. The Positive part.  And (so, with him) I hast and pass to the second Positive part. Wherein being careful, we should take perfect notice of Him; and fearing we would not weigh these words [by His SON] as were meet, but hear them slightly, and pass them lightly over; the rest of the Text he spends, in making a commentary of this word SON: That we may consider; how great this Party is; and consequently, how much it imports us, to regard His speech, and to esteem of His feast with no mean account. And, (to say ●ruth) it was more than needful, considering the meanness of His birth to day; that He should thus proclaim His style of eight titles, and, over the place of it, stick them up, as so many scutcheons, to give us true notice of the greatness of the Party.  
But withal, his meaning was to describe CHRIST at all points: as (indeed) these eight contain a perfect description, of His Natures, His Person, His Offices, His agency.  
His Natures, in the very beginning: Quem fecit, is Man; Per quem fecit, is GOD. Not, quem only, Man alone; but, Per quem saecula, GOD also. But, for His Divine Nature, He is more full yet; That, He is His SON, the Splendour of His glory, the Character of His substance, the Maker and Upholder of the world and all in it.  
His Person: in this word semetipso; He did it Himself, (that is,) in His own person. Himself, is ever said of a Person,  
His Offices: In His speaking, His Prophecy; by which, He unfoldeth the Mysteries of GOD. In His purging our sins, is His Priesthood: And, His Kingdom, in the throne of Majesty, wherein He sits  
His agency, (or quid ad nos,) In locutus est nobis. To us, He speaketh: and, purgans peccata nostra; Our sins He purgeth. Nobis, and nostra: To us, and for us, He is, that He is. All His speaking, and doing, propter nos homines, & propter salutem nostram, for us men, and for our salvation: and, our part, in Him, and His.  

What Christ is in Himself.  We reduced all these eight, to two. ¹ What in Himself; ² and what, referendo to us. In Himself: what by Nature; Son and heir: What, by excellency; Splendour and Character: What, by power; Maker and Upholder of all. To us; What, in love already performed; He hath purged our sins: In hope yet expected; He is set, and in possession of the throne of glory; which is, in our names, and to our behoof, and not His own.  
His Divine Nature hath no less than three, to express it: ¹ Son, ² Brightness, and Character: 
In his Divine nature.  and two, to prove it, the ¹ making and ² supporting of all.  
I have heretofore remembered you, that the high perfections of that Nature are such and so many, as, no one term will suffice, to set it forth: we are glad to borrow from many, to do it; and yet, but brokenly, too. And that, though there be not any resemblance translated from the creatures, (though never so excellent,) that will hold full assay, yet withal, this we are to think, that, since the HOLY GHOST hath made choice of these terms, they are no idle speculations, that are drawn from them.  

1 Son.  Of these three then: ¹ Son, ² Brightness, ³ Character. ¹ In Son, there is a true identity of Nature: upon it is grounded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being of one substance; even as the Son is with the Father. ² But the Son cometh after the Father, in time, and that, a good time: 
2. Brightness.  Amends is made for that, in the next term, (Brightness.) For, it is not to be imagined, that there ever was, or could be, a light body, but, in the very same instant, theremust stream from it, a brightness. So, upon this is grounded Coëternall.  
● But then, there is some inequality, between the light body itself, and the beam or brightness of it: 
3. Character.  The Beam not full out so clear. This, is the imperfection in the term Brightness. But, that is supplied, by the next, Character: For, that, is (ever) just equal; neither bigger, nor lesser, than the type, or stamp, that made it. Upon this (then) is grounded coaequal, and like per omnia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So like, as, 
joh. 14.8.  Show us the Father (saith Philip:) why, He that sees the Character, never desires to see the stamp; if ye see the one, ye see the other: He that seethe me, seethe the Father, 
Verse 9  whose express form I am.  
Agreeable to these three, we believe of Him, that He is consubstantial, as the SON; Coëternall, as the Brightness; Coequal as the Character: Against the new heads of the old Hydra sprung up again in our days.  
This term (SON of GOD) is sometime communicated to Saints; sometime to Magistrates. Lest we might understand it, as we do in Saints, or as we do in Magistrates, he addeth two words; ¹ the one, Glory; ² the other Substance. Of which, Glory is imparted to others: Substance, to none but Him. His glory on earth He imparteth to Magistrates; and they are called the Sons of the most High. His heavenly Grace, 
Psal. 82.6.  (which is Glory inchoate) He imparteth to His Saints; and, to them, gave He power, 
joh. 1.12.  to be Sons of GOD.  
But, His substance is in neither. For, the first (Magistrates) are, by Ego dixi: 
Psal. ●. 7.  but He, by Ego genui. And, the second (Saints,) to them He giveth privilege, or prerogative, so to be. So, they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but He, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Per praestantiam, they; Per substantiam, Herald  
He, the brightness of His glory, and Character of His substance: that is, not in glory only, which may be imparted to another; but even, in His very substance (too) itself.  
And again: not in substance of the Deity alone, but (in that, which belongeth to it,) the glory also. Substance, is Deus; Glory, is Dei. All, that He is; and all, that He hath; Substance and Glory, both.  
The Brightness of His Glory: He was such a Son, as did no way eclipse His Father's glory; but (as a beam) made it shine more bright. The Character, the true stamp of His substance: Nor, He rendered not a broken image, as if the stamp had been set on, or driven awry: but, was His very true express form.  
Another mystery, yet. These three note a proceeding: The Son, from the Father: the Brightness, from a Light: the Character, from the Type: And so, 
joh. 16.28.  a second person. I proceeded, and came from the Father, (He saith it Himself.)  
First, a true and natural proceeding, from Him, as the Son. Secondly, (to take away all conceit of gross or carnal generation,) by a pure and clean proceeding, as De luce, lux; in which, there is nothing but pure, and undefiled. Thirdly, Character-wise, from His hypostasis, (it is the word in the Text, mark it well:) Not, from His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) not from His Substance at large; but, from His determinate Personal essence; (for, so is hypostasis, properly:) That is, Not from the Deity, or essence of it, (which neither begets, nor is begotten;) but, from a Person in the Deity.  
Now, these three, if we refer them to Olympia, the times past; Then, as the Son, He is opposed, to His Servants (that is) the Prophets. As He is a Beam of light, to the many parts (as it were many sparks:) That, was all the light before. As the Character (or firm impression,) to the many vanishing shadows under the Law.  
But if, to the present, we refer them: As He is the Son: we shall find no estate, but servitude; no adoption, but in Him. As the Brightness: no clear light of knowledge, nothing but mists and darknesses, but by Him. And, as the Character: no true soundness, or sound truth, but figures and flitting shadows, without Him. From Him, as the Son, receive we grace, whereby we are adopted: As the Beam, 
Ephes 1.5.  the clearness of faith, whereby lightened: As the Character, the true signature of charity, 
joh. 1.9.  whereby stamped, to know (our selves) and be known of others, that we have heard Him aright, and are His true Disciples.  
These three express His Divine Nature: Two more, to prove it. In them, 
The two to prove it. joh. 1.3.  His excellency: in these, His Power. Which is set out, two ways. ¹ In the Creation: Omnia per Ipsum facta, & sine Ipso nihil, all made by Him; nothing without Him. ² And again, in the Preservation, (by virtue of His Et ego usque operor, 
joh. 5.27. ) which is His work to this day; to continue and uphold in their being, all that He hath made to be. One, by His word spoken; 
Psal. 148.5.6.  So, made: the other, by His Law given: So, made fast to continue. In a word: all had been nothing, but for Him: and, all would fall to nothing, without Him.  
Now, in that He thus made all, and makes all to last, the meetest person, He was, to make all new; to restore that, He had made. And, it was a conveniency, that He should; and it was an inducement, that He would undertake the business, and go through with it.  

2. What Christ is to us.  All this He is, in Himself: Yet not so, but, in all His splendour and glory, He mindeth us. And that so, as He is desirous to bring us, to the joint partaking of His inheritance, as Son; of His glory, as the Brightness; yea, of the very Divine nature, as the Character of His Substance. The ground whereof is laid, in [quem fecit haeredem,] whom He made heir; and that was, as man: For, per quem fecit (we said) is GOD; Quem fecit, is man.  

¹ He is made Heir.  Made him heir.] Heirs, are either borne, or made: So borne, by nature; or, so made, by purchase. He was His Son; and, His only Son: and so, borne His heir. He was borne, and yet He would be made. There is a mystery, in this: we are to look to it; It will fall out, to concern us. Heir borne. He was; and so, claimeth all, as His inheritance, by due of birthright. But, it is further (here) said, He was made: what means this? Quem fecit? Nay, quem genuit. That, is true: But, quem fecit is true likewise. Fecit haeredem, qui prius fuit haeres: So borne, and so made, too; Haeres natus, and haeres factus: So cometh He to a double right, two titles. How so? He needed but one: He would have two. To what end? Not, for Himself; for Himself, one was enough. Beli●e, His meaning was to have two, that He might set over one to some body else. There, is the point. He was borne Heir, for Himself: but, made heir, for us. Haeres natus, that, serveth Him; that He retains to Himself; Haeres factus, that, He disposeth of, to us. By this, we hold; even by Quem fecit: that, is our tenure, and best hope. He is, and ever was, in the bosom of His Father, as haeres natus: He now is, but, on our behalf, and to our behoof, at the right hand of His Father, as Haeres factus. And now followeth, He purged our sins.  

● He purgeth our sins.  For, He could not bring us to sit with Him in His throne (thus purchased) being so spotted and foul, as we were, by means of the pollution of our sins. He was then to purge and make clean our Nature first, that He might exalt it to partake His purchase, being so cleansed. Where first our case is set down, wherein He found us, and wherein we are, without Him. A sinner's case (how gloriously soever he or she glister in the eyes of men) being in GOD'S eyes, as the case of a foul diseased person: And we thereby taught, so to conceive of sins, as, of foul Spots, without; or, of such humours (within) as go from us, 
2 Cor. 7.1.  by purging. Inquinamenta carnis & Spiritus (as Saint Paul terms them right) defiling both flesh and Spirit: which unless they be purged, there is no entering into the heavenly jerusalem (where, the throne is;) into which, nihil inquinatum, 
Apoc. 21.27.  no polluted thing shall ever enter.  
Exalt us He could not, being in that plight: for love or pity therefore, purge us He would. And here now, is the top, or highest point of elevation, in this Text. Who being the Brightness (or, though He were the Brightness) that is, a Party so excellent in Nature, Glory, Person, and Power; Nature, as Son; Glory, as Brightness; Person, as Character; Power, as maker and supporter of all: who, though He were all this, did not abhor, to come and visit us, being in that foul and wretched case. This, will teach us, 
Psal 84. Luk. ●. 78.  Domine quid est homo? what is man, that Thou shouldest visit him? Visit him; not, as the dayspring from an high doth the earth; but visit him, as if a great Prince should go into an Hospital, to visit and look on a loathsome diseased creature▪  
² And, not only visit him; but, not refuse the base office, to look to his purging from that his uncleanness.  
³ And thirdly, not cause it to be done by another; but to come and do it in Semetipso, by his own self, in person.  
⁴ And fourthly, in doing, not to stand by, and prescribe; but Himself to minister and make the medicine.  
5. And fifthly, to make it Himself, and make it of Himself; in semetipso, and de semetipso; to make the medicine, and be the medicine.  
6. And how, or of what? Spots will out with water; Some will not, with any thing, but with blood: Without shedding of blood, there is no taking away Sin, as Chap. IX. v. 22. And not every blood will serve; but, it must be lambs blood; And a lamb, 
1. Pet. 1.19.  without spot. And not every lamb neither; but the Lamb of GOD: or (to speak plainly) a Lamb, that is GOD: His blood, and nothing else, will serve to do this. 
joh. 1.29.   
7. And seventhly, not any blood of His; not, of a vein, (one may live still, for all that:) but, His best, most precious, His heart blood, which bringeth certain death with it. With that blood, He was to make the medicine. Die He must, and His side be opened, that there might issue both the water and the blood, that was to be the Ingredients of it. By Himself; His own self; and by Himself slain: by His death, and by His bloodshedding, and by no other means: Quis audivit talia? The Physician slain; and, of his flesh and blood, a receipt made, that the patient might recover!  
And now, we may be at our choice, whither we will conceive, of sin, as of some outward soil, in the soul; And then, the purging of it, to be per viam balnei, needs a bath, with some cleansing ingredients, as the Prophet speaks, of the herb Borith: 
jer. 2.22.  (And, this way purged He us; made a bath of the water that came out of His side, to that end opened, 
Zach. 11.1.  that from thence might flow a fountain for sin and for uncleanness (Zach. 11 1.) Water, and mixed with His blood; as forcible, to take out the steines of the soul, as any herb Borith in the world, to take away the soil of the skin.  
Or, whither we will conceive of sin, as of some inward pestilent humour, in the soul and conscience, casting us into peril of mortal (or rather, immortal) death: Then, the purging of us, to be by way of some Electuary, or Potion: (And so, He purgeth our sins, too.) To that end He hath made an Electuary of His own body, [Take, 
Mat 26.26.27.  eat it:] and tempered a cup with His own blood, [Drink ye all of it:] which, by the operation of His eternal Spirit in it, 
Heb. 9.14.  is able effectually to purge the conscience from dead works (or actual sins) and from the deadly effect of them: No balsam, or medicine, in the world, like it.  
The Sum of all is: There be two defiling sins, and two ways He purgeth them. Clean we are, from the first, as washed from the original uncleanness of our Nature, and that, by the Laver of regeneration. And, whole we are, as purged within, 
'tis 3 5.  from the actual sins of our persons; and that, by the cup of the New Testament, 
1. Cor. 10.16.  which we bless in His Name, And the blood of JESUS CHRIST purgeth us from our sins. 
1. joh 1.7.  By both, He purgeth us from both. And this, for His purging.  
And is set down.] Of which, we are not to conceive, 
³ And sitteth at the right hand, etc.  as of a thing merely touching Him; (that, His labour being done, He took his rest; and there is all:) But, that this His sitting down is, a taking possession of that His dear made purchase: And that, not in His own name. He had it before; He was in glory, and in the self same glory with His Father, before ever the world was.  
This Haeres factus pertaineth to us, as, done for us; not, for Himself, who needed it not, nor could have any use of it.  
These two (between them) comprehend all, even all we can wish: ¹ to be purged of the one; ² and, to be seized of the other. They follow well: For, to what end purged He us? To leave us, there? No: but, for some further matter: which, though it be last in execution, was first in intention. Having so cleansed us, not content with that, it was His purpose further, to bring us to glory; that is, to no less matter, then to fit on His throne with Him, purchased by Him for no other end.  
And these two, Purging, and Sitting down in the throne, as the Alpha and Omega, the first and the last of that, He doth for us. And so, in them, is all well represented; Purging our sins, the first; Sitting in the throne, the last. To purge our sins, He began, this day, the first day, the day of His Birth: wherein He purified and sanctified, by His holy Nativity, the original uncleanness of ours. And, Sat in the throne, was His last work, on the last day of His Ascension: Then took He possession, in our names, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Apostle) as forerunner for us. 
C. 6. Ver. ult.   
The degrees of this Exaltation, be these: ¹ First, A throne it is: and, that is not every seat; but, a special, and chief, and honourable seat ² And secondly, of thrones, there be some inferior, as, the thrones of justice: This, is the highest; for, it is a throne of Majesty. ³ Thirdly, It is in excelsis; and that maketh up all. For, the thrones here below (even of Majesty) sooner or later, they that sit in them, must come down from them. But, the throne on high, Thy seat o GOD, is for ever and ever: Not fading, and transitory, 
Psal. 45.7.  as ours here. ⁴ Fourthly, in this throne, Set He is: And, Sitting is the site or position of rest: that is, rest in glory. Heer, where most glory, lest rest. ⁵ And fifthly, on the right hand, which is, on the throne, the best, and next place to GOD Himself. And, by this, 
Verse 13.  are we above the Angels: for, to which of them (as the Apostle after deduceth) said He at any time, Sit on my right hand? No: but, stand before me, as ministering spirits, all. 
Verse 14.  Or, when they rest, it is on the other hand: the right hand is kept for us, and possessed already, by one in our Nature, who, in this seat will not sit alone, Sed consedere nos secum fecit, in coelestibus, (Eph. 2.6.) Even now, we sit there, in Him; and shall there sit with Him in the end. So He promiseth, in express terms (Apoc, 3.21.) that we shall sit with Him in His throne, as He doth in His Fathers. And so, not in the throne, will He be above us but only, that; He, in the midst, and we, on His right hand.  

III. Our duty to Christ.  Our duty then is, for His excellency, to honour Him; for His Power, to fear Him; for His love shown, reciprocally to love Him again; for His hope promised, truly to serve Him. GOD, for His part, would have His servants the Prophetts will used: but, how ever they, in times past, were regarded by them, this He makes full account of, if He send His Son, we will not fail but reverence Him. Specially, such a SON; of such glory, 
Mat. 21.37.  such power, and, above all, of such love towards us, to provoke ours again. And again, of such ability, to reward with eternal glory, as He will even buy our service, at Who gives more: and pay us for it to the full, with no less wages than a throne of glory.  

1. As a Prophet, speaking.  This, in general. More particular: In three terms, He is set out to us (here) in the text: ¹ Speaking, ² Purging, and ³ Sitting: as a Prophet, He speaks; as a Priest, purges; as a King, sits. Speaking; our duty is to hear Him, to lay up His sayings in our heart. Two marks His word hath here, ¹ fecit, and ² sustinet; made, and makes continue: Let it have the same, in us. In the Sermon time something is begunn to be made in us, but, it continueth not: which showeth, it is not verbum virtutis, to us. Again, let it not be, as a Brightness, only to be seen by us; but, as a Character too, to leave a mark behind it, to be seen on us; and then, it is right.  
Now, hodie si vocem, To day if ye will hear His voice, ye can hear none but vagitum infantis, 
Psal. 95.8.  such a voice as useth to come from a new borne babe. And, even so, He speaks to us, if we can understand. For, even this Verbum to be infans, and Tonans to be vagiens; He, to send forth such a voice; it speaketh humility, (I am sure) and great love, that so would humble itself; it we have ears to hear it. When, He, that was the brightness of His Father's glory, should be so eclipsed: He, that sits on the throne, thus be thrown in a manger.  

2. As a Priest, purging.  Prophetts spoke; but purged not. Purging was ever the Priest's office. It is true: the word, He speaks, hath a mundifying virtue: jam mundi estis, Now are ye clean. It cleanseth then. But, not that only, nor principally. For, the medicine, which purgeth ex proprietate, His flesh and blood go to it. By which will we are sanctified, even by the offering of the body of JESUS. 
C. 10.10.  That blood of JESUS CHRIST, cleanseth us from all Sin (1. joh. 1.7.) These, the true ingredients into this medicine. But better yet, if both go together. And, this day, they first came together, the Word, and Flesh: therefore, (of all days,) this day, they would not be parted. For, will you sever the flesh from the Word, that day, on which GOD joined them? GOD forbidden. There is a correspondency, between the Word, and His brightness; and, between the Sacrament, and His Character. The Word giveth a light, and His brightness showeth in it ad horam, and not much longer. The parts of the Sacrament, they are permanent, and stick by us: they, are a remembrance of the Characters made in His skin and flesh. And, if ye seek to be rid of your sins, this was broken for you, and this was shed for you, for that very end, for the remission of sins. And so, ye receive His Person; even Semetipsum: And, in Semetipso, in His Person it was, He purged our sins. And so, that, a sure way.  
Lastly, for Sitting: that, is His kingdom; 
3. As a King, Sitting, etc.  that is kept for dies novissimorum novissimus, the last day indeed. That, is yet in hope only. The same flesh that cleansed our sins, the same now sitteth on the throne; and so, hath both virtues: for the present, a power to purge; for the future, a power likewise to exalt. The same blood, is the blood of sacrifice for remission of sins; and, the blood of the New Testament, for the passing to us the bequest, which is, the right of His Purchase, for which, He was made Heir. And the very Angels, who (this day) adored Him in our flesh; and it, in Him; thereby, shown plainly, not the purging only, but the exalting of it also, 
Luk. 2.13.14.  by this Day's work. And that, to day, wherein they sang aloud in the sky, we have cause, to make much of, and to rejoice in it; the Day of the greatest Glory to GOD, peace to the earth, and goodwill towards men, that ever rose upon the world.  
GOD grant, that we may so hold this first feast with Christian joy, as we may hold that last, with like joy; and be found as cheerful in it.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Saturday, the XXV. of December, A. D. MDCXIII. being CHRISTMAS day.  JOHN CHAP. VIII. VER. LVI. 
ABRAHAM Pater vester exultavit ut videret Diem meum: & vidit, & gavisus est.  
Your Father ABRAHAM rejoiced, to see my Day: and he saw it, and was glad.  
HERE is joy, joy at a sight, at the sight of a Day, and that day CHRIST'S. It is CHRIST that calleth it, here, diem meum His day: And, no day, so properly His, as His Birth Day. So, the Text comes full upon the Day.  
But, to deduce it point by point.  
First, CHRIST hath a Day, proper to Him, which in express terms, He calleth (here) diem meum, my day.  
Secondly, This Day, to be seen, is a day of joy.. Double joy; ¹ Exultavit, and ² Gavisus est: both, in the Text.  
And thirdly, (which is somewhat strange,) It was so, to the Patriarch ABRAHAM. Him we find (here) doing that, which we now are about; Seeing, and rejoicing, at the sight of CHRIST'S Day: taking notice of it; and taking joy in it.  
Lastly, all this nothing displeasing to our SAVIOUR CHRIST: for it is spoken by Him, to the praise of Abraham that did it; and, to the dislike of the jews, that did it not. To them is this speech: CHRIST tells them of Abraham's doing it: and blames them, for not doing the like.  
And, what are we (now) disposing ourselves to do, but even the very same, that is in the Text here, to rejoice, to see CHRIST'S Day?  
And, a threefold warrant we have, in this Verse, to do, as we do. 1. The Patriarch's doing it. 2. CHRIST'S allowance of the doing of it. 3. And His dislike of the jews, for not doing it.  
We have ABRAHAM for our example; we do but as he did. In his time, CHRIST's Day was a Day of joy; and a Day of joy is a Feast, and so holden by Him, we see. Which falls out much to our content. For, the same Feasts, the same Religion. So, we find by this, that he and we are of one Religion. One, in substance, which is CHRIST: One in circumstance, which is His Day. CHRIST himself, Abraham's joy; Nay, His Day Abraham's joy too. The same meum; that is, CHRIST: the same Diem; that is, Christmas.  
Then (which is another degree) Abraham's Example approved of, by CHRIST; and that, after somewhat a strange manner: For, it is not here (if you mark it) Exultavit, ut videret Me; But, ut videret Diem meum. He makes His Day, the object of all this exultation and joy.. His Day (I say) and not Himself: commends him, that he rejoiced at the sight, not of Himself, but of it. Verily, this speech of His is much to the honour of His Day; and the very solemnity of the Feast, and all the joy and gladness thereon, may well be thought, to have been founded upon this speech of His. Always, if Exultavit ut videret, were a praise, to Him; We may be sure, Exultavit cum videret, can be no dispraise, to us.  
Add thirdly: Abraham's example approved by CHRIST. Not so approved, as he leaves it at liberty: They, that will, may do the like. But that, He reproves them, that do it not. For, He blames the jews here, for not doing herein as Abraham: Your Father Abraham did it, you do it not. Which is against them, that have a spleen at this Feast: that think, they can joy in Him well enough, and set His Day by; Nay, and abrogate it quite: and, in so doing, they joy in Him all the better. Nay; love Him, love His feast: joy not in it, nor in Him neither.  
You shall see, how they are mistaken. Therefore they do so (they tell us,) lest observing days and times, they should seem to judaïze. It falls out quite contrary. For, 
Gal. 4 10▪  who are they, whom CHRIST here blameth? are they not jews? And, wherefore blameth He them? for not doing, as Abraham: And, what did Abraham? Rejoice on his Day. So, upon the point, it will fall out, that, not to rejoice on His Day, that, is indeed to judaïze, and they little better, than these jews, that follow them in it.  
Nay, here is another thing yet, will grieve them more: jews they shall be; But, none of Abraham's Children; No more, than these were. Observe it well. It is the Occasion of this speech, the very issue CHRIST takes with them: Pater noster Abraham was still in their mouths (in the 33, 39.53. Verses:) If (saith CHRIST) you were His Children (mark that If,) ye would patrissare; desire what He desired, and joy what He joyed in. Now, My Day he so highly esteemed, as glad he was, that He might see it: And you, that would so feign father yourselves, upon Him, are so far from that, as what He desired absent, ye despise present: what He would have been the better to see; ye are the worse, that ye see it. Now then, how are these Abraham's Children, that have nothing of Abraham in them? Before, (at the 40. Verse,) Ye seek to kill me, for telling the truth. This did not Abraham, and ye do it. Here now again: He rejoiced in my day; And, ye do it not. Do that, he did not; do not that, He did: How can these be Abraham's sons? Verily, as it is in Esay 63. Abraham nescivit nos: Abraham would never know them for his. None of his sons, these. Those are his sons, 
Esa. 63.16.  that do, as he did. And, here now, come in we. They, jews; but, not Abraham's Children: We, Abraham's children; but not jews: For, as He did, so do we. There is joy with us, at the sight of His day: we renew our joy, so oft, as, by the Revolution of the year, it cometh about. And, for this very point, we find ourselves the nearer to Abraham: Even, for the joy of His day. Always, sure we are, since ¹ Abraham did it, and ² CHRIST allowed it, and ³ disallowed the contrary: by these three, we have good warrant to do, as we do: To make it a time of joy.. And so, a time of joy, GOD make it to us.  
Thus it stands, for the Order. There be, in the Text, three acts specified, from one, 
The Division  issuing; from Abraham all: All directed, to one mark; falling all upon one Object. That Object is Diem meum, My day: Of that then first. The three Acts be, ¹ Exultavit, ut videret: ² Vidit: and ³ gavisus est. ¹ First, would be glad, ut videret, that He might see; that is, was desirous to see it: ² Then, had his desire, did see it: ³ And lastly, seeing it, took joy of his sight.  
Of which three, the first and last, Desiderium and gaudium, desire and joy are two affections attending upon Love; and are ever sure signs of it. Desire, when we want and have not, what we love. And joy, when we now possess, or (as the term is) enjoy it. The middle, which is Sight, that, pertains to faith: Faiths light it was, he saw it by. So, here is sides per Charitatem operans: Abraham's faith right. 
Gal. 5.6.   
But I keep the Order in the Text, I change it not, it cannot be mended. All goes by a right line. ¹ Desire first, that, is the way, to see. 2 Seing next; that, brings joy. ³ And joy is the end; and, a good end it is, to end in joy.  
These three, with reference, first, to Abraham; And then after, to ourselves.  


I. The Object, Diem meum My day.  TO find our mark first, that, all this desire is, to see; all this joy when it is seen; It is Diem meum, CHRIST'S Day. CHRIST is GOD and Man; Son, to both: His day, 

1. Not, as the Son of GOD.  
Mic. 5.3. 1. Tim. 1.16.   as the Son of GOD; or as the son of Man, Which of these?  
Not as the Son of GOD, As the Son of GOD, He hath no day. Day and night are parts of time; And Egressus Ejus, His doings out are from all eternity. 2. If we would improperly call it a Day; no day, to be seen: The light of it is inaccessible, not to be approached to; it would strike any man blind, to behold it. 3. If we could see it, and Him, in His Deity; yet, there is small joy, to see CHRIST so: Small joy to see Him, but, by the light of this Day. All the desire was, that He might be; All the joy, that He was to be seen, as the Son of Man. As the Son of Man, then: His day, 

2. But, as the Son of Man.  
Luk. 17.22.   so.  
But as the Son of man he hath more days than one: So He saith, (Luk. 17.) They shall desire to see one day of the Son of man: one, of many; any one of them. But this (here) notes some one eminent Day, above the rest: It is a day, with a double article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That Day; That same Day: That, if any one day Mine, more than other, I would, by special prerogative cal●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mine indeed.  
Now, there be but two such eminent days, to stand for this: ¹ The first, and the ² last. First, of His Genesis: or last, of His Exodus. Genesis, His coming into the world; or Exodus His going out. That is: the first, of His Nativity: or the last of His Passion. Which of these?  


Not the day of His Passion.  
Luk. 22.53.   Not of His Passion. First: that, was none of His. For, He saith, to them that took him: Haec est hora vestra, Yours: So, theirs it was; not, His. Secondly, It was not His Day; Nay, it was no day, neither, but Tenebrarum, as he there addeth: So, night, rather than day. But thirdly, without all question, no Day of joy. The Heavens are darkened; the Earth quaking; the stones renting; every one going their wai●s beating their breasts, for sorrow: That, was no sight, to rejoice at; That, no day, to rejoice in.  


But, of His Birth.  
Luk. 2.11.   Then is it, of necessity, to be His Birth day That was a Day; the Angel calls it To day: To day is borne. And His day it was: for every man claims a kind of property, in his Birth day. Men, in the day of the beginning of their life: As Kings, in the day of the beginning of their Reigns: As Cities, their Palilia, when the trench is first cast: As Churches, their Encaenia when they are first dedicate: So Men their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they first come into the world. It is too plain, this. His Day then: And sure, a day of joy, 
Luk 2.14.  withal. joy, in Heaven; joy, in Earth. In Heaven: for, a day of Glory to GOD on high. In Earth: for, a day of Peace here below, and for goodwill towards men; as ever, nay more than ever, was any. The Angel so proclaimed it, Gaudium omni populo, A day, 
Luk. 2.10.  of joy to all People: And proclaimed, why? Quia hodiè natus est. And, this omni populo (as appears now, 
Luk. 2.11.  by this Text) was not only all People, then, in being, or after to be: But, (as LEO well expresseth it) in praeteritas se refudit aetates, the joy of it went back, up to the Ages past; up, even to Abraham's time, two thousand years and more, before ever it came. I know well, this Day may be taken, for the whole time of His life: But, it must be by a figure then. And, no man but seethe, that a Day doth, more literally & properly, signify a day; then the time of ones whole life, at large. Yet, that time too had his beginning, on a day: And, that day, even for that very beginning, may well challenge a better right, and nearer property in this word [day] then any longer time what soever. As, the very Day, whereon He was first seen, first showed to the world, as the Son of Man; As, the very day, whereon the first fruits of all the joy then, and ever since: sure I am, the Fathers fix it all upon one day, and upon this day by name. So 
a Iren. 4.15.  Irenaeus, 
b Aug. Hom. 43.  Augustine, 
c Cyr. 6.11  Cyril set it down; that, this day it was. This day then be it: the day of His Hirth. So have ye the Object.  
Now to the three Acts: And first of Desire. Exultavit ut: that [Vt] is Desire. 
II. The Acts of Abraham. 1. His Desire: exultavitut.  Glad and feign, Vt, that, he might see; that is, he desired, he longed much, to see it. Gaudere ut, and vellem ut, expound one another. This day then, is dies desiderij, or desiderabilis. To be desired, even of Abraham; and, if of him, of all. Of the Cause first, Why: and then, of the Manner, How, he desired it.  
The Cause: why should Abraham so desire to see this day, 
¹ The cause of it  two thousand years and more, after his days were at an end, and he in his grave? what was it, to him? how was he concerned, in it? We say; Omnia bonum appetunt: what good had he, by it? We say again, Indigentia desiderij parens: what need had he, of it, that he should so desire it? Yes: Christ's Birth he needed; he had good by; and, consequently, His Birth day.  
Ye remember Iob's EASTER; that, in all his heaviness, this was specs in sinu, his only comfort and joy, That well yet, his Redeemer should rise again one day. 
job. 19 ●.  The joy of jobs EASTER, the same is the joy of Abraham's Christmas: Even, that a day should come, wherein his Redeemer should come into the world. For, Abraham's case was not such, but that, a Redeemer he stood in need of. One he stood in need of, and one he had: you may read it totidem verbis (Esay 29.22.) Thus saith He that redeems ABRAHAM. That party; Him, he needed: and Him he desired: And desired His day, for His sake: Diem for Meum; the Day for Him that was borne on the day.  
Will, ye hear it from his own mouth? Thus he setteth down his own case, Gen. 18. (that very time, when he had this day first shown him, the first glimpse of it:) Thus complains he there, of his need, (& complaining, implies his desire:) Et ecce ego pulvis & cinis: And lo I am but dust and ashes. Dust, is plain: it refers us to Pulvis es, & in pulverem: He was that, 
Gen. 18.27. Gen. 3.19.  by nature; by his very creation. But, why ashes? how come they in? Ashes, he was not made of; That, is not natural: That (sure) refers to somewhat else. Ashes (we know) come of fire, without it, they are not made; ever presuppose a fire precedent. So that, besides death to resolve Him into dust, he saw a fire to turn Him into ashes. He saw it in his vision, Gen. 15. when the sun was down, & it was night; and a great fear, or Horror fell upon Him; 
Gen. 15.17.  he saw Clibanun fumantem, a fiery furnace. Blame him not, if, after such a night, he desired to see day; and this day; dies contra noctem, a day to visit him from on high, after so fearfulll a night, as this. But, this was but a vision of the night: But, when all days & nights should be at an end, he saw, 
Luk. 1.78.  there was yet a day, to succeed that day, which Enoch taught the world, wherein the Lord should come with thousands of his Saints, to execute judgement upon sinners. 
jud. 14.15.  Which day (it seems) Abraham took notice of. For speaking to God, (in the same Ch.) he calleth Him by this title judge of the world. Of which day, a visible sign he had, before his eyes, waking, in the consuming of the five Cities, immediately after. No marvel then, 
Gen. 18.25.  though he desired dies contra diem, a day that should quit him, of the fear of that day. Inasmuch then as dust he was, & ashes he was to be; dust by creation, ashes by condemnation; (and both these he confesseth himself liable unto;) He needed one, as to restore the ruins of the first; so to prevent the danger of the second. Being in need, he desired; desiring, he was glad to hear of; but more glad would be, to see that day, that should bring him into the world: And, o when shall that day be? And sure, the sun must go down with us too, &, what fear we shall then be in, or whither we shall see the furnace, I know not: but, sure I am, that joyful it will be then, to have a comfortable sight and apprehension of the benefit & beginning of this day: When the world shall bid us good-night, than (as S. Austin expresseth it) videre in nocte saeculi, diem CHRISTI.  
This, for the Cause, why Abraham himself should desire this Vt; to see this day: 
² The Manner of it.  Why but for this day, Abraham had been but ashes of the furnace. Which showeth, it is a benefit to see this day: And as a benefit, desired by him; and as a benefit, and no small benefit vouchsafed him, (the sight of this day.) Now, for his Manner how, how greatly he desired it. We may take measure, of the greatness of the day, by the greatness of his Desire. It was no day of small things: for, Exultavit ut is no small desire: there is vigour, there is both passion and action in it. The nature of the word [exultavit] is, He did even fetch a Spring for joy that he should see it. And it is not exilijt neither, but exultavit. And that is a frequentative: and so, he did it more than once. To give a spring; and not once, but often; this, was much, if all be well considered. For one to do it, one in years, fast upon an hundred, as Abraham then was; for such a one to do it, it was very much.  
1. Much. First, that he should not contain his affection; not keep it in, but, out it must, even break forth into an external act, into a bodily gesture, that all that stood by, must see him do it.  
2. Into a bodily gesture (I say;) But then again, that, into such a bodily gesture; a gesture on this fashion. It must needs be, he was greatly, yea strangely affected with it, that it made him forget his gravity, and put a kind of indecorum upon his age, at those years, to fall on springing. All men will easily know, that (such as he was) stayed, discreet, grave men will never be so exceeding moved, as to be brought to fetch a spring, but, upon some very exceeding great occasion.  
3. Thirdly, to do all this, but only in desire, and nothing but desire, is yet more strange, than the rest. In the fruition, to joy is kindly; but, in the desire, altogether unusual; Exultavit, cum videret may well be understood: Exultavit, ut videret; not so well. For, desire, of itself, is a restless thing, unquiet, and complaining: but a very affliction of the soul. It makes men, yea the very creature itself (saith the Apostle) ingemiscere (which is far, 
Rom. 8.22.  from exultare) to groan for grief, not, to spring for joy; Sad rather then glad, in that they want their desire. judge then, how great a good is the good of this Day; that, not in the enjoying, but, even in the desiring; and that, against the nature of desire, did put old father Abraham into this passion; and brought from him this act, the act of exultation, and made him even young again.  
But I will tell you yet of another as strange. For, the same word, you shall observe is used, of the Baptist, while he was yet but an Embryo, and in his mother's belly. That, at the interview, 
Luk. 1.44.  and voice of the Blessed Virgin MARY, He (then, a babe) gave a spring in the womb of Elizabeth His Mother. So that we see, both old and young, Abraham and john Baptist, from the eldest in years to the child unborn; it concerns all; All need it: All are bound to be glad of it: All is for the joy and honour of this Day.  
And this for his first act, and first joy, joy of desire, for there be two. There is another in the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As there be two sights; ¹ ut videret, and ² Et vidit: so, two joys answerable; either hath his joy.. And, this first is but john Baptist's forerunner, to the second. For, all this is but the Apostles Spe gaudentes, yet; but the joy of hope only, 
Rom. 12.12.  anticipating the other, before it come; and joying (as it were) that it shall joy, when that joyful time shall be.  
And, with this, we must begin; even with desire; and seek to possess our souls of it. This carrieth the next, the eye: for, where the desire is, there will the eye be also: and, where it is not, no prospect thitherward; no window open, that way. Therefore, set that (as the needle point) right, and all the rest will follow. For, the truth is; therefore we joy not, because we see not; and therefore we see not, because we desire not. True it is, and pity it is; Millions there be, never have true sight of Him: Why? they have no desire to Him. We must then begin there, with desire, with ut videret, or we shall never come to Et vidit. And, for our comfort, the very desire of this day, or of any other good things else, (if it be true, and uncounterfeit,) a first degree it is, and it is not lightly to be accounted of. It is not nothing, to say, (if one can say, and say it true) exultarem ut viderem. For, of this desire, Exultarem ut is (among other) one Character. Three there be beside; (and lightly they go together,) and they be Succedanea (as we call them) to any good thing, which we have not, but wish that we had, or that we might have. As, if we cannot repent, cannot abstain, cannot believe, or live as we ought, these come in place, and express yet, how we stand inwardly affected toward them: Even these four: ¹ Exultarem or gauderem si: ² vellem ut: ³ metuo ne: ⁴ doleo quod non. Gauderem si, Glad I would be, if it were: Vellem ut, and I hearty wish, that it were; Metuo ne, but sure I doubt, it be not: and Doleo quod non, sorry I am, that it is not. Characters they be all: and, if they be hearty and true, a sign it is, the flax smoketh yet: Et linum fumigans (so gracious He is) the flax, 
Esa. 42.3.  if it do but smoke, He will not quench it. But, of all the rest, specially if it be this. For there is vigour and vehemency, in Exultarem ut. It is a fervent desire, a kind of hunger and thirst, a desiderio desideravi, this. Exultarem ut, I would do any thing; I would give any thing, to have a sight of it. And, such a desire shall never be frustrate: It shall see certainly.  
Of Exultare ut videas, the Reward shall be videre ut exultes: of desiring that, we see not; to see that, we desire. We have Abraham, the Father, in the Text; Take Zachee, the son, for an example of it, too. He, 
Luk. 19  out of a desire to see CHRIST, at His coming to jericho, and could not for the press, exultavit gave a spring, got him up into a tree, so to have a sight of Him. It was so well taken, 
Verse 3. Verse 4.  this very desire, as, he not only saw Him, but received Him to house. And our SAVIOUR pronounceth, this Text was fulfilled in him; 
Luk. 19.9.  He was even thereby become the Son of ABRAHAM. For, howsoever in things temporal, it may be, and is oft defeated; In things pertaining to CHRIST, and His sight, Exultavit ut videret shall ever end (as here it doth) in Et vidit. And so we pass to the next point of Et vidit.  
It is here (first) directly avouched, the Patriarches (and Abraham, 

II. abraham's 2. Act.  
Et Vidit. And he saw it.   by name) they did not only desire to see this Day; but, see it they did. See it, though they did but see it and salute it 
a Heb· 11.13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a far of; or, 
b 1. Cor. 13.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a perspective glass; yet see it they did. It is but Vidit; Vidit, in genere. Any sight, any descrying will serve to verify the Text. I say not, they did precisely know the very day of the month; I would not, so, be understood. But, this they did: They knew and saw in genere, such a day there should come, and then, come when it would; or what day of the year, it would; all joy they wished to that day, for the joy, it was to bring them. This was enough, for them in their estate: And, more particular notice had they had, of the Month and Day, this I am sure, they would never have scraped it out of their Calendar.  
He saw it. But then, if you ask, how he saw it? Sure, not (as they were mistaken, 
How, he saw it.  in the Text) as if Abraham could not see His Day, unless CHRIST had been in the flesh, in the days of Abraham. That, is one kind of seeing, indeed. For, so Simeon saw: (For mine eyes have seen.) But, this Text must be true: vidit Abraham. 
Luk. 2.30.  Then, another there is beside. This is sure, what Simeon saw, the same saw Abraham: What Simeon saw, (I say;) but, not, as Simeon saw. The same CHRIST, both; and the same Day: though, not both, in the same manner.  
But let me tell you, this of Abraham's was the better. And, if Simeon had not seen Him, in the same manner, Abraham did, for all his viderunt oculi, he had been never the nearer. No more than were the jews here, that hurled stones at Him, 
Verse 59  and so saw Him; but, to no benefit, no matter of Exultation, at all; of condemnation, rather.  
Then, if not with his eyes, how? Yes; with his eyes too, though not of the body. Which to conceive, we are to take notice, that there is in every man of us two men: (Plato had seen so much, and set it down: And (it is thought) the Apostle took it from him:) ¹ An outward, and ² an Inward man: (Rom. 7.22. 2. Cor. 4.6.) Now, if there be an inward man, we must allow him senses, as a man; he must have eyes. So he hath: (Ephes. 1.18.) Having the eyes of your understanding lightened. Here are eyes: by them did Abraham; and, even by them (and by no other) do we see Him.  
Those eyes many have beside, but see Him not, for want of light. By what light saw He? He was a Prophet; and, as a Prophet, he might be in the Spirit and have the vision clearly represented before him, in luce prophetiae. But, without all question, a faithful man he was, and so, certain it is, he saw it in lumine fidei, the light of faith, which faith is the clearness or evidence of things not seen, (Ye know the place. 
Gal. 3.9. Heb. 11.1. ) Not seen: Nay even of things invisible. In the 27. Ver. of the same Chapter, it is said, Moses was as if he had seen the Invisible. By faith, that was: And, 
Rom. 4.11.  in Abraham the Father of the faithful, the same faith was. Both saw, by the same light, and by it CHRIST was as verily present unto them, as if they had seen Him, this day, in the manger with the Shepherds; or, with Simeon, had had him in their arms, and beheld him. Thus, He; and thus we. For it is all the light, he had, or we have, to see Him by.  
But, where was this, and when? The Text is enough, so it was, If we rest not in that, but would know what the Fathers have conceived of the place and time; This they hold: That he saw His Birth, at the valley of Mamre, (Gen. 18.) And he saw His Passion in the Mount of Moria, (Gen. 22.) But, this Day he saw at Mamre. (Gen. 18.) Then was CHRIST, in person, there; one, of the three: Then made Abraham the confession, 
Gen. 17.19.18.10.  we before spoke of. Then is twice mention of the time of life: which is this time, if ever any. Then Isaac was delivered as a gage; And then was his feast of joy, down went his fat heifer: So, all meet at the time just.  
And, so certainly He then saw it there, as after (we see) he swore his servant on his thigh: His thigh became Ad sancta Dei Evangelia: 
Gen. 24.2.  He bade his servant lay his hand on his thigh, and swear by the GOD of Heaven. Et quid vult Deus Coeli, ad femur Abrahae? What hath the GOD of Heaven to do with Abraham's thigh? (saith Saint Augustine:) And his answer is, Nisi quia, But only, because he saw (certainly) the SON of GOD was, from thence, to take flesh: Semen Abrahae, de femore Abrahae: and so, to make us this blessed day. And this, of CHRIST's visus: And now of Abraham's gavisus, the end of his sight and desire both.  


3. Abraham's third Act, Et gavisus est.  
Pro. 13.12.   He that was glad, he should see it, must needs be glad, when he did see it. If Exultavit, ut videret; than Vt vidit, Vt exultavit? when he saw, how glad a man was He, now his desire was accomplished? And the desire accomplished (saith Solomon) is a tree of Life; And the tree of life (we know) is in the midst, 
Gen. 2.9.  is the very centre of all the joys of Paradise. Now, we cannot possibly take a view, of these his joys better, than out of the promise; which was the very list (or brief) of all, he was either to see, or to joy in.  

Gen. 26.4.  We begin with the blessed joy of Benedicentur omnes gentes in semin● tuo: Benedicentur, shall be blessed. And that is of two sorts: ¹ Blessed from: And ² blessed with: and either hath his joys.  
Blessed from: from pulvis et cinis; dust of the grave, and ashes of the furnace. His soul blessed from the Clibanus fumans, 
Psal. 16.9.  which he saw. Moreover also his flesh should rest in hope; hope of rising again, from the dust. Else, how could GOD be called the GOD of Abraham: 
Mat. 22.32.  GOD is not the GOD of the dead, but of the living. Abraham then being dead should live again, and then Nunc dimittis may he say, no less than Simeon. These two joys first. 
Luc 2.  And these two fit well the words of joy in the Verse: ¹ Exultavit, that is a motion of the body; for the body's deliverance from dust: ² Gavisus, that, is a fruit of the Spirit; for the Spirits redemption from the furnace. These are his two first joys.  
Then two more, in blessed with, or concerning. Concerning first his two gauges, Isaac and Canaan: Isaac, of CHRIST; Canaan, of the Kingdom of Heaven. And, this joy was surely great; And, if the joy of the Pledge, (or Gage,) were great, far greater was the joy of the Inheritance itself which he so greatly desired. For, both he was (saith the Apostle) and he bore himself like a stranger here upon Earth: 
Heb. 11.13.  showing thereby that he sought for another, a better, an abiding City, whose builder is GOD, and that in Heaven. For, that it was no earthly thing, which was the object of his joy, nothing but Heaven; thence it may appear, that when GOD promised him, his seed should be as the dust of the Earth, 
Gen. 13.16.  (Gen. 13.) It never moved him; it was no object, that, of his faith, or desire: not so much as a Credidit follows upon it. But after, (in the .15. Chap.) when GOD bade him, 
Gen. 15.5.  Look up and told him, they should be as the stars of heaven: then presently follows, Credidit Abraham Deo, 
Verse 6.  He caught hold of that; believed that, strait; and it was counted to him for righteousness: even that his faith, touching (no dust of the Earth, but touching) heaven, and heavenly blessings. And these are the two next joys, of blessed with: And these two answer the two sights, Vt videret, the Pledge: and Et vidit, the Inheritance.  
Now these four, had they been granted to himself, and to his own house, well might it have been gavisus, with him: how much more then, that it should, by him, have his extent, 
Gen. 26.4.  and stretch to Omnes familiae, Omnes gentes, All kindreds, All nations of the Earth: be gaudium omni populo; be a day of joy to both Hemispheres; the joy of generality; That all the world should be the better for him? And this, his fifth, the joy of Omnes gentes.  
And glad might he have been, to have received all these, by whomsoever: yea, though a mere stranger. That all these then should come to him not, by any strange party, but by one to come out of his own bowels; that his seed should be his Saviour, and, out of his root, should rise his Redeemer; All his joy should grow from the fruit of his own body: That He, that Nusquam Angelos, in no wise, them; 
Heb. 2.16.  would take on Him the seed of Abraham: This may (I doubt not) be reckoned, for the sixth, even the joy of in semine tuo.  
Now, to in Semine Abrahae, add in sinu Abrahae, and so have we seven complete: That His bosom should be the receptable of all, that should enter into bliss: Whosoever there entertained, in sinu Abrahae it is to be. This, is the last; 
Luc. 16.23.  that Semen Abrahae shall bring us to sinus Abrahae, and make us partakers of his heavenly joys there. But, we must begin with in Semine, to day; that after, in his good time, in sinu may follow. And this for Gavisus est, and for Abraham.  
Now to ourselves. And the first point is, whether we will be out with the jews, 
The Reference to us. 1. Our desire.  or in with Abraham, in the fellowship of this Day's joy. In, with Abraham, we sure. If all be well weighed, we have greater cause to desire the day, than he; we have more need of it (I am sure:) Dust, as he; but more in danger to be made ashes than he, by Manasse's argument, in his prayer. The benefit of his Day, and the like, they do nothing so much concern the lust, (such as Abraham,) as they do sinful Manasses and such as he. And such are we: And ever, the more sinner, the more it imports him, to love the dawning of this day. Greater cause we have, than he.  
And for our sight we have that clearer than he by much. For, though we see, as he; 
2. Our sight.  and he, as we; both by the light of Faith: yet, he in the faith of Prophecy, yet to come; we in the faith of History, now past: And there is great odds between these two. We have the record of humane Writers, many; but, of Divine, all; that this day is come and gone: Even, of such, as saw Him with th● eyes, both of the inward and outward man.  
The greater cause, and the better sight: Then is our joy also to abound, 
3. Our joy..  and be above his. So it should, (sure.) And we would seem as if it so were; we multiply the days, and where he had but one, we hold twelve together, as if we would exceed him, twelve to one, in this joy. Being then so bound, joy agreeth well with us at this time. The Text invites us to it, the whole streigne from the first word to the last. It begins with Exultavit, and ends in Gavisus est.  
Only, that from whence we take our joy, from thence we take the rules of it: Which be three. ¹ One of the two parts, Exultavit, and Gavisus est: ² One of the end, Diem meum: And ³ the last of our pattern, sicut ABRAHAM pater noster, to express it as he did.  
Hear be two sorts: ¹ One, Exultation a motion of the body: ² The other, joy a fruit of the Spirit: I am for both. I speak not against Exultavit; 
1. The first rule of it. That Exultavit exceed not Gavisus est.  let the body have his part. Reason would, the body and the flesh should be allowed their parts, since all the joy is for Corpus aptasti mihi, and that Verbum caro factum est, the Word is become flesh: that CHRIST hath gotten him a body. But, let not Exultavit be all whole and sole. Then, we joy but by halves: we lose half our joy; and the better half: for, the joy of the spirit is the better part, when all is done. The f●●sh fades daily; so do the joys of it: The spirits is the better part, that shall not be taken from us. 
Luc. 10.42.  That of the spirit should exceed the joy of the outward man, as far, as Et vidit (to which it is joined,) doth exceed ut videret. If should so: Well, in the mean while, I would they might but part equally: At least, not to stay so long, not to make so large allowance of time, and cost, for the flesh, as we leave little or nothing, for the spirit's part. Sure somewhat would be done; some special use of this Feast, that may tarry by us, when these, of the flesh, we shall either have forgotten, or remember but with small joy. Time will come, that one lesson in this kind, learned this day, and laid up well, will do us more pleasure, than all the sports we shall see, the whole twelve days after: That we come not behind Abraham half in half.  

2 The second: that it be for Diem meum.  Our next Caveat would be, that we look this our joy be for Diem meum, and that our joy in Diem, be for Meum. For, Meum is here the Substantive, it is CHRIST: and Diem, but an accident, or adjective to it. That is, that we joy in it, as it is His, (CHRIST'S). As His; do we not so? As whose else? To speak plainly the common sort generally all (some few except) wish for it, and joy in it; not, as it is CHRIST'S; but, as it is somewhat else: That is, as it is a time of cheer, and feasting, as it is a time of sports and revelling. Exultavit ut Videret, what? why that we shall now far well▪ look you, that is it: As it is dies epuli, not CHRISTI. What farther? that we shall now see pastimes: that is, as it is dies ludi, not CHRISTI. Put both together; down they sat to feast, 
Exod. 32.6.  up they rose to play: so have you the golden Calf's Holiday right. As it is dies vituli, not CHRISTI. This is not diem, for meum: In very deed, this is to desire Him, for the Day; not the Day, for Him. CHRIST'S day is not desired for CHRIST, CHRIST is the least part of his own Feast. If it be but matter of the belly, the jews here could have been entreated to have kept this Day, so as dies Epuli. For, before (at the .6. Chap.) When there bellies were filled, then, (and never but then,) This is the Prophet, This is He that should come into the world. This was all, they then made; all that many now do make, of CHRIST'S coming into the world: That they may fill their bellies. Never care for Benedicentur, no more than Esau: but for bene vescentur; and, if benè vestientur too, than all is well.  
Or, if it be but shows and matter of sight, Herod he was glad to see CHRIST, too: and it is the same word, 
Luk. 22.8.  which is here, glad, and very glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But, why was it? Because he hoped to have seen him done some strange feats. This pertaineth rather to Sara's laughter, than Abraham's joy. There is a difference between Sara's laughter, and Abraham's joy. Take heed, that we change not Abraham's joy, into Sara's laughter.  

The III. Rule, Sicut Abraham.  Now last, sicut Abraham. He is propounded here to us, as our pattern; we to express our joy, as he did his, upon the day of his sight, at the plain of Mamre. So we shall begin right. Two things he did: First he got them (the three) to turn into him. The same would CHRIST do, 
1 Gen. 18.3.  to us, this day. That our joy may be suitable, to turn in hither: The beginning of the joy of His Day would be, in His House, So the Place and the time would agree well. 
Esa. 96.7.  So He saith Himself, laetificabo eos in domo mea, The first thing I will do, I will make them joyful in Mine House. There first to satisfy us with the pleasures of His house, wherewith (GOD He knows) we are soon satisfied. Well, this is done; Hear we are, (and much ado too, and long it is first) but, here we are.  
The next was, when they were turned in, Abraham said, Let me set somewhat before you, 
2 Gen. 18.5.  Ideo enim declinâstis, For, even for this, are ye turned in hither: And so made his Feast. There is indeed no solemn entertainment, or joy, without a Feast. CHRIST will be, in all respects, as courteous as Abraham. He saith, let me set something before you too, for therefore are you turned in hither, He invites us, to His Feast, (His Church (so) doth in His name:) Even, this day, prepares and sets CHRIST'S Feast before us, wherein He offers Himself to us. Not, as the object of one sense only, (of sight,) as to Abraham in the Text: 
Psal 34.8.  but, as the object of two; Sight and Taste; Gustate & Videte, both. And we may not take the one, and leave the other; but, since both be offered, receive both. For, we are come hither for this cause: Here then, show your joy, in His Feast day, by partaking His Feast, on His Day, the only Feast, of all the rest, for which the soul is the bette●▪ Thus shall we with joy keep this Day aright.  
And here now one day calls another: this day of His calls to mind another day of His, called so in twenty places (His Day:) And called [That day,] in plain reference to this. So to joy this day, as, that day, we may joy also. As this, His day, because it is the Day of His first coming: so that, His likewise, because it is the Day of His coming again. A Day (howsoever we do with this) which we must all see: Abraham, the jews, we and all. Only, that we see that Day with joy: that we so demean ourselves, in this, as, that also may prove a Festival with us, even the last, and greatest day of the Feast now begunn in this. All will be, how to make that a Day of joy, to us, when we see it: To have that day rise clear and cheerful to us, will be the joy of all joys. For, here, first as we see but in part, so we can joy but in part: as our sight, so our joy unperfect. But, there, we shall see as we are seen; our sight being perfect, 
1. Cor. 13.12.  so shall our joy be: Perfect Sight, and perfect joy.. And beside, that, is another manner of day, than this, or any day here: a day, that shall never go down: No more shall the joy of it. And it shall not endure for twelve days, or be a feast of a fortnight; but shall be from month to month, from jubilee to jubilee, for ever and ever. To the joy of which Feast; or to the Feast of which joy, by, etc.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Sunday, the XXV. of December, A. D. MDCXIIII. being CHRISTMAS day.  ESAY CHAP. VIII. VER. XIIII. 
Ecce, Virgo concipiet, & pariet filium, & vocabitur nomen Ejus IMMANVEL.  
Behold, a Virgin shall conceive, and bear a Son; and she shall call His name, IMMANVEL.  
OF all the Writers of the Old Testament, the Prophet ESAI hath the honour, to be the first, that is vouched in the New. And, of all the places, this place, the honour, to be the first of all; 
Mat. 1.23.  even, in the first Evangelist, Saint Matthew; and, in the very first Chapter of him. We may well think, Saint Matthew would be careful, to make choice of a very prime and pregnant place, to set it (as it were) in the front of his Gospel. This, is much honour, S. Matthew doth it.  
But, the Angel GABRIEL doth it more, (Luc. 1.) who takes this verse, 
Luk. 1.31.  as it stands, word for word, and makes it serve for his Annunciation, or Message, to the Blessed Virgin without any alteration: Not so much, as the Ecce left out.  
The tenor of it is, all about a Child to be borne; a child, with an Ecce: in whom, and in whose birth, God should be with us: So, with us, as, never before. On 〈◊〉 so being with us, depends all our well or evil being, here, and for ever. For, better not be at all, then be without Him: and, having Him, we need nothing else: for, in Ipso omnia, in Him is all. 
Col. 1.17.   
The Eunuches question falls fitly in, here: Of whom speaks the Prophet this? Who is His Mother? 
Act. 8.54.  Who, the Child? Saint Matthew will be as good to us, as Saint Philip was, to him: Who, where he enrolls it, tells us, Who the Mother, the blessed Virgin: Who, the Child, our Blessed SAVIOUR. Who else? No Virgin ever bare child, but She: No Child, ever, nobiscum Deus, (and, so Deus) but Herald There is none other to lay claim to it, but they.  

The Division  Ecce hath in it, two Pours. ¹ One, for the ear; to awake it to some matter more than ordinary. ² Another, for the eye; to direct it, by pointing to some certainty: As here; to two certain persons: the Mother, and the Child. And shows us, two strange sights, in them, Mater, Virgo; and Deus, homo: A virgin, to become a mother; GOD, to become man. A Virgin, to bear; GOD, to be borne. In both, and in either of them, three points are offered to us. ¹ Ecce concepiet: ² Ecce pariet: ³ Ecce vocabit nomen. Our Saviour CHRIST'S first triplicity: ¹ The Mystery of of His holy incarnation, in concipiet: ² His holy Nativity, in pariet: ³ His Circumcision, in vocabit nomen. And, every one, of these three, makes a several feast. Ecce concipiet, the Annunciation: Et pariet, this Feast, of the Birth of our LORD: Et vocabit nomen, New-year's Day, when His Name was given.  
But, we apply it, to this Feast. So doth Saint Matthew, in his Inspeximus of it: To the Birth of CHRIST. The birth of CHRIST (saith he) was on this fashion: And then, brings in this Record out of ESAY. As if, this Ecce did in particular point at this day. 
Mat. 1.18.  As (in truth) we stand not much upon His conceiving, (now He is borne specially, as, borne He is:) Ecce pariet, is the Point. For, than we see Him, take Him in our arms; then, He is with us, indeed. And, when was that? Ecce pariet (saith the Text:) Ecce peperit, (saith the day,) this very day. This is the chief.  
But, finding them here all, we will deal with them all. ¹ CHRIST, as Embryo, in his conception: ² CHRIST as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a newborn babe, but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a name: ³ And CHRIST with His full Christendom, as named; and named with this name here in the Text, the Name of Immanuel.  
Of which three, ye may reduce the first two [conceived, and borne] to His Nature: And (to make two, to two) of the later, make two more; Vocabit, and Nomen, His Name, and His Vocation, (For, in His Name, is His Vocation,) To bring GOD to us; to make GOD with us: Him, to be with us; that we may be with Him for ever. Nobiscum Deus, the way: Nos cum Deo, the end: which is (and so may be) the end of the text, and of the day, and of us all. Nothing more worth our sight then this Birth: Nor more worth our hearing, than this Name.  

Ecce spreads itself over the whole Text, may be repeated, at every point of it: But, 
I. Ecce Virgo-concipiet ¹ Ecce Virgo.  it first points to Ecce Virgo. There, we may make a stay: there, is a block in our way, by the jews. In no one place, doth that of the Apostles speech appear, that, at the reading of the prophecies of CHRIST, the veil is laid over their hearts: no where, 
2. Cor. 3.15.  how true the Proverb is, that Malice will even blind a man, as, here in this. This Verse so dazzles them, as, feign would they turn another way, and not see, that they do. They see no virgin here: Esai's word [Alma] say they, is but a young woman; and, not a Virgin, properly. But, they say against their own knowledge, in so saying. For, first: Beside the nature of the word, the very energy gives as much. For, it is, of Alum, and, that is, to cover: and so (properly) is one, that is yet covered, and never yet known: opposed to them, that have been uncovered, and known, after the Hebrew phrase.  
And, beside the use of the word, for a virgin, in other places. Rebecca (then, a virgin) called by this name, Gen. 24: And Miriam (then, but six year old) called by it, 
Gen. 24 43 55.57.  likewise. Exo. 2. 
Exod. 2.8.   
And, beside their own taking of the word, they themselves (the more ancient of them, so) in their Targum, 
Cant. 3.2.  this very word Alamoth (Can. 2.) they gloss and paraphrase it by Betulo●h, the proper word, for virgins: where it stands, this day, to be seen.  
Besides all this, See, whither their malice carrieth them, by denying this; even, to overturn Prophecy, and Prophet and all. For, he calls us, to see a sign; and that with an Ecce: And, what is that? If it be but a young woman, to conceive, and, no virgin; where is the sign? what is become of the Ecce? It is no sign, or wonder, unless it be beside the course of Nature: And, is it any whit, beside the course of Nature, for a young woman, to be with child? Therefore take away Virgo, and away with the Ecce; down with the sign. Thus, rather than to bear witness to the truth, sticked they not, to expose the Word of GOD (and so, GOD Himself) to scorn: Make the Prophet, or (as Saint Matthew, well saith) GOD, by the Prophet, to speak idly: 
Mat. 1.22.  give them a sign, that is no sign; tell them, of a marvel, not to be mervailed at.  

Mat. 1.22.  Reject them then, and read confidently, as Saint Matthew doth, Behold, a Virgin: With him, rest hardly, on the skill and integrity of all the Seventy; that, more than a hundred years, before it came to pass, turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in Greek) that is, a Virgin; who could skill of their own tongue, better than any Kimchi, or Albo, or any Rabbin of them all. This, for Ecce Virgo.  

2. 2. Ecce concipiet.  And, look what work we had with the jew, about Ecce Virgo, the like shall we have with the Gentile, about Virgo concipiet. To conceive this conceiving; to join these two, a Virgin, and yet conceive, or bear; or, conceive and bear, and yet be a Virgin. For, before the birth; yea, before the conceiving come, the Virginity is gone. True, in Nature: But, this is a sign; and so, above Nature. And, in Reason, so: but, this, is nisi credideritis, non intelligetis, to be believed, otherwise not to be understood, (as, a little before was said.) For, what GOD can do, Faith can believe; reason cannot comprehend. But, this, it can: that, we do GOD no great favour (as, well saith Saint Augustine) Si Deum fatemur etc. If we confess, GOD can do somewhat, which we confess, our reason cannot reach.  

Luc. 1.34.  The Blessed Virgin herself, while she stood upon a reason, upon quia non cognosco virum, asked, How it might be? But, rested in the Angel's resolution: and so let us. Which was of two sorts. 
Luc. 1.35.  First, That the HOLY GHOST should be Agent in it, and the Power of the most High bring it to pass. That, which, of itself, seemeth not credible, put the Author to it, put to Ex Spiritu Sancto, and it will seem not incredible.  
Specially (and, that is the second) If we set another by it, as unlikely as it, and done, though: As, this Ecce of the Virgin's, the Angel exemplifies, by another Ecce, of zachary's, in a manner, as hard; which yet fell out, at the same time. For, Elizabeth, being barren, first by nature, then by age; and so, wanting power, to conceive; she, was (then) gone six months with child. 
Luc. 1.36.  Now, the want of power to conceive, is no less material, to hinder the conception, every way; then, want of the soil, no less, than the want of seed. He, that could supply that; could also, this. He, that do it, without one; do it, without the other. They were Cousines, (the Blessed Virgin, and she:) And, their Signs were so, too. One of them made credible, by the other.  

Act. 26.8.  But, I ask Saint Paul's question: Why should it be thought a thing incredible, this to the Gentiles; If, (as their Religion taught them) they admitted, of Minerva's birth, or Pirrha's progeny, they need not make strange, at this. If they say, the GOD of Nature is not bound to the rules of Nature: we say the same. And yet, even in Nature, we see it made not altogether incredible. The light passing through a body, the body yet remaining whole: And it is put therefore into the Verse, to pattern this, Luce penetratur etc. The light cometh through the glass, yet the glass is not perished. No more, than the light of heaven, passing through, breaketh the glass; No more, did the GOD of heaven, by His passage, violate any whit, the Virginity of His Mother; if we will allow GOD the maker of the light, to do as much, as the light, He hath made.  
But, I hold ever best, to let every thing rest upon his own base, or bottom: Natural, upon reason; Supernatural, upon faith. And, this is Supernatural: In which, tota ratio facti est in potentiâ facientis: the power of the doer, is the reason of the thing done. GOD is the doer; cujus dicere, est facere, to whom, it is as easy to do it, as to say it. 
Luc. 1.37.  As the Angel concluded, so do I: With GOD is nothing impossible: And that of CHRIST'S, 
Mat. 9.23.  To faith, all things are possible: And here are both: and, where they meet, they make no less a miracle than Mater and Virgo, or Deus and Homo; Even Fides and Ratio. And this, for Virgo concipiet.  
Now, to the three particulars: and first, concipiet. To make Him man, 
II. 1. Christ●an Embryo. Et Concipiet.  it is wells known, there wanted not other ways: From the mould, as Adam: from a rib of flesh, as Eve. No need then, of concipiet. Yes: for, He was not to be man only; but, to be the SON of man; the name in the text, Filius, and the name that, for the most part, He giveth Himself, and seems most to delight in. But, Adam was not son to the mould; nor Eve, daughter to Adam. And, a Son, no way but by concipiet. And, howsoever, of the body of man, there may engender that, which is not of the same kind: yet by way of conception, there cometh of man, nothing but man; nothing, but of the same nature and substance, with that, he was conceived of.  
This, we are to hold: To conceive, is more, then to receive. It is, so to receive, as we yield somewhat of our own also. A vessel is not said, to conceive the liquor, that is put into it: why? because it yields nothing, from itself. The Blessed Virgin, is; and therefore is, because she did: She did both give, and take. Give, of her own substance, whereof His body was framed: and take or receive power, from the HOLY GHOST, whereby was supplied the office and the efficacy, of the masculine seed. This is concipiet.  
And this word is the bane of divers heresies. That of the Manichees; that held, He had no true body. That had been, virgo decipiet, not concipiet: Not, conceive Him, but deceive us. And that of the Valentinian (revived lately in the Anabaptist) that held, He had a true body; but made in heaven, and sent into her. That had been, recipiet, but, not concipiet: Received Him she had; conceived, she had not.  
From which His conceiving, we may conceive His great love to us-ward. Love, 
His lov●, in so being.  not only condescending, to take our Nature upon Him; but to take it, by the same way, and after the same manner, that we do; by being conceived. That, and no other better beseeming way. The womb of the Virgin is (surely) no such place, but He might well have abhorred it. He did not: pudorem exordij nostri non recusavit (saith Hilary,) He refused not that, ourselves are ashamed of: Sed naturae nostrae contumelias transcurrit, but, the very contumelies of our Nature (transcurrit is to quick a word,) He ran through them: Nay, He stayed in them; in this first, nine months. I say, the contumelies of our Nature, not to be named, they are so mean. So mean (indeed,) as it is verily thought, they made those old Haeretiques (I named) and others more (who yet yielded Him to be man) to run into such fancies, as they did; only to decline those soul indignities (as they took them) for the great GOD of heaven, to undergo.  
This therefore, even this, would He have set down, in terms terminant, of concipiet and pariet. Trusting, we would wisely judge of them and love Him never the less, but the more even for these. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Nazianz.  Honour Him never the less, because He laid down His honour for thy sake. No: but, 
Gregor.  quantò ille minus debita, tantò ego magis debtor: the less due He took on Him, the more due from me to Him. In a word, quanto pro me vilior tantò mihi charior: The lower, for me; 
Bernard.  the dearer to me. It brings to mind King David's vilior adhuc fiam; and how GOD, even for that, regarded him the more. Concipiet et pariet, to conceive, and bring forth, in us, 
2. Sam. 6.22.  love, honour, and due regard, even for them. It reaches both.  
This (sure) is matter of love: But, came there any good, to us, by it? There did. 
Our benefit thereby.  For, our conception being the root (as it were) the very groundsel of our nature; that He might go to the root, and repair our Nature from the very foundation, thither He went: that what had been there defiled and decayed, by the first Adam; might, by the second, be cleansed and set right again. That, had our conception been stained, by Him? Therefore, primum ante omnia, to be restored again. He was not idle, all the time He was an Embryo; all the nine months, He was in the womb; but then, and there, He even eat out the core of corruption, that cleft to our Nature and us, and made both us and it, an unpleasing object, in the sight of GOD.  
And what came of this? We, that were abhorred by GOD, 
Eph. 2.3.  (Filij irae, was our title) were, by this means, made beloved in Him. He cannot (we may be sure) account evil of that Nature, that is now become the Nature of His own SON: His now, no less than ours. Nay further, given this privilege to the children of such as are in Him (though but of one parent believing) that, they are not, as the seed of two infidels; but, 
Tit. 3.5.  are, in a degree, holy eo ipso; and have a farther right to the Laver of regeneration, to sanctify them throughout by the renewing of the HOLY GHOST. This honour is to us, by the dishonour of Him: This, the good, by CHRIST an Embryo.  

2 Christ a newborn Babe: Et pariet.  Et pariet: And this, no more than needs. There may be concipiet, and no pariet follow. Venerunt filij ad partum etc. (saith the Prophet) 
* Esa. 37.3.  The children came to the birth, and no strength to deliver: Pariet makes all sure.  
And pariet makes all appear. We could not tell, it was Filium; knew not, what it was, or what it would be. Till He came into the world, He was as thesaurus absconditus, though we had it, we had it not. But, when He was borne; when, come into the world; we see Him and handle Him: then, He was with us, indeed. With us; not, as conceived of the same nature with us; but, as borne, and now a person among us. That which was potential in concipiet, made actual by pariet.  
So that, this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when He came forth, as a bridegroom out of His chamber; 
Psal. 19.6.  or, as the Sun from His tabernacle, to run His race. And, it was with a Visitavit ab alto. 
Luc. 1.78.  Thence, an Angel cried Ecce, and sounded it on earth: and a star cried Ecce, and proclaimed it from heaven. Poets, in the West, writ of it: and Wise men, in the East, saw it, and came a long journey upon it, to see Him. And what did this Pariet bring forth? 
Luc. 2.13.  No sooner borne, but a multitude of heavenly Soldiers sung, Peace to the earth (belike there had been war, before; but) Peace, now: Nay, more than peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That, GOD had conceived a good liking, was well pleased with men. The same term, to men, that He useth, to CHRIST Himself, In whom I am well pleased: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both. 
Mat. 3.17.  And, what would we more? What lack we now? His name.  

3. Christ christened; & vocabitur nomen.  And now He is borne, might we not leave here, and go no further? Rem tenemus: what care we for the name. Yes, we must: For, CHRISTUS anonynus will not serve. Therefore Esay, therefore the Angel are careful, to bear Him to His baptism, to add His name: The Prophet, to intimate it: Saint Matthew, to interpret it. For, though we have said much of CHRIST an Embryo; and CHRIST, a newborn nameless babe; yet, nothing to that that followeth; to the Ecce of His Name.  

1. His Name given by God.  This Name, if it had been of man's giving, I wot well, little heed had been to be taken of it. Men, set great titles upon empty boxes. Nay, many times, the Names, given by wise men, fall out quite contrary. Solomon called his son Rehoboam, the Enlarger of People: 
Mat. 1.22.  He enlarged them from ten to two. But, His name (Saint Matthew tells us) the Prophet but brought; It was GOD, that sent i●. And, the Names of His imposing, there is no surer place, in Logic, then from them. His Nominals be Reals: As His dicere, facere; so His dici, fieri: what is said, in them, comes surely to pass.  

2. That name Immanuel. Gen. 49.10.  Now, there were divers names given Him, at divers times. To express all His perfections, no one name was enough. There was Iacob's Name SILO; That was, in respect of His Father, by whom, and from whom, He was sent. There was Paul's name, MESSIAH, 
Heb. 1.9.  CHRIST: That was, regard had to the HOLY GHOST, by or wherewith He was anointed. But, what were these? quid ad nos? We have no part in them: In this we have: And, till this came, all was in nubibus (as they say.) But, in this Immanuel, Nob scum Deus, (here) come we in first. For, in Immanu, is Anu; and, in Nobiscum, Nos. And, this is the first Nobis, and the first Come, we find, in any Name of His: and therefore of all other, we are to make much of it. A Virgin, to bear; GOD, to be borne, matter of wonder, but no benefit at all. But when we hear, It is with us, and for us; that Ecce makes us look up to it.  


1 Two Doubts abou● it.  
1. How Immanuel and not JESUS.   Before I come to it, I would clear a doubt or two of it. ¹ One of the Name itself: ² The other of the interpretation, or meaning of the Name.  
1. It will be said; This, was not His Name in the end, for all this, but JESUS. True: 
¹ How Immanuel, and not JESUS.  and Saint Matthew knew that well enough; for he sets it down so. Yet, even in that place He sets it so down, presently he vouches this of ESAY, of Immanuel: as if Immanuel, and JESUS both came to one; as (indeed) they do; One infers the other. Immanuel, GOD with us: Why? to what end? To save us from our sins, and from perishing by them. If there be any odds, it is in Immanuel, which is, of larger compass. GOD with us, to save us; though that be worth all, yet, not that way only, but, with us, other ways, beside; And all, in Immanuel.  
2. GOD with Us; Why, was He not also with the Patriarches, and Prophets, 
2. How with us, more than the Patriarches.  and Esay himself, as well, as with Us? He was: but, not, as well. Some Prerogative we must allow this Name, if be but fo● the Ecce. No Ecce belongs to these. Somewhat more, to Saint Matthewes Gospel, then to Esay's Prophecy. This name must needs imply a secret antithesis to His former being with us. We say nothing, in saying, He is now with us, if He be not so with us now, as never before. With them, in types and figures of Himself; His shadow was with them; but now, He himself. With them He was, even thus, in this very Immanu: but how? in the future tense, concipiet, pariet; as things to come are made present to hope. But now, conceptus est, partus est; Re, not in spe; all is past and done. So that, now, Ita nobiscum, ut, de nobis; Nay, ut ipsi nos: So with us, as even of us now; of the same substance, Nature, flesh, and bone, that we: With us, in concipiet; conceived, as we: With us, in pariet; born, as we. Now true, as never till now: Now so, as never so before.  
And, now, to look into the Name. It is compounded, and to be taken in pieces. First, 
The parts of that Name. ¹ El, Deus.  into Immanu, and El: Of which, El, (the latter) is the more principal by far: for, El, is GOD. Now, for any thing yet said in concipiet and pariet, all is but man with us: Not, GOD with us, till now. By the name, we take our first notice, that this child is GOD: And, this is a great addition, And here (lo) is the wonder: For, as for any child of a woman, to eat butter and honey (the words that next follow) where is the Ecce? 
Verse 15.  But, for El, for GOD, to do it; that, is worth an Ecce indeed.  
El, is GOD: And, not GOD, every way; but (as the force of the word is) GOD, in His full strength and virtue: GOD, cumplenitudine potestatis (as we say) with all that ever He can do: And that is enough, I am sure.  
For the other, Immanu: though El be the more principal, yet, I cannot tell, 
² Immanu, Nobis●um: wherein ¹ Anu, Nobis.  whether it, or Immanu, do more concern us. For, as, in El, is might: So, in Immanu, is o●r right, to His might, and to all He hath, or is worth: By that word, we hold; therefore, we to lay hold of it. The very standing of it, thus before; thus, in the first place, toucheth us somewhat. The first thing ever, that we to look for, is Nos, Nobis, and Noster the Possessives: For, they do mittere in posses●ionem, put us in possession. We look for it first; and lo, it stands here first: Nobiscum, first; and then, Deus, after.  
I shall not need to tell you, that, in nobiscum, there is mecum; In nobiscum for us all, a mecum, for every one of us. Out of this generality, of with us, in gross, may every one deduce his own particular; with me, and me, and me. For, all put together make but nobiscum.  
The wise man (Prov. 30.) out of Immanuel (that is, 
Pro. 30.1.  nobiscum Deus) doth deduce Ittiel, (that is,) Mecum Deus, GOD with me; his own private interest. And Saint Paul, when he had said to the Ephesians, of CHRIST, Who loved us, 
Ephes 5.2.  and gave himself for us: might with good right, say to the Galatians, Who loved me, 
Gal. 2.20.  and gave himself for me.  
This Immanu is a Compound again: we may take it, in sunder, into Nobis, and cum: And so then have we three pieces. ¹ El, the mighty GOD: ² and Anu, we, poor we; (Poor indeed, if we have all the world beside, if we have not Him to be with us:) And In, which is cum, And that cum, in the midst between nobis and Deus, GOD and Us; to couple GOD and us: thereby to convey the things of the one, to the other. (Ours, to GOD: Alas, they be not worth the speaking of:) Chief then, to convey to us, the things of GOD. For, that is worth the while: they are (indeed) worth the conveying.  

* In, Cum.  This Come we shall never conceive to purpose, but carendo: the value of With, no way so well, as by Without: by stripping of Cum, from nobis. And so, let nobis, (us) stand by ourselves, without Him, to see, what our case is, but for this Immanuel; what, if this Virgin's child had not this day been borne us: Nobiscum (after) will be the better esteemed. For, if this child be Immanuel, GOD with us; then, without this child, this Immanuel, 
Ephes. 2.12.  we be without GOD. Without Him, in this world (saith the Apostle;) And, if without Him, in this, without Him, in the next: And, if without Him there, if it be not Immanu-el, it will be Immanu-hell; and that, and no other place, will fall (I fear me) to our share. Without Him, this we are: What, with him? Why, if we have Him; and GOD, by Him; we need no more: Immanu-el, and Immanu-all. All that we can desire is, for us to be with Him, with GOD; and He to be with us: And we, from Him, or He, from us, never to be parted. We were, with Him, once before, and we were well: and when we left Him, and He no longer with us, than began all our misery: Whensoever we go from Him, so shall we be; in evil case: and never be well, till we be back with Him again.  
Then, if this be our case, that we cannot be without Him; No remedy then, but to get a Cum, 
CHRIST, that Cum:  by whose means, Nobis and Deus may come together again. And, CHRIST is that Come, to bring it to pass. The parties are, GOD, and We: And now, this day, He is both. GOD, before, eternally; and, now to day, Man: and so, both, and takes hold of both, and brings both together again. For, two Natures here are in Him: If conceived and borne of a woman, then, a Man: If GOD with us, then, GOD. So Esay offered His sign, from the height above, or from the depth beneath: Here, it is. 
Ver. 11.  From above, El; From beneath, Anu; one of us, now: And so, His sign, from both. And, both these Natures in the Unity of one person, called by one Name, even this name Immanuel.  
Vocabit nomen: I told you, in His Name, is His Vocation or Office, to be Cum, to come between, 

It is His Vocation, to be with us:  
¹ In Nature. Gal. 3.20.   (that is) to be a Mediator, to make Him, that was contra nos, nobiscum again. A Mediator is not of one, but GOD is one. GOD and Man, are two; and they were two (as they say:) Were two, and two will be, till He make them one; recapitulate and cast up both into one sum: to knit Anu, (that is, We) and, El (that is, GOD) with His In, into one: One word, and one thing, univocè, again.  
So, upon the point, in these three pieces, there be three persons; so, a second kind of Trinity: GOD, We, and CHRIST. El, is GOD: Anu, We: for CHRIST, nothing left but In, that is Cum, or With. For it is He, that maketh the Unity in this Trinity; maketh GOD with us, and us, with GOD: and both, in and by Him, to our eternal comfort and joy.  

* In Name.  Thus is He with us: And yet, all this is but Nature still. But, the nobiscum of His Name, bodeth yet a further matter. For (indeed) the With us, of His Name, is more than the With us, of His Nature. If we make a great matter of that (as, great it is, and very great,) behold, the Ecce of His Name, is far beyond it. With us in His Nature, that is, with us, as Man; that is short: We are more; sinful men: A wretched condition added to a Nature corrupt: Will He be with us, in that too? Else, this (of Nature,) will smally avail us.  
What, in Sin? Nay, 
* Heb 4.15.  in all things, sin only except. Yea, that is, in being like us; but not, 
In Sin as Surety.  in being with us. For, in being with us, except sin and except all: The ridding us of our sin, is the only matter, (saith Esay, after.) Therefore, to be with us, in all things, sin is self not except. Saint JOHN'S Caro factum est, will not serve: Saint PAUL'S Fuit peccatum; 
joh 1.14. 2. Cor. 5.21.  must come too. In, with us, there too. I say it over again: Unity of Nature is not enough; He is to be with us, in Unity of Person, likewise. So, He was. The Debtor and Surety, make but one person, in Law. That, He was: and then, He was come, with us throughly, as deep in, as we.  
And this is the proper Immanu, of His Name. And this, the Immanu indeed. And, till he was thus with us, no name He had; He was Christus anonymus, CHRIST unchristened (as it were.) For, His Name came not, till He became one with us in person: Not, till His Circumcision: Not, till for us, and in our names, He became debtor of the whole Law; Principal, Forfeiture, and all. To the hand-writing He then signed, 
Col. 2.14.  with the first fruits of His blood. And then, name the child, and give Him this Name, Immanuel. For, thus He was a right Immanuel; truly, With us: With us, as men: With us, as sinful men: With us, in all things, sin itself not excepted.  
May I not add this: It is said in the Text, She shall call: She, that is, His Mother. 
This Name given by his Mother.  Why, She? To let us understand, that she might give Him the Name, while He undertaken this for us. But, His Father, till all was discharged, and the hand-writing canceled; till then, He suspended, He gave it Him not. His Mother, She did; when He dropped a little blood, at the sealing of the Bond. But, He was fain, not to drop blood, but to sweat blood, and to shed His blood, every drop of it, yet this With us were full answered. And then, His Father did it too; Dedit illi nomen super omne nomen: 
●h●l. 2.9.  Then, and not before. His Mother, now: His Father, not till then. But, then, He had proved himself fully with us, per omnia, when neither Womb nor Birth, Cratch nor Cross, Cross nor Curse could pluck Him away from us, or make Him not to be with us. Then, vocabit illi nomen, both She and He: Mother, Father, and all. With us, to eat butter and honey, seemeth much: And it is so, for GOD. What say ye, 
Ve●se 15●  to drink vinegar and gall? That is much more, (I am sure:) yet, that He did: 
Psal 6●. ●2. Ma●. 27 48.  I cannot (here) say with us, but for us. Even, drunk of the cup with the dreggs of the wrath of GOD: which passed not from Him, that it might pass from us, and we not drink it.  
This, this is the great With us: For, of this, follow all the rest. With us, once thus, and then, with us in His oblation on the altar of the temple; With us in His sacrifice, on the altar of the Cross: With us, in all the virtues and merits of His lif●; with us, in the satisfaction and satis-passion (both) of His death: With us, in His Resurrection, to raise us up from the earth; With us, in His ascension, to exalt us to heaven: With us, even then, when He seemed to be taken from us: That day, by His spirit; as, this day, by His flesh. Et ecce vobiscum, and lo, I am true Immanuel, With you, 
Mat. 28.20.  by the love of my Manhood; With you, by the power of my Godhead, still to the end of the world.  
One more yet. He won it, and He wears this name; and, in it, He wears us. 
It is Immanuel and therein W●, with h●m.  And it is both a comfort to us, and a glory, that so He wears us. That, He is not, cannot be named, without us: that when He is named, Et no● unà t●cum Domine, we also are named with Him. In Immanu, is anu, and that is we. This is not it; 
Not Elim●anu● but 〈…〉 him.  but this: That He hath set us in the forepart of it; Immanu before El, Nobiscum before Deus. This note is not out of place, in this place, where precedence is made a great matter of: That Immanu is before El: That is, We first, and GOD last.  
Good manners would, in a name compound of Him and us, that He should have stood before us, and it have been Elimmanu, (at least,) Deus nobiscum, and Deus before nobiscum; Not, Immanuel, Nobiscum, before Deus. He, before us; He the priority of the place, in all reason: Booz, 
Ru. 2 4.  he placed them so (Ruth 2.) and so should we (I dare say) if it had been of our imposing, Elimmanu: It had been great arrogancy otherwise. But, He giving it himself, would have it stand thus; Us set before Him. There is a meaning in it. And what can it be but this: That, in the very name we might read, that we are dearer to Him, than Himself; that He so preferred us; and that His own name doth praese far no less, but give out to all the world, the Ecce of Saint john's Gospel, Ecce quomodo dilexit! the Ecce of his Epistle, Ecce quantam charitatem habuit! See, how He loved them! Behold, 
joh. 11.36. 1. joh. 3.1.  how great love He bore to them! See it, in His very name: We are a part of it; We are the forepart of it, and He the later; He, behind, and we, before: Before himself, and that by order from himself: He would have it Immanuel. O, whither was greater, humility, or charity in Him! Hard, to say whither, but both unspeakable.  
Let us examine this, Sine nobis, a little. How came GOD from us? Nay, 
We made it Sine nobis.  ask not that: but, how we came from Him? For, we went from Him; not He from us: We forsook Him, 
jon. 2.8.  first. jonas tells us, how: By following lying vanities, we forsook our own mercy.  
If we went from Him first, than should it be (in reason) nos cum Deo; Not, Nobiscum Deus: 
Nobiscum from Deus.  We, to Him, not He to us. Did we so? No indeed: We sought not Him, He was fain to seek us. Nos cum Deo, that would not be: It must be nobiscum Deus first, or Nos cum Deo will never be. This second, then: That, we began the separation; that, long of us: But, He gins the reconciliation.  
Who hath the hurt, if GOD be without us? We, not Herald Who gets by Nobiscum? What gets GOD by nobiscum? 
Rom. 3.2.  Nothing, He: What get we? Multum per omnem modum. Why then doth He begin, doth He seek to be with us? No reason, but Sic dilexit, And no reason of that.  
But, when He sought, and offered to be with us, did we regard it? Nor that neither. You see, the Prophet (here) offers Ahaz a Sign; bids him, ask it: Ahaz would none. And, as he, to the Sign; So we, to the Signatum, the thing signified: Care as little for Him, 
Ver. 12.  or His being with us, as Ahaz did for His sign. We can be content, He in any sort will cease from us, come not at us, so long as the world can be with us, or we with it: Care not for His being with us, till world and all forsake us. How he was fain even to force it on him!  
Cast up these then: That, He forsakes not, but being forsaken first. That, being forsaken, yet He forsakes not, though. That He, which should be sought to, seeks first: And seeks us, by whom He shall get nothing. Yea, when we neglect Him so seeking, when Ahaz will no sign, 
Ver. 14. initio.  tells him, He will give him one, whether he ask or ask not: that is, will do us good, not only without our seeking, but even in a manner against our wills. And tell me, if there be not as much love in nobiscum, as, in all the rest.  

The end Wherefore Nobiscum, with us.  With us; how, we see. Now, With us, why; or, to what end? To more, than I have now time, to tell you of. Two only I name. ¹ One, that of the place; To save them from their enemies: As them, for us. Them, from Razin and Romelie's son: Us, from the son of Romelie, 
¹ To save us from our enemies.  or Romulus, or whomsoever. If He with us, on our side, then will He be against them, that are against us: and, that let us never fear. Neither our own weakness, nor the enemy's strength. For, though we be weak, and they be strong, yet Immanuel (I am sure) that is with us, is stronger than they.  
Our fear most-what groweth, both in sin and in danger, that we look upon ourselves: As if it were only nobis; as if, never a Cum; or, that Cum were not El, the mighty GOD. As if, with that great EL, all the inferior El's were not attendant, Michael, and Gabri-el; and (if he will) twelve legions of Angels. Or, as if He alone, with one word of his mouth, 
Mat. 26.53. joh. 18.5.  one Ego sum, could not blow them all down, could not make them all, as those in the Text, as the tails of a couple of firebrands that have spent themselves, smoke a little, and there is all. No: if He be with us, we need not fear, what these two, Nay, not what all the firebrands in hell can do against us.  
And (sure) strange it is, The Saints of GOD, what courage and confidence they have taken, from this very name, Immanuel. Go to (saith Esay, in the next Chapter) Take your counsel, 
Esay 8.10.  it shall be brought to nought; Pronounce a Decree, it shall not stand: Why? For, Immanuel, GOD is with us: Nothing but this Name. For, as it is a Name, 
Esay 50.8.  so, it is a whole Proposition, if you will. And after (in the 50. Chapter) he seeks for enemies; calls them out, Who will contend with me? where is my adversary? let him come near: So little doth he fear them. And, these were ghostly enemies: And this was, in the point of justification. This, for the Prophet.  
Now, for the Apostle. Never did Champion, in more courageous manner, cast his glove, 
Rom 8.39.  then doth he to his ghostly enemies, to height, to depth, to things present, to things to come, to all, that none of them shall be able, to sever him, from this Cum, from His love. And all, in confidence of Si Deus nobiscum: in whom he makes full account, to conquer; Nay, conquer, will not serve: more than conquer, he, 
Rom. 8.37.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

Pro. 30.1.  The reason is set down, Prov. 30. where, he betakes himself to Ittiel first, (which is, but a slip of Immanuel) Deus mecum; And then, to Ittiel, straight joins vocal, I shall prevail; not I, but El with me. Ittiel goeth never alone: Vcal attends it still. Get Ittiel, if Ittiel be with us, Vcal will not be away: For, Ittiel and Vcal part not.  
Is this all? No: there is another in the very body of the word itself: 
² To make us the ●onnes of God.  With us, to make us that to GOD, that He was (this day) made to man. And this (indeed) was the chief End of His being with us; To give us, a posse fieri, a capacity, a power, to be made the Sons of GOD, by being borne again of water and of the Spirit: For, Originem, quam sumpsit ex utero Virgins, posuit in fonte Baptismatis, 
joh. 1.12.  The same Original, that Himself took, in the womb of the Virgin, to us-ward; the same hath he placed, for us, in the fountain of Baptism, to GOD-ward. Well therefore called the womb of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Virgin's womb, with a power given it of concipiet & pariet filios, to GOD. So, His being conceived, and borne the Son of man, doth conceive, and bring forth (Filiatio, filiationem,) our being borne, our being the Sons of GOD. His participation of our humane, our participation of His divine Nature.  
And, shall He be with us, thus many ways; and shall not we be with Him, 
Our Duty To be with him.  (as many, I say not, but) some, as many as we can? We, with Him; as, He with us? Specially, since upon this issue, the Prophet puts King Asa, The Lord is with you, if you be with Him: With you to save you, if you with Him to serve Him. 
2 Chron. 15. ●.  It holds reciprocè, in all duties of love (as, here was love, if ever,) Immanuel, GOD with us, requires Immelanu, Us with GOD, again.  
He with us, now (I hope:) For, 
In pra●er etc. Matt. 18.20.  where two or three are gathered together in His Name, there is He with them. But, that is in His Godhead. And, we are with Him; our Prayers, our Praises are with Him: But, that is in our spirits, whence they come.  
These are well: but, these are not all, we can: And, none of these, 
In the Sacrament.  the proper with Him of the Day. That, hath a special Cum of itself, peculiar to it. Namely, that we be so with Him, as He (this day) was with us: that was, in flesh; not, in spirit only. That flesh that was conceived and this day borne, Corpus apiasti mihi, 
Psal. 40 7. Heb 10 5.  that body, that was (this day,) fitted to Him. And, if we be not with Him, thus; If this His flesh be not with us; If we partake it not; which way soever else we be with Him, we come short of the In, of this day. In, otherwise it may be; but not that way, which is proper to this Feast. Thy Land o Immanuel, (saith the Prophet, 
Esay 8.8.  in the next Chapter) And may not I say, This thy Feast, o Immanuel. Sure, no being with Him, so kindly, so pleasing to Him, so fitting this Feast, as, to grow into one, with Him; as, upon the same day, so, the very same way, He did with us.  
This, as it is most proper; so, it is the most straight and near that can be: the surest being withal, that can be: Nihil tam nobiscum, tam nostrum, quam alimentum nostrum, Nothing so with us, so ours, as that, we eat and drink down; which goeth, and groweth one with us. For, alimentum & alitum do coalescere in unum, grow into an union; and that union is unseparable ever after. This then, I commend to you: E●en the being with Him, in the Sacrament of His Body: That body, that was conceived, and borne, (as for other ends, so) for this specially, to be with you: And, this day, as for other intents, so even for this, for the Holy Eucharist. This, as the kindliest, for the time; as, the surest, for the manner, of being with.  
And, this is the furthest: And this is all, we can come to here; here upon earth. 
In Heaven.  B●t, this is not all: there is a further to come still. For, we are not together: we are parted, He and we. He, in heaven; and we, in earth. But, it shall not always so be. Beside this day, Immanuel hath another day: And, that day will come: And when it doth come, He will come, and take us to himself. That, as He hath been our Immanuel upon earth, So He may be our Immanuel in heaven; He with us, and we with him, there, for ever.  
This (of the Sacrament) is a Preparative to that; will conceive and bring forth the other. For, immediately, after He had given them the holy Eucharist, He prayed straight, that they, that had so been with Him in the Blessed Sacrament, Father, my will is, my prayer, 
joh· 17.24.  my last prayer, that where I am, they may be also.  
And He is in Heaven, in the joy and glory there: and there He would have us. So, nobiscum Deus in terris, brings us to nos cum Deo in coelis, even thither. Thither may it bring us; and thither may we come, and there be; He with us, and we with Him for ever. Immanuel, is the end of the Verse: The same be our end, that so we may be happy and blessed without end.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Moonday, the XXV. of December, A. D. MDCXV. being CHRISTMAS day.  MICA CHAP. V VER. II. 
Et tu BETHLEHEM EPHRATA, parvulus es in millibus JUDA: ex te mihi egredietur qui sit 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dominator in ISRAEL; & egressus Ejus ab initio à diebus aeternitatis.  
And thou BETHLEHEM EPHRATA art little to be among the thousands of JUDA; yet, out of thee shall He come forth unto me, that shall be the Ruler in Israel: whose doings forth have been from the beginning, and from everlasting.  
THE Prophet ESAY had the honour, to be the first, 
Esa. 7.14.  that is vouched, and whose words are enroled, in the New Testament. The Prophet Mica hath the honour to be the Second. That of Esay; 
Mat. 1.23.2.6  Ecce virgo etc. in the end of the first Chapter. This of Mica; Et tu Bethlehem, etc. in the beginning of the second, of the first of all the Evangelists Saint Matthew.  
They follow one the other: and they follow well, one on the other. That, of Esay, His Birth: This, of Mica, the place of His Birth, Behold a Virgin shall bear (saith Esay:) and, Bethlehem shall be the place, where she shall do it (saith Mica:) His name (saith Esay) shall be GOD with us: With us (saith Mica) to be our Guide, and conduct us. He, with us, in Bethlehem, in the beginning of the Verse; that we, with Him, in eternity, in the end of it.  
When have (first) a most Sure word and warrant of the Evangelist, that the testimony of JESUS is the spirit of this Prophecy: that, this day, this Scripture was fulfilled, 
Apoc. 19.10.  when He was borne at Bethlehem. In Saint Matthewes steps we tread, when we so apply it: and, so treading always, (sure we are) we tread safely. No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Matt. 2.1. 2 Pet. 1.20.  private interpretation of our own head; but, Mica, by Matthew, the Prophet, by the Evangelist: ever the best.  
To say truth, there is no applying it to any, but to CHRIST: None, to give it away to, from Him.  
1. From David, to the SON of DAVID, (that is, to Him.) We read not of any other borne at Bethlehem. No Record to be showed, but of them two.  
2. But, what ever become of that, this is sure: None had ever His out-goings from everlasting, but Herald None, of whom those words can be verified, but of Him only: as, who only is the Son of the everliving GOD.  
3. These might serve: But, it is yet more clear, (this:) For, howsoever, about Esay's Ecce virgo, the jews and we are not of one mind: yet, for this (here) of Mica, the coast is clear: the jews will not quareile us, touching it: there is, on all sides, between them and us, good agreement.  

Matt. 2. 4·  For, upon the coming of the Wise men, from the East, there was a Synod of the High Priests and Scribes, called at jerusalem, (the very first, that we read of, in the New Testament:) and called, by the King; to resolve the point, about the place of CHRIST'S Birth. 
Matt. 2.5.  And, then and there, it was resolved, Conciliariter, that, at Bethlehem; And resolved, from this very place, for that, these words were a known prophecy, of the Birth of CHRIST.  
Upon which so famous an occasion, this resolution grew so notorious, as it did manare in vulgus; the very people could tell this: They argue, in the Seaventh of john, against our Saviour, 
Io 7.42.  by it, that He could not be the CHRIST: for, CHRIST was to come out of Bethlehem (that was taken, as granted:) and He came out of Galilee (as they, in error, thought.) But, that was plain ignoratio elenchi: For, though He were there brought up, He might be borne at Bethlehem: and so, He was. But so: Priest and People (both) knew, Bethlehem was CHRIST'S natale solum; and that this Prophecy was the evidence for it.  
4. Though these be enough: yet have we a greater Witness, than all these, from heaven: even, the Star. For, whether this Scripture doth send us, thither the Star doth lead us: 
Mat. 2.9.  to Bethlehem, straight. Never stood still, till it came thither; and there, it stood directly over the place (as much to say, as) 
* Psal. 87.4.  Lo, there He is borne. And, in this will we rest: since Mica and Matthew, Prophet and Apostle, Priest and People, Christians and jews, Heaven and Earth are all with us; all testify, this Text pertains to CHRIST'S Birth; and so, to this day, properly.  
It is, of a place: And place and time are held weighty circumstances. (Specially, in matter of fact, or story,) Vbi & Quando, material questions. The Apostles asked them both: 
Luk. 17.37. Mat. 13. 4·  Vbi Domine? Where Lord? (Luk. 17.) Quando, & quod erit Signum? When and what shall be the Sign? (Mark. 13.)  
Of the time, when, some other time may give occasion, if it so please GOD. Now, of Vbi Domine? the place where: There, we are to day; whereto, this is a direct answer, Bethlehem is the place. That, first.  
But than secondly, this circumstance leads us further, to matter of Substance: the place of the Birth, to the Birth itself; and the Birth, to the Party borne: who is (here) set forth, as a person: He comes forth once and again, He leads, He feeds; all, acts of a person entire.  
Thirdly, this person is here said to have two come forth: ¹ Egreditur ex te, one: ² Egressus Ejus ab aeterno, the other. In which two are expressly set down His two Natures. Ex te, from Bethlehem, on earth; thence, He came, according to His Manhood: ● A diebus aeternitatis, from everlasting, or, from eternity; thence, He came, according to His Godhead.  
And last (to make it a full and complete Christmas, in Text:) Besides His Place, Person, and Natures (in these two come forth:) Here is His Office also, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mat. 2 6.  (So doth Saint Matthew turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet's word; I follow no other; for, sure, I am, I cannot follow a better Translator,) Dux, qui pascet. One to ¹ lead us, and to ² feed us; and so, to conduct us, from Bethlehem (where, this day, we come first acquainted with Him) to the state of eternity, whence He came out, to bring us in; there, to live and reign with Him, for ever.  

The Division  So: ¹ of the Place: ² Person: ³ Natures: and ⁴ Office of CHRIST. 1. The place of His Birth, Bethlehem; with her two Epithets or twins (as it were) ¹ Parvula, little; and ² Ephrata, fruitful. 2. Then, of His Person, that did come forth. 3. After, of both His Natures: ¹ As man, from Bethlehem: ● As GOD, from everlasting. 4. Last, of His Office. ¹ To be our guide, to lead us (saith Mica:) ² Dux, qui pascet; Led us, and feed us (saith Matthew) both. And, so leading and feeding us, 
Matt. 2.6  to conduct and bring us, to the joys and joyful days of eternity: whether, without Him, we can never come: and, whether till we come, we shall never be, as we would be, (that is) truly happy indeed. This is His Office. And, as His Office to lead, and to feed us: so, our Duty, to be led and to be fed by Him. That, follows of itself.  

ET tu Bethlehem. A word, of the Character, or manner of the speech. For, 
The Manner of th● speech: Et tu Bethlehem  this Verse hath no dependence at all, on that, went before. The Prophet breaks of the discourse, he was in, and breaks into this of Bethlehem (here,) all of a sudden. This, we call an Apostrophe; and, it is one of the figures, that be stirrers of attention.  
For, this we find; that, while one goes on still with a tale in a continued tenor of speech, attention grows dull; and, no readier way, to awake it, (as the Masters of t●at Art tell us) then, suddenly to break of the point, we were in hand with, and turn us to quite another matter; which with the strangeness, will affect the hearer, and make him lis●en afresh, whether he will or no.  
The Prophet doth so, in this. He was (but the Verse before,) mustering garrisons and laying Siege to jerusalem: and, in the midst of his tale, falls from that, and presently is at Bethlehem: tells us, of a new matter; about a Child to be borne, there. This must needs move attention. Any Apostrophe will do it, more or less.  
But, of all, none to that, which is framed in the Second person: as, this is. For, it is not a speech of, or concerning Bethlehem, in the third person, (as that of ESAY, Behold a Virgin; so here, Behold, out of Bethlehem, shall come:) Not, Enuntiatiuè. But, it is a speech, to Bethlehem, in the Second person: Et tu, And thou Bethlehem, out of thee, shall there come: Annuntiatiuè; which hath more vigour in it. If Esay had said [And thou Virgin shalt conceive,] it had been more effectual, then [Behold a Virgin shall conceive;] More, a great deal.  
But more specially yet; if, in the second person, we turn our speech ad inanimata, to things that can neither hear, nor understand. Not, that we hold them capable of that which is spoken: but that, if in any degree they were so, it is such, as surely would move them. Such is the Prophets here: turns him to the Towne-walls of Bethlehem; makes a set speech to them; tells them of all this matter: And thou Bedlam, to thee be it spoken, out of thee, shall there come. And this is very forcible, and full of life. For, it intends, that, if the very walls and stones in them could hear, or could rejoice, there is good cause, they should do both: in that there should come, out of them, One, for whom, jerusalem and all the Cities of juda, Nay, all the world should be the better. Weigh it well, and you shall find, thereiss more in this [Et tu] then is, or can be, in any Ecce of them all. And this for Et tu, the Manner of the speech.  
For the Mat●er: It is an answer to the question, (Vbi natus est,) of the Wise men, 
The Matter of it.  Where is He that is borne? Borne He was, (that they knew:) Where born, 
I. The Place: Bethlehem.  (that they knew not:) The Star told them one; the Prophet, the other. Et claritas claritatem clarificat, and, a clear Star is made more clear, by a Prophecy as clear, or clearer than it. For, very clear it is (the prophecy) without all circuitie, noting, naming, and (in a manner) pointing to it: And thou Bethlehem.  
And, because were two Bethlehems, One, in the Tribe of Zabulon, 
1. Bethlehem Ephrata. jos. 19.13. Matt. 2.6.  (jos. 19.13.) Another, in the Tribe of juda: He saith, it was Bethlehem Ephrata, which is that in the Tribe of juda, as Saint Matthew (rather giving the sense, then standing on the words) cities it. There can be no error: Rachel's Sepulchre was there by: Rachel was buried, by Ephrata; Ephrata, the same is Bethlehem, (Moses tells us, 
Gen. 35.19.  more than a thousand years before, 
Gen. 48.7.  Gen, 48.7.) As plaine (this) as plain may be: No oracle of Delphos; without any equivocation at all.  

2. Bethlehem, parva.  We have the Place: Now, what manner place is it? Et tu Bethlehem, parvula. Parvula, This little, doth a little trouble us: Why, it is a sorry poor village, scarce worth an Apostrophe; Specially, to turn from jerusalem, to turn to it. And, as little likelihood, that so great a State as the Guide of the whole world should come creeping out of such a corner: Locus, & locatum (ever) are equal. That Birth is (sure) too big for this place. The Prophet dissembles it not; saw, what flesh and blood would except straight: As, (ever) they carry a conceit, against some Places and Persons. And, can any great matter come from them? 
joh. 7.52.1.46.  What, from Bethlehem? What, out of Galilee? Nay, if so great a State, He would come from another manner place, than that. Et tu jerusalem, from jerusalem, Damascus, Caesarea; from some stately City, much better beseeming Him. These are Dictata carnis.  
First, He denies not, Little it was; and, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not parva, but parvula; diminutively little. So little (saith the Prophet) that it was not to be reckoned una demillibus, not one of a thousand, for the meanness of it. And the Evangelist makes it rather worse, 
Matt 2.6.  than better: for, the Prophet's word parvula, he turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is minimums, even the very lest of all.  
This he confesses: but then, joins this issue, that, though the Tutor be little, the Ex te may be great. Ex te paruâ egredietur non parvus: As little as it is, no little Person shall come out of it. Though it be not una de millibus, for the meanness, (as saith Mica:) Notwithstanding, He that is to come out of it, may be, and is electus unus de millibus, 
Cant. 5.10.  One of a thousand, for his choice, for his excellency. Though it, not worthy to be one of the Thousands of juda, it should send forth one, that should rule the thousands of juda, and the ten thousands of Israel: And not of Israel only, after the flesh, (but a handful, in comparison of them, He should lead,) but, the Israel of GOD, His faithful chosen people, all the world over. Indeed, He had answered the objection, before he made it, in Ephrata: that, little it was, but fruitful, and not a little fruitful.  
Which two counterpoints make (in show) a conflict, or contradiction, between the Prophet, and the Evangelist. The Prophet saith, Thou ar● the least: The Evangelist (citing him) saith the clean contrary, 
Matt. 2.6.  Thou art not the least. Bethlehem, minima, & non minima; lest, and not lest; how may both be? well enough, both: So, both be not said, regard had to one and the same thing.  
Lest (saith Mica, and saith true,) for the compass of the territory, least; for the small number of the Inhabitants, least; for the thinness and meanness of the buildings, (as was seen at CHRIST'S Birth, not able to give Lodging to any number:) So, least. But then again, not least (saith S. Matthew, and saith truly, too:) Not, in regard of any of the three now mentioned; but, of another, able (of itself alone) to weigh them all down: in that it should yield Alumnum tam grandem, so great a Birth, as the great MESSIAH of the world: One, whose only coming forth of it was able to make it, not the least, nay, the greatest and most famous of all the dwellings of JACOB; of the whole land; Nay, of the whole world, then. And thus, not the least. Though minimums, for the Tu: non minima, for the ex te: Non minima, if it were but for Him, and for nothing else.  
What shall we make of this? Nothing, but what cometh from it of itself, without straining. That, with GOD, it is no new thing; (Nay, very familiar, as even the Heathen have observed; so familiar, as GOD seems to take delight in it;) to bring maxima, de minimis; great, out of little; CHRIST, out of Bethlehem. Which is plain, even in Nature. How huge an Oak, from how small an acorn! (But, that asks great time: 
Matt. 13.32. ) From how little a grain of mustardseed (the very Bethlehem minima, the least of all seeds) how large a plant! of how fair a spread! and that, in a little time, a month or two at most.  
But, we are not in Nature, now: In this very point (here) of Guides and Rulers, therein (too) it hath been no unusual thing with Him, out of small beginnings, to raise mighty States. Their first Guide (MOSES,) whence came he? out of a basket of bulrushes, 
Exod. 2.3.  forlorn and floating among the flags; taken up, even by chance. The great beginner of their Monarchy: and not of theirs alone, but the two beginners of the two mighty Monarchies of the Persians, and Romans, (Cyrus, and Romulus) from the Shepherd's scrip, from the sheepcote, all three: Those great Magnalia, from parva mapalia. And, as the Kingdoms of the Earth from a sheepcote: So, His own (of the Church) from a fisherbote. We may well turn to them, with this Apostrophe: And thou sheepcote, out of thee have come mighty Monarches: And thou fisherbote, 
Matt. 4.18.21.  out of thee, four of the chief and principal Apostles.  
Even so Lord (saith our SAVIOUR) for, so is thy pleasure. And, 
Matt. 11.26.  since it is His pleasure so to deal, it is His further pleasure, (and it is our lesson, out of this Bethlehem minimums, Even this,) Ne minima minimi, that we set not little by that which is little, unless we will so set by Bethlehem, and by CHRIST and all. He will not have little places vilified; little Zoar will save the body; little Bethlehem, the soul. Nor have (saith Zacharie) dies parvos, little times despised; unless we will despise this Day, 
Gen. 19.20. Zach. 4.10.  the feast of Humility, Nor have one of these little ones offended: Why? for, 
Matt. 18.6.  Ephrata may make amends for parvula; Ex te, for tu.  
This is on GOD'S behalf. On CHRIST'S yet further, (to stay a little upon this little.) For though there want not divers other good congruences, why CHRIST should come from Bethlehem, rather than from another place: 1. For that, it was the Town of DAVID; and He was the Son of David; 
joh. 7.42.  and so a place not unmeet for Him to come from, even in that respect, being sedes avita. Out of thee came David, and (well) therefore, out of thee shall come David's Son; David's Son, and David's Lord, both.  
2. The Surname of Ephrata puts me in mind of another; Lo, 
Psal. 132.6.  we heard of it at Ephrata (saith the Psalm) there, the first news of the Temple: And, Lo we heard of him, at Ephrata (to day by the Angel.) there, 
Luk. 2.11.  the first word of the Lord of the Temple. The Temple was the Type of the Church; and that was heard of, at Ephrata first; and, no ways incongruent, that, where the Church, there, the Head of the Church; CHRIST, and CHRIST'S Church (both) at one place.  
3. There is a third, in the very name of Bethlehem (that is) the house of bread. For, He that was borne there, was bread. But, that will be more proper anon at Qui pascet.  
But these, though they agree well, yet none of them, so well, as this, that it was minimums: the very miniminesse (as I may say) of it. For, in so being, it was a place well suiting with His estate now, (at His egredietur exte,) which was the state of Humility; eminent, in His, (if ever, in any) Birth. Bethlehem was not so little, but He as little, as it. Look, what Apostrophe Mica made to the Town, may we make to Him; and that, with better reason: And thou Bethlehemite, thou wert as little, among the sons of men: as ever was Bethlehem, among the villages of juda. So, 
Esay 53.3.  novissimum oppidorum (as Mica calls it) suits well with novissimus virorum, (as Esay calls Him.)  
And, it was not the Place alone, but, all were little then. The time, in solstitio brumali, the deep of Winter, when the days are at the shortest and least. And the people, (He came of) little: Amos saith, Who shall raise up jacob for he is small? Small, 
Amos 7 2.5.  ever: but, never so small, never so low brought, as, at His coming forth. Then, at the lowest, and the very lest: as being (then) brought under the bondage of a stranger: and He, one of the children of Edom, that cried, Down with them, 
Psal, 137.7.  down to the ground. One, that made Rachel mourn in her grave (her grave was there hard by) for the slaughter of the poor innocents, within a while after. So, Place, and Time, 
Matt. 2.18.  and People and all, little: and, He himself less than all.  
For, even in the place, Mica hath not said all: for, He is less yet. If little Bethlehem offend: what could have been said, if he had gone further (and yet not further, than Saint Luke,) And thou, the stable, in the Inn at Bethlehem, 
Luk. 2.7.  And thou the manger in the stable, Ex te egredietur, out of thee shall He come. These are beyond Bethlehem parva; less, yet: yet thence did He come too, at His entrance into the world. And, all these, nothing, to his going out: Another manner of diminution, there, than all these. Such was His Humility, on this feast of Humility.  
And o thou little Bethlehem, And o thou little Bethlehemite how do you both (both Place, and Person) confound the haughtiness of many, that (yet) would be called Christians, and even near CHRIST himself. There is in both of you (if it were, well taken to heart) enough to prick the swelling, and let out the apostemed matter of pride, from a many of us, whose look, gesture, gate, and swelling words of vanity are too big for Bethlehem: whose whole carriage and course is, as if they were to be saved, by one that came out of the great City Ninive or Grand Cayre, rather, then out of the little hamlet of Bethlehem.  
But, all this was done, to bring that virtue in credit. I find no reason rendered of it, but this: That, by what manner place, He made choice of, to be borne at, He would teach us, what manner of spirits, He doth affect, to take up his residence, and to rest in. The high and excellent (saith Esay) that inhabits eternity, 
Esay 57.15.  He also will rest with the lowly; with those, that be no bigger than Bethlehem, in their own eyes. 
a Esay 66 2.  To them He looks: 
b Pro 3.34.  gives grace to them: 
c Matt 11.25. Matt. 25.40  to them He reveiles, what He keeps from the great ones of the world And, when He shall sit in all His glory, He shall say, Quod minimis hijs, & mihi. Say it forward, affirmatiuè: And say it backward negatiuè, Quod non minimis hijs, nec mihi: What to these minims, to me: What not to them, not to me neither.  
To end this point, then: For little Bethlehems' sake, to love the virtue that is like it: And for the virtue's sake, to honour it. Honour it, there is a Star over it, there is a Saviour in it: Honour it, for that which comes out of it; for the fruit it yields: More good comes forth out of that poor Town, (mihi, saith the Prophet, to me: nobis, may we say, to us all) then from all the great and glorious Cities in the world. What good, Nazianzen tells us: Bethlehem honour a parvam, quae te inducit in Paradisum, It gives us our introduction, to Paradise (Bethlehem:) it gives us a Guide, to day, if we will follow Him, will bring us thither, to our original happiness: Nay, further than so, to the days of eternity. And, Him we must follow, and it we must honour, (even this virtue,) if ever we mean, to come there.  

II. The Person.  This for the Place. Now for the Person, that cometh from this place. For, being in speech of a place, he continues in local terms fit for a place, Egredietur ex te. Egredi, is to come forth; and that is (properly) from, or out of a Place. And, the rather he doth it, because withal, it is a term that fitteth His Birth well: So, the Scripture saith, Naked came I forth (that is) was I borne. The child that first comes forth (that is) the first, 
job 1.21. Gen. 38.28.  is borne. This word is twice repeated: ¹ Once, out of Bethlehem, Ex te: ² Another, from everlasting, Ab aeterno. These two set out to us His two come forth (that is) His two Nativities: (Nativity is nothing but a coming forth.) Those two, His two natures: since, Nativitas est ad naturam via, Nativity is but the way that leads to Nature. ¹ Egredietur ex te, as the Son of man, as DAVID'S Son: ● Egressus Ejus ab aeterno, as the Son of GOD, as David's Lord.  

III. His Natures. ¹ As Man from Bedlam  Egredietur ex te Egredietur is the tense of the time to come: To come, when Mica wrote this, and in the Future: but come, when 
* Matt. 2.1.  Saint Matthew cited it, and in the Praeter: When JESUS was borne at Bethlehem. But, future and praeter (both) are in time: So, this, His Birth in time.  
But, the other hath neither Future nor Praeter, neither mood, nor tense; nay, no Verb, at all. It is expressed by a Substantive: to show His subsistence before all time, from all eternity.  
2. Ex, is a Place; out of it He came; so, in it, He was: and this Birth, local, as (before) temporal. So was not His other; that hath no ex: that, is ab, ab aeterno: For, as eternal, no place contains Him; He is every where; fills both heaven and earth.  
3. To; that place is Bethlehem; a place upon earth. According to which it is said, there shall come a Root out of jesse (Esai's term, Chap. XI. Ver. 1.) and out of it, a Branch, 
Esay 11 1. jer. 23.5. Zach 6.12. Luk. 1.42.  (jeremy's, Chap. XXIII. v. 5.) Thence, German, a Flower or blossom, (zachary's, Chap. VI v. 12.) and from it this Fruit of Ephrata, the Fruit of the Virgin's womb. Root, branch, blossom, and fruit, all of the earth, earthy. But there came forth, at the same time, a Star, too: to show, He had another more high and heavenly being.  
For, this of Bethlehem was not His first flight (as we say:) the other, 
2. As GOD, f●om everlasting Psal. 110 3.  though it stand behind in the verse, was before that, by far: Ex utero, ante luciferum: Ante luciferum, before the Star of His Birth; nay, before any morning star came forth, He was come forth. A principio (saith Mica) And it is Saint John's In principio, (the two first words of his Gospel,) long before Mose's In principio (the two first words of Genesis.) But, to leave no place to doubt of his meaning, he glosseth his a principio, with ab aeterno, (that is) from everlasting. By which very words [from eternity] Arius error (of erat, quando non erat) falls to the ground. For, nunquam erat, quando non erat aeternitas: Never was there (call it, what you will) when eternity was not. For, as everlasting, forwards, is, to quando tempus non erit amplius, there shall be no more time: So, everlasting, backward, is, to quando tempus non erat adhuc, when there was yet no time at all.  
Now, let it not trouble you, that this His eternal, is the plural number (outgoings) as if they were more than one: It is but the Hebrew phrase: They use, to express the Superlative, (ever) by the Substantive of the plural number: to call that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessings, whom they mean to be most blessed. So, that, outgoings, which is but one; but, so high, after such a manner, so past our reach, as Esay asks, 
Esay 53.8.  Generationem Ejus quis enarrabit, Who shall declare His generation? No one, no singular will reach it: and so, it is expressed plurally.  
So use they also, to note out continuance. And so, it sets out to us, the continual emanation, or proceeding of Him, from His Father, 
Heb. 1.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Apostles word) as a beam of brightness streaming from Him uncessantly: Never passed, (His generation;) but, (as the Schoolmen call it) actus commensuratus aeternitati. For, Hodiè genui te, 
Psal. 2.7.  is true of every day: yet, because it hath coexistence with many revolutions of time (though it be indeed, in itself, but one drawn out along, yet) according to the many ages it lasteth, it seemeth to multiply itself into many: And so is expressed plurally.  
Though, (the principal sense always saved) we may refer this Plural to both His outgoings; both, as Son of GOD, before all times, and as Son of man, in the fullness of time. For, this later (though executed in time) had His outgoing (that is, the Decree for it went forth) ab aeterno. Even, that out of Bethlehem He should come; be the Son of man; the SAVIOUR of mankind, and their Guide, to eternity. Even that way also (in a sense) it may be said; As Man, He came forth A principio, A diebus aeternitatis: A principio, for the efficacy; ab aeterno, for the Decree. From the beginning there went venue forth of Him, which wrought, even then, when He was but forthcoming (as we say,) and not yet come forth. His life, His death, ab origine mundi. So, for the efficacy, a principio. As for the Decree; that, was gone forth, from before the foundations of the world, 
Apoc. 13.8, Ephes. 1.4.  from all eternity.  
So now have we this Party, twice come forth; compound of Bethlehem, and eternity. 
III. His Office.  And, now we have Him, what shall we we do to Him? But first, what shall He do to us? With GOD, Officium fundatur in beneficio: He first doth for us, before he require aught of us. This He shall do for us: He shall be, to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word of the Text; Saint Matthew turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ¹ Which, in the first and native sense, is a Guide for the way, (Dux viae) to lead us:: ² In a second, is a Captain, (Dux militiae) to guard us. ³ And, to these two, by way of paraphrase, Saint Matthew adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui pascet, a Guide that shall feed us. ¹ To lead us in the way. ² To guard us in the way. ³ To feed us in the way. In these three, His Office. From a place, He came to be our Guide, to a place: Still he holds on with his local terms, he began with. For, 
1. A Guide to lead us.  a guide serves properly, to bring one to a place. There is, in that word, both the Office, He to perform to us; and the Benefit, we to receive, by Him, (guiding.) And it implieth also, our Duty to Him again: for, if He to lead; we to be led by Him: He is become the Author of eternal salvation (Heb. V. saith the Apostle) to them, as will obey him, and be guided by him, 
Heb. 5. ●.  and, to none other.  
Will ye see (first) the necessity of both those His come forth, for this Office, to be our Guide? Egredietur ex te, first; He was to be of us, being to guide us: for being of us, He would the better understand our wants, and have the more compassion on them: (Heb. 4.15.) Therefore, 
Heb. 4.15. Deut. ●8. 18.  if a Prophet: A Prophet shall the LORD raise up unto you, from among your brethren: (MOSE's Egredietur ex te.) If a Prince: Your noble Ruler shall be of yourselves, 
jer. 30.21. Heb. 5.1.  even from the midst of you: (jeremy's: So he, Egredietur ex te.) If a Priest: then, to be taken from men, and be ordained for men, in things pertaining unto GOD: (the Apostles egredietur ex te) To every one of these: And these three be the three great Guides of mankind.  
And again: As meet, He should come forth from eternity, if thither He to bring us. None can bring to a place, so well, as He, that hath been there. There He had been; 
Esay 57.15.  had inhabited eternity (saith Esay:) thence He came; and, coming thence, best knows the way thither again. So, neither of His outgoings more then needs.  
Now, to our Guide. Where, the terms of way, and of walking, and leading, meet us so thick, are so frequent, all along the Scripture; as, plain it is, our very life is held as a journey; and we (as the Schoolmen term us) viatores, in state of wayfaring men, or travellers, all, from our coming into the world, to the going out of it again, still going on, in the way, or out of the way; tone or t'other. If so: in a journey two things we have to look to; ¹ Our Quò, and ² our Quà: ¹ Quo, our end, whither; ² Quâ, our way, by which. Saint Thomas said well; Lord, we know not whither thou goest; 
joh. 14.5.  and how then can we know the way? Right: for, Ignoranti quem portum petat nullus secundus est ventus, No wind is good for him, that knows not, for what port, he is bound: he that knows not, whither he goes, wanders, and is never in his way; is never in it for he hath none, to be in.  
First then, Quo; whither? Now, the end of the Verse, is our journeys end, Eternity. Where, if we may arrive, happy we: that is agreed on presently. So is not the way thither.  
But yet, this (I take) is agreed; that, if it be a ready way, we care the less for a guide: but if hard to it, than Dux nobis opus, we need one.  
And sure, the way is not ready to hit; not so easy, a fool may find it: It is but a foolish imagination, so to ween of it. By ways there be divers; many cross paths, and turnings in and out; and we like enough to miss it, if we venture on it, without a guide: If there be not one, 
Esay 30.21.  to call to us, ever and anon, (as Esay 30.21.) Haec est via, ambulate in eâ, This is the right way, keep it: if not, you go, you know not whither.  
The first point than is, to find our own want; to think, we are in case, to need a Guide. For, if we need none, this Text is superfluous: And thou Bethlehem, and thou CHRIST, ye may both well be spared. If we be able to go the way, without a guide; to be guides to ourselves; Nay, to be guides to our guides, then: (the world is come to that, now.)  
Well he was a wise man, and a great Counsellor, that said, when time was, How can I, without a Guide? 
Acts 8.31.  And the Wisemen, at this feast, were not so well persuaded of their own skill, 
Matt 2 2.  but they sought and took directions. Let us follow them.  
To get us one then. And, not any one, but one that is skilful in the way: (no one thing need we so to be advised of, as this.) For, strange it is, but true it is; even they, that be blind themselves, will take upon them to be guides to others. You know, who said, 
Matt. 15.14.  Si caecus caecum: that (Simo) was no vain (Simo,) no idle Supposition: usque hodie, it is done daily. But the end (there) is, in foveam, a place, we would not come to; and GOD keep us from it.  
One then, that is skilful: And where shall we have any so skilful, as this; this of ours? He cannot but be so. It is sure; there were no better guide, than the way itself, if the way could speak to us, and tell us when we were right or wrong in it. Now, He, He is the way: The Way and the End both. As GOD, He is the End: 
joh. 14.6.  (the fruition of the Godhead, the end of our journey.) As man, He is the Way: both Way, and Guide too. His Doctrine, our guide; His example, in the whole tract of His life, the very way thither.  
Nothing remaineth, but that we now set forward in this way. For (as we daily sing in the Benedictus) He came, (not to whet our wits, or to file our tongues, 
Luk. 1.79.  but) to guide our feet, into the way. And, into what way? Not of questions and controversies, whereof there is no end, about which we languish all our life long: but, into the way of peace, even of those duties, about which there is no disagreement. Look but to this Feast, (it is S. Augustine's note) didicerunt Magi, et abierunt: docuerunt Scribae & remanserunt, The Wise men, they learned the way, and on they went: The Scribes, they taught the way, but they tarried still behind. O do, as did the Wise men, dimittunt Scribas inaniter lectitare, ipsi pergunt fideliter adorare, let the Scribes sit still, and scan and read lectures of the way; On went the Wise men on their way, and performed their worship, the end of their journey: and so let us. This for Dux viae.  
And, this would serve for the way; if there were nothing but the way: if that were all. But, if there be enemy's beset the way, to stop our passage; 
2. A Captain, to guard us.  then will not dux (a guide) serve our turn, we must have dux (a Captain,) then, (the second sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) one to guard us, and to make way for us. For, we are not only to be led surely, without error: but safely, without danger also. Such a Guide we behoove to have, as will see us safe, at the Place, we would be at. And, Bethlehem breeds such. Out of little Bethlehem came he, that fetched down great Goliath. And again, out of it, this day, He, that shall tread down Satan under our feet: dux Messiah; 
1 Sam. 17.49.  Captain Messiah, (as the Angel, in DAN. 9.25, calls Him. 
Rom. 16.20. Dan. 9 25. )  
And, for qui pascet, we may not miss that neither. For, say, we be guarded from enemies; yet shall we go our journey but evil, if we faint by the way, for hunger or thirst, 
3. A Shepherd to feed us.  and have not to relieve us. He is not a good Guide, that, in that case, cannot lead us, where we may be purveyed of necessary food, for our relief. It is all one, to perish, out of the way, by error; and to perish, in the way, by want of needful refreshing. Saint Matthew therefore, to make Him a complete Guide, by way of supply adds, Qui pascet: Such a one, as shall Led, more Pastoritio, as a Shepherd doth his flock: not, lead them the way only: but lead them also to good green pasture, besides the waters of comfort; see, they want nothing. Dux qui pascet, or Pastor, qui ducet, choose you whither; for, He is both. 
Psal. 23.2,   
Of all the three, the name of the Place (He was borne in) seems to favour this most; to be ominous toward qui pascet. Beth, is a house; jehem, bread; and Ephrata, is plenty: Bread, plenty. And, there was, in Bethlehem, a well of such water, as King David (we read) longed for it, (the best, in all the Country.) Bethlehem then (sure) a fit place, 
1. Chro. 11, 17.  for Qui pascet to be borne in: And, Qui pascet as fit a person, to be borne in Bethlehem. He is not meet to be Ruler (saith Esai) that saith, in domo mea non est panis: He can never say, that Bethlehem is his house: and that is domus panis: 
Esay 3.7.  and in domo panis semper est panis. Never take Him without bread, His house is the house of bread, inasmuch as He Himself is bread: that, in the house, or out of it; wheresoever He is, there is Bethlehem. There can no bread want.  
These three habilities then, are in CHRIST our Leader: ¹ Skill, to be a Guide: ² Valour, to be a Captain: ³ and, for Qui pascet, Bethlehem, the house of bread, is His house. Of which, ¹ Skill serves for direction; ² Strength, for defence; ³ Food, for refreshing.  
1. Luce Sacerdotalis scientiae, by the light of His Priestly knowledge; So, He guides us: for, the Priests lips are to preserve knowledge.  
2. And, brachio Regalis potentiae, by the arm of His Royal power; So, He guards us: 
Mal. 2.7.  for Power perteines to the Prince Principally.  
3. And, for qui pascet, He is Melchisedek, King and Priest; 
Gen 14.18.  ready to bring forth (as He did) bread and wine. But, in another manner far, than he did. The bread and wine, Melchisedek brought forth, were not His body and blood; CHRIST'S are: Both qui pascet, and quo pascet. As before, Dux, & via, the guide, and the way: So, now, here, pastor, et pabulum, the feeder and the food, both.  
You may see all this represented, in the Shadows of the Old Testament. There is a book (there) called Exodus, of Israel's egredietur out of Egypt: Therein, they had MOSES for their Guide; and he led them to the borders of the Holy land, and there he left them: 
Heb. 7.19. Heb. 4.8.  To show, the law brought nothing to perfection. Then comes josua (whom the Epistle to the Hebrews calls JESUS,) the figure of ours here, and by his conduct, they were led and put in possession of the Land of promise.  

Ier 31.31. Heb. 8.6.  All this but in type of another Testament, after to be made (saith jeremy;) and upon better promises (saith the Apostle:) Namely, our Spiritual leading, through this vale of vanity, 
Gal. 4.26.  to the true land of promise, the heavenly jerusalem, that is from above; whither this our JESUS undertakes to bring all those, that will be guided by Him.  
Observe but the correspondence, between the type & the truth. Moses, when he came to lead the people, 
Exod. 5.12.  found them, how? scattered over all the land of Egypt, to seek stubble for brick, to build him a City, that sought the ruin of them all. Our case right: the very pattern of it: when our Guide finds us wand'ring in vanity, picking up straws, things that shall not profit us; 
Sap. 1.12.  seeking death in the error of our life, till we be so happy, as to light into His guiding.  
Secondly, Moses was to them, not alone Dux viae, a Guide for the way; but, when enemies came forth against them, Dux militiae, a Captain for the war. CHRIST was so too: and far beyond MOSES; For, He made us way with the laying down of His life: 
Esa 53 12.  So did neither MOSES, nor josua. Would die for it, but He would open us a passage to the place, He undertook to bring us to. Was Dux, a Guide, in His life: Dux, a Captain, in His death.  
Thirdly, MOSES, when they fainted by the way, obtained, in their hunger, manna from heaven; 
joh 6 32. 1. Cor. 10.4.  and, in their thirst, water out of the rock for them. CHRIST, is (himself) the true Manna; CHRIST, the spiritual rock: whom He leads, He feeds: carries Bethlehem about Him.  

Heb. 13.9. joh. 6.33.48. Psal. 116.13.  Plain, by the ordaining of His last Sacrament, as the means to re-establish our hearts with grace, and to repair the decays of our Spiritual strength: Even, His own flesh, the bread of life; and His own blood, the cup of Salvation. Bread, made of Himself the true granum frumenti, 
joh. 12.24.15.1.  wheat corn (Io. 12.24:) Wine, made of Himself the true vine: Went under the Sickle, Flail, Millstone, and Oven, even to be made this bread: Trodden (or was trodden) in the winepress alone, 
Esa. 63.3.  to Prepare this cup for us.  
And in this respect, it may well be said, Bethlehem was never Bethlehem right; had never the name truly, till this day, this birth, this Bread was borne, and brought forth there. Before, it was the house of bread; but, of the bread that perisheth: but then, 
joh. 6.27.  of the bread, that endureth to everlasting life. That, it might seem (inter alia) to have been one of the ends of His being borne there, to make it Bethlehem, veri nominis, Bethlehem truly so called.  

The manner of His leading.  And this is His Office. Now, all the doubt will be, how He can perform this Office to us; go before us and be our Guide; Seeing, He is now in Heaven, at His journey's end; and we, in Earth, by the way, still. No matter for that: He hath left us (first) the way traced by the steps of His blessed life; which we keeping us to, sure we are, 
Psal. 77.20.  we cannot go amiss. And then, as, before He came in the flesh, He led them by the hand of MOSES and AARON, (Guides chosen, and sent by Him;) So doth He, us, now, by the hands of those, whom the Apostle, (three several times, in one Chapter, 
Heb. 13.7.17.24.  Heb. 13.) calleth, by this very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●punc; our Guides: by whom He leads us, if He lead us at all: And other leading we are not to look for any. Only to pray, they may lead us right; and then all is well.  
And, they cannot but lead us right, so long as they but teach us, to follow the LAMB whither He goeth. 
Apoc. 14.4.  For, their Office is, but to lay forth before us, the way traced by the steps that He went. Those Steps, when all is done, are ever our best directions. And, I mean to do but so, now: as here (not to go a step out of the text) there are four or five of these steps, as many as we shall well carry away at once. And these they be.  
The main point is: It is a place, and so to be gone to. We take this from the Shepherds, directed thither by the Angel, to resolve of Transeamus usque Bedlam, 
Luc. 2.15.  that we get us to Bethlehem. There is the Rendez vous, to day: there, He will be first seen, and saluted: there He begun with us; there we to begin with Him: Where He set forth, there our setting forth to be also. Indeed, there is no finding Him but there, this Feast. There, the Shepherds found Him, this day, the first: There, the Wisemen, on Twelve day, the last. But, thither they came both; Both the Shepherds, 
Luk. 2.12. Mat. 2.9.  directed by the Angel; and the Wise men, guided by the star. The Shepherds, in them, the jews: The Wise men; in them, the Gentiles. The Shepherds; in them, unlettered persons: The Wise men; in them, the profoundest clerks. The Shepherds; in them, mean men: The Wise men; in them, great States. Be, what we will be, at Bethlehem to begin, all. Thither to go to Him; thence, to set out after Him. Transeamus usque Bethlehem.  
How shall we do that? What, shall we go in pilgrimage to the place? We learn a shorter course of the Apostle, (Rom. 10. 
Rom. 10.6. ●. ) The righteousness of faith (saith he) speaketh on this wise: say not thou in thy heart, who shall go over the sea for me, that were to bring CHRIST again into Earth. But, What saith it? The word is near thee, in thy mouth, and in thy heart. And, this it is: Bethlehem hath here two twins: an Epithet, a Virtue, or two. Get but them, get but your souls possessed of them, it will save you a journey: you shall never stir hence, but be at Bethlehem, standing where you do.  
Parvula, is the first: you know, Bethlehem is little. And, look what little, and low is in quantity: that, is little in our own eyes, and lowly in quality. Get that first, 
1. B● Humility: Pa●vula.  (humility:) it is the Bethlehem of virtues; where, He, in great humility was found, this day. If we begin not there, we lose our way, at the first setting out For this is sure: where Eternity is the terminus ad quem, there, Humility is the terminus a quo. Humility, in the first Comma of the sentence, where Eternity is the period (as, in this Verse, it is.) And even here now at the first, is CHRIST like to lose a great part of His train. The Pharisees are gone: all, too big, for Bethlehem, they: and with them, all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Act. 8.9.  some great matter, in their own sight. Touching whom we may use the Apostrophe: And thou Bethlehem art to little, for these great conceits: None of them will come out of thee, or come at thee, by their will: Every one of them is a cunning Guide, himself; and, no guide, they, but sequuntur spiritum suum, their own bold spirit: 
Ezech. 13.3.  bid Bethlehem farewell; At it, they come not. Well, parvula is the first.  
The next Station, is to the next virtue, and that is Ephrata, fruictfullnesse; 
2. By fruitfulness: Ephra●a.  (so it signifies:) Little it is, but fruitful. Fruitful, first, that it brought forth Him: for, He hath brought forth, seen come of Himself (saith Esai) longaevum semen, a lasting seed: the fruit whereof, to this day, shaketh like Libanus, 
Esa. 53.10. P●al. 72.16.  and as the green grass covereth all the earth. I mean, the Christians, that were, are, or ever shallbe: how great an Ephrata, of how little a beginning! It is not only little, but Ephrata too; and, by that, know it. For indeed, good heed would be taken, that we go not to the wrong Bethlehem: Not to Bethlehem Zabulon, that is, Bethlehem on the Sands (So lay Zabulon, by the Sea,) Bethlehem the barren: But, to Bethlehem juda, Bethlehem Ephrata, (that is) Bethlehem the fruitful. That is, to Humility to add Fruictfulnesse, (I mean,) Plenteousness in all good works. Else, it is not Ephrata; not right: Not right Repentance, unless it be Ephrata, bring forth fruits of repentance: Nor Faith, without the Work of faith: Nor, 
Luc. 3.8. 1. Thess 1. ●.  Love, without the Labour of love: Nor any other virtue, without her Ephra a. Ephrata is not the Surname of Humility only, but even of the rest too: Repentance Ephrata, and Faith Ephrata; Et sic de caeteris, if they be true: Else be they but vites frond●sae, leaves, and nothing else: Simulachra virtutum, and not virtues indeed: Of Zabulon, 
Host 10.1.  not of juda; and so, not the right.  
Fruitful them: and of what fruit? That is in the very name itself, 
3. In good works Bedlam.  [of Bethlehem.] Not the fruit of the lips (a few good words) but the precious fruit of the earth (as Saint james calleth it) lehem, good bread: that fruit. Such fruit, 
jam. 5.7.  as Saint Paul carried to the poor Saints at Ierus●lem, Alms and offerings; that, is the right fruit; Cum signavero fructum hunc; it hath the Seal on it, for right. Such, 
Rom. 15.28.  as the Philippians sent him, 
Phil. 4 18.10.  for supply of his want: whereby he knew, they were alive again at the root; in that they thus fructified, yielded this fruit, of a Sweet odour, and wherewith GOD was highly pleased (as, there, he tells them.)  

Psal. 132.6.  It was not (sure) without mystery, that the Temple was first heard of at Ephrata, at this fruitful place. No more was it (that which the Fathers observe) of the trees, that were used about it: Not a post of the Temple, not a Spar, nay, not so much as a pin, but was made of the wood of a fruit-bearing tree: No barren wood at all, in it. No more was it, 
2. Sam 18.25.  that the very Altar of the Temple was founded upon a threshing floor (Areuna's) where, good come was threshed. All, to show, it would be plenteous in feeding, and clothing, and such other pertaining to this of Ephrata. Which (how ever they be with us, 
Matt 25.35.36 42 43. ) will be the first, and principal point of enquiry at the day of Doom; even about feeding, and clothing, and other works of mercy.  

By both joined. Bethlehem parvula, & Ephrata.  Now, if we could bring these two together; make a conjunction of them in Gemini, it were worth all. For, (I know not how, but) if there be in us aught of Ephrata; if we happen to be any thing fruitful, but in any degre●; away goes parvula, straight: Straight, we cease to be little: We begin to talk of Merit, and Worth, and I wot not what. Indeed, if we be all barren and bare, it may be, then, (and scarce then neither, but peradventure, then) we grow not highminded. But so, we fall still upon one extreme or other: if fertile, then proud: if humble, then barren. We cannot get, to be humble, yet not fruitless; or to be fruitful, yet keep our humility still: Not Ephrata, 
Psal 87.4.  and parvula together: But, that is the true Bethlehem, and there was He borne. And thus far, (I hope) we have been led right, and are in our way.  


His manner of feeding. By the Sacrament, Bedlam.  
Gen 3 6 joh 6 48.   But, leading is not all: Here is qui pascet too, and we may not pass it. For, to that He leads us, also: Dux, qui pascet. We followed a false Guide, at first, that led us to the forbidden fruit, the end whereof was morte mor●emini. This (now) will lead us to a food of the nature of the Tree of life, even the bread of life; by eating whereof, we shall have life in ourselves, even life immortal. That, is His food, He leads us to. And, if we would forget this, both the Person and the Place (the Person, qui pascet, that shall feed; and the Place, Bethlehem, the house of bread,) would serve to put us in remembrance of it. Even of the breaking of bread, which the Church, as this day, ever hath, and still useth, as the Child-house feast.  
We spoke of Transeamus usque Bethlehem, going thither: that may we, even locally, do, and never go out of this Room: inasmuch as, here is to be had the true bread of life, 
joh ● 51.  that came down f●om heaven. Which is, His fl●sh, this day borne, which He gave for the life of the world, 
joh 6.32 41.31.  (called by Him so, the true bread, the bread of heaven, the bread of life:) And where that bread is, there is Bethlehem, ever. Even strictè loquendo, it may be said and said truly, the Church, in this sense, is very Bethlehem, no less than the Town itself. For that, the Town itself never had the name rightly, all the while there was but bread made there, bread (panis hominum) the bread of men: Not, till this Bread was borne there, 
Psal. 78.25.  which is Panis Angelorum (as the Psalm calleth it,) and man did eat Angel's food. Then, and never till then, was it bethlehem: and that is, in the Church, as truly as ever in it. And accordingly, the Church takes order, we shall never fail of it: There shall ever be, this day, a Bethlehem, to go to: a house, wherein there is bread and this bread. And, shall there be Bethlehem, and so near us, and shall we not go to it? Or, shall we go to it, to the House of bread, (this bread,) and come away without it? Shall we forsake our Guide leading us to a place so much for our benefit?  

Luk. 17.37.  Vbi Domine, was the Apostles question; and His answer, Vbi corpus, ibi aquilae, where the body is, there the eagles will be. Let it appear, we are so: For, here is the Body.  
Else do we our duty to Him, but by halves, For, as our duty to Dux, is to be led: So, our duty to qui pascet, is to be fed by Him. To end: And thus, ducendo pascit; and pascendo ducit; leading He feeds us, and feeding He leads us, till He bring us, whither? Even to A principio, back again to where we were at the beginning: and at the beginning, we were in Paradise. That our beginning shall be our end. Thither He will bring us: Nay, to a better estate than so: to that whereunto, even from Paradise, we should have been translated, to the State of eternity, to the joys and joyful days there: even, to glory joy and bliss eternal. To which He bring us, even our blessed Guide, that, this day, was in Bethlehem borne, to that end, JESUS CHRIST the Righteous.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Wednesday, the XXV. of December, A. D. MDCXVI. being CHRISTMAS day.  PSAL. LXXXV. VER. X.XI. 
Misericordia & Veritas obviaverunt sibi: justitia & Pax osculatae sunt.  
Veritas de terra orta est: & justitia de coelo prospexit.  
Mercy and Truth shall meet: Righteousness and Peace shall kiss one another.  
Truth shall bud out of the earth; and Righteousness shall look down from Heaven.  
I Have here read you two Verses, out of this Psalm, which is one of the Psalms selected of old, by the Primitive Church, and so still retained by ours, as part of our Office, or Service of this day: As being proper and pertinent to the matter of the Feast, and so to the Feast itself. For, the meeting here specified was to be, at the birth of the MESSIAH: So saith Rabbi MOSES, and other of the jews. Was, at the birth of our SAVIOUR: So say the Fathers with uniform consent, and co nomine, have made this a CHRISTMAS day Psalm.  
As his manner is, the Psalmist, in it, under one, compriseth the type, and the truth, both. By those things which befell the people of the jews, the Church typical, shadowing out of those things, which were to befall the Antitype of it, CHRIST and His Church, For, primâ & propria intention, it cannot be denied, but the Psalm was first set, according to the letter, upon the turning back of the captivity of Babel. But, the Prophet knew well, that was not their worst captivity, nor should be their best delivery: There was another yet behind, concerned them more (if they understood their own state aright) which was reserved, to the MESSIAH, to free them from. To that, he points. Even that, 
Rom. 7.23.  the Apostle complains of (Rom. 7.) wherein the soul is led away captive under sin and Satan (the very true Babel, indeed, as which bringeth with it everlasting confusion:) From which, CHRIST (the true Zorobabel) is to set us free: us, and them both.  
There is a Meeting, here. A meeting at a Birth. A birth, 
The Sum.  that did them in Heaven (Righteousness by name) good to behold. The Meeting, in obviaverunt: The Birth, in orta est: The pleasure to behold it, in prospexit de coelo. Prospexit is to see with delight, as, when we look into some pleasant prospect.  
A meeting qualified, for the manner. For, they do not meet, and pass by; but, meet, and Salute as friends, with an osculatae sunt, a sign of love begun, or renewed.  
This meeting is of four. Four, which of themselves (propriè loquendo) are nothing but Attributes, or Properties, of the Divine Nature. But, are (here) by the Psalmist brought in, and represented to us, as so many Personages. Personages (I say) inasmuch as they have here personal acts ascribed to them. For, to meet, to kiss, to look down, are all of them acts personal. And, look how the Psalmist presents them, so we treat of them; in the same terms, the Text doth.  
At a Birth, at Orta est, these four meet here: At orta est Veritas, the birth of Truth; de terrâ, from the earth. For, two Ortus there were: and this, not His antesaecularis ortus de coelo, His Birth before all worlds from heaven; but, His ortus de terrá, His temporal birth, from the earth.  
Lastly, the birth of this Birth (as I may say;) the effect it wrought. Of which, more there are in the neighbouring verses: Here, in these (besides the meeting occasioned by it) there is but one. That, such a spectacle it was, as it drew Righteousness itself from heaven, to look at it. Time was, when Righteousness would not have done so much; not have vouchsafed a look hitherward: Therefore respexit nos justitia, is good news: That, then, and ever since, She hath beheld the earth and the dwellers in it, with a fare more favourable regard, than before. And all, for this Births sake.  
And when was all this? When He that saith of Himself I am the Truth, 
joh. 14.16.  when He was borne upon earth: For, orta est Veritas, and natus est CHRISTUS will fall out to be one Birth. What day soever that was, this meeting was upon it. And that was, this day, of all the days of the year. The Meeting, and the Day of this meeting, here, all one: and the Birth of CHRIST, the cause of both. So, being this day's work; this day, to be dealt with most properly.  
Onward we have here four Honours of this Day, Every one of the four giving it a blessing. ¹ It is the day of ortus Veritatis, Truth's birth: ² And the same, the day of occursus Misericordiae, the Meeting here mentioned: ³ And, of osculum Pacis, the Kiss here expressed: ⁴ And of prospectus justitiae, Righteousnesse's gracious respect of us. These, from each of them in several. And generally, the day of reconciling them all.  
Holding us to these, we are to speak of the ¹ Meeting, the ² Parties, ³ the Birth, 
The Division.  and the ⁴ Effect here specified to come of it. Of this Meeting, in CHRIST: Then, in Christianity, not to be broken of by us, but to be renewed, and specially this day.  
Here is a Meeting: And that is no great matter, if it be no more. 
I. 1. The Meeting. Not casual.  How many meet we, as we pass to and fro daily, and how little do we regard it? But that meeting is casual.  
Somewhat more there is, in Set Meetings. It was not, by hap: not obviaverunt, 
But of purpose.  simply; but, obviaverunt sibi. Sibi showeth, they had an intent; they came forth, on both sides; Not to meet any fift person, but to meet one another.  
But, not every Set meeting is memorable: This, is. I find a Psalm (here) made, 
And that memorable.  in remembrance of it. And (lightly) Songs be not made, but de rarò contingentibus; not, of ordinary, but of some special great Meetings.  
The greatness of a Meeting groweth three ways. ¹ By the Parties, Who: ² The Occasion, Whereon: and ³ the End, Whereto they meet. All three are in this. The Parties, in the first Verse: the Occasion, and End, in the second. The Occasion, a birth; an occasion oft, of making great Persons meet: And the End that comes of it, that Righteousness, who is to be our judge, and to give the last sentence upon us, beholds us with an aspect, that promises favour.  

3 The Parties.  The Occasion, and the End, we shall touch anon: Now, of the Parties. If the Parties great, the Meeting great. The conjunction of the Great Lights in heaven, The interview of great States on earth, ever bodes some great matter. Who are the Parties here? Four, as high, as excellent Attributes, as there be any in the Godhead: Or (to keep the style of the Text) four, as great States, as any in the Court of Heaven.  

The Manner of their meeting.  These meet: and, in what manner? Great States meet otherwhile, in a pitched field: Not so here, This is an obviaverunt, with an osculatae sunt: they run not, one, at another, as enemies: they run, one, to another, and Kiss, as loving friends. And that which makes it memorable indeed, is, that these Parties, in this manner thus meet, who (if all were well known) were more like to turn tail, then to meet: one to run from another; Nay, one to run at another, to encounter: rather than run one to another, to embrace and kiss. Not meet at all: at least, not meet thus, standing in such terms as they did.  

Not, Mercy & Peace, or Truth and Righteousness;  Mercy and Peace, if they two had met; or Truth and Righteousness, they two, it had not been strange. But, for those, that seem to be in opposition, to do it, that is it, that makes this Meeting marvellous in our eyes.  
Will ye stay a little, and take a view of the Parties. Four they are: These four, ¹ Mercy, and ² Truth, ³ Righteousness, and ⁴ Peace. Which quaternion, at the first sight, divides itself into two and two. Mercy and Peace, they two Pair well: they be collectaneae (as Bernard saith of them in one place) bedfellows, 
But Mercy and Truth, Righteousness and Peace.  sleep together: collactaneae (as, in another place) sucked one milk, one breast, both. And, as these two; so, the other two (truth, and righteousness) seem to be of one complexion and disposition, and commonly take part together. Of these, Mercy seems to favour us; and Peace, no enemy to us, nor to any: (seeing we must speak of them as of persons) mild, and gentle persons, 
Rom. 13.4.  both. For Righteousness, I know not well what to say: Gestat gladium, and (I fear) non frustrà. Nor of Truth, who is vera, and severa; severe too, otherwhile. These (I doubt) are not like affected. The reason of my doubt. Of one of them (Righteousness) it is told, here, for great news, that She (but) looked down hitherwards, from heaven. Before then, She would not have done that. A great sign it is, of heart burning, when one will not do so much as look at another; not endure his sight: We cannot promise ourselves much of her. No, nor of Truth. One was so bold, in a place, to say, Omnis homo mendax, 
Rom. 3.4.  and feared no challenge for it. By that, it seems, all stands not well with her, neither. So then; two, for us; two, against us.  

Their order, Mercy first, Peace last.  For their order: Mercy is first, and Peace last. With both ends, we shall do well enough: GOD send us to do but so with the midst. Yet, this is not amiss, that they, which favour us less, are in the midst; hemmed in on both sides, closed about, with those that wish us well; and, they between us and them. On the one side, Mercy, before: On the other, Peace, behind.  

Their sorting, Mercy and Truth.  Another; that, in this double meeting, Mercy sorts not herself, goes not to Righteousness: nor Righteousness, to her, but to Peace. A kind of cross meeting (as it were) there is: the better hope of accord. Mercy, and Righteousness have no Symbolising quality at all; no hope of them: but, Truth, with Mercy, hath. There is Truth as well, in the Promise of Mercy: as, in the threat of justice..  

Righteousness and Peace. Heb. 7.2.6.20.  And it stands yet better, between the other two (Righteousness, and Peace.) Melchisedek, which is by interpretation King of Righteousness, the same is King of Salem, (that is) of peace. He, that is after the order of Melchisedek, King of both, like enough, to set accord between them two: both of them his liege's. This, for the view of the Parties.  
These meet here: 
The Occasion.  but, what is obviaverunt, without osculatae sunt? Better, let them stand in sunder still, and never meet. There seems to be two Meetings employed. One obviaverunt, without: and another, with osculatae sunt.  
Before they met here, they were parted, the one from the other. For, they that meet, come from divers coasts. Before this meeting, they have been in divers quarters, one from the other, and not come together thus a good while.  
Their distance; in place, grew from their distance, in affection estranged one from the other. That they met not, I will not say: but, that they met not thus, ever before. Else, what remarkable thing were there in this Meeting, or worth the composing of a Psalm, if it had been familiar with them, thus to meet every other, nay, any other day?  
How came they then asunder, that it should be a marvel to see them meet? 
Of their severing: Not from themselves.  Since (naturally) they are not strangers; all four, in the bosom of GOD from all eternity; Attributes (all four) of His undivided essence. So, not divided, of themselves: Not, of themselves, then. That they were divided, it was about us; the quarrel ours, that made them part company. Thus I gather it: If, at CHRIST'S birth they met: at Adam's fall, they parted, If, when Truth was borne on earth, they came together: 
But, from Adam's fall.  when Truth perished from the earth, they fell in sunder: That was, when the first lie was told, and believed, (and that was nequaquam moriemini, by Adam,) and thereby GOD much wronged. So that Adam's cause it was, (and so, 
Gen. 3.4.  ours) that first divided heaven; yea, the very Attributes, in GOD (we see,) and so (in a sort) GOD Himself. So they parted first. 
Col. 1.20.  It could not be said (by the Apostle) that CHRIST pacified all things in heaven and in earth: if there had not, in heaven, been somewhat to be taken up.  
For all this yet, I deny not, but they might and did meet, once before, But, 
So their first meeting was in opposition.  it was an obviaverunt, without an osculatae sunt: Never, both these, till now. Out of CHRIST, and before His birth, they met in opposition: In CHRIST, and at his birth, did these four Lights come to meet, and to be in conjunction, now. They met before, obviaverunt: but, instead of osculatae, it was altercatae sunt. While Mercy and Peace would have adam's and our case relieved, Righteousness and Truth would by no means endure it. The plea is drawn up and reported at large, by Bernard; in his first Sermon upon the Annunciation. Mercy began: (for out of her readiness to do good, she is, here; 
Mercies Plea.  she is ever foremost:) Her inclination is, or rather, she herself is an inclination, to pity such, as are in misery; and, if she can, to relieve them: yea, though they deserve it not. For (which is the comfort of the miserable sinner) she looks not to the party, what he is, or what he hath done, or deserved; but, what he suffers, in how woeful and wretched a case he is. And her plea is: Nunquid in vanum? 
Psal. 89.47.30. ●  What hath GOD made all men for nought? What profit is in their blood? It will make GOD'S enemies rejoice, Thither it will come, if GOD cast them clean of: What then, Will He cast them of for ever, 
Psal. 74.18.  will He be no more entreated? Hath GOD forgotten to be gracious? With these and such like pij susurri (as he calls them) did she enter into GOD'S bowels, and make them yearn, 
Psal. 77.7, 8.  and melt into compassion. And certainly, if there were none to stand against us, there were hope, Mercy had prevailed.  
But, Truth must be heard too, and she lays in just matter of exception: Pleads, 
Truth's Reply. joh. 1 1.  Deus erat Verbum; What is God but His Word? and His word was, as to ADAM, morte morieris; So, to his Sons, anima quae peccaverit, The soul that sinneth, 
Gen. 2.17.  that soul shall dye. GOD may not falsify His word: His word is the truth: 
Ezek. 18.20.  falsify the truth? that may not be.  
And then steps up Righteousness, and seconds her: 
Righteousness seconding her. Psal. 145.17.  that GOD as He is true in His word, so is He righteous in all His works: So, to reddere suum cuique, to render each his own, to every one, that, is his due; and so, to the sinner, stipendium peccati, the wages of sin, (that is) death. God forbidden, 
Rom. 6.23.  the judge of the world should judge unjustly: that were, as (before) to make Truth false, so (here) to do Right wrong.  
Nay, it went further, and they made it their own cases. What shall become of me (said Righteousness?) What use of justice, if GOD will do no justice, if He spare sinners? And what use of me (saith Mercy,) if He spare them not? Hard hold there was, inasmuch as, Perij, nisi homo moriatur (said Righteousness) I die, if he die not: And Perij, nisi Misecicordiam consequatur (said Mercy) if he die, I die too. To this it came: and in those terms broke up the meeting, and away they went one from the other. Truth went into exile, as a stranger upon earth: 
The first meeting broken up. — Terras Astraea reliquit, she confined herself in Heaven: where, so aliened she was, as she would not so much as look down hither upon us.  
Mercy, she stayed below still: ubi enim Misericordia esset (saith Hugo well) si, cum misero, non esset? Where should Mercy be, if with misery she should not be?  
As for Peace, she went between both, to see, if she could make them meet again in better terms. For, without such a meeting, no good to be done for us.  
For, meet they must, and that in other terms, or it will go wrong with us; Our Salvation lies a bleeding, all this while. The Plea hangs, and we stand, as the prisoner at the bar, and know not what shall become of us. For, though two be for us, there are two against us, as strong and more stiff than they. So that, much depends upon this second Meeting; upon the composing or taking up this difference. For, these must be at peace between themselves, before they at peace with us, or we with GOD. And this is sure: we shall never meet in heaven, if they meet no more.  
And, many means were made for this meeting, many times; but, it would not be. Where stayed it? It was not long of Mercy, she would be easily entreated, to give a new meeting: (no question of her.) Oft did she look up to heaven, but Righteousness would not look down: Not look? not that? Small hope, she would be got to meet, that would not look that wayward.  
Indeed, all the question is of her. It is Truth, and she, that holds of: but, specially She. Upon the Birth (you see) here is no mention of any in particular, but of Her; as much to say as, the rest might be dealt with; she only it was, that stood out. And yet, she must be got to meet, or else no meeting.  

No meeting, till justice satisfied.  All the hope is, that she doth not refuse simply, never to meet more: but, stands upon satisfaction: Else, Righteousness should not be righteous. Being satisfied; then, she will: remaining unsatisfied; so, she will not meet.  
All stands then on her satisfying; how to devise, to give her satisfaction to her mind, that so she may be content, once more (not to meet and argue, as erewhile, but) to meet, and kiss; meet in a joint concurrence to save us, and set us free.  
And (indeed) Hoc opus, there lies all: how to set a song of these four parts, in good harmony; how to make these meet, at a love-day; how to satisfy justice, upon whom all the stay is.  

Not in any, but the Christian Religion.  And this (say I) no Religion in the world doth, or can do, but the Christian. No Queer sing this Psalm, but ours: None make justice meet, but it. Consequently, None quiet the conscience sound, but it: Consequently, no Religion but it. Withal religions else, at odds they be; and so, as they are feign to leave them so; For, means in the world have they none, how to make them meet: Not able for their lives to tender justice a Satisfaction, that will make her come in. The words next before are, that glory may dwell in our land. 
Verse 9  This glory doth dwell in our land indeed: And great cause have we all highly to bless GOD, 
Psal. 16.6.  that hath made our lot to fall in so fair a ground: That we were not borne, to inherit a lie; that we were borne, to keep this Feast of this Meeting. For, bid any of them all but show you the way, how to satisfy justice sound, and to make her come to this meeting; how GOD'S Word may be true, and His work just, and the Sinner find mercy and be saved for all that: They cannot. The Christian only can do it, and none else. All beside, for lack of this, pass by the wounded man, and let him lie still and bleed to death. 
Luk. 10.31.32.   
Bid the Turk: All he can say, is, Mahomet's prayer shall be upon you. Mahomet's prayer, what is that? Say he were (that, he was not) a just man, a true Prophet; What can his prayers do, but move Mercy. But GOD'S justice, how is that answered? Who shall satisfy that? Not prayers; justice is not moved with them; hears them not; goes on to sentence, for all them. He can go no further: he cannot make justice meet.  
Bid the Heathen; he says better yet, than the Turk. They saw, that without shedding of blood there was no satisfying justice; 
Heb 9.22.  and so, no remission of sin. To satisfy her, sacrifices they had, of beasts. But, it is impossible (as the Apostle well notes) that the blood of bulls or goats should satisfy for our sins: 
Heb. 10.4.  A man Sin, and a beast dye? justice's will none of that. What then, will ye go as far as some did, the fruit of my body, for the sin of my soul? 
Mic. 6.7.  Nor that neither. For, if it were the first borne, the first borne was borne in Sin; and Sin, for Sin, can never satisfy. This Meeting will not be there.  
Bid the jew, he can but tell you, of his Lamb, neither. And, while time was, that was not amiss; while it stood in reference, to Saint john Baptists Lamb, 
joh 1.29.  the LAMB of GOD, this day, yeaned: as having the operation, the working, in the virtue of that. That being now past, there is no more in the Iewe's, then in the Gentiles sacrifice. Beasts, both: both, short of satisfying. So, for all that these can do, or say, no meeting will there be had.  
Only the Christian Religion, that shows the true way. There is One, there, thus speaketh to justice: Sacrifice and sinne-offerings thou wouldst not have; then said I, Lo I come. He, of whom it was written, in the volume of the book, 
Psal. 40.6. etc.  that He should do that feat; Corpus autem aptasti mihi, Make him a body to do it in, and He will do it. Give Him an ortus est, let Him be but borne, He will make them meet straight; justice, and all. For, all the world sees, if order could be taken, that He, that the Son of GOD, the Word and Truth eternal, would say Lo I come; would take our nature upon Him; and, in it, lay down His soul, an offering for sin; there were good hope of contenting justice, and that the Meeting would go forward. Deus sanguine in suo, 
Ephes. 5.2.  GOD with his blood; What sin in the world would not that serve for? What justice, in heaven or earth, would not that satisfy? If ye speak of an expiation, a ransom, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (CHRIST'S own word) a perfect commutation, there it is. This had, 
Matt. 16.26.  justice will meet, embrace, kiss Mercy, shake hands, join (now) friends; 
job 33. ●●.  Inveni enim in quo repropitter, I have found that now, wherewith I hold myself fully content and pleased. This way, ye shall make them meet; or else, let it alone for ever.  

VER. XI. Truth shall bud out of the earth; and Righteousness shall look down from Heaven  
ANd this is it, the Christian Religion sets before us: how the Son of the most High GOD of heaven and earth took on Him our Nature, that, in our nature, 
1 The Birth. V●ritas o●ta est de terr●.  for our nature, He might make to GOD (even stando in terminis justitiae suae, as the Schoolmen speak, standing on the terms of his most exact strict justice) a complete, full, every way sufficient satisfaction. And this (lo) makes the meeting. This honour hath the Christian Religion above all other; this glory doth dwell in our land; that these four, by CHRIST'S Birth, in it, are brought, not only to obviaverunt sibi, but even to & osculatae sunt.  
And, if this be the glory, be not they the shame of Christian profession, that cherish in their bosoms, and entertain with stipends such, as are come to this (frenzy, I will call it) to say; what needs any satisfaction? what care we, whither justice meet or no? that is (in effect) what needs CHRIST? Cannot GOD forgive offences to Him made, of His free goodness, of His mere mercy, without putting his SON to all this pain? Fond men! If He would quit His justice, or waive His truth, He could: But, His justice and truth are to Him as essential, as intrinsically essential, as His Mercy: of equal regard, every way as dear to Him. justice otherwise remains unsatisfied: and, satisfied it must be, either on Him, or on us. For, with beasts, or prayers, it will not be: And it will hold of, till it be. If justice be not so met with, it will meet with them: And, they had better meet a she-bear rob of her whelps, 
Prov 7.12.  then meet justice out of CHRIST'S presence.  
To us, they meet, this day, at the Child-house. For, these great Lights could not thus meet, but they must portend some great matter, as it might be some great Birth toward. The Astrologers make us believe, that in the Horoscope of CHRIST'S Nativity there was a great Trigon of (I wot not what) Stars met together. Wither a Trigon or no; this Tetragon (I am sure) there was, these were all (then) in conjunction, all in the ascendent, all above the horizon at once, At Orta est the Birth, of Veritas the truth, the 〈◊〉 from the earth; The Occasion of drawing these four together.  

Christ the Truth: Veritas prima.  Veritas will fit CHRIST well, who, of himself said, 
* joh. 14.6.  Ego sum veritas, I am the truth. So is He: Not that of the former Verse, which is but veritas secunda, the truth spoken or uttered forth: He, the veritas prima, the first truth, within. That depends upon this. Then are the words uttered true, when there is an adaequation between them and the mind. So, the first Truth He is.  

And Veritas secunda, too.  The first and last both. For now, by His coming, He is the adaeaeqation of the Word and the Work, the Promise and the Performance. That way, He is truth too: The truth of all Types, 
2. Cor. 1.2.  the truth of all Prophecies: For, in Him, are all the promises Yea and Amen: Yea, in the first truth; Amen, in the last. That actual verifying is the truth, when all is done: and, that He is, by His birth.  

Christ de terrá.  And, as the truth fits His Nature, so doth earth, Man. Of whom, GOD; 
a Gen. 3 19  Earth thou art: To whom, the Prophet thrice over; 
b jer. ●2. 29.  Earth hear the Word of the LORD: By whom, the Wise man, 
c Eccles. 10.9.  Quid superbis? Why should earth be proud? 
d Esay 45.8.  Germinet terra Salvatorem, Let this earth bring forth a SAVIOUR, be the terra promissionis, the Blessed Virgin, who was, in this, the Land of promise. So was this very place applied by Irenaeus in his time, 
Iren lib 3. cap 5. Lact. l. 4. cap. 12.  who touched the Apostles times: So, by Lactantius. So, by Saint Hierom and Saint Augustine. Those four meet in this sense, as do the four in the Text: Quid est veritas de terrâ orta? est CHRISTUS de faeminâ natus; Quid est Veritas? Filius Dei: Quid terra? Caro nostra: What, the truth? CHRIST: What the earth? Our flesh. In those words they find this Feast all.  


Christ's ●rta est double.  
¹ De Coelo.   For Orta est, it is double: Therefore, de terrâ is well added. Another Ortus he had, de coelo: to wit, His heavenly Divine Nature, which, as the day, sprung from on high; and He, in regard of it, called Oriens, by Zacharie, in the New Testament. But this (here) is de terrâ; 
Luc. 1.78.  
a ² De terra.  for, the word (properly) signifies, the shooting forth of a sprig out of the ground: and He, in regard of this Ortus, called the Branch, by Zacharie in the Old. 
Zec. 3.8.   

b Orta de.  2. And, there is more in Orta. For, (it is Rabbi Moses note,) that is (properly) when i● springeth forth of itself, as the field flowers do, without any seed cast in by the hand of man; so (saith he) should the MESSIAH come: Take His nature not only in, but the, of the earth. Not bring it with Him from heaven (the error of the brainesick Anabaptist, 
Gal. 4.4. Esa. 11.1. ) but take it of the earth: be the woman's Seed, made of a woman, out of the loins of DAVID: Virga de radice jesse, the Root of jesse: Nothing more plain.  

● Orta est.  3. And yet more, from orta est. For that, the truth, while it is yet unaccomplisht, but in promise only, it is but (as the Seed under ground) hide and covered with earth, as if no such thing were: as soon as ever it is actually accomplished (as, this day) then doth it spring forth (as it were,) is to be seen above ground; than Orta est, de terrâ, in very deed,  

4. The Effect.  Of the effect, now. Births are, and have been, divers times, the ending of great dissensions: As was this here: For, by this Birth, took end the two great Houses: An union of them by it.  
First, by this, Truth is gained; Truth will meet now. That truth will come to this truth, 
On Truth: she is gained.  tanquam minus dignum, ad magis dignum, as the Abstract to the Archetype. And, Truth, being now borne of our Nature, it will never (we may be sure) be against our Nature: being come of the earth, it will be true to his own country; being made man, will be for man now, all He can.  
By this means, one of the opposites is drawn away, from the other: Got to be on our side. It is three to one, now Righteousness is left all alone; and there is good hope, she will not stand out long. For (lo) here is good news; first, that respexit de coelo, she yet looks down from heaven, now.  

On Righteousness.  So as, this birth in earth (you see) works in heaven; and, by name, upon Righteousness, there. For, though there were none in heaven, but it wrought upon them; yet, the Psalm mentions none, but Righteousness. For, (of all) she the least likely: and, if she be wrought on, the rest there is no doubt of. How can there? they are all won to us already.  
With Righteousness, it works two ways: First, down she looks. Wither it was, 
¹ She l●●kes d●wne.  that she miss Truth, to see what was become of her, and not finding her in heaven, cast he● eye to the earth. But there, when she beheld Verbum caro factum, the Word ●●esh, 
joh 1.14.  the Truth freshly sprung there, where it had been a strange plant long time before, Aspexit and Respixit, she looked and looked again at it. For, a Sight it was, to move, to dr●w the eye; yea, a fight, for Heaven to be a Spectator of; for the Angels, to come down and look at; for righteousness itself, to do so too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Angel's word (in Saint Peter:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint's word here: both mean one thing. 
1 Pet. 1 12.  The Greek word is to look (as we say) wishly as it, as if we would look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even through it; the Hebrew word, (that) is, as if Righteousness did beat out a window: So desirous was she, to behold this Sight.  
And no marvel; for, what could Righteousness desire to see, and satisfy herself with, that, in Him, was not to be seen? A clean birth, a holy life, an innocent death; a Spirit and a mouth without guile; a Soul and a body without Sinne. In Him, she behe●d t●em all. Them, and whatsoever else might yield her full satisfaction: Lay judgement to the rule and righteousness in the balance, nothing obliqne, will be found in Him, nothing, but straight for the rule; nothing minus habens, but full weight for the balance.  
Thus, when Truth, from the earth; then, Righteousness, from heaven. Then: but not before. Before, Righteousness had no prospect, no window open this way. She turned away her face; shut her eyes; clapped to the casement; would not abide so much as to look hither, at us, a sort of forlorn sinners: not vouchsafe us once the cast of her eye. The case is now altered. Upon this sight, she is not one●y content, in some sort, to condescend to do it, but she breaks a window through, to do it. And then, and ever since this [Orta est,] she looks upon the earth with a good aspect; and a good aspect, in these celestial lights, is never without some good influence withal.  
B●t then (within a verse after,) not only down she looks, but down she comes. 
² Down she comes Verse 13.  Such a power attractive is there, in this Birth. And, coming, she doth two things: 
¹ To meet.  Meets first; for, upon the view of this birth, they all ran first, and Kissed the Son: 
² To kiss.  And that done, Truth ran to Mercy, and embraced her; and Righteousness to Peace, and kissed her. They that had so long been parted, and stood out in difference, now meet, and are made friends: Howsoever (before) removed, in ortu veritatis, obviaverunt sibi; howsoever (before) estranged, now, osculatae sunt.  
And, at that birth of His, well met they all, in whom they meet all: The Truth He is; and per viscera Misericordiae He came, through the tender mercies of our GOD; 
Luk. 1 7 8. 1. Cor. 1.30. Ephes. 2.14.  and He is made to us Righteousness; and He is our Peace. All meet in Him; for indeed, all He is; that, no marvel, they all four meet, where He is, that is all four.  
And, at this meeting, Righteousness, she was not so of-ward before, but she is now as forward; as forward, as any of the rest. Mark these three.  
Let's not P●ace prevent her (as Mercy did Truth;) but, as Mercy to Truth, first; so, she (first) to Peace: as forward as Mercy every way.  
² Nay, more forward than Mercy: for, Mercy doth but meet Truth, and there is all; but she, (as more affectionate) not only meets Peace, but kisses her. And (indeed) Righteousness was to do more, (even, to kiss,) that it might be a pledge of forgetting all former unkindness; that we may be sure she is perfectly reconciled now.  
³ And one more yet (to show her the most forward of them all,) out of the last Verse. At this meeting, she follows not, draws not behind, 
Verse 13.  she will not go with them: She is before, leaves them to come after, and bear the train: She (as David) is before the Ark: puts S. john Baptist from his office, for the time; Righteousness is his forerunner: Righteousness shall go b●fore, tread the way before Him; the foremost now of all the company. By all which, ye may know, what a look it was, she looked with from Heaven.  
Thus ye see, CHRIST, by His coming, hath pacified the things in Heaven. A piece of Hosanna, is pax in coelis: There cannot be pax in terris, till there it be, 
Colos. 1.20.  first. But, no sooner there it is, but it is peace in earth straight, which (accordingly) was, this day proclaimed by the Angels. 
Luc. 2.14.  So, by the virtue of this birth, heaven is at peace with itself: and heaven, with earth, is now at peace. So is earth too, with itself, and a fulfilling of the Text by this meeting is, there, too.  
The jews, they represent truth; to them it belongeth properly. For, Truth was, where were Eloquia Dei, 
Rom. 9.4.  the Oracles of GOD: and they were with the jew. The Gentiles they claim by Mercy, that is their virtue: Where was Mercy, but where was misery? and where was misery, 
Luc. 1.79.  but with them that lay in darkness in the shadow of death? And, that was the Gentiles case, before this orta est. But, when the partition wall was broken down, and the two met in one, than also (in a sense) Mercy and Truth met together. So, these two.  
And so, the other two likewise. For, Righteousness, she was where the Law was, (for, that, the rule of righteousness,) where the Covenant of the Old Testament was, do this and live (the very voice of justice:) But, Peace was, where CHRIST was, in the Gospel; Ipse est Pax nostra, for He is our Peace: Peace, and Peacemaker both, Qui fecit utrunque unum, that hath made the Law and the Gospel, the Old Testament and the New, to be bound together (now) both in one volume.  

II. Of this meeting in Christianity.  Thus we have done with CHRIST. I would now apply this meeting to ourselves another while. For, I ask; did this hold; did these meet only in CHRIST? Do they not in Christianity likewise? Yes, there, too. With CHRIST came Christianity: look, what in His birth, now; in the new birth of every one, that shall be the better by it; even the same meeting of the very same virtues, all.  
Mercy and Truth (first) to meet. Truth of confession; confession of our sins; which if with figge-leaves we seek to cover, 
1. joh. 1.8.  and confess not, there is no truth in us. And, some truth there is to be (at least this truth) or, no meeting with Mercy. But, when this truth cometh forth, mercy meeteth it straight. Will ye see the meeting? Peccavi (said DAVID) there is truth: 
2. Sam. 12.13.  Transtulit Dominus peccatum (saith Nathan,) there is mercy; Mercy and Truth met together. Homo in terris, per veritatem stimulatus, peccásse se confitebatur; & Deus in coelis, per misericordiam flexus, confitentis miserebatur. Truth pricked man to confess his sins; and Mercy moved God to pity him confessing, and send Mercy to meet Truth.  
Will ye go on to the other Verse? It holds there too (this.) For, where a true confession is by man made, Veritas de terrâ orta est, Truth is budded out of the earth. And so it must, your Righteousness will give us a good look from Heaven. But will, as soon as it is: for, when this truth springs freely from the earth, to our own condemnation; immediately upon it, Righteousness shows herself from Heaven, to our justification. Will ye see this too? 
Luc. 18.14.  Lord be merciful to me a sinner, (there is Truth from the earth;) descendit domum suam justificatus, (there is Righteousness from Heaven.)  
But, (will ye mark:) Here are two truths, and in either Verse, one. This later, is the truth of Veritas orta est, of CHRIST'S Religion. And in this treaty, it was an article of Inprimis, mercy not to meet any, but them that profess the truth of CHRIST'S birth from the earth. Both these were borne together: By and by, upon the birth of CHRIST (the Truth,) the other birth also, of Christian truth, did flourish and spread itself all over the earth. The whole world (before) given over, and even grown over, with Idolatry, quite covered with the mist of error and ignorance, began then to entertain the Christian profession, (and by it, to worship God in spirit and truth, the true Religion, which is never true, if it have not this meeting: And this meeting it cannot have, if it have not the means of it, ortus veritatis de terrâ.  
The same say we likewise, for the Righteousness which looked down, and shown herself. It was not that of the Law, (which never came past the top of Mount Sinai,) but a new righteousness, cast in a new mould; a heavenly one, which never saw the earth (nor the earth it) before, before this birth; which is, the righteousness of CHRIST reveiled in His Gospel, when that Truth sprang, this Righteousness looked down upon it.  
Now, as this of Mercy and Truth enter us; so truth (not truth alone, but truth with truth's pair,) with righteousness, carry us forward to God. Truth is not enough; not the truth of Religion, never so known, never so professed; not without Righteousness. Truth is but the light, to guide us; Righteousness is the way, to bring us thither. A light is to see by: A way is to go in: So is righteousness. It follows straight, ponet gressus in viâ, 
Verse 13.  righteousness shall set us in the way of His steps: Steps, that is, the course of life. For, scienti (by knowledge of the truth,) and not facienti, (by the practice of righteousness,) peccatum est illi (saith S. james; 
jam 4 17. Luc. 12.44. ) and plagaemultaes, saith S. james his Master. Sin, in that man that severs these two, is less pardonable, and more punishable, then in any other.  
And then, turn Righteousness to Peace, and they will not meet barely, but (more than meet) Kiss, in sign, there is between them more than ordinary affection. Fac justitiam, & habebis pacem, (Saint Augustine stands much on this. 
Psal. 34.14. ) Eschew evil and do good, saith he, (there is Righteousness:) and then, seek Peace, and ye shall not be long in seeking it; She will come forth, herself, to meet Righteousness and kiss her. And this he assures us, as a certain sign, to know, on the one side, true righteousness, (for, that tends to peace, not to questions and brabbles, whereof there never will be end:) So, on the other side, true peace; that kisses righteousness, comes not together (like Samsons foxes) by the tails, by indirect means, but clearly and fairly; Such means, 
jud. 15.14.  as all the world will confess, to be right and good.  
Now mark the order, how they stand. Mercy leads to Truth, and the knowledge of it; and Truth to Righteousness, and the practice of it; and Righteousness to Peace, and the ways of it, Guides our feet (first) into the way of Peace. And, 
Luc. 1.79.  such a way shall there always be (do all the Controversy Writers what they can:) a fair way agreed upon of all sides, questioned by none, in which, who so order his steps aright, may see the salvation of our God. Even the way here chalked out before us: To show mercy, and speak truth; do righteousness, and follow peace. And by this rule proceeding, in the points whereto we are come already, even those truths, wherein we are otherwise minded, would in due time be reveiled unto us.  
This is Zacharies peace; and this of his well followed, in the end will bring us Sime●ns peace, Nunc dimittis in pace; to be dismissed, to departed hence in peace: 
Luc. 2.29.  and Pax in novissimo, Peace at the latter end, is worth all. Peace, in the end, is a blessed end; and the beginning of a Peace, which never shall have end. Mercy our beginning, and Peace our end. This for the meeting; as in CHRIST, so in Christianity, or the course of a Christian man's life.  
Now a word, for the continuance of this meeting. For, I ask again: Met they to part? By no means; but, as they be together (now) so to continue still. 
The continuance of this meeting.  We had much ado to get them together thus: Now we have them so, let us keep them so in any wise. For, as this meeting made Christianity first: So, there is nothing mars it, but the breaking it of again: No greater bane to it, than the parting of these.  
Let me tell you this: Saint Augustine is very earnest upon this point, of the keeping of righteousness and peace, (upon this Psalm and this Verse;) and of truth and mercy together, (in the next,) upon misericors and verax, against them that would lay hold on mercy, and let go truth. O (saith he) that will not be: they met together, they will not part now; Either, without either, will not be had. And so, of the two others. There be, that would have Peace, and pass by Righteousness: Tu fortè unam habere vis, & alt●ram non vis (saith he,) you would gladly have one (Peace;) and for Righteousness, you could be contented to spare it. Ask any, would you have Peace? With all my heart, he will answer. There is no having one without the other; Osculantur hae, amant hae; why they kiss, they love together. Si amicam pacis non amaveris, non amabit to pa●e, if ye love not ●er friend (that is, Righteousness) she will none of your love. Take that from Saint Augustine.  
Set this down then; Christianity is a meeting: One cannot meet: Two there must be, and they may. But it is not a meeting of two; but, of two with two: so, no less than four. As CHRIST Himself was not one nature, So neither doth Christianity consist of any one virtue: Not, under four. There is a quaternion in CHRIST, His ¹ Essence, and His ² Person, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hypostasis,) in divinis: His ³ Flesh, and His ⁴ reasonable Soul, in humanis. Answerable to these four, are these here: these four, to His four.  
And, as it is a meeting, so a cross meeting, of four Virtues, that seem to be in a kind of opposition, (as hath been noted.) No matter for that. They will make the better refraction; the cool of one, alloy the heat; the moist of one, temper the drought of the other. The soft virtues need to be quickened; the more forward, to be kept from Altum sapere. So are the elements, of which our body: So are the four winds, of which our breath doth consist, which gives us life. And these (in the Text) have an analogy, or correspondence, 
Psal. 93.1. Esa. 66.12. Psal. 46.4.  with the elements, observed by the Ancients. ¹ Truth as the earth, which is not moved at any time: ² Quasi fluvius Pax (saith Esay,) Peace as a water-streame, the quills whereof make glad the City of GOD. ³ Mercy, we breath and live by, no less than we do by air: 
Esa. 66.16.  and ⁴ Righteousness, she ventura est judicare saeculum per ignem, in that element.  
You may happen find one of these, in Scripture, stood much upon, and of the other three nothing said there, but all left out; Conceive of it, as a figure (Synecdoche they call it.) As, ye have (here) man called earth; yet is he not earth alone, but all the other three elements as well. No more is Christianity any one, but by Synecdoche: but, in very deed, a meeting of them all four.  

joh. 17.3.  It deceived the Gnostique, this place: This is eternal life, to know thee. Knowledge (saith he) is it; As if, it were all: and so, he bad care for nothing else, but to know, and knowing, live as they list. The Encratite, he was as far gone the other way; He lived straight, and his tenet was, non est curandum quid quisque credat, Id curandum modò quod quisque faciat: So that ye hold a straight course of life, it skills not, what ye hold in points of faith. No meeting, with these: Single virtues all.  
Yes, it skills. For, both these were wrong; both go for Heretics. Christianity is a meeting; and to this meeting, there go Pia dogmata, as well as Bona opera; Righteousness, aswell as truth. Err not this error then, to single any out, (as it were) in disgrace of the rest; Say not, one will serve the turn, what should we do with the rest of the four; Take not a figure, and make of it a plain speech; Seek not to be saved by Synecdoche. Each of these is a quarter of Christianity, you shall never while you live make it serve for the whole.  
The truth is; sever them, and farewell all; take any one from the rest, and it is as much as the whole is worth. For (as Bernard well observed) non sunt virtutes si separentur, upon their separation, they cease to be virtues. For, how lose a thing is Mercy, if it be quite devoid of justice? We call it foolish pity. And how harsh a thing justice, if it be utterly without all temper of mercy? Summa injuria then, (that is) Injustice at the highest. Mercy, take truth away, what hold is there of it, who will trust it? Truth, take Mercy from it, it is Severity, rather than verity, than Righteousness, without Peace; certainly wrong is much better; better then perpetual brabbling: And Peace, without Righteousness; better a sword far. This, if you sunder them. But, temper these together, and how blessed a mixture! Set a song of all four, and how heavenly a melody!  
Entertain them then all four; ¹ Hope in mercy; ² Faith in truth: ³ Fear of righteousness; ⁴ Love of peace: O quam praeclara concordia! O how loving a knot! how by all means to be maintained! how great pity to part it!  

The Time of this meeting.  A little, of the Time (now,) when this meeting would be. No time amiss: no day in the year, but upon entreaty, they will be got to meet. Yet, if any one day have a prerogative more than another, of all the days in the year, on this day most kindly; the day we hold holy to the memory of this meeting; the day of orta est, the occasion of it. In remembrance of the first meeting, then, they are apt and willing to meet upon it again; forward (ever) to meet, the day, they first met of themselves. But, CHRIST this day being borne, this day, to meet of course. One special end, that He was borne, was that, at His birth, this meeting might be. If to day than they should not meet, that were in a sort to evacuate CHRIST'S birth: if there should be a Veritas orta, without an obviaverunt sibi: So that if we procure it not, we had as good keep no Feast at all.  
What is then the proper work of this day, but still to renew this meeting on it? For, CHRIST'S birth we cannot entertain, but all these we must too; Necessary attendants upon it, every one. They be the virtues of His Nativity, these. At His birth, CHRIST bethought Himself of all the virtues, which He would have to attend on Him, then; and these He made choice of, then, and for ever, to be the virtues of this Feast.  
The sooner and the better to procure this meeting, the Church meets us (as Melchisedek did Abraham) with bread and wine; but, of a higher nature than his, far: prepares (ever) this day a lovefeast, whereat they may the rather meet. Where, Truth from the earth may look up to heaven and confess; and Righteousness from heaven, may look down to earth and pardon: where we may show Mercy, in giving where need is; and offer Peace, in forgiving where cause is; that so, there may be an obviaverunt, a meeting, of all hands.  
And even so then let there be. So, may our end be as the end of the First Verse in peace; and as the end of the Second, in Heaven. So, may all the blessings that came to mankind by this meeting, or by the birth of CHRIST (the cause of it) meet in us and remain upon us: till, as we now meet together, at the Birth; So we may then meet in a perfect man, in the measure of the fullness of the age of CHRIST: 
Eph. 4.13.  As meet (now) at the LAMBS yeaning; so meet then, at the LAMB: marriage; be caught up in the clouds (then) to meet Him, 
1. Th●s. 4.17.  and there to reign for ever with Him, in His Kingdom of GLORY.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Friday, the XXV. of December, A. D. MDCXVIII. being CHRISTMAS day.  LUK. II. VER. XII. XIII. 
Et hoc erit vobis Signum, etc.  
And this shall be a Sign unto you: ye shall find the Child swaddled, and laid in a cratch.  
And straightway there was, with the Angel, a multitude of heavenly soldiers, praising GOD, and saying, Glory be to GOD on high, etc.  
OF these three verses, the points be two: ¹ The Shepherd's Sign; and ² the Angel's Song. The Sign is a remain of Angelus ad pastors, the Angel's speech to the Shepherds: We called it, as the Angel himself called it, a Sermon: Evangelizo (the word, he useth) is, to preach.  
Of which Sermon there are two parts: ¹ His Birth (the verse before,) ² His Finding, (in this.) For, this is a double Feast: not only, the Feast of His Nativity; but the Feast of His Invention also. Therefore the Angel makes not an end, with [unto you is borne:] but, tells them further; It is not enough, CHRIST is borne; but, to take benefit by His Birth, we are to find Him. Natus est, His part; Invenietis, ours.  
Of natus est somewhat hath formerly been said: Invenietis (now) follows; and follows well. For, what is Natus est, without Invenietis? Such a one there is borne; what shall we be the better, if we find Him not. As good, not borne, as, not known: To us, all one. Nobis nascitur, cum a nobis noscitur. Borne He may be, before; but, nobis, natus, to us He is borne, when to us He is known, when we find Him; and not before. CHRISTUS inventus is more than CHRISTUS natus. Set down invenietis then first.  
Invenietis leads us to Hoc erit Signum. For, how shall they find Him without a Sign? So come we from CHRISTUS natus, to CHRISTUS signatus. Natus, borne, to be found; Signatus, signed or marked, that He may be found. Borne He is, that they know: And, when, they know; (hodiè.) And, where, they know, in Bethlehem. To Bethlehem they will: but when they come there, how then? In such resort, the town so full of strangers, as no room in the Inns, whither should they turn them? What could they wish, but O quod erit Signum! Natus est, o that He were Signatus! O that we had a sign to find Him by!  
Their wish is honest and good: And pity, 
The Division  any that seeks CHRIST should want a sign, to find Him by: the Angel will not suffer that; But, before he end his speech, he takes order for their Sign: and This it is. When ye come to Bethlehem, never search in any house, or chamber; In a stable, there, shall you find a Babe swaddled and laid in a manger; You would little think it, but that is Herald And so, Signo dato, this Sign given, the Sermon ends. For, to find CHRIST is all: All, in all.  
A Sermon would have an Anthem of course; It hath so. And one suitable, if it might be: An Angel preached it, and no man: It would be a Queer of Angels, and not of men, to sing it. So it is: Gloria in excelsis, all the Fathers call it Hymnum Angelicum, the Angel's Hymn, or Anthem.  
This is set down in the two later verses: the ¹ Queer that sing it, in the former: the ² Song itself (the ditty of it so) in the later. 1. The Queer: in it five. 1. Who? That there were certain heavenly Personages first. 2. In what habit? that in the habit of soldiers to see to. 3. What number? that a great multitude of them. 4. What they did: That they took up this Hymn and fell on praising GOD. 5. And fifthly, When? That they did it instantly, upon the speech ended.  
The Song: That consists of three strains. There are in it ¹ GOD, ² Earth, and ³ Men, these three first. And then, three to these three: ¹ Glory, ² Peace, ³ goodwill: Each sorted to other: ¹ Glory, to GOD; ² Peace, to the Earth; ³ To Men, a goodwill.  
So have you the Sign and the Song: the one to balance or counterpeize the other; the Song, to sing away the Sign; to make amends, for the manger. The Sign, very poor and mean; the Song, exceeding high and heavenly. Paupertas in imis, the Sign; poverty at the lowest: Gloria in excelsis, the Song, Glory at the highest. That, well might Leo ask, Quis est iste puer, tam parvus, tam magnus? What Child is this so little, and so great withal? Tam parvus, ut in praesepi jaceat: Tam magnus, ut Ei co●cinant Angeli. So little, as He lies in a cratch: So great though, as He hath Angels to sing to Him; the whole Queer of heaven, to make Him melody. It is a course (this) the HOLY GHOST began it (here,) at His Birth, and after, observed it all along, Sociare ima summis, & insolita solitis temperare; to couple low and high together, and to temper things mean and usual, with others as strange every way.  
Out of these we shall learn, ¹ First, what our duty is, To find CHRIST. The Angel presupposes this; that, being borne, we will not leave, till we have found Him; till we can say, (it was the first word of the first Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have found, 
joh. 1.41.  found the MESSIAH. Invenietis: by all means, to find CHRIST ² Then, how to find Him, at what Sign. ³ And last, when we have found Him, how to salute Him, with what words to praise GOD, for Him. For Him: both for His Birth; and for His Invention. All considered, His invention, to us, no less behooveful, than His Nativity. And, this day to be no less solemnised, for invenietis His finding, then for natus est His very Birth itself. It is more often found, in the first Fathers, by the name of Theophania, His appearance or being found; then by the name Genethlia, of being borne into the world. The Angels Evan●●lizo reacheth to both: their Gloria in excelsis is song for both.  

THe work of the day is invenietis, to find CHRIST. We shall not be the better for natus est, if we find Him not. Find Him we cannot, if (first) we find not a Sign to find Him by. Erit vobis Signum, and Hoc erit (saith the Angel) a Sign ye shall have; and this shall be it: Ye shall find Him swaddled, and laid in a manger.  

I. The Sign.  Signs never come amiss; but, are (then) so necessary, as we cannot miss them, when we should miss without them: when, no Sign, no invenietis: As, here. For, if a Sign; if this Sign had not been given; no invenietis: CHRIST had not been found. Not been found; for, never had been sought, in such a place. Had not the Angel thither directed the Shepherds; Had not the Star thither pointed the Magis, neither tone, nor other would ever, there, have sought Him. A Non est inventus had been returned by both.  
And reason: For, some kind of proportion there would be between Signum, and Signatum; And, if the Sign be a place (as here) between Locus, and Locatus. A chief Person, in a chief Place; a LORD and SAVIOUR, something Lord and Saviour-like. To Bethlehem they will. Set the Sign by, let them alone, say nothing to them: When they came thither, they would never go to an Inn, or Ostrie, but to the very best house in the Town. Or, if to an Inn, to the fairest Chamber in it: Or, to a Chamber, at least: Never, to the stable; there to look, in the manger, for CHRISTUS DOMINUS. To the stable we go, to look for an horse; To the Crib for bos cognovit & afinus; 
Esay. 1.3.  for one of them: Never, thither, to seek for the SAVIOUR of the world.  
Nay, if in their search passing by by hap, they had lighted upon such a Birth; a Child so lying; it may be, they would have pitied the poor Babe, and the Mother; but have gone on their way, and sought farther: Never (I dare say) taken Him, for CHRIST the LORD. And, if one should have bid them, Stay, for this is the Child, the Angel spoke of; they would have shaken him of, and said, with as great scorn as they, 
1. Sam. 16.27.  I. Sam. X. Nunquid poterit iste salvare nos, what shall this be our SAVIOUR trow? For, invenietis is not all, to find Him: but, finding Him, to apply the Angel's words unto Him; to believe, of this Child thus there lying, that He should be CHRIST the SAVIOUR, Gaudium omni populo, the joy of the whole earth. It goes hard, this.  
We said (when time was) this message was so high, as no man meet to bring it, but an Angel of heaven. We say now, ex alio capite, this sign was so unlikely, no man was meet to give it, but an Angel only. And it was well, it was an Angel: if it had been any else, His Birth would have seemed (as his Resurrection did) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a feigned tale: No man's Affidavit would have been taken for it.  
What were the Shepherd's like to think of this? Sure, thank him for Natus est, the news of His Birth; but, not for His Sign. Erit Signum, they like well: but not, Hoc erit. If He had given them no Sign, it would have troubled them: Now, the Sign given troubles them worse. For, this Sign, they know not what to make of it; It is so poor a one, it is enough, to make them half in the mind to give over their journey, as not caring for invenietis, whither they find Him or no: If His Sign be no better, as good lost, as found. Always, this is out of the Evangelizo vobis; no part of it; for, no good news, thus to find Him.  
And we, if we admit a conference with flesh and blood, when we lay together the Sign, and of whom it is the Sign; we find, to our thin●●ng, a great disparagement, and (I know not how) thoughts arise in our hearts, as if ●●me better Sign would have done better. The meaning is, we would find CHRIST (feign;) but we would find Him, in some better place. Half jews we are all in this point; we would have a MESSIAH in state. Hoc erit, this it shall be (saith the Angel.) Shall be: but should it be this? No: how should it be, let us see; Why, this shall be the Sign; Ye shall find the Child, not in these clouts or cratch, but in a crimson mantle; in a cradle of ivory: That (lo) were somewhat Saviour like: Hoc erit Signum.  
But, in vain take we upon us, to teach the Angel: We would have we know not what. We forget Saint Augustine's, Distingue tempora: as the time is, the Angel is right; and a fit Sign could not be assigned. Would we have had Him come in power, and great glory? and so He will come; but not now. He, that cometh here in clouts, He will come in the clouds, one day: But (now) His coming was for another end; and so, to be in another manner. His coming (now) was, (as we say in the Collect) to visit us in great humility: and so, His Sign to be according.  
Nay then, I say: First, go to the nature of a Sign, if CHRIST had come in His excellency, that had been no Sign, no more than the Sun in the Firmament shining in his full strength: Hoc non erit Signum. Contrary to the course of Nature it would be, else it is no Sign. The Sun eclipsed; the Sun in Sackcloth: 
Luk. 31.25  that is Signum in sole, the Sign indeed: And that is the Sign here, the Sun of righteousness entering into his eclipse, begins to be darkened, in his first point, the point of His Nativity. 
Mal 4.2.  This is the Sign (say I:) and, that had been none.  
I say again: It is not only Signum; that is not all, it is Signum Vobis: We shall do well to look to Vobis. There is a matter, in that: For whom, this Sign was given: (Not the persons so much, as the condition.) For, if He had been so gloriously borne, such, as these, should never have been suffered to come near Him. But, this is a Sign, for You: You, that keep sheep, and such other poor people; you have a SAVIOUR too. He is not the Saviour of Great States only; but, even of poor shepherds. The poorest of the earth may repair to Him, being no other place but this; and by this Sign to find Him: And so, hoc erit Signum Vobis.  
I say thirdly, Vobis, and take in ourselves too. So, Hoc erit Signum. For, what praise or thanks had it been for us, to have believed in Him, borne in all glorious manner? But, being thus borne, with this Sign, if now we do it, 
1. Pet. 2.19.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to speak in S. Peter's phrase) this hath thanks and praise with GOD: And so, Hoc erit Signum.  
Fourthly, without regard of them, or of us, I say, that even in regard of Himself, Hoc erit Signum. Would there be a proportion between the Sign and the Signatum? There is so. This, holds good proportion with the ensuing course of his life, and death. And, (all considered,) it is even Signum adaequatum. We may well begin with CHRIST in the Cratch: We must end with CHRIST on the Crosse. The Cratch is a Sign of the Crosse. They that writ, de re rusticâ, describe the form of making a Cratch Crossewise. The Scandal of the Cratch is a good preparative, to the Scandal of the Crosse. To be swaddled thus, as a Child, doth that offend? What then, when ye shall see Him pinioned and bound as a Malefactor? To lie in a manger, is that so much? how then, when ye shall see Him hang on the Cross? But so,— primo ne discrepetimum; that His beginning and His end may suit well and not disagree; Sic oportuit Christum nasci, Thus ought CHRIST to be borne and this behoved to be His Sign.  
But then, to remove this Scandal, I say fifthly: That the less glorious, the more glorious; the less glorious His Sign, the more glorious Herald And even in this respect of His glory, He was to be borne under this Sign. Had he come in the power and great glory, we spoke of, what great matter had it been for Him (then,) to have done things powerful, and glorious? But, coming in this sort, these same panni and praesepe were an evident Sign, of the power of His might, in nothing so manifest, as in this, that, from so poor a beginning, He was able to advance so glorious a work. It was much, 
Exod. 2.3.  from a babe floating in the flags of Nilus, in a basket of bulrushes (MOSES) to gather himself a people, even the Nation and Kingdom of the jews, and to deliver His Law. It was infinitely much more, from this babe (here) lying in the Cratch, to work the bringing in of the Gentiles, and the turning about of the whole world, and to publish His Gospel, the power of GOD to salvation. Herein, is power: from His Cratch, to do this. There to lay Him; and, there lying, to make so many nations come, and adore Him, as since He hath. That if ever in His humility, His judgement were exalted; 
Act. 8.33. 2. Cor. 12.9. 1. Cor. 1.25.  if His power were ever made perfect in weakness; if ever He shown, that infirmum Dei fortius est hominibus, GOD at the weakest, is stronger than men in all their strength; Hoc erit Signum, in this Sign it was ..  
A sign, cum externa rejicit, quòd sibi sufficit; in that, He casts from him all outward signs and means, that He is, of himself, all sufficient; & nullo indiget nisi se, and needs no power but His own. His Cratch and He will bring this work to pass. His gloria in excelsis will be hoc ipso excelsior; His glory on high, so much the higher, for this. Ever; But, now, more than ever: And, in all His signs; but, in this, more glorious, then in any, nay then in all of them. And so Hoc erit signum this shall be the Sign: shall be, and should be, both.  
But, I waive all these, and say sixthly: Make of the Sign, what ye will; It skills not what it be; never so mean: In the nature of a Sign, there is nothing, but it may be such; All is, in the thing signified. So it carry us to a rich Signatum, and worth the finding, what makes it a matter, how mean the Sign be? We are sent to a Crib; Not, to an empty Crib; CHRIST is in it. Be the Sign never so simple, the Signatum it carries us to, makes amends. Any Sign, with such a Signatum.  
And, I know not the man so squeamish, but if, in His stable, and under His manger, there were a treasure hid, and he were sure of it; but, thither he would, and pluck up the planks, and dig and rake for it, and be never a whit offended with the homeliness of the place. If then CHRIST be a treasure (as, in Him are all the treasures of the wisdom and bounty of God) what skills it, 
Colos. 2.3.  what be His Sign. With this, with any other, CHRIST is worth the finding. Though the Cratch be not worth the going to, CHRIST is worth the going for. He is not worthy of CHRIST, that will not go any whither, to find CHRIST.  
Lastly, I would fain know, why should the shepherds, why should any be ashamed, of this Sign? the Angels are not: Non erubescit quis quod praedicat, No man proclaims or preaches of that; makes a Hymn of that, he is ashamed of. And (indeed,) why should the Angels be ashamed to report it, seeing CHRISTUS non est confusus, CHRIST is not a shamed to wear it. And if He be not, so to be found, never let us be, so to find Him.  
I conclude then: They that will have a SAVIOUR without such a Sign, best stay for the Iewe's MESSIAH, or get them, for their Sign, to some body else. The Angel hath none; The Gospel knows none, but this: We must take CHRIST as we find Him; Cratch and all. The invention of the cratch, and the invention of CHRIST fall both upon one Feast; this day, both: No severing of them. All which (I trust) by this, show plainly; the Sign was well assigned, by the Angel: and so (I hope) we will not let the shepherds go alone, but go along with them too, for company, to find CHRIST, in hoc Signo, by this Sign.  
But the cratch is gone, many years ago: What is our Sign now? Why, what was this Sign a sign of? There needs no streining at all; of humility (clear:) Signum humile, Signum humilis. Not always so; not with us; where, the highest minds will use the lowest signs: but, with CHRIST, with such in whom is the mind of CHRIST, there is no odds at all. Ye may strike a tally between the Sign and the Signatum. Humility, then: We shall find Him, by that Sign, where we find Humility, and not fail: and where that is not, be sure we shall never find Him. This day, it is not possible to keep of of this theme: we cannot but we must fall upon it; it is so woven into every Text, there is no avoiding it: But, of all, into the Sign, most of all. Such a Sign, of such Humility, as never was.  

Mat. 12.38.  Signs are taken for wonders: (Master we would fain see a Sign, that is, a miracle.) And, in this sense, it is a Sign, to wonder at. Indeed, every word (here) is a wonder: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant; Verbum infans, the Word without a word; the eternal Word not able to speak a word; 
job 38 9  ¹ A wonder sure. ² And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Swaddled; and that a wonder too. He, that (as in the 38. of job. he saith) taketh the vast body of the main Sea, turns it to and fro, as a little child, and rolls it about with the swaddling bands of darkness; He, to come thus into clouts, himself! ³ But yet, all is well; All children are so: But, in praesepi, that is it, there is the wonder. Children lie not there; He doth: There lieth He; the LORD of glory, without all glory. Instead of a Palace, a poor stable; of a cradle of state, a beasts cratch; No pillow, but a lock of hay; No hangings, but dust and cobwebs; No attendants, but in medio animalium (as the Fathers read the third of Abakuk:) For, if the Inn were full, the stable was not empty, we may be sure. 
Abac. 3.2.  A Sign this, (nay three, in one,) able to amaze any.  
And is it true (saith SALOMON, and makes a wonder of it) will GOD accept a place in earth to receive Him? (When he had built Him a stately sumptuous Temple, and meant it by that.) And is that a wonder, if in such a Temple? What is it then, 
1. Reg. 3.27.  if in a corner of a stable, in a cratch there? Will He accept of that trow? If He will, Hoc erit Signum indeed. O LORD O LORD (saith King DAVID (his Father) rapt with admiration) how wonderful! What? why, minorasti Eum ab Angelis, 
Psal. 8.4.  Thou mad'st Him lower than the Angels (for, to CHRIST, 
Heb. 2.6. Esay 53.3.  doth the Apostle apply that verse Heb. II.) Lower than the Angels? Nay lower yet (saith Esay in his LIII.) Novissimus virorum the lowest of men: Nay, lower yet (saith the Angel here,) lower then the lowest of men. For, a stable, a cratch, is a place for beasts, not for men. So low. Well may this be said a Sign, in this sense, to wonder at: If it be well looked into, it is able to strike any man into an ecstasy.  
But, if we stand but gazing, and wondering at this Sign, the Angel will blame us at the Nativity, As they did the Apostles, for the like, at his Ascension. 
Acts 1.11.  What learn we by it?  
For, loquitur Signis; Signs have their speech: And, this is no dumb Sign. 
2. Vobis, To you.  What saith it then to us? CHRIST (though as yet He cannot speak, as a new borne babe, yet) by it, He speaks, and out of His crib (as a pulpit) this day, preaches to us; and His theme is Discite à me; Learn of me, for I am humble: Humble, in my birth, 
Matt. 11.29.  ye all see. This, is the Praecipe of the Praesepe (as I may call it;) the lesson of CHRIST'S cratch.  
A Sign it is; but, not a Sign at large, indefinitely: Nothing, but hoc erit Signum. But, Signum, Vobis (for you:) limited, to some; Not, to all. For, not to some others; But, to you, and such as you are, a Sign it is: a Sign it is, how to find Him. A Sign, for whom He was borne, that thus was borne: To whom He, to whom His birth belongs. Sure, humilis nascitur humilibus. So He was borne; and, for them that are so, He was borne. Such He was found; and, of such He will be found, and of none but such.  
But then, (as S. Augustine saith well) Signum Vobis, si Signum in Vobis: A Sign for you, if a Sign in you. For, in this sense also, it is a Sign to sign us with; a Signature, to make a mark on us. Theirs, (in the IX. of Ezekiel) that were saved, 
Ezek. 9.4.  they were marked with the Sign of Tau in their foreheads: That, is this very Sign, the mark of Humility, as being the last and lowest letter of the whole Alphabet.  
And, this Sign shall follow them that believe; and by this mark will He know them. By the Sign, we find Him; by the same will He find us: 
Mark 16.17.  Invenietis and inveniemini, by one and the same sign both. For, nunquam erit aliud Servatoris Signum, aliud Servati; Never, He that saves, one Sign; they, that saved, another. At least, not a quite contrary, but the same sign, both. By the same, that CHRIST found, by the same a Christian: Or, to speak more nearly to the day, by the same that CHRIST'S Birth, by the same, the Christians new birth. For, as Faith is the virtue appropriate to His Conception (by faith He was conceived, Beata quae credidit:) So is Humility, as proper to His Nativity: In great Humility, this day, 
Luk. 1.45.28.  was He borne, and brought into the world. Then, if the Sign of CHRIST'S Birth be the proper Sign of a Christians new birth, 
Gal. 4 19  wherein CHRIST is fashioned in us anew; Hoc erit Signum, that they, who to faith have not joined Humility, are not yet come so far, as to be babes in CHRIST; 
2. Pet. 1.56. Matt 18.3.  not yet (as Saint Basil speaks) come to ●h●ir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their swaddling clouts, in the state of salvation. And what time (trow ye) will these be come to the measure of the full age in CHRIST, 
Ephes 4.13.  that yet are no further forward? Many a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are there among us, if this Sign hold.  
But then, if it be Signum vobis, to some; It is for some others, Signum contra vos: and that is the proud. For, the Word of GOD hath two edges: and, if it go one way thus for Humility; it cuts as deep the contrary, against Pride. And withal, under one leads us to the cause straight, and shows us the malignity of the disease of pride. for the cure whereof, this so pro●ound humility was requisite in CHRIST. There was one, 
Esa. 14.14. Gen. 3.5.  when time was, took the disease of Ero similis Altissimo: And He breathed upon our first parents, with his Eritis sicut Dij, and infected them with it. To make themselves equal with GOD, 
Phil. 2.6.  is plain robbery (saith the Apostle, Phil. 2.) For that robbery of theirs, was the SON of GOD rob (as I may say) and quite spoilt of His glory. 
Phil. 2.7.8.  For their puffing up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was made empty: For their li●ting up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was He brought thus low: For their comparing with GOD, came He to be compared to the beasts that perish: 
Psal. 49.12.  lay in their manger, we see.  
Never blame the Angel, for geving this sign; he had no other to give. As CHRIST was borne, so was He to tender Him. Ask CHRIST, why He would be so borne. Of any other child, this could not be asked: They are borne, they neither know where nor how. 
Esa. 53.7.  Of CHRIST it may: He knew both. For, as oblatus est, quia voluit: So, natus est, He was so borne, because He would so be. And why would He so be? His Ecce venio, 
Zach. 2.10.  His coming was to recover man. Man was to be recovered by the contrary of that, by which he perished. By pride he perished, that is confessed. Then, by humility, to be recovered, according to the rule, Contraria curantur contrarijs. So, He to come, 
Gen. 3.5. Psal. 49.12.  in humility. The pride was high; Eritis sicut Dij: the contrary, as low, factus est sicut jumenta, as low as they; lie in their cratch.  
It is strange, this point of CHRIST in the cratch, how tedious, how harsh it is to be stood on. Harsh; but, to none more, nay none so much, as to the proud: And they, of all other, have lest cause to be offended with it: It is they, that were the cause of it. They should not (one would think) be offended with their own doing: It is long of them, all this. If there they find Him, It is they, and none but they, that there laid Him. If He be otherwise then He should, their pride is to blame for it. But for it, we had found Him in a better place. And fie upon pride (say I,) if it were but for this only: Enough, to make us loathe this vice, that laid this so great a disgrace (as we count it) upon the Son of GOD.  
But, marvel not, if this be signum contra, to them, a sign against them; they are against it. Well said Bernard: In signum, positum est praesepetuum Domine, sed in signum cui a multis contradicitur; Thy cratch o LORD is set for a sign; but, for a sign, which of many is spoken against (done against I am sure: 
cap. 2.34. ) alluding to that of Simeon (at the 34. Ver. after) that CHRIST should be a sign (and, if CHRIST, His cratch sure) to be spoken against. 
Ose. 5.5.  By many, Whose pride (saith the Prophet) testifies to their faces; you may take up the ●dges of their garments, and show it them; yea, that, even this day, come hither, to make a show of it, as it were to affront this sign, and the Angel that gave it: come, to celebrate the Feast of Humility, in excess of pride. Should the Angel ever have persuaded one of these, to have gone into the stable, and have sought their SAVIOUR there? Never: Do but look upon them; you would think they had some other SAVIOUR by themselves, that lay in an ivory cradle; and never looked to be saved by Him that this day lay in a manger.  
Sure, it is no good sign, to be ad oppositum to this Sign. If signum vobis, to the one; signum contra vos to the other. For, if humility be the sign of finding CHRIST; pride must needs be the sign of losing Him; and who so loseth Him, is (himself) even the child of perdition: and therefore look to this sign, well.  
But, humility is not all, we find in this sign. The Philosopher saith, Signs are either indicant, or co-indicant. Indicant it is, of humility: Co-indicant of that which, in Him, and on His part, (as pride, on ours) was the cause that made Him stoop to this humility, and that was His Love. He left gloriam in excelsis, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; His glory on high, for His goodwill towards men. It was a sign of Love too (this.) A sign, nay an ensign, 
Cant 2.4.  His very colours as (in the 2. of Cant.) He terms it, love His banner, or ensign over us. Signal love indeed; that for our sakes, refused not, first our nature, our mortality (that alone had been love enough:) But, not the basest estate of our nature, not poverty: Poverty, and such poverty, as the like was never heard of, usque ad squalorem & foetorem stabuli, to be found, where He was found; there to lie.  
Thou didst not abhor the Virgin's womb (so we sing: 
Hym. Ambros. ) Thou didst not abhor the beasts manger, (so we may sing too:) And is not this Hoc erit Signum, a very Ensign of love?  
Two ways take we measure of Love. ¹ Of quanti fecit nos (first) by quanta fecit pro nobis; how much He made of us, by how much He did for us, (the ordinary way of the world's measuring.)  
² But there is another, and that is, quanti fecit nos, by quantillus factus est pro nobis, how much He made of us, by how little He was made for us. This later we hold to be the more, by how much it is easier for Him many times, to make great, then once to be made little.  
³ But then, will ye take in (this in the Text) nobis (to make up a third) For us. Us, that, even at that time, when He shown so great love to us, shown so little to Him; that, if the beasts had not been better to Him, than we, He had found no place to be borne in. For us He came, and we thrust Him out from us, and from all place with us, into the place of beasts. And, if He had not borrowed their stable, caruisset tecto, He had had no roof to cover Him: if He had not borrowed their crib, caruisset lecto, He had lain on the cold ground, at this time of the year. Nobis (sure) is somewhat.  
And now, to quanta fecit pro nobis. For, all this was not so much, to show the love in Himself, as to work in GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Goodwill toward men, (the foot of the Angel's song;) to regain His Father's love: to make Him well pleased toward men, by His humility, with whom, for their pride, He was justly displeased. Thus unlovely He became, to make us beloved; thus poor, to make us rich: rich in the grace and favour of GOD, more worth (when the time comes) than all the riches of the world.  
This (lo) is the co-indicant sign of love, these the colours of it. The cratch is the cradle of His love, no less then of His humility, and able to provoke our love again. The less He made for us, the more we to make of Him: and that, not so much, for that He was made; as for the love, by which He was made it. And, these two Signatures made in us, This sign erit signum nobis, and nobis signum, in bonum: A sign it shallbe, and to us, and to us for our good. And this for the Sign.  
Will ye now, to this inglorious Sign, hear a glorious Song; 
II. The Song.  to this cratch of humility, a hymn of celestial harmony? If the Sign mislike you, ye cannot but like the Song, and the Queer that sing it. The song I shall not be able to reach to, will ye but see the Queer? and that shall serve for this time: For, by all means, before I end, I would deal with somewhat, that might balance this Sign of His low estate.  
This, the Evangelists, never fail to do; Ever, they look to this point carefully: If they mention aught, that may offend, to wipe it away straight, and the Scandal of it, by some other high regard. See you a sort of poor Shepherds? Stay, and ye shall see a troop of GOD'S Angels. Hear ye one say, laid in the cratch below? abide, and ye shall hear many sing, Glory on high, in honour of Him that lieth in it.  
Vidisti vilia (saith Saint Ambrose) audi mirifica: Were the things mean, you have seen? Wonderful shall they be, ye now shall hear, and see both. Vilescit praesepe, & ecce Angelicis cantibus honoratur: Is the Cratch mean? Mean as it is, it is honoured with the music of Angels; it hath the whole Queer of Heaven, to sing about it. This also will prove a sign, if it be well looked into; a counter-signe to the other: That, of His humility; this, of His glory.  
Surely, seeing the other three Evangelists omitted this sign, one would wonder, why S. Luke did not so too. In discretion, small credit there was in it; better have concealed it, (one would think:) a great deal better. But, Saint Luke knew what he did; He would never have mentioned the sign, but that sure he was, when he had laid Him so low, he was able to up with Him again, and sing away all the disgrace of the sign with a strange Carol, and as strange a Queer sent from Heaven to sing it.  

1. The Queer 1. Who?  To the Queer then. Who were they? Where, the first I pitch on, is the word Heavenly. For, thence they came, and thither they went again, (15. Ver.) Quid praesepi & coelo? What hath Heaven or heavenly Personages to do here, with the Cratch? It should seem, some celestial thing there is in it: as low as it seems, it reacheth high, as high as Heaven; heavenly things, and heavenly Personages both. About it here comes diverse from Heaven: For it, there goes Glory up to Heaven. So that, the sign is also, 
Esay 7.11.  signum de coelo sursum, from on high, by reason of the Queer: as well as a sign, from the earth beneath, in respect of the Cratch here.  

2. In what habit.  How appear they? These Personages were Angels. It is said expressly, (15. ver.) Yet are they here said to be Soldiers. What? shall we have war then? (for they are in the habit of war:) True, of war; but, it is war (not, that now is, or hereafter should be, but of war) that had been before even to the day of this Birth; but now, to cease (witness Pax in terris.) There had been no Peace with heaven, but plain hostility, 
Ephes. 2.3. Gen. 3.24.  between earth and it; No goodwill toward men, but filij irae, children of wrath all. Ever since the Cherubin first drew upon Adam, and with a shaken sword kept the entry of Paradise; Ever since, in arms, till this very day. Their habit shows, what was before: Their song, what now should be. By virtue of CHRIST'S nativity, Peace to earth, from Heaven; goodwill, to men, from GOD. So now, upon His Birth, they were to disarm: but, before they put their armour of, yet being in it, they would have a Paean, and sing of the new world, that was now to ensue. A sign this, and a strange one, (this conjunction,) species praeliantium, and voces cantantium, the habit of war, and the song of peace. Soldiers make a camp, come to fight: These make a Queer, come to sing. They are not, in the habit of Queer-men, yet they sing: They are, in the habit of men of war, yet sing of peace.  

3. What number?  What number? A multitude there was of them. First, for the more authority: that, in the mouths of many, this truth might be established: many, to witness it. ² Then, for the better music; if, a full Queer, many to sound it out. It was a matter of great weight; so, divers to testify it: It was a matter of high praise; divers therefore, to celebrate and set it forth.  
When we hear of a multitude, we fear a confusion. But (you will observe,) this multitude was multitudo Militiae; No confused rout: No; but acies ordinata, a well ordered army. There is order, in an army: There is order, in a Queer: There is order among Angels: coördinate among themselves, subordinate to their head and leader. So, a multitude without confusion.  
And yet, there is a further matter in this same multitude. For, that there were not some few of them, but a great many; that was a sign, it was no petty SAVIOUR, that was borne. 
jude 13.15. Gen. 18.2.  To have Angels come, by one, and by two, as at the birth of SAMSON, or ISAAC, and others; But the grand SAVIOUR of all, by his troops of them; the LORD of hosts Himself, as attended by the whole Army.  

Heb. 1.6.  For, at His Birth was fulfilled that, the Apostle speaks of (Heb. 1.6.) When He brings His only begotten SON into the world, He saith, Let all the Angels of GOD worship Him, Let the whole Host of Heaven do Him honour: As, honour Him (here) they do. For, 
Psal. 50.23.  they that offer Him praise, honour Him; and praise they offer Him, (the next word is laudan●ium.) And, even now they do it: Even, here, is this honour done; Even to Him, in his cratch, is it done. And Heaven itself, for a while, left empty, that it may be done. All which is but a sign, to show, what a show He could have made, if He had listed: 
Mat. 26.53.  that he might have had the Legions, he speaks of at his Death, that had them in such a multitude, to day, at his Birth. A sign, He was not weak (what ever he seemed) that had these military forces, if He would, to take arms for Him. That He was not to be despised, how ever He appeared, that had these consorts of Angels, to sing about His cratch, and to praise GOD for Him.  
What did they? Praised GOD. For Angels to praise GOD, is no new thing. 

4. What they did.  
job. 38.7.   From the beginning, it was their occupation, so to do (job. 38.7.) But, to praise Him for a child in a cratch, that (lo) is new; A new thing; A new song, and (if you will) a new sign, too. For, never the like seen before. Before (in job,) their praise was for the creating; they had that only, then, to praise Him for: now, for the restoring of all things. For the birth of the world then; for the new birth of it now, by the birth of Him, by whom the world at first was made, and now (ne perderet quod condidit,) made again, created anew, and many a new creature in it. To Him, sitting in the throne, sing they their Sanctus, Esai. 6. (For, to CHRIST was the Sanctus song, 
Esay 6 3. joh. 12.11.  saith Saint john directly in his 12. & 41.) Now, to Him, here lying in the manger; which is great odds: But indeed, to both; in imis puero, in excelsis Deo: For, He was both. And His being both, was an Ecce signum, if ever there were any upon earth.  
And lastly all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that instantly: No pause between; between Amen, 
5. When?  and Halleluja. No sooner the speech ended, but straight, as if the word cratch had been their rest, immediately took they up the hymn, and begone it. A plain sign, that one of these did depend on the other. This the anthem, that properly belongs to that Sermon: And back again, this the Sermon, that requireth this anthem: and both to the Child in the manger. The ditty meant by Him, and none but Him. For Him, this glory: By Him, this peace; Through Him, this goodwill. Glory, peace, and goodwill, from Him, all three. And mark, that the word Cratch is the last word, in the Sermon; and the word Glory the first, in the Song; and nothing comes between, to part these two. Nothing, to part Humility below, from Glory on high. 
2. Cor. 4.6.  Even as He drew light out of darkness, so doth He Glory on high, from Humility below, by a sequence. Which when we hear, and hear it from the mouths of Angels, sure we are; all that before seemed to tend to His disgrace, were but the Auspicia of His Glory: All that beneath appear in Ignominia in imis, is pronounced gloria in excelsis, and for such celebrated by the whole Queer of Heaven. And this for the Queer, and for this time.  
But I ask; do the Angel's praise GOD for this Birth? Vt quid illis concio, vel cantio, What do they preaching of Him or praising GOD for Him? For them, all this is not: they put it not in the first, but in the second person, Vobis. Here is now Vobis, the third time. ¹ Evangelizo Vobis (saith the Angel first:) ² Natus est Vobis (saith he second: 
Verse 10.11. ) And now Erit Vobis signum, third. ¹ Vobis, the news; ² Vobis, the Birth; ³ and Vobis, the Sign; all three. And who are these Vobis? In the Song it is expressly set down, In hominibus, For men. What mean the Angels then, to make this ado, with laudantium, and dicentium, and it concerns not them at all? What then; The blessed Angels, they rejoice and sing at the good of others, at the conversion but of one poor sinner: Hoc Angelicum est. As, on the other side, the Devil's manner is, to howl, 
Luc. 15.7.  and to grieve at others good; if CHRIST come to save men, to cry, 
Mar. 8.24.  He is come to torment them: Hoc est diabolicum.  
But well; from this yet, that the Angels thus sing (whom in their own particular it concerns not,) I rise to make this inference; that they, whom it concerns, are to do it, with fare greater reason: And that is, ourselves, to whom solely and wholly this Birth, and the benefit of this Birth redounds. Shall they, for us, and not we, for us, for ourselves? Shall we be in at the other three, ¹ at the News, ² at the Birth, and at the Sign; and be out at this of laudantium Deum? No, I trust. The Queer of Heaven did it, but to set us in; We, to bear a part: and it should be a chief part, since the best part of it is ours. They but took it up; we to keep it up; and never to let it go down, or dye on our hands, but from year to year, as we have occasion, still to renew it. The Angels began here; The Shepherds they follow, and praise GOD, for that they had heard and seen; the Sermon they had heard, the Sign they had seen. We, 
Verse 20.  to come in at our turn, and to do the like.  
You say well, for that we have heard, we may; but, not for any Sign, (we.) Yes: For that too. The Sacrament we shall have beside, and of the Sacrament we may well say, Hoc erit Signum. For a Sign it is; and by it, invenietis puerum ye shall find this Child. For finding His flesh and blood, ye cannot miss, but find Him too. And, a Sign, not much from this here. For, CHRIST, in the Sacrament, is not altogether unlike CHRIST in the cratch. To the cratch we may well liken the husk or outward Symbols of it. Outwardly, it seems little worth, but is rich of contents; as was the crib, this day, with CHRIST in it. For, what are they, but infirma & egena elementa, weak and poor elements of themselves: yet, in them find we CHRIST. Even as they did, this day, in praesepi jumentorum, panem Angelorum, in the beasts crib the food of Angels: Which very food our signs both represent, and present unto us.  
Let me say this further; It is the last word in the Sacrament, This is a Sacrifice of praise and thanksgiving: and the whole Text resolves into laudantium DEUM, to praise GOD: And not to praise Him alone, but to praise Him with this Hymn of the Angelle. Now, being to praise Him with the Angel's Hymn, it behoves, to be in, or as near the State of Angels as we can; of very congruity, to be in our very best state, when they and we to make but one Queer. And when are we so? if at any time, at that time when we have newly taken the holy Sacrament of His blessed body and most precious blood; when we come fresh from it. And, as if there were some near alliance between this Song of the Angels, and these Signs; to show that the Signs or Sacrament have a special interest in this Hymn; therefore is it, that even then, upon the administration of it, hath the Church ordered this very Hymn, ever to be song or said, what ever day it fall, in the whole year. For then (sure) of all other times, are we on earth most near to Angelique perfection; then, meetest to give glory unto GOD; then, at peace with the whole earth; then, a good will and purpose in us, if ever.  
But, as the time falleth out, we have more inducements than one. The day itself is one most proper: For, it is the very day, this Hymn was first song on. And, the celebration of the Sacrament, that is another. But the Sacrament now falling on the day, a double. Either of these, of itself apart; but, together, much more. For, the Sacrament, that comes at other times; the day, but once a year, On this Day, they both meet; and never but on this: Not to slip it then; but then, when it is most proper, most kindly, then to do it. I would to GOD, we were as meet to do it, as the Sacrament is to do it at, and as the Time is, to do it on. But as we may, let us endeavour to do it. So enuring ourselves to record it, as oft as we may (specially, when most meetly we may) here on earth among men; that, in His good time, we may be counted worthy to do it on high, with the Angels in the Bliss of HEAVEN.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Saturday, the XXV. of December, A. D. MDCXIX. being CHRISTMAS day.  LUK. II. VER. XIIII. 
Gloria in altissimis DEO, & in terra pax, hominibus bonae voluntatis (vel, 
* Vel in hominibus.  in homines bona voluntas.)  
Glory be to GOD in the high Heavens, and peace upon earth, and 
* Or, in men.  towards men good will.  
THE Anthem of the Queer of Heaven for this day. For, having heard the Angel's Sermon at twice; ¹ Of the Nativity, ² Of the Invention of CHRIST: and seen the Queer of Angels set, with their nature and condition: there remains nothing but the Anthem, to make up a full service for the Day.  
This is it. Saint Luke, besides that he is an Evangelist, hath the honour further, that he is the Psalmist of the New Testament: four Hymns more hath he added to those of the Old. Of which four, this is so much the more excellent than the rest, in that it is not of any man's setting, though never so skilful: the Ditty and it are both Angelical; from the Angels both. That, we praise GOD with the tongue of Angels, whensoever we praise Him with this, with Gloria in excelsis.  
The Sum of it is: that though, all days of the year, and for all benefits; 
The Sum.  yet, this day, and for this (now) above all, GOD is highly to be glorified: More highly then in others; Nay most highly then; for, it is in altissimis, the highest of all.  
That Heaven and Earth, and men are to join in one consort: Heaven and Earth first; Heaven on high, Earth beneath to take up one hymn: both in honour of His birth, both are better by it; Heaven hath glory, Earth peace, by means of it. Heaven hath glory; laetentur coeli: Earth, peace; exultet terra, at thy Nativity, O LORD. 
Psal. 96.11.  Warranted by this Song, at thy Nativity, O LORD, let the heavens rejoice for the glory, let the Earth be glad for the peace, that come to them by it.  
And men, hominibus, though they rest, and come in last after both, yet they to do it as much; Nay, much more then both, for God's good will toward them, which brought all this to pass in Heaven and Earth both: restoring men to God's favour and grace, and all by means of this Child, their Reconciler to GOD that hath been; their Pacifier on earth, that is; their Glorifier in Heaven that shall be. They therefore, if any; nay more than any: and now, if eve r; nay more than ever, to bear their part in this glorious hymn at the cratch side.  
Ita, canunt in Nativitate, quae per Nativitatem: Thus sing they at His Nativity, of those things, that came by His Nativity. Came to Heaven, to Earth, to Men: Glory, to Heaven; Peace to Earth; Grace and favour to men.  

The Division  To take a Song right, it behoveth to know the parts of it. And they are easily known; They divide themselves into the number blessed above all numbers, because it is the number of the Blessed Trinity; and the mystery of the TRINITY do the Fathers find in the parts of it: 
Eph. 2 14.  ¹ In GOD on high, the Father: ² In peace, Ipse est Pax nostra, the SON: ³ And in Good will, the HOLY GHOST, the Essential Love and Love-knott of the Godhead; and, this day, of the Manhood and it.  
Being Ode natalitia, if we consider it as a Nativity, they that calculate or cast Nativities, in their calculations stand much upon Triplicities, and Trigons, and Trine aspects. And here they be all: A triplicity of things: ¹ Glory, ² Peace, ³ and goodwill. A Trigon of Parties: ¹ GOD, ² Earth, and ³ Men. And a trine aspect, r●ferendo singula singulis; ¹ To GOD, glory; ² to Earth, peace; ³ to Men, favour, grace, or goodwill.  
But if (as it is most proper) we consider the parts, as in a Song, The three will well agree with the Scale in Music: ¹ In excelsis, on high, Hypate: ² On earth, Neat: ³ And men, howsoever they come in last, they make Mese, the Mean: Most fitly; for they (as in the midst of both ●he other) partake of both: ¹ Their soul, from on high; ² Their body, from the earth. Not the heathen, but did confess, the soul divinae particulam aurae. And, for the body, there needs no proof, that earth it is: Earth to earth we hear, we see before our eyes every day.  
Of these three parts then, asunder. And after, (as the nature of a Song requireth) of their ¹ Conjunction, ² Order, and ³ Division. ¹ Conjunction: Glory on high, and in earth Peace. ² Then, the order, or Sequence: But, first glory; then Peace. ³ And last, the division, sorting them suum cuique, each to his own: ¹ To GOD, glory; ² Peace, to the earth; ³ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men. ⁴ Last, of the singing of the Hymn, ¹ When, the time: ² and by Whom.  


I. The s●verall acception of the Text.  There are in this Hymn (as the Greeks' read, and we with them) three Rests. The ground of which three, are three Parties. ¹ In excelsis Deo, GOD on high; ² In terrâ, earth; ³ and Hominibus, men. To th●se three, other three; ¹ Glory, ² Peace, ³ goodwill, as it were three streams having their head or spring in CHRIST'S cratch, and spreading themselves thence, 
By the Gre●●es  three sundry ways, having their influence into the three former; One of these into some one of them. Glory upward, in excelsis: Peace, downward to the earth: goodwill to men, in the midst between both, compound of both.  
You will mark: The Child (here) is GOD and Man. GOD, from on high; Man, from the earth. To heaven, whence He is GOD, thither goeth Glory: To earth, whence man, thither Peace. Then, as GOD and Man is one CHRIST; and as the reasonable soul and fl●sh is one man: So, CHRIST consisting of these two brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fullness of GOD'S favour, the true and ●eall cause of both; yielding them peace, while here on earth, and assuring them of glory, when there on high; as thither on high, we trust to be delivered, after our time here spent in procuring Heaven glory, and ●arth peace. Thus, three Rests.  

2. By the Latins.  But, let me not keep from you, that the Latin hath but two Rests, and of the Greek some likewise: To two they reduce all, and well. The Places are but two; ¹ On high, ² and in earth: The Persons but two: ¹ GOD, ● and Men: So, the Parts to be but two; ¹ Glory on high, to GOD; ² Peace, on earth, to Men. But then what shall become of goodwill? goodwill is a good word; would not be lost or left out.  
No more it shall. And indeed, the divers reading of that one word makes the parts to be either two, or three. The Greeks read it in the Nominative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which refers to men: then there must needs be three; there are two besides. The Latins seem to have read it in the Genitive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but one letter more:) And so they make it of the nature of a limitation, Peace on earth to men: What, to men promiscuè, good and bad, elect and reprobate? No: but to such as pertain to His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, GOD'S Beneplacitum, His goodwill and purpose: to the children of it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nominative or Genitive, let it not trouble you: To men, a good will; or, To men of goodwill; no great matter, whither; so long as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to GOD, and to His good pleasure; Nor, to Men, or any will of theirs. And that so it is to be referred, I will use no other witness but Cardinal Tolet himself; who, in his Readins at Rome, and in the Pope's own Chapel, and upon this very place, confesseth as much, that so is the native signification of the word; and so, and no otherwise to be taken here, but in that sense.  
And in that sense being taken, it goes well. Glory from us, to Him: Peace, from Him, to us: From men on earth, to God on high, Glory; From God on high, to men on earth, Peace. Men, I say, toward whom He is now appeased, and with whom (now) He is well pleased; and both, for this Child's sake here in the cratch, 
Mat. 3 ●7. 17 ●  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom He is so absolutely well pleased, as, of the fullness of His favour we all receive. GOD spoke it once, and twice: ¹ Once at His Baptism; ² and again in the Holy Mount.  
And Hoc ●rit signum, This may be a sure sign, that He is well pleased with our Nature, that He hath in this Child taken it, and united it to His own; which, if He had not been highly well pleased, He would never have done. What greater good will can there be then this? If passeth the greatest, (even that of Marriage,) union of Nature, unity of Person.  
Then riseth there another doubt, what Verb to put to here? For, never a Verb there is at all. Whether some Indicative, Glory is, or shall be: and then, it is an Hymn of Gratulation, and agreeth well with laudantium, a praise to GOD, that these (now) are. Now, hath GOD glory: Now, earth peace: Men are now received to favour and grace. Thus: Or whether sit or esto, in the Optative: and then, it is Votum benè ominatum, a Vow or wish, that Glory may be to GOD; and so to the rest.  
I say again here (as before I said: it skilled not then, whether Nominative or Genitive;) it skills not now, whether Indicative or Optative. Tehilla (a Praise, it is) and Tephilla (a Wish it may be) do commence. Either is well; But, both are best: for, both are most true.  
By way of Gratulation: Glory now is, or shall be to GOD, for this Birth. Before, 
1. By way of Gra●ulation. Glory is to God.  it was not: at least, not so, as after. Before it was Gloria in excelsis, but DEO was left out. All Nations (in a manner) worshipping the host of Heaven, the superior bodies; deifying the creature, passing by the CREATOR quite: Excelsa, they did; but DEUM in excelsis they did not. But, by this Birth now, down should all Idolatry go; as, down it went, wheresoever Christian Religion took place. From the creature, there, all to the CREATOR. To none on high, but GOD on high. The point of Glory much mended; GOD more Glory, than before.  
And the Earth more at peace, if you take peace in things spiritual, 
2. Peace is in Earth.  matters concerning the soul. One only I will mention. There was (as out of Varro, S. Augustine reckons them) no less than two hundred sixty and odd several Opinions, and that of the wisest then on the earth, touching man's Sovereign Good, or chief End. The very highest point, and that did most concern them; and, least peace, most variance in it. This mist also was scattered, and that point well cleared, by Him that was the Way and the Truth: That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is it; the favour of GOD it is, 
joh. 14.6.  and the assurance of it, and nothing but it, that makes a man truly happy, when all is done.  
As for the point of GOD 's good will, and favour, that was never in kind, 
3. And Good will toward men.  till this Day. Many favours, much good will, before; Never so, as when GOD and Man, the Godhead and Manhood meet both in one. GOD never so pleased, as when He was pleased to assume it, into one person with Himself, uniting both with the straightest union that can be. Never that, till this day, when, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will toward men, He forsook gloriam in excelsis, to come into the cratch for them. So that, for GOD 's favour, the gratulation is most just; more than both the rest.  
Bishop Bradwardine did join a good issue: Let that be the Religion, let that prevail, as best and most true of all other; that is Deo honorabilior, brings more honour to GOD; Paci amicabili●r, bestfriend to the earth's peace; and Homini favorabilior, most favourable to man, as, showing GOD better affected to him, and making men better affected to GOD, better one to another. That Religion is Christian Religion: None sings this Hymn in time, in true note, but it; all other are out. So that, we have a compendium of true Religion, and three notes of it, out of the three notes of the Song in this Anthem. And this, if it be the Indicative; or by way of Gratulation.  

TWO By way of wish.  But I confess, it is more usual, per modum voti, by way of wish; by sit, then by est. (Sat doth better become the Church militant: Est is more fit for the Ch●rch triumphant.) Glory be to GOD, Peace be to the earth etc. Exoptando that these may be so; and, so being, continue still, and be daily more and more: And so taking it, to the triplicity again.  

Glory be to God on High.  First, glory we wish to GOD. On high stands in the midst, you may either cast it to the first word Glory, Glory on high, and then the point, (that is, high glory:) Or, (with the point, after glory,) and cast [on high] to GOD. A third variety, (but, easily reconciled) if we take in both: Glory on high, to GOD on high. One [on high] may serve for the reason, why we wish glory to GOD: for, GOD being Altissimus, the most High (as Melchisedek first styled Him; 
Gen. 14.18. ) and glory being the altitude, or highest pitch, we can fly or perform; by good reason, we wish Him that is Highest, the highest thing we have.  
But, not every glory do we wish, but wish it Him at the highest. All glory is high: yet is there one glory higher than another. 
1. Cor. 15.41.  If any be so, that, they wish to GOD, the very height of it, even glory in altissimis, as high as it can go.  
Now, the more He is glorified, the higher His glory: Higher, if, by Heaven and Earth, on high and below, by Men and Angels; then by either alone.  

Psal. 148.  This than they wish, when they say, Glory be in the highest; that high and low, Heaven and Earth, Men and Angels would do their parts, to make His praise glorious, glorious at the highest. On earth, sound it out fare and wide, all the world over, to the ends of the earth; 
Psal. 150.4.5.  and lift up our voices, and help them with instruments of all kinds, and make them to be heard up to the very Heavens, that so it may be in altissimis indeed. Yea, that all creatures, in both, ravished with the consideration of the great favour and good will of GOD, in this day's Birth testified, would take occasion to fill their mouths with the praise of His goodness, in resolving; His wisdom in contriving; His mercy in promising; His truth in performing the work of this Day, the blessed Birth of his Son.  
For the work of the Day, to make the day of the work a glorious day: causing it to be attended with a number of days, according to the number of the months of the year; as no Feast else. Glorious in all places, as well at home with carols, as in the Church with Anthems. Glorious in all Ages; even this day, this year, as on the very day, on which He was borne. Glorious in habit, in fare: But specially, (as we see the Angels here do) with the service of GOD, the most solemn service, the highest, the most melodious Hymns, we have: and namely with this here of the Queer of Heaven. In a word: all the ways ●e can; all the ways, God can have any glory from us, to let Him have it; and have it even at the height, in altissimis.  
And good reason, we should so wish: CHRIST lost His glory, by being thus in the cratch. We took some from Him: to wish Him some for it again. That was ignominia in infimis: to wish Him gloria in altissimis, in lief of it.  
Again, we get glory by it; our Nature, so. For the glory, we get by GOD here below, to return some glory to GOD there on high. This is votum gloriae; this wish we, when we wish gloria in altissimis.  
The next is votum pacis; they wish, Peace may be upon earth. 
2. Peace in Earth.  ¹ Even Augustus his peace, first, (that is the first, cometh to our minds, when we hear that word;) the shutting of JANUS: for, that also was a blessed fruit of this Birth. Esay foretell it; There should then be a bridge from Ashur to Egypt, 
Esa 19.23.  and from Canaan to them both; that is from every nation to other, to traffic, and to trade together.  
That: but not only that, but the taking down also of the partition wall, 
Eph. 2.14.  which formerly MOSES had set up, between the jew and the Gentile; the making of them both one in the body of his flesh: Saint Paul's peace.  
And yet further. For, both these are peace upon earth, of earth with earth: Augustus can, the world can give that peace, though many times they will not. But he speaks in a Place of the peace which the world cannot give, that is, peace with heaven. That there should not be ESAIS' bridge only, 
Gen. 28.10.  but JACOBS' ladder set up from Bethel to heaven; a peaceable intercourse with that place, by the Angels descending and ascending between us and them.  
And further yet, peace at home with our selves, and with our own consciences. 
Psal. 116.7.  Turn again ●o thy rest o my Soul; for, in finding Him, we shall find rest to our Souls.  
And last, (to answer Gloria in altissimis) Pax in novissimis, peace at the parting, which is worth all; Simeons' pe●ce, a good Nunc dimittis in pace, 
Ver. 29.  a departing hence in peace. And all, by means of viderunt oculi, the sight of the Salvation of this Day. All these are in voto pacis.  
The third is, there may be, in GOD, a goodwill toward men. And, 
3. Good will toward men.  goodwill is a kind of Peace; but, somewhat more, with an extent or prorogation; a kind of peace peculiar to men, which the other parts of the earth are not capable of. So, a further matter to men, then bare peace: Even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to think well, to bear goodwill, to be well pleased with men. And, what greater wish can there be then In quo complacitum est? CHRIST hath no more, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is His high glory, 
Mat. 3.17.  that for His (and this His births sake, which we now celebrate) that which is verified of His Person, is verified of both His Natures: of Him, not only as SON of GOD, but even as SON of man too. And, what is verified of Him, as SON of man, may be verified also of the Sons of men, of all Mankind. This wish is at the highest, and more cannot be wished, then that this favour to day begun may still and ever continue to us all. So have you now the three parts of the Angels wish, Summa votorum, Glory be to GOD. etc.  
What is now to be done? Three things more: To see the ¹ Connexion copulative, 
I. The Connexion copulative. Glory & Peace.  ² the Sequence, ³ and the Division. ¹ The Connexion copulative, (a blessed couple) Glory and Peace. ² The Sequence: but, first glory, and then Peace. ³ The Division, which to which: ¹ One, to GOD; ² The other, to earth; ³ The third, to man.  
Glory and Peace are coupled together with an [and:] And in earth peace: That, Glory would not be song alone, but Peace together with it. We will not, we may not skip the Copulative: that, couples together high and low, heaven and earth, and in them GOD and Man: But, (that which I respect specially,) Glory and peace must be song together. If we sing Glory without Peace, we sing but to halves. No Glory on high will be admitted, without Peace upon earth. No gift on His altar (which is a special part of His glory,) but, lay down your gift, and there leave it, 
Mat. 5.24.55.  and first go your way and make peace on earth, and that done come again, and you shall then be accepted, to give glory to heaven; and not before. And o, that we would go and do the like, have like regard of His glory, that He hath of our peace. But, this knot of Gloria et Pax, is against those, that are still (ever) wrangling with one thing or other; and all for the Glory of GOD (forsooth,) as if these two could not join; GOD could not have His glory, if the Church were at peace: as if, (no remedy) the Angels Et must out.  

2. The Sequence: Glory before Peace.  Glory, and Peace: but, Glory first, and then Peace, There is much in the order. Glory to be first, else you change the Cleff; the clef is in Glory; that, the key of the Song. That is to be first, and before all: Peace, to give place to her; Glory is the elder Sister: And no Pax in terris, unless it be first considered, how it will stand with gloria in excelsis. To set Peace before Glory, is to set earth above heaven. Keep the order then; each in her place. So goeth the Song: The Child borne is GOD and Man; GOD, from on high; Man, from the earth; Coelestem primò, dein & terrestrem celebrant: They keep the right order in singing of Him; we to do the like: Heavens part ever to be first.  
But then, next after His glory, nothing more dear, more precious; nay nothing so dear, so precious to us then, as peace. Set Glory safe, and then by all means Inquire pacem (saith the Psalmist,) Seek peace; 
Psal. 34 15.  (If she hide herself, Seek her out;) Et persequere eam, and pursue her; (If she fly away, follow her hard.) Peace is not sought; No man follows her, to make any pursuit; they know not the value of Peace, that lose her so easily, that follow her so faintly. Nay, instead of pursuit, persecute her, and drive her away, and make the chase her away, the seeking of GOD'S glory. The second thing in the world is Peace: Only one, One only before it, the Glory of GOD.  

3. The Division of the Song.  But, the Air of the song is in the division, wherein each is sorted to his own: GOD, to His; The earth, to hers; Men, to theirs. justice's division (which makes peace in Heaven and Earth) skored here out so plainly, as it is easily seen, which perteines to which. And we by all means so to distribute and deal them; and by all means to preserve and hold up this division. Else, we change the note, which is as much as the whole Harmony is worth.  

¹ Glori● to God.  Now, in this partition, Glory goes whither? Up on high. To whom there? To GOD, and to none but GOD. The Place and the Person are both set forth. On high, there is the Place: To God, there is the Person. Earth is not the place of Glory: It is in excelsis, on high: Earth is not on high. Here below it is, as it were the Cellar or Vault of the world: Where though there be Exce●sa and Exc●lsi, high places and high persons both, yet the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in altissimis; 
E●cles 5.7.  and Altissimi they be not; there be higher than they.  
And, as Earth is not the place; So man is not the person: For, man is upon earth, and is earth. No glory to man then; Especially, none this day, of all days. Glory to him, for what? For entertaining CHRIST, and lodging Him in in a stable? Confusion rather; somewhat to be ashamed of, nothing to glory of. Had men deserved it, some to them: Now, let GOD above have the glory of this day.  
Yet, conceive it aright: we wish it, as our duty; not as any longing of His. It were a silly conceit to imagine of GOD, as if he were avidior gloriae, did hunger or thirst for our glory. What is He the better for it? Only, nothing we have but that; and so, either that or nothing: for, nothing but that can He receive from us. But, we have nothing to render Him for all His goodness, for His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Give it Him then; but, give it entirely; give it none but Him. Soli Deo (saith Saint Paul:) Soli, (saith Saint jude: 
1. Tim. 1.17. jud. 25. Psal. 115.1. ) Soli, let us all say. Not unto us o LORD, not unto us: (It is DAVID, as if he were afraid to touch any part of it:) No: But, as PAUL and BARNABAS, rend our clothes, 
Act. 14.14.  if any Divine honour be forced upon us.  
Yet, glory, we may, (I grant;) but not this, here: Gloria in altissimis, if we sing to any b●t Him, we sing a false note. Men do so, now and then; but the Angels are never out: And thus sing they, and set out Glory for GOD'S part.  

² On earth, Peace.  Let earth be content with Peace: Peace is her portion; and a blessed portion, if she may well hold it: a fair portion, a rich wish. For, I would fain know, what could be sai● more, to the praise of this portion, then is here in this song? First, that in general it reacheth to the whole earth: (Not, to men alone, though they have their share too, in whatsoever good cometh to the earth, but) it reacheth to all on earth: Omni animantium or vegetantium generi, to all the beasts, all the green things on the earth; All are the better for it.  
Secondly, what more for the credit of peace, then that it is Votum militare, it comes from the mouths of Soldiers that were there in their military habit. Even they sing of peace, and praise it, and wish it, where they wish any good; and know now what better thing to wish to the earth, than it. It is the earth's happiness, Peace; it flourisheth by it. Before, was the earth as the garden of Paradise (saith the Prophet) behind, 
joel. 2.3.  it was a waist and barren wilderness, all spoiled and burnt up.  
Thirdly, that it is Votum Angelicum, An Angels wish, Peace. They, being heavenly Spirits, wish not anything at any time, but heavenly: So that, a heavenly thing is Peace. And so it is, as Nazianzene here well observed, Pugnas & dissidian scire Deum & Angelos; No broils no brabbles in heaven: nothing but peace, there. And, a kind of heaven there is upon earth, when there is peace upon earth: and justly are they blessed, and rightly are they called the Children of GOD, the most blessed that are, or shall be at any time, that are the procurers of it. This (lo) is the Angel's division, they sing.  
But here we are like to have no little ado to maintain this: As we said before, Huic signo à multis contradicitur; as the Sign, so the song is gainsaid of many. 
Verse 34.  The devil doth all he can, to mar the Angel's music, to bring in his, his own black Sanctus, to procure contempt to GOD'S glory on high, to bring GOD'S glory as low as he can, to make garboils upon earth, to workmen all evil will, mischief, and malice that he can.  
And first, to make a confusion in this division, persuades earth not to stand content with the Angel's partition, but earth (forsooth) must have glory, must be dealing with heaven's part. It is well said, to GOD on high: There be certain GOD'S, here below, aspire to glory. And, glory we would allow, but no glory will serve, unless gloria in altissimis be song to it. Sicut Dij cannot be gotten out of us. 
Gen. 3.5.  We cannot yet get Dominus Deus noster Papa out of the Gloss, no, not now, after it is reform. And King Herod would be content to be made more than a man, and to hear— Nec vox hominem sonat. And we beneath are too ready to sing it, otherwhile; to deify those, 
Acts 12.22.  that are on high, and give that belongs to GOD on high, to GOD'S below. Now, that earth is thus willing to entitle herself to heaven's part, this brings all out of tune.  
But, in tune, or out of tune, to die for it, have it we will. What the Apostles rend their clothes to put from them, we would rend our skins to pluck to us. 
Acts 14. 14·  So greedy are we, to be held for Gods upon earth. Nay, earth is content to thrust from her her own part (that is, peace) to invade GOD'S part (that is, glory;) Et dum gloriam usurpant, pacem turban, to usurp glory, they lose peace: we can dispense with that. Shift GOD'S glory how it can, rather than our own should suffer the least disgrace, away with peace, moveatur terra, let all the world be on a welter.  
What comes of this? Pacem contemnentes & gloriam appetentes, & gloriam perdunt & pacem: Even this peace (their own part) they set light by, Glory (GOD'S part) they gape after, and lose glory and peace (both) by the means; and when they have brought all to confusion, set down by their losses. For first, by seeking glory, glory is lost. The heathen man well observed; Glory is one of those things, that to seek them, is the very next way to lose; and to neglect them, the way to gain them: Quaerendo amittitur, No readier way to miss it, then eagerly to seek it. And again, by seeking glory, Peace is lost clear. Yielding glory to GOD doth bring with it pacem in terris: diverting it from Him doth take pacem de terris. In very deed, Peace upon earth, as it stands after it, so it hath a dependence upon God's glory; comes (as it were) in exchange for it. Da gloriam & accipe pacem (saith God:) Let men on earth send glory up to God on high, and God on high will send down peace to men on earth, and will not fail: Heavens peace, for earth's glory. Whereby we see, if we miss peace on earth at any time, what it is long of. It is that, which makes the Angels here keep on their armour still: upon glory detained from God, or transferred whither it should not, they are up in arms straight, have power to take peace from the earth, till the point of glory be set right again. The setting right of which point is the way to recover it. Let heaven, let GOD be well served with their part, peace will not long be away. It is coupled to it (you see,) it followeth close, Et pax in terris. So much for that division.  

³ Goodwill toward men.  To men a good will. For, besides Earth's peace, wherein they entercommon, Men have a part by themselves, which is their prerogative. And first, I would have you to note, that here it is entered first into the Music of heaven. In the Angel's Hymn, in Esay, 
Esay 6.3.  in the Old Testament, Men are out there: No mention at all, not a word of them, in that. Heaven is in, and Earth; but, no Men, there. In the Angel's Hymn, here, in the New Testament, here, men are in: that, all may know, that for this Child's sake now made man, Men are now come into the Angel's song; to be a part, and a principal part there, who before were left out.  
A principal part (I say:) for, mark again: They have never an Et, they stand by themselves. For, both those former resolve into this of Men; They, the Epitome of heaven and earth; The parties, from whom this glory, to whom this peace is principally intended to come. Glory to GOD; Glory and Peace: Why both? For, GOD hath received men to grace: Men are now in favour again.  
But heaven and earth and men and all resolve into the free grace and good will of GOD. How shall they perform either peace or glory, but if there be toward them first; and secondly, but if there be in them this third of good will. Thence issues GOD'S glory; thence the Earth's peace. The fountain of both, that: Nay, of CHRIST and all. For Him, this glory; for CHRIST: Through Him, this peace; through CHRIST: But, CHRIST himself whence? Whence, but from the goodwill of GOD toward men. From whence also, the good will in men, to GOD, and one to another, if any be in them. That if we go higher yet, even of this Birth, GOD'S good will was the cause; and, because His will was, men should be restored, therefore His will was, CHRIST should be incarnate & borne. Can we go any higher? are we not in altissimis? Verily, as we said, the humility of the Sign was so deep, we could not sound it; so may we now, that the sublimity of this point is so high, we cannot reach it. There is a part of Divinity that dazzles: if we look too long on it, we may well lose our sight.  

Toward men, and in men.  Then to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last. It may be turned two ways, it will bear both: (and, for my part I wish no word ever narrowed by a translation, but as much as might be, left in the latitude of the Original tongue.) ¹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in homines, to, or toward men. So we turn it, and we turn it well. ² But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also in hominibus, in, or among men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and no less properly. And, no hurt, if we turn it so, in hominibus; provided, in or erga homines go first, be song before it. In hominibus so ever, as coming from in homines. For then, Donum magnum bonae voluntatis Dei, bona voluntas in hominibus; it is Augustine: Of the good will of GOD towards men, a special gift it is, this good will in men, to GOD and man, both. The best way is, where there are two, to take in both: So we shall be sure, to leave out neither.  

¹ But Toward men, first.  Yet, in their sequence. To, or toward men than first: But, to, or toward them for this Child's sake. In whom He is so well pleased, as, for His sake, He is pleased, first to receive men to pardon, though grievous sinners, and so utterly unworthy of it.  
Secondly, He is pleased to reward their works also, otherwise (but for this good will in GOD, in accepting them) that might justly be excepted to, for their many imperfections: to take them well in worth, though they want worth; and to vouchsafe them a reward, and that a high reward; for, it is your heavenly Father's good pleasure to give you a Kingdom. 
Chap. 12.32.   
Thirdly, beyond both these, He is further pleased, in some case to accept even of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at our hands; and though skill and power both fail, and be wanting; yet a willing mind if there be, if there be but that, a man is accepted, according to that, he hath, 
2. Cor. 8.12. Mar. 14.8. Mar 12.44.  not according to that, he hath not. MARRY MAGDALEN's quod potuit fecit; the poor widowes quod habuit dedit (and GOD wots, it was but two mites) yet well taken though: One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by another. That He placeth not acceptance, neither in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deep capacity of wit; nor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great hability of power; but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, readiness of good will, an honest true meaning, an unfeigned hearty desire: Vt si sit actionis infirmitas, at si sit voluntatis integritas, though there be weakness in the act, yet, if there be soundness in the will, out of His good will toward men, He will accept this good will in men. 
a Neh. 1.11.  NEHEMIA's desire to fear Him; 
b 2. Reg 20.3.  EZEKIA's setting his heart to seek; The 
c Luk. 11.42.47.  Servants but preparing to do His Masters will: And even in Davids' secundùm cor meum, his honest true heart was the fairest flower in his garland. 
1. Sam. 13.14.   
And this, if it were well weighed and digested aright; If CHRIST, if all that comes by CHRIST (and that is all in all) be by His free grace and favour; If men were but rightly conceited in this point, it would soon bring them out of conceit with their own I wot not what; It would make them truly humble: And it is the humble man that gives GOD the true glory, that sings this song right, when all is done. The glory, that comes to GOD, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first word, for the last. With glory it begins, with good will it ends; and with good will it begins, and with glory ends: And the first shall be last, and the last first. 
Mat. 19.30.   
But, when we have fixed bona voluntas in homines, what hurt will it do, 
² Then, In men.  to wish bona voluntas in hominibus? Sure, none. Bona voluntas in homines is to work this bon●m voluntatem in hominibus, and that, by very course of kind. For, Suum Simile, grace t● b●g●t his own like, is most natural: Beneplacitum Dei, to beget Beneplacitum Deo; Who, out of His good pleasure worketh in us both to will and to do; 
Phil. 2.13.  and whose only work it is, Vt resp●ndeat bonae voluntati Dei, bona voluntas hominis.  
What harm then, if the Angel should wish it or commend it to men, in whom if it be, it comes from that of GOD merely, and from no other. Verily, what is praiseworthy in GOD, cannot but be so in men too. Summa Religionis est, assimilari Ei quem colis, To become like to Him, we worship, is the pitoh of all Religion.  
Now, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the second hand there is in men. The word itself is ascribed to them of Achaia, 
Rom. 15.26.10.1. Phil. 1.15.  towards the poor Saints at Jerusalem (Rom. 15.) To Saint Paul towards the jews (Rom. 10.) To the Philippians towards Saint Paul (Phil. 1.) and in other places.  
To wish then in men this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward GOD; which, where it is, 
¹ In men towards GOD.  makes men to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have a good conceit or opinion of GOD; which will bring forth a good affection to GOD. It is well observed, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is properly Greeke for good will) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rather a good thinking, if we go to the very nature of the word: But, it will come all to one. Only, the affection that begins in the opinion, is noted for good; and the opinion, that is bred in the affection, not so.  
From that good conceit of GOD, accepting well whatsoever it pleaseth Him to send: If good, receiving it thankfully; if otherwise taking it patiently; ever praising GOD for all. But, no ways entertaining, of Him, that opinion, for which they cannot but love him the worse, if, as of a Tyrant sentencing men to death, only for His pleasure, before they have offended Him at all. That would prove no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it may be handled. And the Apostle tells us, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is in GOD, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it is not, 
2. Thess. 1.11.  but regulate by His goodness (2. Thess. 1,) for which ever may there be glory ascribed to Him.  
Then, to wish it in men towards men: An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, which, where it is, 
² In men toward men.  breeds an inclination to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take all in the better part; and if possibly we can, and as much as in us lieth, to have peace with all men. Which if it were on earth, would make heaven on earth. Peace is not said (as glory) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is over: For, 
Rom. 12.13.  (indeed) it doth but hover aloft over the earth, would light, but cannot otherwhile. The Raven can, but the Dove cannot, for want of this Bona voluntas in hominibus, or these homines bonae voluntatis. It finds them not well willing to peace, while every one stands more for his own reputation, or other ends, then either for Churches or Country's peace. Banish the opposites of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 10 2. Phil. 1.15.  Envy (Rom. 10,) Malice (Phil. 1.) and peace will be no stranger upon earth. It would then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the same Preposition in both. All depends upon the cadence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: perform that well, and it will be Music for an Angel.  
And, now ye have heard all the parts, what shall we do with this song? Sing it. But we have no Angels to sing it, and it will be Music for an Angel. Angels it would be, as at first it was: But, when it is not, it will please them well, that men sing it, whom it most concerns. But, if by men, of very congruity, and Angel's song would be, by men, when in some degree they drew something near to the Angel's estate. At least, when nearer than at other times.  
And when is that, that men on earth come so? at what time? Sure, if ever men do rise above themselves, and approach in any sort near to those blessed Spirits; if ever they be in state with Angels and archangels to lewd and magnify His glorious name; if in all their lives they be in peace and charity, the bond of perfection, the bona voluntas we speak of; if at any time it be in men, and they homines bonae voluntatis; upon the taking of the Sacrament it is: At that time, then, or never, they lift up their hearts in true devotion. So, then in best case, that in all our lives, to sing it: if CHRIST dwell in our hearts by faith; if we be temples of the HOLY GHOST.  
And, that we might be in that case, and so sing it, the Church is never unprovided, this day, of this means of elevating our minds: And it is operae pretium worth the while, if it were but for that; and there may be joy among the Angels in heaven, to hear their Hymn kept still alive. Though, there is another congruity for the Sacrament; That the great Mystery of Godliness, 
1. Tim. 3.16.  which is GOD manifested in the flesh, might not be celebrated without the Mystery of His flesh: that, the day, He came among us to be partaker of flesh and blood, we also might be partakers of the flesh and blood which He took from us, to give them us again.  
But otherwise, this Day, in this Hymn, and this hymn, in this Day continually have a special interest. Time in Music is much. And, if we will keep time with the Angels, do it when they do it, this day they did it: And what fit time to sing it, than the day, it was first song, the day of the first singing of it, Canticum diei, in die cantici? When should the hymn of CHRIST'S birth be better song, then on CHRIST'S birth day?  
But, because it is not Vox but Votum; the voice is not all, but the hearts desire and wish it is, that GOD chief respecteth; to add that. And, what should we wish from our hearts, but, that the Angels may have their wish; Every one may have his due, as it is here set out.  
And, for that Nihil aequius est, quam ut pro quo quis oret, pro eo laboret, what we wish for, we should not stand wishing only, but endeavour withal, it may come to pass; that it be our labour too, with all our endeavours, to procure the glory of heaven, and the peace of the earth: To find peace in the goodwill of GOD, and to give Him all glory for it, who hath apppointed peace our portion here, and glory our hope laid up there. Assuring ourselves, that the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was able to bring the SON of GOD from heaven into earth, shall have the like power to lift up the Sons of men from earth to the glory of heaven: There, with the blessed Angels, to sing this glorious Hymn eternally. No more, of wish then, but of fruition, and so of everlasting Gratulation.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Moonday, the XXV. of December, A. D. MDCXX. being CHRISTMAS day.  MATT. II. VER. I. II. 
Cum ergo natus esset JESUS in Bethlehem judae, in diebus Herodis Regis, Ecce Magi ab Oriente venerunt jerosolymam, dicentes,  
Vbi est qui natus est Rex judaeorum? Vidimus enim stellam Ejus in Oriente, & venimus adorare Eum.  
When JESUS then was borne at Bethlehem in Judaea, in the days of Herod the King, Behold, there came Wise men, from the East to Jerusalem, saying,  
Where is the King of the Jews that is borne? For, we have seen His star in the East, and are come to worship Him.  
WE pass now this year, from the Shepherds, and the Angels, to the Wise men, and their Star. This Star, and their coming no less proper to this Day, than those other were. For, though they came not to Jerusalem, this day; yet, this day venerunt ab Oriente, from the East they came: They set forth, this very day. For, they came when JESUS was borne; And, this day, was He borne. Howsoever the Star brought them not to their journey's end, till twelve days hence; yet, this day, it first shown itself: how soon JESUS was borne, vidimus stellam, it appeared straight. For which very appearing, you shall find, the Fathers of the East Church do call this first day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aswell as the last. This first, wherein His Star appeared, and they began their journey: That last, wherein He appeared himself, and their journey was at an end. First, and last, an Appearing there was. One begins, the other ends the Feast.  
We pass from one of them, to the other; but, from the less, to the greater: For, of the twain this is the Greater. Greater, in itself: Greater, to us. Two ways greater, in itself. Th' other (of the Shepherds) a poor one: poor and mean. This (of the Wise men) a Sign of some State: high and heavenly.  

Esay 7.11.  GOD bad Ahaz ask a Sign; Ask one from here below, or one from the height above: He would ask neither, but GOD gave both. From below, Hoc erit Signum, you shall find the babe in a manger: 
Luk. 2.12.  Low enough: (That we have done withal.) Now, from above, Ecce vidimus stellam, The Sign from Heaven: His new Star.  
Besides (to speak uprightly) one might in some sort complain, of the privateness of the Angels appearing: Somewhat obscure it was; few privy to it: passed over in the night, between the Angels and them. And, upon it, three or four Shepherds got them into the stable; and, what there they did, no man could take notice of.  
More famous, and more Manifestation-like was this here. A new Light kindled in heaven, A Star, never seen before. The world could not but look up at it, and ask what it meant. 
Mal. 19.4.  Nothing appeareth there, but, the Sound of it goeth out into all lands, and the news of it to the utmost parts of the earth.  
This made another manner venerunt: upon this came there to Jerusalem (not a rout of Shepherds, but) a of troop Great Persons. And not from a heath, or Sheep. common hard by; but, from a far, from the East, twelve day's journey of. All Jerusalem rang of it. The King, Priests, and People busied with it. To this day, remembered in all Stories. It cannot be forgotten: For this was not done in a corner. This was (indeed) a Manifestation. 
Acts 26.26.  Better, in itself, thus.  
And, for us, Better: For us all. For we (all) hold by this. It was a brack in the former; The Sermon was made, and the Anthem song, and none at it but the Shepherds. And what were they? jews: What is that to us? This Scripture offereth more grace. 
jam. 4.6.  These (here) that came from the East, first, they were Gentiles. Gentiles; that concerns us, for so are we. We may then look out, if we can see this Star. It is ours, it is the Gentiles Star. We may set our course by it, to seek, and find, and worship Him, as well, as they.  
This is for us all. But there is yet more grace offered to some in particular. The Shepherds were a sort of poor simple men altogether unlearned; But, here come a troop of men of great Place, high account in their country: And withal, of great Learned men (their name gives them for no less.) This (lo) falls somewhat proper to this Place and Presence, that will be glad to hear it. It is faustum & salutare Sydus to such; that wealth, worth, or wisdom shall hinder none, but they may have their parts in CHRIST'S birth, aswell as those of low degree. It is not only Stella Gentium, but Stella Magorum: The Great Me●s, the Wise men's Star, this.  
So, quoad nos, for us, it fitteth well. And, quoad se, of itself, it is fit every way. This Star leads us to another Star; 
Esay 11.1. 2 Pet. 1.19. Psal. 110.3.  even the Root and Generation of DAVID, the bright morning Starr. He of whom 
* Zach. 6.12.  Zacharie saith, in the Old Testament, Ecce Vir, Oriens nomen Ejus: Yea, Oriens ab alto (saith 
* Luk. 1 78.  Zacharie, in the New:). Visits those of the East, whence the day springeth; takes them that are nearest Him; and His rising works upon the place first, that bears His name. The Wisdom of GOD the beginning of all His ways is found by wise men, 
Pro. 8.22.  of all other (because they be Wise) most fit to find Him.  

The Division  Two verses I have read. In the former, after the Matter of the Feast first remembered, (When JESUS was borne,) accompanied with the two circumstances of Place and Time, (The Place where, Bethlehem juda; The Time when, the days of Herod the King:) There is a memorable accident (that then happened) set down: A Venerunt, A Coming or arrival at Jerusalem. And they, that so came, were a company of Magis, from the East. And this (lo) hath the Ecce on the head of it: Ecce, venerunt Magi ab Oriente, Behold, there came, etc. As the special point, in the Text: and so, we to make it.  
In the later, is set down their Errand: Both the ¹ Occasion, and the ² End: best expressed by themselves, out of their own dicentes. 1. The Occasion: Vidimus stellam; They had seen His star. 2. The End, Venimus adorare, They are come to worship Him. Viderunt, Venerunt, Adorârunt.  
That they may come to their finis ultimus, they must have a medius finis: That is, to worship, they must find Him where He is.  
So they ask, Vbi est? Not, whether He be borne; but, Where He is borne. For, borne He is, they are sure, by the same token they have seen His Star: His Star is up; that is risen; therefore He is risen too.  
So, the Star in heaven kindled another Star in earth, (S. Peter calls it the Daystar which riseth in the heart, that is, faith) which shined, and manifested itself, 
2. Pet. 1.19.  by their labour in coming, diligence in enquiring, duty in worshipping.  
CHRIST'S birth made manifest, to them, by the star in heaven: Their faith (the star in their hearts) made manifest to CHRIST, and to all, by the travail of it, which shown it manifestly.  
That (upon the matter) there falls a threefold Manifestation, (you may call them three stars, if you please:) ¹ The star in heaven: ² the day star, in their hearts: ³ and, CHRIST Himself, the bright morning star, whom both the other guide us to: the Star of this morning, which makes the Day, the greatest Day in the year.  
The sum of all riseth to this. That GOD hath opened a door of faith to the Gentiles: And, among them, to Wise men and Great men, as well as to the simpler sort. 
Act. 14.27.  But with this condition; that they say with them, venite adoremus: And so, come, and seek, and find, and worship Him; that is, do as these did.  

WHen JESUS was borne: That (when) is now. 
The Matter.  His Birth is the ground of the Feast, and the cause of our Venimus, our coming together. Where, this we note first. It is the very first time, the first (was borne) in the Bible: was borne, never till now. Hear, the tide turns; the sense changes, from shall be to was. A blessed change; and, the day is blessed, on which it happened.  
Before He was borne, it was so sure He should be borne, as ESAY said, Puer natus est nobis. But for all that, there is some odds between ESAI's natus est, 
Esa. 9.6.  and Saint MATTHEWE ' s. That was but virtually; as good as borne: This, actually; borne indeed.  
JESUS CHRIST yesterday, and to day, and the same for ever. The same, yet not altogether after the same manner. There is as much between JESUS CHRIST, 
Hebr. 13.8.  yesterday, not come; and JESUS CHRIST, to day, cum natus esset; as is between a state in reversion, and one in being.  
The Fathers aptly resemble their case, that were the ante-nati before CHRIST, and ours that came after, to the two men (Numb. 13.) that carried the great cluster of grapes, upon a staff between them. Both carried; but, 
Num. 13.24.  he that came behind saw that he carried: So did not he that went before. The post-natti (sure) are of the surer hand: And so, for cum natus esset (the day and time) to hold a Feast: for When JESUS was borne.  
Weighty circumstances are ever matter of moment; in a story specially. 
The Circumstances.  Three there are in the first Verse: ¹ The Place: ² the Time: ³ the Persons. ⁴ I add a fourth (out of the S●cond Verse) the Occasion. The place (Vbi,) Bethlehem juda. The time (Quando,) the days of Herod the King. The Persons (Quibus,) Wise men from the East. The Occasion (whereupon) A new Star appearing; Every one of the four having a several Prophecy running of it; and every Prophecy, a filling of it, in these words.  
The Place: He was borne in Bethlehem juda: 
Mica. 5.2.  And thou Bethlehem juda (saith the Prophet Mica) out of thee shall He come. And now, come He is.  
The Time: the days of Herod the King. The Sceptre shall not quite departed from juda, till SILO come (said old Father jacob in his prophecy:) SILO then is (now) come. 
Gen. 49.10.  For, the Sceptre is in Herod's hand: His Father, an Edomite; His mother, an Ismaelite: juda clean gone.  
The Persons: 
Psal. 72 10. Esa. 60.6.  Magi ab oriente, Kings from the East. The Kings of Arabia and Saba shall come and bring gifts (saith David:) And Esai specifies them, Gold, myrrh, incense. These Kings are come: Here they are; they, and their Gifts, both.  

Numb. 24.17.  The Occasion, whereupon: A star risen. A star shall rise of JACOB (saith Balaam, no very good man, yet a true Prophet, in this) and his prophecy true, and for such recorded in the Books of Moses.) This Star is, this morning, up to be seen. Prophecies of all four: and, all four accomplished.  

1. CHRIST'S Vbi.  Of the Place, of Bethlehem, (out of MICA) it hath formerly been treated: I but touch it and pass it, now. It was the place, where DAVID himself was borne. And, what place more meet for the Son of DAVID, to be borne in? It was the place, where was heard the first news of the Temple: And, where could the Lord of the Temple more fitly be heard of? 
joh. 6·51.  It is interpreted Domus panis, the House of Bread: What place more proper for Him, who is the living bread, that came down from heaven, 
Mica. 5.2.  to give life to the world? It was the least, and the lowest, of all the thousands of juda: What little and low is, in things natural; that, lowliness, and humility is, in spiritual. This natural birthplace, of His, showeth His spiritual. Humility is His place; Humility (as I may call it) the Bethlehem of virtues: Where you find it, Lo, there is He borne. So borne in us, as borne for us. Pass we CHRIST'S Vbi; And now, to His Quando. 
2. CHRIST'S Quando.   
Of the Time: the days of HEROD the King. And those were evil days; Days of great affliction, 
Psal. 137.7.  to that land. Iudas sceptre clean broken: not a lawgiver left between his feet. Edom (that is HEROD the Edomite) cried, down with them, down to the ground. 
jer. 31.15.  Not so much as a sort of silly babes, but barborously slain in their mother's arms: enough, to make Rachel mourn, as she lay in her grave. Dismal days, ceteinly: Why, Then comes SILO: When man's help furthest of, than GOD'S nearest: When it is dark, then rises the Star.  

Gen. 49.10. Num. 24.17.  What one prophecy of Him, but came even so; even, at such a time, when they were most out of heart, and needed comfort most. IACOB's, when they were in Egypt, the house of bondage. Balaam's, when in the waist and barren wilderness, among fiery Serpents. Esai's, 
Dan. 9 25. Agg. 2.9, 10.  when they were ready to be over-runn with the two Kings of Syria, and Israel. Daniel's, when in Babylon, the land of their captivity. Agge's, when they built the wall with the trowel in one hand, 
2. Pet. 1.19.  and the sword in the other. As His Prophecies came (still,) So came He: His Prophecies (saith Peter,) as a candle: Himself, as a star: in the dark, both. For all the world, like the time of the year His birth fell in; in the sharpest season, in the deep of Winter. As humility, His place: So, affliction, His time. The time and place fit well. For, the time of affliction makes the place; makes humility: Which place CHRIST is borne in. I pass this also, and come to the third; of the Persons.  

3. CHRIST'S Quibus.  For, there stands the Ecce; upon it. Which Ecce points us to it, as to the chief point of all: As (indeed) it is. And our chief endeavour, to include ourselves, to have our parts, in this Venerunt, in coming to CHRIST.  
Here is a coming, Venerunt: And they that come, Magi. In which Comers we consider four points: they sustain four Persons: ¹ Of Gentiles; ² Gentiles, from the East; ³ Great Persons, Great Princes, (for, so we may be bold to call them, as the Prophecy calls them, Kings:) ⁴ Of great Learning and wisdom; So [Magi] their name gives them.  

¹ Gentiles.  To Bethlehem came the Shepherds. Nothing to us they were jews. But, thither came these too, 
Act. 14.27.  and they were Gentiles: and, in this Gentiles, we: So come we in. Then hath GOD also, to the Gentiles, set open a door of faith. At which door we enter; We with them, and they with us: For, they and we Gentiles both. This star is stella gentium, the Gentiles star: And so, ours; and we to direct our course by it. All, that ever write, call them Primitias Gentium, the first fruits; Antesignanos, the standard-bearers, to all the Gentiles, that came in after. Upon this, I beg leave to stand a little, since it is our tenure, We hold by.  
And, that GOD would thus do, call the Gentiles in, there was some little Ecce (still) some small Starr-light from the beginning.  
By way of Promise. So much promised, by the Patriarches. NO; that japhet should at the last dwell in the tents of Sem. ABRAHAM; that, 
1. Gen. 9.27.22.18.  in his Seed (not any one Nation, but all the nations of the earth be blessed. JACOB; that, SILO's coming should be expectatio (say some, and some, aggregatio) Gentium: 
49.10.  All nations look for Him; all be gathered to Him.  
By way of Figure. as much was shadowed in the Law, the Tabernacle, and the Temple: all, figures of things to come. The Law: Where was it given? 
2. Heb 16.1. Gal. 4. ●5.  Was it not in Sinai, a mountain in Arabia (saith the Apostle) and so upon heathen ground? I trust, we may have leave to come upon our own ground. And by whom? Was it not by MOSES? And we claim to him by alliance: His wife was the daughter of the Priest of Madian: So, of a heathen woman; and his children, 
Exod 2.22.  heathen of half blood.  
The Tabernacle; Was not the silk, and gold, and riches, it was made of, 
Exod. 12 36.25.2. etc.  the spoils of Egypt, and so heathen stuff?  
The Temple: 
1. Chro. 21.18.  Was it not founded upon the threshing floor of ORNAN the jebusite, a heathen man? So, on heathen soil; and, aedificium cedit solo. The timber and materials of it, came they not from hiram's country, a Heathen King? And, 
1. Reg. 6.10.7 13. etc.  the chief workman, in it (the son of a man of Tyre) Heathen also. So, the Heathen were never wholly out. Venerunt, they came, they made their proffers. Some Ecce, some little star still.  
Now the Prophets, when they came, had we not hold there, too? At the same time, that GOD gave MOSES to the jews, who wrote of CHRIST, did he not likewise give BALAAM, to the Gentiles, who, in the mountains of the East, 
Num 24.17.  prophesied of CHRIST'S Star, here? Great odds (I know) between the men; None, between their Prophecies: Both, alike true: both their places alike, in the Library of the HOLY GHOST. After that, IONAS: howsoever his Book stand in the volume of the Prophets, yet (when time was) it was showed, that, in time, he was the first of the sixteen Prophets; before, and ancient to them all. And this was a fair Star, that His first Prophet of all GOD sent to Ninive, the Great City of the Gentiles, then: And sent him, before He sent any of the other fifteen to his own people (then) in show, 
jon 1.2.  the People of the jews.  
But, even of them He sent to the jews, saith not Esay directly, the Root of JESSE should be as a Standard, all the Nations gather unto Him? Saith not GOD there, 
Esay 11.10.  It was too poor a service for CHRIST to do to Him, to draw to Him a sort of silly Shepherds; He would give Him, as a Light to lighten the Gentiles, to bring them, 
Esay 42.6.  even the very best of them, from the ends of the earth. That Light to lighten the Gentiles was this Star (here;) Simeon had it reveiled to him, whereto this, Star referred, and what it meant; For, 
43.5. Luk. 2.31.  it lighted them indeed. And this, standing the first Temple. And, saith not Aggee, (standing the second Temple) The desire of all nations should come, (meaning CHRIST;) the desire, not of one Nation alone, but even of all. So, 
Agg 28.  the Prophets will not be against this venerunt: they are (all) for it.  
And was not also this venerunt daily song in their Queer? The Psalm of the Nativity: I will think upon Rahab (that is Egypt) and Babylon, among such as shall know me. Behold ye the Philistims also, and them of Tyre, with the Morions; 
Psal. 87.4.5.  Lo, there was He borne. Borne, in all those places; that is, His birth concerns them all; all, their interest in it. In the Psalm of His Passion: All the ends of the earth shall remember themselves, and shall turn unto the LORD, 
Psal. 22.27.  And all the kindreds of Nations shall worship before Him. In the Psalm of the Resurrection: That, He should then become the Headstone of the corner, and join both jews and Gentiles in one coin, or angle. And, in the Psalm of His Ascension: 
Psal. 118.22.  That the Princes of the Nations should be joined to the People of the GOD of ABRAHAM. 
Psal. 47.10.  And, 
Psal. 72.11.  in the Psalm of His Exaltation: That all Kings should kneel before Him, all Nations do Him service.  
That which (then) was thus promised, to, and by the Patriarches; shadowed forth, in the figures of the Law, the Temple, and the Tabernacle; That, which was foresaid by the Prophets, and foresoong of in the Psalms; that, was this day fulfilled: Venerunt, here they are come: And Venimus; We, in them, and with them. Who, not only in their own names, but in ours, make here their entry; came, and sought after, and found, and worshipped their SAVIOUR, and ours, the SAVIOUR of the whole world.  
A little wicket there was left open before, whereat divers Gentiles did come in. Many a Venit there was: Venit 
a job 1.1.  job, in the Patriarches days. 
b Exod. 18.5.  Venit jethro, in Mose's: 
c jos. 2.  Rahab, in Iosua's: 
d Ruth. 1.4.  Ruth, in the judge's time: 
e 2. Sam. 18.2.  Ittai (the King of Gaths son,) in David's: 
f 1 King. 10.1.  The Queen of Saba, in Salomon's: The 
g 1. King 17 9  Widow of Sarepta, in Elia's: 
h 2. King. 5.15  Naaman (the Syrian) in Elisa's time. Each of these, in their times, had the favour to be let in. This was but a Venit: a little wicket, for one or two. Now, a venerunt; the great Gate set wide open, this day, for all: For these here, with their camels and dromedaries, to enter, and all their carriage.  
In the setting down His Genealogy (the Chapter before) That Salmon espoused Rahab the Canaanite; 
Matt. 1.5.  that Booz likewise, Ruth the Moabite; it is plain, that CHRIST descended (according to the flesh) of Heathen. Descending of Heathen, He will never disdain them, of whom He is descended; Never shut them out, but invite them to His Child-house; As (we see) this day by His Star, He did.  
And (if you mark it) of His first Sermon, the Widow of Sarepta, and Naaman the Syrian were the theme; 
Luk. 24.25.27  which made, His Sermon was not liked. Yet, that Theme He chose purposely. 
Matt. 12.42.41  And the Queen of the South, and the men of Ninive much in his mouth: He mentioned them willingly. And (to end this point;) He that, at His Birth (now) received these of the East; 
joh. 12.20.  a little before his death, in like sort, received Grecians from the West, to See and to salute Him: And, straight upon it (upon the receiving them) broke out and said, 
23.  The hour is come now, that the SON of man is glorified; when East and West are come in, both.  
I have a little stood on this, because it is the Ecce point. I conclude; The Place, He was borne in, 
Luk. 2.7.  (an Inn, which is for all passengers of what country soever;) The Time, He was borne in, (of the Tax, when all the world came up to be taxed;) The very Star, which (as the nature of Starrs is) is common to all Coasts and Climates, 
Luk. 2.1.  peculiar to none; All show, that from all coasts they may now come; that, the Gentiles are now to be (as the Apostle in three pregnant terms delivers it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephes 3.6.  fellow-members, fellow-partners, and fellow-heires of one body; Copartners and Coheirs of CHRIST, and His birth. This, for Stella Gentium, the Gentiles Star; So, both theirs and ours.  
There came Gentiles: 
2. Gentiles, from the East.  And they came from the East. This may seem to set us back again; for, we are of the West, the contrary Climate. That is no matter. For, in that they came from the East, there lieth yet further hope for us; even, from that point of the compass. 
Gal. 2.15.  For, that is not only Gentiles, but sinners of the Gentiles: Sinners, and that chief sinners. For, so were they of the East; greater, far greater sinners, than the rest. For tell me, what sin was there, that came not from thence? There was the Tower set in hand, 
Gen. 11.2.  that should have confronted GOD; and of it came Babel, and from it, confusion. ² Thence, came all tyranny and oppression among men, from Nimrod, that hunted and ranged over men, 
Gen 10.9.  as over beasts in a forest. ³ Thence, all Idolatry, and Worship of false Gods; both, in earth, from Belu's toomb, first: And, in heaven, from the Star of their God Rempham (which Saint Stephen speaks of.) ⁴ Thence (from the mountains of the East) the posterity of Balaam, 
Act. 7.43.  false Prophets, that love the wages of unrighteousness; 
Num. 23.7. 2. Pet. 2.15.  and, from them, all that naught is. And, if in all these it did, It cannot be denied, but that the whole world received their infection that way, from the East.  
And herein appeared the grace of GOD, which bringeth salvation to all men, 
'tis 2.11.  and to all sinners, as fair and clear, as the Star itself; that, thence (out of the mountains of the East) GOD called these to seek, and guided them to find CHRIST: that, whence the poison first came, thence might come the treacle: and that, as they were the first that went out, so they should be the first that came in.  
So the East sets us not further back, but brings us nearer. For, if the East may come, which are the greater; much more may the West, which are the less: if the Seducers, the Seduced. From the East, to the West, is a majore ad minus. That, if venerunt ab Oriente, venient ab Occidente: if the greater, much rather the lesser. This, 
Matt. 8.11.  for the Star of the Gentiles, first, And now, the Star of Sinners, and chief Sinners of the Gentiles, even Oriental Sinners.  
But, they sustain yet a third person, these: (to come nearer, 
3. Great Persons.  and to make it come nearer us, even to this place.) For, Great men they were in their Countries, of the highest place and account there, as all Stories testify. 
Psal 72.10 Ver 34 ●1.  The Psalm calls them Kings of Sheba and Seba: and, so may we. It may appear, by Herod's respect to them: His calling a Synod to resolve them; his privy conference, with them. So may it, by their treasures they opened, and by their presents they offered (presents, for a King,) which give them for no less. So, this is (now) thirdly, Stella Magnatum, the Star of Princes and Nobles also. Yea, Stella Regia, the Star Royal: Kings themselves have their hold and claim by it.  
CHRIST is not only for russet cloaks, Shepherds and such; shows himself to none but such. But, even the Grandez, Great States, such as these; Venerunt, they came too: and, when they came, were welcome to Him. For they were sent for, and invited by this Star (their Star properly.)  
These, at His birth, at His welcome into the world; And others such as these, at His death, at his going out of it. Then, joseph of Arimathea, an honourable Counsellor, 
Matt 27.60.  bestowed on him a fair new toomb: and others came, with their hundred pound of sweet odours. So that, coming and going, He was beholden to such. The Tribe, 
joh. 19.39.  CHRIST came of, was the Royal Tribe, to whom the Sceptre belonged; And, in the Prophecy it follows, A star shall rise over JAAKOB, and a Sceptre out of ISRAEL. 
Num. 24.17.  To Kings, to Sceptres CHRIST cannot but be well inclined.  
Among his Prophets, I find AMOS, an herdsman: True: but, I find ESAY, 
Amos 1.1. Dan. 1.6.  and DANIEL, (both) nobly descended, and of the blood Royal.  
In his descent, there are BOOZ, and JESSE, plain country men; But, there are DAVID, and SALOMON too, and a list of Kings withal; that so, 
Matt 2 6.  there may be a mixture of both. It is true, Saint PAUL saith: You see your calling; 
1. Cor. 1. ●6.  Not many mighty, not many noble after the flesh: Not many, he saith: Not any, he saith not: he should (then) have spoken contrary to his own knowledge. Some pertained to this Star, went by it. The 
a Act 13 7.  Lord Deputy of Cyprus; the great 
b Act. 17.34.  judge in Arcopago; divers of the 
c 11.  nobler sort at Beroea; And divers of 
d Phillip 4 22..  CAESAR'S household came in, and had all their calling, by and from him. As likewise, the great 
e Act. 8.27.  Lord Treasurer, by Saint PHILIP; and the 
f 2. joh. 1.  Elect Lady, by Saint JOHN. Those (all) were of this troop, here, Under this Star, all of them, Stella Magnatum. To conclude, from our SAVIOUR CHRIST'S own mouth: As there is in Heaven, room for poor Lazarus; So, that room was in the bosom of one that was rich (that is) of ABRAHAM; a great Man, yea a great Prince in his time.  
¹ Stella Gentium; ² Stella Peccatorum de gentibus; ³ Stella Magnatum. 
4. Wise men.  But yet all this while, we have not touched Stella Magorum: Not yet dealt with Magis, the very word of the Text, and the chief person they represent. For, beside that they were great States, they were also great Learned men; And (being both) they are styled rather by the name of the skill and Learning, then by that of their Greatness; to point us, to the quality in them, we are principally to regard.  
You shall not need startle, when you hear the word Magi, as if they were such as Simon Magus was. Of later times it sounds not well (this name:) Of old, it was a name of great honour, as was the name of Tyrannus, and sophists; all, in the like case. Evil and unworthy men took them up after, and so, they lost their first reputation. But, originally, Magus was a title of high knowledge.  
I add, of Heathen knowledge; and comprehend in it this very knowledge, that they were well seen in the course of heaven, in the Stars and bodies celestial. Their Vidimus Stellam shows as much. The Stars GOD hath given, for Signs (saith the Book of Genesis: 
Gen. 1.14. ) Even, the ordinary. And, if them, the extraordinary (such as this) much more. For, Signs they are, open the Signature who can.  
This learning of theirs made them never the further from CHRIST (we see;) It did them no hurt, in their coming to CHRIST. No more than it did Moses, that he was well learned in all the Wisdom of the Egyptians (saith Saint STEPHEN, Acts 7.22.) Nor no more than it did Solomon, that he passed all the children of the East, in their own learning, (I. Reg. 4.30.) No more than it did Daniel, that he was brought up and well seen, in the cunning of the Chaldaeans (Dan. 1.4.) No more these; then the gold and spoils of Egypt, did the Tabernacle hurt, that was hung all over with them. They, that are seen in these learn of Egypt, of Chaldaea, of the East, are not thereby barred at all. This is their Star, their guide; a guide apt and proper for them, that knew the Stars; for them, that were learned. CHRIST applieth himself to all; disposes all things: what every one is given to, even by that, CHRIST calleth them. Saint PETER, ANDREW, JAMES, and JOHN, Fishermen, by a draught of fish. These, that were studious in the Stars, by a Star for the purpose.  
And note, that the apparition to the Shepherds was no sooner over, but this Star appeared presently, if not the very same hour: (that is) both at once. In like manner, CHRIST, at first (to show the glory of His greatness) took and employed Fishermen, such as had no bringing up in Schools. But, it was not long after, but Learned men came in apace: Learned men of all sorts; 
a Tit. 3 13.  Zenas, in Law; 
b 1. Tim. 4.11.  Luke, in Physic; 
c Act. 18.24.  Apollo, with his Eloquence; 
d Act 17.34.  Dionyse, with his Philosophy; 
e Act. 26.24.  S. Paul, with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much learning, (which he had at Tharsus, as famous an University for Asia, as Athens was for Greece.) Which Learning (for all Festu's fancy) turned not his brains, nor did them any hurt at all.  
There is no Star, or beam of it; There is no truth at all, in humane Learning or Philosophy, that thwarteth any truth in Divinity; but sorteth well with it, and serveth it, 
joh 14.6.  and all, to honour Him, who saith of himself, Ego sum Veritas, I am the Truth. None, that will hinder this Venerunt, keep back any Wise man, or make him less fit for coming to CHRIST.  
So, you see your calling; all four. ¹ Gentiles may come, ² Sinners of the Gentiles may come, (yea, though they be peccatorum primi, of the primer sort:) ³ Men of place, ⁴ Men of Gifts, Learned and Wise may come. In Magis insunt omnes hij, all are in Venerunt Magi: The Star goes before them, guides them (all) to CHRIST.  

The Application.  It remaineth, that what we may do, we will do; that is, come. (For, further than Venerunt, we are not like to come, at this time.) And, though we go no further, it skills not, so we do but that; come; Even that will serve. For, it is all in all. We shall go in the company of Wise men, that is on●●. And, if the Shepherds were too homely to sort with, these are company for the best; they were company for CYRUS, and DARIUS, and all the great Monarches of Persia.  
Ecce Venerunt it is, in the Text: And (indeed,) not only the Persons, (Ecce Magi,) but their very coming deserved an Ecce. It is an Ecce Venerunt, theirs (indeed) if we weigh it well, Whence they came, and Wither. Whence; from the East, their own country: Whither; to Jerusalem, that was (to them) a strange Land: That was somewhat. ² They came a long journey, no less than twelve days together. ³ They came an uneasy journey, for their way lay through Arabia Petraea, and the craggy rocks of it. ⁴ And they came a dangerous journey, through Arabia Deserta (too,) and the black tents of Kedar there, 
Psal. 120. ●.  then famous for their robberies, and even to this day. ⁵ And they came, now, at the worst season of the year. And all, but to do worship at CHRIST'S birth. So great account they made; So highly did they esteem their being at it, as they took all this great travail, and came all this long journey, and came it, at this time. Stayed not their coming, till the opening of the year, till they might have better weather and way, and have longer days, and so more seasonable and fit to travail in. So desirous were they to come with the first, and to be there, as soon as possibly they might: broke through all these difficulties, Et ecce Venerunt, And behold, come they did. And we, what excuse shall we have, if we come not? if, so short and so easy a way we come not, as from our hambers hither, not to be called a way indeed? Shall not our own Venerunt have an Ecce, Behold, it was but stepping over the threshold, and yet they came not?  
And these were Wise men; and never a whit the less Wise, for so coming: Nay, ●ever so truly Wise, in any thing they did, as in so coming. The HOLY GHOST recordeth them for Wise, in capite libri, even in the beginning of the New Testament. Of CHRIST, when He came into the world (that is, when He was borne) the Psalm saith, In the beginning of the Book it was writ of Him, 
Psal. 40. ●.  He said, Ecce venio, Lo I come: Of these, in the same words, when they came to meet Him (so borne,) it is said here, in the beginning of the Gospel, Ecce venerunt, Behold they came.  
And we, if we believe this, that this was their wisdom; if they and we be Wise by one Spirit, by the same principles; we will follow the same Star, tread the same way, and so come (at last) whither they are happily gone before us.  
Nay, not only that [come;] but this withal; To think and set down with ourselves, That, to come to CHRIST, is one of the wisest parts, that ever these Wise men did; or we, (or any else) can do in all our lives.  
And how shall we that do? I know not any more proper way left us, then to come to that, which Himself by express order hath left us, as the most special Remembrance of Himself, to be come to. When He came into the world (saith the Psalm) that is, at his birth (now) He said, Ecce venio, Lo I come: What then? Sacrifice and burnt offerings thou wouldst not have, but a body hast thou ordained me: Mark (saith the Apostle) He takes away the first, 
Ibid. ver. 6. Heb. 10.9. Heb. 10.10.  to establish the second, (that is) to establish His body, and the coming to it. By the offering, breaking, and partaking of which body, We are all sanctified, so many as shall come to it. For, given it is, for the taking away of our sins. 
Matt 26.28.  Nothing is more fit, then at the time, His body was ordained Him (and that is, to day,) to come to the body so ordained. And, in the Old Ritual of the Church we find, that th● cover of the Canister (wherein was the Sacrament of His Body,) there was a Star engraven; to show us, that (now) the Star leads us thither; to His body, there.  
And what shall I say now, but (according as Saint john saith) and the Star, 
Apoc 22.17.  and the Wise men say, come. And He, whose the Star is, and to whom the Wise men came, saith come. And let them, that are disposed, come. And let, whosoever will, take of the bread of life, which came down from heaven, this day, 
joh. 6·35.  into Bethlehem the house of bread. Of which bread, the Church is (this day) the House; the true Bethlehem, and all the Bethlehem, we have now left to come to, for the bread of 〈◊〉 of that life, which we hope for in heaven. And this, our nearest com●●●g that (he●●) we can come, till we shall (by another Venite) come unto H●m, in His heavenly Kingdom. To which, He grant, we may come, that (this day) came to us in earth, that we thereby might come to Him, and remain with Him for ever, JESUS CHRIST the RIGHTEOUS.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Wednesday, the XXV. of December, A. D. MDCXXII. being CHRISTMAS day.  MATT. II. VER. I.II. 
Behold there came WISE MEN, from the East to Jerusalem;  
Saying, Where is the KING OF THE JEWS, that is borne? For, we have seen His star in the East, and are come to worship Him.  
THere be, in these two Verses, two principal Points, (as was observed, when time was,) ¹ The Persons, that arrived at Jerusalem: ² And their Errand. The Persons, in the former Verse: whereof hath been treated heretofore. Their Errand, in the latter: wherewith we are now to deal.  
Their Errand we may best learn from themselves, out of their Dicentes &c. Which (in a word) is, To worship Him. Their Errand, our Errand, and the Errand of this Day.  
This TEXT may seem to come a little too soon, before the time, and should have stayed till the day, it was spoken on, rather than on this day. But, if you mark them well, there are (in the Verse) four Words, that be Verb● Dici hujus, proper and peculiar to this very Day. ¹ For first, Natus est is most proper to this Day of all days, the Day of His Nativity. ² Secondly, Vidimus Stellam: For, this Day, it was first seen; appeared first. ³ Thirdly, Venimus: For▪ this Day, they set forth, began their journey. ⁴ And last, Adorare Eam: For when He brought His only begotten Son into the World, He gave in charge, 
Heb. 1.6.  Let all the Angels of GOD worship Him: And when the Angels to do it, no time more proper for Us to do it, as then. So these four appropriate it to this Day, and none but this.  
The main Heads of their Errand are ¹ Vidimus stellam, the Occasion: 
The Divisi●●  ² And Venimus adorare, 〈…〉 of their 〈◊〉. But, for the better conceiving i●, I will take another course to set forth these point● to be handled.  
Their Faith 〈◊〉: Faith; in that they never ask, Wither He be; but, Where He is borne: For that B●r●e He is, that, they steadfastly believe.  
Then, the Work, or Service of this Faith, (as Saint Paul calleth it;) the Touch, or trials, 
Phil. 2.17. 1. Pet. 1.7. jam. 2.18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as S. Peter;) the ostend mihi (as Saint james) of this their Faith in these five, ¹ Their Confessing of it, i● venerunt dicentes. Venerunt, they were no sooner come, but dicentes, they tell it out: Confess Him and His Birth to be the cause of their coming. ² Secondly, As confess their Faith▪ So, the Ground of their Faith; Vidimus enim, For, they had seen His star: And, His star being risen, by it they knew, He must be ●isen too. Thirdly, (as Saint Paul calls them, in Abraham's) Vestigia fidei, the steps of their faith, 
Rom. 4.12.  in venimus, their coming; Coming such a journey; at such a time; with such spe●●. ⁴ Fo●rthly, When they were come, their Diligent enquiring Him out by Vbi est? (For, here, is the place of it:) ask after Him, to find where He was. ⁵ And last, when they had found Him, the End of their seeing, coming, seeking; and all, for no other end, but to Worship Him. Heer, they sayi●: At the XI. Verse, they do it, in these two Acts, ¹ Procidentes, their Falling down: ² And, Obtulerunt, their offering to Him. Worship Him with their Bodies; Worship Him with their Goods: Their Worship, and ours; the true Worship of CHRIST.  
The Text is of a star: And we may make all run on a star; that so, the Text and Day may be suitable, and Heaven and Earth hold a correspondence. S. Peter calls faith, the Day-starr rising in our hearts: 
2. Pet. 1.9.  Which sorts well with the star, in the Text, rising in the Sky. That, in the sky, manifesting itself from above, to them: This, in their hearts, manifesting itself from below, to Him, to CHRIST. Manifesting itself, by these five. ¹ By 
a Rom. 10.10.  Over fit confessio, the Confessing of it: ² By 
b Heb. 11.1.  Fides est substantia, the Ground of it: ³ By 
c Rom. 4.12.  Vestigia fidei, the Steps of it, in their painful coming: ⁴ By their Vbi est? Careful Enquiring: ⁵ And last, by Adorare Eum, their devout Worshipping. These five, as so many beams of Faith, the day-starr risen in their hearts. To take notice of them. For, every one of them is of the nature of a Condition; So as, if we fail in them, non lucet nobis stella haec, we have no part in the light, or conduct of this Star. Neither, in Stellam, the Star itself; Nor, in Ejus, in Him whose the star is; that is, nor in CHRIST neither.  
We have now got us a star on earth, for that in heaven: And these (both) lead us to a third. So as, upon the matter, three stars we have; and each, his proper manifestation. 1. The first, in the firmament: That appeared unto them, and in them, to us: (A figure of Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tir. 2.11.  the Grace of GOD appearing, and bringing salvation to all men; jews, and Gentiles and all.) 2. The second, here on earth, is Saint Peter's Lucifer in cordibus: 
2. Pet. 1. 9·  And, this appeared in them, and so must; in us. Appeared, ¹ in their Eyes, Vidimus: ² in their Feet, Venimus: ³ in their Lips, Dicentes, ubi est? ⁴ in their Knees, Procidentes, Falling down: ⁵ in their Hands, Obtulerunt, by Offering. These five, every one a beam of this star. 3. The third is CHRIST Himself (Saint John's star,) The generation and root of DAVID, the bright morning star, CHRIST. And He, His double appearing: ¹ One, at this time, now, when He appeared in great humility; and we see, and come to Him, by faith. ² The other, which we wait for; even, the blessed hope, and appearing of the Great GOD, and our SAVIOUR, in the Majesty of His Glory. 
Tit. 2.13.   
These three: ¹ The first, that manifested CHRIST to them: ² The second, that manifested them to CHRIST: ³ The third, CHRIST Himself, in whom, both these were (as it were) in conjunction. CHRIST, the bright Morning star of that Day, which shall have no night; The Beatifica visio, the blessed sight of which Day, is the Consummatum est of our Hope, and happiness for ever.  
Of these three stars, the first is gone; the thi●● yet to come; the second only is present. We, to look to that; and to the five beams of it. That is it, must do us all the good, and bring us to the third.  

SAint Luke calleth Faith, the 
* Act. 14.27.  Door of Faith: At this Door let us enter. 
I. Their Faith.  Here is a coming: And He that cometh to GOD (and so, He that, to CHRIST) must believe, that CHRIST is: so do these. They never ask, An sit; but, Vbi sit? Not, Whither, but where He is borne. They that ask Vbi, qui natus, take natus for granted: praesuppose, that borne He is. Herein is faith: Faith, of CHRIST's being borne, the third Article of the Christian Creed.  
And, what believe they of Him? Out of their own words here: ¹ First, that Natus, that Borne He is; and so, Man He is: His Humane Nature. ² And, as His Nature, so His Office, in natus est REX, Borne a King: They believe that too, ³ But, judaeorum may seem to be a Bar: For then, what ha●● they to do with the King of the JEWS? They be Gentiles, none of His Liege's; No relation to Him, at all; What do they seeking, or worshipping Him? But, weigh it well, and it is no Barr. For, this they seem to believe: He is so Rex judaeorum, King of the jews, as He is adorandus a Gentibus, the Gentiles to adore Him. And, though borne in jewry, yet, whose Birth concerned them, though Gentiles, though borne far of in the Mountains of the East: They, to have some benefit by Him and His Birth; and for that, to do Him worship, seeing officium fundatur in Beneficio ever. ⁴ As thus borne in earth, so a star He hath in heaven of His own: stellam Eius, His star; He the owner of it. Now we know, the stars are the stars of Heaven; and He, that Lord of them, Lord of Heaven too; And so, to be adored of them, of us, and of all. Saint john puts them together: 
Rev. 22.16.  The Root and Generation of DAVID, His Earthly; and, The bright Morning star, His Heavenly or Divine generation. Haec est fides Magorum, this is the Mystery of their faith. In Natus est, Man; In stellam Eius, GOD: In Rex, a King, (though of the jews, yet) the good of whose Kingdom should extend, and stretch itself far and wide, to Gentiles and all; and He, of all to be adored. This, for Cord creditur, the day-starr itself in their hearts. Now, to the Beams of this star.  
Next to Cord creditur is Over fit Confessio, the Confession of this Faith. 

II. The Work of their Faith.  
1. Their Confession, Dicentes.   It is in venerunt dicentes, they came with it in their mouths. Venerunt, they were no sooner come, but they spoke of it so freely, to so many, as it came to Herod's ear, and troubled him not a little that any King of the jews should be worshipped, beside himself. So then, their faith is no bosome-faith, kept to them-selves, without ever a dicentes, without saying any thing of it to any body. No: Credidi, propter quod locutus sum; They believed, and therefore they spoke. 
Psal 116.10.  The star in their hearts cast one beam out at their mouths. And though Herod, who was but Rex factus, could evil brook to hear of Rex natus; must needs be offended at it; yet they were not afraid to say it. And, though they came from the East (those parts, to whom and their King, the jews had long time been captives and underlings,) they were not ashamed neither, to tell, that, One of the jews Race they came to seek; and to seek Him to the end to worship Him. So, neither afraid of Herod, nor ashamed of CHRIST: but professed their Errand, and cared not who knew it. This for their confessing Him boldly.  
But, Faith is said (by the 
* Heb. 11.1. Pro. 14.15.  Apostle) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so, there is a good Ground; 
2 Their Ground: Vidimus enim.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so, hath a good Reason for it. This, puts the difference between Fidelis, and Credulus, or (as Solomon terms him fatuus, qui credit omni verbo: between Faith, and Lightness of belief: Faith hath (ever) a Ground; Vidimus enim, an Enim, a Reason for it; and is ready to render it. How came you to believe? Audivimus enim; For, we have heard an Angel (say the Shepherds:) Vidimus enim, 
Luc. 2.20.  for we have seen a Star, (say the Magis:) And, this is a well grounded Faith. We came not of our own heads; We came not, before we saw some reason for it; saw that, which set us on coming; Vidimus enim Stellam Ejus.  

Stellam Ej●s.  Vidimus stellam: We can well conceive that: Any, that will but look up, may se● a sta●●. But, how could they see the [Ejus] of it, that it was His? Either, that it belonged to any; Or that, He it was, it belonged to. This passeth all Perspective: No Astronomy could show them this. What, by course of Nature, the stars can produce; that they, by course of Art or Observation, may discover. But, this Birth was above Nature. No Trig●n, Triplicity, Exaltation could bring it forth. They are but idle, that set figures for it. They star should not have been His, but He, the star's, if it had gone that way. Some other light their, they saw this [Ejus] by.  
Now (with us, in Divinity) there be but two in all: ¹ Vespertina, and ² Matutina lu●. Vespertina, the Owl light of our Reason, or skill, is too dim to see it by. No remedy then, but it must be (as ESAY calls it) Matutina lux: The Morning-light, the Light of GOD● Law must certify them of the Ejus of it. There, or not at all, to be had, whom this star did p●●●end.  
And, in the Law, there, we find it (in the XXIV. of Numbers.) One of their own Prophetts, that came (from whence they came) from the Mountains of the East, was ravished in spirit, fell in a trance, had his eyes opened, and saw the Ejus of it, many an hundred years, 
Num. 24.17. Ibid.  before it rose. Saw Orietur in JACOB, that there it should rise; Which is as much, as Natus est, here. Saw stella, that He should be the bright Morning-starr; and so, might well have a star to represent Him. Saw Sceptrum in ISRAEL (which is just as much as Rex JUDAEORUM, 
Ibid. ) that it should portend a King there: Such a King, as should not only smite the corners of Moab (that is) Balaac their enemy, for the present; but, should reduce and bring under Him all the sons of SETH (that is) all the World: For, all are now SETH's sons; CAIN's were all drowned in the Flood. Here now is the Ejus of it, clear. A Prophetts eye might discern this: Never a Chaldaean of them all could take it, with his Astrolabe. BALAAM's eyes were opened to see it: and he helped to open their eyes, by leaving behind him this Prophecy, to direct them how to apply it (when it should arise) to the right Ejus of it.  
But, these had not the LAW: It is hard to say, That the Chaldee Paraphrase was extant long before this. They might have had it. Say, they had it not: If MOSES were so careful to record this Prophecy in his Book, it may well be thought, that some memory of this so memorable a Prediction was left remaining among them of the East, his own Country where he was borne and brought up. And, some help they might have from DANIEL too, who lived all his time in Chaldaea, and Persia, and prophesied among them of such a KING, and set the just time of it.  
And this (as it is conceived) put the difference between the East, and the West. For I ask, Was it vidimus in Oriente, with them; Was it not vidimus in Occidente? In the West, such a star, it or the fellow of it was seen, nigh about that time, or the Roman Stories deceive us. Toward the end of AVGVSTV's reign, such a star was seen, and much scanning there was about it. Pliny saith, It was generally holden, that star to be Faustum Sydus, a Lucky Comet; and portended good to the World; which, few or no Comets do. And Virgil (who then lived) would needs take upon him; to set down the Ejus of it,— Ecce Dionaei &c: Entitled Caesar to it. And verily, there is no man, that can (without admiration) read his sixth Eglogue, or a Birth, that time expected, that should be the Offspring of the GODS, and that should take away their sins. Where-upon it hath gone for current, the East and West, Vidimus, both.  
But, by the light of their Prophecy, the East, they went straight to the right Ejus. And, for want of this Light, the West wandered, and gave it a wrong Ejus: As Virgil, applying it to little Salonine; and (as evil hap was) while he was making his Verses, the poor Child died; and so, his star shot, vanished, and came to nothing. Their vidimus never came to a venimus: They neither went, nor worshipped Him, as these (here) did.  
But, by this we see, When all is done, hither we must come, for our Morning-light; to this Book, to the Word of Prophecy. All our vidimus stellam is as good as nothing, without it. That star is past and gone, long since: Heaven and earth shall pass, but th●● Word shall not pass. Hear, on thi●, we to fix our eye, and to ground our faith. Having this, though we neither hear Angel, nor see star, we may (by the Grace of GOD) do full well. For, even they, th●t have had both those, have been feign to resolve into this, as their last, best, and chiefest point of all. Witness Saint Peter: 
2. Pet. 1.17.  He saith, he (and they with him) saw CHRIST's Glory, and heard the voice from Heaven, in the Holy Mount: What then? After both these, Audivimus and vidimus (both senses) he comes to this, Habemus autem firmiorem &c, We have a more sure Word of Prophecy then both these: Firmiorem, a more sure, a more clear, then them both. And, 
Verse 19  Si hîc legimus (for, legimus is vidimus,) If here we read it written, it is enough to ground our faith, and let the star go.  
And yet (to end this point,) Both these the star, and the Prophecy, they are but circumfuse Lux: Without, both. Besides these, there must be a Light Within, in the eye: Else, (we know) for all them, nothing will be seen. And, that must come from Him, and the enlightening of His Spirit. Take this for a Rule: No knowing of Ejus, absque Eo; of His, without Him, whose it is. Neither, of the star, without Him, that created it; Nor, of the Prophecy, without Him, that inspired it. But, this third coming too; He sending the light of His Spirit, within, into their minds; they than saw clearly, This, the star; Now, the Time; He the Child, that this day was borne.  
He, that sent these two without, sent also this third within: and then, it was Vidimus indeed. The light of the star, in their eyes, the Word of Prophecy in their ears, the Beam of His Spirit in their hearts; these three made up a full vidimus. And, so much for vidimus stellam Ejus, the Occasion of their Coming.  
Now, to Venimus, their Coming itself. And it followe● well. For, 
3. Their Coming: Venimus.  it is not a star only, but a Lode-starr: And, whither should stella Eius ducere, but ad E●m? whither lead us, but to Him, whose the star is? The star; to the Star's Master.  
All this while we have been at dicentes, saying and seeing: Now we shall come to Facientes, see them do somewhat upon it. It is not saying, nor seeing will serve Saint james: He will call, and be still calling for ostend mihi, 
jam. 2.18.  show me thy Faith by some Worke. And, well may he be allowed to call for it, this Day: It is the day of Vidimus, Appearing, Being seen. You have seen His star; Let Him now see your star, another while. And, so they do. Make your Faith to be seen: So it is: Their Faith, in the steps of their Faith. And, so was Abraham's first, by coming forth of his Country; As, these here do, and so walk in the steps of the faith of Abraham; 
Rom. 4.12.  do his first work.  
It is not commended, to stand gazing up into Heaven too long, Not on CHRIST Himself ascending: Much less on His star. For, they sat not still gazing on the star. 
Acts. 1.11.  Their Vidimus begatt Venimus; their seeing made them come; come, a great journey. Venimus is soon said; but a short word: But, many a wide and weary step they made, before they could come to say Venimus, Lo, here we are come; Come, and at our journeys' end, To look a little on it. In this their Coming, we consider, 1. First, the distance of the Place, they came from. It was nor hard by, as the shepherd's (but a step to Bethlehem, over the fields:) This was riding many a hundred miles, and cost them many a day's journey. 2. Secondly, we consider the Way, that they came: If it be pleasant, or plain and easy: For, if it be, it is so much the better. ¹ This was nothing pleasant; for, through deserts: all the way waist and desolate. ² Nor (secondly) easy neither: For, over the Rocks and craggs of both Arabies (specially Petraea) their journey lay. 3. Yet, if safe: But, it was not; but exceeding dangerous, as lying through the midst of the Bl●ck Tents of Kedar, ● Nation of Thiefs and Cut throne's; 
Cant. 1.4.  To pass over the hills of Robbers; Infamous then, and infamous ●o this day. No passing, without great troop, or Convoy. 4 Last, we consider the time of their coming, the season of th● year. It was no summer Progress. A col● coming they had of it, a● this time of the year; just, the worst time of the year, to take a ●ou●●ey, and specially a long journey, in. The ●aies d●ep, the weather sharp, the days 〈…〉 of in sol●●itio 〈…〉, the very dead of Winter. Venimus, We are come, if that be one; Venimus, We are (now) come, come at this time, that (sure) is another.  
All these difficulties they overcame, of a wearisome, irksome, troublesome, dangerous, unseasonable journey: And for all this, they came. And, came it cheerfully, and quickly; As appeareth, by the speed they made. It was but Vidimus, Venimus, with them; They saw, and they came: No sooner saw, but they set out presently. So, as upon the first appearing of the Star (as it might be, last night) they knew, it was Balaam's star; it called them away, they made ready straight to begin their journey this morning. A sign, they were highly conceited of His Birth, believed some great matter of it, that they took all these pains, made all this haste, that they might be there to worship Him, with all the possible speed they could. Sorry for nothing so much, as that they could not be there soon enough, with the very first, to do it even this day, the day of His Birth. All considered, there is more in Venimus then shows at the first sight. It was not for nothing, it was said (in the first Verse) Ecce Venerunt; their coming hath an Ecce on it: it well deserves it.  
And we, what should we have done? Sure, these men of the East shall rise in judgement against the men of the West, 
Mat. 8.11.  that is, us: and their faith, against ours, in this point. With them, it was but Vidimus, Venimus: With us, it would have been but Veniemus at most. Our fashion is, to see and see again, before we stir a foot: Specially, if it be to the worship of CHRIST. Come such a journey, at such a time? No: but fairly have put it off to the Spring of the year, till the days longer, and the ways fairer, and the weather warmer; till better travailing to CHRIST. Our Epiphanie would (sure) have fallen in Easter-weeke at the soon.  
But then, for the distance, desolateness, tediousness, and the rest, any of them were enough to mart our Venimus quite. It must be no great way (first) we must come: we love not that. Well far the Shepherds yet, they came but hard by: Rather like them then the Magi. Nay, not like them neither. For, with us, the nearer (lightly) the further off: Our Proverb is (you know) The nearer the Church the further from GOD.  
Nor, it must not be through no Desert, over no Petraea. If rugged, or uneven the way; if the weather ill disposed; if any never so little danger, it is enough to stay us. To CHRIST we cannot travail, but weather and way and all must be fair. If not, no journey, but sit still and see further. As indeed, all our Religion is rather Vidimus, a Contemplation, then Venimus, a Motion, or stirring to do aught.  
But, when we do it, we must be allowed leisure. Ever, Veniemus; never Venimus: Ever, coming; never, come. We love to make no very great haste. To other things, perhaps: Not, to Adorare, the Place of the worship of GOD. Why should we? CHRIST, is no wild cat. What talk you of twelve days? And it be forty days hence, ye shall be sure to find His Mother and Him; She cannot be churched till then: What needs such haste? The truth is, we conceit Him and His Birth but slenderly, and our haste is even thereafter. But, if we be at that point, we must be out of this Venimus: they like enough to leave us behind. B●st, get us a new Christmas in September: we are not like to com● to CHRIST at this Feast. Enough, for venimus:  

4. Their Enquiry: Vbi est?  But, what is Venimus without Invenimus? And, when they came, they hit not on Him, at first. No more must we think, as soon as ever we be come, to find Him str●ight. They are feign to come to their Vbi est? We must now look back to that▪ For, though it stand before in the Verse, here is the right place of it. They saw before they came; and came, before they asked: Asked, before they found; and found, before they worshipped. Between Venimus (their coming) and Adorare (their worshipping) there, is the true place of [Dicentes, Vbi est?]  
Where (first) we note a double use of their Dicentes, these Wise men had: ¹ As to manifest what they knew, Natus est, that He is borne; so, to confess and ask what they knew not, the Place, Where. We, to have the like.  
² Secondly, set down this: That, to find where He is, we must learn of these, to ask Where He is: Which we full little set ourselves to do. If we stumble on Him, so it is: But, for any ask we trouble not ourselves: but sit still (as we say) and let Nature Work; And so let Grace too; and so, for us, it shall. I wot well, it is said (in a place of Esai) He was found à non quaerentibus, of some that sought Him not, 
Esa 65.1.  never asked, Vbi est? But, it is no good holding by that place. It was their good hap that so did. But, trust not to it: it is not every body's case, that. It is better advice, you shall read in the Psalm, Haec est generatio quaerentium: 
Psal. 20.6.  There is a Generation of them that seek Him. Of which, these were: And, of that Generation let us be. Regularly, there is no Promise of Invenietis, but to quaerite; of Finding, but to such as seek. It is not safe, to presume, to find Him otherwise.  
I thought there had been small use (now) of [ubi est?] Yet there is: Except we hold the ubiquity, That CHRIST is ubi non? any where. But, He is not so. CHRIST hath His ubi His proper Place, where He is to be found: And, if you miss of that, you miss of Him. And well may we miss (saith CHRIST Himself) there are so many will take upon them, to tell us Where: And tells us of so many ubis: Ecce hîc, 
Mat. 24.23.  Look you Here He is; Ecce illîc, Nay then, there. In deserto, in the desert: Nay In penetralibus, in such a privy Conventicle, you shallbe sure of Him. And yet, He (saith He Himself) in none of them all. There is then (yet) place for [ubi est?] I speak not of His Natural body, but of His Mystical: That, is CHRIST too.  
How shall we then do? Where shall we get this [Where] resolved? Where these did. They said it to many, and oft, but got no answer, till they had got together a Convocation of Scribes; and they resolved them of CHRIST's ubi. For, they (in the East) were nothing so wise, or well seen, as we in (in the West) are now grown. We need call no Scribes together, and get them tell us, Where: Every Artisan hath a whole Synod of Scribes in his brain, and can tell Where CHRIST is, better than any learned man of them all. Yet, these were Wise men: Best, learn, where they did.  
And how did the Scribes resolve it them? Out of Mica. As before, to the star they join Balaam's Prophecy: So now again, to His Orietur (that such a one shall be borne) they had put Mica's [et tu Bethlehem,] the Place of His Birth. Still helping, and giing light (as it were) to the Light of Heaven, by a more clear light, the Light of the Sanctuary.  
Thus then, to do. And, to do it ourselves: and not seek CHRIST, per alium; Set others about it (as Herod did these) and sit still ourselves. For so, we may hap never find Him, no more than He did.  
And now we have found Where, what then? It is neither in seeking nor finding, 
5. Their End: Adorare Eum.  Venimus nor Invenimus: the End of all, the Cause of all is, in the last words, Adorare Eum, to Worship Him. That, is all in all: And without it, all our seeing, coming, seeking, and finding is to no purpose. The Scribes, they could tell, and did tell, Where He was; but, were never the nearer for it: For, they worshipped Him not. For this End, to seek Him.  
This is acknowledged: Herod (in effect) said as much. He would know, where He were (feign) and, if they will bring him word where, he will come too and worship Him, 
Ver. 1●.  that he will. None of that worship. If he find Him, his Worshipping will prove Worrying: As did appear, by a sort of silly poor Lambs, that he worryed, when he could not have his will on CHRIST. Thus he, at His Birth.  
And, at His death, the other Herod, He sought Him too: but it was, that he and his Soldiers might make them-selves sport with Him. Such seeking there is otherwhile. 
Luc. 23.11.  And such worshipping; As they, in the judgement Hall, worshipped Him, with Ave Rex, and then gave Him a bob blindfold. The World's worship of Him, for the most part. 
joh. 19.3.   
But, we may be bold to say, Herod was a fox. These mean as they say: 
Luc. 13.32.  To worship Him they come, and worship Him they will. Will they so? Be they well advised, what they promise, before they know, whither they shall find Him in a worshippfull taking, or no? For, full little know they, Where, and and in what case, they shall find Him. What if in a stable, laid there in a manger, and the rest suitable to it; in as poor and pitiful a plight as ever was any: More like to be abhorred then adored of such Persons? Will they be as good as their word (trow?) Will they not step back at the sight, repent themselves of their journey, and wish themselves at home again? But, so find Him, and so finding Him, worship Him for all that? If they will, verily then, Great is their Faith. This, the clearest beam of all.  

Mat. 12.42.  The Queen of the South, (who was a figure of these Kings of the East) she came as great a journey, as these. But when she came, she found a King indeed, King Solomon in all his Royalty. Saw a Glorious King, and a Glorious Court about him. Saw him, and heard him: Tried him, with many hard questions, received satisfaction of them all. This, was worth her coming. Weigh, what she found, and what these here: As poor and unlikely a birth, as could be, ever to prove a King, or any great matter. No sight, to comfort them; Nor a word, for which they any whit the wiser: Nothing, worth their travail. Weigh these together, and great odds will be found between her faith, and theirs. Theirs, the greater far.  
Well, they will take Him, as they find Him: And, all this notwithstanding, worship Him for all that. The star shall make amends for the Manger: And, for stella Ejus, they will dispense with Eum.  
And, what is it to Worship? Some great matter (sure) it is, that Heaven and Earth, the stars and the Prophetts (thus) do but serve to lead them, and conduct us to. For, all (we see) ends in Adorare: Scriptura et Mundus ad hoc sunt, ut colatur qui creavit, et adoretur qui inspiravit; The Scripture and World are but to this end, that He, that created the one, and inspired the other, might be but worshipped. Such reckoning did these seem to make of it, 
Act. 8.27.  here. And such, the Great Treasurer of the Queen Candace. These came from the Mountains in the East; He, from the uttermost part of Aethiopia came, and came for no other end, but only this, To worship: and, when they had done that, home again. Tanti est Adorare. Worth the while, worth our coming, if (coming) we do but that; but worship, and nothing else. And so I would have men account of it.  
To tell you, what it is in particular, I must put you over to the XI. Verse, where it is set down, what they did, when they worshipped. It is set down in two Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Falling down, and Offering. Thus did they; thus we to do: We to do the like, when we will Worship. These two are all: and more than these, we find not.  
We can worship GOD but three ways: We have but three things, to worship Him withal: ¹ The Soul, He hath inspired; ² The body, He hath ordained us; ● And, the Worldly Goods, He hath vouchsafed to bless us withal. We, to worship Him, with all, seeing there is but one reason for all.  
If He breathed into us our Soul, but framed not our Body (but some other did that) Neither bow your knee, nor uncover your head, but keep on your hats, and sit even as you do hardly. But, if He have framed that Body of yours, and every member of it, let Him have the honour both of head, and knee, and every member else.  
Again, if it be not He, that gave us our worldly goods, but some body else; what He gave not, that withhold from Him, and spare not. But, if all come from Him, all to return to Him: If He sent all, to be worshipped with all. And this (in good sooth) is but Rationabile obsequium (as the Apostle calleth it. 
Rom. 12.1. ) No more, than Reason would, we should worship Him withal.  
Else, if all our worship be inward only; with our hearts, and not our hats (as some fond imagine;) we give Him but one of three: We put Him to His Thirds; Bid Him, Be content with that, He gets no more but inward worship. That is out of the Text, quite. For, though (I doubt not, but) these here performed that also; yet, here it is not. Saint Matthew mentions it not: It is not to be seen: No Vidimus on it. And the Text is a Vidimus; and, of a Star; that is, of an Outward visible worship, to be seen of all. There is a Vidimus upon the worship of the Body, it may be seen: Procidentes. Let us see you fall down. So is there, upon the worship with our worldly goods, that may be seen and felt: Offerentes. Let us see, whither, and what you offer. With both which (no less, then with the soul) GOD is to be worshipped. Glorify GOD with your bodies, for they are GOD 's (saith the Apostle. 
1 Co●. ●. ●0. ) Honour GOD with your substance, for He hath blessed your store (saith SALOMON. 
Pro. 3 9 ) It is the Precept of a Wise King; of one, there: It is the Practice of more than one; of these three, here. Specially, now: For, CHRIST hath now a body; for which, to do Him worship with our bodies. And, now, He was made poor, to make us rich: and so, offe●en●●s will do well, comes very fit.  
To enter further into these two, would be too long; (and indeed, they be not in our Verse here;) And so, for some other treatise, at some other time.  
There now remains nothing, but to include ourselves, and bear our part with them, and with the Angels, and all who this day adored Him.  
This was the Lode-star of the Magis: And, what were they? Gentiles: So are we. But, 

The Application.  
Luc. 10.37.   if it must be ours, than we are to go with them: Vade, & fac similiter, Go, and do likewise. It is Stella Gentium; but idem agentium: The Gentiles star; but, such Gentiles, as overtake these and keep company with them. In their [Dicentes,] Confessing th●ir faith freely: In their [Vidimus,] Grounding it throughly: In their [Venimus,] Hasting to come to Him speedily: In their [Vbi est?] Enquiring Him out diligently: And in their [Adorare Eum] worshipping Him devoutly. Per omnia doing as these did: Worshipping, and thus worshipping; Celebrating, and thus celebrating the Feast of His BIRTH.  
We cannot say, Vidimus stellam: The star is gone long since; Not (now) to be seen. Yet (I hope) for all that, that Venimus adorare, we be come hither to worship. It will be the more acceptable, if not seeing it, we worship (though.) It is enough, we read of it in the Text; we see it, there. And indeed (as I said;) It skills not for the star in the firmament, if the same Daystar be risen in our hearts, that was in theirs; and the same beams of it to be seen, all five. For then, we have our part in it, no less; nay, full out as much as they: And, it will bring us, whither it brought them, to CHRIST. Who, at His second appearing in glory, shall call forth these Wise men, and all those that have ensued the steps of their Faith; and that upon the reason specified in the Text: For, I have seen their Star shining and showing forth itself by the like beams: And, as they came to worship me, so am I come to do them worship. A Venite, then; for a Venimus, now. Their star I have seen, and give them a place above, among the stars. They fell down: I will lift them up, and exalt them. And, as they offered to me; so am I come to bestow on them, and to reward them, with the endless joy, and bliss, of my Heavenly Kingdom. To which, etc.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Thursday, the XXV. of December, A. D. MDCXXIII. being CHRISTMAS day.  EPHES. I. VER. X. 
In dispensatione plenitudinis temporum, instaurare omnia, in CHRISTO, quae in coelis, & quae in terra sunt, in Ipso.  
That, in the dispensation of the fullness of the times, He might gather together into one all things, both which are in heaven, and which are in earth, even in CHRIST.  
SEeing the Text is of Seasons, it would not be out of season itself. And though it be never out of season to speak of CHRIST, yet even CHRIST hath His seasons. Your time is always (saith He, 
joh 7.6.  john. VII.) So is not mine; I have my seasons. One of which seasons is this, the season of His Birth, whereby all were recapitulate in heaven and earth: Which is the season of the Text. And so, this, a Text of the season.  
There is (for the most part) in each Text some one Predominant word. That word (in this) is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here turned gathering together into one again. To know the nature and full force of it, we may consider it three ways: ¹ As it is properly taken: ² As it is extended: ³ As it is derived.  
1. As it is taken properly. So, it signifies to make the foot of an account. We call it the foot, because we writ it below at the foot: They of old writ theirs above over the head, and so called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In capite libri Scriptum est de me: the Sum in the top. 
Psal. 40.7.   
2. As it is extended. So, it is the short recapitulation of a long Chapter; the compendium of a book or of some discourse. These are all like the foot of an Account, and are usually called, the Sum of all that hath been said.  
3. As it is derived: So shall we have the native sense of it. It comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Greeke for a head.) Best expressed in the word recapitulate; that is, to reduce all to a head. Each of these is a gathering together into one (as, we read.) Which of the three, you take; nay take them all three, you cannot do amiss. They be all true: all tend to edify. CHRIST is the ¹ Sum of our account; ² The Shutting up of our discourse; ³ The Head of the body mystical, 
Colos. 1.18. Ephes 4.15.16  wherein this gathering (here) is. We shall make no good audit without Him: no, nor good Apology. Whatsoever be the premises, with CHRIST we must conclude: As we do the care with Christmas, so conclude all with in CHRISTO.  
The old Division is— Vt res, ita tempora rerum. Here it holds: 
The Division  Hear are both Seasons, and Things: Things, for seasons; and Seasons, for things.  
Two parts here be: ¹ Seasons, first; Seasons, more than one. ² Hear is a fullness of them: ³ Hear is a dispensation of that fullness: ⁴ And that by GOD: That He (that is, GOD) That in the dispensation of the fullness of times, He might. This is the first part.  
The Things. For first, here are all things: Things in heaven, Things on earth; All, in both. 2. Of these, a Collection or gathering them all together: or rather, a Recollection or gathering them together again. 3. A gathering them all into one: All into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Sum; Or all to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one head: And these two are one; and that one is CHRIST.  
You observe, that, as the things answer the seasons and the Seasons them; So doth the fullness answer the gathering, and the gathering, it. 1. To fill the seasons, to make a fullness of them, here is a gathering 2. A gathering, whereof? Of all in heaven, and all on earth (a great gathering sure, and able to fill the seasons full up to the brim.) 3. But, this is not a gathering at the first hand, but a gathering again; that is, a new, at second hand. 4. A gathering, whereto? To one: One, either one sum, or one head (both are in the body of the word:) and these two are one, and that one is CHRIST. 5. A gathering, how? (that is in the word too:) By way of contracting or recapitulation. 6. And when? When GOD dispensed it; and that is, at CHRIST'S Birth. 7. Now last, what we are the better by this gathering, what fruit we gather by or from it, what our share is in this Sum, which is Summa dividenda. 8. And then, how we may be the better for it: if we divide, as GOD, and when GOD did it. 9 As GOD; gather things in heaven, first: 10. When GOD; and that is, this season of the year, the gathering time, with GOD, and with us. So shall we dispense the season well.  
Find the things, they will bring you to the season: find the fullness of things, you shall find the fullness of Seasons. Find the gathering, you shall find the fullness: find CHRIST, and you shall find the gathering (for, the gathering is full and whole, in CHRIST.) So, upon the point, find CHRIST, and find all. And this is the first day, we can find Him; for, this day, was He borne, and so first to be found by us.  

WE have heretofore dealt with the 
* At Christmas A.D. 1609.  fullness of time: and now are we to deal with the fullness of Season. Time and season are two, 
¹ Tempora, the Seasons.  and have in all tongues, two different words, to show, they differ. In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In Latin, Tempus and tempestivum.  
And, differ they do as much, as a time, and a good time. It is time always, all the year long: So is it not Season, but when the good time is. Time is taken at large, any time: Season, not so; but is applied to that, with which it suits, or for which it serves best. Heer, it is applied to gathering: the Season of gathering.  
These seasons be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural: for,— Vt res, ita tempora rerum; as the things to be gathered are many, so are the Seasons, wherein they are to be gathered, many likewise. Each, his several season, to be gathered in.  

² Their fullness  Now, as the things (Res) have their Autumn of maturity: So (tempora) the Seasons have their fullness: And, when the things are ripe and ready to be gathered, then is the Season full.  

³ The Dispensation.  Now, of these seasons and their fullness, there is a dispensation, an Oeconomia (the word in the Text) which is a word of Husbandry; a great part whereof consisteth in the skill of Seasons; of taking them, when they come, allotting the thing to the season, and the season to it.  

⁴ The Dispenser, GOD. Psal. 104 27.28 Psal. 145.15.16  Which dispensation is here ascribed to GOD: That He (that is) that GOD in whos● hands our times are (saith the Psalm) and our seasons, both. He, that can make them full, by giving us kindly seasons; or empty, by making them unseasonable: and having made them full, is to dispose of them of very right. There is none of these but is sensible in the course of the year, in things upon earth.  
But, are there seasons for the things on earth and their fullness, and are there not also seasons for the things in heaven, and for the filling of them? All, for relief of the bodily wants here below; none, for the supply of Spiritual necessities above? All, for the body, and never a season for the Soul? If we allow them to the World, shall we not to the Church, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abbridgment of the world? If it be sensible in the natural things; (though not so easily discerned, yet) it is as certain in the main revolution of Annus magnus, the great periodical year of the world's endurance.  
It can never enter into any man, to think, that the great Oeconomus or Steward of this great household (the world) should so far forget himself, but, if for all matters He had appointed a season, 
Eccle. 3.1.  then, for the greatest matter: If, for every purpose under heaven; then, for the highest purpose of all, that (as we see) concerneth all the things in heaven, and earth, both. Above Salus populi (this) Salus mundi, the saving the whole world. Shall not these have their seasons, and the seasons their fullness there, and that fullness the due dispensation (of all other) most worthy of GOD, the greatest work, of the greatest person? Set this down then (to begin with:) There are seasons; as in our common year (of twelve months) So, in the great year, whereof, every day is a year (by Daniel's) nay, 
2. Pet. 3 8.  a thousand year (by Saint Peter's calculation.)  
And, which be the seasons, and when, in the common year? Our SAVIOUR sets them down (Mar. iv) 1. The season, 
Mar. 4.28.  when the earth bringeth forth the blade; 2. When, the stalk; 3. When, the ear; 4. When, the full corn, in the ear. And, when the ear is full, and full ripe, the season is full: then, is the season of fullness, 
Psal. 129 7.  the fullness of Season. Then, the reaper fills his hand, and he that bindeth up the sheaves, 
Pro. 3.10.  his bosom: Then, are the Barns filled with plenty; and the Presses run over with new wine. And, when all is full, then, to gathering we go.  
Such like seasons do we find in Anno magno: ¹ The time of Nature, all in the blade: ● Of Moses, in the Stalk: ³ Of the Prophets, in the ear: ⁴ And, when the full corn? When, but at this great gathering here mentioned, When all in heaven, ●nd all in earth gathered, that (I think) was the fullness of things (Plenitudo rerum;) and the fullness of Seasons (Plenitudo temp●rum) may be allowed for it.  

¹ Res: the things.  This sets us over to the second part, from the Seasons to the things; from the fullness of Seasons, to the gathering of things. And first, whereof, of what things? Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even all. All: And (to show the extent of it) subdivided, into all in heaven, all in earth: and that (I trow) is All. It was not amiss, he should thus sever them, and express things in heaven by name: Else, we should little have thought of gathering things there so high. No farther than earth, we: There, is all our gathering; and there only. The Apostle points up to heaven (Sursum corda) to lift up our hearts, 
Colos. 3.1.2.  to set our affections on things there, above; to gather them. There is a gathering of them, also.  
Of which gathering into one, I know not, what the things in heaven have; the things in earth (I am sure) have good cause to be glad. In heaven is all good, and nothing but good. In earth, to say the least, there is much evil. Yet, upon the reckoning, Heaven is like to come by the loss: we (on earth) are sensibly gainers by it. It is a good hearing for us, that both these shall be thus gathered together. For, if heaven and earth be so gathered, it is, that heaven may advance earth higher; and no meaning, that earth should draw it down hither. Magis dignum semper ad se trahit minus dignum, is the old rule.  
But well: between them both, here is a great gathering toward; 
² The gathering  well expressed by the Apostle, in the terms of a Sum. For, it is Summa Summarum, a sum indeed; Heaven, and earth, and the fullness of them both.  
All these to be gathered: and well. Gathering, GOD favours: for it ends in Unity, To gather into one: And Unity GOD loves, Himself being principalis unitas. GOD favours it sure; Himself is the Gatherer. Scattering GOD favours not: that tends to division, and division upon division. Gathering is good for us: Unity preserves; division destroys. Divisum est (be it house, or be it kingdom) ever ends in desolabitur. 
Matt. 12 25. Ezek. 33.11. 2 Pet. 3.9.  GOD delights not in destruction, would have none to perish. The kite, he Scatters: The hen, how feign would she gather!  
But stay a while, and take with us what kind of gathering? It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
¹ Gathering again.  a gathering; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gathering together again: (We must not lose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is force in it.) It is not a Collection, but a Recollection. Re imports, it is a new collection again; the second time. You see it, in recall, return, re-duce; that is, to call, turn, bring back again.  
Now our Rule is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, a returning to, implies a departing from: a gathering together again, a scattering in sunder before: a dispensation, a dissipation. So, a dissipation, a departure, a scattering there had been.  
Yet one degree more. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, from) ever implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, a former being with. One cannot be said to be gone from, that was never with; or to fall out, that was never in: One cannot be said to be so again, that was never so befor●. So then, together we were first, and in sunder we fell after. Which falling in sunder required an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring us together again; to restore us to that the second time, that we had before lost, to our former estate. 
Acts 3.21.  It is Saint Peter's word [restoring] the same with S. Paul's [gathering together again] here,  
Now these three set forth unto us our threefold estate. ¹ Together (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) our first Original, which we had in Adam, while he stood with GOD together. ² In sunder (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there came our misery, by Adam's not keeping his first estate, but Scattering from GOD. ³ But than comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about, and makes all well again, by bringing us where we were at the first. There was a former Capitulation; The articles were broken: Then came this Recapitulation (here) anew: An account was cast, but it was mis-cast; and so it is here cast new over again.  
But, when all is done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it, we must hold by. The fist is gone: All perished, by being Scattered from. All must be recovered, by being gathered to again. Our Separation, our ruin; Our Reparation, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our gathering again: And not ours alone but Salus mundi, of all in heaven, all in earth.  
By this we may see (by the way) ¹ what case, all were in: ² what case, all are in still, that he lose and ungathered, and whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not recollected again.  
We see, what, and how gathered: Now (quò?) the next point is, whereto? 
⁴ Into one.  Into one. Every thing, that is gathered, is so. But, there is more ones, than one. One heap, as of stones: One flock, as of sheep: One pile, as of the materials of a building. All are good: but to take the word in the native sense, the gathering, here, is either to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Sum (as, many numbers:) Or (to go nearer) to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Head (as, many members;) and, that is it, the Apostle pursueth to the Chapters end. Both these (Summe, and Head) are in the body of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and they both serve, and suit well. The body: the Head is (as it were) the Sum of all; all ¹ sense, ² motion, ³ speech, ⁴ understanding, all recapitulate into the Head. This (of Head, or Sum) fitteth it best. For (to speak properly) many heaps, flocks, piles there may be: Head there can be but one: De ratione capitis est, unum esse. And so, of a Sum: but one true sum, were there never so many, so divers ways cast.  
So then, into one, that is not enough: It is not co-adunation will serve. It is recapitulation, and, in that word, there is caput: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in that word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a reducing all to one, as that, one be the Head. A headless gathering, the Apostle cannot skill of. And indeed, say there were an entire body, and every member in his right place, and all streictly knit together; yet, if the head should had to be away, as good the members all in sunder, for, all were to no purpose. So; a Head, or nothing.  
This gathering then (you see) is to the chief Member; to the Member, that wears the Crown. Thither, upward, the true gathering goes. There is a Union downwards; 
jud. 15.4.  (as, of Samson's foxes, that were together by the tails;) That, is not the right: but, by the head. The oxen, that plough, are joined together by the head: The foxes, that are tied by the tails, they set all on fire. The Unity of the head GOD send us: That, is the true Unity.  
And yet are we not where we should. We may gather upward too, and make a head, and not the right head. That, to a head, is not enough, if it fall out to be a wrong head (suppose Romelie's son.) Humano capiti, etc. do but paint (saith the Poet) any body, 
Esay. 7.9.  with a wrong head, it will but move laughter and scorn. The right, the own head it would be. A strange head will not suit, nor do us any stead. The right head, then.  
And, which is the right head? He adds: Recapitulati, in CHRISTO: It is CHRIST. There (lo) is the right head, now. To that, let all gather.  
And now we are arrived at CHRIST, we are, where we should; our gathering is at the best. All in heaven; All in earth: gathered together: together again: Again into one: One Sum, whereof CHRIST is the Foot: One body, whereof CHRIST is the Head. Gather then, and be gathered to Him: Gather then, and be gathered with Him: 
Luk. 1●. 23.  He that gathereth not with Him, scattereth.  
And so were all, scattered without CHRIST; till He came with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and got them again together. The seasons were (all) empty; The things, all on heaps.  

Gen. 3.24.  Things in heaven, from things in earth; Angels, with drawn swords at men: Things on earth, 
jud. 13.22.  from things in heaven; Men, at but the sight of an Angel, ready to fall down dead. The members, from the head; the head, from the members: The members one from another: Neither union with the head, nor among themselves. Peccata vestra, 
jer. 5.25.  it was sin, that divided between GOD and them; and, divided once and divided ever, divided in semper divisibilia, till they were quite past all division: No longer divided (now) but even scattered. The case of the world, then.  
Scattered, in point of Religion: Gods scattered all over; as many Gods as Cities: All the hosts of heaven; 
Ie●. 2.28.  all the beasts and creeping things of the earth.  
Scattered, in point of morality, or moral Philosophy: I know not, how many scattered opinions Augustine reckons, de Summo Bono, the chief point of all.  
The jews scattered from the Gentiles, and the Gentiles from the jews: A main Wall between. 
Ephes 2.14.   
The Gentiles scattered from themselves grossly; all, in fractions, they. Nothing of a body; Never a head: And yet many heads, but never a right one among them all.  
No, not the I●wes themselves: For, the Tabernacle of DAVID was then down, and the ruins of it scattered into many Sects (as the Prophet AMOS complains. 
Amos 9.11. ) And Saint JAMES allegeth it out of him, 
Act 15.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2. Gen. 11.8.  (Act. XV.) In a word: the whole world than was but a mass of errors, a Chaos of confusion, Tohu, and Bohu: empty and void of all saving grace or truth. Well likened, to them that were scattered at the tower of Babel, where no man understood another: 
Exod. 5.12.  Or to the people that were scattered all over the land of Egypt, to gather stubble, to pick up Straws. All (then) wandering hither and thither, and seeking death, in the error of their life. By all which, you see, 
Wisd. 1.12.  what need there was of this gathering, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now then, if, for the divisions of Reuben, 
jud. 5·15.  there were great thoughts of heart (as it is in Debora's song) for but one Tribe scattered from the rest; shall there be no thought or course taken for these; such, so general, so many (not divisions, but plain dispersions) scatter all abroad? Great pity, that all these should lie thus lose and ungathered, as if they were not worth the taking up. 
Io. 6.12.  He that (in joan. VI) took order for the broken meat, for the fragments, willed them to be gathered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that nothing might be lost no not of them; He (certainly) were no good Oeconomus, if He would let all these be lost for lack of gathering.  
But could not this gathering be absque CHRISTO, in some other? It appears, no. Seasons there were more than one, but all empty: proffers were made in them, but nothing full, nor any thing near full. A season of the Law unwritten: Then came the Patriarches. But, they had much ado, to keep themselves from scattering: they gathered none.  
A season of the Law written. Then, the Priests and Levites: but, the gathering little the fuller, for them.  
Then came all the Prophets: To no great purpose they neither: Some few Proselytes they made; that was all. But in the end, all these (as they in the Parable of the wounded man) passed by, looked on him, but let him lie: Little was done, 
Luk. 10.31.32.  till the good Samaritane came. The things in heaven and earth (the generality of them, so) in not much better case for all these, could not be recapitulate, in the Patriarches, MOSES, the Prophets. So that, to this plunge it was come, that the Psalmist even asked GOD, Wherefore hast thou made all men for nought? It was time for Him to come, 
Psal. 80.47. Heb. 10.37.  qui venturus erat.  
It was time; More than time, when that which was the only known way (when one was scattered from GOD, how to gather him to GOD again, which was, Let him smell a sacrifice;) when that grew out of season, when that failed. 
1. Sam 26.19.  And that it did. Sacrifice; burnt offering; burnt offerings for sin (sin, 
Psal. 40.6.  that made all the Scattering) noluisti (that is plain) thou wouldst not (It is CHRIST now speaketh) then said I, lo I come. I, of whom it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the top or front of the book, that I should fulfil thy will and gather these together again. Lo, I come to do it  
By this Ecce venio of His, a way was found, those that were thus distracted and scattered before, how to bring them together again. What way was that? It follows in the same place, what He meant by Ecce venio. He goes it over again; No sacrifice thou wouldst; No: Corpus autem aptasti, But, a body hast thou ordained me. 
Psal. 40.6.  The incorporating CHRIST; the ordaining Him a body; that, is the new and living way, 
Heb. 10.20.  through the veil, that is His fl●sh. With that He comes this day, and gathers all again.  
How, or in what manner, that? The manner is set ●owne in the word: 
³ The Manner, Recapitulando.  by way of Recapitulation. We are not to conceive, there was such a great Sheet, as Saint Peter saw let down from heaven (Act. X.) and that all these were put into it, 
Act. 10.11.  and so gathered. No: it was recapitulando, by reducing to less room (as we do many diffused matters, to a few heads) as we contract great maps to a small compass; as great plots, to a small module: for, that is (properly) to recapitulate. There are two words in the verse, set it out well: ¹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ² and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this fullness will come into a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the particulars of many leaves come into a Totall of not half a line.  
If then we be to proceed by way of recapitulation, then are we to reduce all to heads So let us reduce these things to these two heads. ¹ First, heaven, and all in it, to GOD; Earth, and all in it to Man. Gather these two into one, and there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in short. To conceive it the better, you shall understand, this was on a good way onward, before. You have heard Man called the little world, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the great one, a compendium of all the creatures. And so he is, of both. He participates with the Angels, and so much things in heaven, by His soul: He participates with the elements, and so with things on earth, by His body. The Poet had it by the end: Fertur Prometheus etc. That to the making of man's body, there went a piece of every of the creatures. So, there was in man, a kind of recapitulation, before.  
But, that was not full: yet lacked there one thing. All in heaven were not gathered into Man. Of GOD we say, Qui et in coelis: He was one of the things in heaven, and He was out all the while. But, if He could be gathered in too, then were it a full gathering indeed. All, in heaven, recapitulate into one; that is, GOD: All, in earth, recapitulate into one; that is, Man. Gather these two now, and all are gathered; all the things, in either. And now, at this last and great Recollection of GOD and Man; and in them, of heaven and earth; and in them of all in heaven, and earth; are all recapitulate into the unity of one entire Person. And how? Not so, as they were gathered at first; Not, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first gathering) so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the second gathering.) When things were at the best, GOD and Man were two in number: Now, GOD and Man are but one CHRIST. So, the gathering, nearer than before: So, surer than before: So, every way better than before.  
In Man, there was onward an abridgement of all the rest. Gather GOD and him into one, and so you have all. There is nothing, not any thing, in heaven, or earth, left out. Heaven is in, and earth: the creatures in heaven and earth; the Creator of heaven and earth. All are in now: All reconciled (as it were) in one mass, all cast into one sum: Recapitulate (indeed) truly and properly.  
Herein is the fullness, that GOD Himself comes into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle (I. Cor. XV.) where the Psalm saith [He hath put all things in subjection under His feet] It is manifest (saith the Apostle) that He was excepted, 
1. Cor. 15.27.  that so put them under: But, here, it is manifest (say we) that He is not excepted, that did gather; but, He (the very Collector) is, in this collection, Himself and all.  

2. Cor. 5.19. Col. 2.9.1.21.22.  For, GOD was, in CHRIST, reconciling the world: The World, that is, all things; All in heaven, all in earth. And, in CHRIST did dwell the fullness of the Godhead bodily, when He did so reconcile them; in the body of His flesh. In a word: certain it is, that, by virtue of this recapitulation, we are one with CHRIST; CHRIST, as Man: GOD is one with CHRIST; CHRIST, as GOD. So, in CHRIST, GOD and Man are one. And, there is good hope, they that are one, will soon be at one: where unity is, union will be had with no great ado.  
And even besides this, there is yet another Recapitulation; that, well might it have that name. For (if you mark it) it is not Recapitation, but Recapitulation; and that comes of Capitulum, which is a Diminutive. So was it: verbum in principio, the eternal, mighty, 
Rom. 10.28.  great Word became verbum abbreviatum, as the Apostle saith (Rom. X.) to bring this to pass. 
Esa. 40.12.  He, that the heavens are but His spann, abbreviate into a child of a spann long: He, that Caput the Head of men and Angels principalities and powers, became capitulum: He, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little diminutive head. Head? Nay, became the foot, Pes computi (the Text is) the foot, the lowest part of the account; and of the lowest account.  

6. The Season when.  And now (because we are in seasons, we speak of seasons) When was this, at what season of the year? when was it, that He was so capite minutus? Sure, never less, never so little, never so minorated, so minimated (I am sure) as now. When was Ecce venio fullfilled? we may know that, by all the four Sundays in Advent now past, that, to day, it is Ecce venio. 
Psal. 40.7.  His coming, the Psalm expounds, by ordaining Him a body: A body there was ordained Him, in the womb: But, to us, things are, when they appear. That, though the Word were made flesh before, 
joh. 1.14.  yet GOD was not manifested in the flesh; came not and dwelled among us visibly to be seen, till this day. So that, if you ask [of In CHRISTO] what, or when? In CHRISTO nato, then, was this gathering of things in heaven, and earth.  
And, in sign it was then, look there comes a Queer of Angels down, 
Luk. 2.13.  there comes a new Star forth to represent the things in heaven: There comes together a sort of Shepherds, and there is gathering to them a troop of great Princes from the East, 
Mat. 2.1.  to represent the things on earth, which consist (as these do) of high and low, noble and base, wise and simple: All, to celebrate, and make show of this gathering, of this great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into this small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, in their heavenly Hymn, there is mention of this gathering: 
Luc. 14.  In excelsis, and in terris set together; as if, all (in both) were now in full and perfect harmony.  
Now, when the seasons had travailed with, and at last brought forth Him, that was the best thing, they had, or should ever bring forth, then were they at the best. When Him, in whom it pleased the FATHER, all fullness should dwell, than were they at the full. The gathering of the things, so full, as it made plenitudo rerum: The gathering of the seasons, so full, as it made plenitudo temporum. And so have we brought both parts (seasons, and things) together.  
The Sum is at the foot; the Oration, at the period; the Building, at the headstone; the Tide, at the full: the fullness of the Gentiles are come in into His Church, 
Rom. 11.25. Verse 23.  which is His body, the fullness of Him that filleth all in all.  
But, why GOD, in the dispensation of the seasons, did so order, 
The Application of the Text to the time, and to us. In earthly things  that at such a year of the world, such a month of the year, such a day of the month, this should fall out just; this is more, than I dare take upon me to define. But, this I may: that the Christian world hath ever observed divers good congruities of this Feast, with this Text.  
The Text is of a Recapitulation: The feast is so. Twelve months recapitulate to twelve days. Six, for the old; In six days was the creation of the old. And, when the old things are past, as many for the new; For, behold all things are new; And, 
2. Cor. 5.17.  if any be in CHRIST, he is a new creature. Both these recapitulate in one season ●qually divided. Equally divided between both; yet so, as the days of the last are set before the first, 
Mat. 19.30.  that so erunt novissimi primi is verified even of the season, and the last, first, there also.  
The Text is of a gathering: and that falls fit with the season; and giveth us great cause to admire the high wisdom of GOD, in the dispensation of seasons; That, now at this season, when we gather nothing, when nothing groweth to be gathered, there should be a gathering (yet) and a great one: nay, the greatest gathering, that ever was, or will be: And so by that means, the poorest and emptiest season in nature, become the fullest and richest in grace.  
Now we do, ourselves (in effect) express as much as this comes to. For, we also make it a season of gathering together; of neighbourly meeetings, and invitations. Wherein we come together, and both (our selves) have, and we make each other partakers of what we have gathered, all the year before.  
In which sense also, we may call it the season of dispensation; in that, we then dispense the blessings, GOD hath sent us; and that is, in good house keeping, and hospitality.  
And (if you will) of fullness too. For, the most part do then use to be better filled, and with better fare, that are not so full again, all the year beside. That one may truly say, there is more fullness in this season, than any other. And so, it is the season of fullness then; For, the hungry are then filled with good things; then, 
Psal. 107.9.  of all the seasons of the year.  
And last, there is in the Text (and it as the main word in the Text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (in the Primitive sense) is the making the fo●●e of an account: which agreeth well with the foot of the year, for, at the foot of the lea●e S●mmes use to be set. Set it at the head, or set it at the foot; it is the 〈◊〉 of the Old; and the head of the New: and so, the fittest season, to celebrate it in. ●or, ●e it head, or be it foot, CHRIST it is. So, recapitulation, or gathering, fullness, or dispe●●●tie●, or Summing all up, the Text is seasonble.  
But, these (I have spoke of) are of things on earth. W●e it not to be wishe●, 
In heavenly things.  〈◊〉 would endeavour to have some fruition, and to gather some fruit, for the heavenly part, from this gathering, this fumming up of CHRIST ' s?  
CHRIST is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a short sum; but there is in Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fullness of all: CHRIST is but the Contents of a Chapter, some thre● of four lines; but a great long Chapter follows, long and large. For, what shall you see in this Shulamite, but Choros cast rorum, 
Cant. 6.13.  legions, whole armies of good things, to gather. Such, so great a sum, as twelve days will not ●er●e to cast them up. But yet, somewhat let us gather, that, the seasons being full, we ourselves be not sent empty away.  

Our Accounting.  The time fails: I will therefore name but one; and that (the main word of the Text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which referreth properly to the making up an account. The Fathers, taking the Verse into their considerations, pitch upon it: (As Saint Jerome; who thinks it chosen of purpose to that end.) But, the word and thing both, we may have good use of, 
Luc. 16.2.  seeing we all are to be Accountants (Red rationem, said to us all:) seeing, to an account we must all come.  
And thus he followeth it, goes no further than the Text, for the particulars of our account; makes them consist of quae in coelis, and quae in terris. Which two, as they are principally taken for the creatures in both; So may they also (and not amiss) be taken, for the things done in them both: Specially, our gatherings in them referring to either.  


¹ For quae in coelis.  
Act 10.4.   Things in Heaven to stand for our good Deeds, our Alms, Fasts, and Prayers, that ascend up thither, (the Angel tells Cornelius so,) and will receive us up thither into everlasting Tabernacles. Of which, gather we as many as we can all our life long.  

² For qua in terris.  As for these on earth, we gather but too fast; meaning our evil deeds, which smell of the Earth, whence they are, and where they were done.  
Now, when we come to give up our account, it should seem, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we had cast them once before, and cast them false; that we must to it again, and see, if we can find our sums right. There is no danger, but in casting our quae in coelis (our good) left we cast them over; and our quae in terris (our bad) lest them we cast under. The other way, the error is nothing so perilous.  
Our quae in coelis (our good) howsoever our new Auditors cast them so, as they find GOD in their debt, for that we have laid out more than ever GOD required; I doubt, will not prove so at the Auditt. But, of our quae in terris, our evil, there is no great fear of overcasting them; their sum will rise but too high, if we deceive not ourselves.  

Both to be in CHRISTO.  But, whither it be of both; we shall find ourselves wrong in both, if they be not recapitulate In Christo. For our quae in coelis; Having done all we can, CHRIST bids us say servi inutiles sumus: 
Luc. 17.10.  and so we must say then: (And what account can be made of inutile? 
Rom. 8.18. Luc. 3.16.7.4. ) Having suffered all we can, Non sunt condignae (saith Saint Paul:) So, both come not home. The good Centurion, he that built the Synagogue; Nay then, Saint john Baptist himself, both cast themselves to a Non sum dignus; Even the best of our nature. That, when we have done, we must begin again, and cast and cast till we be weary, unless we cast in CHRIST; fail still, unless our Totall of quae in coelis, be recapitulate in CHRISTO.  
But then, come to the other account of qua in terris: to that, there is our fullness, and the fullness of our seasons. Many a broken reckoning shall we find there; such furred numbers, such fractions we shall meet with, we shall not tell how or when to get through, we shall want compters. They are so infinite and intricate withal, that (I fear) we shall be found in a mighty arrear, 
Mat. 18.24.  a huge debt of thousands and ten thousands of talents: we shall not tell, which way to turn us, no● which way to satisfy it, though all we have were sold, and we ourselves too. To balance this account, CHRIST is most needful; For, 
job. 9.3. joh. 15.5.  Su●mis conjunctis cast both these together, and job being our auditor, he finds, we shall not be liable to answer GOD one, ¹ for a thousand, that He can charge us with. 〈…〉 (if ever) we shall find, in this, most true. For, gather heaven and earth, and all that is in them, all together, and leave Him out, they will never be l●●ble to make our discharge: Not the, best Auditor of them all.  
But He, out of the fullness of His satisfactions, can relieve us that way, to take of (or strike of) a great part of our Onus. And He can cast in, of the fullness of His merits, to make up that, is found minus habens, or defective, in ours that way. For, the short is; He is both Pes, and Caput computi, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He is called both, in the Text. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must help us, if ever we come to our Audit.  
But foreseen, that this be no hindrance to our gathering. No: 

Yet, not to hinder our gathering.  
Gal. 6.10.   gathering we must be still, those of heaven (Spiritual;) and turn as much of our earthly, as we can into them. And still order the matter so, as while we have time, we be doing good. We shall but evil sum up all, in CHRIST, if we have no particulars to raise our sum of; if we have nothing, but what is out of CHRIST, to recapitulate, in CHRIST. To gather, I say; Else are we like to have but an empty season of it.  
And even to begin, now: To imitate GOD, in His time, when; and His order, how. His time: this is the time, GOD made His in; Now, we to take the same time, to fall on gathering. His order: this is the order, GOD made His by; He began with heavenly things; we to keep the same order, follow His method, begin, where He begins: Begin with the things, that have the priority of place in the Text; begin with them: Make Regnum ejus, our primum quaerite, 
Matt. 6.31.  and the things that pertain to it. And not pervert GOD's order, and be so wholly given to the fullness of the things on earth, that we fall to them, first. Nay, I pray GOD, it be not first, and last, and all. We shall the better dispense the season, if we gather, to Prayers, to GOD's Word: If we begin with them: If with the dispensation of His holy mysteries: Gather to that, specially.  
For, there, we do not gather to CHRIST, or of CHRIST; but, 
The application to the Eucharist.  we gather CHRIST Himself: and, gathering Him, we shall gather the tree, and fruit, and all upon it. For, as there is a recapitulation of all in heaven and earth, in CHRIST: So, there is a recapitulation of all in CHRIST, in the holy Sacrament. You may see it clearly: There is in CHRIST, the Word eternal, for things in heaven; There is also Flesh, for things on earth. Semblably, the Sacrament consisteth, of a Heavenly, and of a Terrene part (It is Irenaeu's own words:) the Heavenly, there the Word too (the abstract of the other;) the Earthly, the Element.  
And, in the Elements, you may observe, there is a fullness of the Seasons of the natural year; Of the corne-floore (or harvest) in the one, Bread: Of the winepress (or vintage) in the other, Wine. And, in the heavenly, of the wheat corn, whereto He compareth Himself (Io. XII.) Bread, 
joh. 12.24.6.51.49.  even the living bread (or bread of life) that came down from heaven; the true Manna, whereof we may gather each his Ghomer. And again, of Him, the true Vine (as He calls himself; 
joh. 15.1. ) the blood of the grapes of that Vine. Both these issuing out of this day's recapitulation; Both, in corpus autem aptasti mihi, of this day. 
Psal. 40.6.   
And the gathering or Vintage of these two, in th' blessed Eucharist, is (as I may say) a kind of hypostatical union of the Sign, and the thing signified, so united together, as are the two natures of CHRIST. And, even from this sacramental union, do the Fathers borrow their resemblance, to illustrate, by it, the personal union in CHRIST: I name Theodoret for the Greek, and Gelasius for the Latin Church, that insist upon it (both) and press it against Eutyches. That even as, in the Eucharist, neither part is evacuate or turned into the other, but abide each still in his former nature and substance; No more is either of CHRIST'S natures annulled, or one of them converted into the other (as Eutyches held;) but, each nature remaineth (still) full and whole, in his own kind. And backwards: As the two Natures in CHRIST, so the Signum and Signatum in the Sacrament, è converso. And this later devise, of the substance of the bread and wine, to be flown away and gone, and in the room of it, a remainder of nothing else but Accidents to stay behind, was to them not known; And (had it been true) had made for Eutyches, and against them. And this, for the likeness of Union in both.  
Now, for the word gathering together in one. It is well known, the holy Eucharist itself is called Synaxis (by no name more usual, in all Antiquity) that is, a Collection or gathering. For, so it is, in itself: For, at the celebration of it (though we gather to Prayer, and to Preaching, yet) that is the principal gathering, the Church hath, which is (it self) called a Collection too (Heb. X.) by the same name, 
Heb. 19.25. Luk. 17.37.  from the Chief: For, where the body is, there the Eagles will be gathered: And so, one Synaxis begets another.  
And last, there is a Dispensation: that word, in it too: That, most clearly. For, it is our Office, 
1. Cor. 4.1.  we are styled (by the Apostle) Dispenser's of the mysteries of GOD; and, in and by them, of all the benefits that came to mankind, by this dispensation in the fullness of season, of all that are recapitulate in CHRIST.  
Which benefits are too many to deal with. One shall serve, as the Sum of all: That the very end of the Sacrament is, to gather again to GOD and His favour, if it happen (as oft it doth) we scatter, and stray from Him. And to gather us, as close and near, as alimentum alito (that is) as near, as near may be.  
And as, to gather us to GOD; so likewise, each to other mutually: Expressed lively, in the Symbols, of many grains into the one, and many grapes into the other. The Apostle is plain, 
1. Cor. 10.17.  that we are all one bread, and one body, so many as are partakers of one bread: So, moulding us (as it were) into one loaf all together. The gathering to GOD refers still to things in heaven: This other, to men, to the things in earth here. All under one Head, by the common faith: All into one Body mystical, by mutual charity. So shall we well enter into the dispensing of this season, to begin with.  
And, even thus to be recollected at this Feast, by the holy Communion, into that blessed Union, is the highest perfection, we can in this life aspire unto. We (then) are at the highest pitch; at the very best, we shall ever attain to on earth; what time we newly come from it: Gathered to CHRIST; and, by CHRIST, to GOD; stated in all whatsoever He hath gathered, and laid up against His next coming. With which gathering here in this world we must content and stay ourselves, and wait for the consummation of all, 
Apoc. 22.12.  at His coming again. For, there is an Ecce venio, yet to come.  
This gathering thus here begun, it is to take end and to have the full accomplishment, 
Matt. 25.32.24.31.  at the last and great gathering of all, which shall be of the quick and of the dead. When He shall send his Angels, and they shall gather His Elect from all the corners of the earth: 
Matt. 13.30.  shall gather the wheat into the barn, and the tares to the fire. And then (and never till then) shall be the fullness indeed, when GOD shall be, not (as now He is) somewhat in every one, 
1. Cor. 15.28. Apoc. 10.6.  but all in all. Et tempus non erit amplius, and there shall be neither time, nor season any more. No fullness then, but the fullness of eternity, and in it the fullness of all joy. To which, in the several seasons of our being gathered to our fathers, He vouchsafe to bring us; that (as the year, so) the fullness of our lives may end in a Christmas, a merry joyful Feast, as that is. And so GOD make this to us, in Him, etc.    

A SERMON PREACHED before the KING'S MAJESTY, at Whitehall, on Saturday, the XXV. of December, A. D. MDCXXIIII. being CHRISTMAS day.  PSAL. II. VER. VII. 
Praedicabo Legem, de qua dixit ad me DOMINUS: Filius meus tu, hodiè genui te.  
I will preach the Law, whereof the LORD said to me: Thou art my son, this day have I begotten thee.  
THIS Text, the first word of it is Praedicabo, I will preach. So, here is a Sermon toward. And it is of Filius; Filius meus genuite; of the begetting, or bringing forth a child. And that, Hodiè, this very day.  
And let not this trouble you, that it is (begotten) in the Text, and (borne) on the day. In all the three Tongues, one word serves for both. In Latin, Alma Venus genuit: Venus did but bear Aeneas; yet it is said, genuit. In Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He was but borne of the Virgin; yet He was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, genitus. And I report me to the Masters of the Hebrew tongue, whether the original word in the Text, bear not, be not as full, nay do not more properly import His Birth, than His Begetting. It is sure, it doth. So, it may be used; and so; we will use it indifferently. And let this serve once for all. We return to our Sermon.  
Praedicabo. Here is one saith, he will preach. Hath he a licence? Yes: Dixit ad me, he was spoken to, or (indeed) he was commanded. (Amar is to command. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Commanded, by whom? By Him, that hath lawful authority so to do, Dixit Dominus. He stepped not up of his own head; He came to it orderly: made no suit for the place; was apppointed for it.  
What will he preach of? Whence will he take his Text? Out of Dixit Dominus, out of the Word of GOD. And that is right. So do we take, ours; for, so did he take his, To Dixit Dominus he held him; preached not voluntary: but, as he preached the law, so, he had a law to preach by (the Word of GOD.) Dixit Dominus.  
And what was his Text? Filius meus tu, hodiè genui te. This Text he preached on: As it might be, at the bringing forth of a Son. And that (as it should seem by the word, Hodiè) this very day. This day, the Birth; this day, the Sermon. And, if so: by the same equity, the same Text may well be preached on again, whensoever that day comes about, by the circling of the year.  
It useth to be the first question (I kept it last) Who preacheth? (For, if we like him, we will hear him, else not.) Sure, he, to whom this is spoken, Filius meus tu, he it is, that saith, Praedicabo. And he to whom it is said, Filius meus tu, is CHRIST. CHRIST then preacheth. And CHRIST is worth the hearing. There will lie no exception to the Preacher, that I am sure of.  
And indeed, so it was most meet, that He should. He, that was the Lawgiver, most meet to read upon his own law; He, that the Son, most meet to preach upon Filius meus tu; He, that was borne, upon his own Birth.  
Upon His own Birth. And if upon it, any day, that day especially, whereon He was borne. So is the Text. The day He preached on, He was borne: The day He was borne, He preached on. No time so kindly to preach de Filio hodiè genito, as Hodiè. So shall you have CHRIST preach; of CHRIST'S Nativity; and that, upon the very day of his Nativity; (which, according to the Christian account, is this day of all the days of the year.)  

The applying to this Birth.  And, first I must tell you, this same Hodiè (here) is said Signanter, that CHRIST was begotten to day. For, He was begotten besides this: had more Beget, than one. Two natures He had, and so, two Nativities. One eternal, as the Son of GOD: the other temporal, as the Son of Man. And, as it falls out, this very place (here) I find vouched for both. Vouched for His begetting, as the Son of GOD, by the Apostle (Heb. 1.5.) For to which of the Angels said he at any time, thou art my SON, This day have I begotten thee? Alleging this place to prove His Deity; as one, whose nature was fare above, fare more excellent, than the Angels.  
But, of the twain, more properly we apply it to this day's Birth: (His Birth, as the Son of Man.) And for our so applying it, we have the warrant, not of one, but of all the Apostles at once; and, even of the whole Church assembled in prayer (Acts IV. 27.) Where, to GOD himself they say, that the Prophecy of this Psalm was fulfilled, when Herod, the High Priests and the rest took counsel against His Holy Child JESUS: And, that (we know) was at this Birth. So, applying it to this Birth, sure we are, we apply it aright.  
And indeed, it cannot be otherwise. For, in the very next words, GOD bids him, Ask, and He will give him the Heathen, and the uttermost parts of the earth. T●is must needs be said to Him, as the Son of Man; and can no ways be said to Him, as the Son of GOD. As the Son of GOD, He asked not; He needed not ask; He had all: 
Phillip 2.6.  All aequo jure with His Father, as being in form of GOD. Nothing was; nothing could be given to Him: He was not a person capable of any gift: All was His own. So, it was spoken, as to the Son of Man, this day borne. And so, to the Son of Man, this day borne, we apply it.  

The Division  Of this Sermon, these be the parts. The matter of it at large, or in general: That it is a Law first. Then, what manner of Law, or how qualified: 1. A Law to be preached, as other laws use not to be. 2. A Law, de quâ dixit DEUS, where other laws are, de quâ dixit homo: Which is the reason, why it is to be preached 3. And then (out of the very body of the word in the Text) that it is not a Law at large, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but a Statute Law (for so is Elchok) which, but by publishing, none can take notice of. A second reason, why it is to be preached. And this is the first part.  
The second, is the very Text itself, or the body of the Law, in these words, Thou art my Son, this day have I begotten thee. The points in it are five ¹ Of a Son. ● Of my Son (that is) the Son of GOD. ● Genui, the Son of GOD begotten. ⁴ Hodiè, the Son of GOD, this day begotten. ⁵ And Dixit genui (that is) dicendo genuit, begotten only by saying; only said the word, and it was done, and the Word became flesh. This is the second part. 
joh. 1.14.   
The third is the hardest. For it would make one study (Filius meus tu) how this should be a Law, as here it is called. It looks not like one. But, Said it must be, which CHRIST hath said: A Law He calls it, and a Law we must find it. Now, there be but two Laws (as the Apostle tells us Rom. III. 27.) Lex fidei, and Lex factorum: if, both these ways, a Law it be, a Law we shall find it. And both these ways a Law it is.  
1. Lex fidei. A Law limiting what to believe of Him. Of Him (that is) of His Person: His Natures: and His Offices. His Person, out of the words, Ego, and Tu. His Natures, out of Hodiè, and Genui. His Offices, out of Praedicabo, and Legem.  
2. Then, Lex factorum. Setting out, first, what He doth for us; and then, what we are to do for Him. What He doth for us (Filius meus tu) to us he conveigheth all Filial rights. What we to do for Him (Filius meus tu) we to return to him all Filial duties. Which duties are comprised in Praedicabo legem. And legem, that law is no more, then Filius meus tu: for, Filius meus tu goes through all, and is all in all. These are the parts. Of these, etc.  

PRaedicabo Legem (saith CHRIST) And we like it well, that He will preach. 
Legem.  But He hath not chosen so good a Text: Legem were a fit Text for MOSES to preach on. We had well hoped, CHRIST would have preached no law; all Gospel, Herald That He would have preached down the old law, but not have preached up any new. We see, it is otherwise. A law He hath to preach, and preach it He will: He saith it himself, Praedicabo Legem.  
So, if we will be His Auditors, He tells us plainly, we must receive a Law from His mouth. If we love not to hear of a law, we must go to some other Church: For in CHRIST'S Church (there) a law is preached. CHRIST began, we must follow, and say, every one of us (as He saith) Praedicabo Legem.  
Nay, there is another point yet more strange. These very words here [Filius meus tu, etc.] are as good Gospel as any is in the New Testament; yet are here (as we see) delivered by him under the term of a Law. And we may not change His word: we may not learn CHRIST how to use His terms. The words are plain, there is no avoiding them: a law He calls it, and a law it is.  
First then, to take notice of both these. 1. That CHRIST will preach a law; and that they that are not for the law, are not for CHRIST. It was their quarrel above (at the third verse) they would none of CHRIST, for this very cause, that Christ comes preaching the law, and they would live lawless: they would endure no yoke: they were the Sons of Belial; Belial (that is) no yoke: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But what agreement hath Christ with Belial? 
2. Co. 6.15.   
And then: that these words Filius meus tu, are a law; and so, as a law by Christ preached. So as, in the very Gospel itself, all is not Gospel: some law among it. The very Gospel hath her law. A law Evangelicall there is, which Christ preached: and, as he did, we to do the like. (Whereof, more is to be said by and by.)  
In the mean time, it is not without danger to let any such conceit take head, as though Christian Religion had no law-points in it, consisted only of pure narratives: believe them, and all is well: Had but certain Theses to be held, dogmatic points, matters of opinion. ●nd true it is, such points there be; but they be not all. There is a law beside, and it hath precepts, and they to be preached, learned, and (as a law) to be obeyed of all.  
Look but into the Grand Commission (by which we all preach) which Christ gave at his going out of the word: Go, 
Mat. 28.19.  (saith He) preach the Gospel to all nations teaching ●hem. What? to observe the things that I have commanded you. Lo, here is commanding, and here is observing. So, the Gospel consists, not only of certain Articles to be believed: But of certain Commandments also, and they to be observed. And what is that, but Praedicabo legem?  
Now (I know not how, but) we are fallen clean from the term, Law; nay, we are even fallen out with it. Nothing but Gospel now. The name of Law we look strangely at: we shun it in our common talk. To this it is come, while men seek to live, as they list. Preach them Gospel as much as you will: but (hear ye) no Praedicabo legem, no law, to be preached, to hold, or keep them in. And, we have gospelled it so long, that the Christian Law is clean gone with us; we have lost it; if Praedicabo Legem (here) get it us not again. But, got it must be: for as CHRIST preacheth, so must we; and Law it is, that CHRIST preacheth.  
I shall tell you, what is come by the drowning of the term, Law. Religion is even come to be counted res precaria; No law, no, no: but a matter of fair entreaty, gentle persuasion, neither jura, nor leges, but only Consulta Patrum, good fatherly counsel, and nothing else. Consilia Evangelica were a while laid aside: now there be none else. All are Evangelicall counsels, now. The reverend regard, the legal vigour, and power, the paenalties of it are not set by. The rules, no reckoning made of them, as of Law-writs, none; but only, as of physic bills, if you like them, you may use them: if not, lay them by. And this comes of drowning the term, Law. And all, for lack of Praedicabo Legem.  
I speak it to this end: to have the one term retained, as well as the other, to have neither term abolished; but, with equal regard, both kept on foot. They are not so well advised, that seek to suppress either name. If the name once be lost, the thing itself, will not long stay; but go after it, and be lost too.  
They that take them to the one term only, are confuted once a month. For, every month, every first day of every month, this verse fails not, but is read in our ears. And here, a law it is. And so was the Christian Religion called in the very best times of it, Christiana lex, the Christian law; and the Bishops, Christianae legis Episcopi, the Bishops of the Christian law. And all the ancient Fathers liked the term well; and took it upon them.  
To conclude. Gospel it how we will: if the Gospel hath not the legalia of it acknowledged, allowed, and preserved to it: if once it lose the force, and vigour of a law; it is a Sign it declines, 
Heb. 8.13.7.18.  it grows weak and unprofitable: and, that, is a sign, it will not long last. We must go look our salvation by some other way, then by Filius meus tu: if Filius meus tu (I say not, be not preached, but) be not so preached, as CHRIST preached it; and CHRIST preached it, as a Law. And so much for Legem.  

1. Praedicabo Legem.  Now, of this law, three things are here said. First, Legem turns back upon Praedicabo. And this privilege it hath, that it is materia praedicabilis, a law which may; nay, a law which is to be preached. And that, Laws use not to be: Not to be preached. To be read upon at times privately: but, to be preached, not any law, but this. But, this is: and it serves for a specifical difference, to sever it from other laws, and make it a kind by itself. Even this, that it is to be preached.  
To be preached: and that even to Kings themselves, that make laws: to judges themselves that are presumed to be best seen in the law: yet they to learn, they to be learned, in this law. Erudimini (is the word) qui judicatis terram, in the X. verse after.  

2. De quâ dixit Dominus.  And the reason is: for this is a law, de quâ Dixit Deus. And so is none else. And that is a second difference. There is a law de quâ dixit homo, quam sanxerunt homines, which men among themselves make for themselves (as by-law●● are made.) This is of a higher nature. This, GOD himself made; is a Law of His own making. De quâ dixit, or rather edixit, for so is (Amar;) which GOD enacted first, and then gave commandment, it should be preached.  
And to whom? Dixit ad me. Who is that? CHRIST. First, and before all others to be preached by his Son. His preaching, He thought it worth, and gave it Him in charge, and accordingly (woe see) He performed it, and professed, Praedicabo, that He will preach it.  
But, the third is a reason, why it could not be otherwise; why it could not, 
3. Dixit, or edixit.  but be preached. Because (as I told you, out of the very body of the word) it is not a law at large: but a Statute law. And the nature of that law is, without publishing, it cannot be known.  
GOD hath his Law in the same division that man hath his: His Statute, and his Common law, The law of Nature, which is written in the hearts of all men, that, 
Rom. 2.14.  is the Common law of the world. Of that, every man is to take notice at his peril. But this law, here, is no part of that law: Filius meus tu, is not written in the heart; it must be preached to the ear. No light of nature could reveal it, from within; Preached from without, it must be. And so, and no otherwise, come we to the knowledge of it. The very word gives it for such, which is properly a Statute (as this is) enacted, and decreed in the high Court of GOD'S Counsel above, and reserved to be revealed in the latter times; And of that we cannot hear without a Preacher: 
Ephes, 3.5. Rom. 10.14.  and the preaching thereof was committed to CHRIST. He began, and we follow. And so much for Praedicabo Legem, de quâ dixit Dominus ad me. (The matter at large.) And now to his Text, wherein is the letter of the Law itself.  
I reckoned up to you five particulars in this Law. 1. Filius, a Son. 2. Filius meus, my Son (that is) the Son of GOD. 3. Filius meus genui; the Son of GOD begotten. 4. Hodiè, genui the Son of GOD begotten this day. 5. And fifthly, Dixit genui, (that is) dicendo genuit, begotten by saying, as the WORD should be.  
Of a Son, first. Which plainly showeth, it is not the old; 
1. Filius.  it is a new law (this.) The old runs Ego sum Dominus, which must needs imply, Servus meus tu. This is, Filius meus tu (in another style) which necessarily doth imply, Ego sum Pater tuus. A FATHER to be the giver of it. According to the former, He saith, Ego sum Dominus, and we say, Dominus meus tu. According to this latter, He saith, Filius meus tu, and we say Pater meus tu. This, the better by far: as far as the condition of a Son: is better, then that of a servant. And indeed, the main difference between the two laws, is but this: Do it (saith the one) Servus meus tu, the unperfect law of fear, 
1. joh. 4 18. Heb. 7.9. jam. 1.15.  and servitude. Do it (saith the other) Filius meus tu, the perfect law of love and liberty.  
Of a Son. Whose Son? Filius meus. And He that speaks it, 
2. Filius meus.  that saith meus, is GOD; and so, He, to whom it is spoken, the Son of GOD. And the Son of GOD is a high title, and of special account. Solomon, before his Crown or Sceptre prised that speech of GOD: I will be his Father, and he shall be my Son. 
2. Sam. 7. 1●.   
But nothing makes it more clear, than this place. The last verse, He saith, Posui te Regem, I have set thee a King: that, He speaks not of, thinks it not fit. But here, now, Filius meus tu, this (lo) preach He will; this He thinks worth the preaching Filius meus tu, rather than Posui te Regem, to be the Son of GOD, then to be a Prince in Zion.  
The Son of GOD: and the Son of GOD begotten. For, 
3. Genui.  Sons of GOD there be, that are not begotten; that come in another way, that come by adoption. To beget, is an act of nature, and is ever determined, in the identity of the same nature with him, that did beget. And this putteth the difference.  
Otherwise, GOD speaks of Angels, as of His Sons: 
job. 38.7.  When all the Sons of GOD praised Him. Speaks it of Israel, his people: Out of Egypt have I called my Son. Speaks it of Rulers and Governors: Ye are all the Sons of the most High. 
Host 11.1. Psal. 82.6.  To every of these, as much in effect is said, as Filius meus tu. But to which of them all, to which of the Angels said He at any time, Genui te, I have begotten thee? Not to any. Filij they were, but not geniti, none of them all. So, Filius meus tu is communicated to others; but Genui te, to no creature, either in heaven or earth. Of none, is Genui to be verified in proper terms, but of CHRIST, and of CHRIST only.  

Hodie Genui.  Begotten; and this day begotten: Genui, and Hodiè genui: for, begotten He had been before. Another begetting besides this, Two Genuis. A Genui before Hodiè: Ex utero ante Luciferum genui te, 
Psal. ●. 113.  said the LORD to my LORD, in the GX. Psalm. Twice begotten He was: This day begotten, and begotten ante Luciferum, before there was any morning star; and so, before there was any day at all; and so, before any, quod cognominatur Hodiè, any time, that is called, To day.  
We are to take notice of both these generations, ¹ Of CHRISTUS ante Luciferum, and of ² Lucifer ante CHRISTUM. To take notice of both: but, to take hold of this latter. For, that, ante Luciferum was not for us. His second begetting, His Hodiè genui, His this days begetting is for us, 
Mic. 5.2.  is it we hold by. Not, by His going out from everlasting: not by His olim, ante Luciferum, ante secula genitus: None of these. Hodiè genitus is the law, that we are to preach: (that is) not His eternal, but His hodiernall generation, Not as GOD, of the substance of His Father, begotten before all worlds: but as man of the substance of his Mother, 
Gal. 4.4.  borne in the world: when in the fullness of time, GOD sent His SON, made of a woman. And that, was the Hodiè genui of this day.  

5. Dixit genui.  Now the speculative Divine pierceth yet deeper, he finds a further mystery in these two words. Dixit genui (that is, saith he) dicendo genuit. He said He begatt (that is) by His very saying, He begatt. Wherein, the very manner of His begetting, is set forth unto us.  
There is a very near resemblance betwixt Dixit, and Genui; betwixt begetting, and speaking. To beget, is to bring forth: so, is to speak, to bring forth also. To bring forth a word, and CHRIST (you know) is called the Word. Now, when we speak, either we do it within, to ourselves, or without, to others. Either of which two, may well be compared to a like several begetting.  
When we think a word in our thought, and speak it there, within, to ourselves (as it were in silence) and never utter it: this (if you mark it well) is a kind of conceiving or generation: the mind, within, of itself engendering a word, while (yet) it is but in notion, kept in, and known to none, but to ourselves. And such was the generation of the Eternal Word, the SON of GOD, in the mind of His Father before all worlds; and even to that doth the Apostle apply the Genui of this verse. And this is the first begetting, 
Heb. 1.5.  or speaking.  
Now, as the word, yet within us in our thought, when time comes that we will utter it, doth take to itself an airy body (our breath by the vocal instruments being framed into a voice) and becometh audible to the outward sense: (And this we call the second begetting, or speaking.) Right so, the eternal WORD of GOD, by DOMINUS dixit, by the very breath of GOD, the Holy Spirit (which hath His name of Spiro, to breath) corpus autem aptasti mihi, had a body framed Him, and with that body was brought forth, 
Heb. 10.5.  and came into the world. And so, these words Genui te, this very day, the second time, verified of Him. Genui, and Dixit genui; said, and by saying, begot Him: For, how soon the Angel's voice sounded in the blessed Virgin's ear, instantly was He incarnate in the womb of His Mother.  
Of both which words, Dixit, and Genui, we can spare neither. There is good use of both. Of Genui: to show the truth of the identity of His nature and substance, with His FATHER that begatt Him, and with His ●●●her that bare Him. For, to beget, is when one living thing bringeth forth another living thing, of the same nature, and kind, itself is.  
But (I know not how) the term of begetting, the very mention of that word, carrieth our conceit to a matter of carnality: therefore, is the word [Dixit] well set before it, to show, this Genui, was not by any fleshly way; to abstract it from any mixture of carnal uncleanness. That the manner of it was, only, as the word is purely and spiritually conceived in the mind. The one word [Genui] noting the truth: The other word [Dixit] the no way carnal, but pure, and inconcrete manner of His generation. And so I have gone over, the five terms of this Law, or (if you please) the five points of his Text.  
The hardest is yet behind: For it will not sink into our heads, how this should be called a Law. It seems nothing less: rather a Dialogue between a Father and his Son. But a law (sure) it cannot be. A law tunnes in the Imperative; this is merely Narrative: declares somewhat, enjoins nothing; gives not any thing in charge, as laws use to do.  
Sed non potest solvi Scriptura, GOD must be true in all His sayings. 
joh. 10.35. Ro. 3.4.  CHRIST may not preach false doctrine. A law He hath called it; and we may not give it any other name.  
There be, that think, this verse is but the preaamble, and that the body of the law doth follow, and reacheth to the end of the Psalm.  
But, the better sort are of mind, that even this verse, taken by itself, contains in it a law full and whole. Let us see then, whether we can find it so.  
We picthed upon the Apostle's division of the law, into Lex fidei, and Lex factorum. If both these be found in it, we may well allow it for a law.  
We will begin with Lex fidei: what we are to believe of Him. Of Him (that is) of these three. 1 Of His Person. 2 His Natures. 3 and His Offices.  
And then come to Lex factorum. 1 First, what He doth for us, the benefit of this law. 2. And then, what we are to do for Him again, our duty out of this law. The former of which (the benefit) is the Gospel of this law. The latter (the duty) is the law of this Gospel.  
Of His person first. That He is, of Himself, a person subsisting. Plain, 
1. Lex fidei ¹ Of His Person.  by the two persons that are in the Text, Ego and Tu; the first, and second person in Grammar: and the same, the first and second person in Trinity. Here is, Ego genui, the person of the Father; and Filius meus tu, the person of the Son. Here is one begets: And (sure it is) nemo generat Seipsum, none begets himself; but he, whom he begets, is a person actually distinguished from him, that begets him.  
But, of these two persons, this you will mark. That, the first that is named, is Filius meus tu. He stands first in the verse before Genui te. We hear of Filius, before ever we hear of Genui: For, that is the Person we hold by. By nature, 
joh. 14.6.  Genui te should go before Filius meus; but quoad Nos, Filius meus is before Genui: To show, there is no coming to the FATHER, but by Him; no interest in the Father, but from, and through Him. This, for His person.  
And, in His person, we believe two Natures, set down here in the two words, 
2. Of His Nature's.  Hodiè and Genui. If you do observe, there is some what a strange conjunction of these two words. One is present, Hodiè: the other, is perfectly passed, Genui. In propriety of speech it would be a present act, for a present time: or it would be an act passed with an adverbe of the time past: and not join a time in being (Hodiè) with an action ended and done (Genui.)  
The joining of these two together, the verifying them both, of one and the same person, must needs seem strange. And indeed, could not be made good, but that, in that one party, there are two distinct Natures. To either of which, in a different respect, both may agree, and be true, both. Some little difference there willbe about the sorting of the two words: which to refer to which. But, that will easily be accorded, for they will both meet in the end.  
There be: that, because Hodiè (the present) is yet in Fieri, and so not come to be perfect: understand by it, His temporal generation (as man) which is the less perfect, as subject to the manifold imperfections of our humane nature, and condition. And then, by Genui, which is in factum esse (and so, done and perfect) understand His eternal generation (as the SON of GOD) in whom are absolutely all the perfections of the Deity.  
There be other, and they fly a higher pitch, and are of a contrary mind: For, whatsoever is past, is in time (say they) and so Genui is temporal: and, that Hodié (that) doth best express His eternal generation: For tha●, nothing is so properly affirmed of eternity itself, as is Hodiè. Why? For, there, all is Hodiè: there, is neither Heri, nor Cras; no yesterday, not to morrow. All is, To day, there. Nothing past; nothing to come: all present. Present (as it were) in one instant, or centre; so in the Hodiè of Eternity. Past, and to come argue time; But, if it be eternal, it is neither: All there is Present. To day then, sets forth eternity best (say they) which is still present, and in being. But, Genui (that, being past) cannot be His eternal at any hand, but must needs stand for His temporal.  
But whether of these it be; Genui, His eternal (as perfect) and Hodiè (as not yet perfect) His temporal; Or, vice versa, Hodiè represent eternity best, and Genui, time, as being spent and gone: Between them both, one way or other, they will show His beget. You may wove Hodiè with Genui, or Genui with Hodiè, and between them both, they will make up the two Natures of Him, that was the Hodiè genitus of this day. Concerning whom, we believe; as first, that He is one entire person, and subsists by Himself; So, second, that He consists of two distinct Natures, eternal, and temporal. The one, as perfect GOD: the other, as perfect man.  

3. Of his Offices.  Now, for His offices. Them, we have likewise in the two words, Praedicabo, and Legem. Praedicabo: By that, it is plain, He doth preach. And that seems strange: for the last news we heard of Him (in the verse before) was, that He was set a King in Zion. And the word legem imports as much: For, laws (with us) are the King's laws.  
A King to preach? Let that alone for the Priests. That, is their Office; they shall teach jacob His judgements, 
Deut. 33 11.  and preach to Israel His law. But, preach He will (as he saith.) So, Filius meus will prove a Priest (as it seems:) A Priest, indeed. And, which is yet more strange, by virtue of these very words, Filius meus tu. No words (one would think) to prove Him a Priest by; and we should hardly believe it, but that (in Heb. 5.4.) the Apostle deduceth His Priesthood from these very words: No man (saith he) taketh unto him this honour (that is, the honour of the Priesthood) but he, that was called of GOD, as was Aaron. And then he adds, No more did CHRIST, He took not this honour upon Him, to be our high Priest: but He, that said to Him [Filius meus tu, hodiè genui te] He gave it Him. So, that by virtue of these words, CHRIST was consecrate a Priest; as by virtue of the other [Posui te Regem] He was set a King in Zion.  
And the place (Zion) suits well with both. For Mount Zion had two tops. On the one was the Temple built: on the other was the King's Palace situate. The one for Praedicabo: the other for Legem. In the one (as King) he makes a law: in the other (as Priest) preacheth it. First, Posui Regem; and then Praedicabo Legem.  
And indeed, the Kings, that were His types, were mixed of both. Melchisedek; him, the Apostle stands on at large, in Heb. 7. And, if this Psalm be David's (as questionless it is, for, his it is avowed to be Acts 4.25.) why then, he preached too. And for Solomon, it is too evident; we have his book of the Preacher. The like, may be said of Ezekias, and the rest, by whom, this King (here) was in any sort represented. And, by virtue thereof, they all had a greater care of publishing this law, here, then of any of their own laws: as, on the contrary, Ahab, and his race had more care of the keeping the statutes of Omri, 
Mic. 6.16.  than they had of the laws of GOD.  
We believe then, for His Offices; that, He is both King, and Priest. Hath a Kingdom to rule: Hath a Dioecese to preach in. His Kingdom, the Heathen, to the uttermost parts of the earth: His Dioecese, as large. His Auditory, all States, even the highest, Kings, and judges: for Praedicabo legem concerns them all. And this, for lex fidei: what it binds us to believe of Him.  

2. Lex factorum. ¹ What he doth for us. The benefit.  Now, for Lex factorum. First, what shall be done to them, that live by and under this law. They speak of laws of grace: This is indeed, a law of grace; nay, it is, The Law of grace: not only as it is opposite to the law of nature; but even, because it offereth grace, the greatest grace, that ever was. For, what greater grace, or favour can be done to any, then to have these words [Filius meus tu] said unto him? This law doth it: for, 
joh. 1.12.  to them, that receive it, it giveth power to be made the Sons of GOD.  
The words seem to be spoken to one person only: but (as laws of grace use to be) are to receive ampliation, and to be extended, to the most benefit.  
Dixit ad me. Said He it to Him, and said he it, to Him alone, and said he is to no other, but to Him? No: For, he gave it Him in charge to preach it; and to preach it, is to say it to others. Therefore it is, Dixit ad me, ut ad alios, per me: it was so said to Him, as that by Him, it might be said to others. Praedicabo makes it plain.  
Praedicabo. When CHRIST doth preach, He is not to be understood to preach to himself: no man doth so at any time; but to others more or less, that may be, or should be the better for his preaching. For, what needed it be preached, if it concern none, but Him? if none to have benefit, but He? if they, that hear it preached shall receive no benefit by it?  
So say we, of Legem. This law was not made for CHRIST: it needed not for Him (any law.) He was Filius meus tu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, needed no law to make Him that, which by nature He was The law was for others, which, by this law, were to be made that, which, by nature, they were not (that is) the Sons of GOD.  
Take the very words. You see, His Text is not in the first person, Filius tuus ego: His Text is, Filius meus tu. And, who is that, Tu? It cannot be CHRIST himself by common intendment. The Father saith to Him, Thou art my Son: But, to whom is it, that CHRIST saith, Thou art my Son? For Filius meus tu, is His Text; that, He must preach on: He may not go from the words, or change the tenor of His Text. Who is then, that Son? To whom applieth He his Text? To some other certainly.  
The Apostle saith, He was set and sent, that He might bring many Sons unto GOD, 
Heb. 2.10.  to whom GOD also might say, Filius meus tu. And Himself likewise saith of Himself in the Prophet: Behold here am I, and the children which GOD hath given me. 
Esay. 8.18.   
And who be those Children? Those, whom He shall regenerate, 
The Birth. 1. Pet. 1.23. jam. 1.18.  and beget anew by His Praedicabo Legem, the immortal Seed: For, of His own good will begat He us, by the Word of truth, that We might be the first fruits of His creatures. These are the children, that are here meant. Of whom it shall be said, quòd, per Filium, filij, that in and by this Son, they shall be His Sons, all. And, what was said to CHRIST, shall be said to them, and every of them, Filius meus tu.  
Of Zion saith the LXXXVII. Psalm, It shall be said, He was borne in her And that, 
Psal 87.4.  is true, for so He was. But he goes on further, and saith, He did remember himself of Rahab, and Babylon, the Philistims, and the Morions land, for, lo, there He was borne. Borne there? How can that be? Yes, borne there, and here, and every where; where, by this Praedicabo Legem, He begets children to GOD. The power, and virtue of His Birth reacheth even thither. Every place that receiveth His law (where ever it be) even, there He is borne. This for His Birth.  
To this Birth there belongs a Birthright. They talk much of the law, 
The Birthright  as of a Birthright: but (lo) this here, is a Birthright, indeed; and that, veri nominis; and amounts to more, than a Child's part. And it grows out of the double title, or interest, which He hath to all that is given Him. For, as He is twice a Son, twice begotten, ¹ Ante luciferum, and ² Hodiè: so hath He a double right grows to Him, expressed in two distinct words (in the next verse) ¹ one of inheritance, ² the other of possession, or purchase; for, Ahuzza is true Hebrew for a purchase. Of which two, One contents Him: His title, as Heir. The other He transcribes and sets over to us, which is that of His purchase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Hodiè genitus.  
But we need not so much as to go to the next verse for it. Filius meus tu will serve; Which was said twice to Him. ¹ Once at His Baptism, Hic est Filius meus. 
Matt. 3.17.  And so it is likewise at ours, to us; for therein we are made members of CHRIST, and the children of GOD. ² And again, Hic est Filius meus, at His Transfiguration in the Mount. 
Matt. 17.5.  And we keeping the law of our Baptism, the same shall be said to us likewise, the second time, and when time comes, 
Phil. 3 21.  we also shall be transfigured into the glorious Image of the Son of GOD. And this is, Lex factorum on His part: this shall be done for us by Him. This we called the Gospel of this Law.  

What we to do for Him: The duty.  And what shall be done by us for Him? Which is the law of duty on our part required; and which, we called the law of this Gospel: employed in the two first words, Praedicabo, and legem. Either word hath his condition. First, if he preach, that we bestow the hearing of Him. And then Legem, that we know it is a law He preacheth: and therefore so, and no otherwise then so, to hear it.  

1. Praedicabo.  Hear Him preach? That we will be entreated to, easily. If that be all, we will never stick with Him for that. Nay, God's blessing on his heart, for (as the world goes) we are now, all, for preaching.  

2. Legem.  But take Legem with you too. It is so Praedicabo, as it is Legem. Preached, and so preached, as it is Law, His Sermons are so many Law-lectures: His preaching is our law to live by; And law binds, and leaves us not to live, as we list. And, if that which is preached be law; it is to be heard, as a law; kept, as a law; to be made our Lex factorum, as well as Lex fidei. If we hear it otherwise, if we hear it not so, if we lose Legem; we may let go Praedicabo too, and all.  
And here now, we break. As a law? Nay none of that. The hearing we will give Him: but soft, no law (by your leave.) Our case is this. So long as it is but Preadicabo, but preaching, we care not greatly, though we hear it: but, if it once come to Legem, to be pressed upon us, as a law; farewell our parts: we give Him over: for law binds, and we will not be bound. Upon the point, we are fast at Praedicabo, and lose at Legem. Leave CHRIST his book to preach by; but keep the law in our own hands. But (to be short) if we hear it, not as a law; hear it not, but as news; if we bring our Sermons to an end, 
Psal 90.9.  as a tale, that is told; if, that be all: we forfeit all that follows, all our part and portion in Filius meus, and Hodiè genui and all.  

By Legem, what law is meant.  Now, if you ask, what law it is, is here meant? No other, but the law, of these words, Filius meus tu: For, Flius meus tu, in the body of it, carrieth the law; That, contains all filial duties, which is the perfectest law, when all is done.  
For, the law of a Son is more, than all laws beside. For, beside that it is lex factorum, that a Son will do anything that is to be done; he will further do it, out of filial love and affection, which is worth all. And this law (indeed) is worth the preaching. It is Exibit de Zion lex, 
Esay 2.3.  the law that came from Zion.  

Gal. 4.24.  The law of Sinai, that gins with Ego sum Dominus; it is a law of servitude; a law for the bondwoman, and her brood. Never preach it: at least, not to children. That law is to give place: and in place thereof, is to come the law of Zion, which we preach; the law of the freewoman, 
Gal. 4.28. Rom. 8.15.  and the children of promise: the law of love, of filial love, proceeding, not from the spirit of bondage, but from the Spirit of adoption.  
There is lex factorum in both: But, as Gregory well expresseth it. Si servus es, metue plagas, if thou be bond (as Ismaël) do it, out of servile fear, for fear of the whip. Si mercenarius, expecta mercedem: if thou be an hireling (as Balaam) do it, out of mercenary respect. Sed, si Filius meus tu; then do it, out of true, natural affection; perform all duties of a kind Son to Him, that said, genui te, as did Isaac the Son of the freewoman, to ABRAHAM, 
Gen. 22.9. Phil. 2.20.22.  that begot him, even to the laying down of his life. None, to Timothee (saith Saith Paul) none like minded to him: for, as a Son with his Father, So hath he laboured with me in the Gospel. So: (that is) so freely, so sincerely, so respectfully, as a loving, kind, natural Son could do no more. And that, is lex factorum, indeed. And so much for lex factorum on our part: what we to do for him: the filial duties: the law of this Gospel.  


1. The time. Hodiè.  
Heb. 3.13.15.   We lack nothing now, but the time. And as legem, is the condition; so, Hodiè, is the time. We are willed by the Apostle to insist upon this word, Hodiè, to call upon men for this duty, while it is called, To day. Not to defer, or put it of, or make a morrow matter of it. We are all inclined to be Crastini, or Perendini, for to morrow, or next day, or, I know not when; but, not to be Hodierni. Hodiè is no adverb with us: for, where shall we find one, but will take days for any matter of duty? To look to this Hodiè, and not deceive ourselves: for, no time, but Hodiè, hath any promise: Witness, Hodiè, 
Psal. 95.7.8.  si vocem; To day if you will hear his voice; which every day sounds in our ears.  
But Hodiè genui, is more than Hodiè: for every day in the year, while it lasts, is Hodiè, To day: but every day is not Hodiè genui. There is but one of them in the whole year; 
2. Hodiè genui.  and that, is this day. This day then to take: of all other Hodiè's, not to let slip the Hodiè of this day. A day, whereon this Scripture was fulfilled: whereon, Dixit, & factum est, He said it, and did it; whereon, this Son was borne, and given us: A day, whereon as it is most kindly preached; so, it will be most kindly practised of all others. And so, I hold you no longer; but end.  
Praying to Him, that was the Hodiè genitus of this day, Him, that was begotten, and Him, by whom, He was begotten; that we may have our parts, as in Praedicabo, preaching; so likewise in legem, the law: in both, legem fidei, to believe aright, and legem factorum, to live according: That, we performing the filial duties required, may attain the filial rights promised, and may be in the number of those, to whom first, and last Filius meus tu shall be said, to our everlasting comfort, and to the praise of the glory of His grace, 
Ephes. 1.6.  through CHRIST our LORD.    

SERMONS PREACHED UPON Ash-wednesday.   

A SERMON Preached before QUEEN ELIZABETH, AT WHITEHALL, On the iv of March, A. D. MDXCVIII. being ASH-WEDNESDAY.  PSAL. LXXVIII. VER. XXXIV. 
Cum occideret eos, quaerebant Eum: & revertebantur, & diluculò veniebant ad Eum.  
When He slew them, than they sought Him: and they returned, and enquired early after GOD.  
THIS Psalm is a Calendar, or Roll of reports, how, from MOSES to DAVID, the jews carried themselves to GOD, in matter of Religion. And this verse, a report, how, in the matter of repentance (expressed here, under the terms of seeking and turning to GOD.) Wherein, this they did, this was their fashion: While He spared them, they sought Him not; When He slew them, than they sought Him, Cum etc. These words than are a report.  
A report: but such a one, as when Saint Paul heard of the Corinthians, he could not commend it: What shall I say? Shall I praise you in this? No: 
1. Cor. 11.17.  I praise you not. Neither he them, for that: Nor I these, for this. Rather, as old Father Eli said to his sons: Non est bonus Sermo hic, qu●m audio de vobis; This is no good report, I hear, Cum occîderet, etc. 
1. Sam. 2.24.   
Whither good or whither evil, it pertaineth to us. For, to us of the Gentiles hath Saint Paul entailed whatsoever well or ill befell the dissolved Church of the jews: 
1. Cor. 10.11.  These, all these came unto them for examples, and are enroled, to warn us that grow nearer and nearer to the ●nds of the world.  
Both pertain unto us; the Scripture hath both: And, in it, draweth out our duty to us, in both, in good and evil Reports; as it were, in white work, and black work. And we to have use of both: Yet, not of both reports alike, but diversely, as our instructions upon them are divers. For, we are not so much to regard the bare Report, as the instruction of it. For which cause, Asaph hath entitled this Psalm, not Asaph's report, but Asaph's instruction.  
Now, we have here our report: May we find, what our instruction is touching it? We may. Asaph expressly hath set it down at the VIII. verse before. That this, and other errors of th●irs are here upon the File, Ne fiant ●icut Patres eorum, That we should not be like our forefathers, a cross and crooked generation. Not like them, in other indignities: and among other in this Cum occîderet, &c Never to seek GOD but when He kills us.  
In which soul indignity, our Age is (certainly) as deep, as ever was that: And we need Asaph's instruction, no less than they.  
For, as if there were no use of Religion, but only Cum occîderet, so spend we all our whole time, in the search of other things. Not caring to ask, or seek, or confer about the state of our souls, even till occîderet come. And then (peradventure) sending for Asa●h, and hearing him speak a few words about it, which we would feign have called seeking of GOD. I can say little to it: I pray GOD, it prove so: but sure (I fear) it will be found Minus habens, 
Dan. 5.27.  far short of it.  
Which is so usually received, that, take a survey, not one of an hundred ever think of it, before. So securely practised, as if we had some Supersedeas lying by us, not to do it till then: As if there were no such Scripture as this upon record; which turned to their destruction, and must needs lie heavy upon us, when we shall remember it. Cum occîderet, etc.  
Now sure, this course must needs be prejudicial to our souls: and a number perish in it daily before our eyes. Yet we sit still, and suffer this custom to grow and gather head. Neither delivering their souls, or (at least) our own, by telling them seriously, this is not the time: and, then, to seek, is not the seeking, GOD will allow. That this is a Ne fiant, such a thing, as should not be done in Israel. That it is upon record 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to their disgrace and destruction: And, it cannot be to our comfort or commendation, to do the like. Out of which their destruction, Asaph frameth an instruction for us: and (as it is well said, and fitly to this day) ex cinere Iudaeorum lixivium Christianorum, of the jews ashes maketh a lie for Christians, to cleanse us from this foul indignity. Vt, videntes cadentes, videant ne cadant, that, heeding their fall, we take heed we fall not: that is, seek, not as they sought, lest we perish, by like example of seeking too late.  
Therefore, that we set ourselves to seek, before this Come come: that is (in a word) seek GOD, as by repentance and the fruits; so by undelayed repentance, and the timely fruits of it: 
jude 12:  and be not like the Apostle IVDE'S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our seeking, all summer, withered and dry, and beginning to shoot out a littl●, about Michaelmas spring: Of which kind of shooting, fruit can never come. This is the sum.  

The Division  The words consist of two parts. Two parts: but, these two evil matched, or (as Saint Paul) unaequally yoked together. For, where our chief actions (of which I take it, 
2. Cor. 6.4.  our seeking of GOD is one) should have the chiefest time; Hear, is the first and and best of our actions sorted, with the last and worst part of our time: Quaerebant Eum, with Cum occideret.  
And, not only miss-sorted, but miss-placed. For, cum occîderet, His kill standeth before our seeking: whereas our seeking should be first, and His killing come after This, was never GOD's Fiant: they must have a Ne fiant.  
Of these two, then. First by way of Report, jointly: that, de facto thus it is: thus, they; and thus, we seek.  
Then will we take them in sunder, and (as jeremy saith) 
* jer. 15.19.  Separate the precious from the vile: Quaerebant Eum the flower of our actions, from cum occîderet, the dross, dreggs, and very refuse of our time. Consider them apart, and show 1. That this time is not the time: 2. And that this seeking, thus sorted and thus placed, is no seeking, nor ever shall find. Therefore, with Asaph's instruction, to settle our seeking upon some other time; and to resolve, to begin it before.  

TWo powers there are in Cum. 1. A Privative, of all times before: 
Of both de facto jointly; ¹ Cum occideret.  2. A Positive of that instant time, then. No time, before, we seek: At that instant time, then, we do. On which two consisteth Theatrum vitae, the very theatre for our life. Our case, before that time, is lively expressed in the words immediately precedent: They spent their days in vanity, and their years in turmoil in the world. Our case, then, 
Verse 33.  at that time, in these words, cum occîderet eos. Yea, by implication, they are both in this verse: By what they do now, is implied waht they did before. ¹ Now, they sought Him: So that, before, they lost Him. ² Again, Then, they turned to: So that, before, they turned away, and not once looked toward Him. ³ Now they rose up early: so that, before, they put it of till twilight. ⁴ Now, they remembered: so that, before, they forgot Him clean; No speech, no question; nay, not thought about Him.  
Thus it was (saith Asaph) under Moses. While His hand was not upon them, they regarded Him not; as not worth the seeking: Perdebant Eum, it was their losing time. But, when He slew them, they fell to seek; and well was He that might find: Quaerebant Eum, it was their seeking time.  
Before, Quaerebant alia, they found themselves other matters more meet to seek: Then, Quaerebant Eum, they gave over all, to seek Him only.  
Before, He sought them; and they gave Him good leave, so to do. Then, all is turned out and in: As He, them, before; So they, Him, now.  
And is it not thus with us, that are now in theatro upon the stage? Yes indeed: and more, if more may be. This, is but vetus fabula, per novos histriones; the same Play again, by other Actors. For, in Public: when, in the days of safety, plenty, and peace, we are in the VI of Amos, and are best at ease when Quaerebant is farthest from us; but, if War, Famine, or Contagion come, than we run to the II. of joel, 
joel. 2.15.  Sanctify a Fast, and call for the Ark, and grow all godly on a sudden: What is this, but Cum occîderet? And, in Private: When, while youth and strength and health doth last, while the evil day is far of, 
Esay 30.11.  we are even at cessare fac Sanctum Israël à nobis, Cause the Holy One of Israël to cease from us; But, when distress, danger, or death come, when Rabsakeh is before the walls, than we cry, 
Esay 37.3.1.4.  Now is the day of tribulation and anguish; now the children are come to the birth, and there is no strength to be delivered; Now, Send to Esay; Now, lift up thy prayer for the remnant that is left: What is this, but Cum occîderet? Surely, this is our case: Our seeking goeth wholly by our kill: waxeth and waineth; is out and in, as that is near at hand or farther of. I need not tell it, your ears and eyes are daily witnesses, that this is a true saying, Cum occîderet eos, etc. No kill, no seeking.  
This is a true saying: but, all true sayings are not by all means (Nay some, 
Of each severally.  not by any means) to be received. The report (indeed) is, Thus it was: But, the instruction is, Ne fiant, That it should not be. To the end then, we may know, what to receive and what to refuse, we will take it in pieces, and melt the dross from the silver mettle. Quaerebant Eum, by itself is good: Put occîderet to it; it is base. Of these then in order.  

i Qu●●rebant Eum, our fiat.  Of quaerebant Eum, we shall soon agree (if it be quaerebant Eum) that it is a Fiat, a thing to be done. Which, many other ways might be made to appear, but by none better than this, here: That, at last, all come to it: Sooner or later, all seek it: All men, if not before, yet cum occîderet, then, certainly.  

Quaereb●nt, They sought: they, and all.  All seek: And among all, They sought: which word is not without his weight here. For, what are these, that Asaph here meaneth, by they? Not Saints: Not, generatio quaerentium, the generation of them that seek GOD. But they, that (in the verse before) wasted all their days in vanity, 
Psal. 24.6.1.  and their years in turmoiling in the world. They, idle, riotous persons: 
Ver. 33.2.  They sought.  
They, that (in a verse after) flattered Him with their lips, and gave Him all the good words that might be, 
Ver. 35.3.  and meant no such thing. The Hypocrites: They sought.  

Ver. 19  They, that (a little before) grievously provoked the most HIGH GOD, with speeches little better than blasphemy: Can GOD do this? Is there a GOD amongst us, or is there none? And so, instead of quaerebant Deum, quaerebant, An Deus, made a question, whither there were any to seek: That is, even the very wicked, and (of all wicked, the worst) the profane Atheists, They sought: Even, at last, They sought. This, is the triumph of Religion: The Riotous person, The Hypocrite, The Atheist, all shall seek.  
And herein is folly condemned even of her own children, and wisdom justified of her very enemies: That they that greedily seek sin, at last would be glad to be rid of it: and they, that merrily scorn Religion, at last, are glad to seek to it.  
They shall seek: And, the time is set down, when they shall seek; and when you shall not fail, but see them seek, that never sought before. In diebus juventutis, not then: Sanus factus est, nor then, neither: But, cum occîderet, then, certainly. Cum occideret, Mark this Cum, when it cometh, and you shall see them, that stood out all their life long, then come in.  
The heathen man saw it with his eyes. O (saith the Persian Messenger in Aeschylus) when the Grecian forces hotly pursued our Host, and we must needs venture over the great water Strymon, frozen then, but beginning to thaw, when an hundred to one, we had all died for it (that is cum occîderet;) with mine eyes, I saw (saith he) when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. of those Gallants whom I had heard (before) so boldly maintain, There was no GOD to seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than every one of them on their knees, and full devoutly praying, the ye might hold till they got over. Moses saw it, with his eyes. Pharaoh (who was at high terms, 
Exo. 5.2.  Who is the LORD you talk of? (and answered himself, he knew none such, nor nothing would do for him:) When Come occîderet came, he took notice, there was a LORD higher than he: that that LORD was righteous, and he a wretched sinner, that sought for grace at His hands. Mark but the shutting up of dixit insipiens (their own Psalm. 
Psal 53.1. ) When (saith David) they have in heart sought to persuade themselves, Non est: seek none, None there is: and thereupon corrupted themselves, and became most loathsome in their lives; 
Psal. 53.3.  eat up their tenants, as they would do so many morsels of bread; made a mock of such holy men, as set themselves seriously to seek GOD: When all is done, and occîderet come, trepidabunt timore, ubi non erat timor, they shall begin to be afraid, where (they held before) no fear needed: And here shallbe the last verse of their Psalm; quis dabit è Sion salutem, to wish for the salvation of Zion, which they have so oft derided. They shall seek; and, than they shall seek. Till then (possibly) you shall but lose your labour, if you tell them of seeking of GOD and how good it is. They are (saith jeremy) like the Dromedary of the wilderness, a beast of exceeding swiftness, 
jer. 2.24.  (the female specially:) Over hill and dale she g●eth (saith the Prophet) and snuffeth up the air at her pleasure, and who can overtake her? They, that seek her, will not weary themselves, till her month: And, in her month, when she is bagged, than they will find her, and deal with her well enough. The case is like. Age, sickness, death are fare of: Youth, health, and strength possess them: there is no coming to them, then. The month, cum occîderet, is not yet come: But, come that once (as, once it will, to all) you shall since, quaerebant will have his place, Fiat. It is therefore GOD's own resolution; Thus He resolveth: I will go (saith He) and return to my place, till they acknowledge their faults, 
Host 5.15.  and seek me: And when will that be? He addeth: In novissimo quaerent me diligenter, An end will come: and when that cometh, they will seek me diligently, even the best of them. And, even so we are feign to resolve: For, our lot is GOD'S lot, and when He sought to them, we go to our place, and there stand, till their month, 
joh. 5.4.  Expectantes aquae motum, waiting till the destroying Angel come and stir the water, and then quaerent Eum willbe worth the seeking after.  
Then, according to Saint Paul's disjunctive, we, 
2. Co. 5.18.  that all other times ment excedimus Deo, at that time sobrij sumus vobis. Divinity, which (in our ruff) is sophism and school points, and (at the best) a kind of ecstasy about GOD, is and shallbe, then, the words of truth and soberness. For, GOD, and His seeking will have their time; Before, if it may be: but if not before, then, at the farthest. First or last; all shall confess, by seeking, GOD is to be sought. Some, before He kill; and happy are they: But, when He killeth, all: Hypocrites, Heathens, Atheists and all.  
And I would pray you (in a word) but to note, in seeking then, how many things they confess. For, there be (I take it) four potential Confessions in it.  
That, such a one there is to be sought. A Power above us, whose being and sovereignety, all, first or last shall seek.  
That somewhat there is to be found: some good to be done, in seeking (as Esay saith) Non frustra dixit, He hath not in vain said to the seed of jacob, seek ye me. 
Esa. 45.19.  For were it to no purpose, they would not then do it; but, as at other times they did, so let it alone then, too.  
That, whatsoever that good is, hit upon it, or stumble on it, we shall not: It will not be had in parergo, but seek it we must. For, without seeking, it will not be had. If it would, they might sit still, and let it drop into their laps.  
That, seeking at this time when He slayeth them, they show what that good is, they seek: Even that, the Psalmist saith, seek the LORD, and your soul shall live: that, 
Psal. 69.32.  whatsoever become of their body, at least their soul may live: that we lose not both; that He kill not both, and cast both into hell fire. And this, even when we come within the hemisphere of the other life, the sense we then have of somewhat that should have been sought before; the mis-giving of our hearts, they shall come to a reckoning, for not seeking sooner: And this, that not one of us would dye suddenly by our good-wills, but have a time to seek GOD, before we lose ourselves: This, that we desire to dye seeking, howsoever we live; all show certainly, it is a Fiat, a thing to be done; a good thing to seek GOD, even the enemies of it, being judges of it.  
So then: quaerebant Eum is as it should be. But, I add: ¹ If it be quaerebant, seeking indeed. ² And, if it be quaerebant Eum, and not aliud in Eo: Seeking, not Him, but somewhat else by Him.  
If it be seeking indeed. For they, to whom the Prophet Esai said, 
* Esa. 21.12. Cant. 3.1.  Si quaeritis, 
1. It must be Quaerebant, seeking indeed.  quaerite, If ye seek, why then do it; sought so, as (it seemeth) their seeking deserved not the name of seeking. So loosely, so slightly, so slenderly they did it; as if, that, they sought, were as good lost as found. So sought the party that said, In lectulo quaesivi quem diligit anima, that lay in bed and sought. So he, that asked our SAVIOUR, 
joh. 18.30.  quid est veritas? (a very good question:) and when he had asked it, another thing took him in the head, and up he rose, and went his way, before CHRIST, could tell him, what it was. Such is our seeking, for the most part. Some idle question cast; Some table talk moved: Some quid est veritas, and go our way: All by the way, in transcursu: and never, as if it were about some matter of special moment, sit about it and seek it out indeed.  
1. They turned them (saith the Text:) as if, before, they sought, without so much as turning them about.  
2. They rose up: as though, before, they sat still and sought.  
3. They did it early, and did not tarry till Cum occîderet, the sun were set, and no light to seek by, but their feet stumbled in the dark mountains.  
4. They enquired: So that, before, if you had aught to say to them, you might; they had nothing to say to you. To seek then, is To Turn, To rise, To rise early, To inquire after it. Esa. 21.12. O Si quaeritis, quaerite (saith Esay) the morning cometh, and so doth the night: that is: our days spend apace; and we say, we will seek: If we will seek, let us once do it indeed.  

2. It must be Eum Him.  Secondly, if it be quaerebant, and if it be Eum: Another point to be rectified. 
* 2. Cor. 12.14.  Non vestra, sed vos (saith the Apostle) is the right seeking. Not, seek Him, for somewhat we would have of Him: but to seek Himself, for Himself. It is one thing (say the Schools) to seek GOD, for fruition: another, to seek Him, to make use of Him. One thing (saith CHRIST) to seek for the miracle; 
joh. 6.26. Psal. 105 4.  another, for the loaves. One thing, to seek His face; another, to seek His fingers ends. One thing, to consult with Him only for conscience, to know and do; another, to consult with Him, if it hit our humour to make our advantage of it; if it go against us, to set light by it. Such is our seeking, for the most part: Cum occîderet, to have our turn served; to have our health restored, that we may seek Him no longer, 
Esay 56.12.  but to our former riot again, and to morrow may be as yesterday, and much more.  
Seek Him, indeed: Seek Him, for Himself. These two points being agreed of, we shall throughly agree of quaerebant Eum. And so much for it, and for our fiat. Now, to our Ne fiat.  

2. Our Ne fiat: cum occideret, the time.  For, when we have agreed of our seeking, we have not done. With ² diligence, it would be, and due respect. Our seeking (as all things, the best things under the Sun) must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their due time and place. Wherein appeareth the abating power of Circumstances: 
a Host 5.6. joh. 8.21.  that they are able to bring down the substances. Namely, of the time: And that, misse-timing marreth not only Music, but all things else. The thing is right; The Cum is wrong; and so, all is wrong.  

1. God seeking to have a time.  To find out the time, we agree first, that, as every weighty thing hath, so the seeking of GOD is to be allowed a time, too.  
What time is that? Verily, we should do it absolutely, all our life long: quaerite faciem Eius semper. 
Psal. 105.4.  Not, When? But, when not? without limitation, continually.  
And, in this sense we grant Cum occîderet: then, and at other times too. But, not (as Asaph) then, and never till then: So, we deny it.  

2. A set time, Cum.  GOD (indeed) is so to be sought: but, we cannot so seek Him: Other our affairs crave allowance out of our time, and we are well content to yield it largely. Only, that GOD have a set time left, when to seek Him. That is but reason: all will yield to it. All grant a Cum.  
But, come to know, when that when shallbe; here, we vary, first We cannot be brought to set down any certainty, but love to be left at large. Do it we will; but (indeed) we cannot show when; 
Act. 24.26.  but even Foelix his when, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we have leisure. I cannot now stand to seek (saith he) I hope one day to be at leisure to do it: but, that day never came.  
Urge them, press them, When? No other resolution, but, omnis peccator dicit, Aliquando Deum sequar; Sed non modo: Sometime still; but not this time. Never, in the present; but, sometime hereafter.  
Fellow them all along their life, they find not this Cum, but put it from one Cum to another, till there be none left, but only Cum occîderet, Even that very time, against which GOD layeth His exceptions. Every time before, we say, Nondum tempus, it is not time yet: Every hour before, Nondum venit hora, the hour is not yet come.  
Not to leave GOD's seeking thus at random: But to grow to some certainty. I demand, Will any time serve? Is GOD at all times to be found? It is certain, 
Esa. 55.6.  Not. The very limitation (of dum invenire potest) showeth plainly, that other times there be, wherein, Seek Him you may, but find Him you shall not.  
Then, if, at all times, He is not to be found, we are to make choice of a certain Cum, Cum inveniri potest, when He may be found, and then seek Him.  
Many returns there be, in the term of our life; Many Cum's: All are reduced to two: ¹ Cum Servaret; and ² Cum occideret. Or (if we, will needs be wedded, to a Cum occideret) ¹ Cum occîderet hostes eorum; ² not, eos: When He scattereth and slayeth our enemies, and saveth us. One of these two it must needs be.  
Cum occîderet, it is not. CHRIST Himself expressly limiteth it, before: 
It would be 1. Cum servaret.  
* Apoc. 2.21. Ver. 22.23.  dedi ei tempus ad poenitendum (saith he) I gave her a time to repent. What time is that? Lest we might mistake it, to be cum occîderet, He adds; If we do it not, in that time, so by Him given, He will cast us down on our beds, the beds of affliction and sickness, and there kill us with death. So that, the time, he alloweth us to repent, is before we come thither. For, thither we come, because we did it not in the time, he gave us to do it in. Indeed, our bed is not the place: In lectulo quasivi, I sought Him in by bed: 
Cant. 3.1.  quaesivi, sed non inveni: I sought Him, but, I found Him not. The place of slaughter is not the place: Nor, the time of killing is not the time. We may take that time; but it is not dedi illis, none of His giving. The time, He giveth us, is, before we come there.  
Then, if when He kills us, is not it: when He saveth us, it is. It is indeed: and a cluster of it, an hour of cum servaret, then, is better than a vintage, a whole day of Cum occîderet.  
Upon these two, the whole Psalm standeth: and the part (before) showeth, when it should have been. When He overwhelmed the Egyptians in the Sea: 
Ver. 13.14.24.27.  When the Pillar of the cloud was over: When, He not only saved them, but served them, raining down Manna, for their need, and giving them Quails for their lust: then, was the time with them: and then, is the time with us.  
For (sure) as we seek GOD, to save us: so, He saveth us, to seek Him. If, when we seek Him, we are saved; when we are saved, we should seek Him. The time of His saving is the time of our seeking: And, one hour, then, is better than four and twenty.  
All that while, what seek we? 
jer. 45.5.  Why (as jeremy saith) we do then quaerere grandia. Other greater matters we have in hand: Matters of more weight than the seeking of GOD. As if His seeking were some petty business: Slightly to be sought, and lightly to be found. Any time good enough for it.  
Nay, not that: but, so evil are we affected to seek Him, then, that quaerebant is occîderet: we indite Him of our death; it is death to do it: as lief dye, as seek: It maketh us old; it killeth us before our time. We digest not them, that call on us for it, but seek ourselves (as the Apostle speaketh) Magistros secundùm desideria, 
2. Tim. 4.3.  that may entertain us with Speculations, of what may be done by miracle, at the hour of death: that may give us days and elbow room enough, to seek other things, and to shrink up His seeking into a narrow time, at our end; and tell us, time enough then. For, thus (then) we reckon: all the time we spend in it, we lose the fruit of our life, and the joy of our hearts shall be taken from us. As if the fruit of life were not to find GOD; Or as if, any true heart's joy, GOD being not found. Call we this our fruit and joy, not to seek GOD? Call it not so: 
Psal. 105.3.  Laetetur cor quaerentium Deum (saight the HOLY GHOST) Let the heart of them rejoice, that seek the Lord. Yea, in lachrymis peccatorum, in the very tears of a penitent, there is (saith S. Augustine) more found joy, then in risu theatrorum, in all the games, the theatre can afford: Da Christianum, et scit quid dico. But, our taste is turned, and we relish not this Seeking. By our flesh-potts we have lived, and by them we will dye, and so we do. Lust hath been our life, and we willbe buried in the graves of lust: And so we shall, and never know, what that joy meaneth, Laetetur cor quaerentium Deum.  
Cum Servaret then, will not serve. Nay, cum occîderet will scarce serve, 
2. Cum occîderet alios.  it hath much ado: Let Him draw His sword, and come amongst us. For if (as, of His goodness, He doth not) He rush not on us at first, but begin with others: If it be cum occideret alios: we seek not. See ye the XXXI. Verse: He took away others, before their faces; and those, not weak or sickly persons, but the goodliest and strongest of all Israël, and least likely to die. Hear is occîderet. Now, did this move? No: (See the XXXII. verse:) for, at this they sinned yet more, and went about their seeking never the sooner. It must be cum occîderet eos, 
4. ³ Cum caederet eos.  themselves, their own selves, or it will not do it.  
Come then to themselves, and smite them with the edge, not with the point: with the edge, to wound; not with the point, to dispatch outright: will that serve? Cum caederet eos, when He wounded them, with some mortal sickness the messenger of death, would they seek Him then? No: not then, not for all that, would they frame to it. For, 
2. Chr. 16.12.  Quaerebant medicum, then. I say, as Asa sought medicos, & non Deum: Not, GOD and them; but them first, and let GOD stay till they be gone. And, till they give us over, and tell us plainly, occîderet is now come indeed: no smiting or wounding will send us to seek. So that, it is not either ¹ Cum Servaret eos, or ² Cum Serviret eyes, His saving, or serving us: Nay it is not, ³ Cum occîderet alios, or ⁴ Cum caederet, His killing others, or wounding us with any but our deaths-wound, will do it.  

It is Cumoccidere●, which is a Ne fiat.  Tandem then, when we are come to the very last cast, our strength is gone, our spirit clean spent, our senses appalled, and the powers of our soul as numb as our senses: when a general prostration of all our powers, and the shadow of death upon our eyes: Then, something we would say or do, which should stand for our seeking: but (I doubt) it will not serve. This, is the time, we allow GOD, to seek Him in.  
Is this it? would we then seek Him, when we are not in case, to seek any thing else? Would we turn to Him then, when we are not able to turn ourselves in our bed? Or, rise early to seek Him, when we are not able to rise at all? Or inquire after Him, when our breath faileth us, and we are not able to speak three words together? Neither before, nor with, but even at the end of occîderet? No hour, but the hour of death; No time, but when He taketh time from us, and us from it, & tempus non erit amplius? 
Apoc. 10. 7·  What shall I say? Shall I commend this seeking, turning, rising, enquiring? No: I cannot commend it, either in itself, or to any. I commend it not.  
That that may be said is this, and it is nothing. True: some one or two of a thousand and ten thousand, that have. How then? Shall we not therefore follow our instruction and seek Him before? 
Esay 65.1.  Nay then, Some have found and never sought: Let us not seek Him at all, if that will hold. Thus it is: Some, going a journey, have found a purse by the way: It were mad counsel, to advise us to leave our money behind, upon hope of like hap in ours. No: this is safe and good: Though some one or two have found and not sought, yet let us seek for all that. Though some one or two have, then, sought, and found, yet let us seek before. Though some have found a purse in their way, let us not trust to like hap, but carry money with us. This, is a privy deore, on special favour open to some few. 
Esay 30.21.  There lieth no way by them. This is the way (you have heard) Walk in it, and you shall find rest to your souls.  

¹ As not CHRIST● time of seeking.  To speak then of safe seeking, and sure finding, I say (as Asaph saith) it is a Ne fiant. This time is not the time CHRIST giveth us: he assigneth us another. Yea, we condemn ourselves, in that we would seem to allow it ourselves. If we were put to it, to say plainly; Not, till He kill me: it would choke us. We neither have heart nor face, we would not dare to answer so; we dare not avow it. And if it be a ne dicant, it is a Ne fiant. The time of GOD'S quaerite is Primum quaerite. This Cum is the last of all our Cum's; 
Matt. 6 33.  all other before it. First, and last are flat ad oppositum. This is not it.  
The time of seeking GOD must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as is meet to be received. This, is not: 
● Not the acceptable time.  Therefore (I hope) we will not offer it GOD. If we do, take heed He scorn not this time, as He doth their price, in Zacharie: A goodly time, that I have assigned me. 
Zach. 11.13.  Take heed He stand not upon His reputation (as in Malachi) and bid us Offer our service, 
Mal. 2.8.  at this hour, to any Great man and see, whither he will be content with it, and not reject both us and our seeking, then. This, is not; cannot be but a great Ne fiant; To offer GOD that, no man is so mean, but would take in evil part.  
This time, is the time, when all Hypocrites, Atheists, tag and rag come in, and seek Him in a sort: And shall not we be confounded, to see ourselves in their number? Nay, to say that must be said (for, true it is) It is past the Devil's time. They be his words [Cur, ante tempus?] and he seeketh to make them ours, 
Matt. 8.29.  that it is ever too soon to seek GOD. At the hardest (I trust) we will not keep time with him.  
And, to seek Him then, is not to seek Him: Not quaerebant Eum. No: 
³ No time of seeking, but of dissembling. Verse 25.  they seek Him not, they dissemble with Him (saith Asaph, in the next verse.) For, when GOD, to try them, reprieved them never so little time, they fell to their old bias; and when as He ceased killing, their seeking was at an end. So are all forced Seekings: like to a bowstring brought to his full bent, but remit you never so little, it starteth back again.  
Nay, it is not quaerebant, no kindly seeking, but a base ignoble creeping to, without all ingenuity, when we must either die or do it. Neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do it then.  
But, in very deed, it is no seeking at all, 
⁴ No seeking at all.  as before we defined quaerebant to seek indeed. There is a diameter between occîderent and quaerebant, and therefore, between it and quaerebant Eum. Men cannot then seek: If they must rise up, and turn them that must do it; they are not able for their lives, to turn or stir themselves to do it. Nay, nor to inquire. For, what is our seeking, then? Is it not, to lie still on our bed, and suffer a few words to be spoken in our ears? Have a little opiate divinity ministered to our souls, and so sent away? Sure, this is rather to be sought, then to seek. There goeth more to Quaerebant, then thus. We must then seek, when we are in case, to give sentence and to do judgement on ourselves: When we are able to take up our cross, before it be laid on us. Quaerebant Eum must stand before cum occîderet.  
Lastly, it would be known, What became of this Quaerebant? 

The ill success of it.  
Host 5.6.   What they found that sought thus; and then, and not before? They found not Him, the Prophet saith plainly: They go then, with sheep and bullocks, and all manner of sacrifice, to seek the Lord, but find Him not; for, He hath withdrawn himself before.  
And justly they find Him not, ex lege talionis. GOD himself answers them; nay their own hearts answer themselves: Go, whom you have spent your life in seeking, seek to them now. Let them save you, at this, whom ye sought, at all other times. As for me, it shall come to pass, as I cried and you would not hear; So, you shall cry and seek, and shall not find or be heard (saith the LORD.)  
Yes: they found Him; but, with a door shut between Him and them. But, what found they? The Parable of the ten virgins tells us (which is the Gospel for this Psalm:) 
Matt. 25. ●2.  they found (that, which we, I hope, shall never find) a Nescio vos. Where (that we may see, that this course is folly, and therefore indeed a ne fiant sicut) that which putteth the difference of those that be wise and go in, is, that they had sought and looked to their oil, your the Bridegroom came: And those that were foolish and shut out, 
Matt 25.4.  when the Bridegroom was even coming (that is cum occîderet) were to seek their oil then; had not looked to it, till then. Nescio vos is their answer, He knoweth them not: they took too short a time, to breed acquaintance in. Nescio vos they find, that so seek. Profectò ad hoc tonitru, &c At this clapp, he that waketh not, is not a sleep but dead.  
To conclude then, with our Instruction. If this time, 
Our Instruction.  and this seeking have so many evil marks: the time so unseasonable; the Seeking so many ways to seek: If the success to this seeking be no better, but Nescio vos: Why then Ne fiat. If these here were not well advised: If those Virgins were foolish: why then, Ne fiant sicut, not to be like.  
Secondly, To sever the silver from the dross; The seeking is good, keep it: the time is wrong, change it; Either into Antequam occíderet, or into Cum Servaret. Fiat, to the action: Ne fiat, to the time.  
Thirdly, As we confess, that there is one to be sought: And that, with the turning of a gin we cannot have Him, when we list, but seek Him we must: That His seeking is worth the while: And that it is not dispatched in a minute, but must have time: So, to think His seeking worthy a better, and to allow it a better time than this, to do it in.  
Fourthly, seeing yet is the acceptable time; Yet, He may be found; Yet, it is cum servaret; occideret is not yet come; (How near it is, it is hard to say: Our SAVIOUR CHRIST saith, 
Luk. 12 46.  it is quâ horâ nescis, it may be nearer than we are ware:) Lest it come upon us before we seek, let us seek, before it come upon us. So seeking, we shall safely seek. Safely seek, and surely find GOD; and with GOD, whatsoever is worth the finding. But (that which we seek) we shall, after occideret is past, find ourselves in His presence, 
Psal. 16.11.  and at His right hand, In whose presence, is the fullness of joy; (Not as ours here, joys half empty:) and, at whose right hand, there are pleasures for ever more; (Not as ours here, for a time, and a short time, GOD knoweth.) That, which here we seek and cannot find, with Him, we shall; if we shall here, indeed, and in due time seek Him, by the timely fruits of an undelayed repentance. Almighty GOD lighten our minds, kindle our affections, settle our hearts so to seek, etc.    

A SERMON Preached before QUEEN ELIZABETH, AT RICHMOND, On the XXI. of February A.D. MDXCIX. being ASH-WEDNESDAY: At what time the Earl of ESSEX was going forth, upon the Expedition for IRELAND.  DEUT. CAP. XXIII. VER. IX. 
Quando egressus fueris adversus hostes tuos in pugnam, custodies te ab omni re mala.  
When thou goest out, with the Host against thine enemies, keep thee then from all wickedness.  
TO entitle this time to this Text, or to show it pertinent to the present occasion, will ask no long preface. When thou goest forth, &c: This When, is Now. There be enemies: and we have an Host: It is going forth. CHRIST 's own application (which is the best) may well be applied here: This day, 
Luc 4. ●●.  is this Scripture fulfilled in your ears. This our Host so going forth, our hearts desire and prayer unto GOD is, that they may happily go, and thrice happily come again; with joy and triumph, to Her Sacred Majesty; honour to themselves; and general contentment to the whole Land. So shall they go, and so come, if we can procure the Lord of Hosts, to go forth with, and to take charge of our Hosts. It is He that giveth victory to Kings (saith DAVID:) It is He, that is Triumphator Israël (saith Samuel. 
Psal. 144 10. 1. Sam. 15.29. ) Victory and triumph never fail, if He fail not.  
Now then, that GOD may not fail them, but go in and out before them, and bring them back with victory and triumph, and that, we all desire and pray for, may so come to pass; Moses doth here, out of his own experience, bestow an advice upon us: (And Moses could skill what belonged to war, as one that forty years together was never out of camp.) Which advice is: that among our military points we would reckon the abatement of sin for one: That now, this time of our going forth, we would go forth against sin too; and keep us, from it, as we would keep us from our enemy. If we could be but persuaded to reform our former custom of sin, it would (certainly) do the journey good. That therefore, with other courses, some remembrance, some regard be had of this; that, at this time, sin do not so over flow among us, be not so very fruitful as before time it hath.  
And this is an use of Divinity in war. And, as this an use of Divinity, in war: So have we withal an use of war, in Divinity. For, MOSES telling us, that when our forces go forth against the enemy, that we, Then, at that time, are in any wise to keep us from wickedness: by sorting these thus together, doth plainly intimate, that, when the time of war is, then is a fit time, a very good opportunity, to draw from sin and to return to GOD. These former years, this time of the fast, and this day, the first day of it (both) ministered an occasion to call for an abstinence from sin: This day, and this time being set out by the Church's appointment to that end. Now, besides that ordinary, of other years, GOD, this year, hath sent us another the time of War: and that, a very seasonable time too, wherein to repent and retire from sin. As if he should say: If you would forsake sin, now you may do it: For behold, now is an acceptable time, and a fit season. This time to concur with that time; and both to cöoperate to the amendment of our lives.  
And what shall I say? O that one of them, the former or the latter, or both might prevail so much with us, that, as the forepart, this day is fulfilled in our ears, so, the later part might be fulfilled in our lives: that it might not be singly regarded, that is thus doubly commended: That the fast at hand might keep us; or the war at hand might keep us; or both might keep us; that we might be kept from sin. That either Ioel's trump proclaiming a fast; or Amo's trump proclaiming war, might serve to sound this retreat, might serve to awake us from that (now) more than sleep, even almost that Lethargy of sin, which the security of our so long peace hath cast us in.  
This is the Sum. These, the double use ¹ Of war, in Divinity: That our going forth might procure the giving over sin. ² Of Divinity, in war: that our giving over sin might procure good speed to our going forth; even an honourable and happy return.  

The Division.  The parts are two: (For, the verse parteth itself by when, and then.) These two: ¹ the Going forth of the Host. ² The keeping from sin. To express them in the terms of the present business: ¹ The former, the Commission authorising to go. ² The latter, the Instruction directing, so to go, that we may prosper and prevail. In which latter will come to be considered these three points. 1. The Conjunction and Cohaerence of these two. 2. The Consequence. 3. The Contents of the later; How to keep us from sin.  

The Commission.  WHen thou goest forth &c. In the first is the commission, which is ever the cornerstone of all proceed. If we take the verse entire, both parts together, it riseth thus: If they which go to war must keep themselves from sin, then is war no sin, but lawful; and, without sin, to be undertaken. Or, if we take the first part by itself; in saying, when thou goest, he implieth, a time will come, when they may go forth. For, vain were the supposal and fare unworthy the wisdom of GOD's Spirit to say, when; if never and such time would come: if there were no time for war, of GOD's allowance. We cannot better pattern it, then by the Gospel of this day [When ye fast, 
Matt. 6.16.  be not like hypocrites] by all Divines resolved this. Fast ye may sometimes: and then fasting, look you fall not into hypocrisy. And as in that, so in this: Go ye may, sometimes: Only, When ye go, see ye refrain from sin, and then go and spare not. Out of which match of these two, Fast, and war, we may rise higher.  
It is no less usual with the prophetts, to say Sanctificate proelium (as joel. 3.) then to say Santificabo jejunium. (joel. 2.) Sanctify a war, as well as a fast. And in another, 
joel. 3.9. joel. 2.15. Exo. 32.29.  Consecrate manus vestras hodie Domino, consecrate your hands, this day unto the LORD. Which showeth, war is not so secular a matter, but that it hath both his lawfulness & his holiness: and that the very hands may be sacred or hallowed, by fight some batteils. And therefore, in the Calendar of Saints, we have nominated, not Abel, Enoch, 
Heb. 11. Verse 4.5.7.  and Noë alone, men of peace and devotion, who spent their time in prayer and service of GOD: But Gedeon jepthe, Samson, worthies & men of war, who (saith the Apostle) through faith were valiant in battle, and through faith put to flight the armies of Aliens. 
Verse 32.34.  Warr therefore hath his time and commission from GOD  
Secondly, I add that this kind of war; Not only defensive war, but offensive too hath his when. And that, out of this very text: which is (if we mark well) not when they come forth against thee, but when thou goest forth against them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say the Seaventy) to invade, or annoy them. Both these have their time: The former to maintain our right: the latter, to avenge our wrong. By both these ways, doth GOD send His people forth: Both have warrant. Before Moses: Abraham's war, 
Gen 14. 1●.  to rescue Lot his ally, was Defensive and Lawful: Iacob's war, 
Gen 48. 2●.  to win from the Amorite by his sword and bow, Offensive and Lawful too. Under Mose's: The war against Amalek, who came out against them: and the war against Madian, 
Exo. 17.8. Num. 31.2.  against whom they went forth, to wreak themselves for the sin of Peor; both lawful. After Moses: King David, in the battle of Pas-dammim keeping the enemy from their gates; 
1. Chro. 11.15. 2. Chro. 20.6.  In the battle of Gath, seeking the enemy at his own gates, and giving him batteile in his own territory. And this, as good Law; so Egredere, & compelle eos intrare; 
Luc. 14.23.  Go forth and compel them to come in is good Gospel too. So that, war, and this kind of war hath his commission.  
Thirdly: And to strengthen the hands of our men of war yet further. As war, and To go forth to war; Against our enemies, any enemies, whither foreign foes, or rebellious subjects: So, of all enemies, against the latter, against them to go forth, hath ever been counted most just & lawful. Many Commissions are upon record in the Law, of journeys in this kind. Against the tribe of Reuben; for erecting them an Altar, beside that of Moses: And, that have these of ours done too. 
jos 22 12. jud. 20.1.  Against the tribe of Benjamin for a barbarous, and brutish outrage committed at Gibea: And, that, have these too; And not one, but many. Against Seba, for blowing a trumpet and crying, No part have we in David, no inheritance in the son of Isai: And, 
2. Sam. 20.1.  so far hath their madness proceeded. And the Gospel is not behind neither. Against them that sent word, 
Luc. 19 14.27.  Nolumus hunc regnare super nos, producite & occîdite (saith our SAVIOUR CHRIST Himself.) In effect, these say as much as Nolumus: and as much may be said and done to them. Nay, if once he say no part in David; if he were Absalon, 
1 Kin. 2.23.  or Adoniah (of the blood royal) he hath spoken that word against his own life; Much more, if but such a one as Seba, the son of Bichri. And yet, even he was nothing so deep as this. For, neither had King David vouchsafed him any favour, any time before; neither offered him peace, or to receive him to grace, after he had lift up his heel against him. But here, here have been divers Princely favours vouchsafed, and most unkindly rejected: means of Clemency many times most graciously offered, and most ungraciously refused: yea, faith falsified, and expectation deluded; contempt upon contempt heaped up, that the measure is full. These than are the enemies against, and This the time when. When, not only we may, but must; and that, not with GOD's leave only, but with His liking and full commission, Go forth in this cause. So that, war is lawful: and this kind, to go forth: and against these enemies, most just and most lawful. At this time, against these enemies, it is a war sanctified, they shall consecrate their hands, they shall praeliari praelia Domini, that fight against them. So much for the Commission.  

II. The Instruction.  The Commission being had, we are not to departed, but to stay and take our Instructions also with us: Which is the later part, of keeping from wickedness. JOSVA had his Commission from GOD, to go up against AI: Yet, for leaving out this later and not looking to Acan better, had not so good speed. This therefore must accompany, and keep time with the former, as a Then to that When.  

1. The Conjunction; that it is needful.  1. Wherein first, of the joining these two, ¹ that they must go together; ² and (of the reason) why they must go together.  
2. And after, of the manner; how we may and must keep ourselves from this wickedness.  
The meeting of these two within the compass of one verse, ¹ Going forth with an army, and ² Forbearing of sin, is worth the staying on.  
Leading an army, pertaineth to Military policy: Forbearing of sin, is flat divinity.  
For, what hath the leading an army to do with forbearing of sin? Yet, GOD hath thus sorted them, as we see. Therefore Policy of War, whereto the former; and Divinity whereto the later belongeth, are not such strangers one to the other, as that, the one must avoid while the other is in place. But that, as loving neighbours and good friends (here) they meet together, they stand together, they keep time, consequence, and correspondence, the one with the other. GOD himself, in whose imperial style (so oft proclaimed in the Prophets) they both meet, The LORD of Hosts, The holy one of Israël: GOD (I say) himself in the great Chapter of War (the twentieth of this book) assigneth an employment to the Priests, as well as to the Officers of the Camp: even to do that (which yer while was assayed) to animate the Companies in the LORD and the power of His might; letting them see the right of their cause, and how ready God is to receive the right, under the banner and power of His protection. And, from GOD himself (no doubt) was that happy and blessed combination, which in most Wars of happy success, we find, of a Captain and a Prophet sorted together: 
a Exod. 17.  josua with Moses a Prophet; 
b jud. 4.9.  Baruk, with Deborah a Prophetess: 
c Esay 37.  Ezekias, with Esay: 
d 1. Chr. 20.14.  josaphat, with jaaziël: 
e 2 Kin. 13.14.  joas with Elisha: And one of these doing the other no manner of hurt, but good. josua lifting up his hand, against Amalek: Moses lifting up his hand, for josua. The one leading against the enemy and annoying him; the other leading against sin and annoying it; Against sin (what some reckon of it, it skills not, but) certainly the most dangerous enemy both of private persons and of public States.  
These two then, ¹ Going forth with the Host, and ² Departing from sin, being thus linked by GOD, our suit is, Break not this link: GOD hath joined them, that we should join them. And this is a needful suit. For, it is one of the diseases under the sun; in War, all our thoughts run upon the Host; Looking to the Host only, and nothing but the Host: and letting sin run whether it will without any keeper. I know well; I both know and acknowledge, that the Armies going forth is mainly to be regarded: It hath the first place in the Verse; and it hath it not for nought. JOSVA must choose out men first: 
Exod. 17.9. Iud 20.10. 1. Cor. 9.7.  Victuals must be supplied (judg. 20.) And nemo militat stipendijs suis, Pay must be thought of. We must go forth with our Host; (They be the words of the Text:) Go; not sit still: And, With an Host; not a heap of naked, or sterved men. We must help, and not tempt GOD. To help GOD, is a strange speech; yet, said it may be, seeing an Angel hath said it. Curse ye Meroz (saith the Angel of the LORD) curse the inhabitants thereof; 
jud. 5.23.  Why? because they came not to help the LORD, to help the LORD against the mighty. This must first be done. But, when this is done, all is not done: (We are not at a full point; We are but in the midst of the sentence yet. As that part (of the Host) is to be regarded: so, this (of sin's restraint) is not to be neglected. As, that hath the first place: so must this have the second, and second the former, or we shall have but a broken sentence without it. There is not, there cannot be a more prejudicial conceit, then to say in our hearts: If the first be well, all is well; then, sin on and spare not; it skills not greatly, for the later. Si putas, in robore exercitus bella consistere, 
2. Chro. 25.7.8  faciet te Dominus cadere coram inimicis tuis (saith the Prophet to Amazia) If this be your conceit, so the Host be well, all is well: GOD will teach you another lesson (saith he) which I list not english. A proof whereof we have, before Gibea. 
jud. 20.17.  Where the whole power of Israël (400000 strong) trusting, in their going out so strong, fell before a few Benjamites, a small handful in comparison; and shown plainly to all ages to come, that it is but a part, it is not all, to go forth with an Host, though never so well appointed.  
Let us then (as advice leadeth us) make up our period with taking a course for restraint of sin. For, what sin un-restreigned can work, 
Iud 7. ●.  the Valley of Anchor may teach us; where, the inhabitants of the poor town of AI, put to flight JOSVA with all his forces; and all, because this second point was not well looked to.  
Now, this second point being within the compass of our profession, and yet having so necessary a use in War, as the sentence is not perfect without it, may serve to answer the question (more usually then advisedly oft cast out) What good do these Churchmen? What use is there of them (now) at such times as this? Yes, there is a use of them; and that in War, we see. The Camp hath use of this place; and they that serve there, of them that serve here. Which GOD shown plainly, in the first field that ever his people fought: and, when he had showed it, 
Exod. 17.14.  caused it to be recorded ad perpetuam rei memoriam (they be GOD's own words) that the same course might be ever after holden in all. Where it is thus written (and, if we believe not we shall not be established) that IOSVA'S having the better, or going to the worse, depended not a little on the steadiness of MOSE's hands: and, that MOSES, staying behind and striking never a stroke, did his part toward the attaining of the victory, not much less than josua, that went forth and fought manfully. Prayer then is of use: 
Ephes. 6 18.  and though we be (saith Saint PAUL) armed at all points from hand to foot, yet must we super omnia, over all, draw this; and arm even our very armour with prayer and supplications.  
But what availeth prayer, without keeping from sin? Therefore, to that armour of Saint PAVL's, we must add Saint PETER's too, 
1 Pet. 4.1.  To arm ourselves with this mind of ceasing from sin, that our prayers may be effectual. Therefore MOSES himself joineth not to our going forth, his exercise of keeping up our hands at prayer; but, this rather of keeping our feet from sin. 
Num. 22 5.  The King of Moab (Balak) When he observed what prayer had wrought in the battle of Amalek, thought to take the very like course, and sent for Balaam into his Camp; to match Prophet with Prophet, and to oppose Prayer unto Prayer. But, when all his altars and rams would do no good; Balaam knowing well, there is, in sin, a power to defeat any prayer, he cometh to the dangerous counsel of causing Israël to sin with the daughters of Moab: Which was found too true. For, it turned to their ruin, and all their prayers would then do no good. Hear is then another use. For, the chariots and horses of ELISHA, 
2 King. 13.14. 2. Cor. 10 4.  the weapons of our warfare (as the Apostle termeth them) though not carnal (if GOD enable them, to cast down such sinful thoughts and wicked desires, as exalt themselves daily, and to captivate them to the obedience of CHRIST) have (certainly) their use to second the former: and we, in our turns, serviceable, as by crying unto GOD by prayer, and drawing Him to the Host, who is our chiefest and best friend; so, by crying also against sin and chase it away, which is our chiefest and worst enemy. Since then these two have this mutual use either of other, let this be our petition (and withal, the conclusion of this part) That we single them not, or lean to either alone, but suffer them, as they stand together in the verse, so, in our care and regard, jointly to keep time and go together. So much for them.  
And now to inquire into the reason of this coupling. Why, now? Why, 
III. 2. The Reason of the conjunction.  at this time (in War) a giving over sin. For that (indeed) they be not barely joined; but, so joined, as one is made the antecedent, the other the consequent. One, the time, and (as it were) the reason to infer the other. Truly MOSE's word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] will bear both, either Quando or Quia: When thou goest, then keep, or Because thou goest, therefore, ●e●pe thyself from sin. With the same word speaketh the virtuous Lady to King DAVID, 
2. Sa●. 1●. 28.  Quia praeliaris praelia Domini, id●o non invenietur in te iniquitas, Because thou sightest the LORD's Battles, therefore let there not any iniquity be found in thee, all thy days.  
Sin (certainly) at all times is to be forborn. When it is War; and not only when it is War, 
Luk. 21.34.  but when it is peace too. Take ye heed, lest, at any time (saith CHRIST) Your hearts be overlayed with surfeiting, with drink, & c Not allowing us any time, to be wicked in. But, though at all times we be to refrain sin: Yet, not at all times alike (saith MOSES) here. For it is, as if he should say: Be it at other times, sin may better be borne with; It is less perilous: But, when thou goest forth with an Host: Then, then, with an high accent, with an Emphasis (that is) then especially; then, above all other times, then, if ever, it importeth you to have least to do with it. Good LORD, how cross and opposite is man's conceit to GOD's, and how contrary our thoughts unto his! For, even ad oppositum, to this position of His, We see (for the most part) that even they, that are the Goers forth, seem to persuade themselves, that, Then, they may do what they list; that at that time, any sin is lawful: that, War is rather a Placard, than an Inhibition to sin. A thing so common, that it made the Heathen man hold, that between Militia and Malitia, there was as little difference in sense, as in sound: And the Prophet DAVID, to call Saul's Companies in his days, 
2. Sam. 22.5.  Torrentes Belial, the Land-flouds of wickedness. Which being well considered, we may cease to murmur or to marvel, if our going forth have not been ever with such success, as we wished. GOD, who should give the success, commanding then a restraint; and man, that should need it, then, taking most liberty. Verily, if we will learn of GOD, if He shall teach us, Sin is never so untimely, as in the time of War: never so out of season, as then: for, that is the time of all times, we should have least to do with it. To insist then a little upon this point, because it is the main point, and to show the vigour of this consequent.  
1. From the very nature of War, first: Which is an act of justice, and of justice corrective, whose office is to punish sin. Now then, consider and judge, even in reason; What a thing this is, how great, gross, and foul an incongruity it is, to pour out ourselves into sin, at the very time, when we go forth to correct sin: To set forth, to punish rebels, when we ourselves are in rebellion against GOD, His Word, and Spirit. Which, what is it but to cast out devils by the power of Belzebub? Sure, our hearts must needs strike us in the midst of our sin, 
Matt. 12.24.  and tell us, we are in a great and grievous prevarication; allowing that, in ourselves, that we go to condemn and to stone to death, in others. Therefore, since to go to War, is to go to punish sin: Certainly, the time of punishing sin is not a time to sin in.  
2. Secondly, from War, in respect of GOD. I know not, what we reckon of War: Peace is His blessing (we are sure) and a special favour it is from Him (as the Prophets account it) for a land to spend more iron in scithes, and ploughshares, then in sword-blades or speare-heads. And, if peace be a blessing, and a chief of His blessings, we may deduce from thence what War is. To make no otherwise of it than it is, the rod of GOD's wrath (as Esay termeth it:) 
Esay 10.5. Am ●. 3. jer. 50.23. 2. Sam. 2.14.  his iron staile (as Amos:) the hammer of the earth (as jeremy) whereby He dasheth two Nations together; One of them must in pieces; both, the verse for it. War is no matter of sport. Indeed, I see Abner esteem of it as of a sport; Let the young men rise (saith he to joab) and show us some spo●t. But I see the same Abner, before the end of the same Chapter, weary of his sport, and treating with joab for an end of it: 
Verse 26.  How long shall the sword devour (saith he) shall it not be bitterness in the end? So, it may be sport in the beginning: it will be biterness in the end, if it hold long. War then being GOD's rod, His fearful rod, and that so 〈◊〉 that King Davi● (though a Warr●●● to) when both were in his choice, preferred the Plague before it, and desired it of the swain: When GOD's hand, with this 〈◊〉, thi● His fearful rod, is ●ver 〈◊〉, to be so fare from fear, and all due regard, as, then, not to 〈…〉 any whitche more, but to fall to i● as fast as ever: it cannot be, but a high contempt; yea, a kind of defiance and despite, then, to do it: Do we provoke the LORD to anger, are we stronger than He? Then, since War is GOD's rod, 
2. Cor. 10.22.  choose some other time: under the rod, sinne not; then, forbear it. Certainly, that time is no time to sin.  
3. The rather, for that, sin it is, and the not keeping from sin, but our keeping to it and with it, that hath made this rod, and put it into His hand. For, sure it is, that for the transgression of a people, GOD suffereth these divisions of Reuben within; GOD stirreth up the spirit of Princes abroad, to take peace from the earth: thereby to chasten men, by paring the growth of their wealth, with this His hired razor; by wasting their strong men (the hand of the enemies eating them up;) by making widows and fatherless children; by other like consequents of War. If then our sins (common unto us, with other nations) and that Our Unthankfulness (peculiar to us alone) have brought all this upon us; if this enemy have stirred up these enemies; if War be the sickness, and sin the surfeit; should we not (at leastwise now, while the shivering fit of our sins is upon us) diet ourselves a little and keep some order? but drink iniquity as water, and distemper ourselves as though we were in perfect state of health? Shall we make our disease desperate, and hasten our ruin by not containing from sin, that hath cast us in it? Know we, what time this is? Is this a time of sin? Certainly, we cannot devise a worse. In the time of War, it is high time, to keep us from sin.  
4. But, above all (which will touch us nearest, and therefore again and again must be told us over,) that the safe and speedy coming again of them that now go forth (whose prosperity we are to seek with all our possible endeavours) that their good speed dependeth upon GOD's going forth with them: And GOD's going, or staying dependeth very much upon this point. Most certain it is, the event of War is most uncertain. When Benhadad went forth with an army, that the dust of Samaria was not enough to give every one in his camp a handful, it was told him (and he found it true) Ne glorietur accinctus, etc. He that backleth on his armour must not boast, 
1. King. 2●. 11.  as he that puts it of. They that fight can hardly set down, what name the place shall have that they fight in: It may be the valley of Anchor (that is, sorrow) by reason of a soil, 
jos 7.26.  as that of josua; 
2 Chr. 20.26.  It may be the valley of Beracha (that is, blessing) by means of a victory, as that of josaphat. All is, as GOD is, and as He will have it. 
a Psal. 44.6.20.7.  Once, 
b Pro. 21 31.  twice, and 
c 2. Chr. 20.15.  thrice, by David, by Solomon, by josaphat, we are told it, that It is neither sword nor bow; It is neither Chariot nor horse; It is neither multitude nor valour of an Host will serve: But that the battle is GOD's, and He giveth the upper hand. We need not be persuaded of this; we all are persuaded (I hope;) and we say, with Moses, If thy Presence go not with us, carry us not hence. Then, if we shall need GOD's favour and help in prospering our journey, and to make that sure which is so uncertain; it will stand us in hand, to make sure of Him, in this, this needful time; and to keep Him sure, if it may be. For, if He keep with the Host, and take their parts, Rebels tui erunt quasi nihil (saith Esay; 
Esay 1.11. Esay 7.4. ) and these smoking tails of firebrands shall quickly be quenched. But, if GOD either go not with them, or retire from them; If there were among them but naked or wounded men; (what speak I of men? If but frogs or flies) they shall be sufficient to trouble them.  
Now then, we are at the point. For, if we will have hold of GOD, make Him sure, be certain of Him; we must break with sin, needs. Sin and Satan are His enemies; and no fellowship nor communion, no concord, no agreement, no part, no portion between them: If we will draw Him into league, 
2. Cor. 6.15.  we must profess ourselves enemies unto His enemies, that He may do the like to ours. At one and the same time enter, as an outward war with wicked rebels, so an inward hostility with our wicked rebellious lusts. For that if we keep ourselves from the one, He will keep us from the other; and these being suppressed, those shall not be able to stand. Thus doing, 
jud. 7.20.  the sword of the LORD shallbe with the sword of 〈◊〉▪ GO● shallbe with us, ●●iel; and we shall prevail, 
Pro●. ●0. 1.  〈…〉. For where I●iel is, 〈◊〉 will not be away. But if we will needs hold on our le●●●e with hell, and continue our wont intercourse with wickedness still, and go forth ●●to it when it beckons or calls, and be so far from keeping from it, that we keep it as the apple of our eye, and cherish it between our breasts: if we retain the mark of it in our very foreheads, and the price of it in the skirts of our garment: for not keeping from it, He will keep from us, and withdraw His help from us, and put us clean out of His protection.  
Therefore, without keeping from sin, there is no keeping GOD; out of whose keeping, there is no safety.  

3. The Contents of the Instruction, to keep from sin.  This advise being so full of behoof, so agreeable to reason and religion both, so every way for their and for our good; it remaineth, we set ourselves to think of it and keep it. 
* 1. King. 8.38.  Every one returning to his own heart, to know there (as Solomon saith) his own plague, even the sins wherewith he hath grieved GOD; and to make a covenaunt with Himself, from henceforth more carefully to stand upon his guard; and to go forth to sin, or entertain it as a friend, but to repute it as an enemy, and to keep him from it.  
First, for the term of keeping. When thou goest forth against thy enemy, go forth against sin. We should indeed go forth against sin, and practise those military impressions, that are done in camp against the enemy: Give it the assault, annoy it, pursue it, never leave it till we have driven it away. These we should do against it. But, the Scripture offereth more grace; and bids us (if we list not go forth against it, only not to go forth it) but keep ourselves (that is) stand upon our defence, to keep good watch, 
Rom. 6.12.  that it surprise us not, that it get not dominion over us: do but this against sin, and it shall suffice.  
But, this must extend to all wickedness. Wherein yet, we do humanum dicere, propter infirmitatem nostram, 
Rom. 6.19.  speak after the manner of men, because of our infirmity: retching this [Alderman] no further, then humane infirmity, than the failty of our nature will bear; then this corruptible flesh wherewith we are compassed, and this corrupt world in the midst whereof we live, will suffer and give us leave. In the body, we put a difference between the soil, which, by insensible evacuations goeth from our bodies, keep we ourselves never so carefully; and that, which is drawn forth by chafing or sweat, or otherwise gotten by touching such things wherewith we may be defiled: That, cannot be refraind; This, falleth within restraint. And even so, there is a soil of sin, that of itself vaporeth from our nature (let the best do his best:) I say not, we should keep ourselves from this. But, from provoking it, by suffering our minds to wander in it; by not keeping our ears from such company, and our eyes from such occasions, 
Ezek. 14.3.  as will procure it (as the Prophet speaketh) by putting the stumbling block of iniquity before our faces. From that, by the help of GOD, we may keep ourselves well enough. From sin's lighting upon our thoughts, it is impossible; it cannot be: but, from making there a nest, or hatching aught; that, we are willed to look to, and that (by God's grace) we may. And the word that Moses useth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not without a Dixit (at least) incorde; not, without a saying within i●, This, or that, I will do. It must be dictum, or condictum, said to and said yea too; or else it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The heart not resolving or saying, content; but keeping itself, from going forth to any act: though wickedness be not kept from us, because of the temptation; yet we are kept from it, because of the repulse: and with that, will Moses be content at our hands, as our estate now is.  
But, with these proviso'es. We say generally. They that go forth, keep from all: from all such, both deeds, and words, as justly may be censured to be wickedly, either spoken, or done. Words (I say) as well as deeds. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears both. And indeed, if in good words (as in prayers) there be force to help. I make no question, but, in wicked words (as; blasphemies, irreligious sayings, l●cis f●lmine dignis) there is force also, to do mischief. Therefore keep from all: All those especially (as very reason will lead us) which have been the ruin of armies in former times: a view whereof we may take, when we will, out of Liber 〈…〉 of GOD 's battles.  
Wicked Words first, Presumptuous terms of trust in our own strength: I will go: I will pursue and overtake: I will divide the spoil: Phara●'s words, the cause of his perishing and all his host (Exo. 15.) To keep them from that. 
Exo. 15.9.  Rabsakehs black mouthed blasphemy: Let not Hezekiah cause you to trust in GOD over much: the eminent cause of the overthrow of the host of Asshur (Esai. 36.) To keep them from that. 
Esa. 36.15.   
And, if from words; from wicked works much rather. Achan's sin, that is, Sacrilege: Anathem● in medio tui, non poteris stare coram hostibus tuis, (GOD 's own words to josua:) The cause of the armies miscarrying, before Ai. To keep them, 
Iosu. 7.11 12.  from that wickedness. Such shameful abuses as was that at Gibea: the expressed cause of the destruction of a whole Tribe. To keep them from that. 
jud. 1●.  Profaning holy vessels or holy places, with unholy usage: the ruin of Balthasar, 
Dan. 5.2.  and with him of the whole Chaldean Monarchy. To keep themselves from that. Corrupting our compassion, 
Amo. 1.11.  and casting of pity quite, and spilling blood like water: the sin of Edom, and the cause he took such a foil, as he was never a people since. To keep them from that wickedness. From these and from the rest; you shall have a time to read them, I have not, to speak them. Arming themselves with a mind to cease from sin; keeping their vessels holy: having pay wherewith they may be content; and being content with their pay: 
Luk. 3.14.  Et neminem concutientes (saith Saint john Baptist:) nor being Torrentes Belial, land-flouds of wickedness. Or, if this will not be, that private conformity will not keep them; at least, that Public authority do it: that kept they may be, one way or other from it. If Achan will so far forget himself, as to sin in the execrable thing: Or Zamri, to play the wretch, and abuse himself in the camp: Let josua find out Achan, and see him have his due; and Phinees follow Zamri and reward him for his desert. That the ravine of the one, and the villainy of the other be removed, as it is committed; and so kept from polluting and pulling down GOD 's wrath upon the whole host. For, sure it is, 
Psal. 106.30.106.23.  Phinees standing up and executing judgement, hath the force of a prayer, no less than Mose's standing in the gap, to make intercession: and both alike forcible, to turn away GOD 's anger, and to remove evil from the midst of Israël.  
This advice is to take place, as in them that go (as before hath been touched) so, in us likewise that stay at home: that what the one build, the other destroy not. Not, by Mose's excercise of prayer, and uncessant prayer; or Iosaphats excercise of fasting and abstinence, 2. Chro. 20. (both, are out of the compass of the text:) 
2. Chro. 20.3.  but (that which is in it) by turning from sin to GOD, and that, with a serious, not shallow, and an inward, not hollow repentance. Not confessing our sins to day, and committing them to morrow: But every one saying, Dixi Custodiam I have said, I will henceforth more narrowly look to my ways; at least, while the sound of war is in our ears. 
Psal. 39.1.  Thinking with ourselves, it is now war, it is now no time to offend GOD, and separate between Him and us, in this needful time of His help and protection: By entering into that good and virtuous consideration of VRIA 's: 
2. Sam. 11.11.  The Ark of the Lord and all Israël and juda dwell in Tents, joah and the servants of our Sovereign abide in the open fields, and shall we permit ourselves as much as we would, in the time of peace, and not conform ourselves, in abridging some part of our wont liberty, and forbearing to enjoy the pleasures of sin for a season? To conclude, if we shall, or when we shall be tempted to any of our former sins, to think upod GOD 's own counsel, even GOD 's own counsel from GOD 's own mouth, Memento belli & ne feceris. 
job 40.27.  To remember the Camp, and not to do it: To think upon them in the fields, and their danger; and for their sakes, and for their safeties to forbear it.  
Thus, if we shall endeavour ourselves, and eschew our own wickedness, our hosts shall go forth in the strength of the Lord, and the LORD shall go with them and order their attempts to an happy issue.  
He that made our foreign enemies like a wheel, to go round about us, 
Psal. 83.23.  and not to come near us; shall make these as stubble before the wind: 
Ibid.  causing fear and faintness of heart to fall upon them as upon Madian: sending an evil spirit of dissension among them as upon Abimelech, and the men of Sichem: 
Num. 22.3. jud. 9.23.  causing their own woods to devoute 〈◊〉 them, as 〈…〉 own waters to sweep them away, as it 〈◊〉 Sofera: 
judg. 5.20  〈…〉 courses, is fight against them, as under DEBORA'● conduct, He did. Many such things are with Him; many such He hath done, and can do again, if, to our going forth, we join a going from sin.  
Even so Lord, so let it be. Those whom thou now carriest forth, by thy mercy bring them bac●e: by thy might, in this place, the place of thy holy Habitation. That Debar a 〈…〉 thee for the avenging of Israel, 
judg. 5.2.9.  and for the people that offer themselves so willingly: For letting her ear hear, and her eye see the fall of the wicked that rise up against her: 
Psal. 18.46. . That she may praise thee and say, The Lord liveth, and blessed be my strong help and praised be the GOD of my Salvation.  

47.48.  Even the God that seethe. I be avenged, and subdueth the people unto me. It is He that delivereth me from my cruel enemies, and setteth me up above all my adversaries.  

50.  Great prosperity giveth He unto His Handmaid, and showeth still, and continually His loving kindness to his Anointed: Praised be the LORD for evermore.  
To this GOD glorious in Holiness, fearful in Power, doing Wonders, The FATHER, SON, and HOLY GHOST, etc.   

A SERMON Preached before QUEEN ELIZABETH, AT WHITEHALL, On the XVII. of February A. D. MDCII. being ASH-WEDNESDAY.  JEREM. CHAP. VIII. etc. 
4. Thus saith the Lord: shall they fall and not arise? shall be turn away, and not turn again?  
5. Wherefore is this people of jerusalem turned back by a perpetual rebellion? they gave themselves to deceit, and would not return.  
6. I harkened and heard, but none spoke aright: no man repent him of his wickedness, saying, what have I done? Every one turned to their race, as the Horse rusheth into the battle.  
7. Even the Stork in the air knoweth her appointed times; and the Turtle, and the Crane, and the Swallow observe the time of their coming; but my people knoweth not the judgement of the LORD.  
THE Apostle's counsel is, Qui stat, videat ne cadat, He that stands, let him take heed lest he fall. And, 
1 Cor. 10.12. Esay. 30.21.  there is (saith Esay) a voice behind us that crieth Haec est via, this is the right way, keep it, turn not from it. Good counseiles, both; to those, Quorum vita, via vitae, whose life is a journey, and a journey to another, a better life: To look to their feet, they fall not; to look to their way, they err not. Good counseiles indeed; but, of which, we must say (with CHRIST) Qui potest capere capiat; 
Matt. 19.12.  Fellow them that may.  
For, true it is, that. Not to fall not err, nor do amiss at all, is an higher perfection, than our nature (in state it is) can attain to. Being men (saith chrysostom) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing about us this body of flesh, the steps whereof are so unstaid; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and walking in this world, the ways whereof are so slippery. It is an Apostle that saith it, 
jam. 3.2.  In multis, omnes, etc. In many things we offend, all: and, it is another that saith, that, whosoever saith otherwise (not, he is proud, and there is no humbleness; 
1. joh. 1.8.  but) he is a liar, and there is no truth in him.  

jam. 4.6.  Our estate then (as it is) needeth some Scripture, that offereth more grace: And, such there be (saith Saint james) and, This, is such. That they which have not heard the Apostle and his counseile, Qui stat, etc. may yet hear the Prophet here and his Qui cecidit, let him up again. That they, which have not heard Esaie's voice, Ambulate; You are in the way, turn not from it; May yet hear jeremy's voice, Qui aversus est, &c He that is out, let him get into it again.  
So that, this is the sum of that, I have read. If we have not been so happy, as to stand and keep our way; 
The Sum.  let us not be so unhappy, as not to rise, and turn to it again. Best it were, before we sin, to say to ourselves, Quid facio, what am I now about to do? If we have not that, yet it will not be amiss, after to say: What have I done? GOD will not be displeased, to hear us so say. We should not follow those fowls; we should have no wings, to fly from GOD: but, if in flying away, we have followed them; then, that we follow them too, in the retrieve or second flight. In a word: Yesterday, if we have not heard His voice, 
Psal 95.7.8.  To day if we will hear His voice, not to harden our hearts, when He calleth us to repentance.  
This is the sum. The manner of the delivery is not common, but somewhat unusual and full of passion. For seeing, plain poenitentiam agite doth but coldly affect us, It pleaseth GOD, hâc vice, to take unto Him the terms, the style, the accents of passion; thereby to give it an edge, that so it may make the speedier and deeper impression.  
And, the Passion, He chooseth, is that of Sorrow: For, all these verses are to be pronounced, with a sorrowful key. Sorrow (many times) worketh us to that, by a melting compassion, which the more rough and violent passions cannot get at our hands.  
This sorrow He expresseth, by way of complain●: (For, all the speech is so.) Which kind of speech maketh the better nature to relent; as moved, that by his means any should have cause to complain and not find redress for it.  
That, He complains of is (not that we fall and err, but) that we rise not, and return not; that is, still delay, still put of our Repentance. And that 1. Contrary to our own course and custom, 
Verse 4.  in other things: We do it every where else; yet here we do it not, 2. Contrary to GOD'S express pleasure. For, glad and feign He would hear, we do it, 
Verse 8.  yet we do it not. 3. Contrary to the very light of nature. For, the fowls here fly before us, and show us the way to do it, yet we do it not for all that.  
Which three He uttereth by three sundry ways of treaty. 1. The first, by a gentle yet forcible expostulation (Verse 4.) Will you not? Why will ye not? 2. The second, by an earnest protestation (Verse 5.) How greatly He doth hearken after it. 3. The third, by a passionate Apostrophe (Verse 7.) by turning Him away to the fowls of the air, that do that naturally every year, which we cannot be got to, all our life long.  
Of which passions, to say a word: It is certain, the immutable constancy of the Divine nature is not subject to them, howsoever here or elsewhere He presenteth himself in them. I add, that as it is not proper, so neither it is not fitting for GOD, thus to express himself. But that He (not respecting what best may become Him, but what may best seem to move us and do us most good) chooseth of purpose that dialect, that Character, those terms, which are most meet and most likely to affect us.  
And because, good moral counseile plainly delivered enters but faintly, and of passionate speeches we have a more quick apprehension, He attireth His speech in the habit, uttereth it in the phrase, figure, and accent of anger, or sorrow, or such like, as may seem most fit and forcible to prevail with us.  
1. Tertullian saith, the reason (this course is used) is ad exaggerandam malitiae vim, to make the heinousness of our contempt appear the more. 
2. Act. war.  GOD (indeed) cannot complain: it falleth not into His nature to do it. But, if He could; if it were possible by any means in the world, He might; such are our contempts, so many, and so mighty, that we would force Him to it.  
2. But, Saint Augustine's reason is more praised: Exprimit in Se, ut exprimat de te, In himself He expresseth them, that from us He may bring them: Sheweth himself in passion, that He may move us; and even in that passion▪ whereto He would move us. As here now: As in grief, He complaineth of us, that we might be greeved and complain of ourselves, that ever we gave Him such cause: And so consequently, that we might bethink ourselves to give redress to it; that so, His complaining might cease.  
And from the complaint, it is no hard matter to extract the redress. 1. 
The Division  To yield to but even as much, for Him (for Him? Nay for ourselves) as, every where else, we use to do. 2. To speak that, which GOD so gladly would hear. 3. To learn that, which the poor fowls know, the season of our return; and to take it, as they do. Three ways to give redress to the three former greevances: (These three:) and the same the three parts of this Text, orderly to be treated of.  

TO make His motion the more reasonable, and His complaint the more just, He makes them Chancellors in their own cause: And, from their own practice otherwhere, GOD frameth and putteth a Case; and putteth it question-wise: and therefore question-wise, that they may answer it, and answering it condemn themselves by a verdict from their own mouth. Will they (this people) themselves fall & c? Is there any, that if he turn, & c? In effect, as if He should say: Go whither you will, fare or near, was it ever heard or seen, that any man, if his foot slipped and he took a fall, that he would lie still like a beast and not up again straight? Or if he lost his way, that he would wittingly go on, and not with all speed get into it again?  
I proceed then. Men rise, if they fall: and sin is a fall. We have taken up the term ourselves, calling Adam's sin, Adam's fall. A fall indeed; for, it fowls as as a fall; for it bruises as a fall; for it bringeth down as a fall; down, from the state of Paradise, down to the dust of death; down to the bar of judgement, down to the pit of hell.  
Again: Men turn, when they err; And, sin is an error. Nun errant omnes &c (saith Solomon) make you any doubt of it? I do not: No sure, an error it is. 
Prov. 14.22.  What can be greater, then to go in the ways (of wickedness) they should not, and come to the end (of misery) they would not. It is then a fall, and an error.  
Upon which he joineth issue, and inferreth the fifth verse, Quare ergo? and why then? If there be no people so sottish, that when they fall will lie still, or when they err, go on still, why do this people that, which no people else will do? Nay, seeing they themselves if they be down, get up; and, if astray, turn back; how cometh it to pass, it holds not here to? That (here) they fall, and rise not? stray, and return not? Fall, and stray (peccando) and not rise and return (poenitendo?) Will every people, and not they? Nay, will they, every where else, and not here? Every where else, will they rise, if they fall; and turn again, if they turn away; and here, only here, will they fall, and not rise, turn away and not turn again? In every fall, in every error of the feet, to do it, and to do it of ourselves; and in that fall, and that error, which toucheth GOD and our souls, by no means, by no entreaty to be got to do it? What dealing call you this? Yet, this is their strange dealing (saith the LORD.) Both theirs and ours: Which GOD wonders at and complaineth of; and who can complain of His wondering, or wonder at His complaining?  
But what speak we of a fall, or an error? There is a word, in the fifth verse, (the word of rebellion) maketh it yet more grievous. For it is (as if he should say) I would it were nothing but a fall, or turning away: I would it were not a fall, or turning away into a rebellion. Nay, I would it were but that; but rebellion; and not a perpetual rebellion: But, it is both: and that is it which I complain of.  
There is Sin, a fall: men fall against their wills: that, is sin of infirmity. There is Sin, an Error: men err from the way, of ignorance: that, is sin of ignorance. The one, for want of power; The other, for lack of skill. But rebellion, the third kind (that hateful sin of rebellion) can neither pretend ignorance, nor plead infirmity; for, wittingly they revolt from their known allegiance, and wilfully set themselves against their lawful Sovereign: That is the sin of malice.  
Take all together, Sin, a fall, an error, a rebellion: (We see, sin, aboundeth: will you see, how grace over-aboundeth?) Yet, not such a fall, but we may be raised; nor such a departure, but there is place left to return; no, nor such a rebellion, but (if it sue for) may hope for a pardon. For behold: He, even He, that GOD, from whom we thus fall, depart, revolt, reacheth His hand to them that fall; turneth not away from them, that turn to Him; is ready to receive, to grace them; even them, that rebelled against Him. It is so: for He speaketh to them, treateth with them, asketh of them, why they will not rise, retire, submit themselves.  
Which is more yet. If ye mark, He doth not complain and challenge them, for any of all those three; for falling, straying, or for rebelling: The point he presseth, is not, our falling, but, our lying still: not our departing, but our not returning; nor our breaking of, but our holding out. It is not: why fall, or stray, or revolt? But, why rise ye not? Return ye not? Submit ye not yourselves? Thus might He have framed his interrogatories: Shall they fall and not stand? He doth not; but, thus: Shall they fall and not rise? Shall they turn from the right and not keep it? No: But, shall they turn from it, and not turn to it? As much to say as; Be it you have fallen, yet lie not still; erred, yet go not on; Sinned, yet continue not in sin, and neither your fall, error, nor sin erunt vobis in scandalum, shall be your destruction or do you hurt.  
Nay which is farther, and that beyond all. It is not these, neither; (though this be wrong enough, yet upon the point, this is not the very matter.) Neither our lying still, nor our going on, nor standing out, so they have an end, they all, and every of them, may have hope. Perpetual is the word, and Perpetual is the thing. Not, why these, any of these or all of these; but, why these perpetual? To do thus; to do it and never leave doing it; To make no end of sin, but our own end; To make a perpetuity of sin; Never to rise, return, repent (for repentance is opposite, not to sin, but to the continuance of it:) that is the point.  
In sin are these: ¹ The fall, ² The relapse, ³ The wallow: it is none of these. It is not falling; not, though it be recidiva peccati, often relapsing. It is not lying still; not, though it be Volutabrum peccati, the wallow: It is none of all these: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the never ceasing, the perpetuity the impenitency of sin. To speak of sin, that is the sin out of measure sinful; that, is the offence, that not only maketh culpable but leaveth inexcusable. That fall, is not ADAM'S, but LVCIFER'S fall; not to err, but to perish from the right way; not SHEMEI'S rebellion, but the very Apostasy and gainsaying of COREH.  
This then, to add sin to sin, to multiply sin by sin, to make it infinite, to eternize it as much as in us lieth; that, is it, to which GOD crieth, O quare? Why do you so? Why perpetual?  
Why perpetual? Indeed, why? For, it would pose the best of us to find out the Quare? a true cause or reason for our doing?  
Before, show but an example: Now here, show but a reason, and carry it. But, they can show no reason, why they will not. It were to be wished, we would repent or show good cause to the contrary.  
But as (before) we violate our own custom, so (here) we abandon reason; we throw them both to the ground (order, and reason) and stamp upon them both, when we make perpetuities. Verily, true cause, or good reason there is none. Being called to show cause why? They tell not: we see, they stand mute; they cannot tell, why: GOD himself is feign to tell them. Why, all the cause that is, is in the latter part of the verse Apprehenderunt, etc. that is, some Non causa pro causâ, some lie or other they lay hold of, or else they would return and not thus continue in it. To flatter itself that it may not repent, Mentita est iniquitas sibi, saith the Psalmist. 
Psal. 26.12.  Sin doth even cousin itself, telling a fair tale to itself, which is (in the XI. verse) Pax, Pax; Peace, well enough; and that is a lie: for, there is no peace for all that. It is (saith the Apostle) the deceitfulness of sin, that hardeneth men in it; that is, 
Heb. 3.13.  if there were not some gross error, strong illusion, notable fascinatio mentis, it could not be, that sin should prove to a perpetuity. There is some error sure.  
But why is not that error removed? GOD answereth that, too. But, the error hath not taken hold of them, for than it might be cured; but, they have taken hold, of it; fast hold; and will not let it go. That is: it is not in the weakness of their wits, but in the stubbornness of their will. For, so is His conclusion. Not, Non potuerunt, they could not: but, Noluerunt, they would not return. So saith David: 
Psa. 95.10.  It is a people that do err, in their hearts: Their error is not in their heads, but in their hearts; and if it be there, forty years teaching will do them no good. If they had a heart to understand, they might, soon: but, they assot themselves; they will not conceive aright of their estates. If they did, they could not choose but return: But now, return they will not: that, is resolved: therefore they get them some lewd, irreligious, lying positions, and with them close up their own eyes; even hoodwink themselves. Is it not thus? Yes sure: Rather than return, to apprehend a lie. This, is a woeful case: but let it be examined, and thus it is. It is a lie, they apprehend; that maketh, they lie still. Peradventure, That error, inter alias, may be such an illusion as this: that if they should make means, 
V●●se ●.  it would be to no purpose; GOD would stop His ears, He would not hear of it. May it not be this? Despair of pardon hath made many a man desperate. Yes sure. And if that were it; if they would, and GOD would not, they had some show of reason, to abandon themselves to all looseness of life. But, it is contrary: They would not return. For, I for my part fain would (saith GOD:) It is their Not: and not mine. My Nolo is, Nolo ut Moriatur: My Volo is, Volo ut convertatur, I will not their death; 

Ezek. 18.32.33.11.  
Matt 23 37.   I will their conversions: This is my Volo. Nay, quoties volui? How often would I? Et noluistis, and ye would not.  
My outward calling by my word, my inward move by my Spirit, my often exhortations in your ears, may no less often inspirations in your hearts; Tactus ●ei & tractus, my touches and my twitches; my benefits not to be dissembled, my gentle chastisements, my deliverances more than ordinary, my patience while I held my peace; such periods, as this, when I speak; my putting you to it by Quid debui facere? to set down, 
Elay 5 4.  what I should have done and have not: these show, Quoties volui, that many times I would, when you would not. The two verses past, His compassionate complaint in them: And, Is there no hope? Will you not? O why will you not? Other where you will, and not here; why not here? You have no reason, why you will not. Why will you not? If not, why fall, or err, or revolt, yet only, why perpetual? These are evidences enough, He is willing enough therewithal. But (to put it out of all doubt) we see, He breaketh out into a protestation, that if this be the lie, we lay bold of, we may let it go when we will. And sure, how earnestly GOD affecteth the sinner's conversion, we might be thought to misinform, and to blow abroad our own conceits, if this and such places were not our warrant. I not hear? Why, I stand wishing, and waiting, and longing, and listening to hear of it. Wishing, O that my people! Waiting, Expectat Dominus ut misereatur; Longing, even as a woman, that is great, 
Esay 30.18. Mic 7.1.  after green fruit (Mic. 7.1.) Listening, that I might but hear two good words from them, that might show, that they were but thus forward as to think of this point. It is not all one; it is not neither here nor there with me, whither you do it; it is a special thing, I harken after: No merchant, for his commodity; no Athenian, for his news, more oft or more earnest.  
Then, lay not hold on that lie, that I would not hear. Be your error what it will be, let it not be, that; let not the charge be mine, but yours, if you will needs cast away that, I would have saved.  
Should not this move us? Now truly, if all other regards failed, and men for them would not return; yet, for this, and this only, we ought to yield to it, that GOD should be listening so long for it, and in the end be deluded.  
GOD hearkeneth and listeneth: and (after) there is a kind of pause, to see what will come of it. And lo, this cometh of it, this unkind unnatural effect: After all this, not so much as locuti sunt rectè, a good honest confession. Nay, not so little as this, Quid feci? What have I done? He expecteth no great matter; no long process; but two words, but three Syllables: and those, with no loud voice, to spend their spirit or breath; but, even softly said, for He layeth His ear and listeneth for it.  
Thus saith the LORD. But, what say they? None of them, either audibly (for, I harkened;) or softly (for, I listened,) said (no long solemme confession, but not this) Quid feci? GOD wots, this is not repentance: err not, this is fare from it.  
From whence yet, this we gain: What GOD would hear from us, and what we saying, 
Mica. 7.1.  may give Him some kind of contentment. This, is but Mica's fruit (we spoke of:) which yet, He so much desireth, that He will take it, green and unripe as it is. This, is but a step unto a proffer; but yet begin with this. Say it; Dic, Dic (saith Saint Augustine) sed, intus dic: say it, and say it from within; say it as it should be said: not for form, or with affectation, but, in truth and with affection. Do but this onward, and more will follow. Indeed, as (before) we said of the Quare; so (here) we may say, of the Quid: If either of them; If but this later were well weighed, rightly thought on, or rightly spoken, there is much more in it then one would think. What have I done? ¹ What, in respect of itself: What a foul, deformed, base ignominious act! which we shame to have known; which we chill upon, alone and no body but ourselves. ² What, in regard of GOD, so fearful in power, so glorious in Majesty! ³ What, in regard of the object: for what a trifling profit; for what a transitory pleasure! ⁴ What, in respect of the consequent: To what prejudice of the state of our souls and bodies, both here and for ever! O what have we done! How did we it? Sure, when we thus sinned, we did we knew not what.  
Sure, to say it with the right touch; with the right accent, is worth the while. Say it then: say this, at least. Lest, if you will not say quid feci? what have I done? when He hearkens; you may come into the case, you know not what to do; and say to Him, What shall I do? And, if you hear not, when He complains; one day, when you complain, He refuse to bow down His ear and hearken to you, at all.  
Yet one step further. Nothing they said: Is that all? have we done? Nay: He hears and sees (both) a worse matter. For, instead of this, He sees hears, that forth they run to their careless course of life, tanquam equus ad proelium. We saw (before) their slowness, in that: Now see we their vigour, in this. Wherein observe: Here, they go not; It is no soft pace; they run: Not, as men; but, as horses: And, not every kind of them neither; but, as the barbed horse for service: and he, not every way considered; but when he is enraged by noise and other accidents of war, 〈◊〉, rather rusheth, like a violent breach of waters (from whence it is taken) then runneth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say the Seaventy) as a horse all of a white foam, into the battle, where, a thousand to one, he never cometh out again. That is, with as great fury, and as little consideration, as a warr-horse runneth upon his own destruction. And all this, when GOD hearkeneth and listeneth to hear and receive them; even then, and at no other time; then, so fling they from Him. All return to sin is brutish: Recidiva peccati, that, is tanquam Canis ad vomitum: 
Prou. 26.11. 2. Pet. 2.22.  Volutabrum peccati; that, is tanquam sus ad lutum: But, this fury and fierceness of sin is tanquam equus ad praelium. 
Verse 7.  Should there be no more regard in the rider, then, in the beast, he rides on? Should such a mind as this, be in men?  
No, verily: we be now gone from men: We be come among beasts. And, thither, doth GOD follow us. And, even among them (if we will but look to the less brutish sort) He hopes to do it: even among them, to point us to those, that, if we will learn, it will teach us as much as this cometh to. This is His Apostrophe of the last verse. Where breaking of (occasioned by their abrupt breaking of) He even sets down Himself upon the light of nature. Well yet, the stork etc.  
Two kinds of forcible reasons (or Apostrophe's) there are to move us. 1. One, To send the people of GOD, to heathen men, that would shame to deal with their Idols, as we do daily with the GOD of heaven: 
Ier 2.10.  Get you to Chittim & to the Isles (saith jeremy 2. chap.) See, if the like measure be offered by them, to their GOD'S. Then, the Conclusion is Quis audivit talia? GOD's people, worse than the heathen? This is such a thing, as the like was never heard. This was done in the first verse, If any fall etc.  
2. Yet, more effectual is it, when He goeth yet further; thus far. That, not finding, among men, with whom to sort them, because they keep no rules of men, He is forced, to a second Apostrophe, to seek among beasts, with whom to suit them.  
3. But then, if it come to this, that the beasts be not only compared with us (as in the last, tanquam equus;) but preferred before, as better advised or disposed, than we (as in this, the Swallow doth know, my people doth not:) that we, in the comparison, go not even with them, but are cast behind them; that, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (indeed) a foul check to our nature. And, to that the Prophet crieth, Audite Coeli, 
jer. 2.12.  Hear ye heavens and be astonished at it. O the damp and mist of our sins! so great, that it darkeneth not only the light of religion, which GOD teacheth; but even the light of nature, which her instinct teacheth even the reasonless creature itself. With a very pathetical conclusion doth the Psalmist break of the XLIX. Psalm: 
Psal 4●.  Man being in honour etc. but becometh meet to be compared to the beasts that perish. Which is no small disgrace to our Nature, so to be matched. Profectò (saith chrysostom) Pejus est comparari jumento, quam nasci jumentum, Now (sure) it is far worse to be matched with a beast; then to be borne a beast. To be borne, is no fault: we, nor they, make ourselves. But, to be borne a man, and to become matchable with beasts, that, is our fault; our great fault: and therefore, the worse certainly.  
Well; this Interrogate jumenta, in the Old; this Respicite Volatilia, in the New; 
job 12.7. Matt 6. 2●.  this Apostrophe, thus sending us to beasts, and fowls to school; setting them before us, as patterns; setting them over us, as Tutors, to learn of them how to carry ourselves, is (certainly) a bitter Apostrophe, a great upbraiding, to us; a great aggreeving our sin, or our folly, or both.  
Especially in them, who (as, in the next verse he saith) would hold it great scorn, to be reputed of, otherwise then as deep wise men; that they, should pass their lives, 
Verse 8.  with as little consideration (not, as Heathen men, for they be men; but, with as little) yea less, than the beasts in the field, or the fowls in the air. Thus speaketh GOD, often, and with divers. The slothful body He setteth to school, to the Ant (Pro. 6. 
Pro. 6 6. Esay 1.3. Luk. 12.24. 2 Pet. 2.15.16. ) The unthankful person, to the Ox: the distrustful man, to the young Ravens: the covetous wretch, to that beast which reproved the madness of the Prophet, who for the wages of unrighteousness, was ready to make sale of his soul (that is) Balaam's beast, the Ass (2. Pet. 2.16.) And, here now in this place, the wilful impenitent sinner, one so far gone, as He appointeth him not one (as to all the former) but, no less than four at once. Belike, either the number is great, that so many Usher's need (and so, it is:) Or, their capacity very dull and hard to take, that no fewer will serve them (and so, it is too:) Or, He sorteth them thus, that every country may be provided for, of one to teach in it. For though, in some places, all are not; yet, in all places, some of them are to be found.  
The lesson, with these four (all of them, from the Stork in the top of the fir tree, to the Swallow that buildeth under every penthouse) would take us forth, is, that which they themselves are so perfect in, that they may be professors of it. And, it is of four sorts. 1. They have a time, to return in. 2. That time, is certain and certainly known. 3. They know it. 4. They observe it.  
They have a time. The place, the Climate, which the cold of the weather maketh them to leave, they fail not but find a time to turn back thither again. This they teach us, first: Who, in this respect less careful, and more senseless than they, find a time and times many, oft and long, to take our flight from GOD; occasioned, by no cold or evil weather (for commonly, we do it when times are best and fairest:) But we can find no time, not so much as half a time, to make our return in. This must be learned. 
1. Cor. 7.5. 2. Pet 3.9.  Sure, we must (saith Saint Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take some time of vacancy and leisure: we must (saith Saint Peter) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take some several retiring place, where and when to do it to purpose; and intend it not as a slight matter, but as one of the chiefest and most important affairs of our life. Sure, this do that GOD keeps about it, these passions, complaints, protestations, apostrophes give it for no less.  
They have a time certain: When, if you wait for them, you shall be sure to see them come; and come at their appointed season: they will not miss. It will not be long, but you shall see the Swallow here again. This they teach us, second: Us, who have sometime, some little persuasions, In modico (like Agrippa's) to do as Christian men should do, 
Act. 26.28. Act. 24.26.  but (as Foelix) we can never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 find a convenient set time for it. Return we will, that we will; but, are still to seek for our season: and ever, we will do, and never we do it. Verily though no time be amiss (but 
a Ezech. 18.21.  at what time soever we repent, that is the acceptable time, that the day of Salvation:) Yet, Esau's 
b Gen. 27.38. Heb. 12.17.  tears when the time was passed; and the 
c Matt. 25.11.12.  five Virgins that came too short, and but a little too short; and that very word of GOD to Saul, 
d 1. Sam. 13.13.  Now was the time, Now, if thou haddst taken it: these plainly show, that (as, for 
e Eccles. 3.1.  all things under the sun, so) for this great and weighty business, there is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not only a time, but a set season. Which season is in time, as the joint, in a member: If you hit on the joint, you may easily divide; if on this side or beyond, you shall not do it, or not do it so well; therefore, to discern it, when it is.  
They have their certain time, and they know it. What time of the year the time of their return is, is commonly known: who knows not, when Swallows time is? And our ignorance, in not discerning this point, doth GOD justly upbraid us with all; and bids us, if we know not what time to take, to get us to these fowls, and to take their time, the time they return at; (that is) now, even this time, this season of the year; to return with the Swallows, and to take our flight back, when they do theirs. Rather do thus, then waste our lives (as we do●) and take none at all; neither fair nor foul, neither hit nor cold, neither Fall nor Spring, to do it in. This is the third they teach us.  
The last lesson is, to observe it. Opportunity (it self) is a great favour, even to have it; but a second grace it is, to discern it when we have it: and, a third (better then both) when we discern it, to observe and take it. And many are the errors of our life, but all the errors of our repentance come from one of these: either, our ignorance; that while we have it, discern it not: or our negligence, that when we discern it, observe it not. 
Luc. 19.41.42.  The one (our ignorance) CHRIST with bitter tears lamenteth: the other (our negligence) doth GOD (here) complain of. This is the last lesson.  
There want not, that stretch it farther: that by these four fowls, there is not only taught the time, but even the manner also, how to perform our Repentance.  
1. That vox turturis, which is gemebam, a mournful note: 2. That the very name and nature of the stork 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of mercy and compassion: 3. That the Swallowe's nest, 
Psal. 84.3.  so near the Altar of GOD, (Psal. 84:) 4. That the painful watching, and abstinence of the Crane, specially when they take their flight, so credibly recorded in the Natural Histories: That these (Embleme-wise) teach us the ¹ mournful bewailing of our life past; 
Dan. 4.24.  ² the breaking of our former sins, by works of mercy; ³ the keeping near this place, the house, and Altar of GOD; ⁴ the abstinence and watching to be performed, during this time of our return: That is, that all these are allied to the exercise of our Repentance, and are meet virtues to accompany and attend the practice of it.  
This, the Turtle Dove mourneth; the Swallow chattereth: this, all of them sound as well as they can: This, if they serve not (as Masters) to teach us, they shall serve (as a Quest) to condemn us, whom neither our own custom, reason, religion, before, nor (now) the light of nature can bring to know so much as they: either to learn it ourselves, or to be taught it by others. This we should learn, but this we do● not; therefore He taketh up his last complaint, But my people, etc.  
The word judgement receiveth two constructions. For, either by judicium Domini is meant that within us, which is answerable to that secret instinct, whereby the fowls are inclined to do this, which is, the prick & dictamen of our conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the impression whereof is apparent in the most miscreant on earth; in whom nature itself shrinketh and sigheth, when it hath done amiss; and joyeth and lifteth up itself, when it hath well done: and by which we are moved inwardly, as they by their instinct, to return, but that the motion (with us) passeth, and with them, not:) And then, the complaint is, that their parva naturalia carry them further, than our great judicials do us in this point:  
Or else, by judicium Domini, is meant His visitation hanging over our heads; (called therefore judgement, because it cometh not casually but judicially proceedeth from GOD; (that is) when GOD calleth to judgement by invasion, by scarcity, by gentile, general diseases and such like:) and then, the complaint is, that where we should imitate these fowls, and return against the sweet spring, and fair time of the year (that is, while the days of peace and prosperity last) we are so far behind them, as, not against fair, nay not against foul (against neither) we can be brought to it: Not in the days of adversity, no, not against the winter of our life.  
That they regard Nature's inclination, so as, every spring, sure to come: We have lost our regard so even of judgement and all, as neither vernal nor by ber●all repentance we bring forth. Nay, not the everlasting judgement of the LORD do we regard; to which, sooner or later, we must all come, and there receive the sentence, under execution whereof we shall lie eternally.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint chrysostom) I embrace both senses: Both be good and profitable to men: Take whither you will, or both, if you will, you shall not take amiss: and if both, you shallbe sure to take right. Regard judgement, when, either it awaketh from within, or when it threateneth, from without. And when any of these summons us before the great judge, know (for a certainty) that, the time of returning is come: the Angel is descended, the water is moved, let us have grace to go in; Even then, 
joh. 5.3.  adaquae motum: We know not how long it will be, or whither ever it will be stirred again.  
And thus we be come to an anchor, at this last word, judgement. A word, which if with judgement we would but pause on, and roll it a while up and down our thoughts, duly weighing it and the force of it, it would bring us about, and cause this whole scripture to be fulfilled; make us fly as fast back, as any foul of them all.  
For indeed, the not judicial apprehending of this one word; the shallow conceiving & slight regard of it, is the cause, we foreslow the time. The foreslowing the time, the cause, we come not to quid feci? the not coming to that, the cause, why we run on still tanquam equus; why we rise not, return not, yield not, but stand out in perpetual rebellion. Did we hear this word; hear it and regard it aright; and scire terrorem hunc, know the terror of it; that, GOD hath fearful judgements in store, even here, to meet with us: Or (howsoever, here, we scape) He hath (there) a perpetual judgement behind; and that, so straight, as the righteous shall scarce escape it; so heavy, as the mightiest shall not endure it: Did we regard this one Point, 
1. Pet. 4. 1●.  we would find a withdrawing time, for this so serious a work; we would say, and say that GOD should hear it, what have I done? We would rise, return, repent; and so, His whole complaint should cease. O judgement! of the very mention of this word judgement, if a perfect view were taken of it, that only were enough. But, without judgement or regard, we hear it; and therefore the complaint continueth still.  
To conclude: we said at the beginning, GOD therefore showeth Himself in passion, that He might move us; and in that passion, whereto He would move us: Thus complaineth GOD, that we might thus infer, and say: And doth GOD thus complain? 
job. 22.3.  Why it toucheth not GOD, it toucheth me; He needeth not our repentance, and our unrighteousness hurteth Him not. It is I, that shall win or lose by it; even the best thing I have to lose, my soul: He is in no danger; it is I, the hazard of whose eternal weal, or woe, lieth upon it. And yet doth GOD show Himself sorry for me, and shall not I be sorry, for myself? Doth GOD thus complain of my sin, and shall not I be moved, to do as much for mine own sin? From this meditation to proceed, to propound the same questions, which GOD here doth, and to ask them of ourselves. What then, shall I continually fall and never rise? turn away and not once turn again? Shall my rebellions be perpetual? Do I this any where else? can I show any reason why not to do it, here? Shall these Swallows fly over me and put me in mind, of my return; and shall not I heed them? Shall GOD still, in vain, harken for quid feci? and shall I never speak that, He so fain would hear? Shall I never once seriously set before me, the judgements of the Lord? Ask these: ask them and answer them, and upon them, come to a resolution, saying: I will rise, and return, and submit myself, and from my heart say quid feci? I will consider volatilia coeli; I will not see them fly, but I will think of the season of my returning: but, above all, I will not be without regard of GOD's judgement, than which, nothing (in this world) is more to be regarded.  
Because the time; the time is the main matter, and (ever) more ado about it, than the thing itself; to have special care of that: knowing, that it was not but upon great cause, 
Luk. 19.41 42.  that our SAVIOUR complaining of this point cried: o if thou hadst but known, that this day had been the day of thy visitation! and so was fain to break of, the tears coming so fast, that He was notable to speak out, but forced to weep out the rest of his sentence. O those tears show, what time is; show that opportunity itself is a grace, even to have it; that it is a second grace, to know it; and a third better than them both, to lay hold of it and use it. That the greatest errors in this matter of repentance come from our ignorance, in not discerning of the time, when we way have it; or our negligence, in not using it, when we discern it. Therefore, rather than fail, (or rather, that we may not fail) to take the time of the text. And that time, is at this time, now: Now, do these fowls return: Who knoweth whether he shall live to see them return any more? It may be the last spring, the last Swallow- time, the last wednesday, of this name or nature, we shall ever live, to hear this point preached. Why do we not covenant then with ourselves, not to let this time slip? Surely, lest no time should be taken, the Prophet pointeth us at this; and (ensuing the Prophet's mind) the Church hath fixed her season at it. And nature itself seemeth to favour it, that at the rising of the year, we should rise; and return, when the Zodiac returneth to the first sign.  
Let the Prophet, let the Church, let nature, let something prevail with us. Et Dominus qui sic instat praecepto, praecurrat auxilio, and ALMIGHTY GOD the upholder of them that stand, the lifter up of those that be down; that GOD, who is thus instant upon this point by His complaint, prevent us with His gracious help, that we may redress it. Following, with his Spirit, where his word hath gone before, and making it effectual to our speedy conversion.    

A SERMON PREACHED BEFORE KING JAMES AT WHITEHALL, On the X. of February, A.D. MDCXIX. being ASH-WEDNESDAY.  JOEL CAP. II. VER. XII, XIII. 
Nunc ergo dicit DOMINUS: Convertimini ad Me in toto corde vestro, in jejunio, & in fletu, & in planctu.  
Et scindite corda vestra, & non vestimenta vestra, & convertimini ad DEUM vestrum.  
Therefore also, now (saith the LORD;) Turn you unto Me, with all your heart, and with Fasting, and with Weeping and with Mourning.  
And rend your heart, and not your clothes, and turn unto the LORD your GOD.  
FOR this time hath the Church made choice of this Text. The Time, wherein, howsoever we have dispensed with it all the year beside, she would have us seriously to intend, and make it our time of turning to the LORD. And that, Now (the first word of the Text.)  
For, she holds it not safe, to leave us wholly to ourselves, to take any time, it skills not when; lest we take none at all. 
Act. 24 25.  Not now (saith Foelix) but when I shall find a convenient time; and he never found any: and many (with him) perish, upon this not now. Take heed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I shall find a convenient time: It undid Foelix, that.  
She hath found, this same keeping of continual Sabbaths and Fasts, this keeping the memory of CHRIST 's Birth and Resurrection all the year long, hath done no good: hurt, rather. So, it hath seemed good, to the HOLY GHOST, and to Her, to order, there shall be a solemn set return, 
Act. 15.28.  once in the year at least. And reason: for, once a year, all things turn. And, that once is now at this time: For, now at this time, is the turning of the year. In Heaven, the Sun in his Equinoctial line, the Zodiaque, and all the Constellations in it, do now turn about to their first point. The earth and all her plants, after a dead Winter, return to the first and best season of the year. 
jer. 8.7.  The creatures, the Fowls of the Air, the Swallow and the Turtle, the Crane and the Stork know their seasons, and make their just return at this time, every year. Every thing now turning, that we also would make it our time to turn to GOD in.  
Then, because we are to turn cum jejunio, with fasting; and this day is known by the name of Caput jejunij, the first day of Lent; it fits well, as a welcome into this time: a time lent us (as it were) by GOD, set us by the Church, to make our turning in.  
And, besides the time, Now; the manner (How) is here also set down. For, as it is true, 
2. Tim. 2.25.  that repentance is the gift of GOD, (Si quo modo det Deus poenitentiam, saith the Apostle) and we by prayer to seek it of Him, that it would please Him to grant us true repentance; 
Heb. 6.1.  So, it is true withal, there is a Doctrine of Repentance from dead works (as saith the same Apostle) and that is here taught us.  
The Church turns us to these words here of the Prophet joël; Which, though they be a part of the Old Testament, yet, for some special virtue in them (as we are to believe) She hath caused them to be read, for the Epistle of this day.  
And surely, had there been a plainer than this, wherein the nature of true repentance had been more fully set forth, it behooveth us to think; the Church inspired by the wisdom of GOD, would have looked it out for us, against this time, the time sacred by her to our turning.  
Again, that the Church carrying to her children the tender heart of a mother, if there were a more easy or gentle repentance than this of joël, She would have chosen that rather. For, this we are all bound to think, She takes no pleasure to make us sad, or to put upon us more, than needs She must. Which in that She hath not, we may well presume, this of joël is it, She would have us hold ourselves to: and that this is, and is to be, the mould of our Repentance.  
I wot well, there is in this text, somewhat of Sal terrae, something of the grain of mustardseed in the Gospel: 
Mat. 5.13.13.31.  The points be such as well list not hear of. Fasting is durus Sermo, 
Io. 6.60. Verse 11.  an un-welcome point to flesh and blood: but, as for weeping and mourning, and renting the heart, who can abide it? The Prophet (it seems) foresaw, we would say as much; and therefore he takes up the word before us. They be the words next before these, Who can abide it? Abide what? These days, the abstinence in them? No, but the great and fearful Day of the LORD. If you speak of not abiding, who can abide that? As if he should say, If you could abide that Day when it comes, I would trouble you with none of these. But, no abiding of that. Turn it away you may: turn it into a joyful day, by this turning to the LORD. Thus you may: and, but thus, you cannot. Now therefore you see, how therefore comes in. Here is our choice: One of them we must take. And, better thus turn unto GOD in some of these little days, then be turned of by Him in that great Day, 
Mat. 8.12.  to another manner weeping then this of joël: Even to weeping, 
2. Cor. 10.11.  and wailing, and gnashing of teeth. Scientes igitur terrorem hunc, knowing therefore this fear, and that upon this turning, Cardo vertitur, the hinge turns of our well or evil doing for ever; to be content to come to it, and to turn the Heathen man's Non emam, into emam tanti poenitere. To this turning then. Our charge is to preach to men, non quae volunt audire, sed quae volunt audisse, not, what for the present they would hear; but, what another day, they would wish they had heard.  
Repentance itself is nothing else, but redire ad principia, a kind of circling; to return to Him by repentance, from whom, by sin, we have turned away. And much after a circle is this text: begins with the word turn, and returns about to the same word again. Which circle consists (to use the Prophet's own word) of two turnings; (for, twice he repeats this word;) which too must needs be two different motions. ¹ One, is to be done with the whole heart: ² The other with it broken and rend: So as, one and the same it cannot be.  
First, a turn, wherein we look forward to GOD, and with our whole heart resolve to turn to Him. Then, a turn again, wherein we look backward to our sins, wherein we have turned from GOD; and with beholding them, our very heart breaketh. These two, are two distinct, both in nature and names: One, Conversion from sin; the other, Contrition for sin. One, resolving to amend that which is to come: the other, reflecting and sorrowing for that which is past. One, declining from evil to be done hereafter: the other, sentencing itself for evil done heretofore. These two between them, make up a complete repentance, or (to keep the word of the text) a perfect revolution.  
And this and none other, doth joël teach the jews: and this, and none other doth jonas teach the Gentiles. None other, the Prophets; nor none other the Apostles: For, Saint james comes just to this of joël, Enjoining sinners to cleanse their hands, 
jam. 4.8.9.  and to purge their hearts; which is the former: and then with all, to change their laughter into mourning, and their joy into heaviness: Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are as full for the New, as Flanctus and Fletus are for the Old. These two: both these, and neither to spare: and we have not learned, we hold not, we teach not any other repentance. I speak it for this. There is a false imputation cast on us, that we should teach, there goeth nothing to repentance but amendment of life: that these of fasting and the rest, we let run by, as the waist of repentance: Nay, that (for fasting) we do indicere jejunium jejuniis, we proclaim a fast from it; and teach a penitence with no penal thing in it. That therefore, this text by name, and such other, we shun and shift, and dare not come near them. Not come near them? As near as we can, by the grace of GOD, that the world may know, and all here bear witness, we teach and we press both.  
Indeed (as Augustine well saith) Aliud est quod docemus, aliud qued sustinemus, What we are fain to bear with, is one thing; What we preach, and feign would persuade, is another. Et vaetibi flumen moris humani (saith he, and we both) Woe to the strong current of a corrupt Custom, that hath taken such a head, as do what we can, it caries all headlong before it. But, whatsoever we bear, this we teach, though.  
I forget myself. I intend to proceed as the words lie. ¹ To turn, first: 
The Division.  ² and to GOD; ³ To GOD, with the heart; ⁴ and with the whole heart. Then the Manner, with these four: ¹ Fasting, ² Weep, ³ Mourning, ⁴ and a Rend heart. Of which, the two former are the body's task; Fasting and weeping: the two later, the soul's; mourning, and renting the heart. The former (mourning) the affection of sorrow: the later (renting) from anger, or indignation: Of both which affections, Repentance is compound, and not of either alone. This for the manner, how.  
Then last, for the time, when: Now to do it; Now therefore.  

Diversely, and in sundry terms doth the Scripture set forth unto us the nature of repentance. Of renewing, as from a decay (Heb. 6.6.) Of refining, 
I. Repentance a Turning. 1. Turn.  as from dross (jerem. 6.29.) Of recovering, as from a malady (Dan. 4.24.) Of cleansing, as from soil; Of rising, as from a fall (jerem. 8.4.) In no one, either for sense more full; or for use more often, then in this of turning.  
To turn is a counseile properly to them that are out of their right way. For, going on still, and turning, are motions opposite. Both of them with reference to a way. For, if the way be good, we are to hold on: if otherwise, to turn and take another.  
Wither a way be good or no, we principally pronounce, by the end. If (saith chrysostom) it be to a Feast, good; though it be through a blind lane: if to execution, not good, though through the fairest street in the City. Saint chrysostom was bidden to a marriage dinner; was to go to it through divers lanes, and alleys; crossing the high street, he met with one led through it to be executed: he told it his Auditory, that Non quà, sed quò was it.  
If then our life be a way (as a way it is termed, in all Writers both holy and humane, via morum no less, then via pedum;) the end of this way is to bring us to our end, to our sovereign good, which we call Happiness. Which happiness, not finding here, but full of flaws, and of no lasting neither, we are set to seek it, and put in hope to find it with GOD, 
Psal. 16.11.  in whose presence, is the fullness of joy, and at whose right hand, pleasures for evermore.  
From GOD then, as from the journey's end of our life, our way, we are never to turn our steps, 
G●n. 5.22.  or our eyes, but with Enoch (as of him it is said) still to walk with GOD, all our life long. Then should we never need to hear this convertite.  
We are not so happy. There is one that maligneth, we should go this way, or come to this end: and therefore, to divert us, holdeth out to us some Pleasure, Profit, or Preferment; which to pursue, we must step out of the way, and so do, full many times; even turn from GOD, to serve our own turns.  
And this is the way of sin, which is a turning from GOD. When having in chase some trifling transitory I wot not what; to follow it, we even turn our backs upon GOD, and forsake the way of His commaundenents. And here now we first need His counseile of Convertite.  
For, being entered into this way, yet we go too far in it, wisdom would, we stayed and were advised, whither this way will carry us, and where we shall find ourselves at our journey's end. And, reason we have to doubt: For, after we once left our first way, which was right, 
1. Sam. 25.31.  there takes us sometimes that same Singultus Cordis (as Abigail well calls it) a throbbing of the heart; or (as the Apostle) certain accusing thoughts present themselves unto us, 
Rom. 1.15.  which will not suffer us to go on quietly: our minds still mis-giving us, that we are wrong.  
Besides, when any danger of death is near: Nay, if we do but sadly think on it, a certain chillness takes us, and we cannot (with any comfort) think on our iournyes end: 
Esa. 30.21.  And hear (as it were) a voice of one crying behind us, Haec est via; that, is not the way, you have taken; this, that you have lost, is your way, walk in it. Which voice if we hear not, it is long of the noise about us. If we would sometimes go aside into some retired place, or in the still of the night hearken after it, we might peradventure hear it.  
A great blessing of GOD it is; for, without it, thousands would perish in the error of their life, and never return to their right way again. Redite praevaricatores ad cor, that sinners would turn to their own hearts. 
Esa. 46.8.  And this is the first degree, to help us a little forward to this turning.  
Being thus turned to our hearts, we turn again, and behold the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Saint james termeth it) the wheel of our nature, 
james 3 6.  that it turneth apace, and turns of daily some, and them younger than we; and that within a while, our turn will come, that our breath also must go forth, and we turn again to our dust.  

Psal. 94.15.  And, when that is past, another of the Prophet, That Righteousness shall turn again to judgement: Mercy that now sits in the throne, shall rise up and give place: justice also shall have her turn. 
Psal. 9.18.  And, then comes the last turn, Convertentur peccatores in infernum, the sinners shall be turned into hell, and all the people that forget, in time, to turn unto GOD. There was wont to be a ceremony of giving ashes this day, to put us in mind of this convert●ris. I fear with the ceremony, the substance is gone too. If that conversion into ashes be well thought on, it will help forward our turning.  
This returning to our heart, the sad and serious bethinking us there, of Nature's conversion into dust; of sin's, into ashes (for, ashes ever presuppose fire:) that the wheel turns apace, and if we turn not the rather, these turnings may overtake us: GOD 's Spirit assisting, may so work with us, as we shall think Ioel's counseile good; that, if we have not been so happy, as to keep the way; yet, we be not so unhappy, as not to turn again from a way, the issues whereof surely will not be good.  
And would GOD, these would serve to work it. If they will not, then must Conversus sum in aerumnâ, dum configitur spina; some thorn in our sides, 
Psal 32.4.  some bodily or worldly grief must come and procure it. But, that is not to turn, but, to be turned: And, there is great odds between these two. As, one thing it is, to take up the cross; another, to have it laid upon us.  
To be turned I call, when, by some cross of body or mind (as it were; with a ring in our nose) we are brought about, whither we will or no, to look how we have gone astray.  
To turn I call, when the world ministereth unto us no cause of heaviness; all is ex sententiâ: yet, even then, the grace of GOD moving us, we set ourselves about; and representing those former conversions before us, we work it out, having from without, no heavy accident to force us to it.  
We condemn not Conversus sum in aerumnâ: Many are so turned; and GOD is gracious and rejects them not. But, we commend this later, when (without wrench or screw) we turn, of ourselves. And that man, who being under no arrest, no bridle in his jaws, shall in the days of his peace, resolve of a time to turn in, and take it; that man hath great cause to rejoice, and to rejoice before GOD. And thus much for Convertite, or (if it may not be had) for Convertimini.  
Turn, and turn to Me: and He that saith it, is GOD. Why, 
2. To Me, that is GOD. jer. 4 ●.  whither should we turn from sin, but to GOD? Yes, we may be sure, it is not for nothing, GOD setteth down this. In jeremy, it is more plain: If ye return, return to Me, saith the LORD: Which had been needless, if we could turn to nothing else; w●re it not possible, to find divers turnings; leaving one by-way to take another; from this extreme, turn to that, and never to GOD at all. They that have been fleshly given, if they cease to be so, they turn: but, if they become as worldly now, as they were fleshly before, they turn not to GOD. They, that from the dottage of superstition, run into the frenzy of profaneness: They, that from abhorring Idols, fall to commit sacrilege; howsoever they turn, to GOD they turn not. 
Rom. 2.22.   
And this is even the motus diurnus, the common turning of the world (as Moses expresseth it) to add drunkenness to thirst: from too little to too much; from one extreme to run into another. 
Deut. 29.19.  Would GOD it were not needful for me to make this note. But, the true turn is add Me: So from sin, as to GOD. Else, in very deed, we turn from this sin, to that sin; but, not from sin: Or (to speak more properly) we turn sin, we turn not from sin, if we give over one evil way, to take another.  
To Me then: and with the heart. And, this also is needful. For (I know not how, 
3. W●th the heart.  but) by some, our conversion is conceived to be a turning of the brain only (by doting to much on the word resipiscere) as a matter merely mental. Where before, thus and thus we thought, such and such positions we held; now, we are of another mind then before; and there is our turning. This of Ioël's is a matter of the heart, sure. This? Nay (to say truth) where is conversion mentioned, but it is in a manner attended with in cord? And so requireth not only an alteration of the mind, but of the will: a change, not, of certain notions only in the head, but of the affections of the heart too. Else, it is vertigo capitis, but not conversio cordis.  
Neither doth this [in cord] stand only against the brain; but is commonly in opposition to the whole outward man. Else, the heart may be fixed like a Pole, and the body (like a sphere) turn round about it. Nay, heart and all must turn. Not the face, for shame, or the feet, for fear; but the heart, for very hatred of sin also. Hypocrisy is a sin: being to turn from sin, we are to turn from it also; and not have our body in the right way, and our heart still wand'ring in the bypaths of sin. But, if we forbear the act, which the eye of man beholdeth, to make a conscience of the thoughts too; for unto them also, the eye of GOD pierceth. Thus it should be: Else, Conversion it may be, but heart it hath none.  

4. With the whole heart.  With the heart; and with the whole heart. As, not to divide the heart from the body; So, neither to divide the heart in itself. The devil, to hinder us from true turning, turns himself (like Proteus) into all shapes. First, turn not at all, you are well enough. If you will needs turn, turn whither you will, but not to GOD. If to GOD, leave your heart behind you, and turn and spare not. If with the heart, be it in cord, but not in toto; with some ends or fractions, with some few broken affections, but, not entirely. In modico (saith Agrippa) somewhat; 
Act. 26.28.29.  there is a piece of the heart. In modico, & in toto (saith S. PAUL) somewhat and altogether; there is the whole heart. For which cause, as if some converted with the brim, or upper part only, doth the Psalm call for it, de profundis; 
Psal. 130.1.  and the Prophet, from the bottom of the heart.  
To rend the heart in this part, is a fault; which is a virtue in the next. For, it makes us have two hearts, hover (as it were) and in motu trepidationis: and feign we would let go sin, but not all that belongs to it: And turn we would, from our evil way; but not from that which will bring us back to it again, the Occasion, the Object, the Company: from which, except we turn too, we are in continual danger, to leave our way again, and to turn back to our former folly; the second ever worse than the first.  
When the heart is thus parceled out, it is easily seen. See you one would play with fire, and not be burned; touch pitch, and not be defiled with it; love peril, and not perish in it; 
Eccl. 13.1. Eccl. 3.27.  dallying with his conversion; turning, like a door upon the hinges, open and shut, and shut and open again; with vult, & non vult, he would, and yet he would not? Be bold to say of that man, he is out of the compass of conversion: back again he will ad volutabrum luti.  
And as easily it is seen, when one goes to his turning with his whole heart. He will come to his Quid faciemus? 
Luc. 3.10.  Set him down, what he should do, and he will do it. Not come near the place where sin dwelleth: Refrain the wand'ring of his sense, whereby sin is awaked; fullness and idleness, whereof sin breedeth: but chief, corrupt company, whither sin resorteth. For, conversion hath no greater enemy, then conversing with such, of whom our heart telleth us, there is neither faith nor fear of GOD in them. To all these he will come. Draw that man's apology, pronounce of him, he is turned, and with his whole heart turned to GOD. And so may we turn: and, such may all our conversion be: ¹ Voluntary, without compulsion: ² To God, without declining: ³ With the heart, not in Speculation: ⁴ With the whole heart entire, no purpose of recidivation.  

II. The manner of it.  All this shall be done: we will turn, with the heart, with the whole heart. Is this all? No; here is a Cum, we must take with us; Cum jejunio, With Fasting. Take heed of turning Come into sine: To say, with it, or without it, we may turn well enough: Since, it is GOD himself, that to our turning joineth jejunium, we may not turn without it. Indeed (as I told you) this is but the halfe-turne. Hitherto, we have but looked forward, we must also turn back our eye, and reflect upon our sins past, be sorry for them, before our turning be, as it should. The Hemisphere of our sins (not to be under the Horizon, clean out of our sight) must ascend up, and we set them before us; and we testify by these four that follow, how we like ourselves for committing of them.  
I know, we would have the sentence end here, the other stripped of; have the matter between our hearts and us, that there we may end it, within, and no more ado: and there, we should do well enough. But the Prophet tells us farther (or GOD himself rather; for, He it is, that here speaketh) that our repentance is to be incorporate into the body, no less than the sin was. Her's hath been the delight of sin, and, she to bear a part of the penalty: that the heart within, and the body without may both turn, since both have gone astray. It is a tax, a tribute, it hath pleased GOD to lay upon our sins, and we must bear it.  
I speak it for this. It is a world, what strange conceits there are abroad, touching this point. To the animalis homo, flesh and blood reveiles a fare more easy way, not encumbered with any of these. To turn, and yet not lose a meal all the year long; and not shed a tear; and not rend, either heart or garment: and yet do full well. And with this conceit, they pass their lives; and with this they pass out of their lives; as it seems, resolved to put their souls in a venture, and to come to heaven after their own fashion, or not come there at all: Change joël into jaël; take a draught of milk out of her bottle, and wrap them warm, and lay them down, and never rise more. 
judg. 4·17.   
And (that which is worse) they would not, by their goodwill, have any other spoken of. For, this is a disease of our nature: Look how much we are (of ourselves) disposed to do, just so much, and no more, must be preached to us. For, more than we have a liking to perform, we cannot at any hand abide, should be urged as needful. But these conceits must be left, or else we must tell JOEL, we can turn to GOD, without any of these. But, it is not JOEL; GOD it is, that speaketh, who best knoweth, what turning it is, that pleaseth Him best: and whom we must needs leave to prescribe the manner, how He would have us to turn unto Him.  
To speak after the manner of men, in very congruity, when after a long aversion, we are to turn and present ourselves before GOD, there would be a form set down, how to behave ourselves, in what sort to perform it. This is it; how for our cheer, our countenance, how for our carriage every way. Very duty will teach us, if we will not break all the rules of Decorum, we should do it suitably to such as have stood out in a long rebellion, and being in just disgrace for it, are to approach the highest MAJESTY upon earth. Now, would they (being to return) make a feast the same day they are to do it, with light merry hearts, with cheerful looks? and not rather, with shame in their countenance, fear in their hearts, grief in their eyes? As they would, so let us. Still and ever remembering what the Prophet saith, Magnus Rex JEHOVA, GOD is a more High and mighty Prince than any on earth: stands on His State, will not be thus turned to, thus slightly; with, or without, it skills not. But, we in our turning, to come before Him, all abashed and confounded in ourselves; that, for a trifle, a matter of nothing, certain caracts of gain, a few minutes of delight (base creatures that we be) so and so often, Sic & sic faciendo, by such and such sins, have offended so presumptuously against so Glorious a MAJESTY; so desperately against so Omnipotent a POWER; so unkindly against so Sovereign a BOUNTY of so gracious a GOD and so kind and loving a SAVIOUR.  
To take them as they stand. Fasting: Which, were there nothing else but this, 
1. With Fas●ing.  that the Church maketh this time of our return a time of fast, it shows plainly, in her opinion, how near these two are allied, how well they sort together. Which Fast, the Church prescribeth, not only by way of regiment to keep the body low, that it may be a less mellow soil for the sins of the flesh (for, this pertaineth to the former part) so to prevent sin to come; but awards it, as a chastisement for sin already past. For, to be abridged, whether by others or by ourselves, of that which otherwise we might freely use, hath in it the nature of a punishment. They be the words of the Psalm, I wept and chastened myself with fasting: Chastened himself; So, 
Psal. 69.10.  a chastisement it is.  
And thus preach we Fasting: ¹ Neither as the Physicians enjoin it in their Aphorisms, to digest some former surfeit. ² Nor, as the Philosophers in their Morals, to keep the sense subtle. ³ Nor, as the States Politic in their Proclamations, to preserve the breed of Cattles, or increase of strength by Sea. But, as the holy Prophets of GOD, as joël straight after, we do Sanctificare jejunium, prescribe it, and that to a religious end: Even to chasten ourselves for sin by this forbearance. So, no Physical, Philosophical, 
Verse 15.  Political; but a Prophetical, yea an Evangelicall fast. For, if in very sorrow, we are to fast, when the bridegroom is taken away; Much more, when we ourselves by our sins committed, have been the cause of His taking, nay, 
Matt. 9.15.  of His very driving away from us.  
And must we then fast? Indeed we must; or get us a new Epistle for the day, and a new Gospel too. For, as GOD here (in the Epistle) commands it; So CHRIST (in the Gospel) presupposeth it with His Cum jejunatis, 
Matt. 6.16.  taking it as granted, We will fast. That sure, fast we must, or else wipe out this cum jejunio, and that Cum jejunatis, and tell GOD and CHRIST they are not well advised; we have found out a way beyond them, to turn unto GOD without any fasting at all.  
But, how fast? To relieve all we may: When we speak of Fasting, Humanum dicimus propter infirmitatem vestram; 
Rom 6.19. Psal. 109.24.  we intend not, men's knees should grow weak with fasting. Two kinds of fasting we find in Scripture. 1. David's, who fasted, tasting neither bread nor aught else, 
2. Sam. 3.35.  till the Sun was down: No meat at all: That is too hard. 
Dan. 10.3.  2. What say you to Daniel's fast? He did eat and drink, but not cibos desyderij, no meats of delight, and (namely) eat no flesh. The Church (as an indulgent mother) mitigates all she may: 
Matt. 19.12.  Enjoins not for fast, that of David (and yet, qui potest capere capiat, for all that:) She only requires of us that other of Daniel, to forbear cibos desyderij (and flesh is there expressly named) Meats and drinks provoking the appetite, full of nourishment, kindling the blood: Content to sustain Nature, and not purvey for the flesh, 
Rom. 13.14.  to satisfy the lusts thereof. And thus (by the grace of GOD) we may: if not David's yet Daniel's. For, if David's we cannot, and Daniel's we list not, I know not what fast we will leave: for, a third I find not.  

1. Tim. 5.25.  And yet, even this also doth the Church release to such as are in Timothees case; have crebras infirmitates. It is not the decay of nature, but the chastisement of sin she seeketh. But, at this door, all escape through: we are all weak and crazy, when we would repent; 
Matt. 16.22.  but, lusty and strong, when to commit sin. Our Physicians are easy to tell us, and we easy to believe any that will tell us, Propitius esto tibi, favour yourself, for it is not for you.  
Take heed, GOD is not mocked, who would have sin chastened. Who sees (I fear) the pleasing of our appetite is the true cause; the not endangering our health is but a pretence. And He will not have his Ordinance thus dallied with, fast or lose. Said it must be, that joël here saith: Turn to GOD with fasting, or be ready to show a good cause why: And to show it to GOD. It is He (here) calls for it (the pen is but Ioël's:) He best knows, what turning it is will serve our turn, will turn away Ira ventura, which Quis poterit sustinere, who is able to abide? And, take this with you: when fasting and all is in, 
Ver. 14.  if it be, Quis scit, si convertatur Deus? If we leave, what we please out, than it will be Quis scit? indeed.  

2. With Weeping.  The next point (and GOD send us well to discharge it) is Weeping. Can we not be dispensed with that neither, but we must weep too? Truly, even in this point, somewhat would be done too: Else joël will not be satisfied, but call on us still. There is (saith the Psalm) a flagon provided by GOD of purpose for them: 
Psal. 56 8.  Therefore, some would come; some few drops at least. Not, as the Saints of old: No; humanum dicimus here too. 
a job. 16.20.  Iob's eyes poured forth tears to GOD: 
b Ps. 119.136.  David's eye gushed out with water, He all to wet his pillow, with them: 
c Luk. 7.38.  Marry Magdalen wept enough to have made a bath. We urge not these. But if not pour out, 
jer. 13.17.  not gush forth, Nun stillabit oculus noster (saith jeremy) shall not our eye afford a drop or twain?  
Stay a little, turn and look back upon our sins past: it may be, if we could get ourselves to do it in kind, if set them before us and look sadly, and not glance over them apace: 
Esa. 38.16.  Think of them not once; but (as EZEKIA did) recogitare, think them over and over; consider the motives, the base motives; and weigh the circumstances, the grievous circumstances; and tell over our many flittings, our often relapsing, our wretched continuing in them: It would set our sorrow in passion, it would bring down some; Some would come: Our bowels would turn, our repentings roll together; and lament we would the death of our soul, as we do otherwhile the death of a friend; and for the unkindness, we have showed to GOD, as, for the unkindness we do, that man showeth us.  
But, this will ask time. It would not be posted through, as our manner is: we have done straight. It is not a business of a few minutes: 
2. Pet. 3.9. 1. Cor. 7.6.  It will ask Saint Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, retired place, and Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vacant time. It would ask a Nazarites vow, to do it as it should be done: Even a sequestering ourselves for a time, as they did: In other respects (I grant;) but, among others, for this also, even to perform to GOD, a Votive repentance. This (I wish) we would try. But, we seek no place; we allow no time for it. Our other affairs take up so much, as we can spare little or none for this; which, the time will come, when we shall think it the weightiest affair of all.  
And yet it may be, when all is done, none will come though. For, who hath tears at command? Who can weep when he lists? I know it well, they be the overflowings of sorrow; not of every sorrow, but of the sensual parts: and being an act of the inferior parts, reason cannot command them at all times, they will not be had.  
But, if they will not, the Prophet hath here put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of it (for, 
3. With mourning  so do the Fathers all take it: Mourn.) If weep we cannot, mourn we can: and mourn we must. Et vos non luxistis (saith the Apostle:) He saith not, 
1. Cor 5 2.  Et vos non flevistis, and you have not wept; But, and you have not mourned; as if he should say, that you should have done at the least. Mourning they call, the sorrow which reason itself can yield. In Schools, they term it Dolorem appretiativum, valuing what should be; rating, what the sins deserve, though we have it not to lay down: yet, what they deserve, we should; and, that we can. These, and these sins I have committed, so many so heinous, so oft iterate, so long lain in: these deserve to be bewailed even with tears of blood.  
2. This we can: and this too, 
jer. 9.1.  wish with the Prophet (and so let us wish) O that my head were full of water, and my eyes fountains of tears, to do it as it should be done! This we can.  
3. And pray we can, that He which turneth the flint stone into a springing well, 
Psal. 114.8.  would vouchsafe us (even as dry as flints) gratiam lachrymarum (as the Fathers call it) some small portion of that grace to that end. Though weep we cannot, yet wish for it, and pray for it we can.  
4. And complain we can, and bemoan ourselves (as doth the Prophet) with a very little variation from him: My leanness, my leanness (saith he) woe is me: My dryness, 
Esay 24.16.  my dryness (may each of us say) woe is me. The transgressors have offended, the transgressors have grievously offended. Grievously offend we can; grievously lament we cannot; My dryness, my dryness, woe is me. Nay, we need not vary, we may even let leanness alone, his own word. For, dry and lean both is our sorrow (GOD wots) GOD help us. This mourn we can.  
5. And lastly, this we can: even humbly beseech our merciful GOD and Father, in default of ours, to accept of the strong crying and bitter tears, which in the days of His flesh, His Blessed SON, in great agony shed for us: for us (● say) that should, but are not able to do the like for ourselves: that what is wanting in ours, may be supplied from thence. These (by the grace of GOD) we may do, in discharge of this point. These let us do, and it will be accepted.  
And so now to the last: Rend your hearts, You see, first and last, 
4. With renting your hearts.  to the heart we come. For indeed, a meal may be miss, a tear or two let fall, and the heart not affected, for all that. 
a Gen. 27.38.  Esau wept; 
b 1. King. 21.27.  Ahab gave over his meat; their hearts (both) swelling and apostemate still. To show, that though these be requisite (all;) yet, that the passion of the heart is caput poenitentiae: to the heart He cometh again always, to verify, that, in both and in all, quod cor non facit non fit; if it be not done with the heart, if the heart do it not, nothing is done. As in conversion, the purpose of amendment must proceed from the heart: So in our contrition, the sorrow, the anger, for our turning away must pierce to the heart: Some cardiaque passion to be; the heart to suffer.  
And, what must it suffer? Contrition: It should even conteri, be ground to powder. A contrite heart, it should be: If not that, not contritum, yet cor confractum, a broken heart, 
Psal. 51.17.  broken in pieces, though not so small. If neither of these; yet with this qualifying here, cor conscissum, with some rent, or cleft. Solutio continui, somewhat there is to be opened; Not only that the apestemate matter may breathe forth, but much more (which is the proper of this part) that feeling the smart there, we may say, and say it with feeling, 
jer. 2.19.  Quòd malum & amarum, that an evil thing it is, and a bitter, to have turned away and forsaken the LORD. Some such thing is the heart to feel, or else nothing is done.  
Now, this renting (if we mark it well) doth not so properly pertain to the passion of sorrow: but rather to another; even, to that of anger. 
a Act. 7.54.  Their hearts rend for anger (it is said Act. 7.) And, it easily appeareth; For, we use violence to that we rend. 
b jer. 31.19.  Ephraim's smiting his thigh, 
c Luk. 18.13.  the Publicans his breast: both, the Acts of anger, rather than heaviness. The Apostle puts into his repentance, indignation and revenge, no less than he doth sorrow. 
2. Cor. 7.11.   
To say truth, they are to go together. Sorrow, if it have no power to revenge, grows to be but a heavy dull passion: But, if it have power, indignation and it go together. One cannot truly be said to be grieved with the thing done, but he must be angry with the doër, And we, if we be sorry indeed for our sin, will be angry with the sinner. So was job: 
job. 42. ●.  Therefore I abhor myself. Myself (saith he:) Not so much the sin, which was done and passed, and so uncapable of anger; as myself, for the sin. Which if it be indignation indeed in us (and not a gentle word) will seek revenge some way or other: Grind to powder, break in pieces, at least make a rent. Contritio, Confractio, Conscissio, Compunctio, Somewhat it will be.  
But, when we return to inquire, whether and which of these two acts hath in it the very true essence of Repentance? In Conversion I find it not: Why? For, after I converted, 
jer. 31.19.  I repent (saith jeremy;) and Nihil prius aut posterius seipso, Nothing is after itself. Conversion then, is not it. And, when we seek for it in this latter: First, in Sorrow it is not: 
2. Cor. 7.10.  Why? for tristitia operatur poenitentiam (saith the Apostle) Mark that [operatur;] works it, therefore is not it: For, nihil sui causa. It remains then, of force, that it is in this now of indignation. So that, now (and not before) are we come to the essence of it indeed. And, set down this: that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indignation is the essential passion; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, revenged (or this renting here) the principal and most proper act of a true turning unto GOD.  
Now, if you ask, how or which way we can come to make a rent in the heart, since no hand may touch it and we live? the meaning is not literal: but that, the heart by reflecting on itself, is able to make such an impression on it, as the Prophet may well call a rent in the heart. As first, even by good moral respects, wherewith the very heathen set themselves in passion against vice. That it is a brutish thing; So against the nobleness of reason: that a shameful; So, against public honesty: that, ignominious; So, against our credit and good name: That pernicious, as shutting us out of heaven (whither we would come) the greatest loss and poena damni; and pressing us down to hell (which we faignest would fly) the greatest torment, and poena sensus: (For, even the heathen believed the joys and pains of another world:) And yet we for all this, so evil advised as to commit it.  
But, these are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drawn from man: the Christian man's is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; his eye to GOD. Who, with great indignation cannot but abhor himself, for the manifold indignities offered to GOD thereby. To the Law of His justice, to the awe of His Majesty, the reverend regard of His Presence, the dread of His Power, the Long-suffering of his Love: That (being a creature of so vile and brittle consistence) he hath not sticked, for some lying vanity, some trifling pleasure or pelting profit, to offend so many ways at once; all, odious in themselves and able to make a rent in any heart, that shall weigh them aright.  
Sure, if we take the impression right, So GOD may work with us, as these may work in us, a just indignation: which, if once it be in fervour, what the hand can come to it will smite; and would, the heart also, if it could reach it. And, if it be in kind, it will award the body to fast, and the mind to spend some time, in these meditations. And, this is the Act of renting (as the Prophet;) of revenge (as the Apostle:) And, these two, between them both, in joël and in Paul, make up the full power and consummatum est of our Conversion and Contrition both.  
It remains, that we set not the Church to teach us that, which we never mean to learn: but, that we intent and endeavour to do, as we have been taught.  
And, to do it now. 
III. The Time, Now therefore.  For (as in a circle) I return to the first word [Now] which giveth us our time, when we should enter our first degree: Now therefore. And, when all is done, we shall have somewhat to do, to bring this to a Nunc, to a time present. But besides that, now at this time, it is the time that all things turn; Now, is the only sure part of our time. That which is past, is come and gone. That which is to come, may peradventure never come. Till to morrow, till this Evening, till an hour hence, we have no assurance. Now therefore. Or, if not now, as near now, with as little distance from it, as may be; If not this day, this time now ensuing.  
For, though no time be amiss, to turn in; yet seeing many times go over our heads, and still we cannot find a time to do it in, the Church (as I said) willing to reduce the diffusednesse of our repentance at large, to the certainty of some one set time, hath placed this [now] upon the time now begun, and commends it to us for the time of our turning to GOD.  
And we, by a kind of form which we perform, by the altering of our diet to a less desireful; by oftener resort hither to Sermons, then at other times (every week twice;) these make, as if we did agree; seem in a manner to promise, as if we would perform somewhat now, that we have not all the year before.  
Sure, the Christian Church ever looked otherwise, had another manner face: going in the street, you should have seen by men's countenances, what time of the year it was; more grave, more composed, then at other times.  
Perform it then: And when our turn is done, GOD shall begin His, Et poenitentiam suam gratificabitur nostrae, Our Repentance shall beget His. If we turn from the evil we have done, He will turn from us the evil that should have been done to us. Where there was Commination read, with many curses; He shall turn them away, and instead of them, shall leave a blessing behind Him. We shall turn His very style, which at first was, add Me, and in the end is, ad Dominum Deum vestrum: and so make a change in Him.  
In nullo detrimentum patiemini (saith the Apostle) we shall be no losers by it. 
2. Cor. 7.9.  A less sorrow shall turn away a greater, by a great deal. Weigh the endless sorrow we shall escape by it, it admits no comparison. The Contristation is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) for an hour; the Consolation is, for ever and ever. 
2. Cor. 7.8.   
To this lugentes there belongeth a Beatie, Blessed they that thus mourn. To this hunger and thirst, a saturabimini. 
Matt. 5.4.6.  It is so set by the Church (the time of it) that our Lent shall end with an Easter, the highest and most solemn Feast in the year; the memory of CHRIST 's rising, and the pledge of our blessed and joyful Resurrection. To which, etc.    

A SERMON PREACHED BEFORE KING JAMES AT WHITEHALL, On the XIIII. of February, A. D. MDCXXI. being ASH-WEDNESDAY.  MATTH. CAP. VI VER. XVI. 
Cum autem jejunatis, nolite fieri sicut hypocritae tristes; exterminant enim facies suas, ut appareant hominibus jejunantes: Amen dico vobis, quia receperunt mercedem suam.  
Moreover, when you fast, 
* Or be not like sour hyprocrites.  look not sour as the hypocrites; for, they disfigure their faces, that they might seem unto men to fast: Verily I say unto you, that they have their reward.  
THE Lessons, which this day have been, and yearly, as upon this day, are read in our ears, do all speak to us of Fasting. The Lesson of the Old Testament: Turn to me with fasting. The Lesson of the New, 
joel. 2.12.  as you have heard: When you fast, etc. All, either (as the Epistle) telling us, what we should do (Fast:) Or (as the Gospel) taking it for granted, that we will fast, and teaching us, how to fast, so as we may receive a reward for it at GOD'S hands.  
These being the Lessons, this the tenor of them; by them there is intimation given us, that the matter of these Lessons, that a Fast is at hand: that, this When is now. How in our practice it will fall out, I know not; but certainly, in the Church's meaning, now. Who would not (we may be sure) look out an Epistle for us, beginning with Turn to me, Cum jejunio, with fasting; and a Gospel's beginning with Cum jejunatis, When ye fast, &c but when She presumeth, we mean to fast, to dispose ourselves that way. It were all out of season, to seek and select Scriptures, what to avoid, how to behave ourselves in our fasting, if we mean no such matter; if it shall be with us, as yesterday and the day before it was, and no otherwise.  
This being the Church's intent; this, her Time; and this her Text; What She commends to us, we commend to you, that you would take notice of it, and prepare yourselves for it accordingly: that the Epistle be not sent, and the Gospel brought you, and both, in vain.  
The Church thus reaching it forth, I took this Text: And I took it the rather (if it might be) to stop the mouths of them that malign it; at least to remove from it the slander of an untrue imputation. They preach it, they print it, and (no remedy) so they will have it, that the Locusts (Apoc. 9) must needs mean us here. Why? The Locust is all belly, and we all for the belly; hosts jejuniorum, the professed enemies of fasting and of all abstinence. That we (the Preachers) entertain you with nothing but with discourse about the mystery of godliness: but never with exhortation to the exercise of it. That, you (the Hearers) fall sad, and (as the hypocrites here in the Text) look sour, not at the act, but at the very name and mention of fasting, at the reading of a Text that tends but that way, as it might be, of this, now.  
Sure, for Fasting, how we practise it, every one is to answer for himself: But, that we preach it, I take, this day, you all to witness. joël shall bear record with his Cum jejunio; And now CHRIST, with his Cum jejunatis, that we call for it. If it come not, it is not our fault, it is not for want of calling for. We speak to a thing that hath no ears; but, we speak though: Liberamus animas nostras, 
Ezek. 3.19.  we deliver our own souls, and we deliver our Church from that false slander of theirs.  
To follow then, whither this Scripture leads us, we are to understand, 
The Sum.  that as the Moral Law of GOD (in the Chapter before;) and as Alms and Prayers (in this Chapter) going through the Pharisee's hands, had gathered much dross; So had the exercise of fasting likewise. It is the manner of the world, and so it is of the Prince of the world, to sophisticate ever the best things with hypocrisy, with superstition, with a thousand devises more. Our SAVIOUR then, as He had done to the other of the Law, to Alms and Prayer; So, here now He comes to fasting: and comes with his fan in his hand, 
Chap. 3. ver. 12.  to do to it, as He had done to them before: to sever the precious from the vile; the corn in his floor, from the chaff. Cum jejunatis, is his floor; nolite, his fan; hypocrisy, the chaff to be blown away.  
His purpose is, He would have all stand and continue in force; as the Law itself, so the lawful and laudable practice of alms, prayer, and fasting, all three. And it is, as if He should say: That you give alms, pray and fast, I like it well: do so still. Only, take this Caucat from me, When ye fast, beware of the sour levin of hypocrisy in your looks, 
Luk. 12.1.  and of the love of videamini ab hominibus, to be seen of men, in your hearts, and all is well: 
Verse. 5.  Fast on and spare not. To GOD it is, you fast; and GOD your heavenly Father shall see it in secret, and shall reward you for it, openly.  
The parts arise of their own accord; and, at the first view, give forth themselves, 
The Division  Two. ¹ For fasting, one: ² Against hypocrisy, the other. As it were a blast of the trumpet of Zion, to the former: A retreat, from the later. Cum jejunatis is set down, to be kept: Nolite esse sicut is fanned away, to be left; the levin of the Pharisees (which is hypocrisy) is cast out.  
In the former, we are to do two things, to settle the duty in both words, 1. In jejunatis (first) fasting itself: 2. After, in Cum, the time when.  
In the later, two things more. 1. The act of separation and casting out the old levin, first. 2. And then, the danger, if we do it not. The Separation: that we be not like hypocrites, or, not like sour hypocrites. Not like them in two things. ¹ Not, in making it our labour to compose our outside or countenance. ² Not, in making it our end, Vt videamini, To be seen of men.  
But, what if we do? Then followeth the punishment: You have received your reward. A gentle punishment (one would think) to receive a reward: but a Punishment, and a grievous one, when we shall weigh, how silly a thing it is, they receive, Men's breath: and how great a one they lose by it, GOD's reward.  
Thus stand the parts. Of which, the former (I fear) will take up this time, Cum jejunatis only, and no more.  


I. jeiunatis, The duty of fasting.  CVm jejunatis. Two questions there be. ¹ One, about ieiunatis; whither we will fast at all: ² The other, about Cum, When we will do it. Best get us a fast first; and get us a time, after. If the thing, if fasting itself be lose, the time willbe to seek: GOD knows, when. The first thing than we are to do, is to possess men's minds with a true conceit touching it. Men seem but faintly persuaded of it, as it were no needful part of a Christian man's duty. When ye fast: yea, when we fast: What make you of this? 
a Commanded.  This leaves us to ourselves: When, is no precept, to enjoin it. Take it right: Here is Cum jejunio, in the Epistle: Cum jejunatis, in the Gospel. The Precept is in joël, 
joel 2.15.  Turn to Me with fasting: And (within a verse after) Sanctify Me a fast: That, is a Precept (I am sure.) Heer, it stands thus: What joël imposeth, CHRIST supposeth; implies the thing out of the Prophet, and supplieth the manner how, from Himself.  

● By the Law.  But, if we stand upon a Precept, we may go higher than joël: Even ad Legem (saith Esay) Go to the Law itself, 
Esa. 8.20.  and there is one. Nay there are more than one. One, for a standing fast every year, enjoined with a severe pain: he that fasted it not was to be cut off from the people of GOD (Numb. 29.) One, 
Num. 29.7.30.2.13.  for a voluntary fast (Num. 30.) For, whatsoever is votive, is voluntary of itself, but who so took it on him by vow, was bound to perform it. One for (both) Integrale, an entire fast from all, upon the Kipparim day (
a Levit. 1●. 29.  Levitic. 16.) And another for Portionale jejunium, the Nazarites fast, from some and not from other (
b Numb. 6.3.4.  Numb. 6.) 
c Exod. 24.18.34.28.  The Law willbe for it: The Law itself was given at a fast to Moses; a fast of forty days.  
The Prophetts are for it too: 
² By the Prophet's  Under them, and by their direction, to the standing fasts in the Law, you have five more added. One, in 
d Est. 4.16.  Esther: four in 
e Zac. 7.5.8.19, etc.  Zacharie: all enjoined.  
It went then, as now it does; The common sort (by their good wills) would neither have holy day nor fasting day. 
Amo. 8.11.  In Amos they complain of the Sabbath, Quando transibit? When will it be over? They thought it as long as any two days, that they might be at vendamus merces, 
Zac. 7.3.  opening their shops and selling their wares. In Zacharie, they shrug at their fasts, What and must we fast still? Yet more fasting? have we not fasted enough, and have done it thus and thus long? A sign, they would have been rid of their fasting. Willingly, had the shambles open, as well as the shops. But it would not be, they could not obtain it: The Prophet held them to it, and would not release them.  

● By CHRIST himself.  But, this is Old Testament: When the New came, what then? I had rather you heard Saint Augustine then myself: Ego (saith he) animo revolvens etc. I going over in my mind, the writings of the Evangelists and Apostles in the New Testament [video jejuntum esse praeceptum,] see fasting is commanded, there is a precept for fasting. So, fasting is in precept there, if we will trust Saint Augustine's eyes. And we may: He that (in this place) saith [Cum jejunatis] when ye fast: 
Mark. 2.20.  saith, in another, Tum jejunabunt, Then they shall fast: and that amounts to a Precept (I trow.)  
Here you see Cum jeiunatis a part of the Gospel, a head in CHRIST'S first and most famous sermon, His sermon in the mount.  
So that, if there should be a meeting about it (such as happened in the holy mount at the transfiguration of CHRIST) of Moses, for the Law, Elias for the Prophetts, CHRIST, for the Gospel, famous all three for their fasts, and for one kind of fast, all (the fast we now begin) all would be for it: at no time to be left, but, in all three estates to be retained; to have the force of a precept in all.  
But laws and their precepts do often sleep and grow into dis-use. 
¹ Under the Law  How is jejunatis for practice? Hath it been used, and when hath it? The fast of 
a jos 7.6.  Ai, under josua; 
b And practised  
b Iud ●0. 26.  At Gibea, under the judges; At 
c 2. Sam 3.35.  Mizpa, under Samuel; 
d 36.  At Hebron, under David; 
e jer. 36.9.  Of jeremy, before the Captivity; 
f Dan 1.8: 10.3.  Of Daniel, under it; Of 
g Zach. 7.5.  Zacharie, after it: 
h joel. 1. 14·  At Jerusalem, of the jews, at the preaching of joel; 
i jon. 3.5.  At Ninive, of the Gentiles, at the preaching of jonas: All of these show when, and that it was no stranger with GOD's people, so long as the Law and Prophets were in force.  
And what was it, when the Gospel came in? 
● Under the Gospel's.  At 
k Act 13.2.3.  Antioch (where the Disciples were first called Christians) we find them at their fast: the Prophets of the New Testament there, as well as the Prophets of the Old. Our SAVIOUR said to them, 
l Mar. 2.10.  When He was gone they should fast. So, they did. Saint Paul for one; 
m 2. Cor. 11.27  he did it oft (2. Cor. 11.) And for the rest, they approved themselves for CHRIST'S Ministers (inter alia, by this proof for one) 
n 2 Cor 6 5.  by their fasting (2. Cor. 6.) And, what themselves did, they advised others to do; even to 
o 1. Cor. 7.5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make them a vacant time to fast in. So that, where the Church for this day (otherwise then her custom is, on other days) hath sorted us an Epistle out of the Old Testament, and a Gospel out of the New (both use to be out of the New) She did it for this end, to show, that fasting hath the wings of both Cherubin's to cover it: both Testaments, Old and New; joël, for the one; CHRIST, for the other. So at all hands to commend it to us.  
Sure, in the prime of Christianity, it cannot be denied, it was in high esteem (fasting) in frequent practice, of admirable performance. Which of the Fathers have not Homilies yet extant in the praise of it? What Story of their lives, but reports strange things of them, in this kind? That, either we must cancel all Antiquity, or we must acknowledge the constant use and observation of it in the Church of CHRIST. That CHRIST said not here [Come jejunatis] for nothing. They that were under Grace, went far beyond them under the Law, in their Cum, and in their jejunatis, both.  
Precept then, or practise it wanted not. Neither did they want a ground. 
The ground of it.  It was then holden (and so may yet, for aught that I know) that, when we fast, we exercise the act of more virtues than one. First, an act of that branch of the virtue of Temperance that consists (not in the moderate using, but) in abstaining wholly. Abstinence is a virtue. Sure I am, the primordiale peccatum, the primordial sin was 
* Gen. ●. 5.  not abstaining. Secondly, an act or fruit of repentance: there is paena in paenitentia, in the very body of the word; something poenall in penitence: And of that paenall part is fasting: And so an act of justice corrective, reduced to Saint Paul's 
* ●. Cor. 7.11.  vindicta or his 
* 1. Cor. ●. 27.  Castigo corpus meum. Thirdly, An act of humiliation to humble the soul, which is both the first and the most usual term for fasting, in the Law and Prophets. For sure, keep the body up, you shall but evil, you shall have much ado to bring or keep the soul down, to humble it. Fourthly, 
Gal. 5.24.  They that are CHRIST'S (saith the Apostle) have and do crucify the flesh with the lusts of it (Fasting, is one of the nails of the cross, to which the fl●sh is fastened, that it rise not, lust not against the Spirit: At least, fasting, we fulfil not the lusts of the flesh. Fifthly, Nay they go further, and out of Ioel's Sanctificate jejunium, and out of Luk. 2.37, where the good old Widow is said to have served GOD (and the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by fasting and prayer (not by prayer only, but by fasting and prayer) they have not doubted, but that there is Sanctity in it, nor the entitle it an act of the service of GOD: that we serve GOD by it. Sixthly, And serve Him with the chief service of all; even of Sacrifice. For sure, they are all of one assay (these three) Alms, Prayer, and Fasting. If the other two, if Alms be a Sacrifice (
a Heb. 13.16.  with such Sacrifices GOD is pleased;) If Prayer be one (one, and therefore called 
b Host 14.2.  the calves of our lips;) no reason, to deny Fasting to be one too. If 
c Psal 51.17.  a troubled spirit be a Sacrifice to GOD, why not a troubled body likewise? (And it troubles us to fast, that is too plain:) Since we are to 
d Rom. 12.1.  offer our bodies as well as our souls, both a Sacrifice to GOD: As our soul by devotion, So our body by mortification. And these three, to offer to GOD our ¹ soul by prayer, ² our body by abstinence, ³ our goods by almsdeeds, hath been ever counted tergemina hostia, the triple or threefold Christian Holocaust or whole burnt offering. Seventhly, and last, the exercise of it, by enuring ourselves to this part of true Christian Discipline, serves to enable us to have ventrem moratum, the mastery of our belly against need be: The Fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those that used it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul gave it the word first (Act. 24.16.) and saith, he took it himself, (1. Cor. 9.27.  
Use is much; for, if before we need, we be not used in some sort, at times, to abridge ourselves, but still fill and farce our bodies, weeks, months, years together; habituate ourselves in it; what need soever there should be, what occasion though never so pressing (suppose GOD should call us to fast as Esay 22.12. Say, the days should come, 
Chap. 9.14.  of the loss of the Bridegroom) we should not be able for our lives, to break ourselves of that, which all our lives long we have been accustomed unto. But, as it is said of DIONYSIUS lying at a siege and forced to keep order, he fell sick because he kept order and surfeited not still (that, having been the corrupt custom of his former life) So should we. Or, for lack of it, grow as impatient as Esau, rather than lose our broth, 
Gen. 25.30.  sell our birthright. Or, as they in Num. 11.5. not part with our fleshpots to die for it, but sit by them, and die by them, and so with them also be buried in the graves of lust.  
The want of which enuring, you see what it hath brought us to. We are so evil able to do it, as we are scarce able to hear of it. Our SAVIOUR, when he speaks of fasting, points at this: Having been so long at our old wine, we cannot away, not relish new. 
Chap. 9.17.  We see the experience, in our preaching it. Our bottles are so used to the old, that they leak with the new; as fast as we pour it in, it runs out again. We must provide us new vessels: Else, all we speak of this theme, will be spoken into the air. But, I forget myself.  
To come to the Text: Cum jejunatis, When ye fast: To work out of it a little. I say first, this very when shows CHRIST's liking of it; that there is a time allowed. Else, would He allow it no Cum, 
Luk. 21.34.  no when, no time at all. For, Videte nequando, not a moment for riot, or for any thing, GOD hath not required. And, if for no idle word, for no idle act (we may be sure) is there any Come allowed.  
Again, When ye fast: This when, is a presupposing at least: and qui supponit, ponit. For, can any man fancy, that CHRIST would presuppose aught that were not required of us by GOD? to be asked by the Prophet (or rather by GOD himself) Quis ista quaesivit de manibus vestris? 
Esay 1.12.  who ever required of you to do any such thing?  
Nay, His manner of the delivery, thus breaking into it with a Cum autem, But when you fast (as, fast you will, I make no doubt;) here, But when, is plain positive: Nay, it is of the nature of a Postulatum; takes it as granted, lays it for a ground. This (say I) is a precept and more than a precept; more binding. Ever more forcible is that which is presumed, then that which is enjoined. One, we are confident, will be yielded to straight; needs no injunction. The other, we must use our authority, and well if we so get it.  
The very things he consorts it with (to wit) Alms and Prayer (for, them and this He marshals in one and the same rank, cares for them all alike, rewards them all alike) and they (I trust) are in precept: Yet, they are no otherwise but presupposed, even as this is, when ye give Alms, When ye Pray.  
Then, the pains He takes with it, to fan it, to purge the old levin from it, to rectify and reduce it to the right manner and end: He would never have taken these pains, but that He held it worth His pains; but that He would have us use it, and use it not seldom. For, things seldom to happen the Law takes no order for.  
The Parties to whom he speaks this; they be His Disciples. Whereby it will fall out to be, not a duty only, but a Christian duty; because they were Christians, the first Christians of all, to whom this Cum jejunatis here is spoken. It is for them too; they are not exempted from it.  
Nay, He likes it so well, as he goes about to prepare even hypocrites, and to frame them fit for it. A sign, it was not their double fast, but their double face (that is) their dissembling first, and then their disdain of other, He found fault with.  
And (to conclude) the double promise he annexeth: First to answer their complaint (Esa. 58.3.) Why do we fast and Thou seest it not, punish ourselves and Thou regardst it not? that they shall never need to fear, their fasting shall be begged fo● concealed; though it were never so secret done, though not a man on earth see them, He from heaven will cast his eye on them and regard them.  
And second, as He shall not want an eye to see, so neither shall He a hand to reward them for it: They shall not fast for nothing. His heavenly Father that sees them in secret, shall reward them openly: then upshot of all.  
All these, ¹ The manner, He delivers it in, ² The Parties, He delivers it to, ³ The things, He matches it with, ⁴ The honour, He doth it, ⁵ The Care, He shows of it: ⁶ That He frames his Disciples: ⁷ That He frames even hypocrites for it, ⁸ ⁹ The double promise, He assureth upon it: All these are as so many pass through the furnace. Would He do all this and not hold it a duty required by GOD, and acceptable to Him? Have we a Precept, a Practice, a Promise; a flat precept, constant Practice, and an ample Promise, and doubt we yet, whether we should do it or no? No sure. As long as these words shall stand in Saint Matthew, jejunatis must stand, and have a Cum, a time when allowed for it. And now to that Cum let us come.  
Allowing jejunatis, the thing, we cannot but allow it a time, when. For, 
II. Cum. The time for fasting.  
* Eccl. 3.1.  there is a time when, for every thing under the Sun. Only, when that when shall be, we shall not so easily agree. We would feign have our fast, lose; be left to ourselves for the time: This when to be, when ourselves please. And, when will it be? Indeed, the practice of the world would make one think, this when to be without a then; a time (as they say) in nubibus. A case but put; When (that is) when we list, and if we list, and not else. As if CHRIST had said; If ever you do, if at any time you feel yourself disposed, then to observe this caution. Otherwise, left to our own liberty, when that shall be, and whither it shall be, or no.  
If this should be so, I have hit upon a very happy text. For, if this be all, It is no sooner said then done; done every where all this Land over. Nay, we may say with the Youngman in the Gospel, All this have we done, from our youth up. For, when we fast, 
Luk. 1●. 21.  we look not sour, we disfigure not our faces, we never seek to be seen of men. I say, when we fast: for, the truth is, we fast not at all: But, when we fast, all this is kept. That, if this should be the meaning, we have done, before we begin.  
To destroy a Text, is not so evil, as to make a Text destroy itself; which, by this sense, will come to pass. But, if this sense be senseless, this gloss (as a viper) eats out the bowels of the Text. We must then resolve, this is no case put; it is a ground laid. No hypothetical fast, If you shall; but categorical, when you do. For, except it be, all that follows is to no purpose. To what purpose is it, to direct what not to do, what to do in our fast, if we never mean to fast? for CHRIST to set us down instructions how to carry ourselves, in that, we never mean to go about? Plain dealing were, to tell Him, we will use his counsel in some other matter: as for fasting, we find ourselves no ways disposed to it. But, by the grace of GOD, we are not so far gone yet. We see, His will is, we should do it; and take a time to do it we will, and when is that? When ye fast; when fast ye? A time (we said) there is, if for all things under the Sun, then for that.  
Let us speak but after the manner of men, go to it but naturâ tenus (as saith Tertullian) and nature itself will reach us when. Mark but when nature will yield to it; when and in what case, the natural man will fast, without eye to GOD, or CHRIST, or Religion at all. So shall we be within the Apostles Doth not Nature itself teach you? 
1. Cor. 11.14.   
The time of fear is a time of fasting with the natural man, 
1. Nature's time. ¹ When in fear  Nec est cibi tempus in 〈◊〉, 〈…〉 in time of danger men have no mind of meat. They in the ship with Saint 〈…〉 they looked every 〈◊〉 be call away (the tempest was such) there was (saith Saint Luke) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no spending of 〈◊〉, 
〈…〉  all that while. Will we naturally 〈…〉 of the ●rac● of our ship, and ●or be afraid as much of the wrack of our souls by sin, 〈…〉 for that▪ Doth not nature teach us this? There is one when.  

2. When in grief.  When the 〈◊〉 man is in any inward grief of heart, it will take away his stomach, he will fast, 〈◊〉, or sequela 〈◊〉, ut taetitiae accessio fagina (saith Tertullian) fasting followeth mourning, as feasting doth mirth. The 
a Eccle. 3.4.  time of mourning is one of Salomon's 〈◊〉: Why that is our time of fasting. 
b joel. 4.12.  Fasting and mourning, joel joins them both. The afflicted soul, in his prayer (Psal. 102.4.) My heart was smitten with heaviness, how then? So that I forgot to eat my bread. Our SAVIOUR CHRIST shows i● best. He was asked, Why fast not your Disciples? He answers not, How can they fast? (as he should, for that was their question:) but, how 
* c. 9.14. etc.  can they mourn, while the Bridegroom is with them? As much to say as, if they could mourn, they would nor fail but fast certainly. So (we see) did Anna, 
c 1. Sam. 1.10.15.  Flebat & non capiebat cibos. So (we see) did 
d 2. Sam. 1 12.15.  David, for the death of jonathan: and again when his child lay a dying; mourned and fasted for both. Upon sorrow for the death of a friend, or a child, can we fast then, dictante naturá and can we not do as much for our sins, the death of our souls? Doth not Nature teach us that? Nor, for the death of CHRIST neither, which our sins were the cause of? There is another, a second, when.  

3. When 〈◊〉.  Thirdly, Anger him throughly, the natural will to his fast, 
* 1. King. 21.4  Ahab, for cursed heart, that he could not have his will, Naboth would not let him have his vineyard: to bed he goes, and no meat would down with him. Can he, out of his pure naturals, for cursed heart, leave his meat and fast, and cannot we do the like for just indignation at ourselves, for provoking GOD 's anger, with the cursed thoughts of our heart, and words of our mouth, and deeds of our whole body? cannot we be got to it? Will not nature teach us, this? A third when.  

4. When in a longing desire.  Fourthly, The natural man, when he is in the fervour of his desire (if it be an earnest desire) he will pursue that he desires so hard, as he will forget his meat quite. Not a man so hardy as to eat any thing till Sun set, saith Saul, when he had his enemies in chase: Such was his desire of victory. 
1. Sam. 14.24.   
What speak we of victory? we see, Esau so eager in following his sport, that he came home at night so faint, as he paid dear for his Supper; yet felt it not all day, while he was hot on his game.  
Did we hunger and thirst for the recovery of GOD 's favour (as did Saul for his victory, or Esau for his sport) we would not think it much to fast, as they did. Will not Nature teach us this neither? A fourth when. Put the natural man into any of these passions kindly, you shall need proclaim no fast for him, he will do it of himself.  
Now, mark these four well: ¹ fear, ² sorrow, ³ anger, and ⁴ desire, and look into 2. Cor. 7.11. if they be not there made (as it were) the four elements of repentance, the constitutive causes of it. ¹ Fear, the middle point, the centre of it. ² Sorrow, that works it, And if sorry for sin, then of necessity, ³ Angry with the sinner (that is ourselves) for committing it. It is there called indignation, and no sleight one, but proceeding ad vindictam, to be wreaked on ourselves for it. ⁴ And Desire is there too, and Zeal joined with it to give it an edge. These four, the proper passions all of repentance, and these four carry every one (as we say) his fast on his back. Much more, where they all meet, as, in true earnest repentance, they all should.  
It is sure, GOD planted these passions in our nature, to be bestowed chief upon their chief objects. And their chief objects are: ¹ Of fear, that which is most fearful, the wrath of GOD. ² Of Anger, that which most certainly procureth it (that is) our sin. ³ Of Des●●e, that, than which nothing is more to be desired, GOD 's favour. ⁴ Of Sorrow, that we have most cause to be s●rie for, the loss of it. There then to show them, there to bestow the● which if we did in kind, we need never take thought for a Cum to our jejunatis.  
For grief of heart, for worldly loss, for bodily fear of drowning, for bitter anger we can do 〈…〉, for grief of our grievous offences? for fear of being drowned in perdition eternal? why not, for indignation of our many indignities offered GOD? Alas, it but shows out affections of sorrow, anger, fear, desire; are quick, have life, are very affections (indeed) in secular matters: but, dead and dull, and indeed, no affections at all, but plain counterfetts, in things pertaining to GOD, or that concern the estate and hazard of our souls.  
To take down a peccant humour (as we call it) in our body, whereby we fear impair of our health, we can and do enter into a streict and tedious diet, and hold out well: We can forbear this and that, as we are bidden (though we love it well) if we be but told, it will do us hurt. If for the health of our body, we will do that, which, for our soul's health, we will not, I cannot tell what to say to us.  
What speak I of health? To win but a prize, at a running, or a wrestling, Abstinct se ab omnibus (saith the Apostle, 1. Cor. 9) they will abstain from all things, 
1. Cor. 9.25.  and undergo a streict regiment for a long time before: and all is but for a poor Silver gam●. What shall I say then, if we cannot be got to endure so much, to obtain the heavenly prize, which is in part done (as there he saith) by castigo corpus meum? This for the natural man's Cum, when he will fast. 
Ibid. ver. 27.   
Will ye now see the Scripture's When, when that sets us out our time? 
The Scripture's When.  They be in a manner the very same: Scripture and Nature vary not, dictate to us the same time, both.  
Our first When: What time any great danger hangs and hovers over our heads; 
When in danger.  that, is GOD's time (saith Esai. 22.12.) GOD Himself doth then call us to fasting. No time then, to kill oxen or dress sheep, eat flesh and drink wine: A great pain is there set upon it. GOD must needs take it ill, if when He bids us fast, we fall to feast. And this when, is of greatest example: None so frequent in all the Bible, as fasts of this nature. Never came there danger toward them, 
a 2. Sam. 24.  of plague, but David: 
b joel. 2.12.  of famine, but joël: 
c 2 Chro. 2.3.  of war, but josaphat: 
d Est. 4.16.  of any destruction threatened, but not only good Queen Hester, but wicked 
e 1. Kin. 21.27.  Ahab; nay even the heathen King of 
f jon. 3.5.  Ninive, to their fasts straight; flying to it as to a forcible means (and so they ever found it) to turn away GOD's wrath, and so the danger, the matter of their fear. This is a time When: and we (then) to do it.  
Now, if for the effect we fast; for the cause, much more. Of these, 
2. When in Sin: 1. To punish it.  of all other our miseries, the cause is within ourselves. Our sin, whereby GOD 's anger is kindled, and these ever follow upon it. When therefore we would proceed against ourselves for sin, 
a Levit. 16.29.  humble ourselves (the phrase of the Law) 
b Psal. 35.13.  chasten ourselves (of the Psalm) 
c Ezra. 8.21.  punish ourselves (of the Prophetts) 
d 2. Cor. 7.11.  take revenge of ourselves (the Apostle's phrase) tum iciunab unt in die illo: this, is a way; then, is a time to do it. Fasting is a punishment to the flesh; 
* 1. Reg. 22.27  Modicum panis et pauxillum aquae was a part of Michea's punishment. By it, as to amerce ourselves (as it were) for abusing our liberty before, and making it an occasion to the flesh, and thereby to prevent His judgement by judging ourselves: Do de me poenas, ut ille parcat (It is Augustine.) This so proceeding of ours to take punishment on ourselves, it is illex misericordiae (saith Tertullian) it allures, inclines GOD to mercy; when He sees us angry with ourselves in good earnest, and do somewhat, His anger ceasses: Name, qui culpâ offenditur poenâ placatur, whom the fault offends the punishment, appeases; whither His punishment, or ours. But, He had rather, ours then His: that we should do it, then Herald  
And this to extend to the body also, and to the chastening of it. For, doth the soul only sin? Doth not the body also? And shall the soul suffer sorrow for sin, and shall the body suffer nothing, and yet was in the fame, transgression? If it shall, then at lest poena damni (for, poena sensus I am sure, we would be more loath to come to.) And what poena damni but abstinere a liciti● quia illicita 〈◊〉, To deny ourselves that we might, for doing that, we might not. There is a another 〈◊〉.  
Secondly, As it is a chasti 〈◊〉 for 〈◊〉 when it is done. 
3. 2. To prevent it.  So hath it always been held to have in it a medicinable for●●; a special good 〈◊〉 to prevent 〈◊〉, when it is not yet fallen on us, or we into it; 〈…〉 only (as it 〈◊〉) and 〈◊〉 〈◊〉 are like to fall, for that we are now leading, even entering into tentation. This also, is a time When. 
Ma●. 4.1. ●.  And this time we ground upon CHRIST 's time of fasting: His fasting went immediately before His tentation.  
No ways needful for Himself was CHRIST 's fast. None is so simple as to think, the Tempter would have prevailed against Him, though He had taken His meals; eat, and drunk the forty days before. It was not for Himself, it was for us His fast: Exemplarily to teach us, it will be a great vantage, if (prepared by this exercise) we shall encounter the evil Spirit. Specially, if it be some kind of them, if an unclean spirit: 
Ch. 17. ver. 21.  For, that kind is not cast out (no nor kept out) but, either by jejunatis, or not at all. CHRIST ' s-fasting than, before His tentation, is to show us, it is good fasting against tentation. At least, this way we shall weaken his forces, by keeping down our fleshly lusts, 
1. Pet 2.11.  which (saith Saint Peter) fight against the soul, and lying in our own bosom, oft betray us to the fiend. For, when all is said that can be, Bernard's saying willbe sound true; that Nutriuntur cum carne & vitia carnis. And, if Religion did not, Experience teacheth us, that. Ply the body apace, let it be kept high, how mellow a soil it proves for the sins of the flesh! And that, if by abstinence we crop not the buds of Sensuality, they will ripen and seed to the ruin of our souls. So, there is use both ways of it. 
1. Cor. 9.27.  ¹ Use of castigo corpus, for the time past: Use ² of in servitutem redigo, for the time to come. jeiuna, quia peccâsti; jeiuna, ut ne pecces, both (saith chrysostom.) One, as a punishment, with reference to sin already committed: The other, as a preservative for noli amplius peccare, that we commit it not again. Two causes more, and two times, When.  

4. When in want of some good.  But, hath fasting his use in evil things only, and repelling them? hath it not also in good things, and procuring them? Yes sure. I demand, doth there never happen us, that we have some cause more than ordinary, the procuring of GOD 's favour whereto, and the success whereof, with more than ordinary prayer we would commend to GOD? 
Hest. 4.16. Neh. 9.1, 2.  Why there then, is another Cum. As, when Hester would move the King, for the safety of her people: or Nehemias', for the new building of the wall of Jerusalem; Both found good of this, that when there is use of earnest and hearty prayer, it will be the more earnest and hearty, if cum j●iunatis do also go with it. We have other while extraordinary occasions in our worldly affairs, and then, we make no account of a meal's loss: have we none such in spiritualibus to GOD ward? None but vulgar, there? Never any, but such as we can entertain with our common dull devotion? Need none other, but as if the business, between GOD and our soul, were the seeliest and poorest business we had to go about?  

5. When in spiritual exercise.  But, say we have none; shall we at no time sequester ourselves, and, for some small time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it is 
a 2 Pet. 3.7.  Saint Peter's word) get us a withdrawing place; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it is 
b 1. Cor. 7.5.  Saint Paule's) make us a vacant time, of purpose, to intend devout and ghostly meditation thoroughly? A case, which Saint Paul presumes, at one time or other, every good Christian man and woman will not fail but do. Then, hath fasting a time too; and one vacancy to serve for both.  
It is a special friend to prayer; to feather it, to put a vigour or fervour into it. Therefore, where (almost) shall you find them, but coupled, fast and pray, one following straight in the neck of another? Even here, presently before, was CHRIST in a treaty of prayer: and here now, immediately after it, He falls to speak of fasting. This was not for nothing: But, as if He should give thereby a special Item, that there is a mutual reciprocal correspondence; nay an alliance between them, to sanctify and support either the other. And namely, a special virtue in fasting, to awake up and quicen our devotion, thereby the better to elevate our minds unto GOD. We feel this, or we feel nothing; that ●ull is our devotion, and our prayers full of yawning, when the br●ine is thick with the vapour, and the heart pressed down with the charge of the stomach: And that our devotion and all else, ●s performed (as Tertullian saith) p●llentior● ment, and o● v●c●ore cord, 〈…〉 more fl●sh, our spirits more about u●, while we are in virgn● 〈◊〉, ye● in our ●as●ing 〈◊〉; when fasting and prayer are not asunder, but we serve GOD in both. O●r Morening P●ayer, that, that is the Incense (saith the Psalm:) Our Evening, is but the stretching out of our hands, in comparison of it, 
Psal. 141.2.  faint and heavy.  
These then: the time ¹ Of fear of the danger sin will draw upon us: ² Of indignation at our sin, the cause of it: ³ Of Sorrow for that we have done: ⁴ Of care, that we do so no more: ⁵ Of taking down the flesh: ⁶ Of lifting up the spirit: ⁷ Of averting evil: ⁸ Of procuring good: ⁹ Of giving ourselves wholly to Spiritual exercise: These are all causes Why: These are all times, When; all, of the Scriptures limiting; all, of the Saints practise, there.  
And indeed, all, of CHRIST 's own assigning. For, venient dies, 
Chap. 9.15.  there will come days (saith CHRIST.) Do those days never come? When come they? Verily when evil days come upon us, we may hang up our harps then, 
Psal. 137.2.  the marriage feast is at an end with us, and we then to fast (saith CHRIST) according to the letter.  
But, goes He from us only corporally by adversity? Goes he not spiritually also? Yes: and whensoever we fall into any grievous sin, though the piping may continue (perhaps) yet the Bridegroom is gone; assure yourself, gone He is; Et tum jejunabunt, and then fast we must: Why? even for very grief, that by our wretched folly, we have set Him gone. For, if when He is taken from us, fast we must: must we not much more, when we ourselves, by our lewd carriage have been the cause (I say not, of His taking, but) even of His very chase and driving away from us?  
Thirdly, against tentation, we need to fast; for, against His tentation CHRIST fasted, that needed it not.  
And last, His so close joining, and so oft, of these two (¹ fasting and ² prayer) so together still, makes that the time of fervent prayer is a time of CHRIST 's appointing too; and that so intimated, even in this very place here.  
But, all this while we have been speaking of When we are to fast at large; or when, 
The Application to the ti●● of Lent.  upon some occasion: In the mean time, we say nothing of this time now at hand. This is not upon any occasion: it is a yearly recurrent fast: Will this also come within the lists of Cum jejunatis? I take it, it will. For, shall our fasting be altogether when we will ourselves? shall it not also be some time when the Church will? May we bind ourselves, and may not she also bind us? Hath she no interest in us, no power over us? The Synagogue of the jews (we see) had power to prescribe fasts, and did: Hath the Church of CHRIST none? Is she in worse case than the Synagogue? No indeed▪ If Recab might enjoin his sons; She may Her's. She is our Mother, 
jer. 35.6.  She hath the power of a Mother over us; and a Mother hath power to give laws to her children. And so, Cum jejunatis is, When you fast by the Church's appointment, also the Church's Cum. This is sure: No man hath GOD to his FATHER, that hath not the CHURCH for his Mother: and that, once and twice in the Proverbes, order is taken, 
Pro. 1.8.17.25.  as to keep the precepts of our Father; so not to set light by the laws of our Mother. Ira Patris, and dolour Matris are together in one verse: He that grieves her, anger's Him. And he cannot but grieve her, that little sets by her wholesome Orders. The Apostles (we see) Saint Paul by name, though he had been in the third heaven, 
1. Cor. 11. 1●  yet he deferred to talem consuetudinem, the Church's custom, and rests in it. We must learn to do the like, and not set light by them, as our manner is.  
This I may say for this Cum, It is no Custom lately taken up: No L●w of the Church our Mother that now is. She is grown old, and her senses fail her: She errs, or at least is said to err, at every body's pleasure. It is a custom (this) of the Church, while it was a Christo recens, yet fresh and warm from CH●●ST, The Church which was the Mother of the Apostles themselves, at all times kept; every where observed then, and ever since. Some, to shift it, frame to themselves a fear of (I wots not what) superstition, where no fear is. Before a●y superstition wa● stirring, any Popery ●●●tched, i● wa●; this fast was. Lex abstineam in Q 〈…〉 semp●r 〈◊〉 Ec●lesiâ (with 〈◊〉 Ora●●● of Antiquity, Theophilus Alexandrinus▪ 〈◊〉 was 〈◊〉 in the Church. Nos 〈…〉 dragestmam, secundùm traditionem Apostolorum, we have but one Lent (the Montanists had three) but, that one was delivered us by the Apostles (saith S. Hierome.) Why should I weary you with reckoning them up? What one more ancient Writer than other is there, but you shall find it in him expressly, even up to Ignatius, who lived with the Apostles themselves. Apostolic then, it is; and for such Saint Hierome avows it; and when that is said, enough is said for it, I think. Yet (it is good you know it) the fast so delivered, and by the Church ever and every where so kept, the Council of Gangra hath laid an Anathema on them that keep it not, avoid it how they can that keep it not.  
And sure, in general, that this power should remain in the Church, to prescribe us set times, was most behooveful. Every man (so we would have it) to be left to himself, for prayer, fasting, sacrament, Nay for Religion too (now) and all? For GOD 's sake, let it not be so: let us not be left altogether to ourselves; No, not in prayer. Private prayer doth well; but, let us be ordered to come to Church▪ and to do it there, Pharisee's, Publicans, Peter and john and all: Let us have our days apppointed and our hours set for it. If all were left to us, GOD knows, I durst not promise, what should become of Prayer itself. The like say I for the Sacrament: Let us have a cum when to come to that, too. And so for Fasting: Fast privately in GOD 's name: But hear you, let not the Church trust to that. Nor She hath not held it wisdom so to do: but, as in both them (Prayer, and the Sacrament) So, in this, holds us to our order of days and times established. Them, if we keep, So it is: Otherwise, were it not for the Church's times, I doubt, there would be taken scarce any time at all. Now yet, somewhat is done: but, leave us once at liberty, liberty hath lost us some already, and will lose us the rest, if it be not looked to in time.  
The rest, are matters of Discipline, rather than Doctrine: ¹ The number of forty: ² The season of the year: ³ The manner of abstinence. Somewhat may be said to content us: But remember, it came from the Apostles: that is it that binds us; that is it, that sets it fast.  

The cause of it.  That which hath been said, is for some set time at large, for a Cum: but, why this Cum, at this time, now? Why forty days? Why before Easter? Why this fast? It is of all hands confessed, that ordained it was, as a part of the Discipline of Repentance: And much was done in it, about public Penitents. Yet, not for them only. But, even with them, out of the bowels of a Mother, the Church herself would become a Penitent, and have all her Children do the like. Herself become one; For, the whole body of the Church hath her faults (beside the private offences of every particular member) for which there was a several set sacrifice in the Law. For us: to become penitents likewise: For, who knows whether we be not as faulty in private, as they (the open Penitents) in public? As great sinners as they, though not known for such?  
So, the cause is general, that she with them, and we with her and with them: with them and for them: For them, and for ourselves, in whole and in part, all in one, uniformly might perform a solemn annual Repentance to GOD.  

1. The number of 40. days.  As to the number of days: GOD saith (in the Revelation) 
a Apoc. 1.2.  Dedi ei tempus ad poenitendum, He gave a time for to repent in: What time was that He gave? The time that GOD gave was 
b jon. 3.4.  forty days, in the famous Repentance of Ninive: Happy for the issue, recommended by CHRIST 's own mouth, and propounded to us as a pattern. Other set time (save this) she found not: She took the same then: She could not tell how; or when to take a better, then that of GOD 's own giving. The rather, that MOSES, ELIAS, and CHRIST himself had hit upon the same number in their fast. It is not nothing that it containeth, though it be but an imperfect expressing of the pattern of so worthy authors; of CHRIST 's specially. Ignatius hath said it before me: I dare say it after him.  
For the season: The Prophet hath said it, if we know not when to lay our fast, 
2. The Season: In the spring.  our returning to GOD, lay it with the 
* jer. 8.7.  Stork and the Swallow; take their time, do it cum hirundinibus, rather than fail.  
But, besides that, 
Against Easter.  the Church hath laid it most conveniently to end with the feast of CHRIST 's rising, and so to go immediately before it: that against that time (as the Fathers in the first great Council of Nice wish it) all being restored, and all prepared by it, we may of all hands celebrate that high Day, and bring to GOD a pure offering (the very words of the Council.) Then, to end with that high feast, 
Zach. 8.19.  that the saying of ZACHARIE may be fulfilled, that our fast shall be to us turned into high feasts: as, that is the highest and greatest of our Religion; for which cause this fast is called, jejunium Paschale, with reference to it: For EASTER and LENT stand upon one base; both stand and fall together.  
As to the manner of our abstinence. It is sure, the fast in kind was in these three, 
3. The Manner.  ¹ Panem non comedit, ² potum non bibit, ³ advesperam: neither eat nor drink at all till night. But, non omnes capiunt sermonem hunc, all are not capable of this saying: Yet, he that can, let him. But for them that cannot, the Church (as a tender indulgent Mother unto all) that she may win somewhat, is content to remit of the rigour of this; turns her on all sides, to lay no more on us than we can endure, if she can find aught in Scriptures to relieve us. And that doth she three ways.  
1. Non panem, No manner meat: None at all: Nay, 
¹ Daniel's fast.  not no manner meat at all (too hard that) What say you to non talem, not altogether none, but not such or such meat? Non panem desiderabilem, no dainty alluring meats, and namely, 
Dan 10.3.  no flesh (Dan. 10.) Now we do alter the quality yet. Daniel's fast we termed it, on which the Church did ground her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ours may ground her eating of fish (say what we will) a less pleasing diet, and less desired by us.  
2. Again, Non comedit, Not eat at all not altogether any? That were too strict. 
² Toby's fast.  What say you to Non tantum? To some, but not so much? Before, altered the quality: here, abates of the quantity. Not in that quantity, not so much, not so oft as at other times. To cut of one meal, if both you cannot. They call it Toby's fast, 
Tob. 2.4.  Quando derelinquebatur prandium, he left his dinner: (Dinner or supper, all is one, so one be left;) nec ventrem cibo oneres duplicato (It is S. Hierome and we do not double ballast our bellies.) And these two we call portionale ieiunium: Takes not away all, taketh some and leaves some; leaves us an honest portion, leaves us a meal. Some kind and some measure (only) abridged.  
3. Not usque ad vesperam, Not till night, forbear: 
³ Corneliu 's and Peter's fast.  (too long that.) What say you to (as before not so oft, so here) not so soon, as at other times? Put of the time of our repast: Make our molestus cliens break his hours a little: if not ad vesperam, as near vesperam as we may. Corneliu's fast they call it: he was fasting at the ninth hour (that is) our three at afternoon: till then, Peter's fast they find, and that is the lowest; 
Act. 10.13.  he was fasting till past the sixth hour: till then. Thus indulgent she is: for these are not without example in Scripture (we see) nor unknown to Antiqu●tie. But, for Antiquity, then, 
10.9.  they pressed forward as much as they could; and we draw backward all that ever we can. These then, or as many, or as much of these as we can; so to make some manner show, some countenance toward it: that, if not keep pace with the ancient Church, yet no to give them over clean; not to fall behind them so far, till we lose the sight of them quite, and so fall to abandon Cum jejunatis altogether. And thus much for this Cum, this very time, and the manner of jejunatis, our fasting in it.  
And, now we have found us a time for our fast, GOD send us to get a fast for our time, a jejunatis for our Cum. For, this Cum is now come. Hear than is the place and time to answer CHRIST 's when ye fast; to ask When fast we? Every one to enter into his own heart and convent himself about the taking of these times, how oft we have taken them. How oft? I would it were come to that. I fear, it must be, whether we have 〈◊〉 them at all or no? Whether any of them? And, 
〈…〉  if this question should be put us, 〈…〉 me to our consciences (a many of us) whether it would not appose us to tell, when this when last was.  
But if (as I doubt) we have not taken them, than I ask, Why have we not? Have we no sins to be consured? are we in no fear of wrath to come? Our case (sure) is fearful, if we fear not.  
Are our souls so very humble, our bodies so in subjection, we need it not? I marvel, it should be so: it should be needful for S. Paul; his body should need chastening; ours none. What, is the Bridegroom always with us? He with us, and we with him always? do we never part? doth that time never come? Never, all our life long? Yes, yes: we want no times, nor we want no causes: we want wills. Whereof sure we should do well to be. think ourselves better, lest we be out of the Gospel quite. CHRIST cannot say to us, when ye fast, if we fast not at all. Somewhat would be done (sure) if it were but to make CHRIST speak to some purpose: Somewhat; or all that hath been said, and all that shallbe is to no purpose. No use of it, of a caution, how to do that, we have no meaning ever once to do at all.  
I should now come to the Cautions: and (if GOD will) so I will: but at some other time. But as our times are, inclined to leave sensuality to our own (which we would fain have called Christian) liberty; we had need to bend, and to spend our whole exhortation, not so much against hypocrisy, as for fasting, to keep life in it. As our Age falls out, that is not so necessary. Time was, when fasting was in credit: And when a thing is in request, then is counterfeiting to be feared, then take heed of hypocrisy. But now, when little is attributed to the true, then (should I think) there needs little fear of the false. So that, it were not altogether without reason, as the world goes, not to stand on the later so much, but even let it go; and, so men would fast, let their countenances be as pleased them; let them look as sour as they list.  
Should I say so, I might well enough, for any fear, fasting will now be made matter of vainglory. But, that were to exceed my Commission: I dare not; but leave it as CHRIST hath left it, and say with the Apostle, Quod accepi à DOMINO, 
〈◊〉 11.23.  What I have received of the LORD, that and no other thing; and, as I have received it of the LORD, so, and no otherwise, deliver I it unto you; And persuade, exhort, entreat, and even beseech you to do it, but not as hypocrites: and back again, not as hypocrites to do it; not so; yet in any wise to do it; to fulfil, to make good CHRIST 's Cum jejunatis.  
jejunatis, you know what tense it is. In the present tense He hath put it, for at the present time He requireth it. It is not, Cum jejunabitis, or cum jejunaturi estis, when you shall fast, but when you do. He speaks, as if He would have us fall in hand with it presently, and make no future fast of it. The Cum, is already come; and we to do it, now it is come: to make answer to CHRIST 's When you fast, with, Now we fast, now we are at it, this day, commonly called Caput jeiunii, the head of it: to which head (I trust) we will allow a body, and so make a fast of it.  
And even so then, let us do. And He that saith it, will see it, and seeing it will see, it shall not go without a reward at His hands; See, that, any hunger or thirst, for Him and upon His word suffered, shall be satisfied at His heavenly table, at the great EASTER- Day, the Day of the last Resurrection; where there shall be no fasting any more, but a Feast with all joy and jubilee for ever.    

A SERMON PREACHED BEFORE KING JAMES AT WHITEHALL, On the VI of March, A. D. MDCXXII. being ASH-WEDNESDAY.  MATTH. CAP. VI VER. XVI. 
Cum autem jejunatis, nolite fieri sicut hypocritae tristes; Exterminant enim facies suas, ut appareant hominibus jejunantes: Amen dico vobis, quia receperunt mercedem suam.  
Moreover, when you fast, 
* Or be not like sour hypocrites.  look not sour as the hypocrites: For, they disfigure their faces, that they might seem unto men to fast: Verily I say unto you, that they have their reward.  
OUR last years endeavours were out of the two first words, Cum jejunatis, When ye fast; to settle a true conceit, what every good Christian man is to hold, both of jejunatis, fasting itself; and of Cum, the time when. And that not without great need; the most part seem so faintly persuaded of fasting, as if it were no needful part of a Christian man's duty: And, of the time, as if CHRIST 's Cum did never come.  
And this we did, as for liberâsti animam tuam, to deliver our own souls; so to deliver the Doctrine of our Church, from a malicious slander cast on it, as if it favoured any way the filling or farcing ourselves, at this, no less then at other times; and did not require and enjoin a more streict and penitential kind of life, at this time, than all the year beside.  
Wherein, if GOD have so blessed our endeavours, that these two points be settled, we may then go forward to the rest; that is, Be not like hypocrites. If we resolve, that CHRIST 's when shall have a then; and then, fast we will.  
The next point is a Caveat, what we are to take heed of, when we fast: That we fast in secret, make no show of it: Our fast be to GOD and not to men: that we fast not for vain glory, as Hypocrites do.  
I confess, I proceed to this second part, as to that, whereof there is not so much need; And, but that I take myself bound, to prosecute the text, I have begone; I would 〈◊〉 rather to spend the hour in speaking again for the duty, to have it done; then to de●le with the Caution, what to eschew in the doing. We cannot get men to it (to fast:) wha● 〈◊〉 we then spend any speech, how they should not do it, when they do it not?  
We divided the Text into two parts: One, for fasting; the other, against hypocrisy. As our times are, there is more need, to speak for fasting, then against hypocrisy. And yet against that too: (GOD forbid, that, or any vice should be favoured:) but, no● against hypocrisy, in fasting. There is little fear of that. Men fast not like hypocrites, when they fast not at all.  
But, you willbe pleased to call to mind how we then left, and wherewith we concluded the last year. That we must not think any thing more than needs, in any speech of CHRIST'S: That, what we have received of the LORD, that, and no other thing; And, as we have received it of the LORD, so, and no otherwise are we to deliver it unto you. And, from Him we have received both Cum jejunatis, and Ne Sitis; the one, as well as the other. And so, we set forward, to Ne Sitis sicut, the Caution. Yet so, as our first caution ever be, we omit not to fast. Not, at other times: but, not at this specially, when the Church, or rather, GOD, by the Church her ancient order and custom calls us to it.  
For, when are we to look to all this, what time? Why, When we fast: That when is still to be kept in mind: to that we must come. That, the ground of all; thither we must return again in the end.  
We say then, Cum jejunatis is the good seed-corne which CHRIST Himself hath sown. 
〈…〉  All beside, is but chaff to be blown away. And, now He takes His fann in His hand, to fann away this chaff. For, quid paleae ad triticum (saith GOD, in jeremy) wheat and chaff, what should they do together? These must be severed: One to be laid up in the Garner, the other to be burnt with unquenchable fire.  
1. The fann in these words, Nolite fieri sicut, Be not like. The chaff, is in the word Hypocrites. First then, hypocrisy in general to be avoided.  
2. But, here is a special kind, sicut hypocritae tristes, Not sour, like hypocrites: Or, not like sour hypocrites. Not like them.  
3. Not like them, wherein? In two points upon which the fan goes. ¹ Not like them, in their Sicut: ² Not like them, in their Vt. Not, in their manner how: Not, in their end, why. ¹ Not in their manner How: Why, what do they? they are all for the countenance; and, that, they disfigure. In making it their labour, to have it appear in their countenance. ² And, why do they so? that so, men may know them for fasters. In making it their end, to be seen of men. These two He fans away.  

〈…〉  4. But, what if one could find in his heart to fast, and yet would have men see it, and commend him for it, Ad quod damnum, what hurt will come of it? One would think, none: CHRIST says Amen to it. They make it their reward, to be seen of men: Why, it shallbe their reward, they shallbe seen of men: that is all, they would have to come. Why, this, one would never think a punishment: But, it is one. And, think it not a small one, For, though it seem no great harm to receive a reward of praise: yet, when we shall lay together, how poor a thing it is, they receive Man's praise: And, how great a one they lose by the means, GOD 's reward: they had better be without it. For, when they have that, there is all; all that shall come of their fasting: Acceperunt suam, amiserunt meam, They have received their reward, they have lost mine; and CHRIST to say Amen to it; This, say I, is sure a heavy punishment. Therefore, look to it.  

〈…〉  And, when the chaff is blown away, and the floor purged: when the old levin which is hypocrisy, is cast out; of the rest, we are to make our sweetbread, now against the great Feast of our Passover, we make ready for.  

WHen we have got past the two first words; when the thing is won, 
I. The Fan. Be not like.  and the time; and we resolved, that fast we will; and when we will; and we set ourselves seriously to it: What, is all safe? Will the devil be gone his way? Shall we hear no more of him, as soon as he sees us so set? No, indeed: but, hovers about us still, as if there were yet somewhat for him to do. Our Blessed SAVIOUR, when the Spirit led Him into the wilderness, and He fell to His fast, it is said, that then, the Tempter came to Him: So, we must make reckoning, he will to us. 
Matth 4.3.  It is exceeding behooveful for us, to take notice of this: as they say, to know the length of the Devil's chain: That, neither full nor fasting, we are out of his reach, but he willbe busy with us in them both. Attends our Feasts, to make 
a Psal 69.22.  our table a snare: Attends our Fasts, to turn them (as well as our prayers) 
b 〈◊〉 109.7.  into sin. Eating, he is busy with us, to make us eat like 
c Gen 25.30.  Esau. Fasting, no less busy, to make us fast like the 
d Luc. 18.12.  Pharisee. And look what in this, in the rest: Both Alms and Prayer too, are subject to it. Therefore, in and through all, whither we give Alms, pray, or fast, to have an eye to him, in all. Praying, Fasting, giving Alms, he leaves us not; giveth us not over, till he have corrupted the manner; perverted the end: till, one way or other, he have set them awry. His first assay is, Ne bonum, we do not that which is good, we fast not at all: His second is, Ne bonum benè, we do it not, as we should; by putting to it a wrong sicut, an undue manner; or a wrong Vt, an undue end; that so, we may do what GOD commands us, for the devil's end. Sure, it is not enough to be exercised in doing good; we must look to both the Sicut, the manner how we do it; and to the Vt, the end, why we do it; or he may hap go beyond us; and both spoil them, and spoil us of our reward for them.  
But then again, take heed, ye be not caught here; and, for doubt ye may do it amiss, be brought, not to do it at all, but let all alone. That is another of his tricks: For his method or manner of proceeding, in this point, is well worth our observing: 
Revel. 2.24.  Nôsse haec Salus est. It is one of the Profunda Satanae (as the Revelation calls them) the deep fetches, or policies of Satan. For, would any man think, he would use this text, these very words of our SAVIOUR, [Be not like hypocrites] to draw men from fasting? He doth. For, finding here, fasting and hypocrites thus close together; and so, that hypocrites use to fast; he persuades some (and such, as ween themselves no fools) to think, they cannot fast, but they must ipso facto prove hypocrites. Sets up this for a scarr-crow, to raise up a vain fear in them, and so to chase them from it. Will ye fast? God's Lord take heed what you do; do it not: why? Ne sitis sicut hypocritae; for, and you do, you willbe taken for an hypocrite.  
And mark the double taking of Ne sitis: Ne sitis, Be not like (saith CHRIST:) Ne sitis, Lest you be like (saith Herald) Now, the belly is apt and easy enough to apprehend any fear in this kind; any opposition, or exposition, any thing that makes for it.  
Nay hereby he prevails with them, not only to give over fasting themselves; but draws them further to grow jealous, lest every one that fasts, be not tainted that way: and, lest every one that preaches for it, be not justly to be suspected, as that way given; as having in him some sparks of a Pharisee. Thus doth he.  
And, will you see how compendious a way he deviseth, to rid us clean of all hypocrisy? Thus: to keep no Lent; not to fast at all: and so, he will warrant us, we shallbe sure, to be clear from being any hypocrites. So, to avoid hypocrisy, he voids fasting quite.  
But, what is this, but to cast out devils by the power of Beelzebub, 
Matt. 12.24.  one devil with another? To cast out hypocrisy by gluttony? To cast out superstition, with the profaneness of Esau? Who, rather than offend his belly, 
Heb. 12.16.  cared not what became of his birthright. To being in Ne jejunetis, Fast not; under colour of Ne sitis hypocritae, not being like hypocrites. To cast out Ne sitis hypocritae, Be no hypocrites, with sitis Epicuri, Die not in debt to your bellies. The devil's only way, to rid hypocrisy, by engrossing Epicurism.  
But (alas) what will this avail us? what is gotten by this? Small ease will it be (GOD knows) for any, not to be condemned as an hypocrite, Seeing he that fell to eat, and drink with good fellows (in the XXIIII. Chapter after) had his portion given him with hypocrites, 
Matt. 24.51.  as good a trencherman as he had been, all his life time. So that, both come into one room, both lie together, and fry together in one place of torments. And, thither it is he would bring us, he cares not, whither way. This is his first assay: and much hurt he hath done this way.  
I know not how, but fasting is laid aside: In a manner clean gone: Few, or none keep it. How is it gone? What is pretended, or given out for it? but for fear of doing that, which persons do that are superstitiously given; fear, of being like them. For, no fear of hypocrisy, now: Sicut hypocritae is now gone. But, by this one praecedent, this one ne sitis sicut, he can make more. As now, in place of Be not like hypocrites, is come a fear of, Be not like Papists: we shallbe like Papists, if we do. And, not to fast, is made a supersedeas to all Popery; as if that alone were enough, to make us truly reform. This is all our fear now.  

Psal. 14 5.  But, ibi trepidaverunt timore, ubi non erat timor, There were they afraid where no fear was. This is but a scarr-crow neither. ¹ First set down this: we must do something, that hypocrites and superstitious persons do, or we must give over Alms too, and Prayer as well as fasting; for, they have a like Ne sitis upon them. You shall find Hypocritae in, at all three.  
² Then the second: we may do what hypocrites do, and yet not do it, as they do it. And it is the sicut, the manner (not the thing itself) that CHRIST here excepts to. So, that fear is at an end.  
³ Lastly, these words being directed by CHRIST, and by Him spoken to His Disciples, by the grace of GOD, all be not hypocrites, or superstitious, that fast; For, CHRIST 's disciples were neither. We may fast then like CHRIST 's disciples; we may be of their number. And indeed the truth is; CHRIST 's disciples are only truly seise● of it. Hypocrites do but encroach upon it, or rather on the outside of it, as doth the wolf upon the sheep's clothing. But, neither is the sheep to leave or lay down his 〈◊〉; nor the Chr●stia● man, his fast; because otherwhile, the wolf is found in the o●e, or the hypocrite, at the other.  
In three short words CHRIST teacheth us a way to answer both. His ne sitis sicut, will make both fly away, as chaff before the fann, and Cum jejunatis never be stirred, but lie still. Do the Hypocrites fast, to be seen, do they? And do the Papists fast, with opinion of merit? Why, Be not like Hypocrites, but yet fast: Nor, be not like Papists, no more than like hypocrites, yet fast though. CHRIST 's ne sitis will serve for these, and for as many as the devil can devise. Fast not like them; fast like CHRIST 's disciples, and all is well. And this, for his first way of turning CHRIST 's Cum jejunatis into Ne jejunetis, upon fear of being like Hypocrites, if we so do.  
But if, this way, he succeed not, to keep us from it, but fast we will; then comes he about, with a new stratagem. And that by way of good wholesome counsel; that, if we will needs fast, we would do it, to some purpose: (that is) do it so, as we may be known● to do it▪ in any wise. For, to what purpose will it be to do it in tenebris? It is no work of darkness; or, as good in a blind corner, where no man can take notice of it; as if we were ashamed to be seen about so good a work. Nay, in any wise, take heed of concelement of your fast, 
Chap. 5. ●er. 15  of hiding it under a bushel. And, good reason; they be works of light (all three) Alms, Prayer, and Fasting; and so love to be brought to light, to be set on a Candlestiks, and to be seen. Therefore, as before, in our Alms, he had devised we should call our Almes-folke about us with a 
c Ver. 2.  Trumpet: and, as in Prayer, that we should do it in 
d Ver. 5.  choice places, where folk may come by, and see us at it; and to be a good deal longer than ordinary, that so, we may seem somewhat singular, and to have more in us, than our fellows: So, here now, when it is Fastingday with us, to get us a fasting-day face, at any hand. For that, except we be somewhat altered in countenance, no man will look at us, or mark us; there will be no notice taken of it; and so, as good not fast at all: But if it appear in our faces, we shall both get reputation to ourselves, and our Profession shall receive credit beside. Thus doth he meddle his chaff; mould in his sour levin into CHRIST 's nova conspersio; to make us do, what GOD would have us, for his own; 
1. Cor. 5.7. joël 1.14.2.15.  to do GOD 's work for the devil's end. Sanctify me a fast (as I told) shows, there is sanctity in it; a holy duty it is, and he seeks to breed moths in it. For, so the Fathers call hypocrisy (tineam sanctitatis) the moth that frets in sunder all, that holy or good is; and so by that means, make it a mere motheaten fast.  
Thus, whither-soever we turn ourselves, he meets with us still. These are his designs: this doth he, diversis itineribus, by contrary ways, seek to circumvent us. First, down he sits in his Court, and offers us a licence, not to keep Lent; to keep what diet we will: And if we refuse it, threatens us, he will get us presented for hypocrites. But, if that move us not, but we stand out resolute for all his scarr-crow, then, out he comes in a new style; falls to commend us, as good orderly men: but (withal) to advise us friendly, to do all so, as may be for our best behoof: which is, to have it seen in any wise. And (that which is strange) scars us with that, in the beginning, which he brings us to in the end: Even, to do that in hypocrisy, that (before) he wished us, in no wise to do, for fear of hypocrisy. So as, upon the matter, now it is come to sitis hypocritae, though not, in so broad terms; but, so is his meaning, do it like hypocrites, to be seen.  
This, is the proper place: here now comes CHRIST with his fann, 
II. The Chosse. 1. Not like Hypocrites, in general.  and severs the precious from the vile, with Ne sitis sicut. And think it never a whit the worse for this Ne sitis. Alms hath the same before; and so hath Prayer the very same: And many a Ne sitis belong to these, and to every good duty. They are not the worse; the better rather, for the fanning: they are rid by it of much refuse stuff. And, even to this of fasting, there belongs more Be not like's then one. Not like the Manichees, that thought the creatures unclean. Not like them, whose fast is a Commutation of Gluttony. Not like them, that fast to save charges. Not like them, that make it an opus operatum: and, so it be done, it skills not how with them; it skills not for any Sicut. Not like any of these. One ne Sitis serves them all, sends them all going one after another, as many as come. Ne Sitis to them all, and to every, or any of them all. And so, you shall not need give over your fasting for any of them all. I would fast, but for being like one of these: why, be not like any one of these, and yet fast notwithstanding.  
Not like any one of these. But specially (saith CHRIST here) not like Hypocrites. Why, not like them? For, then, the pharisees fasted, and their disciples: 
Mar. 7.18.  and john fasted, and his disciples: there was, then, fasting on all hands. And then is the time of hypocrisy: Then, doth it abound most, when things are in request, when most used; then, is most danger of counterfeiting. And hypocrisy is but a kind of counterfeiting (as I shall show you.) Therefore, as those times were, Be not like Hypocrites.  
Not like them? and them, of all other, one would choose to be like; they of all others are most like to fast; they look as if they fasted; they carry their fast, in their face, they. Why, that, CHRIST likes not; the carrying it in their face: tells us plainly, they be not the men, we take them for: no true fasters, they; they be but hypocrites.  
Hypocrites? What is that? We must needs stay a little, 
Hypocrites: that is, stage-players.  to search out the true sense of that word: They be so baited, all the Gospel through; there be so many Woes cried against them. The word Hypocrite is neither English nor Latin, but as a Denizen. Originally, it is a known Greek word; and is (in that tongue) the ordinary and proper name for those, whom the Latin term Histriones, and we in English, Stage-players: Such as in disguised attire and hair present themselves on a stage, and there oft represent those, whom (GOD knows) they are fare from; but yet, outwardly take upon them their persons, as if they were.  
And, the ground of the word is, they are therefore called Hypocritae, for that, to give a true judgement of them, you must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge them (not by their Player's coat above, but) by that, they are underneath in their own, when their gorgeous and gay attire is of. That, may be gallant and brave: they themselves are, it skills not what; Peradventure, he that played the Sultan, but a souter.  
The word (in the tongue CHRIST spoke) is as much to say, as one in a vizour, Assumens' vultum, a face-taker; one that hath got him a taken-on-face, which is none of his own, nor nothing like it; as in Plays and Shows, the manner is. But, we hold us to the word Hypocritae. The native sense of the word you see: and it is, as if he had said in plain English; When ye fast, be not like these same Stage-players. So, it signifies at the first. And at the second hand, all others, which do off of the stage, that which they do upon it; and in Court, City, or Country, carry themselves with other faces than their own, as these do on the Stage, at Playhouses.  
The Heathen man long since observed, that Mundus, scena; that, in his conceit, the world, for all the world, was like a stage, or theatre; scarce a true face in it: all in a manner persona●e. And the actions in the world, not much unlike to their acting of their parts in the Acts and Scenes of a Stage-play. But our SAVIOUR CHRIST, he goes further: he tells us here, of a stranger matter. That, there want not, that make His Church a very Stage; and play with Religion, and play Religion and every part of it: So carrying themselves in things pertaining to GOD, as if they had some Player Pageant in hand. It is but too true, this. If you will set up a stage, I will find you Actors for it enough.  
Will you see Alms played? Out comes judas sagely, with a sentence in his mouth, 
a Matt. 26.8. joh. 11.5.  Vt quid perditio haec? Alas, it would have been better bestowed, upon a many of poor people: why should there be such waist upon CHRITS 's head? right, the Supplication of b●ggers.  
Will you see Prayer played? Look upon the Players in the XXIII. Chapter after, that under colour of 
b Matt. 23.14.  a long prayer, now and then prey upon the houses and goods of a fort of seduced widows: and make as good gain of their Prayers, as judas would have done of his Alms.  
But, Sermons go away with it now: The Church is, then, full: and (GOD knows) a few true hearers: the rest are but a sort of Sermon-Hypocrites. The Scene is in the 33. of Ezekiel: 
Ezek. 33.30.31.  O let us go hear the Word: and the Prophet adds, So, was the fashion then, and for fashion, it was. And thither they come, and when they are come, here sit they, but their heart is elsewhere, wand'ring where it will. Either they attend not: or, 
Verse 32.  if they do, it is to make jests. Or, at the b●st, it is but, as they hear a song of one that hath a pleasing voice; and no more comes of the Sermon then of the song. Or, if you love the New Testament better, there have you (in the 6. of Mark) 
a Mar. 6.20.  Herod sending for JOHN BAPTIST oft, and hearing him full devoutly, till (for a 
b Ver. 18.  Non licet tibi, in one of his Sermons) he made his Head fly off his shoulders. And in very d●ed, the Marriage at 
c Gen. 34.13.  Sichem, and the Circumcision for it; 
d 2. S●m. 15.7.  Absalon's vow; 
e 2. 〈◊〉 10. 1●.  Iehu's s●●r●fic●, what w●re they but very plays, mere, masks, imitations of him that is Roscius 〈◊〉, the Master Hypocrite of all, who (in the Old Testament) got him on a mantle, and played 
f 1 Sam. 28.14.  Samuel at Endor: and (in the New) got him wings, and bright raiment, and came forth 
g 2. Cor. 11.14.  transformed into an Angel of light. To whose company they belong, and whose they are, that get them 
h 2. Tim. 3.5.  Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vizer, or mask of godliness; and make of it 
i 1. Pet. 2.16.  Saint PETER 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cloak or cover, for every bad intent. They do no better, but even play religion. And of this Scenical, theatrical, histrionical godliness, there is good store abroad in the world: GOD grant it be not found in Israël. Be not then like stage-players, when about any religious act; Not, when about any.  
But, of all parts of Religion, our SAVIOUR (here) may seem to have made choice of the worst. To say, when ye fast, be not like players, not then, of all times. For a Play and a fast suit not. A Play is lightly had at feasts. Men, when they fast are in heaviness: 
Not like them in fasting.  these agree not well. Well, as evil as they agree, for all that, fasts have been played too. There was a Fast played, to get 
k 1. Kin. 21.9.  Naboth's vineyard: It cost him his vineyard, and his life too. There was another played (
l Act 23.14.  Act. 23.) to have got S. Paul made away. And they say, there was one played against the fifth of November; and a Procession too; and all, to have made us all away. From such fasts playing the LORD deliver us. But so, you may have a fast played too, for a need.  
That we may not marvel, these hypocrites that play in Fasts (CHRIST tells us) are a special sort by themselves. Be not like hypocrites at all: but, of all other, 
2. Not like sour Hypocrites.  not like them. Why? the common sort of Hypocrites abroad, seek to put on a better face than their own: But, here have you a Monster, exterminans vultum, out-lawing (as it were) and banishing his own natural countenance; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is CHRIST 's word, defacing his face, as you can hardly know, it is he: taking to himself a worse face far, then ever GOD made him. To lay on a little (I wot not what) to the end, to look the more fair, the better coloured, of a clearer complexion; that, is not strange: But, to affect a look more dim, more hollow, more evill-favoured; and to be levin his face to that end, that passes; that, is a new kind of hypocrisy pierce; a kind by itself, that. Yet, such there be. There were, that wore a course garment to deceive (saith Zacharie:) So, 
Zach. 1●. 4.  there is not only gay, but ragged hypocrisy. And, there were (saith CHRIST here) that rough-cast their countenance, and that, to deceive too. That, there is not only fucus, but fermentum pietatis; Not only steering, but lowering; Not only well complexioned, but pale-colored hypocrisy. Such are they, that play in CHRIST 's fast, here; tristes torvi, austeri, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is (properly) the look of a wild-beast (a Lion, or a bear rob of their whelps) grim and ghast; one would be afraid to look on them. These, would CHRIST have us, not be like; As indeed who would be like them, but such hypocrites as they?  
Not like them? Why, how do they? Exterminant vultum. 
1 Not like them, in their Sicut, their manner.  We begin with vultum. The hypocrite's whole labour i● about his look. Blame him not; for he is nothing but look. Nothing but face and case; but a very outside only. As for any inward matter, he never looks after.  
In which point, they suit well with Players, whose names they bear. It is a very fit resemblance for thm, that are nothing but resemblance. In the very true and lively person of a Prince, the outward pomp or show is the less part, by far. The Regal qualities, the Princely virtues are they, we chief admire; A religious heart, high wisdom, heroical courage, Clemency, like that of GOD, without measure or end. In him that plays the King, it is quite otherwise. No Royal quality is required at all; No Princely virtue needs, he never cares for them. But, gesture and gate, the carriage of his countenance, to say his part, to pronounce and to act it well; that is all that is cared for by him, or that is looked for at his hands. And even so it fares here: Contrition of spirit, a broken heart, unfeigned humility, 
Psal. 51.6.  truth in the inward parts; these are most requisite in the true fast. It skills not a whit for any of these, in the stage-fast; So he can set his countenance well, have the clouds in his forehead, his eyes somewhat hollow, certain wrinkles in his cheek, carry his head like a bulrush, and look like lovin; all is well. As for any inward accomplishment, he never takes thought for any. Vultum only is it; He goes no further. Only to be like, to be sicut; as one, though (indeed) none.  
But, why do they take all these pains to disfigure themselves? That do they, 
2 Not like them in theridamas Vt, their end.  Vt videantur, that they might be seen of men, and seem to men, appear to them in the likeness of such as fast indeed. The levin of hypocrisy, in their looks, is from the love of a Videantur in their hearts. Vainglory, the ground of hypocrisy, ever. And, here now, they match again. The Hypocrites end, is as the Player's end; Both, to be seen You never see the play begin till the Spectators be come, so many as they can get: Not, no more shall you see this fast acted, unless there be some, to eye and to note it. He will not fast on the ground; there must be a Stage set up for him; where I dare say, they wish the scaffolds full to see them: the more, the better.  
Both match in videantur; and it must be ab hominibus, of men. Angel's eyes, GOD 's eyes will not serve the Hypocrite's turn. Other eyes then, there must be entreated, to gaze on them, or ye get no fast.  
Why, is there any harm in men's eyes, that they may not see, nor we may not be seen of them? Verè oculi hominum (saith Bernard) basilisci sunt bonorum operum: Now truly there is in men's eyes venom, like that of the Cockatrice, to infect our well-doing, with a well-weening of ourselves. O now, I am seen! O ego quantus Sum, mundo censore! O what a holy mortified man, am I taken for! It troubled Alms before (this:) it troubled Prayer; and now, fasting: It troubles all. In all, this, is the point, this is the Vt, to be seen of men. Not, that it is unlawful to be seen well-doing: You will easily put a difference, between, to be seen to do well; and, to do well, to be seen: between facere & videri; and facere, ut videare. Do, and be seen, may be casual, never thought on by us. Do, to be seen, that is the Vt (and that Vt is it) the very end, we do it for, and otherwise we should not do it. It happens otherwhile, many good people do well, and are seen so doing as it falls out; but, beside their purpose quite. But, none, save this masked crew, sacrifice themselves and their fasts to the eyes of men; and do, what they do, for no other end but that.  

Matt. 4.1. Luk. 5.16.  You shall easily discern them. You shall not get one of them, to do as CHRIST did, get him aside out of the way into the wilderness; fast there: No: CHRIST was not so well advised, to do it there, in a desert desolate place, where there was no body to meet him, or see him at it. They be all for the eye (these:) a perspective fast, or not at all. Nothing out of sight; never, by their good will, where no body to look on. jejunium oculare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this. The Heathen man said well: Ergo iste, in tenebris, non servaret hominem; Such a one would not be entreated to save a man's life in the dark (if he might:) Not, but by torchlight. For, all is lost, he is clean undone, if no body see or look upon him.  

Luk. 4.1.  Well, if it were the SPIRIT of GOD led CHRIST into the wilderness to fast there, like an Eremite; you may well know, what Spirit it is, that sets one up a stage, there, to fast like an Hypocrite. To be seen then, is their Vt, the very butt they aim at.  
And, wherefore to be seen? In the play, that they may have a plaudite: So plain, as they even crave it in their last words. So, in this eye-serving fast, seen they must be: And why must they be s●ene? To be given out, for Such a one is a great Faster. And why that? 
Matt. 5.16.  That men seeing that good work of theirs, might glorify GOD? No indeed; but, them: the earthly child; not, the heavenly FATHER. And, mark it, when you will: There is no animal so ambitious, no Chamaeleon so pants after air, as doth the hypocrite after popular praise. For it, he fasts; and so hungry and thirsty he is after it, as you shall hear him even beg for it: Honora me coram populo hoc, saith one of them (It is SAUL:) O grace me, 
1. Sam. 15.30.  for the love of GOD; seem to honour me, in the people's eyes. 
jud. 9.2.  Loquimini in auribus populi hujus, saith another (It is ABIMELECH:) O give it out in the people's ears, I am thus and thus. Mark: the People's eyes, and the People's ears; for, hypocrisy is ever popular: for their, for men's applause, all in all.  
Nay then, will ye hear them expostulate for it, and that, even with GOD himself? Wherefore (say they, 
Esay. 58.3.  in the LVIII. of Esay) fast we, & thou seest it not? So, they would be s●en●. And, why do we pinch and punish ourselves, and thou regardest it not? So, they must be regarded, or they will not take it well. To be short: the putting forth of the finger (as Esay there calls it) or (as the Poet) Digito monstrari, 
Ver. 9  to be pointed at, and dicier Hic est, and said, Look ye, there he goes: To have it whispered, That is He: To be magnified up and down the People's mouth, that, is even the consummatum est of all this Stage-devotion.  
Which very point makes the fast lose; and indeed, makes it to be no fast at all: They extermine their countenances so long, that they extermine fast and all. This very Vt videantur makes, that it seems to be, but is (indeed) none. For, in the true fast, it is as DAVID saith of his; I sorrowed, and my soul fasted: 
Psal. 69.10.  It is an humbling of the soul. Else, if it go no further than the body, it is a fast without a soul. But, these, though their stomaches be empty, yet their souls do feed and feast all the while. Nam est quaedam sagina laudis (saith the Heathen man:) Praise will feed and fill both. And, it is our meat and drink (and so we call it) that we take delight in. And sure, if Esay be right, that one may be drunk, and no cup come at his head; it is like possible, 
Esay. 51.21.  one may surfeit, and yet no meat come in his belly: And, with pride both. As for meat and drink the devil never takes any; keeps a perpetual fast for that matter: but, feeds on pride, as one doth on his meal; and surfeits that way, as much as any Epicure. And even so (for aught I know) one may eat and drink no more than the devil, and yet be as proud as the devil; why not? So as, upon the matter, their fast is but even the devil's fast, and no better.  
Fasting then, being an act of humility, if the devil can make it matter of pride, habetur propositum, he hath what he would; he will give you good leave to fast and spare not. And, even matter of pride, he makes it. The Pharisees, whom CHRIST would have us Non sicut, they were, in their own conceits, the Non sicut's of the world. They tell it GOD, Non sicut alij, Not like other men. Others did but fast once a wee●e, 
Luk. 18.12.  if that: they twice, and never miss. And, in the Ecclesiastical story, there is a rare example of it. He, that same JOHN the Patriarch of Constantinople, that first took upon him the proud title of Universal Bishop, that very man was called and known by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joannes jejunator, john the great Faster. So, pride will grow of fasting. Being then ordained to take down the soul, if he can bring it to puff it up, and so, turn our fast into sin; that, is even a Fast of the devil's own choosing. One, which (he is sure) GOD will never look at. The Prophet gives the reason: 
Zach. 7.5.6.  If we fast for men's eyes, we fast for men, not for GOD. If we fast for our own praise, we fast for our selves, not for GOD neither. Now, what GOD should reward, should be done for GOD. And, with GOD, a righteous thing it is, to put men over to receive their rewards, at their hands, for whom they fasted: that they pay them their wages, that set them on work: For, at His hands, they are like to receive none, seeing, for Him they did it not: He was not the Vt of their fasting. And this is the last point. As before, not like them in their Sicut; So, not here in their Vt neither: Neither in their manner, nor in their end.  
Suppose now, one may be so in love with the praise of men, 

III. The Danger of it.  
Verily they have etc.   as he is altogether out of love with an invisible fast; must needs look a little that way; what harm will come of it? Amen dico vobis, quia receperunt mercedem suam: This must needs be their punishment; for, there is none other but this. And sure, as strange a punishment, as you shall read of: To say Amen to that, one desires; to say, one shall receive a reward. Can it be a punishment to receive, to receive a reward, and a reward of our own desiring? It is surely none. You do it, to be seen; you shall be seen: to be praised; why, you shall be praised: This is your end; your end be it. You hunger and thirst for men's praise, feign you would have it; you shall have it, There it is, take it to you, much good do it you with it. Call you this a punishment, to receive a reward, to have one's desire? Surely, it seems but an easy one, if it be one.  
True, if the reward be worth the while, first. And secondly, if by receiving it, we forfeit not one incomparably greater. But, in these two cases, ¹ If the reward be but some sleight thing, little worth: ² And then, if by getting it, we lose another above all worth, then have we no great cause to rejoice at our receiving: then, instead of a reward, it is a punishment, say I; and that a heavy one, whensoever both these cases meet.  

I. 〈◊〉 Reward 〈◊〉 praise) 〈◊〉.  Now, both these cases meet here. First, it is but a poor thing, they receive. Shall we value it, as it is? I mean this goodly reward of popular praise, which they so itch after. What is the popularity, but a sort of men nothing judicial? Not one among a hundred. Not praising, but out of passion (lightly) if that: and not constant in that passion neither.  

〈…〉 not judicial  Praise if it be judicial, is somewhat worth; and so worth the desiring. The popular is not so. 
〈…〉. 6.26.  CHRIST saith; they have always spoken all good of the false Prophets: as for the true, they have ever followed them with all disgrace: And then, what judgement is there in them? CHRIST himself will ye hear their verdict of Him? Some there was said, He was a good man; but some other (and the greater sum) said, No, but a very seducer, 
〈…〉. 7.12.  a cozener of the people: And then, who can think, there is any judgement in them? In the XIX. of the Acts, the whole multitude was together, and when Demetrius had set them in, 
〈…〉. 19.28.32.  for two hours together they never left crying, Great is Diana: and the most part of them never knew, why they were come together, nor why they cried so: And then; what judgement is there in them? No sure: out of lightness of mind; out of passion it is, they praise or dispraise, magnify or vilify a man, for the most part.  

〈◊〉 Not durable.  But is this (be it passion, or what it will) of any endurance? will it hold? No indeed: Sicut luna mutatur, Every new moon, a new mind; nay every quarter. No better witness of this, 
● Chap. 21.9. ● Chap. 27 21 〈◊〉. 18.40. 〈◊〉. 2●. 4.6.  than our SAVIOUR himself, who heard Hosanna in the highest, and Not him but Barrabas, both, within the space of a seven-night. Saint Paul's was yet shorter; for, he was first a murderer, and suddenly, a GOD and no less, in a manner with one breath. There is their constancy; this, the hold you can have of it. No lock nor key, to shut up our reward in: No tenendum to our habendum, to hold it when we have it. And who then would much esteem it?  
But, say there were both lock and key; yet, what is praise but words? and words but wind? what is speech but breath? breath, but air? tennissimus fructus, a thin reward (GOD wot.) For, what is more thin, than air? This is sure, no great reward: Mihi pro minimo est: 
● Cor. 4.3.  So, Paul makes but a minim of it, we make so much of.  
And yet even this, 
2. 〈◊〉 is their final 〈◊〉 Reward.  sleight as it is, were it only to receive it, and that were all, there were no great hurt in it. But, now comes the hurt. For, when it shall come to this, that we are so to receive it, as in full payment: (for, so it is; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have it; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have it for all, that ever they shall have:) So to receive it, tanquam mercedem, as it shall be our last pay, our final and full recompense and satisfaction, for all that ever we have done; than it goes hard.  
And that is it, CHRIST meaneth: And that is it, every good mind feareth: That here shall be all; a few good words, a little warm breath, a blast of vain praise, of a sort of vain men. And when we have this, we have no more for ever to receive or look for, besides this. That, as CHRIST tells us (in the first Verse of the Chapter) this acceperunt infers an amiserunt: Acceperunt suum here, an Amiserunt meum elsewhere. And that, where (of all) we would least be without it. That the receiving of this, cuts us of from another, infinitely above and more worth than this. The reward we receive; nothing less to be regarded: the reward we lose, the damage we incur; nothing more to be feared. Lay these together, mercedem juxta mercedem, we shall find it a punishment; such a punishment, as no man would ever wish his very enemy more.  
Of this Amen here, of these words [they have received their reward] you shall read in Saint Gregory, that, never did any saying so sound in his ears, so run in his head, reign in his heart, work upon his conscience (as he deeply protests) as did these. This, he took for one of the most fearful sayings in the whole Bible: that, what he did here receive (were it praise, or preferment, or what other earthly thing) it should be his) last receipt, his final reward, his portion for ever, his Amen: for, Amen is the last word (we know) that, ends all. For, so are we in a manner proceeded against, and deprived of all hope of further reward, at the last great receipt of all.  
The praise of men, which we here sought and found, shall deprive us of hearing Euge Serve bone; One syllable whereof is more worth, than all the Panegyrics that ever were. And not only of that, but of Intra in gaudium Domini besides, 
Matt. 21.23.  much more to be esteemed then all the Euge's in the world, nay then the world itself. That the winning of one shallbe the losing of the other.  
And now judge, whither this receiving be not a loss un-valuable; this reward a punishment un-sufferable; this Amen, to be prayed against of all. Nay, whither there be any so penal a punishment, so heavy a censure: This shallbe your punishment, that this shallbe your reward; and, never more but this.  
For, do but ask: why do they this wrong to their faces? To seem to men to fast. And what then? Then they shallbe commended of men. And what then? Nay, there is all. And GOD comes to a point with them: saith, Let them be commended for it: And they have no wrong, they making it their end, if GOD make it so too.  
To punish one by his own desires; 
Ose. 8. 1●.  to say (as GOD doth in Osee) Because Ephraim will have altars to Sin, they shallbe to Sin; because you make this your reward, it shallbe your reward, take it for your reward: To say So be it, to have our fast conclude with the Hypocrite's Amen: No more fearful punishment in the world.  

* 1. Cor. 5.11.  Knowing then this fear, we persuade, exhort, entreat men (and no otherwise, 
The Application.  than CHRIST here doth) to fast. And the Cum is now come: Now then to do it. Not to do it as these, yet in any wise to do it. To fast to GOD; not to the world: to our own hearts, not to other men's eyes: to conscience, not to form. Not, to set us up a stage to do it; but (with CHRIST) to do it apart, in secret. And think not, if m●n see it not, it shall not be seen (be it never so secret:) that you shall do it without witness. Beside the witness, 
job. 16.19.  Testis in cord (set by the Heathen man at a thousand witnesses) there is (as job calls Him) Testis in coelo, One in heaven who sees it; needs no light to see it by: whose theatre is the dark, and beholds us as clearly when the candle is put out, as when it burns. Fast then, do it to be seen of Him.: and being done not for men, but for Him, Him shall you be sure of, to cast His eyes to look on it, to like it; to regard it and reward it, both.  
So much doth CHRIST undertake in the verse following; and that, in His Father's name: and seals it with His Verily, that most certain it shallbe so. Our secret fast shall have His open reward. It may be, even here upon earth, 
Esa. 58.8.  he will make our light break forth as the Morning. If here, He do not; there, He will. The less earth answereth, the more heaven reserveth. 
b Matt. 25.21.  Euge serve bone, in that day, is another manner praise, if praise be it: 
c Mat. 21.23.  Intra in gaudium Domini, another manner reward, than earth hath any. Both together 
d Gen. 15.1.  Merces magna nimis, ABRAHAM 's reward, an exceeding great reward: 
e 1. Cor. 29.  sed non ascendit in cor hominis, it exceedeth the heart of man, to think, now exceeding great.  
Which reward Almighty GOD grant we may set before us, and seek it in all our doings: So seek it here on earth, in this life, as we may there find it in heaven, in the life to come, to our endless comfort and content, through CHRIST our LORD.    

A SERMON PREACHED BEFORE KING JAMES AT WHITEHALL, On the XXVI. of February, A.D. MDCXXIII. being ASH-WEDNESDAY.  MATTH. CAP. III. VER. VIII. 
— Progenies viperarum quis demonstravit vobis fugere a ventura ira?  
Facite ergo fructum dignum poenitentiae (Velure, Proferte igitur fructus dignos poenitentia.)  
— O generations of vipers, who hath forewarned you to flee from the anger to come.  
Bring forth therefore fruits worthy 
* Or Repentance.  amendment of life.  
TO speak of repentance, at the time of fasting, or of fasting, at the time of repentance, is no way out of season: As tree and fruit, they stand. Of these fruits, fasting is one. And this, we now begin, a worthy fruit, ever from year to year, religiously brought forth in the Church of CHRIST. That, we go not from one, when we fall upon the other. The time of repentance will fall out to be a Cum jejunatis.  
Repentance is here brought in, and presented to us, as a tree with fruit upon it. The tree of GOD 's planting; The fruit medicinable; of the nature of a counter-poison, against our bane taken by the fruit of another tree. 
Gen. 3.6.  The fruit of the forbidden tree had envenomed our Nature: the fruit of this tree, to expel it, to recover and cure us of it.  
Now, this Metaphor (of trees and fruit) puts us in mind, that the manner of fruit trees is, once a year, they bear fruit. All do so; once at least: And if all, this tree likewise, within the same compass, to bring forth hers.  
And, though at no time repentance comes amiss; good all the year long; it may be taken every day (for, repentance would be as familiar to us, as sin itself; and, as the one, so the other, daily:) Yet at sometime, more than other; and at this time, most proper, for than we have special use of it. That the body and the soul may keep time: and, when we take physic for the body, we may do it likewise for the other. If all were well known, of the twain, the soul hath more need.  
This medicine is to be taken fasting; as the rules of Physic are, and as medecines use to be. Men come neither eating nor drinking to take physic: when we will take that, we take nothing else. Thus, fasting is a friend to Physic both of soul and bo●y. When we repent, no man will advise us to do it upon a full stomach, but Cum j●junatis.  
Of this tree and fruit, GOD (knowing the great need we have) hath a special care, we be not without it: that it be planted and growing still in our gardens; and that it bear us fruit, whereof we have so continual use. As that in Paradise, was termed the forbidden fruit; So may this (as truly) the fruit bidden, it is so enjoined, so called for of us.  
And that, first called for, and before all other, 
Matt. 22, 36.37  as the first fruits of the Spirit returning to GOD. There was a first Commandment in the Law: This, I may justly say, was the first Commandment of the Gospel.  
Go no further, but even where we are, where the Book opens: Saint john is at it, at first. It is his very first word [Repent] Sermo in a●ertione oris, 
Verse 2.  the opening of his mouth. So begins He: And so begins CHRIST; takes it up after him, word for ●ord the same: Repent, for the kingdom of heaven is at hand: 
Chap 4 11.  neither more nor less. It is the first fruit of their lips both. And as our SAVIOUR CHRIST begone with it himself; So gives he it in charge to his Apostles; they with it, 
C●ap 10. 7·  to begin likewise. Both, when he sent them to preach to the jews first; And again after, when, at His Ascension, he renewed and enlarged their Commission, and sent them to all Nations. 
Luk. 10 9  That, repentance first; (first that;) and then, remission of sins (after) should be preached in His name.  
Which was accordingly by them pursued. Ever, they stood on it, as the groundwork, the fundamental point of all the rest. So, it is expressly termed, 
Heb. 6.1.  Heb. VI the foundation of repentance from dead works. On which foundation, would GOD, more cost were bestowed: that, while we are busy aloft on the Scaffolds, in our high points, the ground●ills of Religion decay not for want of looking to. To lay them surely: Which S. john doth here, and we may all learn of him.  
For, having begone (above at the II. ver.) with his paenitentiam agite: 
Verse 2.  when he saw, in the throng of his Auditory, divers Scribes and Pharisees hypocrites, he knew where they would be straight: (we should have an Agite; a repentance with a penitential face, and all acted:) Repent? Yes, in any wise, that they would, and could do it full well, and never trouble themselves with any such matter as fruit. This made him lay it anew; to his Agite, to put a Facite; to Agite poenitentiam, a Facite fructus. Else, he disclaims fruitless repentance. It is none of his: it will do them no good: it will never quit them of the wrath to come. 
Verse 7.   
Where, we see the good of repentance, what it is: To free us from ira ventura propter p●ccata praeterita: Which, theirs will never do: Which none will ever do, unless, beside paenitentiam agite (that is, the Act) there be also fructum facite, matter of fact besides; some real fruits. And S. john asks, Who did it? and marvailes much that any should do it: teach them any other way, how to escape wrath to come. Tells them directly, there is no other way: but, that they do but beguile themselves, while they vainly imagine, to slip through GOD 's wrath with this fruitless, formal, slight kind of repentance.  
If they will go to it indeed, and do it, and so do it, as it may be available to rid them of wrath to come, then must it not be barren, but bring forth: and that; fruit: and that, not such sleight and slender fruit, as they commonly post it over with, but worthy fruits, and such as may well be seem repentance indeed.  

〈◊〉 Sum  The points, we are to take into our consideration, are: ¹ That there is wrath to come; ² but, it is yet but to come. That it will come. There is no falling into it when it comes: nor no abiding, till it comes. Fly from it we must; and fly from it we may. It may be fled from, is in the text: we may be shown a way, how. Who shall show it us? That will Saint john here; who well can: He was sent to prepare it. But (it seems) we may be showed a wrong way too; the Pharisee's way: But Saint John's is the right. He that takes any other, the wrath of GOD will come on him, which is to come upon all impaenitent sinners.  

〈◊〉 Division  All which may be reduced to these two heads, which Saint john would have imprinted in them and us. 1. There is no flying GOD 's wrath, but by a true repentance. 2. There is no true repentance, without fruits, and those worthy, and well becoming it. Bring forth fruits therefore.  
Of which words there is not any one waist or to spare. Every one of them is verbum vigilans (as Saint Augustine speaks) awake all; never a one asleep among them. Each hath his weight. 
〈◊〉 25.11.  Nor, never a one out of his place, but (as Solomon speaks) upon his right wheel, standing just where it should. We will take them as they lie. 1. Bring forth. 2. Bring forth fruit. 3. Bring forth fruit therefore: wherefore? That you may fly the wrath to come: There, will that fall in. It is the only true way: Let no man teach you any other way to fly it. 4. Then, fruits of repentance. And, if repentance bear fruits, than it is a tree. ● Of the tree than first, that bears them. ² Then, of the fruits it bears: Repentance's fruits. 5. And last, that they be worthy fruits of repentance. Bring forth fruits therefore etc. So fall they in order, of themselves. To order them otherwise, were but to disarray them and do them wrong.  


I. 〈◊〉 forth: 〈◊〉 not in.  BRing forth. At which, at the very first, we shall have some sticking, as the world goes. All, in carrying in: little in bringing forth. For, to take our Age at the best, and our ordinary Professors in the prime of their profession, and this is our virtue; we carry well in; we are still carrying in: but nothing, or as good as nothing comes from us, bring we forth. So, this word comes very opposite to our times. All our time, is spent in hearing; in carrying in Repentance seeds, and other good seeds many. All, in hearing in a manner; none, in doing what we hear: None, in bringing forth repentance or any other good fruit.  

〈◊〉. 17.20.  At Athens they said to Saint Paul: Nova quaedam infers auribus nostril. It is our case right, infers auribus: but, it is an infers without a proffers; any proffers at all In, at our ears, there goes I know not how many sermons: and every day more and more, if we might have our wills. Infers auribus, into the ears they go; the ear and all filled, and even farced with them: but there, the ear is all.  

● Cor. 12.17.  It puts me in mind of the great absurdity, as Saint Paul reckons it. What, is all hearing? (saith he) All hearing? Yes: all is hearing with us. But, that all should be hearing is as much as if all one's body should be nothing but an ear, and that were a strange body. But, that absurdity are we fallen into. The corpse, the whole body of some men's profession; all godliness with some, what is it, but hearing a sermon? The ear is all; the ear doth all that is done: and but by our eare-marke, no man should know us to be Christians. They were wont to talk much of Auricular Confession: I cannot tell, but now, all is turned to an auricular Profession. And (to keep us to Proferte) Our Profession is an inning Profession. In it goes, but brings nothing out; nothing comes from it again.  
But, Proferte, Bring forth (saith Saint john;) be not always loding in. And there is reason for it. 
〈◊〉. 13.3.  As, there is a time for Exijt qui seminat seminare semen suum (in the Parable) wherein the Sower goeth forth and carrieth with him good seed, and casts it in· So is there a time too (saith the Psalm:) for Redijt messor ferens manipulos secum, 
Psal 126.6.  that the Reaper comes back and brings his sheaves with him; the sheaves, which the seed (he carried in) brought forth. But, with us, it is otherwise. For, a wonderful thing it is, how many Sermons, and Sermons upon Sermons (as it were, so many measures of seed) are thrown in daily; and what becomes of them, no man can tell. Turn they all to wind? or run they all through? fo●, fruit there comes none. Omnia te adversum, all in: Nulla retrorsum, None out. It went hard (saith Aggee) when, 
Agg 2.16.  for twenty measures of seed, there came but ten of grain; but half in half: Why, we would think ourselves happy, if that were our case. Nay, it was worse with Esay; 
Esay 5.10.  an Homer of seed yielded but an Epha of corn; that, was but one in ten. It were well with us, might one but say that: for, that were somewhat yet. To be wished, we might see more: but, till more come, see but even that.  
Now, that ground (saith the Apostle) that receives such a quantity of Seed, 
Heb 6.8.  and returns no more for it, is near a curse. And that tree (saith the Gospel) that was w●ll leaved, and no fruit found on it, was so near, that it had a curse. 
Chap 21. ●9.  And those ears that have (I know not how many) Sermons and Lectures, and all in a manner sine fructu, without any fr●it that can be seen, are not far from it, from a curse.  
Which I would not have drawn to be spoken any way against hearing; but against our evil proportioned hearing: Not to slake our devotion in receiving good Seed; but, to make a conscience, in some degree to proportion our fruit to our seed: To reduce our i●fert● and our profe●te to some analogy. For, if there be an analogy of faith; So is there of hearing also. Sure, if the body thrive not with it, and yet be always hungry, it is no good sign. It is a disease, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Canina appetentia; and would be looked to.  
Well; there hath been old carrying in, and little else: let us have some bringing forth another while. Be not always lading in: Bring forth somewhat: Else, we stumble at the very threshold of the Text; and are not come to the first word of it, Proferte, Bring forth.  
Bring forth fruit. With much ado, at last somewhat there comes. 
II. Bring forth fruit● not leav●s  Forth they bring; but what is it? It is well known, trees bring forth somewhat else, before fruit. And, somewhat brought forth there is, but it is but leaves. Fruit it should be, leav●s it is: there is all our product. So that here, we shall be stayed again. Leaves come of the kernel, as well as the fruit: So doth chaff, of the Seed, as well as good grain. What of that? We plant not for leaves; nor we sow not for chaff. We count that no bringing forth. Quid palcae ad triticum? (saith the Prophet: 
Ier 13. 2●. ) And Quid folijs ad fructum, may we say? It is not chaff, or leaves; fruit it is, we are willed to bring forth.  
Vitis frondosa Israël we find in HOSEE, and Ficus frondosa, we have in the Gospel. 
Hos 10.1. Chap 21.19.  A Vine and a figtree, that brought forth, both; and so passed the first; but stumble at this second: For, fruit it was not: But, as for leaves, well taken both; store of them. And so, to many a tree shall CHRIST come among us, and find leaves possibly; but, that will not serve. It is Bring forth fruit. What became of HOSEA 's Vine, 
Verse 6.7.  we may there read: what, of the Figtree, we all know.  
Will you know, what these leaves be? 
What the leaves be.  Saint Augustine tells us (No man can do it better:) It is, to hear a Sermon, and to praise the Preacher: There comes somewhat; some leaves. His words are: Audistis, laudâstis, Deo gratias; Semen accepistis, verba reddidistis. Laudes vestrae gravant nos potius, & in periculum mittunt. Toleramus illas, & tremimus jnter illas. Tamen fratres mei, laudes vestrae folia sunt: modò fructus quaeritur. You hear, and you commend (saith Augustine:) well, thankes be to GOD. Good seed you receive, good words you give back. These good words profit us not; peradventure, do us hurt otherwhile. Bear with them we must; tremble at them we should. Yet, when all is done (good Brethren) good words, are but leaves; and it is fruit, fruit is it, we preach for. Not the fruits of your lips; they be but leaves: but, fructus operi●, that fruit.  
Now, if you mark, what it is our best Sermons bring forth, we shall easily observe, the most is a few good words of some point or other in the Sermon, handled (per-adventure) not amiss: and (hear you) well, if that: but, if that, look for no more; there's all. And this leaf, it lasts not long neither; fades quickly, as did the leaves of JONA 's gourd: 
jon 4.7.  One day green, the next dry.  

Chap. 6.2.  And, is this the fruit of our labours? Is not this the Pharisee's Accepistis merced●m vestram? If the fruit of our labours be but the fruit of men's, lips, we are like to make but a cold reckoning of it, 
Pro. 11.29.  to inherit the wind. As if we came hither to bring forth a leaf of praise; to preach art, and not Spirit: Art, to draw from men a vain applause; And not Spirit, to bring forth the fruits of the Spirit, fructifying to newness of life, by fructus facite; fruit, that may abound to your account and ours: Yours, that did; Ours, that preached to have them done.  
The only true praise of a Sermon is, some evil left, or some good done, upon the hearing of it. One such fruit, so brought forth, were a more ample commendation, than many mouths full of good words spent, and copies taken, and printing, and I wot not what. And sure it is, On whom a Sermon works aright, it leaves him not leisure to say much, to use many words, 
Act. 2 37.  but makes him rather full of thoughts. And when all comes to all, fructus factus, the deed done, is it. And, it is no good signe in a tree, when all the sap goes up into leaves; is spent that way: Nor, in an auditor, when all is verbal that comes, and nothing else: No reality at all.  

Verse 9  Saint john himself (in the next words following) tells us, the fruit he means, it is not Dicentes: And begin not (saith he) to Say: For, it is no matter of saying, either to yourselves, or to others. This is but a green leaf; and, with the fruit, doth not amiss; without it, is little worth. It is not repentance in the leaves, but with the fruit, he calleth for.  
I will shut up this point with Saint Augustine's prayer, before one of his Sermons: That GOD would vouchsafe, quod utiliter meditatum est cor meum, what my heart hath profitably thought on, to bring it thence into my tongue, and from thence into your ●ares, and from thence into your heart's, and from thence into your deeds; that so, all may end in Proferte fructus, Bring forth fruits.  


III. 〈…〉.  
May 37.31.   Profer●● fructus igitur. Igitur, ever where you find, slip it you must not: the whole weight of the sentence lieth upon it. There is in it, the ground and reason, wherefore; And so is indeed the root, all these fruits must grow from. And the Prophet's Rule is, To look to the root downward, before to the fruit upward. First then, to find a wherefore for this therefore. Therefore, is the known note of a conclusion: Then must there be a Syllogism: and here it is, Quicunque vult, Whosoever of you will fly from the wrath to come, he is to bring forth fruit worthy of repentance: But you are all of this min●e, that you would fly from the wrath to come; Bring forth fruit therefore.  

〈…〉.  We must then c●●t our eye back to this flying f●om the wrath to come, which is the m●●ius ●ermi●u● or ●●rdo, whereupon all the argument runs, and the very life of the whole inducement. There is wrath to c●me: That must you fly from: Fly from it you cannot, but by this igitur: Pr●f●rte fructus igitur.  
Many are the Th●●●fores, why we should repent, and of divers natures. The goodness of GOD (saith the Apostle) doth (even) lead us to repentance: 
Rom. ● 4.  And well is him that will be l●dd. But, these (here) would not lead. Saint john had used that before (Ver. 2.) Do it; 
Verse 2.  Repent, and the Kingdom of heaven is at hand, hard by you. One would think, this would have done it; have even led them to it. It stirred them not: He is fain to lay heaven by, and the life, joy, glory to come; And to take him to hell, to the anguish, tribulation, torments there (for, all these are in the wrath to come) So, to drive them (if it may be) to it, since leading will not serve.  
Strange: but such is our indoles. The Kingdom of heaven works not with us, as doth Wrath to come: So doth sin bewitch us. For the loss of heaven, if that were all, we would never abstain from it: if no ira ventura, never care for the loss of heaven, Repent, or you lose Heaven, will not: Repent, or you must to hell (the place of wrath to come) that bites soon; that makes an Igitur; that will move us: And, to fly from it, make us fly to Repentance.  
Saint john takes the course to show us somewhat to come: He chooseth ventura: 
Ventura, It is something to come.  For, the things present carry us and keep us from repentance. Present good cheer, present sport and mirth, present good company, present twenty things else, they make us no fit soil, for these fruits to grow in. But then (as GOD would have it) besides these present things, there are ventura, some other to come, that would be thought on. For, in all our jollity, before we venture too far, it will not be amiss, to look to those ventura, and what will come of it. There is an ira ventura for peccata praeterita.  
Knowing the virtue of this piece of perspective, Moses doth wish but this, o Si, O that men would but look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, look but that way, to the hindmost days, 
Deut. 32.29.  to the later end! There is somewhat, there, worth our sight. The Prophets do the like: Populus meus dilexit talia (it is jeremy:) My People, this sin they like; 
Ier 5 31.  and that sin they love, Sed quid fiet in novissimo, but what will be the End of this? what will become of it, at the last? Yea, our Blessed SAVIOUR himself (and He should move us) most earnestly with tears in his eyes: O that thou hadst known in this thy day! 
Luk. 19 41.42.  and could not speak out the rest for weeping: His meaning was, the ventura, what was to come upon them. So much doth it import us, sometime to open a window that way. The clapping it to, and the putting them from us out of our sight, makes us, we care not, never look after the tree, or the fruit. Ventura would much help forward this Proferte fructus igitur.  
These Ventura (three of them) follow here close in the tenth and twelfth verses: 
What that ventura is.  ¹ The Axe, ² the Fannio, ³ and the Fire: I will only touch them. The Axe first: 
1. The Axe.  For sure, our days be numbered: there is a line stretched upon every one of our lives, and it is no long line neither, quia velox est depositio tabernaculi huius, 
2 Pet 1.14.  the taking down of this tabernacle is not fare hence: death will come with his axe and down we go. For, it is not (saith Saint john) laid to the branches, but, to the root; and then, we are passed fruit-bearing for ever. Proferte fructus igitur. 
Verse 10.   
After the Axe, comes the Fannio, to show whither our bringing forth be corn or chaff; 
2. The Fann. Verse 12. jude 14.  which is our doom after death. So long ago told of by old Enoch in his Maranatha, that the LORD will come, come to judgement: Et omnes stabimus, and we shall all stand before His judgement Seat, and the fann go over us: And there, by these fruits here; and by these fruits only, all shall go: for, none is in heaven, but by it. Sinners, both they in heaven, and they in hell: Only, this difference; they in heaven had these fruits, they in hell had them not. And then, seeing they will be all in all, Proferte fructus igitur.  
These two ventura, come they will to all, and to all alike: we hear not of wrath yet? But, here it comes. I go further and ask, Ventura, to come: to come, what? Ira ventura, wrath to come. Whose wrath? His, who when he hath killed the body, 
Luk. 12.5.  can cast both body and soul into hell fire.  
For, after the Fannio comes the Fire. The fann divides the corn and the chaff, sends each to his own place, the Corn to the Garner, the chaff to the fire; 
3. The Fire. Verse 12.  and every tree that bringeth not forth good fruit, thither too. Proferte fructus igitur▪ Else, how will you scape the wrath to come (saith Saint john) How will you scape the damnation of hell (saith CHRIST) and mean the same thing. 
Chap 22 33.  That of CHRIST is but a Commentary of this of Saint john. Ire and fire are but one thing.  
Now the noise of fire will startle any of us even at midnight, out of his dead sleep. Of any fire: but, much more, of this: Non est iste ignis sicut qui ardet in foco tuo (saith Augustine) This fire is another manner fire, then that on our harthes'. Why? ours may be quenched: that, is (saith the twelfth verse) unquenchable fire. A worm ever gnawing, 
Mar. 9.44.46.  and never dying: So doth our SAVIOUR describe it: a flame ever burning and never going out.  

Esay. 33.14.  Now will I but ask the Prophet Esay's question (Chap. 33.) Who of us ca●● dwell in consuming fire? That, is our fire, which as it consumes, so will it be consumed it self: But then, he comes over again, But who is able to abide in everlasting burnings? That can none do: Proferte fructus igitur. This (lo) is the wrath, the very dreggs of the wrath to come. But who regardeth the power of this wrath? They (I fear me) lest, that shall feel it most.  
I have purposely stood upon this a little, For that, as upon this day they were wont, by the- ceremony of giving ashes, to put men in mind of this fire. For, ashes were not given to put men in mind of their mortality: dust had been more proper to have done that. Our mortality is grounded upon Pulvis es & in pulverem. But, ashes, they come not without fire: where they are, fire must have been first. And so, they most meet to represent fire and make us think of it. The ashes, they be blown away; but, not the memory of them (I hope.) Whatsoever becomes of the ceremony, the substance would not be blown away after it. Sure, these ashes laid well to the root of the tree, it hath been thought, will make it bear the sooner. The present fear of future wrath for sins past, will put some force into this Igitur: If this will not, nothing will. This, or nothing make the sap to ascend: This, or nothing bring them forth.  

T●e ●omfo●t of vertura, it may be fled from.  
a 2 Cor. 5 11.  Scientes igitur terrorem hunc: you have seen the terror: Shall I open you a 
b Host 2.15.  door of hope in the valley of Anchor? All is not terror in ventura: there is some comfort, that it is but to come (this wrath;) it is yet to come. So, while it is yet to come, there is time given us to take order for it, before it come: That the fruit may come before the wrath and not the wrath before the fruit: for, than we are gone for ever.  
There is another comfort: That though the axe and the fan shall come upon all; and none fly from either of them, so shall not wrath. That shall not come upon all; but all may and some shall fly from it. Fly from it (I say) for, there is no meeting it, no abiding of it when it comes: No standing it out, but fly from it we must (saith the Text;) and fly from it we may. There is a right way, if we may be showed it; and there is no right way, but one, and who will show us that? That will Saint john teach us. He prepares it, and he 〈◊〉 able; and He knows no way but by Proferte igitur.  
But if there be a flight, there is no flying it, not with the wings of an Eagle; not with the six wings of a Seraphin: 
By Proferte.  Only the wings of repentance will fly from it. But, there is no flight intended: Proferte igitur will serve: Only stand and bear this fruit, and it shall be a supersede●s to all wrath to come. You need not fly; you need not stir, no more than a t●ee; but keep your standing, and bear your fruit, and it shall not come near you, but fly over you, as did the destroying Angel, their houses in Egypt. To come, it is (this wrath: 
〈◊〉. 2, 23. ) fly from it we may: This, the way to do it.  
Yea, this is one Way: but, is there no way but this? It seems, there was some body showing some other way beside, that Saint john was a little stirred, and asked, Who hath sh●w●d you it, who? Whosoever he was, he had showed them a wrong way. So that, even then, even in CHRIST 's time and Saint John's, some there were that took a fancy, they had found a nearer way to cut between, to fly this wrath, and yet let tree and fruit alone, and care for neither. And (as it follows) by a dicentes intra se, said within themselves somewhat strange things men will say there) Fruits are for them, 
〈…〉  that have not Abraha● for their Father, but we have him for our father: and so took themselves privileged from fruit-bearing, by that. CHRIST shows them their folly: Have you so, have you Abraham to your father, then do the works of Abraham: that is, Bring forth the fruits that he did. 
joh. ●. 39.  For, Abraham himself brought forth these fruits; went no other way but this, by Proferte igitur.  
The same may be said to another Dicentes intra se of some of us. We have ABRAHAM to our father, So they: We have CHRIST to our SAVIOUR, so we: and make a short cut and step to CHRIST straight, and lay hold on Him by faith, without any more ado: Thrust by Saint JOHN BAPTIST; him, and his repentance, both. Indeed, so some go (but, with more haste then good speed) that vainly imagine to come to remission of sins, per saltum, over repentance head. But, it will not be: Esai's qui crediderit, ne festinet, is good counsel in this sense; Not to cast away all, with making too much haste, but take Saint JOHN in their way. To him it is said, Thou shalt go before His face to prepare his way: And, but by that way he prepares, 
Luc. 1.76.  CHRIST will not be come to. If he prepare one way, and you go another, you will never come at CHRIST. Therefore he wonders Quis ostendit? who had showed them any other way. Saint JOHN knew it not; CHRIST knew it not: and I canno● tell what to say, but, they that go it, I pray GOD, it deceive them not.  
But, for this [of no other way] CHRIST Himself is more peremptory than S. john. See you any, Hear you of any that perish? Nisi etc. unless you repent, 
Luc. 13. ●. 5.  and scape that way, so shall you too: that is flat. There is no iron, no adamant binds so hard, as CHRIST 's Nisi. If any but CHRIST had said it, we might have sought some evasion: Now when it is He that tells us, there are but two ways. ¹ Repent, or ² Perish, choose you whither; Repent here, for a time, or Perish there under GOD 's wrath for ever; Not to repent, and not to perish, is not possible.  
Which Dilemma of CHRIST 's (no way to be avoided) makes, of the twain to choose this fruit of Repentance, rather than to fall into the Wrath to come: To fly to the one, to fly from the other: which otherwise we are of ourselves but coldly affected to. For, though it be somewhat bitter (this fruit) yet (sure we are) if it were ten times more, the bitter pains of ira ventura, are fare beyond it. Now, the Physic of the body and soul stand upon one Maxim both, Melior est modica amaritudo in faucibus, quàm aeternum tormentum in visceribus: Better the bitter Electuary than a burning Ague: Better a short distaste in the mouth, than a perpetual torment in the bowels. Better Repent NINIVE for forty, 
jon. 3.4.  than no NINIVE at forty days end.  
Shall we conclude then with the Psalmist, 
Psal 34.32.  What man is he that would deliver his Soul from the wrath to come? And they all began at once to say; That would I: Yea, even they that shall not escape it, will yet say, That would I. Why, by the bringing or not bringing forth of this fruit all goes; depends the coming, or not coming of this wrath: Coming if you do not; Not coming, if you do bring them forth. Proferte fructus igitur.  
And, now we have been at the root downward, to come up ward to ¹ the tree, ² the fruits, ³ the worth of the fruits, (three points yet behind) which will ask more time than is left; Nay, more than hath been already spent; and so, the work of some other time. A word or two, of Proferte, and I have done.  
First, take it not (this Proferte) by way of advice, 
1. Proferte, a Precept Mar. 1.21. Chap. 8.9.  or as the wish of a well-willing friend. No: Saint JOHN delivers it, quasi autoritatem habens, as a Precept, or Injunction: the word will warrant it. To say, Do this, belongs to authority; (the Centurion will tell you so:) and requireth obedience; Do this, and He doth it.  
Then, beside authority to enjoin us, there is reason, to conclude us. It is not made a Proposition barely, Do; It is (beside) a binding Conclusion, Bring forth therefore; 
2. Proferte igitur, a Conclusion.  whereto we, in reason, to conform ourselves, and conclude, we will so bring them.  
Last, besides both these, it binds the harder by the penalty annexed to it, 
3. Proferte an injunction with a penalty.  As you will avoid the wrath to come: And falling into it, you fall from the fruition of Heaven to the damnation of hell. Which is poena poenarum, the penalty of all penalties most penal. This is the threefold cord that binds it about: Let some, or all of them prevail with us, to bring them forth.  
But oft it falls out, when we are agreed of the thing, we are not so, for the time. 
4. The Time: now, Proferte, in the Present Tense.  Will we at all bring them forth? If we will, we will take some time to do it in. Some time: yes; that we all agree to. At what time then? It is not proponite, or promittite, purpose or promise to do it, hereafter to bring them forth; but, Proferte. What Tense is proferte? The Present: Do it then in present. It requires an act instantly to be done, bring them forth out of hand. This is a small note: but, it is no small matter, to get this small note borne well away; to get our Repentance into the Present Tense.  
Nay then it fits nearer: For; to tell you the truth as it is, The word, is not ●ring forth, 
In the 〈…〉.  at this time, now; then, it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Present: But, it is not: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Aerist; (a ●ense the Latin hath not, nor our Tongue neither.) It signifies rather, Have done bringing forth; rather, then Bring forth presently. And I would to GOD we had even done so; had done bringing them forth; for then, all fear were passed. Ventura is to come, but come it will; and, when we know not. Both, are yet to come (for aught I see) wrath, and our fruit. If the fruit come before the wrath come, it is well: But, if the wrath come, before the fruit come, where are we then? We are past recovery.  
But, what speaks he to us, of having done? We have scarce yet begone: scarce set the root that should bear this fruit. Well yet, this shows us, it is time we were about it, seeing Saint john saith, it is more than time, we had done bringing them forth.  
But well, to take no advantage of that tense, we willbe content with the present, if we may obtain that. And so would he have it, now: For, now (saith he) is the axe laid to the root: Now then, or not at all. Nay, not now: this is not a time; we have appointed other business which we cannot put off. Well, one question more will make an end; if not at this time, at what time? If not now, when? But then, this must be set down, now before we stir hence; And so set down, as if it be not now, it be as near now, as may be, for fear ventura come not too soon, and take tree and all. This is sure; the sooner the better, because the more likely; the later, the worse because the less certain.  

That time more than a moment.  But, when we speak of the present, we shut it not up in ipso nunc, in a day or two, or three. Fruits require a time to bring them forth: who ever heard of fruits brought forth on a sudden? Saw ever any man such a thing? (It is Esai) Shall the tree bring, 
Esa. 66.8.  or the fruit be brought forth at once? A gourd or a mushroom may shoot up in a night; So cannot fruit: It asks time. I take it to be an error, and that of dangerous consequence; teaching repentance, to think it a matter of no more moment, then to be be dispatched in a moment. Commonly, our repentance is too soon done.  


Application to Lent.  
Apoc. 2.21. jon. 3.4.   GOD knew it well; and therefore He allows a time for it: Ecce dedi ei tempus (saith He to the Church of Thyatira) He gave a time to repent, to bring forth these fruits. What time might that be? He never gave certain time, but to Ninive; and that was forty days. You know, where we are now, and what that means.  
We are not against allowance of time, so it be not to slip the collar, to be still uncertain. 
Act. 24.25.  But, I like not his saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea, when I find a convenient time, then. He that said it, never found it: had it then, never found it after.  
But, if we mean, as we say, would do it at a convenient time, we cannot find so convenient a time as this. Take it first, as the time of the Fast; that time may seem to claim a property in it. 
Levit. 16.29.  They go always together; In the Law, their solemn repentance was ever at the time of their general Fast. In the Prophetts, joel tells us, the best turning to GOD (that is, 
joel. 2.12.  repentance) is cum jejunio. They that had not the Law (at Ninive) Nature itself taught them to do it fasting; 
jon. 3.5.  when they took this fruit, to taste nothing. In the Gospel, john Baptist the Preacher of repentance, came neither eating nor drinking. And our SAVIOUR though He did both, yet this fast He kept, 
Chap. 11.18, joh. 13.15.  though not for any need He had of it Himself, but (as in other) for Exemplum dedi vobis, to give us an example, and to point us that had need, what time to do it in. Which hath ever since, from year to year been religiously observed; both, as a time of public penance, and as time of General abstinence in the Church of CHRIST. Convenient, for the time of Fast.  

Psal. 1. ●.  And, convenient, for the time of the year. For, if it will be the tree in the I. Psalm, to bring forth fruit in due season, this way it fits our turn: that season is at this season. It is now tempus proferendi: when can we better say Proferte fructus igitur? You can never bring forthwith ●t a better time. The season is now come; and bringing forth will shortly be in season, of which the Poet saith— Nu●c omnis ager, nunc omni● parturit arbos, when the trees will fall in traevaile, and they and the earth (both) make proffer toward, and give pledges in their buds and blossoms, of fruit that is coming, and will follow in du● time.  
We are made these offers, choose which we will; If we will keep time with the heavens, Now the heavens return again to their first degree: It is turning time in heaven. 
Chap. 6.26.  If with the fowls of heaven (and then CHRIST bids us look to) they know their times just, and just at this time make their return; the poor swallows and all: And so let us; that the prophet jeremy upbraid us not with them. So, 
jer. 8.7.  whither we will go by heaven and the fowls of heaven; or, by earth and the fruits of the earth, they all invite us to the dispensation of this season. Yea, if we will give our souls leave to keep time with our bodies, the time we take physic for one, may be (if we will) allowed in like sort for the other: The opening of the year for both. Equal need is of both: if any odds, on the soul's side.  
Nay, it hath so fallen out, that Repentance, Fasting, and the very Season of the year (for the most part) hit together. That of Ninive the most famous: by the springing up of Iona's gourd, we may guess, what time it was: we know what time it is, when gourds spring. And, for our SAVIOUR CHRIST's, if we will take up His time, it is supposed, He laid His also much about this time. For, when the people were baptised, then was CHRIST also with them, as Saint Luke saith: 
Luc 3.21.4.1.  And immediately after His Baptism, He was carried away into the wilderness, and there began His forty days fast. Exemplum dedi vobis, A pattern for us; both for our fast, and for our time of it.  
It is true, the solemn fast in the Law, was in Tisri, which answers our September: But then, take this withal; when it was so in Tisri, Tisri was with them their first month. So they also began their repentance with the beginning of the year.  
And, take this beside, that, in that first month, the trumpets first blast of all, was to assemble them to their Kipher, their great Repentance- day, That, was their first work of all.  
Now I shall tell you, how it was. Between the Fast and the Sabbath, it is well known, there was near alliance, insomuch as the Fast is called a Sabbath, and both are said to be sanctified. Sanctify a fast, as well as Sanctify the Sabbath. 
joel. 2.15.  Their Sabbath was the seaventh day; their Fast was the seaventh month. And it may well be thought, by whom and when the Sabbath was removed from the seaventh day to the first; by the same persons, and at the same time, was the Fast removed from the seaventh month to the first, from Tisri to Nisan the first month of all. Now Nisan is also called Abib of the first bringing forth fruits in it.  
Now, in Nisan, was the time when their Paschall Lamb was slain and eaten. The same is also the time of the kill of ours; of Saint john Baptist's Lamb, 
joh. 1.29. 1. Cor. 5.7.  the Lamb of GOD; when CHRIST our Passover was offered; Offered for us in Sacrifice; Offered to us in Sacrament; to whom Saint john Baptist will point us, to take special notice of Him, and of His time both.  
And we, now at this time, to set those sour herbs and see them come up, 
Exod. 12.8.  wherewith the Passover is to be eaten; which are nothing else but these fruits of repentance. Now, to set them; that, then, we may gather them, to serve us for saulse to the Paschall Lamb. Thus, every way, we may say (with the Apostle) Ecce etc. 
2. Cor 6.2.  Behold this is the due season, Behold, now is the convenient time. Now then, Bring them forth.  
And, now all that hath been spoken, would GOD, it might bring forth but this; that, seeing the time serveth so well, we can no way except to it, we would not slip it. If we did but truly apprehend the words ira ventura, our eyes should not sleep, nor our eyelidds slumber, nor the temples of our head take any rest, 
Psal. 132.3.4.  till we had taken straight order with ourselves, for the when, when it should be; At what time we would not fail but do it; and nothing should let us, but perform it once to purpose, and seal to ourselves this fruit; that, yet once we may assure ourselves, we are in good earnest, and that done it is, and such and such were the fruits, we had of it.  
A time, whensoever it shall happen, which will be to us no less memorable, than the day of our birth, or the day of our coming to any place or dignity. And as much joy and comfort shall we take in the remembrance of it, as of any of them. The rest and repose, our spirits shall find upon the accomplishment of it, will be worth our pains, and abundantly recompense our going through with it.  
And, when you come back again to Saint john Baptist, and to bring him word, you have brought forth this fruit, he will then show you AGNUS DEI: And, then is (indeed) the showing of Him in kind, and the right time of Seeing Him. And, that fight shall be worth all: we will think, we never saw Him before.  
We shall be sure to fly the wrath to come. Nay, it shall fly from us; By us, or over us, but, from us sure. Wrath shall fly; and instead of it, the Kingdom of heaven shall come near to us, and we to it. For, Repent, and it is at hand, say Saint JOHN and CHRIST, both. It is our daily prayer, it may come; and, this is the way to make it come. What shall I say? we shall sanctify thereby this time of fast; and as it hath ever been counted, make it an holy time: 
Rom. 6.22.  And we in it, shall have our fruit in holiness, and the end everlasting life.    

A SERMON Prepared to be Preached, on the X. of FEBRVARY A. D. MDCXXIV. being ASH-WEDNESDAY.  MATTH. CAP. III. VER. VIII. 
Proferte Fructus igitur dignos Poenitentiae.  
Bring forth Fruits, therefore, worthy amendment of life (or, Repentance.)  
OF this Text, three Points we have gone through; these three, ¹ Proferte, Bring forth, be not always carrying in: ² Proferte fructus, Bring forth fruit; Leaves will not serve: ³ Proferte fructus igitur, Bring forth fruits therefore: Wherefore? That so you may escape the wrath to come. There is no way to escape it, but that. Now we go on.  
Bring forth fruits therefore. What fruits? Fruits of Repentance; fruits growing on a tree called Repentance: For, the fruits ever carry us to the tree that carries them. If we be to have fruit, it must be brought forth: If brought forth it must be, there must be a tree to bring it forth. That tree is Repentance.  
The reason, that Saint JOHN in his whole Sermon runs all upon this metaphor of tree and fruits, and axe, and root; that he brings in Repentance as a tree, I have touched formerly. It seems to refer us (this tree) to another, the forbidden tree. That tree had fruit: This tree to have so too. Tree for tree, fruit for fruit. 
Gen. 2.17.  The worthy fruits of Repentance, for the unworthy fruits of disobedience. The fruit of that tree was our bane; the fruit of this to be our medicine. The fruit of that made ira ventura to come; The fruit of this will turn it away.  
It is true; the fruits of this tree of Repentance, they were not prima intentionis, first or principally intended. There was another, a more excellent plant, called the tree of Innocence; the fruit whereof was, Ne peccetis, not to sin at all. There were no fruit to that, if it were to be had. But, where shall we find that? 
Rom. 3.23.  Where grows the tree that bears that fruit? Who is there that sinneth not? The forbidden fruit was no sooner taken, but, that tree withered and died, could never be got to grow in our nature since. No talking of that.  
That tree failing, it pleased GOD, of His great Goodness, to graft upon a new stock, this second plant, the Plant of Repentance: To the end it might serve for a Counterpoison: the fruit of it against the venom of the forbidden fruit. To the end also that it might serve to supply that other of Innocence (they be Elihu's words in job) to restore unto man his innocence. 
job. 33.26.  For, quem paenitet peccâffe poene est innocens, (could the Heathen man say) the next degree to Innocence, is Penitency. That, if we cannot present GOD with the fruit of innocence at the seat of His justice, yet, with the fruit of Repentance, we may at the throne of His grace.  
And this Tree will grow in our soil; our soil will bear it, and with good tending, bring forth fruits, worthy fruits, which we may offer unto GOD, and He will take it in good worth. And this is the tree we must trust to, now: and blessed b● GOD, that so we may.  

The Division  To keep us close to our metaphor. We say first, that Repentance, if it be right, as no log, no dry piece of wood: A tree it is; hath life in it; vegetable life at the least.  
2. A tree, and that no barren tree: Such there be, that for all their root, bring forth no fruit at all. This tree is a bearing tree, you may say Proferte to it. It will bring forth.  
3. Bring forth, and what? That, it was set for. It was not set for shadow, nor for fuel. It was planted for fruit, and fruit it is to bring.  
4. But, will any fruit serve? No: trees there be that carry fruit, but fruit of no worth; porcis comedenda, for swine (perhaps) not for men. Neither for meat nor medicine. Neither meet to be presented to GOD nor useful for the service of men. So ¹ a tree: ² a bearing tree: ³ a fruit-bearing tree; and ⁴ the fruit it bears worthy the tree that bears it. ¹ If it be a dead stock, and no live tree. ² If it be a tree, but bare and barren; No proferte; Bring not forth. ³ If it bring forth, be it what it will, if it be not fruit. ⁴ If it be fructus and not dignos, fruit, but such as is nothing worth, it comes not hence: Saint john acknowledges it not. None of his tree, some bastard slip it is: None of his setting. His, lies fair before us. Bring forth therefore, etc. Of these four we are to proceed. ¹ Of the tree, ² The bearing of the tree, ³ The fruit it bears, ⁴ The worth of the fruit: and a word (if you will) of the fruit time, the time of all this: which will fall out to be at this very time.  


I. Of the Tree.  WE are to treat of Repentance, as a tree, first. To speak properly, Repentance is a Virtue, a moral Virtue, a branch of justice, of justice corrective; and so should be delivered in moral terms, as (in the Ethiques) other Virtue's use to be. It is not, though: you shall seldom find it so: but most-what set out in the terms of some one passion of the mind or other. And why so? For no other cause, but that we are so dead and dull, when we are about it (this business) as if Repentance were a very log, and no quick or live tree. Which cannot be; Repentance being from dead works, 
H●b. 6.1  and therefore cannot be a dead thing itself, but have life in it. Mark it when you will, the HOLY GHOST (as it were of purpose) still chooseth to express it, under some term of passion (as sorrow, fear, anger, and the like) rather than the other way: Rather in Pathetical then in ethical terms. And this he doth in a manner continually. For, Passions be quick; there is life in them. Therefore, their terms He chooseth, to put life in us. To show He would have us affectionate, when we are about this work: and not so cold and so calm, as we use to be. And indeed, these affections be the very radical humour or sap: If they go up, there is hope of some fruit: If down, and rise not, no proferte to be looked for.  
Now, if affections give life, the quicker the affection, the more life it gives. And there is none quicker than that of Anger. For which cause, when time was, you may remember, we made it the chief Ingredient into Repentance. Even, Anger at ourselves, we were so evil advised as to bring ourselves into the anger of GOD Whose anger when it comes, Quis poterit, who can, who is able? (that is, none can, 
Psal. 129.3.  none is able) to abide. And why found we it so? Because most life and spirit appears in that: Fear and Sorrow and the rest, are but dull and heavy, in comparison of it.  
And this, I now mention the rather, because the passion of Anger (if you mark it) strikes upon ira ventura in the Text: doth even in a manner lead us by the hand unto it. One anger, to another: GOD 's anger, to ours: GOD 's to come, to ours for the present. For, by our anger for the present, we turn away His to come. Our anger is a supersedeas to His. Or, if you will have it in terms of justice, judging ourselves we shall not be judged of the LORD.  
But our anger, and (generally) all our affections are well compared to lime. Out of the water, where they should be hit, no heat appears in them: in water where they should be cold, there they boil and take on. Used there most, where they should be least: and again lest, where they should be most. For, take me a worldly man, and let him but overreach himself, in some good bargain, in matter of profit, you shall see him so angry, so out of patience with himself, as oft it casts him into some disease. There (lo) is repentance in kind: there, is that which makes it a tree, the Spirit of life. Ours (for the most part) towards GOD is dull and blockish; Neither life nor soul in it.  
But we may not stand thus about the tree: We are called on for Proferte, 
II. The Bearing of the Tree.  to bring somewhat forth: Else, how shall we know, it is a tree, and no log? Small odds or none at all, between a dead stock and a barren tree; one brings forth as much as the other. It is the bringing forth, that makes the difference.  
Bringing forth is opposite to keeping in, we must have no kept-in repentance. Forth it must come; forth it must be brought. From whence? from within. Carrying in (before) Keeping in (now) all within's are against, utterly against Proferte.  
Saint john saw well, which way the world would go. Men would have their repentance prove res intus peragenda, a matter to be sped, dispatched, shuffled up within, between their conscience and them (forsooth.) And then they would tell you great matters, what they are within. There, within, they have it, that they have; 
Matt. 5.15.  where no body can see what they have. Under the bushel much, but nothing on the candlestick, that any man can see. So, instead of Proferte, we should have Praeferte, nothing but pretending. Nay, no Praeferte: Proferte (saith Saint john:) No bosom repentance: Bring it out, 
jam. 2.18.  show it. For, upon Saint John's Proferte is grounded Saint Iame's ostend mihi, Show me thy faith: And it holds, in repentance too. Tell them not of a repentance under the ground; down in the root; within, in the hollow of the bark; They will not hear of it, Vt in poenitentiâ, sola conscientia praeferatur, sed ut aliquo etiam externo actu administretur: Not only a pretence or fair show to be made of our conscience within, but some outward thing to be done and executed upon it: Somewhat to be brought forth. Take heed of this error, as if repentance were a matter merely mental or intentional. It is not, good notions in the brain, nor good motions in the mind will serve, these are but the sap within: Look to the branches, what see you there? Look to Proferte, what is brought forth.  
Bring forth then: And what? Many things doth a tree bring forth, 
III. The fruit is bears.  and divers of them as forerunners to the fruit, as boughs, and leaves, and buds, and blossoms. Saint john mentions none of them; passeth by them all: stays at none, till he come to the fruits. That is it, the tree was planted for. Not to make materials, not to give shadow: Not for the green boughs, nor the gay blossoms, nor for any thing but for the fruit. The tree is for the fruit; and, but for the fruit, there had been no tree. Fruit it was, for which it was first set, and for which it is let grow: and when there is no longer hope of bringing forth fruit, 
Luc. 13.7.  down with it (saith the Lord of the soil) why troubles it the ground any longer? And then comes Iraven●●●a with his axe, lays it to the root, and down it goes, and into the fire it is cast: and seeing it will not serve for fruit, makes it serve for fuel; the end of all unfruictfull trees. Mark it well, this. It is the fruit of repentance; not repentance itself, but the fruit it is, is sought for. That, is all in all. So, not only a bearing, but a fruict-bearing repentance.  
And, good reason. For, if the one tree (sin) if that have brought forth fruit, so must repentance (the other tree) do likewise. It is true, in sin, the sense (and so, the soul) is first in fault. In at that gate it first comes, and out at that, it must first go. But, sin hath her fruit in the body: So, is repentance to have hers too. Repentance is to be incorporate, and bring forth her fruits in the body. The foul alone, not to be put to paenance; all laid upon it: The body to share, as in the pleasure, so in the pain.  
Perhaps, in the sin, that lies smothering in the thought within, never comes in actum, there may be some question, whither repentance alone may not serve. But, if it have brought forth the forbidden fruit (the body;) the body must have her fruit in repentance also. To both, said it is, said it must be, Proferte igitur fructus.  

That fruit is works.  And what be these fruits? To let go the metaphor, if you would know in plain terms what fruits mean, Saint Paul will tell you without any figure. He saith (Act. 26.20) he preached, Men should turn to GOD and do works worthy of repentance. Look ye: Saint John's fruits (Saint Paul being his Commenter) are nothing but works. Both mean the same thing: Saint Paul's works are Saint John's fruits: fruits and works are all one. In omni opere bono fructificantes (It is the Apostles, Col. 1.10.) Every good work is a good fruit. To do a work then of repentance, is to bring forth the fruits of repentance.  
There is no virtue at all but hath her proper act or work; but not any virtue of them all, so proper as repentance. For, of repentance it is said, agere poenitentiam: So, it is not, of any beside. That in a work, it may seem to claim a property, above and before all the rest. And that it so requires an Act, as, no Act, no Repentance. Now because we have taken up a distinction, that an Act is but a thing transient, but a fact, that is permanent. Therefore (to make all sure) besides paenitentiam agere, you have quae fructum non fecerit. So, both agere and facere, Act and Fact both. And the fact, that is the fruit; that, hath some reality in it. So some fruit is to come; Something to be done: Not, thought or said; but done, actually done. Otherwise, fingitur non agitur poenitentia (It is Augustine) we do but dally, all is but counterfeit: No serious repentance, if somewhat be not done.  
For, that somewhat is to be done, is so sure, as ye shall not find any man in the mind or way to repent, but (ever) his first question is What must I do? And that, even by the very instinct of reason. 
Act. 9.6.  LORD what wilt thou have me to do (Saint Paule's first words, 
Act. 16.30.  when he began:) Quid oportet me facere? The Gaolors first words (being now a Convert) to Saint Paul, when he began. As much as to say: Somewhat I am to do, 
Luc. 3.10.12.14.  if I knew what. Thrice together you have this question here immediately after. Quid faciemus? Say the Publicans, What shall we do? Say the Soldiers. What shall we do? Say all the People to Saint john, when they came to the baptism of repentance. All agreeing in this, all implying, somewhat there was to be done, whatsoever it was: that the fruit of repentance is in the work:  
And, what is that work? I will answer first in general. In moral Divinity (if we go that way) the proper work of justice, is to give to each his due. Of corrective justice, to do justice, to inflict correction, where it is due: And to sinne it is due. The difference only is: Correction (for the most part) is done upon others: in repentance, it reflects, and is done upon ourselves.  
If you will put more life into it, and utter it more pathetically, go by the way of affections Anger is the predominant affection (we said.) The proper work of anger is to be avenged. What, shall I not visit? shall not my soul be avenged on such an indignity? 
jer. 5.6.  saith Indignation. As anger then the chief Passion; so, that, the chief action. The Apostle therefore leaves not of, till he have asked, Yea, but quae vindicta? what revenge? 
2. Cor. 7.10.  what punishment? That, is his last question: Comes not to his period till he have shut up all with that. For, till that be done, all is not done. That is the very Consummatum est of all true repentance.  
To grow to more particulars. We sort the works of repentance, 
What these works are.  as they may best answer and suit with the works of sin. Now, 
a In particular 1. joh 2.10.  all sins grow out of these three heads, and may be reduced to one of them, the ¹ Spirit, the ² Flesh, ³ and the World: and are corrected each of them, by his contrary. In Physic it holds, Every thing is cured: In justice it holds, Every thing is best corrected by his contrary. Now, it is contrary, much against each of these, to be deprived of that, it loves and delights in.  
The Spirit loves to be at liberty, 
1. Prayer, etc.  to range and to scatter itself in many manner thoughts: Or, if it fix, to do it, upon some pleasing object. Confine the Spirit, make it undertake some task of devotion, set it to pray, to read, to meditate which is a dry object and nothing pleasing to it: fix it so, and you punish it. For, nothing is more irksome. It is vexatio spiritus.  
The Flesh, that loves to far well; put it to fast: loves to sleep and take her ease; 
2. Fasting, etc.  put it to watch, or to lie hard: loves vestiri mollibus; gird it with sackcloth: loves mirth and good company; make it retire and sit pensive: abridge it of these all or any, and you punish it more or less, I warrant you.  
The World and the worldling they love to part with as little as they can. 
3. Alms.  Charge them with any thing that shall be to them chargeable, it punisheth them shrewdly, and is to them a punishment.  
Thus than these three they may be met with, each of them if they have made a fault. For neglect of serving of GOD, with some task of devotion more than ordinary. For fullness of bread, with that truly sacra fames, the exercise of fasting. For looseness of life, with works tending to the taking down of the flesh and making it less fleshly. For taking that which was others, to departed with that which is our own. For want of bowels, with works of mercy. In a word, with suffering what we would not, for doing what we should not. So, punishing our evil concupiscence, in that it is so bend to; and making it leave that, for which it left GOD. So the triplicity stands thus: for spiritual sins; Prayer and works of devotion: for fleshly; 
1. Cor. 9.27.  works pertaining to castigo corpus meum: for worldly; Alms, and works of charity and compassion. Let me show you them briefly.  
For the first. Simon Magus went not through with his bargain; did but think the HOLY GHOST had been ware for his money; all was but thinking; went no further than the Spirit. Saint Peter prescribes him what to do, To fall to Prayer: Pray (saith he) if it be possible, this thought of thy heart may be forgiven thee. 
Act. 8.22.  Prayer serves, where it goes no further than thought.  
For the second. The King of Ninive and his people, they fell to fasting on all hands. What was their sin? Nahum will best tell us that: He wrote the burden of Ninive. 
jon. 3.5. Nahum. 1.1.3.4.  This it was: Because of the fornications of the harlot. For that kind of fleshly sin, that was the proper fruit.  
For the third. Our example shall be the King of Babylon. He had been a mighty oppressor of his people. There have ye now a worldly sin. 
Dan. 4 7.  Break of thine iniquity with mercy to the poor, is Daniel's prescript to him. That is the right fruit for sins of that nature. All may be comprised under these three: 1. Works of devotion, as Prayer: 2. Works of chastisement of the body, as Fasting: 3. Works of mercy, as Alms. These three, between them, make up the corrective or penal part of repentance.  
Prayer is a fruit of Repentance. 
Psal. ●27.  For this cause (saith the Penitential Psalm) even for this and for no other cause, shall every one that is so disposed mak● his prayer unto thee. The penitent Publicans first moving was, 
Luk. 18.10.13 jer. 2.17.  he went up to the Temple to pray. Let them pray and say: Spare thy People o LORD, and give not over thine inheritance to be a reproach unto the heathen: 
jon. 3.8.  (saith IO●L, in his repentance.) Let them cry mightily unto the LORD, (say they of Ninive, in theirs.) And the prayers of DAVID, IONAS, MANASSES for their own sins: of DANIEL, EZRA, NEHEMIAS', for the sins of the Land; and in a word, the Penitential Psalms show this, that were chosen for no other end but to be a task for penitential persons. There is one fruit.  
Alms is another. A fruit, and so (by the name of fruit) expressly called Rom. 15.28. For, by mercy showed, sins are forgiven (saith SALOMON:) He that seeks mercy is to show mercy, 
Pro. 11.17.  Pro. 16.6. DANIEL (you heard) did prescribe it to no less person than the King himself at Babylon. And the same at jerusalem was a fruit too: witness Esay 58. 
Esay 58.7.  Break thy bread to the hungry, made by him, there, a part of true repentance. And Zachee shown as much in his own happy practice upon himself, of our SAVIOUR CHRIST 's high approbation. 
Luk. 19.8.  There is another fruit.  
Fasting is a third fruit: and that a special one, and so hath always been reputed. It appeareth by the three Kings. King DAVID who was a religious Prince: Not only by him, 
1. Sam. 12.16. 1. Reg. 21.27. jon. 3.6.  but by King AHAB who was scarce found in religion. Nor by them only, but by the King of NINIVE a heathen man, who, even by the light of Nature, brought forth this fruit.  
We name it last, but it is (indeed) first: First in Nature: first quoad nos. First, in nature, 
Gen. 3.6.  as opposite to the first transgression, which was by eating. First (I am sure) quoad nos, speaking of us and our country. Excess that way, in fare and feeding, hath been and is counted our Gentile vitium, our Nationall fault. So, no fruit, that our Nation is more bound to bring forth, than it. For Esca ventri, and venture escis, meat for the belly and the belly for meat, it no where reigneth so much. This is a third fruit.  
A fruit, which if we would frame ourselves to bring forth in kind, there would come with it both the other fruits beside. For, if we could so fast as we should, it would abate lust certainly; which otherwise, keep the body high, you shall hardly bring low: (that fruit.) And if we could so fast, it would mend our devotion much; our prayers would not be so full of yawning as we find them: (that fruit.) And if we could so fast, there would be the more left to enable us to be so much the more plentiful in Alms than we be: (that fruit.) So as, a good increase or yield would come of this third fruit well brought forth.  

b What these works are in general.  These three in special are chosen out; but in general, any as well as these. There is a way, how it is possible, there is not a virtue of them all, but you may make the work of it a fruit of repentance. In moral matters it holds ever: Finis dat formam, the end (that) gives the form, and so the true essence to every work: Insomuch as the work is reckoned a fruit, not of that virtue from whence it proceeds, by which it is done; but of that virtue to which it refers, for whose end it is done.  
Nay it falls out often so, as an act of virtue (as Prayer, Fasting, Alms) done for a vicious end (suppose, for vainglory) loseth his own kind, and becomes the proper act of that vice, it is done for. So powerful a thing is the End, in moralibus. Whereby it comes to pass, the work of any virtue, be it what it will, undertaken with a mind and intent (or, as we say) animo corrigendi, enjoined eo nomine, referred to that, altars the nature and becomes a work of justice corrective, and so a fruit of repentance.  
For, even in these three before remembered, so it goes. Alms, of itself, is a work of charity: Fasting (properly) an act of the virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abstinence: Prayer of his own nature, a work of religious worship. But, Alms done some way to amerce ourselves: Fasting done animo castigandi corpus: Prayer imposed as a task-worke, to spend so much time, to stand so long bend at it: all these thus referred still with an eye to that, change their nature and become acts penal, and so fruits of Repentance.  
Of fruits, we said at first, two Uses there are: First, to be offered as a present: So, 

The Use of this fruit.  
1. As an Offering   IACO● sent them to the 
* Gen. 43.11.  Governor of Egypt. For the first: we have (in all) but three things to offer unto GOD to present, to honour Him with; The ¹ Spirit (or Soul) ² the body, and ³ our worldly goods. ¹ The offering of the soul is, the pouring it out in prayer, and other works of that kind. ² Of the body, the chastening it by exercises that way tending. ³ Of our goods, by distributing and doing good with them in Alms and offerings.  
Supposing the sinne-offering in the Law best to suit with repentance (as it doth) ¹ A sorrowful spirit is a sacrifice to GOD (that we know; 
Psal. 51.17. ) ² and no reason but a chastened body should be so likewise; ³ and why the price and charges of the Sacrifice should not come into the reckoning, I see not, which was part of their worldly State; which being distributed and done good withal, in meat and drink offerings, this the Apostle calleth a sacrifice wherewith GOD is well pleased. 
Phil. 4.18.  The first Use of these fruits brought forth.  
The second Use we spoke of was, as they are medicinable. 
2. As a Medicine.  This difference there is between the punishment of justice, and repentance. justice's otherwhiles destroys the delinquent; so doth repentance never, but saves always. So, it is more like the punishment of Physic then of Law. For, Physic, though it be a cure, yet a penance it is to the body, if we deal with it throughly, and go through with it. And repentance is the Physic of the soul and body both. 
Dan. 4.27.  Sit obsecro sanatio (saith DANIEL) Let there be a cure done, when he exhorted him to repent. Both are a cure: as Corrective of what is past, so preservative (or if you will, you may call it corrective too) of what is to come. When the sinner is corrected, hath correction given him, for the former, he correcteth his ways, amends his life for ever after. 
1. Cor. 9.27.  Castigo corpus serves for what hath been done: In servitutem redigo serves, that he do it no more. Both to wreak ourselves for so often offering so soul indignities to heaven and the GOD of heaven, in our former bad course of life: And to keep under the flesh, and hold the concupiscence in awe that it run not again into the former riot. This later, we call amendment of life; which is not repentance, for it perteines rather to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (being yet to come) but it never fails to follow it infallibly, in so much as if it do not, nothing is done.  
For I report me to you: Let it be but known to the flesh that this same light or slight repentance shall not serve the turn, but to a round reckoning it shall come and make full account to taste of these fruits throughly, without hope of being dispensed with; whither it will not take of the edge of our appetite, and make it more dull and fearful to offend? On the other side, let it be considered, whether this be not to lay the bridle on the neck of concupiscence to pour itself into all riot, if (sinning) it know, it shall be dispatched with any repentance never so short and shallow, as do no more so, and all is well? Wither (I say) this will not make all the sap go down, as we shall never see fruit come: Nay, whither it be not to destroy fruit and tree and all?  
Verily, they that for pure zeal and indignation at themselves for their sins, never shed a tear, nor miss a meal, nor break a sleep, nor do nor suffer nor part with aught; it may seem a question, whither they think not Saint JOHN here overseen in pressing that for so needful, which they can so easily dispense with.  
But if when we come to Castigo corpus, there we leave Saint PAV●; 
1. Cor. 9.27. Matt. 11.18.26.79.  when to neither eating nor drinking, there we leave Saint JOHN; and when to flevit amarè, there we leave Saint PETER, and when to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, changing our mirth into pensive●esse, there we leave Saint JAMES, I marvel, what manner repentance we will leave, before we have done, or what shall become of our fruits here?  

〈◊〉 W●●th of this fruit.  In our repen●ing (commonly) we make such h●st, as we take away before the fruits come. But if ther● 〈…〉 any, is not this even our case? Our Tears, if any, 〈…〉: Our Prayers, 〈…〉; quickly tedious: Our Alms, indeed pitiful: Our Fasts 〈…〉 upon any the 〈◊〉 occasion: 
1. Cor. 7.10.  And so our Repentance (if any) paenitentia p●nitenda; a repentance needi●g ●no●her; a 〈◊〉 a second repentance, to repent us of it. To repent us, of our repentance, no less then of our sin itself. So that, if any fruit, fruit of no worth. And if the fruit be of no worth, no more is the tree: unworthy one, unworthy both. Thus we are not yet where we should be, till unto fructus we have added dignos.  
Nay then, if you 〈◊〉 to talk of worthiness, we shall have satisfaction up again. And had we not 〈◊〉 then 〈…〉, are there any worthy? For, if there be none such, 〈◊〉 Saint JOHN beware how we talk of worthy fruits: bid Saint PAUL beware how he speak of worthy works of repentance. If none such be, they did ill to clog the 〈◊〉 with any such word. 
Act. 2●. 20.  But, they knew well; what they said: therefore, such there be (sure) ge●t them where we can.  

How it is worthy.  Only, when we say worthy, it would be understood cum grano salis. How worthy? in what sense? whither referred? that we mistake not. I demand then first, shall we put them into the balance; to weigh the worthiness of our fruits, with the unworthiness of our sins, and the consequent of our sins the wrath of GOD? the dignity of the one, with the indignity of the other, and think by their dignity to satisfy GOD 's just indignation? I trow not. At this beam, no fruits of ours will hold weight: None, so, found worthy: No, not if we could (I say no●, shed, or point out, but) even melt into rea●es, and every tear a drop, of blood. No: Non sunt condign●● passiones (saith the Apostle) we can suffer nothing worthy our sins but (that, we cannot suffer) ira ventura, the wrath of GOD. The infinite incomparable high worth of Him, that in our sin is wronged; the foul contempt that is therein offered, are fare above the worth of any our fruits; weigh them down as any feather. Why, all Libanon (saith the Prophet) is not sufficient to find wood; nor, all the 
a Psal. 50.10.  beasts upon a thousand hills not enough for a Sacrifice, 
b Dan. 5.27.  Tekel, tekel, too light all. Take them out of the scales, away with them, Non sunt digni, in that sense. In which sense, not the wicked 
c Luc. 15.21.  prodigal child only, but even the good 
d Mat. 8.8.  Centurion; nay then, even Saint john Baptist here himself cry all, 
e Ver. 11.  Non sum dignus; neither their fruits, nor they. The honour of dignos (in this sense) belongs to the fruit of no tree, but the tree of the Cross of CHRIST; to His sufferings, and to none but His.  
Yet (I wore well) there hath been another manner estimate by some men of their own fruits; but they weighed them with their own false weights, and made them a discharge both from poena and from culpa, and that toties quoties. Nay then, inventus est plus habens, they found a further surplusage too of I know not what besides. What of that? CHRIST 's Caveat is here to take place that weeding out the tares, we take heed, we pluck not up together good corn and all. That, to avoid certain worms, that may hap breed in the fruit, if it be not the better looked to, we beat not all the fruit of the tree, and leave it all naked and bare; nor fruits at all: and, for fear of teaching a proud, teach a fruitless repentance. Well, though not so compared, not this way, yet must we have fructus dignos.  
How worthy thee? referred whither? As worthy, as the possibility of our Nature will reach to; as 〈◊〉 soil will bear, or hath ever yielded; as the Saints and Servants of GOD are reported to have brought forth in former ages: what say you to that 〈◊〉 Th●● (indeed) were somewhat worth, if it might be had. They? they have become 
a Psal. 119.83.  like 〈◊〉 in the smoke, 
b 109.14.  their knees have grown weak through fasting, they have 
c 6.7.  all to w●●● 〈◊〉 pill●●es with their tears; they have 
d Luk. 19.8.  restored bribe's, and that fourfold; given in alms at once, half of all that ever they had. This were (indeed) somewhat worth: But, of this (I doubt) our worthiness willbe found short: Or rather I doubt not: I dare not put it upon this dignos neither.  
And yet, were there in us any portion of that heroïcall free spirit, of that Christian magnanimity that was in the Fathers of our faith; (The Apostle bears them witness, that to their powers, 
2. Cor. 8.3.  nay and beyond their powers they shown themselves willing;) any never so poor fruit would not content us. But we, neither to our power, nor a great deal short of i●, endeavour ourselves: any never so sleight, and slender will serve us well enough.  
I wonder what we think? Do we think to post GOD of with any, it skills not what fruit? with windfalls, with woorm-eaten stuff? Esai's sour grapes? 
Esa. 5.2. jerem. 24. ●.  jeremy's rotten figs? Nothing comes amiss. Hold we Him in so vile account, as any is good enough for Him; it is well with Him, if he get any? Malachi tells us otherwise, 
Mal. 1.8.  That He holds it in great scorn: bids us Go offer such fruit to our Prince: and see if he will take it well. Zacharie tells us so likewise: 
Zac. 11.13.  A goodly price (saith he) they value me at. Goodly fruit, is it not, they present me with? Nay (sure) we must have dignos too: Some worth there would be.  
Is there any other way to take our dignos by? Compared with the justice of GOD; Not so: Nor with the great Heroës of our nature; Not so neither. Nor (indeed) are they said worthy, of either of these; but how? Only, fruits worthy of repentance: that is, such as may well beseem persons, as be truly penitent. Referred, not to aught, but to repentance itself. Laying by sin, as it is an aversion from an infinite good: (For, so it is infinite; admits no measure or degree;) but, considering it, as it is a conversion to the creature, and that more or less: so, it falls within compass of more or less worthy.  
Say I this of myself? 
Levit 5. 1●.  Saith not GOD's Law the same secundùm mensuram aestimationemque delicti, and pro mensurâ peccati? Is it not a clause there, 
Deut. 25.2. Rom. 12.6.  repeated more than once? If there be a measure of the one, so is there of the other: If an analogy of faith, of repentance too, why not? And, to that, we to apply ourselves, in the magis or minus dignos of our fruits. This is once: Repentance may be too much, one may go too far in it: That, willbe granted (I know.) And, if too much, then too little; and we may fall too short the other way (that, I am sure of.) Which part we should offend on (to choose) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will soon teach us, that it would be home: rather, with the more than with the less. In the Corinth●an's case, there, it was too much; 
2. Cor. 2.7.  he was in danger to be swallowed up with sorrow. In Miriam's case again, 
Num. 12.15.  it was too little: For, though she were right penitent for her folly committed, yet because the quality of her offence required a larger and more worthy repentance, she was shut out of the host yet seven days longer, and then, and not before received to pardon. If there be an ultra and a citra, then is there a tenus: If too much and too little, then is there a sufficit, enough: And, that, is the dignos we seek for.  
But, who shall tell us, this tenus what it is? Who shall say Sufficit? I think it is not best to say it to ourselves; It is not safe, that. We are like enough to give ear to propitius esto tibi, to spare and favour ourselves, and to think that worthy, 
Matt. 16.23.  that is not: to dismiss the matter with a do no more so, never to follow it to sentence. Or, if we do, to reprieve ourselves, and stay the execution. It hath been held no way safe for us, to make our own assessment: and as safe a way as could be, would ever be taken for the soul. Better, some other body do it: and, who shall that other body be?  
In the Law, every man was not left to himself. The offering for sin (which was to them a fruit of repentance) it was rated ever, ever taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Priest. 
Levit 5.18.  According to his ordering, so it went: he made the estimate, how much was enough, what would serve. And here now, in Saint John's time (which was the interval or passage, as it were, between the Law and the Gospel;) at the baptism of john, they knew not what to do, they were not so well skilled; to Saint john they come, 
Luc. 3.10.12.14.  with their quid faciemus? What shall we do? And what shall we do? All three one after another, the Publicans, the Soldiers, the Commo● sort; and they had all their answers severally: One answer served not all: Several kinds of sin require several sorts of fruit. And, under the Gospel, there (we see) for the Corinthian, Saint Paul said, s●fficit viro huic: 
2. Cor. 2.6.  This 〈◊〉 be though, this shall serve: his conscience m●y be quiet, I restore him to the Church's peace. And the Canons penitential which were made in the times under persecution, the very best times of the Church, lay forth plainly, what is to be followed and observed in this kind.  
And (sure) I take it to be an error to be added to the former, to think, the fruits of repentance and the worth of them to be a matter, any common man can skill of well enough; needs never ask Saint john, or Saint Paul, what he should do; knows, what he should do, as well as Saint Paul, or Saint john either: And that it is not (rather) a matter, wherein we need the counseile and direction of such, as are professed that way. Truly, it is neither the lest nor the last part of our learning, to be able to give answer, and direction in this point. But, therefore laid aside, and neglected by us, because not sought after by you. Therefore not studied, but by very few, quia nemo nos interrogat, because it is grown out of request quite.  
We have learned (I know not where) a new, a shorter course, which flesh and blood better likes of; to pass the whole course of our life, and, in the whole course of our life, not to be able to set down, where, or when, or what we did, when we did that, which we call repenting: what fruits there came of it; what those fruits might be worth. And, but even a little before our death (and, as little as may be) not, till the world have given us over, than (lo) to come to our quid faciemus? to ask, what we should do, when we are able to do nothing. And then must one come, and (as we call it) speak comfortably to us, that is, minister to us a little Divinity Laudanum, rather stupefactive for the present, then doing any sound good: and so, take our leaves to go meet with ira ventura.  
This way, this fashion of repenting, Saint john knew it not: it is far from his fructus dignos: Saint Paul knew it not; it is far from his opera digna: And I can say little to it, but I pray GOD it deceive us not. It is not good trying conclusions about our souls. Here is the plain way; this is the straight path laid out before us, by him that was sent to prepare the ways of the LORD, 
Esa. 40.3.30.11.  and to make His paths straight: and go we which way we will, we shall hear the voice behind us, crying to us. Haec est via, ambulate in eâ. Set your tree; bring forth your fruits; see to them: altogether unworthy they would not be; Somewhat worth; raised to some degree of worthiness.  

Mar. 14.8. Mar. 12.44.  Quod potuit fecit, did CHRIST accept in M. Magdalen's case; and quod habuit dedit, in the poor Widowes case, with her (but) two mites. We doing our endeavours to raise them, to what degree we can, He for His part, will not be behind, but relieve and help us out. 
Esa. 30.18.  For, expectat DOMINUS, ut misereatur nostri; GOD (even) waits that He may have mercy on us. And therefore, laying away His rigour, will not go exactly to work, but be ready to relieve, and repute that worthy, that is not all out so. 
Revel. 3.2.  So, in the Church of Sardi, we find, He saith, Non invenio opera tua plena, their works were not found to have the full poise, yet notwithstanding He saith, digni enim sunt, the Parties found worthy for all that.  
All the worth is not intrinsecall, to the thing itself: When all is said that can be said, 
Luk. 20.35.21.36.  that which makes all full, the chief part of their worth lieth in digni habebuntur. It is therefore CHRIST 's counsel, Orate, ut digni habeamini, Pray, they may be found in so good a degree towards it, as GOD may count them, and so accounting make them: Quanquam sat digni si quos dignatur (saith the Christian Poet.) In one Chapter, we have them both (in the II. Thes. I.) counted worthy at the 5. verse made worthy, at the II. ver. Both come to one. Two words there are in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Two, in Latin, dignitas, and dignatio: And, as there is dignatio ex dignitate; So is there dignitas ex dignatione. And, that is it: Worthy is the fruit, He so esteemeth: But, upon the point, rather dignatione Ejus, then dignitate suâ, rather by His deigning or dignifying them; then, by the intrinsical, by their own dignity, they have in themselves.  
Yet, let ●s never think, be so base as to conceive, He will hold for such, any at all, let them b● what they will, it skills not how worthless, how far from all degrees toward it. No, But such, as wherein, He seethe some conscience made, some care taken, some zealous desire, some earnest endeavour appear. Some proffers (at least) toward those 〈◊〉 degrees, 
2. Cor. 7.11.  in 2. Cor. 7. which may serve to assure ourselves and to show the world, we dally not with repentance, but make a serious matter of it, and go to it in good earnest; In witness whereof this and this fruit we have brought forth. Somewhat like yet, somewhat beseeming persons truly penitent, whereto He would say, 
2. Cor. 12.9.  sufficit tibi gratia mea, My grace is sufficient for thee. And, in that, we may rest.  
It remains, we examine ourselves, touching these points: ¹ Our repentance, is it like a live tree, and not a dull heavy mood, neither life nor soul in it? ² Have we set it on growing, brings it forth at all? ³ Is it fruit, it brings forth? For, whatsoever else it is, it is not for Saint John's turn. ⁴ The fruit it brings, is it ought worth, for the quantity, the quality, the well lasting of it? GOD grant it be so: and thankes be to GOD, if it be so.  
But this Proferte will ask some time. Iona's repentance was not like Iona's gourd. 
V The fruit-time jon. 4.6.  His gourd was up in a night, suddenly: Trees come not up so quickly: they require more time than so. Never trust a repentance repentine; no sudden flash or brunt. It is altogether an error, to think; Repentance is a matter of no more moment, then to be dispatched in a moment.  
There be two words (words of weight:) One is Saint Peter's, 
2. Pet. 3.9.  and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to withdraw, go aside, to retire and be private, to sequester ourselves to our repentance: The other is Saint Paule's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take us a time, nay to make us a time, a vacant time, a time of leisure to intent fasting and prayer, 
1. Cor. 7.5.  two fruits of repentance. I ask then, did we ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, withdraw ourselves to that end? what was the place, where we so did? did we at any time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take any such vacant time? what was the time and when, when we so did? I doubt, ours hath been rather a flash, a qualm, a brunt, than otherwise; rather, a gourd of repentance, than any growing tree. A time there must needs be taken for this Proferte.  
Now the time, S. JOHN gives, is, but while Ira ventura, the wrath to come is in coming. Ira, ventura, are two words: In that it is wrath, and GOD 's wrath, there is just matter of fear: In that it is ventura, to come, but to come, and not yet come; there is hope yet, some good may be done, before, venit quae ventura, that come that is to come.  
If these fruits come, the wrath (when it comes) shall not come upon us, but pass by us, and not touch any fruit-bearing tree. To take a time then.  
Now, there cannot be a fit time than that, the Church hath set us forth; that is, (now) at this time of the year. For, now, is the time of the year to plant in. In the picture of the months, in this next month at hand, you shall see nothing but men grafting and setting trees: It is the Husbandry and business of the month: wonderful fitly chosen therefore, that this tree may keep time with the rest. And, now is the time that the sap goes up: So as, there could not be a fit time for S. JOHN to call upon us. Look abroad, they begin now to bring forth: now, best speaking for Proferte. To which Proferte, Differte is clean contrary. Differr it not then, but take the time while it is in season.  
And with high wisdom is this time so set, that the time of our Repentance, the forty days of it end in the Passeover, in the passing of Ira ventura over us, as did the destroying Angel over the houses in Egypt. 
Exo. 12. 1●.  That the mortifying of sin might end in the rising of CHRIST in us. The use of fruit is fruition: And this is the fruition in this life, even the fruits of the Spirit, fear and love and joy in the HOLY GHOST. And in the life to come, the fruit of the Tree of Life in the midst of Paradise: Instead of Ira ventura, vita ventura, gaudia ventura, the glory and joys eternal of the life to come. To which LIFE, GLORY and JOY, bring us ALMIGHTY GOD.  
Printed at London, for RICHARD BADGER.    

SERMONS PREACHED IN LENT.   

A SERMON Preached before QUEEN ELIZABETH, AT GREENWICH, on Wednesday the XI. of March, A. D. MDLXXXIX.  PSALM. LXXV. VER. III. 
Liquefacta est terra, & omnes qui habitant in ea: Ego confirmavi Columnas ejus.  
The earth, and all the Inhabitants thereof are dissolved: but I will establish the Pillars of it.  
IT was MOSES the Man of GOD, that, by special direction from GOD first began, and brought up this order, to make Music the conveigher of men's duties into their minds (Deut. 31.19. 
Deut. 31.19. ) And DAVID sithence hath continued it, and brought it to perfection, in this Book, as having a special grace and felicity in this kind: He, for Songs; and his Son SALOMON for Proverbs. By which two (that is) by the unhappy Adage, and by a wanton song, Satan hath ever breathed most of his infection and poison into the mind of man.  
In which holy and heavenly use of his harp, he doth, by his tunes of Music, teach men how to set themselves in tune (Psal. 15.) How not only to tune themselves, but how to tune their households (Psal. 100L.) And not only there, but (here) in this Psalm, how to preserve harmony, or (as he termeth it) how to sing Ne perdas, to a Commonwealth. So saith the Inscription, which Saint Augustine very fitly calleth the key of every Psalm.  
For, the time of setting this song (by general consent of all Expositors) being the later end of the long dissension, between the Houses of David and Saul; evident it is, the estate of the Land was very near to a Perdas, and needed Ne Perdas to be song unto it.  
For, besides the great overthrow in the Mountains of Gilboa, given by the enemy, wherein the King and three of his sons were slain, and a great part of the Country surprised by the Philistin; the Desolation of a divided kingdom, was come upon them too. 
1. Sam. 31.7.  For, within themselves, they were at Cujus est terra? (2. Sam. 3.12.) even at Civil wars: At the beginning, but a play; (So Abner termeth, it 2. Sam. 2.14.) but bitterness at the end, as the same Abner confesseth, ver. 26. Surely, it was a weak State and low brought: So much doth David imply (in the forepart of the verse) that he found the Land a weak land, by means, the strength and Pillars of it, were all out of course, by the misgovernment of Saul. But then withal (in the later part of the verse) he professeth, he will leave it a land of strength, by re-establishing the Pillars and re-edifying the State new again. The earth etc.  
The style whereof runneth in the terms of Architecture: very aptly resembling the government, to a frame of building; the same set upon and borne up by certain Bases and Pillars (the strength whereof assureth, or the weakness endangereth the whole:) and David himself to a skilful Builder, surveying the pillars, and searching into the decays; repairing their ruins and setting them into course again.  

The Division  Whereout ariseth naturally the entreaty of these four points.  
That the weakness, or strength of a Land, is a Point of important consideration.  
That the strength of a Land is, in the Pillars: And, what they are.  
That the upholding of those Pillars appertaineth to David.  
How, and in what sort Saul weakened them in his time; and David, in his, made them fast.  

FIrst, David had read, that, among the instructions delivered by Moses to the spies (Numb. 13.19.) the very first and chief of all was, Wither the Land were weak or strong. So he had read; and so he believed it to be: and, so it is. For sure, in such Lands, where this is their song, The earth is weak; their Music is all out of tune. For, the note is such, as affecteth the Inhabitants with fear. 
Ps. 22.14, 15.  1. Fear in the inhabitant, for these two, ¹ Virtus testacea, and ² Cor cereum, strength like a potsherd; and a heart like wax: A weak land, and a fearful inhabitant go together. 2. Courage, in the enemy: For, where RABSAKETH knoweth but so much, that the land is weak, you shall not entreat him to speak any thing but Hebrew (Esa. 36.12.)  
This Music is heavy: and therefore David saw, the song must be new set. And so, he doth set it new, changing it into a more pleasant note, But I will strengthen it. And, when the note is so changed, in that day shall this Song be song in the Land of juda, 
Esa. 26.1.  We have a strong City; Salvation hath GOD set, for the walls and bulwarks of it.  
This Music hath life in it, and hearteneth the inhabitant afresh; quaileth the enemy and resolveth the neighbour to say (1. Sam. 12.18.) Thine are we, o DAVID, and on thy side, thou Son of JESSE. When a Prince may say of his Land, as MOSES did of JUDA (Deut. 33.7.) His own hands are sufficient for him (if the LORD help him) against all his enemies: And the Land may say of the Prince, that which SALOMON setteth down, as the high commendation of a Prince, that he is Rex Alkum (that is) Ne surgito, Rise not; No rising, against him; 
Pro 30.31.  for that, they which have risen, had better have sat still. And they both may send word to the enemy (if he threaten to come and visit them) the word that joas sent (2. Reg. 14.10.) Tarry at home, and provoke not evil against thyself. This Music is blessed; and such hath hitherto been the song of our Nation.  
What SAMVEL said, when he pitched the Stone of Help (1. Sam. 7.12.) we cannot deny, but we may say the same, Thus fare hath GOD helped us: whose arm is not shortened though PHARAOH 's heart be hardened. Hitherto, Salvation hath GOD set for our walls and Bulwarks, and our Prince, Prince Alkum; and our enemy hath not boasted himself at the putting of his armour, as at the buckling it on: 
1. Reg. 20.11. ●  and our Neighbours glad to lay hold of our skirts and say, We will be yours, for we see, GOD is with you (Zac. 8.10.) The great blessing of GOD having been upon us (Deut. 28.12) Thou shalt lend to many Nations, but shalt borrow of none. Such hath hitherto been our song: and, such may it long be; yea, ever, O LORD. And, that it may so be, DAVID teacheth the way of keeping it so still; Namely, by Setting fast the Pillars of it. Which is the second principal point: What this strength is; and what the Pillars are that bear it up.  
The HOLY GHOST speaking of strength, nameth two (Gen. 32.28.) as (indeed) the Scripture knoweth no more: ¹ The strength of JACOB; and ² the strength of ISRAEL: ¹ Of JACOB, supplanting, or prevailing over men: ² and of ISRAEL, prevailing with GOD.  
IACOB'S strength I call, whatsoever the counsel or might of man affordeth; His prudent forecast, whereby he overreached ESAV (Gen. 27.36.) and LABAN (30.37.) And his bow and sword, whereby he won from the Amorite (Gen. 48.10.) Under these two, I comprehend all humane strength, the strength of JACOB.  
But, when all is done, we must reserve and keep a strength for GOD, saith DAVID (Psal. 59.9.) Who, if he forsake Alexandria, 
2. Nahum. 3.8.  though it have the Sea for his ditch, it shall be carried captive: who if he forsake Ephraim, though they be well harnessed and carry bows, they shall turn themselves back in the day of battle. Therefore, 
Psal. 77.9.  ever DOMINUS cometh in: (Deut. 33.7.) Iudas own hands are sufficient to help, Si tu DOMINE, If thou LORD help him against the enemy: And Nisi Dominus, If that the LORD do not keep the house and watch the house and make fast the Pillars, all is in vain (Psal. 127.1.) join (saith the Wiseman) Ittiel (that is, 
Pro. 30.1.  Dominus mecum) and then, vocal (that is, Praevalebo) will not tarry from you: vocal and He go ever together. Sever (saith DAVID) Hij in curribus, Hij in equis, from In nomine Domini, the next news, you shall hear of them, is 
* Psal. 20.8.  Ibi ceciderunt, &c There they are brought down and fallen. Therefore we must allow Israël a strength, also; without which, Iacob's forecast shall fail: (for, He casteth out the counsels of Princes, Psal. 33.10.) and his sword too: For, He can rebate the edge of the sword, Psalm 89.43.  
Two strengths then there are: and these two DAVID (here) termeth two Pillars (that we may know what be the Pillars of the Land.) For, such was the manner of the jewish building: arch-wise, upon two main Pillars to set it. We may see it by Samson's desire, Ind. 16.29. so to be placed, as the two Supporters of the Temple might be in his two hands, that bowing them, all the Church might come down upon their heads. Such an arch of government doth DAVID here devise, & two Pillars bearing it up. He telleth us, they be two: and he telleth us what they be; for, he hath already named them, in the two former Uses: ¹ Celebrabimus te JEHOVA in the first: And, ² justitias judicabo, in the second. GOD, and Right, the Pillars.  
Yet, these two Pillars as strong and as steady as they are, except they be looked to, and upheld; except they have an Upholder, and that a good one, Religion will cleave, and justice bend, and they both sink, and the whole frame with them. Therefore mention is made here of a person, put in trust, with the bearing them up; which is the third point.  
Which Person is here, Ego autem, the first; that is, DAVID: the first and the chief Person in any government. He it is, upon whom both these lean: He is the Head, 
2. Sam. 15.17.  that guideth these two arms: He the breath of life in both these nostrils: Yea, of all the body (saith jeremy, 
Lam. 4.20.  of josias.) Even Christus Domini, the Anointed of the LORD, is the breath of all our nostrils.  
Familiar it is, and but mean, but very full and forceable, the Simile of Esay: wherein he compareth the Prince to a nail driven into a wall, 
Esa. 22.23.  whereon are hanged all, both the vessels of service, and the Instruments of Music; (that is) He bears them up all. And great cause to desire GOD, fast may it stick and never stir (this nail:) for, if it should, all our Cups would batter with the fall, and all the Music of our Choir be marred: (that is) both Church and Country be put in danger. Which GOD willing to show (saith Philo judaeus) He did place the fifth Commandment (which is the Crowne-commandement) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were, in the middle, and confines of both Tables; Those touching Religion, and those touching justice; that, with one arm He might stay Religion, and with the other stay justice, and so uphold both.  
And, where such support hath wanted, both have lain on the ground. For, both of Mica's Idolatry (that is, corrupt Religion) and of the villainy offered at Gibeah, and of the outrage committed by them of Dan, both in rifling houses, and sacking whole towns (that is) of open injustice, GOD rendereth no cause but this, Non erat Rex: the Pillars went down: Ego wanted. Without which (that is, an established government) we should have no Commonwealth, 
Gen. 10.5.  but a wild forest, where Nimrod and his crew would hunt and chase all others: No Commonwealth, but a Pond, where the great fish would devour the small: 
Abac. 1.15.  Nothing but a sort of sheep scattered without a Shepherd (saith MOSES.) 
Num. 27.17. Psal. 95.7. Psal. 44 22.  No more Oves Pascuae, sheep of the Pasture, when their Governor is gone, but Oves occisionis, sheep for the slaughter. Non populus, sed turba, No People, but a Rout; No building, nor Pillars, but a heap of stones. 
Num. 23.21.  Therefore a joyful noise is the shout of a King among them.  
joyful indeed, every way; but joyful especially, if this Ego, be not Saul, but David. David, which giveth strength unto the Pillars; and not Saul, an empairer or weakner of them. It is David's complaint, in the forepart, he found the land weak when he came to it. So, Saul had left it. It is his promise that, as Saul by his slackness, had brought the estate low; So he, by his vigilancy, would raise it up again. And this is the last point, how Saul decayed, and David restored the Pillars again.  

E●l 1●. 18.  The Wise man saith, that evil looking to, will decay the principals of any building: and that was Saule's defect (as the Scripture recordeth.) Religion first: Instead of Celebrabimus, 
1. Chr. 13 3.  Negligimus JEHOVAM. King David, in his oration to the States of his Realm before his first Parliament, testifieth, the Ark was not sought to in the days of Saul: That Pillar, was not looked to. Sought to it was, after a sort (Religion: 
1. Sam. 14.18.19 ) but, nothing so, as it should. Come, let us have the Ark (saith he) And then, Go to, it skills not greatly, carry it back again: which, what was it, but, to play fast and lose with Religion? 
Act. 24.25.  To intend Paul (as Foelix saith) at our idle time; and not to redeem time, to that end? judge of Religion 's case, by the reverence of the Ephod: 
1. Sam. 6.20.  A daughter of his own bringing up (Micall) saw David, for honour of the Ark, wear it, and despised him in her heart. judge of it, by the regard of the Priest, the keeper of the Ark: For very love to it, that calling was kept so low and bare, that they were tied to the allowance of their Shewbread, 
1. Sam 21 4.  the High Priest had no● a loaf in his house beside. This was the first rot of his kingdom: The Ark not sought to; The Ephod in contempt; The Priesthood impoverished: 
Acts 18.17.  Et Saulo nihil horum curae, and Saul regarded not any of these things.  
Such another indifferency for Church matters, we find in jeroboam. 
Host 13.2.  Tush (saith he jestingly) let them kiss the calves and spare not. Let it go which way it will. But, therefore GOD sends him word by Ahijah, that Israël should be as a reed in the water, bowing to and fro, at the devotion of every wave, and every wind, 
1. Reg. 14.15.  without any steaddinesse. And was it not so? Search the Chronicles. So, GOD saw this mind in Saul to his Ark and was wroth; withdrew from him His religious and good Spirit, and sent upon him a profane and furious Spirit; which carried him on, first to a sinful life, and never left him, till it had brought him to a shameful death. And God was even saying his Disperdas, to the Kingdom, 
Deut. 33. ●●.  but David (here) entreated for a Ne perdas, and promised a better care of Celebrabimus jehovam.  
Now where Religion thrives not, the other (of justice) will not hold long: when one staff is broken, the other holdeth not whole, long after. 
Zach. 11.4.  And surely his justice was suitable to the former, to his weak regard of Religion; That also was weak too.  
1. Weak toward the enemy. It is said, there was want of necessary furniture of armour and munition, in his days. And there had been defect, in teaching them to shoot: which David supplied, at his entrance. 3. Weak at home too: 
1 Sam. 13.22. 2 Sam. 1.18.  where, he did not justitias, but injurias judicare.  
The parts of justice are two (as we find in the tenth verse) ¹ To exalt the horns of the righteous; ² and to break the horns of the wicked.  
1. For the first. Reason was, and so was promise too, that David should have been rewarded with Meroe his eldest daughter's marriage. I know not how, 
1. Sam. 18.17.19.  one Adriel (an obscure fellow, never to have been named, but to show, such a one put David by) had his horn exalted above him. This for reward.  
2. And his Punishment was no better. 
1. Sam. 15.9.  Merciful to Agag (whose horns should have been broken) and in Abimelech's case, too rigorous, putting him, and eighty four more, to the sword for a dozen of bread. 
2. Sam. 22 17.   
And whereas, in kindly justice, the rigour of frangam cornua cometh not at first, but Clemency giveth gracious warning, with Dicam imprudentibus (verse 4.) So without regard hereof, as, upon any displeasure, without any word at all, 
1. Sam 18.11.19.10.20.33.  his javelin went straight, to nail men to the wall, they knew not, wherefore. Thus did justice decay after Religion, and one Pillar fall upon another, whereof ensued his overthrow, and the Land dangerously sick of the Palsy. Whereof David complaineth, and prayeth, Heale the sores thereof, for it shaketh. 
Psal. 60.2.   
Now, David, as when he read Abimilek's mishap in the Book of the judges, he made his use of it, as appeareth 2. Sam. 11.21. So here, when he saw, what had turned Saul to damage, took warning by it (Ruina praecedentium, admonitio sequentium) and, to make the Land strong, falleth to undersett the Pillars.  
And first, of the first (that is) the stone which Saul and his builders cast aside. For, coming to the Kingdom, he consecrates all his Laws, with his Act De Arcá reducendi: whereat, he would needs be present in his own person, 
1. Chron. 13 2.  because it touched Cel●br●●i●us jehovam; and that with some disgrace, as Mical imagined: but he was resolute in that point, He could receive no dishonour, by doing honour to God's Ark. And, when it was brought back, set such an order for the Service of it, by the Levit●s; for maintenance so bountiful; so reverend for regard; so decent for order; 
1. Chron. 26.  so every way sufficient, as the care of the Temple might seem to reign in his heart. As indeed it did; and as he professeth, he could not sleep, till he had set a full order for God's matters, and brought this Pillar to perfection. 
Psal. 132.3.  Which his care was secun●um cor Dei, and God would signify so much, by the ceremony in the Coronation of the Kings of juda. Wherein, putting not only the Diadem Imperiall, but the Book of the Law also, 
2, Reg. 11.12.  upon the King's head; it was intended, that Book should be as dear to them as their Crown, and they equally study to advance it. And in putting the Sceptre of justice in their hands, 
Esay 22.22.  and in laying the key of the house of David on their shoulders, what else was required, but, as they executed the one with their hand, so they should put to the other, arm and shoulder and all? that is (as David here expresseth it) two Celebrabimus, to one judicabo.  
Thus was strengthened the first Pillar: and for the second, the HOLY GHOST giveth him an honourable testimony (I speak not of his Military justice, I need not, 
2 Sam. 8.15. Psal. 9 9.4.  therein he was trained up; (but that in peace, he executed judgement and justice to all his people. The King's power (saith he) loveth judgement: Not Power in injury, 
2. Cor. 13.10.  but Power in judgement (saith David:) Power to aedification (saith Saint Paul) not to destruction: that is, to build up, not, to decay the Building. Therefore, Virtue and Valour wanted not their reward in his time. He professeth after, in this Psalm, The wind should blow no man to preferment, out of what Quarter soever it came, but GOD, 
Verse. 6.  by his graces, should point them to it. And sure, the diligent description, the HOLY GHOST useth of his Worthies, 
1. Chron. 11. 2. Sam. 23.  and men of Place, showeth him to have been most exact in this point: First, his Three; and then after, his thirty in their order; and that those thirty attained not unto the first three, but every one esteemed and regarded, in his worthiness.  
And for depressing the wicked, it was his morning work, as he testifieth Psal. 101.8. and that (as himself here sets down) in a most heavenly order, with Dicam first, as being set over men, 
Host 11.4.  and therefore willing to lead them with the cords of men (that is) fair and gentle, yet effectual persuasions. And Never did the dew of heaven more sweetly refresh the grass, 
Pro. 19.12.  then doth a favourable saying pierce the inferior, from the mouth of a Prince. Therefore, there was no estate in the land, but, in this Book (I will not say, he mildly said, but) he even sweetly song their several duties unto them. To his Court (Psal. 101.) his Church (Psal. 45.) his judges (Psal. 82.) his Commons all in one (Psal. 144.) I will add this, that if David offended in aught, herein it was, in that he used Dicam too much, and Frangam not oft enough. 
2 Sam. 15.3.  Absalon could object it, when it served his turn: And, when David was to leave the world, it lay on his conscience, his Clemency used in Ioab's and Shemei's case. 
1 Reg 2 5. Psal. 72.14.  A dear and precious thing is the meanest blood in the eyes of David (so he saith:) And that made his people more afraid for him, then of him, and to value his life at ten thous●nd of their own: 
2. Sam. 18.3.  and that, so many Subjects, so many of his Guard: Not, so many Subjects, so many Conspirators, as SAUL complained. 
1. Sam. 22 4.   

Pr● 20. ●8.  Yet, because Clemency is but one foot of the throne; and Severity, at some other time (for, 
Verse 2.  Cum accepero tempus, time must be kept in this Music) doth no less support it: Therefore, where saying will not serve, nor singing, Frangam must sometimes be used; 
Ezek. 21.9.10.  where the Rod contemned, let the Sword be drawn. It is GOD 's own course. If he, for all dicam, lift up his horn against GOD or good orders, saw of his horn; if he do still mut●l● front minitari, Caput ●jus mittetur ad te, was David's justice, 
2. Same ●0. 21.  Take of his head. For dicam is the charm he speaketh of: which (if the viper stop not his ear) will do him good: 
Psal. 58.5.  If it do not, contunde in theriacam, he must be bruised and made into Mithridate, that others may be amended by him, seeing he would not be amended by others.  
Thus did D●vid repair Saul's ruins; these are his steps, thus did he show himself as good as his promise (here) a skilful Upholder of these two main Pillars, which bear up and give strength to every Land. And by this means, he changed both the nature and name of his Country; finding it jebus (that is) conculcata (and so, indeed, it was a City contemned and trodden down with every foot:) And leaving it a new name, jerusalem; and so it was, Salem jeru, a city to be feared and envied of all round about it. So, the Land grew strong, and the Pillars fast; and David, for his fastening, in favour with GOD and man. GOD, whom he praised, graciously assisting him; and men, whom he preserved, willingly serving him. The LORD who hath sent forth the like strength for our Land, Establish the good thing which He hath wrought in us. The LORD so fasten the Pillars of our earth, that they never be shaken. The LORD mightily uphold the Upholder of them, long and many years: That we may go forth rejoicing, in His strength, and make our boast of his praise, all our life long. Which our gracious GOD, etc.    

A SERMON Preached before QUEEN ELIZABETH, AT GREENWICH, the XXIIII. of February, A. D. MDXC. being S. MATTHIA'S day.  PSALM. LXXVII. VER. XX. 
Thou didst lead thy People like Sheep, by the hand of MOSES and AARON.  
SOme, either present or imminent danger, and that no small one, had more than usually distressed the Prophet at the writing of this Psalm: wherewith his spirit, for a while, being tossed to and fro in great anguish (as may appear by those three great billows, in the 7.8.9. verses) yet at last he cometh to an Anchor (in the 10. Verse.) upon the remembrance of the right hand of the most High. Which right hand, in one even tenor, throughout all Ages, not only to that of David's, but even to this of ours, hath ever showed itself a right hand of pre-eminence and power, in the two points in the later part of the Psalm specified, the especial matter of his and all our comfort. 1. The final confusion of His enemies, though for a while exalted (until this verse.) 2. The final deliverance of His people, though for a while (distressed in this verse.) Which twain, of many Psalms are the substance, and of this now before us; and indeed, all the whole story in a manner is nothing else but a Calendar of these two. That the Lord of Hosts the GOD of Israël is El Nekamoth, a GOD of vengeance against His enemies; and but a letter changed, is El Nechamoth, a GOD of comfort unto His people. That His Cherubims hold a flaming sword to repress the one, and have their wings spread to shadow and secure the other. That His creatures; the cloud from above, is a mist of darkness to confound the Egyptians; 
Exod. 14.22.  and the same cloud a pillar of light to conduct the Israëlites. That the water from beneath, to the Egyptian is a gulf to devour them, but to the Israëlite, a wall of defence on their right hand and on their left. We need not to seek far; in the Psalm next before, and again in the Psalm next after this, you shall find these two coupled; as (indeed) for the most part they go still together.  
And as they go still together, so still they end in the safeguard of the Church. Of All prophecies, of all judgements, of all miracles past or present new or old, that is the key and conclusion. The last verse (If I may so say) of the Deluge was the Rainbow; of the Egyptian bondage was the feast of Passeover; and even here in this Psalm, after it hath, in the four verses next before, rained and poured down, and lightened and thundered, and heaven and earth gone together, there doth in this verse ensue a calm to GOD 's people. This is the blessed period, that shutteth up the Psalm: Them that hated thy people or dealt unkindly with thy servants, them thou drownedst and destroyedst. But Thy people thou leaddest like sheep by the hands of MOSES and AARON.  
And in these two, may all kingdoms and countries read their own destinies, what they are to hope for, or to fear, at the hands of GOD. If they be Lo-ammi, not His people, they may look back, what they find in the verses before, and that is storm and tempest. If they be His (and we I trust are His; and more and more His, He daily make us) this verse is for us, that is, safe and quiet conduct: Thou didst lead thy &c.  

The Sum.  In which verse there is mention of three persons. 1. GOD. 2 GOD 's hand. 3. GOD 's people. 4. And of a blessing or benefit issuing from the first (that is) GOD: conveyed by the second (that is) GOD 's hands, Moses and Aaron: and received by the third (that is) GOD 's people: And it is the benefit of good guiding or government. This is the sum of the verse.  

The Division  As for order, I will seek no other, then as the HOLY GHOST hath marshaled the words in the text itself. Which of itself is right exact: every word, in the body of it, containing matter worth the pausing on.  
First in the foremost word. Tu, GOD, who vouchsafed this benefit.  
And secondly, in Duxisti: The benefit itself of guiding from Him derived.  
And thirdly, derived to His people, the parties that receive it.  
And fourthly, derived to His people by His hands, which hands are Moses and Aaron, the means that convey it.  

I. Thou leadest thy people etc.  

The fir●t pa●●. Thou.  TO begin with GOD, who beginneth the verse, by whom and to whom we lead and are led, and in whom all right leading both beginneth and endeth. It is Thou (saith the Psalmist) that leadest thy people, and (in the next Psalm) it is He tha● carried His pe●ple in the wilderness like a flock, who is that He or this Thou? It is GOD, saith the Prophet in the sixteenth verse.  
That is: whosoever be the h●nds, GOD is the person, He is the Tu. Whose 〈◊〉, soever we hear; whose hands soever we feel; whose countenance soever we behold, we m●st yet look up higher, and see GOD in every Government. To Him we must make our Apostrophe and say, Thou leaddest &c. For He it is that leadeth proper●y: and, in strict propriety of speech, Moses and Aaron lead not; but GOD, by the hand● of M●ses and Aaron. And that thus it is, that GOD is the person that leadeth, and all other but hands under Him and unto Him, the Prophet gives us in this same vorse, matter of three marks of difference, between Him and them.  
The first is in Duxisti. Thou didst lead (saith the Prophet:) didst and dost lead; didst then and dost still: But, Thou didst lead by Moses and Aaron, so dost. Thou not now. The hands are changed. Then, Moses and Aaron; after, joshua and Eleazar; after, Othoniel and Phineës; after, others: Sed Tu idem es, But Thou art the same still, and thy years shall not fail, As if he should say: 
Psal 102.27.  Their years (indeed) fail and come to an end; within so many years they were not so led, and within so many more they shall not be. But GOD hath a prerogative, that He is Rex a Saeculo, and Rex in Saeculum, 
Psal. 74.12.146.10.  was our King of old and shallbe our King for ever and ever.  
The second is in populum tuum, Thy people: another limitation. For, this people are (in the 15. verse before) said to be the sons of jacob and joseph: so far stretcheth Mose's line, and no further. But, Tu duxisti, GOD 's line ivit in omnem terram, 
Psal. 19.4.  goeth over all nations, even to the uttermost parts of the world. GOD 's leading hath no marches. This people and all people are His: and He by special prerogative is Rex universae terrae, King (not of one people, or of one country or climate, 
Psal 47 7.  but) of all the people of the whole earth.  
The third is, Permanus, By the hands. For as He guideth the people by the hands, so He guideth the hands themselves, by whom He guideth; Ruleth by them, and ruleth them; ruleth by their hands and ruleth in their hearts: Is both the shepherd of Israël, leading them like sheep, 
Psal. 80.1.  and further leadeth joseph also (their leader) tanquam ovem, like a sheep. That is, they be Reges gentium, kings of the nations, but He is Rex Regum, King over Kings themselves. 
1. Tim 6.15.  Moses and they with him be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb 13 24. Heb. 1●. 3.  Guides (as Saint Paul calleth them;) but JESUS CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Arch-guide. Aaron and his family be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepherds (as Saint Peter termeth them:) but JESUS CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the high and sovereign Shepherd over all. 
1 Pet. 5.4.  Why then Dicite in Gentibus, 
Psal. 69. 10·  Tell it out among the Nations (saith the Prophet) that GOD is King; that He is the Tutor, the Leader, the perpetual, the universal, principal Leader of His people.  
From which plain note (that the LORD is Ruler) the Psalmist himself draweth a double use, containing matter both of comfort and fear.  
1. Of Comfort; (in the 97. psalm:) Dominus regnavit, exultet terra; 
Psal. 97.91.  The LORD is Ruler (or Leader) let the earth rejoice.  
2. Of fear; (in the 99 psalm:) Dominus regnavit, contremiscat populus; 
Psal 99 1.  The LORD is Ruler (or Leader) let the people tremble.  
First from GOD'S ruling, matter of joy. For if we willbe ruled by Him, He will appoint over us, a Ruler according to His own heart, 
1. Sam. 13. 1● Psal. 21.4. Psal 132 18. Psal. 89 29.  He will prevent her with the blessings of goodness: He will deliver the power of Si●ara into her hands: He will clothe her enemies with shame and make her crown flourish on her head, and set the days of her life, as the days of heaven.  
Secondly, matter of fear too. The Lord is Ruler, let the people tremble. For if they fall to be un-ruly, He can vindemiare spiritum principum, 
Psal. 99.1. Psal, 76.13.  as easily gather to Him the breath of a Prince, as we can slip of a cluster from the vine. He can send them a Rehoboam without wisdom; or a jeroboam without religion; or Asshur (a stranger) to be their King; or (which is worst of all) Nullum Regem, 
Hos 1●. 3.  a dis-ordered Anarchie, quia non timuimus jehovah. Therefore exultantes & trementes, in joy and trembling let us acknowledge GOD and His supreme leading, that our parts may be long in DOMINUS regnavit, exultet terra, The LORD doth lead us, let the Land rejoice.  
Yet one point more, out of this Tu. By comparing it with the verses before, on which it dependeth: that as it is the Person, and Power of GOD that is chief in every Rule: So, not every power, but even that very power of His, whereby He worketh wonders. For the Prophet (in the foureteenth verse) having said of GOD, 
Verse 14.18.19.  Thou art the GOD that dost wonders, and so particularising, thou thunderest from heaven, Thou shakest the earth, Thou dividest the Sea; at last cometh to this Thou, Thou leaddest the people. Very strange it is, that He should sort the leading of the people with GOD'S wonders; and that not only among them all, but after them all, as chief of all. Recount the Government of the people, as if it were some special miracle. And indeed, a miracle it is; and whosoever shall look into the nature and weight of a Monarchy, will so acknowledge it. The Rod of Government is a miraculous rod: both that of Moses, 
Exod. 4.3. Numb. 17.8,  for it would turn into a serpent, and back again: and Aaron's rod too, for, of a dry and fear stick, it came to blossom again and to bear ripe almonds: To show, that every Government is miraculous, and containeth in it matter of wonder, and that in two respects.  

1. Ezek. 11.3. Gen. 4.9.  For, whereas there is naturally in every man a seeking his own ease; to lie soaking in his broth (as Ezekiel speaketh;) not to be custos fratris, nor to afflict and vex his soul with the care of others: it is surely supernatural, to endure that cark and care, which the Governors continually do (a matter that we inferiors can little skill of;) but to read Eâ nocte dormire non potuit rex, 
Est. 6.1. Dan. 6.18.  Such a night the King could not sleep; And again, Such a night no meat would down with the King, and he lifted not to hear any Music: To endure this (I say) is supernatural, and it is GOD, which above a●l nature, by His mighty spirit worketh it in them.  

2. Num. 16.12.  Again, whereas there is, in every inferior, a natural wildness or unwillingness to brook any Ruler, or judge over them (as was told Moses flattly to his face:) For, by nature, the people are not like sheep: It is not (certainly) any power of man, but a mere supernatural thing, to keep the nations of the earth in such awe and order, as we see them in. 
1 Reg ●. 9.  Quis potest (saith Solomon) who is able to manage this mighty multitude, 
joh. 19.10.  so huge in number, so un-ruly in affection? Nun potestatem habeo? Have not I power (saith Pilate?) But our SAVIOUR CHRIST very fitly telleth him, 
joh. 19.11.  Power he hath indeed, but it is not innata, but data desuper; and except it were given him from above, he should have none at all. It is Tu duxisti that doth it: even Thou O LORD, and thine almighty power, that holdest them under. And very fitly from the wonder in appeasing the sea (in the last verse before) doth the Prophet pass (in this) to the leading of the people: 
Verse 19  Their natures are alike: Himself, in one verse, 
Psal. 65.7.  matcheth them; Thou rulest the raging of the Sea and the noise of the waves, and the madness of the people. That is: no less unruly and enraged, by nature is the multitude, 
Psal. 2.3. Luc. 1●. 14.  than the Sea. No less it roareth, Dirumpamus vincula eorum, and Nolumus hunc regnare super nos, when God unlooseth it. Of one and the same power it proceedeth, to keep them both within their banks: Thou that calmest the one, charmest also the other.  

Num. 11.12.  Wherefore when we see that careful mind in a Prince (I will use Mose's own words) to carry a people in her arms, as if she had conceived them in her womb, as no nurse, no mother more tender: and again, when we see this tumultuous and tempestuous body, this same Sea of popularity kept in a quiet calm, and infinite millions ebbing and flowing (as it were) that is, stirring and standing still, arming and disarming themselves, killing and being killed and all at the monosyllables of one person, Go and they go, Come and they come, Do and they do it: Let us see God sensibly in it, 
Mat. 8.9.  and the power of God, yea the miraculous power of God; and say with the Prophett, Thou art the God, that dost wonders, Thou leaddest thy people like Sheep by the hands of MOSES and AARON. And so much for the first part, first word and person.  
The second word compriseth the benefit issuing from God, which is a leading or conduct, 

The second Part.  
Duxisti. Exod. 17.15. Esa. 9.6. Psal. 82, 1.   the second part. A word of great compass, and includeth many leadings under it. For, to be our jehovah Nissi, our standard-bearer, and to lead our Forces in field; To be our wonderful Counseiler, and to lead that honourable Board. To sit in the midst of our judges and to lead them in giving sentence; All these and more than these are all in duxisti. And all these are especial favours: but the chief of all, and that whereof all these are but the train, is the leading us in His heavenly truth, and in the way of His Commandments, to the land of the living. All the rest attend upon this: this is chief, and therefore the leading of principal entendment.  
And in this leading there be these four points. For that it be a leading, it must be orderly without straying, skilfully without erring, gently without forcing, and certainly without missing our journey's end. First, orderly, without straying: led and not wander. Second, skilfully without erring: led and not miss. Third, gently without forcing: led, and not drawn. Fourth, certainly without missing: led, and not led about, ever going but never coming to our place of repose.  
In the first whereof we are but let see, the wand'ring and stayless estate we were in, till GOD vouchsafed to send us this gracious conduct: sicut oves, like Ezekiël's stray sheep, straggling upon every Valley and upon every Hill. 
Ezech 34.5.6.  The very case, these people here were in, when GOD in mercy sent them these two Guides, scattered all over the land to seek stubble. Which estate of theirs, 
Exod. 5.12.  is the express pattern of the world, wand'ring in vanity, picking up straws, and things that shall not profit them, seeking death in the error of their life, 
Sap. 1.12.  till GOD look mercifully upon them, and from this wild wand'ring, reduce them into the right way.  
Which right way is the second point; For else, it is not Duxisti; but Seduxisti; and as good no leading at all, as mis-leading. Now this right way if we ask where it lieth, the Prophet will tell us, Thy way o GOD is in the Sanctuary: 
Ver. 13.  (that is) it is the word of God which is the Lode-starr, when God is the Leads-man. Sicut oves it must be, and this is the voice of the true Shepherd, to be listened to of all His flock, that will not rove and run headlong into the wolves den. This is the pillar of the cloud in regard of this people here, 
Exod. 14.  to be kept in view of all those that will not perish in the wilderness, wherein is no path. Indeed it is both: ¹ the pillar of the cloud before, directing us in the way; ² and the voice of the Shepherd behind us (as Esai saith) telling us when we miss, and crying, Haec est via ambulate in ea, 
Esai 30.21.  This is the way, the right way, walk in it.  
And in this way, our guiding must be mild and gentle: Else it is not Duxisti, but traxisti; drawing and driving, and no leading. Leni spiritu non durâ manu, rather by an inward sweet influence to be led then by an outward extreme violence to be forced forward. So did God lead this people here. Not the greatest pace (I wis) for they were a year marching that, 
Deut. 1.2. Exod. 13 18.  they might have posted in eleven days (as Moses saith.) No not yet the nearest way neither, as Moses telleth us. For, He fetched a compass divers times; as all wise Governors by His example must do, that desire rather safely to lead, then hastily to drive forward. The Spirit of God leadeth this people (saith Esai) as a horse is ridden down the hill into a valley; 
Es. 69. ●●.  which must not be a ga●opp, lest horse and ruler both come down one over another; but warily and easily. And sicut oves still giveth us light, seeing the text compareth it to a sheep gate. Touching which kind of Cattles to very good purpose, jacob (a skilful shepherd) answereth Esau (who would have had jacob and his flocks have kept company with him in his hunting pace) Nay not so Sir (said jacob) it is a tender cattles, 
Gen 33.13.  that is under my hands, and must be softly driven, as they may endure; if one should over-drive them but one day, they would all d●e or be laid up for many days after. Indeed, 
1. Reg. 10.11.  Rehoboam left ten parts of his flock behind, only for ignorance of this very point in Duxisti. For, when in boisterous manner he chased them before him, telling them what yo●es he would make for them (a fare unmeet occupation for a Prince to be a yokemaker) they all shrunk from him presently, and falsified his prophecy clean. For whereas he told them sadly, His little finger should be as big as his Father's whole body, it fell out clean contrary; for, his whole body proved not so big as his Father's little finger. A gentle leading it must be; and in the beginning, such was the course. Therefore ye have the Kings of Canaan in Genesis, for the most part called by the name of Abimelech (that is) Pater Rex, a King in place, a Father in affection. Such was M●ses our leader here, a meek man above all the men on the earth. 
Num. 12.3.  Such was David himself, who full bitterly complaineth, Ah these sons of Zervia are too hard, 
2. Sam. 3.39.  too full of execution for me. And (to end this point) thus describeth he his good Prince (in the 72. Psalm) He shall come down (not like hailstones on a house top, 
Psal. 72.6.  but) like the dew into a flecce of wool (that is) sweetly and mildly, without any noise or violence at all.  
Last of all. All this reducing and right leading and gentle leading, must end in an end; they must not go and go still in infinitum; that, is no leading but trying outright. 
Psa. 23.2.  It must be sicut oves, whom the good Shepherd (in the 23. Psal.) leadeth to a place, and to a place meet for them, where there is green pasture by the waters of comfort. So was it in this people here. They were led out of Egypt to sacrifice to GOD, and to learn His Law in the mount of GOD Sinai; and from thence also to Zion itself His own rest, and holy habitation. And even so our people are led from the wanderings of this world, unto the folds of GOD 's Church, where (as the Prophet saith in the 73. Psalm) first GOD will a while guide them with His counseile and after will receive them into His glory. 
Psa. 73.24.  And this is the end of all leading. To bring us all from the vain proffers of the world, which we shall all find (as Solomon found it) vanitas vanitatum & omnia vanitas, to the sound comfort of His word in this Book, 
Eccles 1.2.  which is indeed veritas veritatum & omnia veritas: in the knowledge and practice whereof when they shall have fulfilled their course here, GOD will bring them to His own rest, to His heavenly jerusalem, where is and ever shallbe faelicitas faelicitatum & omnia faelicitas.  
But in this life here, we come no further than the borders of His Sanctuary (as he telleth us in the next Psal.) in the way whereof if GOD lead us constanter, constantly, 
Psal. 78.54.  not after our wanton manner, out and in when we list, all the other inferior leadings shall acompanie this one. For, this leading leadeth them all. He shall lead our Counsellors, that they shall advise the counseiles of his own heart: He shall lead our judges, that they shall pronounce the judgements of His own mouth: He shall lead our forces into Edom, the strong cities and holds of the enemy: He shall lead our navy in the sea, by unknown paths, to the place it would go; and I can say no more. Through all the dreads and dangers of the world, through the perils of the red sea, through the perils of the desert, through the malice of all our enemies, He shall safely lead us, and sure●y bring us to His promised kingdom, where we shall see the goodness of the Lord in the land of the living. And this is the benefit, 
Psal. 27.17.  and thus much for that part.  

The third part Popalum tuum.  The value of which benefit we shall the better esteem, if we consider the state of the Parties, on whom it is bestowed, set down in these words Populum tuum: which is the third part. 
Populum. Deut. 32.6.  That all this good is for the people, worthy not so much as the least part of it. For, what is the people? Let Moses speak (for, he knew them) Siccine popule stulte & insipiens? And Aaron too (for, he had occasion to try them) This people is even set on mischief. 
Exod. 32.22. Psal. 68. 3●. Exod. 32.9.33 3.  And (if you will) David also, Inter Belluas populorum. And to conclude, GOD Himself, Populus iste durae cervicis est. This is the people. We may briefly take a view of all these.  

Act. 19.32.  Will you see the folly and giddiness of this multitude? ye may, Act. 19 there, they be at the Town-house, some crying one thing some another; and the more part knew not why they were come together. Therefore Moses truly said, it was a fond and giddy-headed people.  
Will ye see the brutishness of the people? In the 22. Acts, you shall see them taking up a cry, 
Act. 22.23.  upon a word spoken by Saint Paul, and casting of their clothes and throwing dust into the air, as if they were quite decayed of reason; that David truly might say, inter belluas populorum.  
Will ye see the spite and malice of the people. In the 16. Numbers, for Corehs death they challenge Moses and Aaron, 
Num. 16.41.  ye have persecuted and killed the people of the Lord. Yet neither did Moses once touch them, but GOD Himself from heaven, by visible judgement, shown them to be as they were. Neither were Coreh and his crew the people of GOD but the sons of Belial. But that is their manner, in despite of Moses, if for aught they like him not, presently to canonize Coreh and his complices, and make them the Saints of GOD. That Aaron said truly of them, This people is even set on mischief.  
Lastly if ye will see their head-strongnesse, look upon them in the eighth of the 1. of Samuci, where having fancied to themselves an alteration of estate, 
1. Sam. 8.19, 20.  though they were showed plainly by Samuel, the sundry inconveniences of the government, they so affected, they answer him with, No (for that is their Logic, to deny the conclusion) but we willbe like other countries about us, and be guided as we think good our own selves. That (of all other) GOD 's saying is most true, It is a stiffnecked and ●ead strong generation.  
And yet, for all these wants, so well weening of themselves, as they need no leading, they: every one among them is meet to be a leader, to prescribe Moses and control Aaron in their proceed. So that, where GOD setteth the sentence thus, Thou leaddest thy people like sheep by the hands of Moses & Aaron; might they have their wills, they would take the sentence by the end, and turn it thus, Thou leaddest Moses & Aaron like sheep by the hands of thy people.  
And this is the people, Populus. 
Tuum.  And surely, no evil can be said too much of this word people, if ye take it apart by itself, Populus without Tuus, The people and not Th● people. But then, here is amends for all the evil before, in this word Tuus; Which qualifieth the former and maketh them capable of any blessing or benefit.  
A common thing in Scripture it is, thus to delay one word with another. 
Mat. 18.15.  Si peccaveri● in re frater tuus: Peccaverit stirs our choler straight; but then, Frater makes us hold our hand again. Tolle festucam ex oculo: Festucam, a mote? 
Luc. 6.41.42.  our zeal is kindled presently to remove it: but then Ex oculo, the tenderness of the part tempers us, and teacheth us to deal with it in great discretion. And so it is here: Populus so un-ruly a rout, as Moses and Aaron would disdain once to touch them; but when Tuus is added, it will make any of them, not only to touch them, but to take them by the hand. For, it is much that lieth upon this pronoun Tuus; indeed, all lieth upon it: and put me Tuus out of the verse, and neither GOD respecteth them, nor vouchsafeth them either Moses to govern, or Aaron to teach, or any heavenly benefit else. For, Populus is unworthy of them all: But, for Tuus, nothing is too good.  
For there is, in Tuus, Not only that they be men, and not beasts; Freemen, and not villains; Athenians or Englishmen (that is, a civil) not a barbarous people (the three considerations of the heathen Ruler:) but, that they be GOD 's own people and flock; and that is all in all. Hi● people, because He made them; and so, the lot of His inheritance. 
Psal. 100L. 3.  His people again, because He redeemed them from Egypt with His mighty arm; 
Verse 15.  and so, His peculiar people. His people the third time, because He redeemed their souls by His sufferings; and so, a people purchased most dearly, purchased even with the invaluable high price of His most precious blood. This is that, that sets the price on them. 
1. Pet. 1.9.  For, over s●ch a flock, so highly priced, so dear beloved, and so dear bought, it may well beseem any, to be a Guide. Moses, with all his learning; Aaron, with all his eloquence; yea even Kings to be their foster-fathers'; and Queens to be their Nurses. No leading, No leader too good for them. 
Esai. 42. 2●.  I conclude (with Saint Augustine upon these words) Quamdiu minimis istis fecistis fratribus meis, fecistis & mihi: Audis minimis (saith he) & contemnis, Thou hearest they be the base people, the minims of the worl●, and thou settest thy foot on them; Audi et fratribus, Take this with thee too, that they be CHRIST 's brethren, thou leadest: Et mihi crede, non est minima gloria horum minimorum salus, And trust me, it is no poor praise to protect this poor● flock, but a high service it is, and shallbe highly rewarded. CHRIST will take and reward it, as done to Himself in person.  
Sicut Oves standeth doubtful in the Verse; and may be referred, 
Sicut oves.  either to the manner of leading, thus; Thou leadest like sheep: Or to the persons led, thus; Thy people, like sheep. There ●e touched it before, in Duxisti, in every of the four manners of leading; and here now we take it in again, with the people, to whom it may have reference. And indeed, there is no term, that the HOLY GHOST more often sendeth for (than this of His flock) to express his people by; for, in the estate of a flock they may best see themselves. As here it is added respectively to Duxisti, to let them see, both what interest they have in it, and what need they have of it. I mean of government.  

Lo-ammi.  First, as a note of difference between Ammi and Lo-ammi: Thy People, and The People: GOD 's People, and strange children: Every People is not Sicut Oves; nor every one among the People. 
Psal. 32.9.  There is a People (as the Psalmist speaks) Sicut Equus & Mulus, like the untamed Horse or Mule, in whom is no understanding: And among the people, there be too many such. Surely, by nature we are all so: wild and unbroken, 
job. 11.12.  as the Ass colt (saith job.) Which wildness of nature when they are untaught, and taught to submit themselves to government; to become gentle and easy to be led, Sicut Oves, led to feeding, led to shearing, to feed those that feed them; tractable of nature, and profitable of yield: It is a good degree and a great work is performed on them. For, by it, as by the first step, they become GOD 's people. For, His people are populus sicut Oves, and they that are not His, are populus sicut Hirci, a people like He-goats, in nature intractable, in use unseruiceable.  
Now, being H●s people, they come to have an interest in Duxisti, the benefit. For, populus si●ut ov●s must be led gently; but populus sicut hirci must be driven forcibly. Duxisti is not for both: It is a privilege. And if there be any retain their wild nature, or degenerate from sheep into goats (as divers do daily:) for them. Aaron hath a rod to sever them from the fold, by censure of the Church. And if that will not serve, Moses hath another, which he can turn into a serpent and sting them: Yea, if need so require, sting them to death, by the power secular. For Nachah is leading, and (the sound remaining) Nacah is smiting; and a necessary use of both. The one, for thy people, like sheep, who will be led; the other for the strange children like goats, who will not stir a foot, further than they be forced. And this is the interest.  
But now again, when they be brought thus fare, to be like sheep; they are but li●● sheep, though: that is, a w●ake and unwise cattles, fare unable to guide themselves. Which showeth them their need of good government, and though they be the p●o●le of GOD, yet that Moses and Aaron be not superfluous. For, a feeble poor bea●t (we all know) a sheep is; of little or no strength for resistance in the w●rld, and therefore in danger to be preyed on by every Wolf. And, as of little stren●●●, so of little reach. None so easily strayeth of itself; None is so easily l●d awry by others. 
〈…〉. 2●. 2●.  Every strange whistle maketh the sheep; Every Ecce hîc makes the p●o●le cast up their heads, as if some great matter were in hand.  
These two defects do mainly enforce the necessity of a Leader. For, they that want sight (as blinde-men) and they that want strength (as little children) stir not without great peril, except they have one to lead them. And both these wants are in sheep●, and in the people too.  
If then they be sicut Oves, like sheep: What is both their wisdom? Sure to be in the unity of a flock; and what is their strength? Truly, to be under the conduct of ● Shepherd; In these two is their safety. For, if either they single themselves and st●a● from the fol●; or if they be a fold, and yet want a shepherd; none more miserable th●n they. And indeed, in the HOLY GHOST 's phrase, it is the ordinary n●te ●f a private man's misery, 
〈…〉.  to be Tanquam ovis erratica, as a stray sheep fr●m the 〈◊〉; 
〈◊〉. 9 36.  and of the misery of every Estate politic, to be Tanquam grex above Pa●●o●e, as a flock without a Shepherd. Therefore, guiding they need: both the 〈…〉 unity (Band●) to reduce them from straying, 
〈◊〉. 1●. 7.  and the staff of order (Beauty) to lea● them so reduced. And would GOD they would see their own feebleness an● shallowness, and learn to acknowledge the absolute necessity of this benefit; 

〈…〉 Oves.  
Ducti sumu● sicut Oves.   in all duty receiving it, in all humility praying for the continuance of it, that GOD break not the fold, and smite not the Shepherd, for the flocks unthankfulness.  
By the hands of Moses and Aaron.] This part of the verse that is behind, 

The fourth Part.  
Per manus MOSIS & AARONIS.   and containeth the Means by whom GOD conveigheth this benefit to His people, had had no use, but might well have been left out, and the verse ended at populum tuum, if [Author alienae potentiae perdit suam] had been GOD 's rule. For, He needed no means, but immediately from Himself, sine manibus, could have conveyed it, without any hands (save those that made us; that is, His almighty power, but) without any arm or hand of flesh; without Moses or Aaron, without men or Angels, He was able (Himself) to have led us. And a principio fuit sic; For a time, He did so; Of Himself immediately, and of His own absolute sovereignty, held He court in the beginning, and proceeded against Adam, Eve, Cain, the old world; and there was none joined in commission with Him. He only was our King of old (saith the Psalmist:) and for a space, the justice that was done on earth, He did it Himself. 
Psal. 74 12.  And as He held court before all, so will He also hold one after all. Veniet, Veniet qui malè judicata rejudicabit dies: There will come a day, there is a day coming, wherein all evil judged eases shallbe judged over again. To which all appeals lie, even from the days of affliction in this world (as sometimes they be) to the day of judgement in the world to come.  
This estate of guiding being wholly invested in Him, there being but one GOD and one Guide, He would not keep it unto Himself alone, as He might, but it pleased Him to send Moses His servant, and Aaron, whom He had chosen, 
Psal. 105.26.  to associate them to Himself, in the Commission of leading, and to make hominem homini Deum, One man a Guide and God to another.  
And those, whom He thus honoureth, ¹ First the Prophet calleth God's hands, 
Per manum.  by whom He leadeth us: ² and secondly telleth us, who they be; MOSES and AARON.  
God's hands they be: For that, by them He reacheth unto us Duxisti, and in it Religion, and counseile, and justice, and victory, and whatsoever else is good. He sendeth His word to Moses first, and by him (as it were, 
Psal. 103.7.  through his hand) His statutes and ordinances unto all Israël.  
And not good things only, but (if they so deserve) sometimes evil also. For as, if they be virtuous (such as Moses and Aaron) they be the good hand of God for our benefit, such as was upon Ezra: so, if they be evil (such as Balaac and Balaam) they be the heavy hand of GOD for our chastisement, such as was upon job. But the hand of GOD they be both. And a certain resemblance there is between this government and the hand: For, as we see the hand itself parted into divers fingers, and those again into sundry joints, for the more convenient and speedy service thereof; so is the estate of government, for ease and expedition, branched into the middle Offices, and they again (as fingers) into others under them. But the very meanest of them all, is a joint of some finger of this hand of GOD. Nazianzen (speaking of Rulers, as of the Images of GOD) compareth the highest, to pictures drawn clean through, even to the feet: the middle sort, to half pictures drawn but to the girdle: the meanest, to the lesser sort of pictures drawn but to the neck or shoulders. But all, in some degree, carry the Image of GOD.  
Out of which term (of the hands of GOD) the people first are taught their duty; so to esteem of them, as of GOD 's own hands: That as GOD ruleth them by the hands of Moses and Aaron (that is) by their ministry; so Moses and Aaron rule them by the hands of God (that is) by His authority. It is His name, they wear; it is His seat, they sit in; it is the rod of God, that is in Mose's and Aaron's hands. If we fall down before them, it is He that is honoured, if we rise up against them, it is He that is injuried: and that Peccavi in coelum, & in te must be our confession, 
Luc. 15.27.  against heaven, and them; but first, against heaven and God himself, when we commit any contempt against Moses or Aaron.  
1. And the Rulers have their lesson too. First, That if they be God's hands, than His Spirit is to open and shut them, stretch them out, and draw them in, wholly to guide and govern them; as the hand of man is guided and governed by the spirit that is in man. Heavenly and divine had those hands need be, which are to be the hands and to work the work of God.  
2. Again, they be not only hands, but Manus per quam (that is) hands in actu. Not to be wrapped up in soft fur, but by which an actual duty of leading is to be performed. Mose's own hand (in the fourth of Exodus) when he had lodged it in his warm bosom, 
Exod. 4.6  became leprous; but being stretched out, recovered again. Hands in actu then they must be: not loosely hanging down, or folded together in idleness; but stretched out: not only to point others, but themselves to be foremost in th'execution of every good work.  
3. Thirdly, Manus per quam ducuntur: That is, as not the leprous hand of Moses, 
1. Reg. 13.4.  so neither the withered hand of jeroboam stretching itself out against God, by mis-leading His people and making them to sin. Leading back again into Egypt (a thing expressly forbidden) either to the oppression and bondage of Egypt; 
Deut. 17.16.  or to the ignorance and false worship of Egypt, from whence Moses had led them. For as they be not entire bodies of themselves, but hands; and that not their own, but God's: so, the People they led, are not their own but His, and by Him, and to Him to be led and directed. So much for God's hands.  

Moses & Aaron.  This Honourable title (of the hand of God) is here given to two parties, Moses and Aaron, in regard of two distinct duties performed by them. Ye heard, how we said before, The people of God were like sheep, in respect of a double want, ¹ want of strength by means of their feebleness, ² and want of skill by means of their simpleness. For this double want here cometh a double supplie, from the hand, ¹ of strength, and ² of cunning: For, both these are in the hand.  
1. It is, of all members, the chief in might; as appeareth by the diversity of uses and services, 
Psal. 20.6  it is put to. In Potentatibus dexterae (saith the Prophet.)  
2. And secondly, it is also the part of greatest cunning; as appeareth by the variety of the works, which it yields, by the pen, the pencil, the needle, and instruments of music. 
Psal. 78.72. Psal. 137.5.  In intellectu manuum (saith the Psalmist, in the end of the next Psalm: and let my right hand forget her cunning.)  
This hand of God then, by his strength affordeth protection to the feebleness of the f●ock: and again by his skill affordeth direction to the simpleness of the flock. And these are the two substantial parts of all leading.  
These twain (as two arms) did God appoint in the wilderness, to lead His people by. Afterward, over these twain did He yet set another, even the power and authority Regal, 
1. Sam. 15.17.  in place of the Head (as himself termeth it;) and to it, as supreme, united the regiment of both. The consideration of which Power, I med●le not with (as being not within the compass of this vers●) but o●ely wit● the hands or regiments Ecclesiastical and Civil. Which (as the t●o Ch●●ubim● did the Ark) overspread and preserve every estate. 
2. Chron 19.6  One (saith Iehosa●hat) dispensing Res jehovae, the Lord's business; the other dealing in Negotio regis, the ●●fai●es of Estate. One (saith David) intending the worship of the Tribes; 
2. Chron. 19.11 Ps●l. 1 22.4.5.  the ot●er, 〈◊〉 t●rones for justice. One (saith Paul) being for us in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things pertaining to, God; the other, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 15.17. 1. Cor. 6.3.  matters of this present life. The one Pro aris, the other P●o focis, as the very Heathen acknowledge.  
1. These two are the hands, necessary to the body, and necessary each to other. First, they be (both) hands: and the hands (we know) are pairs. Not Moses the hand, and Aaron the foot; but either, and each the hand. And as they be a pair of hands, so be they also a pair of brethren. Not Moses de primis, and Aaron de novissimis populi; 
Esay 22.  Not Mos●● the Head, and Aaron the tail: Not Moses a Quis (as Saint Hierome speaketh, out of the twenty two of Esay) and Aaron a quasi quis; but, both of one parentage, both one man's children.  
2. Secondly, being (both) hands, neither of them is superfluous; no more to be spared, then may the hands: but both are absolutely necessary; and a maimed and lame estate it is, where either is wanting. The Estate of Israel (in the seventeenth of the judges) without a Civil Governor proved a very mass of confusion. The very same Estate (in the second of Chron. Chap. XV. 
judg. 17.6.  
2. Chron. 15.3 ) Sine sacerdote docente, no less out of frame. Miserable first, if they lack josua, and be as sheep wanting that Shepherd. And miserable again, if they lack JESUS, 
Num. 27.17. Matt. 9.36.  and be as sheep wanting that Shepherd. Moses is needful, in the want of water, to strike the rock for us, and to procure us supply of bodily relieve. 
Exod. 17.6.  Aaron is no less: For he in like manner reacheth to every one food of another kind (which we may worse be without) even the bread of life, and water out of the spiritual Rock, 
joh. 6.48.51. 1 Cor. 10.4. Exod 17 8. Ephes. 6. 1●.  which is CHRIS● JESUS. Moses we need, to see our forces led against Amaleck, for safeguard of that little we hold here in this life: and Aaron no less, to preserve our freehold in the everlasting life: For the great and mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the legions of our sins, the very forces of the Prince of darkness are overthrown by the spiritual weapons of Aaron's warfare. Moses may not be spared from sitting and deciding the causes which are brought before him. No more may Aaron, whose Vrim giveth answer, in doubts no less important; and who not only with his Vrim and Thummim, gives counseile, but by his incense and sacrifice obtaineth good success for all our counseiles. In a word: If Moses rod be requisite to sting and devour the wicked; Aaron's is also, to revive the good, and to make t●em to fructify. If Mose's hand want, with the sword to make us a way: Aaron's hand wants too, with the key to give us an entrance. And thus much will I say for Aaron (for the Devil hath now left to dispute about Mose's body, and bendeth all against him) that, the very first note of difference in all the Bible, to know God 's people by, is, that as Cain and his race begone at the City-walls first, and let Religion (as it might) come after, any it skilled not what: 
Gen 4.26.  So the posterity of Seth (the people of GOD) begone at the Church (Et coeptum est invocari) at the worship of GOD and His Tabernacle; as the point of principal necessity in their account, and (as CHRIST reckoned it) Vnum necessarium And truly, if we be not Populus a people, 
Luk. 10.42.  but Populus Tuus, GOD 's people, we will so esteem it too. For, as for i●stice and law and execution of them both, Taliter fecit omni populo, it is every where to be had, 
Psal. 76.1  even among the very Heathen and Turks themselves. So is not GOD 's truth an● Religion and the way of righteousness. No: Natus in judaea Deus (saith the Prophet in the last Psalm) that, is only to be had in the Church, and Non talit●r f●cit omni populo, he hath not dealt so with every people. ●very people have not knowledge of His laws. So that, if the Governor be not merely Pastor agrestic, a rural shepherd, such as are in the fields, and the people of GOD, in his eyes, no better than Pecora campi; so that, if he keep them one from goring another with their horns, and one from eating up the others lock of hey, all is well, and no more to be cared for of Ga●lio. But, that he be like the great Shepherd, the good Shepherd, the ●rince of Shepherds, 
1. Pet. 2.25.  who was Pastor animarum (as Saint Peter calleth him) a Shepherd of souls; to see also that they be in good plight, that they be led in the way of truth. It will easily be yielded to, that per manum Mosis, is no full point, but needeth [and Aaron] to be joined to it. 
Exod 4.14.  Moses himself saw this and therefore (in the fourth of Exodus) when he had divers times shifted of this sole leading, while GOD stood still upon Ecce mittam te; At last, when GOD came further and sai●, Ecce Aaron frater tuus, mittam eum tecum, that conte●ted him, and ●hen he undertook it; as knowing, these were like hands, maimed, the one without the other, but that, Moses and Aaron make a complete Government.  
3. And what should I say more? They be hands and the body needeth them both: They be hands and they ne●d each other. Moses needeth Aaron: For, Moses hands are heavy and need a stay: and Aaron it is, that keepeth them steady, by continual putting the people in remembrance, that they be subject to principalities; by winning that at their hands by his continual dropping his word upon them, which Moses, for the hardness of their hearts, is fain to yield to. By strengthening mainly Mose's Debita legalia, duties of Parliament and common law, by his Debita moralia, duties of conscience and Divinity. And whatsoever action Moses doth imprison, Aaron imprisoneth all the thoughts any ways accessary to the action. Which thoughts if they may run at liberty, the action will surely be bailed, or make an escape, and not be long kept in durance. And so many ways doth Aaron support and make both more easy, and more steady, the hands of Moses.  
And Moses (for his part) is not behind, but a most jealous preserver of Aaron's honour and right every where. Every where mild, save in Aaron's quarrel, and with those only, that murmured against Aaron, and said, he took too much upon him. Take but his prayer for all (because I would end;) his prayer made for Aaron by name (in the 33. Deut.) and these three points in it. 
Deut. 33.11.  Bless, O Lord, his substance: therefore he would never have heard, Vt quid perditio haec? that all is lost that is spent on Aaron's head. Then, Accept the work of his hands: therefore he would never easily have excepted to, or with a hard construction scanned all the doings of Aaron. Last of all, Smite through the loins of them that rise up against him: therefore he would never have strengthened the hand of his evil willers, 
1. Sam. 22.18.  or said (with Saul to Doëg) Turn thou and fall upon the Priests.  
To conclude, Moses and Aaron (both) have enemies: as Aaron hath Coreh and Dathan, 
2. Tim. 3.8.  that repine at him; so hath Moses (too) jannes' and jambres, that would withstand him. And he that at one time disputes about the body of Aaron, may also hereafter (for he hath done it heretofore) dispute about the body of Moses. 
jude 9  It is good therefore, they be respective each to other: Aaron help Moses in his lot; and Moses, Aaron in his; that they stand in the gap one for another; that so, their unity may be hand in hand, as the unity of brethren, strong and hard to break as the bars of a palace.  
The LORD, by whose Almighty power all governments do stand; those especially wherein the people are led in the way of his Sanctuary; as he hath graciously begun to lead us in that way, so leave us not, till we have finished our course with joy. Knit the hearts of Moses and Aaron, that they may join lovingly: Teach their hands, and fingers of their hands, that they lead skilfully: Touch the hearts of the people that they may be led willingly: that, by means of this happy conduct, surely without error, and safely without danger, we may lead and be l●dd forward, till we come to the fruition of his promise, the expectation of our blessed hope, even the eternal joys of his celestial Kingdom, through JESUS CHRIST our LORD. To Whom, etc.    

A SERMON Preached before QUEEN ELIZABETH, AT SAINT IAME'S, on Wednesday being the XXX. of March, A. D. MDXCIII.  MARK CHAP. XIV. VER. iv V.VI. 
Erant autem quidam indignè ferentes intra semetipsos, & dicentes, Vt quid perditio ista unguenti facta est? etc.  
Therefore some disdeigned among themselves, and said: To what end is this waist of ointment?  
For, it might have been sold for more than three hundred pence, and been given to the poor: And they grudged against her.  
But JESUS said: Let her alone; why trouble ye her? She hath wrought a good work on Me.  
THIS action of waist, (which by some is brought, and, by CHRIST our SAVIOUR, traversed) was against a woman (saith Saint MARK, th● verse before: which woman (as Saint JOHN hath it Chap. XI. Ver. 2.) was MARIE MAGDALEN; now, a glorious Sa●nt in heaven, sometime, a grievous sinner upon earth.  
Saint AUGUSTINE noteth; Of all those, that sought to CHRIST, She was the only sinner, that for sin only, and for no bodily grief or malady at all, sued and sought to Him. Of whom being received to grace, and obtaining a quietus est for her many sins (a benefit in-estimable, Et quod nem● 〈◊〉, nisi acceperit, which they only know, and none but they, that have received it) as, 
Luk. 7.47.  much was forgiven her, so, much she loved. And, seeking by all means to express her multam dilectionem propter multam remissionem (as CHRIST saith, Verse 8.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; nothing she had, was too dear. And having a precious confection or ointment, of Nardus, the chief of all ointments; and, in it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief of all Nardi; and in it too, not of the leaf, but (of the very choice part thereof, of) the Spike, or flower; both, for the making, true; and for the value, costly; that did she bestow. And that frankly: For, she did not drop, but power; not a dram or two, but, a whole pound; not reserving any, but breaking box and all: And that, not now alone, but three several times, one after another.  
This she did: and (as it may seem) the coherence fell out not amiss: This outward ointment and sweet odour, 
Psal. 45.7. 1. joh. 2.20. 2. Cor. 2.15.  she bestowed on CHRIST, for the vile of gladness; for the Spiritual anointing (as Saint john;) and the comfortable savour of His knowledge (as Saint Paul calls it) He bestowed on her.  
This, as it was well done, so, was it well taken of CHRIST: and so should have been, of all present, but for judas (saith Saint john.) Who, liking better odorem lucri ex re qualibet, than any sent in the apothecary's shop, seeing that spent on CHRIST 's head, that he wished should have come into his purse; repined at it. But that, so cunningly, in so good words, with so colourable a motion (1. That it was a needless expense, indeed a waist: 2. That it might have been bestowed much better, to the relief of many poor people:) as that he drew the Disciples (some of them) to favour the motion, and to dislike of Marie Magdalen and her doing. So that, both they and he joined in one Bill: but he, of a wretched covetous mind; they, of a simple plain intent and purpose, thinking, all that was well spoken, had been well meant.  
Which Action of theirs, for that it was brought, Not only against her that bestowed it; but even, against CHRIST also that admitted it, though not so directly; (as it were, against her, with Vtquid perditio? against Him, with utquided permis●io?) for that also, it might be a dangerous precedent in ages to come, if nothing were said to it; and shut all boxes and bar all ointments forever: Our SAVIOUR himself taketh on Him, to plead her cause. Not only excusing it in (Sin●te illam) as no waist; but also commending it (in bonum opus) as a good work: Th●t the ointment was not so pleasant to his sense, as her thankfulness acceptable to His Spirit: That the ointment, which then filled the house with the scent, should fill the whole world with the report of it; and as far and wide as the Gospel's was preached, so far and wide should this act be remembered, as well for her commendation that did it, as for our imitation that should hear of it.  
We see, both the occasion, and sum of these words read. Which may apply be said, to contain in them a disputation or Plea, about Ma●ie Magdalene's act, whether it were well done, or no. Whereof there are two principal parts: judas, with Some other ad oppositum against it; to have Marie Magdalen reform, and her box converted to better uses: CHRIST for it, and against them: Sinite, that He would have it stand; yea, that He would have it acknowledged for that, it was, Bonum opus.  

The Division  In the entreating whereof, these three points I purpose. 1. First of judas his Motion: and in it ¹ The speech itself, Vtquid perditio, etc. ² The Speaker, Some of them: ³ The Mind, or affection; thought much.  
2. Secondly, of CHRIST 's Apology; and in it ¹ That it is sufferable: ² That it is commendable: ³ The reason of both, In Me; for that on Him.  
3. Last of all, laying both together: (The former, That it is a good work; The later, That yet grudged at:) that good actions oft times meet with evil constructions; therefore, ¹ though we do well, yet we shall be evil spoken of: and again, ² though we be evil spoken of, yet we must proceed to do well. The use, we shall make, is (briefly) Ex factis facienda discere, by report of that which hath been done heretofore, to learn, what to do in like case, hereafter. Whereof, that I may so speak, etc.  

OF the tongue, the Psalmist saith, 
I Iudas Motion. ¹ The speech. Vtquid Perditio.  it is the best member we have (Psal. 108.1.) and Saint james (Chap. 3.6.) it is the worst, and that it marreth all the rest. The nature of the tongue (thus being both good and bad) maketh, that our speech is of the same complexion, Good and bad likewise. Whereof this speech (here) is a pregnant example, Good in substance, as I shall show presently: Evil, in circumstance (as we shall afterward see) as neither well meant, nor well applied.  
In the speech, I commend two good things ¹ The Abuse noted utquided, etc. ² The Use set down, Potuit, etc. Not only, the Defect; Not thus wasted: but, the Provision how; Turned into money, and distributed to the poor.  
We begin with the first: utquided perditio, etc. Surely, a good speech, and of good use, and to be retained. Religion and Reason (both) teach us, In all things, to regard both Quid, and utquided: No less, to what end we do, than what we do: And, both of them censure, Not only what is done to an evil end, wickedly; but, what is done to no end, vainly. Quem fructum, 
Rom. 6.21.  What fruit (saith Saint Paul) A good question: and, if it have none, Vtquid terram occupat, 
Luk. 13.8  Why troubleth it the ground? (saith CHRIST.) So that Religion alloweth not waste; censureth idleness; and in all things calleth us to our Vtquid haec?  
And this, as in all things (in waist of time, wast words, addle questions:) so yet chief, in that which we call Bonum utile. The very goodness of which things is, in their use; and they, no longer good, than they have a use, which if they lose, they cease to be good. So that in them, not only those things that are misspent upon wicked uses; but, even those also that are idly spent to no use, they are lost, lavished, and no good cometh of them. And therefore, in them, Vtquid perditio, indeed? is well said. This they learned of CHRIST himself: 
joh 6.12.  who in the gathering of the broken meat, gave charge, ut nequid perdatur, that no waist should be made. Indeed, Vtquid perditio ulla? whereto, either this or any waist at all? So that. Religion is an enemy to riot; and good husbandry is good divinity.  
It is GOD 's will, that, of our goods justitia condus sit, justice should be Purveyor; and they rightly gotten: Temperantia, promus; Temperance, the steward; and they, not wastefully spent. Consequently, Neither waist, in buing: 
I. joh 13.29.  but (as CHRIST) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Not, whereof we may have use, but, whereof we have need, and cannot be without it.)  
Neither waist in spending: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dispensation, not a dissipation; a laying forth, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting away; a wary sowing, not a heedless scattering; and a sowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by handfuls, not by basketfulls (as the Heathen man well said.)  
Neither waist in giving; Not, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Graces (which be Virgins) not prostituting them, and making them common; but (as the Apostles rule is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as need shall require. So that, to all, to needless laying out, 
Act. 2.45.  to superfluous expense, to unnecessary largesse, Vtquid perditio? may be said. The reason whereof is well set down: That, if we wast it in needless expenses, we shall not have enough for necessary charges: If we lavish out in wasting, we shall leave but little for well doing. Whereof, our times do yield plenteous testimony: In which, Naballs wast, which, being a subject, makes a feast like a King; 
1. Sam. 25.36.  The Assyrian's waist, every mean person, in apparel, like a young Prince; Esau's waist, 
Gen. 34.1. jer. 22.15.  in carrying a retinue of four hundred at his heels; Shallum's waist, in enclosing ourselves in cedar, and lifting up our gate on high: (Once for all, I protest, and desire it may be graciously received, I do not, so much as in thought, once aim at the estate of the Highest, whose glory I wish to match, yea, to surpass Solomon in all his royalty: but) This riotous misspending, where no need is, hath eaten up, our Christian bestowing, where need is. Less waste we must have, if we will have more good works. It is truly called perditio: It is the loss and destruction of all our good deeds; and I pray GOD, it be not also, of our reward for them.  
Vtquid perditio, is a fault: But, utquid perditio haec, is a greater. For [haec] wanteth not his emphasis; but is, as if he should say: If the sum had been little, or the value small, it might have been borne: if twenty or thirty pence, it might have been winked at: But, if it come once into the hundreds; so great a sum, so much; verily, it may not, it ought not to be suffered.  
Thus much for Perditio, the idle waist, the abuse. Now followeth Iudas plot, the use he wisheth it put too. For first, he maketh a perfect valuation and estimate of what it would rise too; (and it may seem strange how he should be so skilful an Auditor of the price of rich ointments; But, he hit it well; for, so (saith Pliny) the best Nardus was so worth:) And that is a material point. For, the greater the sum, the more colour of complaint; Vtquid perditio ulla; but specially, utquid perditio haec unguenti, of so rich an ointment? Then, from his audit, he cometh to his Motion, Potuit vendi etc. Sale to be made, the money to be divided, and the poor to be relieved. This is his Supplication: and, this second is better than the former. Indeed, utquid perditio, may be the speech of a Niggard: But, this second that followeth, cannot but proceed from a liberal mind, Potuit vendi &c In that He speaketh not, to have it spared; but, to have it converted to better uses. And, this is a blessed conjunction, when honest sparing and charitable relieving; when, frugality and liberality go together. Such is this Motion: whereto no man can take exception. Naturally, our bowels yearn, and we have an inward compassion, at the misery of our brethren: and, GOD 's Law willeth not to hide ourselves from our own flesh, but, when we have served our need, to give to the poor.  
The motion then, is both frugal and charitable: and beside, if we look more narrowly into it, there appeareth great zeal in it. All wast things, he wisheth, the poor had. Yea, it seemeth, he reckoneth it waste, that the poor is not the better for: that, to be misspent, that might be better spent, and is not. And very exactly driveth to this point: That our goods may go, not, to some end; nor, to some good end; but, to the very best e●d of all, The relief of the poor. Sure, when I consider the sobriety, bounty, zeal of the speech, I think, ma●y wise heads coul● not, in so few words, have contrived a better or more pithy motion: That that which is otherwise lavished upon one, may be employed to the benefit of many: that these so many hundreds may be bestowed rather in nourishment, then in ointment; rather on necessary relief, then upon needless delight: rather on a continual good, then on a transitory smell: rather, that many hungry bellies filled, than that one head anointed. Sure, howsoever it was meant, or applied, the speech (in itself considered) is to very good purpose: even JUDA 's speech, without IVDA's application.  

2. The Persons that speak. Some of them.  We be now to inquire, of the person, by whom; and after, of the intent wherewith it was spoken.  
We are naturally carried, of a good speech to inquire the author: partly, in an honest inclination (as Solomon saith) to kiss the lips of him that answereth upright words: 
Pro. 24.26.  Partly, because it is a matter of importance, not only to weigh quid dicatur, but also quis dicat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Many times, we be more persuaded with the mind of the speaker, then with the body of the speech; and their Positions move not so much, as do their Dispositions. It is very material, in all (and so, in this) to ask, quis hic loquitur? For, who can choose, but speak all good of the speech? Surely, if we had not been told otherwise, Zelotae vocem, when ust needs have thought it, to have been Simon Zelotes. Zelotae vocem putas, Iscariotae est: One would imagine, it was Simon the Zealous: It is not so, it was judas the covetous. Some of them (saith Saint Mark: 
Matth. 26.8. ) Of His Disciples (saith Saint Matthew:) and namely judas (saith Saint john) who first stood up, and took this exception; and, 
job. 12.4.  after him, some others. So that, it was judas; and, by his persuasion, Some beside: For, if he had not stirred, they would have taken it well enough: Such is the danger of sinister speeches. Let us begin with judas.  
And here first, we begin somewhat to suspect, that it cometh from judas. judas, it is well known what he was. At that very instant, that this utquided was in his mouth, his fingers were in CHRIST 's coffers, and one might have said it to him, utquided, etc. And, for all he spoke against waist, he wasted and made havoc of his Masters good: And a little after, he might have been charged, with a worse matter: And yet, he, prefers motions. CHRIST telleth us, what he was (john 17.12.) Filius perditionis: and this term marreth all; that the child of perdition should find fault with perdition. The case is like, when they, that have wasted many pounds, complain of that penny wast which is done on CHRIST 's body, the Church. Or, when they, that in their whole dealings (all the world sees) are un-reformed, seriously consult, how to reform the Church. When they, that do no good with their own, devise what good may be done with Marie Magdalen's: they, that have spent and sold and consumed themselves, and never in their whole lives shown any regard of the poor; when they talk of charitable uses, O dolour! (saith Augustine) Quis tulerit? (saith the Poet.) Vtquid perditio? doth but evil fit their mouths. GOD help us, when judas must reform Marie Magdalen.  
This, is a grief: would, this alone. But, a greater grief it is to see, how he is matched in this complaint: That, in this murmuring, some other; divers well disposed and of the better sort of CHRIST 's Disciples join with him, and take part against Marie Magdalen. Who, rather carried with the speech, then heeding the Speaker, were drawn into the society of the same repining. And this (sure) is Scandalum magnum, when evil counsel meeteth with easy belief, and subtlety findeth credulity. When the Pharisees can persuade John's Disciples to muster with them, and say, Why do we and John's Disciples fast? whom you cannot but say, 
Mar. 2.18.  are good men, whatsoever you think of us. When judas can say: Why do I, and CHRIST 's own Disciples reprove this? So is it with us; Not, to see homines perditos queri de perditione, them speak of waist, that have wasted themselves; (for, that might be digested:) but, to see grave and good men err the same error, and draw, in the same line with them. But (no doubt) that which carried these here, leadeth them too, Pretences: that, which was able to deceive CHRIST 's Disciples, deceiveth them too. And, this is the difference: That the Disciples, in a good meaning, went with him, because they saw, he said well: But judas, upon a greedy covetous mind, to have his own turn served. For, cui bono? if it had come to the poor, who should have had the distribution? It was his office: so that it may be, he spoke for himself. Which did plainly appear by the issue. For, upon better information given by CHRIST, the Disciples were answered and remained content. But judas grew enraged, and fell from evil to worse; from covetise, to malice; from sacrilege, to treason: Even to this dangerous resolution, Vendere nardum, or (if not) Vendere Christum; and to subvert Him, that he might not spoil. For all the world, as some in our time, that sought help of authority, while they had hope, that way to prevail: but, when that came not; since, begin to hold, they will and may do it, without stay for authority; and seek to subvert the State, they cannot form to their fancy. My hope is, and so is my prayer; That those which have hitherto been carried with their plots and pretences, now they be informed and see what the truth is, may do (as the Disciples) leave judas in his murmuring, and let Marie Magdalen be quiet.  
That which we learn of this part, is: 1. From judas; That a good speech may drop out of an evil mouth. As (sure) setting aside that the hands be Esau's, the voice might-become jacob well enough. This instruction we have from judas: 
Gen 27.22.  It was GOD 's will, that even he should preach, and we learn some good lessons by him. And, this we may learn: That, No waist is to be made: and if we learn it, even he shall cooperate to our good. And, as from him we have this speech for our Oeconomie; 
joh. 11.50.  so, from Caiphas (as bad as he) we have another full as good, for our Policy. That speech (which Saint Bernard can never enough commend:) Melius est ut pereat unus quàm unitas. Both, evil meant (I grant:) but, both well spoken, where their place is. So, it pleaseth GOD, that we should hear His wisdom justified (not only out of the mouth of her own children, 
Matt. 11.19.  but) even out of the mouths of the children of folly. That He might condemn evil things, even by evil men; 
Luk. 19.22.  and evil men, non ex ore suo, not from His own, but from their own mouths; and so their condemnation be just.  

Pro. 14.15.  From the Disciple's too easy belief, we learn Credit omni verbo, not to trust phrases and oiled speeches too fast: Never, by the list, to conclude of the cloth. Seeing, not only Vasa electionis, but filij perditionis, say well. But, if we hear much ado about Vtquid perditio, to stay and think; May not this be judas that speaketh now, as once it was? And if it be, to suspect, when he speaks well. Of this assuring ourselves (what Saint Paul telleth us of sadly;) that, not only Marry Magdalen shall be reform, and her ointment maligned, and the poor opposed, 
Phil. 1.18.  but even CHRIST himself preached, obtentu, under pretence. Therefore, it standeth us in hand, to look to the Disposition, as well as the Position: and not to run headlong, to say straight utquided, as fast as they. So much for the Speaker.  

3. The ●ffection wherewith it was spoken. Indign ferente●. & intrase dicentes.  With the Person by whom, we propound the affection, wherewith it is spoken. For, as the Person is a presumption: So, if this can be had, it maketh a full evidence. And that is, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he thought much with himself.  
The speech, for the poor (if it be kindly) doth naturally come from the compassion of charity, and not from the grudging of a greedy desire; as this is said to do. And so should we have conceived of this; that, from the care of the poor (no doubt:) but that, the Spirit of GOD maketh a window in his breast, and lets us see the secrets of his heart, and telleth us, it was not the care of the poor; Non quia pertinebat ad eum de pauperibus, 
joh. 12. ●.  but, quia fur erat, because he bore the bag, and took order, it should never be over heavy, but that he might well bear it; and thought all too much that went beside it.  
Which, is a point of great use to be understood. It is one of the mysteries of iniquity, that, Ever there be two Quia's belonging to bad purposes (as Saint Mark saith:) ¹ One, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within, in heart: ² the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without, in speech. Another quia they think in their hearts; and another, they speak in our ears, which is the non quia. ¹ The one, a true cause inwardly intended: ² The other, only a colour, outwardly pretended. As, in this: the true quia (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a wretched humour to provide for himself: The preten●ed quia (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a charitable affection to provide for the poor. 
joh. 12.19. joh. 11.48.  All sins have so. Mundus sequitur Eum, the true cause (envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) but, they told another quia; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Vement Romani, the safety of the State. 
Matt. 2.16. ●.  Herod would learn where he might find CHRIST; the cause (indeed) to murder Him; the cause (in show) to worship him.  

In●ra s●.  It is no new thing but common and usual, in all exceptions to Religion, the true cause, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thinking all too much; a thinking all is perditio, all lost that cometh not to us, that we gain not by. We see, if was the true reason, the men of Sichem made among themselves, why they would become of Iacob's religion, 
Gen 34 ●4.  and be circumcised: Nun omnia quae habent, nostra erunt? Shall not all they have be●om●? It was the very reason, whereby Haman went about to persuade Ahasuerus to suppress the Iewe's Religion: Let it be done, and I will weigh so many thousands to the King's coffers. 
Ester. 3 ●.  And, in the New Testament, it was the very reason. Demetrius there● useth: 
Act. 19.25.  O, cry for Diana, Magnify her, Quia inde nobis erit acquisitio, we shall be all 〈◊〉 by it. GOD knows, this is the true cause, and the Analogy of Religion to many: It was so to judas: and, GOD grant, the like be not found in Israël.  
Now, though this be the true, yet this in no wise must come into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Dicentes.  and be spoken. If judas had dealt plainly, he should thus have framed his speech: Vtquid perditio? potuit vendi & mitti in crumenam meam: but, that had been too harsh; for, that had been plain sacrilege: And, of Sacrilege, Saint Paul seems to say, (Rom. 2.22.) it is (if not worse, yet) as bad as Idolatry: Thou that pullest down Idols, 
Rom. 2.22.  committest thou sacrilege? As if he held, as good a false religion, as a spoiling religion. Therefore, that must be kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not come into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but it must be shrouded; as indeed, the heathen man said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bad attempts need only a handsome pretence: for, with the rest they can dispense: with GOD, and His word, and fear, and conscience and all: and, so a pretence had, it is all they desire.  
Now, no pretence more fit (to make them perfect Maskers) than Saint Paule's vizor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Saint Peter's cloak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the vizor of godliness, 
2. Tim. 3.5.  and the cloak of Religion. And, such was Iudas here; a charitable careful provision for the relief of the poor. Whom, 
joh. 12.6.  though (the HOLY GHOST saith expressly) he cared not for one jote, yet maketh he them his stalking horse; and Pauperibus is the point: that, is it, he seeketh for, and (GOD knoweth) nothing else.  
This his sacrilegious wicked humour he covereth under zeal of the poor: And so, to hide one fault, committeth two. First; Sacrilege; then, hypocrisy.  
And, 
P●o. 26.23.  it is now thing under the Sun (as Solomon tells us) to gild a potsherd with gold-foile (that is) to over-lay a false heart, with zealous lips. Absolom's vow was the mask for his conspiracy against David. Iezabels fast, her vizor, 
2. Sam. 15.7. 1. King 21.9.  for the oppressing of Naboth. And here, we have an Invective against waist, a supplication for the poor, in IVDA's mouth, and yet seven abominations in his heart. 
Pro. 26.25.   
Is it not heaviness unto death, to consider this? Well said the Wise man: O wicked abomination, whence art thou come to cover the earth with deceit!  
But, more need had we to beware, then complain. And indeed, all we learn from this point, is Novisse & Odisse, to know and avoid. To know, such there be, as cover sacrilege with zeal; and with good uses, cover no good intents. To know them, and to avoid them. And, the better to do that, to mark the end of him, that here used it, and see, what became of him: How, from this sin, by GOD 's just judgement, he fell to proditio; and from it (after) to make away himself. To whom, in that case, truly might have been said, Vtquid perditio, indeed? But, this was his end in this life, and in the other, he hath his portion with hypocrites, and they, with him, in the lake of fire and brimstone. 
Matt 24 5●.   
So much for the Speech itself; ² for the Speaker; and, in him, both his person, ³ and his intent.  
Now, as justice would, let us hear alteram partem. 
II. CHRIST 's Apology.  These are shrewd presumptions: yet let us not resolve, but stay, till CHRIST have said; And if He mislike it too, Sell it and spare not.  
But JESUS etc. There was (saith Saint Gregory) no error of the Disciples, praesente Magistro, while CHRIST was present with them, but is was Salutaris error quia totius Mundi sustulit errorem, a wholesome and profitable error, for it rid the world of an error for ever after. We may well apply it to this. We should have been of Iudas mind; and, that that carried the Disciples, have gone for currant, had not our SAVIOUR CHRIST overruled the case, and stayed the sale of Marie Magdale●'s ointment; and in staying it, said enough to stop their mouths for ever, that make the like motions.  
Which to do the more firmly, albeit CHRIST might well have excepted to Iudas person, as unfit: (what, the Son of perdition talk of perdition?) Or, laid open his intent, as wicked and execrable (Vtquid hoc sacrilegium; Vtquid haec hypocrisis?) Yet, the more sufficiently to do it, He waives both, and joins issue upon the very point itself; admitting, all had been simply and honestly both said and meant.  
Wherein, He keepeth this order: First, propoundeth, That, what was done, it was sufferable, and she not to be troubled for it: Sinite illam etc. Secondly it was a good work: and therefore she not only to be excused but to be commended, for it. Thirdly, the reason and warrant of both (In Me) for that, it was done upon Him: On whom, nothing that is bestowed can be said to be lost, but must and aught to be said, to be we●l bestowed. So that, there is a full answer to every point of Iudas bill; utquided for Vtquid: Vtquid molestia haec? for V●quid perditio? Potuit vendi, is answered with Sinite, let alone: Perditio, with bonum opus: and Paupe●ibus with In Me, who is of more value than many poor; after whom it may well become the poor to be served.  

1. It is sufferable: Sinite illam.  To begin then, with the first. Sinite illam (saith CHRIST.) Not, as they hoped, fistite illam, Stay her, indeed it is but a waste work she is about: but, Sinite illam, let her alone, the work is good, suffer her to proceed. His mea●ing is: Such acts as this was, are to be let alone, and they, that so disposed, not to be troubled. Sure, He foresaw, many would be meddling; many Vtquid's would be framed, and many Potuits de●ised, an● much business be made, about ●arie Magdalen's ointment, and about w●rkes of that nature: That every ot●er while, some Motions, Petitions, Plots would be framed about the altering of it. To this day they will not let her alone, but disquiet her stil●. He hath therefore le●t in His Gospel these words, as a fit answer, to stay their hands and stop their mouths, for ever: Sinite illam, let them be; suffer them to remain: Vtquid molestia haec? a meet reply to Vtquid perditio haec? to the world's end.  
And this request (to my poor conceit) is very reasonable: (If in this kind, any thing may be allowed for reasonable.) It is not, Imitamini illam; or, adjuvate illam: Do ye the like, contribute to her charge; further and help her, what you may; (which yet, he would have us:) That, would judas never be got to: If CHRIST had. wi●h●d him to like cost, what ado then would there have been? But this: d●e but let ●er alone. ●f you will not further, yet hinder her not; trouble her not. That, she h●th s●ent, of ●er h●●i●itie she hath done it: she hath not had of you, one penny toward her thr●e hundr●d; nor she asketh you none. Seeing you are at no cost, why should it grieve you? If ●ou like not to follow her, ●et let h●r alone.  
And, may not the same in like reason be said and entreated, a● this day? That, what our Father's and Elders in the CHRISTIAN ●aith bounteously employed on CHRIST; what they (I say) have that w●y dedicate, i● we will not add to it and imitate them, yet we will let it alone, and not trouble them; and at least be not with judas. if we like not or list not to be with Mary Magdal●n (On CHRIST, it is, I dare boldly say; and if I say it, I shall have all the ancient Fat●ers on my side: and if I say it, Saint PAUL will warrant me; who (in 1. Cor. 12. ●2.) expressly calls the Church CHRIST 's Body: 
Act. 9.4.  And he might w●ll do it: the first speech, CHRIST ever spoke to him, Himself calleth the Church, Me (the word He here useth.) On CHRIST, it is spent, any part of CHRIST, be Hi● glory more than other; 
2. Cor. ●. 2●.  and, on that Office and calling of the Church, which S. PAUL (who best knew the dignity of it) calleth the glory of CHRIST.) This (I say) under correction, is, as me thinketh, not unreasonable; that seeing, what superstition hath defiled, is removed and gone; touching that which is remaining, it be said, Sinite illam.  


2. It is commendable.  
Bonum opus operata e●t.   From this first degree of Sinite, our SAVIOUR CHRIST ascendeth to a higher: an●, lest we should mistake, as if, He bore with her good mind and meaning, rather than allowed the work: He tells us, the very work itself is good: and so pleads and justifies it, not as sufferable only, but as commendable. For, that is the me●ning of, Bonum opus operata es●.  
Wherein, first, He answereth the principal reason, Perditio est. You may sell (saith judas) it is but waste: You must let it alone, (saith CHRIST) it is Bonum opus. So that, as His former (of Sinite) crossed the Motion; So, this (of bonum opus) overthroweth the Reason, Perditio.  
In which, our SAVIOUR CHRIST looseth the knot, and teacheth us a point: to inquire first, E●quid perditio, whither it be a waist? before we come to utquided, To what end is it? If it be waste, it is well and truly said: But, this (He pleadeth) is not any: unless (which GOD forbid) good works be waste, with us. And therefore joineth issue upon the word haec: that this, that is done upon Him, is no waist at all, as judas termeth it; but (as He christeneth it by a new name) Bonum opus. Therefore, his reproof is nothing, tanquam cadens in materiam indebitam, as lighting upon an unmeet matter, which deserveth no reproof, but rather commendation.  
Indeed if judas, sometime before, had said it to Marie Magdalen, in the days of her former vanity, when she wasted thus much and (peradventure) many a penny more, on her ryott and wantonness; then (indeed) Vtquid perditio haec? had hit right. But, now it was not on herself, but on CHRIST 's head, it is out of season. As, if our age (now) would apply to Naballs riotous feasts; to the Assyrian superfluous suits; to Esau's superfluous retinue; to the endless building, jeremy findeth fault with; to our manifold idle excesses, many ways; to every and each of these, an Vtquid perditio? there now, it were right: there indeed were the true place of Vtquid perditio? But, this is (among many) a strong illusion of these days: that, whereas there are abroad in the world, so many true wastes; so much, in ointments, and perfumes upon ourselves; so many hundred denarij (indeed, no man can tell, what) daily lavished; we can neither see (our selves) nor patiently hear of others, utquid perditiones hae? Heer, all is well: all is well bestowed. Neither utquided, nor potuit dari pauperibus; the poor, never comes in our head. No where, but in CHRIST, aught is amiss. Only, in that that is meant to Him, and spent on Him, there comes out our utquided, there comes the poor into our mind. No way, to provide for them, but by sale of CHRIST 's ointment. That, is the waist: and, none but that: and, none but that is maligned. We are perfect auditors, we can exactly reckon, how many hundreds CHRIST wasteth: but who keepeth any account of his own? To ourselves, too much is too little: To Him, too little is too much. And three hundred pence, that way bestowed, is a greater ey-sore than three hundred pounds (I dare be bold to say) to not so good uses.  
Thus it is: and, it is to be lamented, that thus it is. But, CHRIST teacheth us better, if we will learn of Him, and let judas go, that we may better bestow our utquided any where, then upon Him. And we shall find it true: The day will come, when that only, that goeth to Him, shallbe found to be no perditio; and all else perditio indeed, whatsoever, or upon whatsoever. To be lost indeed, and no fruit to come of it. That, which is sown in the flesh, to be lost in corruption; that, 
Gal. 6.8.  which on the belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that, which on the back, in rags; that, which on building, in rubbish; that, which to our heirs, in prodigality, riot, and excess: And that, which is In Me, shall prove no perditio, waist, lost, or lavished, but bonum opus, a good deed; to be rewarded with a blessed remembrance on earth, and with a Crown of glory, in the Kingdom everlasting.  
Thus (you see) judas is answered, and the work quit from the name of perditio. So fare from perditio, that it is Bonum opus. A good work, indeed; as, proceeding from a good mind, possessed with the virtue of virtues, thankfulness. For, mercy, bestowed on Him, who only is good, and goodness itself: who here alloweth it for good; causeth it to be registered, in His Gospels, for good; in the day of judgement, shall pronounce it, good: Rewardeth it for good, in this world, with a good name; in that to come, with all the good of His Kingdom, where no good is wanting.  

3. The reason: In Me.  The third remaineth [Upon Me] wherein (properly) is meant His natural body of flesh, which should not always be with us. But they, of whom we have learned to interpret the Scriptures (in a manner, all) extend it to His Mystical body too: and (as they think) by good consequence. That, seeing He gave His natural body to be bought and sold, rend and torn, crucified and slain for His body mystical; His body mystical is (certainly) dearer to Him, and better He loveth it: And then, if He will accept that, is done to the less, and make it Bonum opus; He will much more, that, which is done to the more beloved; and it shall never go for less: Never did, I am sure. The Scriptures record (as a good work) that that was laid down at the Apostle's feet, 
Acts. 5.  no less than this that was laid upon CHRIST 's own head: And, in them, Ananias a Churchrobber, and judas a Christ-robber, both, in one case. Satan is said to have filled both their hearts in that act: 
Luk. 22.3. Acts 5.3.  And like evil end came to both: And both are good remembrances for them, that seek and say, as they did. Yea, which would not be content to detain a part (Ananias and judas went no farther:) but would seize of all gladly, if a Gracious Lady did not say, Sinite.  
To conclude: it is Saint Augustine (and, so say all the rest:) Tu intellige & de Ecclesiâ, Quia qui aliquid de Ecclesiâ praedatur judae perdito comparatur: Understand this of the Church, and spare not: For, he that taketh any thing (I say, any thing) from it, is in Iudas case: For the sin, certainly; for the punishment, as it pleaseth GOD.  
Now, we know what is meant, by In Me: it is no waste word. We will consider it (first) as a reason of the two former: and then, as a special answer to that, of the poor.  
It answereth utquided: To what end? why, In Me, to Me, and for My sake.  
It answereth Perditio: In Me, why it is spent on CHRIST, on Me, on whom nothing that is spent, is misspent.  
It yields a reason of Sinite: Spare her; if not her, yet spare Me, trouble Me not. Ye cannot scrape of the ointment, but with my trouble.  
And a reason of Bonum opus est: For, His [In me] is warrant sufficient, why the work is to be reckoned good. Yea, in saying, it is not only good done, but done to Him, He giveth it a dignity, and lifteth up this work above.  
But especially, it answereth the weight of Iudas reason (Pauperibus, the Poor.) Our SAVIOUR CHRIST plainly showeth, that judas is mistaken, that draweth a diameter, and maketh opposition between devotion toward CHRIST, and Alms to the poor. Tabytha was good to the poor: Marry Magdalen, to CHRIST. Must we put Marie Magdalen to death, to raise Tabytha again? and is there no other way? Yes indeed: Sinite illam (saith CHRIST, in this verse) let this stand: 
●e●se 7.  and yet, do those good too, Date eleemosynam (in the next.) There be other means to provide for the poor, then by sale of CHRIST 's ointment: And we are not, in pretence of them, to omit this, or any office or duty unto CHRIST.  
Pauperibus, is not the only good work: this, is also. And, of the two, if any to be preferred, it is In Me: He (certainly) to be served first. To which work, not only those of wealth (Marry Magdalen with her three hundred pence;) but, even poor and all (the poor Widow with her mites) is bound, 
Mar. 12.42.  as we see: Even, to add something to the offerings of GOD: And, if not, with Nardus, yet with oil to anoint His head, as Himself requireth. This, I say: if both could not stand. But, thankes be to GOD, there be ways, they may both stand; and not one fall, that the other may rise. Malachi telleth us a way; and it is a special one: to do as this virtuous woman here, 
Mal 3.10  Inferte in Apothecas meas, bring into mine (that is, my Church's) treasures, and I will break the windows of heaven and send you such plenty, as you and the poor (both) shall eat and have enough and yet leave in abundance. So that (we see) the next and kindliest way, to have Iudas complaint redressed, is, to speak and labour, that Marie Magdalen's example may be followed.  
Secondly, by In Me, it plainly appeareth, how CHRIST standeth affected to works of this kind. For, permitting them; standing for them; defending and commending them, He sheweth plainly, He will be content with such as it is. For, albeit He were the very pattern of true frugality, and an enemy to all excess, yet this service (chargeable as it was) He well alloweth of. Showing us this: that as He is Christus Patris, anointed by GOD His Father (quem unxit Dominus, 
Acts 10.38.  Act. 10.) so also He will be Christus noster (and that, passively) anointed by us (Quem unxit Maria, john II.) That, as here He commendeth Marie Magdalen, 
joh 11.8.  for the supply of it: 
Luk. 7.46.  So (in Luke 7.) he giveth Simon an Item (oleo caput meum non unxisti) for being defective in this duty.  
I would gladly ask this question: If the ointment may be sold (as judas saith) and bought lawfully; and they that buy, may lawfully use; if they may use it, why may not CHRIST? Num solis stultis apes mellificant, do Bees make honey, and Nardus bear oin●ment for wicked men only? May any that pays for it, and may not CHRIST? Is He only, of all other uncapable or unworthy?  
If it be, because it is more than needs: Let that be a reason of all. Let the law hold us, as well as Him. But, if no man, but allows himself a more liberal diet and proportion of port, then in strict terms is needful, for all the poor; why should we bind CHRIST alone to that rule? Except we mean to go further with Him; and not only except to Mary's ointment, but even to Simon'● feast also: Vtquid unguentum hoc? then, V●quid convivium hoc, too? seeing, a smaller repast might serve, and the rest be given to the poor. So that, His allowance shall be just as much, and no more than will serve to hold life and soul together. But, as He, without any bar or utquided, alloweth us, not only indumenta for nakedness, but ornamenta for comeliness; not only alimenta for emptiness, but oblectamenta for daintiness: So, good reason it is, we think not much of His Nardus, and tie Him only to those rules, from which ourselves plead exemption.  
I demand again, if ointment might be spent on Aaron's head, under the Law; seeing a greater than Aaron is here, why not on His too? I find, that neither under the Law, He liked of their motion, what should the Temple do with Cedar? neither, under the Gospel, of theirs, what should CHRIST is head do with Nardus. But that, to his praise, he is recorded in the Old Testament, that said; 
1. Chron. 17. ●.  Shall I dwell in my seeled house, and the Ark of GOD remain under Gotes-skinns? And she, in the New, that thought not her best ointment too good for CHRIST 's head. Surely, they, in Egypt, had their service of GOD, it may be in a barn, or in some corner of a house. Yet when Moses moved a costly Tabernacle, no man was found that once said, Our fathers served GOD well enough, without one, Vtquid perditio haec? After that, many judges, and Prophets, and righteous men were well, when they might worship before the Ark: yet, when Solomon moved a stately Temple, never any was found, that would grudge and say, Why the Ark is enough; I pray GOD, we serve God no worse than they, that knew nothing but a Tent; Vtquid perditio haec? Only, in the days of the Gospel (which, of all other, lest should) there steps up judas, and dareth to say that against CHRIST 's Church that no man durst ever, either against Mose's Tent, or Salomon's Temple.  
And, if CHRIST had taken it well, or passed it in silence, or said Sinite illum, suffer Iudas motion to ta●e place, we might have had some show. But seeing, He saith Molestus est, to judas; Sinite illam, Suffer Marie to go forward; and not that only, but Bonum opus, too: why should any, after judas, be thought worthy the answering?  
Surely, as the Gospel (in this duty) hath, and so ought to exceed the Law: So, in the Gospel, we here and our Country, above all other. I will but say with chrysostom, Appende Christum ô homo: do but construe these two words [In Me] aright: Peise and prise Who it is; Et sufficit. It is CHRIST JESUS: Who hath not spared to anoint us with His own blood; and our souls, with all the comforts and graces of His Holy Spirit. If, toward us, neither blood nor life were too dear, on His part; shall, on ours, any Nardus be too dear, or any cost too much, that is on Him bestowed?  
Perhaps, our particular will more move us. It is CHRIST, that created for us, Nard and all other delights whatsoever, either for use and necessity, we have; or, for fruition and pleasure, we enjoy. It is He, that hath enriched us, that we be able to bestow it, by this long prosperity, plenty and peace, as no other Kingdom under heaven: Is there any good mind can think, that this is an indignity? that He is not worthy, hath not deserved, and double deserved this, and ten times more at our hands?  
An extraordinary conceit is entered into the world (by a new found gloss) to make, whatsoever we like not or list not to do ourselves, exrtraordinarie: and so, some deem of this, as extraordinary, and whereof no example is to be made. (No ancient Writer is of that mind; 
Luk. 11.37.  but that, for us it was written; and that, Vade tu & fac similiter, may be written upon her box.) But, be it so. Why may not I wish on our parts, Let us be extraordinary. For, GOD hath not dealt ordinarily with us of this land: He hath not been to us, a wilderness or a barren land: but hath (even our enemies being judges) been extraordinary in His goodness toward us all. And sure, in us, ordinary common thankfulness is not enough. Shall I set myself to recount His benefits? An easy matter to find entrance; but when then should I make an end? In one, I will abridge them all. We spoke of ointment: Verily, CHRIST hath anointed over us, and given us a most Gracious Sovereign, by whose happy and blessed reign, we long have (and longer may we, He grant) enjoyed both the inward and outward anointing: the inward, the holy and heavenly comfort of GOD 's truth, 
Psal. 45.7.  and true oil of gladness; the outward, of earthly plenty and delight, which Nard or any rich confection may afford; and (in a word) whatsoever happiness can fall to any Nation under heaven. From the holy oil of whose anointing (as the dew of Hermon on Zion, 
Psal. 133.2.  and as Aaron's ointment upon the skirts of his clothing) there daily droppeth upon this whole Realm, pure Nard, or if any thing else be more precious, whether, in these earthly, or in those heavenly blessings. I speak no more than we all feel. This, is that one, I spoke of; and in this one, is all, Even the Lord's Anointed. Whom (I make no question, but) the Lora hath, and will more and more bless, for that Her Highness hath said, as Himself said, Sinite illam. And, blessed be GOD, that hath put into her heart, so to say; to like well of Vtquid perditio; but, to have it so applied. I doubt not, but this Heroical virtue, among many others, shall make her Sceptre long to flourish; shall make her remembrance to be in blessing to all posterity; and shall be (among other) her rejoicing in the day of the Lord, and an everlasting crown of glory upon Her head.  
This is that ointment, I spoke of; that itself alone may make us all confess, we have received from Christ, extraordinary mercy, and are therefore to return more than ordinary duty. 
Psal. 147.20.  Non taliter fecit omni; Nay, non taliter fecit ulli populo: He hath not dealt so with every; Nay, not so with any people, as with us: and therefore not any people, to deal so thankfully with Him again.  
This, if it were extraordinary. Howbeit, if Antiquity may be admitted judge, this (as a good work) is to be ordinary with us. Since, every thing done in this kind to Christ's Church, only upon a thankful regard, is (with them) reckoned a dram of Marie Magdalen's ointment.  
At least, if we will not come so fare as operata est, we do yet thus fare favour it, as to yield to Sinite illam: Seeing, Marie Magdalen that gave it, paid for it; and it never came out of our purse.  
And now, this question being thus dilated, it is every man's duty (saith Theophylact) to set down, cujus partis sit, whose part he will take, whose mind he willbe of. Whither, with judas, Perditio est; or, with CHRIST, Bonum opus est: whither Potuit vendi; or, Sinite illam.  
But (I trust) we will stand to CHRIST'S judgement; and rather take part with Him, for Marie Magdalen, then with judas, against her: that we may be with Marie Magdalen, that are of her mind; which, at the hour of death, we all shall desire.  
The entrance I make. 
III. The Doctrine. 1. That Good w●rk●s are maligned.  From this unhappy conjunction of Mary's good work, and Iudas evil speech, this first consideration offereth itself (nothing pleasant, but wholesome and requisite to be called to mind, of all that mean to do well.) That, things well done shall be evil taken: and often, good actions have no good constructions; and, that received with the left hand, that is reached with the right.  
For, this her act, that was well done, (if CHRIST knew, what it was to do well) Yet, we see, it is disdeigned, grudged at, and she molested for it: (all three, are in my Text.) Whence we learn: Be a thing done to never so good purpose, yet some judas will mutter, and malign, and come forth with his utquided? Some judas will cast his dead fly into Mary Magdalen's box of ointment.  
No one creature had so good experience of this, as this poor woman had. Three special virtues of hers, the Gospels' record: and, in every one of the three, she was repined at. 1. When, in the bitterness of her soul, she shown her repentance with tears, Simon the Pharisee did what he could to disgrace her (Luc. 7.) 2. 
Lu●. 7 ● 9  When in a hungry desire to receive comfort, by the word of grace she, shown her devotion in sitting at CHRIST 's feet, Martha (her own sister) mad complaint of her. 
Lu●. 10 40.  3. And now here again, the third time: when, in an honest regard of her duty, s●e showeth her thankfulness for comfort received, CHRIST 's own Disciples both ●●udge and speak against her. So that, if she washeth His feet with teare●, it content not: If she anoint His head with balm, it is matter of mis-like: If she sit s●il●, and say nothing, it is all one: Still, Marie is found fault with; ever, her doings stand a●ry.  
This is the lot and portion of all those, that will follow their steps. Not only we of private estate, but even great Personages; As, Nehemias', by Geshem, 
Ne●. 6.6.  to bring detriment to the state, by favouring the Church's case. Even Princes: David by Sh●mei, to be a bloody Persecutor, when (if in any thing he offended) it was, 
2. Sam. 16. ●.  in too much lenity. Even CHRIST Himself the SON of GOD; who neither cou●d have His feet, but Simo● the Pharisee; nor His head anointed, but Iud●● (His Apostle) malign and speak against it.  
So that not only R●gium est (as the Heathen said) bene cum f●ceris, audire mal●, to have evil speech for good deeds; but Divinum, 
Io. 1●. 32.  a heavenly t●ing (as CHRIST saith) de ●o●o opere lapid●●i.  
This, is their lot. And it serveth us to two purposes. 1. For judgement▪ to see thi●●vill dis●ase un●er the Sun: The evil aspect which the world looks with, on Marry Magd●le●. Whereby many times, that which is commended in heaven, is condemned in earth: and Iudas bag carrieth away even from CHRIST ' s. Whereby many times, all good is said of them, by whom little good is done; and some men's flagiti● (which the heathen story lamenteth, in Drusus) shall find more favour and be better rewarded then Drusu's optimè cogi●ata, the good counsel and course of many a better man.  
Such is the deceit●ull●●sse of the sons of men upon the weights. 
〈◊〉 62. 1●.  It serveth us (I s●y) to s●e, and to sorrow at, and to say with Augustine: Vae tibi miser, bonus od●r oc●idit te. Miserable man that thou art, ho● art thou choked with so good a sent? To ●orrow it, and to prepare ourselves to it, and resolve, that though we do well, yet we sh●l be evil spoken of.  
T●at, fir●t: and second, this, for practise. That, though we be evil spoken of, 
2. Yet, to be done.  yet ●ot to be dismayed or troubled with this hard measure; but to go on and do, as ●arie Ma●dal●n did; not once, or twice, but three several times one after another: Neither to hold our hand, or shut our box, nor spare our ointment, if things well d●ne be evil taken. To look, not to judas on earth, who disliketh; but to Christ in heaven, who approveth it, and in all three cases, made answer ●or Marie Magdalen, against Martha, Simon, and judas and all her accusers. To know, that that, which in Iu●a's divinity is perditio, in Christ's divinity, is bonum opus. In regard therefore of our own duty, 
2. Cor. 11.12.  to be resolute with the Apostle, Quod facio, hoc & faciam, What I do, that will I do: In respect of misconstruction with them, Mihi pro minimo est; 
1. Cor 4.3. 2. Cor. 6.8.  because we may truly say and in the sight of GOD, Sicut deceptores, & veraces, As deceivers, yet, true: Or (with Marie Magdalen) as wasters, yet well-doers. Assuring our selves, that it is well done; and shall be both commended in earth and rewarded in heaven. On earth: For, posterity shall better like of the shedding, then of the sale of this ointment. In heaven: for the day will come, qui malè judicata rejudicabit, when all perverse judgements shall have judgement against them, and Marie Magdalen shall look cheerfully on Him, on whom she bestowed it; and judas ruefully behold Him, from whom he sold it.  
This is Marie Magdalen's part, as CHRIST telleth: that howsoever Marie Magdalen be, in Simon's house or in a corner, found fault with, amends shall be made her; 
Verse 9  and as wide as the world is, and as far as the Gospel shall sound, she shall be well spoken of. Yea, when the great and glorious acts of many Monarches shall be buried in silence, this poor box of Nardus shall be matter of praise, and never die. And contrary, howsoever Iudas motion may find favour and applause in the present, yet Posterity shall dislike and discommend it: And he be no less infamous and hateful, then Marry famous and well spoken of, in all ages to the end of the world.  
This, is her portion from CHRIST: her soul refreshed with the sweet joys of heaven; and her name, as Nardus throughout all generations. This is his lot from the LORD: A name odious, and loathsome to all that hear it; and his portion with hypocrites, in the lake of fire and brimstone. 
Ma●t. 24.51.  From which, etc. To which, etc.    

A SERMON Preached before QUEEN ELIZABETH, AT HAMPTON Court, on Wednesday, being the VI of March, A. D. MDXCIIII.  LUKE CHAP. XVII. VER. XXXII. 
Memores estote Vxoris LOT.  
Remember LOT 's Wife.  

A Part of the Chapter read this Morning, by order of the Church, for II. Lesson.  
THe words are few, and the sentence short; no one in Scripture so short. But it fareth with Sentences as with coins: In coins, they that in smallest compass contain greatest value, are best esteemed: and, in sentences, those that in fewest words comprise most matter, are most praised. Which, as of all sentences it is true; so specially of those that are marked with Memento. In them, the shorter, the better; the better, and the better carried away, and the better kept; and the better called for when we need it. And such is this here; of rich contents, and with all exceeding compendious: So that, we must needs be without all excuse, it being but three words, and but five syllables, if we do not remember it.  
The Sentence is our SAVIOUR 's, uttered by Him upon this occasion. Before, (in V●rse 18.) He had sai●: that the days of the Son of man should be as the day's 〈◊〉 LOT, in two respects. ¹ In respect of the sodeinesse of the destruction that should come: ● and in respect of the security of the people, on whom it should come For, the Sodomites laughed at it; and Lot's wife (it should seem) but slightly regarded it. Being then in Lot's story, very fitly, and by good consequence, out of that story, He leaveth us a Memento, before He leaveth it.  
There are in Lot's story, two very notable monuments of GOD 's judgement. ¹ The Lake of Sodom, ² and LOT 's Wive's Pillar. The one, the punishment of resolute sin; the other, of faint virtue. For, the Sodomites are an example of impenitent wilful Sinners: and Lot's wife of imperseverant and relapsing righteous persons.  
Both these are in it: but CHRIST, of both these, taketh the latter only. For, two sorts of men there are, for which these two Items are to be fitted. ¹ To those in state of Sin that are wrong, the Lake of Sodom: ² To those in state of Grace, that are well (if so they can keep them) Lot's wive's Pillar. To the first in state of Sin, 
Deut. 32.32.  Moses propoundeth the Vine of Sodom and grapes of Gomorra, quae contacta cinerescunt, that if ye but touch them, turn to ashes. To the other in state of grace, 
jer. 8.4.  CHRIST here, Lot's wive's Pillar. To the one, jeremy crieth, Qui cecidit, adjiciat ut resurgat. To the other, Saint Paul: Qui stat videat ne cadat. Agar, that is departed from Abraham's house, 
1. Cor. 10.12. Gen. 21.18.  with her face toward Egypt, the Angel calleth to return, and not to persevere: Lot's wife, that is gone out of Sodom, and in the right way to ZOAR, 
Gen. 19.17.  the Angel willeth to persevere and not to return. So that, to them this Memento is by CHRIST directed, that being departed from the errors of VR, are gone out from the Sins of Sodom, are entered into the profession of the truth, or into the course of a virtuous life. So that, if we lay it to ourselves we shall lay it aright; that Lot's Wife be our example, and that we sprinkle ourselves with the salt of her Pillar, ne putescamus, that we turn not again to folly, or fall away from our own steadfastness. And, if it be meant to us, needful it is, that we receive it. A point (no doubt) of important consideration and necessity, as well for Religion, to call on; as for our Nature to hear of. First, for Religion: her glory it is, no less, to be able to show antiquos Discipulos, old Professors, as Mnason was, then daily to convert and make new Proselytes. And therefore, with CHRIST, we must not ever be dealing with Venite ad me; but sometimes too, with Manete in me; 
Matt. 11.28. john. 15.4.  That, hath his place: Not ever with stimuli, goads to incite men to; but, otherwhile, with Clavi, nails to fasten them in. For, as Nature hath thought requisite as well the Breasts to bring up, as the Womb to bring forth: And Philosophy holdeth tueri of no less regard than quaerere: And with the Lawyers, Habendum is not the only thing, but Tenendum needful too: And the Physician as careful of the regiment, and fearful of the recidivation, as of the d●s●ase and cure: So Divinity is respective to both; both, to lay the groundwork surely Ne corruat, that it shake not with Esay's Nisi credideritis; 
Esay 7.9.  and, to roof it carefully, Ne perpluat, that it rain not through and rot the principals, 
Rom. 11. 2●.  with Paul's, Si perma●seris, alioquin excidéris & tu.  
Needful then for Religion, to call on this virtue: and, as for Religion, to call on; so, for our Nature to be called on: Wherein, as there is tenellum quid, a tender part not able to endure the cross, for which we need the virtue of Patience: So is there also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a flitting humour, not able to endure the taediousnesse of any thing long; for which we no less need the virtue of Perseverance. The Prophet (in the 78. 
Psal. 78.57.  Psal.) saith, our Nature is as a Bow, which when it is bend to his full, except it be followed hard, till it be sure and fast, starts back again, and is as far of as ever it was. The Apostle compareth it to fl●sh (as it is) which will sine sale putescere; 
Rom. 7.1.  and if it be not corned, of itself bring forth corruption. And to help this our evil inclination forward, there be in all Ages dangerous examples, to draw us on. The Is●aëlites, after they had passed the red Sea and all the perils of the desert, & were now come even to the borders of Canaan, 
Exod. 16.3. Num. 11.18.14.4.  even there, say Benè nobis erat in Aegypto, we were better in Egypt: Let us make a Captain and return thither. The Romans (in the New) at the first, so glorious Professors, that Saint Paul saith, All the world spoke of their faith: After, 
Rom. 1.8.  when trouble arose, and Saint Paul was called coram, of the same Romans he saith, 
3. Tim. 4.16.  Nemo mihi adfuit, sed omnes deseruerunt, None stood by me, All shrunk away. And in these dangerous days of ours, The falling away quite of divers, and some such, 
Matt 26.33.  as ha●e said of themselves (with Peter) Etsi omnes, non ego; and others have said of them, Etsi omnes non ille: The declining of others, which (as daniel's image) decay by degrees; 
Dan. 2.32.  from a head of fine Gold fall to a silver breast, and from thence to loins of brass, and thence to Legs of iron, and last to feet of clay: The wavering and amaze of others that stand in the Plain (with Lot's wife) looking about, and cannot tell, whither to go forward to little Zoar, or back again to the ease of Sodom; show plainly that Lot's wife is forgotten, and this is a needful Memento, Remember Lot's wife. If then it be ours, and so nearly concern us, let us see, quantum valent hae quinque Syllabae.  
1. First, CHRIST sending our memory to a story past; 
The Division  of the use of remembering stories in general.  
2. Secondly, Of this particular of Lot's wife, and the Points to be remembered in it.  
3 Thirdly, How to apply those points, that (as Saint Augustine saith) Condiant nos, & Sal Statuae sit nobis condimentum vitae, that the Salt of this Pillar may be the Season of our lives.   

THe Prophet Esai doth call us, that stand in this place, the Lord's Remembrancers: 
I. The 〈…〉. Esay ●2. 6.  As to GOD, for the People, by the office of Prayers; So from GOD, to the People, by the office of Preaching. In which office of Preaching, we are employed as much about Recognosce, as about cognosce; as much in calling to their minds the things they know and have forgot, as in teaching them the things they know not, or never learned. The things are many, we have Commission to put men in mind of. Some touching themselves: For, it is, many times, too true, which the Philosopher saith: Nihil tam longè abest a nobis quam ipsi nos; Nothing is so far from our minds, as we ourselves. For, naturally (as saith the Apostle) we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leak, and run out; 
H●b. 2 1.  and when we have looked in the glass, we straight forget our fashion again. 
jam. 1.23.  Therefore we have in charge to put men in mind of many things, and to call upon them with divers Memento's. Memento quia sicut lutum tu, 
Io● 10.9.  Remember the baseness of our mould what it is: Memento quia vita ventus, Remember the frailness of our life how short it is. Memento tenebrosi temporis, Remember, 
job 7.7. Ec●les. 11.8.  the days of darkness are coming, and they be many. All which we know well enough, and yet need to be put in mind of them.  
But, the store-house, and the very life of memory, is the History of time; and a special charge have we, all along the Scriptures, to call upon men to look to that. For, all our wisdom consisting either in Experience or Memory; Experience of our own, or Memory of others; Our days are so short, that our Experience can be but slender, Tantùm hesterni sumus (saith job; 
job 8.9. ) and our own time cannot afford us observations enough, for so many cases, as we need direction in. Needs must we then (as he here adviseth) interrogare generationem pristinam, ask the former Age, what they did in like case: search the Records of former times; wherein, our cases we shall be able to match, and to pattern them all. Solomon saith excellently, Quid est quod fuit? Quod futurum est; What is that that hath been? That that shallbe: 
●c●les 1.9  and back again, What is that that shallbe? That that hath been: Et nihil novum est sub Sole, and there is nothing under the Sun of which it may be said, it is new, but it hath been already in the former generations. So that, it is but turning the wheel, and setting before us some case of Antiquity, which may sample ours, and either remembering to follow it, if it fell out well; or to eschew it, if the success were thereafter. For example, By Abimelech's story, King David reproveth his Captains, for pursuing the enemy too near the wall, seeing Abimelech miscarried by like adventure; 
2. Sam 11 21.  and so maketh use of remembering Abimelech. And by David's example (that, in want of all other bread, 
Mar. 2.25.  refused not the Shewbread) CHRIST our SAVIOUR defendeth His Disciples in like distress, and showeth, that, upon such extremity, Necessitas doth even legem Legi dicere, give a Law, even to the Law itself.  
Seven several times we are called upon to do it: 
¹ Deut. 33 7. ² Esay 46.9. ³ jer. 6.16 ⁴ job 8.8. ⁵ jam. 5.10. ⁶ Heb. 10.32.  ¹ Memento dierum antiquorum (saith Moses:) ² Recordamini prioris Seculi (Esai:) ³ State super vias antiquas, (jeremy:) ⁴ Investiga patrum memoriam (job:) ⁵ Exemplum sumite Prophetas, (james:) ⁶ Rememoramini dies priscos, (Paul:) ⁷ Remember Lot's wife, CHRIST, here; that is, To lay our actions to those, we find there, and of like doings, to look for like ends. So read stories past, as we make not ourselves matter for story to come.  

II. Of this of Lot's Wife.  Now, of and among them all, our SAVIOUR CHRIST after a special manner commendeth unto us, this of Lot's wife. Of which thus much we may say, That it is the only one story, which, of all the stories of the Old Testament, He maketh His choice of, to put in His Memento; which He would have them, which have forgotten, to remember, and those that remember, never to forget. Oft to repair to this story, and to fetch salt from this Pillar: that they lose not that they have done, and so perish in the recidivation of Lot's wife.  
Then to descend into the particulars: I find, in stories, two sorts of Memento. 1. Memento & fac, Remember to follow: 2. Memento & fuge, Remember to fly the like. Marry Magdalen's ointment, an example of one; Lot's wife's Salt Stone, an example of the other. Or (to keep us, to this story) Lot looked not back, till he came safe to Zoar: m●mento, & fac. Lot's wife did, and died for it: memento & fuge.  
The verse before showeth, why CHRIST laid the memento upon her. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we s●ould not turn or return back, as she did: that we should not follow her, but, when we come at this Pillar, turn at it and take another way. That is, we should remember Lot's wife, but follow Lot; remember her, but follow him.  
Now, in either of both mementoes, to follow, or to fly, we always inquire of two points (and so, here) ¹ quid fecit, ² quid passa est: what they did, whose story we read; and, how they sped: The Fact and the Effect. The Fact, Vice or Virtue: The Effect, Reward or Punishment.  
Both which, concerning this unfortunate woman, we find set down in one verse (in the XIX of Gen.) what She did; 
Gen ●9. 2●.  that She drew back or looked back: this was her Sinne. The effect, that She was turned into a Salt stone: this was her Punishment. And these two, are the two Memorandums concerning her, to be remembered. First of her fault.  

1. 〈…〉  The Angel had given charge to Lot and his company (in the seventeenth of that Chapter) Escape for thy life: Stay not in the plain: Look not once behind thee lest thou perish. Escape for thy life: She trifled for all that, as if no peril were. Stay not in the plain, yet stayed she behind. Look not back lest thou die; she would, and did look back, to dye for it. So that, she did all that, she was forbid, and regarded none of the Angels words, but despised the counsel of GOD against her own● soul●. This was her sin, the sin of disobedience; but consisteth of su●●ry degrees by which she fell: Needful, all, to be remembered.  

〈◊〉.  1. The first was: That she did not S●verè custodire mandatum Dei, strictly keep ●er to the Angels' charge, but, dallied with it, and regarded it by halves; that is, sa● wh●t he would, she might use the matter as she would; go, or stay and look about as she list. Such light regard is like enough to have grown of a wand'ring distrust; lest haply, she had left Sodom in vain, and the Angel feared them, with that which never should be. The Sun rose so clear, and it was so goodly a morning, she repent, she came away. Reckoning her Sons in Law more wise in staying still, th●n Lot and herself, in so unwisely departing. Which is the sin of unbelief, the bane both of Constancy and Perseverance. Constancy, in the purpose of our mind; and Perseverance in the tenor of our life.  

● ●●inting.  2. From this grew the second, That she begin to tyre, and draw behind, and kept not pace with Lot and the Angels. An evil sign. For (ever) fainting is next step to forsaking; and Sequebatur a longè, a preparative to a giving clean over: Occasionem quaerit (saith Solomon) qui vult discedere ab amico, 
Pro. 18.1.  He that hath no list to follow, will pick some quarrel or other to be cast behind.  
3. This tiring had it grown of weakness, or weariness, or want of breath, 
³ Looking back  might have been borne with; but, it came of another cause, which is the third degree. It was (saith the text) at least to look back and to cast her eye to the place, her soul longed after. Which showeth, that the love of Sodom sticketh in her still: that though her feet were come from thence, her heart stayed there behind: and that, in look and thought she returned thither, whither in body she might not; but (possibly) would in body too, if, as NINIVE did, so SODOM had still remained.  
4. Looking back might proceed of divers causes; So might this of hers, 
4 Preferring So●om to Zoar.  but that CHRIST'S application directs us. The verse before saith, Somewhat in the house, something left behind affected her: Of which He giveth us warning. She grew weary of trouble, and of shifting so oft: From Vr to Haran; thence, to Canaan; the●●e, to Egypt; thence to Canaan again; then to Sodom; and now to Zoar; and that, in her old days, when she would fainest have been a● rest. Therefore, in this wearisome conceit of new trouble now to begin; and withal remembering the convenient s●at, she had in Sodom, she even desired to die b● her flesh-p●●ts, and to be buried in the graves of lust: wished them at Zoar, that would, and herself at Sodo● again: desiring rather to end her life with ease in that Stately city, then to remove and be safe perhaps, and perhaps not, in the desolate 〈◊〉. And this was the sin of restinesse of soul, which affected her eyes and knees, and was the cause of all the former. When men weary of a good course, which long they have held, for a little ease or wealth, or (I wot not what) other secular respect, fall away in the end: so losing the praise and fruit of their former perseverance, and relapsing into the danger and destruction, from which they had so near escaped.  
Behold, these were the sins of Lot's wife; A wavering of mind: Slow steps: the convulsion of her neck: all these caused her weariness and fear of new trouble, she preferring SODOM's case before ZOAR's safety. Remember Lot's wife.  
This was her sin: and this her sin was, in her, 
〈…〉.  ma●e much more heinous by a double circumstance, well worth the remembering: as (ever) weighty circumstances are matter of special regard, in a story specially. ¹ One, that she fell, aft●r she had stood long. ² The other, that she fell, even then, when GOD, by all ●●an●s offered her safety, and so forsook her own mercy.  
Touching the first. 
¹ Af●●r so long standing.  These 
a 〈…〉  winter brooks (as job termeth flitting desultorie Chistians) if they dry; these 
b Am 8.1. ●.  Summer fruits (as Amos) if they putrify; these 
c 〈◊〉 ●. 4.  morning clouds (as Hosea) if they scatter; these 
d ●at. 1● 22.  shallow ●o●ted cor●e, if they whither and come to nothing, it is the less grief. ●o ●an looked for other. 
〈◊〉 8.  P●arao with his fits, that at every plague sent upon 〈…〉 ●o●ly on a sudden, and O pray for me now; and when it is gone, as profane as ev●r he was; beginning nine times, and nine times breaking of again; he moves not much. To go further: Saul, that for two year; judas, that for three; Nero, that for fiv● kept well, and th●n fell away, though it be much, yet may it be borne. But, this woman had continued now thirty year (for, so they reckon from Abraham's going out of V●, to the destruction of Sodom:) This, this is the grief, that she should persist all this time, and after all this time fa●l away. The rather, if we consider yet further, that not only she continued many years, but sustained many things in her continuance, as being companion of Abraham and Lot, in their exile, their travail, and all their affliction. This is the grief, that after all these storms in the broad Sea well past, she should in this pitiful manner, be wracked in the haven. And when she had been in Egypt, & not poisoned with the superstitions of Egypt; when lived in Sodom, and not defiled with the sins of Sodom; Not fallen away for the famine of Canaan, nor taken harm by the fullness of the Cities of the Plain; after all this she should lose the fruit of all this, and do and suffer so many things all in vain: This is the first: Remember it.  

² Now, when best means of standing.  The second is no whit inferior: That, at that instant she woefully perished, when GOD 's special favour was proffered to preserve her: and that, when, of all other times she had means and cause to stand; then, of all other times, she fell away. Many were the mercies she found and felt at GOD 's hands, by this very title, that she was Lot's Wife. For, by it, she was incorporated into the House and family, and made partaker of the blessings of the faithful Abraham. It was a mercy, to be delivered from the errors of Vr; a mercy, to be kept safe in Egypt; a mercy, to be preserved from the sin of Sodom; a mercy, to be delivered from the Captivity of the five Kings; and this the last and greatest mercy, that she was sought to be delivered from the perishing of the five Cities. This (no doubt) doth mightily aggravate the offence, that, so many ways before remembered by GOD in trouble, she so coldly remembered Him: and that now presently, being offered grace, she knoweth not the day of her visitation: But, being brought out of Sodom, and warned of the danger that might ensue; having the Angels to go before her, Let to bear her company, her daughters to attend her, and being now at the entrance of Zoar, the haven of her rest; this very time, place and presence, she maketh choice of, to perish in, and to cast away that, whic● GOD would have saved; in respect of herself, desperately; of the Angels, contemptuously; of her husband and daughters, scandalously; of GOD and His favours, unthankef●lly; forsaking her own mercy, and perishing in the sin of wilful defection.  
Remember Lot'● wife, and these Two, ¹ That she looked back, after so long time, and so many sufferings: ² That she looked back, after so many, so merciful, and so mighty prot●ctions. And remember this withal, That she looked back only, and went not back: Would, it may be, but that it was all on fire. But, whither she would or no, or whither we do or no, thi● forethinking ourselves, we be gone out of this faint proceeding, this staying in the plain, this convulsion of the neck, and writhing the eyes back; this irresolute wavering whither we should choose, either bodily pleasures in perishing Sodom, or the safe●y of our souls in little Zoar, was her sin; And this is the sin of so many as stand as she stood, and look as she looked, though they go not back: but, if they go back too, they shall justify her, and heap upon themselves a more heavy condemnation. So much for the sin, which we should remember, to avoid.  

³ Her Punishment.  Now for her punishment, which we must remember, to escape.  
This relapse in this manner, that the world might know it to be a sin highly displeasing His Majesty, GOD hath not only marked it for a sin, but salted it too, that it might never be forgotten.  
The wages and punishment of this sin of hers, was it, which is the wages of all sin, that is, 
D●a●h. Rom. 6.23  Death. Death, in her (sure) worthily, that refused life with so easy conditions, as the holding of her head still, and would needs look back and dye.  
The sound of d●ath is fearful, what death soever: yet it is made more fearful four wai●s; w●ich all be in this of hers.  
1. We desire to die with respite; and sudden death, we fear and pray against. Her death was sudden, 
¹ 〈◊〉.  back she looked, and never looked forward more. It was her last look.  

² I● the a●t ●f s●n●e.  2. We desire to have remorse of sin yet we be taken away; and death, in the very act of sin is most dangerous. Her death was so. She died in the very convulsion; She died with her face to Sodom.  
3. We would die the common death of mankind, and be visited after the visitation of other m●n: 
³ Unusual.  and an un usual strange death is full of terror. Hers was so. GOD 's own hand from heaven, by a strange and fearful visitation.  

⁴ Without burial.  4. Our wish is, to dye, and to be buried, and not remain a spectacle above ground which Nature abhorreth: She so died, as she remained a spectacle of GOD 's wrath and a Byword to posterity, and as many as passed by. For, until CHRIST 's time, and after, this monument was still extant and remained undefaced so many hundred years. josephus (a Writer of good account, which lived after this) saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I myself have seen and beholden it, for it stands to be seen to this day. A reed she was, a Pillar she is; which she seemed to be, but was not. She was melting water: She is congealed to salt. Thus have we, both her fault and punishment: Let us remember both: To shun the fault, that the penalty light not on us.  
Now, this Pillar was erected, and this verdure given it, for our sakes. For, 
III. Our Lesson ●●om this.  among the many ways that the wisdom of GOD useth to dispose of the sin of man, and out of evil to draw good, this is one, and a chief one, that He suffereth not their evil examples to vanish as a shadow, but maketh them to stand as Pillars for Ages to come, with the Heathen man's inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Look on me, and learn by me, to serve GOD better.  
And, a high benefit it is for us, that He not only embalmeth the memory of the Just, for our imitation; but also powdreth and maketh brine of the Evil, for our admonition: that, as a Sent, from Marie Magdalen's ointment; So, a relish, from Lot's wive's pillar, should remain to all posterity.  
Profane persons, in their perishing, GOD could dash to pieces, and root out their remembrance from of the earth. He doth not, but suffereth their Quarters (as it were) to be set up in stories, Vt paena Impij sit eruditio justi, that their punishment may be our advertisement. Poureth not out their blood, nor casts it away, but saves it, for a Bath, Vt lavet Iustus pedes in sanguine peccatoris, 
Psal. 58.10  that the Righteous may wash their footsteps in the blood of the ungodly: 
Rom. 8.28.  that all (even the ruin of the wicked) may cooperate to the good of them that fear GOD. This woman, in her inconstancy, could He have sunk into the earth, or blown up as salt-petre, that no remembrance should have remained of her: He doth not; but, for us, and for our sakes, he erecteth a Pillar: And not a Pillar only, to point and gaze at; but a Pillar or rock of salt, whence we may and must fetch, wherewith to season whatsoever in unsavoury in our lives. And this, this, is the life and soul of memory: this is wisdom, The art of extracting salt, out of the wicked; treacle, out of vipers; our own happiness out of aliena pericula: and to make those that were unprofitable to themselves, profitable to us. For (sure) though Lot's wife were evil, her salt is good. Let us see then, how to make her evil, our good; see, if we can draw any savoury thing from this example.  
1. That which we should draw out, is Perseverance, 
¹ Perseverance.  Mu●ia virtutum (as Gregory calleth it) the Preserver of virtues, without which (as Summer fruits) they will perish and putrify: The Salt of the Covenant; without which, the flesh of our Sacrifice will take wind and corrupt. But Saint Augustine (better) Regina virtutum, the Queen of virtues; for that, how ever the rest run and strive, and do masteries, yet Perseverantia sola coronatur, Perseverance is the only crowned virtue.  
2. Now Perseverance we shall attain, 
² Car●.  if we can possess our souls with due care and rid them of security. Of Lot's Wive's security, as of w●ter, was this Salt here made. And, if security (as water) do but touch it, it melts away presently. But Care will make us fix our eye, and gather up our feet, and, forgetting that which is behind, tendere in anteriora, to follow hard toward the prize of our high calling. 
Phil. 3.13.   
3. And, to avoid Security, and to breed in us due care, Saint Bernard saith, Fear will do it: Vi● in timore securus esse? securitatem time; 
³ ●eare.  The only way to be secure in fear, is to fear security. Saint Paul had given the same counsel before; that, to preserve Si permanseris, no better advise, then Noli altum sapere, sed time. 
Rom. 11.22.   
Now, from her Story, these considerations are yielded, 
Considerations out of her fault.  each one as an handful of salt, to keep us, and to make us keep.  
First, that we see; as of CHRIST 's twelve, which He had sorted and selected from the rest, one miscarried; Et illum gregem non timuit lupus intrare, and that the Wolf feared not to seize, no, not upon that Flock: and as of Noah's eight that were saved from the flood, one fell away too; So, that of Lot's four, here, and but four in all, all came not to Zoar, one came short. So that, of twelve, of eight, of four; yea, a little after (verse 35.) of two, one is refused: that we may remember, few there be that escape from Sodom in the Angel's company; and of those (few though they be) all are not safe neither: Who would not fear, if one may perish in the company of Angels?  
Secondly, that as one miscarieth; so, not every one, but one that had continued so long, and suffered so many things, and after all this continuance, and all these sufferings, falls from her estate, and turns all out and in; and, by the inconstancy of one hour, 
Ezek. 18.24.  maketh void the Perseverance of so many years, and (as Ezekiel saith) in the day, they turn away to iniquity, all the former righteousness they have done, shall not be remembered.  
Thirdly, that, as she perisheth; So, at the same time, that Sodom: She, by it; and it, by her. That, one end cometh to the sinner without repentance, and to the just without perseverance. One end, to the abomination of Sodom, and to the recidivation of Lot's Wife; Et non egredientes, & egredientes respicientes: They that go not out of her, perish; and they that go out of her, perish too, if they look back. Lacus Asphaltites, is a monument of the one; Lot's Wive's salt stone, a memorial of the other.  
Lastly, that as one perisheth, and that such a one; So, that she perisheth at the gates, even hard at the entry of Zoar: which of all other, is most fearful; So near her safety, so hard at the gates of her deliverance. Remember, that near to Zoar gates, there stands a salt stone.  
These very thoughts, what her case was, these four ways; and what ours may be (who are no better than she was) will search us like salt, and teach us, that as, if we remember, what we have been, we may (saith Saint Bernard) erubescere; so, if we remember what we may be, we may contremiscere: that, we see our beginnings, but see not our ending: we see our Stadium, not our dolichum. And that, as we have great need to pray (with the Prophet) Thou hast taught me from my youth up, 
Psal 71.18.  until now, forsake me not in mine old age, now when I am g●ay headed; So, we had need stir u● our care of continuing, seeing we see, it is nothing to begin, except we continue; nor to continue, except we do it, to the end.  
Remember, we make not light account of the Angel's Serua animam tuam: blessing our sel●es in our hearts and saying, 
Matt. 16 22.  Non fiet tibi hoc; we shall come safe, go we never so soft: Zoar will not run away.  
Remember, we be not weary to go whither GOD would have us; not to Zoar, though a little one, if our soul may there live: and never buy the ease of our body, with the hazard of our soul, or a few days of vanity with the loss of eternity.  
Rememb●r, we slack not our pace, nor stand still on the Plain. For, if we stand still, by still standing, we are meet to be made a Pillar, ever to stand still, and never to remove.  
Remember, we look not back, either with her, on the vain delights of Sodom left; or with Peter on Saint john behind us, 
joh 21.20.  to say, Domine, Q●id iste? both, will make us forget our following. None that casteth his eye th'other way, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meet as he should be, 
Luk. 9 ●2.  meet for the Kingdom of GOD.  
But specially remember, we leave not our heart behind us, but that we take that with us, when we go out of Sodom: for if that stay, it will stay the feet, and writhe the eye, and neither the one nor the other will do their duty. Remember, that our heart wander not, that our heart long not. This Care, if it be fervent, will bring us Perseverance.  

Out of her punishment.  Now, that we may the better learn somewhat out of her punishment too: Let us remember also, that as to her, so to us, GOD may send some unusual visitation, and take us suddenly away, and in the act of sin too.  
Remember the danger and damage: It is no less matter, we are about, then perdet animam. Which if we do, we frustrate and forfeit all the fruit of our former well continued course; all we have done, is vain. Yea, all that CHRIST hath done for us is in vain; whose pains and sufferings we ought specially to tender, knowing that Supra omnem laborem labor irritus, No labour to lost labour; and CHRIST then hath lost His labour for us.  
Remember the folly: that beginning in the Spirit we end in the flesh: 
Gal. 3.3.  turning our backs to Zoar, we turn our face to Sodom: joining to a head of fine gold, feet of clay; and to a precious foundation, a covering of thatch.  
Remember the Disgrace: that we shall lose our credit and account, while we live, 
●uk. 14.30 Matt 11.7.  and shall hear that of CHRIST, Hic homo; and that other, Quid existis in desertum videre? A zeed shaken with the wind.  
Remember the Scandal: That, falling ourselves we shall be a block for to make others fall: a sin no lighter nor less, nor lighter than a mill-store.  
Remember the Infamy: That we shall leave our memory remaining in stories, 
Matt. 18 6.  among Lo●'s Wife, and Iob's Wife, Demas and Ecebolius and the number of Relapsed, there to stand to be pointed at, no less● then this heap of Salt.  
Remember the judgement that is upon them after their relapse, though they live, that they do even (with her here) obrigescere, wax hard and numb, and ser●e others for a cavea●, wholly unprofitable for themselves.  
Remember the difficulty of reclaiming to good: Seven evil spirits ●ntering instead of one, that their last state is worse than the first. 
Matt. 1●. 45.   
And lastly, Remember that we shall justify Sodom by so doing; and her frozen sin, shall condemn our melting virtue. For, they in the wilfulness of their wickedness persisted till fire from heaven consumed them: And, they being thus obdurate in sin, ought not she (and we much more) to be constant in virtue? And, if the drunkard hold out, till he have lost his eyes; the unclean person, till he have wasted his loins; the contentious, till he have consumed his wealth, Quis pudo● quòd infaelix populus Dei non habet tantam in bono perseverantiam, quantam mali in malo● What shame is it, that GOD'S unhappy people should not be as constant in virtue, as these miscreants have been, and be in vice!  
Each of these by itself; all these put together, will make a full Memento: which if she had remembered, she had been a Pillar of light in heaven, not of salt in earth. It is too late, for her: we, in due time yet, may remember it.  
And, when we have remembered these, Remember CHRIST too, that gave the Memento: that He calleth himself Alpha and Omega; 
Ap●●. ●●.  not only Alpha for his happy beginning; but Omega, for His thrife happy ending. For that He left us, not, nor gave over the work of our redemption, till He had brought it to Consummatum est: And that, on our part, Summa Religionis est, imitari quem colis, The highest act of Religion, is, for the Christian to conform himself, not to Lot's Wife, but to CHRIST, whose name he weareth. And though Verus amor non sumit vires despe, True love (indeed) receiveth no manner strength from hope, but, though it hope for nothing, loveth nevertheless; yet, to quicken our love, which oft is but faint, and, for a full Memento, Remember the Reward. Remember, how CHRIST will remember us for it; which shall not be the wages of an hireling, or (lease-wise) for time, and term of years, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternity itself, never to expire, end, or determine, but to last and endure for ever and ever.  
But this reward (saith Ezekiel) is for those, whose foreheads are marked with Tau, 
Ezek. 94.  which (as Omega in Greek) is the last letter in the Hebrew Alphabet, and the mar●e of consummatum est, among them: They only shall escape the wrath to come. And this crown is laid up for them, not of whom it may be said, 
Gal. 5.7.  Currebatis benè Ye did run well; but, for those that can say (with Saint Paul) Cursum consummavi, I have finished my course well. 
2. Tim. 4.7   
And (thanks be to GOD) we have not hitherto wanted this salt, but remembered Lot's wife well. So, that, this exhortation, because we have prevented and done that which it calleth for, changeth his nature and becometh a commendation, as all others do. A commendation (I say:) yet not so much of the people (whose only felicity is to serve and be subject to one that is constant; for otherwise, we know how wavering a thing the multitude is) as of the Prince, whose constant standing giveth strength to many a weak knee otherwise. And Blessed be GOD and the Father of our LORD JESUS CHRIST, that we stand in the presence of such a Prince: who hath ever accounted of Perseverance, not only as of Regina virtutum, the Queen of virtues; but, as of virtus Reginarum the virtue of a Queen. Who (like Zorobabel) first, by Princely magnanimity, laid the Cornerstone, in a troublesome time: and since, by Heroical constancy, through many both alluring proffers and threatening dangers, hath brought forth the headstone also, with the Prophett's acclamation, Grace, grace, unto it: Grace, for so happy a beginning; and Grace, for so thrice happy an ending. No terrors, no enticement, no care of her safety hath removed her from her steadfastness: but, with a fixed eye, with straight steps, with a resolute mind, hath entered herself, and brought us into Zoar. It is a little one, but therein our souls shall live; and we are in safety, all the Cities of the Plain being in combustion round about us. Of whom it shallbe remembered, to her high praise, not only that of the Heathen Illaque virgo viri; 
2. Chro. 13.5.  but, that of David, that, all her days she served GOD, with a covenant of Salt, and with her Israël, from the first day until now. And of this be we persuaded, that He which began this good work in her, will perform it unto the day of JESUS CHRIST, to her everlasting praise comfort and joy; and, in her, to the comfort, joy and happiness of us all.  
Yet it is not needless, but right requisite, that we which are the LORD 's Remembrancers put you in mind, that as Perseverance is the Queen of virtues, quia ea sola coronatur; so is it also, quia Satanas ei soli insidiatur, for that, all Satan's malice, and all his practices are against it: The more careful need we to be, to carry in our eye this example. Which GOD grant we may, and that our hearts may seriously regard, and our memories carefully keep it, Vt haec columna fulciat nos, et hic sal condiat nos, that this Pillar may prop our weakness, and this salt season our sacrifice; that it may be remembered, and accepted, and rewarded in the day of the LORD. Which, etc.    

A SERMON Preached in the COURT AT RICHMONDE, on Tuesday, being the V of March, A.D. MDXCVI.  LUKE CHAP. XVI. VER. XXV. 
Fili recordare, etc.  
Son, remember, that thou, in they life time, receivedst thy pleasures (or, good things;) and likewise LAZARUS pains: Now therefore is be comforted, and thou art tormented.  
THIS Scripture hath the name given it in the very first words, Recordare Fili, Son remember: It is a Remembrance.  
There be many Sermons of remembrance here on earth: this, is one from heaven, from the mouth of Abraham. Not now on earth, but in heaven, and from thence beholding (not in a glass or dark speech, but) intuitive, 
1 Cor. 13.2.  that which he telleth us: and He that saw it bare witness, and His witness is true. 
joh. 19.35.   
Which may somewhat move attention: Or, if that will not, let me add further, That it is such a remembrance, that it toucheth our estate in everlasting life; That is, the well or evil hearing of this Recordare, is as much as our eternal life is worth. For, we find both in it. That our Comfort or Torment eternal (Comfort, in Abraham's bosom; Torment, in the fire of hell) depend upon it: and therefore, as much as we regard them, we are to regard it.  
This Remembrance is directed to a Son of Abraham's; not so much for him, as for the rest. For, it is to be feared, that both the sons of Abraham, and the daughters of Sara forget this point overmuch; and many of them (with this party here, to whom it is spoken) never remember it, till it be too late.  
To Abraham's sons then, all and every one. But specially, such of his sons, as presently are in the state, that this Son (here) sometime was, of whom it is said: He had received good things in his life. By virtue whereof, I find, this Recordare will reach home to us; for that, we are within the compass of this Recepisti. For truly, the sum of our Receipt hath been great; No Nation's so great: And, our Recordare, little; I will not say, how little, but (sure) too little for that, we have received.  
Now, albeit it be all our case (for, we all have received yet, not all our case alike; but of some, more than other. For, some have received in far more plentiful manner, than other some; and they therefore more deeply interessed in it. And look, who among us have received most, them it most concerneth: and they (of all other) most need to look to it.  
If you ask, why they, more than others? For that (besides the duty) to whom a great Recepisti is given, of them a great Recordare will be required. The danger also helps them forward. For, so it oft happeneth unhappily: that, whereas Recepisti is made (and so may well be) a motive, for us to remember: so cross is our nature, none is so great an enemy to Recordare as it. Our great receiving is oft occasion of our little remembering. And, as a full diet in the vessels of our body; s●, a planteous receipt breeds stops in the mind, and memory, and the vital parts of our soul.  
We have hereof a lively example before our eyes: And such an one, as if it move us not, I know now what will. A Receipt, for memories that suffer obstructions.  
Our SAVIOUR CHRIST unlocketh hell gates to let us see it. In discovering what sighs and what sufferings are in the other world, he showeth us one lying in them, to whom Abraham objecteth, that this frank receiving had marred his memory. And, as he showeth us his fault, so (withal) what came to him for it, in that strange and fearful consequent: Now therefore thou art tormented.  
This example is told by our SAVIOUR (in the XIIII. verse) to other rich men, and troubled with that same lethargy. Who, when He put them in mind, It would not be amiss, 
Verse 9  while they were here, to make them friends of that they had received, that, when this failed them (as, fail them it must) that might receive them into everlasting tabernacles: forgot themselves so fare, as they derided his counsel, not, in words, but per my●terismum. Which maketh Him fall from Parables, to a plain story (for, so it is holden by the best Interpreters, both old and l●ter:) and, from everlasting tabernacles, to everlasting torments: That, howsoever they regarded not his Recordare on earth, they had best give better care to Abraham's, from heaven.  
It is His intent, in reporting of it, that our remembering of it should keep us from it. Non vult mortem & minatur mortem, ne mittat in mortem (saith chrysostom:) He would not have us in that place; yet he telleth us of that place, to the end we never come in that place.  
Yea, it is Abraham's desire too, we should not be overtaken, but think of it in time; and prevent it, before it prevent us. And therefore, he lifteth up his voice, and crieth out of heaven, Recordare fili.  
And, not only Abraham, but he that was in that place itself, and best knew the terror, because he felt it; felt that, in it, as he hearty wisheth and instantly sueth, that they, 
Verse 27.28.  whom he loveth or any way wisheth well to, may some way take warning, Ne & ipsi veniant, That they also come not into that place of torments.  
This use, CHRIST on earth, Abraham from heaven, and he out of hell, wish we may have of it. And we (I trust) will wish ourselves, no worse than they: and therefore look to our Recordare, carry it in mind, and (in Recordare, there is Cor, too) take it to heart; and by both, in time take order, Ne & ipsi veniamus.  
The verse itself (if we mark it well) is, in figure and proportion, 
The Division  an exact Cross For, as a Cross, it consisteth of two bars or beams so situate, as the one doth quarter the other. Thou receìvedst good things, and Lazarus received evil. These two lie clean contrary: But meet both, at the middle word, Now therefore: and there, by a new Antithesis, cross each other: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that received evil, is comforted: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou that didst receive good, art tormented. And, to make it a perfect Cross, it hath a title or Inscription too, set over it: and this it is, Recordare fili. And sure, next to the Cross of CHRIST and the memory thereof, this Cross of Abraham's invention and exaltation, is (of all others) most effectual. And I verily persuade myself, if we often would fix it before our eyes, and well mark the Inscription, it would be a special preparation to our Passeover (meaning, by our Passeover, our end) whereby pass we must, your long, into another state, either of misery or bliss: but, whither of misery, or bliss, it will lie much in the use of this word Recordare.  
First then we will create, ¹ of the Cross: After, ² of the Title.  
We have, in the Cross, two Bars: But, with both, we will not meddle. For, why should we deal with Lazarus? This place is not for him; nor he no room in this Auditory. Therefore, waving his part, in this other (of the Rich man's) we have two quarters, representing unto us two estates: ᵃ The upper part, or head, Recepisti bo●a, invitá, his estate, in this life. ᵇ The neither, or foot; jam verò torqueris: his estate, in the other.  
Of these two: ¹ That, two they are: ² which they be: ³ and how they be fastened, or tenanted the one to the other, with the Illative, Now therefore.  

TO quarter out this Cross: Two parts it stands of; 
I. Of the Crosse.  which two parts are two estates; ¹ One past, ² The other, present: The one, in memory: The other, in experience. Now, both memory and experience (Memory of things past, and Experience of things present) are (both) handmaids to Providence, and serve to provide for things to come. And, of all points of providence, for that which is the highest point of all, that our memory of it, keep us from experience of this place, this conclusion.  
These two are set down: ¹ The one estate, in the words Vitâ tuâ: ² The other, 
1. The upper part of it; The Present estate In vitá tuá recepisti.  in the words I am verò, But now. The former, past with him, and yet present with us: For, we yet receive. The later, present with him, but (with us) yet to come, or rather (I trust) never to come: jam verò torqueris.  
1. The first is the life in esse, which we all now live: which though it be one and the same, yet is there in it a sensible difference, Pauper & dives obviaverant, of some poor, and some rich, every day meeting each other.  
2. But, Nemo dives, semper dives: and again, Nemo pauper, semper pauper. They that be rich in it, shall not ever be rich; nor they that are poor, poor always. It came to pass (saith the Scripture) that the beggar died (verse 22.) Mortuus est etiam & dives, and the rich man (for all his riches) died also. There ends the first estate.  
3. But, that end is no final end. For, after Vitá tuá there is a I am verò, still: a second state in reversion, to take place when the first is expired. Our hearts misgive us of some such estate: and (and as the Heathen man said) they, that put it of, with Quis scit? who can tell, whither such estate be? shall never be able to rid their minds of Quid si? but, what if such a one be, how then? But, to put us (that be Christians) our of all doubt, our Saviour CHRIST, by this story, openeth us a Casement into the other life, and showeth us, whether we go, when we go hence.  
1. First, That, as in this life (though but one, yet) there are two divers estates; to death (though it be, but one neither) hath too several passages: And, through it, as through one and the same City gate; the honest subject walketh abroad for his recreation, and the lewd malefactor is carried out to his execution  
2. Two states then there be, after death; and these two dis-joined in place dislike in condition: both set down within the verse; One, of comfort: ² The other, of torment.  
3. And, that both these take place jam, presently. For, immediately after His death, and, while all his five brethren yet lived, and yet any of them were dead, he was in his torments, and did not expect the general judgement, nor was not deferred to the end of the world.  
4. And (to make it a complete cross, for so it is) as the poor and rich meet here, so do they, there, also, otherwhile; and go two contrary ways, every one to his own place. LAZARUS, to his bosom; the rich man, to his gulfed: and, ones misery endeth in rest; the others purple and fine linen in a flame of fire. Verè stupendae vices (saith chrysostom) verily, a strange change, a change to be wondered at: to be wondered at and feared, of those whom it may concern any manner of way, and (at any hand) to be had in remembrance.  
To apply these two, to the party, we have in hand, and to begin with the first estate, first. Two things are in it set down by him: ¹ The one, in the word Fili: ² The other, in the word Recepisti.  

¹ Fili.  First, that he was Abraham's son, and so, of the religion only true: and one, that (as himself saith of himself) had had MOSES and the Prophets, though tanquam non habens, as though he had them not. For, little he used, and less he regarded them; yet, a Professor he was.  

² Recepisti.  Secondly: as by nature, ABRAHAM 's son: so by condition or office, one of GOD 's Receivers. Receivers we are, every one of us, more or less: but yet, in receipts, there is a great latitude. Great, between her, that received two mites; and him, that received a thousand talents. Between them, that receive tegumenta only, covering for their nakedness; and them, that receive ornamenta, rich attire also, for comeliness: and again, that receive alimenta, food for emptiness; and oblectamenta, delicious fare for daintiness. Now, he was not of the petty, but of the main receipt. It is said: He received good things; and it is told, what these good things were, Purple of the fairest, and linen of the finest; and quotidie splendidè, every day, a double feast. Which one thing, though there were nothing else, asketh a great Receipt alone. Heer, rich; in this life; and who would not sue to succeed him in it? One would think, this wood would make no cross, nor these premises such a now therefore. But, to him that was thus and had thus, all this plenty, all this pleasure; post tantas divitias, post tantas delicias; to him, is this spoken, but now thou art tormented. Which first estate, as it was rich, so it was short: therefore, I make short with it, to come to cruciaris. Which, though in syllables it is shorter, yet it is in substance, that piece to which he is fastened, in length of continuance fare beyond it.  


2. The 〈◊〉 of the cross.  
The second state cruciaris.   Cruciaris is but one word, but much weight lieth in it: therefore it is not slightly to be passed over, as being the special object of our Recordare, and the principal part of the cross indeed. Two ways our SAVIOUR CHRIST expresseth it: ¹ One while, under the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is torture: ² Another, under the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is anguish of the Spirit: referring this, to the inward pain; and that, to the outward passion. The soul being there subjected by GOD 's justice, to sensual pain, for subiecting itself willingly to brutish sensuality, in this life, it being a more noble and celestial substance.  
Of which pain, Saint chrysostom noteth, that because many of us can skill, what torment the tongue hath, in extremity of a burning ague; and what pain our hand feeleth, when from the hearth some spark lighteth on it: CHRIST chose to express them in these two. Not, but that they be incomparably greater than these: yea, fare above all we can speak, or think: but that flesh and blood conceiveth but what it feeleth, and must be spoken to, as it may understand. And it is a ground, that, in terms (here and else where) proportioned to our conceit, torments are uttered fare beyond all conceit: which, labouring to avoid, we may; but labouring to express, we shall never do it.  
Yet, to help them somewhat, we shall the more deeply apprehend them, if we do but compare them: as we may, and never go out of the confines of our own verse.  
With Recepisti, first. To consider this: that his torment is in the present tense, now upon him, Cruciaris: His good, all past and gone, Recepisti. Mark (saith Saint Augustine) of his pleasure, omnia dicit de praeterito; Dives erat, vestiebatur, Epulabatur, Recepisti: He was rich, did go, did far, had received: was, did, and had; all past, and vanished away; all (like the counterpane of a Lease) expired, and our Abraham likeneth it to wages, received and spent before hand.  
Secondly, If we lay together his torments, and bona tua in vitâ. For, we shall find, they are of a divers scantling. The one had an end with his life; and o quam subito! The other, when it beginneth once, shall never have an end. That life is not like this. No: if all the lives of all (I say not, men women and children, but) of all, and every of the creatures, that ever lived upon the earth or shall live to the world's end, were all added, one to another, and all spunn into one life, this one exceedeth them all. This then (I make no question) will make another degree, to think, quod delectabat fuit momentaneum, quod cruciat est aeternum.  
Thirdly, if we match it with Lazarus autem; that is, with the sight of others in that estate, whence he is excluded: and in them, with sorrow to consider, what himself might have had and hath lost for ever. 
Chap. 13. 2●.  There, shallbe (saith CHRIST of this point) weeping, and gnashing of teeth, to see Abraham, Isaac, and jacob and all the Prophetts, in the kingdom of GOD, and yourselves thrust out of doors. Not only, weeping, for grief that themselves have lost it; but, gnashing of teeth also, for very indignation, that others have obtained it. And, of others, not some other; but, that Lazarus iste, one of these poor people, whom we shun in the way, and drive our coaches apace to escape from: that, of them, it may fall, we may see some in bliss, when they shall lie in hell like sheep (saith the Psalmist) that walked on earth like Lions. Will not this bear a third? 
Psal 48▪ 15.   
But beyond all these, If we counterpeise it with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is comforted, with which Abraham hath set it in opposition: Torment opposed to comfort; (that is) torment comfortless, wherein, no manner hope of any kind of comfort. Neither of the comfort of mitigation; 
Ver. 24.  for (in the verse next before) all hope of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relief, is denied, even to a drop of water: Neither of the comfort of delivery at last; 
Ver. 26.  for (in the verse next following) he is willed to know, that, by reason of the great partition, their case is such, ut non possunt that they cannot presently, or for ever, look for any passage from thence, but must there tarry in torments everlastingly. So, neither comfort of relief, nor of delivery: nor the poor comfort, which, in all miseries (here) doth not leave us,— dabit Deus his quoque finem, An end will come: Nay, no end will never come. Which [never] is never deeply enough imprinted, nor seriously enough considered. That this [now] shallbe still now, and never have an end: and this cruciaris be cruciaris for ever, and never declined into a preter tense, as Recepisti was. This, is an exaltation of this cross, above all else: None shall ever come down from it: none shall ever beg our body, to lay it in our sepulchre.  
Fiftly, If we lay it to Recordare. For, may I not add to all these, that, being in this case, he heareth Recordare, and is willed to remember, when his remembering will do him no good: but though he remember it, in sorrow, and in the bitterness of his soul: yea, though his sorrow be above measure sorrowful, it will profit him nothing? I say, Grief both utterly comfortless, and altogether unprofitable.  
These five makes him that feels it (here) wish, that none of those, he wisheth well, may ever come there to know, how hot that fire, or how terrible that torment is.  
These five words are (all) within the compass of the Verse itself; and may serve (every one) as a nail, to fasten our memory to this cross: that, we may ever remember it and never forget it, and, never forgetting it, never feel it.  
This then is his cross. We long (I know) to have it taken down; our ears are dainty and the matter melancholic, and we little love to hear it stood on so long. But, chrysostom saith well of that fire: Nunquid, si tacuimus, extinximus? If we speak not of it, will it go out? No, no: five loquamur, sive taceamus, ardet ille: speak we, or keep we silence, it burneth still, still it burneth. Therefore, let us speak, and think of it, and let it stand in the name of GOD: Et exerceamus auditum (saith the good Father) ne ita mollescat, and keep our ears in exercise, that they grow not nice. If, to hear of it, be painful; to feel it willbe more. The invention is to keep the exaltation, to take it up. For, none so near it as they, qui non tollunt, donec super-imponitur, that take it not up, till it be laid upon them.  

3. The joining, or Tenon. jam ver●.  Thus, we have severally seen the counterpoints of this cross: the top, which is in vitâ, in this life; and the foot, which reacheth ad novissima inferni, to the bottom of hell. It remaineth we tenon both these together, as Antecedent, and Consequent: Thou didst receive: Now therefore. ¹ First, that they may be: ² And then, how they may be joined.  
First then we find, that Recepisti is, as it ends: and that, by this example, it may end in cruciaris, and prove the one end of a heavy Crosse. Which first bringeth us out of admiration of the riches of this life. When we see, that these good things, which (after the tax of the world) are counted, and (in a manner) styled the only good things, and in the deceitful balance of this world, weigh down Abraham's bosom; be not ever demonstrative signs of GOD 's special liking: Nor they, ipso facto highest in His favour, that receive them in greatest measure: Nor peradventure (as CHRIST saith) so highly accounted of in heaven, 
ver. 15.  as they be on earth. Therefore, they that have them, not to reflect too much on them; nor be ideo inflati (as saith Saint Augustine) quia obsericati; as much pride in their soul, as purple on their body. And they that have them not, not to aemulari, vex and grieve themselves at Nabal's wealth, Haman's preferment, this man's table; seeing there cometh a jam verò; and when that cometh, we shall see such an alteration in his state, as he that wisheth him worst, shall wish, that for every good thing he received here, he had received a thousand; and (with Saint Bernard) Vt omnes lapides converterentur in rosas, that every stone under his feet here had been turned into a rose. Such is his case, now: and such theirs, that come where he is.  
Is this all? No. But, as it bringeth us out of admiration, so it bringeth us into fear. For, two things it offereth, either of which is, or may be matter of fear 1. First, in that he is Abraham's son. That Abraham hath, of his seed, in hell: and that all his sons shall not rest in their Father's bosom. Which offereth us occasion to fear, for all our Profession. For, though he were a son too, and so acknowledged by Abraham, yet, there he is, now.  
2. In that he is of, Abraham's rich sons, and one that received good things in his life. 
Esa 30.33.  Which ministereth new matter of fear: that (as the Prophet saith) Tophet is prepared of old, and that even for great ones; for such as go in purple, and wear fine linen, and far full daintily: Even for such, is it prepared. Not, as every prison, for common persons; but, as Tophet (or the Tower) for great Estates. So that it may seem, either of both these have their danger at their heels; For, that, they to him were; to many, they are: and to us, they may be, as antecedents to an evil consequent.  
Men verily may flatter themselves: But sure, I can never think but there is more, in this Now therefore, than the world will allow. And that this Recordare of Abraham's is not a matter so slightly to be slipped over. There is some danger (no doubt) and that more than will willingly be acknowledged, to such as are wealthy, and well at ease in Zion. Saint Gregory confesseth by himself, 
Amo. 6.1.  that never any sentence entered so deep into his soul as this. And that, as Surgite mortui was ever in Saint Hierom's ear: And Non in comessationibus, not in surfeiting, in Saint Augustine's, 
Rom. 13.3.  by which he was first converted: So, this was with him; and he could not get it out of his mind. For, he sitting in the See of Rome, when it was grown rich and of great receipt, was (as he saith) still in doubt of Recepisti: whither his exalting into that Chair might not be his recompense at GOD 's hands, and all that ever he should receive from Him, for all his service. And ever he doubted this Recepisti (which we so easily pass over) and whither his case might not be like Thus did the good Father; and (as I think) not unwisely: And, would GOD, his example herein, might make due impression, and work like fear, in so many as have, in the eyes of all men, received the good things in this life. For, this may daily be seen every where, that divers, that received them, if ever any did; and that, in a measure heaped up and running over; carry themselves so without remembrance or regard of this point, as if no such Simile were in the Scripture, as that of the Needle's eye: No such example, as of this Rich man: No such Recordare, as this of Abraham, 
Matt. 19.24.  which we have in hand. It should seem, they have learned a point of divinity, Abraham never knew: Balaam's divinity (I fear) to love the wages of unrighteousness and a gift in the bosom, and yet to cry Moriatur anima mea, 
2. Pet. 2.15. Num. 23.10.  His soul should go straight to Abraham's bosom for all that: And so, in effect, to deny Abraham's Consequence.  
We must then join issue upon the main point, we cannot avoid it: To inquire, how this Now therefore cometh in: And how fare, and to whom, this Consequent holdeth. I demand then: was he therefore tormented, because he received good things? Is this the case of all them that wear purple and far well in this life? Shall every one, to whom GOD reacheth such good things as these, be quit for ever from Abraham's bosom? By no means. For, Cujus est sinus, whose is the bosom? Is it not Abraham's? And, what was Abraham? Look Gen. XIII. Verse II. Abraham was rich in cattles, in silver, and gold. There is hope then for rich men, in a rich man's bosom. Then, the bosom itself is a rich man's, though a Lazarus be in it. Yea, though we find here Lazarus in it: yet elsewhere, we find, he is not all. For, the great 
a Act. 8.27.  LORD, that bare rule under Queen Candaces: The 
b 2. joh 1.  elect Lady: joseph of Arimathea, and 
c Act 17.34.  the Areopagite (grave and wise Counseilors:) The 
d 16.14.  Purple seller (and if the purple seller, why not the Purple wearer?) Yes the 
e Dan. 5.29  Purple wearer too, were in earth, Saints (as we read) and are (we doubt not) in Abraham's bosom also.  
It was not therefore, because he was rich: for than must Abraham himself have been subject to the same sentence. Nay, one may so be rich, and so use his riches together, as they shall conclude in the other figure and end in solaris; and no ways hinder, but help forward his account; and bring him a second recipies of the good things of that eternal life. And (if you mark it well) we have here, in this Scripture, two rich men: ¹ One, that giveth the Recordare: ² The other, to whom it is given. The example of a rich man, which rich men to avoid: The sentence of a rich man, which rich men to remember.  
It is evident: It was not, for that he had received good things in this life: Seeing, as truly as Abraham said to him, Son remember, thou didst receive good things: So truly might he have rejoined, Father remember, thou didst receive, etc. It was not that.  
Neither was it, because he came by them unduely, by such ways and means, as the soul of GOD abhorreth: For, it is (saith Bernard) Recordare quia recepisti; not quia rapuisti, or quia decepisti, by ravine, or deceit.  
Neither was it, because he received them, and wrapped them up. For, as his receipts are in this verse: So his expenses, in the XIX. So much in purple, and linen; So much, in feasting.  
Neither was it, because receiving plenty, he took his portion of that, he received, in apparel or diet. For, Num solis stultis apes mellificant (saith the Philosopher) do Bees make honey, or Worms spin silk for the wicked or reprobate only? (Howbeit, it cannot be excused, that being but Homo quidam, he went like a Prince: for, purple was Princes wear.) Or, that he feasted, and that not meanly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all sumptuous manner; and that, not at some set times, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, day by day: (for, this portion was beyond all proportion.)  
None of these it was. Yet we hold still, some danger there is; there is some: and this Recordare is not idle or needless.  
What was it then, that brought him thither, or (as Saint Bernard calleth it) what was his Scala inferni, the ladder by which he went down to hell? that we may know, what is the difference between Abraham's receipt and his: and when Recepisti shall conclude with Cruciaris.  
Saint chrysostom doth lay the weight on the word Recepisti, in his nature or proper sense. For, it is one thing (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, accipere) to perceive or take; another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, recipere) to receive it, as it were in full discharge and final satisfaction. (And, the same distinction doth CHRIST himself observe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Matt. 6.16.  in the VI Chapter of Saint Matthew.) Both have, and both receive: But, they that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive them, as a pledge of GOD 's further favour: But they that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive them, as a full and complete reward, and have no more to receive, but must thereupon release, and quite claim all demands, in whatsoever else. Tanquam arrham, and tanquam mercedem, is the distinction in Schools.  
With GOD verily it is a righteous thing, to let every man receive, for any kind of good, he hath done here. Yea even the heathen, for their moral virtues (as Saint Augustine holdeth of the Romans, and the victories they received.)  
But, righteous it is also, that the Reubenites, which choose their lot in Gilead on this side of jordan, and there seat themselves, should not after claim their part too, in the land of Promise. Even so, that they that will have, and have their receiving time, here, should not have it here, and elsewhere also.  
Then, all is in the choice, where we will lay our Recepisti: whether here or there, in this or that life: In purple, and silk, and the delights of the world: or, in the rest and comfort of Abraham's bosom. Wither we will say: Lord, if I may so receive, that I may be received: If I may receive so the good of this life, that I be not barred the other to come; tanquam arrham, as the earnest of a better inheritance, Ecce me. But if my receiving here, shall be my last receipt: If I shall receive them tanquam mercedem, as my portion for ever; I renounce them. Put me out of this receipt, and reserve my part in store for the land of the living. And, of evil: If it must come here, or there (with Saint Augustine) Domine, hîc ure, hîc seca; Ibi parce: Let my searing and smart be here; there let me be spared: And, from Cruciaris, the torment to come, Libera me Domine.  
To very good purpose said the Ancient Father: Quisque dives, quisque pauper, Nemo dives, nemo pauper: Animus omnia facit. It is somewhat, to be rich, or poor; it is nothing, to be rich, or poor; It is, as the mind is: The mind maketh all. Now (saith Saint chrysostom) what mind he carried, is gathered out of Abraham's doubling, and trebling, Tu, tua, and tuâ: Recepisti tu, bona tua;, in vitâ tuâ: which words are working words (as he taketh them) and contain in them great Emphasis. Understanding (by tua) not so much that, he had in possession; as that, he made special reckoning of: For, that, is most properly termed ours: Animus omnia facit.  
This life is called his life; not, because he lived in it, but because he so lived in it, as if there had been no other life but it. And in his account, there was no other; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Give him this life; let this day be his day; take to morrow who will. 
joh. 8.56.  This did not Abraham: For, he saw a day, and that after this life, that rejoiced him more than all the days of his life.  
This life as it was his life; So the good of it, his good, Bona tua. This, his life: these, the portion of his life: these he chose for his good: they, his; and he, theirs. They that make such a choice, their Recepisti may well end in Cruciaris.  
This way, Saint chrysostom: by the mind. Saint Augustine taketh another, by the memory, more proper to the Patriarch's meaning: And that four ways.  
1. For (saith he) Abraham willing him to remember, he had received such things; implieth (in effect) that he had clean forgotten, that any such things he had ever received. Look how Esau speaketh, Habeo bona plurima, I have enough, my Brother: 
Gen. 33.9.  And, as his pew fellow here, Luk. XII. Anima habes, Soul, thou hast goods enough: 
Luk. 12.19.  Even so for all the world, it seemeth, this party here, he had them: Sure he was, he had them: but, that he received them, he never remembered. Now, he is put in mind, quia recepisti: Now therefore, thou art tormented.  
2. Now, not remembering he had received them, no marvel if he forgot, why he received them, or with what condition: Forgetting GOD in heaven, no marvel if he remembered not Lazarus on earth. Verily, neither he nor any man received them, as Proprietaries; but as Stewards, and as Accomptants, as CHRIST telleth us, above in this Chapter. Not, for ourselves only, or for our own use; but for others, too: And among others, for Lazarus by name. If Lazarus receive not, it was his fault, and not GOD 's, who gave him enough to supply his own uses, and Lazarus want too. For both which two, he, and all receive, that receive at GOD 's hands. But he (it seemeth) received them to and for himself alone, and no body else: That Abraham saith truly, Recepisti tu; tu & nemo alius: You, and yours, and no body beside. For, his Recepisti ended in himself, and he made himself Summam omnium receptorum. For, if you call him to account by the writ of Red rationem, this must be his Audit: In purple and linen, so much; and in belly-cheer so much: So much on his back, and so much on his board, and in them endeth the Totall of his Receipt: Except you will put in his hounds too, which received of him, more than Lazarus might. This is indeed Recepisti tu solus. This did not Abraham: For, his receipt reached to strangers, and others besides himself; and, Lazarus he received in his bosom on earth, or else he had never been in heaven, to have him there.  
Will you see [now therefore] the Consequent in kind? Therefore is this party now in the Gulf, because (living) himself was a gulf: It is now Gurges in gurgite, but one Gulf in another. While he lived, he was as a Gulf swallowing all: Now therefore, the Gulf hath swallowed him. Remember this, for it is a special point. For, if our purple and fine linen swallow up our alms: If our too much lashing on, to do good to ourselves, make us in state to do good, to none but ourselves: If our riotous wasting on expenses of vanity, be a gulf and devour our Christian employing in works of charity, There is danger in Recepisti, even the danger of [Now therefore] Gurgeseras & in gurgitem projicieris, a Gulf thou wert, and into the gulf shalt thou go. Ever, for the most part, you shall find these two coupled. In Sodom; Pride, and fullness of bread, with not stretching the hand to the poor. In juda: Great bolls of wine, 
Ezek. 16.49 Am 6.4.  and rich beds of ivory, with little compassion on the miseries of joseph. And here: Going richly and faring daintily, with Lazarus bosom and belly, both empty. The saying of Saint Basil is highly commended, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pride is prodigalitie's whetstone. And so it is (sure;) and sets such an edge upon it in our expenses, that it cuts so deep into our receipt, and shares so much for purple and linen, as it leaves but a little for Lazaru's portion. Sure, so it is: less purple must content us; and somewhat must be cut of from quotidie splendidè, if we will have Lazarus better provided for.  
This, I have stood a little on, that it may be remembered. It is CHRIST'S special drift, both in the Parable before, and in this Story here: and remember it we must, if either (as, in that) we will be received into everlasting tabernacles; or (as, in this) we will be delivered from everlasting torments.  
3. Now I add, that, in thus forgetting Lazarus, to remember himself, he remembered not himself neither, but failed in that too. For, whereas he consisted of two parts ¹ a body, and ² a soul, he remembered the one so much, as he quite left the other out of his memento. For, his Recepisti tu was his body; and nothing else. Now reason would, the body should not take up the whole Receipt; but that the poor soul should be thought upon too. Purple and silk, and Ede, bibe; they are but the body's part: But alms and works of mercy, they, they be the souls '. May not our souls be admitted suitors, that we would remember them (that is) remember Lazarus? for, that is the soul's portion: For, the other part, he and we all remember fast enough.  
4. Thus, remembering neither GOD nor Lazarus, nay, nor his own soul; his memory thus failing him, GOD provided, and sent some, to put him in mind. Sure, as he had received those former good things, so also had he received Moses and the Prophets, by his own confession: And, in receiving them, he had received a great benefit, and (peradventure) greater in this then the other: And, Moses had told him as much as Abraham tells him now: 
Deut. 32.29.  utinam novissima providerent, Would GOD (saith Moses) men would remember the four Novissima; 1. That there is a death; 2. there is a judgement; 3. there is a heaven; 4. there is a hell: But, of all the four, Novissima inferni (in the same Chapter) the nethermost; 
Deut· 32 22.  Nunc igitur cruciaris, the place of torments. The Prophets said as much: jeremy, Ever think, that an end there will be, 
jeremy 5.31. Esay. 33.14.  Et quid fiet in novissimo, what shall become of us in that end? Who among us (saith Esay) can endure devouring fire? who can dwell with ardores sempiterni, everlasting burnings? These he had: and if he had heard these, it is plainly affirmed, Audiant ipsos would have done it; they would have kept him, for ever coming in that place. But, these also, living he strove to forget, and (as ingenderers of melancholy) to remove them far away. And, that he might the more easily do it, it was thought not amiss, to call their authority in question, whither they were worth the hearing or no. It is (in effect) confessed by him: that his five brethren and he were of one opinion; that the hearing of Moses and the Prophets was a motive fare unworthy to carry such men as they. An Angel from heaven, or one from the dead might (perhaps:) but, the books of Moses should never move them. It was not, for nothing, he complaineth of his tongue: Illâ linguâ, with that tongue, he had scorned the Holy Oracles: peradventure, that place, wherein he now lay, with that tongue which, in that place, feeleth the greatest torment; and, from that place, the smallest comfort: both which it had before profanely derided.  
Thus than you see his Scalam inferni, the brief of his faults, for which his Receipt endeth in this bitter Recipe of torments without end. ¹ Epicurism: no life but this: No good but these here, Good attire, good cheer. ² This was his reward: Amen, dico vobis, 
Matt 6.2.  recepistis: (Saint Chrysostome's two.). ¹ Remembering neither GOD in heaven, nor Lazarus on earth; ² but being a Gurges, a Gulf of all that he received, himself: ³ No not his own soul; ⁴ nor (last of all) this place of torments, before he was in it; and scorning at Moses for remembering him of it. This you see: And, in him, you see who they be, over whom Abraham shall read the like sentence: Qui habet aures, etc.  

II. The title: Recordare fili.  Now then, we have set up both sides of this Cross, and fastened each part to other with Now therefore: Let us affix the Inscription, and so an end. That, is Recordare fili: The want of which brought him thither; The supply of it shall keep us thence.  
Fili recordare: optimè dictum sed serò, Excellently well said, but too late (saith Saint Bernard.) For, alas! cometh Abraham in now, with Recordare? doth he now affix the title? why, it is too late. True, it is so: But, till now, he would not suffer any to set it up. Before, while it was time, and when it might have done him good, than he would not endure it: Now than he is feign (when it is out of time) to know, what in time might have done him good: and may do others, if (in time) they look to it. Indeed, to him now, it is of no use in the world; but only to let him see, by what justice he is where he is; and what he suffereth, he suffereth deservedly. The best is, Abraham hath more sons than this son; and they may take good by it, and have use of that, whereof he had none. With this son it is too late; with some other, it is not. Not with us: we are yet upon the stage: Our jam verò is not yet come. And for us, is this Inscription set up; and, for our sakes, both CHRIST reported, and Saint Luke recorded this Recordare.  
If you ask, What good is that? What is the good of exemplary justice? What good is it, to see a malefactor punished, or to read in a paper the crime wherefore? What, but only that by reading what brought him thither, we may remember what will keep us from thence. The neglect of Recordare is the cause, he is there: why then, Recordare fili, and keep thee from thence. So, with one view of this Inscription, we read both his ruin and our own remedy.  
This is the right use of this title: GOD forbid, we should have no use of it, till we come where he is. But, it is therefore set over his head in that life, that we may read it in this: read it, and remember it: remember it and never have title set over ours.  
It will be good then, sometimes to keep some day holy to the exaltation of this Cross, and to set this title before our eyes: to approach it and read it over: Yea, not once, but often to record this Recordare. Indeed, it is that, Saint Gregory saith: Recordatione magis eget versus iste quàm expositione: Indeed, it more needs a disposition to remember it, than an exposition to understand it.  
We are yet: how long we shall, we know not, nor how soon vitâ tuâ will be gone; nor, how quickly this jam verò will come in place. This we know: between his state and ours, there is only a puff of breath in our nostrils. That this life (short though it be, and in a manner, a moment, yet) hoc est momentum, unde pendet aeternitas: On it, no less matter dependeth then our eternity: or bliss or bane, comfort or torment. That in that place, without all hope either of relief escape or end: and that from thence, neither our profession of truth, nor the greatness of our receiving shall deliver, but only this Recordare. It standeth us then in hand, to take perfect impression of this Recordare: and (as Saint Augustine saith) Oblivisci quid simus, attendere quid futuri simus, to forget, what we now be, to consider what we shall be without all question yet long, but we know not how soon: but, oft it falleth, the shorter and sooner, the less we think of it.  
Three things then I wish, for conclusion: ¹ that we may remember: ² remember in time: ³ remember effectually. That we may remember the fire, the thirst, and the torments; and know what they mean, by memory, rather than by sense. Abraham, from heaven calls to us to that end: The party in hell crieth Neveniant & ipsi.  
That we do it in time: that we be not in his case, never lift up our eyes, till we be in hell; nor remember that may do us good, till it be too late.  
That we do it effectually from the heart: For, there is a heart in Recordare: And that, this being our greatest business, we make it not our least care.  
Our Remembering will be effectual, if we pray to GOD daily, we may so receive, as we may be received. And our remembering shall be effectual, if it have the effect, that is, make us remember Lazarus. Quotidiè Lazarus: You may find Lazarus, if you seek him, every day: Nay, you shall find him, though you seek him not. Our present estate, by present occasion of the dearth now upon us, makes the memory more fresh, then at other times it would be. Remember then our being remembered there, lieth on this their remembrance here; and, upon their receiving, our recipies, or rather recipieris. And remember that day, wherein what we have received shall be forgotten; and what He hath received of us shall be remembered; and nothing else shall be remembered by quod uni ex minimis. The attaining everlasting tabernacles, the avoiding everlasting torments lie upon it. 
Matt. 10.42.  That which we remember now in Lazarus bosom, shall be remembered to us again in Abraham's bosom. To which, etc.    

A SERMON Preached in the COURT AT GREEN-WICH, on Sunday, being the iv of April, A.D. MDXCVI.  II. COR. CHAP. XII. VER. XV. 
Ego autem libentissimè impendam, & super-impendar ipse pro animabus vestris: etsi licet plus vos diligens minus diligar.  
And I will most gladly bestow, and will be bestowed for your souls; though, the more I love you, the less I am loved.  
THE Words be Saint Paule's; and to the Corinthians. And, if we neither knew, whose they were, nor to whom; yet this we might know by the words themselves, that it is Love that speaks, and unkindness, that is spoken to. Impendam; Super-impendar; libentissimè: this must needs be love; and that, unkindness, that requireth such love, with such an Etsi, Etsi minus diligar, Though, the more I love, the less I be loved.  
Many ways it may be manifest, 
1. Cor. 5.10. Act 18.11. ver. 14.  that Saint Paul loved the Church of Corinth more than many other; (loved them, for he laboured more for them.) By the time he spent with them, a year and a half full: Scorse with any so much. By his visiting them three several times: Not any so oft. By two of his largest Epistles sent to them: Not, to any the like. And in t●e one of them we see here, how frank and how kind a profession he maketh, in quâ 〈◊〉 ve●bum c●aritatis igne vaporatur, wherein, every word carrieth a sweet sent of Love's perfume: (it is Saint Gregory.) These, each of these; but all these together, may prove his magis diligam, the abundance of his love to Corinth.  
Now there should be, in love, the virtue of the Loadstone, the virtue attractive, to draw like love to it again. There should be: but was not. For, their little love appeared, by their many unloving exceptions which they took to him. To his Office: That, he was but an Apostle of the second head, and no ways to be matched with the Chief Apostles, Ver. 11. To his Person: That he was one of no presence: Somewhat good at an Epistle, but his person (or presence) nothing worth (Chap. 10.10.) To his preaching: 
Chap. 11.6.  that he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so eloquent by much, as divers of them were; nor his Sermons ex opere Corinthiaco, of the Corinthian fashion. Indeed, I know not how, but he could not hit on their vein.  
This cold infusion of so faint regard on their parts, might have quenched his love. It did, Apollo's. For Apollo was once at Corinth, but found them so divers to please, as he waxed weary and got him away; and when he was moved to return to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his mind was not at all to come there again as yet, saith Saint Paul (1. Cor. 16.) It made Apollo's give over. 
1. Cor. 16.12.  So might it Saint Paul too But, him it did not: Charitas quâ aedificabat, the love wherewith he built, was like lime, slacked not, but rather kindled with water. For, notwithstanding all these, such was his zeal, and he Tantus zelator animarum, that we see his affection, and we hear his resolution what it is: unkind they might be, but no unkindness of theirs, or verdict never so hard, or censure never so sharp; no minus diligar should move him, or make him love their souls a whit the less.  
Wherein, lest they might be jealous, he sought to Corinth so oft, for the ore of it, because the soil was rich, there was good to be done (as men are ever that way quick-eyed:) he appealed to all his former course with them, that he had sought nothing hitherto. Nothing he had sought, nor nothing he would seek: And (to come to this our verse) not only seek nothing; 
Chap. 11.8.9.  ¹ But he would bestow: ² Bestow, and be bestowed himself: ³ and that, most willingly (indeed it is higher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most gladly) ⁴ and all this (to use Chrysostome's words) not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for those that had not begone to love him first, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for those that being loved first did not love him again. ⁵ And that, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in equal measure (that, is not his complaint) but such, as the more (it is fuller, in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more abundantly) they were loved, loved him the less for it. The degrees are many: and look how many degrees, so many several points of elevation.  
All which when I consider, I cannot choose but marvel at his love; which truly is right admirable: And more, at their minùs, than his magis: But, at his heroical spirit, most of all, whom such and so great unkindness could not overcome. The rather, when I lay it to, and compare it with ours in these times in which, a kind of love we have (such as it is) but such as will not endure Saint Paul's assay; Or, if in some degrees it do, if it be not respected straight (not, as it deserveth, for so haply it is, but as it supposeth itself to deserve) if it be crossed with any unkindness, it groweth abrupt. Every minus diligar makes it abate; and far we are from this Christian magnanimity, to resolve with him (in the 11. Chap.) quod facio, hoc & faciam, what I do, 
Chap. 11.12.  that I will do still: Or, here: Love I will still; though, the more I love, the less I be loved.  
The thing loved, is the Corinthian's souls. And (as Corinth itself was situate in a narrow land, between two Seas) so are they, in the verse: having, on the one side, the Sea of self-love (in the former part:) and, on the other, the Gulf of unkindness (in the latter.) Through either of which, Saint Paul maketh a first and second navigation, if haply he may so adire Corinthum, gain their souls to CHRIST, more precious to him, than Corinth itself and all the wealth in it.  

The Division  In the Love two things are offered, For, in the former moiety of the verse, he is encountered with self-love, ¹ which bestoweth nothing; ² but, least of all, his life: ³ Or if it do, it is not most gladly; nay, not gladly at all. These three he beateth down: the first, with Impendam; the second, with Impendar: the third, with libentissimè. Thus having vanquished the love of himself in the former; in the latter moiety, Unkindness riseth up. Unkindness, in them, for whom he had done all the Over which second enemy having a second conquest also, and triumphing over it, with his Etsi; he showeth, his love to be a love of proof, to have all the perfections and signatures of Love: all which are within compass of this verse. Amor (as in Schools we reckon them) ¹ Impensivus ² Expensivus; ³ Intensivus and ⁴ Extensivus. The two former, in the two verbs; ¹ Active, Impendam; and ² Passive, Impendar; Bestowing, or spending; Bestowed, or spent itself. The two latter, in the Adverb and the Conjunction: ³ Intensive, streining itself to the highest degree, most gladly: and ⁴ Extensive, stretching itself to those that are furthest from Love, and lest deserve it Etsi minus diligar. ¹ To spend; ² To spend and be spent; ³ To spend and be spent most willingly. If the full point were there, it were enough. ⁴ But, not only libentissimè; But, libentissimè, Etsi; most gladly, yea though the more he, the less they, that is all in all.  
But then, lest we mistake our term of love (as, easily we may, and confound it with lust) we must look to our Pro, in the second part. It is, Pro animabus; soul-love, he meaneth, all the while. Love, the fruit of the Spirit; Not lust, the weed of the flesh. Not, of this flesh sister to worms, and daughter to rottenness; but, 
Gal 5.22. job 17.14. 2. Pet. 1.4.  of the Spirit allied to the Angels, and partaker, in hope, of the Divine nature itself. And, not of one only; but animabus, of Souls: more than love of one soul; many souls, many thousands of souls, of a whole State or country. Them to love, and to them thus to prove our love, is it, which Saint Paul would teach; and it, which we need to learn. These be the two parts. Whereof &c.  

TO enter the treaty of the first part. We begin at the four points, 
I. The Love. Cant. 6.3.  ¹ Impendam, ² Impendar, ³ Libentissimè, and ⁴ Etsi. If Love be an Ensign (as, Can. 6.) the Colours; If it be a Band (as, Host 11.) the twistes; If a Scale (as chrysostom) the ascents; If an Art (as Bernard) the Rules of it. Indeed, 
Hosc. 11.4.  they talk much of an Art of Love, and Books of verses have been written of it: but, above all verses, is Carmen hoc amoris. This verse hath more art than they all: and of this it may be said, Me legate, & lecto carmine doctus erit: Learn it, and say you learned Love. To take them as they lie, and with the first, first. Ego vero impendam.  
1. There was a world, when one said, da mihi cor tuum & sufficit: 
1. Amor impensivus. Impendam.  Bestow your heart on me, and I require no further bestowing; and the bestowing of Love, though nothing but love, was something worth.  
2. Such a world there was: But, that world is worn out. All goeth now by Impendam: Love and all is put out to interest. The other empty-handed Love, is long since banished the Court, the City and the Country. For, long since it is, that King Saul saw it, and said it, to his Courtiers, that he was not regarded, but because he gave them fields, and vine-yards, and offices over hundreds and thousands. 
1. Sam. 22.7.  Nor yet Diana in the City of Ephesus, magnified there by the Craftsmen, but, because by her Silver Shrines, they had their advantage. 
Act. 19.24.  Nay nor CHRIST Himself neither, in the Country, but because they eat of the loaves and were filled. For, 
joh. 6.26.  many miracles had they seen much greater than that, yet never professed they so much, Sicut tunc exaturati, as when He bestowed a good meal on them  
3. Such is now the world's love, but specially at Corinth, where they do cauponari amorem indeed; set love to hire, and love to sale; and at so high a rate; as * some were forced to give over, lest paying for love, they might buy repentance too; and both too dear.  
4. There is no remedy then: Saint Paul must apply himself * to time and place, wherein (as all things else, so) love depends upon Impendam, Yielding and Paying.  
5. Now, there is nothing so pliant as Love; ever ready to transform itself, to whatsoever may have likelihood to prevail; and if it be Liberality, into that too. For, that Love is liberal (nay prodigal) the Greek Proverb noteth it, that saith, The Purse-strings of Love are made of a Leek blade; easily in sunder, and wide open with no great ado.  

Ver. 14.  6. Saint Paul therefore cometh to it; and, as he maketh his case a Father's case towards them (in the verse next before:) So he saith with the kind Father (Luc. 15.) Ecce omnia mea tua sunt. 
Luc. 15.31.  Father's love and all must be proved by Bestowing.  
7. Yea I will bestow: Now alas, what can Paul bestow? Especially upon so wealthy Citizens? 
2. Tim 4.13.  What hath he to part with, but his Books and his parchments? Ware, at Athens perhaps somewhat; but at Corinth, little used and less regarded. Indeed, if silver and gold be all, and nothing else worth the bestowing, nothing will come under Impendam, but it: his bestowing is stalled. But, by the grace of GOD, there is something else. There be talents (so, the world will call them when they lift, howsoever they esteem them scarce worth pence a piece.) And there be treasure's of wisdom and knowledge, 
Col 2.3.  in CHRISTO JESV (saith Paul.) Indeed, so had Saint Paul need to say; he had best magnify his own Impendam, for he hath nothing else to make of. Nay, it shall not stand upon his valuation. They that had both; both the wealth of Cori●th, and the wisdom of Paul, and both in abundance, as being both of them Prophe●ts: The one of them (King David) preferreth this Impendam of Pa●le's, 
Psal. 19. 1●. 119.72 Pro. 20.15.  before gold, fine gold, much fine gold; and that we may know how much that much is, b●fore thou●ands of gold and silver. This, was no poor Apostle. The other (King Solomon) saith directly: There is gold, and a multitude of rich stones; but, the lips of knowledge, that, is the precious jewel. And, not Policy; but Scientia Sacrorum prudentia: 
Pro. 9.10.  the knowledge of holy things, is the wisdom he meaneth. And, it was no flourish: he was in earnest: For, it is well known, he himself chose th●m before the other, 
1. Reg 1.9.12.  when he was put to his choice; and, that his liking in that choice, was highly approved, by GOD'S own liking. The truth is, Men have no sense of their soul●s, till they be ready to part with them; and then is Saint Paul●'s Impendam called for (and never seriously before;) when their case is such as they can little feel, what the bestowing is worth.  
And, because t●ey would not seek to feel it before, it is GOD 's just punishment they feel it not then. But, if men will la●our to have sense of that part in due time, t●ey should find and feel such an estate of mind, as none know, but such as have felt: surely such, as they would acknowledge to be worth an Impendam. Indeed, this it is, Saint Paul can bestow; and this it is, Corinth needs; and the more wealthy it is, the more. The other, as he hath it not, so they need it not, that is, 
a Act 3.6.  Auram & Argentum: Quod autem habet, but, that he hath, he is ready to bestow. What would we have more. 
b Marc 14.8.12.44.  Fecit quod potuit, saith our SAVIOUR in Marie Magdalen's case; and 
c Luc. 2●. 4.2  dedit quod habuit, in the case of the poor Widowes mites; and, that is as much as GOD doth, or man can require. But, be it little, or be it much, he that giveth all, leaveth nothing ungiven, and therefore his impendam is at the highest.  

2. Amor ex● 〈…〉.  But, when it is at the highest, the Passive Impendar, is higher than it. Much more, to be bestowed, then to bestow. And therefore it hath a Super-impendar bestowed on it. 1. For first, they that bestow, give but of their fruits; but, he that is be●●ow●●, giveth fruit, ●ice, and all. In that, the bestower remained unbestowed: here, he himself is in the deed of gift too. 2. Secondly, before, there was but one act (of b●st●●●● only;) here, in one, are both bestowing and being bestowed; and there being h●●h must needs be better than one. 3. Thirdly, before, that which was bestowed, what was it? our good, not our blood; our living, not our life: Non-duon ad sanguinem, not ye so far, as to the shedding of blood: Then, there is somewhat behind: 
Hebr 12.4.  But, if to the shedding of that, then is it love at the farthest: if it be as Solomon saith, Fortis sicut mors; dare throw death his gauntlet. 
Canr. 8.6. joh. 15.13.  Majorem hoc nemo (saith CHRIST) Greater love hath no man, than this to bestow his life. 4. And indeed, we see, many can be content to bestow frankly; but at no hand, to be bestowed themselves: Yea, that they may not be bestowed, care not, what they bestow. For, Self-love crieth to us, spare our living; but in any wise, Propitius esto tibi, 
Matt. 16.22. jeb 24.  to spare our life. Skin for skin is nothing but impend●●ene impendamur; to spend all we have, to spare ourselves. But, hither also, will Saint Paul come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any reservation at all of himself: To do or suffer; to spend or be spent.  
How to be spent? will he die? Yea indeed: What, presently here at Corinth? No; for, at this time, and long after he was still alive: and yet he said truly Impendar for all that. For, as before we said, so say we in this: If there be no way to be bestowed, but by dying out of hand: they that, in field, receive the bullet; or they that, at the sta●●e, have the fire set to them; they and they only may be said to be bestowed. That, is a way indeed, but not the only way: but, other ways there be beside them too. As that is said to be bestowed, not only that is defrayed at one entire payment; but, that, which by several su●●●s, is paid in; especially, if it be, when it is not due, nor could not be called for. This I mean: The Patriarch Lot, or the Prophet jeremy, that dwelling where sin abounded, and seeing and hearing vexed their righteous souls with the daily transgressions of the People, and for their unkindness too; 
2. 〈◊〉. ●. 7.8.  and thereby pre●ente● their te●●e and paid. Natures' debt, yer their day come, bestowed themselves (say I) though, not at once (For, heart's grief and heaviness do more than bestow. 〈◊〉 they even 〈…〉 and wast a man's life.) And Timothy, that by giving attendance to rea●ing, 
1. 〈…〉.  meditation, and study, grew into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often 〈◊〉, and thereby shortened his time by much, bestowed himself (say I) though not at one instant. He that knew it, bare witness, that that course of life is a wearying, yea and a wearing of it too; 
Eccles. 12.12.  and spends another manner substance then the sweat of the Brows. This then, for the present, was Saint Paul's impendar: By intentive meditation (for, his Books and Parchments took somewhat from his Sum;) By sorrow and grief of heart; 
2. Cor. 11.20. 1. Cor. 15.31.  for Quis scandelizatur & ego non uror? that, he said (and said truly) Q●●tiche 〈◊〉, He bestowed himself by inch meal; and might avow his 〈…〉 before GOD or man. And so far, it is the case of all them, that be in his case: 
〈…〉  〈…〉 CHRIST termeth them; which Sa●●, by giving season, 〈…〉 self away, and ceaseth in short time to be that it was. Lux 〈◊〉, the light of the 〈…〉 ministra●do, 〈…〉 others and wasting themselves; 〈…〉 heir 〈◊〉 course, and drawing on their untimely diseases and death, before their race be half run.  
But, to make it a perfect impendar and to give it his Super; after all this he came to that other too. For so he did: in that point, ●ike the poor labouring 〈◊〉 to which, in the IX. Chapter of the former Epistle, he resembleth his state) spending his time, 
1. Cor. 9.9.  in caring the ground for corn, in 〈◊〉 the corn, in treading out the corn; his neck yoked and his mou●h muzzled; and, in the end when all is done, offered 〈◊〉 the altar too and made a sacrifice of. It was his case, and thither he came at 〈◊〉 and therefore in both cases, he might truly say Impendar, and Super impendar both.  
But, to elevate it yet a point higher, we say, that as either of these are much; 
2. Amor 〈…〉.  and both, exceeding much: yet above both these is that, which (though we handle third, it) standeth first, the adverbe Libentissimè. True it is, which in divinity we say: With GOD, the Adverbe is above the Verb; and the inward affection (wherewith) above the outward action or Passion of Impendam or Impendar, either. With men, it is so too: When a displeasure is done us, Say we not, we weigh not so much the injury itself, as the malicious mind of him that did offer it? And, if in evil it hold, why not in good much more? Not so much Impendar, the thing which; as Libentissimè, the good heart, wherewith it is bestowed. And, will you see the mind wherewith Saint Paul will do both these? By this adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you may look into his very heart. Bestow he will, and be bestowed too; and that, not Vicunque, in any sort, be contented to come to it; but willingly: willingly, Nay readily; Readily, nay gladly (and the degree is somewhat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) most gladly, in the very highest of all, in the superlative degree. To spend, and spending to make no more reckoning of it, then of chaff: Nay (it is more) to be glad of our loss; more glad, than others would be of their gain. To be spent, and in being spent, not to hold our life precious: Nor so, but to rejoice in it, and as if death were advantage; In hoc est charitas, certainly. Death (of itself) is bitter, and loss is not sweet: Then, so to alter their natures, as to find sweetness in loss, whereat all repine; and gladness in death, which maketh all to mourn; verily, herein is love: Or, if not here, where? Nay, here it is indeed; and before now, we had it not. For, in flat terms, he avoweth (in the XIII. Chapter before, of his former Epistle) if we sever this from the other two: One may part withal his goods to feed the poor, and yet have no love: One may give his body to be burnt, and yet have no love: And then, though he do impendere, bestow all he hath; and though he do impendi, be bestowed himself, nihil est, he is nothing, if he want this affection, which is love indeed, the very soul of love, and the other but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the skin and bones, and indeed nought else but the carcase, without it. Therefore it was, that Saint Paul set this in the first place before the other two, because the other two be but cyphers, and after this (the figure) set, they be tenn's and hundreds, and have their valuation: but without it, of themselves they be put cyphers, just nothing. Thus much Saint Paul hath said, in saying these three words ¹ Impendam, ² Impendar, ³ Libentissimè. Thus much they amount to.  
And now must we pause a little, to see, what will become of all this, and what these three will work in the Corinthians.  
We marvel at the Love: we shall more marvel, when we see, what manner of men, on whom it is bestowed. What his proofs are, we have heard; how large and how loving; and thus fare is he come, only to win favour and like mutual love at their hands, 
Ver 14.  without eye to any other thing in the world. No Vestra: (no) but Vos only. This is all. And, not this; not so much; Nay not so little, as this, will come. Which if it did come, what singular thing were it? since the very Publicans do the like; love him, 
Matt. 5.46.  that loveth them. Which we gather by his Etsi. Wherein (as he may) in no loud and bitter manner he complaineth, but complaineth though; that, seeking their love, and nothing else, so hard was his hap, he found it not: Not, in a greater, or as great a measure, as his; but, minus for magis, and so he a great loser by it. The more, the higher, the nearer, his; the less, the lower, the further off, theirs: so that, little likelihood of ever meeting.  
This is S. Paul's case, to meet with unkindness: and not only his, but CHRIST met with nine for one, 
Luk. 17.14.15. etc.  too. Indeed, it is common, and not to be noted, but for commonness. De ingratis etiam ingrati queruntur, They that are unkind themselves inveigh against the unkindness of others. And, as it was said of them that made Caesar away; Oderunt tyrannum, non tyrannidem, so may it truly here: The Persons (that are unkind) they hate, rather than the vice itself. Yet even to know this, doth no hurt, what Saint Paul met with in the Corinthians; and this too, that all vn●in● persons dwell not at Corinth. And, as he to be pitied, so they to be blamed. All other commodities return well from Corinth; only Love is no traffic. Saint Paul cannot make his own again, but must be a great loser, withal. We cannot but pity the Apostle in this Minus of his. Saint Augustine saith well: Nulla est maios ad amorem provocatio, quam praevenire amando: Nimis enim durus est animus, qui amorem etsi nolebat impendere, nolit tamen rependere. No more kindly attractive of love, then in loving to prevent: For, exceeding stony is that heart, which, though it like not to love first, will not love again neither; neither first, not second. Yet so hard were theirs that neither one way nor other, rectè nor reflexè, would either begin, or follow. No not, provoked by all those so many forcible means, that Saint chrysostom maketh a wonder at it Quomodo non converterentur in amorem, that they were not melted and resolved into love itself.  
Which cold success openeth a way to the last point, 
4. Amoa Extensivus: Etsi minus 〈◊〉.  the point indeed of highest admiration, and of hardest imitation of all the rest, in the conjunction Etsi. Which Conjunction is situated (much like Corinth itself) in a narrow land (as it were) between two seas; beaten, upon the one with self-love, on th'other with unkindness. Hitherto we have had to do, but with self-love, and his assaults: but now, unkindness also is up. These Corinthians (saith Saint Paul) my affection standeth toward them in all love: Love them and spare not (saith Self-love) but tene quod habes. Nay sure, Impendam, I will bestow it. Well; if there be no remedy: But (hear you?) Propitius esto tibi, for all that. Nay, nor that neither: Impendar, I will be bestowed myself too. Potèsne bibere calicem hunc (saith Self-love?) and, can you get it down, 
Matt. 16.22. Mar. 10.46.  think you? Yea: Libentissimè exceeding gladly. There is the Conquest of Self-love.  
But, all this while, he lived still under hope, hope of winning their love, for whose sakes, he had trodd underfoot the love of himself: Hope, that it had been but impendam all the while; he should have had returned his own again at least. But, at this Etsi, all is turned out and in. For, this is as much to say, as, All is to little purpose: for (to his grief) he must take notice, they care for none of them: nor for him ever a whit the more: yea, rather the less by a great deal. So that, all three be in vain: Et supra omnem laborem labor irritus, No labour to lost labour; Nor expense of life or goods, to that is spent in vain. For, that is not impendam, but perdam, not spent, but cast away. Therefore the former, though it were funiculus triplex, a threefold cord, and not easily broken, would not hold, but fly in pieces, but for this Etsi. To have then an Etsi in our love: this Etsi, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though in vain, though our impendam prove a perdam: That is it. To be able to turn the sentence and say, Though the more I love, the less I be loved, Yet will I bestow; yea be bestowed, and that most gladly, for all that. It is hard, I confess: but, Solus amor erubescit nomen difficultatis, Love endureth not the name of difficulty, but shameth to confess any thing too hard or too dangerous for it. For verily, unkindness is a mighty enemy, and the wounds of it, deep. Nay there be, that of themselves are most kind, in all the three degrees before remembered, as was King David, and as all noble natures are: why Self-love is nothing in their hands. But, let them be encountered with unkindness (as David was in Nabal) they cannot stand the stroke; it woundeth deep: and the fester of discontentment more dangerous than it. 
1. Sam 25.15.21.22.  Indeed (saith David) this fellow, I see, I have done all in vain for him; for he rewardeth me evil for good: So and so, do GOD to me, if he be alive to morrow by this time. Mark it in him; and in others infinite; and you shall see, whom Self-love could not, unkindness hath overcome: and who passed well along the other three, at minùs diligar their Love hath wracked, and from kind love, been turned ●o deadly hate.  
But, neither can this appall the Apostle, or dis●lodge his love: but through all the rest, and through this too, he breaketh with his Etsi, and showeth, he will hold his resolution maugre all unkindness. Minus diligar shall not do it; Unkindness must yield, Love will not.  
And now we are come to the highest, and never till now: but, now we are; that further we cannot go. The very highest pitch of well-doing, the Heathen man saw in part: for, he could say, Beneficium dare & perdere, to bestow Love, and lose it, 
Seneca.  is well done: but, that is not it. This is it; B●neficium perdere, & dare, to lose the first, and yet bestow the second; Etsi, yea though the first were lost.  
Yea, the Love of Loves, CHRIST 's own love, what was it? 
john 15.13.  Majorem hâc charitatem nemo habet, quàm ut vitam quis ponat pro amicis. Whereto Saint Bernard rejoineth well, Tu majorem habuisti Domire, quia tu vitam posuisti etiam pro inimicis: Greater love then this hath no man, to bestow his life for his friends: Yet LORD (faith Saint Bernard) Thou hadst greater, for thou bestowedst thy life for thy very enemies. And, to this love it is, that Saint Paul aspireth; and near it he cometh; that in some sort, we may likewise say to him, Tu majorem habuisti Paul, yes, thy love (Paul) was greater: for, thou art ready to do the like; not for thine enemies, but for thy unkind friends, the next degree to professed enemies. ¹ To spend, ² To spend and be spent: ³ To spend and be spent and that most gladly: ⁴ Not only Most gladly; but most gladly, Yea though.  
Thus you have now his double conquest: Over the Love of himself first; and now, over Minus diligar, an unkind repulse too. And, in sign of victory, he setteth up his colours, even these four. ¹ Impendam, ² Impendar, ³ Libentissimè, and ⁴ Etsi. But, Etsi is the chief; it is CHRIST 's colour; and, that no perfect Love, that wanteth Etsi.  

II. The Object of his Love.  Thus we have seen Love in his highest ascendent, and heard Love in his Magisterium, the hardest and highest, and indeed the Master-point of this Art. Which setteth us new on work, to pass over into the second part, and to inquire, what this object may be so amiable, whereon Saint Paul hath set his affection so, that for it, he will do and suffer all this; and that, so willingly without any exception, so constantly, without any giving over. All this, is nothing but the zeal of souls, Zelus animarum faciet hoc: It is, for their souls, all this. For their souls; and let their bodies go.  

1. Pro animabus, for your souls.  Which (first) draweth the diameter that maketh the partition between the two Loves: The love which Saint Paul found; and the love which Saint Paul left at Corinth. For, he found that which is Scelus corporum, the bodies unruly affection, and infection too otherwhile; (if ever in any place, there, it abounded:) but, he left Zelus animarum, the soul's perfection. Indeed, it falleth out sometimes, that, in carnal love (or rather lust, than love) we may pattern all the former; and find (as the Wise man speaketh) some one destitute of understanding, wasting his whole substance, hazarding his life (and that, more willingly then wisely) perhaps to gain nothing but a scorn for his labour; and yet persisting in his folly still: and all this, in t●e passion of concupiscence, to a vain creature; pleasing his fancy to the displeasing of GOD, and to the piercing of his soul one day with deep remorse for it: and except it do, to the utter ruin both of body and soul. We have, here at Corinth, a strange example of it, Of 
* LAIS. Demosthenes.  one,— Ad cuius iacuit Graecia tota fores, at whose doors, sundry of all sorts waited, suing and seeking, and (as one of them said) buying repentance at too dear a rate. But, what need we sail to Corinth? Even in our own Age, we have enough fond examples of it: of Love set awry and sorted amiss; diverted from the soul, where it should be bestowed, and lavished on the body, where a great deal less would serve. It is Saint Augustine's wish: O si excitare possemus homines & cum ijs pariter excitari, ut tales amatores & c.! O that we would in this kind stir up others, and ourselves (with them) be stirred up, but even to bestow so much love on the immortal soul, as we see daily cast away on the corruptible body! What, but so much? and no more? Absit ut sic: sed utinam vel sic: Till it might be more, would GOD, it were but as much in the mean time. Yet, more, and much more it should be. Sed infoelix Populus Dei non habet tantum fervorem in bono, quantum mali in malo, is Saint Hierome's complaint. But the People of GOD (unhappy in that point) hath not that courage or constancy in the love of the Spirit, that the wicked world hath, in the lust of the flesh. 
1. Cor. 6.5.  That courage? Nay, nothing like: Ad erubescentiam nostram dico, to our shame it must be spoken. Look but to the first point, Impendam: doth not the body take it wholly up? And, if we fail in the lowest, what shall become of the rest? Well: Saint Paule's love is; and ours must be, if it be right, pro animabus, Soule-love, which may serve for the first point of the sequestration.  

2. The Reason.  But, why Pro animabus, what is there in the soul so lovely, that all this should be said or done for it? Why for Souls? Why? 1. Why, take the soul out of the body which so much we dote on, but even half an hour, and the body will grow so out of our love, so deformed, so ugly, so every way loathsome, as they that now admire it, will then abhor it; and they that now cannot behold it enough, will not then, endure once to come near it, not within the sight of it. This a natural man would answer: The soul is to be regarded of the body, for it maketh the body to be regarded. 2. But, a Christian man will say more for it. That the Love of CHRIST must be the rule of the Love of Christians, and ours suitable to His. And CHRIST hath valued the soul, above the world itself, in direct affirming, that he that to win the world hazards his soul, makes but an unwise bargain: 
Mat. 16.26.  which bargain were wise enough, if the world were more worth. append animam homo (saith chrysostom) & impend in animam: If you would prise your souls better, you would bestow more on them. This is nothing: CHRIST hath valued your souls; valued and loved them above Himself; Himself, more worth than many worlds, yea if they were ten thousand. I come now to the point. Is CHRIST to be loved? Why, all that Saint Paul hitherto hath professed, all and every part of it, it was but to the Souls at second hand. His eye was upon CHRIST, all the time of his profession. But, because CHRIST hath, by Deed enroled, set over His love to men's souls, and willed us, toward them to show, whatsoever to Him we profess; therefore, and for no other cause, it is, that he standeth thus affected. For that, those souls CHRIST so loved, that He loved not Himself, to love them. Dilexisti me Domine plus quàm te, quando mori voluisti pro me (It is Augustine:) Dying for my soul (LORD) thou show'dst, that my soul was dearer to thee, than thine own self. In love then to CHRIST, we are to love them that CHRIST loved; not sicut seipsum as Himself, but plusquam seipsum more than Himself: and therefore, hath changed the Sicut of the Law, Sicut teipsum, as they self, 
Mat. 19.19. joh 13.34.  into a new Sicut, Sicut ego vos, as I have loved you. And, how did He love us? Even that He was the first that ever professed these four to us. ¹ Did bestow, ² was bestowed, ³ most gladly, ⁴ yea though the more He loved, the less we loved Him, Or (to give Him His right) a degree higher than Paul: Not, when we loved Him little, as faint friends; but hated Him greatly, as sworn enemies. For, He it was, 
joh. 15.2.4.  that professed this art, first. The words are indeed CHRIST 's own: The primitive and most proper uttering them, belongeth to Him. None ever so fully or so fitly spoke or can speak them, as the SON of GOD, on the Cross, 
Luc. 23.34.  from the chair of His profession. And, of Him there, Saint Paul learned Hoc carmen amoris. Himself confesseth as much (in the V Chap. of this Epistle) that, it was love; Not, his own love, but CHRIST 's love (Charitas CHRISTI extorsit) that brought these words from him. His, they be not, but ore tenus: the tongue his, but CHRIST the speaker. His they were; His they are, out of whose mouth, or from whose pen soever they come.  
We are come then now, where we may read Love in the very Original: even in the most complete perfection, that ever it was: Profitente CHRISTO, CHRIST Himself, the Professor saith 1. Impendam first: Bestow He will. If you will make port-sale of your love, none shall out-bidd Him. Even whatsoever Himself is worth, He will bestow; His Kingdom, and the fullness of joy and glory in it for ever.  
2. Impendar. That? why Consummatum est; it is done already: all, 
joh. 19.30.  hands and feet, head and heart opened wide; and all, even to the last drop of blood bestowed for us, on His Cross: where, the love of souls triumphed over the love of His own life.  
3. Libentis●imè, most gladly. Witness that speech: 
Luc 12. 5●.  A Baptism I have to be baptised with, and quomodo coarctor, how am I pained, till I be at it! And, that too, That to him that moved Him, not to bestow, but favour Himself, he used no other terms then to the devil himself, Avoid Satan. 
Matt 16 23.  Proof enough (say I) how willingly He went, and how unwillingly He would be kept from it.  
4. And for His Etsi: would GOD, it were not too plain: Both at His Cross; where, the louder their Crucifige, with the more strong crying and tears He prayed Pater ignosce: 
Luk. 23. ●4.  And ever since, usque hodiè, till now, when (all may see) our regard is as little, as His Love great; and He respected, as if He had done nothing for us. Every part of His Love, and the profession of His Love; but specially the Etsi of His love passeth all. For, CHRIST, by deed enroled, hath set over his love to them. Which is that, that setteth such a price upon them, and maketh them so amiable, if not in their own kindness and loveliness, yet in the love of CHRIST, himself. And it is the answer, 
Psal. 132.4. Exod. 18.14.18. etc.  that David, when he loseth his sleep, to think upon the people of GOD; that Moses, when he wearieth himself in hearing causes from morning to night; that josua, when he fighteth the Lord's battles, and jeopards his life in the high places of the field; that any, that wears and spends himself in the common cause, may make, as well as Saint Paul: Why it is pro animabus, it is for souls; for safeguard of souls, those souls, which CHRIST hath so dear loved, and so dearly, bought, and to our love so carefully commended: Sicut ego vos, as He did or ever shall do for us, that we do for them. Whereto, if not the souls themselves (for the most part unthankful) yet, this motive of love, of CHRIST 's love, doth in a manner violently constrain us. For, though nothing is less violent in the manner, yet, in the work, nothing worketh more violent than it.  
I conclude then, with Saint Bernard's demand: Quae vero utilitas in sermone hoc? What use have we of all that hath been said? 
The Application.  For, he that wrote it, is dead; and they, to whom it was written, are gone: But the Scripture still remaineth, and we are to take good by it.  
It serveth first, to possess our souls of that excellent virtue, Major horum, the greatest of the three; Nay, the virtue, without which, the rest be but cyphers; the virtue that shineth brightest in CHRIST 's example, and standeth highest in His commendation, 
1. Cor. 13.13.  Love.  
But, Love, the action of virtue; not the passion of vice. Love, not of the body, the vile body (So, the HOLY GHOST termeth it (Phi. 3.) but of the soul, the precious soul of man (Prov. 6.) Love of souls; 
Philip 3.21. Pro. 6.26.  the more, the more acceptable: If of a City, well; If of a County, better; If of a Country or Kingdom, best of all.  
And for them and for their love, to be ready to prove it by Saint Paule's trial; to open our Impendam, to vow our Impendar, and as near as may be, to aspire to the same degree of Libentissimè. Verily, they that either (as the Apostle) for the winning of souls; or for the defence and safety of souls, many thousands of souls, the souls of an whole Estate, in high and heroical courage, have already past their Impendam; and are ready to offer themselves every day to Impendar, and with that resolute forwardness, which we all see (for, it is a case presently in all our eyes:) They that do thus, no good can be spoken of their love answerable to the desert of it. Heavenly it is, and in heaven to receive the reward.  
But, when all is done, we must take notice of the world's nature. For, as Saint Paul left it, so we shall find it (that is) we shall not perhaps meet with that regard, we promise ourselves. Saint ●aule's magis diligam met with a Minus diligar.  
Therefore above all, remember his Etsi. For to be kind, and that to the unkind: to know, such we shall meet with; yea, to meet with them, and yet hold our Etsi, and love nevertheless. This certainly is that Love, Maiorem quiá nemo; And, there is on earth no greater sign of a soul throughly settled in the love of CHRIST, then to stand thus minded: Come what will come, Magis or Minus, Simo or Etsi, frown or favour; Respect or neglect; Quod facio, hoc & faciam, What I do, I will do, with eye to CHRIST, 
Chap. 11.12.  with hope of regard from Him, let the world be as it is, and as it ever hath been.  
Samuel (this day in the first Lesson) when he had spent his life in a well ordered Government, that his very enemies could no way except to, in his old days was requited with Fac nobis Regem; only upon a humour of innovation. What then? 
1. Sam. 8.5.  Grew he discontent? No: Non obstante, for all their ingratitude (Good man) this he professeth: GOD forbid (saith he) I should sin in ceasing to pray for you; yea I will show you the good and right way of the LORD, for all that. 
12. 2●.  That may serve to match this, out of the Old Testament. For, here in like sort, we have Paul's Minùs diligar, before our eyes; and we see, he is at his Libentissimè, Etsi, for all that. You learn then; as, that Minùs diligar may come; so, in case it do come, what to do; even to consummate your Love with a triumph over unkindness. Learn this, and all is learned: Learn this, and the whole Art is had.  
And we have, in this verse, and in the very first word of it, that, will enter us into this Lesson.  
First, from Ego verò: from his, and from our own persons, we may begin to raise this duty. When we were deep in our Mi●ùs diligar, and smally regarded CHRIST; 
Rom. 5.10.  Nay Cum inimici essemus (to take it as we should) when we were His enemies, of His over-abundant kindness it pleased Him to call us from the blindness of error, to the knowledge of His truth; & from a deep consumption of our souls by sin, to the state of health and grace. And, if S. Paul were loved, when he raged, and breathed blasphemy against CHRIST and His Name, is it much, 
Act 9.1.  if for CHRIST 's sake, he swallow some unkindness at the Corinthian's hands? Is it much, if we let fall a duty upon them, upon whom, GOD the Father droppeth his rain, and GOD the Son drops, yea shedds His blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luc. 6 35.  upon evil and unthankful men?  
Surely, if Love, or well-doing, or any good must perish (which is the second Motive) and be lost through some body's default (where it lighteth) much better it is, that it perish in the Corinthians hands, then in Paule's; by them, in their evil receiving, then by him, in his not bestowing; through their unkindness, then through our abruptness. For so, the sin shallbe theirs, and we and our souls innocent before GOD. Impendatur per nos: Pereat per illos.  
But, perish it shall not (which is the third point) though, for them, it may. For howsoever, of them it may be truly said; The more we love, the less, they: Of CHRIST, it never can, nor ever shallbe said. For, Saint Paul, for the little love at their hands, found the greater at His Though, the more he loved, the less they loved him; yet, the less they loved, the more CHRIST loved him. Of whom to be loved, even in the least degree, is worth all the love of Corinth, and all Achaia too. So that, here we find (that we miss all this while) a tamen for our Etsi: Though not the●, yet CHRIST. Which tamen maketh amends for all. ●t vigilanti verbo usus est Apostolus; that Saint Paul spoke not at adventure, but was well advised when he used the word Impendam. For, it is Impendam indeed, not Perdam; Not lost, but laid out; Not cast away, but employed, on Him, for whose love, none ever hath or shall b●stow aught, but he shall receive a super-impendar of an hundred-fold. And indeed, all other loves, of the flesh, or world, or whatsoever else, shall perish and come to nothing; and of this, and this only, we may say Impendam, truly.  
So that (to make an end) though true it be, that S. Bernard saith, Perfectus amer vires non sumit de spe, Perfect love receives no manner strength from hope; yet, for that our Love is not without his imperfections, all under one view, we may with one eye behold CHRIST 's Magis diligam, when we were s●arse in our Minùs, nay scarce loved Him at all: and with the other, look upon Impendam; that, what we do herein, though at men's hands we find no return, at CHRIST 's we shall, and it shall be the best bestowed service, that ever we bestowed, that we bestow in this kind.  
Now, would GOD, the same Spirit, which here wrote this verse, would write it in our hearts, that those things are thus; That, such a Rependam there shall be, and we well assured of it, ut & nos converteremur in amorem, that we might be transformed into this Love. Which blessing, Almighty GOD bestow on that which hath been said, for CHRIST 's &c.  
Printed for RICHARD BADGER.    

SERMONS PREACHED UPON Good-Friday.   

A SERMON PREACHED AT THE Court, on the XXV. of March, A.D. MDXCVII. being GOOD-FRIDAY.  ZACH. CHAP. XII. VER. X. 
Respicient in Me, quem transfixerunt,  
And they shall look upon Me, whom they have pierced.  
THat great and honourable Person the Eunuch sitting in his Chariot, and reading a like place of the Prophet Esai, asketh S. Philip: I pray thee, Of whom speaketh the Prophet this? 
Act 8. 3●  of himself, or some other? A question very material, and to great good purpose; and to be asked by us, in all Prophecies. For, knowing who the Party is, we shall not wander in the Prophet's meaning.  
Now, if the Eunuch had been reading this of Z●●h●rie (as then he was, that of Esai) and had asked the same question of S. Philip, he would have made the same answer. And as he, out of those words took occasion; so may we, out of these, take the like, to preach JESUS unto them. For neither of himself, nor of any other, but of JESUS, speaketh the Prophet this: and the testimony of JESUS is the Spirit of this Prophecy. 
Apo●. 1●. ●●.   
That so it is, the Holy Ghost is our warrant; who, in S. John's Gospel reporting the Passion, and the last act of the Passion (this opening of the side, and piercing the heart of our Saviour CHRIST) saith plainly, that in the piercing, the very words of the Prophecy were fulfilled, Respicient in me quem transfixerunt. 
joh. 19.37.   
Which term of piercing we shall the more clearly conceive, if with the ancient Writers, we sort it with the beginning of Psalm 22, the Psalm of the Passion. For, in the very front or inscription of this Psalm, our Saviour CHRIST is compared Cervo matutino, to the morning Hart: that is, a Hart roused early in the morning, (as from his very birth he was by Herod) hunted and chased all his life long, and this day brought to his end, and (as the poor Deer) stricken and pierced through side, heart and all: which is it, we are here willed to behold.  
There is no part of the whole course of our Saviour CHRIST 's life or death, but it is well worthy our looking on; and from each part in it, there goeth virtue to do us good: But, of all other parts, and above them all, this last part of his piercing, is here commended unto our view. Indeed, how could the Prophet commend it more, then in avowing it to be an act of grace, as in the forepart of this Verse, he doth: Effundam super eos spiritum Gratiae, & respicient, &c as if he should say: If there be any grace in us, we will think it worth the looking on.  
Neither doth the Prophet only, but the Apostle also, call us unto it, 
Heb. 12.2.  and willeth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look unto and regard JESUS the Author and Finisher of our faith. Then specially, and in that act, when for the joy of our Salvation set before Him, He endured the Cross, and despised the shame; that is, in this spectacle, when He was pierced.  
Which (surely) is continually, all our life long, to be done by us; and at all times, some time to be spared unto it: But, if at other times, most requisite at this time; this very day, which we hold holy to the memory of his Passion, and the piercing of His precious side. That, though on other days, we employ our eyes otherwise, this day at least, we fix them on this object, Respici●ntes in Eum. This day (I say) which is dedicated to none other end, 
● joh. 3.14.  but even to lift up the Son of man, as Moses did, the serpent in the wilderness, that we may look upon Him and live: When every Scripture that is read soundeth nothing but this unto us: when by the office of preaching, JESUS CHRIST is lively described in our sight, and (as the Apostle speaketh) is visibly crucified among us: 
Gal. 3.1.  when in the memorial of the holy Sacrament, His death is showed forth until He come, 
1. Co●●1 26.  and the mystery of this His piercing, so many ways, so effectually represented before us. This Prophecy therefore, if at any time, at this time to take place, Respicient in Me, etc.  

The Division.  The principal words are but two, and set down unto us, in two points. ¹ The sight itself, that is, the thing to be seen: ² and the sight of it; that is, the act of seeing or looking. Quem transfixerunt is the Object, or spectacle propounded. Respicient in Eum, is the Act, or duty enjoined.  
Of which, the Object though in place latter, in nature is the former, and first to be handled: for that, there must be a thing first set up, before we can set our eyes to look upon it.  

OF the Object, generally first. Certain it is, 
I. The sight or object generally 1. CHRIST.  that CHRIST is here meant: Saint john hath put us out of doubt for that point. And Zacharie (here) could have set down His name, and said, Respice in Christum: for, Daniel (before) had named his name, 
Dan. 9 26.  Occidetur MESSIAH; and Zacharie being after him in time, might have easily repeated it. But, it seemed good to the Holy Ghost and to Him, rather to use a circumlocution; and suppressing His name of CHRIST, to express Him by the style or term, Quem transfixerunt. Which being done by choice, must needs have a reason of the doing, and so it hath.  
First, the better to specify and particularise the Person of CHRIST, by the kind, and most peculiar circumstance of his death. Esay had said, Morietur, Dye He shall, and lay down His soul an offering for sin. 
Esa. 53.10.  ². Die, but what Death? a natural, or a violent? Daniel tells us, 
Dan 9.26.  Occîdetur: He shall die, not a natural, but a violent death. ³ But many are slain after many sorts; and diverse kinds there be of violent deaths: The Psalmist the more particularly to set it down, describeth it thus: 
Psal. 22.10.  They pierced my hands and my feet: which is only proper to the death of the Crosse. ⁴ Die, and be slain, and be crucified: But, sundry else were crucified; and therefore, the Prophet (here) to make up all, addeth, that he should not only be crucifixus, but transfixus; not only have his hands and his feet, but even his heart pierced too. Which very note severs Him from all the rest, with as great a particularity as may be: for that, though many beside at other times, and some at the same time with Him were crucified; yet, the side and the heart of none was opened, but His, and His only.  
2. Secondly, as to specify CHRIST himself in person, and to sever him from the rest; so, in CHRIST himself, and in his Person, 
2. CHRIST pierced.  to sever from the rest of his doings and sufferings, what that is, that chief concerneth us, and we specially are to look to: and that, is this day's work, CHRIST PIERCED. S. Paul doth best express this: I esteemed (saith he) to know nothing among you, save JESUS CHRIST, and Him crucified: That is, the perfection of our knowledge, is CHRIST: 
1. Cor. 2. ●.  The perfection of our knowledge in, or touching CHRIST, is the knowledge of Christ's piercing. This, is the chief Sight; Nay (as it shall after appear) in this sight, are all sights: So that, know this and know all. This generally.  


2 The Object specially.  
1. The Passion itself Quid.   Now, specially: In the Object, two things offer themselves. ¹ The Passion, or suffering itself; which was, to be pierced. ² And the Persons, by whom. For, if the Prophet had not intended, the Persons should have had their respect too: he might have said Respicient in Eum qui transfixus est, (which Passive would have carried the Passion itself full enough:) but, so, he would not; but rather chose to say, Quem transfixerunt; which doth necessarily imply the Piercers themselves too. So that we must needs have an eye in the handling, both to the fact, and to the persons; ¹ Quid, and ² quibus, both what, and of whom.  

1. The Degree thereof: Transfixerunt.  In the Passion, we first consider the degree: for, transfixerunt, is a word of gradation: more than fixerunt, or suffixerunt, or confixerunt, either. Expressing unto us the piercing, not with whips and scourges; nor of the neiles and thorns; but, of the speare-point. Not, the whips and scourges, wherewith His skin and flesh were pierced; nor the nails and thorns, wherewith his feet, hands and head were pierced; but, the Speare-point, which pierced and went through his very heart itself: for, of that wound, of the wound in his heart, is this spoken (Io. 19.34.) Therefore trans, is here a transcendent; through and through: through skin and flesh; through hands and feet; through side and heart and all: the deadliest and deepest wound, and of highest gradation.  

2. The Extent, Me.  Secondly, as the Preposition (Trans) hath his gradation of diverse degrees; so, the pronoun (Me) hath his generality of diverse parts; best expressed in the Original. Upon Me: not, upon my body and soul: Upon Me, whose Person, not whose parts, either body without, or soul within: but Upon Me, whom wholly, body and soul, quick and dead, they have pierced.  

1. His 〈◊〉.  Of the body's piercing, there can be no question; since, no part of it was left unpierced. Our senses certify us of that, what need we further witness?  

2. His Soul.  Of the Soul's too, it is as certain; and there can be no doubt of it neither: that we truly may affirm, CHRIST, not in part, but wholly was pierced. For, we should do injury to the sufferings of our Saviour, if we should conceive by this piercing, none other but that of the Spear.  
And may a soul then be pierced? Can any Speare-point go through it? Truly Simeon ●aith to the Blessed Virgin, by way of prophecy, that the swor● should go through her soul. 
Lu●. 2 35.  at the time of His Passion. And as the sword thr●u●h here's; so, I make no question, but the Spear through His. And, if through here's, which was but anima compatientis; through His, much more, which was anima patientis; since Compassion, is but Passion at rebound. Howbeit, it is not a sword of steel, or a Speare-head of iron, that entereth the soul, but a metal of another temper: the dint whereof no less goreth and woundeth the soul in proportion, than those do the body. So that, we extend this piercing of CHRIST further, then to the visible gash in His side, even to a piercing of another nature, whereby; not His heart only was stabbed, but his very spirit wounded too.  
The Scripture recounteth two: and of them both, expressly saith, that they both pierce the soul. The Apostle saith it, by Sorrow: 
1. Tim. 6.10.  And pierced themselves through with many sorrows: The Prophet, of Reproach: 
Psal. 64.34.  There are, whose words are like the pricking of a sword: and that, to the soul both: for, the body feels neither. With these, even with both these, was the Soul of CHRIST JESUS wounded.  
For sorrow: it is plain through all four Evangelists; 
With Sorrow.  
* Matt. 26.38. Mar. 14.34.  undique tristis est anima mea usque ad mortem; My soul is environed on every side with sorrow, even to the death: 
a Mar. 14.33.  Coepit JESUS taedere & pavere, JESUS began to be distressed and in great anguish. 
b Luc. 22.44.  Factus in agoniâ, being cast into an agony. 
c joh. 12.27.  jam turbata est anima mea; Now is my soul troubled: Avowed by them all; Confessed by Himself. Yea, that His strange and never else heard of sweat; drops of blood plenteously issuing from Him all over his body, what time, no manner of violence was offered to his body, no man then touching him, none being near him; that blood came certainly from some great sorrow, wherewith his soul was pierced. And, that his most dreadful cry, which at once moved all the powers of heaven and earth; My God, My God, &c was the voice of some mighty Anguish, 
Matt 27.46.  wherewith His soul was smitten; and that in other sort, then with any material spear. For, Derelinqui à Deo, the body cannot feel it, or tell what it meaneth. It is the soul's complaint; and therefore without all doubt, His soul within him was pierced, and suffered, though not that, which (except charity be allowed to expound it) cannot be spoken without blasphemy; Not, so much (GOD forbidden:) yet much, and very much; and much more than others seem to allow; or how much, it is dangerous to define.  
To this edge of sorrow, if the other of piercing despite, 
With Reproach  be added as a point (as, added it was) it will strike deep into any heart; especially, being wounded with so many sorrows before. But, the more noble the heart, the deeper; Who beareth any grief more easily than this grief, the grief of a contumelious reproach. To persecute a poor distressed soul, 
Psal. 69 26.  and to seek to vex him that is already wounded at the heart, why it is the very pitch of all wickedness; the very extremity that malice can do, or affliction can suffer. And to this pitch were they come, when after all their wretched villainies and spitting, and all their savage indignities in reviling Him most opprobriously, He being in the depth of all his distress, and for very anguish of soul crying Eli, Eli, &c they stayed those that would have relieved Him; and (void of all humanity) then scorned, saying: stay, let alone, let us see, if ELIAS will now come & take him down. 
Matt. 27.49.  This barbarous and br●tish inhumanity of theirs, must needs pierce deeper into his soul, then ever did the iron into his side.  
To all which if we yet add, not only that horrible ingratitude of theirs, there by him seen, but ours also no less than theirs by him foreseen at the same time; (Who make so slender reckoning of these his piercings, and (as they were a matter not worth the looking on) vouchsafe not so much as to spend an hour in the due regard and meditation of them: Nay, not that only, but further, by uncessant sinning, and that without remorse, do most unkindly requite those His bitter Pains, and as much as in us lies, 
Heb. 6.6.  even crucify afresh the SON OF GOD, making a mock of Him and His piercings.) These, I say (for, these all and every of them in that instant were before his eyes) must of force enter into, and go thorough and thorough his Soul and Spirit; that, what with those former sorrows, and what with these after indignities, the Prophet might truly say of Him, and he of himself, In Me, Upon Me; not whose body, or whose soul; but, whom entirely and wholly both in body and soul, alive and dead, they have pierced and passioned this day on the Crosse.  

2. The Person, à quibus.  Of the Persons: which as it is necessarily implied in the word, is very properly incident to the matter itself. For, it is usual, when one is found slain (as here) to make inquiry, by whom he came by his death. Which so much the rather is to be done by us, because there is commonly an error in the world, touching the Parties that were the causes of CHRIST 's death. Our manner is, either to lay it on the Soldiers, that were the Instruments; Or if not upon them, upon Pilate and judge that gave sentence; Or, if not upon him, upon the people that importuned the judge; Or lastly, if not upon them, upon the Elders of the jews that animated the People: And this is all to be found by our Quest of Inquirie.  
But the Prophet here inditeth others. For, by saying, They shall look &c, whom They have pierced, he intendeth by very construction, that the first and second [They,] are not two, but one and the same Parties: And that they that are here willed to look upon him, are they, and none other, that were the authors of this fact, even of the murder of JESUS CHRIST. And (to say truth) the Prophet's intent is no other but to bring the malefactors themselves that pierced Him, to view the body and the wounded heart of Him, whom they have so pierced.  
In the course of justice, we say and say truly; when a party is put to death, that the Executioner cannot be said to be the cause of his death; nor the Sheriff, by whose commandment he doth it; neither yet the judge by whose sentence; nor the Twelve men, by whose verdict; nor the Law itself, by whose authority it is proceeded in. (For, GOD forbidden we should indite these, or any of these, of murder:) Solum peccatum homicida: Sin, and Sin only is the murderer. Sin (I say) either of the Party that suffereth: or of some other, by whose means, or for whose cause, he is put to death.  
Now, CHRIST 's own sin it was not, that he died for. That is most evident. Not so much by His own challenge, 
joh. 8·46.  Quis ex vobis a guit me de peccato? as by the report of his judge, who openly professed, that he had examined Him, and found no fault in Him: No nor yet Herod, for, 
Luc. 23.14, 15.  being sent to him, and examined by him also, nothing worthy death was found in Him: And therefore, calling for water, and washing his hands, 
Matt. 27.24.  he protesteth his own innocence of the blood of this JUST MAN: Thereby pronouncing him Just, and void of any cause, in himself, of his own death.  
It must then necessarily be the sin of some others, for whose sake CHRIST JESUS was thus pierced. And if we ask, who those others be? or whose sins they were? the Prophet Esai tells us, 
Esa. 53.3, 4.  Posuit super Eum iniquitates omnium nostrûm, He laid upon Him the transgressions of us all: who should (even for those our many, great, and grievous transgressions) have eternally been pierced, in body and soul, with torment and sorrows of a never dying death, had not he stepped between us and the blow, and received it in his own body; even the dint of the wrath of GOD to come upon us. So that it was the sin of our polluted hands, that pierced his hands: the swiftness of our feet to do evil, that nailed His feet: the wicked devises of our Heads, that gored his head: and the wretched desires of our hearts, that pierced his heart. We that look upon, it is we that pierced Him: and it is we that pierced Him, that are willed to look upon Him. Which bringeth it home to us; to me myself that speak, and to you yourselves that hear; and applieth it most effectually to every one of us, who evidently seeing, that we were the cause of this his piercing, if our hearts be not too too hard, aught to have remorse, to be pierced with it  
When for delivering to DAVID a few loaves, Ahimelech and the Priests were by Saul put to the sword, if David did then acknowledge with grief of heart, and say, I, 
1. Sam. 22.22.  even I am the cause of the death of th● Father an● all his house, (when he was but only the occasion of it, and not that direct neither:) may not we (nay, ought not we) much more ju●●ly and deservedly say of this piercing of CHRIST our Saviour, that we verily, even we, are the cause thereof: as verily we are, even the principals in this murder; and the jews and others, on whom we seek to derive it, but only accessaries and instrumental causes thereof. Which point, we ought, as continually, so, seriously to thi●k of; and that no less than the former. The former, to stir up compassion in ourselves, over him that thus was pierced: the latter, to work de●p● remorse in our hearts, for being authors of it. That he was pierced, will make our bowels melt with compassion, over CHRIST. That he was pierced by us, ●hat look on Him, if our hearts be not flint (as job saith) or as the neither millstone, 
job. 41.15.  will breed remorse over ourselves, wretched sinners as we are.  

II. The Act. To look upon Him.  The Act followeth in these words: Respicient in Eum. A request most reasonable, to look upon Him; but to look upon Him; to bestow but a look and nothing else; which even of common humanity we cannot deny, Quia non aspicere, despicere est. It argueth great contempt, not to vouchsafe it the cast of our eye; as if it were an Object utterly unworthy the looking toward. Truly, if we mark it well, nature itself, of itself inclineth to this act. When Amasa treacherously was slain by joab, and lay weltering in his blood by the ways side, the story saith, that not one of the whole Army, then marching by, but when he came at him, 
2. Sam. 22.12.  stood still and looked on him.  
In the Gospel, the party that going from jerusalem to jericho was spoiled and wounded and lay drawing on, though the Priest and Levite that passed near the place relieved him not, as the Samaritan after did: yet it is said of them, 
Luc. 31 32.  they went near and looked on, and then passed on their way. Which desire is even natural in us: so that even Nature itself inclineth us to satisfy the Prophet.  
Nature doth; and so doth Grace too. For, generally we are bound to regard the work of the LORD, 
Psal 28.5.  and to consider the operations of His hands: and specially this work; in comparison whereof GOD himself saith, 
Esa. 43.18.  the former works of His, shall not be remembered; nor the things done of old once regarded.  
Yea CHRIST himself, pierced as he is, inviteth us to it. For, in the Prophet here, it is not In cum; but In me: not, on Him; but, on Me, whom they have pierced. But more fully in jeremy: for, to CHRIST himself do all the ancient Writers apply (and that, most properly) those words of the Lamentation: 
Lam 1.12.  Have ye no regard all ye that pass by this way? Behold and see, if there be any sorrow like my sorrow, which is done unto me, wherewith the LORD ha●h afflicted me, in the day of His fierce wrath.  
Our own profit (which is wont to persuade well) inviteth us: for that, 
Num 21.8, 9  as from the brazen Serpent no virtue issued to heal, but unto them that steadily beheld it; so neither doth there, from CHRIST, but upon those, that with the eye of faith have their contemplation on this object: who thereby draw life from him; and without it may and do perish, for all CHRIST and his passion.  
And, if nothing else move us, this last may: even our danger. For, the time will come, when we ourselves shall desire, that GOD looking with an angry countenance upon our sins, would turn his face from them and us, and look upon the face of his CHRIST, that is, respicere in Eum: which shall justly be then denied us, if we ourselves could never be gotten to do this duty, respicere in Eum, when it was called for of us. GOD shall not look upon him, at ours; whom we would not look upon, at his request.  
In the Act itself are enjoined three things. 1. That we do it with attention: for, it is not Me, but in Me: Not only Upon Him, but Into Him. 2. That we do it oft, again and again; with iteration: for, Respicient, is re-aspicient. Not a single act, but an act iterated. 3. That we cause our nature to do it, as it were, by virtue of an Injunction, per actum elicitum, as the Schoolmen call it. For, in the Original, it is in the commanding Conjunction, that signifieth, facient se respicere, rather than Respicient.  
First then, not slightly, superficially or perfunctorily, but steadfastly, 

1 With Attention.  
Respicient In Eum.   and with due attention, to look upon Him. And, not to look upon the outside alone; but, to look into the very entrailes; and with our eye to pierce him that was thus pierced. In Eum beareth both.  
1. Upon him, if we look, we shall see so much, as Pilate shown of him, Ecce Homo, that He is a Man. And, if he were not a man, but some other unreasonable creature, it were great ruth to see him so handled.  
2. Among men we less pity Malefactors, and have most compassion on them that be innocent. And, he was innocent, and deserved it not (as you have heard) his enemies themselves being his judges.  
3. Among those that be innocent, the more noble the person, the greater the grief, and the more heavy ever is the spectacle. Now, if we consider the Verse of this Text well, we shall see, it is GOD himself, and no man that here speaketh (for, to GOD only it belongeth, to pour out the Spirit of grace; it passeth man's reach, to do it:) so that, if we look better upon him, we shall see as much as the Centurion saw, 
Matt. 27.54.  that this party thus pierced is the SON of GOD. The Son of GOD slain! Surely, he that hath done this deed is the Child of death, 
2. Sam. 12.5.7.  would every one of us say: Et tu es homo, Thou art the man, would the Prophet answer us: You are they, for whose sins the SON of GOD hath his very heartblood shed forth. Which must needs strike into us remorse of a deeper degree than before: That, not only, it is we that have pierced the Party thus found slain; but, that this Party, whom we have thus pierced, is not a principal person among the children of men, but even the Only begotten SON of the most High GOD: which will make us cry out (with S. Augustine) O amaritudo peccati mei, ad quam tollendam necessaria fuit amaritudo tanta! Now sure, deadly was the bitterness of our sins, that might not be cured, but by the bitter death and bloodshedding passion of the Son of GOD. And this may we see looking upon Him.  
But now then, if we look in Eum, into Him, we shall see yet a greater thing, which may raise us in comfort, as fare as the other cast us down. Even the bowels of compassion and tender love, whereby he would and was content to suffer all this for our sakes. For that, whereas 
a joh. 10.18.  no man had power to take His life from Him, (for he had power to have commanded 
b Matt 26.52.  twelve Legions of Angels, in his just defence: and, without any Angel at all, power enough of himself, with his 
c joh 18.6.  Ego sum, to strike them all to the ground.) He was content notwithstanding all this, to lay down His life for us sinners. The greatness of which love passeth the greatest love that man hath for 
d joh. 15.13.  greater love than this, hath no man, but to bestow his life for his friends; whereas, He condescended to lay it down for His enemies. Even for them that sought his death, to lay down his life, and to have his bloodshed for them that did shed it; to be pierced for his Piercers. Look how the former In Eum worketh grief, considering the great injuries offered to so great a Personage; So, to temper ●he grief of it, this latter In Eum giveth some comfort, that so great a Person, should so greatly love us, as, for our sakes, to endure all those so many injuries, even to the piercing of his very heart.  

2. With Iterasion: Re-aspicient.  Secondly, Respicient (that is) Re-aspicient: Not, once or twice, but oftentimes to look upon it: that is (as the Prophet saith here) iteratis vicibus, to look again and again: 
Heb. 12 3.  or (as the Apostle saith) Recogitare; to think upon it, over and over again, as it were to dwell in it for a time. In a sort, with the frequentnesse of this our beholding it, to supply the weakness and want of our former attention. Surely, the more steadily and more often we shall fix our eye upon it, the more we shall be enured: and being enured, the more desire to do it. For, at every looking, some new sight will offer itself, which will offer unto us occasion, either of godly sorrow, true repentance, sound comfort, or some other reflection, issuing from the beams of this heavenly mirror. Which point, because it is the chief point, the Prophet here calleth us to; even, how to look upon CHRIST often, and to be the better for our looking. It shall be very agreeable to the Text, and to the HOLY GHOST 's chief intent, if we prove how, and in how divers sorts, we may with profit behold and look upon Him, whom thus we have pierced.  

1. Respise & transfigere.  First then, looking upon Him, we may bring forth for the first effect, that which immediately followeth this Text itself, in this Text, Et plangent Eum: Respice & plange. First, look and lament, or mourn: which is indeed the most kindly and natural effect of such a spectacle. Look upon Him that is pierced; and with looking upon Him, be pierced thyself: Respice & transfigere. A good effect of our first look, if we could bring it forth. At least wise, if we cannot Respice & transfigere, look and be pierced; yet, than it might be Respice & compungere, that with looking on Him, we might be pricked in our hearts; 
Act● 2.37.  and have it enter passed the skin, though it go not clean through: Which difference in this Verse, the Prophet seemeth to insinuate, when, first he willeth us to mourn, as for one's only son, with whom all is lost. Or, if that cannot be had, to mourn, as for a first begotten son; which is, though not so great, yet a great mourning: even for the first begotten, though other sons be left.  

Verse 11.  And, in the next Verse, if we cannot reach to natural grief; yet he wisheth us to mourn with a Civil; even with such a lamentation as was made for josias. And Behold a greater than JOSIAS is here. Coming not (as he) to an honourable death in battle; but to a most vile death, the death of a Malefactor: And not (as josias) dying without any fault of theirs; but mangled and massacred in this shameful sort, for us: even for us and our transgressions. Verily, the dumb and senseless creatures had this effect wrought in them (of mourning) at the sight of his death; in their kind sorrowing for the murder of the SON of GOD. And we truly shall be much more senseless than they, if it have in us no work to the like effect. Especially, considering it was not for them, He suffered all this; nor they no profit by it: but, for us it was; and we by it saved: And yet, they had compassion, and we none. Be this then the first.  
Now, as the first is Respice & transfigere, Look upon him, 
2. Respice & tran●fige.  and be pierced: so, the second may be (and that fitly) Respice & transfige; Look upon him, and pierce: and pierce that in thee, that was the cause of CHRIST 's piercing: (that is) sin and the lusts thereof. For, as men that are pierced indeed with the grief of an indignity offered, withal are pricked to take revenge on him that offers it: such a like affection ought our second looking to kindle in us; even to take a wreak, or revenge upon sin, quia fecit hoc, because it hath been the cause of all this. I mean (as the HOLY GHOST termeth it) a mortifying or crucifying; a thrusting thorough of our wicked passions and concupiscences, in some kind of repaying those manifold villainies, which the SON of GOD suffered by means of them. At leastwise (as before) if it kindle not our zeal so fare against sin; yet, that it may slake our zeal and affection to sin: that is, Respice, ne respicias: Respice CHRISTUM, ne respieias peccatum. That we have less mind, less liking, less acquaintance with sin, for the Passion-sake. For that, by this means we do in some sort, spare CHRIST; and (at least) make his wounds no wider: Whereas by affecting sin anew, we do, what in us lieth, to crucify Him afresh, and both increase the number, and enlarge the wideness of his wounds.  
It is no unreasonable request, That, if we list not wound sin, yet, seeing CHRIST hath wounds enough, and they wide and deep enough, we should forbear to pierce him further, and have (at least) this second fruit of our looking upon Him: either to look and to pierce sin; or to look and spare to pierce him any more.  
Now, as it was sin that gave him these wounds: so, 
3. Respice & dilige.  it was love to us that made him receive them, being otherwise able enough to have avoided them all. So that, He was pierced with love, no less then with grief: and it was that wound of love; made him so constantly to endure all the other. Which love we may read in the palms of His hands (as the Fathers express it, out of Esa. 49.16.) For, in the Palms of his hands, He hath graven us, that he might not forget us. And the print of the neiles in them, are as Capital letters to record his love toward us. For, CHRIST pierced on the Cross is liber charitatis, the very book of love laid open before us. And again, this love of His we may read in the cloven of His heart, Quia Cla●us penetransfactus est nobis Clavis reserans (saith Bernard) ut pateant nobis viscera per vulnera. The point of the Spear serves us instead of a key, letting us, through his wounds, see his very bowels, the bowels of tender love and most kind compassion, that would for us endure to be so entreated. That, if the jews (that stood by) said truly of him, at LAZARUS 's grave, 
joh. 11.36.  Ecce quomodo dilexit Eum! when He shed a few tears out of his eyes; much more truly may we say of him, Ecce quomodo dilexit nos! seeing him shed, both Water and Blood; and that in great plenty; and that, out of his heart.  
Which sight ought to pierce us with love too, no less then before it did with sorrow. With one, or with both: for, both have power to pierce; but specially Love: Which except it had entered first and pierced him, no neile or spear could ever have entered. Then let this be the third, Respice & dilige. Look, and be pierced with love of him, that so loved thee, that he gave himself in this sort to be pierced for thee.  

4 Respice & crede  And forasmuch as it is CHRIST his own self, that, resembling his passion on the Cross to the Brazen Serpent lift up in the wilderness, maketh a correspondence between their beholding and our believing (for, so it is joh. 3. 14.) we cannot avoid, but must needs make that an effect too: Even Respice & crede. And, well may we believe and trust him, whom looking a little before, we have seen so constantly loving us. For, the sight of that love maketh credible unto us, whatsoever in the whole scripture, is affirmed to us of CHRIST, or promised in his name: So that, believe it, and believe all. Neither is there any time, wherein with such cheerfulness or fullness of faith we cry unto him, 
joh. 20.28.  MY LORD and MY GOD, as when our eye is fixed upon the print of the neiles, and on the hole in the side of him that was pierced for us. So that, this fourth duty CHRIST himself layeth upon us, and willeth us from his own mouth, Respice & Crede.  

5 Respice & ●pera.  And, believing this of him, what is there, the eye of our hope shall not look for from him? What would not he do for us, that for us would suffer all this? 
Rom. 8.32.  It is S. PAUL 's argument, If GOD gave his Son for us, how shall he deny us any thing with Him? That is, Respice & Spera. Look upon him, and his heart opened, and from that gate of hope promise thyself, and look for all manner of things that good are. Which our expectation is reduced to these two: ¹ The deliverance from the evil of our present misery: ² and the restoring to the good of our primitive felicity. By the death of this undefiled Lamb, as by the yearly Passeover, look for, and hope for a passage out of Egypt: which spiritually is our redemption from the servitude of the power of darkness. And, as by the death of the Sacrifice, we look to be freed from whatsoever evil: So, by the death of the High Priest, look we for and hope for restitution to all that is good; even, to our forfeited estate in the land of Promise, which is Heaven itself, where is all joy and happiness for evermore, Respice & Spera, Look, and Look for: by the Lamb that is pierced, to be freed from all misery; by the High Priest that is pierced, fruition of all felicity.  
Now, inasmuch as His heart is pierced, and his side opened; 
6 Respice & Recipe.  the opening of the one, and the piercing of the other, is, to the end, somewhat may flow forth. To which end (saith Saint Augustine) Vigilanti verbo us●s est Apostolus, the Apostle was well advised, when he used the word opening; for, there issued out water and blood which make the sixth effect, Respice & Recipe. Mark it running out, and suffer it not to run waste, but receive it. Of the fo●mer (the water) the Prophet speaketh in the first words of the next Chapter, that out of his pierced side 
a Zach 13.1.  GOD opened a fountain of water to the house of Israel for sin and for uncleanness: Of the fullness whereof we all have received, in the Sacrament of our Baptism. Of the later (the blood) which the Prophet (in the 
b Zac. 9.11.  IX. Chapter before) calleth the blood of the New Testament, we may receive this day: for, it will run in the high and holy Mysteries of the Body and Blood of CHRIST. There, may we be partakers of the flesh of the 
c Psal 116.13.  Morning-Hart, as upon this day killed. There may we be partakers of the 
d 1. Pet. 1.19.  Cup of salvation, the precious blood 
e Matt 26.28.  which was shed for the remission of our sins. Our part it shall be, not to account the 
f Heb. 10.29.  blood of the Testament an unholy thing, and to suffer it to run in vain for all us; but with all due regard to receive it so running: for, even therefore was it shed. And so to the former, to add this sixth, Respice & Recipe.  
And shall we always receive grace, 
7 R●spi●● & Reti●ont.  even streams of grace issuing from Him that is pierced, and shall there not from us issue something back again, that he may look for and receive from us, that from him have and do daily receive so many good things? No doubt there shall; if love which pierced Him, have pierced us aright. And that is (no longer to hold you with these effects) Respice & Retribue. For, it will even behoove us no less than the Psalmist, 
Psal. 116.13.  to enter into the consideration of Quid retribuam: Especially, since we, by this day, both see and receive that, which he and many others desired to see, and receive and could not. Or, if we have nothing to render, yet (our selves) to return with the Samaritan, and falling down at his feet, with a loud voice, to glorify His goodness, who finding us in the estate, that other Samaritane found the forlorn and wounded man, healed us, by being wounded himself, and by his own death restored us to life. For all which his kindness, if nothing will come from us, not so much as a kind and thankful acknowledgement, we are certainly worthy, He should restrein the fountain of his benefits, (which hitherto hath flown most plenteously) and neither let us see, nor feels him any more.  
But, I hope for better things: that, love, such and so great love will pierce us, and cause both other fruits, and especially thoughts of thankfulness to issue from us. Thus many; and many more, if the time would serve: But, thus many several uses may we have of thus many several respects, or reflexed looking upon HIM whom we have pierced.  


3. With enforcement of themselves.  
Respicere se facient.   Thirdly, facient serespicere. For, the HOLY GHOST did easily foresee, we would not readily be brought to the sight, or to use our eyes to so good an end. Indeed, to flesh and blood it is but a dull and heavy spectacle: And, neither willingly they begin to look upon it; and having begun, are never well, till they have done, and look off of it again. Therefore is the Verb (by the Prophet) put into this Conjugation of purpose: which to turn in strict propriety is Respicere se facient, rather than Respicient: They shall procure or cause, or even enjoin or enforce themselves to look upon it; or (as one would say) look, that they look upon it.  
For some new and strange spectacle (though vain and idle, and which shall not profit us how strange soever) we cause ourselves sometimes to take a journey, and besides our pains, are at expenses too, to behold them: we will not only look upon, but even cause ourselves to look upon vanities; and in them, we have the right use of facient se respicere. And why should we not take some pains, and even enjoin ourselves to look upon this? being neither fare off, nor chargeable to come to; and since the looking on it may so many ways, so mainly profit us? Verily it falleth out oft, 
Matt. 11.12.  that of CHRIST 's: violenti rapiunt illud. Nature is not inclined; and where it is not inclined, force must be offered; which we call in Schools, Actumelicitum. Which very act by us undertaken, for GOD, and (as here) at His word, is unto him a Sacrifice right acceptable. Therefore, facias, or facfacias; do it willingly, or do it by force: Do it, I say; for, done it must be. Set if before you and look on it: or, if you list not remove it, and set it full before you, though it be not with your ease, Respice, Look back upon it with some pain: for, one way or other, look upon it we must. The necessity whereof (that we may the better apprehend it) it will not be amiss, we know, that these words are in two sundry places, 
joh. 19.37.  two sundry ways applied: ¹ Once, by S. john in the Gospel; ² and the second time again, by CHRIST himself in the Revelation. By S. john to CHRIST, at his first coming, suffering (as our Saviour) upon the Crosse. By CHRIST to himself, at his second coming, sitting (as our judge) upon His throne, 
Apoc. 1.7.  in the end of the world. Behold He cometh in the Clouds, and every eye shall see Him, yea even they that pierced Him. Et plangent se super Eum omnes Gentes terrae. The meaning whereof Him. Et plangent se super Eum omnes Gentes terrae. The meaning whereof is, Look upon Him, here, if you will: Enjoin yourselves if you think good: Either here, or some where else; either now or then, look upon Him you shall. And, they which put this spectacle fare from them here, and cannot endure to look upon Him whom they have pierced, & plangere Eum, and be grieved for Him, while it is time: a place and time shall be, when they shall be enforced to look upon Him, whether they will or no, Et plangent se super Eum, and be grieved for themselves, that they had no grace to do it sooner. Better, compose themselves to a little mourning here, with some benefit to be made by their beholding; then to be drawn to it there, when it is too late, and when all their looking and grieving will not avail awhit. For, there Respicientes respiciet, & despicientes despiciet: His look shall be amiable to them that have respected His piercing here; and dreadful on the other side, to them that have neglected it. And, as they that have enured themselves to this looking on (here) shall in that day, Look up, and lift up their heads with joy, the day of their Redemption being at hand. So, they that cannot bring themselves, 
Luc. 21.28.  to look upon Him here, after they once have looked upon him there, shall not dare to do it the second time; but cry to the mountains, fall upon us, and to the Hills, Hid us from the face of Him that sits upon the throne. 
Apoc. 6.16.  Therefore, Respicient is no evil counsel. No, thought it be facient se respicere.  
In a word; if thus causing ourselves to fix our eyes on Him, we ask, how long we shall continue so doing, and when we may give over? Let this be the answer, Donec totus fixus in cord, qui totus fixus in cruse. Or, if that be too much or too hard, yet saltem at the least, Respice in Illum, 
Luc. 22. 6●.  donec Ille te respexerit. Look upon him, till He look upon you again. For so he will. He did, upon PETER; and with his look, melted him into tears. He that once and twice before denied Him, and never wept, because CHRIST looked not on Him; then denied, and CHRIST looked on him, and he went out and wept bitterly. And, if to Peter thus he did, and vouchsafed him so gracious a regard, when Peter not once looked toward HIM; how much more shall he not deny us like favour, if, by looking on Him first, we provoke him in a sort to a second looking on us again, with the Prophet, saying, Proposui Dominum coram me, 
Psal. 16.8. Psal. 119.132.  I have set thee, O LORD, before me: and again, Respice in me, &c O look thou upon me, and be merciful unto me, as thou usest to do to those that love thy Name. That love thy name, which is, JESUS a SAVIOUR; and which love that sight, wherein (most properly) thy Name appeareth, and wherein thou chief showest thyself to be JESUS a Saviour.  
And (to conclude) if we ask, how we shall know, when CHRIST doth thus respect us? Then truly, when fixing both the eyes of our meditation upon Him that was pierced (as it were) one eye, upon the grief; the other, upon the love wherewith he was pierced, we find by both, or one of these, some motion of grace arise in our hearts: the consideration of his grief, piercing our hearts with sorrow; the consideration of his love, piercing our hearts with mutual love again. The one is the motion of compunction, which they felt, whom when they heard such things were pricked in their hearts. 
Act. 2 37.  The other, the motion of comfort, which they felt, who when CHRIST spoke unto them of the necessity of his piercing, 
Luc 24.32.  said; Did we not feel our hearts warm within us? That, from the shame and pain he suffered for us: This, from the comforts and benefits, He thereby procured for us.  
These have been felt at this Looking on; and these will be felt. It may be, at the first, unperfectly; but after, with deeper impression: and that, of some, with such as Nemo scit, None knoweth, but he that hath felt them. Which that we may endeavour to feel, and endeavouring may feel, and so grow into delight of this looking, GOD, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL on the VI of April, A. D. MDCIIII, being GOOD-FRIDAY.  LAMENT. I. VER. XII. 
Have ye no regard, o all ye that pass by the way? Consider, and behold, If ever there were sorrow, like my Sorrow, which was done unto me, wherewith the Lord did afflict me in the day of the fierceness of His wrath.  
AT the very reading or hearing of which Verse, there is none but will presently conceive, 
A complaint.  it is the voice of a party in great extremity. In great extremity two ways: ¹ First, In such distress, as never was any, If ever there were sorrow like my sorrow: ² And then, in that distress, having none to regard him: Have ye no Regard all ye?  
To be afflicted, and so afflicted, as none ever was, is very much: In that affliction, to find none to respect him or care for him, what can be more? In all our sufferings, 
1. Cor. 10 13.  it is a comfort to us that we have a Sicut that nothing hath befallen us, but such as others have felt the like: But, here Si fuerit sicut; If ever the like were, (that is) never the like was.  
Again, in our greatest pains, it is a kind of ease, even to find some regard. Naturally we desire it, if we cannot be delivered, if we cannot be relieved, yet to be pitied: It showeth, there be yet some, that are touched with the sense of our misery; that wish us well, 
job. 19 21.  and would give us ease if they could: But this afflicted, here, findeth not so much, neither the one nor the other: but is even as he were an outcast both of Heaven and Earth. Now verily a heavy case, and worthy to be put in this book of Lamentations.  
I demand then, Of whom speaketh the Prophet this? of himself, or of some other? 
CHRIST 's complaint.  This I find; there is not any of the ancient Writers, but do apply, yea, in a manner appropriate this speech to our Saviour CHRIST: And that this very day, the day of his Passion, (truly termed here the day of GOD 's wrath:) And wheresoever they treat of the Passion, ever this verse cometh in. And (to say the truth) to take the words strictly as they lie, they cannot agree, or be verified of any but of him, and him only. For, though some other, not unfitly, may be allowed to say the same words: it must be in a qualified sense: for, in full and perfect propriety of speech, He, and none but He: None can say, (neither jeremy, nor any other) Si fuerit dolor sicut dolor meus, as CHRIST can: No day of wrath, like to his day: no sorrow to be compared to his (all are short of it;) nor his to any, it exceedeth them all.  
And yet, according to the letter, it cannot be denied, but they be set down by jeremy, in the person of his own people, being then come to great misery; and of the holy City, than laid waste, and desolate by the Chaldees. 
Host 11.1.  What then? Ex Aegypto vocavi Filium meum, Out of Egypt have I called my Son, was literally spoken of this people too: yet is by the Evangelist applied to our Saviour CHRIST. 
Matt. 2. 1●. Psal. 22.1. Matt. 27.46.  My GOD, my GOD, why hast thou forsaken me? at the first uttered by David; yet, the same words our SAVIOUR taketh himself, and that more truly and properly, then ever David could: and of those of David's, and of these of jeremy's, there is one and the same reason.  

1. Cor. 10.11.  Of all which the ground is, that correspondence which is between CHRIST and the Patriarches, Prophets, and People before CHRIST, of whom the Apostle's rule is, Omnia in figurâ contingebant illis: That they were themselves Types: and their sufferings, forerunning figures of the great suffering of the SON OF GOD. Which maketh Is●ak's offering, and Ioseph's selling, and Israel's calling from Egypt, and that complaint of David's, and this of jeremy's, appliable to him; That he may take them to himself, and the Church ascribe them to him, and that in more fitness of terms, and more fullness of truth, than they were at the first spoken by David, or jeremy, or any of them all.  
And this rule, and the steps of the Father's proceeding by this rule, are to me a warrant to expound and apply this Verse (as they have done before) to the present occasion of this time; which requireth some such Scripture to be considered by us, as doth belong to his Passion, who, this Day, poured out his most precious Blood, as the only sufficient Price, of the dear purchase of all our Redemptions.  
Be it then to us, (as to them it was, and as most properly it is) The speech of the SON of GOD, as this day hanging on the Cross, to a sort of careless people, that go up and down without any manner of regard of these his sorrows and sufferings, so worthy of all regard. Have ye no regard? o all ye that pass by the way, Consider and behold, if ever there were sorrow like to my sorrow, which was done unto me, wherewith the LORD afflicted me in the day of the fierceness of his wrath.  
Here is a Complaint, and here is a Request. A complaint, that we have not: A Request, 
The Parts.  that we would have the Pains and Passions of our Saviour CHRIST in some Regard. For first he complaineth (and not without cause) Have ye no regard? And then (as willing to forget their former neglect, so they will yet do it) he falleth to entreat, O consider and behold!  
And what is that we should consider? The Sorrow which he suffereth: and in it two things: The Quality, and the Cause. 1. The Quality, Si fuerit sicut; If ever the like were: and that either in respect of Dolour, or Dolour meus, The Sorrow suffered, or the Person suffering. 2. The Cause: that is GOD, that in His wrath, in his fierce wrath, doth all this to him. Which cause will not leave us, till it have led us to another cause in ourselves, and to another yet in him: All which serve to ripen us to Regard.  
These two then specially we are moved to regard. 1. Regard is the main point. But because therefore we regard but faintly, because either we consider not, or not aright; we are called to consider seriously of them. As if he should say, Regard you not? If you did consider, you would: if you considered as you should, you would regard as you ought. Certainly the Passion, if it were throughly considered, would be duly regarded. Consider then.  
So the Points are two: ¹ The Quality, and the ² Cause of his suffering. And the Duties two: ¹ To Consider, ² and Regard. So to consider, that we regard them, and him for them.  

Have ye no Regard? etc.  
TO cease this Complaint, and to grant this Request, we are to regard: and that we may regard, we are to consider the pains of his Passion.  
Which, 

The Parties to whom.  
O all ye that pass by the way, Consider.   that we may reckon no easy common matter of light moment, to do or not to do, as we list: First, a general stay is made of all passengers, this day. For, (as it were from his Cross) doth our SAVIOUR address this His speech to them that go to and fro, the day of His Passion, without so much as entertaining a thought, or vouchsafing a look that way. O vos qui transitis! O you that pass by the way, stay and Consider. To them frameth He His speech, that pass by: To them, and to them all, O vos omnes, qui transitis, O all ye that pass by the way, stay and Consider.  
Which very stay of his, showeth it to be some important matter, in that it is, of all. For as for some to be stayed, and those the greater some, there may be reason; the most part of those that go thus to and fro, may well intent it, they have little else to do. But to except none, not some special Person, is hard. What know we their haste? Their occasions may be such, and so urgent, as they cannot stay. Well, what haste, what business soever, pass not by, stay though. As much to say, as, Be they never so great, your occasions; they are not, they cannot be so great as this: How urgent soever, this is more, and more to be intended. The regard of this, is worthy the staying of a journey. It is worth the considering of those, that have never so great affairs in hand. So material is this sight in his account. Which serveth to show the exigence of this duty. But as for this point, it needeth not be stood upon to us here at this time: we are not going by, we need not be stayed; we have stayed all other our affairs, to come hither, and here we are all present before GOD, to have it set before us, that we may consider it. Thither then let us come.  

Sorrow.  That which we are called to behold and consider, is his Sorrow: And Sorrow is a thing which of itself Nature inclineth us to behold, as being ourselves in the body, 
Heb. 13.3.  which may be one day in the like sorrowful case. Therefore will every good eye turn itself, and look upon them that lie in distress. 
1. Behold. Luc. 10.32.  Those two in the Gospel, that passed by the wounded man, before they passed by him, (though they helped him not, as the Samaritane did) yet they looked upon him as he lay. But, this party (here) lieth not, 
joh. 3 14.  he is lift up, as the Serpent in the wilderness, that unless we turn our eyes away purposely, we can neither will nor choose, but behold him.  

Act. 1.11.  But because, to Behold, and not to consider, is but to gaze; and gazing the Ange● blameth in the Apostles themselves, we must do both: both Behold, and Consider: 
2. Consider.  look upon, with the eye of the body, that is, Behold; and look into, with the eye of the mind, that is, Consider. So saith the Prophet here. And the very same doth the Apostle advise us to do. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look upon him (that is, 
Heb 12 23.  to Behold) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to think upon him, that is, to Consider his Sorrow Sorrow (sure) would be considered.  

The quality, If ever the l●ke.  Now then, because, as the quality of the Sorrow is, accordingly it would be considered, (for if it be but a common sorrow, the less will serve, but if it be some special, some very heavy case, the more would be allowed it: for, proportionably with the suffering, the consideration is to arise:) To raise our consideration to the full, and to elevate it to the highest point, there is upon his Sorrow set a Si fuerit sicut, a note of highest eminency: for, Si fuerit sicut, are words that have life in them, and are able to quicken our consideration, if it be not quite dead: For, by them we are provoked (as it were) to Consider, and considering, to see whether ever any Sicut may be found, to set by it, whether ever any like it.  
For if never any, Our nature is, to regard things exceeding rare and strange; and such as the like whereof is not else to be seen. Upon this point then, there is a Case made, as if he should say, If ever the like, Regard not this; but if never any, be like yourselves in other things, and vouchsafe this (if not your chiefest, yet) some Regard.  
To enter this Comparison, and to show it for such. That, are we to do, 
In the three parts of his Sorrow.  three sundry ways: For, three sundry ways, in three sundry words, are these Sufferings of his here expressed: all three within the compass of the Verse.  
The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mac-ob (which we read Sorrow,) taken from a wound or stripe, as all do agree.  
The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gholel; we read Done to me, taken from a word that signifieth Melting in a furnace; as S. Hierome noteth out of the Chaldee (who so translateth it.)  
The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoga; where we read Afflicted, from a word which importeth Renting off, or Bereaving. The old Latin turneth it, Vindemiavit me, as a Vine whose fruit is all plucked off. The Greek (with Theodoret) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a Vine or tree, whose leaves are all beaten off, and it left naked and bare.  
In these three, are comprised His Sufferings, Wounded, Melted, and Bereft, leaf and fruit, (that is) all manner of comfort.  
Of all that is poenall, or can be suffered, the common division is, 

1 Of the quality.  
F●rst, of his Passion.   Sensus & Damni, Grief for that we feel, or for that we forgo. For that we feel, in the two former, Wounded in body, Melted in soul: for that we forgo, in the last; Bereft all, left neither fruit, nor so much as a leaf to hang on him.  
According to these three, To consider his Sufferings, 
1. Poe na se●sus, in the body.  and to begin first with the first. The pains of his Body, his wounds and his stripes.  
Our very eye will soon tell us, no place was left in his Body, where he might be smitten, and was not. His skin and flesh rend with the whips and scourges, His hands and feet wounded with the miles, His head with the thorns, His very heart with the speare-point; all his senses, all his parts laden with whatsoever wit or malice could invent. His blessed Body given as an Anvil to be beaten upon, with the violent hands of those barbarous miscreants, till they brought him into this case, of Si fuerit sicut. For, Pilat's (Ecce Homo!) his showing him with an Ecce, 
Io●. 19 5.  as if he should say, Behold, look if ever you saw the like rueful spectacle: This very showing of his showeth plainly, he was then come into woeful plight: So woeful, as Pilate verily believed, his very sight so pitiful, as, it would have moved the hardest heart of them all to have relented, and said, This is enough we desire no more. And this for the wounds of his body, (for on this we stand not.)  
In this one peradventure some Sicut may be found, 
2. Poena s●nsus in the Soul.  in the pains of the body: but, in the second, the Sorrow of the Soul, I am sure, none. And indeed, the pain of the Body is but the Body of pain: the very Soul of Sorrow and Pain is the soul's Sorrow and Paine. 
Syra. 15.57. Pro. 18.14.  Give me any grief, save the grief of the mind, saith the Wiseman: For (saith Solomon) the spirit of a man will sustain all his other infirmities, but a wounded spirit, who can bear? And of this, this of His soul, I dare make a Case, Si fuerit sicut.  

joh 12.27. Luc 22.44. Mar. 14 35. Mat 26.38  He began to be troubled in Soul, (saith S. john:) To be in an agony, saith S. Luke:) To be in anguish of mind and deep distress, (saith S. Mark.) To have his Soul round about on every side environed with Sorrow, & that Sorrow to the death. Here is trouble, anguish, agony, sorrow and deadly sorrow. But, it must be such, as never the like: So it was too.  
The aestimate whereof we may take from the second word of Melting, that is, from his sweat in the Garden; strange, and the like whereof was never heard or seen. 
Luc. 22.44.   
No manner violence offered him in body; no man touching him, or being near him; in a cold night (for they were fain to have a fire within doors) lying abroad in the air, and upon the cold earth, to be all of a sweat, and that sweat to be Blood; and not as they call it, Diaphoreticus, a thin faint swea●, but Grumosus, of great Drops; and those, so many, so plenteous, as they went through his apparel and all; and through all, streamed to the ground, and that in great abundance: Read, inquire, and Consider, Si fuerit sudor, sicut sudor iste; If ever there were sweat like this sweat of his? Never the like Sweat certainly, and therefore never the like Sorrow. Our translation is, Done unto me: but we said, the word properly signifieth (and so S. Hierome and the Chaldee Paraphrast read it) M●lted me. And truly it should seem by this fearful sweat of his, he was near some furnace, the feeling whereof, was able to cast him into that sweat, and to turn his sweat into drops of blood. And sure it was so: For see, even in the very next words of all to this verse, he complaineth of it, Ignem misit in ossibus meis, 
Vers. 13.  That a fire was sent into his bones which melted him, and made that bloody sweat to distil from him. That hour, what his feelings were, it is dangerous to define: we know them not, we may be too bold to determine of them. To very good purpose it was, that the ancient Fathers of the Greek Church in their Liturgy, after they have recounted all the particular Pains, as the● are set down in his Passion, and by all, and by every one of them, called for mercy; do, after all, shut up all with this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By thine unknown Sorrows and sufferings, felt by thee but not distinctly known by us, have mercy upon us and save us.  
Now, though this suffice not, nothing near; yet let it suffice (the time being short) for His pains of Body and Soul. For those of the Body, it may be, some may have endured the like: but the sorrows of His Soul are unknowen sorrows: and for them, none ever have; ever have, or ever shall suffer the like; the like, or near the like in any degree.  
And now to the third. It was said before, To be in distress, 
3. Poena ●●mni.  such distress as this was, and to find none to comfort, nay not so much as to regard him, is all that can be said, to make his sorrow a Non sicut. Comfort is it, by which, in the midst of all our sorrows, we are Confortati, that is, strengthened and made the better able to bear them all out. And who is there, even the poorest creature among us, but in some degree findeth some comfort, or some regard at some body's hands? For, if that be not left, the state of that party is (here) in the third word said to be like the tree, whose leaves and whose fruit are all beaten off quite, and itself left bare and naked both of the one and of the other.  
And such was our SAVIOUR 's case in these his Sorrows this day, 
1. Leaves.  & that so, as what is left the meanest of the sons of men, was not left him: Not a leaf. Not a leaf! Leaves I may well call all humane comforts & regards, whereof he was then left clean desolate. 1. His own, they among whom he had gone about all his life long, healing them, teaching them, 
1. Withered l●aves. joh 18 40. and 19.15 ●at 27.25. Mar. 15.29.36.  feeding them, doing them all the good he could, it is they that cry, Not Him, no, but Barrabas rather; away with Him, His blood be upon & us our children. It is they, that in the midst of his sorrows, shake their head at him; and cry, Ah thou wretch: they, that, in his most disconsolate estate, cry, Eli, Eli; in most barbarous manner; deride him, and say, Stay, and you shall see Elias come presently and take Him down. And this was their Regard.  
But these were but withered leaves. They then, 
2. Green lea●es.  that on earth were nearest him of all, the greenest leaves and likest to hang on, and to give him some shade: even of them, some bought and sold him; others denied and forswore him; but all fell away, and forsook him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Theodoret) not a leaf left.  
But, leaves are but leaves, and so are all earthly stays. 
Fruit.  The fruit then, the true fruit of the Vine indeed, the true comfort in all heaviness, is De super, from above, is divine consolation. But Vindemiavit me, (saith the Latin Text) even that was, in this his sorrow, this day, bereft him too. And that was his most sorrowful complaint of all others: not that his friends upon earth, but that his FATHER from Heaven had forsaken him; that neither heaven nor earth yielded him any regard; but that, between the passioned powers of his soul, and whatsoever might any ways refresh him, there was a Traverse drawn, and he left in the estate of a weatherbeaten tree, all desolate and forlorn. Evident, too evident, by that his most dreadful cry, which at once moved all the powers in heaven and earth, My GOD, my GOD, why hast thou forsaken me? 
Mat 27.46.  Weigh well tha● cry; consider it well, and tell me, Si fuerit clamor sicut clamor iste, if ever there were cry, like that of his: Never the like cry, and therefore never the like sorrow.  
It is strange, very strange, that, of none of the Martyrs, the like can be read; who yet endured most exquisite pains in their Martyrdoms: yet we see, with what courage, with what cheerfulness, how even singing they are reported to have passed through their torments. Will ye know the reason? S. Augustine setteth it down, Martyrs non eripuit, sed nunquid deseruit? He delivered not His Martyrs; but, did he forsake them? He delivered not their bodies, but he forsook not their souls, but distilled into them the dew of his heavenly comfort; an abundant supply for all they could endure. Not so here, Vindemiavit me (saith the Prophet) Dereliquisti me (saith he himself:) No comfort, no supply at all.  
Leo it is, that first said it, (and all Antiquity allow of it,) Non sol●itunionem, sed subtraxit visionem. The union was not dissolved; True, but the beams, the influence was restrained; and, for any comfort from thence, his Soul was, even as a scorched heath-ground, without so much as any drop of dew of divine comfort: as a naked tree, no fruit to refresh him within, no leaf to give him shadow without: The power of darkness let lose to afflict him: The influence of comfort, restrained to relieve him. It is a Non sicut, this: it cannot be expressed as it should, and as other things may: in silence we may admire it, but all our words will not reach it. And though to draw it so far, as some do, is little better than blasphemy; Yet on the otherside, to shrink it so short, as other some do, cannot be but with derogation to his love, Who, to kindle our love and loving Regard, would come to a Non sicut, in his suffering: For, so it was, and so we must allow it to be. This, in respect of his Passion, Dolour.  

〈◊〉, of the quality of 〈◊〉.  Now, in respect of his Person, Dolour meus. Whereof, if it please you to take a view, even of the Person thus wounded, thus afflicted and forsaken, you shall then have a perfect Non sicut. And indeed, the P●rson is here a weighty circumstance: It is thrice repeated, Meus, Mihi, Me, and we may not leave it out. For, as is the Person, so is the Passion; and any one, even the very lest degree of wrong or disgrace, offered to a Person of excellency, is more than a hundred times more, to one of mean condition: So weighty is the circumstance of the Person. Consider then, how great the Person was; And I r●st fully assured, here we boldly challenge, and say, Si fuerit sicut.  
Ecce Homo, saith, Pilate first, A man he is, as we are: And were he but a man; 
Io● 19 ●  nay, were he not a man, but some poor dumb creature, it were great ruth to see him so handled, as he was.  
A m●n, saith Pilate, and a Just man, saith Pilat's wife. Have thou nothing to do with that Just Man. 
Mat. 27.19.  And that is one degree further. For, though we pity the punishment even of Malefactors themselves: yet ever, most compassion we have of them, that suffer and be innocent. And he was Innocent: 
●uc. 2● 14. & ●5. joh. 14.30.  Pilate and Herod, and the Prince of this world (his very enemies) being his judges.  
Now, among the Innocent, the more noble the Person, the more heavy the spectacle. And never do our bowels yearn so much as over such. Alas, alas for that noble Prince, 
jer. 22.18.  saith this Prophet (the style of mourning for the death of a great Personage.) And, he that suffered here, is such; even a principal Person among the sons of men, of the race royal descended from Kings: Pilate styled him so, in his Title; 
joh. 19.22.  and he would not alter it.  
Three degrees. But, yet we are not at our true Quantus. For he is yet more: More, than the highest of the sons of men: for, he is THE SON OF THE MOST HIGH GOD. Pilate saw no further, 
joh. 19.5. Mar. 1●. 39.  but Ecce Homo; The Centurion did, Verè, FILIUS DEI erat hic, Now truly, this was the SON of GOD. And here, all words forsake us, and every tongue becometh speechless.  
We have no way to express it, but à minore ad Majus; (Thus.) Of this book, the book of Lamentations, one special occasion was, the death of King josias: But behold, a greater than josias is here.  
Of King josias (as a special reason of mourning) the Prophet saith, 
Cap. 4.10.  Spiritus oris nostri, CHRISTUS DOMINI, The very breath of our nostrils, The LORD 's Anointed (for so are all good Kings, in their Subject's accounts) He is gone. But behold, here is not CHRISTUS DOMINI, but CHRISTUS DOMINUS, The Lord's CHRIST, but the LORD CHRIST himself: And that not coming to an Honourable death in battle, as josias did; But to a most vile reproachful death, the death of Malefactors in the highest degree. And not slain outright as josias was: but mangled and massacred in most pitiful strange manner; wounded in body, wounded in Spirit, left utterly desolate O consider this well, and confess, the Case is truly put, Si fuerit Dolor sicut Dolor meus. Never, never the like Person: And if, as the Person is, the Passion be, Never the like Passion to His.  
It is truly affirmed, that any one, even the least drop of blood, even the least pain, yea of the body only, of this so great a Person, any Dolour with this Meus, had been enough to make a Non sicut of it. That is enough; but that is not all: for add now the three other degrees; Add to this Person, those Wounds, that Sweat, and that Cry, and put all together: And, I make no manner question, the like was not, shall not, cannot ever be. It is far above all that ever was, or can be. Abyssus est: Men may drowsily hear it, and coldly affect it: But Principalities and Powers stand abashed at it. And for the Quality, both of the Passion and of the Person, That Never the like; thus much.  
Now to proceéd to the Cause, and to consider it: for, without it, 
1. Of the cause.  we shall have but half a Regard, and scarce that. Indeed, set the Cause aside, and the Passion (as rare as it is,) is yet but a dull and heavy sight: we list not much look upon spectacles of that kind, though never so strange: they fill us full of pensive thoughts, and make us Melancholic. and so doth this, till upon examination of the cause, we find, it toucheth us near; and so near, so many ways, as we cannot choose, but have some regard of it.  
What was done to Him, we see. Let there now be a quest of Inquiry to find, 
GOD. Luc. 22.53.  who was doer of it. Who? who, but the Power of darkness, wicked Pilate, bloody Caiaphas, the envious Priests, the barbarous Soldiers? None of these are returned here. We are too low, by a great deal, if we think to find it among men. Quae fecit mihi DEUS, It was GOD that did it. An hour of that day was the hour of the power of darkness: but, the whole day itself, is said here plainly, was the day of the wrath of GOD. GOD was a doer in it; wherewith GOD hath afflicted me.  

GOD 's wrath.  GOD afflicteth some in Mercy: and others in Wrath. This was in his wrath. In his wrath GOD is not alike to all; Some he afflicteth in his more gentle and mild; others, in his fierce wrath. This was in the very fierceness of his wrath. His Sufferings, his Sweat and Cry, show as much: They could not come, but from a wrath, Si fuerit sicut: (For, we are not past Non sicut, no not here in this part: it followeth us still, and will not leave us in any point, not to the end.)  
The Cause then in GOD, was wrath. What caused this wrath? GOD is not wroth, 
Sin●e.  but with sin; Nor grievously wroth, but with grievous sin. And in CHRIST there was no grievous sin: Nay, no sin at all. 
Not His.  GOD did it, (the text is plain.) And in his fierce wrath, he did it. For what cause? 
joh. 18 22.  For, GOD forbidden, GOD should do, as did Annas the high Priest, 
Gen. 18 25.  cause him to be smitten without cause. GOD forbidden (saith Abraham) the judge of the World should do wrong to any. To any, but specially, to his own Son: That his Son, of whom, with thundering voice from Heaven, he testifieth, all his joy and delight were in him, in him only He was well pleased. And how then could his wrath wax hot, to do all this unto him?  
There is no way to preserve GOD 's justice, and CHRIST 's Innocence both, but to say as the Angel said of him to the Prophet Daniel, The MESSIAH shall be slain, 
Dan. 9.26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve-en-lo, shall be slain, but not for himself. Not for himself? 
But o●her men's.  for whom then? For some others. He took upon him the person of others; and so doing, justice may have her course and proceed.  
Pity it is, to see a man pay that, he never took: but if he will become a Surety, if he will take on him the person of the Debtor, so he must. Pity, to see a silly poor Lamb lie bleeding to death; but, if it must be a sacrifice (such is the nature of a sacrifice) so it must. And so CHRIST, though without sin in himself, yet as a Surety, as a Sacrifice, may justly suffer for others, if he will take upon him their persons; and so, GOD may justly give way to his wrath against him.  

Ours.  And who be those others? The Prophet Esay telleth us, and telleth it us seven times over for failing, 
Esa. 53.4, 5, 6.  He took upon Him our infirmities, and bore our maladies: He was wounded for our iniquities, and broken for our transgressions. The chastisement of our peace was upon him, and with his stripes were we healed. All we as sheep were gone astray, and turned every man to his own way: and the LORD hath laid upon him, the iniquity of us all. All, all: even those that pass to and fro, and for all this, regard neither him nor his Passion.  
The short is: It was we, that for our sins, our many, great and grievous sins, (Si fuerit sicut, the like whereof never were) should have sweat this Sweat, and have cried this Cry; should have been smitten with these sorrows by the fierce wrath of GOD, had not he stepped between the blow and us, and latched it in his own body and soul, even the dint of the fierceness of the wrath of GOD. O the Non sicut of our sins, that could not otherwise be answered!  
To return then a true verdict. It is we, (we, wretched sinners that we are) that are to be found the principals in this act; and those, on whom we seek to shift it, to derive it from ourselves, Pilate and Caiaphas and the rest, but instrumental causes only. And it is not the executioner that killeth the man properly, (that is, They:) No, nor the judge, (which is GOD, in this case:) Only sin, Solum peccatum homicida est, Sin only is the murderer, to say the truth; and our sins, the murderers of the SON of GOD: and the Non sicut of them, the true cause of the Non sicut both of GOD 's wrath, and of his sorrowful sufferings.  
Which bringeth home this our text to us, even into our own bosoms; and applieth it most effectually, to me that speak, and to you that hear, to every one of us: and that with the Prophet Nathan's application; Tu es homo, Thou art the Man, even thou, 
2 Sam. 12.7.  for whom GOD in his fierce wrath thus afflicted him. Sin (then) was the cause on our part, Why we, or some other for us.  
But yet, what was the cause, why He, on his part? what was that, 
Love of us.  that moved him thus to become our Surety, and to take upon him our debt and danger? that moved him thus to lay down his Soul, a sacrifice for our sin? Sure, Oblatus est quia voluit (saith Esay again; 
Esa. 53 7. ) Offered he was for no other cause, but because he would. For, unless he would, he needed not. Needed not, for any necessity of justice: for, no Lamb was ever more innocent: Nor for any necessity of constraint; For, twelve Legions of Angels were ready at his command: but, because he would.  
And why would he? No reason can be given, but, because he regarded us: (Mark that reason.) And what were we? Verily, utterly unworthy even his least regard; not worth the taking up, not worth the looking after. Cum inimici essemus (saith the Apostle) we were his enemies, 
Rom. 5.8.  when he did it; without all desert before, and without all regard, after he had done and suffered all this for us: and yet he would Regard us, that so little regard him. For when he saw us (a sort of forlorn sinners) Non priùs natos, quam damnatos, Damned as fast as borne; 
Eph. 2.3.  as being by nature children of wrath, and yet still heaping up wrath against the day of wrath, 
Rom. 2 5.  by the errors of our life, till the time of our passing hence; and then, the fierce wrath of GOD, ready to overwhelm us, and to make us endure the terror and torments of a never-dying death, (another Non sicut yet:) When (I say) he saw us in this case, he was moved with compassion over us, and undertook all this for us. Even then, in his love he regarded us, and so regarded us, that he regarded not himself, to regard us.  
Bernard saith most truly, Dilexisti me Domine magis quàmte, quando mori voluisti pro me: In suffering all this for us, thou show'dst (LORD) that we were more dear to thee, that thou regardest us more, than thine own self: And shall this Regard find no regard at our hands?  
It was Sin then, and the heinousness of sin in us, that provoked wrath and the fierceness of his wrath in GOD: It was love, and the greatness of his love, in CHRIST, that caused him to suffer the Sorrows, and the grievousness of these Sorrows, and all for our sakes.  
And indeed, but only to testify the Non sicut of this his Love, all this needed not, that was done to him. One, any one, even the very lest of all the pains he endured, had been enough; enough, in respect of the Meus; enough, in respect of the Non sicut of his Person. For, that which setteth the high price on this Sacrifice, is this; That he, which offereth it unto GOD, is GOD. But, if little had been suffered, little would the Love have been thought, that suffered so little; and as little regard would have been had of it. To awake our regard then, or to leave us excuseless, if we continue regardless, all this he bore for us: that he might as truly make a Case of Si fuerit Amor, sicut Amor meus, as he did before, of Si fuerit Dolour, sicut Dolor meus. We say, we will regard Love; if we will, here it is to regard.  
So have we the Causes all three: ¹ Wrath in GOD: ² Sin in ourselves: ³ Love in Him.  

Our Benefit by it Pertains it not to us?  Yet have we not all we should. For, what of all this? What good? Cui bono? That, that is it (indeed) that we will regard, if any thing: as being matter of Benefit, the only thing (in a manner) the world regardeth: which bringeth us about to the very first words again. For, the very first words which we read, Have ye no regard? are in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo alechem, which the Seventy turn (word for word) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the Latin likewise, Nun ad vos pertinet? Pertains it not to you, that you regard it no better? For these two, (Pertaining, and Regarding) are folded one in another, and go together so commonly, as one is taken often for the other. Then to be sure to bring us to Regard, He urgeth this: Pertains not all this to you? Is it not for your good? Is not the benefit yours? Matters of benefit they pertain to you, and without them, LOVE, and all the rest may pertain to whom they will.  
Consider then, the inestimable benefit that groweth unto you from this incomparable Love. It is not impertinent this; Even this; That to us hereby, all is turned about clean contrary: That by his Stripes, we are healed: by his sweat, we refreshed: By his forsaking, we received to Grace. That, this day (to him, 
2. Cor. 6.2.  the day of the fierceness of GOD 's wrath) is to us the Day of the fullness of GOD 's favour, (as the Apostle calleth it) A Day of Salvation. In respect of that he suffered, (I deny not) an evil day; a day of heaviness: But, in respect of that, which he, by it hath obtained for us, It is, (as we truly call it,) A good Day, a day of joy and jubilee. For it doth not only rid us of that wrath, which pertained to us for our sins: but further, it maketh that pertain to us, whereto we had no manner of right at all.  
For, not only by his death, as by the death of our sacrifice, by the blood of his Cross, as by the blood of the Paschal Lamb, 
Exod. 12. 1●.  the Destroyer passeth over us, and we shall not perish: But also, by his death, as by the death of our High Priest (for he is Priest and Sacrifice both) we are restored from our exile, 
Nam. 15.28.  even to our former forfeited estate in the land of Promise. Or rather (as the Apostle saith) Non sicut delictum sic donum: 
Rom 8.15.  Not to the same estate, but to one nothing like it: (that is) One far better, than the estate, our sins bereft us. For they deprived us of Paradise, a place on earth: but by the purchase of his blood, we are entitled to a fare higher, even the Kingdom of Heaven: And his blood, not only the blood of Remission, to acquit us of our sins; 
Mat. 26.28.  but the blood of the Testament too, to bequeath us, and give us estate, in that heavenly inheritance.  
Now whatsoever else, this (I am sure) is a Non sicut: as that, which the eye, by all it can see; the ear, by all it can hear; the heart, by all it can conceive, cannot pattern it, or set the like by it. Pertains not this unto us neither? Is not this worth the regard? Sure, if any thing be worthy the regard, this is most worthy of our very worthiest and best regard.  
Thus have we considered and seen, 
The recapitulation of all.  not so much as in this sight we might or should, but as much as the time will give us leave. And now, lay all these before you, (every one of them a Non sicut of itself) the pains of his body, esteemed by Pilat's Ecce; the sorrows of his Soul, by his sweat in the Garden; the comfortless estate of his sorrows, by his cry on the Cross: And with these, his Person, as being the SON of the great and ETERNAL GOD. Then join to these, the Cause: In GOD, his fierce wrath: In us, our heinous sins deserving it: In him, his exceeding great Love, both suffering that for us, which we had deserved; and procuring for us, that we could never deserve: Making that to appertain to himself, which of right pertained to us; and making that pertain to us, which pertained to him only, and not to us at all, but by his means alone. And after their view in several, lay them all together, so many Non sicut's into one, and tell me, if his Complaint be not just, and his request most reasonable.  

The complaint. The mat●e● ju●t.  Yes sure, his Complaint is just, Have ye no regard? None? and yet never the like? None, and it pertains unto you? No regard? As if it were some common ordinary matter, and the like never was? No regard: As if it concerned you not a whit, and it toucheth you so near? As if he should say: Rare things you regard, yea though they no ways pertain to you: this is exceeding rare, and will you not regard it? Again, things that nearly touch you, you regard, though they be not rare at all; this toucheth you exceeding near, even as near as your soul toucheth you, and will you not yet regard it? Will neither of these by itself move you? Will not both these together move you? What will move you? Will Pity? Here is Distress, never the like: Will Duty? Here is a Person, never the like: Will Fear? Here is Wrath, never the like: Will Remorse? Here are sins, never the like: Will Kindness? Here is Love, never the like: Will bounty? Here are Benefits, never the like: Will all these? Here they be all, all above any Sicut, all in the highest degree.  

The manner earnest.  Truly the Complaint is just, it may move us: it wanteth no reason, it may move: and it wanteth no affection in the delivery of it to us, on his part to move us. Sure, it moved him exceeding much: For among all the deadly sorrows of his most bitter Passion; this, e●en this seemeth to be his greatest of all, and that which did most affect him, even the grief of the slender reckoning most men have it in; as little respecting him, as if he had done, or suffered nothing at all for them. For lo, of all the sharp pains he endureth, he complaineth not, but of this he complaineth, of No regard: That which grieveth him most, that which most he moaneth, is this. It is strange, he should be in pains, such pains as never any was, and not complain himself of them; But of want of regard only. Strange, he should not make request, O deliver me, or Relieve me: But only, O consider and regard me. In effect, as if he said; None, no deliverance, no relief do I seek: Regard I seek. And all that I suffer, I am content with it: I regard it not: I suffer most willingly, if this I ma● find at your hands, Regard.  

The 〈…〉 of ●t.  Truly, This so passionate a Complaint may move us; it moved all but us: For most strange of all it is, that all the Creatures in heaven and earth, seemed to hear this his mournful Complaint, and in their kind, to show their regard of it: The Sun in heaven shrinking in his light; the earth trembling under it; the very stones cleaving in sunder, as if they had sense and Sympathy of it: and sinful men only, not moved with it. And yet, it was not for the Crea●ures, this was done to Him; to them it pertaineth not: But for us, it was, and to us it doth; and shall we not yet regard it? Shall the Creature, and not we? Shall we not?  
If we do not, it may appertain to us, but we pertain not to it: 
The benefit, if·  It pertains to all, but all pertain not to it. None pertain to it, but they that take benefit by it; and none take benefit by it, no more then by the brazen Serpent, but they that fix their eye on it. Behold, Consider, and Regard it: the profit, the benefit is lost without Regard.  
If we do not, as this was a day of GOD 's fierce wrath against him, 
The peril, if not.  only for regarding us; so there is another day coming, and it will quickly be here, a day of like fierce wrath against us, for not regarding him. 
Psal. 90.11.  And who regardeth the power of his wrath? He that doth, will surely Regard this.  
In that day, there is not the most careless of us all, but shall cry as they did in the Gospel; Domine, non ad Te pertinet, si perimus? 
Mar. 4 38.  Pertains it not to Thee, Carest thou not that we perish? Then would we be glad to pertain to him, and his Passion. Pertains it to us then, and pertains it not now? Sure, now it must, if then it shall.  
Then, to give end to this Complaint, let us grant him his request, 
The Request, Have some Regard.  and Regard his Passion. Let the Rareness of it: The Nearness to us: Let Pity, or Duty: Fear, or Remorse: Love, or Bounty: Any of them, or all of them: Let the justness of his Complaint: Let his affectionate manner of Complaining of this, and only this: Let the shame of the Creature's regard: Let our Profit, or our Peril: Let something prevail with us, to have it in some regard.  
Some regard! Verily, as his sufferings, his Love, 
1. Our best Rega●d.  our good by them are; so should our regard be, a Non sicut too: That is, a regard of these, and of nothing in comparison of these. It should be so: For, with the benefit, ever the regard should arise.  
But GOD help us poor sinners, and be merciful unto us. Our regard is a Non sicut, indeed: but it is backward, and in a contrary sense: That is, no where to shallow, so short, or so soon done. It should be otherwise, it should have our deepest consideration, this; and our highest regard. 
2. At least, s●me Re●●rd.   
But if that cannot be had, (our nature is so heavy, and flesh & blood so dull of apprehension in Spiritual things) yet at least wise, some regard. Some, I say: The more, the better; But in any wise, some: And not as here, No regard, none at all. Some ways to show, we make account of it, to withdraw ourselves, to void our minds of other matters, to set this before us, to think upon it, to thank him for it; to regard him, and stay and see, whether he will regard us or no. Sure he will, and we shall feel our hearts pricked with sorrow, by consideration of the cause in us, our Sin: And again, warm within us, by consideration of the cause in him, 
Act. 2.37. Luc. 24.32.  his Love; till by some motion of Grace he answer us, and show that our regard is accepted of Him.  
And this, as at all other times, (for, no day is amiss, 
3. This Day specially.  but at all times, some time to be taken for this duty) so specially on this Day; this Day, which we hold holy to the memory of his Passion, this day to do it: to make this Day, the Day of GOD 's wrath and CHRIST 's suffering, a Day to us of serious consideration and regard of them both.  
It is kindly to consider Opus diei in die suo, The work of the Day, in the Day it was wrought: and this Day it was wrought. This Day therefore, whatsoever business be, to lay them aside a little; whatsoever our haste, yet to stay a little, and to spend a few thoughts in calling to mind and taking to regard, what this Day the SON of GOD did and suffered for us: and all for this end, that what he was then, we might not be; and what he is now, we might be for ever,  
Which Almighty GOD grant we may do, more or less, even every one of us, according to the several measures of His Grace in us.    

A SERMON PREACHED before the KING'S MAJESTY AT Greenwich on the XXIX. of March, A.D. MDCU. being GOOD-FRIDAY.  HEBR. CHAP. XII. VER. II. 
Aspicientes in Authorem fidei, & Consummatorem JESUM; qui proposito Sibi gaudio, sustinuit Crucem, confusione contempta; atque in dextera Sedis DEI sedet.  
Looking unto JESUS the Author and finisher of our Faith; who for the joy that was set before Him, endured the Cross, and despised the shame; and is set at the right hand of the Throne of GOD.  
SAint Luke, though he recount at large our SAVIOUR CHRIST 's whole story, yet in plain and express terms he calleth the Passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Theory or Sight, 
Luc. 23.48.  which Sight is it, the Apostle here calleth us to look unto.  
Of our blessed SAVIOUR 's whole life or death, there is no part but is a Theory of itself, well worthy our looking on; for, from each part thereof, there goeth virtue to do us good. From each part: but of all, from the last part, or act of His Passion. Therefore hath the HOLY GHOST honoured this last part only, with this name; and none but this. This, is the theory ever most commended to our view. To be looked on he is, at all times, and in all acts: but, then, and in that act, specially, When for the joy set before Him, He endured the Cross, and despised the shame. Then, saith the Apostle, look unto him. Saint Paul being elsewhere careful to show the Corinthians (and with them, us) CHRIST; and as to show them CHRIST, So to show them, in CHRIST, what that is, that specially concerneth them to know, or look unto, thus he saith: That, though he knew many, very many things beside; yet he esteemed not to know anything, 
1. Cor. 2.2.  but JESUS CHRIST, & Hunc crucifixum, Him, and Him crucified. Meaning respective (as they term it) that the perfection of our knowledge, is CHRIST: and the perfection of our knowledge, in, or touching CHRIST, is the knowledge of His Cross, and Passion. That, the chief Theory: Nay in this, all; so that, see this, and see all.  
The view whereof, though it be not restrained to any one time; but, all the year long, yea all our life long, aught to be frequent with us; (and blessed are the hours, that are so spent:) yet, if at any time more than other, certainly, this time, this day may most justly challenge it. For, this day was this Scripture fulfilled, and this day, are our ears filled full with Scriptures about it. So that, though, on other days, we employ our eyes otherwise; yet, that this day at least, we would (as exceeding fitly the Apostle wishes us) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast our eyes from other sights, and fix them on this object, 
joh. 12 32.  it being the day dedicate to the lifting up of the SON of MAN on high, that He may draw every eye unto Him.  
The occasion of the speaking, is (ever) the best key to every speech. The occasion then, of this speech, was this. The Apostle was to encourage the Hebrews (and, in them, us all) ●o hol● on the well begun profession of CHRIST and His faith. This our profession he expresseth, in the former verse, in the terms of a Race, or Game; borrowing his similitude from the Games of Olympus. For, from those Games (famous then, over all the world) and by terms from them taken, it was common to all Writers of that Age, both Holy and Humane, to set fo●th, as, in the running, the laborious course; so, in the price of it, the glorious reward of a virtuous life.  
Which race, truly Olympic (because they and we (the most of us) either stand still, or if we move, do it but slowly, and are ready to faint upon every occasion) that we may run the sooner, and attein the better, two sights he sets before us, to comfort us and keep us from fainting. One, a Cloud of Witnesses, in the first Verse, that is, the Saint● in Heaven: Witnesses, as able to depose, this race may be run, and this prize may be won, for they have run the one, and won the other long ago. These look on us now, how well we carry ourselves; and we to look to them, that we may carry ourselves well in the course we have undertaken.  
On which Cloud when we have stayed our eyes a while, and made them fit for a clearer Object, he scattereth the cloud quite, and sets us up a second, even our blessed SAVIOUR his own self. And here he willeth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to turn our eyes from them, and to turn them hither, and to fasten them here, on JESUS CHRIST, the Author and finisher of our faith. As if he should say; If you will indeed see a sight once for all, look to Him. The Saints, though they be Guides to us, yet are they but followers to Him. He, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch-guide, leader of them, and us all: Look on Him. They but Well-willers to our faith, but neither Authors nor Finishers of it: He, both. Both Author to call us to it, and set us in it; and Finisher to help us through it, and reward us for it: Look to Him. Hunc aspicite, is the Apostle's voice, the voice that cometh out of this cloud; for, it is the wish of them all, even all the Saints, Hunc aspicite. At His appearing therefore, the cloud vanisheth. There is a time when S. james may say, Take (my brethren) the Prophets for an example: 
jam. 5.10.  But when He cometh forth that said, Exemplum dedi vobis, 
joh. 13.15.  I have given you an example; Exemplum sine exemplo, an example above all examples; when He cometh in place, Sileat omnis caro, Let all flesh keep silence. 
Zac. 2.13.  Let all the Saints, yea the Seraphins themselves cover their faces with their wings, 
Esa. 6.2.  that we may look on him, and let all other sights go.  
Let us then turn aside to see this great Sight. 
The Division.  The principal parts thereof are two. ¹ The sight itself (that is) the Thing to be seen: ² and the Sight of it (that is) the Act of seeing it, or looking on it.  
The whole verse (save the two first words) is of the Object or Spectacle propounded. JESUS the Author, etc. The two first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the other, the Act, or Duty enjoined.  
But as in many other cases, so here, Et erunt primi novissimi, the first must be last. For, though the Act (in the verse) stand foremost, yet (in nature) it is last, and so to be handled. We must have a thing first set up before our eyes, before we can set our eyes upon it.  
Of the Object than first. This Object is JESUS: Not barely, but with his double addition of ¹ the Author, ² the Finisher of our faith, JESUS: And in him more particularly, two theories or Sights: 1. Of His Passion: 2. Of his Session. 1. His Passion, in these words: Who for the joy, etc. 2. His Session, in these: And is set, etc.  
In the Passion, two things he pointeth at: ¹ What He suffered, ² and what moved him to it. 1. What he suffered: The Cross and Shame: the Cross he endured; the shame he despised. 2. And what moved him; For a certain joy set before him.  
Then is to follow the Act or Duty of looking on this sight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Wherein first, the two Propositions, ¹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From and To: To look from, and to look to. 2. Then the two Verbs: ¹ One in the verse expressed (that is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ² The other of necessity implied: for, we have never a Verb in all the verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle, and but suspendeth the sentence, till we either looked back to the Verse before; and so it is ¹ Vt curramus: or to the verse next after; and so it is ² Ne fatigemur. In the one, is the Theory or Sight we shall see, thus looking. In the other, the praxis of this theory; What this sight is to work in us: and that is a motion, a swift motion Running: So to look on it, that we run; and so to run, that we faint not.  
And, if the time will give leave, if our allowance will hold out, than we will take a short view of the Session: That He is set down: Wherein is ¹ rest and ease opposed to his Cross, where He hung in pain. ² And in a throne: wherein is glory opposed to shame. ³ And at the right hand of GOD, wherein is the fullness of both the joy wherein he sitteth, and the joy which was set before him, and which is set before us.  



I. The Object.  
The Author, & Finisher of our faith, JESUS.   TO give the better aspect to the Party whom he presenteth to our view, that with better will we may behold him, before he name his name, he giveth him this double addition, as it were displaying an Ensign, proclaiming his Style before him: whereof these two are the two colours, ¹ The author, ² The finisher of our faith, JESUS.  
Author and Finisher are two titles, wherein the HOLY GHOST oft setteth him forth, and wherein he seemeth to take special delight. In the very letters, he taketh to him the name of 
a 
Apoc. 1.8.11.  
Apoc. 21 6.22.13.   Alpha the Author, and again of Omega the Finisher of the Alphabet. From letters go to words: there is he 
b joh. 1.1.  Verbum in principio the Word at the beginning: And he is 
c Apoc. 3.14.  Amen too, the word at the end. From words to books: 
d Psal. 40.7.  In capite libri scriptum est de me, In the very front of the book he is: and he is 
e Eph. 1.10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the recapitulation, or conclusion of it too. And so, go to Persons: there he is 
f Apoc. 1.17.  Primus and novissimus, the first and the last. And from Persons to Things: and there he is, the 
g Apoc. 1.8.  Beginning and the end; whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
h Colos. 1.16.  the end is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Finisher. The first beginning, à quo, he; by whom all things are made: and the last end he; Per or propter quem, by, for, or through whom all things are made perfect.  
Both these He is, in all things. And, as in all things else, so in faith, whereto they are here applied most fully and fitly of all other. Therefore look not aside at any in heaven or earth, for matter of Faith; look full upon Him: He is worth the looking on, with both your eyes: He hath matter for them both.  
The honour that Zorobabel had in the material, is no less truly His in the Spiritual Temple of our faith: 
Zac. 4.9.  Manus Ejus, His hands have laid the corner stone of our belief, and his hands shall bring forth the headstone also, giving us the end of our faith, which is, the Salvation of our Souls.  
Of our faith, and of the whole race of it he is the Author, casting up his glove at the first setting forth: He is the Finisher, holding out the price at the goal end. By his authority it is, our course is begunn: we run not without warrant. By his bounty, it shall be finished and crowned in the end: we run not in vain, or without hope of reward.  
But, what is this title to the point in hand? So, as nothing can be more. Author and Finisher, they are the two points that move us to look to Him. And the very same are the two points, wherein we are moved to be like to Him.  
To fix our eye, to keep it from straying, to make us look on him full, He telleth us, He is both these. In effect, as if he said; scatter not your fight, look not two ways, as if He (I show you) were to begin, and some other make an end. He (I show you) doth both.  
His main end being to exhort them, as they had begunn well, so, well to persevere; to very good purpose, he willeth them to have an eye to Him, and his example, who first and last, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the cratch to the Cross, from S. Luke's time 
a Act. 1.1.  quo coepit JESUS facere & docere, that He began to do and teach, to 
b joh. 19.30.  S. John's time, that he cried consummatum est, gave them not over 
c joh 13.1.  said in finem usque dilexit eos, but to the end loved them. And so must they him, if they do him right. Both, set out with him, as Author by a good beginning; and hold out with Him, as Finisher, to a fare better end; and follow Him, in both, who is both. Were He Author only, it would serve to step forth well at the first. But he is Finisher too: therefore, we must hold out to the last. And not rend one of them from the other, seeing he requireth both: not either, but both: and is (indeed) JESUS, a SAVIOUR of none but those, that follow him as Finisher too, and are therefore marked in the 
d I●●. 9.4.  forehead with TAU the last letter of the Hebrew, as he himself is OMEGA, the last of the Greek Alphabet. This is the Party, he commendeth to our view; JESUS, the Author, and the Finisher of our faith. For these two, to look upon Him: and, in these two, to be like unto Him.  
Our Sight then is JESUS: and in JESUS what? 
1. Hi● Passion.  You have called us hither (say they in the Canticles) to see your Shullamite, 
Cant 6.13.  what shall we see in him? What? (saith the Espouse) but as the company of an army (that is) many legions of good sights, an Ocean or bottomless depth of manifold high perfections. We shall lose ourselves, we shall be confounded to see in him, all that may be showed us: the Object is too great. Two pieces therefore he maketh choice of, and but two; and presenteth him to our eye in two forms only; ¹ As hanging on the Cross; ² As sitting on the throne. ¹ His Passion, and ² his Session; these two. And these two, with very good and perfect correspondence to the two former. By the Cross, He is Author: By the Throne, he is Finisher of our faith. As Man on the Cross, Author: As GOD on the Throne, Finisher. Author, on the Cross: there he paid the price of our admitting. Finisher, on the throne: there he is the prize to us of our course well performed, of the well finishing our race, the race of our faith.  
And sure, with right high wisdom hath the HOLY GHOST, being to exhort us to a race, combined these twain. For, in these twain, are comprised the two main motives, that set all the world on running, ¹ Love, and ² Hope. The Love he hath to us, in his Passion on the Crosse. The Hope we have of Him, in His Session on the Throne. Either of these alone, able to move; but, put them together, and they will move us, or nothing will.  

1. The Motives thereto. ² Love.  1. Love first: What moveth the Mother to all the travail and toil she taketh with her Child? She hopes for nothing, she is in years (suppose;) she shall not live to receive any benefit by it: It is love and love only. Love, first.  

² Hope.  2. And then hope: What moveth the Merchant & so the Husbandman, and so the Military-man, and so all the rest? All the sharp showers and storms they endure, they love them not: It is hope and hope only of a rich return.  
If either of these will serve us, will prevail to move us, here it is. Here is Love; 
Eph. 5.2.  Love in the Cross: Who loved us and gave himself for us, a sacrifice on the Crosse. 
Apoc. 3.21.  Heer is Hope; hope in the Throne: To Him that overcommeth will I give, to sit with me, in my throne. If our eye be a Mother's eye, here is Love worth the looking on. If our eye be a Merchant's eye here is hope worth the looking after. I know, it is true, that verus amor vires non sumit de spe, (It is Bernard:) Love if it be true indeed, as in the Mother, receiveth no manner strength from hope. Ours is not such; but faint and feeble and full of imperfection: Here is hope therefore, to strengthen our weak knees, that we may run the more readily, to the high price of our calling.  

2 Wha● be suffered.  To begin then with his Love, the love of his Passion (the peculiar of this day.) In it, we first look, to what he suffered; and that is of two sorts. ¹ The Cross, he endured: ² The shame, he despised. ³ And then with what mind: for, the mind is worth all; and love in it, showeth itself (if not more) as much as in the suffering itself: but certainly, more. And this is his mind, proposito sibi gaudio, as cheerfully as if it had been some matter of joy. Of both first jointly under one. Then severally each by itself.  

1. The Cross & ●●●me jointly.  Two things are to us most precious, ¹ our Life and ² our Reputation: Pari passu ambulant (saith the Lawyer) they go arm in arm, and are of equal regard, both. Life is sweet: The Cross cost him his life. Honour is dear: Shame bereft him his honour. In the race, which before us and for us our Blessed SAVIOUR ran, these two great blocks, ¹ Death and ² Disgrace were in his way. Neither stayed him: to testify his Love, over both he passed. Put his shoulders under the Cross and endured it, to the loss of his life. Set his foot upon shame and despised it, to the loss of his honour. Neither one nor other, life or honour, held he dear, to do us good. O, if we should hazard but one of these two, for any creature living, how much ado would we make of it, and reckon the party eternally obliged to us! Or if any should venture them for us, we should be the better, every time we saw him. O that it might be so here! O that we would meet this Love with the like measure! Certainly, in his Passion, the love of us triumphed, over the love of his life, and honour both.  
One view more of both these under one, and we shall by these two discover two other things in ourselves, for which, very agreeable it was, he should suffer these two, that by these two of His, for those two of ours, he might make a full satisfaction. It will show a good congruity between our sickness and his salve, between our debt and his discharge.  
The Mother-sinne then, the sin of Adam and Eve, and their motives to it, are the lively image of all the after-birthes of sin, and the baits of sin for ever. Now, that which moved them to disobey, was partly pleasure, and partly pride. Pleasure; 
Gen. 3.6.5.  O the fruit was delightful to see and to taste. Pride: Eritis sicut Dij, it promised an estate equal to the Highest. Behold then (in his Passion) for our pleasure, his pain; and for our pride, his shame and reproach. Behold him, in his patience, enduring pain, for our wicked lust; in his humility, having shame poured on him, for our wretched pride. 
a Act. 3.15.  The LORD of Life suffering death; 
b 1. C●r. 2.8.  The LORD of glory, vile and ignominious disgrace. 
c jer. 11.19.  Tanquam Agnus, (saith the Prophet of him) as a Lamb, pitifully slaughtered: 
d Psal. 22.6.  Tanquam vermis (saith he of himself) as a worm, spitefully trodd upon. So, by his enauring pains and painful death, expiating our unlawful pleasure: and, by his sustaining shame, satisfying for our shameful pride. Thus may we, under one, behold ourselves, and our wretched demerits, in the mirror of his Passion. Gregory saith well: Dicendum erat, quantùm nos dilexit, ne diffidere; Dicendum erat & quales, ne superbire & ingrati esse: How greatly he loved us, must be told us, to keep us from distrust: And, what we were when he so loved us, must be told us, to hold us in humility, to make us everlastingly thankful. Thus fare both under one view.  
Now are we to part them, 
2. The Cr●sse ●nd shame severally.  to see them apart. We shall have much ado to do it, they are so folded and twisted together. In the Cross, there is shame; and in shame, there is a Cross, and that a heavy one.  
The Cross, the Heathen termed, Cruciabile lignum, a tree of torture: but they called it also, arborem infoelicem, & stipitem infamem, a wretched infamous tree withal. So it was in his Crown, the thorns pricked him; there was pain: the Crown itself was a mere mockery, and matter of scorn. So, in his Robe; his purple body underneath in great pain certainly: His purple robe over it, a garment of shame and disgrace. All along the Passion, thus they meet still together. In a word: the prints of His Passion, the Apostle well calleth Stigmata CHRISTI: B, are in that word: 
Gal. 6. 17·  not only wounds and so grievous; but base and servile marks, and so shameful; for, so are stigmata. Thus, shame and Cross, and Cross and shame run interchangeably.  
Yet, since the HOLY GHOST doth show us them severally, so to see them, as he shows them. Enduring is the act of patience; and patience hath pain for her object. Despising shame is the property of humility, even of the highest humility; Not only spernere se, but spernere se sperni. First then we must see the pain, 
The Crosse.  His patience endured; that is meant by the cross: and then see the despising, His humility despised; that is meant by the shame. First then of His cross.  
It is well known, that CHRIST and his Cross were never parted; but that, all his life long was a continual cross. At the very Cratch, his Cross first began. There, Herod sought to do that which Pilate did; even to end his life before it began. All his life after (saith the Apostle in the next Verse) was nothing but a perpetual gainsaying of sinners: 
Verse 3.  which we call crossing; and profess, we cannot abide, in any of our speeches or purposes to be crossed. He was. In the Psalm of the Passion (the XXII.) in the very front of inscription of it, he is set forth unto us under the term of a Hart, Cervus matutinus, a morning Hart (that is) a Hart roused early in the morning: As, from his birth he was by Herod, and hunted and chased all his life long; and this day brought to his end, and as the poor Deer, stricken and wounded to the heart. This was his last; last and worst: and, this we properly call his Cross, even this day's suffering. To keep us then to our day, and the Cross of the day. He endured the Crosse.  
He endured. Very enduring itself, is durum: Durum pati, Especially, for Persons of high power or place, as the SON of GOD was. For great Persons to do great things, is no great wonder. Their very Genius naturally inclineth to it. But, to suffer any small thing, for them, is more than to do many great. Therefore, the Prophet placeth his moral fortitude; and the Divine, his Christian obedience, rather in suffering then in doing. Suffering is (sure) the more hard of the twain. He endured.  
If it be hard to endure, it must be more hard to endure hard things: And of all things hard to be endured, the hardest is death. Of the Philosopher's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, five fearful things, it is the most fearful: And what will not a man; Nay what will not a woman weak and tender, in Physic, in chirurgery endure, not to endure Death? He endured death.  
And, that, if he endured, and no more but that, it might suffice; it is worth all we have; for, all we have, we will give for our life. But, not death only, 
Phil. 3.8.  but the kind of death is it. Mortem, mortem autem Crucis (saith the Apostle, doubling the point:) Death he endured, even the death of the Crosse.  
The Cross is but a little word; but of great contents: but few letters; but in those few letters, are contained, multa dictu gravia, perpessu aspera, heavy to be named, more heavy to be endured. I take but the four things ascribed by the HOLY GHOST to the Cross, answerable to the four ends or quarters of it. ¹ Sanguis Crucis (Colos. 1.20.) ² Dolores crucis (Acts 1.2.) ³ Scandalum Crucis (Gal. 5.11.) ⁴ Maledictum Crucis (Gal. 3.13.) that is, The death of the Cross is all these four, a ¹ bloody, ² doleful, ³ scandalous, ⁴ accursed death.  
1. Though it be but a cold comfort, yet a kind of comfort it is (if die we must) that our death is mors sicca, a dry; not sanguis Crucis, not a bloody death. 2. We would dye, when we die, an easy, (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not a tormenting death. 3. We desire to dye, with credit, if it might be; if not, without scandal, (scandalum crucis.) 4. At leastwise to go to our graves, and to dye by an honest, ordinary, and by no means, by an accursed death, (maledictum Crucis.) In the Cross, are all these; all four. The two first are in the Cross: The two latter, in the shame. For, the Cross and the shame are (in very deed) two Crosses: the shame, a second Cross of itself.  
To see then, as in a short time, shortly. That of the Poet [nec siccâ morte Tyranni] showeth plainly, it is no poor privilege, to dye without effusion of blood. And so it is. 1. For, a blessing it is, and our wish it is, we may live out our time, and not dye an untimely death. Where there is effusion of blood, there is ever an untimely death.  
2. Yet every untimely death is not violent: but a bloody death is violent and against nature; and we desire to pay Nature her debt by the way of Nature.  
3. A violent death one may come to, as in war (sanguis belli, best showeth it) yet by valour, not by way of punishment. This death is poenall: not (as all death) stipendium peccati; but (as evil men's death) vindicta sceleris, an execution for some Capital offence.  
4. And not every crime neither: Fundetur sanguis is the punishment of Treason and other more heinous crimes, to dye embrued in their own blood. And even they that die so, die not yet so evil a death, as do they that die on the Crosse. It is another case, where it is sanguis mortis, the blood and life go away together at once; another, when it is sanguis crucis, when the blood is shed, and the party still in full life and sense, as on the cross it was: the blood first, and the life a good while after. This, is sanguis Crucis, an ¹ untimely, ² violent, ³ poenall, ⁴ poenall in the highest degree: there, bleeding out his blood before he die, and then dye.  
When blood is shed, it would be no more than needs: shed it would be, not poured out. Or if so, at one part (the neck or throat:) not at all parts at once. But, here was fundetur, havoc made at all parts. His Passion (as he termeth it) a second Baptism, a River of blood; 
Mar. 10 3●.  and he even able to have been baptised in it, as he was in jordan. And where it would be Summa parsimonia etiam vilissimi sanguinis, no waste, no not of the basest blood that is; waste was made here. And of what blood? Sanguis JESV, the blood of JESUS: and who was He? Sure, by virtue of the union Personal, GOD; and so, this blood, blood of GOD 's own bleeding; every drop whereof was precious, more precious then (that, whereof it was the price) the world itself: Nay, more worth than many worlds; yea, if they were ten thousand. Yet was this blood wastefully spilt, as water upon the ground. The fundetur and the qui here, will come into consideration, both. This is sanguis Crucis: and yet, this is not all neither; there is more yet.  
For, the blood of the Cross, was not only the blood of Golgotha, but the blood of Gabbatha too. For, of all deaths, this was peculiar to this death, the death of the Cross; that they that were to be crucified, were not to be crucified alone (which is the blood of Golgo●ha:) but they must be whipped too, before they were crucified, which is the blood of Gabbatha; a second death, yea worse than death itself. And in both these places He bled, and in either place twice. They rend His body with the ¹ whips, they gored His head with the ² thorns: both these in Gabbatha. And again, twice in Golgotha; when they ¹ nailed his hands and his feet; when he was ² thrust to the heart with the spear. This is sanguis Crucis. It was to be stood on a little: we might not pass it: It is that, whereon our faith depends, 
Rom. 3.25. Coloss. 1.20.  Per fidem in sanguinem Ipsius: By it, he is Author of our faith. Faith in GOD, and Peace with GOD, both: Pacificans in sanguine Crucis, Pacifying all with the blood of the Crosse.  
Now this bloody whipping and neyling of His, is it which bringeth in the second point of pain: that it was not blood alone without pain, as in the opening of a vein; but it was blood and pain both. The tearing and mangling of his flesh, with the whips, thorns and nails, could not choose but be exceeding painful to Him. Paines (we know) are increased much by cruel, and made more easy by gentle handling, and even the worst that suffer, we wish their execution as gentle, and with as little rigour as may be. All rigour, all cruelty was showed to Him; to make His pains the more painful. In Gabbatha, they did not whip Him (saith the Psalmist) they ploughed his back, and made (not stripes, but long furrows) upon it. They did not put on His wreath of thorns, 
Psal. 129.3.  and press it down with their hands, but beat it on hard with bats, to make it enter through skin, flesh, skull, and all. They did not (in Golgotha) pierce his hands and feet, but made wide holes (like that of a spade) as if they had been digging in some ditch. 
Psal. 22.16.   
These were pains; and cruel pains: But yet these, are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Holy Ghost's word in the Text;) Those are properly streining pains, pains of torture. The Rack is devised as a most exquisite pain, even for terror. And the Cross is a rack, 
Psal. 22.14.  whereon he was stretched, till (saith the Psalm) all his bones were out of joint. But even to stand (as He hung) three long hours together, holding up but the arms at length, I have heard it avowed of some that have felt it, to be a pain scarce credible. But, the hands and the feet being so cruelly nailed (parts, of all other, most sensible, by reason of the texture of sinews, there, in them most) it could not but make His pain out of measure painful. It was not for nothing, that dolores acerrimi dicuntur cruciatus (saith the Heathen man) that the most sharp and bitter pains of all other, have their name from hence, and are called Cruciatus, pains like those of the Crosse. It had a meaning, that they gave Him, that He had (for his welcome to the Cross) a cup mixed with gall or myrrh; and (for His farewell) a spoonge of vinegar: to show by the one, the bitterness; by the other, the sharpness of the pains of this painful death.  
Now, in pain (we know) the only comfort of gravis, is brevis; if we be in it, to be quickly out of it. This, the Cross hath not; but is mors prolixa, a death of dimensions, a death long in dying. And it was therefore purposely chosen by them. Blasphemy they condemned Him of; then was He to be stoned: That death would have dispatched him too soon. They indicted him anew of Sedition; not, as of a worse fault, but only because crucifying belonged to it: For, than He must be whipped first, and that liked them well: and then, he must dye by inch-meale; not swallow his death at once, 
Chap. 2.9.  but taste it (as Chap. 2.9.) and take it down by little and little. And then he must have his legs and arms broken; and so was their meaning, his should have been: Else (I would gladly know) to what purpose provided they to have a Vessel of vinegar ready in the place (joh. 19.29.) but only, that he might not faint with loss of blood, but be kept alive till they might hear his bones crash under the breaking, and so feed their eyes with that spectacle also. The providence of GOD (indeed) prevented this last act of cruelty: Their will was good though. All these pains are in the Cross: but, to this last specially, the word in the Text hath reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tarry, stay, abide under it: So die, that he might feel himself dye, and endure the pains of an enduring death.  
And yet, all this is but half, and the lesser half by fare, of Cruciatus crucis. All this, His body endured: was his soul free the while? No; but suffered as much: As much? nay more, infinitely much more, on the spiritual; then his body did, on the material Crosse. For, a spiritual Cross there was too: all grant a Cross, beside that which Simeon of Cyren did help him to bear. Great were those pains, and this time too little to show, how great; but, so great, that in all the former, he never shrunk, nor once complained, but was, as if he scarce felt them. But when these came they made him complain and cry aloud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong crying. 
Heb. 5.7.  In all those, no blood came, but where passages were made for it to come out by: but in this, it strained out all over, even at all places at once. This was the pain of the Press (so the Prophet calleth it, Torcular:) wherewith, 
Esa. 61.2.1.  as if he had been in the winepress, all his garments were stained and gored with blood. Certainly, the blood of Gethsemane was another manner of blood than that of Gabbatha; or that of Golgotha either; and that was the blood of his internal Crosse. Of the three Passions, that was the hardest to endure: yet that did he endure too. It is that, which belief itself doth wonder, how it doth believe; save that it knoweth, as well the Love as the Power of GOD to be without bounds; and his wisdom as able to find, how through love it might be humbled, as exalted through power, beyond the uttermost that man's wit can comprehend.  

b The Shame.  And this is the Cross He endured. And if all this might have been endured, salvo honore, without shame or disgrace, it had been so much the less. But now, there is a further matter yet to be added, and that is shame. It is hard to say, of these two, which is the harder to bear; which is the greater Cross, the cross or shame. Or rather, it is not hard. There is no mean party in misery, but, if he be insulted on, his being insulted on more grieves him, then doth the misery itself: But, to the noble generous nature, to whom Interest honoris est majus omni alio interest, the value of his honour is above all value; to him, the Cross is not the Cross: shame, is the Crosse. And any high and heröicall Spirit beareth any grief more easily, than the grief of contemptuous and contumelious usage. 
1. Sam. 31 4.  King Saul shown it plainly, who chose rather, to run upon his own sword, then to fall into the hands of the Philistines, who (he knew) would use him with scorn, 
jud. 16.25.30.  as they had done Samson before him. And even he (Samson too) rather than sit down between the pillars and endure this, pulled down house and all, as well upon his own head, as theirs that so abused him. Shame then, is certainly the worse of the twain. Now in his death, it is not easy to define, whether pain or shame had the upper hand: whether greater, Cruciatus or scandalum Crucis.  
Was it not a foul disgrace and scandal to offer him the shame of that servile base punishment of the whip; not to be offered to any but to slaves and bondmen? Loris? liber sum (saith he in the Comedy, in great disdain: as if being freeborn, he held it great scorn to have that once named to him.) Yet, shame of being put out of the number of freeborn men, 
Phil. 2.7.  he despised; even the shame of being in formâ servi.  
That, that is servile, may yet be honest: Then, was it not yet a more foul disgrace and scandal indeed, to appoint him, for his death, that dishonest, that foul death, the death of Malefactors, and of the worst sort of them? Morte turpissimâ (as themselves termed it) the most shameful opprobrious death of all other, that the persons are scandalous that suffer it? To take Him as a thief, to hang Him between two thiefs: nay, to count him worse than the worst thief in the Gaol; to say and to cry, Vivat Barrabas, pereat CHRISTUS, Save Barrabas and hang CHRIST? Yet, this shame He despised too, of being in formâ malefici.  
If base, if dishonest, let these two serve: use him not disgracefully, make him not a ridiculum Cap●●, pour not contempt upon him. That did they too: and a shame it is to see the shameful carriage of themselves all along the whole Tragedy of His Passion. Was it a Tragedy, or a Passion trow? A Passion it was: yet, by their behaviour it might seem a may-game. Their shouting and out-cries; their harrying of him about, from Annas to Caiaphas; from him to Pilate; from Pilate to Herod; and from him to Pilate again: One while in purple, Pilat's suit; another-while in white, Herod's livery: Nipping him by the cheeks, and pulling off his hair; blindfolding Him and buffeting Him; bowing to Him in derision, and then spitting in his face, was, as if they had had not the LORD of glory, but some idiot or dizzard in hand. Died Abner, as a fool dyeth? 
2. Sam. 3.33.  (saith David of Abner in great regrett) o no. Sure, our blessed SAVIOUR so died; and, that he so died, doth equal, nay surpass even the worst of his torments. Yet this shame also He despised, of being in formâ judibrij.  
Is there any ●orse yet? There is. For, though contempt be bad, yet despite is beyond it, as fare as earnest is beyond sport: that, was sport; this, was malice. Despite, I call it, when in the midst of his misery, in the very depth of all his distress, they vouchsafed him not the least compassion: but, as if he had been the most odious wretched Caitive and abject o● men, the very outcast of Heaven and Earth; stood staring and gaping upon him, wagging their heads, writhing their mouths, yea blearing out their tongues; railing on him, and reviling him, scoffing at him and scorning him: yea, in the very time of his Prayers deriding him, even in his most mournful complaint and cry for the very anguish of his Spirit. These vile indignities, these shameful villainies, so void of all humanity, so full of all despite; (I make no question) entered into his soul deeper, than either nail or spear did into his body. Yet all this he despised: to be in fo●mâ reprobi. Men hid their faces at this; nay, to see this sight, the Sun was darkened, drew back his light, the earth trembled, ran one part from the other; the powers of Heaven were moved.  
Is this all? No, all this is but Scandalum: there is a greater yet remaining, then scandalum; and that is maledictum Crucis: That the death he died, was not only servile, scandalous, opprobrious, odious; but even execrable and accursed. Of men, held so. For, as if he had been a very reprobate, in his extreme drought, they denied him a drop of water (never denied to any but to the damned in hell) and instead of it, offered him vinegar in a spoonge: and that in the very pangs of death, as one for whom nothing was evil ●nough.  
All this is but man, and man is but man; his glory is shame oftentimes, and his shame glory: But, what GOD curseth, that is cursed indeed. And this death was cursed by GOD Himself, His o●ne mouth, as the Apostle deduceth, Galath. 3. ●3. When all is said we can say, this, this, is the hardest point of his shame, and the highest point of his love in bearing it. CHRISTUS factus est maledictum. The shame of a cursed death, cursed by GOD, is a shame beyond all shames; and he that can despise it, may well say consummatum est: there is no greater left for him to despise. O what contempt was poured upon him, O how was he in all these despised! Yet he despised them all, and despised to be despised in them all. The highest humility, Spernere Se sperni: these so many ways, spernere Sesperni.  
So have we now the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the two main bars of it ¹ Pain and ² Shame: And either of these again, a Cross of itself; and that double, ¹ outward, and ² inward. Pain; bloody, cruel, dolorous and enduring: Pain He endured. Shame; servile, scandalous, opprobrious, odious: Shame He despised. And beside these an internal Cross: the passion of Gethsemane, and an internal shame; the Curse itself of the Cross, Maledictum Crucis. Of these, he endured the one; the other he despised.  

3. Quo animo.  These, all these: and yet there remaineth a greater than all these, even Quo animo, with what mind, what having in his mind, or setting before his eyes, he did and suffered all this. That he did it not utcunque, but proposito sibi, with an eye to somewhat he aimed at.  
We handle this point last, it standeth first in the Verse. And sure, if this, as a figure, stand not first, the other two are but cyphers: with it, of value; nothing without it.  
To endure all this is very much, howsoever it were. So, to endure it, as to make no reckoning of it, to despise it, is more strange than all the rest. Sure, the shame was great, how could he make so small account of it? and the Cross heavy; how could he set it so light? They could not choose but pinch him, and that extremely: and how then could he endure, and so endure, that he despised them? It is the third point; and in it, is adeps arietis, the fat of Rams, the marrow of the Sacrifice; even the good heart, the free forward mind, the cheerful affection, wherewith he did all this.  
There be but two senses, to take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in: Neither amiss; both very good; take whither you will. Love is in both, and Love in a high measure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even either Pro or Prae: Pro, instead; or Prae, in comparison.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro, instead of the joy set before him. What joy was that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint chrysostom) for he was in the joys of Heaven: there he was, and there he might have held him. Nothing did or could force him to come thence, and to come hither thus to be entreated. Nothing but Sic dilexit, 
〈…〉.  or Propter nimiam charitatem quà dilexit nos; but for it. Yet was he content, being in the form of GOD, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of it, thus to transform, 
Phi. 2 6.  yea to deform himself into the shape of a servant, a fellow, a fool; nay, of a Caitive accursed: Content to lay down his crown of glory, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of it, to wear a crown of thorns: Content, what we shun by all means, that to endure (loss of life;) & what we make so great a matter of, that to despise (loss of honour.) All this, with the loss of that joy and that honour, he enjoyed in heaven (another manner joy, and Honour, than any we have here) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this, or instead of this.  
But, the other sense is more praised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prae, in comparison. For indeed, the joy he left in heaven, was rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joy wherein he did already sit, then joy set before him. Upon which ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they turn Prae; and that better, as they suppose. For, that is, in comparison of a certain joy: which He comparing with the Cross and shame and all, chose rather to go through them all, then to go without it. And can there be any joy compared, with those he did forgo? or, can any joy countervail those barbarous usages, he willingly went through? It seemeth, there can. What joy might that be? Sure, none other, but the joy He had to save us, the joy of our salvation. For, what was his glory, or joy, or crown of rejoicing, was it not we? Yes truly, we were his crown and his joy. In comparison of this joy, he exchanged those joys, and endured these pains: this was the honey that sweetened his gall: And, no joy at all in it, but this, to be JESUS, the SAVIOUR of a sort of poor sinners. None but this: and therefore pity he should lose it.  
And, it is to be marked, that though to be JESUS, a SAVIOUR, in propriety of speech, be rather a title, an outward honour, than an inward joy, and so should have been prae honore, rather than prae gaudio; yet he expresseth it in the term of joy, rather than that of honour, to show, it joyed him at the heart to save us; and so, as a special joy, he accounted it.  
Sure, some such thing there was, that made him so cheerfully say to his Father in the Psalm, 
a Psal 40.7.  Ecce venio, Lo I come: And to his Disciples in earth, This, this is the the Passeover, that 
b Luc. 22.15.  desiderio desideravi, I have so longed for (as it were embracing and even welcomming his death:) And which is more, 
c Luc. 12.50.  quomodo coarctor! how am I pinched, or straightened, till I beat it! as if He were in pain, till he were in pain to deliver us. Which j●y if ever he shown, in this he did, that he went to his Passion with Palms and with such triumph & solemnity, as he never admitted all his life before. And that this his lowest estate (one would think it) he calleth his Exaltation, Cum exaltatus fuero. And, when any would think, 
Io●. 12. 3●  he was most imperfect, he esteemeth (and so termeth) it his highest perfection, Tertio die perficior. In hoc est charitas, here is love: If not here, where? 
Luc. 13.32.  But here it is and that in his highest elevation. 
1 〈◊〉. 4. 1●.  That the joys of Heaven set on the one side; and this poor joy of saving us on the other; he quit them, to choose this. That those pains and shames set before him, and with them this joy, he chose them rather than forgo this.  
Those joys he forsook, and this he took up; and to take it, took upon him so many, so strange indignities of both sorts; took them and bore them with such a mind, as he not only endured, but despised; Nor that neither, but even joyed in the bearing of them, and all to do us good. So to alter the nature of things, as to find joy in death, whereat all do mourn; and joy in shame, which all do abhor, 
E●od. 3.  is a wonder l●ke that of the bush.  
This is the very life and soul of the Passion; and all beside, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, the anatomy, the carcase without it.  

II. The Act, or Duty.  So have we now the whole Object; both what, and with what mind. And, what is now to be done? Shall we not pause a while, and stay, and look upon this Theory yet we go any further? Yes, let us. Proper to this day is this sight of the Crosse. The other (of the throne) may stay yet his time a day or two hence.  
We are enjoined to look upon him: How can we, seeing he is now higher than the Heavens, fare out of our sight, or from the kenning of any mortal eye? Yes, we may for all that. As (in the 27. of the Chapter next before) MOSES is said to have seen Him that is invisible: Not with the eyes of flesh; so, neither he did, nor we can: But (as there it is) by faith. So, he did, and we may. And, what is more kindly to behold the Author of faith, than faith? or more kindly for faith to behold, than her Author here at first; and her Finisher there at last? Him to behold first and last; and never to be satisfied with looking on Him, who was content to buy us and our eye at so dear a rate.  
Our eye then is the eye of our mind, which is faith: And our aspicientes in this, and the recogitantes (in the next Verse) all one; our looking to Him here, is our thinking on Him there: On Him and His Passion over and over again, Donec totus fixus in cord, qui totus fixus in Cruse, till he be as fast fixed in our heart, as ever he was to his cross; and some impression made in us of Him, as there was in Him for us.  
In this our looking then, two acts be rising from the two praepositions: One before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, looking from: the other after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking upon, or into.  

I. 1. Looking 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from, abstracting our eye from other Objects to look hither sometime. The preposition is not idle, nor the note, but very needful. For, naturally we put this spectacle fare from us, and endure not either oft or long to behold it. Other things there be, please our eyes better, and which we look on with greater delight. And we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, look off of them, or we shall never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon this aright. We must (in a sort) work force to our nature, and per actum elicitum (as they term it in Schools) inhibit our eyes, and even weyne them from other more pleasing spectacles that better like them, or we shall do no good here; never make a true theory of it. I mean, though our prospect into the world be good, and we have both occasion and inclination to look thither oft; yet, ever and anon to have an eye this way; to look from them to him, who, when all these shall come to an end, must be He that shall finish and consummate our faith and us, and make perfect both. Yea, though the Saints be fair marks (as at first I said) yet even to look off from them hither, and turn our eye to Him, from all; even from Saints and all. But chief, from the baits of sin; the concupiscence of our eyes, the shadows and shows of vanity round about, by which death entereth at out windows: which unless we can be got to look from, this sight will do us no good; we cannot look on both together.  
Now our theory, as it beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so it endeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
2. Looking unto: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into.  Therefore look from it, that look to Him: or (as the word giveth it rather) into him, then to Him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is into, rather than to. Which proveth plainly, that the Passion is a piece of Perspective; and, that we must set ourselves to see it, if we will see it well; and not look superficially on it: Not on the outside alone, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pierce into it, and enter even into the inward workmanship of it; even of his internal Cross which He suffered, and of his entire affection wherewith he suffered it.  
And we may well look into Him; Cancellis plenum est corpus, His body is full of stripes, and they are as l●tteses: Patent viscera, per vulnera, his wounds, they are as windows, through which we may well see all that is within Him. Clavus penetrans factus est mihi clavis reserans (saith S. Bernard:) The nails and speare-head serve as keys to let us in. 
Esa. 49.16.  We may look into the palms of His hands, wherein (saith the Prophet) He hath graven us, that He might never forget us. 
joh. 19.34.  We may look into his side (S. John useth the word) opened. Vigilanti verbo (saith Augustine) a word well chosen, upon good advice; we may through that opening, look into his very bowels, the bowels of kindness and compassion, that would endure to be so entreated. Yea, that very heart of His, wherein we may behold, the love of our salvation to be the very hearts joy of our SAVIOUR.  
Thus looking from, from all else, to look into Him, what then? 
2. Too see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  then followeth the participle, we shall see. What shall we see? Nay, what shall we not see? What theory is there worth the seeing, but is there to be seen? To recount all, were too long: Two there are in especial.  
There is a theory medicinal, like that of the brazen serpent; and it serveth for comfort to the conscience, stung and wounded with the remorse of sin. For, what sin is there or can there be so execrable or accursed, but the curse of the Cross; what so ignominious or full of confusion, but the shame of it; what so corrosive to the conscience, but the pains of it; what of so deep or of so crimson a die, but the blood of it, the blood of the Cross will do it away? What sting so deadly, but the sight of this Serpent will cure it? This is a principal theory; and elsewhere to be stood on, but not here. For this serveth to quiet the mind; and the Apostle (here) seeketh to move it, and make it stir.  
There is then another theory beside, and that is exemplary for imitation. There He died (saith S. Paul) to lay down for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Tim. 2.6.  our ransom: that is the former. There he died (saith S. Peter) to leave unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, relinquens nobis exemplum, a pattern an example to follow, 
1. Pet. 2.21.  and this is it; to this he calleth us; to have a directory use of it, to make it our pattern, to view it as our idea. And sure, as the Church under the Law needed not; so neither doth the Church under the Gospel need any other precept than this one, Inspice & fac, 
Exod. 25.40.  See and do according to the theory shown thee in the Mount: To them in Mount Sinai; to us in Mount Calvarie.  
Were all Philosophy lost, the theory of it might be found there. Were all chairs burnt (Moses' chair and all) the chair of the Cross is absolutely able to teach all virtue new again. All virtues are there visible: All, if time would serve: Now, I name only those five, which are directly in the Text.  
¹ Faith is named there: It is, it was most conspicuous there to be seen: when being forsaken of GOD, yet He claspeth (as it were) his arms, 
Mat 27.46.  fast about him, with Eli, Eli, My GOD, My GOD, for all that. ² Patience, in enduring the Crosse. ³ Humility, in despising the shame. ⁴ Perseverance, in that it was nothing for him to be Author, unless he were Finisher too. These four. But above these and all, that which is the ⁵ ratio idealis of all, the band and perfection of all, Love, in the signature of love, in the joy, which he found in all this: Love, Majorem quâ nemo, to lay down his life: 
joh. 15.13  nay, parem cui nemo, in such sort to lay it down. Majorem quâ nemo, to do this for his friends: Parem cui nemo, to do it for his enemies. Notwithstanding their unworthiness antecedent, to do it; and notwithstanding their unkindness consequent, yet to do it. This the chief theory of all; but of Love (chief) the most perfect of all. For sure, if ever aught were truly said of our SAVIOUR, this was; that being spread and laid wide open on the Cross, He is 
a Hab 2.2.  Liber charitatis: Wherein, he that runneth by may read 
b joh. 3.16.  Sic dilexit, 
c Eph 2 4.  and Propter nimiam charitatem, 
d 1. joh. 3.1.  and Ecce quantam charitatem, Love all over, from one end to the other. Every stripe as a letter, every nail as a Capital letter. His 
c Esa. 53.6.  livores, as black letters; His bleeding wounds, as so many rubriques', to show upon record his Love toward us.  
Of which Love the Apostie when he speaketh, he setteth it out with height and depth, 
Eph. 3.18.  length and breadth (the four dimensions of the Cross) to put us in mind (say the ancient Writers) that, upon the extent of the tree, was the most exact Love, with all the dimensions in this kind, represented, that ever was.  

2. 2. That w● may run●e.  Having seen all these, what is the end and use of this Sight? Having had the theory, what is the praxis of this theory? what the conclusion of our contemplation? Looking into, is a participle; it maketh no sentence, but suspendeth it only, till we come to a verb, to which it relateth. That verb must be either the verb in the verse before, Vt curramus; or the verb in the verse following, Vt ne fatigemur: that, thus looking, we run; or that thus looking, we tyre not. This, is the practice of our theory.  
We said, the use was (and so, we see, it is) to move us, or to make us move: to work in our feet, to work in them a motion: not any slow, but a swift motion, the motion of running; to run the race that is set before us. The operation it hath (this sight) is in our faculty motive; if we stand still, to cause us stir; if we move but slowly, to make us run apace: if we run already, never to tyre, or give over, till we do attain. And by this we may know, whither our theory be a true one: if this praxis follow of it, it is: if not, a gaze it may be; a true Christian theory, it is not.  
And here first our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) our looking from, is to work a turning from sin. Sure, this spectacle, if it be well looked into, will make, sin shall not look so well favoured in our eyes, as it did; it will make us, while we live, have a less liking to look toward it, as being the only procurer and cause of this Cross and this shame. Nay, not only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to turn our eye from it, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn our feet from it too; and to run from, yea to fly from it, quasi à facie colubri, as from the face of a Serpent.  
At leastwise, if not to run from it, not to run to it, as we have: to nail down our feet from running to sin, and our hands from committing sin, and (in a word) have Saint Peter'● practice of the Passion, 
1. Pet. 4.1.  to Cease from sin. This abstractive force we shall find and feel: it will draw us from the delights of sin. And not only draw us from that, but draw from us too, something; make some tears to run from us, or (if we be drie-eyed, that not them, yet) make some sighs of devotion, some thoughts of grace, some kind of thankful acknowledgements to issue from our souls. Either by way of compassion, as feeling that, He then felt; or by way of compunction, as finding ourselves in the number of the parties, for whom He felt them. It is a proper effect of our view of the Passion, this (as S. Luke sets it down, at the very place where he terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that they returned from it smiting their breasts, as having seen a doleful Spectacle, 
Luc. 23.48.  themselves the cause of it.  
Now, as the looking from, worketh a moving from; so doth the looking to, a moving to.  
For, first, who is there that can look unto those hands and feet, that head and that heart of His, that endured all this, but must primâ fancy at the first sight see and say, Ecce quomodò dilexit nos? If the jews (that stood by) said truly of him at Lazarus' grave, Ecce quomodo dilexit eum! when he shed but a few tears out of his eyes; how much more truly may it be said of us, Ecce quomodò dilexit eos! 
joh. 11.36.  for whom He hath shed both water and b●ood; yea, even from His heart, and that in such plenty? And he loving us so, if our hearts be not iron; yea, if they be iron, they cannot choose but feel the magnetical force of this loadstone. For, to a loadstone doth he resemble himself, when He saith of himself, Were I once lift up, 
joh. 12 3●  Omniatraham add me. This virtue attractive is in this sight, to draw our love to it.  
With which (as it were the needle) our faith being but touched will stir straight. We cannot but turn to Him, and trust in Him, that so many ways hath showed himself so true unto us. Quando amor confirmatur, fides inchoatur (saith S. Ambrose:) Prove to us, of any, that he loves us indeed, and we shall trust him straight, without any more ado: we shall believe any good affirmed of him. And what is there (tell me) any where affirmed of CHRIST to-us-ward, but this love of his, being believed, will make it credible.  

jam. 2.22.  Now, our faith is made perfect by works, or well-doing (saith S. james:) it will therefore set us in a course of them. Of which, every virtue is a stadium, and every act, a step toward the end of our race. Beginning at humility, 
Phil. 2.5.  the virtue of the first setting out: Let the same mind be in you, that was in CHRIST JESUS, who humbled himself: And so proceeding from virtue to virtue, till we come to patience and perseverance, that keep the goal end. So saith S. Peter, 
1. Pet. 5.10.  Modicum passos perficiet, suffering somewhat, more or less; some crossing, if not the Cross; some evil report, though not shame; So, and no otherwise we shall come to our race end, our final perfection.  
And, as the rest move us, if we stand still, to run: So, if we run already, these two (Patience and Perseverance) Patience will make us, for all our encounters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says the Apostle in the next verse) not to be weary; 
Ver. 3.  Not in our minds, though in our bodies we be: And Perseverance will make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not to faint or tyre, though the time seem long and never so tedious: (Both these, in the Verse following.) But, hold on our course till we finish it, even till we come to Him, who was not only Author but Finisher; who held out, till he came to Consummatum est. And so must we finish, 
Gal. 5.7.  not stadium, but dolichum: not like those, of whom it was said, Curr●batis benè, ye did well for a start; but like our Apostle, that said (and said truly) of himself, 
2. Tim. 4.7.  Cursum consummavi, I have finished my course, I have held out to the very end.  

3 That we faint not.  And in this, is the Praxis of our first theory or sight of our love. But our love without hope is but faint: That then, with better heart we may thus do, and bestir ourselves, it will not be amiss, once more to lift up our eyes, and the second time to look on Him. We have not yet seen the end: the Cross is not the end: There is a better end than so, And is set down in the Throne. As the Prophet saw him, we have seen him: in such case, as we were ready to hide our faces, at him, and his sight. Here is a new sight: as the Evangelist saw him, so we now may: even his glory as the 
a joh. 1.14.  glory of the only begotten SON of GOD. 
b joh. 19.5.  Ecce homo, Pilat's sight we have seen: 
c joh. 20.18.  Ecce Dominus & DEUS meus, S. Thomas' sight, we now shall. The former, in his hanging on the Cross, the beginning of our faith. This latter, sitting on the Throne, the consummation of it.  
Wherein, there is an ample matter of hope, as before of love; all being turned in and out. He sits now at ease, that before hung in pain. Now, on a throne, 
Zac. 3.1.  that before on the Crosse. Now, at GOD 's right hand, that before at Satan's left. (So Zachary saw him: Satan on his right hand, and then must he be on Satan's left.) All changed: His Cross, into ease; his shame, into glory.  
Glory and rest, rest and glory, are two things that meet not here in our world. The glorious life hath not the most quiet; and the quiet life is (for the most part) inglorious. He that will have glory must make account to be despised oft, and broken of his rest: and he that loveth his ease better, must be content with a mean condition fare short of glory. Hear then, these meet not; there (our hope is) they shall: even both meet together, and glory and rest kiss each the other: So the Prophet calleth it a glorious rest. 
Esay. 11.10.   
And the right hand addeth yet a degree further. For, dextera est pars potior. So that, if there be any rest more easy, or any glory more glorious, than other; there, it is, on that hand, on that side; and He placed in it, in the best, in the chiefest, the fullness of them both. At GOD 's right hand is not only power; power, while we be here to protect us with His might outward, and to support us with His grace inward: but at His right hand also is the fullness of joy, for ever (saith the Psalm:) joy, and the fullness of joy, 
Psal. 16.11.  and the fullness of it for evermore.  
This is meant by his Seat at the right hand on the Throne. And the same is our blessed hope also, that it is not His place only and none but His; but, even ours in expectation also. The love of His Cross, is to us a pledge of the hope of his throne, or whatsoever else, He hath or is worth. For, if GOD have given us CHRIST, and CHRIST thus given himself, what hath GOD, or CHRIST, they will deny us? It is the Apostles own deduction. 
Rom. 8.32.   
To put it out of all doubt: hear we His own promise, that never broke his word. To him that overcommeth, 
Apoc. 3.21.  will I give to sit with me in my Throne. Where to sit, is the fullness of our desire, the end of our race, omnia in omnibus: and further we cannot go. Of a joy set before Him, we spoke erewhile: here is now a joy set before us; another manner joy than was before Him: The worse was set before Him; the better, before us: and this we are to run to.  
Thus do these two theories (or sights) th'one work to love, th'other to hope; both to the well performing of our course, that in this Theatre, between the Saints joyfully beholding us in our race, and CHRIST at our end ready to receive us, we may fulfil our course with joy, and be partakers of the blessed rest of His most glorious Throne.  
Let us now turn to Him, and beseech Him by the sight of this day, by himself (first) and by his Cross and Throne both (both which He hath set before us, th'one to awake our love, the other to quicken our hope) that we may this day and ever, lift up our eyes and hearts; that we may, this day and ever, carry them in our eyes and hearts, look up to them both: so look that we may love the one, and wait and hope for the other: so love and so hope, that by them both we may move, and that swiftly, even run to Him; and running not faint, but so constantly run, that we fail not finally to attain the happy fruition of Himself, and of the joy and glory of His blessed throne: that so we may find & feel Him as this day here, the Author; so, in that day, there, the Finisher of our Faith, by the same our LORD, JESUS CHRIST. Amen.  
Printed for RICHARD BADGER.    

SERMONS OF THE Resurrection, PREACHED ON EASTER-DAY.   

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the VI of April, A. D. MDCVI. being EASTER-DAY.  ROM. CHAP. VI VER. IX. X.XI. 
Scientes, quod CHRISTUS, etc.  
Knowing, that CHRIST, being raised from the dead, dieth no more; death hath no more dominion over Him.  
For, in that He died, He died once to sin: but, in that He liveth, He liveth to GOD.  
Likewise think (or account) ye also, that ye are dead to sin; but are alive to GOD, in jesus Christ our Lord.  
THE Scripture is, as the Feast is; both of them of the resurrection: And this we may safely say of it, it is thought by the Church, so pertinent to the feast; as it ever hath been and is appointed to be the very entry of this day's Service; to be founded forth and song, first of all, and before all, upon this day, as if there were some special correspondence between the Day and it.  
Two principal points are set down to us, out of the two principal words in it: One, Scientes (in the first verse) Knowing: the other, reputate (in the last verse) Compt your selves: Knowing, and Counting: Knowledge, and calling ourselves to account for our Knowledge.  
Two points very needful to be ever jointly called upon: and more than needful 〈◊〉 our times, ●eing, 〈◊〉 much we know, and 〈◊〉 we count: oft we hear and when we have heard, sm●ll reckoning we make of it. What CHRIST did on Easter day w● know well; what we a●e 〈◊〉 to do, we give no great regard: our Scientes is without a Reputantes.  
Now this Scripture, ex tot● Substantiâ, out of the whole frame of it teacheth us otherwise; that C●●tia● k●●●ledge is not a knowledge without all manner of account; but that we are accomptants for it: that we are to keep an Audite of what we hear, and take account of ourselves of what we have learned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an Auditor's term: thence the HOLY GHOST hath taken it; and would have us to be Auditors in both Senses.  
And this to be general, in whatsoever we know: But specially, in our knowledge touching this F●●st of CHRIST 's resurrection; where there are special words for it in the Text, ●herein express terms an account is called for at our hands as an essen●●all du●y of the Day. The benefit, we remember, is so great, the Feast, we hold, so high; a●, though at other times we might be forborn, yet on this day, we may not.  

Ver. 11.  Now the sum of our account is set down in these words [Similiter & vos:] that we fashion ourselves like to CHRIST, dying and rising: cast ourselves in the same moulds; express Him, in both, as near as we can.  
To account of these, first: that is, to account ourselves bound, thus to do.  
To account for these, second: that is, to account with ourselves, whither we do so.  
First, to account ourselves bound, thus to do: resolving thus within ourselves; that to hear a Sermon of the Resurrection, is nothing; to keep a feast of the Resurrection is as much, except it end in Similiter & vos. Nisi (saith Saint Gregory) quod de more celebratur, etiam quoad mores exprimatur, Unless we express the matter of the Feast in the form of our lives; Unless, as He from the grave, So we from sin: and live to godliness, as He unto GOD.  
Then to account with ourselves, whither we do thus: that is, to sit down and reflect upon the Sermons we hear, and the feasts we keep; how, by knowing CHRIST 's death we die to sin; how, by knowing His Resurrection, we live to GOD; how our estate in soul is bettered: how the fruit of the words we hear, and the feasts we keep, doth abound daily toward our account against the great Audite. And this to be our account, every Easter-day.  

The division.  Of these two points, the former is in the two first verses, what we must know: the later, is in the last, What we must account for. And they be joined with Similiter: to show us, they be and must be, of equal and like regard: and we, as know; So account.  
But because, our knowing is the ground of our account, the Apostle beginneth with knowledge. And so must we.  
Knowledge, in all Learning, is of two sorts: ¹ Rerum, or ² Causarum; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That, or, in that. The former is in the first Verse: Knowing that CHRIST, etc. The later, in the Second: For, in that: etc. And because we cannot cast up a Sum, except we have a particular; the Apostle giveth us a Particular of either: A particular of our Knowledge, Quoad res; which consisteth of these three. 1. That Christ is risen from the dead. 2. That now, He dieth not. 3. That from henceforth death hath no dominion over Him. All, in the first Verse. Then, a particular of our Knowledge, Quoad causas. The cause of His death, Sin, He died to sin: ² Of His life, GOD; He liveth to GOD. ● And both these, but once for all. All, in the second Verse.  
Then followeth our Account (in the third Verse.) Wherein we consider first. ¹ The Charge; ● and then the Discharge. 1. The charge first, Similiter & vos: That we be like to Christ. And then, wherein: ¹ Like, in dying to Sin; ² Like, in living to GOD. Which are the two moulds, wherein we are to be cast, that we may come forth like Him. This is the Charge: 2. And last of all, The means we have to help us to discharge it, in the last words: in Christ jesus our Lord.  

BEfore we take view of the two Particulars, 
I. Our Knowing: The Means of it.  it will not be amiss to make a little stay at Scientes, the first word: because it is the ground of all the rest. Knowing that Christ is risen. This, the Apostle saith, the Romans did: knowing. Did know himself (indeed) that Christ was risen, for He saw him. But how knew the Romans, or how know we? No other way then by relation, either they or we: but yet we, much better, than they: I say, by relation, in the nature of a verdict, of them that had seen him, even Cephas and the twelve; which is a full jury, able to find any matter of fact and to give up a verdict in it. And that CHRIST is risen, is matter of fact. But, if twelve will not serve in this matter of fact (which in all other matters with us, 
1. Cor. 15.6.  will) if a greater Enquest far, if five hundred will serve, you may have so many; for, of more than five hundred at once, was He seen; many of them then living ready to give up the same verdict, and to say the same upon their oaths.  
But to settle a knowledge, the number moveth not so much, as the quality of the Parties. If they were persons credulous, light of belief, they may well be challenged; if they took not the way to ground their knowledge aright. That is (ever) best known, that is most doubted of: And never was matter carried with more scruple, and slowness of belief, with more doubts and difficulties, than was this of Christ's rising. Marry Magdalen saw it first, and reported it. They believed her not. 
Mar. 16.11. Luk. 24.13.36.11.36.  The two that went to Emmaus, they also reported it: They believed them not. Divers women together saw him, and came and told them: Their words seemed to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an idle feigned fond tale. They all saw him; and even seeing him, yet they doubted. When they were put out of doubt, and told it but to one that happened to be absent (it was S. Thomas;) you know, how peremptory he was: Not he, 
joh. 20.25.  unless he might not only see with his eyes, but feel with his fingers, and put in his hand into his side. 
27.28.  And all this he did. Saint Augustine saith well: Profectò valde dubitatum est ab illis, ne dubitaretur a nobis: All this doubting was by them made, that we might be out of doubt, and know, that Christ is risen.  
Sure, they took the right course to know it certainly: and certainly they did know it, as appeareth. For, never was thing known in this world, so confidently, constantly, certainly testified, as was this, that Christ is risen. By testifying it, they got nothing in the earth. Got nothing? Nay, they lost by it: their living their life, all they had to lose. They might have saved all, and but said nothing. So certain they were; so certainly they did account of their knowing; they could not be got from it: but to their very last breath, to the very last drop of their blood, bare witness to the truth of this Article: and chose rather to lay down their lives, and to take their death, then to deny; nay, than not to affirm His rising from death. And thus did they know, & knowing testify, and by their testimony came the Romans to their knowing: and so do we: But (as I said before) we, to a much surer knowing than they. For, when this was written; the whole world stopped their ears at this report; would not endure to hear them; stood out mainly against them. The Resurrection! why, it was with the Grecians at Athens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very scorn. The Resurrection! why, it was, 
Act 17.32.  with Festus the great Roman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sickness of the brain, a plain frenzy. That world, 
26.24.  that then was, and long after, in such opposition, is since come in: and (upon better examination of the matter, so strangely testified, with so many thousand lives of men (to say the least of them) sad, and sober) hath taken notice of it, and both known and acknowledged the truth of it. It was well foretold by Saint john, haec est victoria, quae vincit mundum, 
1. joh. 5.4.  fides vestry. It is proved true since: That this faith of CHRIST 's rising hath made a conquest of the whole world. So that, after all the world hath taken knowledge of it, we come to know it. And so, more full to us, then to them, is this scientes, knowing. Now to our particulars: what we know.  

The Particulars Qu●●d●n. ᵃ That Christ is risen from the dead.  Our first particular is: That CHRIST is risen from the dead. Properly, we are s●id to rise from 〈◊〉 fall●. and, from death, 〈…〉 revive. Ye● the Apostle rather useth the term of rising then reviving, ●s serving better to set forth his purpose. That death is a fall, we doubt not: that it came with a fall, the fall of Adam. But, what manner of fall? for it hath been holden a fall, from whence is no rising. But, by Christ's rising, it falls out to be a fall, that we may fall, and yet get up again. For, if CHRIST be risen from it, then is there a rising; if a rising of one, then may there be of another: If He be risen in our nature▪ then is our nature risen; and if our nature be, our persons may be. Especially seeing (as the Apostle, in the fourth Verse before hath told us) He, and we, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, so grafted, one into the other, that he is part of us, and we of Him: So that (as Saint Bernard well observeth.) Christus, etsi solus resurrexit, tamen non totus, That Christ, though He be risen only, yet He is not risen wholly, or all, till we be risen too. He is but risen in part: and that He may rise all, we must rise from death also.  
This than we know first; That death is not a fall like that of Pharaoh, into the sea, that sunk down like a lump of lead into the bottom, 
Exod. 15.10.  and never came up more: but a fall like that of Iona's, 
jon. 1.17.2.10. Matt. 12.40.25 41. Esay 26.19.  into the Sea, who was received by a fish, and after cast up again. It is our Saviour Christ's own Simile A fall, not like that of the Angels, into the bottomless pit, there to stay for ever: but like to that of men into their beds, when they make account to stand up again. A fall, not as of a log or stone, to the ground, which where it falleth, there it lieth still; but, as of a wheat corn, into the ground, which is quickened and springeth up again. 
1. Cor. 15.36.   
The very word which the Apostle useth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) implieth the two later; ¹ either of a fall into a bed in our chamber; where though we lie (to see to) little better than dead for a time; yet in the morning we awake and stand up notwithstanding: ² Or of a fall into a bed in our garden; where though the seed patrifie and come to nothing, yet we look to see it shoot forth anew in the spring. Which spring is (as Tertullian well calleth it) the very resurrection of the year: and Christ's resurrection falleth well with it: And it is (saith he) no way consonant to reason, that man, for whom all things spring and rise again, should not have his Spring and rising too. But, he shall have them, we doubt not, by this day's work. He that this day did rise, and rising was seen of Marie Magdalen in the likeness of a gardener: 
joh 20.15.  this gardener will look to it, that man shall have his spring. He will (saith the Prophet) drop upon us a dew like the dew of herbs, and the earth shall yield forth her dead: And so, as CHRIST is risen from the dead, 
Esay 26.19.  even so shall we.  

● That Christ now dieth not. Luk. 7.11.14 8.54. joh. 11.43.  Our second Particular is: That as He is risen; so, now he dieth not. Which is no idle addition, but hath his force and Emphasis. For, one thing it is, to rise from the dead; and another, not to die any more. The Widowes Son of Naïm; the Ruler's daughter of the Synagogue; Lazarus; all these rose again from death, yet they died afterward: But, Christ rising from the dead, dyeth no more. These two are sensibly different, Lazaru's resurrection, and Christ's: and this second is (sure) a higher degree than the former. If we rise, as they did, that we return to this same mortal life of ours again; this very mortality of ours, will be to us, as the prisoners chain, he escapes away withal, by it we shall be pulled back again, though we should rise a thousand times. We must therefore so rise, as Christ, that our resurrection be not reditus, but transitus; not a returning back to the same life, 
joh. 5.24.  but a passing over to a new. Transivit de morte ad vitam (saith he.) The very feast itself puts us in mind of as much: It is Pascha (that is) the Passeover, not a coming back to the same land of Egypt: 
Deut. 17.16.  but a passing over to a better, the land of Promise; whither Christ our Passeover is passed before us, and shall in his good time, give us passage after Him. 
1. Cor. 5.7.  The Apostle expresseth it best, where he saith, that Christ by His rising hath abolished death, 
2. Tim 1.10.  and brought to light life and immortality: not life alone, but lif● and immortality: which is this our second particular. Risen, and Risen to die no more, because risen to life, to life immmortall.  
〈◊〉, the third is yet beyond both these: more worth the knowing, 
3. That from hence forth death hath no more dominion over Him.  more worthy 〈◊〉 account: death hath no dominion over him. Where, as we before said, one thing it was to rise again, another to dye no more: so say we now; it is one thing not to dies another, not to be under the dominion of death: For death, and death's dominion, are two different things. Death itself is nothing else, but the very separation of the life from the body: death's dominion, a thing of fare larger extent. By which word (of dominion) the Apostle would have us to conceive of death, as of some great Lord, having some large Signiory: 
Ver. 14.17.21.  Even as three several times (in the Chapter before, he saith) Regnavit mors, death reigned; as if death were some mighty Monarch, having some great dominions under him. And so it is: For look how many dangers, how many diseases, sorrows, calamities, miseries there be of this mortal life; how many pains, perils, snares of death, so many several provinces are there of this dominion. In all which, or some of them, while we live, we still are under the jurisdiction and arrest of death, all the days of our life. And say that we scape them all, and none of them happen to us, yet live we still under fear of them, and that is deathe's dominion too. 
job. 1● 14.  For He is (as job calleth Him) Rex pavoris, King of fear. And, when we are out of this life too; unless we pertain to CHRIST and His resurrection, we are not out of his dominion neither. For Hell itself is secunda mors (so termed, by Saint john) the second death, 
Apoc 20.14.21.8.  or second part of death's dominion.  
Now, who is there that would desire to rise again to this life, yea though it were immortal, to be still under this dominion of death here; still subject, still liable to the aches and pains, to the griefs and gripings, to all the manifold miseries of this vale of the shadow of death? But then, the other, the second region of death, the second part of his dominion, who can endure once to be there? There they seek and wish for death, and death flieth from them.  
Verily, Rising is not enough; rising, not to dye again is not enough, except we may be quit of this dominion, and rid of that, which we either feel, or fear, all our life long. Therefore doth the Apostle add (and so it was needful, he should) death hath no dominion over Him. No dominion over Him? No; for He, dominion over it. For, lest any might surmise, He might break through some wall, or get out at some window, and so steal a resurrection, or casually come to it; He tells them, no: it is not so. Ecce claves mortis & inferni: see here, 
Apoc. 1.18.  the keys both of the first and second death. Which is a plain proof, He hath mastered, and got the dominion over both death & him that hath power of death, that is the devil. 
1. Cor. 15.55.  Both are swallowed up in victory, and neither death any more sting, nor hell any more dominion. Sed ad Dominum Deum nostrum spectant exitus mortis: 
Psal. 68 20.  but now unto GOD our LORD belong the issues of death: the keys are at His girdle; He can let out as many as he list.  
This estate is it, which he calleth, Coronam vitae; not life alone, 
Apoc. 2.18.  but the Crown of life, or a life crowned with immunity of fear of any evil, ever to befall us. This is it, which (in the next verse) he calleth living unto GOD, 
Ver. 11.  the estate of the children of the resurrection, to be the sons of GOD, equal to the Angels, subject to no part of death's dominion, but living in security, joy, and bliss for ever.  
And now is our particular full. ¹ Rising to life first; ● and life freed from death, and so immortal; ³ and then exempt from the dominion of death, and every part of it; and so happy and blessed. Rise again; so may Lazarus, or any mortal man do; that is not it. Rise again to life immortal: so shall all do, in the end, as well the unjust, as the just; that is not it. But, rise again to life immortal, with freedom from all misery, to live to, and with GOD in all joy and glory evermore, that is it; that is CHRIST 's resurrection. Et tu (saith S. Augustine) speratal●m resurrectionem, & propter hoc este Christianus, Live in hope of such a resurrection, and for this hope's sake, carry thyself as a Christian. Thus have we our particular, of that we are to know touching CHRIST risen.  
And now we know all these, yet do we not account ourselves to know them perfectly, until we also know the reasons of them. And the Romans were a people, that loved to s●e the ground of that, they received, and not the bare Articles alone. Indeed, it might trouble them, why CHRIST should need thus to rise again, because they saw no reason, why He should need to dye. The truth is, we can not speak of rising well, without mention of the terminus à quo, from whence He rose. By meane● whereof, there two, ¹ CHRIST 's dying and His rising are so linked together; and their Auditis so entangled one with another, as it is very hard to sever them. And this you shall observe, the Apostle never goeth about to do it, but still (as it were of purpose) suffers one to draw in the other continually. It is not here alone, but all over his Epistles; ever they run together, as if he were loath to mention one without the other.  
And it cannot be denied, but that their joining serveth to many great good purposes. These two, ● His death and ² His rising, they show His two Natures, Humane and Divine. ● His Humane nature and weakness, in dying, ² His Divine nature and power, in rising again. 2. These show His two Offices; His Priesthood and His Kingdom. ● His Priesthood, in the sacrifice of His death: ² His Kingdom, in the glory of His resurrection. 3. They set before us, His two main Benefits, ¹ Interitum mortis, ² and principium vitae. ¹ His death, the death of death; ² His rising, the reviving of life again: the one, what He had ransomed us from; the other, what He had purchased for us. 4. They serve as two Moulds, wherein our lives are to be cast, that the days of our vanity may be fashioned to the likeness of the SON of GOD: which are our two duties, that we are to render, for those two benefits proceeding from the two offices of His two natures conjoined. In a word: they are not well to be sundered; for, when they are thus joined, they are the very abbridgement of the whole Gospel.  


1. The cause of His dying.  
¹ His dying once.   Of them both then briefly. Of His dying first: In that He died, He died once to sin: Why died He once, and why but once? Once He died to sin, that is, sin was the cause, He was to dye once. As, in saying, He liveth to GOD, we say, GOD is the cause of His life: so, in saying, He died to sin; we say, sin was the cause of His death. GOD, of His rising: sin, of His fall. And look how the resurrection leadeth us to death, even as naturally doth death, unto sin, the sting of death.  
To sin than He died: Not simply to sin; but with reference to us. For, as death leadeth us to sin; so doth sin to sinners, that is, to ourselves: And so will the opposition be more clear and full: He liveth unto GOD; He died unto man. With reference (I say) to us: For first, He died unto us: and if it be true, that Puer natus est nobis, it is as true, 
Esay. 9.6.  that Vir mortuus est nobis: If being a child, He was borne to us; becoming a man, He died to us. Both are true.  
To us then first, He died, because He would save us. To sin, Secondly; because else He could not save us. Yes, He could have saved us, and never died for us, ex plenitudine potestatis, by His absolute power, if He would have taken that way. That way, He would not; but proceed by way of justice; do all, by way of justice.. And, by justice, Sin must have death; death, our death; for the sin was ours. It was we, that were to dye to sin. But, if we had died to sin, we had perished in sin; perished here, & perished everlastingly. That, His love to us could not endure: that we should so perish. Therefore, as in justice He justly might, He took upon Him our debt of sin, & said (as the Fathers apply that speech of His) Sinite abire hos, 
Io. 18.8  let these go their ways. And so, that we might not dye to sin, He did. We see, why He died once.  
Why but once? because, once was enough, ad auferenda (saith S. john;) ad abolenda (saith S. Peter; 
● And but once joh. 1.29. Act. 3.19. Hebr. 9.28. ) ad ex●auri●da (saith S. Paul:) To take away: To abolish: To draw dry, and utterly to exhaust all the sins, of all the sinners, of all the world. The excellency of His ●erson; that performed it, was such; The excellency of the obedience, that He performed, such, the excellency both of His humility and charity wherewith He performed it, such; and of such value every of them; (and all of them much more;) as made, that His once dying, was satis superque, enough, and enough again: which made the Prophet call it, copiosam Redemptionem a plenteous Redemption. But the Apostle he goeth beyond all, in expressing this: in one place terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: mercy, rich, exceeding, 
Eph. 2.7. Eph. 1.8. 1. Tim. 1.14.  grace overabounding, nay grace superfluous (for so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) and superfluous is enough and to spare; superfluous is (clearly) enough and more then enough. Once dying then, being more then enough, no reason He should dye more than once. That, of his death.  
Now of His life: He liveth unto GOD. 
2. The cause of His living.  The Rigour of the law being fully satisfied by His death: then was He no longer justly but wrongfully detained by death. As therefore, by the power He had, He laid down His life, so He took it again, and rose again from the dead. And not only rose Himself; But, in one concurrent action, GOD, who had by His death, received full satisfaction, reached Him (as it were) His hand, and raised Him to life. The Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the native force doth more properly signify, raised by another, then risen by Himself. And is so used, to show, it was done, not only by the power of the Son, but by the will, consent, and co-operation of the Father; and He the cause of it, who for the over-abundant merit of His death, and His humbling Himself, 
Phil. 2.8.9.  and becoming obedient to death, even the death of the Cross, not only raised Him, but propter hoc even for that cause, exalted Him also, to live with Him, in joy and glory for ever. For, as when He lived to man, He lived to much misery; so, now He liveth to GOD, He liveth in all felicity. This part being oppositely set down to the former: living, to exclude dying again; living to God, to exclude death's dominion, and all things pertaining to it. For, as with GOD is life, & the fountain of life, against death; 
Psal. 36.10.  (even the fountain of life never failing, but ever renewing to all eternity:) so with him also, is torrens deliciarum, a main river of pleasures, even pleasures for evermore; never ebbing, but ever flowing, to all contentment; against the miseries belonging to deathe's dominion. And there He liveth thus: not now; as the SON of GOD, as He lived before all worlds, but as the Son of man, in the right of our nature: to estate us, in this life, in the hope of a reversion; and, in the life to come, in perfect and full possession of His own, and His Father's bliss and happiness: when we shall also live to GOD, and GOD be all in all; which is the highest pitch of all our hope. We see then, His dying and rising, and the grounds of both, And thus have we the total of our Scientes.  
Now followeth our account. An account is either of what is coming to us, 
II. Our Account. 1. Of our coming in: the benefit.  and that we like well: or what is going from us, and that is not so pleasing. Coming to us, I call matter of benefit: Going from us, matter of duty: where (I doubt) many an expectation will be deceived, making account to hear from the resurrection matter of benefit only to come in, where the Apostle calleth us to account for matter of duty which is to go from us.  
An account there is growing to us by CHRIST 's rising, of matter of benefit and comfort: such a one there is and we have touched it before. The hope of gaining a better life, which groweth from CHRIST 's rising, is our comfort against the fear of losing this. Thus do we comfort ourselves against our deaths: Now blessed be GOD that hath regenerated us to a lively hope, 
1. Pet. 1.3.  by the resurrection of JESUS CHRIST: Thus do we comfort ourselves against our friend's death; Comfort yourselves one another (saith the Apostle) with these words: what words be they? 
1. Thes. 4.18.  Even those of our SAVIOUR in the Gospel, Resurget frater tuus, Thy brother (or thy Father, or thy friend) shall rise again. And not only against death, 
joh. 11.23.  but even against all the miseries of this life: It was Iob's comfort on the dounghill: well yet, videbo Deum in carne mea: I shall see GOD in my flesh. 
job. 19.25.  And not in our miseries alone, but when we do well, and no man respecteth us for it: It is the Apostle's conclusion of the Chapter of the resurrection: Be of good cheer yet, 
1. Cor. 15.58.  labour vester non erit inanis in Domino: your labour is not in vain in the LORD: you shall have your reward at the resurrection of the just. All these ways, comfort cometh unto us, by it.  


●. Of our 〈…〉.  
1. The duty 〈…〉.   But this of ours is another manner of account, of duty to go from us, and to be answered by us. And such a one there is too, and we must reckon of it. I add, that this here is our first account; you see it here called for, in the Epistle to the Romans; the other cometh after, in the Epistle to the Corinthians.  
In very deed, this of ours is the key to the other, and we shall never find sound comfort of that, unless we do first well pass this account here. It is (I say) first, because it is present, and concerneth our souls, even here in this life. The other is future, and toucheth but our bodies, and that in the life to come. It is an error certainly, which runneth in men's heads, when they hear of the resurrection to conceive of it, as of a matter merely future, and not to take place till the latter day. Not only CHRIST is risen, 
Colos. 3.1.  but if all be, as it should be, We are already risen with him, (saith the Apostle, in the Epistle this day, the very first words of it:) and even here now (saith S. john,) is there a first Resurrection, 
Apoc. 20.6.  and happy is he that hath his part in it. A like error it is to conceit the resurrection as a thing merely corporal, and no ways to be incident into the Spirit or Soul, at all. The Apostle hath already given us an Item to the contrary, in the end of the fourth Chapter before: Where he saith; He rose again for our justification: 
Chap. 4.25.  and, justification is a matter spiritual: justificatus est spiritu, (saith the Apostle) of CHRIST himself. Verily, here must the spirit rise to grace, or else neither the body, 
1. Tim. 3.16.  nor it shall there rise to glory. This then is our first account; that account of ours, which presently is to be passed, and out of hand; this is it, which first we must take order for.  

1. To be like CHRIST.  The sum or charge of which account, is set down in these words, Similiter & vos: That we be like CHRIST, carry his Image who is heavenly, as we have carried the Image of the earthly: Be conformed to his likeness; that what CHRIST hath wrought for us, the like be wrought in us: What, wrought for us, by his flesh; the like wrought in us, by his Spirit. It is a Maxim or main ground, in all the Fathers, that such an account must be: The former, what CHRIST hath wrought for us, Deus reputat nobis, GOD accounteth to us: For the latter, what CHRIST hath wrought in us; Reputate vos, we must account to GOD. And, that is, Similiter & vos, that we fashion ourselves like him.  
Like him, in as many points, as we may: but namely, and expressly, in these two here set down, ¹ In dying to sin, ² In living unto GOD, in these two first: and then secondly, in doing both these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but once, for all.  


1. In dying to sin.  
Eph. 5.1. 1. Pet. 2.21.   Like him in these two: ¹ In His dying. For He died not only to offer a Sacrifice for us (saith Saint Paul) but also to leave an example to us (saith Saint Peter.) That example are we to be like. ² In His rising. For He arose, not only that we might be regenerated to a lively hope, 
1. Pet. 1.3.  saith Saint Peter: but also, that we might be grafted into the similitude of His Resurrection; saith Saint Paul, a little before, in the fifth verse of this very Chapter: That Similitude are we to resemble. So have we the exemplary part of both these, whereunto, we are to frame our Similiter & vos.  
He died to sin, there is our pattern: Our first account, must be Compt yourselves dead to sin. And that we do, when, there is neither action, nor affection, nor any sign of life, in us, toward sin; no more, then in a dead body: when, as men crucified (which is not only his death, but the kind of his death too) we neither move hand, nor stir foot, toward it: both, are nailed down, fast. In a word, to die to sin (with Saint Paul here) is, to cease from sin (with S. Peter (1. Pet. 4.1.)  
To cease from sin (I say) understanding by sin, not from sin altogether (that is a higher perfection, than this life will bear) but, as the Apostle expoundeth himself, in the very next words, 
Verse 12.  Ne regnet peccatum, that is, from the dominion of sin, to cease. For, till we be free from death itself (which in this life we are not) we shall not be free from sin altogether: only we may come thus far, ne regnet, that sin reign not, wear not a crown, fit not in a throne, hold no Parliaments within us, give us no laws; in a word (as in the fourth verse before) that we serve it not. To dye, to the dominion of sin; that, by the grace of GOD we may: and that we must account for.  
He liveth to GOD. There is our similitude of His resurrection: 
● In living to GOD.  our second account: must be, Compt yourselves living unto GOD. Now, how that is, he hath already told us (in the fourth verse) even, to walk in newness of life. To walk, is to move; moving is a vital action, and argueth life. But, it must not be any life; our o●d will not serve; it must be a new life; we must not return back to our former course, but pass over, to another new conversation. And in a word (as before) to live to GOD (with Saint Paul here) is to live secundùm Deum, according to GOD, in the spirit (with Saint Peter. 1. Peter 4.6.) And, then live we according to Him, when His will is our law, His word our rule, His Son's life our example, His Spirit, rather than our own soul, the guide of our actions. Thus shall we be grafted into the similitude of his Resurrection.  
Now, this similitude of the resurrection, calleth to my mind, another similitude of the resurrection, in this life too, which I find in Scripture mentioned; it fitteth us well: it will not be amiss, to remember you of it, by the way, it will make us the better willing, to enter into this account.  
At the time that Isaac should have been offered by his Father, Isaac was not slain: 
Gen. 22.7.  very near it he was; there was fire, and there was a knife, and he was appointed ready to be a Sacrifice. Of which case of his, the Apostle, in the mention of his Father Abraham's faith (Heb. 11.) Abraham (saith he) by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 11.19.  made full account, if Isaac had been slain, GOD was able to raise him from the dead: And even from the dead, GOD raised him, and his Father received him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a certain similitude, or after a sort. Mark that well: Raising Isaac, from imminent danger of present death, is (with the Apostle) a kind of resurrection. And if it be so, and if the Holy Ghost warrant us to call that, a kind of resurrection; how can we, but on this day, the Day of the Resurrection, call to mind, and withal render unto GOD our unfeigned thankes and praise, for our late resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for our kind of resurrection, He, not long since, vouchsafed us. Our case, was Isaac's case, without doubt: there was fire; and in stead of a knife, there was powder enough, and we were designed all of us, and even ready to be sacrificed, even Abraham, Isaac, and all. Certainly if Isaac's were, ours was a kind of resurrection: and we, so to acknowledge it. We were as near as he; we were not only within the Dominion, but within the Verge, nay even within the very gates of death. From thence hath GOD raised us, and given us, this year, this similitude of the resurrection, that we might, this day of the Resurrection of His SON, present him, with this (in the Text) of rising to a new course of life.  
And now (to return to our fashioning ourselves, like to Him, in these:) As, there is a death natural, and a death civil; so is there a death moral, both in Philosophy, and in Divinity: and, if a death, then consequently, a resurrection too. Every great and notable change, of our course of life, whereby we are not now any longer, the same men, that before we were, be it from worse to better, or from better to worse, is a moral death: A moral death, to that, we change from; and a moral resurrection, to that, we change to. If, we change to the better, that is sin's death: if we altar to the worse, that is sin's resurrection: when we commit sin, we die, we are dead in sin; when we repent, we revive again: when we repent ourselves of our repenting, and relapse back, than sin riseth again, from the dead: and so toties, quoties. And even upon these two, as two hinges, turneth our whole life. All our life is spent in one of them.  
Now then, that we be not, all our life long, thus off and on, fast or lose, 
● And that, once for all.  in dock out nettle, and in nettle out dock: it will behoove us, once more yet, to look back upon our similiter & vos; even upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, semel, once. That is, that we not only dye to sin, and live to GOD; but die and live, as He did, (that is) once for all: which is, an utter abandoning, once, of sin's dominion: and, a continual, constant persisting, in a good course once begone. sin's dominion, it languisheth sometimes in us, and falleth haply into a 〈◊〉: but it dyeth not quite, once for all. Grace, lifteth up the eye, and looketh up a little, and giveth some sign of life; but never perfectly reviveth. O, that ●nce, we might come to this; No more deaths, no more resurrections, but one! that, we might ●nce, make an end of our daily continual recidivations, to which we are so subject: and, once, get past these pangs and qualms of godliness, this righteousness, like the morning cloud, which is all we perform: that we might grow habituate, in grace; radicati & fundati, rooted and founded in it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steady, 
Ephes. 3.17. 1. Cor. 15. vlt.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never to be remooved! that so we might enter into, and pass a good account, of this our Similiter & vos.  


● The Discharge and means of it:  
I● jesus Christ our Lord.   And thus, are we come to the foot of our account, which is our Onus, or Charge. Now we must think of our discharge, to go about it: which maketh the last words no less necessary for us to consider, than all the rest. For what? is it in us, or can we, by our own power and virtue, make up this account? We cannot (saith the Apostle: 
2. Cor. 3.5. ) nay, we cannot (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make account of any thing, no not so much as of a good thought toward it, as of ourselves. If any think otherwise, let him but prove his own strength a little, what he can do, he shall be so confounded in it, as he shall change his mind (saith Saint Augustine) and see plainly, the Apostle had reason, to shut up all, with In Christo jesus Domino nostro: otherwise, our account will stick in our hands. Verily, to raise a soul from the death of sin, is harder, far harder, then to raise a dead body, out of the dust of death. Saint Augustine hath long since defined it: that Marie Magdalen's resurrection, in soul, from her long lying dead in sin, was a greater miracle, than her brother Lazaru's resurrection, that had lain four days in his grave. If Lazarus lay dead before us, we would never assay to raise him ourselves; we know, we cannot do it. If we cannot raise Lazarus (that is the easier of the twain) we shall never, Marry Magdalen (which is the harder, by fare) out of Him, or without Him, that raised them both.  
But, as out of Christ, or without Christ, we can do nothing toward this account: Not, accomplish or bring to perfection; but not do: not any great or notable sum of it; 
joh. 15.5.  but nothing at all; (as saith Saint Augustine, upon Sine me nihil potestit facere.) So, in Him, and with Him, enhabling us to it, we can think good thoughts, speak good words, and do good works, and dye to sin, and live to GOD, and all: Omnia possum (saith the Apostle. 
Phil. 4.13. ) And, enable us He will, and can; as not only having passed the resurrection, but being the resurrection it self; not only had the effect of it in himself; but, being the cause of it, to us. So He saith himself: I am the resurrection, 
joh. 11.25.  and the life: the resurrection, to them that are dead in sin, to raise them from it; and the life, to them that live unto GOD, to preserve them, in it.  
Where, beside the two former (¹ the Article of the resurrection, which we are to know: ² and the Example of the resurrection, which we are to be like:) we come to the notice, of a third thing; even a virtue or power flowing from Christ's resurrection, whereby we are made able, to express our Similiter & vos, and to pass this our account, of dying to sin, and living to GOD. It is, in plain words, called (by the Apostle himself) virtus resurrectionis, 
Phil. 3.10.  the virtue of CHRIST 's resurrection, issuing from it, to us: and he prayeth that, as he had a faith of the former, so he may have a feeling of this: and as, of them he had a contemplative; so, he may of this have an experimental knowledge. This enhabling virtue proceedeth from Christ's resurrection. For, never let us think, that if in the days of His flesh, there went virtue out, from, even the very edge of his garment, 
Luk. 8.46.  to do great cures (as in the case of the woman with the bloody issue, we read:) but that, from His own self, and from those two most principal and powerful actions of His own self (his ¹ death, and ² resurrection) there issueth a divine power: from His death, a power working on the old man (or flesh) to mortify it; from His resurrection, a power working on the new man (the Spirit) to quicken it. A power, able to r●ll back any stone of an evil custom, lie it never so heavy on us: a power, able to dry up any issue, though it have run upon us twelve year long.  
And this power, is nothing else, but that divine quality of grace, which we receive from Him. 
2. Cor. 6.1.  Receive it from Him we do, certainly; (only let us pray, and 〈◊〉 ou● sel●es, that we receive it not in vain:) the Holy Ghost, by ways to flesh 〈…〉 unknown, inspiring it, as a breath; distilling it, as a dew; deriving it, as a secret influence, into the soul. For, if Philosophy grant an invisible operation in us, to the celestial bodies; much better may we yield it, to His eternal Spirit: whereby, 〈◊〉 a virtue, or breath, may proceed from it and be received of us.  
Which breath, or Spirit, is drawn in by Prayer, and such other exercises of devotion on our parts: and, on GOD 's part, breathed in, by and with the Word: (well therefore termed by the Apostle, the Word of grace.) And (I may safely say it, 
Act. 20.32.  with good warrant) from those words especially and chief; which (as He himself saith of them) are Spirit and Life: even those words, which joined to the element, 
joh. 6.63.  make the blessed Sacrament.  
There was good proof made of it, this day. All the way, did He preach to them, even till they came to Emmaus, and their hearts were hot within them (which was a good sign:) but their eyes were not opened, but at the breaking of bread; 
Luk. 24.31.  and then they were: That, is the best and surest sense (we know) and therefore most to be accounted of. There we taste, and there we see; Taste and see, how gracious the Lord is. 
Psal. 34.8. 1. Cor. 12.18. Heb 13.9. Heb 9.14.  There we are made to drink of the Spirit. There our hearts are strengthened and established with grace. There is the blood which shall purge our consciences from dead works, whereby we may die to sin. There, the bread of GOD, which shall endue our souls with much strength; yea multiply strength in them, to live unto GOD: 
joh. 6.33.  yea to live to him continually; for, he that eateth His flesh and drinketh His blood, 
joh. 6.56.  dwelleth in Christ, and Christ in him: not inneth, or sojourneth for a time; but dwelleth continually. And, never can we more truly, or properly say, In Christo jesu Domino nostro, as when we come new from that holy Action, for than He is in us, and we in Him, indeed. And so, we to make full account of this service, as a special means, to further us to make up our Easter day's account, and to set off a good part of our charge. In CHRIST, dropping upon us the anointing of His grace. In jesus, who will be ready, as our SAVIOUR, to secure and support us, with his Auxilium speciale, His special help. Without which assisting us, even grace itself is, many times, faint and feeble in us: And both these, because He is our Lord, who having come, to save that which was lost, will not suffer that to be lost, which He hath saved. Thus, using His own ordinance of Prayer, of the Word, and Sacrament, for our better enhabling to discharge this day's duty, we shall (I trust) yield up a good account, and celebrate a good Feast of His Resurrection. Which Almighty GOD grant, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, On the V of April, A. D. MDCVII. being EASTER DAY.  I. COR. CHAP. XV. VER. XX. 
Nunc autem CHRISTVS resurrexit a mortuis primitiae dormientium.  
But, now is CHRIST risen from the dead, and was made the first fruits of them that sleep.  
THE same Apostle, that, out of CHRIST 's Resurrection taught the Romans matter of duty; the same here, out of the same resurrection, teacheth the Corinthians matter of hope. There, similiter & vos, by way of pattern, to conform ourselves to Him in newness of life: 
Rom. 6.4. Phi. 3.21.  An● here, similiter & vos, in another sense, by way of promise; that, so doing He shall hereafter conform us to Himself; change our vile bodies, and make them like His glorious body. That former is our first resurrection, from sin: This later, our second resurrection, from the grave: This, the reward of that. In that, the work, what to do: In this, our reward, what to hope for. These two, Labour and Hope, the Church joineth in one Anthem to day, her first Anthem. They sort well; and being song together, make a good harmony. But, that without this; labour without hope, is no good music.  
To rise and to reclaim ourselves, from a sinful course of life, we have long lived in, is labour (sure) and great labour. Now, labour, of itself, is a harsh unpleasant thing; unless it be seasoned with hope. Debet, qui arat, in spe arare (saith the Apostle) above, 
Chap 9.10.  at the IX. Chap. in the matter of the clergy's maintenance) He that ploughs must blow in hope: his plough will not go deep else; his furrows willbe but shallow. Men may frame to themselves what speculations they please; but the Apostle's saying will prove true: sever hope from labour, and you must look for labour and labourers accordingly; sleight, and shallow (GOD knoweth) Labour then, leads us to hope.  
The Apostle saw this; and therefore is careful, whom he thus presseth to newness of life and the labour thereof, to raise for them, and to set before them matter of hope. Hope, here in this life, he could set them none. They were, as he was himself, at quotidiè morior (Ver. 31.) every hour, in danger to be drawn to the block. It must therefore be from another; or at least, as the Text is, by a hope of being restored to life again. It was their case at Corinth, here in this chapter, plainly; If we must die to morrow, if there be all, that shall become of us, then let us eat and drink while we may. If we be not sure of another life, 
Ver 32.  let us make sure of this. But, when in the sequel of the chapter, he had showed there was a restoring; and that, so sure he was of it, that he falls to insult over them in these terms, they gird up their loins again, and fall to their labours a fresh, as knowing, their labour should not be in vain in the LORD. This hope leads us to our restoring. 
Ver. 32.   
Our restoring is but a promise, shall be restored: that, necessarily refers to a Party that is to make it good. Who is that? CHRIST: 
Eccles 9.4.  CHRIST is our hope, Why, hope is joined to the living (saith the Wiseman): CHRIST is dead; buried, last Friday. If He be our hope, and He be dead; our hope is dead too: And, if our hope be dead, our labour will not live long: nay, both are buried with CHRIST in His grave. It was their ease this day, 
Luc. 24.21.  that went to Emmaüs: say they (supposing CHRIST to be dead) nos autem sperabamus, we were once in good hope, by Him, that is, while He lived: as much to say, as, now He is in His grave, our hope is gone; we are even going to Emmaüs. But then after, as soon as they saw, He was alive again, their hope revived; and with their hope, their labour: and presently back again to jerusalem, to the Lord's work, and bad Emmaüs farewell. So He leads us to labour; labour, to hope; hope, to our restoring; our restoring, to CHRIST 's, who, as He hath restored Himself will restore us also to life. And this keeps us from going to Emmaüs. It is used proverbially; Emmaüs signifieth a people forlorn: all that are at sperabamus, have lost their hopes; are said to go thither: and thither we should all go, even to Emmaüs, but for the hope that breathes from this verse: without which, it were a cold occupation to be a Christian.  
This then is the hope of this text, spes viva spes beata; worth all hopes else whatsoever. All hopes else, are but spes spirantium, hopes, while we breathe: This, is spes expirantium, the hope, when we can fetch our breath no longer. The carnal man, all he can say, is, dum spiro spero: his hope is as long as his breath. The Christian aspireth higher; goeth further (by virtue of this verse) and saith, dum expiro spero: 
job. 29▪ 17.  his hope fails him not, when his breath fails him. Even then (saith job) reposita est mihi spes in sinu meo; this hope, and only this, is laid up in our bosom: that though our life be taken from us; yet (in CHRIST) we, to it; and it, to us, shall be restored again.  
Our case is not, as theirs than was: No persecution; nor we at quotidiè morior; and therefore, not so sensible of this doctrine. But yet, to them that are daily falling toward death, rising to life is a good text: Peradventure, not when we are well and in good health; but the hour is coming, when we shall leave catching at all other hopes, and must hold only by this: in horâ mortis, when all hope, save the hope of this verse, shall forsake us. Sure it is, under these very words, are we laid into our graves, and these the last words that are said over us, as the very last hold, we have: and we therefore to regard them with job, and lay them up in our bosom.  
There is in this text. ¹ a Text, and an ² Exposition. 1. The Text, we may well call the angel's text: for, from them it came first. 2. 
The Division  The Exposition is Saint Paule's. These words, CHRIST is risen, were first uttered by an Angel, this day, in the Sepulchre; All the 
* Mat. 28.6. Mar. 16.6. Luc. 24.6.  Evangelists so testify.  
This Text is a good text, but reacheth not to us, unless it be helped with the Apostle's Exposition: and then it will. The Exposition is it, that giveth us our hope, and the ground of our hope. CHRIST is risen, saith the Angel: CHRIST, the first fruits, saith the Apostle. And, mark well that word first fruits: For, in that word, is our hope. For, if He be as the first fruits in His rising, His rising must reach to all, that are of the heap, whereof He is the first fruits. This is our hope.  
But, our hope must have a reason (saith Saint 
a 1. Pet. 3.15.  Peter) and we be ready with it. 
b Heb. 11.1.  The hope that hath a ground (saith Saint Paul) that, is 
c Rom. 5.5.  spes quae non confundit. Having then shown us this hope, he showeth us the ground of it. This: That, in very equity, we are to be allowed to be restored to life, the same way we lost it. But, we lost it, by man: or, to speak in particular, By Adam, we came by our attainder. Meet therefore, that, by man (and to speak in particular) that, by CHRIST, we come to our restoring. This, is the ground or substance of our hope.  
And thus he hath set before us this day, life and death, in themselves and their causes; two things, that, of all other do most, concern us. Our last point shall be to apply it to the means, this day, offered unto us toward the restoring us to life.  

I. The text, Christ is risen.  THe doctrine of the Resurrection, is one of the Foundations, so called by the Apostle, Heb. 6.1. It behooveed him therefore (as a skilful workman) to see it surely laid. That, is surely laid, that is laid on the rock: and the rock is Christ. 
Chap. 10.4.  Therefore, he laid it on Christ, by saying first, Christ is risen.  
Of all that be Christians, Christ is the hope: but, not Christ every way considered; but, as risen. Even in Christ, un-risen, there is no hope. Well doth the Apostle begin here: and, when he would open to us a gate of hope, carry us to Christ's sepulchre empty; 
●os. 2.15.  to show us, and to hear the Angel say, He is risen. Thence after to deduce; If He were able to do thus much for Himself, He hath promised us as much, and will do as much for us. We shallbe restored to life.  
Thus had he proceeded, in the four Verses before, destructiuè. ¹ Miserable is that man, 
Ver 19.18.17.  that either laboureth, or suffereth in vain. ² Christian men seem to do so, and do so, if there be no other life but this. ³ There is no other life but this, if there be no resurrection. ⁴ There is no resurrection, if CHRIST be not risen; for, ours dependeth, on His. And now he turneth all about again. But now (saith he) ¹ CHRIST is risen. ² If he be, we shall: ³ If we shall, we have (as Saint PAUL calleth it) a blessed hope, 
Tit. 2.13  and so a life yet behind. ⁴ If such hope we have, we, of all men, labour not in vain. So, there are four things: ¹ CHRIST 's rising, ² our restoring, ³ our hope and ⁴ our labour. All the doubt is, of the two first: The two other will follow of themselves. If a restoring; we have good hope: if good hope, our labour is not lost. The two first are in the first: the other, in the last words. The first are; Christ is risen: the last, we shallbe restored to life. Our endeavour is, to bring these two together: But first, to lay the cornerstone.  
CHRIST is risen, is the angel's Text: A part of the great mystery of Godliness; 
1. Tim. 3 16.  which, as the Apostle saith, was seen of Angels, by them delivered, and believed on by the world. Quod credibile primum fecit illis videntium certitudo, post merientium fortitudo, jam credibile mihi facit credentium multitudo. It became credible at first, by the certainty of them that saw it; then, by the constancy of them that died for confession of it; and to us now, the huge multitude of them, that have and do believe it, maketh it credible. For if it be not credible, how is it credible, that the world could believe it? the world (I say) being neither enjoined by authority, nor forced by fear, nor inveigled by allurements; but brought about by persons, by means less credible, than the thing itself. Gamaliel said, If it be of GOD, it will prevail. And, though we cannot argue, 
Act. 5 37.  all that hath prevailed, is of GOD: yet, thus we can: That which hath been mightily impugned, and weakly pursued, and yet prevailed, that was of GOD certainly. That which all the Powers of the earth sought, but could not prevail against, was from heaven certainly. Certainly, Christ is risen: for, many have risen, and lift up themselves against it, but all are fallen. But the Apostle saith, it is a foundation; that he will not lay it again; No more will we, but go forward, and raise upon it: And so let us do.  
CHRIST is risen: Suppose, He be: what then? Though Christ's rising did no way concern us, or we that; yet ² first, in that a man, one of our own flesh and blood hath gotten such a victory, even for humanitie's sake: ² Then, in that, one that is innocent, hath quit himself so well, for innocency's sake: ³ Thirdly, in that He hath foiled a common enemy, for amitie's sake: ⁴ Lastly, in that He hath wiped away the ignominy of His fall, with the glory of His rising again, for virtue and valour's sake: for all these, we have cause to rejoice with Him. All are matter of gratulation.  
But, the Apostle is about a further matter: that Text (the Angel's Text) he saw, 
II. The Apostle's exposition Christ, ●s the first fruits.  would not serve our turn, further than I have said. Well may we congratulate Him, if that be all: but, otherwise it perteines not to us, Christ is risen. The Apostle therefore enters further, telling us, That Christ did thus rise, not as Christ only, but, as Christ the first fruits. Christ is risen, and in rising, become the first fruits: risen, and so risen: that is (to speak after the manner of men) that there is in Christ a double capacity. ¹ One, as a body natural, considered by himself, without any relative respect unto us, or to any: (In which regard, well may we be glad, as one stranger is for another, but otherwise His rising concerns us not at all.) ² Then, that He hath a second, as a body Politic, or chief part of a Company or Corporation, that have to him and he to them, a mutual and reciprocal reference: In which respect, His resurrection may concern us, no less than himself: It is that, he giveth us the first Item of, in the word Primitiae; that Christ in His rising, cometh not to be considered as a Totum integrale, or body natural alone; as Christ, only: but (that which maketh for us) He hath beside another capacity, that He is a part of a corporation, or body, of which body we are the members. This being won; look what he hath suffered or done, it pertaineth to us, and we have our part in it.  
You shall find (and, 
A● a part of the whole.  ever when you find such words make much of them) Christ called a 
a Ephes. 1.22.  Head; a Head is a part: Christ called a 
b Apoc. 22.16.  Root, a Root, is a part: and here, Christ called first fruits, which (we all know) is but a part of the fruits, but a handful of a heap, or a sheaf; and referreth to the rest of the fruits, as a part, to the whole. So that, there is (in the Apostles conceit) one mass or heap of all mankind: of which, Christ is the first fruits; we, the remainder. So as, by the Law of the body, all His concern us no less, than they do Him: whatsoever He did, He did to our behoof. Die He, or rise; we have our part, in His death, and in His resurrection, and all: why? because He is but the first fruits.  
And, if He were but Primus, and not Primitiae dormientium, there were hope. For, Primus is an ordinal number, and draweth after, a second, a third, and GOD knoweth how many. But, if in that word, there be any scruple (as, sometime it is, Ante quem non est, rather, then post quem est alius) if no more come but one: all the world knows, the first fruits is but a part of the fruits: there are fruits beside them, no man knoweth how many.  

As a part for the whole.  But, that which is more; The first fruits is not every part; but, such a part, as representeth the whole, and hath an operative force over the whole. For the better understanding whereof, we are to have recourse to the Law, to the very institution or first beginning of them, Levit. 23.10. (Ever, the Legal ceremony is a good key to the Evangelicall mystery.) Thereby we shall see, why saint Paul made choice of the word first fruits, to express Himself by: that he useth verbum vigilans, a word that is awake (as Saint Augustine saith) or (as Solomon) a word upon his own wheel. 
Pro. 25.11.  The Head, or the root would have served: for, if the head be above the water, there is hope for the whole body: and if the Root have life, the branches shall not long be without: yet, he refuseth these, and other that offered themselves, and chooseth rather the term of first fruits. And why so?  
This very day (Easter day) the day of CHRIST 's rising, according to the Law, is the day or feast of the first fruits: the very Feast carrieth him to the word; nothing could be more fit or seasonable for the time. The day of the Passion, is the day of the Passover; 
Chap. 5.7.  and CHRIST is our Passover: the day of the Resurrection, is the day of the first fruits; and, CHRIST is our first fruits.  
And this term thus chosen, you shall see, there is a very apt and proper resemblance between the resurrection and it. The rite and manner of the first fruits, thus it was. Under the Law, they might not eat of the fruits of the earth, so long as they were profane. Profane they were, until they were sacred: And, on this wise were they sacred. 
Levit. 23.10.11.14.  All the sheaves in a field (for example's sake) were unholy. One sheaf is taken out of all the rest, which sheaf we call the first fruits. That, in the name of the rest, is lift up aloft and shaken to and fro, before the LORD, and so consecrated. That done, not only the sheaf so lifted up, was holy (though, that alone was lift up) but all the sheaves in the field were holy, no less than it: The rule is Ro. 11.16. If the first fruits be holy, all the lump is so too.  

2. Co. 5.14.  And thus (for all the world) fareth it in the Resurrection. We were all dead (saith the Apostle;) dead sheaves, all. One, (and that is CHRIST) this day, the day of first fruits, was (in manner of a sheaf) taken out of the number of the dead, and in the name of the rest, lift up from the grave (and in His rising, He shaken; for there was a great Earthquake: 
Matt. 28.2. ) By virtue whereof, the first fruits being restored to life, all the rest of the dead, are in Him entitled to the same hope; in that, He was not so lift up for himself alone, but, for us and in our names: And so the substance of this Feast fulfilled in CHRIST 's resurrection.  

Not, of the dead but, Of ●hem that sleep: Our Hope.  Now, upon this lifting up, there ensueth a very great alteration, if you please to mark it. It was even now, CHRIST is risen from the dead, the first fruits (it should be, of the dead, too; for, from thence He rose; it is not so, but, the first fruits) of them that sleep: that, you may see, the consecration hath wrought a change. A change, and a great change (certainly) to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a burial place, into a coemeterie, that is, a great Dortor: Graves, into beds; Death, into sleep; Dead men, into men laid down to take their rest; a rest, of hope; of hope, to rise again. If they sleep, 
joh. 11.12  they shall do well.  
And, (that, which lieth open in the word) Dormientium, the very same is enfolded, in the word first fruits: Either word affordeth comfort. For, first fruits imply fruits: And so we, as the fruits of the earth, falling, as do the grains or kernels into the ground, and there lying to all men's seeming, putrified, and past hope, yet on a sudden, against the great Feast of first fruits, shooting forth of the ground again. The other of Dormientium, the Apostle letteth go, and fastens on this of fruits, and followeth it hard, through the rest of the Chapter: showing, that the rising again of the fruits sown, 
Ver. 36.  would be no less incredible, than the resurrection, but that, we see it so, every year.  
These two words of ¹ sleeping and ² sowing would be laid up well. That, which is sown, riseth up, in the spring: that, which sleepeth, in the morning. So conceive, of the change wrought in our nature; that feast of first fruits, by CHRIST our first fruits. Neither perish; neither that, which is sown, though it rot; nor they, that sleep, though they lie as dead, for the time. Both, that shall spring, and these wake, well again. Therefore, as men sow not grudgingly; nor lie down at night unwillingly; no more must we: seeing, by virtue of this Feast, we are now Dormientes, not mortui: now, not as stones, but, as fruits of the earth: whereof, one hath an annual; the other, a diurnal resurrection. This, for the first fruits, and the change by them wrought.  
There is a good analogy or correspondence, between these, 
III. The ground of our hope.  it cannot be denied. To this question, Can one man's resurrection work upon all the rest? it is a good answer. Why not, as well as one sheaf, upon the whole harvest? This Simile serves well to show it: To show, but not prove. Symbolical Divinity is good: but, might we see it in the rational, too? We may see it in the cause, no less: in the substance, and let the ceremony go. This, I called the Ground of our hope.  
Why (saith the Apostle) should this of the first fruits seem strange to you? that by one man's resurrection, we should rise all, seeing by one man's death we die all? By one man (saith he, Rom. 5.12.) sin entered into the world, and by sin, death: to which sin we were no parties, and yet we all die, because we are of the same nature, whereof he, the first person: Death came so, certainly; and it is good reason, life should do so likewise. To this question, Can the resurrection of one, a thousand six hundred years ago, be the cause of our rising? it is a good answer, Why not, as well as the death of one, five thousand six hundred years ago, be the cause of our dying? The ground and reason is, that there is like ground and reason of both. The wisest way it is (if Wisdom can contrive it) that a person be cured by Mithridate made of the very flesh of the viper bruised, whence the poison came; that so, that which brought the mischief, might minister also the remedy: The most powerful way it is (if Power can effect it) to make strength appear in weakness; and that He that overcame, should by the nature which He overcame, be swallowed up in victory: The best way it is (if Goodness will admit of it) that as, next to Satan, man to man oweth his destruction; so, next to GOD, man to man might be debtor of his recovery. So, agreeable it is to the Power, Wisdom, and Goodness, of GOD, this; the three Attributes of the Blessed and Glorious Trinity.  
And, let justice weigh it in her balance, no just exception can be taken to it, no not by justice itself; that, as death came, so should life too: the same way at least. More favour for life, if it may be: but, in very rigour, the same at the least. According then to the very exact rule of justice, both are to be alike: If, by man, one; by man, the other.  
We dwell too long in generalities: Let us draw nearer to the persons themselves, in whom, we shall see this better. In them, all answer exactly; word, for word. Adam is fallen, and become the first fruits of them that die: CHRIST is risen, and became the first fruits of them that live (for, they that sleep, live.) Or you may (if you please) keep the same term, in both, thus: Adam is risen (as we use to call rebellions, rise:) He did rise against GOD, by Eritis sicut Dij: 
Gen 3.6.  He had never fallen, if he had not thus risen: His rising was his fall.  
We are now come to the two great Persons, that are the two great Authors, of the two great matters in this world, life and death. Not, either to themselves, and none else: but, as two Heads, two Roots, two first fruits; either of them in reference to his company, whom they stand for. And of these two, hold the two great Corp●rations: ¹ Of them that die; they are Adam's: ² Of them, that sleep and shall rise; that, is CHRIST ' s.  
To come then to the particular: No reason in the world, that Adam's transgression should draw us all down to death, only for that we were of the same lump; and, that CHRIST 's righteousness should not be available to raise us up again to life, being of the same sheaves, whereof He the first fruits, no less than before of Adam. Look to the things, Death and Life: Weakness is the cause of death; Raising to life cometh of Power. 
2. Cor. 13.4.  Shall there be in Weakness more strength to hurt, then in Power to do us good? Look to the Persons, Adam and CHRIST: shall Adam, being but a living soul, 
Ver. 45.47.  infect us more strongly, than Christ (a quickening spirit) can heal us again? Nay then, Adam was but from the earth, earthly; CHRIST the LORD from heaven: Shall earth do that, which heaven cannot undo? Never: it cannot be, Sicut, Sic: As, and So: so run the terms.  
But the Apostle (in Rom. 5. where he handleth this very point) tells us plainly, Non sicut delictum, 
Rom. 5.15.  ita & donum; Not, as the fault, so the Grace: Nor, as the fall, so the Rising: but, the Grace and the Rising, much more abundant. It seemeth to be, A pari; it is not, indeed: It is under value. Great odds between the Persons, the Things, the powers, and the means of them. Thus then, meet it should be: Let us see, how it was.  
Here again, the very terms give us great light. We are (saith he) restored: Restoring doth always presuppose an attainder going before; and so, the term, significant: For the nature of attainder is, One person maketh the fault, but it taints his blood, and all his posterity. The 
a Heb. 9.27.  Apostle saith, that a Statute there is, All men should dye: But, when we go to search for it, we can find none, but 
b Gen. 3.19.  Pulvis es, wherein, only Adam is mentioned; and so, none die but he. But, even by that Statute, death goeth over all men; even those (saith Saint Paul) that have not sinned after the like manner of transgression of Adam. By what law? By the law of Attainders.  
The Restoring then likewise was to come, and did come after the same manner, as did the attainders: That, by the first; this, by the second Adam (so He is called, Ver. 45. 
Leu. 18.5. ) There was a Statute concerning GOD 's commandments, qui fecerit ea vivet in eyes: He that observed the commandments, should live by that his obedience, Death should not seize on him. CHRIST did observe them exactly; therefore should not have been seized on by death: should not, but was: and that seizure of his, was deathe's forfeiture. The laying of the former Statute on CHRIST, was the utter making it void. So, judgement was entered, and an Act made, CHRIST should be restored to life. And because, He came not for Himself, but for us, and in our name and stead; did represent us, and so, we, virtually in Him, by His restoring we also were restored: By the rule, si Primitae, & tota conspersio sic: as the First fruits go, 
Rom. 11.16.  so goeth the whole lump: as the Root, the branches. And thus we have gotten life again of mankind, by passing this Act of Restitution, whereby we have hope to be restored to life.  
But, life is a term of latitude, and admitteth a broad difference, which it behooveth us much that we know. Two lives there be: In the holy Tongue, the word which signifieth life, is of the dual number; to show us, there is a duality of lives: that, two there be, and, that we to have an eye to both. It will help us to understand our Text. For, all restored to life: All, to one: not, all to both. The Apostle doth after (at the 44 Verse) expressly name them both. ¹ One, a Natural life, or life by the living soul: The other, ● a Spiritual life, or life by the quickening Spirit. Of these two, Adam (at the time of his fall) had the first, of a living soul; was seized of it: and, of him, all mankind, Christ and we all receive that life. But, the other the Spiritual (which is the life chiefly to be accounted of) that, he then had not, not actually; Only, a possibility he had (if he had held him in obedience, and walked with GOD) to have been translated to that other life. For, clear it is, the life which Angels now live with GOD, and which we have hope and promise to live with Him, 
Luc. 20.36.  after our restoring (when we shall be equal to the Angels:) that life, Adam at the time of his fall, was not possessed of.  
Now Adam, by his fall, fell from both, forfeited both estates. Not only, that, he had in reversion, by not fullfilling the conditions: but, even that, he had in esse too. For, even on that also did Death seize after, Et mortuus est.  
CHRIST in his restitution, to all the sons of Adam, to all our whole nature, restoreth the former: therefore, all have interest, all shall partake that life. What Adam actually had, we shall actually have, we shall all be restored. To repair our nature, He came; and repair it He did: all is given again really, that in Adam really we lost, touching Nature. So that, by his fall; no detriment at all, that way.  
The other, the second, that, He restoreth too; but, not promiscuè (as the former) to all. Why? for, Adam was never seized of it; performed not that, whereunto the possibility was annexed; and so had in it but a defeicible estate. But then, by His special grace, by a second peculiar act, He hath enabled us to attain the second estate also, which Adam had only a reversion of, and lost, by breaking of the condition whereto it was limited. And so, to this second, restored so many, as (to use the Apostle's words in the next verse) are in Him: that is, so many, as are not only of that mass or lump, whereof Adam was the first fruits (for, they are interessed in the former only) but, that are beside, of the nova conspersio; whereof CHRIST is the Primitiae.  

a joh. 1.12.  They that believe in Him (saith Saint john) them He hath enabled, 
b joh. 20.17.  to them He hath given power to become the sons of GOD: to whom therefore, He saith, this day rising, Vado ad Patrem vestrum: In which respect the Apostle calleth Him 
c Rom. 8.29.  Primogenitum inter multos fratres. Or (to make the comparison even) to those that are (to speak, but as 
d Esay 8. ●●.  Esay speaketh of them) His children; Behold, I and the the children GOD hath given me. The term, He useth (Himself) to them, after His resurrection, and calleth them Children: And they, as His family, take denomination of Him. Christians, of CHRIST.  
Of these two lives, the first we need take no thought for. It shall be, of all; the unjust as well as the just. The life of the living soul, shall be to all restored All our thought is to be for the later; how to have our part in that supernatural life: for, that is indeed to be restored to life. For, the former, though it carry the name of life, yet it may well be disputed, and is, Whether it be rather a death, than a life; or a life then a death? A life it is; and not a life: for, it hath no living thing in it. A death it is; and not a death: for it is an immortal death. But, most certain it is (call it life if you will) they that shall live that life, shall wish for death, rather than it, and (this is the misery) not have their wish: for, death shall fly from them.  
Out of this double life, and double restoring, there grow two Resurrections, in the world to come, set down by our SAVIOUR in express terms (joh. 5. ●9.) Though both be to life, yet, ¹ that is called condemnation to judgement: and ² this only, 
Heb. 11.35.  to life. Of these, the Apostle calleth one, the better resurrection: the better, beyond all comparison. To attain this then, we bend all our endeavours; that, seeing the other will come of itself without taking any thought for it at all, we may make sure of this.  
To compass that then, we must be in CHRIST: So, it is in the next verse: To all, but to every one in order; CHRIST first, the first fruits, and then, they that be in Him.  
Now, He is in us by our flesh; and we in Him, by His Spirit: and it standeth with good reason, they that be restored to life, should be restored to the Spirit: For, the Spirit is the cause of all life; but specially, of the Spiritual life, which we seek for.  
His Spirit than we must possess ourselves of: and we must do that here: for, it is but one and the same Spirit, that raiseth our souls here from the death of Sin, 
Rom. 8.11.  and the same that shall raise our bodies there, from the dust of death.  
Of which Spirit there is first fruits (to retain the words of the Text) and a fullness: But, the fullness, in this life, we shall never attain: Our highest degree (here) is but, to be of the number, whereof he was, that said, Et nos habentes primitias Spiritus. 
Rom. 8 23.   
These first fruits we first receive in our Baptism, which is to us, 
Tit. 3.5.  our Laver of regeneration, and of our renewing by the holy Spirit; where we are made and consecrate Primitiae.  

Heb. 12.1.  But, as we need be restored to life, so (I doubt) had we need to be restored to the Spirit, too. We are at many losses of it, by this sin that cleaveth so fa●t to us. I doubt, it is with us, as with the fields, that we need a feast of first fruits, a day of consecration, every year. By something or other, we grow un-hallowed, and need to be consecrate anew, to re-seize us of the first fruits of the Spirit again. At least, to awake it in us, as Primitiae dormientium, at least. That which was given us, and by the fraud of our enemy, or our own negligence, or both, taken from us, and lost, we need to have restored: that which we have quenched, to be light anew: that which we have cast into a dead sleep, 
1. Th. 5..19. Ephes. 5.14.  awaked up from it.  
If such a new consecrating we need, what better time than the feast of first fruits? the sacring time under the Law; and in the Gospel, the day of CHRIST 's rising, our first fruits, by whom we are thus consecrate. The day wherein He was himself restored to the perfection of His Spiritual life (the life of glory) is the best for us, to be restored in, to the first fruits of that spiritual life, the life of Grace.  

iv The Application to the Sacrament.  And, if we ask, what shall be our means of this consecrating? The Apostle telleth us (Heb. 10.10.) we are sanctified, by the Oblation of the body of JESUS: That, is the best means to restore us to that life. He hath said it, and shown it himself; He that eateth Me, shall live by Me. The words spoken concerning that, are both Spirit and Life; 
joh. 6.57.63.  whither we seek for the Spirit, or seek for Life. Such was the means of our death, by eating the forbidden fruit, the first fruits of death: and such is the means of our life, by eating the flesh of CHRIST, the first fruits of life.  
And herein, we shall very fully fit, not the time only and the means, but also the manner. For, as by partaking the flesh and blood, the substance of the first Adam, we came to our death; so, to life we cannot come, unless we do participate with the flesh and blood of the second Adam, that is CHRIST. We drew death from the first, by partaking his substance: and so must we draw life from the second by the same. This is the way; become branches of the Vine, and partakers of his nature, and so of his life and verdure both.  
So, the time, the means, the manner agree. What letteth then, but that we, at this time, by this means, and in this manner, make ourselves of that conspersion, whereof CHRIST is our first fruits: by these means, obtaining the first fruits of His Spirit, of that quickening Spirit, which being obtained, and still kept, or in default thereof, still recovered, shall here begin to initiate in us, the first fruits of our restitution in this life, whereof the fullness we shall also be restored unto, in the life to come: As Saint Peter calleth that time, the time of the restoring of all things. Then shall the fullness be restored us too, 
Act. 3.21.  when GOD shall be all in all; not some in one, and some in another, but all in all. Atque hic est vitiae finis, pervenire ad vitam cujus non est finis: This is the end of the Text, and of our life, to come to a life, whereof there is no end. To which, etc.   

A SERMON PREACHED BEFORE THE KING'S MAJESTY, AT Whitehall, on the XXVII. of March, A. D. MDCVIII. being EASTER DAY.  MAR. CHAP. XVI. 
Et cum transisset Sabbatum, etc.  
VER. 1. And, when the Sabbath day was past, Marry Magdalen, and Marie the mother of james, and Salome bought sweet ointments, that they might come, and embalm Him.  
2. Therefore, early in the morning, the first day of the week, they came unto the Sepulchre, when the Sun was yet rising.  
3. And they said one to another, Who shall roll us away the stone from the door of the Sepulchre?  
4. And when they looked, they saw, that the stone was rolled away (for, it was a very great one.)  
5. So they went into the Sepulchre, and saw a young man sitting at the right side, clothed in a long white robe: And they were afraid.  
6. But, he said unto them, Be not afraid: Ye seek JESUS OF NAZARET, which hath been crucified, He is risen, He is not here: Behold the place, where they put Him.  
7. But, go your way and tell His Disciples, and PETER, th●t He will go before you into Galilee: there shall ye see Him, as He said unto you.  
THE Sum of this Gospel is, a Gospel: that is, 
The Sum.  a message of good tidings. In a message, these three points fall in naturally: ¹ The Parties, to whom it is brought. ² The Party, by whom: ³ And, The Message itself. These three: 1. The Parties, to whom; Three women; the three Maries. 2. The Party, by whom; an Angel. 3. The Message itself, the first news of Christ's rising again. These three make the three parts in the Text. ¹ The Women, ² The Angel, ³ The Message.  
Seven verses I have readd ye. The first four concern the Women. The fifth, the Angel. The two last, the angel's message. In the Women, we have to consider: 
The Division  ¹ Themselves, in the first: ² Their journey, in the second and third: and ³ Their Success, in the fourth.  
In the Angel, ¹ The manner of his appearing, ² and of their affecting with it.  
In the Message, The news itself: 1. That CHRIST is risen: 2. That He is gone before them to Galilee: 3. That there they shall see Him: 4. Peter and all: 5. Then, the Ite & dicite, The Commission Ad Evangelizandum; not to conceal these good news, but publish it: These, to his Disciples: they, to others, and so to us: we to day, and so to the world's end.  


I. The Parties to whom: Three Women.  AS the Text lieth, the part that first offereth itself, is The parties, to whom this message came. Which were three Women. Where, finding that Women were the first, that had notice of Christ's resurrection, we stay. For, it may seem strange, that passing by all men, yea the Apostles themselves, Christ would have His Resurrection first of all made known, to that sex. Reasons are rendered, of divers diversely. We may be bold to allege that, the Angel doth, in the Text (Verse 5.). Vos enim quaeritis, for they sought Christ. And, Christ is not unrighteous, to forget the work and labour of their Love, 
Heb. 6.10.  that seek Him. Verily there will appear more Love, and Labour in these Women, then in Men; even the Apostles themselves. At this time (I know not, how) Men were then become Women, and did animos gerere muliebres; 
joh. 20.19.  and Women were Men: Sure, the more manly, of the twain. The Apostles, they sat mured up, all the doors fast about them; sought not, went not to the Sepulchre. 
joh. 21.15.20.  Neither Peter that loved Him, nor john whom He loved; till these Women brought them word. But these Women (we see) were last at His Passion, and first at His Resurrection: stayed longest at that, came soon to this: Even in this respect, to be respected. Sure, as it is said of the Law, Vigilantibus & non dormientibus succurrit lex; so may it no less truly be said of the Gospel. We see it here, it cometh not to sleepers; but, to them that are awake, and up and about their business, as these Women were. So that, there was a capacity in them to receive this prerogative.  

Marry Magdalen, first.  Before I leave this part, of the Parties, I may not omit, to observe Marry Magdalen's place, and precedence among the three. All the Fathers are careful to note it. That she standeth first of them: For, it seemeth no good order. She had had seven devils in her (as we find, 
Luk. 7.37.  Verse 9) She had had the blemish to be called Peccatrix, as one famous, and notorious in that kind: The other were of honest report, and never so stained: Yet, is she named with them. With them, were much: but, not only with them; but before them. With them: (and that is to show, Christ's resurrection (as well as His Death) reacheth to Sinners of both sexes: And that, to Sinners of note, no less than those that seem not to have greatly gone astray.) But, before them, too; And that is (indeed) to be noted; that, she is the first, in the list of Women: and Saint Peter, in that of men. These two: the two chief Sinners, either of their sex. Yet they, 
Col. 1.12.  the two, whose lots came first forth in Sorte Sanctorum, in partaking this news. And this, to show, that chief Sinners (as these were) if they carry themselves, 
Luk. 15.22.  as these did, shall be at no loss, by their fall: shall not only be pardoned, but honoured (even as he was) like these, with stolâ primâ, the first robe in all the Wardrobe; and stand foremost of all. And, it is not without a touch of the former reason; In that, the Sinner, after his recovery, for the most part seeketh GOD more fervently: Whereas they, that have not greatly gone astray, are but even so so; if warm, it is all. And with GOD, it is a Rule: Plus valet hora fervens quàm mensis tepens, An hour of fervour, more worth than a month of tepor. Now, such was Marie Magdalen; here, and elsewhere, vouchsafed therefore this degree of exaltation, to be of the first three: nay, to be the first of the three, that heard first of His rising: Yea (as in the ninth Verse) that first saw Him risen from the dead. This of the Persons. 
2. Sam. 23.19.   
And now, because their endeavours were so well liked, 
2. Their journey: and therein, th●ir love.  as they were (for them) counted worthy this so great honour, it falleth next to consider, what those were: that we being like prepared may partake the like good hap. So, seeking as they, we may find as they did. They were four in number: The first and third in the II. the second, in the I. and the last, in the III. verse. All reduced (as CHRIST reduced them, in Marie Magdalene) to Dilexit multum, their great Love; Of which these four be four Demonstrations: Or (if love be an Ensign, as it is termed Cant. 2.) the four Colours of it. 1. That they went to the Sepulchre: Love, 
Cant. 2.4.  to one dead. 2. That they bought precious odours; Love, that is at charges. 3. That out they went early, before break of day: Love, that will take pains. 4. That for all the stone, still they went on: Love, that will wrestle with impediments. The first is constant, as to the dead. The second bounteous, as a● expense. The third diligent, as up betimes. The last resolute, be the stone never so great. According to which four, are the four denominations of Love: ¹ Amor, ● morte, when it surviveth death: ² When it buyeth dear, it is Charitas: ● When it showeth all diligence, it is Dilectio: ⁴ When it goeth per Saxa, when stones cannot stay it, it is Zelus, which is specially seen, in encountering 〈◊〉. It shall not be amiss to touch them severally: it will serve to touch our Love, whether ours be of the same assay.  
The first riseth out of these words [They went to the Sepulchre: 
¹ Love to the dead: Amor. ] And (indeed) ex totâ substantiâ, out of the whole Text. For, for whom is all this ado; is it not for CHRIST? But, CHRIST is dead, and buried three days since, and this is now the third day. What then, though He be dead; to their love, He liveth still: Death may take His body from their eyes, but shall never take His remembrance, from their hearts. Herein is Love, this the first Colour (saith a great Master in that faculty) Fortis sicut M●rs, Love, 
Cant. 8 6.  that death cannot foil: but continueth to the dead, as if they still were alive. And, when I say the dead, I mean not such, as the dead hath left behind them (though that be a virtue, and BOOZ worthily blessed for it, 
Path 2 20.  that shown mercy to the living for the dead's sake:) but I mean performing offices of love to the dead himself: To see, he have a Sepulchre to go to: Not, so to bury his friend, as he would bury his Ass being dead. To see, he have one: and, not thither to bring him, and there to leave him, and bury him and his memory both in a grave. Such is the world's love. SALOMON showeth it, 
Eccle 9.4.  by the Lion and the Dog, All, after CHRIST living: But, go to His Sepulchre who will, not we. The love that goeth thither, that burieth not the memory of Him that is buried, is Love indeed.  
The journey to the Sepulchre is Iter amoris: 
a ᵃ Love that was a● charges: ●●aritas. ●on. 11.31.  had it been but to lament as Marie Magdalen to Lazarus (john 11.) But then, here is a farther matter. They went to anoint Him. That, is set for another sign: that they sp●red for no cost, but bought precious odours wherewith to embalm Him.  
1. To go to anoint CHRIST, is kindly: It is to make him CHRIST, that is, Anointed. That term referreth principally, to His Father's anointing (I grant:) but what if we also anoint Him, will he take it, in evil part? Clearly, not: Neither quick nor dead. Not quick: Luk. 7. M●r. 14. Not dead; this place is pregnant; it is the end of their journey, to do this. He is well content to be their, 
Luk. 7.46. Mar. 14.3.  and our Anointed; Not His Father's only: yea, it is a way to make Him Christum nostrum, Our CHRIST, if we break our boxes, and bestow our odours upon Him.  
2. To Anoint Him; And, not with some odd cast ointment, lying by them, kept a little too long; to throw away upon Him: But to buy, to be an'̄t cost, to do it, Emptis odoribus, with bought odours.  
3. This to do, to Him alive; that would they with all their hearts: But, if that cannot be, to do it to Him dead, rather than not at all. To do it, to whatsoever is left us, of CHRIST, to that to do it.  
4. To embalm CHRIST, CHRIST dead, yea, though others had done it before: for, 
joh. 19.39.  so is the case. joseph and Nicodemus had bestowed Myrrh and aloes to that end already: What then? Though they had done it, it is not enough: nay, it is nothing: Nay, if all the world should have done it, unless they might come with their odours and do it too, all were nothing. In hoc est charitas, herein is love, and this a sign of it. A sign of it every where else; and, to CHRIST, a sign it was. Indeed, such a sign there was; but it is beaten down; now. We can love Christ, absque hoc, and show it some other way well enough. It showeth, our love is not Charitas, no dear love; but Vilitas, love, that loves to be at as little charges with CHRIST, as may be: saint love. You shall know it thus: Ad hoc signum se contrahit, At this sign it shrinks; at every word of it. 1. They bought; that is charge: we like it not; we had rather hear potuit vendi. 2. Odours: what need odours? 
Mar. 14.5.  An unnecessary charge: We like no odour, but Odour Lucri. 3. To CHRIST: Nay, seeing it is unnecessary, we trust, CHRIST will not require it. 4. Not, alive; but especially, not dead: There was much ado, while He lived, to get allowance for it; there was one of His own Apostles (a good charitable man, Pater pauperum) held it to be plain perditio. Yet, to anoint the living; 
Mar. 14.4.  that, many do: they can anoint us again: But, to the dead, it is quite cast away. But then, if it had been told us, He is embalmed already; why then, take away their odours; that, at no hand would have been endured. This showeth, our love is not Charitas. But, so long as this is a Gospel, it shall sound every Easter day in our ear, That the buying of odours, the embalming of whatsoever is left us of Christ, is (and will be still) a sign of our loving and seeking Him, as we should: Though, not heretofore, yet now: Now especially, when that objection ceaseth; He is embalmed enough already. He was (indeed) then; but, most of the myrrh and aloes is now gone. That, there is good occasion left, if any be disposed in hoc signo signari, with this sign to seal his love to Christ, anew again.  

● Love, that takes pains: Dilectio.  From this of their expense [Charitas] we pass to the third, of their Diligence [Dilectio:] set down (in the second verse) in these words Very early, etc. And but mark, how diligent the Holy Ghost is in describing their diligence. The very first day of the week: The very first part of that first day, In the morning: The very first hour of that first part, Very early, before the Sun was up, they were up. Why good LORD, what need all this haste? CHRIST is fast enough under His stone. He will not run away (ye may be sure:) ye need never break your sleep, and yet come to the Sepulchre time enough. No; if they do it not, as soon as it may be done, it is nothing worth. Herein is Love, Dilectio: whose proper sign is Diligentia, in not slipping the first opportunity of showing it. They did it not, at their le●sure: they could not rest, they were not well, till they were about it. Which very speed of theirs doubleth all the former. For Citò (we know) is esteemed as much, as Bis. To do it at once, is to do it more than once, is to do it twice over.  
Yet, this we must take with us [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Where falleth a very strange thing: that, as we have commended them for their quickness, so must we now also for their slowness (out of the very first words of all:) When the Sabbath was past, then, and not till then, they did it. This diligence of theirs, as great hast as it made, stayed yet, till the Sabbath were passed: and, by this, means, hath two contrary commendations: ¹ One, for the speed; ² another, for the stay of it. Though they fain would have been embalming Him, as soon as might be, yet not with breach of the Sabbath: Their diligence leapt over none of GOD 's commandments for haste. No, not this Commandment, which (of all other) the world is boldest with; and, if they have haste, somewhat else may; but sure, the Sabbath shall never stay them. The Sabbath, they stayed: for then, GOD stayed them. But, that was no sooner over, but their diligence appeared straight. No other thing could stay them. Not their own Sabbath (Sleep;) but before daylight, they were well onward on their way.  
The last is in the third verse, in these words, As they went, they said, etc. 
⁴ Love that v●●estles with impediments: Zelus.  There was a stone (a very great one) to be rolled away yer they could come at Him. They were so rapt with love, in a kind of ecstasy, they never thought of the stone; they were well on their way, before they remembered it. And then, when it came to their minds, they went not back though; but on still, the stone non obstante. And herein is love; the very fervour of it, zeal: that word hath fire in it. Not only diligence (as lightness) to carry it upward; but zeal (as fire) to burn a hole and eat itself a way, through whatsoever shall oppose to it. No stone so heavy as to stay them, or turn them back. And this is Saint John's sign: For as pellit timorem, Love (if it be perfect) casts our fear; Et erubescit nomen difficultatis, 
1. joh 4.18.  shames to confess any thing too hard for it. Ours is not so: we must have (not great stones (GOD wots) but) every scruple removed out of our way, or we will not stir. But as, if you see one Qui laborem fingit in praecepto, that makes a great deal more labour in a precept, than needs; that is afraid where no fear is; Of Leo in viâ, a Lion, 
Pro. 26.13.  or (I wot not what) perilous beast in the way, and no such matter: It is a certain sign, his love is small; his affection cold to the business in hand. So, on the other side, when we see (as in these here) such zeal to that, they went about, as (first) they forgot, there was any stone at all; and, when they bethought them of it, they broke not of, but went on though: ye may be bold to say of them, dilexerunt multùm, their love was great, that per saxa, through stones and all, yet goeth forward: that neither cost nor pains nor peril can divert. Tell them, the Party is dead, they go to: It skills not, their love is not dead; that will go on. Tell them, He is embalmed already, they may save their cost: It is not enough, for them, except they do it too; they will do it nevertheless, for all that. Tell them, they may take time then, and do it: Nay, unless it be done, the first day, hour, and minute, it contents them not. Tell them, there is a stone, more than they remember, and more than they can remove: No matter, they will try their strength, and lift at it, though they take the foil. Of these thus qualified, we may truly say: they that are at all this cost, labour, pains, to anoint Him dead, show plainly, if it lay in them, to raise Him again, they would not fail, but do it: Consequently, would be glad to hear, He were risen: And so, are fit hearers of this Gospel: Hearers well disposed, and every way meet to receive this Messenger, and this Message. Now to the success.  
We see what they sought; we long to see what they found. Such Love, 
3. Their Success.  and such labour would not be lost. This we may be sure of, there is none shall anoint Him alive, or dead, without some recompense or consideration; Which is set down, of two sorts. 1. They found the stone rolled away, as great as it was: That which troubled them most, how it might be removed, that found they removed, yet they came. They need never take pains with it; the Angel had done it to their hands. 2. They found not (indeed) whom they sought, Christ: but, His Angel they found, and heard such a Gospel of Him, so good news, as pleased them better, then if they had found His body to embalm it. That news, which of all other they most longed to hear; that, He (they came to anoint) needed no such office to be done to Him, as being alive again. This was the Success.  
And, from this success of theirs our lesson is. 1. That, as there is no virtue, no good work, but hath some impediment, as it were some great stone, to be lifted at, Quis revolvet? So, that it is (oft times) the lot of them, that seek to do good, to find many imaginary stones removed to their hands: GOD so providing, Vt quod admovit Satanas, amoveat Angelus, what Satan lays in the way, a good Angel takes out of the way: That it may, in the like case be a good answer to Quis revolvet? to say, Angelus DOMINI, the Angel of the LORD, he shall do it; done it shall be: so did these here: and, as they did, others shall find it.  
2. Again, it is the hope, that all may have, that set themselves to do CHRIST any service; to find his Angel at least, though not himself: to hear some good news, of Him, though not see Him at the first. Certain it is, with Vngentes, ungentur; None shall seek ever to anoint Him, but they shall be anointed by Him again, one way or other: and find, though not always what they seek, yet some supply, that shall be worth the while. And, this we may reckon of; it shall never fail us.  

II. The Pa●tie by whom: the Angel.  To follow this further. Leave we these good Women, and come first to the Angel the Messenger, and after to his Message. An Angel was the messenger: for, none other Messenger was meet for this message. For, if His Birth were tidings of so great joy, 
Luk. 2.10.  as none but an Angel was meet to report it; His Resurrection is as much: As much? nay, much more. As much: for, His Resurrection is (it self) a birth, too. To it doth the Apostle apply the Verse in the Psalm, This day have I begotten thee (Acts 13.33.) Even this day, when He was borne anew Tanquam ex utero Sepulchri, from the womb of the grave. As much, then; yea, much more. For, the news of His Birth might well have been brought by a mortal; it was but His entry, into a mortal life: But this, here, 
Matt. 22.30.  not properly, but by an Angel: for that, in the Resurrection, we shall be like the Angels, and shall die no more: and therefore an immortal Messenger was meetest for it.  

1. The Vision.  We first begin with what they saw, the Vision. They Saw an Angel in the Sepulchre. An Angel, in a Sepulchre, is a very strange sight. A Sepulchre is but an homely place; neither savoury, nor sightly, for an Angel to come in. The place of dead men's bones, of stench, of worms, and of rottenness, What doth an Angel there? Indeed, no Angel ever came there, till this morning. Not till CHRIST had been there: but, since His body was there, a great change hath ensued. He hath left there Odorem vitae, and changed the grave into a place of rest. That, not only this Angel here now: but, after this, 
* joh. 20.12.  two more yea divers Angels, upon divers occasions, this day did visit, and frequent this place. Which very finding of the Angels, thus, in the place of dead bodies, may be, and is to us a pledge, that there is a possibility and hope, that the dead bodies may come also into the place of Angels. Why not the bodies in the grave to be in heaven, one day; as well as the Angels of heaven to be in the grave this day?  

● The manner of his appearing.  This for the Vision; The next for the manner of his appearing; in what form he shown himself. A matter worth our stay a little; as a good introduction to us, in him, as in a mirror, to see, what shall be the state of us and our bodies in the Resurrection: In-as-much as it is expressly promised, we shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like and equal to the Angels themselves.  

Matt. 22 30. ᵃ As a Young man.  1. They saw a young man, one in the vigour and strength of his years: And such shall be our estate then: All age, sickness, infirmity removed clean away. Therefore it was also, that the Resurrection fell in the Spring, the freshest time of the year●; and, in the Morning, the freshest time of the day, when (saith Esay) the dew is on the herbs. Therefore, 
Esay 26.19.  that it was in a Garden (so it was) in JOSEPH of Aramathia's garden: that, look as that garden was, at that time of the year, the spring; so shall our estate then be, in the very slower and prime of it.  
They saw him sitting: Which is (we know) the site of rest, and quietness; 
² Sitting.  of them that are at ease. To show us a second quality of our estate then; that, in it, all labour shall cease, all motions rest, all troubles come utterly to an end for ever; and the state of it, a quiet, a restful state.  
They saw him sit on the right side. And, 
³ On the right side.  that side is the side of pre-eminence and honour. To show, that those also shall accompany us rising again That, we may fall on the left side, but, we shall rise on the right; 
1. Cor. 15.43.  be sown in dishonour, but shall rise again in honour; that honour, which His Saints and Angels have and shall have for ever.  
Last, they saw him clothed all in white. And white is the colour of gladness, 
⁴ Clothed in white.  as we find (Eccl. 9.8.) All to show still, that it shall be a state, as of Strength, Rest, and Honour; so, of joy likewise. And that, robe-wise: not short or scant, but (as his stole) all over, down to the ground.  
Neither serves it alone to show us, what then we shall be; but withal, what now we ought to be, this day, the day of His Rising. In that we see, that, 
Matt. 27.45.  as the heavens at the time of His Passion, were in black; by the great Eclipse, showing us it was then a time of mourning: so, this day, the Angels were all in white, to teach us thereby, with what affection, with how great joy, and gladness, we are to celebrate and solemnize this Feast of our SAVIOUR 's rising.  
Their affection (here) was otherwise: And that is somewhat strange. 
3. Their affecting therewith.  In the Apparition, there was nothing fearful, as ye see; yet is it said, they were afraid. Even now, they feared nothing: and now, they fall to be afraid, at this so comfortable a sight. Had they been guilty to themselves of any evil, they came to do, well might they then have feared. GOD first, as the Malefactor doth the judge; and then His Angel, as the Executioner of His Wrath. But their coming was for good. But (I find) it is not the Sinner's case only, but even the best's of our nature. Look the Scripture: 
a Gen. 15.12.  Abraham, and 
b 28 17.  jacob, in the Old: 
c Luk. 1.12.  Zacharie and the 
d ●9.  Blessed Virgin in the New, all strooken with fear still, at the sight of good Angels; Yea, even then, when they came for their good.  
It fareth with the Angels of light, as it doth with the light itself. Sore eyes and weak, cannot endure it: No more can Sinners, them: No more can the strongest sight neither bear the light, if the Object be too excellent; if it be not tempered, to a certain proportion: Otherwise, even to the best that is, is the light offensive. And that is their case; Afraid they are, not for any evil, they were about, but for that, our very nature is now so decayed, Vt l●cem, ad quam nata est, sustinere nequeat, as the angel's brightness, for whose society we were created, yet (as now we are) bear it we cannot, but need to be comforted at the sight of a comfortable Angel. It is not the Messenger Angelical, but the Message Evangelicall that must do it.  
Which leadeth us along, from the Vision that feared them, 
III. The Message.  to the Message itself that relieved them: which is the third part. The stone lay not more heavy on the grave, then did that fear on their hearts, pressing them down hard. And no less needful was it, the Angel should roll it away (this spiritual great stone) from their hearts, than he did that other material, from the Sepulchre itself. With that, he begins.  

1. Fear not.  1. Fear not. A meet Text for him, that maketh a Sermon at a Sepulchre. For, 
Heb. 2.15.  the fear of that place maketh us out of quiet all our life long (Heb. 2.). It lieth at our heart like a stone: and no way there is, to make us willing to go thither, but by putting us out of fear; by putting us in hope, that the great stones shall be rolled away again, from our Sepulchers, and we, from thence, rise to a better life. It is a right beginning, for an Easter day's Sermon, Nolite timere.  
2. And, a good reason he yields, why not. For, it is not every body's case (this) Nolite timere vos, fear not You, Why not? For You seek JESUS of NAZARETH, which hath been crucified. Nazareth, might keep you back (the meanness of His Birth;) and Crucified, more (the reproach of His Death:). In-as-much as these cannot let you, but ye seek Him; are ashamed neither of His poor birth, nor of His shameful death, but seek Him: And seek Him, not (as some did) when He was alive, when good was to be done by Him, but even now, dead, when nothing is to be gotten: And, not to rob or rifle Him, but, to embalm Him, an office of love and kindness (this touched before;) fear not You, nor let any fear that so seek Him.  
Now, that they may not fear, he imparts them his Message full of comfort. And, it containeth four comforts of Hope, answerable to the four former proofs of their Love; ¹ He is risen; ² But, gone before you; ³ Ye shall see Him; ⁴ All his Disciples, Peter and all: Go tell them so.  

¹ He is risen.  In that you thus testify your love in seeking Him, I dare say, ye had rather, He, ye thus come to embalm, that He were alive again: and, no more joyful tidings could come to you, then that He were so: Ye could (I dare say) with all your hearts be content, to lose all your charge you have been at, in buying your odours, on condition it were so. Therefore I certify you, that He is alive, He is risen. No more than Gaza gates could hold SAMSON, or the Whale, 
jud. 16.3. jon. 2.10.  IONAS; no more could this stone keep Him in the Sepulchre, but risen He is.  
First, of this ye were sure, here He was; ye were at His laying in; ye saw the stone sealed, and the Watch set: so that here He was. But, here He is not, now: Come see the place, trust your own eyes, Non est hic.  
But, what of that, this is but a lame consequence, for all that: He is not here, therefore He is risen. For, may it not be, He hath been taken away? Not, with any likelihood; though such a thing will be given out, that the Disciples stole him away while the watch was asleep: 
Matt. 28.13.  But your reason will give you, 1. Small probability there is, they could be asleep, all the ground shaking and tottering under them by means of the 
Matt. 28.2.  earthquake. 2. And secondly, if they did sleep for all that, yet then could they not tell (sleeping) how, or by whom, He was taken away: 3. And thirdly, that His Disciples should do it; they (you know) of all other were utterly unlike to do any such thing: So fearful, as miserably they forsook Him yet alive, and have ever since shut themselves up since He was dead. 4. And fourthly, if they durst have done such a thing, they would have taken Him away, linen clothes, and all (as, fearful men will make all the hast they can possibly) and not stood stripping Him and wrapping up the clothes, and laying them every parcel, one by one in order, as men use to do that have time enough and take deliberation, as being in no haste, or fear at all. To you therefore (as we say, ad hominem) this consequence is good, Not taken away, and not here, therefore risen He is.  

● He is gone before.  But, to put all out of doubt: you shall trust your own eyes; Videbitis, you shall see, it is so; you shall see Him. Indeed, Non hic would not serve their turns: He knew their question would be, Where is He? Gone He is; Not, quite gone, but only gone before, Which is the second comfort: For, if He be but gone before, we have hope, to follow after: I prae, sequar; so is the nature of Relatives. But, that we may follow then, Whither is He gone? Whither, He told ye himself, a little before His Passion (c. 14.28.) into Galilee.  
1. No meeter place, for JESUS of Nazareth to go, then to Galilee: there He is best known: there, in 
a Mat 2.23.  Nazareth He was brought up; there, 
b Io. 2.11.  in Cana He did His first miracle, shown His first glory; meet therefore to see His last: there in Capernaum, and the coasts about, preached most, bestowed most of His labour.  
2. Galilee; it was called Galilee of the Gentiles; for, 
Mat. 4 15.  it was in the confines of them: To show, His Resurrection (tanquam in meditullio, as in a middle indifferent place) reacheth to both; concerneth, and benefitteth both alike. As jonas, after his resurrection, went to Ninive; so, Christ, after His, 
jon. 3.4.  to Galilee of the Gentiles.  
3. Galilee; that, from Galilee (the place, from whence, they said, No good thing could ever come) He might bring one of the best things, and of most comfort, 
joh 1 46.  that ever was; the sight and comfort of His Resurrection.  
4. Galilee last, for Galilee signifieth a Revolution or turning about to the first point; Wither they must go, that shall see Him, or have any part or fellowship in this feast of His resurrection. Thither is He gone before: and, thither if ye follow, there ye shall see Him.  
This is the third comfort: and, it is one, indeed. For, 
3. Ye shall see Him.  Sight is the sense of certainty; and all that they can desire: And there they did see Him. Not these here only, or the Twelve only, or the 120. names (in Acts 1.) only; 
Act 1.15. 1. Cor. 15 6.  but even 500 of them at once (saith the Apostle, 1. Cor. 15.) a whole Cloud of Witnesses, to put it clean out of question. And, of purpose doth the Angel point to that apparition, which was the most famous and public of all the ten.  
This was good news for those here; and they were worthy of it, seeking Him, 
4. And his Disciples, Peter and all.  as they did. But, what shall become of the rest; namely, of his Disciples that lost Him alive, and seek Him not dead? They shall never see Him more. Yes: (which is Evangelium, good tidings indeed, the chief comfort of all) they too, that left Him so shamefully, but three days ago; them He casts not off, but will be glad to see them in Galilee. Well, whatsoever become of other, Peter (that so foully forsook, and forswear Him both) he shall never see Him more. Yes: Peter too, and Peter, by name. And indeed, it is more than needful, He should name him: He had greatest cause of doubt; the greatest stone upon Him, to be rolled away, of any; that had so often, with oaths, and execrations, so utterly renounced Him. This, is a good message, for him: and Marie Magdalen as fit a messenger, as can be, 
Mar. 14.71.  to carry it; one great Sinner to another. That not only CHRIST is risen: but content, that his forsakers, deniers, forswearers, PETER and all should repair to Him, the day of His Resurrection: That, all the deadly wounds of His Passion have not killed His compassion over sinners: That, though they have made wrack of their duty, yet He hath not lost His mercy, nor left it in the grave; but is as ready to receive them as ever. His Resurrection hath made no change in Him: dying, and rising, He is, to sinners, still one and the same; still like himself, a kind, loving, and merciful SAVIOUR. This is the last: PETER and all may see him.  
And with this he dismisseth them, with Ite & dicite, 
2. Their commission.  with a Commission and precept; by virtue whereof, He maketh these Women Apostolos Apostolorum; Apostles, to the Apostles themselves, (for, this Article of the Resurrection, did they first learn of these Women; and they were the first of all, that preached this Gospel:) giving them in charge, that, seeing this day is a day of glad tidings, they would not conceal it, but impart it to others; even to so many as then were, or would ever after be Christ's Disciples.  
They came to embalm Christ's body natural: that needs it not; it is passed embalming, now. But, another body He hath; a mystical body, a company of those, that had believe in Him, though weakly: that they would go and anoint them, for they need it. They sit drying away, what with fear, what with remorse of their unkind dealing with Him: they need to have some oil, some balm, to supple them. That, they do, with this Gospel: with these four: Of which four ingredients is made the balm of this day.  
Thus we see, these that were at cost to anoint CHRIST, were fully recompensed, for the costs they had been at; themselves anointed with oil and odours of a higher nature, and far more precious, than those they brought with them, Oleum laetitiae (saith the 
a Psal. 45.7.  Psalm) O dor vitae (saith the 
b 2. Cor. 2.16.  Apostle). And that, so plenteously, as there is enough for themselves; enough too, for others, for His Disciples, for Peter and all.  

The Application.  But, what is this to us? Sure, as we learned by way of duty, how to seek Christ ' after their example; so, seeking Him in that manner, by way of reward, we hope to have our part, in this good news, no less than they.  
1. CHRIST is risen; that concerneth us alike. 
c Ephe. 4.15.  The Head is got above the water; 
d Rom. 11.16.  The Root hath received life and sap: 
e 1 Cor. 15.23.  The First fruits are lift up and consecrate: We, no less than they, as His members, His branches, His field, recover to this hope.  
2. And for His going before; that which the Angel said here once, is ever true: He is not gone quite away, He is but gone before us: He is but the antecedent; we, as the consequent, to be inferred after. Yea, though He be gone to Galilaea superior, the Galilee that is above (Heaven) the place of the Celestial Spheres and Revolutions; even thither is He gone, not as a party absolute, of or for himself; 
Heb. 6.20.  but as a Herbenger (saith the Apostle) with relation to others, that are coming after, for whom He goeth before to take up a place. So, the Apostle there; So, 
joh 14.2.  the Angel here: So He Himself, Vado; not Vado alone, but Vado parare locum vobis, I go to prepare a place, wherein to receive you, when the number of you and your brethren shallbe full.  
3. To us likewise pertaineth the third videbitis: that, is the Gospel indeed. He is risen: Rising, of itself, is no Gospel: But, He is risen & we shall see Him: that, is it. That the time will come also, that we shall see Him, in the Galilee Celestial, that is above; yea, that all shall see Him, even they that pierced Him. But, they that came to embalm Him, 
joh 19 37.  with joy & lifting up their heads, they shall see Him: with that sight shall they see Him, that shall evermore make them blessed.  
4. Lastly (which is worth all the rest:) That we shall not need to be dismayed with our unworthiness; in that, willing He is, Peter should have word of this, and Marie Magdalen should carry it. That (such as they were) sinners, and chief sinners should have these tidings told them, this Gospel preached them: that He is as ready to receive them to grace, as any of the rest; and will be as glad to see them, as any others in Galilee.  
But then are we to remember the condition; that (here) we get us into Galilee, or else, it will not be. And Galilee is a revolution, or turning ad principia to the first point, as doth the Zodiaque, at this time of the year. The time of His Resurrection is Pascha, a passing over: The place Galilee, a turning about: It remaineth then, that we pass over, as the time; and turn, as the place putteth us in mind. reuniting ourselves to His body and blood, in this time of His rising; of the dissolving and renting whereof our sins were the cause: The time of His suffering, keeping the feast, of CHRIST our new PASSEOVER offered for us; Leaving whatsoever formerly hath been amiss, in CHRIST 's grave, as the weeds of our dead estate, and rising to newness of life, that so we may have our parts in the first resurrection: Which they are happy and blessed that shall have; for, 
Apoc. 20.5.6.  by it they are sure of the second. Of which blessing and happiness, He vouchsafe to make us all partakers, that this day rose for us JESUS CHRIST the RIGHTEOUS, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, On the XVI. of April, A. D. MDCIX. being EASTER DAY.  JOHN. CHAP. XX. VER. XIX. 
Cum ergo serò esset die illo, una Sabbatorum, et fores essent clausae, ubi erant Discipuli congregati propter metum judaeorum: venit JESUS, et stetit in medio, & dixit eye, PAX VOBIS.  
The same day then, at night, which was the first day of the week, and when the doors were shut, where the Disciples were assembled for fear of the jews, came JESUS and stood in the midst, and said to them, Peace be unto you.  
THis is the first interview of CHRIST and His Disciples: and this, His first speech, at His first interview: Both, this day; the very first day of His rising.  

¹ Mar. 16. ●.  Five sundry times, appeared He, this day. ¹ To Marie Magdalen: 
● Mat● 2● 9  ² To the Women coming from the Sepulchre: 
● Luc. 24. 1●.  ³ To the two that went to Emmaiis: 
● Luc. 24.34.  
● Ix ●ext●.  ⁴ To Saint Peter: ● And here now, to the Eleven and those that were with them. The two first, to Women; the three last to men: So, both Sexes. To Peter, and to Mary Magdalen: So, to Sinners of both Sexes. To the Eleven, as the Clergy; to those with them, as the Laïtie: so to both Estates. Abroad, at Emmaüs: at home, here. Betimes; and now, late. When they were scattered, severally; and now jointly, when they were gathered together. 
L●c. 1.78.  That no Sex, Sort, Estate, Place or Time excepted: but, as Visitavi: nos criens ab alto; so Visitavit, occidens ab imô: Rising from above, at His Birth; Rising, from beneath, at His Resurrection, He visited all.  
But, of all the five, this is the chief. Those were, to one; as Peter: Or two; as those of Emmaüs: Or three, as the Women: This, to all: The more, the more Witnesses; the better for faith. Those, when they were scattered: this (here) when they were all together: The more together, the more meet for this salutation here, Peace be to you.  
Which Salutation is the very substance of the text: the rest but appendent, all. 
The Division.   
In it, two things give forth themselves: 1. The Persons, to whom, Vobis. 2. The Matter of the Wish itself, Peace. The Persons are thus set down: Discipuli, congregati, conclusi: ¹ His Disciples they were; ² gathered; ³ and the doors shut on them, for fear of the jews.  
There will fall out beside, four other points. ¹ CHRIST His Site; that, He stood, when He wished it: ² His Place; that, in the midst, He stood: ³ The Time; All this, the same day, the first day of the week, Sunday, Easter day: ⁴ and, the very time of the day; that, it was late.  
The speech, of itself, is a Salutation: any will so conceive it, at the first hearing. And, if it were but so, and no more; that, were enough. CHRIST 's salutations are not (as ours be) formal; but, good matter in them.  
But, it is more than a Salutation, say the Fathers, for this reason. At meeting, men use to salute but once: within a verse, He repeateth it again. So, it keeps not the law of a salutation: but, it is (certainly) somewhat, beside. Votum CHRISTI, they call it. Votum pacis, votum CHRISTI: Christ's Vow, or wish: His Vow; and His first Vow.  
Now, every Vow implieth an advice, at the least. What Christ wisheth to us, He wisheth us to. Every wish, so: But, if it be the wish of a Superior, in His Optative, there is an Imperative; His Wish, is a command, if he have wit that hears it. So that, these words (rightly understood) are both an Advise, and an Injunction to it; of the nature of an Edict. Pax vobis, is as much, as Pacem habete in vobis, Be at peace among yourselves. 
Mar. 9.50.   
We are then, to join with Christ; to follow Him, in His Wish. To whom He wisheth it: To all Christ's disciples, together, even to His whole Christian Church; and, even them, that (it may be) as little deserve it, as these here did. ¹ To make it Caeput voti, our first Vow: yea, first & second; as Christ here did. ² Oportet stantem optare, to wish it, standing. ³ And, standing where Christ stood (that is material) in the midst. ⁴ This day to do it; and think it pertinent to the time: It is Votum Paschale. As for Serò, we shall never need to take thought for it: It is never too soon; late enough, always: if it be not too late; that, is all the fear.  

THe chief point, first: Pax vobis. The words are but two; yet, 
I. The personals part of Christ 's Salutation. Pax and vobis, reconciled,  even between them, there seemeth to be no peace: but one (in a manner) opposite to the other. Looking to Vobis (the Persons) this should not be a salutation for them, Pax. Looking to the Salutation (Peace) it should not be, to those Persons; Vobis, to you. So, that, our first work will be, to make peace between the two words.  
Vobis, to You. Will you know, who they be? To you, Peter, & john, and the ●est. To you, of whom none stood by me: To you, of whom some ran away, 
Matt. 26.56.72. Mar. 14·53.  some denied, yea, forswear me. To you, of whom, all, every one shrunk away and forsook me. How evil doth this greeting agree with this Vobis? Yet, even to these, Venit, & stetit, & dixit; He came, stood, and said, Peace be to you.  
Used by them, as He had been, no cause, He should come, or stand, or speak at all: Or, if speak, not thus. Not come to them, that went from Him: nor stand amongst them, that had not stood to Him: nor speak to them, that had renounced Him. I● is said, 
Mar. 14.50. joh. 9.22.  they feared the jews: All things considered, they had more cause to fear Him, and to look for some real revenge, at His hands: If not that, some verbal reproof; a salutation, of another style or tenor: And well, if they might scape so. Consitemini Domino, 
Psa. 106.1.  quia bonus; It is not so: No evil deed, for all this: No, not ●o much as an unkind word. Above that, they could look for; far above that, t●ey deserved, it is; Pax vobis. You and I are at peace, you and I are friends; Peace be unto you. This is His first goodness: His making a peace between Pax and Vobis.  

Illo die, that is Primo die.  This Speech to these Persons, is much mended, by adding the Time in the text; that, it was illo die; the day of His rising. Pax Vobis, is a good speech, for Good-friday, then, men grow charitable, when ready to dye. But, on their Easter day, at their rising, 
Phil. 2.9.  the day when Exaltavit Eum Deus, the day of their exaltation, they use to take other manner spirits, and remember former disgraces, with a far other congee. Haec est lex hominis; Men do thus: but, not CHRIST. Neither their indignity, Vobis; nor His own dignity changeth Him. [Rising, exalted, the very day of His exaltation, illo die, He saith, Peace be unto you.  

Primâ Sabbati. ● Luc. 24.1.  Another yet: That, it was Primâ Sabbati, the very first day of the week: took no long day for it: Nay, no day at all, but the very first day. joseph (exalted) dealt well with his brethren; but, not the first day: it was some time, first. He kept them in fear, a while; but shown himself, at the last. CHRIST doth not so; hold them in suspense: illo die, primo die, the same day, the first day, He came, and shown Himself, and said, Peace be unto you.  

Dixit. not, respondit.  Yea, not so much as dixit (here) but (as it falls out) will bear a note. Even, that it is dixit, and not Respondit; a Speech, not an Answer. That He spoke it, unspoken to: He, to them first; yet they, to Him. He might well have stayed till then: and reason would, they should first have sued for it. Yer they ask it, He giveth it: 
Psal. 21.3.  and prevents them with the blessing of peace. They first, in falling out: He first, at making friends.  
A great comfort for poor sinners, when, the many indignities, we have offered CHRIST, shall present themselves before us, to think of this Vobis. That, when the Disciples had done the like, yet He forgot all; and spoke thus kindly to them, this day: That He will vouchsafe us the like (specially, if we seek it, He will) and say to us Pax Vobis.  
Will ye remember now, to extend your wish of Peace, ¹ to them, that (it may be) deserve it as evil, as these, here: Even, his qui longè. ² To do it, at our rising, at our high day, when it is Easter with us: ³ Not, to make their hearts to pant, and eyes to fail first; but, even primâ Sabbati, to do it. ⁴ And, not to take stare up on us, and be content, to answer, Peace; and not speak: be moved for it; but, not move it: yes, even move it, first. If we do, we join with CHRIST, in His first-part, the personal part of the wish.  

2. The persons to whom.  Illis, and illo die, and primo die, what they were, we see; and in what sort. Yet, (not to grate on this point altogether) some smoke yet was there in the flax; some small remainders, illices misericordiae (as Tertullian) to move his mercy: In these words, ¹ Discipuli, ² congregati, ³ conclusi, ⁴ propter timorem judaeorum: That, His Disciples (yet) they were; and, together they were; and, in fear of the jews, they were shut up.  

1. His Disciples.  Whatsoever, or howsoever they were else, yet, they were His Disciples: Unprofitable servants, 
Luc. 17.10.15.24.  yet Servants: L●st sons, yet Sons: forgetful Disciples, yet Disciples. His Disciples they were: and, howsoever they had made a fault (as it seemeth) so meant to hold themselves, still; and hereafter to learn their lesson better.  
And, I like well their fear: that, they were afraid of the jews. It shows, 
2. For, In fear of the jews.  there were no good terms betwixt them; and that they shut their doors upon them, therefore they meant not to go out to them, or seek Pax vobis of the jews. They had no meaning (it seemeth) to give over CHRIST. If they had, what need they fear the jews? The jews would have done them no harm, they might have set open their doors, well enough.  
And Congregatis (I take it) is no evil sign. It would have been Ex aliâ causâ; 
3. Assembled.  for love, rather than fear: And again, for fear of GOD, rather than of the jews. Yet, even thus, I mis-like it not: And, much better this fear, then that at the Passion: That, scattered them one from another; every man shift for one. This, makes them draw together, and keep together, as if they meant to stand out afresh. Which very [Congregatis] makes them fit for this Salutation. It cannot well be said, disgregatis, to them that are in sunder. Vnà, is a disposition to unity; and gathering, to the binding up in the band of peace. CHRIST (that said, 
Mat. 23.37.  Quoties volui congregare!) liked it well, to find them thus together: And, His coming was, as to take away their fear; so, to continue their gathering, still.  
And, shall we learn this, of the Disciples: ¹ If a fault fall out, not to give over school, but to continue our Discipleship, still. ² And, not to go over, to seek our Pax vobis, at the hands of His Enemies: To shut out both them, and their peace, too. ³ And lastly, not to forsake the fellowship; to keep together, still. For, being so together, we are nearer our Peace. This shall make CHRIST come and say it to us the sooner, and the more willingly.  
The real part, Voti summa, that which He wisheth, is Peace. First, Why peace: 
II. The real part.  Then, What peace.  
Why, Peace? Is there nothing more worth the wishing? Nothing more, 
Why Peace.  of itself; Nothing more fit for these persons, this place, and this time.  
Of itself: Votum pacis, Summa votorum. It is, all wishes, in one; Nothing more to be wished. For, in brevi voce Breviarium, this little word is a breviary of all, that good is.  
To show how, a little: quàm bonum, how good, how worth the wishing it is. 
1 As, good. Psal. 133.1. Pro. 1●. 16.17 Pro. 17.1.  It is tam bonum, so good, as, without it, nothing is good. With it (saith Solomon) an hand-full of herbs; without it, an hous-full of sacrifices, is not good. With trouble and vexation, nothing is good; nothing is to be wished.  
And as, without it, nothing is to be wished: so, all that is to be wished (all good) is within it. Evangelizantium pacem, evangelizantium bona; quia, 
Rom. 10. 1●.  in pace, omnia bona: To bring news of peace, is, to bring news of all good things; for, all good things are, in peace. Bona, is the true gloss or exposition of peace.  

* Psal. 133 1.  Quàm bonum, you know: And, quàm jucundum, too: Both good and pleasant; 
2. Pleasant.  and pleasant, not only, as Aaron's ointment (which was, only pleasant:) but, 
3. Profitable. Psal. 72.7.  as Hermon dew, which brings profit with it. Abundantia pacis (saith the Psalm) Peace, and Plenty go together.  
And yet, how much it is to be wished, this showeth, Pacem te poscimus omnes: 
4. Wished by all.  All wish it: Angels wish it (Heaven, to Earth) Pax in terris: And Men wish it (Earth, to Heaven) Pax in coelis. GOD wisheth it: most kindly for Him; 
Luc 2 14.  Deus pacis, pacem Dei; the GOD of peace, the peace of GOD. Yea, 
2 Cor. 13.11. Phil. 4 7. Luc 4.34.  the enemy of all peace wisheth it: for, he complains, Venisti nos inquietare, are ye come to trouble us? So, he would not be troubled, that troubles all; but, set all together by the ears, and sit quiet himself.  
But, it is much for the honour of peace, that, cum bellum geritur, pax quaeritur: Even military persons, with sword in one hand and fire in the other give this for their Emblem, Sic quaerimus pacem, Thus with sword and fire, seek we peace. As, seek it, at last, they must; we must, all. Best, primâ Sabbati: but, Serò, sooner or later, come to it we must: If it be not the first, it must be our last.  

² And by Christ, o●ten.  But, if there were nothing else, this only were enough; and, though there be many, this chief doth show it: That our SAVIOUR CHRIST, so often, so divers ways, 
joh. 14.27.  so earnestly wisheth it. Going, He did it, Pacem meam do vobis: And now coming, He doth it. Sitting, He did it (Chap. 16.) and now, standing. Living, when He was borne, 
joh 16.33. Luk 2.14. Chap. 14 28.  Pax in terris, Xenium Christi, It was CHRIST 's New-yeares-gift: Dying, when He was to suffer, Pacem meam relinquo vobis, it was Legatum Christi, CHRIST 's Legacy. And now (here) rising again, it is His wish, still. To show, not only the good of this life, but of the next, to be in peace. Prayed for it (Chap. 17. 
Chap. 17.21. ●uk. 19.42. ) Paid for it (Chap. 18.) Wept for it; O if thou hadst known the things that pertain to thy peace! Wept for it; and bled for it: therefore, immediately (the very next words) He showeth them His hands and His side: As much to say; See, what I have suffered, to procure your peace: Your peace cost me this: Pax vobis cost Crux mihi; See, you hold it dear. Now (sure) if there were any one thing better than other, those hands would not have withheld it, and that heart would wish it. And, Peace it doth wish: therefore, nothing more to be wished. Complete it is, Votum pacis, Summa votorum.  

I●n 1.12.  There need no other sign be given, but that, of the Prophet IONAS; that CHRIST wished his wish: So the tempest may cease, and peace (as a calm) ensue, spare me not; take me, cast me into the Sea; make me a Peace-offering, and kill me. This, is enough to show, it is to be wished; to make it precious in our eyes. For, we undervalue it, at too low a rate, when (that, which cost so dear) for every trifling ceremony, we are ready to lose it. Our faint persuasion in this point, is the cause, we are faint in all the rest.  
Well, though this be thus good; yet good itself is not good, unless it be in season, come fitly. Doth this so? Every way fitly ¹ For the Persons: ² For the Place: ³ and for the Time.  

1. And now, fitly for the Persons. ¹ By whom; CHRIST. Ephes. 2.14.  The Persons: both ¹ CHRIST by whom; and ² they, to whom: it is wished. 1. CHRIST, by whom: Decet Largitorem pacis haec salutatio (saith Cyrill) It is meet, for Him, to give peace, that made peace: Nay, Ipse est Pax nostra (saith the Apostle;) and, for Peace, what fit salutation, than Peace?  

● To whom: The Disciples.  2. They, to whom: for, they needed it: with GOD, they had no peace, whom they had provoked: Nor peace with men; not with the jews about them: Nor peace with themselves, for they were in fear, and night-feare, which is the worst of all others. Fit for them; and they, for it: for, together they were, and so, not unfit to entertain it.  

2. For the place.  And, with the Place, it suiteth well. For, they were shut up, as men environed and beleaguered with their enemies: Conclusi, & derelicti, shut up and forsaken: And to such, Peace is ever welcome.  

3. For the Time.  And, for the time, seasonable. For, after a falling out, Peace is so: And, after a victory, Peace is so. Fit therefore, for this day, the day of the Resurrection: for, till then, it was not in kind. The great battle was not fought: The last enemy (death) was not overcome. 
1. Cor. 15.26.  Never, till now: but, now the last enemy is conquered, now it is in season. 
4. For the thing i● self: p●a●e, a resurrection.   
And, for the thing itself, Peace, is a kind of Resurrection. When CHRIST was risen, His Disciples were dead. Those dead affections of sorrow and fear, when they seize throughly upon men, what are they, but Mors ante mortem? Upon good news of JOSEPH, 
Gen 45.27.  JACOB is said to revive: as if, before, he had been given for dead. It was their case, here. The house was to them, as their grave; and the door as the grave-stone; and they buried in fear: when they saw Him, in the next verse, and were thus saluted by Him, they gatt hope, were glad (that is) revived again. For, if those were the pangs of death, peace (after a sort) is a resurrection: and so, a fit wish for the time.  
And, to say truth, Peace is never kindly, till then. They define solicitie shortly, 
Never kindly till then.  to be nothing else but Pax desiderij. For, give the desire perfect peace, and no more needs, to make us happy. Desire hath no rest; and will let us have none, till it have what it would; and, till the Resurrection, that will not be.  
1. Pax & pressura, our SAVIOUR opposeth (Chap. 16. 
Chap 16.33. ) If we be pinched with any want, Desire hath no peace. 2. Let us want nothing (if it were possible) No peace, yet: Pax & Scandalum (the Psalmist opposeth: 
Psal 119. 16●. ) When we have what we would, somewhat cometh to us, we would not; somewhat thwarts us: Till non est eis scandalum, till that be had away, desire hath no peace. 3. Let that be had away, yet a new war there cometh. Peace and fear, are (here) opposed. We are well: neither pressura, nor Scandalum: but, we fear tolletur a vobis, that it will not hold, or we shall not hold. The last enemy will not let us be quiet. Till he be overcome, our desire hath no perfect peace. That, will not be, till the Resurrection. But, then, it is Pax plena, pura, perpetua: full without want; pure, without mixture of offensive matter; and perpetual, without all fear of foregoing, of tolletur a vobis. And that, is pax desiderij; and that, is perfect felicity: The state of the Resurrection; and the wish of the Resurrection day.  
Thus (we see) good it is: and, fit it is. It remains, we see, What it is; What, 
2 What peace?  peace. When we speak of Peace, the nature of the word leadeth us, to ask, With whom? And they be divers. But, as divers as they be, it must be understood of all; though, of someone, more especially than the rest.  
There is a peace above us in heaven, with GOD: that, first. 
¹ Peace wit● GOD.  They were wrong, here: their fear ran all upon the jews: It should have looked higher. The jews they kept out, with shutting their doors: Against GOD, no door can be shut. First, peace with Him: and, with Him, they have peace, to whom CHRIST saith Pax vobis.  
There is another peace, within us, in sinu, with our heart. For, 
² With our own● heart's.  between our spirit and our flesh, there is in manner of a War: The lusts of the f●●sh, even Militant, wage War (saith Saint Peter) against the soul: And, 
1 Pet. 2.11.  where there is a war, there is a peace, too. This is peace with fear, here. Which war is sometime so fearful, as men, to ri●d themselves of it, rid themselves of life and all; Conclude a peace there. This, followeth of the first: If all be well above, all is well within.  
There is a peace without us, in earth, with men, with all men: 
³ With all men.  The Apostle warrants it; peace with the jews here and all. I will never fear, to make civil peace, a part of CHRIST 's wish; nor, of his Beati Pacifici, neither. 
Matt. 5.9.  He will be no worse at Easter, then at Christmas, He was: at this, His second; then, at that his first birth. Then, janus was shut, and peace over all the world. 
T●rtull●an. Apol●g.  O●bem pacatum was ever a clause in the prayers of the Primitive Church; that the World might be quiet.  
Yet is not this the peace of CHRIST 's principal entendment; but, their peace, 
⁴ Among themselves.  to whom CHRIST spoke: Pax Discipulorum; Pax vobis, intervos: Peace among them, or between themselves. It was the ointment on AARON'S head: AARON, that had the care of the Church. It was the dew that fell upon ZION: ZION, 
P●●l 133.2.  the place, where the Temple stood. The peace of jerusalem; that it may be once, 
Psal 122.3.  as a city at unity within itself. The primitive peace; that the multitude of Believers may be of one heart and one mind. All the rest depend upon our peace with GOD; and, 
Act. 4 32.  our peace with Him, upon this: 
a Mark 9.50. Phi. 4.9.  Pacem habete inter vos, and Deus pacis erit vobiscum. The peace of jerusalem; 
b Psa 122.6.  they shall prosper that love it, (saith David.) 
c Pro. 12.20.  joy shall be to them that counscile it (saith Solomon.) 
d Matt. 5.9.  Blessed shall they be, that make it (saith CHRIST.) How great a reward should he find in heaven; how glorious a name should he leave on earth, that could bring this to pass!  

¹ Peace, Christ 's w●sh.  This, is CHRIST 's wish: And, what is become of it? If we look upon the Christian world, we see it not; it is gone, as if CHRIST had never wished it. Between jehu and jeroboam, Salomon's feed went to wrack. jehu, his proceed (like his chariot wheels) headlong and violent. But jehu is but a brunt; too violent, to last long. jeroboam is more dangerous: who makes it his wisdom, to keep up a Schism in Religion; they shall sway both parts more easily. GOD forbidden, we should ever think jeroboam wiser than Solomon. If peace were not a wise thing, 
Matt. 12.42. Mat. 9.50.  the Wisest man's name should not have been Solomon. A greater than Solomon would never have said, Habete salem & Pacem; If you have any salt, you will have peace. Sure, when the Disciples lost their peace, they lost their wisdom: Their wisdom, and their strength both. They were stronger, by congregatis, then by clausis foribus; more safe, by their being together, than any door could make them.  
It is, as CHRIST told us (Luk. 10. where, He prescribes this form of salutation) it speeds, or it misses, thereafter, as it meets with the Son of peace: Speeds, if it find him; 
Luk. 10·5. 6.  if not, comes back again, and takes no place.  
Well, though it do not, we must still hold us to CHRIST 's Wish: and, when all fails, still there must be Votum pacis in cord; though enmity in the act, yet peace in the heart still. Still, it must hold, Amicus, ut non alter; Inimicus, ut non idem: friends, as if never otherwise; Enemies, as if not ever so. Quasi torrens, bellum: war, like a land-flood, that will be dry again: Quasi fluvius, pax; Peace, as a river, never dry, but to run still and ever.  
But yet, many times we ask, and have not, because we ask not aright (saith Saint james: 
jam. 4●3. ) We know not the things, that belong to our Peace; we err in the order, manner, site, place, or time.  

1. The order of it. first wished.  The Order: which helpeth much, first it is; first, Primum & ante omnia; Capu● fidei; the prime of His wishes. No sooner borne, but Pax in terris: No sooner risen, but Pax vobis: Apertio labiorum, the very opening of his lips was, with these words: The first words: at the first meeting: On the very first day. It is a sign, it is so in His heart. That, which most greeveth us, we first complain of: and, that which most affecteth us, ever soon speak of. This, is the first error. That which was first with CHRIST, is last with Christians: and, I would it were so (last:) for, then, it were some: Now, scarce any at all, as it seemeth.  

2. The M●nner: th●●se wished.  In the Manner: for, first is but first, that is but once. This, is first, and second. Hear, He saith it: and, with in a verse, He is at it again. Nay, first, s●cond, and third: ¹ in this, ² the XXI, and ³ XXVI. verses: As if (like Actio, in Rhetoric) all in all.  
All CHRIST 's vows are to be esteemed; specially, His solemn vows: And His speeches; chief, those He goeth over and over again. That which, by Him, is double and triple said, would not, by us, be singly regarded. He would have it better marked: therefore He speaketh it the second time. He would have it yet sink deeper; therefore, the third also. We fault, in the manner. Once, we do it (it may be:) but, upon any repulse, we give over: if it come not at first, we go not to it Secundo & t●rtiò, repetitis vicibus. We must not leave at once, that CHRIST did so oft.  

¹ His ●ite in wishing it. S●e●●t.  The second error is; we ask it, sitting (I fear;) and CHRIST stood: His standing imports something. Standing, is the site of them, that are ready to go about a matter: as they, to take their journey, in the XII. of Exodus. That Site, is the Site of them, 
Ex●d. 12.11.  that wish for peace: Oportet slantem optare. A sedentary desire (it may be) we have; but, loath to leave our cushion: We would, it were well; but, not willing, to disease ourselves. utinam hoc esset laborare, said he, that lay along and stretched himself. So say we: Peace we would; but, standing is painful. Our wish hath lips, but no legs.  

Esay 5●. 7. Rom. 10.15.  But, it could not be said: Beautiful are the feet of them that bring Peace, if the feet had nothing to do, in this business. With sitting and wishing, it will not be had. 
* Psal. 34.14.  Peace will hide itself; it must be sought out: It will fly away, it must be pursued. This then, is a point, wherein, we are to conform ourselves to CHRIST: as well to use our legs, as to open our lips for it. To stand, is Situs voventis: To hold up the hands, Habitus orantis. The meaning of which ceremony, of lifting up the hands with prayer, is, Vt, pro quo quis oret, pro eo laboret, what we pray for, we should labour for: what we wish for, stand for. We see, CHRIST showeth His hands and His feet; to show, what must be done with both, for it. If we should be put to do the like, I doubt, our wish hath never a good leg, to stand on.  
To stand then: But, to stand, in a certain place. Every where to stand, 

3. His Place: In medio.  
Luc. 1.79.   will not serve the turn. Stetit in medio, that standing place is assigned for it, thus guiding our feet into the way of Peace. And, the Place, is material, for peace. All bodies natural never leave moving, are never quiet, till they recover their proper places; and, there, they find peace. The midst is CHRIST 's place, by Nature. He, is the second person in divinis; and so, the middlemost of the other two. And, 
By nature.  on earth, follow Him (if you will) you shall not (lightly) find Him out of it: Not, according to the letter, speaking of the material place. At His birth; 
Luc. 2.7.46.  In medio animalium, in the Stable. After (a child) In medio Doctorum, in the Temple. After (a man) Medius vestrûm stetit (saith john Baptist) in the midst of the people; 
joh. 1.26.  saith He of Himself, Ecce Ego in medio vestri, in the midst of His Apostles. At His death, 
Luc. 22.27.23 35.  it fell to His turn likewise, that place; even then, He was in the midst. And now (rising) there He is (we see.) They, in the midst of the jews: and He, in the midst of them. After this, in Pa●mos, Saint john saw Him in heaven, 
Apoc. 7.17.  in the midst of the throne: in earth, walking in the midst of the Candlesticks. 
1.13.  And, at the last day, He shallbe in the midst, too, of the sheep on His right hand, and the goats on His left. All which show, the place and He, sort very well. 
Matth. 25.33.   
But, were it not natural for Him, as the case standeth, there, He is to stand, 
By office, as a Mediator.  being to give peace. No place so fit, for that purpose: None, so kindly, as it. His Office being, to be a Mediator, Medius between GOD and man, where should a Mediator stand, but in Medio? 
1. Tim. 2.5.   
Besides, the two qualities of good, being to be Diffusivum and Vnitivum; that, is the fittest place, for both. To distribute; best done, from the centre. To unite, 
The reason of it.  likewise; soon meet, there. The place itself hath a virtue specially to unite: which is never done but by some middle thing. If we will conclude, we must have a Medi●s terminus: Else, we shall never get Majus and Minus extremum to come together. Nor, in things natural; either combine two elements disagreeing in both qualities, without a middle symbolising with both: Nor flesh and bone, without a cartilege between both. As for things moral; there, the middle is all in all. No virtue without it. In justice; incline the balance, one way or other, the even peize is lost: Et, opus justitiae, pax: Peace is the very work of justice.. And the way, to peace, is the mid way: neither to the right hand, too much; nor, to the left hand, too little. In a word; all analogy, symmetry, harmony, in the world, goeth by it.  
It cometh all to this: The manner of the Place doth teach us, what manner of Affection is to be in them, that wish for, or stand for peace. The place is indifferent, equally distant, alike near, to all. There, pitch the Ark; that, is the place for it. Indifferency in carriage, preserveth peace: By foregoing that, and leaning to extremities, it is lost. Thither we must get again, and there stand, if ever we shall recover it. Discessit a medio lost it: Setit in medio must restore it.  
Therefore when you hear men talk of peace, mark whither they stand where they should. If with the Pharisee, to the corners, either by partiality one way, or prejudice, another; no good will be done. When GOD will have it brought to pass, such minds He will give unto men; and make them meet, to wish it, seek it, and find it.  
A little (now) of the time. This, was Christ's wish, at this time: And Christ never speaks out of season. 
4. The Time: in illo die.  Therefore, a special interest hath this Feast, in it. It is Votum Paschale, and this is Festum pacis.  
And sure, Habemus talem consuetudinem, & Ecclesiae Dei: Such a custom we have, and so, 
1. Cor. 11.16.  the Church of GOD hath used it; to take these words of CHRIST, in the nature of an Edict for pacification, ever at this time. That, whatsoever become of it, all the year beside, this time should be kept a time of peace; we should seek it, and offer it: seek it, of GOD; and offer it, each to other.  
There hath not, these sixteen hundred years, this day passed, without a Peace-offering. And, the Law of a Peace-offering is; he, that offers it, must take his part of it; eat of it, or it doth him no good. This day therefore, the Church never fails, but sets forth her Peace-offering: the Body, whose hands were here showed; and, the Side, whence issued Sanguis crucis, the blood that pacifieth all things in earth & heaven: that we, 
Col. 1.20.  in and by it, may this day, renew the Covenant of our peace. Then can it not be, but a great grief, to a Christian heart, to see many, this day, give Christ's peace the hearing, and, there is all; hear it, and then turn their backs on it; every man go his way, and forsake his peace: instead of seeking it; shun it; and, of pursuing, turn away from it.  
We have not so learned CHRIST: Saint Paul hath not so taught us. His Rule it is: Is CHRIST our Passover offered for us (as, 
Ephe. 4.20. 1. Cor. 5.7.8.  now, He was?) Epulemur itaque (That, is his Conclusion) Let us then keep a Feast, a Feast of sweet bread, without any sour levin, that is, of Peace without any malice.  
So to do: and, even then (this day) when we have the peace-offering in our hands, then, to remember, and always (but then, specially) to join with Christ, in His wish; to put into our hearts, and the hearts of all, that profess His name (their's specially, that are of all others most likely to effect it) that CHRIST may have His wish, and there may be peace through the Christian world: That we may once all partake together, of one peace-offering; and with one mouth, and one mind, glorify GOD, the Father of our LORD JESUS CHRIST.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, On the VIII. of April. A.D. MDCX. being EASTER DAY.  JOB. CHAP. XIX. 
Quis mihi tribuat, ut scribantur, etc.  
VER. 23. Oh that my words were now written! Oh that they were written even in a book!  
24. And graven with an iron pen, in lead, or in stone for ever!  
25. For I am sure, that my Redeemer liveth, and He shall stand the last on the earth (or, and I shall rise again in the last day from the earth.)  
26. And though, 
* Or, And I shall be compassed again with my skin.  after my skin worms destroy this body: I shall see GOD in my flesh.  
27. Whom I myself shall see, and mine eyes shall behold, and none other for me, though my reines are consumed within me. (Or, and this hope is laid up in my bosom.)  
THIS day calleth us, to say somewhat of CHRIST 's Resurrection. To find CHRIST 's Resurrection, in the New Testament, is no mastery: Out of many places, you have thence heard of it heretofore, many times; and many times may, hereafter, out of many places ●o. If it be but for variety, it will do well, not to dwell still on the New; but, otherwhiles to see, if we can find it, in the Old. It will give us good satisfaction to see JESUS. CHRIST to day and yesterday, the same: yesterday, to them, to day, to us. 
Heb. 13. ●.  To read Resurget in JOB, He shall rise; as we read Resurrexit, in JOHN, He is risen: To see their Creed, and ours differ but in tense, shall rise, and is risen: Shall and is: but, the REDEEMER all one, in both. Much ado is made by our Antiquaries, if an old stone be digged up with any dim letters on it. In this Text, I find mention of a stone to be graven, so that, I shall present you, this day, with an Antiquity; an old stone digged up in the land of Hus, as old as Iob's time, and that as old as MOSE'S; with a fair inscription, the Characters of it yet legible, to prove the faith of this Feast, so ancient, that it began not with the Christians; the Patriarches had it, as many hundred years before CHRIST, as we are after. This Text is a monument of it. And, it will be never the worse welcome to us that are Gentiles, that is cometh from one that is a Gentile (as JOB was) and not of JACOB 's line. It is the stronger, for that MOSES and JOB, the jew and Gentile believed it: 
Psal. 90.5.  MOSES put it, in his ordinary prayer (the ninetieth Psalm) as it were, his Pater ●oster; and JOB here, in his Creed.  
Saint Hierom saith of JOB: Nullum tam apertè post CHRISTUM, quàm iste hîc ante CHRISTUM, de Resurrectione loquitur CHRISTI & suâ: No man, ever since CHRIST, did so clearly speak of CHRIST 's Resurrection, and his own, as JOB did here, before CHRIST: That his Redeemer liveth and shall rise again. Which is as much to say as, 
joh. 11.25.  He is the Resurrection and the life: (Saint john could say no more.) It is his hope; He is by it regenerate, to a livelyhope: (Saint Peter could say no more.) 
1. Pet. 1.3.  Enters into such particulars, this flesh; and these eyes: (Saint Paul could do no more.) 
1. Cor. 15.53.  There is not in all the Old; nay, there is not in all the New, a more pregnant direct place.  
There is then, in this monument of antiquity, a direct prophecy; or (if you will) a plain Creed, of the substance of this Feast, of his Redeemer's rising, and of his hope to rise by Him; the one positiuè, the other illatiuè. There is a pathetical Poëme set before it; and there is a close or farewell, by way of Epiphonema, after it, no less pathetical.  

The Sum and Division  The two first verses, we may well call the Parasceve, or preparation to the Feast of Passeover: which serve to stir up our regard, as to a Mystery or matter of great moment; worthy not only to be written or enroled in a book, but to be cut in stone; a monument to be made of it, ad perpetuam rei memoriam, Oh that, etc.  
Then followeth (in the third) His Redeemer and his rising; his passing over from death to life: I know etc. and out of it (in the last) by way of inference, his own: Et quòd ego, etc. set down with words so clear, and so full of caution, as, in the Epistle to the Corinthians, it is not fuller expressed.  
Upon these two, there be two Acts here set down, ¹ Scio, and ² Spero. He begins with Scio, for the truth: and ends with Haec mihi spes for the comfort, or use of this knowledge. Graven, that it may be known: known, that it may be our hope. His it was, and ours it must be: reposita, with him; reponenda, with us, to be lodged and laid up in our bosoms, against we be laid into the bosom of the earth. Indeed, [sculpsit in lapide] is nothing without [reponi in sinu;] Graving in stone will do no good, without laying it up in the bosom.  

JOB, fearing (it should seem) if he had but barely propounded the point following, 

I. The Pa●as●●ue or preparation.  
jobs wish.   it would have been but slenderly regarded; doth enforce himself, to set it down with some solemnity, to make the deeper impression, (which I call the Parasceve:) that we might not reckon of it, as a light holiday; but, as a high feast. He would have the Scio of it stamped in stone, as worthy everlasting remembrance; and the Spero of it carefully laid up, as worthy precious account. It is as much as Saint Paul had said: It is a faithful saying and by all means worthy to be received: 
1. Tim. 1.15.4.9.  For the Scio, faithful; for the spero, worthy all receiving: For the truth, to be graven in marble; for the comfort, to be lodged in the bosom.  
For the first, thus he proceedeth. He was dying now; and seeing he must dye, one thing he had, he would not have dye with him: It was that, when he had lost all, he kept in his bosom still; when all comforters, and comforts forsook him, and (as he saith) his Physicians grew of no value, he found comfort in. This, he thought, it was pity should perish: but, though the dye, it live. It was certain words; and, because they had been cordial to him (had been, to him; and might be to othe●s) he desires they might remain to memory; and because writing serves to that end, they might be written.  
Which his wish of writing consists of three degrees; is as it were three wishes in one.  
1. They be words; 

1 That it were written  
Chap 6. 26·   and because words be but wind (his own Proverb) that they might not blow away with the wind, he wisheth they were written: Quis mihi tribuat, Who will help him to a Clerk, to set them down in writing?  
2. But then, he bethinks himself better: they were no common ordinary matter, therefore not be committed to common ordinary writing. 
2. Written in a book.  So, they might be rend or lost: they be more worth than so. Therefore now secondly, he mends his wish: he would not have them to be barely written, but registered in a book, enroled upon record, as public instruments, men's deeds, judicial proceeding; or (as the very word gives it) Acts of Parliament, or whatsoever is most authentical.  
3. And yet, upon further advice, he calls back that too, by a third wish. 
●. Written in s●on●, with a pen of ●on forever.  If they were upon record, Records will last long, yet, even them, time will injure. No ink, no parchmene, but will decay with time. Now, these he would have last for ever: therefore he gives over his Scribe, and in stead of him wisheth for a Graver: no paper, or parchmene will serve; it must be stone, and the hardest stone, the rock. For this paper, he must have a pen of iron: that he wisheth too. But, here is mention of lead: what is to be done with that? If we believe the Hebrews (that best knew the fashion of their Country Monuments,) when it is graven, the graving may be choked with soil, and the edges of the letters, being rough, and uneven, may be worn in, or broken and so defaced; to provide for that, the graving he would have filled with lead, that so it might keep smooth and even, from defacing; and full, from choking up. That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the l●st word) that is, last for ever, to the last Ages and Generations to come, never to be worn but to hold for ever. If it were t●e best in the world, more cannot be done, or wished, than this: and this he wisheth and not coldly but earnestly. Oh that it were, would God it were: Qu●●ihi tri●ua●? Who will do so much, Who? as if he were earnest begging of God and man to have it done.  
Now in the name of GOD, what may this be, that all this work is kept about? It is the work of this day. And why would not a book serve for this? 
Why, in stone etc.  Why no remedy but it must be in sto●e? There want not reasons: Let me touch some few. M●s●s and job are holden to ha●e lived at one time. Mose's law was graven in stone, 
1. Reason. Exod. 34 1. 1. Cor. 15.14.  we know. This of job (here) is Gospel, the substance, the chief article of it. No reason, the law, in tables of stone; and the Gospel, in sheets of paper. Good reason, job, as zealous for the Gospel, as Moses, for the Law. If that wrought in stone, this no less; as firm and durable, as it, every way. And the same reason is for the iron pen. As the stone for the law, so the pen for the Prophetts. If, in the Prophett, 
jer. 17.1.  mens sins be written with a pen of iron; meet, the discharge should be written no less deep, with as hard a pen, as it; that so, the characters of one, may match the other at each point.  

2. Reason. 1. Cor. 10 4.  This for Moses: now for our Redeemer. There it was meet, ut de Petrâ, in petrá: Petra autem CHRISTUS, Our Redeemer is a Rock: O LORD my Rock & my Redeemer (saith David) or my Redeemer of the Rock, 
Psal. 19.15.  alluding to this of job: Kindly it is, it should be wrought in the Rock, that is of the Redeemer, who is the Rock. And so the resurrection, 
1. Cor. 15.54.  being a putting on incorruption, would not be written in corruptible stuff, but in that cometh nearest to incorruption, and is least of all subject to corrupt and decay: The words would be immortal, that treat of immortality.  

3. Reason.  A third, in respect of those Works, that are usually wrought of stone, as Grave-stones, as Arches Triumphal. The resurrection is mors mortis (saith Osee) o death I will be thy death: 
Hos 13.14. 1. Cor. 15.54.55.  for the death of him that is the death of us all, here is a grave-stone allowed, and an Epitaphe graven on it. Here it is, and so doth Nazianzen call this Scripture, 
Esa. 25.8. 1. Cor. 15.54.  Death's Epitaphe. Either (if as Esay saith) Death by CHRIST 's rising be swallowed up in victory:) a trophy of this victory would remain; and that, as all victories, in a Pyramid of stone: and that Arch-wise on two pillars, ¹ One for CHRIST 's; ² One for our resurrection.  

4. Reason.  One more: That job needed this wish, in regard of those, that were to receive this doctrine. It will not well be written, there is such unbelief and hardness of heart, yea even in the Disciples, and so generally in our nature; as, enough to do, to grave it in us: yet so necessary withal, as where it will not be written, he wishes it graven. Written, where it may; but graven, where it must. But written, or graven, one of them in us all.  

II. The Object I●b● R●deemer, and his resurrection.  This for Iob's wish. Shall we now pass to the third verse, and see what these words be, that no paper will serve, but stone; nor pen, but iron; nor ink, but lead? Great expectation is raised with this so stately an entry. The words be Iob's: His Scio, and his Spero, touching the two articles of this day, ¹ His Redeemer, and His rising; ² and the train of it, His own rising, and his seeing GOD. They begin with Scio the pillar of this faith, and end with Haec mihi spes the arch of his hope; ever, hope, giving the assumption to faith's proposition.  

1. Quòd Redemp●or.  Let's begin with the object of his knowledge. The first is news of a Redeemer. We own this word to job: he, the first, in the bible, that ever named Him so. Of the creation, we read, in Moses: and GOD provided well for us, that we should no sooner hear of a Creator by Moses, but we should, of a Redeemer, by job. For, though GOD by right of creation were (as saith Melchisedek) owner of heaven & earth, 
Gen 14 19  yet the creature being subject to vanity shown they were gone, aliened from GOD. But this is good news, 
Rom. 8.20.  that seeing we were GOD 's & not our own, he would not see that carried away that was his own, but would be content one should redeem it back.  
But, it is news to hear, that job is at his Redeemer; job with all his innocence, with his so just, 
job. 1.8.9.2 3.4.  and holy life, as GOD himself bore witness unto it, as Satan himself could not except against it; yet he is not at Scio quòd judex; but Scio quòd Redemptor: doth deprecari ●udicem; and, for all his virtues, a Redeemer will do well though; and he in the number of those, that are glad to say Scio, to take notice of Him.  
From which his Scio, his notice taking, we take a true estimate of Iob's estate. For, if he look after a Redeemer, then is he, either sold for a Servant; or carried away for a Captive: one of these. For, these two only we read of; redeemed from Egypt the h●use of bondage: or redeemed from Babylon the land of their captivity. Saint Paul confesseth both by himself; Sold under sin, & led away captive under the law of sin. 
Rom. 7.14.23. job. 7.20.6.20.  job confesseth as much: Peccavi, quid faciam? sinned he had and by committing of sin was become Servus peccati. Sold by himself, and made subject to sin; and sold by GOD, and made subject to corruption: from both which he needed a Redeemer. Whither servant, or captive, one or both, it falleth out well, that both states are redeemable; neither past redemption. Sinned; that he needs a Redeemer: not so sinned, but a Redeemer will serve. 
Chap. 3●. 24.26.34.31.  GOD is willing (saith Elihu) to receive a reconciliation, to admit of a Redeemer: if we can get us one, to lay down the price, there is hope, we may be restored, to see GOD again. A Redeemer will do it.  
Why the, Scio quòd, he knows of one. Good tidings, to all that need to know, there is one, presently in being. For then, Nunc dimittis, may job say; he may departed in peace, die when he will, his Redeemer lives, who will never see that perish, he hath paid the price for; but, since He came to redeem that which was lost, will not suffer that to be lost which He hath redeemed.  
This of his Redeemer. Now, what he believes of Him. First, live he must: 
2. Quòd Vivit.  be a living, quick thing; not dead, or without life. Silver, gold will not do it; our redemption is personal: not real, to give somewhat and save himself. But such a Redeemer, as must answer body for body, and life for life; give himself, for job, and those he redeems: so is the nature of the word: so, the condition of our redeeming. There is His person.  
Of what nature, out of the word Redeemer. Sure, if a Redeemer, GOD. 
His Natures: GOD. Psal. 49.7.8. Vers. 15. Chap. 15.15.16.25.4.5.  The Psalm deduceth at large: Man cannot redeem his brother, nor give an atonement unto GOD for him. It cost more to redeem souls: so that, he must let that alone for ever. Then tells he us plainly: It is GOD shall redeem our soul from the hand of hell. job saith the same in effect: In His Saints He found folly, and in His Angels pravitatem, somewhat awry: They (both) need a Redeemer, themselves. That, they want themselves, they cannot perform to others: and, if neither Saint, not Angel; then no Redeemer, but GOD.  
On the other side, if a Redeemer, man he is to be, of necessity. 
And Man.  So is the flat law of redemption of persons. He must be frater, or propinquus, 
Levit. 25.25. Ruth. 3.12.  a brother or next of blood: else, not admitted to redeem a person. That he may be admitted then, he must be flesh of our flesh; and then he may. The very word showeth it, which doth as properly signify, to be next of kin, as to redeem. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Upon the point then, both He must be. Man cannot; GOD may not: But, GOD and man both, may and can.  
But what stand we straining the word Redeemer, or the conditions of it, 
Deum, in carne.  when we have both twain (his natures) in formal terms, immediately in the verse following, videbo Deum in carne? There is GOD in plain terms; and His flesh is humane flesh; and that is man. I know, in carne (there) may be construed two ways: But (I know) both ways, well; and both ways it is taken, by the Fathers: ¹ I, in my flesh, shall see GOD: or ² I shall see Deum in carne, that is, Deum incarnatum, GOD having taken flesh upon Him. This later way, I find, Saint Augustine taketh it: Videbo Deum in carne; quod, ad id tempus pertinet cum CHRISTI Deïtas habitu carnis induta est. I shall see GOD in my flesh. this perteines to the time, when the Godhead of CHRIST was clothed with the habit of flesh. And well both: For, one depends on the other; our seeing GOD in the flesh, upon GOD 's being seen in our flesh. But, Deus, in carne, are the two natures.  
Now His office is Redeeming: How discharges He that? How brings He the work of our redemption to pass? Many were His works concurring to it. 
Quod resurg●t. His Office.  job singles out, and makes choice of one among them all, which is the chief of all, the accomplishment of all, and where He shown Himself a complete Redeemer. For, then, a Redeemer right, when He had brought His work to perfection: and that He did, when He rose again.  
So I read; rise again; and not stand. It is well known, it is the proper word for rising, and not standing. The LXX. so turn it; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall stand; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall rise again. The Fathers so read it: Nec dum natus erat Dominus (saith Saint Hierome) & Athleta Ecclesiae Redemptorem suum videt a mortuis resurgentem, He was not yet borne, and the Church's champion, job, saw his Redeemer rising from the dead. Victurum me certâ fide credo, Liberâ voce profiteor, quia Redemptor meus resurget, qui inter impiorum manus occubuit: with assured faith I believe, and with free courage confess, that rise I shall, inasmuch as my Redeemer shall rise, who is to dye by the hands of wicked men: (saith Gregory, upon these very words.)  
Rise again then shall our Redeemer from the dead. There he was then, or he could not rise thence. How came he there? So that, here is His death employed evidently, that brought him thither. Rise he cannot, except first he fall: Fall therefore he must, and be laid up in the earth, before he can rise from thence again. Specially seeing, we find him first alive (in the forepart of the verse;) and then rise again (in the latter.) For how can that be, unless death come between?  
Yea, the Fathers go further: and, from the words [carne mea] set down the very state of his death. In my flesh, that is (say they) such flesh as mine, rend and torn. As (to say true) between CHRIST 's flesh, when Pilate shown Him, with Ecce Homo, 
joh. 19.5.  and Iob's, no great odds: Vnum in toto corpore vulnus: One resembled somewhat the other; scarce any skin left on Him, no more than job: postquam pellem meam contriverunt, might CHRIST as truly say.  
In his case, he saw Him; brought to the dust: and thence he seethe Him rising again: and so now, it is Easter day with job. For, this Text, this day, was fulfilled. Then, He rose again: and rising, shown Himself a perfect Redeemer. Then: for, till then, though the price were paid, nothing was seen to come back. Now, His soul was not left in hell; 
Psal. 16.10. Act. 2.31.13.35.  and so, that came back: Nor His flesh, to see corruption; and so, that came back. And, having thus with a mighty hand redeemed and raised Himself, He is able to do as much for us. Quam in Se ostendit, & in me facturus est (saith Gregory) Exemplo hîc monstravit, quòd promisit in praemio: What He shown in himself, He will perform in us; and what we see now in this example, than we shall feel in our own reward.  
But, thus have we, in this verse comprised, His Person, His two natures, Godhead, and Manhood; His Office, His Death, and his Resurrection, and his Second coming: (for, at his first, job saw Him not, as Simeon; but, at His second, shall.) What would we more? with a little help, one might make up a full Creed.  

IOB'S own resurrection.  Very well then, on He goeth, and out of this [Scio quòd Redemptor] he inferreth [Scio quòd ego;] arguing, from His Redeemer to himself. Eâdem catenâ revincta est CHRISTI resurrectio, & nostra; One chain they ate linked with, His and ours: you cannot stir one end, but the other moveth with it. The sinews of which reason are in this; that the Redeemer doth but represent the person of the redeemed. For, a Redeemer is res propter alium; all he doth, is for another: Lives not, dies not, riseth not, to or for himself; but, to or for others: him or them, he undertakes for. His life, death, resurrection, theirs; and the consequence (so) good: Scio quòd ille, & quòd ego. So, there is no error, in reading as we do, in our Office of the dead, I shall rise again at the last, Though it be the third person, in the Text, the first is as infallibly deduced by consequence, as if it were there expressly set down; as sure as He shall rise, so sure He shall raise: for, to that end, is He a Redeemer.  

The Benefit.  We see the coherence; let us see the Benefit: which standeth of these four points. First, He shall see GOD: Secondly, See Him in his flesh, and with his eyes: Thirdly, in the same fl●sh, and with the same eyes and no other: Fourthly, and he shall see Him, sibi, for his own good, and benefit: and all this, non obstante the case, he was in, which gave but small likelihood of it.  
The first and main benefit, His Redeemer will raise him to, is to see GOD. That, 
Videbo Deum. 1. I shall see GOD.  he lost, when he became aliened: that, he recovers, being redeemed. Hear begins all misery, to be cast out of His presence: here, all happiness, to be restored to the light of His countenance. Visio Dei, all along the Scriptures, is made our chief good; and our felicity still set forth, under that term. In Thy presence, 
Psal. 16.11. joh. 14 8.  is the fullness of joy (saith the Psalm:) ostend nobis Patrem & sufficit, and we will never desire more. A conjecture we may have, of the glory of this sight, from Moses: he saw Him; and not His face neither; and that but at a glimpse, and but as He passed by; yet, 
Exod. 33.22.23.  got he so glorious a brightness in his countenance, he was fain to be veiled; no eye could endure to behold Him. And, a like conjecture of the joy, by the transffiguration: they did but look up at it, they desired never to be any where but there; 
Matt. 17.2.  never to see any sight but that: so were they ravished with the beholding of it.  
See GOD: and so he may in spirit, as do the souls of the righteous departed: 

2. Vid●bo in Carne.  
See him in my fl●sh.   it skils not for the flesh. Yes; see him, in the flesh. That, as proper to this text, and this day, which offers more grace. This day, CHRIST rose in the flesh, and this Text is, we shall see Him in the flesh. It is meet, the flesh partake the redemption wrought in the flesh; and He be seen of flesh, that was seen in the flesh. He will do it for the flesh; it is (now) His nature, no less than the Godhead: He will not forget it, we may be sure. It were hard, the Redeemer should be in the flesh, and the flesh never the better for it.  
For, the soul is but half; though the better half, yet but half; 
1. Reason.  and the redeeming it, is but a half redemption; and if but half, then unperfect. And our Redeemer is GOD, and GOD 's works are all perfect: if He redeem, He doth it not by halves. His redemption is a complete redemption, certainly. But, so it is not, except He redeem the whole man, Soul, Flesh and all: his soul from hell, his flesh from the grave, both, to see GOD. His redemption is unperfect, till it extend so far. Therefore, at His coming again, they are willed to lift up their heads, their redemption is at hand, their full redemption; then full, 
Luc. 21.28.  when both soul and body shall enjoy the presence of GOD.  
And, what we say of GOD 's work, the same we say of the soul's desire: 
2. Reason.  It is not full neither, without this. Every man, yea the Saints, Saint Paul, by name, professeth all our desire, Nolimus expoliari s●d supervestiri, We would not be stripped of this flesh, but be clothed with glory immortal, upon soul & fl●sh both: which desire, 
2 Cor. 5.4.  being both natural, and having with it the concurrence of God's Spirit, cannot finally be disappointed.  
I add further, that it is agreeable, not only to the perfection of His work; 
3. Reason.  but even to His justice, that Iob's flesh should be admitted, upon the Septuagint's reason, in the forepart of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it hath gone through, joined in the good, endured all the evil, as well as the soul. For God is not unrighteous, 
Heb. 6.10.  to deprive the labourer of his hire; but, with Him, it is a righteous thing, to reward them jointly, that have jointly done service; and not sever them in the reward, that in the labour, were not severed. But, the flesh hath done her part, either in good or evil; her members have been members, either ways. In the good, the flesh hath kneeled, 
Rom. 6.13.  prayed, watched, fasted, wasted and wearied itself, to and for God: In evil, it hath done, I need not tell you what: and that, to and for sin. Therefore, even justice would, they should share in the reward of the good; and in the evil, take like part of the punishment. This may serve for the flesh.  
And sure, the very same may be said and is no less strong for the third degree: 

3 In carne meâ etc.  
In my own flesh and with the same eyes.   as, for the flesh, and the eyes; so that the same flesh should participate, and the same eyes, and no other for them. No justice, one flesh should labour, & another reap that, it never laboured for. What comfort can it be for the poor body, to abridge itself of much pleasure, and to devour much tediousness and many afflictions; and another strange body shall step up, come between, and carry away the reward. Nay, if these ●yes of Iob's, have drop●en many a tear, it is reason the tears be wiped from them, not from another pair of new-made eyes. If they have restrained themselves, 
Chap. 16.20.  even, 
Chap. 31.1.  by covenant, from straying after objects of lust; it is meet, they be rewarded with the view of a better object.  
But, to say true: so should there be no resurrection indeed; a rising up, rather, of a new, than a rising again of the old. job should not rise again, this job; but, another new job, in his place, and stead. Therefore is this point ever most stood on, 
1. Cor. 15.53. joh 2. 19·  of the rest. Saint Paul: not a corruptible, or a mortal, at large, but Hoc, this corruptible, this mortal. Yea, our SAVIOUR Himself, solvite Templum h●c, this v●ry Temple: and to show, it was that very one indeed, it pleased Him, to retain the print, both of the nails & spear. And job most plain of all, using not only the word His, as it were pointing to it with his finger, positiuè; but by adding this, & no other, exclusiuè too, to express it the more fully above exception.  

4. Vid●bo ●●hi. I myself shall &c.  But now, these all, ¹ seeing God, and ² in the flesh, and ³ in the same fl●sh, all are as good as nothing, without the fourth. Videbo mihi, a little word, but not to be little regarded. In the translation, it is left out sometimes, never in the treaty. To see Him for our good; else, all the rest is little worth. For, all shall see Him and in the flesh, and in the same flesh; but all, not sibi; but many, contra se: not to their good, all; but many, to their utter destruction.  
This very word is it, which draweth the Diameter, between the resurrection of life, & the resurrection of condemnation; the right hand, and the left; the sheep, and the goats. They that see them sibi; to them, Esay: Arise & sing. They that, contra se; 
Esay. 26.19.  of them Saint john: Videbunt & plangent: see they shall & mourn. Tho●e shall fly, 
Apoc. 1 7. ●uc. 17.37.23.30.  as Eagles, with all speed to the body: These other draw back, and shrink into their graves; creep into the cliffs & holes, to avoid the sight; cry to the hills, to fall upon them, & hide them from that sight. One shall rapi in occursum, be caught up to meet: 
1 Thess. 4.17. Psal. 9.17.  the other shall converti retrorsum, be tumbled backward into hell, with all the people that forget God. So that, this word is all in all: which God after expounds, Videbit faciem meam in iubilo, with joy & jubilee, shall he behold my face; as a redeemer, 
Chap 33.26.  not as a revenger: and, as it followeth, with hope (and not with fear) in his bosom.  
And the very next point was it, that revived him; and in very deed, the tenor of his speech, so often iterating the same thing, and dwelling so upon it, sheweth as much. Once had been enough; I shall see God: He comes over it again, and again; as if he felt some special comfort even by speaking it. Three several times he repeats this s●eing; and, three other, his person I, and I myself, and I & none other but I: And as if, he were not enough, he reckons up three parts, his skin, flesh, & eyes; As if, being once in, he could not tell how to get out. Blame him not; it seems, he felt some ease of his pains; at least forgatt them, all the while, he was but talking. It did so ravish him, having begunn he knew not how to make an end.  


III The tw● Acts 〈◊〉  
His ●●●wledge.   Thus much for the object. Now to his Scio, his knowledge first; and then his Sper●, his hope after. For his knowledge: there be four things, I would note out of four words. ¹ His certainty out of Scio: ² His propriety, out of meus: ³ His patiented waiting, out of Tandem: ⁴ and His valour or constancy, in non obstante.  
Scio, his certainty: That he did not imagine or conceive, it might be; but knew it for certain, 
1. His certainty, S●i●.  even for a principle. Quis scit, Who knows (saith one, Eccl. 3.21.) Who knoweth, whither men die as b●asts. Quis scit? Scio: Who knows. I know (saith job.) P●tas●ne (saith he, Chap. 14.) Think you, one that is d●ad may rise again? Think? I know it (saith job.) It was res facta, even this day, to His Disciples. It was res certa, to him, many hundred years before: It is much to the praise of his faith: so much was not found, no not in Israël. And we shall not need to trouble ourselves to know, 
Mat. 8.10.  how he knew it: Not by any scripture; he had it not from Moses, but the same way that Moses had it; he looked in the same mirror, Abraham did, 
Io● 8.56.  when he saw the same Person and the same day, and rejoiced to see it.  
Out of Scio his certainty; and, out of Meus, his peculiar, as it were. 

2. His Propriety: Meus.  
1. Tim. 4.10. Ephes. 5.2. Gal 2.20.   The Redeemer of the world would not serve him, nor Saint Paul's maximè fidelium, of the faithful chief. This (of the Ephesians) would not content him, That loved us, and gave himself for us: Not but (2. Gal.) That loved me, and gave himself for me. My Redeemer; which they call Faith's Possessive.  
In Tandem, the third word, his patiented enduring. For, 
3. His patiented waiting: Tandem. Heb. 12.6. Tit. 2.13. Esay 28.16. Hab 2.3.  patience is not only showed in suffering the Cross, but in waiting also for the promise. It will not be done by and by, this: but Tandem, at the last it will. He shall rise again at the last: He shall; and we shall. Qui crediderit ne festinet, He that believeth, let him not be in all haste. No: Si moram fecerit, expecta eum; If he stay, stay his leisure. Tarry his Tandem.  
And last, all these, Non obstante, or Tametsi; the resolute courage, 
4. His courage: Tam●tsi.  or valour of his faith; that this he saith, being in case he was, small likelihood of it in appearance, seeing and feeling, that he saw and felt. These sat he falling away by piecemeal, Vivum cadaver. For him then to talk of Scio, and Meus thus, having no better signs and arguments than he had; in the sense of his anger, to believe his favour; brought to the day of death, to promise himself so glorious an estate: this is Abraham's faith, Contra spem in spe credere; faith without, nay, 
Rom. 4.18.  faith against feeling. His state, in sense of misery, want of comfort; his friends dismaying him; for all that, he keeps to his Scio, and to his Meus still. All else, even all he hath (his righteousness too) they may take from him: Salutem non auferent, his REDEEMER they should never get: non obstante, he would hold him fast.  
This for his Scio and now to his Spero, which word leadeth us to the use, he did, 
2 Act. Spero: His Hope.  and we are to make, of this knowledge. Not, know, to know; or to be known to know; but, know, to lodge in our bosoms true hope: It is the general use of all our knowledge of the Scriptures, whatsoever is written for our learning, 
Rom. 15.4.  that we by patience and comfort in the Scriptures may have hope. Generally of all; but, above all, of these, of CHRIST our REDEEMER: He is our hope; and His rising, that is Caput bonae spei, our cape of good hope, the most hopeful of all other.  
The use of hope is, to expel fear. No fear, to the fear of death: 
Sp●s reposi●a Hope laid up.  what shall become of us, after our short time here, which makes us never quiet, but in the valley of Anchor, all our life long: 
Host 2.15. Mar. 16.6. Luk. 24.38.  The resurrection opens us a gate of hope. Therefore, this day, Noli timere, say the Angels: Nolite timere (saith CHRIST.) That our proper salutation of the day. This, a day of hope. And this use made DAVID of it: my flesh shall rest in hope, 
Psal. 16.9.  though he were not in JOBS case, but in all his royalty. For, even Kings, in all their royalty, sometimes have before them the hand-writing on the wall: Numeravit, 
Dan. 6.5.26.  he hath numbered thy days; and even then, they rest on this hope, and read this inscription not unwillingly. The same use do the Apostles: Who hath regenerated us, in spe, to a lively hope, by the resurrection of CHRIST (it is Saint Peter.) Rest in hope (saith DAVID) a lively hope (PETER;) Rest in hope of rising, 
1 Pet 1.3.  and living again.  
And the term, that JOB here gives hope, is worth a note: he calls it the kidneys of the soul. It made the Translator miss, that knew not this idiom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For, as in that part of the body is bred, and from thence doth issue that same ge●●●a●ivus humour, whereby we propagate our kind, and live here (in a sort) after we be 〈◊〉. In like manner, by this hope (saith JOB, 
1. Pet. 1. 1. Cor. 1●.  and so saith Saint Peter) we are 〈◊〉 a new; we are sown (saith Saint Paul) and of that seed, rise again in power, 〈◊〉, a●d immortality.  
A●● t●is is haec spes, this hope. For, hope at large heareth evil, hath no good ●●me; Many our hopes prove Vigilantis Somnia, waking dreams: we cannot lay t●em up, and if we would; they are not worth the laying up, no more than our dreams be. That the Heathen man made it his happiness, to say: Vale spes, farewell all hoping. This is true, where the rest of our hope is vanishing, as man, whose breath is in his nostrils; 
Psal. 146.5.  and when that goeth, all his thoughts perish. But this hope is of another nature: 
Rom. 5.5. Heb. 6.19. Luk. 6.48.  Non confundet, it will not make you ashamed. there's a reality in it, an anchorhold; it is built on the rock, it will endure, as the rock, on which it is built, and on which it is graven here: There will come an end, and his hope will not be cut of, of all other: You may make a Depositum of it, lay it up: Repone illam, & repone te in illâ; 
1. Pet. 1.3.  you may rest on it, it is spes viva, a living hope, in Him that liveth, and shall restore us all to life.  


Reposita in Sinu:  
In my bosom.   Now, the place is much, where we lay it: Every thing is best kept in his proper place. JOB saith, he bestowed it in his bosom, and would have us do the like. Of that place, he made choice: of none without us, behind us. That we might ever carry it about us, ever have it before us, and in our sight; ever at hand: not to seek, but ready and easy to be had, when we call for it: and these, for the continual use we are to have of it, in all the dismays and discomforts of our life. Beside, there it will be safely; that, being the surest place, as being within the fold of our arms, where our strength lieth, and whence, hardest to take it from us. And there it will be best cherished, in the warmth, and vital heat of the bosom. There, the nurse carrieth her child: 
Deut. 13.6.  and the wife is called the wife of the bosom: And what is dearer to us then these two? But, above all, there it will be next the heart (for the bosom is but the coffer of the heart) and there JOB would have it. As well, for that, that place is the best place, and so best for the best hope: as that, there is in this hope, a special cordial virtue against the fainting of the heart: as (indeed) it is cor cordis, the very heart of the heart, and whereby the heart itself is more heartened. JOB found it so: So did Saint Paul, when he grew out of heart. Put his hand in his bosom, took out this Hope, looks upon it, presently saith: propter quod non deficimus. 
2. Cor. 4.16.  And when Timothee was in the like deliquium, he applies to him: (What man! Memento, Remember, CHRIST is risen, and we shall rise and see GOD; 
2. Tim. 2.8.  an amends for all, we can suffer:) as a special receipt against all cardiaque passions.  
But, in choosing this place; Iob's mind was specially, to except to the brain, where (commonly) men lodge it, and are mistaken: it is not the right place. Scio, there (if you will;) in the brain; It is the place of memory: But Spero, in the heart, the place of affection (namely fear:) and till the heart be the less fearful, and the more cheerful for it; it is not where it should be; not laid in the right place. Nay, not Scientia cerebri; knowledge is not best neither, not in the brain: Scientia Sinus, and cord creditur; best, when it hath his rest there. When knowledge in the heart, and hope in the reines; 
Rom. 10 10.  and He that searcheth heart and reines, may there find them. Err not then in laying it up in the head, or any where, but whither job carried it, and where he laid it, in the bosom.  
To end; because we be speaking of a hope to be laid up in our bosom, it falleth out very fitly, that, even at this time (festum spei) the Church offereth us a notable pledge, and earnest of this hope there to bestow. 
joh. 6 24.  Even the holy Eucharist, The flesh wherein our Redeemer was seen, and suffered, and paid the price of our redemption; and together with it the holy Spirit, 
E●hes. 4.30.  whereby we are sealed to the great day of our redemption. To the laying up of which earnest of our hope, and interest in all these, we are invited at this time, even literally, to lodge, and lay it up in our bosom. We shall be the nearer our Scio, if we taste & see by it, how gracious the Lord is; the nearer our Spero, if an earnest or pledge of it be laid up within us: the nearer our redemption, if we have within us the price of it: and the nearer our resurrection; they be his own words, He that eateth my flesh and drinketh, 
joh. 6.54.  etc. hath eternal life, and I will raise him up at the last day. So dwell we in Him, and He in us; we, in Him by our flesh in Him; and He, in us, by His flesh in us. Thereby drawing life from Him, the second; as we do death, from the first Adam.  
But this hope hath this property (saith S. john) it will mundify the place where it lieth (Every one that hath this hope cleanseth himself; 
1. joh. 3.3. ) which place by virtue of it, we shall so clean, Vt videatur in carne nostrâ Deus, that the life of jesus may be manifest in our flesh; and all men see the virtue of His resurrection, to have His work in us, by our rising out of the old dusty conversation, to newness of life: His resurrection and the power of it being exemplarily seen in our flesh, our end shall be, to see Him in our flesh; and that, nobis (not, contra nos) for our eternal joy and comfort. And then have we the feast in kind, and as much fruit of it, as either Patriarch, or Apostle can wish us. Which that we may, pray we to Him, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XXIIII. of March, A. D. MDCXI. being EASTER DAY, and being also the day of the Beginning of His majesty's most Gracious Reign.  PSAL. CXVIII. VER. XXII. 
The Stone, which the Builders refused, the same Stone is become (or made) the Head of the Corner.  
THE Stone, which the Builders refused: saith the Prophet David. This is the Stone which ye Builders refused: saith the Apostle Peter. And saith it, 
Act. 4 11.  of CHRIST our SAVIOUR, Hic est lapis, He is the Stone. And saith it, to Caiaphas and the rest, that went for Builders. We know then, who this Stone is, and who these Builders be, to begin with.  
And in the very same place, 
Act. 4.10.  the same Apostle telleth us further, what is meant by Refused, and what, by made Head of the Corner. Quem vos, whom ye denied and crucified: that was, His refusing. And then, Quem Deus, whom GOD hath raised again from the dead; that was His making Caput Anguli. Refused, when? Three days ago. Made Head, when? This very day: for, Hic est dies, followeth strait, within a verse, This is the Day. 
Ver. 24.  Which Day, there is not one of the Fathers, that I have read, but interpret it of Easter Day.  
And so we have brought the Text, and the Time together. We know, who is the Stone: CHRIST. Who the Builders: Caiaphas and those with him. When refused? In His Passion. When made Head? at His Resurrection, that is, this day, which day is therefore (at the 27. verse) said to be, Constitutus dies solennis, made a solemn Feast day: In condensis, on which the Church to stand thick and full: Vsque ad cornu● Altaris, even up to the very Corners of the Altar.  
This (I take it) is a good warrant, for our Church, to make this Psalm, a select choice Psalm, for this Day; as peculiar and pertinent to the Feast itself. And a good warrant, for us, so to apply it. It is the HOLY GHOST 's own application, by the mouth of Saint Peter: we may boldly make it, ours.  

2. 〈◊〉 19  But though this be the chief sense: yet, is it not, the only. The chief it is: for the Spirit of Prophecy is in it, which is the testimony of JESUS. Yet, not the only: for according to the letter, we cannot deny, but that originally, it was meant of David. He was a Stone too, and in His time refused: yet after, raised by GOD to the highest place, even to be King over His people. The Chaldee Paraphrast (the oldest we have) is enough for this, thus, he turneth the verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The Child, whom the chiefest men oppugned, He of all the sons of I stai, was made Ruler of Israël. A second sense than it hath, of David.  
And, by analogy, it will bear a third; and will sort with Ours, or with any Prince, in like manner banded against, and sought to be put by, as He: and yet after, brought by God, to the same place, that David was. To any such it will well agree, and be truly verified of him, and rightly applied to him. And, I confess, I chose it the rather for this third. Because (as this year falleth out) upon one day (and Hic est dies, This is the day) We have in one, a memorial of two benefits; ¹ of our Saviour's exalting, by His Resurrection: 2 2and of our Sovereigns exalting, and making Head of this Kingdom Both, lighting together, we were (as me thought) so to remember the one, that we left not the other out. And this Text, will serve for both. Both, may in one be set before us: and so we rejoice and render thankes to God for both: For the Lord CHRIST; and for the Lord's CHRIST, under one.  
Three senses then, there are in the Text, and (to do it right) we to touch them all three. 1. CHRIST in prophecy. 2. David in history. 3. Our own in analogy. But we will give CHRIST the precedence. Both for His Person, He is David's Lord, and the Head of all Head-stones: It is meet, He have Primatum in omnibus, 
Col. 1.18.  He in all things, have the preeminence: And, for that the truth of the text, never was so verified in any, as in Him. We may truly say, None ever, so low cast down: None ever, so high lift up again, as Herald Others refused, but none like Him: and their heads exalted, but nothing in comparison of His. 1. First then of Christ's, 2. after, of David's briefly: 3. and last, of our own.  
To apply it to CHRIST. The Stone, is the ground of all. Two things befall it: two things as contrary as may be. 1. Refused, cast away: 2. then, called for again, and made Head of the Building. So, two parts there are, to the eye. 1. The refusing. 2. and the raising: which, are His two estates, His humiliation: and His exaltation.  
In either of these ye may observe two degrees. A quibus, and Quousque: By whom, and How fare: By whom refused? We weigh the word, Aedificantes: Not by men unskilful, but, by Workmen, Builders professed: It is, so much the more.  
How fare? We weigh the word, Reprobaverunt: usque ad reprobari, even to a reprobation. It is not improbaverunt, disliked, as not fit, for some eminent place: but reprobaverunt, utterly reprobate, for any place at all.  
Again, exalted, by whom? The next words are, á Domino, by God, as good a Builder, nay better than the best of them; which makes amends for the former.  
And, how fare? Placed by Him, not in any part of the Building: but, in the part most in the eye (the Corner:) and, in the highest place of it (the very Head).  
So, Rejected, and that by the Builders, and to the lowest estate: And from the lowest estate, Exalted in Caput Anguli, to the chiefest place of all; and that by GOD Himself. This for CHRIST.  
And David is a Stone, and so is Ours, and so is every good Prince, Lapis Israël (as Iac●b, 
Gen 49 24.3. ●sal. 62.4.  in his Testament, calleth them.) And Builders there be, such as by office, should, but many times do not their office, no more than Caiaphas here. Reprobaverunt is, when they d●vise to put Him by, whom God would exalt: And Factus Caput, when God, for all that, doth them right, and brings them to their place, the Throne Royal.) As, This was the day, when God so brought David (as appeareth by the 24. verse:) And Hic est dies, This is the day, when He brought His Majesty to be Head of this Kingdom. Of these in their order.  

The Stone which the Builders refused, etc.  
THe estate of mankind, as they are in Society, either of Church or Kingdom, is, in divers terms set forth to us in Scripture: Sometimes of a Flock: sometimes of Husbandry: otherwhile, of a Building. Ye are His flock, divers times in the Psalms. You are God's Husbandry, You are God's building, both in one verse. Now, 
1. Cor. 3.9.  the Style of this Text, runs in terms of this last, of Building, or Architecture. For here are Builders, and here is Stone, and a Coin or Corner, and a Top or Turret over it.  
Of this Spiritual Building, we all are Stones: and (which is strange) we all are Builders too: To be built, and to build, both Stones; in regard of them whom God hath set over us; who are to frame us, and we so to suffer them. Builders, in regard of ourselves first: then, such as are committed to us, by bond, either of duty, or charity; Every one, being (as Saint chrysostom saith well) de subditâ sibi plebe, quasi domum Deo struere, of those under his charge, to make God an house. As Stones; it is said to us, by Saint Peter, Superaedificamini, Be ye Built up, or framed. As Builders; 
2 Pet. 1.5. Iud 20. 1. The. 5.11.  it is said to us, first, by S. jude, build yourselves in your most holy faith. Then, by Saint Paul, Edify ye, or build ye one another. Be built; by obedience and conformity: Build yourselves, by increase in virtue and good works: Build one another, by good example, and wholesome exhortation. The short is: This is to be our study, all: if we be, but ourselves, every one in himself, and of himself, to build GOD an Oratory. If we have an Household, of them, to build Him a Chapel. If a larger circuit, than a Church. If a Country or Kingdom, than a Basilica, or Metropolitan Church: which is properly, the Prince's Building.  
This in the text (the Builders here were in hand with) as a Basilica: for it was the frame of the Iewe's Government: but, is applied, to all States in general. For, jewry was the Scene or Stage, whereon the errors or virtues of all Governments, were represented to all posterity.  
Four words there be in the Text. 1. Aedificantes, Builders. 2. Lapis, Stone 3. Angulus, a Corner, and 4. Caput, the Head. From the first word Aedificantes, this we have: That States would not be, as tents: set up, and taken down, and removable. They would be buildings, to stand steady and fixed. Nothing so opposite unto a State, as not to stand.  
2. From the second, Lapis: That, this building would be, not of clay and wood, or (as we call them) Paper-walls: but, Stone-worke, as strong, as defensible, as little subject to concussion, or combustion, as might be.  
3. From the two parts specified, first, Anguli: This Stone-worke, is not a wall forthright, to part in sunder, or to keep out: but, it consists of divers sides: those sides meet in one Angle: where if they meet, and knit well, all the better will the building be.  
4. Caput. And they will knit the better, if they have a good Head. For, where they meet, no place so much in danger of weather going in, and making the sides fly off, if it want a Covering. A head it would have, to cover it: It is a special defence, and beside, it is a Sovereign beauty, to the whole building.  
And that Head, would not be of plaster, to crumble away: or of wood, to warp or rot with the weather: or of lead, to bow or bend, and to crack: but of Stone, and the principalest Stone, that could be. The chief part it is, the head: the chief care, and consultation would be, what Stone meet for that place: for indeed, it is all in all.  

The first 〈◊〉 CHRIST.  That, is the consultation here. Here is C●●IST, what say you to him? He i● a Stone. 2. A Building Stone. 3. A Corner Stone. 4. A Head Stone: A Stone. So the Prophetts term Him. 
D●●. 2. 3●. Zach. ●. 9. Esa ●&●. 1●.  Dan. 2.34. Zachar. 3.9. Esay 28.16. And so the Apostles, Peter, Act. 4.11. Paul, I Cor. 10.4. 1. In His Birth: Daniel's stone, cut forth without hands. 2. In His Passion: zachary's stone, graven & cut full of eyes, all over. 〈…〉: Esay's stone, Laid in Si●n Qui crediderit non confundetur, He that believeth in Him then, shall not be confounded, saith S. Peter, I. Pet. 2.6. 
Act. 4.11. 1 Cor. 10.4.  Hic est lapis. He is the Stone of our faith, saith S. Peter, Lapis erat Christus. And Petra erat Christus, saith S. Paul. He is the Stone of our Sacraments, the Water of our Baptism and of our Spiritual drink (both) issue from Him. A Stone: first, for His nature, of the earth as Stones are, out of Abraham's Quarry (saith Esay) to show His Humanity. 
Esa. 51.1. Ephes. 4.9. Psal 22.6.  And, out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very lowest part of the earth (saith the Apostle;) to show his Humility. Indeed, nothing so subject to contempt, to be trodden on, to be spurned aside, as it. And such was His condition, Vermis, nón homo, and, Lapis, non homo. A Worm, or a Stone, and no man.  
A Stone will endure much sorrow, nothing more. And, who did ever suffer like Him? or in His suffering, who more patiented, or still, or stone-like, than He?  
But the chief virtue of a Stone is, that it is firm and sure: And so is Herald Ye may trust Him, ye may build on Him. He will not fail you. What ye lay on Him, is sure. 
a Psal. 40.3.  David may have sure footing, and rest his feet; 
b Exo. 17.12.  Moses, his hands; 
c Gen. 28. 11·  jacob, his head, on this Stone. This is it He hath His denomination from. He that trusts in Him, 
Mat. 16.18.  nothing, not the gates of hell, shall prevail against him. Trustiness, with non confundetur, the chief virtue of a Stone: of CHRIST: and of those, that are Head-stones by, and under Him.  
But, there are Stones, that lie scattered, that will neither head well, nor bed well (as they say) not meet, to build withal: meet, for nothing but to hurl, and to do hurt with. But CHRIST is a Stone, to do good with, to build with. Lapis ad aedificaetionem. And, He loveth not to scatter, or be by Himself, His delight is, to be with the Sons of men: 
Pro. 8.31.  and to grow with them, into one frame of building.  
A Corner Stone. Of all the places in the building, that one special place, liketh Him: 
3. Ephes. 2.14.  Where the sides meet, there He is. To join together, to make two one, He loveth it above all: stretching Himself, to both walls, that both may rest on Him.  
And lastly, Lapis primarius, a Headstone. For, there He should be, there, is His right place, and it will never be well with the Building, till He be in that place, till CHRIST be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caput, in omni procuratione, The highest and chiefest end of all. This He is, and in the end, This He will be: if not by Men, yet by GOD.  
But now, we have to do with Men: and we are to put it to voices, their voices, with whom He lived, what they think of CHRIST, for Caput Anguli. It is returned, Quem reprobaverunt: He is refused. Will ye hear it, from themselves? Nolumus hunc regnare, 
Luc. 19.14.  We will not have Him King; Not in that place; no Head, in any wise.  
But à quibus, Who were these? These were foolish people, that knew not the virtue or value of a Stone: no heed to be taken what they cry. We will get us, with jeremy, 
jer. 5.4. jer. 5.5.  to men of skill, that know, what Stone is for every place; professed builders, by their trade: But these also, were no better conceited of Him, than the other: for, do any of the Rulers make any account of Him? john 7.48. As who say, None of them neither, The very Builders refuse Him too.  
Well, we will make the best of it: It may be, not for the Head: But, there be more places than that: If not allow Him there, yet He may be in some else. Improbaverunt, it may be, but not reprobaverunt: disallowed, but not cast a side quite. We ask then, how far? Will ye put Him up the second time, and (to see the Qu●usque in kind) will ye put up Barrabas with Him? 
joh. 1●. 40.  Non Hu●c, sed Barrabam. So it went: That was their verdict. Now, by this time it is reprobaverunt (as flat as may be) a refuse indeed, and that with a foul indignity.  
But these, were but the Vulgar, again. What say the Builders to this? He, of them, that took himself for a very Vitruvius, such a Workman, as he said, all the rest understood nothing at all, the Master-builder Caiaphas, he was flat, Expedit, 
joh. 11.49.50  It was expedient He should dye; be cast aside into the heap of rubbish, be put out of the building, clean. That, is his doom.  
Now, lay these together. To be refused, is not so much; it may be, it is of such, as are ignorant. But, to be refused of Builders, and those the chief, is much; for, they are presumed to be skilful. Again, to be disliked for the chief place, not so much; if not for that, he may be for another: But, to be utterly reprobate (that is) not refused, for the Head, nor refused for the Corner, but refused simply for any room at all: not in the top, nay not in the bottom: not in the Corner, nay not in any rank of the Building: that, is as much as may be. And this, was CHRIST 's lot.  
Yet this was all but in words, nothing was done to Him. But there is a reprobation, in deed, and that is yet far worse. And to that, they proceeded, even to actual matters, to real reprobation. Before they cast Him aside (this poo●e Stone) they hacked & they hewed it, & mangled it piteously; they shown their malic● even in that, too. Coelaverunt Sculpturam eius (saith the Prophet) their tools walked on Him, 
Zacha 3.9  they grand Him, and cut Him with a witness, and made Him full of eyes, on every side. What skilled that? What disgrace, or what sorrow is done, to a Stone? the Stone feels it not. The cry, of Non hunc, or the edge of the graving tool, affect it nothing. True: But He was Lapis vivus, a living Stone (as Peter calleth Him, 1 Peter 2.5.) a Stone that hath life; life and sense, and felt all: Felt His graving, the edge and point both: felt His despising, the scorn, and malice both: (of the twain, this the more, but) both He felt. When they made furrows on His back, 
Psal. 129.3. Mat. 27.29.  with the scourges: when they plaited the Crown of Thorns, & made it sit close to His head; when they digged His hands, & feet, He felt all. He endured it patiently, 
Psal. 22.16.  tanquam lapis: but He felt it sensibly, tanquam vivus. Had quick sense, of His pain in graving: had lively apprehension, of His contempt in refusing.  
And these very two words (in the Text) Lapidem, and Reprobaverunt, set out unto us, both parts of His Passion fully: As if He had been Stone, so laid they on Him: As if He had been a Reprobate, so poured they all disgrace upon Him. And, even as a Stone He was, in His Passion. For, as the Stones give against the weather: so, was there not to be seen upon Him, a bloody sweat? Did He not give (as it were) of Himself, 
Luc. 22.44.  against the tempest came? And when it came, was it not so strange (even that, which this living Stone suffered) as the dead Stones, that had no life, as if they had had life and compassion of His case, rend in sunder with it? Lapidem then, is true.  
And, for reprobaverunt, that, is as true. For how could they have entreated a reprobate, worse than they entreated Him? In His thirst, In His prayer, 
Mat 27.51.  
joh. 19.20. Mat 27.47.49. Phil. 2.8.  In the very pangs of death, what words of scorn and spiteful opprobry? What deeds of malice and wretched indignity? Of Himself, it is said (and by way of exaggeration) He humbled Himself to death, the death of the Cross: of them, it may be no less, Reprobaverunt ad mortem, mortem crucis, they rejected Him to death, the death of Reprobates; the death, whereunto a Curse is annexed, the death of the Crosse. And never gave Him over, till they brought Him, Lapis ad lapidem, into a grave of Stone, 
Mat. 27.60.  and rolled a Stone upon Him, and there left Him And thus much, for Lapis quem reprobaverunt.  
It is the Feast of the Passover: we now pass over, to His other estate; His Exaltation, ad Caput Anguli. Were it not strange, the stone should be rolled away, and this Stone should be digged up again, and set up in the Ants, the place most conspicuous (that is) made a Cornerstone: and that, in the very top, the highest part of all (that is) made a Headstone? Were not this a strange Passeover, from death, to life; from lowest reprobation, to highest approbation; from basest reproach, to greatest glory?  
But, seeing builders (we see) may be deceived, and that in Capite (as we find here;) and that, though Caiaphas be one of them: and a stone may have wrong; Would it ●ot b● well, we called to scrutiny again? Is there any builder yet left, before whom, we may bring the matter? 
〈…〉  Yes, there is. Every house is built of some man (saith the Apostle) but He that is the builder of a●l, i● GOD. He that set up this great vaulted work, 
Io●●●. 6. P●al. 104.3. job. 26.7.  of Heaven over our hea●●: that laid the Cornerstone of the earth, He is a Builder. But, He that layeth His Chamber-beames in the waters, Et appendit terram super nihilum, hangs this great Mass, no man knows upon what: He that beginneth at the top, and builds downwards, Heaven first, and then Earth (as He did:) He passeth all ours, He is a skilful Builder indeed. Is He of the same mind? Offer CHRIST to His probation. He will reprobare reprobantes, condemn them, that so refused Him: And all will turn, quite contrary. Saint Peter saith it: He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
1. Pet. 2.4.  reprobate with men, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chosen of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing worth, with them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious, with Him Meet to be in the building; Nay, no building, meet to be, without Him. And in the building, if any part more object to the sight, than other, there. And in that, if any place higher than another; there. In aedificio, Angulo aedificij, Capite Anguli: In the Building, the Corner of the building, the He●d of the Corner: (that is) in the highest place, of the chiefest part of all. This, He tho●ght Him, and as He thought Him, so He made Him: and made Him so this day, the day of His Resurrection. Whom they cast down, GOD lift up, from the grave: whom they vilified, He glorified; glorified, and made Him Caput Anguli, The Head of the Corner.  

An●uli.  How of the Corner? The Corner, is the place, where two walls meet: and there be many two's in this Building: The two walls of Nations, jews and Gentiles: The two, of Conditions, Bond and Free: The two, of Sex, Male and Female: the great two (which this day we celebrate) of the Quick and the Dead: above all, the greatest Two of all, Heaven and Earth.  
The two first meet in Him: There was a partition, but He down with it: Et fecit utraque unum, Ephes. ●. 14. So that, there is neither jew nor Greek, neither Bond nor Free, 
Gal. ●. 28.  neither Male nor Female, but all one in CHRIST JESUS: Yea, the Quick and the Dead, both live to Him. And all these, so many Combinations, as in the Centre, meet in Him: and He in the midst of all, draws all, and knitts all, in one holy Faith, and blessed hope of His Coming; one mutual unfeigned love towards each other. 
Zach. 10.4.  Ex te Angulus, well said Zacharie.  

Caput.  And as Unity is in the Angle; so Order, is under the Head. As all, one, in Him; so, He is Head of all. Head of the jews, jesus in their tongue: Head of the Gentiles, 
Col. 1.18. Col. 3.10.  CHRIST in their tongue: Head of the Church: Head of all Principality & Power. Therefore, this day, CHRIST that died rose again, that He might be Lord, both of Quick & Dead, Rom. 14.9. And of the great Angle of all, consisting of Heaven and Earth; 
Mat. 28 18.  for, all Power was given Him in heaven and earth, and He made Head of both.  
Now then: will ye lay these together? There can come to a stone no greater dignity, then, there to be (in the Head.) To any stone: but it is much increased, by that Circumstance, that it is not only, Lapis (barely;) but, Lapis quem reprobaverunt, that now is there in the Head: Not any stone, but a stone so refused (as we heard) for such a stone, there to be; from that Terminus à quo, to come to this Terminus ad quem; from so base an estate, there to be, that is a great increase to it. And thirdly, by such a person, a Builder so matchless, there to be: that is yet a degree higher: And this triplicity e●alteth much His Exaltation. That by God, and not God's suffering, but His doing: and that, factum mirabile, His wonderful doing, it came to pass: As indeed, wonderful it is to see, that which all the world now seethe: CHRIST, that (for the present) was so strangely dejected; since, to be so exceedingly glorified: 
Phil. 12.19.10.11.  So many knees to bow to Him, so many tongues to confess Him, His Name to be above all Names, heaven & earth to be full of the Majesty of His glory.  
Now, from these words, Caput, Anguli: that which we learn morally, is: to make 〈◊〉 of the two virtues comm●●ded to us in these two words: ● Virtue Anguli; ● and Anguli, s●b Capite.  
〈…〉 of two walls united in one Angle, that is, Unity. For Christ 〈…〉 Cap●t Maceriae, of a Partie-wall, but of an Angle joined. He is not of 〈…〉, that, so they may be Head, care not, though it be never so broken 〈◊〉.  
〈…〉, not every Unity, but Vnitas ordinata, that hath, or is under a Head. For 〈◊〉 is 〈◊〉, Cujus v● Anguli, but Anguli, cui Caput: not of every Angle, but of an Angle, the unity whereof, is neither in the tail, nor in the sides, but in the Head: 〈◊〉 is, commendeth to us, as Unity against Division; so Order against Confusion. They that ca● be content to corner well, but would be Acephali, Headless, have no Head, 〈◊〉 Him not: No more do they, that would join, but would be Poly cephali, 〈◊〉 Consistory of heads, many heads; as many as the Beast of Babylon. For 〈◊〉 it is, an Angle can have no more heads but one. To love an Angle well, but an Angle that hath a Head, and but One head. To love a Head well; but a head, not of a single wall, but of an Angle. Both these, and both to be regarded. They be zachary's two staves, Bands, & Beauty, which uphold all government; break one, 
Zach 11. 7.10.1●.  and the other will not long be unbroken. The head, without Unity: Unity, without th● head: either without other will not long hold.  
Both then: but especially Unity, for that cometh in here, not necessarily (as doth the head) but extraordinarily. And therefore, extraordinary regard to be had of it. For I was thinking, why He should here in this second part; say, that He was made Head of the Corner? Why should it not suffice, to have said, factus est Caput, and no more? Or if more, factus est Caput Aedificij? To have said, He was made the Head: at least wise, made the Head of the whole Building? Why must Anguli, ●e added? What needed any mention of the Corner? No occasion was given, no mention was made of it, in His Refusing: The word [Head] would have served fully, to have set His Exaltation forth. Some matter there was, that this word must come in. And sure, no other, but to show CHRIST 's special delight and love of that place. At His rising, this day, Stetit in medio: and here He is come to His place again: for, Stetit in medio, and Caput Anguli, come both to one. Therefore, that like love, like special regard be had by us of that place, 
john. 20.19.  and of the virtue of that place (unity;) that it be sought and preserved carefully, that the sides fly not of, the well knitting whereof, is the very strength of the whole Building.  
By Bede, it is rendered, as a reason why the jewish builders refused our SAVIOUR CHRIST, for the head place, Quia in uno pariete, stare amabant. They could endure no Corner; they must stand alone, upon their own single wall; be of themselves; not join with Gentile, or Samaritane. And CHRIST they endured not, because they thought, if He had been Head, He would have inclined that way. 
joh. 10.16.  Alias ●ves oportet me adducere: Alias, they could not abide. But sure, a purpose there must be alias oves adducendi, of bringing in others, of joining a corner, or else we do not facere secundùm exemplar, build not according to CHRIST 's pattern; our fashion of Fabric, is not like his. They that think, 
Heb. 5.8.  to make CHRIST Head of a Single wall, are deceived: it will not be. They that say, so the head, all is well; it skills not for the Corner; err too He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Cornerstone first, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Headstone after. And they that had rather, be a Front in a wall, then in a meaner place sub lapide Angulari; And they, that stand upon their own partition, and will not endure to hear of any joining; care not what become of Angulus, 
Philp. 2.5.  if it were strooken out; the same mind, is not in them, in neither of them, which was in CHRIST JESUS. His mind we see. He looks to the Angle, as to the Head; and to the Head, as to the Angle. And they build best, that build likest Him, Wisdom is justified of all her Children. 
Luc. 7.35.   
And last; the duty of the whol● Second part, and so, this day's duty, is 〈◊〉. ● When, the 〈…〉 is brought forth, 〈…〉 (as to day it was) we are to prosecute it, with 〈◊〉, and ●e●edictus qui venit (as 〈…〉 way followeth in th● 〈◊〉). with 〈◊〉 of 〈◊〉, Grace 〈◊〉 is. Fo● 〈…〉 the Prophet) Lap●● 〈◊〉 would be 〈◊〉, with rejoicing: Rejoicing 〈…〉 Hi●●egard, 
Z●ch. 4.7.  that 〈…〉 〈◊〉: so, even in the ●uilding's, that h●th got 〈◊〉 a Head: Such, and so gracious a Head, as could endure, th●●●o be 〈…〉 and yet admit, yea even those, th●t ●o refused Him (if the 〈…〉 in themselves) to be Stones in His building, for all that: and to be members of the Body, whereof He is the Head.  
Then secondly, as GOD hath: so we to make Him, Head. Actually, we cannot; He is made to our 〈◊〉: but, in account, we may: Giving Him, the highest place in all our respects▪ Magnifying His Name, & His Word, above all things: His Word; 
Psal. 138.2.  making it our chief ground: His Name, and the Glory of it, making it our chief ●nd. Th●● other considerations carry us not away, as these Builders here it did, 
joh. 11.48.  of V●●ient 〈◊〉, or, I wots not what; but that ever (as the Heathen Lawyer said) it be F●ti●r rati●, qu● facit pro Religione, the best reason, that maketh best for Religion, and for the good of the Body of this Head (that is, the peace of His Church.) And this, for, Lapis erat CHRISTUS.  
But, Lapis erat David, is likewise true. Therefore, that we do King David no wrong, 
The second se●se, David.  let us show, how it fits him too: but briefly, because, this, is not His day. David was a stone. The jews say, it was his Nic-name, or name of disgrace; that, in scorn they called him so. For that, all his credit (forsooth) came, by casting a stone, and hitting Goliath, by chance, right in the forehead: and so, they thwited him with that name. They gave it him, in scorn: but he bore it, in earnest. For sure, much sorrow he endured: had, that property of a Stone. And nothing could remove him, or make him shrink, from his Trust in GOD, or from his Allegiance to Saul his liege-Lord: that quality also.  
And, refused he was: not as CHRIST, we must not look for that, neither in him, nor in any. GOD forbidden, that any, ever should be so refused, as Herald As Christ, none, but CHRIST. No: but yet, in his degree refused he was, though. A hard time he had, and many hard terms, and hard usages he endured, for many years together; pursued, and followed, and should have been no Head, nay, should have had no head, if He had been gotten.  
Refused, and by whom? Even by Saul, all his life time: and when Saul was dead, Abner refused him, 
2. Sam. 2.8. 1. Sam. 29 4. 1. Sam. 17.28. 1. Sam. 16.6.  and set up another against him. And when he was out of his Country, in Gath, refused there too, by the Princes of Achis. And even at home, by his own brethren, and father's house. Yea Samuel himself, had given it away (the Head-place) from him, to Eliah, and so refused him; but, for GOD. And these, went then, for the chief Builders in Israël, at that time. So, the Builders refused him.  
But, after all this, all this notwithstanding, this Stone became the Head (that is) David got the Crown, and was King at last. For (Head) is the King's Name. So doth Samuel call the King, 
Chap. 2.38.  1. Sam. 15.17. So doth Esay, Chap. 7.4. So doth Hose, Chap. 1.11. But especially, so Daniel, in express terms, Tu es Caput aureum speaking to the King, Thou art the Head of gold.  
Head, and of the corner: that is (as some interpret it) of juda, and Israël. But, that is thought somewhat hard. For, those two, were not two Kingdoms, nor ever so reckoned, till R●boam's time. And, what if David had not happened to have been first King of one Tribe, and after, of all; should he have lost this name then? Should he not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall no King be Caput Anguli, if he have but one entire kingdom? Shall not Solomon, as well as David? No question but he shall.  
The better part therefore think good, to give it that sense, which never fails in any State: and which sundry times ye shall find pointed at by David himself, as in the 
a Verse. ●. 1●.12.  ●. 15. before, and in the 
b Verse 1●.  135. after: Yea even here in 
c V●rse 2. ●.  this Psalm at the beginning, Dom●● Iseaël, and Domu● Aaron, the house of Israël, and the house of Aaron; that is, the two estates, Ci●ill and Ecclesiastical, which maketh the main Angle, in every Government. GOD Himself hath severed ●●em, and made these, two; 〈◊〉 me●●e in one: Not 〈◊〉 to malign and consume the other. And, the happy 〈◊〉 of cease two, is the strength of the Head, and the strength of the whole 〈◊〉 If it bear but upon one of them, it will certainly decay. It did so in Saul's 〈◊〉: He little regarded the Ark, and less the Priests. David saw Saul's error, 〈…〉 his Psalms where he singeth Ne per das, to a Commonwealth promiseth to 〈…〉 of both pillars; and to uphold them both. 
Psal. 75 3.   
The first Book of Chronicles, is sufficient to prove, and persuade any, he dealt in both, as chief over both. Not by right of Priesthood, for none he had. And that, of his Prophesy▪ is as cold. Others also did the like, Asa, Ios●phat, Ezekias, josias, that were no Prophetts, nor ever so accounted.  
In the Law (it is Philo's note) both Tables meet in the fift Commandment (which is the Crowne-Commaundement) as it were in an Angle; which Commandment, is placed (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in the middle, or confines of both tables, that of Religion, and this other of justice Civil: That, with the right arm, the Prince may support that, and with the left, this; and so uphold both. And in the Gospel, Christ applieth this very verse, to Himself, as heir of the Vine-yard. Heir He was not, but as King, not as Priest: He could not; for, of that Tribe He was not borne, but was called to it, as was Aaron.  
Since then, here we find both, and that David was both, it is no error (I trust) to call a King, Caput Anguli; No more is it, to call him Lapidem primarium, or angularem, choose ye whether. The Persian (by the light of nature) called the King Ahashucrosh (that is) Sovereign head. The Grecian (by the same light) called the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Base or Cornerstone of his People.  
Shall I add this? This word (Stone) which is here affirmed, of David, in this verse: is, in the new Testament, five several times, turned by the Syrian Translator, Cepha: 
a ¹ Mat. 21.42. ². Mar. 12.10. ³. Luc 20.17  thrice in the three Gospels: once in the 
b Act. 4.11.  Acts: and once in 
c 1. Pet. 2.7.  Saint Peter. So that, he did not think it strange, to call King David Cephas. So Cepha; as well said of David, as of Peter. And 
d 2 Sam 5.2. 1 Chro 11.  Tu pasces, as well said to David, as Pasce to Peter. And 
e Zach. 4.10.  Zorobabel hath in his hand, the Line, as well as josua the high Priest, towards the building of the Temple. The thing, the duty itself, and the bounds of it, let us lay forth and agree of, as we can: but sure, the Name is not to be stood on; it cannot be denied Him.  
And now to ourselves: to whom, as This is the day which the Lord hath made, 
3. The third sense. His Majesty.  touching CHRIST, and His Resurrection; so is it, likewise, the day that He hath made, the second time, by making on it, His Majesty, Head of this Kingdom, the very Name whereof, hath affinity, and carrieth an allusion to the term, Anguli, in the sound of it.  
And, neither were Your Majesty, without your part of refusing, in a kind: but did participate, somewhat of it, with David, though in a less degree. Good, and firm, and sure, though your Right were, as any Stone; yet allegations were studied, to subject it to question, yea, to refusing. For, did no body ever see a project drawn, wherein some other stone was marked out, to have been Caput Anguli? Yes; it is well known, Titles were raised, and set on foot, and Books written, to that end.  
And, they took themselves for no mean Workmen, that were the devisers of them: that, both at home and abroad, contrived it another way: and plotted, to have put You by, and to have had some other Headstone, of their own hewing out, in Your room.  
Yea, to make Your case, yet more like to CHRIST 's case: even the High Priest, he that claimeth Caiapha's place, He and his crew, had their hands in it. We may no less truly, say to them, than Saint Peter did to Caiaphas; Quem vos, Whom ye would have cast aside, if ye might have had your wills. And to that end, had your first Breve's ready drawn, and sent abroad; and others, in a readiness, to second them.  
〈◊〉 for all ●heir Br●ve's, and B●lls; this Stone is the He●d, for all ●hat. Factus, made he is, and made by GOD. Fo●, 〈…〉, GOD'S doing it was, evidently; tha● after so much plo●●ing, so many 〈◊〉 together, at the very time, GOD bowed the hearts, of so many thousands, as it 〈◊〉 been the heart of one man, to agree in one: as that, all that foresaw, thought it had not been possible; and all that saw it, confessed it admirable, and all men said, This hath GOD done: for they saw evidently, 
Psal. 64.9.  it was His work.  
The Head, You were t●en made: And Head, not of One Angle, as You were before (for, Caput Anguli, I hold a King to be, though he have but one Kingdom) but Caput Tri●ng●li, Head now of three, even of a whole Triangle. So, their titles were dashed; their plots disappointed, and all their devises, as the Potter's clay. Yours it was of right, and GOD hath brought You to it. So it is: and our eyes do see it, 
Esa. 29.16.  and our hea●ts do joy in it, and our tongues bless GOD for it; and here we are, this day, with all praise and thankes to acknowledge it, that so it is. It is a part of this day's duty, that so we should acknowledge it, and give Him thankes for it, that brought it to pass.  
And, may I not further put you in mind, of another making yet? And it is not impertinent neither: to this day, especially. For, after the first making or placing, look, how many after attempts are made, to un-make or displace the Headstone again; so many times, as it is heaved at, to that end, and those attempts defeated: so many new placings, so many new make, are we to reckon of. David was made Head, not only, when Saul and Abner sought to put him down, and were put down themselves; which was, before he came to the Crown: but, even after he had it, and had worn it long, when Absalon and Sheba refused Him (being their Head) and cried, No part in David, and so, sought to set him besides the Throne. 
2. Sam. 20.1.   

15.30.9.30.  And Builders there wanted not in that design: Absalon had Achitophel and Amasa, two as principal Master-builders, as then were any. When GOD brought DAVID back to his Seat again, and delivered him from them, that sought to remove him from it: He did as good, as place him in it, anew. DAVID himself saith so, before (at the 13 Verse.) He was shrewdly lifted at, and ready to turn over: but GOD stayed him, and set him right in his Seat again. And in very deed, the Verse next before, (the XXI.) where he saith, GOD had hea●d him, and was become his Deliverer, makes the Writers to think, this Psalm was indicted rather for this Second, then for his first placing.  
Now, a like Second making, we may well remember: and we cannot do it better, then upon this day. This day (as we shall see) hath an interest in it. That, since Your setting in the Seat of this Kingdom, Some there were, Bvilder's one would have taken them to be, if he had seen them, with their tools in their hands, as if they had been to have laid some foundation; where their meaning was, to undermine, and to cast down foundations and all: Yea, to have made a right Stone of you, and blown you up among the Stones, You, and Yours without any more ado.  
And, Master-builders they had amongst them, (so they will needs be accounted) that encouraged their hearts, and strengthened their hands to the Worke. And that, they might do, there was no Seal to hinder it: But disclose it, that, they might not, for fear of breaking a Seal: there was a Seal for that. And thus did they aedificare ad Gebennam: edify their followers to Helward, to set them forward and send them to their own place. 
Acts 1.25.  That Day, which GOD undid that wretched design, and brought their mischief upon their own heads, That Day, did GOD make you Caput trianguli; the second time. That Day, that He brought You back (if not from death itself, yet) from death's door, from the very gates of destruction, That Day, was a very Easter day to You, though it were in November. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a sort, a very Resurrection: 
Heb. 11.19.  as very a resurrection, as Isaac's was, which the Apostle there speaketh of: That Day, the destroying Angel (I am sure) passed over You, and so, it was truly the Feast of the Passover. Fit therefore to be remembered this Day, 〈…〉 Di●s, This is the day of the Passe-over, This is Easter day, the day of the ●●●●●rection.  
Bu●▪ to return to the first making of all. By the true course of the year, this 〈◊〉, being the very Month, this day being the very day, of that, of the first laying of this Head stone: we are (as before in CHRISTO Domino, so again here) in CHRISTO Domini, to prosecute it with David's cry of Hosanna, and Benedictus: and with zachary's acclamation, of Grace, Grace unto it, even to this Headstone. Grace, in His eyes that so made You: And again, Grace in their eyes and hearts to whom He so made You: But above all, the Grace of all Graces, that you may make Him ever Yours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your stone of chief trust, & Your mark of highest regard, in all Your Counsels and purposes, that so made You: And, seek to reduce the disjecta latera, the sides and walls flyen of, of this great Building (for which the world itself was built) His Church, and reduce them to one Angle: The greatest Service, that can be done Him, on earth.  
And so: He that this day made You the Head, so make You, and so keep You long, and many days. He that refused them, that refused You (refused them, with reprobation) still may He so do, toties quoties, to their continual confusion: That, the Head over the Triangle, and the Triangle under the Head, may many years stand fast, and flourish, in all peace, plenty and prosperity, health, honour, and happiness. And, after all: He that hath crowned You here, with two Crowns, already; crown You also with the third, of Glory and Immortality, in His Heavenly Kingdom.  
I have now done. Only I would move one thing, and it shall agree well with that, hath been said of the Corner stone: and it shall serve to further our duty of thankes; and be a good closing up of the whole. Many ways, was CHRIST our blessed SAVIOUR a Cornerstone: among others; especially in this, saith Saint Hierome: Quando agnum, cum pane conjunxit, finiens unum, inchoans alterum, utrumque perficiens in semetipso. One chief Corner-point of His, was: when He ioned the Lamb of the Passe-over, and the Bread of the Eucharist: ending the one, and beginning the other, recapitulating both Lamb and Bread into Himself: making that Sacrament (by the very institution of it) to be, as it were, the very Cornerstone of both the Testaments.  
No Act then, more fit for this Feast (the Feast of the Passe-over) then that Act, which is itself the passage over, from the Old Testament to the New. No way, better, to express our thankes, for this Cornerstone, then by the holy Eucharist, which itself is the Cornerstone, of the Law, and the Gospel.  
And, there is in it, a perfect representation of the substance of this verse and Text, set before our eyes. Wherein, two poor Elements of no great value in themselves, but that they might well be refused, are exalted by GOD, to the estate of a Divine Mystery, even of the highest Mystery in the Church of CHRIST.  
And, a kind of resurrection there is in them, and therefore fit for the day of the Resurrection (as ever, in CHRIST 's Church, 
1. Cor. 15.43.  Easter-day hath pleaded a special property in them.) Sown, as it were, in weakness & dishonour: and (after they be consecrated) rising again, in honour & power.  
And that, a great honour and power: not only to represent; but to exhibit that, it representeth: nor to set before us, or remember us of; but even to serve us for a Cornerstone. First, uniting us to CHRIST the Head, whereby we grow into one frame of Building, into one body mystical, with Him. And again, uniting us also, as living stones, or lively members, omnes in id ipsum, one to another, and altogether in one, by mutual love and charity. Qui comedit de hoc Pane, & bibit de hoc Calais; manet in Me, & Ego in illo. 
Io●. 6.56.  He that eateth of this Bread, and drinketh of this Cup, abideth in Me, and I in him. There is our Corner with Him. And again, 
1. Cor. 10.17.  Vnum corpus omnes sumus, qui de uno Pane participamus: All we, that partake of one Bread, or Cup, grow all, into one Body mystical. There is our Corner, either with other. By 〈…〉 expressing our thankes for it; and by the same, possessing our 〈◊〉 of it: Sealing up both ways our duty to GOD for making CHRIST the 〈…〉 and chiefest: and for making His Anointed this day, 〈◊〉 under Him, either in their several degrees, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Chief, or Head Cornerstone. For which, together with all other His benefits, but specially, as the time calleth to us, for these two, [CHRIST'S rising] and [Our Soveraigne's raising to his Royal place] render we, as we are bound, to GOD the FATHER, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XII. of April, A. D. MDCXII. being EASTER DAY.  I. COR. CHAP. V. 
Expurgate vetus fermentum, etc.  
VER. 7. Purge out therefore the old levin, that ye may be a new lump, as ye are unlevined: For, CHRIST our Passe-over is Sacrificed for us.  
8. Therefore, let us keep the Feast, not with old levin, neither with the levin of maliciousness and wickedness; but, with the unlevined bread of Sincerity and truth.  
THERE be two things, give themselves forth upon the very first view of this Text. ¹ First, here is news, that we Christians, we also have our Passe-over: ² Then, that in memory of it, we are to keep a Feast. Pascha judeorum, the jews Passe-over we find, in john. Chap. II. & XI. Pascha nostrum, our Passe-over, never till now. And indeed, to find a Passe-over, in Saint Paule's Epistles, and his Epistle, not to the H●brewes, but to the Corinthians; their Passe-over as well as his: For him to call, not his Countrymen the jews at jerusalem, but the Gentiles at Corinth, to keep such a Feast, is news indeed. But, Pascha nostrum; the words be plain: One we have. Itaque, and therefore let us bold a feast, for it.  
〈…〉 [Celebre●mus] may this Feast of our EASTER seem 〈…〉 a 〈◊〉, but an 〈◊〉 for the making it a feast. 〈…〉 it will all 〈…〉 feasts, this of Easter, if there were 〈…〉 but the Contr●●ersie, that was about the time of keeping it, in the 〈◊〉 prime of the Primitive Church, even immediately after the Apostles, it were enough to show, it was then generally agreed of all, Such a feast was to be kept. And the alleging on either side (one, Saint John's manner of keeping; the other, Saint Peter's) prove plainly, it is Apostolical (this feast;) and that the Apostles themselves kept it. Itaque celebremus, therefore let us keep it.  

The Division  The word Itaque, in the later Verse, is ever a note of a Conclusion: And where a Conclusion is, there is an Argument: And so is the Text. It standeth of an ¹ Antecedent, and a ² Consequent. ¹ The Antecedent, in these words: CHRIST our Passe-over, etc. ² The Consequent, in these: Itaque Celebremus, etc. Supply but this Maxim of reason and law; If we have one, we are to hold one; The Text will make up a complete Argument: But, one we have; therefore we are to hold it. Habendum & tenendum, as our Tenors run.  
In the Antecedent there rise these five points. 1. The main word Passe-over, what is meant by it: Pascha. 2. That we have one, in the word nostrum. 3. Who it is expressly: CHRIST. 4. CHRIST how, or when? not every way, nor at every time considered; but, as, and when He was offered up; Immolatus, offered up as a Sacrifice. 5. And lastly, the word of our interest, Propter nos, For us; that so, we might pass over our sins, and be passed over by the punishment due to them.  
In the Consequent, there arise two points. 1. There is an Itaque, to conclude us to keep this feast. 2. And there is a Non, and a Sed, to direct us how to keep it. The former binds us to Celebremus, to celebrate a feast; or to Epulemur, to make a feast. Both are read; and both well, for both are due. The later, by Non in fermento, sed in azymis (not so, but thus) teacheth us, how to hold it: How to keep a Passe-over? but as a Passe-over should be kept. How was that? not with levin, but with sweet bread. And then he takes of the veil from MOSE 's face, that under the legal types of Levin, and Sweet bread, these Evangelicall duties are expressed unto us: By levin, is meant Malice and lewdness: and so, we may not. By sweet bread, is meant Sincerity and Truth: and so, we are (with them) to celebrate our feast.  
So, in the Antecedent, there is the ¹ Benefit, and the ² Means: that is CHRIST 's part. In the Consequent, ¹ the Feast, and the ● Duty: that is Ours. Indeed, to the word Passe-over, ye may reduce them all. 1. The Benefit: for it is a Passe-over; even the passing over of the Destroyer. 2. The Means: that is CHRIST, by the Sacramental figure called the Passe-over, as the means of it. 3. The Feast: whither that we solemnize, or that we are invited to, either is a Passe-over. 4. And last our Duty: for, that is also a kind of Passe-over, from Vetus fermentum, to Nova conspersio. So, ● the Benefit, ● the Means, ● the Feast itself, and ⁴ the Duty of it, all are recapitulate, in this one word, Passe-over.  
The Sum of all is, that we perform the duty, that we so may partake of the benefit: all is but to conclude us ad hoc Festum, ad hoc epulam, to the Feast, and the feast of the Feast; that we pass not them over. This is all, that Saint Paul (here) pleads for, and all that me. Enough, to let you see the Text, in the feast; and the feast, in the Text: in the Text, the parts and the order of them.  

〈◊〉, a Pass●●ver. 

I. The Antecedent.  
¹ What is meant by Pascha   
* Exod. 12.26.  Qua nam est haec Religio (saith GOD) shall be our question? What is the meaning of this observance, and what good is there in it?  
For, every Feast is in remembrance of some benefit (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Passing over it (of itself) a thing indifferent; good or bad, thereafter as that is, which passeth over us, or we over it. For, if any good over pass us, we lose by it; but, if any danger, we are the better. Again, if we pass from better to worse, it is a detriment: But, if from a worse case or place, to a better, it is a benefit. And this is a benefit: for, here is a Feast holden for it. Then did some evil pass over us; or we ourselves pass over into some better state.  
The Law must be our line, to lead us all along this Text; the Character of it is legal. How was it there? Evil passed them; a destroying Angel, 
Exod. 12.29.  that slew the first borne in every house through Egypt, but passed them over, and touched them not. And yet there was another: They passed out of Egypt, to the Land of promise, over the Red sea. They passed it well: as for Pharaoh and his host, they perished in it. Ye shall find both these thus set down together (Heb. XI. in the 28. verse) the Destroyer did pass over them: (In the 29. verse) they did pass over into Canaan. The Egyptians perished in both; had no Passeover: GOD 's people had.  
But what is this to us? Hear is Pascha, but where is Nostrum? 
● Our Passeover What it is.  We are not in Egypt, no fear of our first borne; here is no destroying Angel: And we are fare enough from the red sea. What then, if our case fall out to be like, if our danger as great: And so it will. Hear we live, we call it a vale of misery; 
Psal. 84.6.  in a world, whereof Egypt is but a corner, and was but a Type: Nor their Pharaoh but a limb of the great Pharaoh, that tyrannizeth here in this world. ² We have every one a soul; it is not our first borne, it is more; even Vnicam meam (as the Psalmist calleth it) the first, and all that we have. ³ It skills not for the Angel: 
Psal. 22.10.  GOD 's wrath is still ready to be revealed on our sins: from that, cometh all destruction. The Angels do but carry the phials of it. ⁴ And death will match the Red sea: all must through it, and some pass well, 
Apoc. 16.  but the most part perish.  
Now then for Nostrum. Our abode here is as dangerous, as theirs in Egypt: as many destroyers, yea as many Crocodiles too; and therefore we need a Pascha, to escape GOD 's wrath, to have it pass over us here.  
And yet, there rests another beside. For, how well we shall do with that former, I know not; but, to the later we must all come, to death, to the Redd-sea brinck: and there, either perish, or pass well over, one of the twain. Sure, Pascha nostrum is not more than needs; Pascha nobis opus est, we need one (a Passeover) no less than they.  
Nay, I go further: Ours is such as theirs. Theirs is nihil ad nostrum, nothing to ours. For, what talk we of a delivery of one poor Nation; and that, but from a bodily danger; and but one neither? Call ye that a Passeover? How much more then, ours, the great, and general Passeover, that freeth us? that freeth all mankind, from the total destruction both of body and soul; and that by an eternal delivery, both here and for ever? How to escape that, GOD 's wrath, ira ventura; 
Matt. 3.7.  that is the true Passeover. And what mention we Canaan? Is there any comparison, between the two kingdoms, of Canaan, and Heaven, whither CHRIST shall make us pass? Indeed, Pascha nostrum is it: ours, and none but ours. Theirs, but a shadow; Ours, the substantial, very Passeover indeed. When all is done, Pascha nostrum is it.  
Will ye give me leave, to present you with a meditation upon this point: it will fi●e the feast well, and serves us for a preparation to our Passe-over, and I will not fetch it fare, but even from the word Passe-over. For, all the labour is, but to make us feel the worry of it.  

〈◊〉  Est sapientis querela, transire generationem, aliam succedere, aliam quoque transire. It is that, the Apostle tells us, and we feel it, Mundus transit, that the world passes: 
Chap. 7.31. 1. joh. 2.17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint john) in the Active and Passive both, the world passeth away. Et en Pascha, en transitus, a kind of Passe-over of the world itself, of this transitory world (as we term it) Vbi non habemus manentem &c where we cannot long have any abode. 
Heb. 13.14.   

Psal. 90.10.  But then, if we look home to ourselves, we shall find another Passe-over there; even that of the Psalm, Catò transit & avolamus, we pass as a shadow, as a dream, when one awaketh; we bring our years to an end, as it were a tale that is told. Citò transit, 
jam. 3.6.  so soon passeth it and we are gone. Saint james very excellently expresseth it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very wheel of our nature whirling about: That the world passeth; but we, faster than it.  
But the third is the complaint indeed: that transitory though this world be, and we yet more transitory; yet we cannot pass it quietly for all that. But, some wipe we have of the angel's sword; at leastwise, in fear we live still, of those in the Psalm, 
Psal. 91.5.6.  Sagitta volans, or Terror nocturnus, or Incursus, or Daemon meridianus; one of Egypt's ten plagues: One of the angel's phialls, or of the Horses, red, black, or pale, 
Apoc. 6.4.5.8.  are still abroad; much ado we have, without some mishap, to pass this life that passeth so fast.  
But lastly, say that we have the good hap, to scape well here; yet, hence we must your long, to the red sea bank: we must come to death all: and death is not Interitus (a final end) but Transitus (a passage over to a new estate.) There, is the main peril, that we miscarry not; (great odds there is, for many do;) but pass well over into the land of promise.  
These four Passovers it will not be amiss to think of. And, in all these, need we not one, to help us well through, that these perils may well pass us over? Need we not one, that may make the red sea passable for us, that we may well come to the land of the living?  
And now then, tell we, what is the sum of all our desires? Is it not Bonum Pascha? While we are here, the Destroyer's may pass, and when we go hence we may well get over? Is it no, Sic transire transitoria, ut transeundo perveniamus ad aeterna? So to pass these transitory things, that we may well come to those, that shall never pass? A good Passe-over is our wish; and against we shall need it, a good one GOD send us. Upon the point, if we weigh well, Salus ipsa nihil est, nisi Pascha. The benefit of all benefits (salvation itself) is comprised, in this word; is nothing but a Passe-over: As much, in one word, as the other, transire à malo, to be saved from evil; transire ad bonum, to be set safe in good: To these two may all be reduced. This is all we need, and all we seek. And this Parasceve (or Preparation) will set us in hand to seek it, 
Luk. 22.15.  and make us say (with our SAVIOUR) desiderio desideravi ut &c earnestly to desire, to have our part in this Passe-over.  

³ Who it is.  The next point; if we need one, and if we desire one, where shall we have one? Quis revolvet nobis hunc lapidem? Who will roll us away this stone (said the Women this day. 
Mat. 16.3. ) To our line again, the law. How did they there, in the Type? (for, so it must be, in the truth.) They had a means, that helped them through both, which (per Metonym●an causae) they called their Passe-over. And it was a Lamb.  

CHRIST the Lamb of GOD.  Have we so? yes: Ecce AONVS DEI (said the Baptist, at the first fight.) But every Lamb will not serve; it must be a Paschall Lamb. Is CHRIST that Lamb? Saint john puts it out of question: That which was said of the Paschall lamb [ye shall not break a bone of him] he applies to CHRIST; 
joh. 1.29. joh. 19.36.  and saith, in Him the Scripture was fulfilled. Eodem tempore, illorum, & nostrum: adductus in Festo ipso.  
〈◊〉 Paschall lamb He is; and so, in case, to be made a Passe-over of. But, 

⁴ CHRIST. offered in sacrifice.  
Esay 53.7.   a Passe-●ver: He is not, till He be Offered. For (if ye mark it) offering is a passing over of 〈◊〉 is offered, to Him, we offer it to: Offered He must be. Et oblatus est (saith Esay) offered He was.  
Oblatus; so He may be, and yet alive: but, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immolatus, offered, and offered in Sacrifice. A live lamb is not it; it is a lamb slain must be our Passe-over. And CHRIST is a Lamb slain (saith Saint john) from the beginning, 
Apoc. 5.12.13.8.  and the sprinkling of His blood in Baptism, maketh the Destroyer pass over us.  
There be many kinds of offerings: This determineth, 
As a Peace-offering.  which of them CHRIST was. Such a one, as we must epulari; that is, the Peace-offering. For, of the Peace-offering, the flesh was to be eaten: Part GOD had; 
Levit 7.15.  and part the offerer eat; in sign of perfect peace, and reconciliation between them. CHRIST 's blood not only in the Basin, for Baptism; but, in the Cup, for the other Sacrament. A Sacrifice; so, to be slain: A propitiatory Sacrifice; so, to be eaten.  
Thus CHRIST is a Passe-over. But, where is nostrum, 
⁵ Our interest. P●opter nos.  without which all this is nothing? Propter nos, for us, that maketh it ours. That which is for us offered, is ours: and we so reckon it. The lamb was not slain, for itself: 
Exod. 13.15. Luk. 23.4.14.15.  (Quid agnus committere?) but for the first borne: So CHRIST; not for himself (Nothing worthy death in him, witness Pilate;) but, for us.  
For us, that is for our salvation, to save us: Save us, from what? from our sins. 
To save us from our sins.  And here now, we are come to the point of the Passe-over indeed: the quitting us, and the manner of quitting us from our sins. All the business whereof was carried in the very manner of a Passe-over.  
First, sin itself, what is it but a transgression, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or passing over the lines and limits of our Duty, set us, in the law of GOD. And why hovers the destroying Angel over us? Why goeth he not on his way, but seeks to bring destruction upon our heads? What is the mark, he striketh at? What, but our sins? But for them, no Destroyer should ever have power over us. But for them, that hang so heavy on us, and so press us down, we should go through well enough.  
Why then, Hic est omnis fructus, ut auferatur peccatum: All is but this, to have our sins taken away. And who shall take them away? Ecce qui tollit peccata mundi; 
joh. 1.29.  that taketh away ours; nay, the sins of the world.  
How taketh away? GOD hath taken away thy sin (saith Nathan to David:) the word is not abstulit, but transtulit (that is) transferendo abstulit; 
2. Sam. 12.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or (as the Hebrew word is) transire fecit: To take it from David, make it pass from him upon some other; (that is) even the Son of David. Him GOD hath given us, to pass our sins over, from us to Him.  
And when that? when He was offered, made a Sacrifice for us. It is the nature of every Sacrifice, transferendo auferre: He, that offers it, lays his hands on the head of it, 
Levit. 1.4.3.2.8.13.  confesses his sins over it, and his just desert to be smitten by the Destroyer; but prays, he may put this offering, in his own place, and what is due to him (that is, death) may be transferred from him, and light on the offering; that may serve, and he scape.  
In all offerings thus it was: but, in the Paschall lamb specially: that it hath carried away the name, from all the rest, to be called the Passe-over only. In it (evidently) the death of the first borne was translated over upon the poor lamb. The lamb died, 
Exod. 13.15.  the first borne was saved; his death passed over unto the lamb: that it was justly called the Passe-over, for so it was.  
But, much more justly CHRIST: who (sure) was even a Passe-over throughout, from the first to the last. At the first: His birth, what was it but a Passe-over, from the bosom of His Father, to the womb of His Mother, to take our nature? And His Circumcision what, but a Passe-over, from the state of one free, to the condition of one bond, to undertake our debt? And at the last, His Resurrection (this day) what was it, but a passage, from death to life? and His Ascension another, de mundo ad Patrem, from the world to his Father? First and last, a Passe-over▪ He was.  
But, above all, His death, His offering was it: then, He was Pascha pro nobis, indeed. For then, He passed over into the estate of us wretched sinners, laid of His own (as it were) and took upon Him our person; became tanquam unus è nobis, nay tanquam omnes nos. 
Esay 53.6.  For, GOD took from us, and laid them on Him, Posuit super Eum iniquitates omnium nostrûm, Laid upon Him (our Passe-over) the transgressions of us all. 
2. Cor. 5.21.  Fecit peccatum, made Him sin for us; there, our Sins passed from us; fecit maledictum, 
Gal. 3.13.  made Him a Curse for us; there the Punishment of our sins passed from us to Him. Then, and there, passed the Destroyer over us.  
Over us, to Him. But, when He came at Him, he passed Him not: Transeat à me calix would not be heard; 
Matt. 26.39.  and it was Pascha, non pascha; a Passe-over to us, No passover to Him. We had one: He had none. Him it passed not, but light upon Him so heavy, 
Luk. 22.44.  that it made a sweat of bloody drops, pass from Him; yea life and soul and all, yet it left Him. At which His Passion, He was a right Passe-over; Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus pascha. Then, He was pro nobis; then, He was nostrum: CHRIST, CHRIST offered, offered for us. Of which passing our sins to Him, and GOD'S wrath over us, this day and the action of this day, is a memorial.  

II. The Consequent  And so let us pass over from the Antecedent, to the Consequent: which is, Itaque Celebremus, Therefore let us keep a feast. A Feast, and Christ slain, and so handled as He was? A fast rather, one would think. True: but that, we heard again of ours; so did not they, of theirs. For, this, He came again safe; and opened unto us a new passage, by His second Passe-over. All we spoke of right now, was done the third day since: But, we hold not our Feast, till this day. For, till this day, we knew not, what was become of Him. Passed He was hence; but, whither in His passage He had miscarried or no, we knew not. But now, this day, by His Resurrection (we know) He is well passed over; and so, omni modo a true Passe-over. So now, we hold our Feast, as a feast should be holden, with joy. And, a double Feast it is: ¹ One, that by His suffering, He passed from life to death for our sins. ² A second, that by His rising again, this day, 
Rom. 4.25.  He passed from death to life for our justification. And so, two Passovers in one. He died, and by His death made the Destroyer pass over us: He rose again, and by it, made death (as the red sea) passable for us. Itaque celebremus, Itaque epulemur.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 Epulemur.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is one, but two ways it is turned. ¹ Some read, Celebremus. ● Some other, Epulemur. Both well: for first, it is kindly, when we keep a feast, we make a feast. But this, this feast is not celebrated sine hoc epulo. If CHRIST be a propitiatory sacrifice, a Peace-offering, I see not how we can avoid, but the flesh of our peace-offering must be eaten in this feast by us, or else we evacuate the offering utterly, and lose the fruit of it: And was there a Pass over heard of, and the lamb not eaten? Time was, when He was thought no good Christian, that thought, he might do one without the other. No Celebremus, without Epulemur in it.  

● Immol●●u● and Cele●r●mu●  But first, will ye lay the former and this together, Immolatus and celebremus; and see how well it falleth out with us. Immolatus is His part, to be slain: Celebremus is ours, to hold a Feast. Good-friday, His; Easter day Ours. His premises, bitter; our conclusion joyful: a loving partition, on His part; a happy, on ours.  

● Immo●atu● and Ep●le●●r.  Again, will ye lay Immolatus to epulemur. That the Passe-over doth not conclude in the sacrifice, the taking away of sin only; (that is) in a pardon, and there an end: But, in a feast; which is a sign, not of forgiveness alone, but of perfect amity, full propitiation: Ye may prepius ire, draw near unto Him; ye are restored to full grace, and favour, 
Heb. 10.22.  to eat and drink at His table.  
Besides, there was an offering in Immolatus: and here is another (a new one) in Epulemur: Offered for us, there; offered to us, ●eere: There, per modum victim●●, 〈◊〉▪ per modum epuli. To make an offering of; To make a refreshing of. For us, 〈…〉 to us, in the Sacrament. This makes a perfect Passe-over. We read both in the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sacrifice the Passe-over; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to eat it. 
Luk. 22.7. Matt. 26▪ 17. joh 18.28.  It 〈…〉 (the paschal lamb) and it was a sacrifice: It cannot be denied, there is a 〈◊〉 sent for it, Exod. 12.27. Both propounded here, in the terms of the Text: ● The Sacrifice, in Immolatus: ● The Supper, in Ep●le●ur.  
Celebremus, and Epulemur. There be, that refer Celebremus to the Day; Epulemur, to the Action: and so it may, well: Both Day, and Action have interest in this Text. And then, the Text is against them, that have never an Easter day in their Calendar. But the Fathers usually refer both to the Action. Their reason: Because (in truth) the Eucharist now, in the Gospel, is that, the Passe-over was, under the Law: The Antitype answering, to their type of the Paschall lamb. It is plain by the immediate passage of it from the one to the other: that, no sooner done, but this began. Look, how soon the Paschall lamb eaten, presently the holy Eucharist instituted, to succeed in the place of it forever. And yet more plain, that this very Scripture of my Text was thought so pertinent, and so proper to this Action, as it was always said, or song at it. And, I know no cause, but it might be so still. Two things CHRIST there gave us in charge: ¹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Remembering, 
Chap 21.25. Chap. 11.29.  and ² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receiving: The same two, Saint Paul (but, in other terms) ¹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showing forth; ² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating. Of which, Remembering and Showing forth refer to celebremus: Receiving and Communicating, to epulemur here.  
The first, in remembrance of Him, CHRIST: What of Him? Mortem Domini, 

¹ Celebremus In the Sacrifice.  
1. Cor. 11.26.   His death (saith Saint Paul:) to show forth the Lord's death. Remember Him, that we will, and stay at home; think of Him there: Nay, show Him forth ye must. That we will, by a Sermon of Him: Nay, it must be Hoc facite. It is not mental thinking, or verbal speaking: there must be actually somewhat done, to celebrate this Memory. That done, to the holy symbols, that was done to Him, to His body, and His blood, in the Passe-over: Break the one, po●re out the other; to represent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how His sacred body was broken; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how His precious blood was shed. And in Corpus fractum, and Sangus fusus there is Immolatus. This is it, in the Eucharist, that answereth to the Sacrifice, in the Passe-over▪ The memorial, to the figure. To them it was, Hoc facite in Mei praefigurationem, do this in praefiguration of Me: 
Luk. 22.19. 1. Cor. 11.26.  To us it is, Do this, in commemoration of Me. To them, Prenuntiare; to us An●untiare: there is the difference. By the same rules, that theirs was; by the same, may ours be termed a Sacrifice. In rigour of speech, neither of them: 
Heb. 10.4.  for (to speak after the exact manner of Divinity) There is but one only sacrifice, veri nominis, properly so called: That is CHRIST 's death: 
Heb. 9.28.  And that sacrifice but once actually performed, at His death: but ever before represented, in figure, from the beginning; and ever since repeated, in memory, to the world's end. That only absolute; all else relative to it, representative of it, operative by it. The Lamb, but once actually slain, in the fullness of time: but virtually, was from the beginning, is, and shall be, to the end of the world. That, the Centre, in which their lines and ours, their types and our anti-types do meet. While yet this offering was not, the hope of it was kept alive, by the prefiguration of it, in theirs. And after it is past, the memory of it is still kept fresh in mind, by the commemoration of it, in ours. So it was the will of GOD; that so, there might be with them a continual foreshowing, and with us a continual showing fo●●h the LORD'S death till He come again. Hence it is, that what names theirs carried, ours do the like, and the Fathers make no scruple at it; no more need we. The Apostle (in the X. Chapter) compareth this of ours, to the Immolata of the Heathen: 

1 Cor. 10 21. etc.  
Heb. 13.10.   And (to the Hebrews) Habemus Aram, marches it with the Sacrifice of the jews. And we know the rule of comparisons. They must be eiusdem generis.  
Neither do we stay Hear, but proceed to the other [Ep●lem●r.] For, 
● Ep●lemur In the Sacrament.  there is another thing yet to be done, which dot● present to u● that, which Celebremus ●oth represent. From the Sacrament, is the applying the Sacrifice. The Sacrifice, in general Pro omnibus. The Sacrament, in particular, to each several receiver, Pro singulis. Wherein, that is offered to us, that was offered for us; that, which is common to all, made proper to each one, while each taketh his part of it; and made proper by a communion, and union, like that of meat and drink, which is most nearly and inwardly made ours, and is inseparable for ever. There, Celebremus passeth with the representation: But here, Epulemur (as a nourishment) abideth with us still. In that we see; and in this we taste, 
Psal. 54 8.  how gracious the Lord is, and hath been to us. And so much for these two, as two means, to partake the Benefit, and we to use them: and as Duties required of us, and we to perform them.  
Will ye mark one thing more: That Epulemur doth here refer to Immolatus. To Christ, not every way considered, but as when He was offered. Christ's body that now is; True: but not Christ's body as now it is, but as than it was, when it was offered, rend, and slain, and sacrificed for us. Not as now He is glorifed; for so, He is not, so He cannot be immolatus; For He is immortal, and impassable. But, as than He was, when He suffered death (that is) passable and mortal. Then, in His passable estate, did He institute this of ours, to be a memorial of His Passibile, and Passio, both. And we are, in this action, not only carried up to Christ (Sursum corda) but, we are also carried back, to Christ; as He was at the very instant, and in the very act of His offering. So, and no otherwise, doth this Text teach. So, and no otherwise, do we represent Him. By the incomprehensible power of His eternal Spirit, not He alone, but He, as at the very act of His offering, is made present to us, and we incorporate into His death, and invested in the benefits of it. If an host could be turned into Him now glorified as He is, it would not serve: Christ offered is it: Thither we must look. 
a Io●. 3.14.  To the Serpent lift up, thither we must repair, 
b Luk. 17.37.  even add cadaver: we must 
c 1. Cor. 11.24.  hoc facere, do that, is then done. So, and no otherwise, is this Epulare to be conceived. And so (I think) none will say they do or can turn Him.  

1. Itaque: We bond to keep it.  Now, all we have to do, is to show, what we think of this Itaque, whither it shall conclude us or no: and, that we show it by our practice; for, other answer, the Apostle will take none. If we play fast or lose with it on this fashion (as diverse do) upon the matter as good to say, The Holy Ghost cannot tell, how to make an argument: Christ is offered, but no Itaque epulemur, for all that. Thus we will not say, for very shame. What then? will we dispensare contra Apostolum (which we blame as a foul abuse in the Pope? (and yet, I cannot see, but every mean person takes upon Him Papal authority, in this case;) and, as oft as we list, dispense with the Apostle and his Itaque; exempt ourselves from his conclusion? That we will not seem to do. No: it is not at Itaque: The truth is, it is at Non in fermento, we stick: we love our levin so well (be it malice, or be it some other levin as bad:) so well we love it, we will not part with it; we loathe the Lamb, rather than the levin shall out. But, in the mean time, there is no trifling with this conclusion; there is no dispensing with the Apostle: there is no wanton wilful dis-abling ourselves will serve. Itaque will not be so answered: Not, but with Epulemur. It layeth a necessity upon every one, to be a guest at this feast. The jews (we know) were held hard to theirs, upon a great pain, to have (not their names, 
Exod. 12.19.  but) their souls cut out from GOD 's people. And is it a less trespass for Christians to pass by this Pass over? or hath the Church less band, to exact like care at our hands? No indeed: we must know, the Holy Ghost can tell how to infer: And that this Itaque of the Apostles is a binding conclusion. To the next point.  

2. Direction how to keep it.  Absolutely, we are to keep this feast: but not to keep it Quovis modo: No matter how: prepared, unprepared: in any garment in any sort. No: this Non and this Sed; Not on that manner, but this; show plainly every manner will not serve. What then is the Manner? Not in old levin. With the Passe-over he began, and he holds him to it still: that, if it be a Passe-over, reason would, it should be kept like a Passe-over, even in the same manner. Now, the Passe-over was not a lose lawless thing; to hold it in any fashion, it skilled not how. No: it had his laws. Even that, Haec est lex Paschalis (ye shall read it, Exod. 12.43.) This is the law of keeping it.  
Indeed, divers laws it had in type, that concern us in truth: Among the rest this, for one, in the Text. The Lamb would not be eaten, with every kind of bread: 
¹ No● in sarmento. Not with the o●d Le●in.  Every past was not for this feast; not levined, in any wise. Such an antipathy there was, between levin, and it, as it might not (I will not say, come to the board; but not) be endured in the house, all the feast long, though it were neither tasted nor touched. If it were not thrown out; if any never so little of it remained in any corner, 
E●od. 12.19.  the law was broken, the feast illegitimate. To ma●e it up then a perfect P●●se-o●●●, here is another yet (which I called our Passe-over-duety:) the not s●aying still, in our old levin; but passing over (as it were) to a new paste, a necessary condition for the right holding this feast. For sweet bread was so proper to the Pa●●●-●ver. as (Luk. 22.) ye shall find, they be but two divers nam●●, 
Luk 22 7.  of one and the same thing.  
Omnia in figuram illis saith the Apostle) With them, all was in type: 
1. Cor. 10 11.  What is the Spirit of this letter? what meant by l●vin? The Apostle tells us, the old levin of Egypt, is our former vicious course of life, soured with the levin of the old Adam; and Nova ●o●spersio is newness of life. The time of offering the 〈◊〉, is the time of casting out this. Meet, if we would have our sins pass from us, we should pass from them also, and throw their levin out.  
And well is Sin resembled to levin. Levin will grow ●oysome▪ if it be kep● lon● and sin, if it have lain long in us, or we in it, turns to a certain sourness, that w● ourselves feel an unpleasant favour or upbraiding of it, in our souls. O●r SAVIOUR felt it so (I am sure;) the Vinegar He took, shown the relish of it. By which upbraiding, we find, we need an Expurgate for it, as it were a corrupt humour in our souls, that needed to be purged out.  
Generally, all old levin whatsoever: namely, two sorts of it, ¹ 〈◊〉 and ² 〈◊〉, turned, Naughtiness and Malice. The words, in their own nature (as they properly signify) ¹ One noteth a lose licentious lewdness, lightly ending in Lust. ² The other, an unquiet working wickedness, that will take pains to do a shrewd turn, commonly the effect of M●lice. The sins of lust are well set out, in old corrupt levin▪ for, so they end, most what in corruption, and rottenness. The sins of ●alice likewise. For, as lev●n, it makes men swell one against another, as if th●y would burst; and sour are the fruits of it, and unpleasant, as any l●vin in the world  
These two to be cast out, as those that have a special antipathy with this feast and Offering. For, no agreement between a foul life, and the feast of an undefiled Lamb. Nor, no fellowship, between sour malice, and the feast of Sweet b●●ad. And these two are specially named, because they were the faults, wherewith the Corinthians specially were levined, to whom he writes. Incest (at the first Verse:) as (we know) Corinth heard evil for looseness. There is N●quitia. And again, sw●lling one against another (at the second) there is Malice.  
As, to rid ourselves of this levin; so to furnish ourselves (as with new past) with the two levin-lesse virtues, Sincerity, and Truth. Sincerity (that is) cleanes●e of life: 
Sed. etc.  (a word thought to be taken from honey, which is then mel sincerum, when it is sine cerâ, unmingled, without wax, or any baggage in it.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word is (properly) of uncounterfeit wares; such, as we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bring forth, and show them in the sun; as need not the false light of a close shop, to utter them. But, Truth, that, runs through all; flat against all kind of levin: if it have any manner levin, true it is not: and so, out it must.  

1. The levin of Doctrine. Matt. 16.6.  Of levin, in the Gospel, I find three sorts interpreted to our hands, that we cannot mistake. CHRIST willed His Disciples, to beware of the levin of the Pharisees and Sadducees. It is after said, He meant it of their doctrine, that was full of corrupt levin. 
12.  1. The Pharisees; of the levin of superstition consisting in phylacteries, phrases, and observances and little else. 2. The Sadducees; of a levin that smelled strong of profaneness, in their liberty of prophesying, calling in question Angels, and Spirits, and the Resurrection itself. 3. And a third levin CHRIST names, the l●vin of Herod; 
Mar. 8.15.  ware that too: Many times, it is the bane of true Religion, when GOD 's truth and worship must be moulded up with Ieroboam's, and with Herod's ends; squared to them just, as is fittest to do their turns; that jeroboam may be safe. No superfluous Caveat: many times, this marreth all. Let all be abandoned; Pharisee's, Sadducces, Herod's; and the truth take place.  


2. The levin of life.  
Luk. 12.1.   Now, as in that place, the Pharisee's levin, is doctrine: so, in another, I find, that CHRIST expounds it hypocrisy: and that is merely opposite to truth, in meaning, speaking, and dealing. The Pharisee was a great dealer with this l●vin. He had it on his face, 
Matt. 6.16. Matt. 23.7.  to make him look sour; men might take notice, when they fasted. He had it on his tongue; Rabbi, O you teach the truth you respect no man's person; when they sought to cut his throat. He had it in his whole course; all for show; to seem that, they were not: 
27.  Gabbatha, without; and Golgotha, within.  
But yet, even they, though they used it, they taught it not for a doctrine; nor avowed not the lawful use of it; that one might speak the one half without, and the other half within: (as our Pharisees now do.) Men, ye shall never have any sincere truth from them. Search them, they have still a piece of levin in their bosom: speak so, and deal so, as if they would take the sentence by the end, and turn it clean against the Apostle; to purge out all his sweet bread, all sincerity, and truth; and hold their Passe-over in levin, or not at all. Antichrist's goat may be so eaten: The lamb CHRIST cannot. To the lamb's nature (that is sincere) nothing so contrary, as this, 
3. The levi● ●f company corrupt in las●.  to mean, speak, or deal un-sincerely.  
You see a levin of Doctrine, and Life: (that is, the levin of the Gospel.) A third there is (the l●vin of the Epistle) and that is of Corrupt company: and that is (in very deed) the l●vin of this Text. For, when the Apostle would have this levin here purged, what means he? To have the incestuous Corinthian removed, and cast out of the fellowship of the faithful, by the Censures of the Church. True: but those, not in every man's power. But, this is: To avoid, and shun them, and their company: so, we may; and so, we are bound to cast them out.  
There is very great danger in persons so levined; great scandal, even to the well disposed: but, fare great danger, to the most, that will soon take this l●vin: Our nature is apt to take it; it is easily fermented that way. As much good levi●, as will serve three pecks, so much evil will do more than serve three bushels, and never leave till it have soured them all. That, except this be looked to, all the rest will be to small purpose.  

In Religion.  Now, when Saint Paul speaks of persons thus levined, he means not only such, as are lewd of life, tainted that way: but, even such also, as are unsound in matter of Religion, and have a sour savour that way. Hear (to the Corinthians) he would have the incestuous person cast out, 
Gal. 5. 3.● etc. 9  with his levined life: But (to the Galathians, after) he presseth the same point against another kind; such as levined the Gospel, with MOSE 's ceremonies, 
12.  and so corrupted the truth in Religion; and them he would have cut of: both Corinthian and Galathian levin, both must out. And mark: upon the same reason, both; and in the very same words. That a little levin doth not a little hurt; but, otherwhile, 
Gal. 5.9.  ma●reth the whole batch of br●ad. Evil doctrine is against Truth: Evil life, against walking in the truth: Evil company will bring us to both. Therefore, away with them: but, away with this especially. If they will not purge out their levin, purge them out. And that especially, against this Feast, in the nature whereof, there is a contrariety to all levin.  
Now then, this is our Conclusion: Come we must, and Itaque celebremus. This is our Caution: Thus we must come, Non in fermento, sed azymis. If we say; it skills not, whither we come; Itaque meets with us: If we say; it skills not, how we come; Non in fermento meets with us too. It is, with us here, as with ●he Prophet; 
Host 7.1.  when we would heal one, the other breaketh forth. If we press Non in f●rmento, we lose Itaque epulemur, they come not at all: No Feast. If we urge Itaque epulemur, they come; how? levined, and unlevined, all; clap them down together. We need a Quomodo intrasti huc? to keep some back: And yet, we need a Compelle intrare, 
Matt. 22.12. ●uk 1● 23.  to bring others in. But, the manner, but the caution, remember that. The main conclusion is, that we come. The other we must not leave und●ne: But, this (peremptorily) we are bound to do.  
The Apostle binds us to do it: The time to do it, now. For, if this follow: CHRIST is offered, Therefore we are to come to His feast: This will follow as strongly, CHRIST is now offered, therefore let us now come. Go by degrees: The Christian Passe-over (our Passe-over) a time it must have; sometime it is to be kept. We would do it, at that time, when it were best for us to do it. When b●st for us to do it, but at the time, He did it Himself? And that did He, even at this f●a●t, now. Now then, at this feast, it is most kindly to do it: most like to please Him, and to prosper with us.  
And indeed, if at any time we will do it, Quando Pascha, 〈◊〉 in Pa●cha, what time is the Pas●e-over so proper▪ as at the feast of the Pa●●e-●v●r? 〈…〉 quando tempus im●oland●, When the time of His receiving, as at the time of His of●●ring? Therefore they both, the feast & the lam●, have on● n●me; to show the near conjunction, that should be between them. When the da● comes, to remember what was done on the day; and so, what we to do, on that day. Pas●●a quod cel●bramus, to put us in mind, of Pascha quod epulamur. For, tell me, will the sacrifice commemorative, or the sacrament communicative ever fall more fit, then, when that was offered, which we are to commemorate, and to communicate withal? Is not the fittest time of doing it, the time when it was done? of Hoc facite, then, when Hoc factum est? So that without any more ado, the se●son itself pleadeth for this effectually.  
And now is the time of Expurgate, for our bodies: th● corrupt humours, that levin it, now we cast them out. An● why not▪ now likewise t●ose that lie s●ur● in our souls? And even Nature's Pa●●e-o●●r, the gen●rall P●●e-ov●● is even at thi● time, both in heaven and earth. Above, in heav●n: where, the 〈◊〉 ha●ing 〈◊〉 over all the sig●es is come about, and renews his course, at the first sign in the 〈◊〉. And beneath in earth, from the sharp time of winter, and fermenting time of the earth, to the renewing sweet time, the time of the S●●ing, wherein th●re is 〈…〉, in nature itself. And why should not the Pass●-over of grace be now likewise in season, and have due concurrence with nature?  
Sure, all agree w●ll, if we but agree ourselves. An● if we agree, for our parts, to do the day's duty, CHRIST will not be behind with His, t●e day's benefit. But, during our time, and in the hour of death, be our true Pass●-ov●r; shielding us from all deadly mishaps, while we here live; and giving us a sure and safe passage at our end, even a passage to the last and great Pa●se-over of all, the truth of that, whereof their● was the shadow, and ours the image now. For, we have not y●t done with our La●b; nor the work of this Pa●se-ov●r is not yet fully accomplished.  
There is a further matter yet behind: for as this feast looks back, as a memorial of that, is already past and done for us: so doth it forward, and is to us a pl●dge of another, and a better yet to come, The feast of the marriage of the Lamb here, 
Apoc 19.7.  that is our Pa●se-over: where, whosoever shall be a guest, the Angels pronounce h●m happy and bl●ssed for ever. 
9   
That, is the last and great Feast indeed, when all Destroyer's and all destructions shall cease and come to an ●nd for evermore; and we hear that joyful voice, 
Matt. 25.21.  T●ansi in gaudium Domini; Pass over into the joy of the LORD; the joys of heaven: joys not mingled with any sour● levin (as this world's joy is) but pure and entire: nor transient (as that of this world) and ever flitting and forsaking us than soon, when we t●inke, we have best hold of them; but permanent, and abiding still. A Pass over, that will never be passed over, but last and continue a Feast to all eternity. Of that, this here is a pledge, if we neglect it not, as if it were not worth the taking. And He, that at this time gave us this pledge, in His good time also, bring us, to the Passe-over, whereof this is the pledge, even to the never passing, but everlasting joys, and happiness, of His heavenly kingdom, through the offering of His blessed SON the very PASCHAL LAMB. To whom with, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XVIII. of April, A.D. MDCXIII. being EASTER DAY.  COL. CHAP. III. 
Igitur, si consurrexistis etc.  
VER. 1. If ye then be risen with CHRIST, seek those things which are above, wh●re CHRIST sitteth at the right hand of GOD.  
2. S●t your affection's (or minds) on things which are above; and not on things which are o● the earth▪  
〈…〉 of t●e ●●urc● hath so disposed of her 〈…〉 g●e●t Feasts; as (lightly) the 〈…〉, w●at w●s done on the day, 〈…〉 a●d the 〈◊〉, what is to be done 〈…〉 (saith the 〈…〉 & vos, and you are 〈…〉 s●it● the Epistle.)  
2. Th●t which is in the G●s●ell▪ is CHRIST'S A●t, wh●t He did: That w●ich in t●e Epistle, our Agendum, what we to do.  
3. Or rather, both ours: ¹ what He did, matter of faith: ² what we to do, matter of duty; our A●●●dum upon His Act.  
T●e Common sort look to Easter day, no further, than Easter-day far, and Easter-day day appareile: and, other use they have none of it. The true Christian enquireth further, what is the Agendum of the feast, what is the proper Act of Easter-day? The Church hath hers; & we have ours. Nothing more proper to a Christian, then to keep time with CHRIST: to rise with Him, this day, who this day did rise. That so it may be Easter-day with us, as it was with Him: the same, that was the day of His, be also the day of our rising.  

The Summ●.  Thus than it lieth: CHRIST is risen: And, if CHRIST, then We. If we so be, than we seek: and, that we cannot, unless we set our minds. To set our minds then. On what? On things above. Which above? Not on earth (so is the Text) but, where Christ is. And why there? Because, where He is, there are the things, we seek for, and here cannot find. There, He is sitting; So, at rest: And at the right hand; so, in glory: God's right hand, and so, for ever. These we seek; rest, in eternal glory. These CHRIST hath found: and so shall we, if we make this our Agendum; begin, this day, to set our minds, to search after them.  
Because it is to the Colossians, the Colossus, or capital point of all, is, To rise with CHRIST: That is the main point. And, if you would do a right East●r-da●es work, do that. It is the way to entitle us to the true holding of the Feast. That so we may, these two Opera Paschalia are commended to us. Things above, ¹ to make them our search, ² to fix our minds on them. These two we read, quaerite, sapi●e, in the Imperative: we may, in the Indicative, as well: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quaeritis, as well as quaerite; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapitis, as well as sapite. If ye read them imperative, thus: This ye are to do, to seek, to set your minds; then be they in praecepto, and per modum Officij, by way of precept, and in nature of a duty. If you read them indicative, thus: If you be risen, than you do seek, and set your minds; then, they be in elencho, and per modum signi, by way of trial, and in nature of a sign. Both well; and a good use of both.  

The Division  The Parts lie thus. Two things are supposed: Two other inferred: And a third Two, we are referred to, or given hope of. The two sup●posed, these: ● Christ is risen, ² and We with Christ: If ye be risen with Christ. The Two inferred, these: If risen, than ¹ to seek; ² then to set our minds above, on things there, where Christ is. The two he referreth to, or giveth hope of; Rest with Him in glory. ¹ Rest, to sit: ² Glory, at the right hand. And GOD maketh up all (the perfect number of seven:) For, eternal is the rest, and eternal the Glory, that is at His right hand.  

Hebr. 1.  These we heard of at His Birth, in the Epistle then. This we hear of again, at His Rising, 
Act. 1.11.  or second Birth, from the grave, in the Epistle, now. This we shall hear of again at His Ascension too. This is remembered in all, as the fruit of all; at every Feast, set before us, as our hope, and all we seek, To sit with CHRIST, at the right hand of GOD.  


I. The two suppositions.  IF Ye be risen. This seemeth prima sac●e to be but a single Supposition: but being well looked into, resolves into two rise: ¹ CHRIST'S and ² Ours: ³ He, 
1. Christ's rising.  and ⁴ we with Him. Of which, the first (Christ's) doth immutabiliter su●ponere; His, needs no If. It is not, If Christ be: but, If we, with Christ. For, Christ is certainly. Three hundred years the World opposed it: thirteen hundred (ever since) the World hath supposed it. And so let us: and so pass to our own, and begin every year, to lay our grounds anew; every Easter, to be teaching our rudiments over again.  
There is an [If] that supposeth but mobiliter; may be, or not be, thereafter as we seek, and our minds be set. But yet (if ye mark it) is not His supposed, by itself, and ours inferred upon His; but ours supposed likewise: His, and ours (both) supposed under one: under one and the same If. And as they are close linked, that one supposition serveth for them: so are they woven together that one Preposition (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) holdeth them: under one Si, and one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both. The Apostle hath framed a new word here, for the purpose [consurrexistis.] The resurrection, we have heard of: The con-surrection we are now to hear, and take notice of.  
To set our Suppose right, I ask two questions: ¹ the one of these [If you:] ² the other of these [If you be risen.] Si vos, if you: Why, 
2. Our Rising. 1. Si Vos, If you.  doth the Resurrection pertain but to some certain vos? Is it not Si omnes? concerns it not all? As Christ died; so is He risen for all: and shall not all rise with Him? What do we then do with Si vos? Yes, all rise with Him, out of their graves: but, not all rise to the right hand after mentioned. A great part rise, to stand on the left: not to sit on the right hand of God. With that, the Apostle here dealeth. The Resurrection reacheth to all: This resurrection, to such only as Seek, and set their minds.  
The other, be risen (the tense) is that right? 
2. Si consur●●xistis, If you be risen.  For (ever) when we hear of the Resurrection, we are carried straight, to that of the dead, from their graves, at the later day. We conceive: Well, if He be risen, we shall rise: Shall, in the future tense. But, here is news of another, in the preter tense: (For, so it is; Be risen, not shall rise; be already, not shall hereafter.) It cannot be taken of that, which is to come: It should then be, Si consurgetis. But needs, of one present, or past: it is, Si consurrexistis.  
How then? Fall we in with them, qui dicunt resurrectionem jam esse factam, 
2. Tim. 2.18.  that say the resurrection is already past? Nor that neither. We are no saducees: Nor we are not of Hymenaeu's sect neither. But, this we believe: as there is one to come, of the body, at the last and great resurrection, which he treats of, to the Corinthians: so is there also one, which we are to pass here, of the mind's; 
1. Cor. 1●.  which here he commendeth to the Collossians.  
And these two lead us directly to the two Resurrections, which Saint john (after) doth more expressly deliver, under the terms of first and second (Apoc. 20.6.) And this withal, that all the good or evil, of that of the Corinthian's, doth depend much upon the well, or ●vill passing, of this of the Colossian's.  
This we are to look after, to rise before; a resurrection now in being. This of ours imports us (we see) no less, than Christ's own (which, I wish, well laid up in mind) since both are under one If, supposed alike, one no less than the other. Christ is risen, is not enough; nay, is nothing at all, if that be all; if He be risen without us; He risen, and we by still: if, with this day's resurrection on His part, there be not also a ●●surrection on ours.  
Now than we are to look to our If; that is supposeth aright. And, if He be risen, to cry to Him Trahe nos post Te, to draw us with Him, 
Can●. 1.3.  and not leave us still in our 〈…〉 sin. He said of Himself, that if once He were exalted, He would make His magnetical virtue to appear, and draw all to Him. All, but not all at once: 
joh. 12.32.  but as the ● Apostle saith) each in his order. And that order is to begin with the 〈◊〉 first, and draw it. For, 
1. Cor. 15.23.  the soul being (as the very Philosophers have acknowledge● (it is Aristotle's own word) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above) will the more easily be drawn to 〈◊〉 things above. It is kindly, it is connaturall for it, to draw thither-ward. And then after, in the second place, together with itself, to elevate and lift up the flesh thither with it. For (as well observeth chrysostom) these two were not thus joined the Spirit, and the flesh, I mean) that the flesh should pull down the spirit to earth, but that the Spirit should exalt the flesh to heaven. And this subliming or lifting up the Spirit, is the rising with CHRIST, here in the Text. The other, in His time an●●●rne, to follow. But, if this go not before, the other will not come after, take that for certain. This then to endeavour; and this day to set in hand with it. For, this is the main point, that we find ourselves risen with CHRIST; find it, or procure it: find it already, or procure it, as soon as may be.  


II. The double Inference.  
3. If we seek. 4. If we set our minds, etc. on things above.   Now, thus we shall know, if we be risen, and thus procure it, if we be not: If we seek, if we set our minds on things above: which is the double inference, upon the former double Suppose: which I divide into the ¹ Act, and the ² Object. The ¹ Act, Quaerere, and sapere: the ² Object, quae sursum.  
Of the two acts, one referreth to action: (seeking, is a matter of endeavour.) The other to the affection: (set your affection, or mind;) it is both. There be two works arguing the Spirit: ¹ Motion, and ² Sense. Motion, in the one, Seeking: Sense, in the other, so is it turned (Phil. 2.5.) Idem sentite, let the same mind be in you. There is Motus laesus, in them that seek not: and Sensus laesus, in them that savour not. To these, two reduce all: ¹ Quaerenda sapere, ² and Sapienda quaerere: To mind, what we are to seek; and to seek; ¹ what we mind. Of these two ¹ jointly first: ² then severally; and ³ last of their order.  


1. The two Acts, jointly: Seek, and Set your minds.  
Matt. 16.23.   jointly: for, dis-joined they may not be. One is little worth, without the other. There be, that seek, and be very busy in it, and yet savour not the things that are of GOD. So sought a great Apostle once: and our SAVIOUR did not let to tell him of it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the very word here) thou savourest not. Men, that are possessed with false principles, and yet fall a seeking; zealous in their way, but want true knowledge, to fix their minds aright. Now, without knowledge, (saith Solomon truly) the mind is not good: 
Pro. 19.2.  and we know, Mala mens, malus animus, the mind misled, will set the affections awry straight.  
Will ye see them in kind? Look but to the end of the last chapter before. There, 
Cap. 2.21.  they seek so, as they will neither taste, handle nor touch. So seek, as down they go to worship, 
Verse 18. Verse 23.  not only GOD, but the Angels too. So seek, as spare not their own bodies, and yet, wrong all the while; and yet with all their seeking, not risen with Christ, for all that. Why? For, quaerunt, non sapiunt.  
On the other side: there be, that sapiunt, non quaerunt; that sapiunt quae Christi, quaerunt quae sua, Savour Christ, but seek themselves. Of whom the Apostle (Phil. 2.21.) they have knowledge competent, but without so much as a spark of true endeavour: Pariter intelligunt nobiscum (saith Augustine) pariter non diligunt; Understand well enough, but coldly affected: So, Sat still, and seek not.  
So that, both would be kept together; Quaerite, and Sapite both. For, as in the body natural, it fareth between the stomach and the head: (a rheumatic ●●ad ●poyles the stomach with distillations; and a distempered stomach fills the head with raw vapours, and soon mars the other:) So is it here: our mind mistaking, mis-leads the affection: and a wrong set affection puts the mind out of frame. That, in sunder they would not be, but joined ever. Sapere, without quaerere, will not rise, but lie still; and quaerere, without sapere, will rise, but lead you astray.  

2. The Acts severally. 1. Seek.  Now, severally. If we be risen, to move, and to seek: that is, to resolve, that with sitting still without seeking, what we are here willed to seek, will not be had. We shall not stumble on it, or hit upon in unawares; there needs a seeking. If our Saviour knew the way well, 
Mat. 7.14.  it is hard to hit, and few there be that find it. The short: there goeth search and enquiry to it; pains, and diligence are requisite: we shall not come thither, with the turning of a gin. It were great folly (when we see daily, things here beneath, without travail, will not be come by) once to think, things above will drop into our laps, without any seeking.  
To seek then: but, to do it to purpose. For, that which we call seeking, is nothing less. Those, to whom the Prophet Esay said (chap. 21.12.) Si quaeritis, quae rite, If ye will seek, why then seek; do it, in earnest; it seems, they seek▪ so slightly, so slenderly, as it deserved not the name of seeking. Pilate asked, 
joh. 18.38.  Quid est veritas? and then, some other matter took him in the head, and so up he rose and went his way, before he had his answer: He deserved never to find what truth was. And such is our seeking most-what; seldom or never seriously: but some question, that comes cross our brain, for the present: Some Quid est veritas? so sought, as if, that we sought were as good lost as found. Yet, this, we would fain have go for seeking: but it will not be. O si quaeritis querite (saith ESAY;) look the place: 
Esay 21.12.  The morning comes, so doth the night, that is, our days spend apace; and we say, we will seek: If we will let us once do it indeed: seek it, as they did, this day; 
joh. 20.4.  follow it hard, make it our race, with the one; our morning-worke with the other.  
But, we shall never seek, as we should, unless we put to the other word, 
2. Set your minds.  Set our minds on them. For, will a man ever kindly seek that, he hath no mind to? Never. The mind is all. Be it what it will, or whence it will, above, or beneath, if we affect it not, we shall seek it but faintly. That we may seek things above, as it is meet, we must prise them; prise them, as a silver mine (saith Solomon: 
Pro 3.14. Mat. 13.44. ) as a treasure hid in a field (saith our Saviour) and go sell all, to compass them. Then shall we seek to some purpose.  
But in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is more. There is (I told you) idem Sentite, the sense; (He that seeks, should have as well eyes to discern, as feet to go about it: It is no business for a blind man, no more then for a lame, to seek:) And that is knowledge, which would be had too. To seek, we know not what, is but to err, and never find that we seek for. To quaerere then; but, Sapere, to be wise in our seeking, to get us true directions; else, for all our seeking, we may be to seek still.  
Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word, the Apostle much useth, as being very significant, full, and forcible. Four things are in it. 1. To set the mind; the mind, not the fancy: not to take up a fancy, and fall to seeking, as we see many now a days; no ground in the world, but their own conceits. Yet seek they will needs, and have all the world follow them, and have nothing to follow themselves, but their own folly. So as, being very idiots, they take themselves, for the only men; And till they came into it, never was wise man in the world, that knew what to seek, or how.  
2. It is then an act of the understanding (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but not of it alone: for then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were enough. Yet, the greatest part make no matter of it, but even noëma. It is as to set our mind, not our fancy; so, our mind, not only to know it, but to mind it. It is Sentire, and Sapere; And it is best seen in Sapite, which is not only to distinguish tastes; but, in and with the taste, to feel some delight, to have a sense of the sweetness withal, which will make us seek it again plus magis: and without it, our seeking will be but unsavoury.  
3. So to savour it, as we hold quaerere, to be Sapere; that, to seek, is our wisdom; that we do not rectè Sapere, unless we do hoc sapere. Haec erit sapientia vestra (saith Moses) This shallbe your wisdom before GOD and man, 
Deut. 4. ●.  and you so to reckon of it: even this, to seek things above; and to think, when ye are about that business, ye are about a point of high wisdom; and that, to perform it well, is the wisest action of our life.  
4. To hold it our wisdom: and (last) I ask what wisdom? Not that, which doth contemplate, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the active wisdom, for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rerum agendarun. To show, that not only our Grounds, for judgement; but our Rules, for Action, are to be fet thence. Thither to get us, thence to derive our reasons, why we do things, or leave them undone. Thus to cast with ourselves: this, that now I am about, He that sitteth on high, at GOD'S right hand, what will He say or think of it? May I offer it to Him? Will He allow of it? Will He help me forward with it? Will He in the end reward me for it? Yea even our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as to the Philipian's) is to be from thence, even the wisdom, that swayeth there, to be from above, de sursum. 
Philip. 3.20. jam. 3.15.  If it be not, Saint james is somewhat homely with it.  

3 The Order. Quarite, First.  By this time, we know, what it is to seek, and what to set our minds. But, in the marshalling these, there is somewhat, that quaerite is called on first. 1. To teach us, that it is the first thing, 
1. Mat. 6.33  we are to have care of; Christ's primùm quaerite makes quaerite, to be primùm, to stand first. That we then do it the honour, to make it our first act, our rising with Him; at this feast, the rising of the year; & on this feast, in the morning, the rising of the day. For, than He rose.  
2. It is first called on, because (to say truth) there is more need of diligence, in this business, then ought else. Always, we have more ado, to quicken the affection, then to inform the judgement. And that did they, this day, know: who sought, before they had light, while it was yet dark. So much did they know, diligence to import, in this business. The greatest defect is in that point: therefore it needs first to be urged. For, though we see, yet we sit still and seek not.  


III. The thing referred to, or the Object.  
Quae sursum. Psal. 24.6.   And now to the Object. Of seeking we shall soon agree: Generatio quaerentium we are all (saith the Psalm:) even a generation of searchers. Somewhat we are searching after still. Our wants, or our wanton desires find us seeking-worke enough, all our lives long. What then shall we seek, or where?  
He (saith the Apostle) that will thus bestow his pains, let it be, where? Above. On what? The things there: Quae sursum he repeats in both; tells it us twice over: ¹ Quae sursum quaerite; ² quae sursum sapite. Above it must be.  
And, of this also, we shall not vary with Him, but be easily enough entreated to it. We yield presently (in our sense) to seek to be above others, in favour, honour, place, and power, and what not? We keep the Text fully in this sense: we both seek, and set our whole minds upon this. Altum sapimus omnes; all would be above, Bramble and all, 
jud. 9. 1●.  and nothing is too high for us.  
It is true, here; for on earth, there is a Sursum, above: there be high places, we would not have them taken away; we would offer in them, and offer for them too, for a need. And, there is a right hand here too, and some sit at it; and almost none, but thinks so well of himself, as why not he? Our SAVIOUR CHRIST, when it was fancied, that He should have been a great King upon earth, there was suing straight, for His right-hand-place. Not so much as Goodwife Zebedee's two sons (that smelled of the fisherbote) but, 
Mat. 20.21.  means was made for them, to sit there.  
But, all this while, we are wide. For, where is all this? Heer, upon earth. All our above, is above one another, here; and is Ambition's above; and further it mounteth not. But, this is not the Apostles; not the above, nor the right-hand, he meaneth. No: not CHRIST'S right-hand upon earth: but, that right-hand, He sits at, Himself, in heaven. The Apostle saw clearly, we would err this error: therefore, to take away (as he goes) all mistaking, he explains his above, two ways. 1. Privative: Non quae supra terram, Hear you, not upon earth: His Above, is not here, upon earth. This is, where not? 2. Then positiuè: to clear it from all doubt, where; he points us to the place itself, above, there above, where CHRIST is (that is) not on earth. Earth is the place, whence He is risen. The Angels tell us, 
Luc. 24.6.  non est his & seek Him not here now, but in the place, whither He is gone, there seek Him; In heaven. Heaven is a great circle; where, in heaven? In the chiefest place: there where GOD sits, and CHRIST at His right hand. That place seek: there set your minds.  
So that, upon the matter, the fault he finds, the fault of our [above] is; it is, not above enough: It is too low, it is not so high, as it should be. It should be higher, above the hills; higher yet, above the clouds; higher yet, higher than our eye can carry, above the heavens. There now, we are right.  
And indeed, 
1. The reasons.  the very frame of our bodies (as the heathen Poet well observed) giveth thither, upward:— Coelumque tueri, jussit, and bids us look thither. And, that way, should our soul make; it came from thence, and thither should it draw again: And we do but bow, and crook our souls, and make them Curvae in terras animae, against their nature, when we hang yokes on them, and set them to seek nothing but here below.  
And, if Nature would have us no moles, Grace would have us Eagles, to mount, 
2. Luc. 17.37.  where the body is. And the Apostle goeth about to breed in us, a holy ambition; telling us, we are ad altiora geniti, borne for higher matters than any here: therefore, not to be so base minded, as to admire them; but, to seek after things above. For contrary to the Philosopher's sentence, Quae supra nos nihil ad nos, Things above, they concern us not; he reverses that: Yes (and we so to hold) Ea maximè ad nos, they chief concern us.  
Come to the last now. And why this place, above? I shall tell you: For, there is CHRIST, and Him we seek, to day, if it be Easter-day with us; and if we seek where He is, He is above, certainly. But he implieth a further reason yet: Because, in very deed, there, with Him, are the things which we, of all other, seek for; and when all is done, all our seeking is to them referred, as to the end. We would not ever travail but after our laborious toiling course here, find a place of rest, and this we seek. But, not this alone: but a seat of glory withal. Sit we would; but in some eminent place; not, at the left foot, but at the right hand; in light, and honour, as much as might be.  
We seek rest: Specially, they that are tossed in a tempest, 

what the things above are. Rest.  
Psal. 120.5. Psal. 55.6.   how do they desire a good haven, a harbour of rest! And sure, here we dwell in Mesech, meet with much disquietness. None but, sometime, hath sense of the verse in the Psalm: Oh that I had wings like a Dove! then would I fly, and be at rest. And the more our incolatus is prolonged, the more we seek it, find it how we may.  
And, it is not the body's trouble so much, but Invenietis requiem animabus, 
Mat. 11.29.  to find rest to our souls; that, is it. And, the soul is from above; and but in her own place, never finds it. Turn thee to thy rest o my soul, that is worth all. But, both are best: and not, after all our turmoils here in this world, 
Psal. 116.7.  to hear non introibunt in requiem meam, in another world, but to be cast into that place, 
95.11.  where there is no rest day nor night: but, enter into His rest, which (in the Epistle to the Hebrews) he so much beats upon.  
And verily, if we seek rest; glory we seek much more. For, for it, 
Chap. 3.11.18 19  we are content to deprive ourselves of all rest, which otherwise we love well enough. And, a restless course we enter into, and hold out in it, all our life long, and all to win it, 
6th Glory.  though it be but a little before our death. For, no rest will satisfy, or give us full content, unless it be on the right hand.  
These two than we seek for; where are they to be found? Not in quae supra terram: Not here therefore: but folly to seek them here. We are by all means to avoid their error, that sought, this day; to seek the living among the dead; a thing, 
Luc. 24.5.  where it is not to be had.  
Never seek, to set up our rest here, in this tumultuous troublesome place, this 
a Host 2.15.  vale of Anchor right (as Hosee;) this 
b jam. 3 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Saint james) a wheel ever whirling about, 
c Mat. 12.43.  quarens requiem & non invenit eam. Where, we shall soon be diseased with a Surgite postquam sederitis, after we sit a little, quickly disquieted again. The Prophet Mica tells us plain, Non habetis hîc requiem, here we cannot have it, this is not our rest. 
Mic. 2.10.   
Nor never seek for true glory here: Why? Locus est pulicum & culicum. It is, the place of fleas and of gnatts, this. In the garden, the place of our delight, we meet with worms; and there be Spiders, even in the King's Palace. This place of worms and Spiders, call ye this the place of glory, in dust and cobwebs?  
Say it be: yet such is the nature of these two (such as they be) the rest, and the glory here, as they divide still: have ye one, ye must quit the other. They that are in glory, have not the quietest life: And they that are most at rest, farthest of from being glorious. Rest is here, a thing inglorious: and glory, a thing restless. Thus it stands with us: 
Gen. 49.14.  Isachar's condition likes some; Rest is good, though it be between a pair of panniers: If that like us, we must live in this estate, the most obscure of all the Tribes. But, if we will have a name among the great ones of the earth, if be glorious, then farewell rest: We must take our lot among them, that live not most at ease, certainly. For, here they meet not, but are in sunder still.  

7 At the right hand of God.  But say yet, we could make them meet; Be at all ease, and in all glory together: seated, and seated at the right hand both. (Now come we to weigh the word Dei.) The right hand (here) super terram is not the right hand of GOD, but of a man, which shall whither, 
joh. 31.22.  and within a certain of years (as the Prophet's term is) fall from the shoulder, And so this rest, and this right hand, we can have no hold of either. It is said in the Acts, After two years, Foelix went his way, and another came Governor in his place. 
Act. 24. 2●.  And then the places were changed; some were diseased: and so is the case of all felicity here.  
Upon the point then. Rest, and glory, we seek not barely: but, we seek them so as they may endure: and our wish is, if it might be, even for ever. And this may be had: but, it willbe had at no right hand, but ad dexteram Dei; GOD'S only. Then, seek them there. Not here: where either we shall seek and not find them; or find one from the other; or, if both together, yet have no hold of them, but soon lose them again. Seek, where we may; nay where we shallbe sure to find them; where, both willbe had; and both together, and good assurance of both, even to eternity, as, at God's right hand, a right hand that withereth not. If ye seek rest, let it be in His holy hill; 
Psal. 15.1. Luc. 2.14.  if glory, Gloriae in excelsis, where CHRIST is already: Set, so at rest; at the right hand, so in glory; at God's right hand, and so, in both, for ever. There they be, there seek, there set your minds.  
To withdraw ourselves, to sequester our minds from things here below, to think of Him, and of the place where now He is, and the things, that will bring us thither.  

The Application to the time.  It is a prerogative, that a Christian hath: to make it Easter, any day in the year, by doing these duties on it. They come no day amiss. But, no day so fit, as this day, the very day of His rising. Then, of very congruity, we to rise also. For, no reason in the world, if He rise, that we should lie still. Nor is it good for us, that He should rise, without us, and leave us behind in the grave of our sins still. But, when He, than we too.  
Rising is not so proper to the day, but the two signs, or two duties (call them which ye will) are as proper. For, this day was (indeed) a day of seeking. I know whom you seek, ye seek jesus that was crucified (saith one Angel:) Why seek ye the living among the dead (saith another.) To rise, 
Mat. 16.6. Luc. 24.6.  when He rose; to seek Him, when He was sought. This day, He was sought by men, sought by women. Women, the three Mary's; Men, the two Apostles. The Women, at charges; the Apostles at pains. Early by the one, earnestly, by the other. So, there was seeking of all hands.  

Luc. 24. ●3.  And they which sought not, went to Emmaüs, yet they set their minds on Him; had Him in mind, were talking of Him by the way. So that, these do very fitly come into the Agendum of this day: Thus to seek, and set our minds. At least, not to lose Him quite, that day, we should seek Him; nor have our minds farthest from Him, that day, they should be most upon Him.  
The Church, by her Office, or Agendum, doth her part, to help us heerin, 
To the Sacrament.  all she may. The things, we are willed to seek, she sets before us; the blessed Mysteries. For, these are from above: the bread that came down from heaven; the blood that hath been carried into the holy place. And I add, ubi CHRISTUS: For, ubi Corpus, 
joh. 6.50. Heb. 9.12.  ubi sanguis CHRISTI, ibi CHRISTUS, I am sure. And truly, here, if there be an ubi CHRISTUS, there it is. On earth, we are never so near Him, not He us, as then and there. There, in efficaciâ; and, when all is done, efficacy, that is it, must do us good; must raise us here, and raise us at the last day, to the right hand: and the local ubi, without it, of no value.  
He was found in the breaking of bread: that bread She breaketh, 
Luc. 24.30.35.  that there we may find Him. He was found by them, that had their minds on Him: To that end, She will call to us, Sursum corda, lift up your hearts: which when we hear, it is but this Text iterated, Set your minds, have your hearts, where CHRIST is. We answer, We lift them up; and so (I trust) we do; but (I fear) we let them fall too soon again.  
Therefore (as before, so after) when we hear, Thou that sittest at the right hand of the Father; and when again, Glory to GOD on high all is but to have this. But especially, where we may Sentire and Sapere quae sursum, and gustare donum caeleste, taste of the heavenly gift (as, in another place he speaketh:) see in the breaking, 
Heb. 6.4.  and taste in the receiving, how gracious He was and is; was, in suffering for us; is, in rising again for us too, and regenerating us thereby to a lively hope. And gracious, in offering to us, the means (by His Mysteries and grace with them) as will raise us also and set our minds, where true rest, and glory are to be seen.  
That so, at this last and great Easter, of all (the Resurrection-day) what we now seek, we may then find; where we now set our minds, our bodies may then be set; what we now but taste, we may then have the full fruition of: Even of His glorious Godhead, in rest, and glory, joy, and bliss, never to have an end.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XXIV. of April, A.D. MDCXIV. being EASTER DAY.  PHIL. CHAP. II. 
VER. 8. He humbled Himself, made obedient, unto death, even the death of the Crosse.  
9 For this cause, hath GOD also highly exalted Him; and given Him a Name, above every name.  
10. That, at the Name of JESUS, every knee should bow, of those in Heaven, and in earth, and under the Earth.  
11. And that, every Tongue should confess, that JESUS CHRIST is the Lord, to the glory of GOD the Father.  
FOR this cause, 
The Sum.  GOD hath exalted Him (saith the Text:) Him (that is) CHRIST. And, for this cause are we now here, to celebrate this exalting. Of which His exalting, this is the first day: and the Act of this day, the first step of it: even, His rising again from the dead. Haec est clarificatio Domini nostri JESV CHRISTI, quae ab Eius resurrectione sumpsit exordium (saith Saint Augustine upon this place:) This now, is the glorifying of our LORD JESUS CHRIST, which took his beginning, at His glorious resurrection.  
Thus, is the sum and substance of this Text, set down by that learned Father.  
By him also, is it likewise divided to our hands: Into Humilitas Claritatis meritum; 
The Division 1.  and, Claritas humilitatis praemium. Humility, the merit of glory (in the first verse of the four.) And glory, the reward of humility (in the other three.) Which two, here and ever, are so fast linked together, as, there is no parting them. I cannot, but touch; and I will, but touch the Merit (in the first verse:) It properly pertains, to another day. And so, come to Opus dici.  
The matter of this day's exultation, is called here, His Exaltation.  
And is, of two sorts. By GOD (in the ninth verse:) And by us (in the two last.)  
By GOD; And that, is double: Of his Person: Of his Name. Two Super's, either, one. Super exaltavit Ipsum, His Person; there is one (in the forepart of the ninth verse.) And Nomen super omne nomen, His name; there is the other (in the latter part of it.) And this is GOD'S.  
Then cometh ours. For, GOD exalting it Himself; He will have us to do the like. And not to do it inwardly, alone: but even outwardly to acknowledge it for such: And sets down precisely this acknowledgement, how, He will have it made by us. Namely, two ways: By the Knee, by the Tongue. The Knee, to bow to it (verse 10.) The Tongue, to confess it (verse 11.) And both these, to be general; Every Knee, every Tongue. And not in gross, but deduced into three several ranks: All in Heaven, All in earth, All under the earth: which comprehends all (indeed) and leaves none out. This acknowledgement, thus, but only insinuated by the Knee, is by the Tongue more plainly expressed: And this it is, That JESUS CHRIST is the LORD, LORD of all those three. This, to be done, and so done, as it redound all, to the glory of GOD the Father.  
But than last, take the Use with us: that, since in Him, His humiliavit seipsum, ends in Super-exaltavit Deus; His humbling Himself, in GOD 's Exalting; That, the same mind be in us: 
Verse 5.  And, the same end shall come to us. As His end was, so ours shall be, in the glory of GOD the Father.  

Propter quod, For this cause.  

I. Ve●se 8.  WE touch first upon this word. It is the Axis and Cardo, the very point, whereupon the whole Text turneth.  

1. Prop●er.  First, Propter; A cause there is. So GOD exalts ever, for a cause. Hear, on earth, otherwhile, there is an Exaltavit, without a Propter quod. Some, as Sobna, Plaman, 
Esay 22.15. Est. 3.1. Nehem 4.1.  Sanballat, sometimes exalted; no man knows, wherefore. With GOD, there goeth ever; with men, there should go, a Propter quod, before Exaltavit.  

2. Propter quod.  For a cause: for what? for this cause. And this now, casts us back to the former verse, where it is set down, Humiliavit: There it is, for His Humility.  

Humiliavit.  Now, of all causes, not for that: if we go by this world, which (as the Proverb is) was made for the presumptuous. Not for the virtue of all others. A virtue (before CHRIST thus graced it) so out of request, as, the Philosophers (look into their Ethiques) you shall not so much as find the name of humility, in the list of all their virtues. Well, this cast virtue, of no reckoning: is here made the Propter quod, of CHRIST 's exalting. 
Luk. 1.48.  As, Respexit humilitatem, the ground, of His Mothers Magnificat. And He, that, by Him brought light out of darkness, at the first: will by Him, bring glory out of humility at last, Or this book deceiveth us. With GOD, it shall have the place of a Propter quod; 
2. Cor. 4.6.  how poor account soever, we make of it here.  

● Ipse  But, this Quod, is a Collective; there be in it more points than one. I will but point at them.  
H●mili●vit ipse, He humbled. (He) which many times is idle, but here, a circumstance of great weight. He: so great a Person; being in the form of GOD, and without any disparagement at all, equal to GOD (as he tells us a verse before) He humbled. 
Verse 6.  Vbi, Majestatem praemisit; ut humilitatem illustraret: That discourse of His High Majesty, was but to set out, to give a lustre to His humility. For, for one of mean estate, to be humble, is no great praise: It were a fault, if he were not. But, In alto nihil altum sapere: For a King (as David) to say, I will yet be more humble: 
2. Sam. 6.22.  for the King of Kings, for Him, to show this great humility; that is a Propter quod indeed. Humiliavit Ipse.  
Then secondly, that Humiliavit Ipse se. Ipse se, and not alius ipsum; 
² Se.  that He was not brought to it by any other, but of his own accord, He humbled himself. There is a difference between humilis, and humiliatus. One may be humbled, 
Exod 10.16. Matt. 27.32.  and yet not humble. Pharaoh was humbled, brought down, by his ten plagues: Simeon of Cyrene, a●gariatus, to humble his neck under the Crosse. This was, alius ipsos. But Ipse se, is the true humility. For then, it is laudabili voluntate, not miserabili necessitate: of a willing mind; and that is, commendable: not of force and constraint; for that, is miserable. For this cause, that He humbled himself.  
And thirdly, Humiliavit ipse se (Obediens.) It was not Absalom's humility, 
³ Obediens. 2. Sam 15.5.  in show and compliment; and his heart full of pride, disobedience, yea rebellion. (And yet it is a glory for humility, that even proud men take a pride, to shroud themselves in her mantel: that pride wears humilitie's livery.) But it is not humble courtesy, but humble Obedience, that is the Propter quod. Till it come to that, many bear themselves in terms and show, low, ad humum, even touch the ground. But come once thither, to obedience; then, give laws they must, but obey none; make others obedient (and ye will) but not factus obediens, not made themselves so. CHRIST was so made. And for this cause.  
And something strange it is, why Humiliavit ipse se Obediens, would not serve, and no more; but (factus) must be added. Somewhat there was, in that. 
⁴ Factus ..  An Obedience there is, that cometh from the dictamen of natural reason: in some things we so obey; we will do it, because our reason so moveth us. That, is Obediens natus. But, some other there be, wherein there is no other reason, to lead us to do it, but only this, that is enjoined us by a lawful Superior, and therefore we do it, and for no other cause. This is Obediens factus; and that in true proper terms, is the right obedience indeed. All, look to the former; and very few obey, thus. But even so obeyed CHRIST, & erat subditus illis. And for this cause then, 
Luk. 2.51.  that He was factus Obediens.  
And obediens factus (usque) is a fifth. For the very size, 
⁵ Vsque. Act. 26.28. 1. Sam. 15.9.  the extent of our obedience is a matter considerable. For if we come to any, it is Agrippa's, in modico, in some petty small matter. Or Saul's, in the refuse of the spoils little worth. And, that obedience is little worth, that is so shrunk up. The drawing out, the usque of it, is all in all. How fare obedient? until what? Vsque quò? Which very Extent, or usque, is many times as much worth as the Obedience itself. This also will come into the Propter quod.  
Now many Vsque's there be, in this, of His. 1. Vsque naturam hominis, Thither. 
Verse 7.  His very humanity had been humility enough. 2. Vsque formam Servi, is more: How? Even to wash the feet of they servants (said Abigail; 
1. Sam 25.41. joh. 23.5.  and took herself to be very humble in so saying. (Thither He came too.  
What say ye to usque mortem (the sixth point?) Mortem? 
⁶ Mortem. job. 2.4. Rom. 6.23.  that will stagger the best of us. We love Obedience in a whole skin: Vsque any thing, rather than that. And (to say troth) no reason in the world, obedience should come to that. Death is the wages of sin, of disobedience. Factus obediens? what, and factus reus too? Obedient, and yet put to death? heaven and earth should ring of it, if the case were ours. Well, even thither came His obedience: Et, ne perderet obedientiam, perdidit vitam, And rather than to lose His obedience, lost his life. This is indeed, a great Propter quod.  

⁷ ●ortem a●tem Cruci●.  Enough now: For, death is ultima linea (we say.) Nay, there is yet an Autem more behind, to make it up full seven. For, One death is worse than another. And His, was Mortem autem, the worst death of all: the death of malefactors: and of the worst sort of malefactors, Mortem Crucis.  
Nay, if he must die, let him die, an honest, a fair death. Not so: nay Morte turpissimâ (said they of it, that put him to it) the foulest death of all other: usque mortem, 
Chap. 2.20.  mortem autem Crucis.  
Died, and, so died. Ever the (So) the manner is more than the thing itself, in all of CHRIST. To be borne (So) to be borne, usque praesepe, to the Cratch: To die, 
Luke ●. 7.  nay (So) to die, usque Crucem, to the Crosse. Vsque naturam hominis; usque formam Servi; usque mortem malefici. 1. So great a Person: 2. Thus to humble: 3. Humble his own self: 4 To be obedient: 5. To be màde obedient: 6. Obedient with an usque, so fare; 7. So fare, as to death: 8. And to a death, so opprobrious: These Extensives, and Intensives put together, will (I trust) make up a perfect Propter quod. And this, for humilitas claritatis meritum (in the first verse.)  

II. Verse 9  Now, for Claritas humilitatis praemium (in the rest.) And, will ye observe how they answer one another? For humiliavit there, here is exaltavit: For Ipse there; DEUS, GOD here: For Ipse se, DEUS ipsum. He, humbled himself; GOD, exalted him. For humiliavit usque, there: here is exaltavit super. For, factus obediens there; here factus Dominus. For mortem crucis, the death of the Cross there: here, is the glory of GOD the Father.  

Super-exaltavit Ipsum.  This exalting, we reduced to two: ¹ Of His Person; ² Of his Name. Of His Person, in super-exaltavit Ipsum: Of His Name (in the rest of the verse.)  
To begin with His personal exaltation. Super-exaltavit, is a de-compound. There is, Ex, and Super (both) in it. His exalting hath an Ex, whence, or out of what: His exalting hath a supper, whither or whereunto.  

Ex.  Ex, from whence? from the two very last words, Mortem Crucis. His raising to life opposed to Mortem, the sorrows of death. The giving of His Name; to Crucis, the shame of the Crosse. This days (Ex) was from death. His humiliavit, had been ad humum, to the ground: Nay further, into the ground: Nay further yet, 
Ephes. 4.9. Psal. 9.13.49.15. Pro. 7.27. Matt. 28.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the very lowest parts of it. His exaltavit then, was from thence, from death: and nor the gates of death (then, He was not in:) nor the jaws of death (then, He was not, quite down:) but from inferiora, and interiora, the lowermost, and innermost rooms of death. From under the Stone; thence: from the Dungcon, with 
a Gen. 40.15.  joseph; From the bottom of the Den, with 
b Dan. 6.23.  Daniel; From the Belly of the Whale, with 
c jonas 2 10.  jonas: (All three, Types of Him.) There is His Ex.  

Super.  Now then, whither? From Death, to life: From shame, to glory: From a death of shame, to a life of glory. From the form of a servant, in factus obediens; to the dignity of a Sovereign, in factus Dominus.  
But will ye mark again? For, Non sicut delictum, sic donum (saith he, elsewhere.) So here, not as His humbling, so was His exalting: but more. That, of His humbling, was dispatched in one verse. 
Rom. 5.15.  This, of His exalting, hath no less than three. So the amends is large, three to one.  
But, that is not it I mean: But this: Super is not thither only, but above and beyond it. From death to life: Nay, Super; more than so: Not to Lazaru's life, to die again, 
joh. 1●. 44.  but to life immortal: ut vitam babeat, & abundantius habeat: That abundantius, 
joh. 10.10.  is immortality. From shame to glory: only that? Nay, Super, to the glory of the Father (that is) glory, that shall never fade, as all here shall. So, downward, 
1. Pet. 1.4.  it was but usque, had his stint, so fare, and no farther: upward now, it is, Super, no stint, but higher and higher still.  

Levit 23.10.  This day is the feast of the first fruits. On it, He had no more, but the first fruits of His exalting. 
joh. 2.10. 2. Reg. 2.11.  He was exalted, but with Iona's exaltation only, from the lower parts, to the upper parts of the earth. But we shall follow Him higher, to the exaltation of ●lias, Super, above the clouds: Nay, Super, above the Stars, above the Heavens, and the heavens of the heavens: till we have brought Him, from the profundis, to in 〈◊〉:, from the lowest parts of the earth, to the highest place in Heaven, even to the right hand of GOD. And higher, we cannot go.  
Will ye observe yet once more, a kind of Omen or presage, of both these exaltings; and that, at the very time of His humiliation? For, even that His humiliation was acted, after the manner of an exalting (though in a mere mockery.) For, to all their disgraces, they added this, of scorn: They lift Him up, upon His Cross, for all the world, 
judic. 16.25.  as the Philistines did Samson; set Him aloft▪ between the two pillars, to make sport at Him. This was His exaltation. And they gave Him a Name too, Pilat's title over His head; 
Mar. 15.16.19.18.  And bowed their Knees; And cried, Ave Rex (a kind of Confession.)  
This, as they performed it, was grande ludibtium; but as GOD turneth it, it was grande mysterium. For, to earnest, GOD turneth both. A kind of strife, there seemed to be: the lower they, the higher GOD: the more odious they sought to make Him; the more glorious, GOD: He Exalted His Person, in stead of the Cross, to His own high throne of Majesty. And in stead of Pilat's title, gave Him a Title of true honour, above all the Titles in the world.  
And this, for Super-exaltavit Ipsum: And so, I pass from the exalting of His person (the amends for Mortem.) And come to the exalting of His Name (the amends for Crucis, (in the latter part of the same verse.)  
He gave him a Name. For, without a Name, what's exalting? 
Dedit Ei Nomen.  What is His Nativity without an Epiphanie? For, to those two, may these two here well be compared. His Resurrection, is a very Nativity. To it, doth Saint Paul apply the verse of the Psalm, Hodiè genuite, Acts 13. And this Name giving, 
Acts 13.33.  is as the Epiphanie, to make it, apparent and known to the world. And indeed, why are things exalted or lift up, but that they may be in view, and notice taken of them? So that, they which be exalted, seem not so to be, till their so being be made public, and, there go a Name of it abroad in the world.  
And sure, when men are so high, as higher they cannot be (as Kings) there is no other way to exalt them, left us, but this; to spread abroad, to dilate their names. Which every noble generous spirit had rather have, than any dignity, though never so high. For, being in their dignities, how fare will they venture; even to jeopard dignity, life and all: and all, but to leave a glorious Name-behinde them? That, To g●ve a Name, is even to exalt His very exaltation itself; and to make him, that is at the highest, higher yet.  
A Name He gave Him: what Name? not (inter) among the famous names on earth; but (Super omne nomen) above them all. Hear is, Super upon Super: 
Super omne Nomen.  another Super to His Name, no less than His Person. That, above all Persons; and this, above all names whatsoever. And now, by this time, His exaltation is complete, and not one (Super) to be added more.  
This Name, is named in the verse, and it is the Name of JESUS. Of the giving first, And then of the Super of it.  
Of the giving, three doubts arise. 1. How given Him, and others had it also? 2. How given now, and He had it before, even in the womb of his Mother? 
Dedit ei.  3. How given Him of grace, and yet He deserved it? Propter quod.  
How is this Name said to be given Him, 
1. Others had it. Heb. 4.8. Agg. 1.1.  (as some special dignity) and others had it beside, and before Him? jesus the Worthy, the son of Nun, jesus the high Priest, the son●e of jesedeck (●o say nothing, of jesus the son of Sirach.). They had it (it is true): but not given them by GOD, as He, by the month of the Angel, God 's deputy) But they, by men, had men to their God fathers. As, now, 
Matt. 1.21.  we have a Sect o● Society of jesus: but they give themselves the Name: GOD never gave 〈◊〉 He gave it here, for humiliavit, a virtue they little 〈◊〉: For he that 〈◊〉 but she● of it, in ●●psa, 〈◊〉 mean to be of the Company. Other 〈…〉, th●●.  

〈◊〉 a Chris●●●. 1610. Zac. 8.23.  I have before this, told you, of four main differences, between this jesus, and all others. This one now, shall serve for all. All those Iesus, and every one of them, had need of, and were glad, to layhold of the skirts of this jesus, to be saved by Him: otherwise, they had been falsely so called; lost men all. And so, will be willing, to resign this Name to Him; that He, may bear it (at least) with a main difference from them all.  

Dedit ●i. 2. He had it before  But what tell ye us of it, now, after the Resurrection? do not we know, it was given Him, being yet in the womb? It was so, but by a kind of anticipation. For, it never had the perfect verifying, the full Christendom (as they say) till this day. Not yet full three days since, they upbraided Him with it: JESUS, a SAVIOUR, A wise SAVIOUR, 
Mat. 27.42.  and cannot save Himself! For, He seemed to perish then, to lose His life, in their sight: but, now, this a day taking it again, He shown, He did but lay it down, 
joh. 10.18.  He lost it not: He was not JESUS indeed, able to save himself: and able to save all those, that trust Him with their salvation. So; it was never in kind till now: 
Heb. 5.9.  but now, it was.  

Dedit ●i. 3. He did merit it.  But, if He gave it Him, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave it Him, of grace: where is the merry then, the Propter quod we spoke of, what is become of that? Safe enough, for all this. That, which is otherwise due, it may be so cheerfully parted with, as if it were a frank and free gift indeed. 
1. Cor. 7.3.  The Apostle, elsewhere, hath taught us to join debita and benevolentia, in one: They will stand together well enough.  
In many things, we suffer slander by the Church of Rome: In this among many; as if we pinched at CHRIST 's merit, and were loath, He should be allowed Himself to merit aught, because of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that foundeth all upon grace. Wherein, it is well known, take the most that can be made of it, and we say no other thing, then do their own Schoolmen. It is not gratia adoptionis, this; the grace of adoption (as in us) that is; here spoken of: It is gratia unionis, the grace of union. And that grace CHRIST had? For, seeing, in the humanity of CHRIST, there was not, there could not be, any possibility of merit, to deserve the uniting itself, or the being assumed into the Godhead: To be so assumed, and so united, was that grace, we term, the grace of union. Other grace, we know none in CHRIST. But being once so united, there was in Him, to deserve, and deserve again, and that, amply. Propter quod, might then be truly said of Him, every way.  

Super omne, Above all names.  This, for the giving. But now, how is this Name, said to be above all names? what, above the Name of GOD? We may say, with the Apostle, Where he faith, GOD did give it Him, it is manifest, He is excepted, that did give it Him. But we need not so say. For, this is one of GOD'S own Names. I am (saith He) and beside me, there is no SAVIOUR. 
1. Cor. 15, 27.   

Esa. 43.11.  How is it then given Him: Accept ut home, quod h●bebat ut Deus. What, as GOD, He had; as Man, He received: With His nature, His Name; and the chief of all His Names, the Name of a SAVIOUR. For above all, it is: Above all, to Him; Above all, to us.  

Above all to Him.  To Him: for, though many Titles of the Deity, sound and seem, be more glorious; Yet, ●e es●ed●●s them all, not like this: Why? For no other reason, but that, they had not; 〈◊〉 hondros; and nostram sa●ut●m, in them. No Name He sets by; like thate wherein, with His glory, is joined, our safet●●. And this, of all, He made choice of (as to Him, 〈◊〉) 〈…〉 accordingly esteem of Him, that esteem it above all, only for our ●alies.  

Above 〈…〉 Acts 4.12.  But howsoever, to H●●: To 〈◊〉 sure, above all. For no Name, d●e 〈◊〉 hold b●, No name under heaven, given us, whereby we may be sa●ed, but 〈◊〉. To us more ●orth it! 〈◊〉 all yea (〈◊〉 ●y) 〈◊〉 ●he very name of GOD. For, GOD 〈…〉; 
2. Cor. 5.19.  without Hi●, 〈…〉, and to us. 〈…〉 i● comfort in the Name of GOD; without it, none at all. The Name (s●●ed which 〈…〉 of, above all. For it is the Na●●, which, i● the 〈◊〉 all our distress, by sin or by misery, we even adjure Him by, ut rem nominis impleat, that he in 〈◊〉 good His own Name; show, He bears it not for nought, and so, save us: That, He would never so remember our wretched sins, as that thereby to forget His own blessed Name▪ That Name specially, which He of all other most esteemeth: and so, of all other will least forget. To Him then, and to us both; it is Nomen super omne nomen. And, so let it be: even Suprema lex, Salus; and supremum nomen, jesus. To save, the highest Law: And the Name of a Saviour, the Highest Name. Let it so be, let it ever stand Highest, and let no name whatsoever, get above it. And so, I come to the tenth verse.   

That at the Name of JESUS, etc. 
Verse 10.   
To give Him such a Name, is one gift: To give Him, that for such a one, 
At the Name of JESUS.  it should be reputed and taken, is another: For, given it may be, on His part; and not acknowledged on ours. So that, this is a new degree.  
That GOD, though He have so exalted it, yet reckons it not exalted, unless we do our parts also, unless our exaltation come too. At which words, comes in our duty: The part, that concerns us. Thus to esteem it Super omne nomen, above all: And in sign we so do, to declare as much. And there in, He leaves us not to ourselves, but prescribes the very manner of our declaration, how He will have it: Namely, these two ways: The Knee to bow to it; the tongue to confess it.  
Now, these are outward acts, both. So then: first we are to set down this, 
Knee & Tongue.  for a ground; that the exalting of the soul within, is not enough. More is required by Him: more to be performed by us. He will not have the inward parts only, and it skills not for the outward members, though we favour our Knees, and lock up our lips. No: Mental devotion will not serve: He will have, both corporal and vocal, to express it by.  
Our body is to afford her part, to His glory: And the parts of our body: And namely, these two, the Knee, and the Tongue. Not only the upper parts, the Tongue in our head: but even the neither also, the Knee in our leg. The words be plain, I see not how we can avoid them.  
For the Knee, two things. 1. He would have it bow. 2. 
Knee bow.  He would have it bow to His Name. Bow, first: For, what better way, or more proper, then by our humility to exalt Him, who for His humility was exalted? Or what way more fit, to express our humility by, then by this sign of humbleness? For, a special way it is of exalting, or making a thing high, by falling down, and making ourselves low before it. Then secondly, That GOD careth for our knees: will be served with them. Negatively; He will not have them 
a 1. Reg. 19.18.  bow to Baal. Positively; He will have them bow to Himself. Will ye believe Him, if He bind it with an oath? I have sworn (saith He) by myself, that every Knee shall bow to me. Esa. 45.23. And will ye make GOD for sworn? And it cannot be said, this is Old Testament: For even in the New, Rom. 14.11. these very words are applied to CHRIST, as meant to be fulfilled in, and to Him.  
But, this here is the Text, is more strong: that, It is assigned Him (this honour) as a part of His reward, for Mortem Crucis. And shall we rob Him, or take from Hi● the reward of His Passion?  
We begin our Liturgy every day, with the 
b Psal. 95.6.  Psalm: (and we had it from the Primitive Church, they did begin theirs with the same.) Wherein we invite ourselves to it: Come, Let us worship, and fall down, and kneel before the LORD our maker. Shall we ever say it, and never do it? Is not this to mock GOD?  

* 
FLEXIS GENI●VE Orantes Reges.  
David. Psal. 95.6. Solomon. 1. Ki●. ●. 54.  
Ezechias.  
2. Chr. 29.30.  
Prophetae. Daniel. Dan. 6.10. Esdra●. ●s●. 9.5. Mica. Mic. ●●.  
Christus Ipse Luc. 22.41.  
Apostoli. Petrus. Act. 9.4. Paulus. Eph. 3.14 Jacobus. He goop 5 ●●● pud Hi●●●. Sup●●●● .. Act. 7.60.  
Ecclesia. 〈◊〉. Ips● P●●●●co●●● Act. 20.36.21.5.   They in the Scripture, They in the 
* 〈…〉 l. 5. c. 3. To●w. c●●●. Mar. 1. 3. c. 18. De ●aro●. ●el. Ath●a●. in Vitâ A●t●●, B●s●l, 〈…〉 Hi●r●m 2. 〈…〉 ad Ipsi. 〈◊〉 de co● 〈…〉. gerr●●. c. 5. T●●●ph. Alex. Pasch. 2. C●s● Ar●. 〈◊〉 30.  Primitive Church, did so; did bow. And verily, He will not have us worship Him like Elephants, as if we had no joints in our knees; He will have more honour of men, then of the pillars in the Church. He will have us bow the knees. And let us bow them in GOD 's Name.  

Bow to His Name.  To bow the Knee, And to His Name, to bow it. For, This is another prerogative. He is exalted, so whose Person, Knees do bow: but He, to whose Name only, much more. 
Acts 1.9. Psal. 16.2.  But the cause, is here otherwise. For, His Person is taken up out of our sight: all we can do, will not reach unto it. But, His Name, He hath left behind to us, that we may show by our reverence and respect to it, how much we esteem Him; 
Psal. 111.9.  how true the Psalm shall be, Holy and reverend is His Name.  
But if we have much ado, to get it bow at all: much more shall we have, to get it done to His Name. 1. There be, that do it not.  
2. What speak I of not doing it? There be, that, not only forbear to do it themselves, but put themselves, to an evil occupation, to find faults where none is, and cast scruples into men's minds, by no means to do it.  
3. Not to do it at His Name? Nay at the holy Mysteries themselves, not to do it: Where, His Name is (I am sure) and more than His Name, even the body and blood of our LORD JESUS CHRIST: And those, not without His soul: Nor that, without His Deity: Nor all these, without in-estimable high benefits of grace, attending on them. And yet they, that would be glad and fain, a Pardon for this life, 
C●sa Ar●l. 〈◊〉. 30  or some other Patent, with all humility to receive upon their knees: This, so great, so high, so heavenly a Gift, they strain, and make dangerous, to bow their Knees to receive it: as if it were scarce worth so much. But, it hath ever been the manner in CHRIST 's Church, whether we 
* Mat 2.11.  offer to Him, 
* Chrysost. hom. ad P●p. A●●ioch. 61. Ambros. in Psa. 98. job. 3. c. 12. De Spir. S. Aug. in Ps. 22 & 8. & Epist. 120. c. 27.  or receive aught offered from Him, in this wise to do it.  
But, to keep us to the Name: This is sure, The words themselves are so plain, as they are able to convince any man's conscience: And there is no Writer (not of the Ancient) on this place, 
Am●ros. Hexam. lib. 6. c. 9 Hiero. in Esa. 45. Cyril. in Esa. l. 4. c. 3 Theodor in Phil. 2.  that I can find (save he, that turned all into Allegories) but literally understands it, and likes well enough we should actually perform it.  
Yet will ye see, what subtleties are taken up, to shift this duty?  
All Knees are called for, and all have not Knees. Hear are three ranks reckoned: and two of them have none. What is that to us? we have: To us, it is properly spoken, and we to look to it. And if this were aught, that the spirits in Heaven and Hell have no bodies, and so no Knees: Why, they have no Tongues neither properly, and then by the same rule, take away confessing too, and so do neither.  
But the Apostle, 
1. Cor. 13.1.  that in another place, gives the Angels, tongues (with the tongues of men and Angels;) might aswell in this place, give them Knees: they hav● one, as much as the other. And in both places humanum dicit, he speaks to us, after the manner of men: 
Rom. 6.19.  that we by our own language, might conceive, what they do. For, sure it is, the spirits of both kinds, as they do yield reverence, so they h●ve their ways, and means, to express it; by somewhat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Knee. They do it, their way: we to do it, ours. And this is ours: let us look to our own then, and not busy our brains about theirs. But for us, and for our sakes, they are diverse times expressed in the Revelation, 
Revel 4.10.5. ●. 14.7.11.  even doing thus, falling down before Him.  

2. The Name of JESUS.  Secondly, why to this Name, more than to the Name of CHRIST? There want not reasons why.  
CHRIST, is not, cannot be, the Name of GOD: GOD cannot be anointed. But, I●SV● is the Name of GOD, and the chief Name of GOD (as we have heard.)  
The name C●●IST, is communicated, by Him to others, namely, to Princes: So is not JESUS that is proper: 
〈◊〉. 4●. 1●.  Ego sum, & praeter me non est alius. And ever, that which is proper, is above that which is holden in common.  
CHRIST is anointed, to what end? to be our SAVIOUR. That is the end, then. And ever, the end is above the means: ever the name of health, above the name of any medicine.  
B●t, ●hen we find expressly in the verse, this Name is exalted above all names, and this act, limited to it, in direct words; and so, this name above them, in this very peculiar: Why seek we any further?  
Thirdly, What? to the two syllables, or to the sound of them? What needs this? We speak of sound or syllables? The Text saith, do it to the Name. The name is not the sound, but the sense. The caution is easy then, do it to the sense; have mind on Him, that is named, and do His Name the honour, and spare not.  
Fourthly, But it cannot be denied, but there hath superstition been used in it. Suppose there hath. And almost, in what not? In hearing of Sermons now, is there not superstition in a great many? What shall we do then? Lay them down? abandon hearing, as we do Kneeling? I trow not; but remove the superstition, and retain them still; Do but even so here, and all is at an end.  
Indeed, if it were a taken-up-worship, or some humane injunction; it might perhaps, be drawn within the case of the brazen Serpent. 
2. Reg 1● 4.  But being thus directly set down by GOD himself; in us, there may be superstition; in it, there can be none. And, if it be in us, we are to mend ourselves, but not to stir the act, which is of GOD'S own prescribing. It was never heard in Divinity, that ever superstition could abolish a duty of the Text.  
That we set ourselves to drive away superstition, it is well: But it will be well too, that we so drive it away, as we drive not, all reverend regard and decency away with it also. And are we not well toward it? we have driven it from our head: for; we keep on, of all hands: And from our Knees; for, Kneel we may not: we use not (I am sure.) Sure, heed would be taken, that by taking heed, we prove not superstitious, we slip not into the other extreme, before we be ware: Which, of the two extremes, Religion worse endureth; as more opposite unto it. For, believe this, as it may be superstitiously used; so it may irreligiously be neglected also.  
Look to the Text then, and let no man persuade you, but that GOD requireth a reverend carriage, even of the body itself: And namely, this service of the Knee; And that, to His son's Name. Ye shall not displease Him by it, fear not: Fear this rather, for the Knee, if it will not bow; that it shall be stricken with somewhat, that it shall not be able to bow. And for the Name, that they; ●hat will do no honour to it; when time of need comes, shall receive no comfort by it. And so I leave this point.  
For, the Knee is no● all: He further requires somewhat, from the Tongue. And, 
The 〈…〉  reason: That member, of all other, the Psalmist calls our glory: a peculiar, we have more than the beasts: They, will be taught to bow, and bend their joints: We have Tongues beside, to do something more, than they. And indeed, the Knee is but a dumb acknowledgement; doth but signify implicitè: but, a vocal confession, that doth utter our mind plainly. And so, is looked for, at our hands.  
This he calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Three things are in it. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: speak we must, 
To 〈◊〉  say somewhat. And secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: do it together; not, some spea●e, and some sit mute. And thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak out, not whispering, or between the teeth; but clearly and audibly. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it was the praise of the Primitive Church, this, that jointly they did it, and aloud: that their Amen (as Saint Hierome saith) was like a clap of thunder; And their Allelluja, as the roaring of the Sea: And, no praise it is to us; who, as our joints are stiff to bow, so our voices are hoarse to confess. We can neither see the former; nor scarce hear the latter: as if (there being but two duties in the Text) we meant to suppress them both.  
The Knee, and the Tongue: Why the Knee first? why gins he there? 
〈…〉.  They be marshaled right. For, having by our Knee bowed, put ourselves in mind of due regard of Him in fear and reverence; we are then the fit to speak of Him, and to Him, with that respect is meet: And, not be so homely with Him, as in their gesture and speech both, some are: as if they were hail fellow, even familiar with GOD. And all (forsooth) as they call it, to cast out the spirit of bondage. From a heart possessed with the humble fear of GOD, from such a heart, Confession, is over most kindly: Faith being, as the heart; and fear being as the lungs; (so the Fathers compare them:) It will get an heat, and an over-heate (our faith;) if by fear, at cool air, it be not tempered: But, faith and fear together, make the blessed mixture.  

〈◊〉 Knee. Every Tongue.  The Tongue and every Tongue; as the Knee, and every Knee: they to bow all, and these all to confess. 
1. Revel 4.10. Luk 2.14. Revel 1 5.3.4.8.5.9.  But for all that, not all alike. They, in heaven, cast down their crowns, and fall down themselves of their own accord: And confess: Him, singing, as at His birth, and in the Revelation diverse times. They, under the earth do it too, but not ultrò, are thrown down, ●nd even made his footstool. So; down they go, though sore against their wills: And confess Him too, though roaring, and as it were upon the rack. 
2. Psal. 110 1. Mark. 9.26.  They, on Earth (as in the midst) partake of both. The better sort, with the Angels, get them to their Knees, gladly; and cheerfully confess Him: The rest (as Infidels, 
3. john 18.6. Revel 16.10.  and some Christians little better) are forced to fall backward, and made in the end to cry Vicisti Galilaee, though they gnaw their Tongues when they have done.  
So, we see our lot: One way, or other, we shall come to it, all: if not now, in die illo: Which is the reason, that Rom. 14.11. the Apostle applieth this place in Esay, to CHRIST 's sitting in judgement, at the latter day. Exalted, He shall be, with our good wills; or whether we will or no. Either fall on our Knees now; or be cast flat on our faces then: Either confess Him Cantando, with Saints and Angels, or ululando, with devils and damned spirits. For, the Father will be glorified in the Son, by the glorious Confession, of them that yield; or the glorious confusion, of them that stand out.  

Every Tongue.  The Tongue, and every Tongue: that is, every Speech, Dialect, Idiom, Language, in the world, stand charged with this Confession. Omnis spiritus, every spirit to give breath; 
Psal. 150 vlt.  and Omnis Lingua, every Tongue, to be as a Trumpet, to sound it forth. And, where are they then, that deny any Tongue the faculty here granted; Or bar any of them the duty here enjoined? That lock up the public Confession (the chief of all other) in some one Tongue or two, and send forth their Supersedeas to all the rest? No, His Title here, hath more Tongues than Pilat's on the Cross: That, had but three; this, hath every Tongue, what, where, whose-soever, none except. A Praeludium whereof, was in the Ton●●es sent from Heaven, whereby, every Nation under Heaven, 
Acts 2.6.  heard, each in their own Tongue spoken, Magnalia Dei, the glad tidings of the Gospel.  

Confess that JESUS CHRIST is the LORD.  But, though thus many Tongues, yet one Confession. Even this: that JESUS CHRIST is the LORD. And, a blessed Confession is it (this) that JESUS (that is) a SAVIOUR, that He, that such a one, is the LORD: that not a fleecer, or a flaier, but a SAVIOUR, hath the place. 2. That CHRIST (that is) one which saveth, and cureth vnctione, non punctione, with anointing, not with fearing or pricking, that we acknowledge Him, to be the Lord. Lord: before, by that He is Son: And now Lord again, by virtue of His Proper quod.  
Lord, whereof? Nay not qualified, of such a Place, Barony, County, signory, but Lord in abstract. But, if we will qualify Him, we may. Lord of these three ranks of Confessors (here in the Verse) and of those three places and Regions, that contain them: 
Matt. 16.19.  1. Lord of heaven, He gave the Keys of it: 2. Lord of earth: He hath the Key of David (and, 
Revel 37.  if of His, of every Kingdom else:) 3. Lord of hell, for, lo, the Keys of Hell and Death, Apoc. 1.18. Of Death, to unlock the graves; Of Hell, to lock up the old Dragon, and his crew, into the bottomless pit. A great Lord: For, whither shall one go, 
Revel 20 3.  to get out of His dominion?  
Well, if it be but to confess this, that is no great matter, we will not stick with Him; who cannot say, jesus CHRIST is the Lord? That can no man (saith the Apostle) say it, 
1. Cor. 12.3.  as it should be said, but by the Holy Ghost. For, confessing Him Lord, we confess more things by Him, than one. For, two things go to it. 1. Saint Peter gives us one; 
Matt. 14.30. Acts 9.6.  2. Saint Paul, the other. 1 Domine salva, pereo, saith Saint Peter. Save Lord, I sink: A Lord to save 2. Domine quid me vis facere? saith Saint Paul. Lord what service wouldst thou I should do? A Lord, to serve.  
Saint Peter's, we like well; to secure and save us, when we are in any danger: He shall hear of us, then. But Saint Paul's Quid me vis facere? when it comes to that, than our confession fumbles, and sticks in our teeth: Nay, then, 
Psal. 12.4.  Quis est Dominus noster? we have no LORD (we) then. So, we play fast and lose, with our confession; fast, at succour, lose at service; in, at one, out, at the other?  
But what speak I of doing His will? when, if He do not ours, in each respect; if we have not this or that when we would, we fall from confessing, and fall to murmuring. And it fareth with us, not as if He were Lord, and we to do His will: but as if, we (indeed) were the Lords, and He to do ours: As if, there were nothing between us and Him, but He to do our turns, and then Tu autem Domine, His Lordship were expired and at an end.  
Upon the point, thus it is: we confess it, the wrong way; the Lord to be jesus: but not, jesus to be the Lord. O Lord be jesus: but not, O jesus be Lord. O Lord be jesus to save us: but not, O jesus be Lord, to command us. So that, all our humiliavit still, is without factus obediens.  
Ye see then, it is worth the while, to confess this, as it should be confessed. In this wise none can do it, but by the Holy Ghost. Otherwise, for an Ore tenus only, our own ghost will serve well enough. But that, is not it. Quid me vis facere? is it, that makes the Lord. He tells us so Himself, and with a kind of admiration, that any should think otherwise: How call ye me Lord (saith He) and do not as I will you? 
Luk. 6.46.  As much to say, as, It is to no purpose, though you say Domine, Domine, double it, and triple it too, it will go for no confession, if a factis negant come in the necked of it: if, 
Matt. 7.21. Tit. 1.16.  Saint Paul's Quid me vis facere? be left out.  
And this, is yet more plain, by the last words of all. Namely, 
Confess to the glory of GOD the Father.  that this confession is so to be made, as it redound to the glory of GOD the Father. Whose great glory, it is, that His son is Lord of such servants: That men shall say, See what servants He hath! how full of reverence to His Name! how free, how forward to do His will! Herein is His Name much magnified. As on the other side, it must needs be evil spoken of, and that among the very heathen, when, not a Knee, 
Rom. 2.24.  got to bow; when this syllable (LORD) comes out of our mouth, but no Quid me vis facere? to follow it. When they see, how un-service-like, our service is; how rude, our behaviour toward Him, and his Name, whom we term Lord (indeed) but use Him, nothing so. But, come hither into His presence, and carry ourselves here, for all the world, as the fellow did before Augustus, of whom, Maecenas well said: Hic homo erubescit timere Caesarem. And so, we: as if we were ashamed, to seem to bear any reverence, at all, to Him, or His Name. It would not be thus. I am privy, there is no one thing, doth more alien those, that of a simple mind refuse the Church, than this; that they see so unseemly behaviour, so small reverence shown this way. But sure, the Apostle tells us, our carriage there, should be such, so decent, as if a stranger, or unbeliever should come into our assemblies, the very reverence He there seethe, should make him fall down, and say, Verily GOD is among us; to see us, 
1 Cor. 14.25.  so respectively bear ourselves, in the manner of our worship.  
This Confession that jesus is the Lord, is to be, to the glory of GOD the Father: 
JESUS is the Lord, to the glory of GOD the Father.  So we take it one way. Or, this Confession is to be, that jesus is the Lord to the glory of GOD the Father: so another way. And both well. To confess: that He is the Lord, that all His Lordship is, not to His own glory; but to His Father's. Think not then, that Gloria filio, shall abate aught of Gloria Patri. The Son is Lord, to the glory of His Father, and not otherwise. Let that fear then be fare from us, that in exalting the Son, we shall in the least minute eclipse the glory of His Father. Here is no fear of emulation, that it will prove the case, of jupiter and Saturn. No, so blessed is the accord of this Father, and this Son, as the Father thinketh it some blemish to His glory, it so profound humility, so complete obedience, He had not seen highly rewarded, with Super upon Super. And the Son, will admit of no glory, that shall impair His Father's in the least degree: For lo, He is Lord to the glory of God His Father. This, is the end of His (of CHRIST 's:) And the same may be the end of all Exaltations; that a SAVIOUR ever may be LORD, hold that place: and hold it, and be Lord, not to His own, but to the Glory of GOD, even GOD the Father.  


The conclusion.  
Matt. 11.26. joh. 13.15. Luk. 2.12.   The end of all: And, we must needs know and take that, with us; for which, all this here is brought. And it is a Lesson; even, His Discite a me: and it is a Pattern; even, His Exemplum dedi vobis, to commend unto us, the virtue of the Text; the Propter quod of the Feast; even Humility: Hoc erit signum, it is His sign at Christmas: As His sign then, so His Propter quod now, at Easter. So, the virtue of both Feasts: I will offer you but three short points touching it.  

1. Humiliavit.  It is no humble man is set before us here, it is the Son of GOD, and Himself GOD: Et quomodo non humiliatur homo, coram humili Deo? How is not the Son of man humble, 
CHRIST'S Person.  and the Son of GOD is? Even for Him, to love it; for His very Person.  

2. Worke.  And, in this virtue, He is not barely set out to us, but in it, and by it, bringing to pass the work of our redemption: Which, cannot but extraordinarily commend this virtue to us; in that it hath pleased GOD, to do more for us, in this His Humility, 
joh. 10.38.14.11.  than ever He did, in all His Majesty: even, to save and redeem us by it. To love it then; if not for Him, yet for the work's sake.  

3. Reward.  But specially (which is the third) for the Propter quod, in the Text: if not for the work, yet for the Reward's sake. That, as CHRIST, was no loser by it, no more shall we: For, all this Glory here, the way to it, is, by the first verse. Humiliavit, is the beginning, and the end of it is Exalting. That, the mother; this the daughter: all riseth from Humiliavit ipse se. 
james 4.10. 1. Pet. 5.6.  Humiliamini ergo, saith Saint james: Humiliamini ergo, saith Saint Peter; and after it there followeth still, & exaltabit vos Deus, a promise of a like glorious end. And what saith the Apostle here? This mind (saith he) was in CHRIST; 
Verse 5.  and it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wise mind: That, we count it a wise mind, and worth the carrying, and carry it; and it shall carry us, to the same journey's end, it brought Him: even to the glory of GOD the Father. This for Humility.  

Obediens Domino.  And what? Shall we not give some light trial, of our Obedience also, to aver our Confession, that, He is our Lord? It would be, by, Domine, quid nos vis facere? (that is the true trial.) Say then, Domine quid nos vis facere? And, He will answer us; Hoc facite in Mei memoriam. Will ye know, what I would have you do? Do this, in remembrance of Me: In sign that I am Lord, do but this: Here is a case of instance, and that now; even at this very present, a proof to be made. By this, we shall see, whether He be Lord or no. For, if not this; but slip the collar here, and shrink away: Si rem grandem dixisset, 
2. Reg. 5.13.  in a fare greater matter, how would we stand with Him, then? We were wrong before, here is the sound and syllables (we spoke of) here it is. For, all is but sound and syllables, if, not this.  
But of us, I hope for better things, that by our humble carriage, and Obedience (at least, 
Heb. 6.9.  in this) we will set ourselves, some way to exalt Him, in this His day of Exaltation: Which, as it will tend to His glory; so will He turn it to matter of our glory: and that, in His Kingdom of glory: or (to keep the word of the Text) in the glory of GOD the Father. That so we may end, as the Text ends. A better, or more blessed end there cannot be. And, to this blessed end, He bring us, that by His Humility and Obedience, hath not only purchased it for us: but set the way open, and gone it before us, JESUS CHRIST the Righteous, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the IX. of April, A. D. MDCXV. being EASTER DAY.  JOHN. CHAP. II. VER. XIX 
Respondit JESUS & dixit, Solvite Templum hoc, & in tribus diebus excitabo illud.  
JESUS answered and said, Dissolve (or, destroy) this Temple, and within three days I will raise it up again.  
HE answered and said this, to the Pharisees. Who sought a Sign of Him (the Verse next before.) 

The Occasion A Sign.  
Vers. 18.   A Sign they would have; And (He tells them) a Sign they should have. Themselves, should minister Him occasion, to show a Sign; the like was never shown. For, destroy Him they should (His body, so) and He within three days, would raise it again, from death to life.  
But this Answer of His, 
The speech. figurative.  is a figurative speech, and runs under the terms of the Temple. The reason whereof was: they were then in the Temple; there fell out this Question. And (as it appeareth in the Verses before) much ado there hath been between them, and that a long time, about the Temple.  
Now, His manner still was; the Place, the Time, the Matter in hand, ever to frame the Tenor and terms of His speech, according to them. And so, now being in the Temple, He takes His terms from thence; Even from the Temple.  
But He doth (as I may say) Solvere Templum hoc, 
The figure interpreted. Vers. 2●.  lose and 〈◊〉 this term for us: For (within a Verse) we are told, this Temple is no other, than the Temple of His body. (Now the rest follows of itself.) The Solvite, is a taking Him in ●oder, His soul from His body: The excitabo, is the setting them together, and raising them up again. And both these, within three days (the only word in the Text, wherein there is no figure.)  

How a Sign in the true sense.  And this now was His Sign. And a great Sign it was. Great, even in their sense, if it had been, but of the Pile of Building (as they took the word Temple.) But greaterfar, far another manner Sign in His sense, in the true.  
For, as for that Temple, Zorobabel, and Herod had raised it: and other great Persons, as great Buildings as that. But, the Temple of the body, if that were once down, all the Temple builders that ever were, with all their care and cost could never get it up more. Therefore, in His (in CHRIST'S sense) it is far the greater sign, then as they phanfied it.  
Indeed, so great a Sign, as he, that was in hell fire, could not devise, nor did not desire a greater. 
Luc. 16.30.  If but Lazarus, if but one come from the dead: then; then regard him: That sign, out of question. Why, here is one come from the dead, and this day come, and a greater than Lazarus: I trust then, we will regard Him, we will regard this sign, and not be worse, than he in hell was. Let us then regard it.  

The Division.  The ground of the sign (and of all here) is Templum hoc. About it, two main Acts, they show forth themselves: The razing of it down, in Solvite; The raising. of it up, in Excitabo. These in figure. Answerable to these, This Temple, is Christ's body. The razing it down, is CHRIST crucified and slain. The raising it up, is Chri●● restored to life.  
Of which two (to divide it by the Persons) Solvite is their part: Excitabo, His. That, His Passion by their act (Solvite:). This, His Resurrection, by His own, (Excitabo.)  
Now, this (He saith) shallbe done: And saith further, shall not be long in doing: No longer than three days. And within the compass of the time limited He did it: For, this is now the third day; And to day, by Sunrising, it was done.  
So upon the matter, there come to be handled these four points. 1. That Christ's body is Templum hoc. 2. The dissolution of it by death, in Solvite. 3. The rearing it up again by His resurrection, in Excitabo. 4. The time to do it in, three days.  
By which circumstance of three days, and this day the third of them, cometh this time, to claim a kind of property in this passage of Scripture. And that, two ways.  
For first: at this Feast, were these words here spoken: (you may see, they were so, at the thirteenth verse before: at the Feast of Easter.)  
And secondly: at this Feast again, were they fulfiled after: the Solvite, three days since; the Excitabo, this very day. So, at this Feast, the promise, and at the very same, the accomplishment of it. The accomplishment, once: the memorial, ever.  
Being then, at this very time, thus spoken and done: Spoken, here now, done, three years after: Being (I say) spoken, and done, and at this time spoken and done; Neverso fit as now.  


I. The two senses of Templ●●oc. Ver. 20.  Solvite Templum hoc, Templum hoc, we begin with. It is a borrowed term. But we cannot miss the sense of it. For, both are set down here to our hand: the wrong sense, and the right. The wrong (the next verse of all) for the material Temple. So the Pharisees took it, and mistook it. The right (the next Verse after) for the Temple of His body. So, they should have taken it. For so He meant it: 
Ver. 21.  Ipse autem dicebat &c But He spoke of the Temple of His Body. And He know his own meaning best; and reason would, should be His own Interpreter.  
And this meaning of His, it had been no hard matter for them to have hit on: but they came but a byrding, but to catch from Him some advantage, and so were willing to mistake Him. As, this they caught as an advantage (we see) and laid it up for a rainy day, and three years after, out they came with it, and framed an Indictment upon it, as if, He had meant to have destroyed their Temple. 
Mat. 26.61. Mar. 14.58. The Pharisees sense could not be true. Ver. 18.   
But was it likely, or could it once be imagined, He meant to destroy it? It was GOD'S house, And the zeal of God's house (but even a verse before) consumed Him. And doth His zeal now (like the zeal of our times) consume God's house? What, and that so quickly? but a Verse between? But even very now, He purged it: And did He purge it to have it pulled down? That were preposterous. Now it was purged, pull it down? Nay pull it down, when it was polluted: Now it is cleansed, let it stand. To reform Churches, and then seek to dissolve them, willbe counted among the errors of our Age. CHRIST was far from it. He that would not see it abused, would never endure to have it destroyed; specially, not, when He had reform the abuses: And yet more specially, not even presently upon it (they might be sure.)  
But, that, which must needs lead them to the right meaning, was: that, these words (Templum hoc) He could not say them, but, by the manner of His uttering them, by His very gesture, at the delivery of this particle (hoc) they must needs know what Temple it was, He intended. It was easy to mark, whither He carried His hand, or cast His eye up to the fabric of it; or, whither He bore them, to His body: Which one thing only, was enough to have resolved them of this point, and to quit our Saviour of aequivocation.  
We will then wayve theirs as the wrong meaning, And take it (as he wisheth, 
The true sense. Chap. 13.23.  who leaned on his breast and best knew His mind) of the Temple of His body.  
But what resemblance is there, between a body and a Temple? 
1. A Body, a Temple. Ver. 16.  or how can a body be so termed? Well enough: For, I ask, why is it a Temple? What makes it so? Is it not, because it is Domus Patris mei (as He said, a little before) because GOD dweleth there? For, as that, wherein man dwells, is a house: So, that, wherein GOD, is a Temple properly. That (I say) wherein; be it place, or be it body. So come we to have two sorts of Temples; Temples of flesh and bone, as well as Temples of lime and stone. For, if our bodies be termed houses, because our souls (tenant wise) abide and dwell, in them; If, because our souls dwell, they be houses; if GOD do so, they be Temples; why not? Why not? 
1. Cor. 6. 1●.  why know ye not this (saith the Apostle) that your very bodies (if the Spirit of GOD abide in them) eo ipso, Temples they be (such as they be?) But then they be so specially, when actually we employ them in the service of GOD. For, being in His Temple, and there serving Him, then, if ever, they be Templa in Templo, Living Temples in a Temple without life. A body then, may be a Temple: Even this of ours.  
And if ours, these of ours (I say) in which, 
2. CHRIST 's body a Temple. Col. 2.9.  the Spirits of God dwelleth only by some gift or grace: with how much better right (better infinitely) His body (Christ's) in whom the whole Godhead, in all the fullness, of it dwelled corporally? Corporally: (I say) and not Spiritually alone (as, in us:) By nature; by personal union: not (as, in us) by grace, and by participation of it, only. Again, if ours, which we suffer oft to be polluted with sin, that many times they stand shut up, and no service in them for a long season together; how much more His, that never was defiled with any the least sin, never shut but continually taken up, and wholly employed in His Father's service? His, above all exception; His, without all comparison, certainly. Alas, ours but Fathers ac●es under goat skins; His, the true, the Marble, the Cedar-Temple: in●en● in CHRIST'S body then, a Temple.  
But, a Temple at large, will not serve: It must be Templum hoc, that very Temple, 
3. Christ's body. This T●●●le, or 〈…〉.  they too heat for. And so we to proceed yet further, and to seek a congruity of His body with the material Temple (it was taken for) to which, there is no doubt, His intent was to resemble it.  
The Rabbins, in their Speculative Divinity, do much busy themselves, to show, that, in the Temple, there was a model of the whole world, and that all the Spheres in heaven, and all the Elements in earth were recapitulate in it. They were wide. The Fathers took the right, and bestowed their time and travail more to the point: to show, how, that Temple and all that was in it, was nothing else, but a compendious representation of CHRIST, for whom, and in whose honour, was that and all other true Temples. And this they did by Warrant, from the Apostle, who (in Heb. IX.) aimeth at some such thing. 
Heb. 9.5.   

Christ's body & Templum hoc wherein like.  Now the points of congruity, they found, were many, they may be reduced to these four. 1. Wither you look to the composition or parts of it. 2. Or, to the furniture, and vessels of it. 3. Or, to what was done in it. 4. Or, to what was done to it (that is) what, first and last, befell it. In all which, they hold, that Templum hoc might more truly be affirmed of Him, that was in the Temple; then of the Temple, He was in.  
The last of the four (what was done to that Temple, what befell it, and so what befell the Temple of Christ's body) that (I take) to be most proper to this Text, and to that we have in hand. (For, to go through all four, would take up a whole sermon.) So, I take myself to the Congruity only.  
Mark then what befell either: by that, shall you best find, that Fata utriusque Templi, the destinies of both Temples were alike.  

Psal. 132.6. Mat. 2.1. Like in Solvite, & excitabo.  They began alike. The first news of the Temple was heard at Ephrata (which is Bethlehem.) So was it of Him; for, there was He borne.  
Like, in their beginnings: and in their ends, no less. I appeal to this Text, and content me with those two, He insists on Himself. Both were destroyed, both were reared again; that in all things, His Body, and His Temple might be suitable.  

2 Chro. 36.19. Psal. 137.7.  That Temple was destroyed by the Chaldees; down with it even unto the ground. Imitated by them here: down with it, even into the ground. For they never left, till they had Him there: past Excitabo (as they thought) past rising any more. But, as the Temple, 
Agge. 1.14.  after it was so razed, had an Excitabo; was raised again up by Zorobabel: So was this too. Solvite, took place: but, there came an Excitabo after, that made amends for it. And, as the glory of the second House, was greater, than the first: So the estate, 
Agge 2.10.  He rose to, far more glorious than that, He was in before.  
And mark (I pray you) if these two were not to be seen as brim, in the little glasses about it, as in the great Mirror itself. For, the Temple was as a great Mirror, and the furniture, as so many little glasses round about it. Take but the Ark (the Epitome as it were of the Temple.) The two Tables in it, the type of the true treasures of Wisdom & Knowledge hid in Him: 
Col. 2.3. Exod. 32.19.34.4.  they were broken first, there is Solvite; but they were new hewn, and written over again, there is excitabo. The Pot of Manna (a perfect resemblance of Him; the Vrna, or the vessel being made of earth, so earthly; The Manna, the contents of it, being from heaven, so heavenly:) The Manna (we know) would not keep past two days at the most, 

Exod. 16.20.24.  
Exod 16 32.   there is Solvite: but, being put into the Vrna, the third day it came again to itself, and kept in the Pot without putrifying ever after; there is Excitabo· Aaron's rod (the type of His Priesthood and of the rule of souls annexed to it) that Rod, 
Num. 17.8.  was quite dead and dry; but revived again & blossomed, yea brought forth ripe Almonds. In every and in each of them, His destiny whom they represented; Solvite and Excitabo in all.  
But, the End is all in all; and in respect of that (of the end) well saith Ambrose, of His body, Verè Templum, in quo nostrorum est purificatio peccatorum. Truly a Temple He, no Temple ever so truly, as wherein was offered up the true propitiation for, and the true purification of our sins; and of us from them: which is the end of all Temples that ever were or shall be; and was but shadowed in all beside, but in this truly performed.  
There, the only true Holocaust of His entire obedience, which burned in Him bright and clear, from the first to the last, all His life long.  
There, the only true Trespasse-offering of His Death and Passion (the Solvite of this Temple) satisfactory to the full, for all the trespasses and transgressions of the whole world.  
There, the Meat-and-drinke-offering of His blessed Body and most precious blood.  
And the Exta of this sacrifice, the fat of the entrailes of it, that is the Love wherewith He did it; the desire, the longing desire He had to it; that, that, 
Luc. 12.50.22.15. Col. 1.20.  was the perfect Offering, that set at one all things both in heaven and earth. That, what ever was Sub figurâ in Templo illo, was really and in truth exhibited in Templo hoc.  
And judge now, whither the Sign were not well laid by our SAVIOUR in the Temple, which was itself a Sign of Him. And whither, as He said in a place, Ecce maior Templo hîc: So He might not have said Ecce maius Templum hîc, 
Mat. 12.6.  when He was in the Temple; Behold, a greater, a truer Temple now, in the Temple, than the Temple itself.  
Now to the second main point, Solvite. 
TWO a Solvite, the saying.  ᵃ The saying it first, ᵇ The executing it after. The Solvite, and the Solutum est.  
1. First, by Solvite (that is) dissolving, is meant death. 
* Phil. 4.23.  Cupio dissolvi, ye know, 
¹ S●lvi●e, Death a losing.  what that is: And T●mpus dissolutionis meae instat, the time of my dissolution (that is my death) is at hand. For, death, is a very dissolution: a losing the cement, the soul, 
2. Tim 4.6.  and body are held together with. Which two, as a frame or fabric, are compaginate at first; and after, as the timber from the lime, or the lime from the stone, so are they taken in sunder again. But death, is not, this way only, a losing; but a further than this. For upon the losing the soul from the body, and life from both, there follows an universal losing, of all the bonds and knots, here: of the Father from the Son; and otherwhile, of the Son from the Father first: Of Man from Wife, of friend from friend, of Prince from people: So great a Solvite is death; makes all, that is fast, lose: makes all knots fly in sunder.  
2. And all this in natural death. But a further matter there is in Solvite. 
² Solvite Violent.  For that is against nature, alijs solventibus, by the hands of other, that are the Solventes (them, to whom this is spoken.) This Temple, drops not down for age, or weakness; dissolves not of itself: Others (they to whom, Solvite is here said) they, pull it down. It is then no natural, but a violent death, this. Well therefore turned (Solvite destroy it:) there is no destruction, but with force or violence.  
3. So violent though, on theirs; as voluntary yet, on His part. 
³ Solvite Valuntarie.  Not against His will quite, not by constraint: For, He Himself, that is to be dissolved, He it is, doth here say Solvite. He could have avoided it, if He would; He would not: In sign He would not (we see) Himself saith Solvite. And Solvite He must have said; He must have said it, or they could not have done it. It had passed all their cunning and strength, to have undone this knot ever, but that He gave way to it.  
4. Gave way to it (I say) that we take not this Solvite otherwise, than He meant it. It is not of the nature of a charge, this; nor we, so to conceive it. Very expedient it is, that we know the nature of Solvite Templum.  
Solvite Templum is no Commandment (be sure) in no sense; 
2 Solvite Templum No commandment. Rom. 2.17  He commands not any Temple; not that, they themselves meant, to be destroyed; It were Sacrilege that, and no better. And Sacrilege the Apostle ranks with Idolatry; as being full out as evil, if not worse than it.  
But indeed worse: for, what Idolatry but pollutes, Sacrilege pulls quite down. And easier it is, to new hollow a Temple polluted; then, to build one anew, out of an heap of stones.  
And if, but to spoil a Church, be sacrilege: (as, it is granted:) yet, that leaves somewhat; at least, the walls and the roof (so it be not lead:) To leave nothing, but down with it, is the cry of Edom, the worst cry, the worst sacrilege, of all: 
Psal. 137.7  and never given in charge by GOD, to any (we may be sure.)  

1. Reg. 8.18. 2. Chron. 6.8.  For, GOD himself, said to David with his own mouth, Whereas it was in thine heart, to build me an House; thou didst well, that thou wast so minded. Didst well? well done, to think of building? then, à sensu contrario, Evil done, to think of dissolving. And, that which is evil, CHRIST will never enjoigne.  
But, what is to be thought of Solvite Templum, I would have you, to judge by these two (they be both in the Text.) 1. To whom this is spoken. 2. And what is meant by it.  

¹ To whom Solvite Templum is laid.  1. To whom, this is spoken: Distingue Tempora, is a good Rule; So is, Distingue Personas. Distinguish the persons then, give every one his own, it will make you love Solvite Templum the worse, as long as you know it. Solvite? To whom is this spoken? who be they? The Pharisees. To them, is this speech directed. That, is made their work, work for a Pharisee, to dissolve Churches. And so it was. For, as hot and holy as they seemed, 
Matt. 23.5.14.17.  with their broad phylacteries & long prayers, our SAVIOUR saith; they loved the gold of the Temple, better than the Temple. So do their posterity, to this day. To the Pharisees then with them; to their marrows: that would feign hear Solvite, given in charge. The other person, is CHRIST: CHRIST 's word and work both, is excitabo: Excitator Templorum He, a Raiser of them; a Rayser of them, when they be down (we see here.) They will not let them stand when they be up. CHRIST, he sets them up, for His part: When you will have them down, you must bespeak some Pharisee: And they will do it, leviter rogati. For, as His speech to them, is Solvite, & excitabo; So, theirs to Him may seem to be, Excita, & solvemus. Set up, as many as He will, they will down with them; first with Templum hoc, then with Templum illud; and so, one after another (if they may have their will:) they lack but one, to give the Solvite to them, and to set them on work. Distingue personas then, And they, to whom Solvite is said, are but bad persons certainly, and fit for a bad business.  

● What is meant by Solvite Templum.  2. Will ye mark again, what is meant here by it, by destroying the Temple? what, but even the kill of CHRIST? Now the suiting and sorting of these two thus, hath but an evil aspect neither: but, this worse than the former, though. And, I wish but this one point well printed in all men's minds. Solvite Templum: quid vult dicere? Solvite Templum (id est) Occidite CHRISTUM: that he, that goes about to dissolve the Church, it is all one, as if he went about to make away CHRIST. One of these is implied under the other. Enough (I think) to take of the edge of any that are glad to hear, and ready to catch Solvite Templum out of CHRIST 's mouth, but quite besides His meaning. For His meaning was (And it was one special end of CHRIST 's comparing His body to the Temple;) to show, He would have us so to make account of the Temple, and so to use it, as we would His own very body: And to be as far from destroying one; as we would be, from the other. This may suffice, to let you know the nature of Solvite Templum once for all, that you be not mistaken in it.  


³ Solvite Templum hoc.  
Not by way of commandment.   3. Of Solvite Templum (I say:) But now, to come to Solvite Templum hoc, to the Temple of His body. Concerning it; that it should enter into any man's heart, to think, CHRIST would open His mouth to command, or to counseile His own making away; (that is, the committing the most horrible soul murder that ever was) GOD forbidden. It was a sin, out of measure sinful, t●at, if ever any were. And give me any Religion, rather than that, that draweth GOD into the society of sin: makes Him, or makes CHRIST, either Author or Adviser, Commander or Counseilor, of aught that is evil. Eny (I say) rather than that.  

But by way of predication.  1. How then? if no command, what is it? All that can be made of it (say the Ancient Fathers) is, but either, a prediction (in the style of the Prophets) Come down Babel; 
Esay 47.1.  (that is) Babel shall be brought down: So Solvite, ye shall destroy; to warn them, what He saw, they were now casting about, and whither their malice would carry them in the end, 
Act. 7.52.  even to be the destroyers and muderers of the SON of GOD.  
2. Either this; Or (at most) but a permission; which, in all tongues, 
By way of permission.  is ever made in this mood, (in the Imperative.) So, we use to say; Go to, do and ye will; or, do wh●t ye will with my body; when, we mean but sufferance, for all that, and no command at all. For all the world, this Solvite to them, as Pac citò, to judas after. 
joh. 13.27.  Quod facis, that, which you are resolved to do, and have taken earnest upon it; Fac, D●e it; and, Fac citò, Do it out of the way; which yet (it is well known) was nothing but a permission and not a jot more.  
2. But, should such, so foul an evil, as that, be permitted though? No, nor that neither, simply; It is not a bare permission, but one qualified; 
Permitted for a greater good.  and that with two limitations, Will ye mark them? 1. For first He would not suffer any evil at all (lest of all, that) but that, out of the evil He was able (able and willing both) to draw a fare greater good. Greater, for good (I say) then, that was, for evil. And that was Solutionem peccati, ex Solutione Templi.  
For, we are not to think, that He would, thus down with it and up with it again, only to show them feats and tricks (as it were) to be wondered at, and for no other end. No, the end was the destroying of sin, by the destroying this Temple. It went hard, Et vae tibi atrocitas peccati nostri, and woe to the heinousness of our sins, for the dissolving whereof, neither the Priest might be suffered to live, nor the Temple to stand; but the Priest be slain, and the Temple be pulled down, Priest and Temple and all be destroyed. But, sin was so riveted into our Nature: And again, our Nature so incorporate into His, as no dissolving the one, without the dissolution of the other. No way to over-whelme sin quite, but by the fall of this Temple. The ruin of it like that of Samson's: That, the destruction of the Philistines; this, 
judic. 16.30.  the dissolving of all the works of the Devil. It is Saint John's own term, 
1. joh. 3.8.  Vt Solveret opera Diaboli.  
2. But, neither was this enough yet: Neither would He, for all this, 
Permitted, for another a● good.  have at any hand let it go down, but that withal He meant to have it up again presently. Never have said Solvite, but with an Excitabo straight upon it; which is a full amends; so that the Temple loses nothing, by the losing.  
The World with us, hath seen a Solvite, without any excitabo; Down with this but nothing raised in the stead. But, that is none of His: Solvite without excitabo, none of CHRIST ' s. We see, with one breath, He undertakes, it shall up again, and that in a short time: There is amends for Solvite.  
And so now with these two limitations, under these two conditions; ¹ One of a greater good by it; ² the other, of another as good or better, in lieu of it; may Solvite be said permissiuè: and otherwise not, by any warrant from CHRIST or from His example.  
And thus, you have heard what He saith. Will ye now see, what they did: 
b Solvite, the doing.  what became of this Solvite of His? Solvite (saith he) and when time came, they did it. But he said Solvite, that is lose; and they cried Crucifige, at the time (that is) fasten; fasten Him to the Cross: but that fastening was His losing; for it lost Him and cost Him his life, Which was the Solutum est of this Solvite.  
For indeed, Solutum est Templum hoc, this Temple of His body, the spirit from the flesh, the flesh from the blood was loosed quite. The roof of it (His head) loosed with thorns: the foundation (His feet) with nails. The side Isles (as it were) His hands both likewise. And His body, as the body of the Temple, and His heart in the midst of his body, as the Sanctum Sanctorum, with the Spear: Loosed, all. What He said, they did, and did it home.  
Nay, they went beyond their commission, and did more then, Solvere. 
More than Solvite.  A thing may be loosed gently, without any rigour: They loosed Him not, but rudely they rend and rived Him, one part from another, with all extremity; left not, one piece of the continuum whole together. With their whips, they loosed not, but tore His skin and flesh all over; with their hammers and nails, they did not Solvere, but fodere His hands and feet: With the wreath of thorns, they loosed not, but gored His head round abou●: and with the Spear point rived the very heart of Him: as if He had said to them, Dilaniate, and not Solvite. For, as if it had come è laniena, it was not Corpus Solutum, but lacerum: 
1. Cor. 11.24. Matt. ●6. ●8.  His body not loosed, but mangled and broken (Corpus quod frangitur:) And His blood, not easily let out, but spilt and poured out (Sanguis qui funditur) even like water upon the ground. Well is it turned, Destroy: It is more like a destruction, than a solution: More than Solvite it was, sure.  

The Solvite of this Temple sensible.  Now, will ye remember? This was a Temple of flesh and bone, not one of lime and stone. Yet the ragged ruins of one of them demolished, will pity a man's heart to see them; and make him say Alas poor stones, What have these done? yet the stones neither feel their beating down, nor see the deformed plight, they lie in. But He, Sic solutus est, ut se solvi sentiret, the Solution of His skin, flesh, hands, feet and head, He was sensible of all; He saw the deformity, He felt the pains of them all.  

The Solvite of his Sweat.  So saw, and so felt, as with the very sight and sense, before it came, there befell Him another Solvite, a strange one: Solutus est in sudorem, the orifices of the veins, all over the texture of His body, 
Luk. 22.44.  were loosed, and all His blood let lose, that He was all over in a strange sweat, stood full of great drops of blood. A Solvite, never heard of, nor read of, but in Him only.  

The Solvite of the Veil.  And yet another Solvite. For (that Solvite Templum hoc might every way be true; in all senses verified) what time the Veil of His flesh rend, that His soul was loosed and departed: at the very same instant, the Veil of the material Temple, that split also in two, 
Matt. 27.51.  from the top to the bottom: as it were for company, or in a sympathy with Him: That, it was literally true (this Solvite) and of the Temple, that they meant. And so, two Solvite's, of both Temples, together at once.  

The great Solvite at his Passion.  One more yet (and I have done with Solvite) and that is, a Solvite in a manner of all; of the great Temple of heaven and earth. For the very face of Heaven, than all black and dark at noon day, yet no Eclipse (the Moon was at the full) the Earth quaking, 
Matt. 27.51.52,  the stones renting, the graves opening, as they then did, shown plainly, there was then toward, some universal Solvite, some great dissolution (as the 
* Di●●. Ar●op.  Philosopher then said) either of the frame of nature, or of the GOD of nature.  
Cast your eye thither, look upon that, and there you shall see Solvite Templum hoc plainly, and what it means. And, it had been enough, if they had had eny grace, even to have pointed them to the time, when this Solvite Templum hoc, was fulfilled by them. And this for both Solvite, and Solutum est (their part:) which was His passion, by their Act.  

III. ●. Excitabo the saying.  Now (to answer them two) to Excitabo, and Excitavit (His part:) His resurrection, by His own.  
And first to Excitabo. Hitherto, we are not come; but now, we come to the Sign: for the Sign is in Excitabo.  
Et Excitabo, And I will raise it up. Which is spoken (as it were) by way of triumph, over all, they could or should do to Him. Go to, dissolve it, destroy it, down with it; when you have done your worst, it shall be in vain; Excitabo illud, my power shall triumph over your malice; I will raise it, I will up with it again.  

Excitabo how opposed to Solvite.  But, to lose and to raise, these two are not opposite: Rather, to lose and to set together again. Raising is opposed to falling; and resurrection to ruin, properly. But it comes all to one. Upon the dissolving of any frame, straight down it drops. This goodly Temple of our body (on the decking and trimming whereof, so much is daily wasted) lose the soul from it but a moment, and down it falls, and there it lies, like a log (we all know.) In opposition to this fall, it is said He will raise. But, He will do both: as it was loosed yet it fell; so will He set it together, yet He raise it again.  
Excitabo illud. Three points there are in it. ¹ The Act, ● And the Person, in Excitabo; and ● the Thing itself in illud.  
1. The act. The word He useth for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in propriety, is a raising from sleep: 
Excitabo, the act, As from sleep.  And s●eepe (we know) is far from destruction. It is, to show us first, what a strange metamorphosis He would make in Death: turn it, but into a requiescet, & a requiescet in spe, and there is all. So made He His own; so will He make ours. 
Psal. 16.9.  This day CHRIST is risen again, the first fruits of them that sleep; 
1. Cor. 15.20. Dan. 12.2.  and the rest that sleep in the dust, when their time comes, shall do the like.  
2. To show (secondly) they should miss of their purpose quite. They reckoned indeed, to destroy Him; they were deceived; they made him but ready for a night's rest or two. They made full account, Death, had devoured and digested him too: they were deceived, it was not so: 
jon. 2.10.  Death had but swallowed Him down (as the Whale did jonas) upon the third day to cast him up again.  
3. To show (thirdly) not only that, this He would do, but, wit what ease He would do it. With no more difficulty, than one is waked up, after a night's rest; with no more ado, than a knot, that is but lose and untied, is tied, again.  
But besides the Act, 
Excitabo, the person. He himself.  we are to look to the Person, in Excitabo. It is not, destroy you, and some other shall raise it; but, I; even I myself, and none but myself, will do it: Nec alienâ virtute, sed propriá, and by none others beside, but, by mine own proper virtue and power. An argument of His Divine nature. For, none ever did; none ever could do, that. Raised some were, but not any by himself, or by his own power; but by a power imparted to some Prophet by GOD for that time and turn: CHRIST, by none imparted from any other, but by His own from Himself. And let it not stumble any, that elsewhere, the Father is said to raise and exalt Him: That is all one. Both will stand well. The same power, the Father doth it by, by the same doth it, Herald There is but one power of both; Of both, or of either of them, it is alike truly verified. This for the Person.  
Now for the thing: Illud. Templum hoc before, and illud here: 
Illud. The same Temple In substance.  Hoc and Illud are not two, but one, and the same. Not Solvite hoc, & suscitabo aliud; down with this, and I will up with another in the stead. No: but idem illud, the very same, again. The very same you destroy, that, and no other, will I rear up again. With us, with the world, it is not so; when we fall to dissolve a frame of Government (suppose of the Church) it is not Solvite hoc, & excitabo illud; no, but excitabo aliud. We raise not the same, but another, quite another, nothing like it; a new one never heard of before. But let them keep their aliud, and give us illud again. Illud we love; It is CHRIST'S excitabo, that: and if we follow CHRIST, in His raising, the same again, or not at all.  
But, though illud be the same again, in substance; 
Not the same In quality.  yet not in quality the same for all that: but so far different, as in that respect, it may seem aliud, another quite. At least, well may it be now called illud, as it were with an Emphasis, as qualified far beyond that it was before, when it was but Templum hoc. And, to say truth, if it be but the same just, and no whit better; as good save His labour, and let the first stand. For, it is but His labour for His traveyle, if nothing won by it.  
But if (though the same) yet not in the same, but in a far better estate, than before; (Cedar, for Mulberry; marble for brick, as the Prophet speaks:) then, 
Esai. 9.10.  ye say somewhat, and then we will be content, to have it taken down.  
And such was the estate of this Temple after the raising. And such was it to be: For, the glory of the second House was much greater than of the first. 
Agge. 2.10.  Which increase or bettering is implied in the word excitabo. It is (I told you) a Rising up after sleep. Now, in the morning, after sleep, the body riseth more fresh, and full of vigour; than it was over night, when it lay down. The Apostle speaks it more plainly: Templum hoc (saith he) at the losing, it was in weakness, dishonour, mortality; 
1. Cor. 15.42.43.  Templum illud, at the raising it, is in power and honour, & to immortality.  
And sure, one special reason of the dissolving this Temple was, that, as than it was, Solvite might be said of it; It was dissoluble. But, being now raised again, it is f●ster wrought; indissoluble, now: No Solvite to be said, not to be loosed ever any more. This for Excitabo illud. Now the last point, of the Time. The Sign is in that, too.  

iv The Time. Three days.  And when this? Within what time? Within three days. Which words, seemed to affect them most. All their exception lay to them. He looked not like one that would build Churches. But (let that pass) were He never so likely, He takes too small a time, for s● great a work (as they thought.) But, if we agree once of His power to raise from death, the time will slide, we shall never stick at it much, but agree of that quickly. He that can raise from the dead (ten thousand Churches will be built one after another, before one be raised thence:) To Him, that is able to do that, forty six hours are as good as forty six years: all one. Nay, even forty six minutes; (but that it was held fit, He should lie longer in His grave then so, that there might be the surer certainty of His death:) Otherwise, years, days, or minutes, to Him, are all alike. The Sign is in both: but (to say truth) in Excitabo, rather than in the three days. For, to the power of Excitabo, Nullum tempus occurrit.  

Why three.  But, why three days, just? Neither more nor less? Because, elsewhere He saith, No other time but Iona's: that, should serve Him. No other, than Mose's time (forty days) in His fasting. No other than IONA's time (three) in His rising. Content to keep time with His Prophetts before him. Far from the humour of some, that must vary (no remedy.) If jonas three, they must four, or three and a half, at least. If Moses forty, they must be, a day under or ●ver; have a number, have a trick by themselves, beyond others still: Else, all is nothing worth. Far from them (I say;) and to make us far from them: by His example, to keep us to that, which others before us, have well and orderly kept.  

b Excitavit, the doing.  Now to the excitavit, of this Excitabo. Thus He said it should be, Et fuit sic, and so it was. He would raise it, dixit: And He did raise it, factum est. His dissolution lasted no longer than His limitation before hand set. That, was not, post tres, but in tribus; not after, but within the compass of three days. And He came within His time: For, this is but the third day, and this day, by break of day, was this Temple up again.  


a Our duty upon these.  
To rejoice.   This then being the day, not only of Excitabo, but of Excitavit illud (of the setting it up:) accordingly we, this day, to celebrate the Encaenia, or new dedicating of this Temple. A dedication was ever a Feast of joy, and that great joy.. Every Town had their Wake in memory of the dedicating of their Church. That we then hold it as a Feast of joy; that we be glad on it: as glad, nay more glad to see it up again, this day; th●n the third day since, we were sorry, to see it down in the dust. To Solvite, down with it (Edom's cry) belongs jeremy's Lamentation: to Excitabo (this day's work) zachary's joyful shout, or acclamation, Gratiam, Gratiae, grace upon grace, and joy upon joy, 
Zach. 4.7.  and thanks upon thankes: Grace, joy, and thankes with an Emphasis; for, it is now illud, with an Emphasis indeed,  

For our good. Rom. 3.2. By Solvite.  But, our joy will quickly quail, if we no good by it. I ask then, what is all this to us? And I answer (with the Apostle) Multum per omnem modum. 1. For, first, this Solvite of His, is a Solvite to us: a losing us, not only from our sins, the c●rds of our sins here, 
Prov. 5 22. jud. 6.  as Solomon calls them; but the chains, the everlasting chains of darkness, and of hell, there, due to them, and to us for them.  

By excitabo.  2. Then, this excitabo, is not to end in Him: What, we believe, He did for that Temple, of His Body natural; the same, we faithfully trust, He will do for another Temple, the Temple of His Body mystical. For it is mystical, as much as for His natural; for whose sake He gave Hi● natural Body, thus to be dissolved. Of which mystical Body, we are parts (and the whole cannot be without his parts:) Every of us, members of this Body for his part: Every one living stones of this spiritual Temple. Dissipentur illa, restaurabit denuò (saith Origen:) scattered we may be, He will gather us again; loosed, He will knit us; fall down and die, He will set us together and set us up again. After two days, He will revive us, and in the third day raise us, 
Host 6.2.  And we shall live in His sight, saith the prophet Hosea, of us all.  
And this, is to us all, matter of great joy.. For, to this Solvite, in the end we must all come; Statutum est hominibus, 
Heb 9.27.  There is an Act passed for the dissolution of these our earthly tabernacles. Loosed they shallbe, Spirit from flesh, Flesh from bone, each bone from other; No avoiding it.  
All our care, to be this; how to come to a good excitabo. 
b Our moral duty.  Good (I say:) for, excitabo, we shall never need to take thought for: we shall come to that, whither we care for it or no. But to a good Excitabo: such a one, as He, as CHRIST, as this Temple is come to (that is) to a joyful resurrection (as we call it.) That, is worth our care: For, in the end, that willbe worth all.  
That, shall we come to, if we can take order, that while we be here, 
To make our body's T●mples.  before we go hence, (our bodies) we get them Templified (as I may say:) procure, they be framed after the similitude of a Temple, this Temple in the Text: For, if it be Solvite Templum; at the dissolution, a Temple; a Temple it will rise again, there is no doubt of that.  
Our bodies (as we use the matter many of us) are far from Temples; rather Prostibula then Templa; brothelhouses, brokers shops, wine-caskes (or I wot not what) rather than Temples. Or, if Temples, Temples the wrong way, of Ceres, Bacchus, Venus: or (to keep the scripture phrase) of Camos, Ashtaroth, Baalpeor; and not Domus Patris mei (as this here, He speaks of.)  
But, if this be the fruit of our life, and we have no other, but this; to fill and farce our bodies, to make them shrines of pride, and to maintain them in this excess; to make a money-change of all beside, Common wealth, Church and all: I know not well, what to say to it: I doubt, at their rising, they will rather make blocks for hell fire, then be made Pillars in the Temple of GOD, 
Apoc. 3.12. Heb. 9.11.  in the holy places made without hands.  
Otherwise, if they prove to Temples here, let no man doubt, then, let them be loosed when or how they will, He that raised this Temple (so they be Temples) will raise them likewise; and that, to the same glorious estate, Himself was raised to.  
A course then must be taken, that while we are here, we do Solvere Templa haec, 
The moral solvite of them.  dissolve these Temples (of Camos and Ashtaroth;) and upon the dissolution of them, we raise them up, very Temples to the true and living GOD: That we down with Bethaven, this house or shop of vanity (as by nature they are;) and up with Bethel, God's house, as by grace they may be.  
For, a Solvite, and an excitabo, we are to pass here in this life: and this, 
The moral. Excitabo. Apoc. 20.6.  this excitabo, is the first resurrection here to be passed: He that hath his part in this first, He shall not fail but have it in the second.  
If then, Temples they would be, that we so make them: for, to make them so, is the Excitabo of this life.  
And so shall we make them, even Temples: and no way sooner, than if we love this place (the Temple) well, and love to resort to it, and to be much in it. 
That they may be Temples.  By being much in it, we shall even turn into it. And sure, if ever we have aliquid Templi, any thing of a Temple in us; than it is, when we are duly and devoutly occupied, and employed, they and we, in His worship and service. Then are we Temples.  
But, to be Temples, is not all; we are further to be Templum hoc, this Temple: 
Temples Corporis sui.  and this, was the Temple of His body. And that are we, if at any time, then certainly when, as if we were Temples in very deed, we prepare to receive, not the Ark of His presence but Himself, that He may come into us and be in us: Which is, at what time, we present ourselves, to receive His blessed body and blood: that body, and that blood, which for our sakes was dissolved; dissolved three days since, when it suffered for our sins. 
Rom. 4.25.  And this day raised again, when it ●●se for our justification.  
Which, when we do; (that is) receive this body, or this Temple: (for, Templum hoc, and Hoc est Corpus meum are now come to be one: for, both Templum hoc; and corpus hoc, are in Templum corporis s●i:) and, when the Temples of our body, are in this Temple; and the Temple of His body in the Temples of ours; then are there three Temples in one, a Trinity, the perfectest number of all. Then, if ever, are we, not Temples only, but Templa Corporis sui, Temples of His body; and this Scripture fulfilled in us.  

This Feast a fit time for it.  This are we, when we receive. Now, at no time, is this act of receiving, so proper, so in season, as this very day (so hath CHRIST'S Church thought it, and so practised it, ever) the very day of this His Excitabo; the day of His Rising: And by means of it, of our raising; our raising first, to the life of righteousness (to the estate of Temples) here in this world: And after, of our raising again, to the second, the life of glory and bliss (of glorious Temples) in the world to come; which is the Excitabo when all is done. What time, they and we shallbe loosed: as now, from sin; so then, from corruption. And raised, and restored: as now, to the state of grace; so then, to the state of glory, and glorious liberty of the sons of God, To which happy and blessed estate, may He raise us all in the end, that this day, was raised for Vs. etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XXXI. of March, A.D. MDCXVI. being EASTER DAY.  I. PET. CHAP. I. VER. III. IU. 
Benedictus Deus, etc.  
Blessed be GOD, and the FATHER of our Lord jesus Christ, which according to His abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead.  
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.  
THE Sum of this Text, 
The Summ●.  and (if ye will) the Name of it too, is set down in the very first word of it. It is a Benedictus: The first word is so. The first word Benedictus: and (if you look) the last word is [for You.] Give me leave to read it, for Us; to put in ourselves: Seeing to us, and for us, it was written. So, a Benedictus it is; from us, to GOD, for something coming from GOD, to, or for us.  
Something? Nay many. Benedictus is but one word, but the first word: the rest of the words, of both the Verses, are for us, all.  
And, many they are: We reduce them to three. ¹ Our regeneration which is past: ² Our hope, which is present: ³ and our Inheritance, which is to come. 1. Regenerating, or begetting, is (of itself) a benefit: We get life by it, if nothing else. 2. But, to beget to an Inheritance, is more than simply to beget: 3. And yet, more than that, to beget, to Such an Inheritance, as this; of which, so many excellent things are here spoken.  
Three then, in this: ¹ To be begotten: ² To be begotten to Inherit: ³ To be begotten to Inherit, such an Inheritance.  
But then, an inheritance is no present matter. All heirs be heirs, under hope, Vsque dum, 
Tit. 3.7.  till the appointed time. So comes hope in. Therefore, first to hope. After, to the thing hoped for, the Inheritance itself. There is a resemblance of both these, in the two Seasons of the year. At this time, the time of CHRIST 's Resurrection, and of our celebrating it, to hope; as to the blossom or blade, rising now in the Spring: To the Inheritance; that, as the crop or fruit to come after, at harvest: And the harvest of this crop (saith our SAVIOUR) is the end of the world. 
Matt. 13.39.   
We are not yet come to the point. Regenerate, whereto? to a lively hope: Hope, whereof? of an Inheritance: Inheritance, what manner one? Such as is here set down.  
But, all these, whereby? Per resurrectionem, by the Resurrection of CHRIST. All, by Him: All, by that. This By, is the main, here. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that runs through all this Text. For, all arise, from CHRIST arising from the dead.  
Now, if from CHRIST rising, then from CHRIST, at this Feast. For, this is the Feast of CHRIST'S rising: And so, this the proper Benedictus, for this Feast. We had a Benedictus made by Zacharie, 
Luk. 1.68.  Saint john Baptist's Father, for His Birth, for Christmas day (known by the name of Benedictus:) We have here now another, for His rising, for Easter day, of Saint Peter's setting. And, this it is.  

The Division  For the Order, we will put the words in no other, for we can put them in no better, than they stand: Every one is in his due place, from the first to the last.  
1. GOD first: and the true GOD, the Father of our LORD JESUS CHRIST. 2. Then, His mercy, the cause moving. 3. Then, CHRIST'S Resurrection, the means working. 4. Then, our regeneration the act producing.  
Producing ¹ hope (first) of the Inheritance: ᵃ than after, the Inheritance, we hope for. Of which, two points there are. ² How it is qualified: Uncorrupt, undefiled, not fading: Every one hath his weight. ³ Then, how Seated: Even, in heaven: There it is; there kept it is. And, which is the Capital chief point of all, kept, for us, there.  
Now then, for these. ¹ For His Mercy, first. ² For our Regenerating, by His Mercy. ³ For the Hope, of this Inheritance; ⁴ but more, for the Inheritance itself: Specially such a one, so conditioned, as here is set down. ⁵ For keeping it for us in heaven (in this verse:) 
Verse 5.  ⁶ For keeping us for it, on Earth (the next verse.) For these all: but above all, for the means of all, the rising of CHRIST (this day's work) the dew of this new birth, the gate of this hope, the pledge of this Inheritance. For these, own we this Benedictus, to GOD. And, this day, are we to pay it, every one of us. It is a Sin of omission, not to do it; he that doth not, is a debtor.  
To GOD the Father, the Qui; and to CHRIST our LORD, the Per quem, by whom and by whose rising, lose this life when we will, we have hope of a better; betid our Inheritance on Earth what shall, we have another kept for us in heaven. Thus, every one naturally ariseth out of other.  

BLessed be GOD. Yea, blessed and thanked, and praised; Benedictus, Magnificat, 
I. The Act Benedictus: Blessed be God.  Inhilate, and all. All; But, here, blessed suits best: that, the best, and most proper return, for a blessing. That, we Inherit, is the Blessing (Chap. III. verse 9) The hope, is a blessed hope (Tit. II. 13.) But, the Inheritance is, the State of blessedness itself. Therefore, Benedictus benè dicitur, Benedictus is said well. Said well, 
2. The Party, GOD. Rom 9.5.  of GOD, who is above all blessed for ever: well also, of a Father; Benedictus, a fit term, for him. And GOD, in the Tenor of this whole Text, is brought in, as a Father, a father begetting; begetting us first by nature; begetting us again, in it, by grace.  
But, thereby hangs a Scruple: For, what are we, 
Bless GOD we may.  that we should take upon us to bless GOD? Saint Peter says it, here: Saint Paul seems to gainsay it, Without all question (saith he) the less is blessed by the greater. And is He less, or we greater, 
Heb. 7.7.  that we should offer to bless Him? And, if not as GOD; not, as a Father (the next word.) For, shall the Child presume to bless his Father? It becomes him not. He, us, then: and not we, Him.  
Yes, He us; and we Him, too. We have so many Texts for it, I make no doubt, but there is blessing both ways. Of the many, I remember that one of Saint Paul's (Ephes. 1.) Benedictus Deus qui benedixit nos, Blessed be GOD for blessing us. 
Ephes 1.3.  As if they were reciprocal, these: One, the Echo, the reflection of the other. Equal they are not. It were fond, to imagine, the Father gives the child no other blessing, but the child can give him as good again. No: aliter nos Deum, aliter Deus nos; Otherwise, GOD blesseth us; and the Parent, who represents GOD, in begetting our bodies; and the Priest, who represents Him, in begetting again our souls: Otherwise, we them. GOD'S is real: ours, but verbal. His, cum effectu, ever: Ours, if it be but cum affectu, that is all. His, Operative; ours, but Optative. What then? he, that wisheth hearty, would do more than wish, if his power were according. Even that then, in want of power, to show a good will (I know not how, but) we take it well, ever. GOD doth, I am sure: as appeareth, by the goat's hair of the Old Testament, and by the Widowes mites in the New. And this is Saint Peter's, but expressing a good mind only. And, without all question, thus, the Greater may be blessed, even of the less: Not, tanquam potestatem habens, but tanquam vota faciens. So, we may say Benedictus Deus: And let us then say it.  
What say we then, when we say Benedictus? It is a word compound: 
How we may bless GOD.  Take it in sunder, and Dicere, is, to say somewhat, to Speak; and, that we can: and been, is (speaking) to speak well; and, that we ought. To Speak, is Confession: To speak well, is Praise: And Praise becometh Him, and us to give it Him.  
Put together in one word, and then, Benedicere to bless, in the phrase of ours, and of all tongues else, is, not so much omnia bona dicere, to speak all good of Him, as omnia bona vovere to wish all good to Him. And, that becomes Him too: not only Laus, but Votum: specially, where Votum is totum, where we have little else left us, but it.  
And, what good can we wish Him, that He hath not? Bonorum nostrorum non eget (saith the Psalmist) nor Benedictionum neither. We can add nothing to Him, 
Psal. 16.2.  by our Benedictus: Say we it, say we it not, He is blessed alike.  
True, to Him, we cannot wish; not, to His person: But, to His Name, we can: 
In His Name.  (And He is blessed, when His Name is blessed: We can wish His name more blessedly used, and not in cursing, and cursed oaths, as daily we hear it.  
And, to His Word, we can: We can wish it more devoutly heard, and not, 
In His Word.  as a few strains of wit, as our manner is.  

In His Person as united to his Church.  Yea, even to His person, we can: There is a way, to do that, inasmuch as He, and His Church, are now grown into one, make but one person; what is said or done to it, is said or done to Himself; Bless it, and He is blessed.  
In a word then: to bless GOD, is to wish, His Name may be glorious; to wish, His Word may be prosperous; to wish, His Church may be happy. By wearing of which Name, and by hearing of which Word, and by being in, and of which Church, we receive the blessing here upon earth, that shall make us for ever blessed in heaven. This we say, if we mark what we say, when we say Blessed be GOD.  


GOD, and the Father of our Lord jesus Christ: the Style of the New Testament . 
1. Cor. 1.3. Ephes. 1.3.   GOD, and the Father of our LORD JESUS CHRIST. This is stylo novo, the style of the New Testament; ye read it not in the Old: No, nor in zachary's neither. Between that of zachary's, and this of Saint Peter's, it fell out, this. The Sun was yet under the Horizon, when Zacharie made his: But (now) up, and of a good height. And thereupon, this taken up by Saint Peter, here: by Saint Paul, 1. Cor. 1. Ephes. 1. and upon great reason.  

 ¹. To fever Him from all false Gods.  1. Blessed be GOD: Say that, and no more, and never a jew, Turk, or Pagan, but will say as much. Blessed be GOD, we; Blessed be GOD, they. It is never the worse, for that. But yet, seeing the world than was, still is, full of many Gods, and many Lords (1. Cor. 8.) It would be known, 
1. Cor. 8.5.  which GOD. For, we would not bestow our Benedictus upon any, but the true GOD: neither they, nor we, I dare say. Which is then the true GOD? Pater Domini nostri jesu Christi: and He that is not so, is a false feigned God; is an Idol. Put them to it then, put this addition to, and neither Turk, jew, nor Pagan will say after you: None, but the Christian. For, this is the Christian man's Benedictus.  
Now, ever since Idolatry first took head, it hath been held fit, they that are GOD 's chosen People of all the people upon Earth, they should have some mark of severance, to distinguish, as theirs, the true GOD; so themselves, the true worshippers, from the false. So, to settle our Benedictus right, upon the right GOD, this is added.  

 ². As His best Title.  2. For this cause: but, not for this alone. When we bless Him, I dare say, we would bless Him, with His best Title. So hath it ever been. You shall observe: in Titles, 
jer. 23.7.8.  ever, upon the coming of a greater, the less is laid down. No more, the Lord liveth that brought thee out of Egypt; but, the Lord liveth that brought thy captivity from the North. And now, no more that neither; For, here is one, that after it came, puts them down all, as being indeed the greatest of them all, the greatest that ever was, or that ever shall be. One, which when we add, we set our Benedictus at the highest.  
For, if this be to be GOD, to be bounteous, beneficial (as we seem to think, when we say homo homini Deus:) In nothing, was GOD ever so beneficial, so bounteous; and so, 
joh. 3.16.  in nothing ever so GOD, as in sending His only begotten Son into the world. In that, GOD, specially; and, for that, specially to be blessed. And because, a greater than His Son He hath not, and so a greater than this shall never come, therefore this shall never be laid down. This shall be His Title, for ever. For ever to have a place, and a chief place, in our Benedictus.  

¹ To bring CHRIST in, too.  And yet there is another, on CHRIST 's behalf, Our Lord: even to bring Him in too. For, seeing all that which follows comes not, but by the rising of Christ, and so, by CHRIST; I see not, how (well) we can leave Him out. All the good, that comes to us, as it comes to us from God, so it comes to us, by Christ. God, the Qui; Christ, the Per quem. God, the cause; from Him cometh all, Christ and all: Christ the means; by him cometh all, God and all. All things from God; and nothing from GOD immediately, but mediante Christ●. He, the cause mediate, the Mediator, the Medium. No benefactus (and so, no benedictus) without Him.  
This is most plain, in this here. Benedictus Deus, qui generavit Christum: first, that did generate Christ; before Benedictus Deus, qui regeneravit nos, that did regenerate 〈◊〉. If He not generate, we not regenerate: then, no children; then, no Inheritance; then, all this Text void. For, in Him, this Text and all other Texts are Yea and Amen.  
By this time we see, why this addition. ¹ It is His Title of Soverance: ² It is the highest Title of His honour: ³ It takes in CHRIST; who would not be left out; in our Benedictus, Dixit Dominus, Domino meo, The Lord said to my Lord, 
Psal. 110.1.  to take both Lords in, and leave neither out. And so shall we knit it well to that, which follows.  
From the Party whom, we pass to the cause, why. For, 
3. The cause why  we say not this Benedictus, as we say many a one here, without any cause: Benedictus, for nothing: Nay, otherwhile a Benedictus, for a malefactus, for a shrewd turn; yea, and glad and fain too. No, here is a Qui, and in this qui, there is a quia. That doth it (that is) for doing it: that regenerates us (that is) for regenerating us. For, GOD is ever aforehand with us: Regeneravit, is the Preter; that is past, before any Benedictus can come from us.  
Pater, qui Regeneravit follows well, is kindly. For, Generation, 
¹ Mercy.  it is Actus paternus, the proper act of a Father. But, before we come to it, let us not stride over that, which (in the Text) stands before it, Secundum misericordiam. GOD did this, did all that follows, but upon what motive? According to what did He it? According to His mercy. And Mercy accords well with a Father: No compassion, no bowels like His. And as well, with regeneravit; for, of His own good will begat He us. How else? when as yet we were not, what should move Him, but His mere mercy? Well therefore said, regeneravit secundùm: for regeneration is but secundum, but a second, not a first: Would ye have a primum, a first for it? that first, is His Mercy, ever.  
But the benefits ensuing are too great to run in the common current of Mercy. As they then are, so is the mercy that goes to them: Great: 
His abundant (or great) mercy.  Therefore according to His great Mercy. Mercy, the thing; Great, the measure. And, great would not be passed by, lest we pass not greatly by it; lest we conceive, and count of it, as but of some ordinary matter.  
But (indeed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather Multa, then Magna; a word of number, 
His manifold mercy.  rather than Magnitude. The meaning is: no single mercy would do it; no, though Great: there must be many. For, many the defects to be removed, many the sins to be forgiven, many the perfections to be attained: Therefore, according to His manifold Mercy.  
According is well said. For, that indeed is the chord, to which this and all our Benedictusses are to be tuned. That, the Centre, from which all the lines are drawn. The line of CHRIST'S Birth, in zachary's Benedictus, through the tender mercies of our GOD, whereby the dayspring from on high did (lately) visit us. The line of CHRIST 's Resurrection, in Saint Peter's Benedictus, according to His manifold mercies, whereby, this day sprung from on high doth now visit us. The line of all the rest, if we had time to go through all the rest.  
At all times, mercy cometh in; at no time out of time (I trust;) we shall dye with it, in our mouths: let us make much of it while we live: Never pass by it, but say it; say it, as oft as we can; blessed be GOD: blessed be His mercy. GOD, that doth it: His mercy, according to which He doth it. Doth it, and doth all else, at this and all other Feasts: at Easter, at Christmas, the fifth of November, and all, Blessed be He for His merice: Yea, many times blessed, for His manifold mercies.  
Mercy than first: Regeneravit secundùm, the act, of this mercy, the second, 
4. Regeneravit nos. ● Hath begotten us again.  that is Regeravit. Regeneravit may be said, with reference to CHRIST. Generavit Christum, regeneravit nos; and not amiss. But, better and more properly, both to us. Generavit nos begot us first, in Adam, to this: regeneravit nos, begot us again, in Christ the second Adam, to the hope of a better life.  
But, why is it not so then, qui generavit without re? Why begin we not with that? Verily, even for that, even for our natural generation, we own Him a Benedictus. But, what should I say? Unless (beside our first generavit) we be so happy, as to have our part in this second regeneravit, the former (I doubt) will hardly prove worth a Benedictus. But, if this come to it, then, for both, a benedictus indeed. Otherwise (as our SAVIOUR said to Nicodemus) No man, unless he be thus borne again, by his first birth, be it never so high or noble, is a whit the nearer this Inheritance following. For all our goodly generavit, we so much boast of, it would go wrong with us, but for this. Well therefore, may we all say, Benedictus qui regeneravit.  


Again, that is the second time  
Gal. 6.15.   Now Re hath in it 〈◊〉 powers. Re is, again, the second time: So, it suits well with Secundùm, it is the second, For, two there be: ¹ that old creation; ² and the new creature in CHRIST: And, two births; (We see it daily:) A child is brought into the world, but it is carried out again, to the Church, there to be borne and brought forth anew, by the Sacrament of Regeneration.  

Again, that is upon a less.  But Re is not only again, but again (as it were) upon a loss. Not, a second only but a second, upon the failing of the first. So doth Re imply, ever. Red-emption, a buying again, upon a former aliening. Re-conciliation, upon a former falling out. Re-stitution, upon a former attainder. Re-surrection, upon a fall taken formerly. Re-generation, upon a former degenerating, from our first estate.  
Our first would not serve; it was corrupt, it was defiled, it did degenerate. Degenerating, made us Pilios irae: 
Ephes. 2.3. Pro. 16.14.  And, ira principis (much more ira Dei) mors est. So, children of death, death and damnation: and there left us, and all by means of the corruption and soil of our former degenerate generation.  
Never ask then Quid opus est re? Re cannot be spared. There was more than need of a new, a second, a re-generation, to make us children of grace again, and so of life: which He hath given us power to be made, by the washing of the new birth, the fountain which He hath opened to the house of Israël for sin and uncleanness; 
Tit. 3.5. Zach. 13.1.  even, for the sin and uncleanness of the first. Will ye have it plainly? Benedictus Deus, qui generatos ad mortem, regeneravit ad vitam: or qui generatos ad timorem mortis, regeneravit ad spem vitae. That we, we, that were begotten to the fear of death, or to a deadly fear; Us, He hath begotten anew, to the hope of life, or to a lively hope.  
This act of regenerating is determined doubly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice repeated. ¹ To hope first: 
In Spem. To Hope.  then, to the Inheritance: ye may put them together, to the hope of an Inheritance. But, thus parted, they stand, because of our two estates, to serve them both: 
In Spem. To Hope.  Hope, in this life; 
In Spem. To Hope.  Inheritance, in that to come: Hope, while here, in state of grace; Inheritance, when there, in state of glory.  
But because (as we said) an Inheritance is no present matter: It is to come, and to be comen to: From begetting, we step not straight to entering upon our Inheritance; but, the state of heirs, is a state of expectancy, and so a fit object for hope, Donec, till the time come: therefore we begin, with that: Regeneravit in Spem.  
There needs no great Benedictus for in Spem: Hope, is no great matter. For, what is hope? What, but vigilantis somnium, a waking man's dream? And, such a hope indeed it may be: for, such hopes there be many, in the world. But, this is none such.  
To show, it is none such, it is severed by two terms: ¹ Regeneravit, and ² Vivam. They are worth the marking, both.  

a Spem generation.  1. Regeneravit, first: that it is Spes generata; which implies, there is another but inflata, but blown into us, or we sprinkled or perfumed with it. Such there is; but, not this: but this is per viam generationis, and Generatio (we know) terminatur ad substantiam, brings forth a Substance. So, this, a substantial hope; called therefore by Saint Paul, 
1. Thess. 5.8. Heb. 6.19.  the Helmet of Hope (I. Thess. V) the Anchor of hope (Heb. VI.) things of substance, that will hold; that have metal in them.  

b 〈…〉.  2. Then mark Vivam. And, vivam follows well, of regeneravit. For, they that are begotten, are so, to live, to have life. Vivam, also imports, there is a dead, or a dying hope: but, this is not ●uch, but a living.  
Nay, Viva is more than Vivens; lively, then living. Where, Viva is said of aught (as, of stone, or water) the meaning is, they spring, they grow, they have life in themselves. And, such is the Water of our regenaration: not from the brooks of Teman (in job VI) that, in Summer, will be dry; but the water of jordan, 
job. 6.15.16.  a running river. There, CHRIST was himself baptised: there, He began, 
Matt. 3.13.  and laid the Sacrament of our New birth; to show, what the nature of the hope is, it yields: even viva, with life in it.  
And indeed, Regeneravit is a good Verb, to join with hope. There is, in hope, a kind of regendrìng power: It begets men (as it were) anew. And, Viva is a good Epithet for it. When one droops, give him Hope, his spirits will come to him afresh; it will make him alive again, that was half dead. As jacob, when he was put in hope to see joseph alive, it is said, Revixit spiritus jacob, his spirit revived in him: he shown, 
Gen. 45.24.  Spes was viva, hope was a reviver.  
Never so well seen (this) as this day, in them, that went to Emmaus: With cold hearts; cold and dead (God wot) till they heard the Scriptures opened to this point: and then, Did we not (said they) feel our hearts warm (nay hot) within us? 
Luk. 24.32.  Such a vital heat, they found, and felt, came from this hope. For (to say truth) what is it, to give life, to them that have it already; dum spiro, that are alive, that can fetch their breath? it is not worthy (that) to be called Spes viva: Spes viva (indeed) is that, which, when breath, and life, and all fail, fails not: that, that then puts life into us, dum expiro, when life is going away: that, when this life we must forgo, bids, let it go; when that is gone, shows us hope of another.  
This is Viva indeed. Nay, this is Vita; for, the hope of that life immortal, is the very life of this life mortal. And, for such a hope, Benedictus Deus, Blessed be GOD.  
And, whence hath it this life? The next word shows it, vivam, 
 ². Vivam, Per Resurrectionem jesu Christi.  per Ressurectionem. The Vivenesse (as I may say) the vivacity, the vigour it hath, from CHRIST) rising, and by His rising, opening to us the gate of life at large. What life? Eny life? this life? No: vivam, per resurrectionem. Not this (here) falsi seculi vita (as even the Heathen man called it;) but, the other, the life by the resurrection, the true life indeed. Not to live here still, as we do: But, to rise again, and live, as CHRIST (this day) did. That so, we mistake not the life, and take the wrong, for the right. For, so shall we mistake, in our hope also, as commonly we do.  
For, shall we do hope no wrong? The truth is, Hope hears evil without a cause. The fault is not hope's, the fault is our own; we put it where we should not, and then lay the blame upon hope; where we should blame ourselves, for wrong putting it. For, if ye put it not right, this is a general rule: As is that, we hope in; so is our hope. 
a Esay 36 6.  Ye lean on a reed (saith Esay.) 
b job. 8.14.  Ye take hold by a cobweb, (job.) 
c Eccles. 34.2.  Ye catch at a shadow (saith the Wise man.) And can it be then, but this hope must deceive you?  
We for the most part, put it wrong: for we put it in them, that live this transitory perishing life; we put it in them, that must die, and then must our hope die with them, and so prove a dying hope. Miserable is that man, 
Sap. 1.3 10.  that among the dead is his hope (saith the Wise man.) The Psalm best expresseth it: our hope is in the Sons of men; 
Psal. 145.3.  and they live by breath, and when that is gone, they turn to dust; and then, there lies our hope in the dust. For, how can (ever) a dying object yield a living hope?  
But, put it in one that dies not, that shall never die, and then it will be Spes viva, indeed. No reed, no cobweb-hope then; but helmet, anchor-hope; hope, that will never confound you.  
And who is that, or where is he, that we might hope in Him? That is I●SVS z CHRISTUS spes nostra, JESUS CHRIST, our hope: so calls him Saint Paul (1. Tim. 1.1.) Such shall their hope be, that have CHRIST for their hope.  
Yet, not CHRIST every way considered; not, as yesterday, in the grave; nor, as the day before, giving up the Ghost upon the Cross: dead and buried yields but dead hope. But, in JESUS CHRISTUS hodiè, JESUS CHRIST today, that is, CHRISTUS resurgens, CHRIST rising again; CHRIST not now a living soul, but a quickening spirit.  
In CHRIST 's life then: But, not in His mortal life. They, that so hoped in Him, to Emmaus they went, this day, with Nos autem sperabamus, we did hope: Did, while He was alive; 
Luk. 24.21.  but, now, now He is dead, no more hope now. And, for two days, as He was, so was their hope; dead, and buried: and if He had risen no more, had been quite dead for ever. But, this day, He revived and rose again: So did their hope, too.  
To this life we are regenerate, by the resurrection of Christ: Right. As, to death generate, by the fall of the first Adam: So, to life regenerate, by the rising again of Christ, the second.  
And, these two, Resurrection, and regeneration match well. The Regeneration of the soul, is the first Resurrection. And, the Resurrection of the body, is the last Regeneration. So doth our SAVIOUR CHRIST term it (Mat. 19 
Matt. 19.28. ) In the regeneration, when the Son of Man shall sit, that is, at the general resurrection. So was His own; His resurrection, His regeneration. This day have I begotten thee (the verse of the Psalm) the Apostle applies to Christ's eternal generation (Heb. 1.5. 
Psal. 2.7. ) But, so doth he, to his Resurrection also (Act. 13.33.) For, then was Christ himself regenerate (as it were) begotten in a sort anew, and brought forth out of the grave, as out of the womb, the very womb, wherein He was borne to the immortal, that is, to the true life.  
By His resurrection: and if ye ask how, Esay tells us; There goeth from His resurrection an influence, which shall have an operation like that of the dew of the spring; 
Esay 26.19.  which, when He will let fall, the earth shall yield her dead, as at the falling of the dew, the herbs now rise, and shoot forth again. Which term therefore [of regenerating] was well chosen, as fitting well, with His rising, and the time of it. The time (I say) of the year, of the week, and (if ye will) of the day too. For, He rose in the dawning: 
Luk. 24.1.  then, is the day regenerate: and in primá Sabbati, that, the first begetting of the Week: And, in the spring, when all that were winter-sterved, withered, and dead, are regenerate again, and rise up anew.  

● In h●●editaete. To an inheritance.  We pass now to the Inheritance. But, as we pass, will ye observe the situation first. It is well worth your observing, that the Resurrection is placed in the midst, bebetweene our Hope, and our Inheritance. To hope before it; before the resurrection, hope: But, after, to the Inheritance itself, to the full possession and fruition of it. So, from the state of hope, by the resurrection (as by a bridge) pass we over, to the enjoying our Inheritance. And, that falls well with the feast, which is the feast of the Passe-over. The Resurrection is so, too; pass we do, from spes, to res. So passed CHRIST: So, we to pass. Every word stands exactly in his place and order.  
An Inheritance accords well with according to His mercy. We have it not of ourselves, or, by our merits, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them; but, of Him, and by His mercies, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them: Else were it a purchase, and no Inheritance. It comes to us freely; as the Inheritance, to children.  
Well, with Mercy: and well, with Regeneravit. For, the Inheritance is of Children, perteines to the Children, either of generation, by Nature; or of Regeneration, by Grace: By the former, He is Pater Domini nostri; by the later, He is Pater noster.  
But yet, for all that, Ad haereditatem is a new point. Begetting is (properly) but to life, and nothing else: The greater part, by far, are begotten so. To Inherit, beside, not one of a thousand. Ask poor men's children: Ask younger brethren. But this (here) not in Vivam only; but in Haereditatem also, and these are two. ¹ To be begotten, vivam: ² To be heirs, haereditatem. It is not Lazarus resurrection; to rise again to the condition, he had before. It is Christ's; rising, to receive an Inheritance withal.  
Nor shall we need to doubt eny prejudice to GOD, from whom it comes, by our coming to this Inheritance. Vivam and Haereditatem (there) will stand well together. Hear, they will not. Hear, the Inheritance comes not, but by the death of the party in possession: But there, no prejudice to the Ancestor; he dies not, for the heir to succeed. There is Successio minorum sine recessione majorum. A succession, as of lights; the second burns clear; yet the first goes not out, but burns as clear as it.  
Nor no prejudice to the Heir neither: To us, by Him; nor to him, by us. It is not, as here: One caries it from all, and all the rest go without; Or, if they come in, his part is the less. No: it is of the nature of light, and other such spiritual things (as sounds, and smells) which be Omnibus una, & singulis tota. If there be a thousand together, every one sees, hears, smells as much, as he should do, if there were no more but himself alone. Such is this: not, erga aliquos vestrûm, but erga vos.  
And (as we said) one thing it is to be borne; another, to be so, to Inherit: So say we again now; One thing, to be borne to an Inheritance; Another, to such an Inheritance as this here. For, in Inheritances, there is great odds; one much better than another, even here with us: But this, better, incomparably better; another manner Inheritance fare, than any with us here. We would know, what manner one, and Saint Peter gives us a little overture, how it is conditioned, that we may know, it is worth a Benedictus. E Theologiâ negatiuâ he doth it; there is no other way to describe things to come, but by removing from them such defects, as (we complain) are incident and encumber all, we can Inherit here.  
Three they are ¹ Corrumpt, ² Contaminari, ³ Marcescere; Corruption, Soil, and Fading; to which nos nostraque, we and all ours are subject. Of which three ¹ Corruption refers, to the very being itself: ² Defiling, to the sincere and true being, without all foreign mixture: ³ Fading, to the beauty, the prime and flourishing estate, that each thing hath.  
The Substance, that corrupts and comes to nothing: suppose, by death: (for, 
¹ Incorruptible.  Corruption is contrary to generation.) The undefiled pure estate, that is soiled, and embased, by some bad thing coming to it from without: (as it might be, by infection or sickness.) And though both these hold, the best estate long will not; but lose the lustre ●y and by, and fade away of itself. Saint Peter enlarges this, after, in this Chapter: taking his theme from the voice in Esay XL. All flesh is grass, 
●●r. 24. Esa. 40.6.  and all the glory of it as the flower of the grass. The grass itself lasts not long; but, the flower of the grass, nothing so long, as the grass itself. Let there be no blasting to corrupt it; no canker to defile it; yet, of itself, it falls of and leaves the stalk standing.  
It is (now) the time of flowers, and from flowers, doth the Apostle take his term, of Marcescere. It is properly the fading of the Rose. Straight, of itself, doth the Rose marcere, and the violet livere, wax pale and wan. Their best, their flourishing estate they hold not long; neither the flowers, that are worn, nor they, that wear them either: they, nor we: but decay we do, (GOD wots) in a short time.  
And, as we, so they; as the heirs, so the Inheritances themselves. 
1. Cor. 15.53.  Their corruptible hath not put on incorruption neither. They corrupt daily (we see) from one to another. One man's Inheritance corrupts, by another man's purchase; To them, that had them, and have them not, they are corrupt. And, not that way alone: divers other excheat, for want of heirs; confiscate, for some offences; rioted and made away, by unthriftiness; the heir stripped, and turned clean out: the Inheritance wasted, and quite brought to nothing. At least, if not they, to us; We, to them, corrupt: which comes all to one.  
But say, they stand and corrupt not: another complaint there is: Their soil, 
● Undefiled.  their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but too evident. They soil us; their soil we brush of, wipe, rub, wash of daily: in Summer, dust; in Winter dirt; These, and sundry like inquinamenta mundi: Nothing, in this region, but subject to soil. Why, the Inheritance itself, we call it soil; and how can it then, but soil us? or how can there be (here) eny undefiled Inheritance?  


● That seedeth not  
jon. 4.7.   But, make them and keep them as clean as you can, take them, even at the best, yet fade they do sensibly: Iona's worm, once a year, bites them by the root, and they whither. Every year, at least, they fall into a Marasmus, lose flowers and leaves and all; till they be regenerate by a resurrection, or rise again, by a regeneration, as it were: Till this time, the time of the spring come about, and bring them forth new again.  
So, whatsoever, we (here) can inherit, is subject to one, nay, to all of these. It corrupts, takes soil, fades. Is it not so? find we not, Saint Peter saith true? find we it not by proof daily? One or other, are we not still complaining of, specially of the fading? For, though they fade not of themselves; yet, to us, they fade. The fading, to us, even before themselves fade. We are hungry, and we eat: Eat we not, till that fades, and we as weary of our fullness, as we were of our fasting? We are weary, and we rest; rest we not, till that fades, and we as weary of our rest, as ever we were of our weariness?  
Yes indeed, so it is: and that so it is, is the very faithfulness of the creature to us. Thus by these defects, to tyre us, and not suffer us to set up our rest upon them, upon any Inheritance, here; but to chase us from themselves, and force us up to GOD the Creator, with whom, there is an Inheritance laid up, in danger of none of these. But uncorrupt, that shall hold the Being, and none ever dis-herit or disseise us of it: ² Undefiled, that shall hold the assay, and never be embased, by eny bad mixture: ³ And that shall never fade or fall into eny Marasmus, but hold out in the prime perfection, it ever had. And if there be, upon Earth, a state like this, it is now at this time: Now, all things generate anew; the Soil of Winter is gone, and of Summer, is not yet come: Now, nothing fades; but all springs fresh and green. At this time, here; but, at all times, there: A perpetual spring; no other Season, there, but that. For, such an Inheritance, Blessed be GOD.  

In heaven.  But, where may this be? For, all this while, we know not that. Only, this we know; where ever it is, it is not here; upon Earth, no such seat. All (here) savour of the nature of the soil; corrumpt, contaminari, marcescere, are the proper passions of Earth, and all earthly things: But, in heaven, it may well be. There, is no contrary, to corrupt; Nihil inquinatum, nothing to defile, there. And there, all things keep and continue, to this day, in their first estate, the original beauty, they ever had. There then, it is: and we thither to lift up our hearts, whither the very frame of our bodies gives, as if there were somewhat remaining for us there.  
It is thought, there is some further thing meant, by Saint Peter. He writes to the dispersed jews. And that, by, in Coelo, he gives them an Item, this Inheritance is no new Canaan, here on earth; Nor CHRIST, eny earthly Messiah, to settle them in a new land of promise: No, that was for the Synagogue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was itself mortal (is dead and buried since) and so had but mortal things, to promise to her children, whom she did generate to mortality. The Church of CHRIST, the heavenly jerusalem, 
Gal. 4.26.  hath other manner of promises, to her children regenerate by the immortal seed of the Word, and Spirit of GOD: To them She holdeth forth things immortal, and heavenly; yea, heaven, and immortality itself.  

Reserved in Heaven.  In heaven then. There, it is first; and there it is kept: the being there, one; the keeping, another. For, that there it is kept, is happy for us. Earth would not keep it: Hear, it would be in hazard, there is great odds. For my part, I give it for lost, if, in this State, we were possessed of it. It would go the same way, Paradise went. Since it would be lost in Earth, it is kept in heaven. And▪ a Benedictus for that, too: as, for the regenerating us to it here on Earth; so, for the keeping, the preserving of it there, in heaven.  
Kept, and for us kept; Else, all were nothing: that, makes up all, 
For us.  that it is not only preserved, but reserved for us, there. As Benedictus, the Alpha; so this the Omega of all.  
But reserved (as the nature of the word is, and as the nature is, 
Rom 8.24.  of things hoped for) yet under the veil: for, Spes quae videtur non est spes. But, time shall come, when the veil shall be taken of, and of that, which is now within it, there shall be a reveiling (as followeth in the next verse.) And so, all begins and ends, as the Bible doth. 
Verse 5.  As the Bible, with Genesis; So this Text, with Regeneration: as the Bible ends, in the Apocalypse; So, this here, with a Revelation.  
Only, it stayeth, till the work of regeneration be accomplished. Generation, and it, take end both together; and when generation doth, then shall corruption likewise, and with it, the state of dishonour, which is in foulness, and the state of weakness, which is in fading; And instead of them, incorruption come in place with honour and power. And these three ¹ incorruption, ² honour, and ³ power, make the perfect estate of bliss: To which, CHRIST this day arose; and which shall be our estate, at the Resurrection. That, as all began with a resurrection, so it shall end with one. Came to us, by CHRIST 's rising now, this first Easter; and we shall come to it, by our own rising, at the last and great Easter, the true Passe-over indeed: when, from death and misery, we shall pass to life and felicity.  
Now, for this Inheritance, which is Bliss itself, and in the interim for the blessed hope set before us, Which we have as an Anchor of our soul, steadfast and sure, 
Heb. 6.18.19 20.  Which entereth even within the veil, where CHRIST the forerunner is already seized of it in our names and for our behoofes: For these, come we now, to our Benedictus.  
For, if GOD, according to His manifold mercy, have done all this for us; we also, according to our duty (as manifold as his mercy) are to do (or say, at least) somewhat again. It accords well, that, for so many beneficia, one Benedictus, at least. It accords well, that, His rising should raise in us; and our regenerating beget, in us, some praise, thankes, blessing at least: but, blessing fits best with Benedictus.  
First then, dictus, somewhat would be said, by way of recognition, This hath GOD done for us, and more also: But, this, this very day. Then, Benè let it be: to speak well of Him, for doing thus well by us; A verbal Benedictus, for a real blessing, is as little as may be. For the Inheritance, which is blessing; for the hope, which is blessed; for the blessed cause of both, GOD'S mercy, and the blessed means of both CHRIST 's Resurrection, this blessed day, Blessed be GOD.  
But, to say Benedictus, eny way, is not to content us; but, to say it, solemnly. How is that? Benedictus in our mouth, and the holy Eucharist in our hands. So, to say it. To seal up, as he (in the old) his quid retribuam with calicem salutaris, 
Psal. 116.12.13. 1. Cor. 10.16.  the Cup of salvation: So we (in the new) our Benedictus, with Calix benedictionis, the Cup of blessing, which we bless in His name. So, shall we say it, in kind; say it, as it would be said. The rather, so to do; because, by that Cup of blessing, we shall partake the blood of the New Testament; by which, this Inheritance, as it was purchased for us, so it is passed to us. Always making full account, that, from the Cup of blessing, we cannot part, but with a blessing.  
And yet, this is not all; We are not to stay here, but to aspire farther; even to strive to be like to GOD: and, be like GOD we shall not, unless our dicere be facere as His is; unless somewhat be done withal. In very deed, there is no blessing, but with levatâ and extensâ manu, the hand stretched out; So, our SAVIOUR himself blessed, Luk. 24. The vocal blessing alone is not full; nor the Sacramental alone, 
Luk. 24 50.  without Benedictio manus, that is, the actual blessing. To leave a blessing behind us, to bestow somewhat, for which the Church (the poor, in it, so) shall bless us, and bless GOD, for us. In which respect, the Apostle so calleth it expressly (2. Cor. 9) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Cor. 9.5.  benedictionem, and by that name, commends it to th● Corinthians. And, that is the blessing of blessings, when all is done: That is it, 
Matt. 25.33.  for which Venite benedicti shall be said to us. Even, for parting with that here, which shall seed, cover, and set free the hungry, naked, and them in prison. That, shall prove the blessing real, and stick by us, when all our verbal benedictions shall be vanished into air.  
So, for a triple blessing from GOD, ¹ Our regenerating, ² Our hope, ³ Our Inheritance, we shall return Him the same number; even three for three. ¹ Benedictus of the voice and instrument, ² Benedictus of the Sign and Sacrament, ³ and Benedictus, of some blessed deed done, for which, many blessings upon earth, and the blessing of GOD from heaven shall come upon us. So, as we say (here) Benedictus Deus, Blessed He: He shall say, Benedictivos, Blessed Ye. The hearing of which words, in the end, shall make us blessed without end, in heaven's bliss. To which, etc.    

A SERMON Preached before the KING'S MAJESTY, IN THE CATHEDRAL Church at Durham, on the XX. of April, A.D. MDCXVII, being EASTER DAY.  MATTH. CHAP. XII. VER. XXXIX. VER. XL. 
Qui respondens ait illis: Generatio etc.  
But He answered and said unto them; An evil and adulterous generation seeketh a sign, but no sign shallbe given unto it, save the sign of the Prophet jonas.  
For, as Ionas was three days and three nights, in the Whale's belly; so shall the Son of man be, three days and three nights, in the heart of the earth.  
THE Sign of the Prophet jonas, is the sign of the Resurrection: And, this is the Feast of the Resurrection. Being then the Sign of this Feast, at this Feast to be set up: Signum Temporis, in Tempore Signi, The Sign of the time, at the time of the sign, most properly, ever.  
The words are an answer, 
The Sum.  of Christ's (in this verse) to a motion, of the Pharisee's (in the last) They would see a Sign. The answer is negative, but qualified. There is in it, a Non, and a Nisi 〈◊〉 Non dabitur, none shallbe given th●●. Indeed none should: They were worthy of none. Yet saith He not, Non simply. His Non, is with a Nisi, Non dabitur, nisi; it is with a limitation, with a but: None, but, that. So, that: So, one shallbe. In the Non, is their desert: in the Nisi, His goodness: that, though they were worthy none, yet gives them one, though.  
Gives them one: and one, that is worth the giving. Put Non and Nisi together, it is a Non nisi. If you speak of a Sign, None to it: a Sign, instar omnium.  
This Sign, is the Sign of the Prophet jonas. Of him, divers other ways, and namely this: That as he was in the Whale's belly, so was CHRIST in the heart of the earth. There they were, either.  
And, that which makes up the Sign, Three days apiece: Three days, and no longer.  
And then, as jonas cast up by the Whale; so Christ rose again from the dead; and both, the third day. So that, upon the matter, the Substance of this Sign, is Christ's resurrection; and the Circumstance of it, is this very day.  

The Division.  We will divide it no otherwise, then already we have: ¹ into the Non, Non dabitur: ² the Nisi, Non dabitur nisi: ³ & the Non nisi, Non nisi Signum jonae.  
The Non, the denial first: Non dabitur eyes. And the reason is, in Eyes, in the parties. For, they ¹ an evil, and ² adulterous, and a ³ generation of such (three brands set upon them:) Eyes, to them, to such as them, no Sign to be given: none at all.  
Then the Nisi: Non dabitur, Nisi. For, though they were such, as little deserved any, yet CHRIST, of His goodness, will not cast them quite of. None He will give, but. So, one He will give: A Sign they shall have.  
And that, no trivial, or petty Sign (to give it His due) but, in very deed, a Signum non nisi; Non nisi Signum jonae, that is, insigne Signum, a Sign signal: mark them all, None like it.  
And that is, the Sign of the Prophet jonas, coming forth of the Whale's jaws, half out and half in. In which Sign, there are (upon the point) three Sicuts.  
1. The Parties first; as jonas, so the Son of man (that is) himself.  
2. Wherein, the Place. That as the one was in the Whale's belly; so was the other in the bowels of the earth.  
3. Last, in time. Either, three days and three nights just, and but three days, and then forth again. There they were, and there (both) and same time: the Places divers; the time, the same.  
So, jonas, the Sign of CHRIST: and the Whale's belly, the sign of CHRIST 's grave. Iona's three days, the Sign of CHRIST 's three days, ¹ Goodfriday, ² Yesterday, ³ and to day.  
Which three days, when we shall come to calculate them, they will give us three stands, and make (as it were) three Signs in one; each day, his several Sign.  
The letter of the Text saith, there they were: ¹ we are carried then, to ask, how came they thither. The text saith, there they were, but three days: ² We are carried then to ask, how came they thence.  
Iona's state before he came into the Whale: ² His state while there: ³ His state getting thence.  
Conform in CHRIST. ¹ Goodfriday, when, as jonas went down the Whale's throat, so CHRIST laid in His grave: ² Easter eve, while there He lay: ³ And this (which is now the third day) when, as jonas cast up on dry land; So Christ risen from death, to the life immortal.  
So have you (as in a sign) set forth ¹ CHRIST 's death, by Iona's drowning: ² CHRIST'S burial, by Iona's abode there: ³ CHRIST'S resurrection, by Iona's emersion again.  
As Christus sepultus, by jonas absorptus: So Christus resurgens, by jonas emergens. ¹ jonas going down the Whale's throat, of Christ put into His sepulchre: ² Iona's appearing again, out of the Whale's mouth, of Christ's arising out of His Sepulchre. All, in jonas, shadowed: And, in Christ, fulfiled.  
In these three days, these three Signs: And, in them, three Keys of our faith, three Articles of our Creed, ● Mortuus, ² Sepultus, ● and Resurrexit, ¹ Christ's death, ² burial, and ³ rising again.  
And last, what this Sign portends, or signifies. That, whatsoever it was, to them; to us, it is Signum in bonum, a Sign boding good to-us-ward: 
Psal. 86.16.  A sign of favour and good hope, which we have by the resurrection of our SAVIOUR. Specially, if we have the true Signature of it, which is true repentance.  

TO ask a Sign, is (of itself) not evil; Good men, holy Saints have done it. 

The denial of a Sign. Non dabitur.  
Iud 6 36. 2. King. 20 8.   Gedeon asked one of God and had it: He is painted with the fleece (that is, the Sign given him) in his hand. Ezechias asked one and had it too: In the sun-dial of Ahaz, the shadow went ten degrees back. Yet, this suit here is denied by Christ: And Christ denieth nothing that is good: Specially, not with hard terms as here (we see) He doth.  
Somewhat is amiss sure: and it is not in the Sign, or in the suit, but in Eyes, 
The reason, in E●●, the men.  the men: the suit was not evil, the Suitors were. In three words, three brands set upon them: ¹ Evil, ² adulterous, ³ a generation of evil and adulterous.  
1. Evil. There be marks of evil minded men, even in their very suit. 
They were Eviil.  They would see a Sign: If they had never seen any before, it had not been evil: but, they came now, from a Sign; they had scarce wiped their eyes, 
Vers. 22.  since they saw one (the Sign of the blind and dumb man, made to see and speak) immediately before: It was Spirans adhuc, yet warm, as they say. That, they saw; and saw they not a Sign? A little before, even in this very Chapter, a withered hand was restored to another: What, could not they see a Sign, in that, neither? 
Vers. 10.  Go back to the Chapters before, ye shall have no less than a dozen signs, one after another: and, come they now with a Volumus videre? They would have that shown them, that, when it is showed, they will not see: A bad mind this, certainly. 
Vers. 38.   
2. Nay worse yet: 
Nay maliciously evil.  For ye shall note malice in them (which is the worst kind of evil.) For, if ye mark, this Volumus of theirs, is, with a kind of spite, with a kind of disgrace, to those he had showed before. They would see one: as who should say; those were none, they had seen: that was none they saw, even now. Maliciously: If He shown none, than He was no body; could not indeed show any; and so vilify Him with the people: If He shown one, than carp and cavil at it, as they did at that even now: Say, it was done by the black art. So, cavil out one; and call for another, to deprave that too.  
3. Nay (which is worst of all) Evil and absurd men (saith the Apostle.) 

And absurdly evil  
2. Tim 3 13. Psal. 55.9.   When is that? Vidi iniquitatem & contradictionem, saith the Psalmist. Ye shall see, how absurdly they contradict themselves. But even now, they charged Him, to work by the devil: and here now, they come, and would have Him show a miracle. The devil cannot show a miracle; a trick of Sorcery he can: Such may be done by the claw of the devil: miracles not, but by finger of God, by power divine. Him then, Him, whom they even now had pronounced, to deal with the devil; Him come they to now, for a miracle. So absurdly malicious, as they cared not, in their malice, to contradict themselves. To men, so evil, so maliciously evil, so absurdly evil, Signum non dabitur eyes.  
Well: howsoever they might err that way, the men otherwise to be respected, they were so virtuous men, so straight livers. See ye not their phylacteries, how broad they wear them? Nor that neither (saith CHRIST;) but, evil, and adulterous too. As, of evil minds, so of evil lives, too. Ye shall come now, to the uncasing of a Pharisee. For, CHRIST lifts up their phylacteries, and shows what lurks under them.  
For, by adulterous, I understand not, as if He charged them, they were borne of adultery, came into the world the wrong way: the seed of Canaan, and not of juda: As, having nothing in them of the Patriarches; So nothing less, than their children, of whom they bore themselves so much. This, is adulterina rather, then adultera: children of the adulterers, rather than adulterous themselves. And, that was no fault of theirs: And CHRIST upbraideth no man, but with his own faults.  
Nor, I understand it not, of spiritual adultery; though, that way, they might be charged, as leaving Him the true Spouse, the true Messiah; taking no notice of Him, passing by Him, went after such as had adulterate the truth of GOD, by devises of their own taking up: Not with Idolatry (perhaps) but (which is as evil, and differs but a letter) with idiolatrie: For, to worship images, and to worship men's own imaginations, comes all to one. That, they were faulty of: (and I pray GOD we be free.) But this, is mystical adultery, and I would make, as no more miracles, so no more mysteries, than needs I must.  
For my part, I see no harm, to take the word in the native sense, without figure, for men given to commit that sin, the sin of adultery. For (for all their deep fringes) all was not well that way: 
joh. 8.1.  as is plain, by john. VIII. Where, not one of them durst take up a stone, to cast at the woman taken in adultery: but slunck away one after another, till there was not one left. CHRISST toucheth upon that string: to show, what heavenly men these were, that would have a sign from heaven, and none else serve them. Were not these meet men, to sue for a sign? Were not a sign even cast away upon them?  

A generation of such.  But, this is not all. For, this they were (saith our SAVIOUR) not here and there a man of them; but the whole bunch was no better: not the persons only, but the Generation so: not a good, of them all. And such, you shall observe, there be: Not only, such men, but such Generations of men, and faults (suppose of lying, swearing, and such like) rooted in a stock; kept even in traduce (as it were) and derived down ab avis atavisque, from the father to the son, by many descents, in a kind of hereditary propagation.  

Pro. 30.11.12.13.14.  Solomon in his time noted four of them: ¹ One, a generation unkind to their parents, and their children, so to them for it: ² Another, pure in their own eyes: ³ A third of high eyebrows: ⁴ A fourth, cruel hearted, whose teeth were as knives to shred the poor of the earth, shred them small.  
Such were these: and adultery made way for such. For, ubi corrupta sunt semina, where a general corruption that way, no good to be hoped for; the Country will not last long. By this, Christ had said enough; and shown, that non dabitur cis, is a fit answer for these.  
Now, this ye shall mark; the worse the men, the more importune ever, and the harder to satisfy. They must have signs, and signs upon signs, and nothing will serve them: As, no less than four several times were they at Christ. ¹ Heer: ² in the XVI. Chapter: ³ Mar. VIII. ⁴ Luc. XI. And still to see a sign. As oft as they came, 
Chap 16.4. Mar 8.11. Luc. 11.29.  this had been their right answer: to dispatch them, with a Non dabitur, and no more ado. Other answer let them have none: Even absolutely none at all: For, none they should have had.  

TWO The denial qualified Non Nisi.  Yet saith He not, None they shall have. He willbe better to them, than they deserve: Christ willbe Christ: Redit ad ingenium: Forgetts now all, He had said erewhile. And, an evil and an adulterous generation though they be, yet a sign they shall have, for all that. Not simply None then, but Non nisi, None save; the Negative is qualified: so qualified, as upon the matter it proves an Affirmative. The Nisi destroys the Non: Non dabitur nisi (that is) dabitur. So, one they shall have: Though not now presently, at their volumus, at their whistling (as it were) but after, when He saw the time: And, though (perhaps) not such a one, as they would have fancied, yet such a one, as they rather n●ed, and would do them more good: (that is) one for their want, not for their ●a●ton desires.  
And that is the reason, why none but it: For, no Sign needed, but it. For without others, well they might be; without this, they or we, could not well be. For, oportuit Christum pati; It behoved Christ, Christ ought to dye and rise again.  
None but that? Why afterward, between this and His passion, 
Luc. 24.26.  He shown divers others: and how then saith He, none but it? Signs (indeed) He shown: yet, not any of them so pregnant for the purpose, they sought, as was this. They sought a Sign of the season, as by the XVI. Chapter is plain: that this was the time, the Messia● was to come. To put them out of doubt of that; to that point, 
Chap. 16.4.  none so forcible, as. His death and rising again, figured in that of jonas. That, and none but that. All He did else, the Prophetts had done the like: Given Signs from heaven (which they here sought;) yea even raised the dead. But raise Himself being dead, get forth of the heart of the earth, when once he was in; that passed their skill: Never a Patriarch or Prophet of them all, could do that: Non Nisi, None but Herald So as, therein He shown Himself indeed, to be the true and undoubted Messiah, and never so else, in any sign of them all.  
For, Signs being compounded of Power and Goodness (not Power alone, but Power and Goodness, that is, the benefit or good of them, they be done for:) Never so general, so universal, so great a Good, as by CHRIST'S death (as it might be Iona's casting in:) Nor ever so great, so incomparably great a Power, as by raising Himself from death to life (set forth in Iona's casting up again:) Those twain, by these twain, more manifest, then by any other. The Sign of the greatest Love and power (Love, to die; power, to rise) that ever was wrought.  
This Nisi then, is a Non nisi in a new sense: A None such, 
This Sign. Signum non nisi a sign paramount.  a Sign paramount All else nothing in comparison of it. I keep you too long from it.  
The Sign is laid in the Prophet jonas, Sicut jonas: and we are much bound to God, for laying it in him: they, and we both. And jonas is a Non nisi: such a Sign, for us, and (besides) so many peculiars of CHRIST, in him, as (in effect) no sign but he.  
First, for them, for an evil and adulterous generation, 
For them, Propheta peccator.  no sign so meet to be given as he. For, jonas, and non nisi jonas, was Propheta peccator, the trespasser or Sinning Prophet, among them all. Sinners (I know) they were all: they confess as much themselves: But, for transgressing the express Commandment of GOD, in not obeying God's immediate call; therein, none of the rest to be tainted: He only was Propheta fugitivus, fled touch, was in the transgression; sent to Ninive and went to jop; sent east, & went flat west: & was even taken with the manner (as we say) and arrested in the very flight. For an evil and an adulterous generation, this was a good sign (say I:) and so might they, if they knew their own good. For them, and for us, and (in a word) for all sinners; for he is Propheta peccator, and so Propheta peccatorum. And CHRIST is pleased to pick out His fugitive Prophet, His runaway, and make him (a Sinner, and such a Sinner) His Sign. As to come Himself in the similitude of sinful fl●sh; so, to make sinful flesh His similitude, to come into a sicut with. All, that sinful fl●sh might have hope in the Signatum, in Him, 
Rom. 8 3.  of whom this was the Sign. This, theirs, and ours.  
The next is ours, and we highly to bless GOD for it: 
For us Propheta gentium.  that being to set His sign in a Prophet, He would do it in him; choose him out, to make him His pattern, who was Propheta Gentium, the Prophet of the Gentiles, sent to prophesy to Ninive, that were heathen, as we and our fathers were. And in that, a Non nisi too: For, none but he was so; never a Prophet of them all, sent to the heathen: the rest, to the jews, all. This sending of his, to the Gentiles, was, to us of the Gentiles, a gate of hope, that in former ages, and long before Christ came in the flesh, 
Host 2.45.  we Gentiles were not forgotten. Even then, sent GOD a Prophet to Ninive. And what was Ninive? the head City of the Assyrians, the greatest Monarchy then in being, and so the principal place of all Paganism. That thus, in Signo, we were not forgotten, a sign it was, no more should we be in Signato; but CHRIST be, to us, as jonas to them, a light to lighten the Gentiles, 
〈◊〉 2.32. 〈◊〉 49.6.  and His salvation to the uttermost parts of the earth.  

〈…〉.  Let me add this yet more, to our comfort. This jonas, whom He thus sent on this errand to the Gentiles, what was he? Of all the Prophets, all, whose prophecies we have remaining on reckoned in the Bible, the four great, the twelve less, of them all, all the sixteen, 
〈◊〉 14.25  He was the first in time, Senior to them all. Plain by 2. Kings 14. that he prophesied long before eny of them. For, it is there said, that his prophecy came to pass, in the days of jeroboam the Second, who lived the same time with Vzzia in juda. And, in Vzzia's time, the eldest of all the rest, did but begin to prophesy. So, his was done, before theirs was begone. Him, that was thus first in the rank of them all, did GOD send to us. Gentiles; to us first, before eny, to the jews. A Sign, we were not last; nay first in His care: in that, visited by Him first, as to whom He sent the first of all the sixteen: And, I may say to you, this was to them an Item, as if GOD were now to turn Gentile, as looking that way, having a mind to them then, even in Iona's time; they to come in shortly, and the jews to be shut out: and that, as they had then priority in Signo, so should they no less, in Signato; and the fullness of the Gentiles come in, 
〈◊〉. 11.25.  before the conversion of the jews. This, to us Sinners, to us Gentiles, to us Sinners of the Gentiles, was Salutare Signum, a healthful Sign, every way.  
These three are put, on the by. In the main point of the Text, and of the time, two more. 
1. 〈◊〉 Signum 〈◊〉 Non nisi, 〈◊〉 piacularis 〈◊〉.   
He, and non nisi, none but he, had the honour to be a piacularis hostia (as it were) for, the casting him into the sea, served (in a sort) as a kind of expiatory sacrifice, as far, as to the temporal saving of the ship, he sailed in. And therein, as a meet Sign he expressed Him, whose death was (after) the full and perfect expiation of the sins of the whole world.  

2. 〈◊〉 Propheta 〈◊〉 ..  Then again jonas, and non nisi, only he was propheta redivivus; that, his peculiar, above them all. He the only Prophet, that went down into the deep into the Whale's belly and came forth again alive. Dead he was not, but (lege viventium) after the law of the living, one thrown overboard, into the Sea in a tempest, to all intents, may be given for dead; and so (I dare say) all the mariners in the ship gave jonas. That he came out again alive, it was by special grace, not by course of nature. For, from the Whale's belly he came (for all the world) as if one should have come out of his grave; risen again.  
Among the jews, it goes for currant, the Rabbins take it up one after another, that this jonas was the Widow of Sarepta's son; the child, whom Elias raised from death to life (1. Reg. 17.) If so: 
●eg. 17.23.  then well might he be a Sign; A Sign, dead in his cradle once: as good as dead in the Whale's belly, now again: In both, resembling Him, whose Sign he wa●, if both be true: But, one is most certain; and, to that, we hold us. And this is (indeed) the main Sicut, the Sicut of the Text, and of the Day.  


3. 〈◊〉, three day's 〈◊〉 three nights, 〈◊〉 Whale's 〈◊〉.  
Gen 39 20. Dan. 6.16.   One more, and I have done; and that is, of the time: precise three days and three nights. For, in this a Non nisi. For, none but he, so: just three, neither more nor less. For, I ask, why not the sign of joseph, or of Daniel? ᵃ joseph was in the dungeon, among condemned persons to die: ᵇ Daniel, in the lion's den, as deadly a place, as the Whale's belly: yet, neither of them, made the sign of CHRIST. Why? joseph was in his dungeon too long: Daniel, too short, but a night; not long enough, to represent CHRIST being in his grave. Only Iona's time, just. And the time is it, here. Else might the others have been his Sign well enough, for the matter, if that had been all.  
But, the time is still stood on, and the days numbered▪ that His Disciples, that all might know, how long, He would be from them, and not a day longer. And this, not without good cause. This day, was but the third day: and, this day, they were at sperabamus, did hope; did, but (now) do not; their hope was fallen into a tertian: that, 
Luk. 24.21.  it was time, He were up again. This Sign set, that they might know for a surety, by this day at the farthest, they should hear of Him again.  
Of which three. To verify His being there three days, it is enough, if He were there but a part of every one of them: for, it is not three whole days. As, in common phrase of speech, we say, the Sun shone, or it reigned these three days past, though it did not so, all day long, but some part only of each. And if it reigned at all, in every of them, we say true: It is enough. And so here, the first day of the three, jonas was in the ship, and CHRIST on the Cross, till friday, somewhat before the Sun-sett. All the second day, jonas was in the Whale, CHRIST in His Sepulchre. The third day, jonas came out of the Whale, and CHRIST out of His grave, as it might be about the Sunrising; for, this day, both Sun's rose together.  
To verify the three nights: that do we, reckoning as did the jews (and that, by warrant out of the Gen. 1.) the evening and the morning but for one; so, 
Gen. 1.5.8. etc.  drawing still the precedent night, and counting it with the succeeding day. So do they still: the night past, with the day following, as (in Genesis) they are taught; and we doing so, it will fall outright.  
To the Sicut then, of these three days. There is in each of them, 
The Sicut of these three days  set down a several state of jonas; and so of CHRIST. ¹ Their going thither: ² Their being there: ³ And their coming thence. 

¹ In their going thither.  
Good friday. jon. 1.4.5.    
Thus fell it the first day: jonas was at sea, in a ship: A great tempest came; so great, as the ship was upon casting away.  
Of tempests, some are of course, have their causes in nature; and, in them, art and strength will do good. With jonas (here) it did not prevail a whit. Thereby, they knew it to be one out of course, of GOD'S immediate sending.  
GOD sends not such tempests, but He is angry. He is not angry, but with sin. 
●.  Some great Sinner then, there is in the ship, and if the ship were well rid of him, all would be calm again.  
To lots they went: jonas was found to be the party.  
Being found, rather than all should be cast away, he bid frankly, Tollite me, 
jon. 1.12.  & projicite, Take me, cast me into the Sea.  
Cast in he was, and the storm ceased straight, the ship came safe home. 
15.  And the Evening and the morning were the first day.  
Will ye see now, what was acted in jonas, actually fulfilled, in CHRIST? But (first) will ye note, that what is (in the Old Testament) written of jonas, 
Ephes. 5.32.  is not only historia vera, but Sacramentum magnum, not a bare Story only, but besides the story, pregnant also with a great Mystery. Not only, a deed done, but further, a Sign of a deed to be done, of a fare higher nature; Dico autem in CHRISTO, I speak it as of CHRIST and His Resurrection: Of that history, this the Mystery, this, the Sacramentum magnum.  
Will ye note again; it is on CHRIST'S side with advantage. Sicut jonas (saith this verse)▪ But ecce plus quàm jonas (saith the next;) and both may stand; There may be a Sicut, where yet there may be a plus quàm; a likeness in quality, 
Verse 41.  where an exceeding in degree, though. Indeed, Sicut makes not a non nisi; Plus quàm doth: and we then, so to remember the Sicut in this, as we forget not the Plus quàm, in that. No more will we.  
And now, weigh them over well, and whithersoever ye look, ye shall find a plus quàm. Plus, in the ship, in the tempest, in the cause, in the danger, in the casting in, in the coming out again: In every one, a plus quàm. All that was, in jonas, in CHRIST more conspicuous, and after a more excellent manner; in Signato, then in Signo. That so, in this, as in all else, CHRIST may have the praeeminence. 
Col. 1.18.   
To begin then. It is no new thing to resemble the Church, the Commonwealth, yea the World, to a Ship. A ship there was, not a small bark of joppes, but plus quàm, a Great Ark, or Argosy, wherein were embarked all Mankind, having their course through the Main Ocean of the world, bound for the Port of Eternal bliss. And, in this great Carrick, among the sons of men, the Son of Man (as He terms Himself) became also a passenger, even as did jonas, in his small bottom of joppes.  
Then rose there a tempest. A tempest itself, and the cause of all tempests (the heavy wrath of GOD, ready to seize upon sinners) which made such a foul Sea, as this great Ship, and all in it were upon the point to be cast a way. The plus (here) is plain: take it, but as it was indeed literally. For, what a tempest was there at CHRIST 's death! 
Chap. 27.51.52.  It shaken the Temple, rend the veil, cloven the stones, opened the graves, put out the sun's light, was seen and felt all the world over; as if heaven and earth would have gone together. But, the miserable storm, then, who shall declare?  
And, no marvel: there was a great Plus, in the cause. For, if the sin of one poor passenger (of jonas) made such a foul Sea: the sins of the great Hulk, that bore in it all Mankind together in one bottom, what manner tempest (think you) were they like to raise? In what hazard, the vessel, that loaden with them all? But one fugitive, there: here; all runne-awaies, from GOD, Master, Mariners, Passengers and all.  
Now, the greater the Vessel▪ the more ever the danger. With jonas, but a handful like to miscarry: In this, the whole mass of Mankind like to perish. So, in the peril, Plus too.  
The storm will not be stayed neither, till some be cast into the Sea: and, some great Sinner it would be: And here the Sicut seems, as if it would not hold: here, the only Non Sicut jonas. For, jonas there, was the only sinner; all besides, in the ship, innocent poor men. Hear, CHRIST only, in the ship, innocent, no sinner; all the ship beside, full ●raught with sinners: Mariners, and Passengers, grievous sinners, all. Hear it seems to halt.  
And yet, I cannot tell you neither, for all that. For, in some sense, CHRIST was not unlike jonas; no, not in this point: but, like jonas, as in all other respects, so, in this too. 
2. Cor. 5.22. Esa. 53.6.  Not, as considered in Himself; for so, he knew no sin: But, Him that knew no sin, for us made He sin: How? by laying on Him the iniquities of us all, even of all the sons of men, upon this Son of Man. And, so considered, He is not only Sicut, but Plus quàm jonas here. More sin on Him, then on jonas: for, on Him, the sins of the whole Ship, yea Iona's sin and all.  
For all that, here is another Plus, though. For what jonas suffered, it was for his own sin, 
Luk. 23.41  and meritò haec patimur might he say (and we both) with the Thief on the Crosse. But CHRIST, what had He done? It was not, for his own; it was, for other men's sins, He suffered, He paid the things he never took. So much the more likely was He, 
Psal 69.4. 1. Pet. 3.18.  to satisfy; the just, for the unjust, the LORD, for the Servant: Much more, then if one sinner or servant should do it for another.  

jon. 1.12. joh. 18.8.  Yet was CHRIST, as was jonas, content to be thrown in. Tollite me (said jonas;) Sinite hos abire (said CHRIST) Let these go. Take me, my life shall answer for theirs; as it did. As content (said I?) Nay, Plus more. For, with jonas, there was no other way, to stay the storm, but overboard with him. But, CHRIST had other ways; could have stayed it with His word, with His Obmutesce, as He did (the VIII. Chapter, 
Cham 8.26. Mat. 3.15. Esa. 53.7.  before.) Needed not to have been cast in: Yet, to fulfil all righteousness, condescended to it (though;) and in He was thrown, not of necessity (as jonas) but, quia voluit: and Voluit, quia nos salvos voluit, would have us safe, and His Father's justice safe, both.  
Now to the effect. Therewith the storm stayed, GOD 's wrath was appeased, Mankind saved: Hear, the Plus is evident. That of jonas was but Salus phaseli, no more: This, was Salus mundi, no less. A poor boat, with the whole World, what comparison? And the evening and the morning were Good-friday, CHRIST 's first day.  

* In their being there. Easter Eve.  To jonas, now, secundo: He was drowned by the means. Nay, not so: GOD (before, angry) was then pacified: Pacified, not only with the ship, but pacified with jonas too: provided a whale, in show, to devour him; indeed not to devour, but to preserve him; down he went in●o her belly.  
There he was; but took no hurt there. 1. As safe, nay more safe there, then in the best ship of Tharsis: no flaw of weather, no foul sea could trouble him there. 2. As safe, and as safely carried to land: The ship could have done no more. So that upon the matter, he did but change his vehiculum; shifted but from one vessel to another; went on his way still. 3. On he went, as well, nay better than the ship would have carried him; went into the ship, the ship carried him wrong, out of his way clean, to Tharsis-ward: Went into the whale, and the whale carried him right, landed him on the next shore to Ninive; whither (in truth) he was bound, and where his errand lay. 4. And all the while, at good ease, as in a cell or study; For, there, he indicted a Psalm, expressing in it, his certain hope of getting forth again. So as, in effect, 
jon. 2.2.6.  where he seemed to be in most danger, he was in greatest safety. Thus can God work. And the evening and the morning, were Iona's second day.  
The like now, in CHRIST: but still with a plus quàm. Do but compare the whale's belly, with the heart of the earth, and you shall find, the whale that swallowed CHRIST (that is, the grave) was another manner whale, far wider throated then that of jonas. That Whale caught but one Prophet, but jonas; This, hath swouped up Patriarches, and Prophets and all; yea and jonas himself too. None hath scaped the jaws of it.  
And, more hard getting out (I am sure;) witness jonas. Into the whale's belly he went, and thence he got out again. After he got thence, into the heart of the earth he went, and thence he got not: there he is still.  
The Sign lies, in this, by the letter of the Text. And, in CHRIST, the Sign greater. For, though to see a whale tumble with a Prophet in the belly, were a strange sight: yet, more strange, to see the SON of GOD, lie dead in the earth: and, as strange again, to see the Son of man, to rise from the grave again, alone. A double sign in it.  
The heart of the earth (with justine Martyr, chrysostom, Augustine) I take for the grave: though (I know) Origen, Nyssen, Theodoret take it for hell, for the place, where the Spirits are (as, in the body, that is the place of them.) And, thither he went in Spirit, & triumphed over the powers and principalities there, in His own person. But for His body, it was the day of rest, the last Sabbath that ever was: 
Col. 2.15.  and then His body did rest, rest in hope, hope of what? that neither His soul should be left in hell, nor His flesh suffered to see corruption. For, CHRIST had His psalm too, as well as jonas. David composed it for him long before (the XVI. psalm, 
Psal. 16.10.  the psalm of the resurrection.) And so the evening and the morning were CHRIST'S second day, Easter eve.  
Now to Iona's ultimò. jonas his hope failed him not; the Whale's belly, 
³ In their coming thence: Easter day.  that seemed his toomb, proved his womb, or second birth place. There he was: not, as meat in the stomach; but, as an Embryo, in the matrice of his mother. Strange! the Whale to be as his mother, to be delivered of him, and bring him forth into the world again. So, forth he came, and to Ninive about his business. 
jon. 2.10.3 3  Thither he went, to bring them out of the whale's belly too. And the evening and the morning were Iona's third day.  
Now the whale could not hold jonas, no more could the grave Christ, longer than this morning, after break of day: But, forth came He too. And, with a plus quam, in respect of jonas. It was in strict speech, with jonas, no resurrection: For, the truth is, he was never dead: never he, but putatiuè. But, Christ was dead, stark dead indeed, slain outright upon the cross, His heart pierced, 
joh. 19.34. Mat. 7. 6●.  His heart blood ran out. And, for dead taken down, laid in, sealed up in His grave, a stone rolled on Him, a watch set ever Him. Made sure (I trow) and yet rose for all that.  
Another. jonas rising, the whale gaped wide, and streigned hard, and up came jonas. It was long of the whale, not of him or any power of his. But, Christ, by His own power, broke the bars of death, and loosed the sorrows of hell, of which it is impossible He should be holden. 
〈◊〉. 2.24.   
A third. jonas rose but to the same state, he was in before; but mortal jonas still: When he scaped, he drew his chain after him, and by the end of it was plucked back again afterward. But, Christ left them, and linen clothes and all, in the grave behind Him; rose to a better, to ultra non morietur, never to die more, Herald  

〈◊〉. 6.9.  And (in a word) the great Plus quàm. jonas was but ejectus in aridam: But, Christ was receptus in gloriam. And, in sign of it, the place whereon jonas was cast, was dry land, or cliffs, where nothing grows. The place, wherein Christ rose, was a well-watered garden, wherein, the ground was in all her glory, fresh and green, and full of flowers, at the instant of His rising, this time of the year. So, as He went lower, so He rose higher, than ever did jonas, with a great Ecce plus quàm.  
And yet, behold a greater than all these. For, jonas, when he came forth, came forth, and there was all; left the whale, as he found it. But, Ecce plus quàm Ionas hic, plus quàm indeed. 
〈◊〉 1.41.  Christ slew the whale that devoured Him, in the coming forth; was mors mortis: He left not the grave, as He found it, but altered the property, nay changed the very nature of it, by His rising.  
Three changes He made in it, very plainly. 1. Of a pit of perdition, which it was before, He hath made it now an harbour of rest, Rest in hope. Hope of a new; not the same, it was before, but a better far, with a great Plus quàm.  

〈◊〉. 2.26.  2. Made it again (as the whale, to jonas, was) a convoy, or passing boat, to a better Port, than any is in our Tharsis here; even, to the haven of happiness, and heaven's bliss without end. This for the soul.  
3. And, for the body, made the grave, as a womb for a second birth, to traveile with us anew, and bring us forth to life everlasting; Made cor terrae ventrem c●ti, the heart of the earth, to us, as the belly of the whale was to jonas, which did not still retain him. That, did not him, nor this shall not us; shall not hold us still, no more than the whale did him, or the grave did Christ. There shallbe a coming forth out of both. And, when GOD shall speak to the earth (as to the whale He did) the Sea and Grave both shall yield up their dead, and deliver them up alive again. 
〈◊〉 20.13.   
The very term [of the heart of the earth] was well chosen. There is heart in it. For, if the earth have an heart, there is life in it; for, the heart is the fountain of life, and the seat of the vital spirits, that hold us in it. So, there is (we see:) for, the earth, dead for a time (all the winter) now, when the waters of heaven fall on it, shows, it hath life, bringing forth herbs and flowers again. And, even so, when the waters above the heavens, and namely the dew of this day distilling from Christ's rising, 
〈◊〉. 26.19.  shall in like sort drop upon it, it shallbe (saith Esai. Chap. XXVI.) as the dew of the herbs, and the earth shall give forth her dead. Dead men, as it doth dead plants now fresh and green again, in the spring of the year. And so, the evening and the morning were Christ's third day, this day, Easter day morning.  
Thus many ways doth this sicut hold, and hold with a plus quàm. Were it not great pity now, that CHRIST, who is so many ways plus quàm Io●as, for all this should come to be minus quàm jonas, in this last, the chief of all? For, this is the chief. jonas, after he came out of the whale, brought to pass that famous repentance the repentance of Ninive. 
〈◊〉 3.5.  At Iona's preaching, they repent at Ninive; at Christ's they did not, in jerusalem.  
We shall mend this, if we be as the Ninivites; repent as they. As they? Absit ut sic (saith Saint Augustine; but adds then) sed utinam vel sic. As they? God forbidden we should be but, as they: As CHRIST was more than jonas, so Christians should be more than Ninivites. Well, in the mean time, I would we were, but as they; but so far onward: never plead for a plus, but be content with Sicut, and never seek more: But, that, we must: For, less (sure) we cannot be. Christ to be plus quàm jonas, we to be minus quàm Ninivitae, it will not fit, it holds no proportion.  
The Sicut (ye see) and the plus quàm, both. Now, 

What this sign portends.  
Psal. 86.16.   what is the profit of this Sign of the Prophet? This Sign being of CHRIST 's giving, CHRIST gives no Sign, but it is Signum in bonum, a Sign for good, a good Sign; and a good sign is a sign of some good. Of what good is this a Sign? Of hope of coming forth (sure.) Coming forth, whence? From a whale. What is meant by the whale? (the dliverance (most-what) is, as the whale is.) And, three whales we find here: ¹ Iona's whale: ² CHRIST 's whale: ³ and a third: And, hope we have, to come forth of all three.  
First, Iona's whale; death it was not, it was but danger; but, danger as near death as could be; never man, in more danger to scape it, than he; if not in death, in Zalmaveth, in the vale of the shadow of death, it was. 
Psal 23.4.   
Of any, that hath been in extreme peril, we use to say; he hath been where jonas was; By Iona's going down the whale's throat, by Him again coming forth of the whale's mouth, we express, we even point out the greatest extremity, and the greatest deliverance that can be. From any such danger, a deliverance is a kind of resurrection, as the Apostle plainly speaks of Isaac, when the knife was at his throat, he was received from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though yet he did not. 
Heb. 11.19.  This for the feast of the Resurrection.  
And thus, was jonas a sign, to them of Ninive. As he scaped, so they: he his whale, they theirs (destruction:) which even gaped for them, as wide as Iona's whale. And, as to them a Sign, this; so, to us. And, this use we have of it; When at any time, we are hard bestead, this sign then to be set up for a token. And there is no danger so deadly, but we may hold fast our hope, if we set this sign before us, and say, What, we are not (yet) in the whale's belly; why, if we were there, from thence can GOD bring us though, as jonas He did.  
Iona's whale was but the shadow of death: CHRIST'S, was death. And, even there, in death, to be set up. And we, no not in death itself, to despair, 
job 13.15.  but (with job) to say, yea though He kill me yet will I trust in Him. My breath, I may; my hope, I will not forgo: expirare possum, desperare non possum. Here now is our second hope: to come forth, to be delivered, from CHRIST'S whale, from death itself.  
But, if the whale be, or betoken the death of the body; it doth much more, the death of the soul. So shall we find another whale yet, a third. And that whale is the red dragon, that great spiritual Liviathan, Satan. And sin, 
Apoc. 1●. 3.  the very jaws of this whale, that swoupeth down the soul first, and then the body, and in the end both. jonas has been deep down this whale's throat, before ever he came in the others: The land-whale had devoured him, before ever the Sea whale meddled with him. In his flight, he fell into this land-whale's jaws, before ever the Sea-whale swallowed him up. And, when he had got out of the gorge of this ghostly Liviathan, the other bodily whale could not long hold him. And, from this third whale was jonas sent, to deliver the Ninivites: which when he had, the other (of their temporal destruction) could do them no hurt. Their repentance rid them of both whales, bodily and ghostly, at once.  
Here then is a third Cape of good hope: that, though one had been down as deep in the entrailes of the spiritual great Liviathan, as ever was jonas in the Sea-whale's, yet, even there also, not to despair. He that brought jonas, from the deep of the Sea, and David from the deep of the Earth (his body, so▪) He also delivered his soul from the nethermost hell, where jonas and He both were, 
Psal. 71.20. Psal. 86.13.  while they were in the transgression.  
And now, by this, are we come to the very Signature of this sign, even to Repentance, which followeth in the very next words, for they repent, at the preaching of jonas. jonas preached it: 
Ver. 41.  and (indeed) none so fit to preach on that theme (on repentance) as he, as one that hath been in the whale's belly; in both the whale's, the spiritual whale's too (for jonas had been, in both.) One that hath studied his sermon there, been in Satan's sieve, well winnowed (cribratus Theologus) he will handle the point best; as being, not only a preacher, but a Sign of repentance (as jonas was both) to the Ninivites.  
And, as jonas, so Christ: how soon He was risen, He gave order straight, that repentance (as the very virtue, the stamp of His resurrection) and, by it, remission of sins should be preached in His name to all nations. 
Luc. 24.47.   
But (indeed) if you mark well, there is a near alliance between the Resurrection, and Repentance; reciprocal, as between the Sign, and the Signature. Repentance is nothing, but the soul's resurrection: Men are dead in sin (saith the Apostle:) their souls are. 
Ephe. 2.1.  From that death, there is a rising: Else were it wrong with us. That rising, is repenting: And when one hath lain dead in sin long, and doth eluctari, wrestle out of a sin, that hath long swallowed him up, he hath done as great a mastery, as if (with jonas) he had got out of the whale's belly; Nay, as if (with Lazarus) be had come out of the heart of the earth. Ever holding this, that Marie Magdalen raised from sin, was no less a miracle, than her brother raised from the dead.  
And sure, Repentance is the very virtue of Christ's Resurrection. There, it is first seen, it first showeth itself, hath his first operation, in the soul, to raise it.  
This first being once wrought on the soul, from the ghostly Liviathan, the like will not fail, but be accomplished on the body, from the other of death; of which jonas is here, Mysterium magnum, dico autem in Christo. For, in Christ, this Sign is a Sign, 
Ephe. 5.32.  not betokening only, but exhibiting also what it betokeneth, as the Sacraments do. For, of Signs, some show only, and work nothing, such was that of jonas, in itself Sed Ecce plus quàm Ionas hîc: For, some other there be, that show and worke-both; 
Ver. 42.  work what they show, present us, with what they represent; what they set before us, set or grafted in us. Such is that of Christ. For, besides that, it sets before us, of His: it is further a seal or pledge, to us, of our own, that, what we see in Him this day, shall be accomplished, in our own selves, at His good time.  
And even so pass we to another Mystery. For, one Mystery leads us to another: this in the Text, to the holy Mysteries we are providing to partake, which do work like, and do work to this: Even to the raising of the soul with the first resurrection. 
Apoc 20.5.  And, as they are a means for the raising of our soul, out of the soil of sin; (for, they are given us and we take them expressly for the remission of sins:) so are they no less a means also, for the raising our bodies out of the dust of death. The sign of that Body, which was thus in the heart of the earth, to bring us from thence, at the last. Our Saviour saith it totidem verbis, Who so eateth My Flesh and drinketh My Blood, 
joh. 6.54.  I will raise him up at the last day: raise him, whither He hath raised himself. Not to life only, but to life and glory, and both without end. To which etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the V of April, A. D. MDCXVIII, being EASTER DAY.  I. CORINTH. CHAP. XI. VER. XVI. 
Si quis autem videtur contentiosus esse, nos talem consuetudinem non habemus, neque Ecclesiae DEI.  
But if any man seem to be contentious, we have no such custom, neither the Churches of GOD.  
THIS is no Easter Text, as we are wont to have: Nothing of the Resurrection in it. It is not for the day.  
It is not, directly: 
¹ How the Text may serve for Easter.  But if it should happen, there were any contention about Easter, that would bring it within the word [contentious] here. Specially, if that contention about Easter were, whether it hath been ever a custom in the Church of GOD; for that would bring it within the word [custom] here mentioned: And so would it both ways fall within the compass of the Text. The Custom of Easter, made a contention, would make it an Easter-day Text.  
I say not, any such contention there is: 
The Text two ways qualified.  I desire to proceed (as the Apostle doth) without the least offence. ¹ He saith not, there be any contentious; but if any seem to be. That any be contentious, it may not be said. They will deeply protest, that from their hearts they abhor all contentions, 
¹ Videtur Seems.  and desire to walk peaceably. Be no, then: but, seem to be.  
● Nay, not seem to be, neither: Saint Paul says not so much: says only, Si quis, 
² Si quis If any.  if any; puts but a case (and there is no harm in that.) No more will we, go no ●●●ther, than the Text: If any such seem to be, this Text tells what to do: If none be; 
All upon suppositi●●.  none seem to be, it is but a case put. And so, by way of supposition, be all said, that shall be.  

The Division  Upon the view, three points give forth themselves. ¹ Hear are contentious; and ² here are customs; and ³ customs, opposed to the contentious. These the three heads.  

Contentions.  To break them yet further, into certain Theses or propositions; to proceed by. ¹ First, it should seem, there were contentions in the Apostle's times. ² Contentions, about what? About matter of circumstance. So was this here, Whether men were to pray uncovered, and women veiled, or no? ³ And that there were, which did not only contend, but (which is more) were even contentious about these. ⁴ For those that were so, here is a si quis set up, If any seem to be such, what to do to them.  
Not to pass them in silence, and say nothing to them: But this to say: We have no such custom, nor the Churches of GOD. And so oppose the Church's custom to contention.  
In which saying, there are these heads. ¹ First, that the Church hath her customs. ² As she hath them, 
The Church, customs.  so she may, and doth allege them. ³ And allege them finally (as the Apostle here, we see, resolveth the whole matter into them, as into a final resolution.) ⁴ And all this, by Scripture confirmed: even by this Scripture: on which, the customs of the Church are grounded, and the power that shall be ever in them, to overrule the contentious.  


Non habemus talem,  
Matt. 12.39. The Text the last year.  
Negative in show;  
Affirmative, in effect.   And let not this move you, that it seems to be negative, Non habemus talem. As (this time twelve month) Non dabitur nisi (a negative in show) proved an affirmative, Dabitur, sed non nisi: So will this Non habemus talem, prove to Habemus, sed non talem. Custom we have, but none such. To apply it to the Apostle's purpose: None, to sit covered at prayer, Non talem, None such; But the contrary rather; To be un-covered then, talem, Such is our custom; Such a one, the Church hath.  
Where, because the negative refers not to habemus, but to talem, And, a custom is not therefore good, because we have it, but because it is talem, so qualified; The talem to be: 
The Two marks of a right custom.  ¹ First, If we (that is) the Apostles have had it, if it were Apostolic: The non talem to be, if our new Master's have taken it up the other day, and the Apostles never knew it. ² The talem to be, if the Churches of GOD in general have had it, if it be Catholic. The non talem to be, if the Church of Corinth, or some one Church perhaps had it, but the rest never had any such.  
Then, will we descend to show the keeping of Easter, to be such: Ever in use with the Churches of GOD, 
The Church custom for keeping Easter.  from the time of the Apostles themselves. Which, if we can make plain, here is a plain Text for it: That if one should ask, What Scripture have you, why Easter may not be laid down? It may well be answered, Non habemus talem consuetudinem, nec Ecclesiae Dei, Custom to keep it, we have; the Apostles, the Church had it: but to abolish it, such custom have we none; we depart from them both, if we do.  

There wants not Scripture for Easter. Ep●st. 119. Cap. 14.  Protesting yet, that we have no purpose to waive Scripture quite, for the keeping of Easter. Saint Augustine is plain; Hoc ex authoritate divinarum Scripturarum, per anniversarium Pascha celebratur. Even by authority of divine Scripture it is, that every year, Easter is kept solemnly. We have touched two Scriptures heretofore: The day, which the LORD hath made (118. Psalm) applied ever to this Feast. That Text for the Old. 
Psal. 118.24.  And for the New Testament, that verse in this Epistle, CHRIST our Passe-over is offered, 
1. Cor. 5.7 8.  let us therefore keep a Feast.  

But the Church's custom is more kindly.  But every thing standeth safest and surest, upon his own base: And the right base of this, I take to be Custom. We do but make ourselves to be pitied otherwhile, when we stand wring the Scriptures, to strain that out of them, that is not in them, and so can never come liquid from them: when yet we have for the same point, the Church's custom clear enough. And that is enough, by virtue of this Text. There is, and shall be enough ever in this Text, to avow any Custom; The Apostles, the Churches of GOD had it: to disavow any; The Apostles, the Churches of GOD, had it not.  
The fruit of our labour will be this (I hope) at least, 
The use of the third point about Easter.  to confirm us in the keeping of it. We keep Easter, many of us, we know not upon what ground. By this, we shall see, we have a ground for that we do. We do no more, than the Churches of GOD, than the Apostles have done before us. So, our ears shall hear the voice in Esay behind us, Haec est via, This is the way: Ambulate in eâ, Walk in it, 
Esa. 30.21.  as you do, you are in the right, and there hold you.  

IF any. This (if) I take it, is no idle if, no vain supposition; to say, if there be any, where there were none. No: contentions there were. When? when (we:) who be they? Saint Paul and his fellow Apostles, when they lived. 
1. Contentions in the Apostle's time.  And the Churches: what Churches? the Churches under them, of their times. In the very prime of the Primitive Church, than were there Contentions.  
And those not with an enemy without (jew or Gentile;) that, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, war abroad: this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a jar at home, among themselves. That former (abroad) they represent by Ismaël and Isaac, and they were of two ventures. 
Gal. 4 29. Gen. 25.23.  This latter (at home) by the two twins in Rebecca's womb. (I fear the time: else could I let you see this strife, in every Church of them.)  
This I note first, 
1. Pet. 4.12.  that we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to use Saint Peter's term) think it strange, if there be contentions in our times. They shall be no strangers with us, in ours: They were not with them, in theirs. Neither contentions (in this verse:) Nor schisms (in the next, the 18.) Nor heresies (in the 19 next to that.) It is of the fiery trial, Saint Peter speaks it (of persecution:) It is as true, of the watery trial (of contention.) As true it is of the last, as of the first Church: 
Psal. 81.7.  I proved thee also at the waters of strife. Those waters, the waters of Meriba, will hardly be dreined ever.  
There were contentions then: About what? For, though peace be precious, 

2. Contentions about matter of circumstance.  
Verse 4, 5.   yet of such moment may the matters be, as they are to be contended for, yea even to the death. For what then were these? for nothing, but a matter of Rite: Men praying, whether they should be un-covered; women, whether veiled or no. For a Hat and a Veil, was all this ado. It was not about any the high Mysteries, any of the vital parts of Religion, Preaching, Prayer, the Sacraments: Only, about the manner, how; the gesture and behaviour, wherewith; in what sort, to carry themselves, at Preaching, Prayer, the Sacraments: about matter of circumstance merely, and nothing else.  
And even these, even the meanest things would be done for the better, not for the worse (saith the Apostle, in the next verse) And the more order, the better. So the Apostle had set order for them, and inter alia, for this too. 
Verse 2.  Other his ordinances (he saith) they remembered well, but not this: This was opposed. For, with some, all is not worth a rush, if they see not further than their fellows, nay their betters, then: If they find not somewhat to find fault with, if it be but a ceremony. And to pick a quarrel with a ceremony, is easy. A plausible theme, not to burden the Church with ceremonies: the Church to be free: which hath almost freed the Church of all decency.  
About such points as these, were there, that did not only contend, but that grew contentious. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing, to contend: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another, to be contentious. 
3. Yea, contentiousness, which is more than contention.  The Apostle saith not, if any contend: but, si quis contentiosus. And (osus) is full: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is one that loves it, is given to it. Strange, any such should be: But the Apostles if, proves to be no if. We see it daily, in persons but meanly qualified (God wot) yet so peremptory, as if the word of God had come, if not from them, yet to them only, and none beside. 
1. Cor. 14.25.  Good Lord! Why should any love to be contentious? Why? It is the way to be some body. In time of peace, what reckoning is there of Wat Tiler, or jacke Straw? Make a sedition, and they will bear a brain with the best. Primianus and Maximianus were the heads of the two factions of Donatists in Saint Augustine's time. He saith, it was well for them, that faction fell out: Else, Primianus, might have been Postremianus, and Maximianus be Minimianus, well enough: But now, in schism, either of them was a jolly fellow, head of a party. This makes, we shall never want contentious persons, and they will take order, we shall never want contentions.  

4. Such ●on●ention 〈◊〉 to be neglected.  Well, if any such should happen to be, what is to be done in such a case? What saith the Apostle? Saith he thus? Seeing it is no greater matter, it skills not greatly whether they do it or no, covered or bare, sit or kneel, all's one: sets it light, and lets it go. No: but calls them back to the custom of the Church, will not have them swerve from that; makes a matter of it. For (we see) he presses the point hard; spends many words, many verses, even half the Chapter about it.  

Not any contention.  Why doth he so? For two reasons. 1. First, he likes not contention at all. Why? If it be not taken at the first, within a while (within one verse after) ye shall hear of a schism (look the 18. verse:) And within a little after that (look but to the 19) ye shall have a flat heresy of it. The one draws on the other: if the contentious humour be not let out, it will fester straight, and prove to an aposteme.  

No, not in these small matters.  2. Nor, he likes not the matter, wherefore; (though it seem but small.) Saint Paul knew Satan's method well: he seems somewhat shamefast at first, asks but some small trifle: Give him but that, he will be ready for greater points. If he win ground in the Ceremonies, 
For, from Ceremonies to Sacraments.  then have at the Sacrament: If he can disgrace the one, it will not be long, but ye shall hear of him at the other.  
Speak I beside the book? was it not so here? At the very next verse, there he falls in hand with an abuse of the Sacrament, and that takes up the rest of the Chapter.  
For, when they had sit covered at Prayer a while, they grew even as unreverent, as homely with the Sacrament: Eat and drunk there, as if they had been at home, in triclinio; that the Apostle is fain to tell them (at the 22. verse) They had homes to be homely at: the Church, the House of GOD, they were to be used with greater reverence. He did not commend them for this their rude carriage, at the Sacrament. Did not commend them? you know what that meaneth (minus dicitur, plus intelligitur) He blamed them much for it.  
Then, are we to make stay at these less matters at first (as the Apostle doth.) To think the Wise man's counsel worth the following, Ne sit tibi minimum, non negligere minima, Count it no small matter, not to neglect small matters. What so small as an hair? 
judg. 16.19.  when these small hairs were gone from Samson, his strength left him. In itself, in his own nature, a Rite is not so much: This is much; that by it, they learn to break the Church's orders; and that thereby they are fleshed, to go on to greater matters.  

To these contentions, the Church custom opposeth.  Opposing then to these, what course takes he? Lays for his ground, this, Non habemus talem. The force of his reason is, If we, if the Churches of GOD, had any such custom, it were somewhat; that were warrant enough, for a Rite. But now, we and they both, have none such; nay, we and they, have the quite contrary; therefore, let us hear no more of it.  

1. The Church hath her customs.  Where, it is plain, the Apostle is for the Church-customes. ¹ And first, that she hath them. Every Society, beside their Laws in books, have their customs also in practice: and those, not to be taken up, or laid down, at every man's pleasure. The Civil Law saith this of Custom, Imào magnae authoritatis hoc ius habetur▪ quod in tantum probatum est, 
Pa●d. 1. Tit. 3. the ●egth 35.  ut non fuerit scripto comprehendere necesse▪ Men (it seems) had a gr●at good liking to their customs, that they remembered them without book, that they never needed to be put in writing, as their Laws and Statutes did. Now, as every Society, so the Church, besides her habemus legem, hath her habemus consuetudinem too. There is such a thing, as mos populi Dei.  
And fear not traditions a whit. Those respect credenda, points of doctrine: These, but agenda, matter of practice: And that, not in points of substance; reach only to matter of circumstance, go no further. Nor do we even them with, much less oppose them to, that which is written. Never any custom, against that: No custom, that comes from the will or wit of man, against Scripture, which comes from the wisdom and will of GOD. But, haec oportet facere, & illa non omittere. 
Mat. 23.23.  Only so.  
The Church then, hath her customs. I add, 
The Apostles and their Churches had their customs.  these (we) here (that is) the Apostles had them; and the Churches under them, had theirs. It was but early day then, yet had they their customs, even then. At the writing of this Epistle, it was not (at the most) thirty years from CHRIST 's Ascension. If that were time enough, to make a custom: Now, after these twenty times thirty years, and thirty times thirty years, and a hundred years to spare, shall it not be a custom now, by much better right? A custom is susceptible of more and less: The further it goeth, the longer it runneth, the more strength it gathereth; the more grey hairs it getteth, the more venerable it is: for indeed, the more a custom it is.  
Now then, as the Church hath them, so she stands upon them: 
2. The Church allegeth her customs.  fears not (we see) to allege them, to say habemus, or non habemus. Habemus, to uphold an ancient good one: Non habemus, to lay down an evil one, new taken up.  
Hear, negatiuè, Non habemus talem. As our SAVIOUR likewise, 

In the Negative.  
Matt 19.8.   A principio non fuit sic. And yet, by implication, this here is, One we have, but not such a one. And our SAVIOVR'S there, A way there was from the beginning, but this was not it.  
But otherwhere, it is positiuè also, to affirm, and to maintain a good: 
In the Affirmative.  And men positively referred, to know, what hath been the use in former times.  
Higher than Moses, we cannot go. Moses as Lawgiver, one would think, 

Hath ever so alleged. Moses.  
Deut. 4 12.   would be all for Law. He is positiuè full, for custom too. Inquire (saith he) of the days that be past, how it hath gone, since the day, GOD created the earth. (And that, in the second edition, or setting forth of the Law.)  
job is for it too. Inquire, I pray you, of the former Age, 
job. 8.8.  and set yourselves to ask after the Fathers (for we are but of yesterday) shall not they tell you, thus, and thus it was, in their times?  
And, say not the Prophets the same? 
The Prophets. jer. 6.16.  Stand upon the ways (it is jeremy) and there look for the good old way, and that way take, it is the only way to find rest for your souls.  
To all which, agreeable is that wherewith I will shut up this point; 
The Fathers.  which all the Fathers in the first Nicene Council took up, and which, ever since, hath been the Church's cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mos antiquus obtineat. Let old customs prevail, let them carry it. By this you see, Habemus consuetudinem, hath been counted a sound allegation, not only from the Apostles, but even from MOSE'S time.  
And now, for the talem. For, it is not the habemus that binds, but the talem. 
3. The Badges of a right custom, two.  Not, because we have it, but because it is so qualified. It is not every custom, hand over head, we may stand on. Why binds not this? 1. Because though it may be, it was at Corinth (Ecclesia Dei, a Church of GOD one Church) yet Ecclesiae Dei, the other Churches of GOD, had it not; the word is plural. 2. Because, though it hath liked some, not long since to like well of it; yet the Apostles never knew it: or (the other way) if it have liked them to dislike it, and lay it down; yet the Apostles liked it well enough.  
Non talem (saith the Apostle) none such. Qualem then? How shall we do to know the right talem? Thus. Non talem is here opposed, to two: To the Churches of GOD: To nos (that is) the Apostles.  

If it the Ecclesiarum Dei.  If it be but of some one Church, but at Corinth alone, it is too narrow; not large, not general enough. If it be but taken up by some of our masters of late, it is too fresh, it is not ancient enough: Non talem, No such.  
But, by these two, we know our right qualem. If it be Ecclesiarum (that is) if it be general: If nos come to it (that is) the Apostles, if it be ancient: than it is rightly qualified; then it is as it should be; than it may be alleged, and stood upon, than it will bind: and then, if any oppose, videtur contentiosus esse.  
I begin with the Churches (in the plural.) Every Church hath power to begin a custom: and that custom, power to bind her own children, to it. Provided, her private custom affront not the general, received by all others: for than binds it not. By the Rule in the Mathematics, Ever Totum est parte maius: And by the rule in the Morals, Ever turpis parsomnis, totinon congrua.  
As neither is any particular Church bound to the private custom of another, like particular, as itself it. But if the other Church's custom, have also been the general custom of the Church: than it binds, and may not be set light: For than said it must be, 
Epist. 118. ca 5.  that Saint Augustine doth say, If the whole Church usually have observed aught: to go from that, or to question, whether it be to be observed, insolentissimae insaniae est. It savours of a distemper coming of a heat, or humour of pride: For, only by pride (saith Solomon) cometh contention. 
Pro 13.10.  This for the Church's custom.  

If nos (that is) the Apostles had it.  But, if to this we add, or rather, if before this we set, this (nos) the Apostles had it too, that it is Apostolic: we have then said as much, as in this point can be said, as much as may content any, that is not contentious, that is not more wedded to show his wit, then to seek the truth: and more set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to maintain his own position, then to regard the Church's peace. For sure, if a custom be to be esteemed by antiquity; such a custom is ab heroicis usque temporibus: for they be our Heroës. 2. If it be to be esteemed by the author: what authors more worthy in themselves, more worthy of our imitation, than they? Nothing can be devised more reasonable, then that in the 118. quest. ad Orthod. in justin Martyr, That, of and from whom we, received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pray: of and from them, we should also receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how and when, at what time, at what feasts to do it. Their example (that is, the Apostles) the Church commended to her children to practise (a better She could not:) that practice, in time grew to a custom. That custom is talem, may safely be alleged.  

4. The Use of this argument from custom.  Lastly, as this showeth it may be alleged for a good argument in Divinity: So doth it, ¹ what the men are against whom: ² what the matters, wherein: ³ what the penalty, whereupon it may be alleged.  

Against what par●ies.  1. Whom against. This may be alleged against si quis videtur contentiosus esse, such as are, or at least seem contentious. Habemus, or Non habemus consuetudinem, is their proper answer. No reasoning with such, it will be to small purpose they will be fine fine dicentes. Saint Augustine saith well, they cannot distinguish between respondere posse, and tacere nolle: They take them, for all one. So they cry loudest, and have the last word, they take it they have answered sufficiently. Against these it lieth most properly. None so ready a way, to stop their mouths: for custom is matter of fact, Habemus or Non habemus may be put to twelve men, and there's an end. Saint Paul then using it here against these, teacheth us to use it against the like. Against such parties; against si quis videtur contentiosus esse, to put it upon this; Is there a custom, or is there none?  

In what matte●●.  Specially, if the matter be of the nature of this here in the Text, where the question seemed to concern but matter of circumstance, and outward order; there hath it his right use; that, the proper place of it. You will say; But had it not been good though, to have used some reason for it? It had: And the Apostle used diverse (if that would have served:) from the signification, at the third verse; from decency, at the thirteenth; from nature, at the fourteenth. But (to say the truth) such, as (he saw) a wrangling wit would elude. The nature of the question afforded none other. It was well observed, and set down for a rule by the Philosopher, That in moral matters, men may not look for Mathematical proofs: The nature of the subject will not bear them. If not in moral, in ritual much less: they of all other, least susceptible of a demonstrative reason.  
The Apostle saw this, and therefore finally resolves all, into the Church's practice by custom confirmed: in matters of this kind, enough of itself, to suffice any that will sapere ad sobrietatem. In so doing, as he took the right course (we are sure) so he taught us by his example, in points of this nature, of ceremony or circumstance, ever to pitch upon habemus or non habemus talem consuetudinem. This to be final.  
3. And then follows upon what poenalty. Upon no other pain, 
Upon what poenal●ie.  but to be pronounced to be fallen into the Apostle's Si quis; to be taken and declared, pro contentioso. Then if any, for every point of rite that takes him in the head, will hazard the Church's peace, will not acquiescere, but set himself against the Church's custom; he knoweth his doom here. For it turns back reciprocè. As, if any be contentious, the Church's custom is against him: So, if any turn upon the Church's custom, be against it, it is no good sign; videtur (saith Saint Paul) to the Apostle he seems so (and he had his eyes in his head.) And what such seemed to him, they may well seem to 〈◊〉; and we take them for no less, that are alike stirring in matters of no more weight. And so an end of this matter. For the Apostle, 
The argument final.  when he had said this, thought he had said enough, needed to say no more. The Church's custom shall ever be of force, to overrule such as are contentious. And when Saint Paul had said this, he had said. And so have we.  
This then being set down, That Customs so qualified are to be kept: 
III. The keeping ●aster is such a c●stome.  Shall we now go on to the hypothesis, that the keeping of Easter is such? (And now I would the hour were to begin again, so much is to be said for it.)  
One foot of our compass we fix in the Apostle's times. The other, where? 
The time to make this custom.  They appoint us Gelasin's time, who was fast upon the five hundredth year. Be it so.  
From the Apostle's Age (which ended with Saint john, who survived CHRIST sixty eight years, and died the year CII. under Trajan) to Gelasin's Age. 
How long the Apostles. 100  Of these five hundred, the first hundred years are for (Nos) the Apostle's time. From thence, the four hundred years following, are for the Church's. 
How long the Churches. 400.  Which four hundred we may divide again, into two even moities, two hundred under persecution: two hundred under peace.  
To prove (then) our habemus consuetudinem: We cannot better begin, 

Proofs for the custom of the Church's.  
1. Proole. From contentions about it. 2. The Church took part with Easter. 3. Censured ever for Heretics, that against it.  
Tert. de praes●●c. 53.  
Epiphan. Heres 70.  
Syn. Antioch. Can 1.  
The Contention not about the Feast, but the time only.   then with this in the Text, the contentions, that from the beginning rose about it. Those very contentions prove it. It must be, that must be contended for: and then it must be, when it is contended for. These three things in this one proof. ¹ The contentions that were about it, even presently upon the Apostle's times: ² The great care had, and continual pains taken, to lay them down; that is, the Church's contending for the Feast: ³ The censuring of those that took them up, with Saint Paule's contentiosus here, and with somewhat more: (Of Blastus, at Rome in Europe; Of Crescentius in Egypt, for Africa: Of Audaeus, in Syria, for Asia:) These were the principals, these were all written up in the black book, by those that registered the Heretics; by Tertullian, Epiphanius, Philastrius, Augustine, and Theodoret (all five.)  
But as GOD would have it, the question never was of the Feast itself, but of the time of it only. All kept Easter, though not all at one time. For the keeping, they had the Church's custom: for the time of keeping, they had their own: the Feast of the Christians; the time of the jews.  

How the contention first came.  And I will tell you how this came, first. From Saint james (who was the first) there were successively one after another, fifteen Bishops of Jerusalem, all of them of the Circumcision. These (the sooner to win their brethren the jews) condescended to keep their Easter, XIIIIᵒ. Lunae, as they did. That which was by them thus done by way of condescension, was after, by some, urged as a matter of necessity, as if it were not lawful, but on that day to hold it.  
The first that it took thus in the head (Tertullian in the end of De praescrip. saith) was one Blastus, 
Chap. ●3.  about the days of Commodus. He began a schism. And Irerae●s presently wrote deschismate contra Blastum. 
Hie. deser. 35. Epiphan. haer. 50  But after, from schism Blastus sell to heresy, and began that of the Quartodecimani: to whose manner of keeping it, for the most part, other heretics did cleave, leaving the Church's custom of purpose, since they were departed from her.  
Great pity, some in our days had not been then living, to have advised the Church to have saved her pains, and never have striven so about it: the shortest way was, to have made no more ado, but kept none at all. But, non habemus talem consuetudinem, would have been their answer. For you will easily guess: if these, for not keeping it at the right time, were scored up for heretics; what would become of them, that had been against the ●eeping of it at all.  
Till now in our days, there was never any such, but Aërius; he took it away clean, 

None against Easter, but Ae●tus.  
Epiphan. Haeres. 75.  
1. Cor. 5 7.   as Iewis●. His reason was (saith Epiphanius, scorning it) because CHRIST our Passeover is offered. CHRIST our Passeover is offered, l●t us therefore keep a Feast (saith Saint Paul:) Let us therefore keep none (saith Aërius) holden for so saying, for little better than crazed. There was never any Council called about him: but as Aërius was his name, so was his opinion, and so it vanished into air, and was blown over straight. 

All else keep Easter, the old Puritans, the Novatians and all.  
Socr. l. 5. c. 20.   Otherwise, all heretics, an Easter they had: Not so much as the Novatians, that called themselves Cathari (that is, the Puritans of the Primitive Church) but one they had: but like good fellows (by their Canon adiaphorus) they left every one at liberty, so he kept one, to keep it whither way he listed▪ but keep one he must. This contending about this custom from the beginning, sheweth, from the beginning, such a custom there was.  

● Proof from the C●c●● Pas●ha. es.  Next we avouch the Cycli Paschales (for the keeping it right) which were indeed the Church's yearly Calendar (which to this day the Greek Church call their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) made of purpose for the just keeping it, at the very time. A pregnant proof for this custom, if there were none but it. By Hippolytus first a famous Bishop and holy Martyr (His was the sixteen-yeare Canon) set forth by him so timely, as it ended in the first year of Alexander Severus.  
And after him, that of eight years, devised by Dionysius Bishop of Alexandria, who was a Martyr also, and of high account ever in the Church. (And both these, under the persecution.)  
Then came Eusebius, whose devise the Golden number was, or Cycle of nineteen years. His held, till Theophilus of Alexandria's began. Now the time of the setting his, is recorded to have been the year 380.  
Prosper came after him, and he set another. And last came Victorinus of Aquitaine about the year 460, (not much before Gelasius.) Two more came after these, before it was fully settled; (but we will not pass our bounds.) If no such custom were what needed all these pains, all this ado, in these Cycles setting, and calculation of times? 

● 1. Victor Cap●anu● ..  
2 D●c●ys. Exi●●u●.  
The use of the Cycli P●sc●●les.   It shows the great esteem, the Church had the Feast in, that it was so careful of the precise time of it, every year.  
And there was reason for it. Otherwhile they were at an after-deale, about the time. The year 454. (within a year or two, after the Council of Chalcedon) all were at a stand. Easter fell so high in April, they were in a doubt, they had been wrong: Yea Leo himself (that then lived) and all. Presently fell Leo to writing of letters about, to all, reputed any thing seen that way. To the Bishop of 
a Pas●hasi●u●  Lilybaeum in Sicil.. To the Bishop of the Isle 
b 〈◊〉 ●p. 6●.  Chaos. To the 
c Ep. 64.  Emperor Martian himself (and to the 
d Ep. 65.  Empress to solicit him) that he would not fail, but send to Proterius Bishop of Alexandria to help them out: As he did. And the like fell out in Saint Ambrose's time. Damasus and all, were to seek about it, and he then fain to clear it by his LXXXIII. Epistle, to the Bishops of Aemylia.  
Now, upon the consulting of the Bishop of Alexandria, there hangs a third proof. 
3 Proof. Fron the Paschales Epistolae, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bishop of Alexandria.  The Paschales epistolae, yearly sent abroad by that See, to this end. Leo confesseth to the Emperor, That because, they of Egypt were held for the most skilful in the Mathematics, best at calculations; it was by the first Council at Nice laid upon them (this trust) yearly to calculate the day exactly, and to give notice of it in time to other Churches, yea to Rome and all.  
And it was antiqua consuetudo, saith Cassian (who lived with chrysostom, 
Collat. 10.2.  and was his Deacon) that every year, the morrow after their Epiphania, the Bishop of Alexandria sent abroad his Paschales epistolae, to warn Easter, over the world. And, when (after) by reason of wars in the spring time, in many places they were intercepted, that they came not time enough: Order was taken anew by the great Council of Aphrique, that letters for warning Easter should come forth sooner, by the 21. of August every year, that so they might have time to come, 
Conc. Carthag. Can. 74.  whither they were sent soon enough.  
These Paschales epistolae were ever famous, and of high account, for other good matter contained in them. Three of them of Theophilus, we have extant, so highly esteemed by Saint Hierome, as he took the pains to turn them into Latin, and to him we own them. But, though by the Nicene Council this was laid upon the Bishop of Alexandria; I would not have you conceive, it began then. Ruffin saith, 
L. 1. c. 6.  the Council did but antiquum Canonem tradere, deliver the old Canon, that had been before in use. For, long before, Eusebius mentioned those Paschales epistolae sent about, 
L. 7. c. 20. Niceph l. c. 11.  by Dionyse Bishop there, even under the persecution.  
Now if we will follow 
* job. 8 8. From the Fathers in the Church's peace, the latter 200. years. By the Homilies upon Easter-day.  Iob's advice, and set ourselves to ask of the Fathers: 
4. Proof.  we shall find habemus talem consuetudinem, clear with them for it. Those first, that lived after the Church's peace: ² Then those, that during the persecution. Those in the Church's peace, four ways. 1. By the Homilies or Sermons made purposely by them, to be preached on this Day. We have a full jury, Greek and Latin, of them; and that of the most chief and eminent among them. Saint Basil, Nazianzen, chrysostom, Nyssen, Theophilus Alexandrinus, Cyrill, Chrysologus, Leo, etc. And yet I deal not with any of those in Ambrose, Austin, Maximus, now extant; I know, they are questioned. I rely only on the report of Saint Hierome and Gennadius, who saw the right copies, and what they saw, have reported.  
I will give you a taste of one. It shall be Nazianzen, surnamed the Divine, and so one, that knew what belonged to Divinity. Thus begins he a Sermon of his upon it. Easter-day is come, GOD 's own Easter-day: and again I say, Easter-day is come, in honour of the Trinity: the Feast of Feasts, 
1. in Pascha.  the solemnity of all solemnities, so far passing all other Feasts, holden not only by or for men, but even in honour of CHRIST Himself, as the Sun doth the Stars  
And, in his funeral Sermon for his father, having occasion but to name it by the way (for that his father once, brought to the last cast, in a sickness of his, suddenly (as it were by a miracle) recovered upon an Easter-day morning) It was (saith he) Easter, the great and famous Feast of Easter, the Queen and the Sovereign of all the days in the year. That, in his days they had (sure) such a custom.  
(An so it seems they had in Ignatiu's days: for, from him borrowed he that term of Lady and Queen of days, out of his Epistle ad Magnesianos.)  
2. By the Hymns set for this day, to be sung on it. 
By the Hymns upon Easter-day.  By Prudentius that lived in Saint Ambrose's time. By Saint Ambrose himself. Before him by Saint Hilary. But, Paulinus I insist on. He, in his Panegyric for Foelix, sets down in particular all the Feasts in the year, as they were then in use among them: Easter for a chief Feast. He lived with Saint Augustine. A pregnant Record, for the Church's custom then.  
3. By their writings. 
By their writings touching Easter.  ¹ Some of them in their Commentaries (as Saint Hierome) and namely on the Galatians, and on that place (ye observe days: If that be a fault (saith he) we Christians do incur that fault, all. For we keep (by name) Easter, but not the Iewe's Easter, of unlevined bread (which the Apostle excepts to) but the Christian Easter of the Resurrection of CHRIST. ² Some, by way of Epistles and answers: as S. Ambrose, LXXXIII. Epistle, full to it S. August. CXVIII. CXIX. set Epistles concerning questions about it. ³ Some, by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: As Epiphanius (the Treasure of antiquity) in his L.LXX. and LXXV. heresy, ad oppositum. Positively in his Compendium of the true Church's orders, at the end of his Pannarium, whereof one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The great solemnity upon Easter day. ● As S. August. expressly contra Adimantum, the 16. Chap. And the 32, book against Faustus (that found fault, the Church kept it, yet kept it not, as the jews:) confesseth the one, (the Church's keeping:) traverses the other, that she ought, neither at that time, nor in that manner to keep it, as they did: and that at large. ⁴ Some, by short treatises, as Ambrose de mysterio Paschae. And some by full books, as Eusebius, who wrote a book of the whole Order of the Church's Service then, dedicated it to Constantine, was by the Emperor highly commended for it.  
4. Lastly, as by writing, so by matter of fact. As chrysostom, who when he was deposed, 

By matters of fact.  
Of chrysostom Sacrat. l●b. ca 18   and so enjoined not to come in any Church: yet Easter-day coming, so loath he was not to keep it, as he got him in Thermas Constantini (a spacious great building, for the public bath of the City) and there held his Easter, with a very great company, 
Of Athanasius. Apolog. ad Constantium.  that would not forsake him. As Athanasius, who being accused to Constantius the Emperor, for keeping the Feast of Easter in the great Church at Alexandria (than but newly finished, and as yet not dedicated) he lays the blame from himself upon the people, that would have it kept there, do what he could, the other Churches were so narrow, and the concourse to the Feast so great, as he saith, it would have done the Emperor's heart good, to have seen it.  
And, in his Epistle ad Africanos; with open mouth, he cryeth out upon the Arrians, that came in military manner to install their new Bishop, and the many outrages by them done. Above all, that not only they did those outrages, but did them (of all days) upon Easter-day, Et ne ipsum quidem Dominicum diem sanctissimi Festi ulla in reverentiâ habuere, And had not in any reverence, not the very Sunday of that most holy Feast.  


Custom for the three Holidays at Easter. Cap. 8.  
Hom. 1. in Pasch.   Not the Sunday: for we are to know, the custom that is continued with us still, they then had, to keep two days beside the Sunday, three in all: For the Latin Church, plain, by Saint Augustine de Civitate Dei. 22. In 3um Festi diem. For the Greek, by Nyssen, who expressly termeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thus, all these ways, by singing, by saying, by writing, by doing, all bear witness to it: and I may safely say, there is not one of them, but one of these ways or other, he hath his hand in it, and among them they make up a full proof, of this habemus consuetudinem.  


5 Proof From the Councils.  
The Nicene.   From the Fathers, I pass to the Councils, and plead it by all the four. The Nicene first.  
1. Two causes there were (saith Athanasius de Syn. Arim. & Sel.) of the assembling that Council. Name & claudicabant circa Festum (and he makes that the first cause) They halted about the Feast, kept it not uniformly: and that was set straight, against Crescentius. And, the Deity of the SON of GOD was questioned, and that was put into the Nicene Creed, 
Theod l. 1. ca 9 Socrat. l. 1▪ c. 9  against Arrius. You have the Council's Epistle for the settling it: you have the Emperor's Sacra for the ratifying it, directed ad omnes Ecclesias (in the third book of his life, by Eusebius.)  
2. For the 2. General at Constantinople. As Constantine in the first; so Theodosius at this, 
The 2. of Constant.  was not behind. His Law remains, whereby he provided, that for fifteen days, from the Sunday before the day, till the Sunday after, no process should go forth, none should be arrested; a general cessation of all both processes and proceed, in honour of the High Feast. That you have Easter-day, and the custom of holding it solemnly, in the body of the Law too, in Theodosiu's Code.  
3. At the third of Ephesus, there have you (in the 2. Tom. c. 32.) Rudius. Hesychius, 
At Ephesus.  and Ruffian, three Quar todecimani heretics, publicly in the face of the Council, recanting their error, subscribing, and promising ever after to conform and keep their Easter, after the custom of the Churches of GOD.  
4 And at the fourth of Chalcedon, 
At Chalcedon.  the sixth Session (the Emperor being there then present in person) the whole Council with one voice made this acclamation, Vnum Pascha orbi terrarum: Thanks be to GOD, one Easter now, and but one, all the world over.  
But before all these (the Nicene and all) by a dozen years at least, 
Custom in England.  was the Council of Arles, and in it, this custom proclaimed. I mention it, not so much for the antiquity, as that by it appeareth, how the custom of Easter went here with us in this Realm; for, at it was present and subscribed, the Bishop of London, Restitutus. A plain argument, We had such a custom then.  
And for the other Realm, Gelasius shall speak. In a Synod of seaventy Bishops, where he and they decreed, what books were to be read, what not: they say, 
Custom in Scotland.  there was then a Poem of venerable Sedulius (who had the addition of Scotus for his nation) which they do insigni laude praeferre, (that is) very highly commend. 
Sedulius·  Sedulius entitles it, his Opus Paschale, and gins it, with Paschales quicunque dapes— as it were inviting his Readers (his countrymen, I dare say, specially, if they will come to it) to a Feast, upon Easter-day.  
But for both, none so worthy a witness, as the Emperor Constantine, 

Custom in both.  
Constantine.   who in his Rescript about Easter, directed to all Churches, expressly nameth this Isle, the Isle of Brittannie, among those places, where this custom was duly and orderly observed.  
All this while the Church had rest: during the persecution, how went it? 

6. Proof. From the Fathers in the first 200. years of persecution.  
Two, between p●ace and persecution Lactantius. Pierius. Hier. de Ser. 76.   Two we will take in, in the passage between the times of peace, and persecution.  
¹ Lactantius, the most part of his life, lived under the persecution, but died in the Church's peace. ² So did Pi●rius of Al●xandria (for his excellent learning, called Origen the vonger.) In Lactantius 7, book, 19 Chapter, there is a plain testimony for the solemn keeping of East●r-Eve. And Pierius (saith S. Hierom) hath a long Sermon upon the Prophet Hosee, made by him, and preached at the solemn assembly on Easter-Eve. And if the Eve were so held, we make no doubt of the day.  
1. Now in the midst of the persecution, 
Under the persecution. The fact of Philip the Emperor L. 6. c. 34.  there fell out a special case of Philip the Emperor, (supposed to have given his own and his son's name to the Christian profession, as Eusebius reporteth:) in sign thereof, He, on Easter-Eve offered to join himself at the Church-service, as knowing that to be their chiefest solemnity: which they failed not to keep, no not then, when their case was at the hardest.  
2. And even then at Alexandria, Dionysius the Bishop there, held this custom. 
Euseb. 1.7. cap. 22 Dyonis. Alexan.  Thus writes he to Hierax (a Bishop too) and to others: out of prison, That, though the persecution than raged much, and the plague more; yet were the Christians, even then, so careful not to break this custom, as they kept their Easter, some, in woods, some on shipboard, some in barns and stables; yea, they in the very goal, keep it they did even then, persecution and plague both notwithstanding  
3. Cyprian held this custom: Not by his Homily (I waive it, as doubtful: 
Cyprian Epist. 21.24.40. ) but in four of his Epistles I find it. I name but one, his LIII. Some had consulted him, in a question of some difficulty. He writes back, It was now Easter, his brethren were from him, every one at his own charge, solemnising the Feast with their people. So soon as the Feast was over, and they met again, they should hear from him, he would take their opinions, and return them a sound answer.  
4. Origen had this custom. In his VIII. against Gelsus, frankly he confesseth, 
Origen.  That other Feasts, Easter by name, the Christians held them; and that (as he saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in more solemn manner, than Celsus, or any heathenmen of them all, held theirs.  
5. Tertullian had this custom. 
* Tertullian●● de coronà ●il. c. 3. ad v●●em l. 2. c. 4 contr. Marc. 4 3.5.4.  Many places in him. Only one I cite, in the 14. chap. de jejunio: Quod si omnem in totum devotionem dierum erasit Apostolus, cur Pascha celebramus annuo circulo? If it were the Apostle's mind, to raze out all devout observing of days quite, how comes it to pass, we celebrate Easter yearly, at the circle of the year turning about?  

Irenaus.  6. Irenaus' had this custom: His Epistle to Victor showeth it: to Victor, and to many more (saith Eusebius) about that question, (understand still the question of the time, not of the Feast.) A book also (we find) he wrote the Paschate, in the 115. quest, in justin Martyr. So, he will be for it, certainly.  
7. And it is strange, even during the persecution, how many books we find written, 

Seven books then written for it.  
Euseb. l 7 c. 32. Hier. de Scrip. 43.  
Hieron de Scriptor 44. Ibidem 61. Ibidem 38. Ibidem 24.  
7. Proof. From Councils in the persecution. 

1 Palestine.  
2 Pontus.  
3 Osr●ëna.  
4 Italy.  
5 France.  
6 Graecia.  
7 Asia minor   Euseb. l. 5. c. 23.   to deduce the custom by. ¹ Beside that of Irenaeus, ² One by Anatolius the great learned Bishop of Laodicea: ³ By Theophilus' Bishop of Caesarea, and ⁴ by Bacchyllus Bishop of Corinth, either of them one. ⁵ Another by Hippolytus, that made up the first cycle. Yet ⁶ another by Clemens Alexandrinus. And last, which indeed was first in time of all, two books, ⁷ by the holy Martyr and Prophet Melito Bishop of Sardis, (in the next Age to the Apostles themselves) set forth by him (as he saith) at the time of the Feast, and in the very holy-days of it.  
Nay, there wanted not Councils then neither, and that in seven several parts of the world at once: all in the midst of the fervour of the fiery trial, when the Church (GOD wot) could but evil intent it. It was no time to contend, then. But it shows, they made a matter of it, and no slight reckoning of the retaining it. Else might they have slipped it, without any more a do.  
Enough (I trow) to show, such a custom there was in all the Churches, these parties lived in, which were all the Churches GOD then had. They must needs seem contentious, that will contend against all these. I see not how they can scape the Apostle's Si quis, that do. And this I say, if some one example of some eminent man of worth, will serve to make an authority: If, that: Then this cloud of witnesses, and those ¹ not persons, but whole Councils and Churches: ² not in some one Region, but in diverse, all the world over: ³ and that not for one time, but so many Ages successively continued, from generation to generation: what manner of authority ought that to be? the greatest sure, and none greater, but of GOD himself.  

Proofs, That this custom was Apostolic. 1. Proof by testimony. Augustine.  Now to (Nos) that is, to the Apostles themselves. First, that it was a custom Apostolic and so taken, Saint Augustine is direct in his CXVIII Epistle to januarius, who had purposely sent to him, to know his opinion touching certain questions, all of them about Easter. Thus saith he there. For such things as come to us not by writing, but by practice (and yet such as are observed quite through the world) we are given to understand, they come commended to us, and were instituted either by the Apostles themselves, or by general Councils, whose authority hath ever been accounted of, as wholesome in the Church. Now what be those things so generally observed toto orbe terrarum? These: that the Passion, the Resurrection, the Ascension of CHRIST, and the coming of the HOLY GHOST from heaven, anniversariâ solennitate celebrantur, are yearly in solemn manner celebrated. And (saith he) if there be any beside these: for these, are most clear.  
First, he is clear, It was the custom of the Church, far and wide the world through. Then, that it must either by the Apostles be instituto, or by some Council. Not by any Council: Many met about the time: about the Feast never any: that, not questioned at all: taken pro confesso ever, and so, Apostolic. They be his own words (lib. 4. de Bapt. contra. Donat. cap. 24.) If the whole Church observe any thing, not having been ordained by some general Council, rectissimè creditur, we are to believe, rectissimè, by as good right as any can be, right in the superlative, that it came to us, non nisi ab Apostolis, from the Apostles, and from none else, nor by any other way. So Saint Augustine is for nos habemus talem. So he held it.  

Constantine. Euseb l. 3. vita Constantini.  An hundred years before him, Constantine is as direct in his Epistle ad omnes Ecclesias. Many remarkable things there are in that Epistle. ¹ The most holy Feast of Easter, four times he calleth it. That is the good Emperor's style. In so great a matter, in so High a feast of our Religion to disagree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterly unlawful. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what more honest, what more s●emely, then that this Feast should be inviolably kept, by which, we hold our hopes of immortality? (Mark that reason well.)  
But, for Apostolic: Be it lawful for us Christians (saith he) rejecting the jewish manner, That day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which day ever since the very first day of His passion, we have to this present kept; to transmit the due observing of it, to all ages to come. Mark the words, ¹ They had kept Easter from the first day of CHRIST'S passion, till that present time. ² And after that, We have received it of our SAVIOUR. ³ And yet again, which our SAVIOUR delivered to us. And concludes, that ⁴ accordingly, when he came among them, he and they would keep their Easter together. Nothing can be more full, that in his time this custom was, and that it was reputed to have come from the Apostles, as begun from the very day of CHRIST'S Passion. Which, Leo shortly, but fully expresseth, Legalis quippe festivitas dum mutatur, 
Leo Hom 7. de Passione.  impletur. The legal Feast of the Passeover, at the fulfilling of it, was changed both at once. Fulfilled and changed, at one time, both. No distance between. And fulfilled (I am sure) it was in the Apostle's time, and so changed then also.  
If you will see it deduced in story, that may you too. Thus, 
2 Proof, by Story. Euseb 4 c. 14.  Of himself Irenaeus writeth, that he was brought up in Asia under Polycarpus; and that he (young though he were) observed and remembered well all his course of life. And namely, how coming to Rome in Anicetu's time, he kept his Easter there. Not when Anicetus kept it, 

Iren. l. 3. c. 3. Tertul. de prescript. c. 32. Polyca●pus kept Easter with S. john and the rest of the Apostles.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Eus●b. l. 5. ●4. S. Philip the Apostle kept it 3 Pr●o●e f●om the Lords d●y.  
Apoc 1.10. Psalm 1.88. Aug. Ep. 119. ●3.  
Dies Dominicus Christianis Resurrectione Domini declaratus est, & ex illo habere capit s●stivitatem suam.   but keep it he did though. In the keeping they agreed: in the time they differed. Either held his own.  
Polycarpus then kept Easter. Now Polycarpus, had lived and conversed with the Apostles, was made Bishop by them, Bishop of Smyrna, (Irenaeus and Tertullian say it directly) and he is supposed to be the Angel of the Church of Smyrna, Revel. 2.8. And Polycarpus (as saith Irenaeus) kept Easter with S. JOHN, and with the rest of the Apostles, totidem verbis. Euseb. lib. 5. c. 26.  
Polycrates in his Epistle there (in Eusebius) expressly saith, that S. Philip the Apostle kept it. If S. Philip and S. john (by name) If the rest of the Apostles had it, then nos habemus is true; than it is Apostolic.  
But yet we have a more sure ground then all these: The LORD's DAY hath testimony in Scripture, I insist upon that; that Easter-day must needs be as ancient as it. For how came it to be the LORD's day? but that, as it is in the Psalm, the LORD made it! And why made He it? but because on it, the Stone cast aside (that is CHRIST) was made the Headstone of the corner? that is, because then the LORD rose, because his Resurrection fell upon it?  
Now, what a thing were it, that all the Sundays in the year that are but abstracts (as it were) of this day, (the very day of the Resurrection) that they should be kept: and this day, the day itself, the prototype and archetype of them all, should not be kept, but laid aside quite, and be clean forgotten? That, the day in the week we should keep; and the day in the month itself, and return of the year, we should not keep? Even of very congruity, it is to be as they, and somewhat more.  
Take example by ourselves. For His majesty's deliverance the fift of August: for His majesty's, and ours, the fift of November (being Tuesday both:) for these a kind of remembrance we keep, on Tuesday every week in the year. But when by course of the year in their several months, the very original days themselves come about; shall we not, do we not celebrate them in much more solemn manner? what question is there? weigh them well, you will find the case alike. One cannot be, but the other also must be Apostolic. 

4 Proof of the Church's custom for Easter.  
1 The custom of Baptism.  
2 The custom of the censures then determining.    
1 For the last proof I have yet reserved, one: or rather, three in one. ● The custom of Baptism, known to have been ministered as upon that day, all the Primitive Church through. A thing so known, as their Homilies de Baptismo were most upon that day. Saint Basil's I name. In his upon Easter-day, he shows the custom of baptising then, and the reason for it.  
2 The use of the keys, at that time specially. Then, were the censures inflicted: then were they released. ¹ Inflicted. Against that time, did S. Paul cut off the incestuous person, that a little levin might not sour them all. Even against the time that CHRIST our Passeover was offered, 
1 Cor. 5.7, 8. Can 5.  and they therefore to hold this Feast. ² Released. So you shall find the Council of Ancyra (elder then that of Nice) order, the censures should determine all, endure no longer than the Great Day (so, in their common speech they termed Easter) and then, 
Can. 5.  all to be restored. ³ To which purpose the Council of Nice taken order, there should be in Lent, a Synod yearly to this end: that by it, all quarrels being taken up, and all things set straight, they might be in better case, to come with their oblation at Easter, to the Sacrament.  

3. The custom of a Communion.  And last, by the never broken custom of a solemn Eucharist, ever upon this day. Origen in his seventh upon Exodus, he saith, Our Easter-day far passeth the jewish Easter. They had no Manna on theirs: (The Passeover was eaten in Egypt: Manna, came not till they were in the wilderness:) But we (saith he) we never keep our Passeover, 
john 6.50, 58.  but we are sure of Manna upon it, the true Manna, the bread of life that came down from Heaven. For they had no Easter then, without a Communion.  
Leo joins both; (he might well all three.) Paschalis quip solennitatis hoc est proprium, 
Hom. 6. the Quadrag.  This is a peculiar that Easter-day hath, ut in eâ tota Ecclesia, remissione gaudeat peccatorum: That on it, all the whole Church obtaineth remission of their sins. One part, qui sacro Baptismate renascuntur, by virtue of the solemn Baptism then ministered: The rest, by benefit of the Eucharist they then receive; ad rubiginem mortalitatis (it is his term) to the scouring of the rust, which our mortality gathereth by the sins and errors of the whole year.  
I will conclude all, with the words which Saint Ambrose concludes his LXXXIII, (his Paschall Epistle, with) to the Bishops of Aemilia: Ergo, cum tot veritatis indicia concurrant, juxta majorum exemplum, Festum hoc publicae salutis, laeti exultantèsque celebremus. Since than there be so many proofs for this truth that thus meet: according to the example of our forefathers, let us with joy and gladness keep this Feast of our common salvation. How? Sumamus spiritu ferventi Sacramentum in azymis sinceritatis. Let us receive the holy Sacrament, with the sweetbread of sincerity. Posts nostros, ubi est ostium verbi, sanguine CHRISTI, in fide passionis, coloremus. The posts of the door of our mouth (that is, our lips) let us die them with the Blood of CHRIST, in the faith of his blessed Passion. Ensuing the steps of the Apostles and the Churches of GOD (all:) with whom joining in both, let us expect the blessing of GOD upon us, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XVI. of April, A. D. MDCXX, being EASTER DAY.  JOHN. CHAP. XX. 
Ver. 11. But Marry, stood by the Sepulchre, weeping: and as she wept, she stooped, and looked into the Sepulchre.  
12. And saw two Angels, in white, sitting, the one at the head, the other at the feet, where the Body of JESUS had lain.  
13. And they said to her, Woman, why weepest thou? She said to them, They have taken away my Lord, and I know not where they have laid Him.  
14. When she had thus said, she turned herself about, and saw JESUS standing, and knew not, that it was JESUS.  
15. JESUS saith to her, Woman, why weepest thou? Whom seekest thou? She (supposing He had been the gardener) said to Him, Sir, if thou have borne Him hence, tell me where thou hast laid Him, and I will take Him thence.  
16. jesus saith to her, Marry: She turned herself, and said to Him, Rabboni; that is to s●y, Master.  
17. jesus saith to her, Touch me not, for I am not yet ascended to my Father: But, go to my brethren, and say to them, I ascend to my Father and to your Father, and to my God and your God.  
This last verse was not touched.  
IT is Easter da● abroad: And it is so in the text. We keep Salomon's rule, Verbum diei in dic suo: For, all this (I have read) is nothing else, but a report of CHRIST 's rising, 
1. Reg. 8.59.  and of His appearing this Easter day morning, His very first appearing of all. Saint Mark is express for it, 
Mar. 16.9.  that CHRIST was no sooner risen this day, but, He appeared first of all to Marie Magdalen: which first appearing of His, is here by Saint john extended, and set down at large.  
The sum of it is, 1. The seeking CHRIST dead; 2. The finding Him alive.  
The manner of it is, That Marie Magdalen staying still by the Sepulchre, first she saw a vision of Angels: and after, she saw CHRIST Himself. Saw Him, and was herself made an Angel by Him; a good Angel, to carry the Evangell, the first good and joyful tidings of His rising again from the dead. And this was a great honour (all considered) to serve in an Angel's place. To do that at His Resurrection (His second birth) that, 
Act. 13.33.  at His first birth an Angel did. An Angel first published that; Marry Magdalen brought first notice of this. As he, to the Shepherds; so she, to the Apostles, the Pastors of CHRIST 's flock; by them to be spread abroad to the ends of the world.  
To look a little into it. 1. Marie is the name of a woman: 2. Marry Magdalen, of a sinful woman.  
That, to a woman first; it agreeth well, to make even with Eve; that, as by a woman came the first news of death; so, by a woman also might come the first notice of the Resurrection from the dead. And the place fits well: for, in a garden, they came, both.  
That, to a sinful woman first; that also agrees well. To her first that most needed it: most needed it, and so first sought it. And it agrees well, He be first found of her, that first sought Him: Even in that respect she was to be respected.  
In which two, there is opened unto us a gate of hope, two great leaves (as it were:) one, 
Host 2.15.  ●hat no infirmity of sex (for a woman we see:) the other, that no enormity of sin (for a sinful woman, one that had the blemish, that she went under the common name of peccatrix, as notorious and famous in that kind:) That, neither of these, 
Luc 7.37.  shall debar any to have their part in CHRIST, and in His Resurrection; any, that shall seek Him in such sort, as she did. For, either of these non obstante, nay notwithstanding both these, she had the happiness; To see His Angels (& that was no small favour:) to see CHRIST Himself: And that, first of all, before all others, to see and salute Him: And, to receive a commission from Him of Vade & dic, to go and tell (that is, as it were) to be an Apostle, and that to the Apostles themselves, to bring them the first good news of CHRIST'S rising again.  
There are three Parties that take up the whole Text: and if I should divide it I would make those three Parties the three parts; ¹ Marry Magdalen, ² the Angels ³ and Christ our SAVIOUR.  
Marry Magdalen begins her part in the first verse, but she goes along through them all.  
Then the angel's part in the two verses next. ¹ Their appearing, ² and their speech to her: Appearing, in the twelfth; Speech, in the thirteenth.  
And last Christ's part in all the rest. ¹ His appearing, ² and Speech likewise. Appearing, first unknowen, in the foureteenth, and His speech then, in the fifteenth.  
After, His appearing, and speech again, being known, in the sixteenth and seventeenth. ¹ Forbidding her, mane & tange, to stay and to touch; ² and bidding her, Vade & dic, to get her quickly to His brethren, and tell them, His resurrection was past, for (ascendo) He was taking thought for His ascension, and preparing for that. Thus lieth the order, and the parts.  
The use will be, that we, in our seeking, carry ourselves as she did: and so may we have the happiness, that she had, to find Christ, as He is now to be found in the virtue of His Resurrection.  

VER. XI. But Marie stood by the Sepulchre, weeping: and as she wept, she stooped, and looked into the Sepulchre.  
OF the favours vouchsafed this same faelix peccatrix (as the Fathers term her) this day, ¹ To see but CHRIST 's Angels, ² To see CHRIST at all, To see Him first of all, ⁴ But, more than all these, to be employed by Him in so heavenly an errand; reason we can render none, that helped her to these, but that, which in a place Christ Himself renders, Quia dilexit multùm, because she loved much. 
Luc. 7.47.   
She loved much: we cannot say, She believed much. For, by her sustulerunt thrice repeated (the second, thirteenth, fitfeenth verses) it seems, she believed no more, then just as much as the High Priests would have had the world believe, that He was taken away by night. 
Mat. 28.13.   
Defectus fidei non est negandus, affectus amoris non est vituperandus: It is Origen. We cannot commend her faith; her love, we cannot but commend; and so do: Commend it in her, commend it to you. Much it was, and much good proof gave she of it. Before, to Him living: now, to Him dead. To Him dead, there are divers: ¹ She was last at His Cross, and first at His grave: ² Stayed longest there, was soon here: ³ Can not rest, till she were up to seek Him: ⁴ Sought Him, while it was yet dark, before she had light to seek Him by.  
But, to take her as we find her in the Text, and to look no whither else. There are, in the Text, no less than ten, all arguments of her great love: all, as it were, a commentary upon dilexit multù●. And even in this first verse, there are five of them.  
The first, in these words; stabat juxta monumentum, that she stood by the grave. A place, where faint love loves not to stand. Bring Him to the grave, and lay Him in the grave, and there leave Him: but come no more at it, nor stand not long by it. Stand by Him, while He is alive, so did many; stand, and go, and sit by Him. But, stans juxta monumentum, stand by Him dead; Marry Magdalen, she did it, and she only did it, and none but she. Amor stans juxta monumentum.  
The next in these, Maria autem stabat. But Marie stood. In the autem, the but (that, helps us to another.) But Marie stood (that is as much to say, as) others did not, But, she did. Peter and john were there but even now. Thither they came, but not finding Him, away they went. They went: But Marie went not, 
Vers. 8.  she stood still. Their going away commends her staying behind. To the grave she came before them, from the grave she went to tell them, to the grave she returns with them, at the grave she stays behind them. Fortior eam figebat affectus, saith Augustine, a stronger affection fixed her; so fixed her, that she had not the power to remove thence. Go who would, she would not, but stay, still. To stay, while others do so, while company stays, that is the world's love: But Peter is gone, and john too: all are gone, and we left alone; then to stay, is love, and constant Love. Amor manens, alijs recedentibus, Love, that when others shrink and give over, holds out still.  
The third in these, she stood, and she wept: and, not a tear or two; but she wept a good (as we say;) that the Angels, that CHRIST Himself pity her, and both of them, the first thing they do, they ask her, why she wept so? Both of them begin with that question. And, in this, is love. For, if, when CHRIST stood at Lazarus' gr●ve's side and wept, 
〈◊〉 11. 3●.  the jews said, See how He loved him: may not we say the very ●●me, when Marie stood at Christ's grave and wept: See, how she loved Him? Whose presence she wished for, His miss she 〈◊〉 for, whom she dear loved, while she 〈…〉. Amor amarè flens, Love running down the cheques.  
The fourth in these, And as she wept, she stooped, and looked in, ever and anon. That is, she did so weep●, as, she did seek withal. Weeping without seeking, is but to small purpose. But, her weeping hindered not her seeking; Her sorrow dulled not her diligence. And, diligence is a character of love, comes from the same root, 〈…〉 Amor diligentiam diligens.  
To seek, is one thing: not to giver over seeking, is another. For, I ask, why should she now look in? Peter and john had looked there before; nay, been in 〈…〉 makes no matter: she will not trust Peter's eyes, nor John's, neither▪ 〈◊〉 she herself had before this, 
〈…〉  looked in (too.) No force, she will not 〈…〉 will suspect her own eyes, she will rather think, she looked not well before, th●● leave of her looking. It is not enough for love, to look in once. Thus we use, this is our manner when we seek a thing seriously; where we have sought already, there to seek again, thinking we did it not well, but, if we now look again, better, we shall surely find it, then. Amor quaerens ubi quaesivit: Love, that never thinks, it hath looked enough. These five.  
And, by these five, we may take measure of our love, and of the true multum of it. Vt profit nobis ejus stare, ejus pl●rare, & quaerere (saith Origen) that her standing, her wee●ing, and seeking, we may take some good by them.  
I doubt, ou●s will fall short. Stay by Him alive, that we can, juxta mensam: but jux●a monumentum, who takes up his standing there? And our love it is drie-eyed, it cannot wept: it is stiff jointed, it cannot stoop to seek. If it do, and we hit not on Him at first, away we go, with Peter and john; we stay it not out with Marie Magdalen. A sign, our love is little, and light, and our seeking suitable, and so, it is without success. We find not Christ, no marvel: but, seek Him as she sought Him, and we shall speed, as she sped.   

VER. 12. And saw two Angels, in white, sitting, the one at the head, the other at the feet, where the body of jesus had lain.  
For what came of this? Thus staying by it, and thus looking in, again and again, though she saw not Christ at first, she sees His Angels. For so it pleased Christ to come by degrees: His Angels before Him. And, it is no vulgar honour, this, to see but an Angels: what would one of us give to see but the like sight?  
We are now at the angel's Part. Their appearing, in this verse. There are four points in it. ¹ Their place, ² Their habit, ³ Their site, ⁴ and their order. ¹ Place, in the 〈…〉 ² Habit, in white, ³ si●e, they were sitting, ⁴ and their order in sitting, one at the head, the other at the feet.  
The Place, In the grave she saw them: and Angels in a grave, is a strange sight, a sight never seen before; not till Christ's body had been there, never, till this day; this the first news of Angels in that place. For, a grave, is no place for Angels (one would think▪) for worms rather: Blessed Angels, not but in a blessed place. But since CHRIST lay there that place is blessed. There was a voice heard from heaven, 
Rev. 14. 13●. Psal. 116.15.  Blessed be the dead: Precious the death, Glorious the memory now, of them that 〈◊〉 in the Lord. And, even this, that the Angels disdained not now to come thither and to sit there, is an ●●spicium of a great change to ensue in the state of that pl●ce. Quid gloriosi●s Angelo? quid vilius vermiculo? saith Augustine. Qui fuis 〈◊〉 locus est & Angel●rum. That which was the place for worms, is become a place for Angels.  
〈◊〉, Habit, In white. So were there divers of them, divers times, this day, 〈…〉 white, all; in that colour. It seems to be their Easter day colour; for at 〈…〉, they all do their service in it. Their Easter day colour, for it is the 〈…〉 Resurrection. The state whereof when Christ would represent upon the 〈…〉 His raiment was all white, no Fuller in the earth could come near it. And 〈…〉 it shallbe, when rising again, we shall walk in white robes, and follow the Lamb whither soever He goeth. 
Revel. 7.9.   
He●●en mourned on Good-fryday; the Eclipse made all then in black. Easter day, ●●eioiceth, Heaven and Angels, all in white. Solomon tells us, it is the 〈…〉. And that is the state of joy, 
Eccles. 9 8.  and this the day of the first joyful 〈◊〉 of it, with joy ever celebrated, even in albis, eight days together, by them th●● found CHRIST.  
In white, and sitting: As the colour, of joy; so, the situation, of rest. So we s●y, sit down, and rest. And so, is the grave made by this morning's work, a place of rest. Rest, not from our labours only, so do the beasts rest when they ●he: But as it is in the XVI. Psalm (a Psalm of the resurrection) a rest in hope; 
Psal. 16.9.  hope, of rising again, the members in the virtue of their head, who this day is risen. So, to enter into the rest, which yet remaineth for the people of GOD, 
Heb. 4.9.  even the Sabbath eternal.  
Sitting, and in this order sitting, at the head, one; at the feet, another, where His body had lain.  
1. Which order may well refer to CHRIST Himself, whose body was the true Ark indeed, In which it pleased the GOD- head to dwell bodily; 
Col. 2.9.  and is therefore here between two Angels, 
Exod. 25.19.  as was the Ark (the type of it) between the two Cherubims.  
2. May also refer to Marie Magdalen. She had anointed His head, she had anointed His feet: at these two places, sit the two Angels, 
Mat. 26 7. joh. 11.3.  as it were to acknowledge so much for her sake.  
3. In mystery, they refer it thus. Because Caput Christi Deus, 
1. Cor 11.3. Gen. 3.15.  the Godhead is the head of CHRIST, and His feet (which the Serpent did bruise) His manhood; that either of these hath his Angel. That, to Christ man, no less then to Christ God, the Angels do now their service. In principio erat verbum, His Godhead; there, an Angel: Verbum caro factum, His manhood; there, another. 
Heb. 1.6.  And let all the Angels of God worship Him in both. Even in His manhood, at His cradle (the head of it) a queer of Angels; at His grave (the feet of it) Angels likewise. 
Luc. 2.13.   
4. And lastly, for our comfort (thus.) That, henceforth even such shall our graves be, if we be so happy as to have our parts in the first resurrection, 
Revel 20.6:  which is of the soul from sin. We shall go to our graves in white (in the comfort, and colour of hope) lie between two Angels, there: they guard our bodies, dead, and pres●●t them alive again at the resurrection.  
1. Yet before we leave them, to learn somewhat of the Angels: specially, of the Angel that sat at the feet. That, between them there was no striving for places. He that sat at the feet, as well content with his place, as he that at the head. We, to be so, by their example. For, with us, both the Angels would have been at the head, never a one at the feet: with us, none would be at the feet by his good will; Head Angels all.  
2. Again, from them both. That, inasmuch, as the head ever stands for the beginning, and the feet for the end, that we be careful, that our beginnings only be not glorious (O an Angel at the head in any wise;) but that we look to the feet, there be mother there, too. Ne turpiter atrum Desin●t, that it end not in a black Angel, that began in a white. And this for the Angel's appearing.   

VER. 13. And they said to her, Woman, why weepest thou? She said to them, They have taken away my Lord, and I know not where they have laid Him.  

〈…〉  Now to their speech. It was not a dumb show, this, a bare apparition, and so vanished away. It was visio & vex, a vocal vision. Here is a dialogue, too: The Angels speak to her.  
And they ask her, Quid ploras? Why she wept? what cause she had to weep. They mean, she had none (as indeed, no more she had.) All was in error, piae lachryniae, 
〈…〉.  〈◊〉, tears of grief, but false grief, imagining that to be, that was not, Him to be dead, that was alive. She weeps, because she found the grave empty, which God forbidden she should have found full, for then CHRIST must have been dead still, and so, no Resurrection.  
And this case of Mary Magdalen is our case oftentimes. In the error of our conceit to weep, where we have no cause; to joy, where we have as little. Where we should, where we have cause to joy, we weep: and, where to weep, we joy. Our ploras hath never a quid. False joys, and false sorrows, false hopes, and false fears this life of ours is full of, God help us.  
Now because she erred, they ask her the cause, that she alleging it, they may take it away, and show it to be no cause. As the elench, à non causâ pro causâ makes foul rule among us, beguiles us, all our life long.  

〈◊〉 answer.  Will ye hear her answer to, Why weep you? Why? sustulerunt, that was the cause, Her Lord was gone, was taken away.  
And a good cause it had been, if it had been true. Any have cause to grieve, that have lost, lost a good Lord, so good and gracious a Lord, as He had been to her.  
But that is not all: a worse matter, a greater grief than that. When one dieth, we reckon him taken away, that is one kind of taking away. But his dead body is left; so, all is not taken from us; That, was not her case. For, in saying (her Lord) she means not, Her Lord alive, that is not it: she means not, they had slain Him, they had taken away his life (she had wept her fill for that, already.) But, her Lord, that is, his dead body. For, though His life was gone, yet His body was left. And, that was all, she now had lest of Him (that, she calls Her Lord) and, that, they had taken away from her, too. A poor one it was, yet some comfort it was to her, to have even that left her, 
〈…〉  to visit, to anoint, to do other offices of love, even to that. Etiam viso cadavere recalescit amor, at the sight, even of that, will love revive, it will fetch life of love again. But now, here is her case; that, is gone, and all, and nothing, but an empty grave, now left to stand by. That S. Augustine saith well, sublatus de monumento, grieved her more, then occisus in ligno, for, than something yet was left; now, nothing at all. Right sustulerunt, taken away quite and clean.  
And thirdly, her nescio ubi. For though He be taken away, it is some comfort yet, if we know where to fetch Him again. But here, He is gone without all hope of recovery, or getting again. For they (but she knew not who) had carried Him (she knew not whither) laid Him (she knew not where) there to do to Him (she knew not what.) So that now she knew not, whether to go, to find any comfort. It was nescio ubi, with her, right. Put all these together, His life taken away, His body taken away, and carried no man knows whether; and do they ask, why she wept? or, can any blame her for it?  

〈…〉.  The truth is, none had taken away Her Lord, for all this: for, all this while Her Lord was well, was, as she would have had Him, alive and safe. He went away of 〈…〉 him thence. What of that? Non c●edens 〈◊〉, credidit s●blat●m, for want of belief He was risen, she believed, He was carried away. She 〈…〉 the●e was on 〈◊〉 in her love, but there was love in her error 〈…〉  
〈…〉 leave to lay ou● 〈…〉 arguments of her love, 
Yet, her love.  ou● of this verse (to make up eight, towards the making up of her 〈◊〉.)  
The very 〈…〉 gives Him of Dominum 〈◊〉, is one, My Lord, that she give● 〈◊〉 that term. For, it shows her love and respect was no whit abated, by 〈…〉 of His death. It was a most opprobrious, ignominious, shameful death 〈…〉 ●uch as in the eyes of the world, any would have been ashamed to own 〈…〉 say 〈◊〉 Him, Meum:) but, any would have been afraid to honour him with th●● 〈◊〉 to style Him, Dominum. She was neither: Meum, for her●; Dominum meum, for her Lord, she acknowledgeth Him, is neither ashamed, nor afraid to continue that 〈…〉 sca●●alo non 〈…〉.  
Another (which I ●ake to be far● beyond this.) That, she having looked into the grave a little before, and seen never an Angel there; and of a sudden looking in now, and seeing two, (a sight; able to have amazed any; any, but her) It moves not her at all. The suddenness, the strangeness, the gloriousness of the sight, yea even of Angels, move her not at all. She seems to have no sense of it, and so to be in a kind of ecstasy all the while. Domine propter te est extra se, saith Bernard. Amor extasin patience.  
And thirdly, as that strange sight affected her not a whit: so neither did their comfortable speech work with her at all. Comfortable, I call it, for they that ask the ca●se, why, (why weep you?) show, they would remove it, if it lay in them. Neither of these did, or could move her, or make her once leave her weeping: she wept on, still (Christ will ask her, quid ploras? by and by again.) If she find an Angel, if she find not her Lord, it will not serve. She had rather find his dead body, then them in all their glory. No man in earth, no Angel in heaven can comfort her, none but He that is taken away, CHRIST, and none but CHRIST; and, till she find Him again, her soul refuseth all manner comfort: yea, even from heaven, even from the Angels themselves: These three. Amor super amissum tenuens c●nsolari.  
Thus she, in her love; for her supposed loss, or taking away. And what shall become of us, in ours then? That lose Him ¹ not once, but oft; ² And not in suppose, as she did, but in very deed; ³ And that, by sin (the worst loss of all;)  
And that, not by any others taking away, but by our own act, and wilful default; and are not grieved, nay not moved a whit, break none of our wont sports for it, as if we, reckoned Him, as good lost, as found. Yea, when CHRIST and the holy Ghost, and the favour of GOD, and all is gone, how soon, how easily are we comforted again for all this? that, none shall need to say, quid ploras? to us, rather, quid non ploras? ask us, why we weep not, having so good cause to do it, as we then have? This for the Angel's part.   

VER. 14. When she had thus said, she turned herself about, and saw jesus standing, and knew not that it was jesus.  
Always the Angels (we see) touched the right string, and she tells them the wrong cause, but yet the right, if it had been right.  
Now, to this answer of hers, they would have replied, and taken away her error touching her Lord's taking away; that if she knew all, she would have left her seeking, and sit her down by them: and left her weeping, and been in white as well as they.  
But, here is a supersadeu● to them: The Lord himself comes in place. (Now come we from the seeking Him dead, to the finding Him alive.) For, when He saw, no Angels, no sight, no speech of theirs w●uld serve, none but her Lord could give her any comfort; Her Lord comes Christu● adest.  
Adest Christu●; nec ab eis vnqu●m abest, à quibus quaeritur, saith Augustine, Christ is found, found by her; And this case of hers, shall be the case of all that seriously seek Him. This woman here, for one, she sought Him (we see.) They that went to Emmau● to day, they but talked of Him sadly, and they both found Him. Why, He is found of them that seek Him not. Esa. 65.1. but, of them that seek Him, never but found. For, thou Lord never fastest them that seek Thee. Psal. 9.10. God is not unrighteous, to forget the work and about of their love that seek Him. Heb. 6.10.  
So, find Him they shall, but happily not all so fully at first, no more than she did. For, first (to try her yet a little further) He comes unknown, stands by her, and she little thought it had been He:  

acts 17.27. ●ob 9.11.  A case that likewise falls out full oft. Doubtless, He is not fare from every one of us, saith the Apostle to the Athenians. But He is nearer us many times than we think; even hard by us, and we not ware of it, saith job. And, O sicognovisses & tu, O if we did know (and it standeth us in hand to pray that we may know) when He is so, 
●uke 19.42,  for, that is the time of our visitation. 
●uke 19.44.   
Saint john faith here, the Angels were sitting: Saint Luke saith, they stood, Luk. 24.4. They are thus reconciled. That, Christ coming in presence, the Angels which before were sitting, stood up. Their standing up, made Mary Magdalen turn her to see who it was they rose to. And so, Christ she saw, but knew Him not.  
Not only not known Him, but misknew Him, took him for the Gardener. Tears will dim the sight, and it was yet scarce day, and she, seeing one, and not knowing what any one should make in the ground so early, but he that dressed it, she might well mistake. 
Luke 24.16. Mat 16.12.  But it was more than so: Her eyes were not holden only, that she did not know Him, but over and beside, He did appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some such shape, as might resemble the Gardener, whom she took Him for.  
Proper enough it was, it fitted well the time and place (this person.) The time, It was the Spring: The place, It was a garden (that place is most in request at that time) for that place and time, a Gardener doth well.  
Of which her so taking Him, Saint Gregory saith well, Profecto errando non erravit. She did not mistake in taking Him for a Gardener: though she might seem to err in some sense, yet in some other she was in the right. For, in a sense, and a good sense, CHRIST may well be said to be a Gardener, and indeed is one. For, our rule is, Christ, as He appears, so He is, ever: No false semblant in Him.  
1. A Gardener He is then. The first, the fairest garden that ever was (Paradise) He was the Gardener, it was of His planting. So, a Gardener.  
2 And ever since it is He that (as God) makes all our gardens green, sends us yearly the Spring, and all the herbs and flowers we then gather; and neither Paul with his planting, nor Apollo with his watering, could do any good without him. So a Gardener in that sense.  
3 But not in that alone; but He it is that gardens our souls too, and makes them, as the Prophet saith, Like a well watered Garden, weeds out of them whatsoever is noisome or unfavourie, 
jer. 31.11.  sows and plants them with true roots and seeds of righteousness, waters them with the dew of His grace, and makes them bring forth fruit to eternal life.  
But it is none of all these, but besides all these, nay over and above all these, this day (if ever) most properly He was a Gardener. Was one, and so after a more peculiar manner, might take this likeness on Him. Christ rising was indeed a Gardener, and that a strange one, who made such an herb grow out of the ground this day, as the like was never seen before, a dead body, to shoot forth alive out of the grave.  
〈…〉, was He so this day alone? No, but this profession of His, this day begun, He will follow to the end. For, He it is, that by virtue of this morning's ac●, shall garden our bodies, too: turn all our graves into garden-plots: Yea, shall one day turn land Sea and all into a great garden, and so husband them, as they shall in 〈◊〉 time bring forth live bodies, even all our bodies alive again.  
Long before did Esai see this and sing of it, in his song Esa. 26.19. resembling the Resurrection to a Spring-garden. Awake and sing (saith he) ye that dwell for a time are as it were sown in the dust, for His dew shall be as the dew of herbs, and the earth shall shoot forth her dead. So then: He appeared no other, than He was: A Gardener He was; not in show alone, but opere & veritate, and so came in His own likeness. This for Christ's appearing. Now to His speech (but, as unknown still.)   

VER. XV. jesus saith to her, Woman, why weepest thou? whom seekest thou? She (supposing he had been the Gardener) said to Him; Sir, if thou have borne Him hence, tell me where thou hast laid Him, and I will take Him thence.  
Still she weeps: So He gins with quid ploras? 
Christ 's question unknown.  asks the same question the Angels had before; only quickens it a little with Quem quaeris, Whom seek you? So, quem quaeris, quaerit à te quem quaeris, whom she sought, He asks her whom she sought? Si quaeris, cur non cognoscis? si cognoscis, cur quaeris? saith Augustine. If she seek Him, 
Augustine.  why knows she Him not? If she know Him, why seeks she Him still? A common thing with us (this also.) To seek a thing, and when we have found it; not to know, we have so; but even Christum à Christo quaerere, to ask Christ for Christ. Which however it fall in other matters, in this seeking of Christ, it is safe. Even when we seek Christ, to pray to Christ, to help us to find Christ; we shall do it full evil without Him.  
This quid ploras? it comes now twice. The Angels asked it, we stood not on it then. Now, seeing Christ asks it again, the second time, we will think there is some thing in it, and stay a little at it. The rather, for that it is the very opening of His mouth, the very first words that ever came from Him, that he spoke first of all, after His rising again from death. There is sure some more than ordinary matter in this quid ploras? if it be, but even for that.  
Thus say the Fathers; ¹ That Marie Magdalen standing by the grave's side, and there weeping, is thus brought in, to represent unto us, the state of all mankind before this day, the day of Christ's rising again, weeping over the dead, 
1. Thess. 4.13.  as do the heathen that have no hope▪ comes Christ with his quid ploras, Why do you weep? As much to say, as ne plores; Weep not, why should you weep? There is no cause of weeping now. Henceforth none shall need to stand by the grave to weep there any more. A question very proper for Easter-day, for the day of the Resurrection. For, if there be a rising again, quid ploras? is right, why should she, why should any weep, then?  
So that this quid ploras of Christ's, wipes away tears from all eyes, and as we sing in the 30. Psalm (whose title is, the Psalm of the Resurrection) puts off our sackcloth, that is our mourning weeds, girds us with gladness, puts us all in white with the Angels.  
Plora● then leave that for Good-friday, for His Passion: Weep then, and spare not. But, quid ploras? for Easter-day, is in kin●● (the Feast of the Resurrection) why should there be any weeping upon it? Is not Christ risen? Shall not Her●ise us with Him? Is He not a Gardener, to make our bodies own to grow again? Ploras, leave that to the heathen that are without all hope; but to the Christian man, quid ploras? Why should he weep? he hath hopes; the Head is already risen▪ the members shall, i● their due time follow Him.  
I observe, that four times this day, at four several appearings, ¹ at the first (at this here) He asks her, quid ploras? Why she wept? ● Of them that went to Emmaeus, quid tristes estis? 
Luc. 24.17.  Why are ye sad? ● Within a Verse following (the 19) He saith to the Eleven, Pax vobis, Peace be to them: ● And to the women that met Him on the way, 
Mat. 28.9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Rejoice, be glad. So, no weeping, no being sad: now; nothing this day, but peace and joy: they do properly belong to this feast.  
And, this I note the more willingly, now, this year, because the last Easter we could not so well have noted it. Some wept then; all were sad, little joy there was, and there was a quid, a good cause for it. But blessed be GOD that hath now sent us a more kindly Easter, of this, by taking away the cause of our sorrow then, that we may preach of Quid ploras? and be far from it. So much for quid ploras? CHRIST 's question. Now to her answer.  

●er answer.  She is still where she was; at sustulerunt before, at sustulisti, now: si tu sustulisti: we shall never get that word from her.  
But, to CHRIST she seems somewhat more harsh, then to the Angels. To them she complains of others, They have taken. CHRIST she seems to charge, at least to suspect of the fact, as if He looked like one that had been a breaker up of graves, a carrier away of Corpse's out of their place of rest. Her (if) implies as much. But pardon love: as it fears where it needs not, so it suspects oft, where it hath no cause. He, or any that comes in our way, hath done it, hath taken Him away, when love is at a loss. But Bernard speaks to CHRIST for her; Domine, amor quem habebat in te, & dolour quem habebat de Te, excuset eam apud Te, si fortè erravit circa Te: That the love she bore to Him, the sorrow she had for Him, may excuse her with Him, if she were in any error concerning Him, in her saying Si Tu sustulisti.  
And yet, see how GOD shall direct the ●ounge! In thus charging Him, Prophetat & nescit, 
Origen.  She says truer than she was ware. For indeed, if any took Him away, it was He did it. So, she was not much amiss. Her si tu, was true, though not in her sense. For, quod de ipso factum est, ipse fecit. All that was done to Him, He did it Himself. His taking away, virtus fuit, non facinus, was by His own power, not by the act of any other: 
Chrysologus.  Et gloria, non injuria, No other man's injury it was, but His own glory, that she found Him not there. This was true, but this was no part of her meaning.  
I cannot here pass over two more Characters of her love, that so you may have the full ten I promised.  
One, in si ●a sustulisti Eum, in her Eum, in her [Him.] Him? Which Him? Her affection seems so to transport her, as she says no man knows what. To one, a mere stranger to her, and she to him, she talks of one thrice under the term of Him, If thou hast taken Him away, tell me where thou hast laid Him, and I will fetch Him; Him, Him, and Him, and never names Him, or tells who He is. This is Solaecismus amoris, an irregular speech, but love's own dialect. Him, is enough with love, who knows not who that is? It supposes every body, all the world bound to take notice of Him whom we look for, only by saying, Him, though we never tell His name, nor say a word more. Amor, quem ipse cogitat, neminem putans ignorare.  
The other is in her ego tollam; If he would tell her where he had laid Him, she would go fetch Him (that she would.) Alas poor woman, she was not able to lift Him. There are more than one, or two either, allowed to the carrying of a corpse. A● for His, it had more than an hundred pound weight of myrrh and other odours upon it, beside the poise of a dead body. 
joh. 9.39.  She could not do it. Well, yet she would do it, though. O mulier, non mulier (saith Origen) for ego tollam seems rather the speech of a Porter, or of some lusty strong fellow at least, then of a silly weak woman. But love makes women more than women, at least it makes them have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the courage above the strength, far. Never measures her own forces, no burden too heavy, no a●●ay too hard for love, & nihil crubescit nisi nomen difficultatis; and is not ashamed of any thing, but that any thing should be too hard or too heavy for it. Affectus sine mensurâ virium propriarum. Both these argue dilexit multùm. And so now, you have the full number of ten.   

VER. 16. JESUS saith to her, Marry: She turned herself, and said to Him, Rabboni; that is to say, Master.  
Now magnes amoris amor. Nothing so allures, so draws love to it, 
Christ's second speech.  as doth love itself. In CHRIST specially, and in such, in whom the same mind is. For, when her Lord saw, there was no taking away His taking away from her, all was in vain, neither men, nor Angels, nor Himself (so long as He kept Himself Gardiner) could get any thing of her, but her Lord was gone, He was taken away; and that for the want of JESUS, nothing but JESUS could yield her any comfort: He is no longer able to contain, but even discloses Himself; And discloses Himself by His voice.  
For, it should seem, before, with His shape, He had changed that also. But now, He speaks to her in His known voice, in the wont accent of it, does but name her name, Marry, no more, and that was enough. That was as much to say, Recogn●sce à quo recognosceris, she would at least take notice of Him, 
Augustine.  that shown He was no stranger, by calling her by her name. For, whom we call by their names, we take particular notice of. So GOD says to Moses, Te autem cognovi de nomine, 
Exod. 33.17.  Thou hast found grace in my sight, and I know thee by thy name, As GOD, Moses; So Christ, Marie Magdalen.  
And this indeed is the right way to know Christ; to be known of Him first. Gal. 4.9. the Apostle saith, Now we have known GOD (and then correcteth himself) or rather have been known of GOD. For, till He know us, we shall never know Him aright.  
And now, lo, Christ is found; found alive that was sought dead. A cloud may be so thick, we shall not see the Sun through it. The Sun must scatter that cloud, and then we may. Here is an example of it. It is strange, a thick cloud of heaviness had so covered her, as, see Him she could not, through it: this one word, these two syllables [Marie] from His mouth, scatters it, all. No sooner had His voice sounded in her ears, but it drives away all the mist, dries up her tears, lightens her eyes, that she knew Him strait, and answers Him with her wont salutation, Rabboni. If it had lain in her power to have raised Him from the dead, 
Her answer.  she would not have failed, but done it (I dare say.) Now, it is done to her hands.  
And with this, all is turned out and in. A new world, now. Away with sustulerunt; His taking away, is taken away quite. For, if His taking away were her sorrow; Contrariorum contraria consequentia. Si de sublato ploravit, de suscitato exultavit, we may be sure: If sad for His death, for His taking away; then glad for His rising, 
Augustine.  for His restoring again. Surely, if she would have been glad but to have found but His dead body; now she finds it, and Him, alive, what was her joy, how great may we think? So that, by this she saw, Quid ploras was not asked her for nought, that it was no impertinent question, as it fell out. Well now, He that was thought lost, is found again: and found, not, as He was sought for, not a dead body, but a living soul; nay, a quickening Spirit, then. And that might Mary Magdalen well say. He shown it, 
2. Cor. 15.45.  for He quickened her and her Spirits, that were as good as dead. You thought you should have come to CHRIST 's Resurrection to day, and so you do. But not to His alone, but even to Mary Magdalen's resurrection, too. For, in very deed, a kind of resurrection it was, was wrought in her; revived, as it were, and raised from a dead and drooping, to a lively and cheerful estate. The Gardener had done his part, made her all green, on the sudden.  
And all this, by a word of His mouth. Such power is there in every word of His; so easily are they called, whom CHRIST will but speak to.  
But, by this we see, when He would be made known to her after His rising, He did choose to be made known by the ear rather than by the eye. By hearing rather than by appearing. Opens her ears first, and her eyes after. Her eyes were holden, till her ears were opened; 
〈◊〉 14. ●6. Psal. 40.6  comes aures 〈◊〉 aper●●sti mihi, and that opens them.  
With the Philosophers, hearing is the sense of wisdom. With us, in divinity, it is the sense of faith. So, most 〈◊〉 CHRIST is the Word, hearing then (that sense) is CHRIST 's sense; vice quam visu, more proper to the Word. So, sicut audivimus goes before, 
Psal. 48.8.  and then, sic vidimus comes after. In matters of faith the ear goes first, ever, and is of more use, and to be trusted before the eye. For, in many case● fait●h 〈…〉, sight faileth.  

Psal. 95.7.  Their 〈◊〉 a good 〈◊〉 to come to the knowledge of Christ, by Hodiè si vocem, to hea●e 〈◊〉 voice. Howbeit, it is not the only way. There is another way to take notice of Him by bes●●s, and we to take notice of it. On this very day we have them both.  
Fo●, twis● this day came Christ; unknown first, and then known, after. To Marry Magdalen, here; and to them at Emmaus. Luc. chap. 24. To Marry Magdalen unknowen, in the shape of a Gardener. To those that went to Emmaus, unknowen, in the likeness of a Traveller by the way side. Came to be known to her by His voice, by the word of His mouth. Not so, to them. For, many words He spoke to them; and they felt them warm at their hearts, but, knew Him not for all that. But, 
Luc. 24. 3●.35.  He was known to them in the breaking of the bread. Her eyes opened by speaking a word: their eyes opened by the breaking of bread. There is the one and the other way, and so now you have both. And now you have them, I pray you make use of them. (I see, I shall not be able to go further than this verse.)  
It were a folly to fall to comparisons, commitere inter se, to set them at odds together, the●e two ways: as the fond fashion now adays is, whether is better, Prayer or Preaching: the Word, or the Sacraments. What needs this? Seeing we have both, both are ready for us; the one now, the other by and by. We may end this question, soon. And this is the best and surest way to end it, to esteem of them both to thank Him for hath, to make use of both, having now done with one, to make trial of the other. It may be (who knows) if the one will not work, the other may. And if by the one or by the other, by either, if it be wrought, what harm have we? In case it be not; yet have we offered to GOD our service in both, and committed the success of both to Him. He will see they shall have success, and in His good time (as shall be expedient for us) vouchsafe every one of us, as He did Marie Magdalen in the text, 
Philip. 3.10.  to know Him and the virtue of His Resurrection; and make us partakers of both, by both the means before remembered, by His blessed word, by His holy mysteries; the means to raise our souls here, the pledges of the raising up of our bodies hereafter. Of both which He make us partakers, who is the Author of both, I●SVS CHRIST. the Righteous, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the I. of April, A. D. MDCXXI, being EASTER DAY.  JOHN. XX. VER. XVII. 
Dicit ei JESUS, Noli me tangere.  
JESUS saith unto her, Touch me not.  
Marry Magdalen, because she loved much, and gave diverse good proofs of it, had this morning diverse favours vouchsafed her: To see a vision of Angels: To see CHRIST himself: 
Verse 12. Verse 14. Verse 16.  To see him before any other, first of all: He spoke to her, MARY; she spoke to him Rabboni: Hitherto all was well. Now, here, after all this love, after all these favours, even in the neck of them (as it were) comes an unkind word or two, a Noli me tangere, and mars all; turns all out and in. Make the best of it, a repulse it is: but a cold salutation for an Easter-day morning.  
A little before He asked, Why she wept? This is enough to sether on weeping afresh. 
Verse 15.  For if she wept for sustulerunt Dominum, that others had taken away her Lord: Much more, now, when her Lord takes away Himself from her, that she may not so much as touch Him.  
We observed, that (this morning) CHRIST came in two shapes; and at either of them spoke a speech. At first, he came unknown, taken for a Gardener: the latter, he spoke in his own voice, and became known to her. I know not how; but, unknown, CHRIST proves better to her, then when he came to be known: better for her, he had kept himself unknown still. For, then unknown, he asked her kindly, Why she wept? as much to say as, weep not, Noli te angere, noli me plangere: there is 〈…〉 on the sudden, and 〈…〉, what she 〈…〉 to touch him; which must 〈◊〉 be much 〈…〉 once to come near or touch her SAVIOUR 〈…〉 his own mouth.  
But there is a good 〈…〉 plangere; and noli me tangere, both. One, we 〈◊〉 touched 〈…〉 now. One would little think it, but they sort well: Quid plural? ●nd Noli m● tangere. Quid ploras? To rejoice at his rising: noli me tangere, 
Psal. 2.11.  to do it with reverence. They amount to exultate in tremore.  

The division.  The verse of itself, falls into two parts. We may divide it (as the jews do the Law) into 〈◊〉 not, and Do: somewhat forbidden there is, and somewhat bidden. Forbidden, do not, not touch me: Bidden, but do, Go your ways and tell. The forbidding part stands of two points: ¹ a Restraint; and ² a Reason, 1. The Restraint in these: Noli m● tangere, etc.: 2. The Reason in these: Nondum enim, etc. for I am not yet ascended etc.  
The Bidding part, of three, 1. a Mission or Commission, to go do a message Vade & dic. 2. The Parties to whom: to my Brethren, that is, to his Disciples. 3. The Message itself; I ascend to my Father, etc. And this latter is as it were an amends for the former: That the text is like the time of the year: the morning somewhat fresh, but a fair day after: Noli me tangere, the Repulse, is the sharp morning: Vade & dic, the welcome Message, the fair day (we spoke of) that makes all well again.  
Either of these will serve for a sermon, the former Noli me tangere, etc. it is so full of difficulties; but withal, of good and needful caution. The latter of the Message, it is so fraught with high Mysteries, and beside, with much heavenly comfort. They call it MARY MAGDALEN'S Gospel: (for, glad tidings it contains; and what is the Gospel else?) The first Gospel or glad tidings after Christ's Resurrection. The very Gospel of the Gospel itself, and a Compendium of all the four. Of which (if God will) at some other time. Now, I will trouble you no further, but with Touch me not, for I am not yet ascended to the Father.  


I. The Restraint, Noli me tangere.  No sooner had CHRIST'S voice sounded in her ears, but she knew straight Rabboni, it was He; and withal (as it may be gathered by this Noli me, etc.) she did that which amounted to a Nolo te tangere: that is, she made toward Him, stretched forth her hand, and offered, would have touched Him, but for this Touch me not. Touch not? why not? What harm had there been, if he had suffered her to touch Him? The speech is strange to be spoken, either by Him, or to her: the reason, the For, yet more strange: Many difficulties in both, GOD send us well through them. There be but three words, ¹ Noli, ² me, and 3 tangere; touch, at which of these three you will; tangere the thing; noli and me, the two Parties: Me, Him, CHRIST, Noli, her, MARY MAGDALEN: you will find some what strange this speech of His.  

1. T●ngere the thing forbidden. Mat. 9.21.  Tangere, the thing. Not touch? Why, it is nothing, to touch; and because it is nothing might have been yielded to. And yet to touch CHRIST, is not nothing. Ma●y desired, yea str●o●, ●o touch ●im: there went virtue from Him, even while He was mortal: But, now He is immo●●all, by all likelihood, much more. That was not her case; to draw aught from Him: it was for pure love, and nothing else, she desired i●. To love, it is not enough, to hear, or see; it is carried farther, to touch and take hold: It is affectu●●ni●nis; and the nearest union is per contactum.  

2. The parties.  Secondly the Parties. Me: not Me, not CHRIST. Why not Him? CHRIST was 〈◊〉 to be so dainty of it. Divers times, and in divers places, He suffered the 〈…〉 to throng and to thrust Him. What speak we of that? when, not 〈…〉, He suffered other manner of touches and twitches both. Then, Noli 〈…〉 would have come in good time; would have done well on Good-Friday. 〈…〉 He them then? why suffered He not her, now? She (I dare say for her) 〈◊〉 have done Him no hurt, she. Noli, is to her: Not she: Not Mary Magdalen. 
Mark 14.3. Luke. 7.46.  〈◊〉 ●●uched Him before now; touched His head, touched His feet; anointed 〈…〉: what was done, she might not, now? She hath even now, this morning, brought 〈◊〉 in her hand to embalm Him: and with these, and with no other hands, 
Mark 16.1.  doth she offer to touch Him at this time: she might have been borne with. It was 〈…〉 early as it was, she had this morning given many good proofs of her 〈◊〉 That she was so early up; ² came to the Grave first: ³ stayed there last: ⁴ had 〈…〉 cost: ⁵ had taken such pains: ⁶ had wept so many tears: ⁷ would not be 〈…〉, no not by Angels, till she had found Him, And, now she hath found Him, 〈…〉 touch Him? All these might have pleaded for as much as this comes to. For all t●es●; one poor touch had been but an easy recompense. Of all other, this prohibition 〈◊〉 not against her: of all times, not at this. The more we look into it, the further of we find it, to be spoken either by Him, or to her.  
But if we go further, and look the Reason, we shall find it yet more strange: 
II. The Reason.  it will increase the doubt. Touch me not, for I am not yet ascended: What a reason is this? As who should say: when He was ascended, she should, then. But, then when He was ascended, one would think, she should be further of, then now. Si stans in terrâtam propè non tangitur, receptus in coelum quomodo tangetur? If standing on earth by Him, He is not to be touched, when He is taken up into heaven, no arm will then teach Him: past touching, then. That if not till then, never. The reason makes it yet 〈◊〉 from reason. No remedy, but we must pray a consultation (as they call it) upon this Prohibition.  
It cannot be denied, but for Noli me, there is a time and place. It is worth the noting: the world began with a Noli me tangere; both the worlds. The old world: the first words (in a manner) GOD spoke then, were a kind of a Noli me tangere; Touch not the Forbidden fruit. And as in the old, so here at the beginning this new, (for, with CHRIST'S rising, began the New creature) it is CHRIST'S first speech, we see. CHRIST rising, it is His first precept: His first Law is negative: it is the first thing. He forbiddeth us: the first, he thought good to warn us of. Of His first words, we will have special care, I trust. The rule is: Things that will hurt us, best not touch. Best, not touch? nay, sound and good ●his Arsenius the Eremite his advice touching those: Impera Evae & cave Serpentem, & totus eris: Tutior autem, si arborem non aspexeris. Can you command Eve, can you so; and can you beware the Serpent? well: do so then, and you shall be safe: But (hear you) Tutior, you shall be yet more safe, if you see not, look not upon, come not 〈◊〉 the reach; nay, not within the sight of the forbidden tree. But CHRIST 〈…〉 forbidden tree: the tree of life rather; to be touched and tasted, that we may live by Him. No place in CHRIST for a Noli me tangere. 
joh. 11.25.   
Of those that hurt us, some we have no sense of at the first. Such are all things unlawful and forbidden: which, though for the time they seem pleasant, yet they have their stings in their tail: sooner, or later, we shall find, they will hurt us; any fruit of the forbidden tree.  
Other things we feel hurt us, we forbear easily. An angry inflammation there is, the name of it is a Noli me tangere; and not that only, 
Verse 27.  but any bile or sore endures not the t●●chi●g. What? had CHRIST any sore place about Him, since His passion? No 〈◊〉 S. THOMAS put his finger, nay, his whole hand into the place of His ●o●nds, and put Him ●o no pain at all. No place in CHRIST for this Noli me 〈◊〉, neither.  
〈◊〉 to hold you long: Noli me tangere can rise but one of these ways: 
I. Not on Chris●s part.  Either out 〈…〉 or out of Me: Ex p●rte tacti; or Ex parte tangentis; His that was touched; or 〈◊〉, that did touch Him. ¹ Touch me not, you will hurt me, I am sore; Ex parte tacti: ● or, Touch me not, I shall hurt you; I am hot or sharp; Ex parte tangentis: Fire, I shall ●e●rch you: an edge tool, I shall wound you: Pitch, I shall defile you: some contagious thing, I s●all infect you. Every one of these cries, Noli me tangere. But neither of these hath place in CHRIST. CHRIST rising; was not now in state, to receive any hurt; and neither now, nor ever in case to do any; to prick or to burn the fingers of any that touch Him.  

2. But on Mary Magd●●ene's.  We resolve then; it was not on CHRIST'S part, this Touch me not. It should then more properly hav● been Nolo me tangi: But, it is, Noli me tangere, and so on hers. No let in Him, but He might be touched: the let, in her; she might not touch Him. That it was never CHRIST'S meaning, after He was risen, He would not be touched of any at all, it is evident. This very day, at even, appearing to the XI, He not only suffered, but invited them to touch Him; nay more, Palpate me, which is; touch me throughly. 
Luke 24.39.  This very CHAP. at the XXVII. verse, He calls to S. Thomas; Infer digitum, put in your finger: Nay, affer manum, hand and all: which is to touch, and touch home (I am sure.)  
How then? would He have Men touch Him, and not Women? nor that, neither. This is His first appearing: at His second, and next to this, certain Women met Him on the way: 
Mat. 28. ●. Luke 7.47.  He suffered them to touch Him, and take Him by the feet. Some virtuous Women it may be: But, Mary Magdalen had been a notorious sinner, and so unworthy of it. No, nor that: for that, of the women that so met Him, and so touched Him, she was one. See Matth. 28. Marry Magdalen touch, and Mary Magdalen not touch? the difficulties grow still. For I ask: if at the second appearing, why not at the first? Why after, and not now? Why, there, touch and spare not; and here, Noli me tangere, not come thither?  
Let me tell you what we have gained yet: These three things. ¹ The Prohibition is not real: the touch, the thing is not forbidden: it is but personal. ² Nay, not personal neither absolutely; not she simply, but not she, as now at this time. She might touch (it seems) for she did, not long after. Marry Magdalen might: but not this Mary Magdalen. ³ And last, that it is not final; there is life, there is hope in it. Not, never to touch; but not, Stando in his terminis, standing in the terms, she doth. What terms are those? And now (lo) we are come to the point, to that we search for.  
Three senses I will give you, and they have great Authors, all three, chrysostom, Gregory, Augustine. I will touch them all three; and you may take your choice of them; or, if you please, take them all: for, they will stand well together.  
One is (it is Chrysostome's) That, all was not well; somewhat amiss; she some thing to blame in the manner of her offer, 
To correct her want of due 〈◊〉: S. Chrysost●●es sense.  which was not all, as it should. The most we can make, she failed in somewhat. Not, that she did it in any immodest or undecent manner. GOD forbidden: never think of that. But only a little too forward, it may be: Not with that due respect that was meet.  
We see by that is past, how the world went. CHRIST said, MARRY: She answers Him, with her wont term, with a Rabboni. And, as she saluted Him with her wont term, so after her wont fashion, she made toward Him, to have ●●●ched Him: not in such manner; as was fit to have been observed; not with that regard, which His new glorified estate after His resurrection, might seem justly to reb●●e. It is in Me: no● the same Me, He was. That that was enough to CH●IST, ● few days ago, was nothing near enough, today, for Him. He that three days since 〈◊〉 so much, the day is now come, He willbe touched after another fashion: Propter hoc exaltavit Eum DEUS, 
Phil. 2, ●●.  For, to this end GOD so highly exalted Him. I tell you plainly, I did not li●e her Rabboni: it was no EASTER day salutation, 〈…〉 been some better term expressing more reverence. So, her offer 〈…〉 been in some more respective manner: her touch no Easter-day touch: 〈…〉 had a tang in it (as we say.) The touchstone of our touching CHRIST, all regard and reverence that may be: Bring hers to this, and her touch was 〈◊〉 right touch; and all, for want of expressing more regard; not, for want of 〈…〉 ●●●to: not, of reverence at all; but of reverence enough.  
Two ca●ses they give of this fail. One, a defect in her judgement: The other, an 〈◊〉 in her affection. Her amiss in the manner grew, out of her amiss in the mind; 〈…〉; He had been but even Rabboni still. As it should seem, it seemeth to her, 〈…〉 with Him no otherwise, then with Her brother Lazarus: that CHRIST had 〈…〉 qui prius, neither more nor less, but just the same, He was before. To 〈◊〉, approached, touched, as formerly He had been. Formerly, He might have ●●●ne touched: She thought, He might have been even so still. Whereas, with 〈◊〉, the case was quite altered: He risen, in a fare other condition then so. His 〈◊〉 had now put on incorruption; and His mortal immortality. 
1. Cor. 15.53.43.  He died in weakness and dishonour: Rose again, in power and glory. And, as in another state, so to ●●●ther end: Not to stay upon earth or converse here any longer, but to ascend up into heaven. There was no ascendi in her mind.  
His reason imports as much. You touch me, not as if I were upon ascending; but, as if to stay here still. For, in saying I am not yet; His meaning is, ere long, He should. Nondum ascendi; yet, I am not: but ascendo, presently I am to do it: to leave this world and all here beneath, and to go up and take possession of my Kingdom of glory. To this new glorious condition of His, there belonged more than Rabboni; another manner approach then more solito. He being so very highly exalted, and far otherwise then He was, her access to have been according: Not being so, it made her unmeet to touch Him, now. Nay, if you be but at Rabboni, and make toward me in no other sort then thus, Noli me tangere, Touch me not.  
Hence we learn, that when He sees, we forget ourselves, CHRIST will take a little state upon Him; will not be saluted with Rabboni, but with some more seemly term. Saint Thomas his, My Lord, and my GOD, a better far than Rabboni. 
Ver. 28.  Not be approached to, after the old accustomed fashion, but with some more seemly respect, sicut decet sanctos. They that so press to touch Him, 
Ephes. 5.3.  and be somewhat too homely with Him, they are in Marie Magdalen's case. Her noli me tangere, touches them home. And, their punishment shall be, that touch Him they shall not.  
It is no excuse to say, all was out of love: Never lay it upon that. Love, Christ loves well: but, love, if it be right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil facit perperam (saith the Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth nothing uncomely, keeps decorum; forgetts not, what belongs to duty and decency; carries itself accordingly. And, such love, Christ loves. Otherwise, Love may, and doth forget itself otherwhile: and then, in that case, the heathen man's saying is true, Importunus amor parum distat a simultate: such love is not love. A strange kind of love, when, for very love to Christ, we care not how we use Him, or carry ourselves towards Him. Which being her case, she heard, and heard justly, Noli me tangere: you are not now in case, till you shall have learned to touch after a more regardful fashion.  
This may truly be said: she was not, before, so carried away, with sorrow (that Passion;) but she was now as far gone in the other of joy: and so like enough to forget herself, in offering to touch Him no otherwise then heri and nudius tertius, as two or three days ago she might have done. Saint Peter's case in the Mount, 
Mar. 9.6.  was just her case here: He knew not what he said, nor she, what she did: so surprised with the sudden joy, as she had no leisure to recollect herself, and to weigh the wonderful great change, this day wrought in him.  
O●● of which our lesson is, that in the sudden surprise of any passion, Christus non est tangibilis, no touching Christ then. But, when the passion is over, and we come to ou● selves, 〈◊〉 willbe with ●s, as with her: her affec●●●on 〈◊〉; her judgement settled bett●●, than now on the sudden it was (as it 〈◊〉,) she will be then fit, and then she may be admitted: and so, she was, and did touch Him: but, that time, ●hen s●e did so touch Him; she was upon her knees, down at His feet, another manner of gesture, 
Matt▪ 23.9.  than here she offered.  
Say, she were unfit, yet ●angs there a cloud still: all is not clear. For, why then did others touch, to our seeming as unfit as she? Thomas with his faith in his finger's ends? The rest, in whose teeth, He cast their unbelief and hardness of heart, they touched Him at first: why not she, as well as they? They were unfit, ● grant; but their 〈◊〉 grew ex alio capite, another way, than did hers. They believed not, were in doubt; 
Luk 24.38.37.  thought, He had been but a ghost. To rid them of that doubt, that they might be sure it was He, and be able to say another day, which our hands have 〈◊〉 of the Word of life; 
1. joh. 1.1.  they were suffered to touch Him. Touching was the proper cure for their disease. So, was it not, for hers. She never doubted a w●it; was sure, He whose voice she heard was Rabboni. She had no need to be confirmed in that. Her disease grew another way. Not from want of faith; of fear, rather: from want of due regard. To touch would not have cured her disease; but made it worse. So, they touched, because they believed not: she touched not, because she misbeleeved; believed not of Him aright. They touched, that they might know, He was risen: She touched not, that she might know, He was not so risen, as she wrongly imagined, that is, as in former times, she had known him.  
Out of that hath been spoken, we learn: That they be not so well advised, who if they hear one speak of Noli me tangere, imagine straight, it must needs be meant of a bile, ulcer, or some dangerous fore. Every noli me tangere is not so: CHRIST'S heese is not so. Learn here, there doth to Excellency belong a Noli me tangere, inducing reverence; no less than biles or sores procuring indolency. Touch me not, come not near me, 
Levit. 13 45.  I am unclean: (saith the Leper.) Stand back, touch not my skirts, I am holier than you (saith one, 
Esay 95.5.  Esay 65.) that is, Touch me not, I am so pure and clean; as if to his excellent holiness there belonged this privilege, not to be touched.  
The truth is, in the Natural body, the eye is a most excellent part; but withal, so tender, so delicate, it may not endure to be touched; no, though it ail nothing, be not sore at all. In the Civil body the like is: There are in it, both Persons and Matters, whose excellency is such, they are not familiarly to be dealt with by hand, tongue, or pen, or any other way. The Persons, they are, as the apple of GOD 's own eye: CHRISTI DOMINI. 
Psal. 105.15.  They have a peculiar Nolite tangere, by themselves. Wrong is offered them, when after this, or in familiar or homely manner, any t●uch them. The Matters likewise, Prince's affairs, Secrets of State, David calleth them magna & mirabilia super se, 
Psal. 131.1.  and so super nos: points too high, too wonderful for us to deal with. To these also, belongs this Touch not.  
And, if of King's secrets this may truly be said, may it not as truly, of GOD, of His secret Decrees? May not they, for their height and depth, claim to this Noli, too? Yes sure: and I pray GOD, He be well pleased with this licentious touching, nay tossing His Decrees of late; this sounding the depth of His judgements with our line, 
Psal. 16 7. Rom. 11.33.  and lead; to much presumed upon by some, in these days of ours. judicia Ejus abyssus multa (saith the Psalmist) His judgements are the great deep. Saint Paul, looking down into it, ran back, and cried, O the depth! the profound depth! not to be searched, past our fathoming or finding out. Yet are there in the world, that make but a shallow of this great deep: they have sounded it to the bottom. GOD 's secret Decrees, they have them at their finger's ends, can tell you the number and the order of them just, with 1.2.3.4.5. Men, that (sure) must have been in GOD 's cabinet, above the 
* 2 Cor. 12.2.  third heaven, where Saint Paul never came. Marry Magdalen's touch was nothing to these.  
This was but upon the by. The main of the Text, that it beareth full against, ex totâ substantiâ, is undue and undutiful carriage: and against them that use it. Not, that Marie Magdalen's was such: Hers, was but Tekel, certain grains too light, minus 〈…〉 altogether without regard, but not, altogether so full of regard as it might 〈…〉 have been. Make it as little as you will, CHRIST saith Noli to it: 〈…〉 word of unwillingness. CHRIST is not unwilling with aught that is 〈◊〉 what he saith Noli to, is eo ipso, not good, would be forborn: would not be offered 〈◊〉, be it no more than hers was. She (it may be) showed more regard than we: 〈◊〉, if we show not more regard than she, we shall hardly escape this Noli me tangere.  
But, from this we rise. If CHRIST said Noli to her, that failed but in tanto; what shall be 〈◊〉 to them that fail both in tanto and in toto? The Noli to her given, reacheth 〈◊〉 in a higher degree. Greater must their fault be, now, then hers was, 〈◊〉. She had no Noli to warn her: they have hers to warn them, and will take no warning by it. CHRIST, as He saw, she was, so, He 〈◊〉, others would be as (yea, more) defective this way. The Noli that was given 〈…〉 was (in her) given to them all. Even to this day, CHRIST crieth still, Noli me tangere: Even to this day, there is use of it, to call upon us for a better touch.  
If the Text be against rudeness, to restrain it; then, is it for reverence, to enjoin 〈◊〉. If He say Noli, to the want of regard; we know, what He will say Volo too: that the more respectively, the better we carry ourselves, the better He will like us. This is sure: He will be approached to, in all dutiful and decent sort; and He will not have us offer Him any other. Whatsoever is most or best in that kind, if there be any one better than other, be that it. The best, we have (I am sure) is not too good for CHRIST. It is better to render account to Him of a little too much, then of a good deal too little.  
Take this with you: CHRIST can say Noli, then. For (I know not how) our carriage, a many of us, is so lose; covered we sit; sitting, we pray; standing, or walling (or as it takes us in the head) we receive: as if CHRIST were so gentle a person, we might touch Him, do to Him, what we list, He would take all well: He hath not the power, to say Noli to anything. But, He hath, we see; and saith it; and saith it to one highly in his favour: and saith it, but for a touch a little awry, otherwise than it should.  
As the Heathen said, vultu; so the Text saith, tactu ledi pietatem. One may offend CHRIST, only by touching Him; such the touch may be. We will allow him greater than the Ark: That, would not endure Vzza's touch; 
2. Sam. 6.7.  He died for it. We will hold us to our Text: if we touch Him unduly, we shall do it nolenti; it shall be much against His will; He likes it not: Witness this noli here.  
Which, though it go but to the touch, yet à paritate rationis, it reacheth to all the body, and to every member of it. To our very feet (saith Solomon: 
Eccles. 4.17. ) We to look to them when we draw near to Him. 
Luk. 11.31.  To our very fingers (saith a Greater than Solomon) we to look to them, when we touch Him. And, as not with the foot of pride, nor the hand of presumption; so, along through the rest: neither with a scornful eye, nor a stiff knee: All are equally forbidden, under one; all to be fare from us.  
It reacheth to all: but yet for all that, the native word of the Text (the touch) is to have a kind of pre-eminence. Most kindly, to that. To CHRIST it is every way; but most of all, to CHRIST as He is tangibilis; comes under our touch. To all parts of His worship; but, other parts will not come under tangere so fitly, as the Sacrament. So as, the use may seem properly to have relation to that: and we, there, to show our highest reverence. If we do so, Dicite justo quiabenè, we do well. 
Esay 3 10.  But, divers have too much of Marie Magdalen in them. I know not, how they would touch CHRIST, if they had Him: that, which on earth doth most nearly represent Him, His highest memorial, I know not how many both touch and take, otherwise then were to be wished.  
But, thus are we now come to the day, the very day, it was given on. CHRIST gave this Noli me tangere, that it might be verbum Diei, a watchword for this day. Take heed, how you touch: for, He easily foresaw, this would be tempus tangendi, the time whereon, 
joh. 6.56.  touch we must: Nay, more than touch Him, we must; for, eat His flesh, and drink His blood we must; and, that can we not do, but we must touch Him. And this we must do by virtue of another precept, Accipite & manducate. 
Matt 26.26.   
How will Accipite & manducate, and noli me tangere cleave together? Take, eat, and yet touch not? If we take we must needs touch, one would think: If we eat, gustus est sub tactu (saith the Philosopher:) so, that comes under touching too.  
It seems the Text was not so well chosen, these points considered. Nay, set the day aside we have no need (God wots) to be preached to of not touching: we are not so forward that way. 
Verse 27.  It would rather have been that of Saint Thomas, Affer manum. This, is now out of season.  
But, you will remember still, I told you, this Noli was not general. It was but to Marie Magdalen: And, to her, but till she had learned a little better manners. Not to any, but such as she, or worse than she, that in unbeseeming manner press and proffer to touch Him (the only cause of her repulse.) But, at another time, when she was on her knees, 
Matt. 28 9  fell down at His feet, than did she touch Him, without any check at all. Be you now, but as she was then, and this noli me tangere will not touch you at all.  
It is the case of the Sacrament right. There is place in the taking it, for Noli me tangere: So is there, for Affer manum. To them, that with Saint Thomas, in a feeling of the defect of their faith, or of any other spiritual grace, cast themselves down, and cry, 
Verse 27.  My LORD, and My GOD, Affer manum to them: I set them free; I give them a discharge from this Noli me tangere. But, for them that are but at Rabboni, and scarce so fare; bold guests with Him; base in conceit, and homely in behaviour: to them, and to them properly, belongs this Noli me tangere: More properly, then ever it did to her. And so, that point reconciled. Thus fare for Saint chrysostom, and his taking  

2. To hasten the Message. S gregory's se●se.  There is a second, and it is Saint gregory's: That the Vade & dic, was the cause of Noli me &c and that all was but to save time, that she was not permitted it. CHRIST was not willing to spend time in these compliments (it was no other;) but, to dispatch her away, upon an errand, better pleasing to Him, that required more haste. As if He should have said: Let us have no touching now; there is a matter in hand, would be done out of hand; and therefore for this time hands of, Touch me not.  
And the reason will follow well, so: Nondum enim ascendi. You need not be so hasty, or eager to touch me; I am not yet, ascended: though I be upon going, yet I am not gone. You may do this, at some other time, at some other meeting: & quod differtur non aufertur, at better leisure, you may have your desire: forbear it, now.  
Why, what haste was there of doing this errand? Might she not have touched Him, and done it time enough? Peradventure, she might think so: She, knew CHRIST was risen; She, was well. But, they that sat in fear and sorrow, that knew not so much; they would not think so: Not, to them. To them Nihil satis festinatur, No haste was too much; all delay too long.  
Nor to CHRIST neither. Who was (we see) so desirous to have notice given with all speed, that He would not take so much time from it, as wherein Marie Magdalen might have had but a touch at Him. So careful, they might receive comfort with the first, that He saith, Go your ways with all speed; Get you to them, the first thing you do: It will do them more good to hear of my rising, than it will do you, to stand and touch me.  
Yet, a touch and away would not have taken up so much time. True: but He easily soresaw, in the terms she stood, if He suffered her to touch, that would not serve the turn; She would have taken hold too. And, if she had taken hold once, nor that neither: She would have come to a Non dimittam; with her in the Canticles, Tenui Eum & non dimittam: 
Cant. 3.4.  She would not have let Him go; or been long, yer she had: So, much time spent in impertinencies, which neither He nor she the better for. So, she to let her touching alone, and put it of till another time, being to be employed in a business of more haste, and importance.  
The third place is Saint AVGVSTINE's: That, CHRIST in these words, 
3. To weine her from sensual touching: S. Augustine's sense.  had a further meaning; to weine her from all sensual and fleshly touching, and teach her, a new and a true touch; truer than that, she was about. This sense groweth out of CHRIST'S reason: Touch me not for I am not yet ascended; as if, till He were ascended, He would not be touched; and, then, He would. As much to say: Care not to touch me, here. Stand not upon it: Touch me not till I be ascended; Stay till then, and then, do. That, is the true touch; that, is it, will do you all the good.  
And, there is reason for this sense. For the touch of His body, which she so much desired; that, could last but forty days in all, 
Act. 1.3.  while He in his body were among them. And, what should all, since, and we now, have been the better? He was to take her out a lesson, and to teach her another touch, that might serve for all, to the world's end: that might serve, when the body and bodily touch were taken from us.  
CHRIST himself touched upon this point (in the sixth Chapter, at the 62. verse) when at Capernaum they stumbled at the speech of eating His flesh: What (saith He) find you this strange now? How will you find it, then, when you shall see the Son of man ascend up where He was before? How, then? And yet, than you must eat, or else, there is no life in you.  
So, it is a plain Item to her, that there may be a sensual touching of Him, here; but that is not it; not the right; it avails little. It was her error, this; She was all for the corporal presence; for the touch with the fingers. So, were His Disciples, all of them, too much addicted to it. From which they were now to be weaned: That if they had, before, known CHRIST, or touched Him after the flesh; yet now from henceforth, they were to do so no more, but to learn a new touch; to touch him, being now ascended. Such a touching there is; or else His reason holds not: And, best touching Him, so; Better fare than this of hers, she was so eager on.  
Do but ask the Church of Rome; Even, with them, it is not the bodily touch, in the Sacrament, that doth the good. Wicked men, very reprobates, have that touch, and remain reprobates, as before. Nay, I will go further: It is not that, that toucheth CHRIST at all. Example, 
Mar. 5.31.  the multitude that thronged and thrust Him; yet, for all that, as if none of them all had touched Him, He asks, Quis me tetigit? So that, one may rudely thrust Him, and yet not touch Him, though: Not, to any purpose, so.  
CHRIST resolves the point, in that very place. The flesh, the touching, the eating it, profits nothing. The words He spoke, were spirit: So, the touching, 
job 6.63.  the eating, to be spiritual. And Saint Thomas, and Marie Magdalen or whosoever touched Him here on earth, nisi faelicius fide quàm manu tetigissent, if they had not been more happy to touch Him with their faith, then with their finger's end, they had had no part in Him; no good by it at all. It was found better with it, to touch the hemm of His garment; then, without it, 
Matt. 9.20.  to touch any part of His body.  
Now, if faith be to touch, that will touch Him no less in heaven then here: One, that is in heaven, may be touched so. No ascending can hinder that touch. Faith will elevate itself, that ascending in spirit, we shall touch Him, and take hold of Him. Mitte fidem & te●wisti. It is Saint Augustine. It is a touch, to which there is never a Noli: fear it not.  
So, do we then: Send up our faith, and that shall touch Him, and there will virtue come from Him: and it shall take such hold on Him, as it shall raise us up to where He is; bring us to the end of the verse, and to the end of all our desires; to Ascendo ad Patrem, a joyful ascension to our Father and His, and to Himself, and to the Unity of the Blessed SPIRIT. To whom, in the Trinity of Persons, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XXI. of April, A. D. MDCXXII, being EASTER DAY.  JOHN. CHAP. XX. VER. XVII. 
Dicit ei JESUS etc.  
JESUS saith to her, Touch me not: For, I am not yet ascended to my Father: But, go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.  
OF noli me tangere the former part, you have formerly heard. Marry Magdalen might not touch: at leastwise, not, as thus; not, as now.  
The reason: 1. On her part, she forgot herself a little in her touch, as in her term, toward Him, who, though nondum He were not yet, was presently to ascend, and be taken up into heaven, and would be touched in some better manner. And, till she had learned, so to touch, Noli me tangere.  
2. On CHRIST'S part. She need not be so eager; Nondum enim Ascendi: that i●, though He were going, yet He was not gone. Some other time might serve her, to touch Him in. Now, He had matte● of more haste, to send her about, and would have no time taken from it. And so, for saving of time, Noli me tangere.  
3. On the touch itself. He was not yet ascended: And, to touch Him before He were so, was not the true touch; not the touch that would do her, or us, any good. For these all, or some of th●se, Noli me tangere, no touching, now.  
But what, shall she be quite cast of in the mean time? Denied touching; denied it, granted nothing for it? That were hard. Nothing to comfort her, in lieu of it? 
Heb. 6.10.  Yes: CHRIST is not unrighteous, that He should forget the work and labour of her love, which she, this day, made, so many ways to appear. Somewhat He deviseth to comfort her, somewhat: in that He will have her do somewhat for Him. So, the old rule was: quen● non honoro, non onero. He will employ her in a message; and such a message, as was to the present joy of them, it was sent to, and should be to the general joy and good, not of them only, but of us all.  
Now the● this must needs be reckoned as a special favour shown her by our blessed SAVIOUR. For, otherwise, He could as easily, Himself, have appeared to them, he sent her; as, to her, He did: but that, His will was, to vouchsafe her the honour of the ●irst hearing of these so joyful tidings, to them, and in and by them, to the whol● world. 
joh. 12.3.  When time was, she broke her box of precious ointment, and the sent of it filled the whole house: The breaking of this box now, of the tidings of CHRIST; 
2. Cor. 2.16.  and His rising, with the sweet savour of life unto life hath filled, and still filleth the whole world, from one end to the other.  

The Sum.  The Sum of the Text is; A dispatch of Marie Magdalen by CHRIST, to deliver a message to His Disciples. It is in effect, as if he should have said: You know, I am risen, now; you are well for your part: There be others, that know not so much; and, because they know it not, sit in sorrow, heavy and half dead at home: It would comfort them much, revive them, put life into them again, to know what you know. Now you are well, think upon them that are not. Remember, what was your own case but even now. You cannot do a better deed, then carry comfort to the comfortless. I would they knew of it; I wish them well: They be my brethren, however they forgot themselves when time was.  
But, this is not all; that they might know of it: but, they must know of it with all speed. For, that she may the sooner go tell them, she must not touch. For, if you mark it, It is not vade & dic; but, Sed vade & dic: It is not, barely, Go and tell them; It is, Touch me not, But, go and tell them, That is, instead of touching, she must be gone in all haste to tell them. As if he should say; Go to, let us have no touching now: Get you to them, the first thing you do, and tell them of it. It will do them more good to be told of this, than it will do you to stay here and touch me never so oft.  
This so great haste of the carrying it, is much for the credit of the message: Much for it; I cannot but note it. That CHRIST thought the notice of it so necessary, the bearing of it so every way important, as (we see) He is careful, no time be taken from it: but with all possible speed, with the very first, they acquainted with it. So careful, as He would not take so much (or rather, so little) time from it, as wherein Marie Magdalen might have had but a touch at Him; but takes her of, and sends her away in all haste. As if, some matter had lain in it, if they should not have heard of His rising, before the Sunrising.  
Much for the honour of the Feast, on which it was done. That He would for ever have a Feast celebrated in memotie of this Day, whereon these tidings came to the world first.  
Most of all, for His own honour; Who showeth himself so desirous, that they that are in heaviness may receive comfort, as He thinketh no haste too much, no haste enough, till they hear of it, till they hear of His loving kindness betimes in the morning. 
Psal. 143.8.   
To take the Text in sunder. The parts be two: 
The Divis●●  ¹ A Commission to carry a message; ² And the Message itself.  
¹ The Commission: Vade ad fratres meos & dic eye, ² The Message: Ascendo ad Patrem meum etc.  
In the Commission again, there are two ¹ the Parties first: ● and then, the Charge. ¹ the Pa●●ies, Fratres meos: ● The Charge, Vade & dic eyes.  
In the Message, two likewise: ¹ First, that He is upon ascending: ● Then, the Party, to whom. That Party, to whom, is but one; yet represented here, under two names, ¹ Father and ² GOD. And (that which, to us, is the capital point of all, and which we to lay hold of specially) His Father, but ours, withal: and His GOD; but, ours, as well as His. The last and best part of the message: For, in it lieth the joy that cometh to us this morning.  
On which four, ¹ My Father, and ² your Father, and ³ my God, and ⁴ your God, as it were so many wheels, is His ascendo drawn: Upon the same, is ours likewise to be, and is therefore the Consummatum est of the Text, and of the Feast, and of this, yea (I dare add) of the whole Gospel.  
And, let not this move you a whit, that His Father and our Father, His God and our God (who are the end to which we ascend) are made the chariot by which we ascend. This is no strange thing in Divinity. Ad CHRISTUM non itur, nisi per CHRISTUM (saith Saint Augustine) and so, neither ad DEUM, nisi per DEUM. With us nothing is more certain, then that the end of our way, which we come unto, is also the way itself whereby we come thither. One and the same ad quem and per quem ascenditur.  
We shall make four stands. ¹ One, at fratres meos, the Parties. ² Another, at Diceis, the Commission. ³ The third, at Ascendo, the Motion. ⁴ And the last, at My Father your Father, My God and your God, the Terminus ad quem, which giveth the perfection to all our motions, and so, to this, the last end of all our motions; For, after ascendo, we shall move no more, but rest for ever.  

VAde ad fratres meos, Go to my brethren. Our first stand is to be at fratres meos, 
I. Fratres 〈…〉 The 〈…〉  my brethren, the Parties He sent to.  
Who be they? They she went to. To whom went she? To His Disciples (in the next verse:) They then the Parties, He meant: They, 
Ver. 〈…〉  His brethren.  
A strange term to begin with, considering how they had dealt with Him, scarce like brethren, not long before. We shall therein do the work of the Sabbath, which is to tell of His loving kindness betimes in the morning; and this morning, 
Psal. 59 〈…〉  more than ever any.  
Yet than we go any further, let us touch a little at this term, He gives them. It is no noli me tangere (this) It is a word to be touched and taken hold of: It was so, when time was, by Benhadad's servants, this very word. 
1. King 〈…〉  Is Benhadad alive (saith the King of Israël) Frater meus est, He is my brother: which they presently caught hold of, yea, thy brother Benhadad is yet living. So they.  
And so we, Fratres meos. Let us not let this word fall to the ground, but say (with Bernard) Salvum sit verbum Domini mei, GOD save this word; blessed be the lips that spoke it. Yea thy brethren, Good LORD, if so thou wilt vouchsafe to call them.  
Out of it first I note, here is nothing that favours of any displeasure, of remembering any old grudge. Not so much as an harsh term in all the message; no mention they had fled from Him, forsook Him, forswore Him (full un-brotherly.) He hath forgotten it all, all is out of His mind: Casts not them of, as they did Him, but sends to them; and, by the name of brethren, sends to them: They be my brethren, and I theirs, and by that name commend me to them. Nothing, here, that favours of any anger:  
Nor nothing, that favours of any pride. But, even as joseph in the top of his honour; So he, in this, the day of his glorious exulting from the dead, claims kindred of them, a sort of poor forlorn men: and (as the Apostle expresseth it) non est confusus vocare, 
Heb. 2.11.  is not a whit ashamed of them that were ashamed of Him. Disdeignes not, poor as they were, unkind as they were, but vouchsafes to call them brethren for all that.  
Which word [brethren] implies two things: 1. First, Identity of nature. His nature is not changed by death. The nature He died in, in the same He rises again. Thereby lies a matter. For, If He rose, as man, than man also may rise: If one be risen, there is hope for others: If the nature be risen, the persons, in it, may. So it was with the first Adam. In his person was our nature; and, in him, it died; and we, in it. So is it in the s●cond. In His person our nature is risen; In our nature, we all. This first: Risen in the same nature, He had before: Not changed it.  
2. And second, Risen with the same love and affection, He had before: Not changed it, neither. Yes, changed it: (I said not well in that:) but, changed it for the better. Before this, when He said most, He said but, I will call you my friends: The highest term He came to, 
joh. 15.15.  before. But here, being risen, He riseth (we see) higher, as high as Love can rise, to count them and style them fratres meos. And so much for that, Go to my brethren.  

II. Dic ei●. The Commission.  Well, when she comes to His Brethren, what then? Et dic eyes, and say to them, or te●l th●m. By which words, He gives her a Commission. Vade, is her Mission: Dic eyes, her Commission. A Commission, to publish the first news of His rising, and (as it falls out) of His ascending too.  
The Fathers say, that, by this word, she was, by CHRIST, made an Apostle. Nay Apostolorum Apostola, an Apostle to the Apostles themselves.  
An Apostle: For, what lacks she? 1. Scent first, immediately from CHRIST Himself: And what is an Apostle but so? 2. Secondly Sent to declare and make known: 
Mat. 28.19.  And what difference between Ite praedicate, and Vade & dic, but only the number? the thing is the same. 3. And last, What was she to make known? CHRIST 's rising and ascending: And what are they but Evangelium, the Gospel, yea the very Gospel of the Gospel?  
This day, with CHRIST 's rising, begins the Gospel: Not, before. Crucified, dead & buried, no good news, no Gospel they, in themselves. And them, the jews believe as well as we. The first Gospel of all, is the Gospel of this day, and the Gospel of this day is this Marie Magdalen's Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prime Gospel of all, before any of the other four. That CHRIST is risen, and upon His ascending? and she the first, that ever brought these glad tidings. At her hands the Apostles themselves received it first: And, from them, we all.  
Which, as it was a special honour (and wheresoever this Gospel is preached, shall be told for a memorial of her: 
Mat. 26.13. ) so was it withal, not without so●e kind of enthwiting to them (to the Apostles) for sitting at home, so drooping in a corner, that CHRIST not finding any of them, is fain to seek Him a new Apostle: And, finding her, where He should have found them, and did not, to send by the hand of her, that He first found at the Sepulchre's side, and to make Himself a new Apostle. And send her to them, to enter them (as it were) and catechise them, in the two Articles of the Christian faith, the Resurrection, and Ascension of Christ. To her, they and we (both) own them, the first notice of them.  
And, by this (lo) the amends (we spoke of) is made her for her Noli me tangere: Full amends. For, to be thus sent, to be the messenger of these so blessed tidings, is a higher honour, a more special favour done her, a better good turn, every way better, then if she had been let alone, had her desire, touched Christ, which she so longed for, and so eagerly reached at. Better (sure:) for I reason thus. Christ (we may be sure) would never have enjoined her to leave the better, to take the worse: To leave to touch Him, to go to tell them, if to go to tell them had not been the better.  
So that, hence we infer, that to go and carry comfort to them that need it, to tell them of Christ's rising, that do not know it; is better than to tarry and do nothing but stand touching Christ. Touching Christ gives place to teaching Christ. Vade & dic better then mane & tange. Christ (we see) is for Vade & dic. That, if we were in case where we might touch Christ, we were to leave Christ untouched, and even to give ourselves a noli me tangere, to go and do this: And to think ourselves better employed in telling them, then in touching Him.  
Will you observe withal how well this agrees with her offer (a little before) of Ego tollam Eum? She must needs know of the Gardener, 
Ver. 15.  Tell me where you have laid Him, Et ego tollam, and she would take Him and carry Him, that she would. Why, you that would so fain take and carry me being dead, go take and carry me now alive: that is; carry news, that I am alive: And you shall better please me with this ego tollam a great deal: It shall be a better carrying, Ego tollam in a better sense, than ever was that. Stand not here then touching me: Go and touch them; and, with the very touch of this report, you shall work, in them, a kind of (that you see in me, a kind of) a resurrection from a doleful and dead, to a cheerful and lively estate.  
Tell them: What? Tell them, that I ascend; that is, am about to ascend, 
III. Ascendo. The Motion.  am upon the point of it, am very shortly to do it. Quod prope abest ut fiat, habetur pro facto, that that is near done, we reckon as good as done.  
Tell them that I ascend. Why how now, What day is to day? It is not Ascension day: It is Easter, and but early Easter yet. His Ascension is forty days of. This were a Text for that day. Why speaks He of that now? Why not rather, Tell them I am risen (more proper for this day?) Why, He needs not tell her that: She could tell that of herself, she saw it. And beside, in saying, I ascend, He implies fully as much. Till He be risen, ascend He cannot: He must ascend out of the grave, yet He can ascend up to heaven. Resurrexit must be past, yer ascendo can come. Ascendo then puts His resurrection past all peradventure: He needs say no more of that, of His rising. But, as she saw by his rising that He had the keys of hell and death, had unlocked those doors and come out from thence; So, by ascendo, 
Apoc. 1.18.  He tells her farther, that He hath the Keys of heaven-gates also, which He would now unlock, and so set open the Kingdom of heaven to all believers.  
And yet, there is a further matter in ascendo, to show us, what was the end of His rising. CHRIST did not rise, to rise; no more must we. The resurrection itself is for an end; it is not the end: it is but a state yet unperfect, but an entry to a greater good, which unless it lead us & bring us to, non habetur propositum, it is short, short of that it should be. We must not then set up our rest upon our rising. There is somewhat more required then barely to rise. What is that? Ascendo: Christ rose to ascend; so are we to do. And rising is no rising, no right rising, we rise not on our right sides (as we say) if that follow not upon it; if we ascend not withal. For, to rise from the bottom of the grave to the brink of it, to stand up upon our feet again and tread on the grave-stone, and no more, is but half a rising; is but Lazarus' rising. To rise up, up as high as heaven, that is to rise indeed; that is Christ's rising: & that to be ours, As to rise, is nothing but to ascend out of the grave: So, to ascend, is nothing but to rise as high as heaven: And, than we are truly risen, when so risen. Before, I said, there was no Gospel till the resurrection: I now say, the resurrection itself is no Gospel; (not, of itself) unless ascend follow it. Resurrexit, tell that to all world: All that die in Adam, shall rise in Christ, Miscreants, jews, Turks and all: No Gospel that, properly. Tell the Christian of more than so: tell him of ascendo too, that goes withal, that pertains to it. You must take that with you too, if it be Christ's, if it be the right rising, the Resurrection to life and not to condemnation.  
Mark this well: it is a material point. Better lie still in our graves, better never rise, then rise and rising not to ascend. Of them that shall rise, they that see they shall not ascend, shall with themselves in their coffins again: Nay they shall pray the mountains to fall on them and the hills to cover them and bury them quick. 
Luk. 23.30.  So much doth this concern us, that these two part not; that ascendo attend us at our rising. And therefore, this you shall obeserve, that, in all this speech or Text; CHRIST doth not so much as mention, as once name the word rising or resurrection, as if. He made no great reckoning of it: But, in this one short verse here, in these few words, He is, at ascendo, twice; speaks of that, mentions that, over and over again. All to teach us, ascendo, is all in all. That resurrexit is nothing, if it be nothing but resurrexit; nor any account to be made of it, if ascendo go not with it, but, if ascendo go with it, than it is. And, that it may go with it, that to be all our care. Never take care for resurrexit; that will come of itself without any thought taking. Never trouble yourselves with that. Take thought for ascendo, set your minds there. Ascendo, look well to that: Resurrexit let that go.  
A third reason there is of ascendo. For, He saw, upon these tidings, as she did think, so they would say; O is He risen, then shall we have his company again, as heretofore we had. But, by sending them word of His ascending, He gives them warning betimes; He rose not, to make any abode with them, or to converse with them on earth, as formerly he had; that so, they might have timely notice of it and know what they were to look for. For, this, He knew, would be a hard lesson. His rising they would like well, but His ascending be against: would not abide to hear of that, to lose his company at any hand. It was a conceit, that troubled them much: they were still and ever addicted to his bodily being with them. Hear, they would have kept Him, 
Matt. 17 4.  built him a tabernacle, here; and by their good will never have let him gone from hence, 
Luk. 24.29. joh. 11.32.  All for main nobiscum, and for Domine si tu fuisses hîs; all in Marie Magdalen's case, had Him here to see him and to touch him; and then, all had been well, as they thought.  
This was their error: And to rid them of it, of this earthly mind of theirs, thus striving to affix and keep Him here on earth, and that then all should be well, He shows them, that they were quite wrong, and sets them right. That, for Him to be here below on earth, that is not it: But for them to be with Him there above in heaven, that is it: There it is right. And, never shall they, or we, be well, till there we be with Him. And thither would He raise them and us, with this His ascendo.  
Yet, one more. For, this very point, that christ riseth with ascendo in his mouth; that no sooner risen, but makes ready for his ascending straight; this (I say) if there were nothing but this (the so immediate joining it, so close upon His rising, one hard to the other, no mean between) were of itself, enough to make the idle dream of the old and new Chiliasts to vanish quite, that fancy to themselves I wot not what earthly kingdom here upon earth, somewhat like Mahomet's Paradise and will not hear of ascendo, after they be risen, till a thousand years at least. This is none of Christ's rising, I am sure: So, to be none of ours. As with him, So with us, rising and ascending are to follow straight one upon the other.  
CHRIST then doth ascend. And our of what CHRI●T did we learn what we to do. Seeing, Christ stayed not here, we not to set up our stay here neither; not to make earth our heaven, not to place our felicity here below.  
The Gospel is (we see) when Christ was risen, his mind was upon ascendo presently. The Epistle is framed fit for it, That if we be risen with Christ, 
Col. 3.1.  we would set our minds and seek the things above where Christ is: that is, if we be risen with Him, make no more ado but ascend with Him also.  
All things in heaven and earth do so; rising, they ascend presently. In heaven, the stars they be no sooner risen above the horizon, but they are in their ascendent, eo ipso, and never leave ascending, till they be in the highest point, over our heads, in the very top of the sky. In earth, the little spires that peep out of the ground, now at this time (nature's time of her yearly resurrection) they be no sooner out, but up they shoot, and never leave to aspire, till they have atteined the full pitch of their highest growth; they can ascend to. In ourselves, though (I know) for earthly men to have earthly minds it is not strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having clay to our father, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust to our Sire, we should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our souls should cleave to the dust, as N●zianzen excellently saith. Not strange (I say) that, so it is with us; yet, so it should not be. The very Heathen saw, that, though we be made of the earth, yet we are not made for the earth: That the heavenly soul was not put into the earthly body, to the end, the earthly body, should draw it down to the earth; but rather, to the end, the soul should lift it up to heaven. And so much they gathered out of our Os sublime, and vultus ad sydera, the very frame of our body that bears up thitherward, and bodes (as it were) a kind of ascending whither it looks, and gives naturally. Nature doth teach this.  
But, grace by Christ's example much better. If Christ rise, that we rise with Christ, Not, in body yet; but to count ourselves dead to sin, and rise from that, and live to GOD (the first resurrection.) And, if Christ ascend, we likewise to ascend: 
Apoc. 20.5.  not to part with Him, but to follow Him as we may. Not yet in body; it cannot be sursum corpora yet; it may be sursum corda, we may lift up our hearts thither, though. There our treasure is, if Christ be our treasure: there, our hearts to be; there we in heart to be at least, which is the first ascension, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it, the praeludium, so.  
There are two words in the Text, ¹ Nondum ascendi, I am not yet ascended; and, ² ascendo, yet I ascend though: which will very well fit us, if, while we are not at ascendi yet (that is, in body ascended) we be, for all that, at ascendo (that is, ascend in mind) even as Christ here did. 
Psal. 84.5.  And Blessed is the man (saith the Psalm) cui in corde ascensiones, that hath the ascension in his heart, or his heart on it; That, while it is nondum ascendi with him, yet at times it is ascendo, lifts up his eyes, sends up his sighs, exalts his thoughts otherwhile, represents (as Christ doth) anticipates the ascension, Voto & desiderio in will and desire, before the time itself come of the last and final ascension. Thus much for ascendo.  
Ascendo is a motion. Every motion hath an Vnde, and a quò; 

FOUR Ad ●atrem meum:  
The Ad qu●m.   a whence and a whither; a terminus à quo, and a terminus ad quem. The ad quem is (here) ad Patrem.  
To ascend is, to Christ, His natural motion: Heaven is his natural place. Thence He came, Thither He is to go again. Specially, His work being done, He came for. That was consummatum est, with us, three days since. But, till He be in heaven again, it is not consummatum est, with Him. So, 
Chap 19 30.  the motion is natural.  
And the Ad quem, ad Patrem, no less. Seeing, for the Son, to go to the Father, is very kindly too; we may not be against it. Christ said, If you loved me, 
Chap. 14.28.  you would verily rejoice, because I said, I go to the Father. For very love to Christ, we cannot but rejoice with Him. In the ad quem, all is well, if we consider that. But, so, is not, in the à quo. For, when all is said, make the best of it we can, ascendo is discedo, to go up is to go from; from them: And this is no good news. For Him, no sooner to come, but gone again, and leave them to the wide world, it might trouble them, for all Tell my Brethren. For, by Brethren He might mean false brethren, that had left Him; and so would He them, now: and peradventure do their errand in heaven to His father, and make them have but little thankes for it, at His hands. So that, this ascendo implying a nolo manner (in a manner) was as evil to them, as noli me tangere was to her.  

Et Patrem vestrum.  What is then become of the Gospel we spoke of? where, or what is their comfort, or ours, in these tidings? To deal plainly: when we seek it in ascendo, we find it not: Nor, in ad Patrem: Nor, in ad Patrem meum. None of these is it. But, in His & ad Patrem vestrum, there, we find it; there it is. There was (you will say) as much as this comes to, in fratres meos. It is true; it implied no less. But, CHRIST would not deliver this implicitè by way of implying, but explicitè, as explicate and plainly, as He could. And not once but twice. And it is a happy turn for us, He did so: For, this point can never be too plainly spoken to, too often repeated, too much stood upon. All the joy of the morning is in this vestrum. Tell them, I go to the Father, that is not all: Tell them this too, As I go to the Father, so the Father I go to, is their father, as well as mine; Not mine alone, but theirs also. And tell them again, that, if Patrem meum be the cause of my ascending (as here is none other set down;) If I go to Him thus, because He is my Father; because He is theirs also, they also shall come after me, the same way, to the same place, upon the same reason.  
And He doth express here the terminus ad quem by the Party to whom, rather then by the Place to which, because the Party will soon bring us to the Place, and to somewhat beside. To the Place: For, you shall see, what will follow of this: that His house, that heaven is now become Paterna domus to us, as our father's house; And who shall keep us from our father's house? No more strangers now, but of the household of GOD. And, in the Household, not servants but children; and have thereto as good right and title, shall be as welcome thither every way, as any child to his own father's house here useth to be. GOD, through Him, standing no otherwise affected to us, then as a father to his child; as well disposed, as willing, as ready to receive us. CHRIST his beloved Son, 
Matt. 3.17.  in whom He is so absolutely well pleased as He always hears him, hath prayed to Him and obtained of Him, 
Chap. 14.3.  that where He is, we may be also, and, in due time, ascend up, whither He is now ascended, Pandens iter coram nobis, opening the passage for us to follow Him. 
Mic. 2.13.   
But, I told you, there was somewhat in the Person, more than in the Place. For, by virtue of this Patrem vestrum, 
Ro●. 8 15.  while we are here, if we cry Abba father (as now we may) He is ready to receive our prayers: and when we go hence, ready to receive our persons. While we are here, if at any time we repent, and say Ibo ad Patrem (with the child in the Gospel) ready to receive us to grace: And, when we go hence, we may say with CHRIST, 
Luk. 15.18.  Vado ad Patrem, ready to receive us to glory. So, of ad Patrem v●strum, there is use here and there, both.  
And, all this by means of CHRIST 's resurrection: besides the general virtue whereof, to make all men rise (all, in the second Adam that die in the first) there is further a second special virtue for us Christians, to make us rise, not only from the grave, but rise highes then so, even as high as to heaven itself. And that we may have good right so to do, to make His Father ours, and his Father's house ours, that there we may dwell together fratres in unum. On which dependeth, and from whence riseth all our hope of happiness for ever. And this is the joy of the Feast we celebrate, the loving kindness of this morning, the glad tidings of Marie Magdalen's Gospel. It is evangelium parvum (so they call it) but a little one, but it hath in it, in these few words couched, much matter both of high mystery and of heavenly comfort.  
There be of the Fathers, that, telling the words of the Message (which are fifteen in number) make them as so many steps or rongs (as it were) of Iacob's Ladder, which we to ascend by. There be others, that more properly and to the Text more agreeable observe therefore, ● Patrem meam, ● Patrem vestrum, ³ Deum meum, ⁴ Deum vestrum, as to m●ny wheels, as it were of Elias his chariot, in which he w●● carried up to heaven Ascends the chariot; these, the four wheels of it. 
2. King. 2.   
The truth is, there lie fair before us in it, four pairs or combinations, by which four ascends is here drawn in the ●ext. ¹ T●o single: Patrem and Deum, one: Meum and vestrum, the other. Two double; Patrem meum and Patrem vestrum, one: and ⁴ Deum meum Deum vestrum, the other. I will but touch them briefly.  
Faith and GOD at large first without any Pronouns put to them at all. 
1. Patrem Deum: The first 〈◊〉 Exod. 20.2.  It was not so, Stylo veteri. There, in the Law, it was Domi●us Deus. To change this, and to make it, Stylo novo, Pater Deus; in place of Domi●us putting Pater, making of GOD a Lord, GOD a Father; is worth the while. It mends the term, and it mends the matter much; as much as Father is better than a Lord. Bonum Pascha, bonus transitus: and we bound to our blessed SAVIOUR, for making this P●sse●ver, for working but this change or alteration in GOD 's style.  
A Father: How a father? For, 
Io●. 38.28.  a Father in a sense (we know) He may be said and is, to all things whatsoever. Father of the rain and of the drops of dew (in job.) But, of us men, of mankind, more specially, in that we bear His image. But, that is not is neither, that here is meant. That, is here meant, is ascendo ad Patrem, a Father to ascend to. Not for our prayers only, but even also for our persons to ascend to. So, a Father He is to none, but to CHRIST, and to the true Christian.  
And this now, a Father to ascend to, is it that puts the difference between Him and all other fathers beside Him. Fathers to ascend to, such Fathers there are none: None such here. Our fathers here, we descend to, go down to them; down, down to the grave. Him, and Him only, we go up to, up to heaven, up even where CHRIST is sitting at the right hand of GOD; and He; to that end, a father, 
Heb. 10.12.  even to make us ascend thither to Him.  
Why would not Father suffice? Why is GOD added? Father is a name of much good will: But many a good father wants good means to his good will. GOD, is added, that He may not be defective that way; have means to his meaning. For, if he be a Father, first it is the voice of a father to his son (in the Gospel) omnia mea tua sunt. Now then, if this father be also GOD, and all His be ours, 
Luc. 15.32.  what can we desire more, than all GOD hath, all that ever GOD is worth; able to satisfy never so vast a desire (this.) For so, if heaven and the joys of it be His, they be ours too; and then there lacks nothing but ascendo, to go up and take possession of them: and here (lo) it is, Ascendo ad patrem.  
Bound to Him for this first, Patrem Deum. No whit less bound for the second; 
2. Meum, vestrum: The second pair.  for putting to these Pronouns possessives, Meum, and vestrum (which is the second single combination.) For, till they came, till they in this wise, were put to, Meum was meum, and Vestrum was vestrum His; was his, and Ours was ours: His, his own; and ours, to ourselves, and there an end. No relation either to other, no interest either in other. But, now, Meum is made vestrum; and vestrum, meum. His, ours; and ours His, interchangeably. A blessed change may we say: His great Meum for our little vestrum: Little ours for great His. Every one will see the odds between these. That (indeed) we are as much bound for meum and vestrum, as for Patrem and Deum. Nay, more. For, as there is no comfort in heaven, without GOD; nor, in GOD, without a Father: So, is there not any either in Father, heaven, or GOD, without [ours] to give us a property in them. This then for the second single. Now to the two double.  
Patrem meum stands first, and is first every way. 
3. Patrem meum, Patr●m vestrum The third pair  But Patrem meum will do us no good. That which must do us the good, is the second in place, but (to us) the first. Patrem vestrum, that will serve; that alone will serve us, we need no more. ostend nobis Patrem & sufficit (saith Saint Philip.) But, how that should be compassed, 
joh. 14.8.  and hi● meum should be our vestrum, that He should be ours, hic labor est, that is all the matter.  

D●um meum. Deum vestrum. The iv Pair.  This leads us to the other, the l●st combination of all, of Deum meum and vestrum. For, that His Father may be our father, no remedy, but our GOD must first be His ●OD. So, this fetches in that. One would not serve: there behoved to be twain: else the chariot will not go.  
It will be best, ante omnia, to set forth, in these terms, what is proper and what 〈◊〉; what CHRIST 's; and what ours. Much light we shall receive thereby.  

Patrem meum. Deum meum.  CH●IST, on His part, saith My Father: and He saith also, My God. For Him to say, My Father, is proper; we see reason for it. But, for Him, to say My GOD, no reason at all, altogether improper. For, how can GOD have a GO●▪  

Deum vestrum. Patrem vestru●.  CHRIST, on our part, saith Deum vestrum, your GOD; right and true (that) we are His poor creatures, He our GOD; so known, so acknowledged to be. But He saith further Patrem vestrum, your Father: how that can be said, we see not. Alas we are but dust and ashes: Our lineage is well set forth by job: We must say to rottenness, Thou art my father; And to the worms Ye are my mother, Ye are my sister. No father of ours He, 
job. 17.14.  not properly.  
In exact propriety of speech then, Father here refers to Christ: God to us. His Father, 
Patrem meum. Deum vestrum.  is right: so is our God. We will never spend a world on them, let them go. But, His God, no way right; no more then, our Father. These two, it is sure, are unproper, 
Deum meum. Deum vestrum.  And if ever they shall be verified one of the other, it must be brought about by some other ways and means. And, so it is; and by the same way that the one by the very same the other. His father, our father, by His means. Our God His God, by ours.  

Deum meum.  To set the min right method, in their true order, Erunt novissimi primi, the last is to be first own 〈◊〉 begin at Deum vestrum the very last word of all, as it were the foot of the ladder, or the two smaller wheels that go before. To make meum, vestrum; His, ours, Vestrum is to be made meum, ours to be made His. Our God to become His God, first, that His Father may become our Father after. Him, that was our God, we to make His God; that him, that was his father, He may make to be our father.  
That his might proceed, He that doth here ascend was to descend. Descend, whither. Even to be one of us: and we were creatures; and so, being one of us, He to be a creature as well as we. So He was, and so He is. For, even the soul and body of Christ are in the rank of creaturess; and, relation had to them, a creature He is, a God He hath, the same, that we (for there is but one:) and so He may truly say Deum meum, Our God, is his God. That we might ascend to the highest heaven, He was to descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephe. 4.9. Rom. 8.15.  to the lowest partts of the earth: and so did. Descendo ad matrem with him, that ascendo ad Patrem with us. That we might cry Abba Father, He was con●ent to cry that strange cry Eli Eli, 
Mat. 27.46.  My God My God, on the cross.  
So CHRIST might then say, and truly say, My God, no less than My father: His father, as God; His God, as man. As the Son of God, a God He hath not; a father He hath: As the Son of man, a father He hath not; a God He hath. A God (I say) then, He hath; but, never till then; never till He meddled with us. But then, He had: and since He hath. He, that was ours, not His; is now his, as well as ours. These two wheels are set right.  

Patrem vestrum  We have brought it to this, that CHRIST may say Deum meum. After we have brought Him to Deum meum, we are halfeway; Our God is His But now, how shall we get his father to have Him to be our father? First, his fathers He was from all eternity: He, and none but He can say, and say properly, Patrem meum. But He is content to quit that (none but he) and to take us in; and He being our brother before, to make us His, now. Ours, in our estate of this mortal: His, in His estate of immortal life. For, here (now) rising, and upon His ascending, He adopts us; and, by adopting, makes us; and by making, pronounces us his brethren, and so children to his father. Us his children; Him, our father, witness fratres meos, and patrem vestrum, both from His own mouth. Salvum sit verbum Domini mei, by virtue whereof, it is now Abba pater with us. Now Vado ad patrem we a Father of God (even as CHRIST that spoke it) to pray to, to go to. Meum and vestrum both now in one. Then we had a Father of Him, and since we have: But, till then, a God we had, but not a father: at least, not such a father of Him as since we have. This, the bonum pascha, the faelix transitus, the blessed interchange we spoke of.  
Who gets by this? Deum meum, His, his God, was his humiliation. 
D●um meum. Patr●m vestrum.  He as low as we, nay lower than the lowest of us, when He cried My God My God. Deum meum, his humiliation, and patrem vestrum our exaltation; by it, we are made, in case, as he, to rise, to ascend: to go whither, to be where he is, for ●ver; to say Ibo ad patrem; to say Vado ad patrem; to say with Him, Father forgive; and again, 
Luc 23.34.46.  Father, into thy hands I commend My spirit. In Patrem vestrum are all these.  
So by this time, we see the necessity of both these combinations, of both pair of wheels; and that to our great comfort.  
But we are not so to look to our own comfort, 
Meu● a4d ●est●u●, not Nost●um.  but that withal we be careful to preserve his honour; that so, both may go hand in hand together. And there is order taken for that too, by severing of each pair; that it is not nostrum in one word ours: but meum, and vestrum (in two words) mine, and yours: Yet, otherwise his and otherwise ours; Both, as Father, and as GOD.  
As father. His, by nature, by very generation: Ours, by grace, by mere adoption. As GOD (and there we are before him) our GOD, by nature. His no otherwise, then as he took upon him our nature.  
But, his honour thus set safe, by this partition kept on foot, then let the wheels run, pursue the rest as far as you please, make of it the most you can, for your best avail. That one and the same is both his and ours. One Father, one Go●, to him and us both. Father, to him; God, to us; God, to him; Father, to us. If we, a God; he one. If he, a Father; we, one. Our God, Christ's God, Christ's Father, our Father. There is asc●ndo your chariot, and these are the four wheels on which it moveth, and is carried up to heaven.  
But, where is Easter-day, what is become of it all this while? For, me thinks, all the time, we are thus about Father and Son, and taking our nature and becoming one of us, it should be Christmas by this, and not Easter (as it is) that this a meeter Text (one would think) for that Feast; and that (now) it comes out of season. Not a whit. It is Christ that speaketh, and he never speaketh but in season; never, but to the purpose; never, but on the right Day.  
A brotherhood (we grant) was begun then, at Christmas, by His birth, as upon that Day, for lo than was He borne. But, so was he now also, at Easter: borne then, too: and after a better manner borne. His resurrection was a second birth, Easter a second Christmas. Hodiè genui te, as true of this day, as of that. The Church appointeth, for the first Psalm this day, the second Psalm, 
Psal 2.7.  the Psalm of hodiè genui te. The Apostle saith expressly (Act. 13.33.) When He rose from the dead, than was hodiè genui te, fulfilled in Him, verified of him. Then he was primogenitus a mortuis, God's first begotten from the dead. And upon this latter birth doth the brother hood of this day depend. 
Col. 1.18.   
There was then a new begetting, this day. And if a new begetting, a new paternity, and fraternity, both. By the hodiè genui te of Christmas, how soon He was borne of the Virgin's womb, He became our brother (sin except) subject to all our infirmities; so, to mortality, and even to death itself. And, by death, that brotherhood had been dissolved, but for this day's rising. By the hodiè genui te of Easter, as soon as he was borne again of the womb of the grave, he begins a new brotherhood, found'st a new fraternity straight; adopts us (we see) anew again, by his fraetres meos; and thereby, He that was primogenitus à mortuis, becomes primogenitus inter multos fratres: when the first begotten from the dead, than the first begotten in this respect, 
Rom. 8.29.  among many brethren. Before, he was ours: now, we are His. That was by the mother's side; so, he ours: This is by patrem vestrum, the father's side; So, we His. But halfe-brothers before; Never, of whole blood, till now. Now, by Father and Mother both, Fratres germani, Fratres frat●rrimi, we cannot be more.  
To shut all up in a word: that of Christmas, was the fraternity rising out of Deum meum, Deum vestrum; So, then, brethren. This of Easter, adopting us to His Father was the fraternity of Patrem meum, Patrem vestrum: So, brethren, now.  
This day's is the better birth, the better brother-hoood by far: the fore-wheeles are the less, the hinder, the larger ever. For, first, that of ours was when he was mortal: But, his adoption he deferred, he would not make it, while he was mortal: reserved it, till he was risen again, and was even upon his ascending, and then he made it. So, mortal he was, when he ours: But, now (when we his) he is immortal, and we brethren to him, in that state, the state of immortality. Brethren, before; but not to ascendo: now, to ascendo and all. Death was in danger, to have dissolved that: But, death hath now no power on him, or on this, this shall never be in danger of being dissolved any more. That, without this, is nothing.  
But we shall not need to stand in terms of comparison: since, then, it was but one of these; now, it is both. His Father, is now become Our Father, to make us joynt-heires with Him of his heavenly Kingdom: His GOD likewise, become our God, to make us partakers, with them both, of the Divine Nature. Patrem meum and Patrem vestrum, Deum meum, and Deum vestrum run both merrily together, and ascendo upon them both.  
Whereof (I mean of the partaking of his divine nature) to give us full and perfect assurance, as he took our fl●sh and became our brother, flesh of our flesh then; so he gives us his flesh, that we may become his brethren, flesh of his flesh, now: And, giveth it us now upon this day, the ve●y day of our Adoption into this fraternity. By taking our flesh; so begone His: By giving His flesh; so, gins ours. For, requisite it was, that, since we draw our death from the first Adam, by partaking his substance; semblably and in like sort, we should partake the substance of the Second Adam, that so we might draw our life from Him; Should be engrafted into Him, as the branches into the vine that we might receive His sap (which is his Similitude:) Should be flesh of his flesh, not he of ours, as before, but we of his now: that we might be vegetate with his Spirit, even with his Divine Spirit. For, now in Him, the Spirits are so united, as partake one, and partake the other withal.  
And it hath been, and it is therefore an ordinance in the Church for ever, that, as upon this day, at the returning of it continually, his flesh and blood should be, in Sacrament, exhibited to us; As to make a yearly solemn renewing of this fraternity, so likewise to seal to us the fruit of it, our rising; and not rising only, but, so rising, as ascendo go withal. A badge of the one, a pledge of the other. For which cause, as it is called the living bread, for that it shall restore us to life and raise us up in the last day: So is it also, the bread that came down from heaven; came down from thence, to make us go up thither, and in the strength of it to ascend into God's holy bill, and there rest with Him in his tabernacle for ever. That so, the truth of the Feast, and of the Text both, may be fulfilled in us everlastingly, with GOD (Patrem vestrum) our Father: and with CHRIST (fratres meos) our Brother: and with the Blessed Spirit, the Love of them both one to the other, and of them both to us.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XIII. of April, A. D. MDCXXIII, being EASTER DAY.  ESAI CHAP. LXIII. VER. I. II. III. 
Quis est Iste qui venit de EDOM &c  
Who is this that cometh from EDOM, with red garments from BOZRA? He is glorious in His apparel and walketh in great strength: I speak in righteousness, and am mighty to save.  
Wherefore is thine apparel red, and thy garments like him that treadeth in the winepress?  
I have trodden the winepress alone, and of all the people there was none with me: for, I will tread them in mine anger, and tredd them under foot in my wrath, and their blood shall be sprinkled upon my garments, and I will stain all my raiment.  
EVer when we read, or hear readd any text or passage out of this Prophet, the Prophet ESAI, it brings to our mind the Noble man Act. VIII. that sitting in his chariot readd another like passage out of this same Prophet. Brings him to mind: and with him, his question, 
Act. 8 34.  Of whom doth the Prophet speak this? of himself or of some other? Not of himself, that's once: It cannot be himself. It is he, that asks the question. Some other than it must needs be, of whom it is; and we to ask who that other was.  
The tenor of Scripture, that Noble man than read, was out of the LIII. Chapter, and this of ours, out of the LXIII. ten Chapters between. But, if S. PHILIP had found him reading of this here, as he did, of that; he would likewise have begun, at this same Scripture, as that he did, and preached to him CHRIST: Only with this difference, out of that CHRIST 's Passion; out of this, His Resurrection. For, 
Esa. 53.7.  For, He that was led as a sheep to be slain, and so was slain there; He it is, and no other, that rises and comes here back like a Lion, from Bozra, imbrued with blood, the blood of His enemies.  
I have (before I was ware) disclosed, who this Party is, It was not amiss, I so should; not to hold you long in suspense, but to give you a little light at the first, whom it would fall on. CHRIST it is. Two things there are that make, it can be no other but Herald ¹ One is without the text, in the end of the Chapter next before: There is a proclamation, Behold here comes your SAVIOUR, and immediately, 
Chap. 62.11. , He that comes, is this Party here, from EDOM. He is our SAVIOUR, and besides Him there is none. Even CHRIST the LORD. ² The other is in the text itself, in these words: Torcular calcavi solus, I have trodden the winepress alone. Words, so proper to CHRIST, so every where ascribed to Him, and to Him only, as you shall not read them any where applied to any other: no, not by the jews themselves. So as; if there were no more but these two, they show it plainly enough, it is, it can be none but CHRIST.  
And CHRIST, when? Even this day, of all days. His coming here from EDOM, will fall out to be His rising from the dead. His return from BOZRA nothing but his vanquishing of hell. (We may use His words in applying it, Thou hast not left my soul in hell, but brought me back from the deep of the earth again. 
Psal 16 10.71.20.  Nothing but the act of His rising again. So that, this very morning was this Scripture fulfilled in our ears.  
The whole text entire is a dialogue between two, ¹ the Prophet, and ● CHRIST. There are in it two Questions; and to the two questions two Answers. ¹ The Prophet's first question is touching the Party himself, who he is; in these words Who is this? To which, the Party himself answers, in the same verse, these words, that am I, one that &c  
The Prophet's second question is about his colours, why He was all in red (in the second verse:) Wherefore then is thy apparel &c The answer to that is (in the third verse) in these: I have trodden &c For I will tread them down.  
Of CHRIST: Of His rising or coming back: of His colours: of the winepress, that gave Him this tincture, or rather of the two wine-presses: ¹ the Winepress of Redemption, first; ² and then, of the other Winepress of Vengeance.  

THe Prophet's use to speak of things to come, as if they saw them present before their eyes. That makes their Prophecies be called Visions. In his vision here, 
I. The first Question touching the Party: Who it is. Psal. 60.9.  the Prophet being taken up in spirit, sees on coming. Coming, whence? From the Land of country of IDUMAEA or EDOM. From what place there? From BOZRA the chief City in the land, the place of greatest strength. Who will lead me into the strong City? That is BOZRA: Who will bring me into EDOM? He that can do the first, can do the latter. Winn BOZRA, and EDOM is won.  
There was a cry in the end of the Chapter before: Behold here comes your SAVIOUR. He looked; and saw one coming. Two things he descries in this Party. ¹ One, his habit, that He was formosus in stolâ, very richly arrayed. ● The other, his gate: that He came stoutly marching, or pacing the ground very strongly. Two good familiar notes, to descry a stranger by: His Apparel, whether rich or mean: which the world, most commonly takes notice of men, by. His Gate: for, weak men have but a feeble gate. Valiant strong men tread upon the ground so, as, by it, you may discern their strength.  
Now, this Party He came so goodly in his apparel, so stately in his march, as if, by all likelihood, he had made some conquest in EDOM (the place He came from; had had a victory in BOZRA (the City where he bade been.) And the truth is, so He had. He saith it in the third verse, He had trodden down his enemies, had trampled upon them, made the blood even start out of them; which blood of theirs had all to stained his garments. This was no evil news, For ESAI 's countrymen, the people of GOD; EDOM was their worst enemy they had.  
With joy then: but, not without admiration, such a Party sees the Prophet come toward him. Sees him; but knows him not: thinks him worthy the knowing: so thinking, and not knowing, is desirous to be instructed, concerning him. Out of this desire, asks, quis est? Not, of himself, (he durst not be so bold) Who are you? but of some slander by, Whom have we here? Can you tell, who this might be? The first question.  
But before we come to the question, a word or two of the place where he had been, and whence he came: EDOM, and BOZRA, what is meant by them? For, 
What is meant ¹ by Edom. Mat: 2.14.  if this Party be CHRIST; CHRIST was in Egypt a child: but never in EDOM, that we read; never at BOZRA in all His life. So as here, we are to leave the letter. Some other it might be the letter might mean: we will not much stand to look after him. For how ever possibly some such there was, yet it will plainly appear by the sequel, that the testimony of JESUS, as it is of each other, so it is the spirit of this prophecy. 
Apoc. 9.10.   
Go we then to the kernel, and let the husk lie: let go the dead letter, and take we to us the spiritual meaning that hath some life in it. For, what care we for the literal Edom or Bozra, what became of them: what are they to us? Let us compare spiritual things with spiritual things: that, is it must do us good.  
I will give you a key to this, and such li●e Scriptures. Familiar it is with the Prophets (nothing more, then) to speak to their People, in their own language; then to express their ghostly enemies, the both mortal and immortal enemies of their souls, under the titles and terms of those Nations and Cities, as were the known sworn enemies of the Commonwealth of ISRAEL. As, of Egypt where they were in bondage: as of Babylon, where, in captivity: elsewhere, as of EDOM here, who maliced them more than both those. If the Angel tell us right Rev. XI. there is a spiritual Sodom and Egypt, where our LORD was crucified: and, if they, why not a spiritual Edom too, 
Apoc. 11.8.  whence our LORD rose again? Put all three together, Egypt, Babel, Edom: all their enmities, all, are nothing to the hatred, that Hell bears us. But yet, if you ask, of the three which was the worst? That, was EDOM. To show, the Prophet, here, made good choice of his place: EDOM upon earth, comes nearest to the kingdom of darkness in Hell, of all the rest. And that, in these respects.  
First, they were the wickedest people under the Sun. If there were any devils upon earth, it was they: if the devil, of any country, he would choose to be an Edomite. No place on earth, that resembled hell nearer: next to hell on earth, was EDOM, for all that nought was. MALACHI calls EDOM, the border of all wickedness; 
Mal. 1.4.  a people with whom GOD was angry for ●ver. In which very points, no enemies so fitly express the enemies of our souls, against whom the anger of GOD is eternal, 
Apoc. 14.11.  and the smoke of whose to●ments shall ascend for ●ver. Hell, for all that nought is. That, if the power of darkness, and hell itself, if they be to be expressed by any place on earth, they cannot be better expressed th●n in these, EDOM and BOZRA.  
I will give you another. The Edomites were the posterity of ESAV: the sam● is EDOM. So, they were nearest of kin to the jews, of all nations: so, should have been their best friends. 
Gen. 36, 2.  The jews and they came of two brethren: EDOM was the elder: and that was the grief; that the people of ISRAEL coming of JACOB the younger brother, had enlarged their border; got them a better seat and country by far, than they (the Edomites) had. Hence grew envy: and an enemy out of envy, is ever the worst. So were they: the most cankered enemies that Israël had. The case is so between us and the evil spirits. Angels they were (we know) and so, in a sort, elder brethren to us. Of the two intellectual Natures, they the first created. Our case (now) Christ be thanked, is much better than theirs: which is that, enrageth them against us, as much and more, than ever any Edomite against Israël. Hell, for rancour and envy.  
Yet one more: they were ready to do God's people all the mischief, they were able; and, when they were not able of themselves, they shown their good wills, though; set on others. And when they had won jerusalem, cried down with it, 
Psal. 137.7.  down with it, even to the ground: no less would serve. And, when it was on the ground, insulted and rejoiced above measure: Remember the children of Edom. This is right the devil's property quarto modo. He that hath but the heart of a man, will even rue, to see his enemy lying in extreme misery. None but very devils, or devils incarnate will do so: corrupt their compassion, cast of all pity; rejoice, insult, take delight at ones destruction. Hell for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insulting over men in misery.  
But will ye go even to the letter. None did ever so much mischief to David, as did Doëg: he was an Edomite. Nor none so much to the Son of David, CHRIST; none bore more malice to Him, first and last, than did Herod; and he was an Edomite. So, 
1. Sam. 22.9.  which way soever we take it, next the kingdom of darkness was Edom upon earth. And CHRIST coming from thence, may well be said to come from Edom.  
But, what say you to Bozra? This: that if the country of Edom, 
² By Bozra.  do well set before us the whole kingdom of darkness, or region of death; Bozra may well stand for Hell itself. Bozra, was the strongest hold of that kingdom: Hell, is so of this. The whole country of Idumea was called and known by the name of Us, that is of strength; And, what of such strength, as death? all the sons of men stoop to him. Bozra was called the strong city: Hell is as strong as it every way. They writ, 
Psal 60.9.  it was environed with huge high rocks on all sides: one only cleft to come to it, by. And, when you were in, there must you perish: no getting out again. For all the world like to hell, as Abraham describes it to him that was in it: They that would go from this place to you, cannot possibly; neither can they come from thence to us; 
Luk. 16 26.  the gulf is so great, no getting out. No habeas corpus, from death; No habeas animam out of hell; you must let that alone for ever. 
Psal. 49.8.   
Now then, have we the Prophet's true Edom, his very Bozra, indeed. By this, we understand, what they mean. Edom, the kingdom of darkness and death: Bozra, the seat of the Prince of darkness (that is) Hell itself. From both which CHRIST, this day, returned. His soul was not left in hell: His flesh saw not (but rose from) corruption. 
Psal. 16.10.   
For, over Edom, strong as it was, yet David cast his shoe over it (that is, 
Ps●●. 108 9  after the Hebrew phrase) set his foot upon it, and trod it down. And Bozra, as impregnable a Hold as it was holden, yet David won it; was led into the strong city: led into it, and came thence again. So did the Son of David, this day from His Edom, death, how strong soever, yet swallowed up in victory, this day. And, from Hell, 
1 Cor 15.54.  his Bozra: how hard soever it held (as he that was in it, found there was no getting thence;) CHRIST is got forth, we see. How many souls soever were there left, His was not left there.  
And, when did He this? when, solutis doloribus inferni, He loosed the pains of hell; 
Act 2 24. 1. Cor. 15.55.  trod upon the Serpent's head, and all to bruised it; took from death his sting; from hell his victory (that is) his standard: 
Col. 2.14.  alluding to the Roman standard that had in it the image of the Goddess Victory. Seized upon the Chirographum contra nos, the Ragman Roll, that made so strong against us; took it, rend it, and so rend, nailed it to His Cross; made His banner of it (of the Law canceled) hanging at it banner-wise. 
Col. 2.15.  And having thus spoiled Principalities and Powers, He made an open show of them, triumphed over them in semet ipso, in his own person: (All three are in Col. 2.) and triumphantly came thence with the keys of Edom and Bozra both, of hell and of death, both at His girdle, as He shows himself, Apoc. 1. And when was this? if ever, on this very day. On which, having made a full and perfect conquest of death, and of him that hath the power of death, 
Heb. 2.14.  that is, the Devil (Heb. 2.) He rose and returned thence, this morning, as a mighty Conqueror, saying as Deborah did in her song: O my soul, thou hast trodden down strength, 
jud. 5.21.  thou hast marched valiantly.  
And coming back thus, from the debellation of the spiritual Edom, and the breaking up of the true- Bozra indeed, it is wondered, Who it should be. Note this: that no body knew CHRIST at his rising; neither Marie Magdalen, nor they that went to Emmaus. 
joh. 20.14. Luc. 24.16.  No more doth the Prophet here.  
Now, there was reason to ask this question, for none would ever think it to be CHRIST. There is great odds; it cannot be Herald 1. Not He: He was put to death, and put into his grave, and a great stone upon Him, not three days since. This Party is alive and alives like. His Ghost it cannot be: He glides not (as Ghosts, they say, do) but paces the ground very strongly.  
Not He: He had his appareile shared amongst the soldiers; was left all naked. This Party hath gotten him on glorious apparel, rich scarlet.  
Not He: for, if He come, He must come in white, in the linen, He was lapped in, and laid in His grave. This Party comes in quite another colour, all in red. So the colours suit not.  
To be short, not He: for, He was put to a foil, to a foul foil, as ever was any: they did to Him even what they listed; 
Luc. 22.53.  scorned, insulted upon Him. It was then the hour and power of darkness. This Party, whatsoever He is, hath gotten the upper hand, won the field; marches stately, Conqueror-like. His, the day sure.  


The first answer.  
That Party 〈◊〉 Christ.   Well; yet CHRIST it is. His answer gives Him for no other. To His answer then. The Party (it seems) overhead the Prophets ask, and is pleased to gi●e an answer to it himself: we are much bound to Him for it. No man can tell, so well as He himself, who he is. Some other might mistake him, and mis-enforme us of him: Now, we are sure we are right. No error personae.  
His name indeed, he tells not; but describes himself by two such notes, as can agree to none properly but to CHRIST. Of none can these two be so affirmed, as of Him they may. That, by these two, we know, this is CHRIST, as plainly, as if His name had been spelled to us. 1. Speaking righteousness; and righteousness referrd to speech, signifieth truth ever. No guile to be found in His mouth: and, Omnis homo is, 
1. Pet. 2.22. Psal. 115.11.60.13.  you know what. 2. Mighty to save: and, Vana salus hominis, vain is the help of man. Who ever spoke so right as He spoke? Or who ever was so mighty to save as He? And this is his answer to quis est iste.  
That, am I One that speak righteousness, and am mighty to save. Righteous in speaking; mighty in saving, whose word is truth: whose work is salvation. Just and true of my word and promise; Powerful and mighty in performance of both. The best description (say I) that can be of any man: by his word, and d●ed both.  

● His Natures.  And see how well they fit. Speaking is most proper; that, refers to Him, as the Word: (In the beginning was the Word:) to His Divine Nature. Saving, that refers to His very name JESUS, 
joh 1 1. Mat. 1 21.  given Him by the Angel, as man, for that He should save his people from their sins: from which none had ever power to save, but Herald There have you His two Natures.  
Speaking refers to his Office of Priest: the Priests lips to preserve knowledge; the Law of righteousness to be required at his mouth 
● His Offices. Mal. 2 7. Dan. 9.15.  Saving (and that, mightily) pertains to Him as a King; is the office (as Daniel calls Him) of Messiah the Captaine-Righteousnesse He spoke, by His preaching. Saving, that belongs first to His miraculous suffering: It being fare a greater miracle for the Deity to suffer any the least injury, then to create a new world, yea many. But, secondly (which is proper to the Text and time) in his mighty subduing and treading down hell and death, 
Luc. 22.64.  and all the power of Satan. Prophetiza nobis (they said, at His Passion) speak who hit you, there: and Ave Rex, they said too: Both in scorn; but most true, 
Matt. 27.24.  both.  
You may refer these two, if you please, 
³ His Benefits.  to His two main Benefits redounding to us from these two. Two things there are that undo us: Error, and Sinn●. From His Speaking, we receive knowledge of His truth, against error. From His Saving, we receive the power of grace, against Sin, and so, are saved from sin's sequel, Edom and Bozra, both. This is His description; and this is enough. A full description of His person, in His Natures, Offices, Benefits; in word and in deed. He it is, and can be none but Herald To reflect a little on these two.  
You will observe, that His speaking is set down simply, but in His saving, 
1. Mighty, not in speaking.  He is said to be mighty, or (as the word is) multus ad servandum. So, mark, where the mult●s is. He is not multus ad loquendum, one that saith much; and paucus ad se●vandum, and then does little, as the manner of the world is. Multus is not there, at His Speech. It is put to servandum; There, He is much, and His Might much. Much of might to save.  
That His might is not put, in treading down or destroying. No, 
2. But, in saving. Esay 55.7.  but multus ad ignoscendum, in the fifty five Chapter before: and, multus ad servandum, here. Mighty to show mercy, and to save. Yet, mighty He is too, to destroy and tread down: Else had He not achieved this victory in the Text. Mighty to save, implieth ever mighty to subdue; to subdue, them, whom He saves us from. Yet, of the twain, He chooseth rather the term of saving (though both be true) because saving is with Him primae intentionis: So of the twain, in that, would He have his might appear rather. Mighty to destroy, He will not have mentioned or come in His style: but mighty to save, that is His title; that, the quality, He takes delight in: delights to describe himself, and to be described by.  
You will yet mark also, 
3. Yet he teach●th too: and that fi●st.  as the coupling of these two in the description of CHRIST (for, not either of these, alone will serve; but between them both, they make it up) so, that they go together, these two, ever. He saves not any, but those He teaches. And, note the order of them too. For, that that stands first, He doth first; first teaches. Mighty to save He is; but whom to save? whom He speaks righteousness to, and they hear Him, and return not again to their former folly. There is no phansying to ourselves, we can dispense with one of these; never care, whither we deal with the former, or no; whither we hear Him speak at all: but take hold of the later, and be saved with a good will. No: you cannot, but if you hear Him speak first. He saith so, and sets them so himself. 
4. We to be like Him in both.   
And put this to it, and I have done this point. That, such as is himself, such, if we hear Him, will He make us to be. And the more true and soothe fast any of us is of his word, the more given to do good and save, the liker to him, and the liker to have our parts in His rising. We know, quis est iste, now. This for the first part.  
Now, the Prophet hearing Him answer so gently, takes to Him a little courage, 

II. The second question:  
Why His apparel is red.   to ask Him one question more, about His colours: He was a little troubled with them. If you be so mighty to save, as you say, how comes it then, what ails your garments to be so red? and adds, what kind of red; and he cannot tell, what to liken them better to, then as if he had newly come out of some winepress; had been treading grapes, and pressing out wine, there. He calls it wine: but the truth is, it was ●o wine: It was very blood. New wine, in show; blood indeed; that upon His garments. So much appeareth in the next verse following. Where He saith himself plainly, that Blood it was, that was sprinkled upon his clothes, and had stained them all over. We know well, our reason leads us, there could be no vintage, at this time of the year, the season serves not▪ Blood it was.  

The Answer.  But because the Prophet made mention of a winepress, had hit on that Simile; taking occasion, upon the naming it, He shape's him an answer accordingly: That (indeed) He had been in a winepress. And, so He had. The truth is, He had been in one: Nay, in two then. In one He had been, before this here. A double winepress (we lose nothing by this) we find; CHRIST was in both. We cannot well take notice of the one, but we must needs touch upon the other. But, thus they are distinguished. In that former, it was in torculari calcatus sum solus: In this later, it is Torcular calcavi solus. In the former, He was himself trodden and pressed: He was the grapes and clusters himself. In this later here, He that was trodden on before, gets up again, and doth here tread upon, and tread down, calcare and conculcare (both words are in the verse) upon some others (as it might be the Edomites.) The Press he was trodden in, was his Cross and Passion. This, which He came out of, this day, was in his descent and resurrection: Both, proper to this Feast; One to Good-friday; the other, to Easter-day.  


The first winepress.  
Christ 's calcatus sum.  
joh. 15.5.   To pursue this of the winepress a little. The press, the treading in it, is to make wine: Calcatus sum is properly of grapes, the fruit of the vine. CHRIST is the true vine, He saith it himself. To make wine of Him, He, and the clusters, He bore, must be pressed. So He was. Three shrewd streignes they gave Him. One, in Gethsemane, 
Matt. 26.36.  that made Him sweat blood: The wine, or blood (all is one) came forth at all parts of Him. 
joh 19.13.  Another, in the judgement Hall, Gabbatha; which made the blood run forth at His head, with the thorns; out of his whole body, with the Scourges; out of his hands and feet, with the nails. The last strain, at Golgothae: where, He was so pressed, that they pressed the very soul out of his body, and out ran blood and water both. Haec sunt Ecclesiae gemina Sacramenta (saith Saint Augustine) out came both Sacraments, the twin Sacraments of the Church.  
Out of these pressures ran the blood of the grapes of the true Vine; the fruit whereof (as it is said judg. 9) cheereth both GOD and man. 
jud. 9.13.  GOD, as a libamen, or drink-offering to Him. Man, as the cup of salvation to them. But, to make this wine, His clusters were to be cut; cut, and cast in; cast in, and trodden on; trodden and pressed our: all these, before He came to be wine in the cup. As likewise, when He calls himself, 
job. 12.24.  granum frumenti the wheat-corne, these four, ¹ the sickle, the ² flail, the ● millstone, ⁴ the oven, He passed through: All went over him, before He was made bread: The Shewbread, to GOD; to us, the Bread of life.  
But, to return to the winepress, to tell you the occasion or reason, why thus it behoved to be. It was not idly done; What need then was there of it, this first pressing? we find (1. Cor. 10.) Calix Daemoniorum: 
1. Cor. 10.21. Gen. 3.5.  The Devil hath a cup. Adam must needs be sipping of it: Eritis sicut Dij, went down sweetly, but poisoned him; turned his nature quite. For, Adam was, by GOD, planted a natural vine, a true root; but, thereby, by that cup degenerated into a wild strange vine, which, instead of good grapes, brought forth labruscas, wild grapes, grapes of gall: bitter clusters, Moses calls them: 
Esay 5.24. Deut 32.32. 2 Reg. 4 ●0.  Coloquintida, the Prophet, Mors in ollâ, and mors in chalice: by which is meant, the deadly fruit of our deadly sins.  
But, (as it is in the fifth Chapter of this Prophecy) where GOD planted this vine first, He made a winepress in it: So, the grapes that came of this strange vine were cut and cast into the press; thereof came a deadly wine; of which (saith the Psalmist) In the hand of the LORD there is a Cup; 
Psal 75.8.  the Wine is red, it is full mixed, and He pours out of it; and the Sinners of the earth are to drink it, dreggs and all. Those Sinners were our Fathers, 
Matt. 16.27.  and we. It came to Bibite ex hoc omnes: They and we, were to drink of it all: One after another round. Good reason, to drink as we had brewed; to drink the fruit of our own inventions; our own words and works, we had brought forth.  
About, the cup went: all streigned at it. At last, to CHRIST it came: He was none of the sinners, but was found among them. By his good will, 
Esa. 53.12. Mat. 20.39.  He would have had it pass, Transeat a me calix iste; you know who that was. Yet, rather than we, than any of us should take it (it would be our bane, He knew) He took it; off it went, dreggs and all. Alas, the myrrh they gave Him at the beginning, the vinegar at the ending of his passion, were but poor resemblances of this cup, such as they w●re. That, another manner draught. We see it cast Him into so unnatural a sweat of blood all over; as, if He had been wrung and crushed in a winepress, it could not have been more. This (lo) was the first winepress, and CHRIST in it, three days ago; and, what with the scourges nails and spears, beside, so pressed, as forth it ran (blood or wine, call it what you will) in such, so great quantity, as never ran it more plenteously out of any winepress of them all. Here is CHRISTUS in torculari, CHRIST 's calcatus sum.  
Of which wine so pressed then out of Him, came our Cup, the Cup of this day, the cup of the New Testament in His blood, represented by the blood of the grape. 
Luke 22.20. Gen. 49.11.  Wherein long before, old JACOB foretold, SHILO should wash his robe; as, full well He might have done; there came enough to have washed it over and over again. So, you see now, how the case stands. That former, our cup due to us, and no way to Him, He drank for us, that it might pass from us, and we not drink it. Ours did He drink, that we might drink of His. He, the cup of wrath, that we, 
Esa. 51.22. 1. Cor. 10.16.  the cup of blessing: set first, before GOD as a Libamen, at the sight or sent whereof He smelleth a favour of rest, and is appeased. After, reached to us, as a sovereign restorative to recover us of the devil's poison (for, we also have been sipping at calix daemoniorum more or less, woe to us for it; and no way but this, to cure us of it.)  
By this time you see the need of the first press, and of His being in it. Into which, He was content to be thrown and there trodden on; all, to satisfy His Father, out of His justice, requiring the drinking up of that cup, by us, or by some for us: and it came to His lot. And never was there Lamb so meek before the shearer, nor Worm so easy to be trodden on; never cluster lay so quiet and still to be bruised, as did CHRIST in the Press of His Passion. Ever be▪ He blessed for it.  
Now come we to the other of this day in the text. This is not that, 
The second winepress, CHRIST 's ¹ calcavi.  we have touched, but another. Wherein the style is altered: no more calcatus sum; but calcavi and conculcavi too. Up (it seems) He gatt; and down went they, and upon them He trod. His enemies of Edom lay like so many clusters under His feet; and He cast His shoe over them, set His foot on them, and pashed them to pieces.  
If it Had meant His Passion, it had been His own blood: but, 
Psal. 108.9.  this was none of His now, but the blood of His enemies. For, when the Year of redemption was past, then came the Day of Vengeance: then, came the time for that, and not before.  
For, after the consummatum est of His own pressure, (sic oportuit impleri omnem justitiam) and that all the righteousness He spoke had been fulfilled: then rise up, 
Mat. 3.15. Esa. 51.9.  rise up thou arm of the LORD (saith the Prophet) and show thyself mightily to save: He took Him to his second attribute, to be avenged of those that had been the ruin of us all, the ruin everlasting, but for Him. To Edom, the kingdom of death, He went, whither we were to be led captives: yea, even to Bozra, to hell itself, and there broke the gates of brass, and made the iron-barrs fly in sunder. He that was weak to suffer, became mighty to save. Of calcatus, He became Calcator. 
Esa 45 2.  He that was thrown himself, threw them now another while, into the Press, trod them down, trampled upon them, as upon grapes in a fat, till He made the blood spring out of them, and all to sprinkle His garments, as if he had come forth of a winepress indeed. And we, before, mercifully, rather than mightily, by His Passion; now mightily also saved, by his glorious resurrection.  
Thus have you two several wines, the natural and the strange vine: the sweet and the wild: two Presses, that in lewrie, that in EDOM: two Cupp●, the cursed Cup, and the Cup of blessing. Of Wine or Blood. His own, His enemy's blood: One sanguis agni, the blood of the lamb slain: the other sanguis Dr●conis, the blood of the dragon, the red-dragon (Apoc. XII.) trod upon. One of His Passion, three days since: the other of his victory, as today. Between His burial and His rising, some doing there had been; somewhat had been done; somewhere He had been: in some new winepress, in Bozra, that had given a new tincture of red to His raiment all over.  
Both these shall you find together set down in one and the same Chapter, in two verses standing close one to the other, 
Apoc. 5.6.  Apoc. V. ¹ CHRIST represented first, as a Lamb, a lamb slain, died in His own blood: this is the first Press. ² And immediately, (in the very next verse) straight represented again in a new shape, as a Lion, 
5.5. Gen. 44.9 11.  all be bloody with the blood of his prey: A Lion of the tribe of juda; which comes home to this here. For juda (it is said) he should wash his robe in the blood of the blood of the grape. And so much for Torcular calcavi.  
We must not leave out solus in any wise: that, both these He did alone; so alone, 
2. Solus, alone.  as not any man in the world with him in either.  

Mat 26.56.27.46.  Not in the first; there, pressed He was alone. All forsook Him: His Disciples first; alone for them. Yet, then, He was not alone; His Father was still with Him: but after, Father and all: as appeared by His cry, Why hast thou forsaken me? Then, was he all alone indeed.  

Verse 5.  Not in the second neither. The very next verse, He complains, how that He looked about Him round and could not see any, would once offer to help Him. Out of Bozra He got alone; from death He rose, conquered, triumphed in semet ipso, Himself alone. The Angel indeed rolled away the stone: but, He was risen first, and the stone rolled away after.  
Accordingly, we to reckon of Him: that since in both these Presses He was for us; He, and none but He: that His, and none but His be the glory of both. That, seeing neither we for ourselves, nor any for us, could bring this to pass, but He and He only; He and He only might have the whole honour of both; have no partner in that which is only His due, and no creature's else at all, either in heaven or earth.  
And, is CHRIST come from-Bozra? then, be sure of this, that He returning thus in triumph (as it is in the LXVIII. Psalm, the Psalm of the Resurrection he will not leave us behind, for whom He did all this, but His own will He bring again as He did from Basan: 
Ps●l. 68.22.  as from Basan, so from Bozra: as from the deep pit of the sea, so from the deep pit of hell. He that raised JESUS, shall by JESUS raise us up also from the Adama of Edom, 
2. Cor. 4.14.  the red mould of the earth, the power of the grave: and from the Bozra of hell too, the gulf whence there is no scaping out. Will make us in Him (saith the Apostle) more than conquerors, and tread down Satan under our feet. 
Rom. 8.37.   

CH●IST is garments why red?  You see, how CHRIST 's garments came to be red. Of the winepress that made them so, we have spoken; but not of the colour itself. A word of that too. It was His colour at His Passion. They put Him in purple: than it was His weed in derision: and so was it in earnest. Both r●dd it was itself, and so, He made it more with the die of His own blood. And the same colour He is now in again, at His Rising. Not with His own, now; but, with the blood of the wounded Edomites; whom treading under His feet, their blood besteined Him and His apparel. So, one and the same colour at both: Dying and Rising, in red; but, with difference, as much as is between His own, and His enemy's blood.  
The Spouse in the Canticles, asked of her Beloued's colours, saith of Him; My beloved is white and red, whit●, of His own proper: So He was, when He shown himself in kind, 
Cant. 5.10. Mat. 17 2. Mar. 9 3.  transfigured in the Mount; His apparel then so white, no fuller in the earth could come near it. White of himself: how comes he red then? Not of himself, that, but for us. That is our natural colour, we are borne polluted in our own blood. 
Lam 4.14.  It is sin's colour, that: for, shame is the colour of sin. Our sins, (saith ES●I, 
Esa. 1.18.  Chap. 1.) are as crimson, of as deep die as any purple. This, the true ●incture of our sins: the Edomi●es colour right: for, Edom is red. The tincture (I say) first of our sin original, died in the wool; and then again of our sins actual, died in the cloth too. Twice died: so was CHRIST twice. Once in His own: again, in His enemies: right dibaphus, a perfect full colour, a true purple, of a double die, His too. So was it meet for crimson sinners to have a crimson Saviour: a Saviour of such a colour it behoved us to have. Coming then to save us, off went His White; on went our Redd: laid by His own righteousness, to be clothed with our sin. He, to wear our colours; that we, His. He, in our Redd; that we, in His white. So we find (Apoc. VII.) our robes are not only washed clean, but died a pure white in the blood of the Lamb. Yea, 
Apoc. 7.14.  He died and rose again both, in our colours; that we might die and rise too, in His. We fall now again upon the same point in the colours, we did before, in the cups. He to drink the sour vinegar of our wild grapes, that we might drink His sweet in the cup of blessing. O cup of Blessing, may we say of this cup! O stolam formosam, of that colour! Illi gloriosam, nobis fructuosam: glorious to Him, no less fruitful to us. He, in mount Golgotha, like to us; that we, in Mount Tabor, like to Him. This is the substance of our rejoicing in this colour.  
One more: how well this colour fits Him, in respect of His two titles, 
From loquens justitiam; as a Doctor.  Loquens justitiam, and Multus ad servandum! Loquens justitiam, is to wear red: Potens ad servandum is so too. The first. To whom is this colour given? Scarlet is allowed the degree of Doctors. Why? for their speaking righteousness to us, the righteousness of GOD, that which CHRIST spoke. Nay, even they which speak but the righteousness of man's Law, they are honoured with it too. But CHRIST spoke so as never man spoke, and so, call ye none on earth Doctor, but one: 
joh 7 46.  none in comparison of Him. So, of all, He to wear it. This ye shall observe; in the Revelation, at the first appearing of the Lamb, there was a Book with seven seals. No man would meddle with it: the Lamb took it, opened the seals, readd it, readd out of it a Lecture of righteousness to the whole world; the righteousness of GOD, 
Reu. 5.6.  that shall make us so before Him. Let Him be arrayed in scarlet, it is His due: His Doctor's weed.  
This is no new thing. The Heathen King propounded it for a reward to any that could read the hand-writing on the wall. DANIEL did it, and hat it. Sed ecce major Daniele hic. Thus was it in the Law. This colour was the ground of the Ephod; a principal ingredient into the Priest's vesture. Why? For, 
Dan. 5.7.  his lips were to preserve knowledge; all to require the Law from his mouth. And indeed, 
Mat. 2 7.  the very lips themselves, that we speak righteousness with, are of the same colour. In the Canticles it is said, his lips are like a scarlet thread. And the fruit of the lips hath GOD created peace: and the fruit of peace is sown in righteousness: and, till that be sown and spoken, never any hope of true peace. 
Can 4.3.   
Enough for speaking. What say you to the other, Potens ad servandum, 
² From potens ad servandum as a Captain.  which (of the twain) seems the more proper to this time and place? I say, that way, it fits Him too, this colour. Men of war, great Captains, mighty to save us from the enemies, they take it to themselves, and their colour it is, of right. A plain text for it Nah. II. Their valiant men (or Captains) are in scarlet. And I told you, 
Nahum 2 3. Dan. 9.15.  CHRIST, by Daniel, is called Captain MESSIAH, and so well might. So, in His late conflict with Edom, He shown himself: fought for us, even to blood. many a bloody wound it cost Him, but returned with the spoil of His enemies, stained with their blood: And, who so is able so to do, is worthy to wear it. So, in this respect also, so in both; His colours become Him well.  
Shall I put you in mind, that there is in these two, in either of them, a kind of winepress. In mighty t● save, it is evident: Trodden in one press, treading in another. Not so evident in the speaking of righteousness. Yet, even in that also, there is a press going. For, when we read, what do we but gather grapes here and there: and when we study what we have gathered, then are we even in torculari, and press them we do, and press out of them that which daily you taste off. I know, there is great odds in the liquors so pressed, 
judges 8.2.  and that a cluster of Ephraim is worth a whole vintage of A●IEZE●: but, for that, every man as he may. Nay, it may be further said, and that truly, that even this great title, [Mighty to save] comes under loquens justitiam. There is in the word of righteousness a saving power. Take the word (saith S. JAMES) graft it in you, 
jam. 1.21.  it is able to save your souls: even that, wherein we of this calling, 
1. Tim. 4.16.  in a sort, participate with CHRIST, while, by attending to reading and doctrine, we save both ourselves and them that hear us; we tread down sin, and save sinners from seeking death in the error of their life.  
But, though there be in the Word a saving power; yet is not all saving power in that, nor in that only: there is a press beside. For, this press is going continually among us; but, there is another that goes but at times. But, in that, it goes at such times, as it falls in fit with the winepress here. Nay, falls in most fit of all the rest. For, of it comes very wine indeed, the blood of the grapes of the true Vine, which in the blessed Sacrament is reached to us; and with it, is given us that, for which it was given, even remission of sins. Not only represented therein, but even exhibited to us. Both which when we partake, then have we a full and perfect communion with CHRIST, this day: of His speaking righteousness in the Word preached: of His power to save in the holy Eucharist ministered. Both presses run for us; and we to partake them both.  
I may not end, till I tell you, there remaineth yet another, a third Winepress: that you may take heed of it. I will but point you to it: it may serve as sour herbs to eat our Paschall Lamb with. 
Mat. 28.2.  The Sun (they say) danced this morning at CHRIST 's resurrection: the earth trembled then (I am sure:) there was an earthquake at CHRIST 's rising. 
Psal. 2.11.  So, there is trembling to our joy: Exultate in tremore, as the Psalmist wills us. The vintage of the earth, when the time of that is come, and when the grapes be ripe and ready for it, 
Apoc. 41.18.19 20.  One there is, that crieth to him with the sharp sickle in his hand (Apoc. XIIII.) to thrust it in, cut off the clusters, and cast them into the great Winepress of the Wrath of GOD. A dismal day, that: a pitiful slaughter, then. It is there said, the blood shall come up to the horse ebridles by the space of a thousand six hundred furlongs. Keep you out; take heed of coming in that press.  
We have a kind Item given us of this, here in the text, in the last verse. There be two acts of CHRIST: 
Ver 4.  one, of being trodden, the other of treading down. The first is, for his chosen: the other, against his enemies. One is called, the Year of Redemption: The other, the Day of Vengeance. The Year of Redemption is already come, and is now; we are in it; during which time, the two former wine-presses run, ¹ of the Word, ² and Sacrament. The Day of vengeance is not yet come: It is but in his heart; so the text is: that is, but in his purpose, and intent yet. But certainly, come it will, that day; and with the day, comes the last winepress with the blood to the bridles: yer it come, and during our year of redemption, that year's allowance, we are to endeavour to keep ourselves out of it, for, that is the day of vengeance of ira ventura, GOD 's wrath for ever. So as, all we have to study is, how we may be in at the first two, out at the last press: and the due christian use of the first, will keep us from the last.  

Psal. 95.7.  While then it is with us the year of Redemption; and before that day come; while it is yet time of speaking righteousness, that is, to day if ye will hear His voice: while the cup of blessing is held out, if we will take it; lay hold on both. That so, we may be accounted worthy to escape in that day, from that day and the vengeance of it: and may feel the fullness of His saving power in the word engrafted, which is able to save our souls; and in the cup of salvation which is joined with it; and that to our endless joy. The year of redemption is last in the verse: with that the Prophet ends. With that, let us end also: and, to that end, may all that hath been spoken arrive and bring us.    

A SERMON PREPARED to be Preached, on EASTER day, A. D. MDCXXIV.  HEBR. CHAP. XIII. 
DEUS autem pacis, etc.  
VER. 20. The GOD of peace, that brought again from the dead, our Lord jesus Christ, the great Shepherd of the Sheep, through the blood of the everlasting Testament.  
21. Make you perfect in all good works, to do His will, working in you that which is pleasant in His sight, through jesus Christ, to whom be praise for ever and ever, Amen.  
THESE words [who hath brought CHRIST again from the dead] make this a Text proper for this Day. For, as this day, was CHRIST brought again from thence.  
And these words [the blood of the everlasting Testament] make it as proper every way for a Communion. For, there, at a Communion, we are made to drink of that blood. Put these together: The ¹ bringing of CHRIST from the dead, ² and the blood of the Testament, and they will serve well for a Text, at a Communion on Easter-day.  
I will touch in a word, ¹ the Nature of the Text, ² the Sum, and ³ the partition of it.  
For the Nature: It is a Benediction. The use, 
1. The Nature of the Text.  the Church doth make of it and such other like, is to pronounce them over the Congregation, by way of a blessing. For, not only the power to pray, to preach, to make and to give the Sacrament; but the power also to bless you, that are GOD 's people, is annexed, and is a branch of our, of the Priest's Office. You may plainly read the power committed, the act enjoined, and the very form of words prescribed all in the VI of Numbers. 
Num. 6.23.  There, GOD saith, Thus shall you bless the people: (that is) do it you shall; and, thus you shall do it, in haec verba. Neither was this act levitical, or then first taken up: It was long before: 
Chap 7.10.  While Levi was yet in the loins of Abraham, even then, it was a part of Melchisedek's Priesthood, and (if the bread and wine were no more but a refreshing) the only part, that we read of, to say Benedictus over Abraham, as great a Patriarch as he was. There is nothing else mentioned, to show he was as a Priest, but that.  
This blessing they used first and last: but rather last. For (lightly) then, the people were all together. They be not so, at first: but only a few, then. And here (you see) the Apostle makes it his farewell. With this he shuts up his Epistle; and, with some other such, all the rest. And that, by CHRIST 's example. The last thing, that CHRIST did in this world, 
Luk. 24 50.  was: He lift up his hands, blest his Disciples, and so went away to heaven. And so you shall find, it was the manner in the Primitive Church: at the end of the Liturgy, ever to dismiss the assembly with a blessing. Which blessing, they were then so conceited of, they would not offer to stir (not a man of them) till bowing down their heads, they had the blessing pronounced over them. As if some great matter had lain in the missing of it: as if they had been of Iacob's mind, Non dimittam te nisi benedixeris mihi: 
Gen. 32.26.  they would neither let the Priest depart, nor departed themselves, till they had their blessing with them: Such a virtue they held in it. The blessing pronounced, they had then leave to go with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek; M●ssa ●st fidelibus, in the Latin Church; and none went away before.  
An evil custom hath prevailed with our people: Away they go without blessing, without leave, without care of either. Mark if they run not out, before eny blessing; as if it were not worth the taking with them.  

Verse 17. Matt. 25.34.  I marvel, how they will be inheritors of the blessing, that seem to set so little by it. If they mean to hear Come ye blessed, they should (me thinks) love it better then, by their running from it, they seem to do.  
This would be amended. We are herein departed from the Primitive Christians, with whom it was in more regard. Sure, there is more in the neglect of it, than we are ware of.  
This blessing could not be delivered in better terms, then in those, that came from the Apostles themselves: which accordingly have been sought up here and there in their writings; and, by the Church, sorted to several days, which they seemed best to agree with. As ●his here, having Easter-day in it, was made an Easter day-benediction. For, the special mention in it of CHRIST brought again from the dead, doth in a manner appropriate it to this Feast. Utter it but thus: The GOD of peace, who did now, as upon this day, bring again CHRIST from the dead: do but utter it thus, and it will appear most plainly how well they suit, the Time, and the Text. 
2. The Sum.   
For the Sum. It is no more in effect, but shortly this. That GOD would so bl●sse them, and us, as to make us fit for, and perfect in all good works. A good wish, at any time. But, why at this time specially, upon mention of CHRIST 's rising, he should wish it, is not seen at first. Yet there is some matter in it; that, at CHRIST 's rising, he doth not wish our faith increased, or our hope strengthened, or any other grac● or virtue revived: but only, that good works might be perfected in us, and we in them. Surely, this sorting them thus together, seems to imply, as if CHRIST 's resurrection had some more peculiar interest in good works: as (indeed) it hath. And, there hath ever been, and still are, more of them done now, at this time, then at any other time of the year.  
A general reason may be given. That, what time CHRIST doth for us some principal great work (as, at all the Feasts, He doth some: and now at this time, sensibly;) we to take occasion by it, at that time, to do somewhat more than ordinary, in memory and honour of it. More particularly, some such, as may in some sort suit with and resemble the act of Christ then done. As it might be, when Christ died, sin to die in us: when CHRIST rose again, good works to rise together with Him. Christ's Passion, to be sin's passion: Christ's Resurrection, good work's resurrection. Good-friday is for Sin: Easter, for good works. Good-friday, to bring Sin to death: Easter, to bring good works from the dead. And we, that were dead before to good works, by occasion of this, to revive again to the doing of them: And not (as the manner is with us) Sin to have an Easter, to rise, and live again; and good works to be crucified, lie dead, and have no resurrection.  
For the Partition. Two Verses there are, and two Parts accordingly. 
3. The Division  ¹ The Praemisses, and ² the Sequel. The Praemisses are GOD; and the Sequel, Good-workes. The former verse is nothing but GOD, with His style or addition: The GOD of peace, who hath brought again, etc. The latter is all for good works, Make you perfect, &c We may consider them thus. Of the two, ¹ One a thing done for us, in the former verse. ² The other a thing to be done by us, in the latter verse. The bringing back Christ, the benefit done us by GOD: The applying good works, our duty to be done to Him for it.  
The thing done is an Act (that is) a bringing back. Which act is but one, but implieth another precedent necessarily. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is a bringing back) implieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is a bringing thither.)  
To this Act there is a concurrence of two Agents. ¹ One, the Party, that brought: ² The other, the Party that is brought. The Party that brought is GOD, under the name or title of the GOD of peace. The Party, that was brought, is Christ; set forth here under the Metaphor of a Shepherd, the great Shepherd of the Sheep.  
The GOD of peace did bring again this Shepherd; from whence? and how? ³ From whence? From the dead. Then, among the dead He was, first. First, brought thither: ⁴ How from thence? by what means? By the blood of a Testament everlasting. All which is nothing else, but the Resurrection of Christ extended at large through all these points.  
The thing to be done. That GOD would so bless them, As to make them, ¹ First, fit to do; ² and then to do good works. ¹ Fit to do, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To do: Wherein we consider two things: ¹ the doing, To which doing there is a concurrence of two Agents ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what we to do: ● And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what He to do, ² And then the work itself expressed in two words, ¹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) His Will: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is well pleasing in His sight. These two be holden for two degrees: and the later of the twain to have the more in it.  
And last of all, the Sequel. Where is to be showed, how these two hang together, and follow one upon the other. First the GOD of peace, and the bringing of CHRIST from death. Then, how the bringing of Christ from death concerns our bringing forth good works. Which being showed; what this Feast of Easter hath to do with good works, will fall in of itself. That with Christ now rising, they also should now rise: They are thought as good as dead; that there may be a Resurrection of them, at Christ's Resurrection.  



I. The thing done for us.  
● The Party, by whom.   THe GOD of peace, &c Hear is a long process. What needs all this setting out His style at length? Why goes he not to the point roundly? And, seeing good works doing is his errand, why saith he not shortly, GOD make you given to good works, and no more ado? But tells us a long tale of Shepherds, and Testaments, and I wot not what (one would think, to small purpose?) But sure, to purpose it is, The HOLY GHOST useth no waste words, nor ever speaks but to the point (we may be sure.)  

His title. The GOD of peace.  Let us see, and begin with his first title, the GOD of peace. GOD 's titles be divers, as be His Acts: and His acts are, as His properties be, they proceed from. And (lightly) the title is taken from the property which best fits the Act it produceth. As, 
Exod. 9.27. 2. Cor. 1.3. Psal. 89 8.  when GOD proceedeth to punish, He is called the righteous GOD: When, to show favour, the GOD of mercy: When to do some great work, the GOD of power. Now then, this seems not so proper; Should it not rather have been, the GOD of Power which brought again, &c To bring again from death, seems rather an act of power, then of peace. One would think so. But, being well looked into, it will be found to belong rather to peace. No power of His will be set on working will ever bring again from death, unless He be first pacified and made the LORD of peace. Of His power there is no question: Of His peace, there may be some. I shall tell you, why. For, all the Old Testament through, you shall observe, GOD 's great Title is the LORD of HOSTS; which, in the New, you shall never read: but, ever since He rose from the dead, 
Rom. 15.13. Phil. 4.9. 1. Thess. 5 23. 2. Thess. 3.16.  it is, instead of it, the GOD of peace To the Romans, Philippians, Thessalonians, &c and now here, to the Hebrews, and still the God of peace. It is not amiss for us, this change. For, if the Lord of Hosts come to be at peace with us, His hosts shall be all for us, which were against us, while it was no peace. So as, make but God, the God of peace, and more needs not. For, His peace will command His power straight.  
When His hosts were so about Him, it seemed hostility: How came He then to lay away that title of the Lord of Hosts, to become Deus pacis? That did He, by thus doing: He brought again one from the dead; and that bringing brought peace, and made this change Stylo novo, the God of peace.  

● The second Party, Our LORD JESUS Pastorem, The Shepherd.  This brings us to the other, the second Party: He is not named till all be done; & then He is, in the end of the verse: our Lord and SAVIOUR JESUS CHRIST. But, at first, He is brought in as a Shepherd. Think never the meaner of Him for that. Moses and David, the Founders of the Monarchy of the jews; Cyrus, and Romulus, the Founders, one of the Persian, the other of the Roman Monarchy, were taken all from the Sheepfolds. The heathen Poet calls the great Ruler of the Grecian Monarchy, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) the Shepherd of the people. CHRIST gives it to himself: and GOD doth not disdain it in the LXXX. Psalm. 
Psal. 80.1.  And the name (howsoever it falls to us of the Clergy now) ab initio non fuit sic. Secular men, joseph, josua, and David were first so termed; and are more often so termed, in the Bible, than we.  
The term of Shepherd is well chosen, as referring to the God of peace. Peace is best for Shepherds and for sheep. They love peace: then, they are safe; then, they feed quietly. Yet, not so, but that Shepherds have ventured fare, to rescue the Sheep from the Bear, and from the Lion, as did King David; and as the Son of David here that ventured further than any, who is brought in (here) in Sanguine, bleeding, howsoever it comes.  
But, this Title was not so much for GOD, as for us: (Pastorem ovium) and, in Ovium, are we; 
1. Sam. 17.36.  there come we in: we hold by that word. For so, there is a mutual and reciprocal relation between him and us: that we thereby may be assured, by this very term relative, whither, and whensoever he was brought; all he did or suffered, it was not for himself. For then, an absolute name of his own would have been put. All was for his Correlative, for Ovium (that is) for us. He is no ways considered, in all this, as absolutely put, or severed from us, His flock; but still, with reference and relation unto us.  
But, because, others enter common in this and other his names with him, 
Pastorem magnum, the great Shepherd.  he bears it with a difference; Pastor Magnus, the great Shepherd. Not (as Diphilus said, to Pompeius Magnus) nostrâ miseriâ Magnus es; Great, by making others little: but, Misericordiâ suâ Magnus, by making Himself little, to make us great.  
The gradual points of his greatness, in respect of others are these. Great first, For, Totum is parte majus, Greater is he that feeds the whole, than they, that but certain parcels of the flock. All else feed but pieces: So, they be but petty shepherds to Him. But he, the whole, main entire flock: He, and none but he. So, He the great Shepherd, of the great Flock.  
Again, Greater is he that owes the sheep he feeds, than they that feed the sheep they own not. All others feed his sheep: None can say Pasce oves meas. His they be: 
job 21 16. Psal. 94.2.100.3.  and reason. For, He made them, they be the sheep of His hands: He feeds them; so the sheep of His hands, and of his pasture both.  
But, this is not the greatness here meant. But Ecce quantam charitatem, see the great love to his sheep! Others sell and kill theirs: He is so far from selling, 
1. joh. 3 1.  or killing, as he (this Shepherd) was sold and slaire for them, though they were his own. Paid for them, bought them again; and then he brought them again. It may be, there were others had ventured their lives; but not lost them, and so lost them, as he did. Which makes him not only Great, but Primae magnitudinis (that is) simply the Greatest that ever was.  
Of which Greatness two great Proofs there are, in the two words ¹ Sanguis, and ² Testamentum. Sanguis, a great Price; Testamentum, a great Legacy. Sanguis, what He suffered; Testamentum, what He did for them.  
The next word is in sanguine, a Shepherd, in His blood. So, 
In sanguine, through the blood.  this Shepherd sweatt blood, yet He could bring them back. It was no easy matter; i● cost blood: and, not any blood (such, as He could well spare) but, it cost Him His life-blood. It could not be the blood of the Testament, but there must be a Testament: and, a Testament there cannot be, but the Testator must dye. So, He died, He was brought to the dead, for it. This blood brought Him to His Testament, which is further than blood.  
We said, there were two Acts: ¹ One expressed, brought Him thence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The two Acts.  ² The other implied, brought Him thither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But first, brought thither, before brought thence. We will touch them both. ¹ Why brought thither, and how? ² and why brought thence, and how?  
If, when He was brought thence, it was peace: when He was brought thither, 
Bought thither.  it was none. How came it, there was none? What made this separation? That did sin: Sin broke the peace.  
Why, sin touched not Him, He knew no sin. True: it was not for Himself, 
2. Cor. 5.22.  nor for any sin of His. Whole then? here are but two, ¹ Pastor, ² and Ovium: Pastor, He, Ovium, we. If not the Shepherd's, than the Sheep's sin: if not His, ours. 
Esa. 59.2.  And so it was: peccata vestra (saith God, in Esay) and speaks it to us. No quarrel He had to the Shepherd: nothing to say to CHRIST, as CHRIST. But He would needs be dealing with Sheep, and His Sheep fell to straying, and light into the Wolve's denne● and thither He must go, to fetch them, if He will have them.  
For Ovium then, is all this ado; and that is for us. For, all we (as Sheep) had gone astray. I may say further; all we (as sheep) were appointed to the slaughter. So it was, we, should have been carried thither, 
Esa. 53.6.  and the Lord laid upon Him the transgressions of us all; and so, He was carried for us: This Pastor became tanquam ovis, as a sheep, for His sheep; and was brought thither, and the wolves did to Him, whatsoever they would.  
As if God had said: away with these sheep; Incidant in lupos, quia nolunt regià pastore, to the wolves with them, seeing they will be kept in no fold. But, that, the Shepherd endured not: but rather than they should, He would. When it came to this; who shall go thither, Pastor, or Ovium, the Sheep, or the Shepherd? Sinite hos abire (they be His own words) Let them go their way; let the Sheep go, and smite the Shepherd; 
joh. 18.8.  Sentence Him to be carried thither. The Sheep were to be, they should have been: but, the Shepherd was. In sanguine nostro, it should have been, In sanguine suo, His Blood, it was. So, to spare ours, He spilt His own.  

2. Brought 〈◊〉 thence.  Thither now He is brought. Brought thither, by His own bloodshedding. We can understand that, well: but not, how He should be brought thence by His blood. Yet, the Text is plain, how He was brought again, in sanguine, by His blood.  
First then, let us make God, the GOD of peace: and, when He is so, you shall so one see Him bring Him back again. That, which broke the peace (as we said) the very thing that carried Him to the Cross, took Him down thence dead, carried Him to His grave, and there lodged Him among the dead, was sin. Away with sin then, that so there may be peace. But, there is no taking away sin, but by shedding of blood; 
Chap 9.22.  the blood, either of Pastor, or of Ovium, one of them.  

3. In Sanguine, By the blood.  Why then, here is blood; even the Shepeheard's blood: and shed it is; and, by the shedding of it, sin is taken away, and with sin God's displeasure. It is the Apostles own word (Ephes. XI. XVI.) Hatred was slain; and so, hatred being slain, 
Ephes. 2.14. Col. 1.20.  peace followed of her own accord. He was our peace (saith the Apostle) in one place: He made our peace, or pacified all by his blood, in another.  
Now then, upon this peace, He, that was before carried away, was brought back again: And so, well might be. For, all being discharged, He was then to be inter mortuos liber, 
Psal. 88.5.  no longer bound, but free from the dead: not to be kept in prison any longer, but, to come forth again. And, by his very blood, to come forth again. For, it was of the nature of a Ransom; which being laid down, the Prisoner, that was brought thither, is to go thence, whither He will. For, a Ransom hath potestatem eductivam or reductivam, a power to bring forth, or bring back again from any captivity.  

1. Sam. 2.6.  In both these bringings, God had His hand: God bringeth to death, and bringeth back again. True (if ever) in this Shepherd. Brought him to the dead, as the Lord of hosts: brought him from the dead, as being now pacified, and the God of peace. Out of His justice, God smit the Shepherd; out of His love to His sheep, the Shepherd was smitten. But, quem deduxit iratus, reduxit placatus, whom, of His just wrath against sin, He brought thither; now having fulfilled all righteousness, He was to bring thence again. And so, brought back He was; and, the same way that He was carried thither. Carried, the way of justice, to satisfy for them, He had undertaken for. And having fully satisfied for them, was, in very justice to be brought back again. And so He was: GOD accepted his passion in full satisfaction, gave present order, for His raising again.  
And, let not this phrase, of God's bringing back, or of CHRIST 's coming back; of GOD 's raising Him, or of CHRIST 's rising, any thing trouble you. The Resurrection is one entire Act of two joint Agents, that both had their hands in it. Ascribed one while to CHRIST Himself, that He rose, that he came back: to show, that he had power to lay down his life, and power to take it again. Another while, to God; 
joh. 10.18.  that he raised him, that he brought him back: to show, that God was fully satisfied and well pleased with it; reached him his hand (as it were) to bring him thence again.  
To show you the Benefit that riseth to us, by this his rising. Brought thither he was, to the dead: so, it lay us upon: if he had not, we should. We were even carrying thither; and that we might not, he was. Brought thence he was, from the dead: So, it stood us in hand: if he had not been brought thence, we should never have come thence, but been left to have lain there world without end. Brought thither he would be: he, and not we: he, without us. So careful he was, not to spare himself, that we might be spared. Brought thence he would not be; not, without his sheep we may be sure: he would bring us thence too, or he would not be brought thence without us. You may see him, in the Parable, coming with his lost sheep on his shoulders. That one sheep is the image of us all. So careful he was, 
Luc. 15.5.  as he laid him on his own neck, to be sure: which is the true portraiture or representation of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That, if the God of peace bring him back, he must bring them also: For he will not come back without them. Upon his bringing back from death, is ours founded: in him, all his were brought back. In his person, our Nature: in our Nature we all.  
Think you, after the payment of such a Price, He will come back himself alone, He will let the sheep be carried thither, and not see them brought back again? He did not suffer all this (we may be sure) to come away thence, and leave them behind Him. It was never seen, that any that paid after so high a rate for any, be it what it will, that when he had done would not see it brought away, but lose all his labour and cost. No: as sure as Himself was brought, so sure He will bring them, whom He would not part from: (He will dye first.) Nothing shall part them now. Pastor and Ovium, sheep and Shepherd now, or no bargain. He with his flock, and His flock with Him; it with him, and He with it: He and they, or not he himself, both together, or not at all. Will you hear himself say as much? Father, my will is, that whither I go, whence I come, where I am, thither, thence, and there, these be also.  
But, when he had brought us thence, 
4. Sanguine Testamenti, the blood of the Testament.  what shall become of us (trow?) Will he leave us at random, to wander in the mountains? No: but, Vbi desinit Pastor, ibi incipit Testator, where the Shepherd goes out, the Testator comes in. Which we find plainly in the word Testament. For (though peace be a fair blessing in itself, if no more but it; and bringing back be worth the while, yet) here is now a greater matter than so. There is more in the blood, than we are ware of. This is also meant: that there is the blood of a Testament, which bodeth some further matter. There should need no Testament, if it were for nothing but to make peace. A Covenant would serve for that: My Covenant of peace would I make with thee (saith GOD. 
Ezek. 37.26. ) Sanguis foederis would have done that, if there had been no more but so. But here, it is the blood of a Testament.  
It is Sanguis cum Testamento annexo, Blood, with a Testament annexed. Beside the, pacification and back-bringing, this Scripture offereth more grace: even a Testamentary matter to be administered for our farther behoof.  
For, I ask. Every drop of this blood is more worth than many worlds: Shall this blood then so precious, of so great a Person, as the Son of GOD, be spent, to bring forth nothing but pardon and peace? Being of so great a value, shall it produce but so poor an effect? Pity it should be shed, to bring forth nothing, but a few sheep from death. There is enough in it, to serve further, to make a purchase; which he may dispose of to them, he will vouchsafe to bring again from the dead. For, when he hath brought them thence, how he will dispose them, that would be thought on too.  
I find then ascribed to his blood, a Price: not only of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) a redemption or Ransom; but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) of Perquisition, or Purchase. And I find them both in one verse (Ephes. 1.14.) So that, this blood availed, as to pay our debt; so, over and above, to make a purchase: Served, not only to procure our peace, but, to state us in a condition better than ever we were before. Not only brought us, but bought us: Nay, not only bought us, and brought us back; but bought for us further an everlasting inheritance, and brought us to it.  
Two powers were in it: ¹ as Sanguis faederis, the Blood of the Covenant, the Covenant of Peace: for, in blood, were the Covenants made; that, with Abraham, in Gen. XV. that with Moses, 
Gen. 15.9. Exod. 24.8.  in Exod. XXIV; in blood both: And among the Heathen men, never any Covenant of peace, but in blood. ² Now, for peace, this were enough: But, it is Sanguis Testamenti too, the blood of a Testament. Which is founded upon better promises; bequeathes legacies; disposeth estates: Matter fare of a higher nature, then bare peace. As the blood of the Covenant, so it pacifieth and appeaseth: As the blood of the Testament, so it passeth over and conveigheth beside.  
But say, it did not; it were for nothing else, but our peace: Yet, it is much better for us, that our peace go by Testament, rather than by a Covenant. Leagues, Covenants, Edicts of Pacification have oft been, and are (we see) daily broken. Small hold of them: A stronger hold than so, behoved us. A stronger hold there is not, then that of a Testament. That is holden inviolable, never to be reversed. Nothing in rebus humanis is held more sacred. So as, peace by a Testament, is fare the surer of the twain.  

Testamenti at erni, Of the everlasting Testament. Mic. 5.2.  Of which Testament and the greatness of it, there is much to be said. For, it is not, as other Testaments, to be fully administered: This shall never be so; it is everlasting. Everlasting: For, so is He that made it: His doings out are from everlasting. Everlasting: For, so is the Testament itself: Though it be executed in time, it was made ab aeterno, and lay by Him all the while. Everlasting: For, so is the blood where with it is sealed: the virtue and vigour whereof, doth still continue as a fountain in exhaust, never dry; but flowing still as fresh, as the very first day, His side was first opened. We, that now live, come to it, of even hand with the Apostles themselves, that were then at the opening. And they that come after us, shall not come too late, but to full as good a match, as either they or we. Everlasting: For, the legacies of it are so. Not, as with us, of things temporal: Nor as of the former Testament of the land of Canaan, now grown a barren wilderness: but, of eternal life and joy, and bliss; of eternity itself. And lastly, everlasting: That we may look for no more: Our Gospel is Evangelium aeternum (Revel. XIV.) None to come after it. This is the last: and so to last for ever. 
Revel. 14.6.   
Now lay these together and tell me: Was He not the Great Shepherd indeed, that endured this carrying thither, whence this day He came? that paid this great Ransom; purchased this great estate; made this great will; disposed these great Legacies, even His heavenly kingdom to His little flock? was He not every way as good, as Great (which is the true Greatness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Hear with us, Men be good, because they be great: with GOD they be great because they be good: For this His great Love, His great Price, His great Testament, was He not worthy to wear His title of Pastor magnus, of Pastor, and of Testator, both? For so, both He was: And we, not only His sheep, but His Legataries: both, in His Pastor-ship, and in His Testator-ship: in His bringing forward, and in His bringing backward: No ways to be severed from us. He procured no peace, shed no blood, made no Testament; was neither brought to the dead, nor from the dead for himself, but for His flock: for us still. All He did, all He suffered; all He bequeathed, all He was, He was for us.  
And now, when all is done, than now (lo) he is the LORD JESUS CHRIST. Till then, a Shepherd wholly and solely: The more are we beholden to him. Then (lo) He tells us His name, that He is the great Shepherd, He that was brought back: the blood, His; His, the Testament. Truly called the Testament: There can no Inventarie be made of this. It hath not entered into the heart of man to conceive, what things GOD hath prepared for those, that have their part in this Testament: above all that we can desire or imagine. Upon earth, there is no greater thing than a kingdom: and, no less than a kingdom, it is His Father's will to dispose unto us. But, 
Luk. 12.32.  a Kingdom eternal, all glorious and blessed: fare above these here.  
All this a good hearing. Hitherto we have heard nothing, but pleaseth us well. 
II. The thing to be done by us, ¹ The fitting or doing.  GOD at peace: The Shepherd brought to death, that we might not: and brought from death, that we also might be brought from thence: and not brought, and left to the wide world; but further, to receive those good things which are comprised in his Testament. This is done: done by Him for us. Now, to that which is to be done; to be done by us. Not, for Him: (I should not do well to say so) but indeed, for our selves. For so, for us, in the end, it will prove. Both what He did, and what we do ourselves.  
That, which, on our part, the Apostle wisheth us, is, that we may be so happy, as that GOD would in effect do the same for us, He did for Him: (that is) bring us back; back from our sinful course of life, to a new, given to do good works.  
The Resurrection is here termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bringing back. So that, any bringing back from the worse to the better, carrieth the Type, is a kind of a Resurrection, refers to that of CHRIST: who died, and rose, that sin might die, and that good works might rise in us. Both the time, and the Text lay upon us this duty, to see, if good works that seem to be dead and gone, we can bring life to them, and make them to rise again.  
The rule of reason is: Vnum quodque propter operationem suam; every thing is, and hath his being, for the work, it is to do. And, these are the works, which we were borne, and came into the world to do. The Apostle speaks it plainly: we were created for good works, to walk in them (Ephes. JI.X.) And again: That we were redeemed, to be a people zealously given to good works (Tit. II. 14.) So, they come doubly commended to us, as the end of our Creation and Redemption, both.  
In this Text (we see) it is GOD 's will, it is His good pleasure, we do them: if we anything regard either His will, or pleasure.  
In this Text, the Apostle prays, that we may be made perfect, in them. So, unperfect we are, without them: unperfect we, and our faith both. For, by works is our faith made perfect (I am. II.) even as Abraham's faith was. And, the faith, 
jam. 2 22.  that is without them, is not only unperfect, but stark dead: so as, that faith needs a Resurrection, to be brought from the dead again.  
And, whatsoever become of the rest, in this Text it is, that He hath not left them out, nor unremembered in his Testament. They are in it: and divers good legacies to us for them. Which, if we mean to be Legataries, we must have a care of. For, as His blood serveth for the taking away of evil works; So doth His Testament, for the bringing again of good. And, as it is good Philosophy: Vnumquodque propter operationem suam: So, this is sure; it is sound divinity; Vnusquisque recipiet secundùm operationem suam. At our coming back from the dead (whence we all shall come) we shall be disposed of according to them: Receive we shall, 
Matt 16.27.  every man according to His works. And, when it comes to going, they that have done good works shall go into everlasting life; and they (not, that have done evil, but they) that have not done good, shall go, you know, whither. Let no man deceive you: the Root of immortality, the same is the root of Virtue: But one, and the same root, both. When all is said, that can be: Naturally, and by very course of kind, good works (you see) do rise out of CHRIST 's resurrection.  
Make you perfect (so we read it:) which shows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make perfect.  We are (as indeed we are) in state of imperfection, till we do them. Nay, if that be all, we will never stick for that Cognoscimus imperfectum nostrum, we yield ourselves for such, for un-perfect: And, that is well. 
Psal. 51.4.  But, we must so find and feel our imperfection, 
Chap. 6.1.  that as the Apostle tells us (in the VI Chapter before) we strive to be carried forward to perfection, all we may. Else, all our cognoscimus imperfectum will stand us in small stead.  
Why, is there any perfection in this life? There is: Else, how should the Apostle's exhortation there, or his blessing (here) take place. I wot well, Absolute complete, consummate perfection, in this life, there is none: It is agreed of all hands: None may be out of it. 
Phil. 3.13.  Non puto me comprehendisse (saith Saint Paul) I count not myself to have atteined: No more must we, not atteined. What then? But, this I do (saith he, and so must we;) I forget that which is behind, and endeavour myself, and make forward still, to that which is before. Which is the perfection of Travellers, of way-faring men: the farther onward on their journey, the nearer their journeye's end, the more perfect: Which is the perfection of this life: For, this life is a journey.  
Now, good works are, as so many steps onward. The Apostle calls them so; the steps foe the faith of our father Abraham, 
Rom. 4.12.  who went that way, and we to follow him in it. And the more of them we do, the more steps do we make, the further still shall we find ourselves to departed from iniquity, the nearer still to approach unto GOD in the land of the living: whither to attain, is the total, or Consummatum est of our perfection.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To make fill or even.  But, not to keep from you the truth, as it is: The nature of the Apostle's word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is rather to make fit, then to make perfect. Wherein, this he seems to say. That, to the doing of good works, there is first requisite a fitness to do them, before we can do them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both in the Text. Fit, to do them, yet we can do them. We may not think to do them hand over head, at the first dash. In an unfit and indisposed subject, no Agent can work: Not GOD himself, but by miracle. Fit then we must be.  
Now, of ourselves, as of ourselves, we are not fit, so much as to think a good thought: It is II. Corinth. JII.U. Not so much as to will: For, it is GOD, that worketh in us to will (Phil. II. XIII.) If not these two, ● Neither think, ● nor will; then, not to work. No more we are: Neither to begin (Phil. I.VI.) nor having begone, to go forward, and bring it to an end. Fit, to none of these. Then, made fit we must be. And, who to reduce us to fitness, but this GOD of peace here, that brought again Christ from the dead.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To set in joint.  Now, if I shall tell you, what manner of fittnesse it is, the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (here) doth import: It is (properly) the fittnesse, which is, in setting that in, which was out of joint: in doing the part of a good Bonesetter. This is the very true and native sense of the word; Set you in joint, to do good works. For the Apostle (Ephes. IU. and Colos. II.) tells us, 
Ephes 4.16. Col. 2.19.  that the Church and things Spiritual go by joints and sinews, whereof they are compact, and by which they have their action and motion. And, where there are joints, there may be (and otherwhiles, there is) a dis-jointing or dis-location: no less in things Spiritual, then in the natural body. And that is, when things are mis-sorted, or put out of their right places.  
Now, that our Nature is not right in joint, is so evident, that the very Heathen men have seen and confessed it.  
And, by a fall, things come out of joint: and (indeed) so they did: Adam's fall we call it, and we call it right. Sin, which before broke the peace; which made the going from or departure, which needed the bringing back; the same sin, here now again, put all out of joint. And, things out of joint are never quiet, never at peace and rest, till they be set right again. But when all is in frame, all is in peace: And so, it refers well, to the GOD of peace, who is to do it.  
And mark again. The putting in joint, is nothing, but a bringing back again to the right place, whence it slipped; That still there is good cohaerence with that which went before: The peacemaker, the bringer-backe, the bonesetter are all one.  
The force or fullness of the Apostle's Simile (of out of joint) you shall never fully conceive, till you take in hand some good work of some moment: and then you shall, for certain. For, do but mark me then, how many rubs, lets, impediments, there will be, as it were so many puttings out of joint, yer it can be brought to pass. This wants, or that wants: one thing or other frames not. A sinnew shrinks, a bone is out, somewhat is awry: and what a do there is, yet we can get it right? Either the will is averse, and we have no mind to it; or the power is shrunk and the means fail us; or the time serves not; or the place is not meet, or the parties to be dealt with, we find them undisposed. And the misery is, when one is got in, the other is out again. That, the wit of man could not have devised a fit term, to have expressed it in. This for the disease.  
What way doth GOD take, to set us right? First, by our Ministry and means. For, it is a part of our profession under GOD, this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set the Church in, and every member that is out of joint. (You may read it, in this very term (Ephes. IU. XII.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And that we do, by applying outwardly this Testament & the blood of it: Two special Splints (as it were) to keep all straight. Out of the Testament, by the word of exhortation (as, in the next Verse he calls it: 
Ver. 22. ) praying us to suffer the Splinting. For, it may sometimes pinch them, and put them to some pain, that are not well in joint, by pressing it, and putting it home. But both by denouncing, one while the threats of the Old Testament, another while by laying forth the promises of the New, if by any means, we may get them right again. This, by the Testament, which is one outward means. The Blood is another inward means. By it, we are made fit and perfect (choose you whither:) and that so, as at no time of all our life, we are so well in joint, or come so near the state of perfectness, as when we come new from the drinking of that blood. And thus are we made fit.  
Provided, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do end (as here it doth) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Agent.  all this fit making do end, in doing and in a work: that some work be done. For, in doing it is to end, if it end aright; if it end, as the Apostle (here) would have it. For, this fitting, is not to hear, learn, or know; but to do His will. We have been long at Teach me thy will, at that lesson: There is another (in Psalm CXLIII. 
Psal. 143.10. ) Teach me to do thy will; we must take out that also. Teach me thy will; and Teach me to do thy will, are two distinct lessons. We are all our life long about the first; and never come to the second, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is required, we should now come to the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are not made fit (when we are so) to do never a whit the more: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to end in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is) doing: and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) in a work.  
In work, and in every good work. We must not slip the collar there, neither. For, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all good works.  if we be able to stir our hand but one way and not another, it is a sign, it is not well set in. His, that is well set, he can move it to and fro, up and down, forward and backward; every way and to every work. There be, that are all for some one work; that single some one piece of GOD 's service; wholly addicted to that, but cannot skill of the rest. That is no good sign. To be for every one; for all sorts of good works, for every part of GOD 's worship alike: for no one more than another: that (sure) is the right. So choose your Religion; so practice your worship of God. It is not safe, to do otherwise; nor to serve GOD by Synecdoche: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take all before us.  
But, in the doing of all or any, beside our part (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) here is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The second Agent.  a Worker beside. For, when GOD hath fitted us by the outward means, there is not all. He leaves not us to ourselves for the rest: but, to that outward application of ours, joins His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inward operation of His own inspiring, His grace; which is nothing but the breath of the Holy Ghost. Thereby enlightening our minds, inclining our wills, working on our affections, making us homines bona voluntatis: that when we have done well, we may say with the Prophet; Domine universa opera nostra operatus es in nobis: Lord, all our good works thou hast wrought in us. 
Esay 26.12.  Our works they be: yet, of thy working. And with the Apostle: We did them; yet not we, 
1. Cor. ●5. 10.  but the grace of GOD that was with us. Both ways, it is true: what He works by us, He works in us; and, what He works in us, He works by us. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take not away one the other, but stand well together. This for the doing.  

2. The work.  Now for the work. In every good work we do His will: yet (it seemeth) degrees there are. For, here is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His will; and besides it, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His good pleasure, and this latter sounds, as if it did import more than a single will. Ones good pleasure is more, 
Chap 12.28.  than his bare Will, So, in the Chapter before, He wisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) we may serve and please: (that is) may so serve, as that we may please. Acceptable service then, is more than any, such as it is. There is no question, but that, as of evil works some displease GOD more than other; so, of good works, there are some better pleasing, and that He takes a more special delight in.  
And, if you would know, what they be: above, at the XVI. Verse, it is said, that, to do good and to distribute (that is) distributive doing good. It is more than an ordinary service: it is a sacrifice every such work. It is of the highest kind of service, and that with that kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (our word here) GOD is highly pleased. So doth S. Paul call the bounteous supplying of his wants from the Philippians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sacrifice right acceptable and pleasing to GOD, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most delightful sweet savour. And, that you may still see, he looks to the Resurrection, he saith: the Philippians had lain dead, and dry a great while, as in winter, trees do use. But, when that work of bounty came from them, 
Phil. 4.12.  they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) shoot forth, wa● fresh, grow green again, as now at this season plants do. That so, the very virtue of CHRIST 's resurrection did show forth itself in them. So, fitting Nature's re●urrection-time (the time of bringing things, (as it were) from the dead again) with this of CHRIST. Which time is therefore the most pleasing time, the time of the greatest pleasure of all the times of the year. So, we know, how to do that, is pleasing in His sight.  
Yet, even this pleasing, and all else, is to conclude (as here it doth) with through JESUS CHRIST our LORD: He is in, here too. In, at the doing: In, at the making them to please GOD, Vt faciat quisque per CHRISTUM quod placeat per CHRISTUM, that, what by CHRIST is done, by CHRIST may please when it is done. In, at the doing, infundendo gratiam, gratiam activam, by infusing or dropping in His grace active; making us able and fit to do, and so to do them. In, at the pleasing; affundendo gratiam, gratiam passivam, by pouring on His good grace and favour passive, as it might be some drops of His blood, whereby it pleaseth being done. Gracing His work (as we use to say) in GOD 's sight, that so, He of Ais grace may crown it.  

III. The sequel.  We have gone through with both points. Now comes the hardest point of all, the sequel, to couple them and make them hang well together.  
First then, they be ascribed to the GOD of peace. There are but three things to be done in the Text, and Peace doth them all. And, if Peace; then, GOD, by no other title than the GOD of peace. ¹ Peace bringeth from death: For, War (I am sure) bringeth to death many a worthy man. There is little question to be made of this: that the GOD of peace doth the one; but the Devil of Discord doth the other.  
Secondly, Peace sets in joint, War brings all out of joint: War is not good for the joints, as we see daily. Peace doth them no hurt.  
Thirdly, Peace makes us fit for good: War, for all manner of evil works (saith S. JAMES in the III. Chap. Ver. XVI.) Therefore the GOD of peace, say we. (And, if He take it from us for a time, that He bring it quickly back to us again.) For, when He was first brought into the world, among the living, at His birth, JANUS was shut: 
Luke 2.14.  the Ange●s, they song Peace upon earth. And, when He was brought again from the dead, this day, He was no sooner risen, but the first news was, the Soldiers ran all away: A sign of peace. And indeed, when He had slain hatred, it was most kindly then, to bring peace. As, this evening, with His own mouth, He spoke it once and twice, Pax vobis, over and over again. 
joh. 20.19.21.  Which is the Apostle's benediction here. So, Resurrection and Peace, they accord well.  
Now for the sequel of good works upon CHRIST 's bringing from the dead. Being to infer good works, he would never put in all this, of CHRIST 's bringing back again from the dead, if there had not been some special operative force to or toward them, in CHRIST 's Resurrection. If CHRIST 's rising made not for them, had not some special reference to them, some peculiar interest in them, all this had not been ad idem, but idle, and beside the point quite. We must take heed of this error, to think, the Passion, or Resurrection of CHRIST (though it be actus transiens, that with the doing passeth away) that it hath not a virtue and force permanent; that it left not behind it a virtue and force permanent to work continually some grace in us; as, to think, his Resurrection to be Actus suspensus, an act to have his effect at the latter day, and in the mean time to serve for nothing, but to hang in nubibus (as they say.) But that, this day, it hath an efficacy continuing, that showeth forth itself: And, as the rule is, in the soul, before it doth on the body. We will leave the Heathen to their habits, and habitualities: But, with us Christians, this is sure: Whatsoever, in us, or by us is wrought, that is pleasing to GOD; it is so wrought? by the virtue of CHRIST 's resurrection. We have not thought of it perhaps; but, most certain it is, it is so. So GOD hath ordained it. Whatsoever evil is truly mortified in us, it is so, by the power of CHRIST 's death; and thither to be referred properly. And, whatsoever good is revived or brought again anew from us, it is all from the virtue of CHRIST 's rising again. All do rise, all are raised, thence. The same power, that did create at first, the same it is, that makes a new creature. The same power, that raised Lazarus the brother, from his grave of stone: the same raised Marie Magdalene the sister, from her grave of Sinne. From one, and the same power, both. Which keepeth this method: Worketh first, to the raising of the soul, from the death of sin; and after, in the due time, to the raising of the body, from the dust of death. Else, what hath the Apostle said, all this while?  
Now, this power is inhaerent in the Spirit as the proper subject of it: even the eternal Spirit, whereby CHRIST offered himself first unto GOD, and after raised himself from the dead. Now, as in the texture of the natural body, ever there goes the Spirit with the blood: ever, with a vein (the vessel of the one) there runs along an artery (the vessel of the other:) So is it in CHRIST; His blood, and his Spirit always go together. In the Spirit is the power: in the power, virtually, every good work it produceth, which it was ordained for. If we get the Spirit, we cannot fail of the power. And, the Spirit, that ever goes with the blood, which never is without it.  
This carries us now to the blood. The very shedding whereof upon the Cross, primùm & ante omnia was the nature of a price. A price: first, of our ransom from death due to our sin, through that His satisfaction. A price again, of the purchase, He made for us, through the value of His merit, which by His Testament, is by Him passed over to us.  
Now then, His blood, after it had, by the very pouring it out, wrought these two effects, it ran not waste, but divided into two streams. 
'tis 3.5.  1. One into the Laver of the new birth (our Baptism) applied to us outwardly to take away the spots of our sin. 
Luk. 22.20.  2. The other, into the Cup of the New Testament in His blood, which inwardly administered, serveth, as to purge and cleanse the conscience from dead works, 
Chap. 9.14.  that so live works may grow up in the place: So, to endue us with the Spirit, that shall enable us with the power to bring them forth. Haec sunt Ecclesiae gemina Sacramenta: these are (not, two of the Sacraments, but) the two twin-Sacraments of the Church (saith S. Augustine.) And with us there are two Rules. 1. One, Quicquid sacrificio offertur, Sacramento confertur; what the Sacrifice offereth, that the Sacrament obtaineth. 2. The other, Quicquid Testamento legatur, Sacramento dispensatur; What the Testament bequeatheth, that is dispensed in the holy Mysteries.  
To draw to an end. If this power be in the Spirit, and the blood be the vehiculum of the Spirit; How may we partake this blood? It shall be offered you straight, in the Cup of blessing, which we bless in His name. For, is not the Cup of blessing which we bless, the Communion of the blood of CHRIST (saith S. Paul?) 
1. Cor. 10.16.  Is there any doubt of that? In which blood of CHRIST is the Spirit of Christ. In which Spirit is all Spiritual power: and namely this power, that frameth us fit to the works of the Spirit. Which Spirit we are all made, there, to drink of.  
And what time shall we do this? What time is best? What time better than that day, in which it first shown forth the force and power, it had in making peace, in bringing back CHRIST, that brought peace back with Him, that made the Testament, that sealed it with his blood; that died upon it, that it might stand firm for ever? All which were, as upon this day. This day then, somewhat would be done: somewhat more than ordinary, more than every day. Let every day, before every good work, to do His will: But, this day, to do something more than so, something that may be well pleasing in His sight. So, it will be kindly: So, we shall keep the degrees in the Text: So, we shall give proof that we have our part and fellowship in CHRIST, in CHRIST 's resurrection, in the virtue of CHRIST 's resurrection: Grace rising in us; works of grace rising from it. That so, there may be a resurrection of virtue, and good works, at CHRIST 's resurrection. That, as there is a reviving, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth, when all and every herbs and flowers and brought again from the dead: So, among men good works may come up too, that we be not found fruitless, at our bringing back from the dead, in the great Resurrection: But have our parts, as here now, in the blood, so there then in the Testament, and the Legacies thereof; which are glory, joy, and bliss for ever and ever.  
Printed for RICHARD BADGER.    

SERMONS OF THE SENDING OF the Holy Ghost, PREACHED UPON Whit-sunday.   

A SERMON Preached before the KING'S MAJESTY, AT GREENWICH, on the VIII. of June A. D. MDCVI, being WHIT-SUNDAY.  Acts CHAP. II. VER. I. II. III. IU. 
And when the Day of Pentecost was come (or, when the fifty days were fulfilled) they were all with one accord, in one place.  
And there came suddenly from heaven the sound of a mighty Wind; and it filled the place where they sat.  
And there appeared tongues cloven, as they had been of fire, and sat upon each of them.  
And they were all filled with the Holy Ghost, & they began to speak with other tongues, as the Spirit gave them utterance.  
WE are this day (beside our weekly due of the Sabbath) to renew, and to celebrate the yearly memory, of the sending down the Holy Ghost. One of the Magnalia Dei (as they be termed after in the XI. Verse;) One of the great and wonderful Benefits of GOD; Indeed, 
Ver, 11.  a Benefit so great and so wonderful, as there were not tongues enough, upon earth, to celebrate it withal, but there were fain to be more sent from heaven, to help to sound it out throughly: Even a new supply of tongues from heaven. For, all the tongues, in earth, were not sufficient to magnify GOD for his goodness, in sending down to men the gift of the HOLY GHOST.  
This we may make a several benefit by itself, from those of CHRIST 's: And so the Apostle seemeth to do. 
Gal. 4.4.4.6.  Gal. 4. First, GOD sent His Son, in one verse; and then after GOD sent the Spirit of His Son in another.  
Or we may hold our continuation still and make this the last of CHRIST 's Benefits: For, Ascendit in altum, is not the last; there is one still remaining, which is Dona dedit hominibus. 
Psal. 68.18.  And that is this day's peculiar; wherein were given to men, many and manifold, both graces and gifts, and all in one gift the gift of the Holy Ghost.  
Howsoever we make it, sure it is, that all the rest, all the Feasts hitherto, in the return of the year, from his Incarnation, to the very last of his Ascension, though all of them be great, and worthy of all honour in themselves; yet, to us, they are as nothing, any of them, or all of them (even all the Feasts in the Calendar) without this Day, the Feast, which now we hold Holy to the sending of the Holy Ghost.  
CHRIST is the Word; and all, of Him, but words spoken, or words written: there is no seal put to, till this day, The Holy Ghost is the Seal, or Signature, In quo signati estis (Ephes. 4 30.) A testament we have, 
Ephes. 4.30.  and therein many fair legacies; but, till this day, nothing administered; The Administrations are the Spirit's (1. Cor. 12.4.) In all these of CHRIST 's, 
1. Cor. 12.4.  there is but the purchase made, and paid for; and (as they say) Ius ad rem acquired: But, Ius in re, Missio in Possessionem, Livery, and seizing; that, is reserved till this day: For the Spirit is the Arrha, the earnest, or the investiture of all, 
2. Cor. 5.5.  that CHRIST hath done for us.  
These if we should compare them, it would not be easy to determine, whether the greater of these two; ¹ That of the Prophet, Filius datus est nobis; ² Or that of the Apostle, Spiritus datus est nobis: 
Esa. 9.6. Rom. 5.5.  The ascending of our flesh; or the descending of His Spirit: Incarnatio Dei, or Inspiratio hominis; The Mystery of His incarnation, or the Mystery of our inspiration. 
1. Tim. 3. ult.  For, Mysteries they are both, and great Mysteries of Godliness both: and, in both of them, GOD manifested in the flesh: ¹ In the former by the union of His Son: ² In the latter, by the communion of His blessed Spirit.  
But we will not compare them: they are both above all comparison. Yet, this we may safely say of them: without either of them, we are not complete, we have not our accomplishment; But, by both, we have; and that fully, even by this days royal exchange. Whereby, as before, he of ours; so now, we of his are made partakers. He, clothed with our flesh, and we invested with His Spirit. The great Promise of the Old Testament accomplished; That He should partake our humane nature: and the great and precious Promise of the New, That we should be Consortes Divinae naturae; partake his divine nature: 
2. Pet. 1.4.  Both are, this day, accomplished. That the Text well beginneth with Dum Complerentur; For, it is our Compliment indeed: and not only ours, but the very Gospell's too. It is Tertullian: Christus, Legis; Spiritus Sanctus, Evangelij Complementum: The coming of Christ was the fullfilling of the Law: The coming of the HOLY GHOST, is the fulfilling of the Gospel.  

The Division  Of which coming of the Holy Ghost, the Report is here set down by S. Luke; both of the ¹ time, and the ² manner of it. 1. The Time, in the first words: When the day of Pentecost was come. 2. The Manner, in all the rest of the four Verses.  
And the Manner, first on their parts, to whom He came: Of the preparation for his coming in the first Verse. And then, the manner of His coming in the other three.  
On their parts, to whom He came, how they stood prepared, how they were found framed and fitted to receive him when He came, in these three. 1. They were all of one accord. 2. They were all in one place. 3. And both these (dum complerentur) even so long, till the fifty days were fulfilled.  
On His part, the manner of his coming to them thus prepared. ¹ First as it is propounded in Type or Figure, in the second and third Verses. ² And then, as it is expounded in truth and indeed, in the fourth.  
1. In Type or figure Symbolicè; and that is two ways, agreeable to the two chief senses ¹ the hearing and ² the sight. ● To the hearing, by a sound, in the second verse, ² To the sight, by a show in the third.  
1. To the hearing, by a sound, in the second: A sound of a wind; A wind sudden, ² vehement, ³ That came from heaven, and ⁴ filled that place where they sat.  
2. To the sight, by a show in the third: There appeared, ¹ Tongues; ² cloven; ³ as it were of fire; ⁴ which sit upon each of them. Thus far, the Figure.  
2. Then in the fourth, followeth the thing itself. Which verse is (as it were) a Commentary of the two former. I. Of the Wind inward, in the first part of it, and these words: They were all filled with the Holy Ghost. 2. Of the Tongues outward, in the latter, and these words: They began to speak with other tongues, as the Spirit gave them utterance.  
The one, to represent the inward operation. The other, the outward manifestation of the Spirit. Thus standeth the Order; These are the Parts.  

THe first point is the Time of His coming (that is) The day of Pentecost. 
I. The 〈◊〉. Wh●n th● d●y of Pentec●st wa● come.   
1. Why that day? The day of Pentecost was a great Feast under the Law: And meet it was, this Coming should be at some great Feast. ¹ The first Dedication of Christ's Catholic Church on earth; ² The first publishing the Gospel; The first proclaiming the Apostle's Commission, were so great matters, as it was not meet, they should be obscurely carried; stolen as it were, or done in a corner. Much lay upon them: and fit it was, they should be done in as great an Assembly as might be. And so they were: even in a Concourse (as in the V Verse it is) of every Nation under heaven; That so, notice might be taken of it, and by them carried all over the world, even to the utmost corners of the earth. Saint Paul said well to King Agrippa: This is well enough known; This was not done in a corner. 
Act. 26.26:   
2. At a great Feast, it was meet: but, there were many great Feasts; why at this Feast, the Feast of Pentecost?  
It is agreed by all Interpreters old and new; (
Cy●●i●t, Ser. de 〈◊〉.  Cyprian is the first, we find it in) That it was to hold harmony, to keep correspondency between the two Testaments, 
² A● th● f●a●t of 〈…〉  the Old and the New. So it was, at Christ's Death (we see.) He was slain, not only, as the Lamb was; but even, when the Lamb was slain too: On the Feast of the Passeover, then was Christ our Passeover offered for us. 
1. C●r 5 7.   
Now, from that Feast of the Passeover, reckoning fifty days, they came to Sinai: And there on that day (the day of Pentecost) received they the Law: (a memorable day with them, a high Feast; even for so great a Benefit: and is therefore by them called the Feast of the Law.)  
And, even the very same day (reckoning from Christ our Passeover, fifty days) that the Law was given in Sinai, The very same day doth the new Law here go out of Zion (as the Prophet Esai foretold, exibit de Zion Lex;) which is nothing else, 
Esai. 2.3. jam. 2.8.  but the promulgation of the Gospel. The Royal Law (as Saint james calleth it) as given by CHRIST our King: The other, but by MOSES, a servant: And savoureth therefore of the Spirit of bondage, the fear of Servants; As this doth, of the Princely Spirit, the Spirit of ingenuity, and adoption, 
Psal. 51.12. Rom. 8.15.  the Love of Children.  
On the Feast of Pentecost then; because then, was given the Law of Christ written in our hearts by the Holy Ghost.  

● The feast of beginning of Easter.  To this doth CHRISOSTOME join a second harmony. That as, under the Law, at this Feast, they first put their sickle to the Corn; (Harvest, in that Climate, beginning with them in this Month:) the first fruicis whereof they offered at Easter; and was called therefore by them Festum messis: In like sort we see, that this very day (the Lord of the harvest so disposing it, who not long before lifting up His eyes and looking en the regions round about, saw them white & read● to the harve●● His first Workmen, 
joh. 4.35.  the Apostles, did put in their first sickle into the great Harvest, Cuius ager est Mundus, 
Mat 13.38.  whereof the world is the field, and the several furrows of it, 
Ver. 5.  all the Nations under heaven. On the feast of Pentecost, than second, because then began the great Spiritual Harvest.  
To these two doth 
* August. epi. 119.  Saint Augustine add a third, taken out of the number in the very name of Pentecost, 
The feast of jubilee.  and that is fifty. Which, being all along the Law, the number of the jubilee (which was the time of forgiving of debts, and restoring men to their first estates) it falleth fit with the proclaiming of the Gospel (done presently here in the 38. Verse of this Chapter) which is an Act of GOD 's most gracious general free pardon of all the sins, of all the sinners in the world.  

Cyrill. Cal. 17. Psal. 104.30.  And no less fit falleth it for our Restitution, whereunto Cyril applieth excellently the XXX. Verse of the CIIII Psal. E●itte Spiritum tuum & creabuntur & renovab●s faciem terrae. Showing, there was first an emission of the Spirit into man, at his Creation; Which, being since choked with sin, and so come to nothing: this day, there is here a second emission of the same Spirit into man, fully to restore, and renew him, and in him the whole Mass of the Creation. On the day of Pentecost than last, because therein, is the true number and force of the true jubilee. This for the choice of the time.  

II. The Manner.  The Number thus settled, we descend to the second point, of the Manner. And first on their parts on whom the HOLY GHOST came: 
1. On their parts, Their preparation.  how he found them framed, and fit to receive such a Guest. It is called by the Fathers, Parascene SPIRITUS, The preparation (as there was one for the Passeover, so here) for Pentecost.  
It is truly said by the Philosopher, That A●●us activo●um, sunt in pa●iente disposito; if the pati●nt be prepared aright, the Ag●●t will have his work, both the sooner and the better. And so consequently, the Spirit, in his coming; if the parties to whom he cometh, be made perspirable.  
And this is threefold, set down in these words, I. They were all with on● accord. 2. They w●re all in one place. A double Unity: ¹ Unity of mind (so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) or of hearts (so is accord, cordium.) ² And secondly, unity of plac●. 3. And thirdly, these two, dum compl●re●tur: Patiently expecting, while the fifty days were accomplished.  

¹ They we●● all of one accord.  Unity is the first: unity of mind. And for it, take but any spirit, that is to give life to a natural body; Can any spirit animate or give life to members dismembered, unless they be first united and compact together? It cannot: Unity must prepare the way to any spirit, though but natural. A fair example we have, in Ezekiel. Chap. XXXVII. A sort of scattered dead bones there lay: They were to be revived. 
Ezek. 37. ●. 8.9.  First, the bones came together, every bone to His bone; then, the sine●es grew and knit them: then, the fl●sh and skin, and covered them: and then, when they were thus united, then and not before, called He for the Spirit from the four winds, to enter into them and to give them life. No Spirit, Not the ordinary, natural Spirit will come, but where there is a way made and prepared by ac●ord and unity of the body.  
Now then take the Holy Ghost, the Spirit of all spirits, the third Person in Trinity: He is the very essential Unity, Love, and Love-knott of the two Persons, the Father and the Son; even of GOD with GOD. And He is sent to be the union, Lov● and Love-knott of the two Natures united in CHRIST; even of GOD with man. And can we imagine, that He will enter (Essential unity) but where there is unity? The spirit of unity, but where there is unity of spirit? Verily there is not, there cannot possible be a more proper and peculiar, a more true and certain disposition, to make us meet for Him, than the quality in us, that is likest His nature and essence, that is unanimity. Faith, to the Word; and Love to the spirit, are the true Preparatives. And there is not a greater bar, a more fatale or forcible opposition to His entry, than discord, and disunited minds, and such as are in the gall of bitterness: 
Act. 8.23.  They can neither give nor receive the Holy Ghost. Divisum est cor eorum, iam iam interibunt (saith the Prophet) their heart is divided, their accord is gone, that C●rde is untwisted; 
Host 10.2.  they cannot live, the Spirit is gone too.  
And do we marvel, that the Spirit doth scarcely pant in us: that we sing and say, Come Holy Ghost, and yet He cometh no faster? Why, The Day of Pentecost is come, and we are not all of one accord. Accord is wanting: The very first point is wanting, to make us meet for His coming. Sure, His after-coming will be like to His first: to them, that are (and, not to any, but them that are) of one accord.  
And who shall make us of one accord? High shall be his reward in heaven, and happy his remembrance on earth, that shall be the means to restore this accord to the Church: that once we may keep a true and perfect Pe●t●●ost, like this here Erant omnes unanimiter. I pass to the second.  
But suppose we were of one accord; is not that enough? May we not spare this other, of one place? If our minds be one, for the place it skills not: 
² In one place.  it is but a circumstance or ceremony, what should we stand at it? Yes sure; seeing the HOLY GHOST hath thought it so needful, as to enter it; we may not pass it over, or leave it out. Not only, of one mind (that is) unanimity: but also, in one place too (that is uniformity.) Both, in the unity of the Spirit, that is inward; and in the bond of peace too, that is outward. An Item, for those, 
E●h●s. 4.3.  whom the Apostle calleth Filij Substractionis, that forsake the Congregation (as, even then, 
Heb 10 39  in the Apostle's Times, the manner of some was) and do withdraw themselves, to their perdition, to no less matter. GOD 's will is, we should be, 
Heb. 10 25.  as upon one foundation, so under one roof: That, is His doing, Qui facit unanimes &c He that maketh men of one mind to dwell in one house. Therefore it is expressly noted, 
Psal. ●8. 6.  of this Company here (in the Text) where they prayed, they prayed all together (Chap. 4.24.) When they heard, they heard all together (Chap. 8.6.) When they broke bread, they did it all together (Verse 46.) All together, ever: not, in one place, some; and some in another: but, all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all in one and the self same place. For, say what they will, Division of places will not long be, without division of minds. This must be our ground. The same Spirit, that loveth unanimity, loveth uniformity; unity even in matter of circumstance, in matter of place. Thus the Church was begunn; thus it must be continued.  
To these, do the Fathers join a third: which they raise out of the word, 
While the 〈◊〉 d●y●s were fulfilled.  I 〈◊〉 complerentur. A disposition in them, whereby they held out, and stirred not, even till the fifty days were fulfilled. That farmer, unanimity; this latter, long animity. There is in us, a hit hasty spirit, impatient of any delay: what we would have, we would have out of hand: and these same Dum, and Donec, and such like words we love them not. This Spirit was even in these here (the Apostles themselves) at the first, as we may see in the last Chap. Verse. 6. where they show it: Domine iam nevis? Lord will thou now? even now? by and by? But that Spirit He cast out, with Non est vestrum &c Manet●vos, dum. After which charge given, though at the instant of His ascending, He promised He would send them the Holy Ghost; 
Chap 1.7.  yet they did not look for Him, the same afternoon; nor stayed but till the morrow after Ascension Day; not (as the Bethulian's stint was) four or five days, at the farthest, 
judith. 7.30.  and then waxed weary, and would wait no longer: But, as He willed them to wait, so they did wait; not five days, but five: and five: And so continued waiting, even usque dum Complerentur, till they were accomplished: And then broke not up neither, to keep Holiday, but held on their waiting, holy-days, and all.  
We say before, this Feast had divers names: ¹ The Feast of the Law, ² The Feast of harvest, 
Deut. 16 9  ³ The Feast of Pentecost: We may put to a fourth (out of Deuter. 16.9.) It is there called ⁴ the Feast of Weeks. It is not hours will serve the turn, not yet days: it must be weeks, and as many weeks as be days in a week, to make it Pentecost (that is) fifty days. Thus long they sat by it (as it is in the next verse) and tarried patiently the Lord's leisure, till He came unto them. Qui crediderit ne festinet (saith the Prophet Esai) He that believeth, 
Esai. 18.16. Aba. 2.3.  let him not be hasty: And, si moram fecerit, expecta Eum (saith Abacuk) If He happen to stay, stay for Him. And so we shall, if we call to mind this, that He hath waited for us and our conversion, more years, 
Aba. 2.3.  than we do days for Him. And this withal, veniendo veniet; stay He may for a time, but if we wait, come He will certainly; and when He cometh, Manebit vobis in aeternum, 
joh. 14.16.  He will never forsake us, but continue with us for ever. Dum complerentur shall have his accomplishment.  
And in this manner doth the Scripture bear witness of them, they were prepared, and that they sped of the Spirit; and let us of like preparing, look for like success.  


The Manner, On His part.  
1. His coming in type.   And now we come to the Manner, of His coming. And that, first in type sensibly; thus described. ¹ There came a sound; ² There were seen tongues, which is a sensible kind of Coming.  
And that is a coming rare, and nothing usual with the Holy Ghost; which as an invisible Spirit, cometh (for the most part) invisibly. So saith job: He cometh to me, 
job. 9.11.  and I see Him not; He passeth hard by me, and I perceive Him not. It was thus here, 
Ch. 10. Ver. 24.  for this once: But after, we see (in the 10. chap.) He came upon Cornelius and His company; 
Chap. 9.6.  And after that upon the twelve at Ephesus (in the 9 chapped.) But on neither, that aught could be seen or heard: Only discerned by some effect, He wrought in them. He that best knew the Spirit (CHRIST) sets us down the manner of His coming; Spiritus spirat, sed nescis unde aut quo, He doth come and inspire, 
Io●. 3.8.  but how or which way, that know you not.  
Yet here, in this present case, for this once, it was meet, He should thus come in state; and that there should be a solemn, set, sensible descending of it.  
1. Meet: that no less honour done to this Law of Zion, then to that of Sinai, which was public, and full of Majesty; and so was this to be.  
2. Meet: That having once before been, and never but once, upon Christ the Head: it should be so once more, on the Church too, the Body. It pleased Him to vouchsafe to grace the Church His Queen with like solemn inauguration, to that of His own, when the Holy Ghost descended on Him in likeness of a Dove; that she might no less, than He Himself, receive from heaven like solemn attestation.  
3. Lastly, meet it was, it should remain to the memory of all ages testified, that a day there was, when even apparently to sense, Mankind was visited from on high: And that this Wind here, and these Tongues came not for nought, at so high a Feast, in so great an Assembly.  
This Coming then of His, thus in State, is such, as it was both to be heard and seen. To the ear and the eye both. So saith Saint Peter of it after (Verse 33.) Being thus exalted (saith he of Christ) and having received the promise of the Father, He hath shed forth this, which you now both see and hear. And with good reason, both: To both senses is the Holy Ghost presented. To the ear which is the sense of faith: To the eye, which is the sense of love. The ear, that is the ground of the word, which is audible: the eye, which is the ground of the Sacraments, which are visible:  
To the ear, in a noise; To the eye, in a show: A noise, of a mighty Wind. A show, of fiery Tongues. The noise, serving as a Trumpet, to awake the World, and give them warning, He was come. The fiery Tongues; as so many Lights, to show them, and to let them see the Day of that their visitation.  
To begin with the first: There came a sound. Which very so●nd, is to show, 
There came a sound.  that the Spirit, whereof it is the forerunner, is no dumb spirit but vocal. And so it is: the sound thereof is not only gone into all lands: but hath been heard, 
Rom. 10 18.  in all ages; before the flood it sounded in 
a Iud 14.  ENOCH a Prophet, and 
b 2 Pet. 2.5.  NO a Preacher of righteousness, All the Law long, it sounded in them, by whom 
c Chap. 15.21.  MOSES was preached every Sabbath day. The very beginning of the Gospel, was with a sound, 
d Mat. 3.3.  Vox clementis: and but for this sound S. PAUL knoweth not, how we should do; 
e Rom. 10.14.  How should they believe (saith he) in Him, of whom they have not heard? and without a sound, there is no hearing. But, we shall come to this again in the apparition of the tongues.  
There came a sound: and not any sound; it will not be amiss, 
A sound Echo-wise.  to weigh what kind of sound is expressed in the word here used [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] you know, what sound an Echo is: a sound at the second hand, a sound at the rebound. Verbum DOMINI venit ad nos; The word of the LORD cometh to us: there is the first sound, To us: and ours is but the Echo the reflection of it to you. GOD 's first, and then ours second. For, if it come from us directly; and not from Him to us first, and from us then to you (echo-wise) it is to be suspected. A sound it may be; the HOLY GHOST cometh not with it: His fererunner it is not; for, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
There came a sound, and it was the sound of a wind: and this too, very fitly. For, the Wind, which is here the type of the HOLY GHOST, of all the creatures, 
A sound of a Wind.  doth best express it. 1. For first, of all bodily things, it is the least bodily, and cometh nearest to the nature of a spirit: invisible as it is.  
2. And secondly, quick and active, as the spirit is. Of the Wind it is said, Vsque adeo agit, ut nisi agat non sit: so active it is, as no stirring the air, no action, no wind: even so, no operation, no spirit. So like, as both have but one name: nay, all three but one; ¹ The wind in the wide world, ² the breath in our bodies, ³ and the Spirit in the mystical Body (the Church:) and much ado we have, to distinguish them in many places; they be taken so one for an other.  
Now, this Wind that came and made this sound, is here described with four properties. ² It fell suddenly: ² It was mighty or violent: ³ It came from heaven; 
1. It came suddenly.  ⁴ It filled that place where they sat; that place, and no other. Of which, the two first are ordinary, and (like the wind) common, ¹ To be sudden, ² and to be violent. The other two, not so, but dislike: ³ To come from heaven, ⁴ and to keep itself within one place; and that of no great compass.  
It fell suddenly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so doth the wind. 
A wind 1 That cam● suddenly.  It riseth oftentimes in the midst of a calm; giveth no warning, but rusheth up of a sudden, and even so doth the SPIRIT: For, that cometh not by observation neither (saith our SAVIOUR; 
a Luke 17.20. ) you can make no set rules of it; you must wait for it, as well when it cometh not, as when it comes. 
b Esa. 65.1.  Many times it is found of them that seek it not; and therefore little account make of it; and therefore little deserve it; 
c 
1. Sam. 10.10.16.13.  
Chap. 10.44.   Cecidit super eum Spiritus, is so common in both the Old, and New Testament, as we can make no doubt of this. Which showeth, it falls suddenly; it creeps not: serpentis est serpere. Commonly, motions that come from the Serpent, creep upon us: but, nescit tarda molimina Spiritus Sancti gratia (saith AMEROSE.) 
d Psal. 147 15.  Velociter currit sermo Ejus, His Word runneth very swiftly, and 
e Psal. 18.10.  His Spirit cometh with the wings of the Wind. And therefore sudden (saith GREGORY) because, things, if they be not sudden, awake us not, affect us not; but Repentina valde mutant, sudden things start us, and make us look up. And, therefore sudden (saith he again) that men may learn, not to despise present motions of grace, though suddenly rising in them; and though they can give no certain reaso● of them: but take the Wind while it blows, and the water, while the Angel moveth it; as not knowing, when it will, or whether ever it will blow Again, or stir any more. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it fell on a sudden.  

2. A vehement Wind.  It was a mighty or vehement wind. The Wind is so; and the Spirit is so: both, in this well sorted together.  
Of the Wind, it is a common observation, that being nothing else but a puff of air, the thinnest, the poorest, and (to our seeming) of the least force of all creatures, yet groweth it to that violence, and gathereth such strength, as it 
f Psal. 48.7.  rattles together the great ships of Tharsis, as 
g 1. Reg 19.11.  it rends and rives in sunder mountains and rocks: pulls up trees; blows down huge piles of building: hath most strange and wonderful effects, which our eyes have often seen: and all this but a little thin air.  
And surely, no less observable, or admirable (nay, much more) have been and are the operations of the SPIRIT. Even presently after this, this SPIRIT, in a few poor weak and simple instruments (GOD knoweth) waxed so full and forcible, as it 
h 2. Cor 10 4.  cast down strong holds, brought into captivity many an exalting thought, 
i 1. joh. 5.4.  made a conquest of the whole world, even then, when it was bend fully in main opposition against it: as it hath set all men in a maze to consider, how so poor a beginning should grow to such might, that, Wisdom, and Learning, and Might, and Majesty, and all have stooped unto it: and all was but GOD 's 
k Luke 11.10.  little finger; all 
l 2 Thes. 2 8.  the breath of His mouth. Verily, the Wind was never so vehement, as the SPIRIT hath been and is, in His proceeding.  
These two are common with the Wind; and for these two, it might have been no more, but even a common wind. The other two are not so; but show it to be more than a wind: ³ The coming from heaven, ⁴ the filling but of that one place. In these two, it is dislike; as, in the former two, li●e the ordinary wind that bloweth.  

3. It came from heaven.  It came from heaven. Wines (naturally) come not from thence, but out of the caves and holes of the earth: they blow not downward, but move laterally from one coast or climate to another. To come directly down, not only de sursum, from above (so it may be, from the middle region of the air) but de caelo, from heaven itself; 
Psal. 13 5.7.  that, is supernatural, sure: that, is a Wind out of GOD 's own Treasury indeed: that, points us plainly to Him, that is ascended up into heaven, and now sendeth it down from thence.  
And therefore sendeth it from heaven, that it may fill us with the breath of heaven. For, as the wind is, so are the blasts, so is the breath of it: and, as is the spirit, so are the motions, it useth; so are the reasons, it is carried by.  
To distinguish this Wind from others, is no hard matter. If our motions come from above; if we fetch our grounds there, de coelo, from heaven, from Religion, from the Sanctuary; it is this wind: but those, that come from earthly respects, we know their cave; and that there is nothing but natural in them. This wind came thence, to make us heavenly minded, 
n Col. 3.1.  sape●● quae sursum, to set our affections on things heavenly, 
o Phil. 3.21.  and to frame the rules of our conversation agreeable unto heaven. So we shall know, what wind blows; 
Mat. 21.25.  whether it be de coelo, or de hominibus: whether it be defluxus coeli, or exhalatio terrae; from heaven or of men, a breath from heaven, or a terrene exhalation.  

4. It filled that place only.  And like to this is the fourth: It filled that place where they sat. That place, where they: That place, not the places about. That place it filled: the other felt it not. And this is another plain dissimile, To blow but in one place: and showeth it to be more than ordinary. The common wind, all places within his circuit, it ayreth all alike; one as well as another, indifferently. This here seemeth to blow Elective; as if there were sense in it, or it blew by discretion. For, it blew upon none of the neighbour houses, none of the places adjacent, where these men were not. That. and only that room it filled, where they were sitting.  
And this [of blowing upon one certain place] is a property very well fitting the Spirit, 
john 3.8.  Vbi vult spirat. To blow in certain places, where itself will; and upon certain persons, and they shall plainly feel it, and others about them, not a whit. There shall be an hundred or more in an auditory; one sound is heard, one breath doth blow: at that instant, one or two and no more; one here another there; they shall feel the Spirit, shall be affected, and touched with it sensibly: Twenty on this side them, and forty on that, shall not feel it; but sit all becalmed, and go their way no more moved than they came. Vbi vult spirat, is most true.  
And that Vbi is not anywhere, but where these men sat; that is, it is a peculiar Wind, and appropriate to that place where the Apostles are, that is, the Church: elsewhere to seek it, is but folly: The place, it bloweth in, is Zion: and, in Zion, where men be so disposed, as we shown ere while; that is, where there is concord and unity, the dew of Zion, Ibi mandavit Dominus benedictionem; There, GOD sendeth this Wind; 
Psal 133.4.  and there He sendeth His blessing with this wind, which never leaveth us till it bringeth us to life for evermore, to eternal life. 
Eccl. 1.6.  So doth Solomon describe the nature of the Wind: That it goeth forth, and that it compasseth round about, and then last, That it returneth, Per circuitus suos: So doth this, it cometh from heaven and it bloweth into the Church, and through, and through it, to fill it with the breath of heaven: and as it came from heaven to the Church, so it shall return from the Church, into heaven again, per circuitus suos: and whose sails it hath filled with that wind, it shall carry with it along per circuitus suos; even to see the goodness of the LORD in the land of the living, there to live with Him and His Holy Spirit for ever.  
So we have briefly the four properties of this Wind, and of the Spirit whose Type it is: ¹ That it is sudden, in the first coming; ² That it is mighty in proceeding; ³ That it cometh from heaven; ⁴ That it cometh into the Church; to fill it with the spirit of heaven, and to carry it thither whence itself cometh. Thus much for the second, The first Type.  
This wind brought down with it tongues, even imbrem linguarum, 
² To be Seen. There appeared Tongues, &c  a whole shower of them, which is the next point, Of the show which appeared. By which appearing, it appeareth plainly, that the Wind came not for themselves only, but for others too beside: In that here is not only sent a Wind, which serveth for their own inspiration; but there be also sent tongues with it, which serve for elocution (that is) to impart the benefit to more than themselves.  
It showeth, that the HOLY GHOST cometh and is given here, rather as gratia gratis data, to do others good; then as gratia gratum faciens, to benefit themselves. Charitas diffusa in cord would serve them, Charity poured into their hearts; 
Rom. 5.5. Psal. 45.2.  but gratia diffusa in labijs. Grace poured into their lips, that is not needful for themselves, but needful to make others, beside them, partakers of the benefit. The Wind alone, that is to breath withal; the grace of the Holy Ghost whereby ourselves live: but, the Wind and Tongues, that is to speak withal; the grace of the Holy Ghost, whereby we make others live, and partake of the same knowledge to life. And union of the Wind and Tongue here on earth, expressing the unity of the Spirit and Word in heaven: that, as the Wind or breath in us is to serve the Tongue; so is the Spirit given, to set forth the Word, and the Holy Ghost to spread abroad the knowledge of CHRIST.  
Where, it is not unworthy your observing neither, that as in the natural body, one and the same breath of ours, is Organon both vitae and vocis, is the instrument both of life and voice; the same that we live by, is the same that we speak by: Even the very like is, in the body mystical; and both the vital breath, and the vocal, come both (as we here see) from the Holy Ghost.  
This also standeth of four parts, as did the former. For, there appeared ¹ Tongues, ² cloven, ³ as it it were of fire, ⁴ sitting upon each of them.  
The tongue is the substantive, and subject of all the rest. It is so: And GOD can send from heaven no better thing; nor the Devil from hell no worse thing, than it. 
¹ Tongues.  The best member, we have (saith the Prophet;) The worst member, 
Psal. 108.1. jam. 3.6.  we have (saith the Apostle:) Both, as it is employed.  
The best, if it be of GOD 's cleaving; if it be of his lighting with the fire of heaven; if it be one that will sit still, if cause be. The worst, if it come from th● Devil's hands. For, he, as in many other, so in the sending of tongues, striveth to be like GOD; as knowing well they are every way as fit instruments, to work mischief by, as to do good with. There be tongues of Angels (in 1. Cor. 13.1.) and if of good Angels, I make no doubt but of evil; and so, the Devil hath his tongues.  
And he hath the art of cleaving. He shown it in the beginning, when he made the Serpent, linguam bisulcam, a forked tongue, to speak that, which was contrary to his knowledge and meaning, 
Gen. 3.4.  They should not die; and as he did the Serpent's, so he can do others.  
There is fire in hell, as well as in heaven; that, we all know.  
Only, in this, they agree not, but are unlike; his tongues cannot sit still, but fly up and down all over the world, and spare neither Minister, nor Magistrate no nor GOD himself.  

Psal. 108.2.  But if we shall say to our tongue, as David did to his, Awake up my glory (that is) make it the glory of all the rest of our members; it can have no greater glory than this, to be the Organ of the Holy Ghost: to set forth, and sound abroad the knowledge of CHRIST, to the glory of GOD the Father. And, so used, it is heavenly; no time, so heavenly as then; in no service, so heavenly as in that.  
Not to enlarge this point further, there is no new matter in it. This here (of the Tongues) is as that before of the sound; both are to no other end, but to admonish them of their Office, whereto they here received Ordination: even to be Tongues, to be trumpets of the Counsel of GOD, and of his Love to mankind, in sending His Son to save them.  
Hear is wind to serve for breath; and here are Tongues now, and what should let them to do it? 
Mar. 16.15.  That which before they received in charge audibly, Ite Praedicate; the very same they here receive visibly, in this apparition, which is after expounded thus; Coeperunt loqui, by virtue of these tongues they began to speak.  

● Cloven tongues  Tongues and cloven tongues. And that very cleaving, of right necessary use, to the business intended. For, that of theirs was but one whole entire tongue, that could speak but one poor language, the Syrian, they were bred in. There was not a cloven in it. So, could they speak their mind to none but Syrians; and by that means, should the Gospel have been shut up, in one corner of the world.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the goodness of all that is good; even the imparting it to the good of the common. To the end then, this great good of the knowledge of the Gospel, might be dispersed to many Nations, even to every nation under heaven; To that end, clove He their tongues: to make many tongues, in one tongue; to make one man to be able to speak to many men, of many Countries, to every one, in his own language; If there must be a calling of the Gentiles, they must have the tongues of the Gentiles, wherewith to call them. 
Chap. 20.21.  If they were debtors, not only to the jews but to the Grecians; nay, not only to the Grecians, but to the Barbarians too; then must they have the tongues not only of the jews, but of the Grecians and of the Barbarians too, to pay this debt, 
Rom. 1.14. Mar. 16.15.  to discharge the duty of Ite Praedicate, to all.  
And this was a special favour from GOD, for the propagation of His Gospel fare and wide this division of tongues: and it is by the ancient Writers (all) reckoned a plain reversing of the curse of Babel, by this blessing of Zion: since they account it all one (and so it is) either, as at the first, for all men to speak one language; or, as here, one man speak all. That is here recovered, that there, was lost; and they enabled for the building up of Zion in every nation, to speak so, as all might understand them of every nation.  
But this withal we are to take with us: that, with their many tongues, they spoke, one thing, 
Rom. 15.6. Chap. 4.24.  and that Vnivocè. With one mouth (Rom. 15.6.) With one voice (Chap. 4.24.)  
With divers tongues to utter one and the same sense, that is GOD 's cloven tongue; that, is the division of Zion, serving, to edification.  
With one tongue, aequivocè, to utter divers senses, divers meanings; that, is none of GOD 's it is the Serpent's forked tongue, the very division of Babel, and tendeth to nothing but confusion.  

● Tongues a● of fire.  Tongues cloven, and as they bade been of fire. As they had been: to keep a difference in these (as before, in the Wind;) and to show, that they were not of our elementary fire. For, it is added; they sat upon them: which they could not have done, without some hurt; without skorching them, at least; if it had been such fire, as is in our chimneys. But it was 〈◊〉, as it were ours: (that is) in show, earthly; indeed, celestial: And as the Wind, so the fire from heaven; 
Exod. 3.2.  of the nature of that (in the III. of Exod.) which made the bush burn, and yet consumed it not.  
Where first we are to observe again, the conjunction of the tongue, and fire. The seat of the tongue is in the head; and the Head of the Church is Christ. 
Ephes. 1.22.  The native place of heat (the quality, in us, answering to this fire) is the heart: and the Heart of the Church is the Holy Ghost. These two join, to this work: Christ, to give the tongue; the Holy Ghost, to put fire into it. For, as in the body natural, the next, the immediate instrument of the soul, is heat, whereby it worketh all the members over; even so, in the mystical body, a vigour there is, like that of heat, which we are willed to cherish, to be 
a Rom. 12.11.  fervent in the Spirit, to 
b 1. Thess. 5.19.  stir and to 
c 2. Tim. 1.6.  blow it up: which is it, that giveth efficacy to all the spiritual operations.  
To express this quality, it appeareth in the likeness of this element; even to show, there should be an efficacy, or vigour, in their doctrine, resembling it; Quòd igneus est illis vigour, that the force of fire should show forth itself in their words: both in the splendour; which is the light of knowledge to clear the mist of their darkened understanding; and in the fervour, which is the force of spiritual efficacy, to quicken the dulness of their cold and dead affections.  
And indeed, the world was then so overwhelmed with ignorance and error; and so overgrowen with dross, and other bad matter, by Paganism, it long had been, 
Es. 6.6.  that their lips did need, to be touched with a coal from the Altar. Tongues of flesh would not serve the turn, nor words of air: but there must be fire put into the tongue, and spirit and life into the words, they spoke; a force more than natural (that is) the force of the Spirit: even to speak sparks of fire in stead of words, to drive away the darkness, and to refine the dross of their heathenish conversation so long continued.  
Our SAVIOUR CHRIST saw this, and said: 
Mar. 9.49.  Every sacrifice than had need to be seasoned with fire: but, there was no fire to do it with. Therefore he addeth, in another place: I came to send fire upon earth; and, this day, He was as good as His word, 
Luk. 12.49.  and sent it.  
And with such a tongue, spoke He himself, when they said of Him, Did not our hearts burn within us, while He spoke unto us by the way? With such a tongue, S. Peter, 
Luk. 24.32.  here in the Chapter: for sure, there fell from Him something like fire on their hearts, when they were pricked with it and cried, Men and brethren, what shall we do? 
Ver. 37.   
And even to this day yet, in them, that move the dead and dull hearts of their hearers, and make them to have a lively apprehension of things pertaining to GOD, there is a remainder of that, which this day was sent; and they show plainly, that yet, this fire is not clean gone out.  
But this is not always, nor in all, with us; no more was it with them; but, in those of their hearers, which had some of the anointing, and that will easily take the fire; 
1. joh. 2.27.  in them good will be done: Or at least, where there was some smoking flax, some remainder of the Spirit, which without any great ado will be kindled anew. Them, 
Mat. 12.20.  it doth good: the rest, it did not. This for the fire.  
These sat upon each of them. In which sitting, is set down unto us, 
⁴ And sat on each of them.  their last quality, of continuance and constancy. The virtue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fiery tongues sitting: the vice opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fiery tongues flitting. They did not light, and touch, and away, after the manner of butterflies; but both they sat, 
Verse 2. Verse 3.  themselves (in the former Verse;) and the tongues sat on them (that is) they abode still, and continued stayed and steady, without stirring or starting aside (saith the Psalmist) like a swarving bow. 
Psal. 78.57.   
Of our SAVIOUR CHRIST himself, how to know Him, GOD himself gave S. john Baptist a privy sign; and it was this: On whomsoever thou seest the Spirit lighting, and abiding on Him, That is He: Lighting is not it, 
joh. 1.33.  though it be the Holy Ghost: but, lighting, and abiding; that is the true Sign.  

Psal. 68.18.19  The same our SAVIOUR is, this day, said: That ascending on high, He gave gifts unto men: and to what end? that the LORD their GOD might dwell among them. Mark that; Dwell: not, might stay and lodge for a night, as in an Inn, or Hostry, and then be gone in the morning; but, Dwell (that is) have His habitation, take up His residence among them.  
The GOD, or that person of the Deity, he there faith, shall dwell, is the Holy Ghost: One of whose chief Attributes (in the Psalm) is, that He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant Spirit: 
Psal. 51.10.  (and, A Sanctus come of Sancio, there is as much said in the latin word as in the Hebrew:) Constant, not desultorie: and His fire not like the foolish meteor, now in, now out; but permanent still; like the fire on the Altar.  

Levit. 6.12.  So in vigour, as His vigour is not brunts only, or starts, impetus; but, habitus; that it holdeth out habit wise. Not only like the sparks, before, which will make a man stir for the present; but, leaving an impression, such an one as iron red hot leaveth in vessels of wood; a fire-marke never to be got out more. Such doth the Holy Ghost leave in the memories: 
Psal. 119.93.  In aeternum non obliviscar, I shall never forget it.  
And such did it leave in the hearts of the first Christians, that could never be got out of their hearts by their persecutors, till they plucked out hearts and all.  

Mar. 9.49.  With this Salt, as well as with that fire (saith CHRIST) must every sacrifice be seasoned: Not only with that fire, to stir it up; but with this salt, to preserve it; By this virtue (in the former verse) they were disposed to the Spirit: and now here, you see again, by the Spirit, they are disposed to this virtue: And not only disposed to it, but rooted, and more and more confirmed in it; that we may learn to esteem of it accordingly.  
And thus have we (as before, heard what the sound, so now) seen, what the sight can show us, even all four: 1. Tongues, that they might preach: 2. Cloven, that they might preach to many: 3. Fire, that they might do it effectually: 4. And Sitting, that so effectually as not flittingly, but that it might be an efficacy, constant, abiding, and staying still with them: So forcible, that continual.  
Now are we to know, what all this amounts to; what is the Signatum or thing signified of both these signs: What was wrought in them, by inward concurrence with this outward resemblance. And that followeth, in the fourth verse; wherein, there is a Commentary of this Wind, and a Gloss of these tongues. Of the Wind, in the forepart: They were all filled with the Holy Ghost. Of the Tongues, in the latter; They began to speak with other Tongues, as the Spirit gave them utterance.  
But, the time being already spent, I will not so fare presume, as to enter into it: It would ask too long a treaty.  
It remaineth now, that first we offer up our due praise and unfeigned hearty thanksgiving to Him that is ascended up on high, for sending, this day, this blessing upon that His Church, the Mother of us all. The fruit whereof, even of this Wind, and of these tongues, in the effect of them both (the blowing of the one, and the speaking of the other) we all feel to this day, so fare as Christendom is wide. It is the duty of the day.  
First then this: and then withal secondly, to endeavour that we may have this day some feeling of this day's benefit, ourselves; and some way find ourselves visited with the same Spirit.  
I told you, after this first, there is no more visible coming to be looked for: but that, after His accustomed usual manner, invisibly He ceaseth not to come still, nor will not to the world's end.  
Even in this book, after this time here, three several times (in the fourth, tenth, and ninteenth Chapters;) and at three several places (jerusalem, Coesarea, Ephesus) The ●ame Spirit came upon the faithful people, and yet nothing heard nor seen; only discerned after, by the impression, it left behind it. And this coming is still usual with Him; and this we may hope for; hope for, and have, if we labour and dispose ourselves for it.  
And we may direct ourselves, how to do this, by those three places, I even now alleged. ¹ In the fourth Chapter, 31. Verse; As they prayed, the Spirit came upon them: ² In the tenth, Verse 44. While PETER yet spoke, the Spirit fell upon them: ³ In the nineteenth Chapter, Verse 6. As they received the Sacrament, the Spirit was sent on them. In which three, are plainly set down to us, these three means to procure the Spirit's coming: ¹ Prayer, ² The Word, ³ The Sacraments.  
I know well, it was the Sacrament of Baptism in the place last alleged: but that is all one. In one Verse, doth the Apostle name them both, as of equal power (both) for the purpose; (1. Cor. 12.13.) Vn● Spiritu baptizati estis; (and, before he ends the verse) & uno Spiritu poti. Baptised in the Spirit, There is theirs at Ephesus; but made drink of the same Spirit, that is this of ours here. For, ex similibus sumus & alimur. Ours here (I say) where we do drink of the Spirit, if aright we receive it; in which respect he calleth it the Spiritual drink (1. Cor. 10.3.) because we do even drink the spirit with it.  
And even in this very Chapter before the end, it is noted by Saint Luke, as a special means, whereby they invited the Spirit to them again and again; Their continuing in the Temple with one accord, and breaking of bread. Of one accord, we spoke at the first, as an effectual disposition thereto: And this Sacrament of breaking of Bread is the Sacrament of accord; as that, which representeth unto us perfect unity in the many grains kneaded into one leaf, 
1. Cor. 10.17.  and the many grapes pressed into one Cup; and what it representeth lively, it worketh as effectually.  
Howsoever it be, if these three ¹ Prayer, ² The Word, ³ The Sacraments be every one of them as an artery, to convey the Spirit into us; well may we hope, if we use them all three, we shall be in a good way to speed of our desires. For, many times we miss, when we use this one, or that one, alone; where it may well be, GOD hath appointed to give it us by neither, but by the third. It is not for us, to limit or appoint Him, how, or by what way, He shall come unto us, and visit us: but, to offer up our obedience, in using them all; and using them all; He will not fail but come unto us, either as a wind, to allay in us some unnatural heat of some distempered desire in us to evil; or as a fire to kindle in us some lukewarm, or some key-cold affection in us to good: Come unto us, either as the Spirit of truth, lighting us with some new knowledge; or as the Spirit of Holiness, reviving in us some virtue or grace; or as the Comforter, ministering to us some inward contentment, or joy in the HOLY GHOST; or, in one or other certainly He will come. For, a complete obedience on our part, in the use of all his prescribed means, never did go away empty from Him, or without a blessing: Never did, nor never shall.  
Never: but not on this day, of all days; the day, wherein Dona dedit hominibus, He gave gifts unto men. It is Dies donorum, His giving day, His day of Donatives: Some gift He will give, either from the Wind, inward; or from the tongue, outward; some gift He will give.  
There be nine of them set down, 
1 Cor. 12.8. Gal. 5.22.  Nine manifestations of the Spirit (1. Cor. 12.) some of them nine. There be nine more set down, nine fruits of the Spirit (Gal. 5.) some of them nine: Some gift He will give.  
Only let us dispose ourselves, by the use, not of this one, or that one, or two, but of all the means, to receive it by. Inwardly, by unity, and patiented waiting. His leisure, as these here: Outwardly, by frequenting those holy duties, and offices all, which (we see) succeeded with those there in the three places remembered.  
And, in these, the blessed Spirit so dispose us, and in them so bless us, as we may not only by outward celebration, but by inward participation, feel and f●●de in ourselves, that we have kept to Him, this day, a true feast of the coming of His Spirit, of the sending down the Holy Ghost, Which Almighty GOD grant, etc.    

A SERMON Preached before the KING'S MAJESTY, AT GREENWICH, on the XXIV. of May A. D. MDCVIII, being WHIT-SUNDAY.  ACTS CHAP. II. VER. iv 
Et repleti sunt omnes SPIRITV SANCTO, & coeperunt loqui varijs linguis, prout SPIRITVS SANCTUS dabat eloqui illis.  
And they were all filled with the HOLY GHOST, and began to speak with other tongues, as the SPIRIT gave them utterance.  
THis day hold we holy to the HOLI GHOST, by whom all holy days, persons, and things are made holy. And with good reason, hold we it: He that maketh all holy days, it is meet should be allowed one, himself. And if we yield this honour, to this and that Saint; much more to the Saint-maker; to Him, that is the only true Canonizer of all the Saints in the Calendar.  
2. This honour were we bound to yield Him, if there were nothing beside: but, seldom shall ye find a feast, wherein, with His honour, there is not joined the remembrance of some memorable benefit than vouchsafed us; as (●eer) this feast is not to the HOLY GHOST simply; but, to the sending or coming of the HOLY GHOST: to the HOLY GHOST sent.  
3. Sent: not, as in former times, qualified or by measure, but even in plenitudine, in plenteous manner, fully. It is said, They were filled with the HOLY GHOST.  
4. Filled: not to hold, but to set over. For, so many tongues, so many pipes to derive it to others, that, by preaching, they might impart the Spirit they received: preaching being nothing else (as the Fathers observe, 
Num. 11.25.  out of the Num. XI.) but the taking of the spirit of the Preacher, and putting it on the hearer: or (to express it by the type of fire) the lighting of one torch by another; that so, it might pass from man to man, till all were lightened.  
For this Holy Spirit thus sent, plenteously sent, sent to them, and by them, to all and to us, are we here met to render our thanks to GOD: even to imitate Him; to send, this day, tongues into heaven, there to laud and magnify Him, who as this day, sent these tongues into earth.  
Now, of this benefit, (so fare as the two types in the former verses) 
* At Pentecost, A. D. 1606.  hath formerly been treated: and we are now to supply what was then left in remainder.  
This fourth verse then, is nothing else but a Commentary of the former; what in them was set forth in figure, is here expressed in plain terms. 
The Sum.  The types were of two sorts, according to the two chief senses; ¹ Audible to the ear, in the sound of wind; ² Visible to the eye, in the show of tongues. These two are expounded in the two moities of this Verse. The former, the Commentary of the wind, in these words: They were filled with the Holy Ghost. The latter, the gloss of the tongues, in these: And they began to speak with other tongues as the Spirit gave them utterance.  
For the first. The place was filled with a wind from heaven. 
The Division  The filling of the place was a sign of the filling the persons in the place; the wind was a sign of the Spirit; the wind from heaven, of the Holy Spirit: which Spirit filled the Persons, no less than did the Wind, the room they sat in. Two points there be in it. ¹ One of the Gift itself, in Spiritu sancto. ² The other of the measure of the gift, in Repl●ti sunt.  
For the latter: four things were in the type, ¹ Tongues, ² cloven, ³ sitting, ⁴ of fire; all four here expressed, and suited. ¹ Tongues: they began to speak. ² Cloven: with other tongues. ³ Sitting: as the Spirit gave them. ⁴ Fire: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (utterance, it is turned; it is more.) These are the Heads. But, for that there is no speaking of the Spirit, without the Spirit, no hearing neither; to the end that speaking and hearing of Him, He may help our infirmities. &c  

THe truth answering the type per omnia, as there were in that, two; ¹ the Wind, 

I. The Commentary of the Wind.  
Of both Parts jointly: Spirit and Speech both.   and ² Tongues: so are there here, two; ¹ the Spirit, ² and speech. Spirit, because speech without spirit, is but a dead sound like the 
a 1 Cor. 13. 1●.  tinkling of a cymbal. Speech; because spirit without Speech, is but as the spirit that CHRIST cast forth, 
b Luke 11.14.  Et illud erat mutum, a dumb spirit; none the better for it. Which made the HOLY GHOST come in spirit and speech: not in spirit only, but, in spirit and speech.  
But in spirit first, and then speech. So is the order. 
But Spirit first in order.  The Holy Ghost gins within, à centro, and worketh outward: altars the mind, before it change the speech: giveth another heart, before another tongue: works on the spirit, before on the phrase or utterance: ever, so. It is preposterous, and all out of order, to have the tongues come, before the wind; where they do, it commonly falls out in such, all their religion is in common phrases and terms well got by heart, and nothing else. This for their joining, and for their order.  


I. Of the parts severally  
1. The Gift. 1. It was a Spirit.  
A spirit, not an humour.   Now of either, apart. Of the Spirit first, which they were filled with; After, of their filling; that is, ¹ first of the Gift itself; ² then of the Measure. That, they were filled with, is set down in two words; ¹ Spiritu and ² Sancto. First, that it was a spirit; then, that that spirit was holy. A spirit; for, men may be filled, and not with the spirit: Holy; for, there is a spiritu without sancto. We must needs put the difference; Spirit and Holy, are two divers things.  
With the spirit: for, men may be filled, and not with the Spirit. That which enforceth this note, is, a speech at the XIII. verse; there, they stick not (some,) this, that was the Spirit indeed, to reproach with the term of new wine: These men are full (say they;) full, they grant: but, with wine, a liquor though full of spirit, yet no spirit though. It was false, as it fell out: yet, this it worketh, that if the Spirit may be taken for a humour, why not a humour for the Spirit likewise? And not the humour of the vine only: but, the Philosopher (in his Problems) tells us, that look whatsoever operation wine hath, the same have some humours in our bodies, with a little fermenting. The Prophet ESAI seemeth to say the same in two places: 
Esa. 29.9.51.52.  that men may be drunk, and not with wine; their own humour will do it as well.  
I wish, it were not true, this: that humours were not sometimes mistaken, and mistermed the Spirit. A hit humour flowing from the gall, taken for this fire here, and termed (though untruly) the spirit of zeal. Another windy humour proceeding from the spleen, supposed to be this Wind here, and they that filled with it (if no body will give it them) taking to themselves the style of the godly brethren. I wish, it were not needful, to make this observation. But, you shall easily know it, for an humour: Non continetur termino suo; It own limits will not hold it. They are ever mending Churches, States, Superiors; mending all, save themselves: alieno, non suo, is the note to distinguish an humour.  


2. The Holy Spirit.  
Not our own spirit.   With the spirit; yet, not every spirit. I told you, there was a spiritu, without sancto; and I mean not the wicked spirit (away with him, we will not once mention him;) but, two other. ¹ There is a spirit in a man (saith 
a job 31.8.  ELIHV) that is, our own spirit; and many there be 
b Ezek. 13.13.  qui fequuntur spiritum suum, that follow their own ghost, in stead of the HOLY GHOST: for, even that ghost taketh upon it, to inspire, 
c Mat. 16.2.  and flesh and blood (we know) hath their revelations.  

2 Not the World's spirit.  The other is, that the Apostle calleth 
d 1 Cor. 2.12.  spiritum mundi, the world's spirit (or worldly spirit) 
e Eccles. 3.11.  qui posuit mundum in cord suo (saith Solomon) hath set up and shrined the world in his heart: thence rise all his reasons, by them he frames and measures Religion. Up shall the golden calves, to uphold the present estate: down shall CHRIST, 
f john 11.48.  ne veniant Romani, that the Romans come not, and carry us all away. Either of these is peradventure Sacer spiritus, as the Poet called auri sacra fames; but neither is sanctus. 
g 2. Pet 1. ult.  S. PETER opposeth the first (of private resolution) to the HOLY GHOST: 
h 1. Cor. 1. 12·  S. Paul the second (of worldly wisdom) to the Spirit of GOD. The wind (before) had four qualities: two of them (¹ suddenness and ² vehemency) are passed by. Every wind, every spirit hath them. And commonly, other spirits are more violent, and make a greater noise, than the true Spirit. The other two, ¹ of coming from heaven, ² coming for the Church; from the holy heaven, to the holy Church; are both, in sancto: and sapere quae sursum, being wise from thence, and regard to religion and the Church, are the two best Characters to discern the Holy spirit by.  

The Holy Spirit, that is, His Graces.  Now ye will understand of yourselves (I shall not need to tell you;) when we speak of the Holy Spirit, as it filleth us, we mean not the Essence or person of the Holy Ghost, that fills heaven and earth (saith the Prbohet;) and there is no going from it (saith the Psalmist:) But only certain impressions of the Spirit. 
Ier 23.24. Psal. 19 7.  The Psalmist calleth them gifts (Psal. LXVIII. XVIII.) The Apostle, Graces (I. Cor. XII. VII.) which carry the name of their Cause: so that (in the Dialect or Idiom of the Scriptures) to be filled with them, is to be filled with the Spirit. To show this, otherwhile they be joined: the spirit and power of ELIAS (that is) the power of the spirit; 
Luke 1.17.  the Wisdom and spirit of STEPHEN, (that is) the wisdom of the Spirit. 
Acts 6.10.   
And, because these Gifts, and Graces be of many points (more Points of this Wind then there be of the Compass) and as it were many spirits in one, six, (saith 
a Esay 11.6.  Esai;) sev●●, (saith 
b Apoc 1 4.3.1.  S. JOHN:) they are all recapitulate under these two. ¹ Under the Wind is represented the saving grace, which all are to have (so to serve GOD, that they may please Him;) as necessary to all, and without which, we can be no more, in our spiritual life, than we can, without our breath, in our natural. This is general to all. It is said repleti sunt omnes: the hearer must have it, as well as the speaker. It must air and dry up the superfluity of our nature; else, the fire will not kindle in us, but turn all to smoke. Of this Spirit are those nine points (Gal. V. XXII.) ² The other, 
Gal. 2.22.  (represented in the Tongues,) set forth unto us another kind of Grace, principally meant and sent for the benefit of others: given therefore in Tongues, which serve to teach; and in fire, which serveth to warm others: to show, are given and received, for the good of others, rather then of themselves. And of this Spirit are the Points reckoned up, (I. Cor. XII. VII.)  
And now we know, what it was they were filled with, let us come to the measure, 
2. The measures Repleti sunt.  Repleti sunt. It was not spiritus transiens, but implens: a wind, not that blue through them, (as it doth through many of us, I know not how oft) but, that filled them they were the fuller for it. Which word [of filling] wanteth not his special force: refer we it to their estate now, compared with what it was before, repleti sunt; or to their estate in this point, compared with other since, and namely with ourselves, Repleti sunt illi,  
With thei● own estate first. For, there is no question, 

1. Repleti sunt compared with their former estate.  
joh. 20.22.   they were not empty or void of the Spirit, before this coming. They had not been baptised by CHRIST; H● had not breathed on them, and bid them receive the HOLY GHOST, in vain: If, before this, they had died, none would have doubted of the estate of their souls. This filling then (first) showeth us, there be divers measures of the Spirit: some single, some double portions, as appeareth by ELISAE'S petition: not all of one size or scantling. That, as there are degrees in: he wind, Aura, ventus, procella; a breath, 
1. Reg 2.9.  a blast, a stiff gale: so are there in the Spirit. One thing, to receive the Spirit, as on Easter-day; another, as on Whit-sunday. Then, but a breath: now, a mighty wind: 
joh 20.22. Ezek. 20.46. joel 2.28.  then, but received it; now, filled with it. Sprinkled before, as with a few drops, Ezekiel's stillabo Spiritum; but, now comes Ioels Effundam spiritum (which very text is alleged at the XXVIII. verse after by S. Peter) poured out plenteously, and they baptised (that is) plunged in it. Imbuti Spiritu, covered with some part of it; so were they before: here now, they be induti Spiritu, clothed all over with power from above, as CHRIST promised (Luke XXIV. XLIX.) To conclude: the HOLY GHOST came here (saith Leo) ●umulans, non inchoans; nec novus opere, sed dives la●gitate: rather, by way of augmenting the old, then beginning a new. Though (to say the truth) both ways He came here. The rule of the Fathers is (Hierome and Cyrill have it) where the HOLY GHOST was before, and is said to come again, it is to be understood, one of these two ways: ¹ Either of an increase of the former, which before was had; ² or, of some new not had before but sent now for some new effect. Breath they had before: breath and wind are both of one kind: differ only secundùm magis & minùs: to be filled, is but to receive only in a greater measure: therefore greater, because their work was now greater Before, but to the lost sheep of Israël: 
Mat. 10.6. joh. 16.16.  now to all the stray sheep in all the mountains of the whole earth.  
But, beside that increase, here is a new form too. Which is a sign of a new gift, utterly wanting in them before; and wherewith now, and never till now, they were furnished; to speak to all nations, of all tongues under heaven. Thus fare, compared with themselves.  

● Repleti sunt illi, with reference to others.  Now, repleti sunt illi. Illi, with reference to others since, and (if you will) to ourselves. They, in the succeeding ages, and we, to this day, receive the Spirit too, or else it is wrong with us. But, both they before us, short of the Apostles; and we short of them, by much. It fareth heerin, as it doth in the pouring forth of an ointment (the Psalm so likeneth it: 
Psal. 133.2. ) No ointment at the skirts, or edges of a garment, doth run so fresh, and full, as on the head and beard, where it was first shed: ever, the further it goeth, the thinner and thinner the streams be. Therefore it is said, Repleti sunt illi; and even illi wants not his force, they were filled, they. We, but a Hin, to their Epha; but an handful, to their heap; but a rantisme, to their Baptism. They filled: had as much, as they could hold: We have our measure, such as it is; but, full we are not. None of us so full, but we could hold more.  

¹ Reason.  And, two reasons there are rendered. ¹ One, such a Pentecost, as this, never was but this; never the like before, nor since. It was CHRIST 's Coronation day, the day of placing Him in His throne, 
Psal. 68.18. Ephes. 4.8.  when He gave these gifts unto men. That day, all magnificence was showed, the like not to be looked for ever after.  

2 Reason.  Then again, to say truth, our task-worke is not so great, that we need require such a filling. We have to deal but with an handful of men, in comparison; & those brought up in religion, and (as it were) broken, to our hands. They, with the fullness of the Gentiles, all mankind; wild as then, and enraged; filled full of malice against them, and their doctrine by the evil spirit: that, they needed the good spirit, to fi●l, to encounter such opposition. The case (you see) differs much. It was happy for the world, they had this overflowing fullness of the Spirit. It is enough for us, we have the measure spoken of. 2. Cor. 12.9. Sufficit tibi gratia, grace sufficient for us: and let that content us. And thus much for the commentary of the wind. Now, to the gloss of the tongues.  

The gloss of the tongues. And they spoke.  They were filled; and, in sign they were filled, it is added, they ran over. The 
* Psal. 39.3.  fire was kindled in them, by this wind; and in sign thereof, they spoke with their tongue. Indeed, pity they should be thus full, and have no means to vent it: have a spirit to fill, and not a tongue to empty, or impart it. Therefore, the tongues were requisite. The wind would have served them, if they had been to be Christians only: But, they were to be Apostles (that is Ambassadors) and such must have tongues, needs. But, two imperfections were in their tongues: ¹ They were but single: He cloven them, and made them able to deal with many. ² Their tongues, were waterish and weak: He gave them, the force and operation of fire, to kindle such a light, as should burn to the world's end. In a word: where they knew neither how nor what to speak, He gave them both: both sicut, how; and ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what: He gave them both, and so made them perfect Apostles. These four, ¹ courage, ² language, ³ discretion, and ⁴ learning.  

The dependence of Repleti, and loqu●ti, their skill.  First, a word of the dependence of Repleti, and locuti: They were filled, and then they began to speak. It is well, they begann not before; but were filled first, and then spoke after. This, is the right order. Somewhere, some fall a speaking, I will not say before they be full, or half full; but while they be little better than empty, if not empty quite. There, is not repleti sunt, & coeperunt loqui: coeperunt loqui begins the verse with them; Repleti sunt is skipped over. Ever emptying presupposeth filling: Repleti hath reference to the cistern; Locuti to the cock. The cistern would be first looked to, that it have water store, before we be too busy to ply the cock; Else, follow we not the Holy Ghost's method: Else, it may be coeperunt loqui, but not sicut dedit Spiritus: He giveth leave to none, to speak, empty.  
It is but a Grammar note (that of Hierome's) but it is to the purpose, upon the word quem docebo scientiam (Esai 28.) that doceo, if it have his right, would have a double Accusative: not only, quem, whom (that is) an auditory; but scientiam, what (that is) 〈…〉. So as, he that hath not scientiam, should not have quem; and they that g●t themselves whom to teach, and have not scientiam what to teach, go they never so oft into the Pulpit, it is not sicut dedit Spiritus, the Holy Ghost gave them neither 〈◊〉 no● commission. He ever taketh order for replett, before He giveth licence for c●perunt loqui.  
And this for their skill. But, he that reads the Father's writings, 

¹ Caeperunt loqui.  
Their courage.   shall find they refer this coeperunt loqui, no less to their boldness, then to their hability: began, not only, posse, to be able, in respect of their skill, but audere, to dare, in regard of their courage. Before, neither courage, nor skill; now, both: that any man might see, there was a new spirit come into them. In saying [they began] it is, as if before they had been tongue eyed; had never spoken. No more they had: never, as they spoke now; never, with that confidence. Before, they did not speak out, they durst not; they spoke between the teeth, hoarsly, as if they had lost their voice. A poor Damsel did but ask Saint Peter a question, he faultered presently, 
Matt. 26.69.  could not speak a right word. Every thing, then, took away their voice. But, after this mighty Wind, had filled them and blown up the fire, and they warmed with it, than (saith Augustine) In omni praetorio, in omni Consistorio, in every judgement-place, in every Consistory, then, they spoke what they had heard and seen, even before Kings, and were not abashed. It confirmed them; it gave them sides, and strength. Which so sudden change, from so great pusillanimity, to so great courage and constancy, was sure mutatio dexterae Excelsi, a change wrought by the hand of the most High. 
Psal. 77.10.  No other hand could work it.  
And (that we may know, that not only the tongues wrought in them, 
● Lin●uis, etc. Their language.  but even the cleaving also had his effect) they began, not only to speak; but, with other tongues: other, then ever they had learned. For, look what tongue so ever it was, beside the Syriack, it was another tongue, it was not theirs: they had but one till now; any other, they could not skill of. But now, on a sudden, Greek, Latin, Arabic, Persian, Parthian, none came amiss: yet, never were they taught them; but came to them, as it were with a cloven only. A great miracle, in itself: And a great enabling to them. For, by this means, every Apostle, look how many tongues he could speak, so many Apostles was he, as serving for so many sundry men, as must else have been used for the speaking so many sundry tongues, to so many sundry nations. Whereby, as the line of the Creator is said to have gone into all lands (Psal. 19.4.) so is the sound of the Apostles said likewise to have gone as fare (Rom. 10.) The one, to proclaim the creation; the other, the redemption of the world. And so, 
Rom. 10. 1●.  by speaking all tongues, they have gathered a Church, that speaketh all tongues; a thing much tending to the glory of GOD. For, being now converted to CHRIST, they ●●nd up daily to heaven, so many tongues, there to praise His name; as He, this day, sent down to earth, to convert them withal to His truth. And indeed, it was not meet, one tongue only should be employed that way, as (before) but one was: It was too poor, and slender; like the music of a monochord. Fare more meet was 〈◊〉, that many tongues; yea, that all tongues should do it; which (as a consort of many instruments) might yield a full harmony. In which, we behold the mighty Wo●ke of GOD: that the same means of divers tongues, which was the destroying of ●abel, the very same is here made to work the building of Zion: that means, 
Gen. 11.7.  tha● scattered them, from the tower of confusion; the very same, to reduce them, to the fold of ●nitie: that so, the curse might be taken away, and a blessing come in place, the confused tongues being united into GOD 's glory; and there being neither spe●●h ●ur language, but His praise is heard among them. The nations being once converted to the faith (most of them) this gift is ceased: ceased so fare, as by immediate inspiration● though, in part to attain it, by our endeavours▪ & GOD 's blessing upon them, is found still of good use. For, even to this day, it is holden for requisite, there be one ●left (at least) in the tongue; and we able to spea●● one tongue ●ore, than our mothers taught us. Better yet, if the cleft; which GOD hath made in his word, in the tongues of the Old and New Testament, be in our tongues too. That, hath still a necessary service; and maimed are we; without it: For, we must (else) receive the embassage from G●o●ng by an Interpreter, which is 〈◊〉 so convenient. But, enough of the cloven of the tongues.  

● Their discretion. Sicut dedit spiritus.  Now, that this might not prove to vain glory (as it did, after, in some at Corinth) it is well added, Sicut dedit Spiritus (which is the third:) that they began to speak, not, as their own vanity carried them, but as the HOLY GHOST directed them. Their tongue was but the pen; He, the Writer. His wind blew the fire, slaked it, and made it more or less, 
Psal. 45.1.  as need was. The tongues sat on them, and He in the tongues, holding (as it were) the resigns in His hand; guiding, and moderating their speeech; making them keep time, measure; and manner: time, when; measure, how much; manner, how to speak. Which Sicut is the gift of discretion; many times as much worth as dedit; the Gift itself. Sure, these are two: ¹ Dedit is one thing, the Gift: ² Sicut another, the use of the gift. To many is given to speak, but not with the right Sicut. Two distinct things be they: and howsoever we do with the one, we shall find a needful use of prayer to obtain the other. We may begin to speak when we please: but, who shall give us our Sicut? Sure, none but the Spirit: Of Him we must receive this, or else we shall never have it. Let that suffice.  

⁴ Their learning: As the spirit gave them utterance.  Last then, that we mistake not, what it was He gave them to speak; (for, all this while, it is not said, what.) That they began to speak, is said; and wherewith, with other tongues; and how, as the Spirit gave them utterance. Lest therefore we might mistake, it was quicquid in buccam, any thing that took them in the head, it skilled not what; he tells us, what it was, in the last word; that He gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Utterance, we read; it is of larger contents, a more pregnant word, and more full of significancy.  
They began to speak as the Spirit gave them. Why not there stay, what needed any more? Yes: more (it seems) needed; there goeth more unto it, than so. Speaking will not serve the turn: else, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been enough, and not any word more put to it. He foresaw, that to speak, and only to speak, would be enough for some. So we go up for an hour and speak, be it to the purpose or no, it is all one. For the common man, it skills not, it contents him well enough: But, the Holy Ghost is not content with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is not every speaking; but, a kind of speaking it must be, and that kind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The word, I wish well weighed. chrysostom, Oecumenius, the Interpreters (all) weigh is; and assure us, it is no slight, or light word, but verbum talenti, a word of weight, of a talent-weight. To tell you, what it is: You have heard of Apothegms▪ (So doth both Greeks, and Latins call wise and weighty sententious speeches:) that word [apothegms] is the true and proper derivative, of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here. Such the Spirit gave them to utter. Not the crudities of their own brain, idle, lose, undigested gear (GOD knoweth:) No, but pithy and wise sentences: those be sicut dedit Spiritus, such as the HOLY GHOST gave them. It is after said (in the II. Vers●) that by virtue of this, when they spoke, they spoke Magnalia: Magnalia, great and high Points; not Trivialia, base and vulgar stuff, not worth the time it washeth, and taketh from the hearer. Yet now, all is quite-turned: and we are come to this, that this kind of speaking is only from the Spirit of GOD▪ and the other (said here to be given by the Holy Ghost) is study, or affectation, or I wot not what; but Spiritus non dedit, that is certain.  
Well, Saint Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that, the Spirit giveth. So saith Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tit. 1.9. 1. Pet. 4.11.  Speech according to learning: so Saint Peter, such speech ●s may 〈◊〉, or besee●e the very craches of GOD: as may work light in the understanding, or 〈◊〉 in the ●ffection: those two show it fire. The fire of the Old Testament, the 〈…〉, 
Esa. 6.7.50.4.  wherewith the Seraphi● touched Esaie's ●outh, and gave him (as ●e ●●ith) linguam eruditam, a learned tongue; not only a tongue, but a learned tongue. 〈…〉 f●re of the Old, so, of the New. So (I am sure) was our SAVIOVR'S promise, 〈…〉 as & sapientiam, He would give them a mouth and wisdom. 
Luke 21.15.  Not a mouth 〈◊〉, but, a mouth and wisdom. Put these two together, ¹ a mouth and wisdom, 〈◊〉 a learned tongue, and you know, what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and you know what is meant by a tongue of fire. For, fire cannot speak chaff, it consumes it (we see;) therefore, if it be chaff, it is no fiery tongue that speaks it.  
And where it is required, that not only the tongue have this fire, but that it sit and bide by us; sure it is, that volubility of utterance, earnestness of action, streining the ●●ice in a passionate delivery, phrases and figures, these all have their heat, but they be but blazes. It is the evidence of the Spirit, in the soundness of the sense, that leaves the 〈◊〉 impression: that, is the tongue, that will sit by us; that, the fire, that will keep still alive. The rest come in passion; move for the present, make us a little sermon in arm for the while; but, after, they flit and vanish, and go their way; true mad● leave they none. It is only verba sapientum clavi (saith the Wiseman) the wisdom of the speech, that is the nail, the nail red hit, that leaveth a mark behind, 
Eccle. 12.11.  that will never be got out. Enough (I trust) to serve them that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as their own spirit; from them that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Spirit of GOD giveth them: and to stop their mouths for ever, that call it not speaking by the Spirit, unless never a wise word be spoken. So have we the Gloss of the tongues: ¹ The tongues themselves in coeperunt loqui: ² Cloven, in linguis alijs: ³ fitting, in the Spirit's sicut: ⁴ Fire, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the truth answering the type, in every point: showing us, what was in them; and what they should be, that hold their places: able to speak more tongues than one; to speak discreetly; and to speak learnedly.  
And now, to draw to an end. Let us return to our Pentecost-duty, 
The Application.  to glorify f●o●, for the HOLY GHOST thus, sent, these two ways. ¹ As the Spirit (within) ●●lling; ● As the tongues (without) uttering. The tongues, they are a peculiar to one kind of men, though all now invade them, and talk even too much. Of them first. Where the Apostle expoundeth that of the Psalm [Going up on high, 
Eph 4.8.11.12.13.  He gave gifts into men;] he tells us what those Gifts were: He gave some Apostles; some Prophetts, some Evangelists: and he stays not there, but tells us, that part of that gift were Pastors, and Teachers, whereof there were none at CHRIST 's Ascension, but they were ordained after, for the succeeding ages. Intending (as it seemeth) a part of our Pentecost all duty should be, not only to give thankes for them, He first sent, on the very day; but even for those, He sent ever since; and for those, He still sendeth, even in these days of ours. To thank Him, for the Apostles; thank Him for the ancient Doctors, and Fathers; thank Him for those we have, if we have any so much worth. And are these the Gifts, which CHRIST sent from on high? was S. PAUL well advised? Must we keep our Pentecost in thanksgiving for these? Are they worth so much, now? 
Zach. 11.12.  We would be loath to have the Prophet's way taken with us (Zach. XI.) that it should be said to us, as there it is: If you so reckon of them indeed, let us see the wages, you 〈◊〉 but them at; and when we shall see, it is but eight pound a year; and having once so much, never to be capable of more; may not then the Prophett's speech there well be taken up: A goodly price these high Gifts are valued at by you! And may not he justly (in 〈◊〉 of Zacharie, and such as he is) send us a sort of foolish shepherds; and send us this se●slessenesse withal, that, speak they never so fond, so they speak, all is well; it shall serve our turn as well as the best of them all? Sure, if this be a part of our duty, this day, to praise GOD for them, it is to be a part of our care too, they may be such, as we may justly praise GOD for. Which, whether we shallbe likely to effe●●, by some courses as of late have been offered, that leave I to the weighing of your wise considerations.  
But leaving this, which is peculiar but to some, let us return to the HOLY SPIRIT common to all, and how to be filled with it. A point which importeth every one of us: this day especially; when first, certain it is, we are not to content ourselves (as BERNARD well saith) quibusvis angustijs, with every small beginning, and there to stick s●ill; to think, if we have never so small a breath of it, and that but once in all our life, that that is enough; we may sit us down securely, and take no more thought, but rely upon that, for that will do it: but to aspire still, as we may, nearer and nearer, to this measure here; and know, that repleti sunt was not said for nothing. Which how to do, we may take some light from the text. The two types, He came in, being bodily, serve to teach us, we are not to seek after means merely spiritual, for attaining it; but trust, as here He visited these, so will He us, and that per signa corporea (saith chrysostom.) For had we been spirit, and nothing else, GOD could and would immediately have inspired us that way: but consisting of bodies also (as we do) it hath seemed to His Wisdom most agreeable, to make bodily signs, the means of conveying the graces of His Spirit into us. And that, now the rather, ever since the Holy one Himself and fountain of all holiness (CHRIST, the Son of GOD) partaketh of both body and Spirit; 
1. Tim. 4 4.  is both Word and flesh. Thus it is: that, by the word we are sanctified, & per linguam verbi patrem (saith chrysostom) even by those tongues here, joh. XVII. XVII. But no less, by His flesh and body, Heb. X.X. And indeed, this best answereth the term filling, which is proper to food; et Spiritus est ultimum alimenti, the uttermost perfection of nourishment. In which respect He instituted Escam spiritualem, 
1. Cor. 10.3. joh 6.63. 1. Cor. 12.13.  spiritual food, to that end: so called spiritual, not so much for that it is received spiritually; as for that, being so received, it maketh us, together with it, to receive the Spirit, even potare Spiritum (it is the Apostles own word.)  
In a word: our Pentecost is to be, as these types here were. They were for both senses: ¹ The ear, which is the sense of the word; ² and the eye, which is the sense of the Sacrament, visibile verbum, so it is called. Meant thereby, that both these should ever go together, as this day; and as the type was, so the truth should be. And, for our example, we have themselves and their practice in this very Chapter: who, on this feast, joined together the Word (at the XIV.) and the breaking of bread (at the XLII. verse.) And so let us too: and trust, that by filling up the measure of both types, we shall set ourselves in a good way, to partake the fulfilling of His promise, which is, to be endued with power from above, as they were: at least, in such sort, as He knoweth meet for us. Which Almighty GOD grant we may.    

A SERMON PREACHED before the KING'S MAJESTY AT White-Hall on the XXVII. of May, A. D. M D C X. being WHIT-SUNDAY.  JOHN. CHAP. XIV. VER. XU.XVI. 
Si diligitis Me, mandata mea servate,  
Et ego rogabo Patrem, & alium PARACLETUM dabit vobis, ut maneat vobiscum in aeternum.  
If ye love Me, keep my Commandments,  
And I will pray the FATHER, and He shall give you another COMFORTER, that He may abide with you for ever.  
THEY are CHRIST 's words to His Apostles: they touch the coming of the Holy Ghost. Of whose coming this Text is a promise: A promise of a prayer to procure the Comforter sent them. Which Comforter, who it is, is told us, verse 26. the Comforter which is the Holy Ghost. Let this be said to the honour of it. An Angel served to annunciate CHRIST 's coming: No Angel would serve for this Annunciation; CHRIST himself did it: thought not Himself too good to do it. A special high benefit therefore it is, we may be sure. And this Comforter (the Holy Ghost) was by the Father sent, and by them received; and so, the prayer heard, and the promise performed all as this day. Which day we yearly hold holy in thankful remembrance of the Holy Ghost promised to be sent, and sent.  
The Holy Ghost is the Alpha and Omega of all our solemnities. In His coming down, all the feasts begin; at His Annunciation, when he descended on the Blessed Virgin: whereby the SONN● of GOD did take our nature, the nature of man. And, in the Holy Ghost's coming they end, even in His descending this day upon the sons of men; whereby they actually become partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of His nature, the nature of GOD. 
2. Pet. 1.4.  Of which his last and great coming; in this Text is the promise, and at this time the performance: that, as Promise and Performance, so the Text and Time agree.  
Every promise is glad tidings; but every promise is not Gospel: nor is it good to make a Text of it, while it is in suspense: But, when it is dixit & factum est, so said and so done, than it is a Gospel, and may be preached on. Being then made good this day, the Church hath made it the Gospel of this day; it being Festum solutionis, the Feast whereon it was to be, and whereon it was paid.  
This promise grew thus. They were to be deprived of Christ's presence: He to be gone. They were toubled with it: troubled at the very heart. In that state, they needed comfort. A Comforter He promiseth them. His promise is in manner of a Deed; not absolute, but as it were with Articles on both parts per modum Syngraphae. A Covenant on His part; A Condition on theirs. He covenants two things: the one supposed, love: If ye love me. The other imposed, Then keep my Commandents. These two on their part well and truly performed and kept, He stands bound to pray, and praying to procure them a Comforter, another in His stead: And, that they might not be every other while to seek for a new, one that should not leave them, as He did, but abide with them for ever.  
Many are the benefits that come to us by the Holy Ghost; and so, His titles many: He is here expressed in the title of a Comforter. Comfort never comes amiss: but it is most welcome to men in their estate (here) troubled in mind. It may be, our state is not yet, as theirs was; and we have our terrenas consolatiunculas, which yet serve our turn well enough. But, there is none of us, but the day will come, when we shall need Him and His comfort. It will be good to look after Him: and the sooner, the better. 
Act. 2.15.  He came here (we see) before the third hour of the day, that is, IX. in the morning: let us not put Him of, till IX. at night. It will be too late, to seek for our oil, 
Matt. 25.  when the Bridegroom is coming.  
Those Articles were here drawn, for them: but, he that liketh the same conditions, may have title to the same covenant to the world's end. For, to the world's end, this covenant here holdeth; and the Holy Ghost offered to be sent (though not in visible manner, as this day; it was meet, it should be, with some solemnity at His first coming for the more credit, yet) sensibly to them, that receive Him. No day excepted: yet this day pleadeth a special interest.  
It will then not be amiss, if we take instructions, what is required on both parts, so many as are desirous to be partakers of his heavenly comfort, which (I trust) is the desire of us all, that so with comfort we may celebrate this Festum Paracleti, this Feast of the Comforter.  

The Division.  Thus, they will rise to be treated of. 1. The condition first: ¹ Their Love, ● their looking to His Commandments keeping. 2. Then the Covenant: ³ Christ's intercession: ⁴ His Father's giving: ⁵ Giving the Comforter: ⁶ Another Comforter. Where, both will come to be touched: but, His diversity. ⁷ And last His perpetuity or abode with them for ever.  

THe Condition stands first, as first commended to our care. For, 
I. The 〈…〉  of our part we had need to have care: On His, we need not. And, let me say this of it: No condition could have been devised more proper and fit for this Feast: 
1. Their 〈…〉  Both parts of it. First If you love me, Love; and this is Festum charitatis, the Feast of Love; and He whose the feast is (the Holy Ghost) Love itself, the essential love and love-knot of the two persons of the Godhead, Father and Son. The same the love-knot between GOD and Man; and yet more specially between CHRIST and his Church. Properly, as faith referreth to CHRIST the Word; So doth Love, to the Spirit, and comfort to Love. It is the Apostle: Siquod solatium charitatis, 
Phil. 2. 〈…〉  If there be any comfort, it is in Love. What condition could be more fit?  
And the second is like unto it; as fit every way: Keep my Commandments. For ye shall read in Exodus, that, at this Feast of Pentecost, the Commandments were given. The very feast itself institute, in remembrance of the Law then given: then very meet they be remembered of them at this Feast. And the Holy Ghost sent, inter alia, that they may be written not in stone, but in their hearts; not with the letter, but with the Spirit: and the Spirit not of fear, but love; as, by whom the love of GOD is shed abroad in our hearts. Which love is the fulfilling of the Commandments, and they all abbridged in this one word Diliges. So, whither we regard the Feast, 
Rom 〈…〉  or the Person, or the Office of Him to whom we hold the Feast, the Condition is well chosen.  
To begin then with the first: If ye love me. Love is not so fit here, 
〈…〉  as If is unfitting. For, If, is as if there were some if, some doubt in the matter; whereof, GOD forbidden there should be any. It would be without if. Thus rather: Forasmuch as you love me, Keep my, etc. That they and we love Him, I trust, shall not need to be put in Hypothesi-Et erat tum dignus amari: seeing He is so well worthy our love, that we too blame, if we endure any if, any question to be made of it.  
It grieveth me to stand long on this condition; to make an If of it, at Pentecost. Take the Feasts all along, and see, if by every one of them, it be not put passed If. Christmas day; for us, and for our love He became flesh, that we might love him, 
joh. 〈…〉  because like us He took our nature on Him. New-year's day; knowing no sin, He was made sin for us, sealed the bond with the first drops of His blood; wherewith the debt of our sin light upon Him. Candlemas day; He was presented in the Temple, 
Luk 〈…〉  offered as a live oblation for us, that so the obedience of His whole life might be ours. Good-friday; made a slain sacrifice on the Cross that we might be redeemed by the benefit of His death. Easter-day; 
〈…〉  opened us the gate of life as the first fruits of them that rise again. Ascension-day; opened us the gate of heaven; thither, as our forerunner entered, to prepare a place for us. And this day seals up all by giving us seisin of all he hath done for us, by His Spirit sent down upon earth. And after all this, come ye in with If ye love me? Shall we not out with Si, strike out (If) and make the condition absolute? Shall we not to Saint Paul's If, 
〈…〉  If any man love not the LORD jesus let Him be Anathema Maranatha, All say, Let him be so?  
If we love them that love us, what singular thing do we, 
〈…〉  since the very Publicans do the like? That, if our love be but as the Publicans, there would be no If made of it, for He loved us.  
And not because we loved Him, but He love us first. Et nulla majora ad amorem provocatio quàm praevenire amando: Nimis enim durus est, qui amorem etsi nolebat impendere, noli● rependere. No more kindly attractive of love, then in loving to prevent: For, too hard metal is he of, that though he like not to love first, will not requite it and love again, either first or second.  

1. joh. 3.1: joh. 15.13.  Specially, since His love was not little, but such as S. john makes an Ecce quantam charitatem of, see how great love! How great? So, as none greater. For, greater love hath no man, than this, to give his life for his friends. No man greater, but he: For His was beyond. To give his life, is but to die any sort of death; But morte crucis, to die as he died, that is more. And, for such as were his friends is much: But, cum inimici essemus, 
Rom. 5.10.  is a great deal more. And yet is it If? Put it to the Prophet's question, 
Esai. 5.4.  quid debuit facere? And add to it (if ye will) quid debuit pati? What should He have done, and what suffered? If He did it not, if He suffered not, make an If of His love: but, if He did both, out with it.  
But the Publican will be the Publican, and the world the world: their love is mercenary sale ware; si nihil attuleris, no profit, no love. To take away that If, even thither he will follow us, and apply himself to that. And if we will make port-sale of our love, and let it go by who gives more? He will out bid all. All, by the last word, In aeternum. For, whatsoever we may have here, if it were a kingdom, it is not for ever. But this Comforter that shall abide with us, is but a pledge of that bliss and kingdom of His wherein we shall a bide with Him eternally. Let any offer more for our love, and carry it.  
Verily Bonum, si non amatur, non cognoscitur, said the Heathen. But more true of CHRIST, If we love Him not, we know Him not. If we did but know, what He is in Himself; what, to us: what He hath already done, what He is ready to do for us still, we would take it evil, a case should be put, and yield to it without more ado.  
Why so we do: take it evil, an if is made: yield to it, we love Him all. Yet great reason there was, we shall see, CHRIST should so put it, being to infer the second. For, at that, there willbe some sticking: which would not be if we were not defective in this former, of love. If our love were not light, His commandments would not be heavy. If love were as it should be, nothing is heavy to it. Amor erubescit nomen difficultatis, Love endures not the name of difficulty, but shames to confess any thing too hard for it. De internis affirmare tutum (saith the Heathen) It is safe affirming of any thing, within us, where no man can convince us; for, none is privy to it but ourselves. How many shall we hear say, I have ever affected, wished you well, borne you good will, and never a word true. Forasmuch then, as there be two loves (saith Saint john) one in word and tongue, 
1. joh. 4. ●0.  and that is feigned; and another in deed and truth, and that is right: and that CHRIST conditioneth not, If ye say ye love me; but if ye love me indeed: We must come to Saint Iame's assay, ostend mihi, show me thy faith: 
jam. ●. 18.  and as well, show me thy love, by some ostensive sign. So did CHRIST to us. 
1. joh. 3.1.  Ecce quantum charitatem ostendit! Behold how great love (not, He verbally protested, but) really showed: and so, they to do the like; to show it.  
Why, thus they show it: He is going away, and they be very sad for it: which showeth, they love Him, and would keep Him still. But, that may be a sign, they love themselves, in that they are to have some good by His stay with them.  

2. Their keeping His commandments.  That may deceive you. But, will you have a sign infallible? Take this: His commandments, His word. He that keeps it, loves Him: true in the affirmative. He that keeps it not, loves Him not: true in the negative. This then is the second condition: If ye love me (not, keep me still; but) Keep My commandments. Let your heart be troubled, not, if ye keep not me, but, if you keep not them: Not, if not me; me, that is my flesh: but, not me; me, that is, my word, whereof the Commandments are an abstract. The word is the better part of me, better than my flesh: strive to keep that, be troubled, for not keeping that; and then, your love is past If, true indeed.  
And is this the other part of the condition? This somewhat troubleth us: for who can do this, keep the commandments? as good condition with us, to fly or 〈◊〉 on the Sea. We are even as well able to do the one, as the other. So, upon the matter, all this promise falls out to prove nothing: the Condition cannot be kept, and so, the Covenant void. No Holy Ghost, or Comforter to be hoped for, or had: we are but deluded.  
Deluded! GOD forbidden: CHRIST loves us too well, to delude us. He will never do it. A melius inquirendum would be had, to look a little better into it, and not so lightly lose our interest in such a gift as the Holy Ghost. It stands us so in hand to get the condition made good: else we forfeit our estate in the promise.  
If we be to be relieved, it is, by the word Mea; that they be His. And some alteration there is plainly in them, by Him, and His coming. It is not said for nought (and that, by way of opposition) that the Law came by Moses, but grace came by Him, and grace for grace; that is, not only grace active which we receive, 
joh. 1.17.16.  which releeveth us in the keeping them; but grace passive too, which we find with Him, which relieves in abating the rigour, when we are called to account about them. You shall find an alteration, in this very point. The Apostles would not press the Gentiles to be circumcised: being circumcised, Saint Paul testifieth, they become debtors, 
Gal. 5.3. Act. 15.10.  to keep the whole Law: A yoke (saith Saint Peter) that neither they (the Apostles) nor their fathers were able to bear, it was so heavy. This, as they came by Moses. But, after CHRIST, with His grace, came; and His grace with Him; when they came to be His, Mandata Ejus (saith Saint john) gravia non sunt, they are not heavy. And himself, that best knew the peize of it, saith plainly of His yoke, that it is easy; 
1. joh. 5.3.  and it were hard to gain say Him.  
This qualifying then groweth two ways. 1. One, that the Law, at the very giving it by Angels, was (saith Saint Paul) ordinata in manu Mediatoris, 
Gal. 3.19.  ordained to be in the Mediator's hand (that is, CHRIST) whose hands are not so heavy, as Mose's were. 2. The other, that Pater omne judicium dedit Filio (saith himself) His Father hath made Him judge of the keeping or not keeping them. All judicial power and proceeding concerning them, is committed over to Him.  
By the first, that they are ordained to be in His hand, He may take them into His hands when He will; and having them in His hands, order them and ease them as pleaseth Him. Lex in manu Mediatoris, is it, we must hold by. If a bruise in the reed, Moses, would break it quite. If the flex smoake ●nd flame not out, he would quench it straight. So will not He: His hand will not break the one; nor his foot tread on the other. To Marry Magdalen, He ordained, that fecit quod potuit should serve, and He would require no more. Credo Domine, adjuva incredulitatem meam, I believe LORD, help my unbelief, a belief mixed with unbelief, would never have endured Mose's assay: In manu Mediatoris, it did well enough. Thus He ordaineth; He that neither doth them, nor prepareth himself, Non fecit, neque praeparavit (Luk. 12.) he shall be punished: But, if he prepare, stir up himself, have a care, a respect unto them, that (it seemeth) in manu Mediatoris, will be taken. 
2. Cor. 8.12.  That if there be (saith the Apostle) prompta voluntas, a ready will; a man shall be accepted according to that, he hath; and not according to that, he hath not. For, the Mediator is man, 
Heb. 4.15▪ 5.2.  and hath had experience of man's infirmities: He knoweth our metal and our mould, and what our condition will bear, He knoweth, there is that conflict in us, we cannot do what we would. And indeed, why should concupiscence to evil be reputed sin, on the worse part; and a like desire (concupivi desiderare mandata tua) not be as well reckoned, 
Psal. 119. 4●.  for as much on the better part, though it be not full out according to the purification of the Sanctuary? Thus, as, in His hands ordained.  
Then again, as, in His Court, to be judged. For, the Court may alter the matter much, as with us here it doth. Sedens in felio justitiae (as, to some) in His tribunal seat and strict justice, there sitting▪ sentence will proceed otherwise, then Si adeamus ●bronum gratiae, if we have access to Him in his throne of grace, 
Heb. 4. vlt. jam. 2.13.  where we may obtain mercy and find grace. And S. james brings us good tidings, that Superexaltat, &c the throne of grace is the Higher Cou●t; and so an Appeal lieth thither, to whom he will admit. To cruel men (saith He) there shall be judgement without mercy: which showeth, judgement with mercy shall be to some other, to whom He will vouchsafe it.  
And thus, it must stand upon Meam, and manu Mediatoris, and the throne of grace, or else, even those here (the Apostles) it will go wrong with them, they will hardly be relieved in their claim of a Comforter. For, within twenty four hours and less, it came indeed to an If, their love: They loved Him not so well, but they loved their own safety better: fell away, and fled away, and denied Him; even he, that said, he loved Him best. 
Matt. 26.33.69.   
And what, kept they His Commandments? Sinned they not? In multis, omnes (faith Saint james) in many things, 
jam. 3.2.  all: and if they should say otherwise (saith Saint john) that they had no sin (not, they were somewhat proud, and there were no humility, 
1. joh. 1.8.  but) they were very liars, and there were no truth in them: So that, keeping the Commandments, and having of sin, must stand together, or else they kept them not.  
But, this they kept (and so may we too;) they were troubled, their hearts were troubled for not keeping them: and at the throne of grace, that was accepted; and the not keeping not reckoned a breach of the Commandment if we be troubled for it.  
Again (as, well saith Saint Augustine) Amongst His Commandments this is one, which we must not fail duly to keep; and that is, the Commandment of daily praying Dimitte nobis, forgive us our not keeping, which helps all the rest. We keep (Lord) help our not keeping, 
Mar. 9.24.  as well as I believe (Lord) help my unbelief. A true endeavour with an humble repentance (for so he resolves) and then Omnia mandata facta deputantur, quando quod non fit ignoscitur: All are accounted as kept, when, what is not, is pardoned out of His mercy; and so the rest rewarded out of His bounty, that alloweth a day's wages for an hour's work, 
Matt. 20.6.  as to them that came at the eleventh hour to the vineyard, that is, at five of the clock after noon. This will it be with us in hope: Thus was it with them. For, the Covenant held, and the Prayer went forward, and the Comforter came notwithstanding.  

II. The Covenant.  Now to CHRIST 's part, Rogabo Patr●m & dabit: that CHRIST will pray, and His Father give. And there is nothing more effectually showeth, they were short in their Condition, than these two words ¹ Rogabo, and ² Dabit. The Father shall give: It is his free gift, not due debt, upon desert of the former. And Dabit Roganti give it to Christ's prayer, rather for Rogation weeke's sake with Him, then for any work of Supererogation with them. But, it cometh from GOD 's bounty, and Christ's entreaty; without which, our love and commandement-keeping would not carry it: They are not sufficient to weigh it down pondere meriti; it must come rogatu Christi, or not at all. Then, not to lean on them: Christ it is, and His intercession, we take to. Not, you shall love and keep my Commandments, and then my Father shall be bound; but, and then Christ shall pray; and the Father will give, if Christ pray; and not otherwise.  
But, a doubt here ariseth: May we love Christ, or keep His Commandments, before we have the Holy Ghost, without whom first had, it is certain, we can do neither▪ How shall we love Christ, 
1. Cor. 12. ●. 1. joh. 4.2.  or keep His Commandments, that we may receive they Holy Ghost; when, unless we first receive, we can neither love Him nor keep them, nay not so much as say, 
2. Cor. 3.5.  JESUS is the Lord, but by the Holy Ghost? Nay, not so much as think that, or any other thought that is good? How saith He then, Keep and I will give, when He must give or we cannot keep?  
This scruple will soon be removed by Habenti dabitur. A promise may be made tam habenti quàm non habenti, 
Matt. 13.12.  as well to him that hath a thing already, as to him that hath it not at all. To him that hath it already, in a lower or less; may be promised to have it in a more ample measure or more high degree, than yet he hath; or to him, that hath it in one kind, that he may have it in some other. To all (save Christ) the 〈◊〉 given in measure▪ Where there is measure, there are degrees: 
joh. 3.34.  where there be degree● of more and less; the more may well be promised to him that hath the less. To him that hath it in the degree of warm breath, it may well be promised in tongues of fire. To him that hath it as the first fruits, which is but an handful, it may well be promised as in the whole sheaf, which filleth the bosom. But (that which is more agreeable to this Text here) we consider the Spirit (as S. Peter) multi ferme●●▪ 
1. Pet 4.10.  the Spirit in his grace●; or the graces of the Spirit, as of many kinds; Of many kinds for, our wants and defects are many. Not to go out of the Chapter: In the very next words, He is called the Spirit of truth: and that is one kind of grace, to cure us of error. In the XXVI. verse after, the Spirit of holiness, which is His common name, which serveth to reduce us from a moral honest life, to a holy and wherein the power of Religion doth appear, And here He is termed the Comforter, and that is against heaviness and trouble of mind. To him that hath Him as the Spirit of truth, which is one grace, he may b● promised as the Spirit of Holiness, or comfort, which is another. It is well known, many partake Him, as the Spirit of truth in knowledge, which may well be promised them (for sure, yet they have him not) as the Sanctifying Spirit. And both these ways may He be had of some, who yet are subject to the Apostle's disease here heavy and cast down, and no cheerefull-spirit within them. So, they were not clean destitute of the Spirit at this promise making, but had Him; and so well might love Him, and in some sort keep His commandments, and yet remain capable of the promise of a Comforter for all that. So that, Christ may proceed to His Prayer, that His Father would send them the Comforter.  
Where, we begin with matter of faith. For, 
3. CHRIST 's Intercession.  we have here the Article offered to us and set down in the three Persons ¹ Ego, ² Ille, and ³ Alium: ¹ I, ² He, and ³ Another. ¹ I will pray the Father, that is, Christ the Son. ² And He shall give it that is, the Father (His Person is named.) ³ Alium, another third Person beside, that is, Paracletum the HOLY-GHOST. ¹ One praying; ² the other prayed to; ³ the third prayed for. ¹ Filius orans; ² Pater donans; ³ Spiritus consolans. The Son praying; the Father granting; the Spirit comforting: A plain distinction.  
And Christ's prayer sets us to seek His other nature. For, here He entreats, as inferior to His Father, in state of man: But (in the twenty sixth verse) as equal to His Father, in the nature of GOD, joins in giving with like authority. Rogabo, as Man: Dabo, as GOD.  
Finding the Father giving here, and the Son giving there; we have the proceeding of the Holy Ghost from both; quem mittet Pater, whom the Father shall send, in the twenty sixth of this; quem ego mittam, whom I will send, in the twenty sixth of the next. Called therefore the Spirit of the Father (Mat. 10.20.) and again called the Spirit of the Son (Gal. 4.6.) the Spirit of both, as sent and proceeding from both.  
And last the equality of the Holy Ghost. For, sending and procuring, He must send and procure them one equal to Himself; as good every way; or else, they had changed for the worse, and so pray Him to let him prayer alone; they were better as they were; they shall be at a loss.  
CHRIST will pray: and if He pr●y, great likelihood there is, He will speed. 
4. His Father's giving.  He that is sued to, is easy to entreat; He is a Father: and He that doth sue is gracious to prevail, He is a Son. Patera Filio-rogatus, great odds, the suit is half obtained, yer begun. Specially, His suit being not faint or cold, but earnest and instant, as it was. He sued by word, and it was clamore valido, 
Heb. 5.7.  with strong crying in an high key: & lachrymis, and he added tears (saith the Apostle) and they have their voice. And yet stayed not there, but His blood speaks too; cries higher and speaks better things than the blood of Abel. And the effect of His prayer, 
12.24. Luk. 23.34.  was not only Pater condona, Father forgive them; but Pater dona, Father give them the Holy Spirit to teach, sanctify and comfort them (Chap. XVII. XVII.) This was his prayer; and his prayer prevailed: as good as His word He was. His Father should send, He said; and His Father did send, and the HOLY GHOST came: witness this day.  

5 Giving the Comforter.  And came in that sort, He undertook: even in that kind, whereof they had most need: (most welcome to them, as their case then stood) under the term of Paracletus a Comforter. If we ask, Why under that term? To show the peculiar end for which He was sent, agreeable to the want of their private estate, to whom He was sent.  
If they had been perplexed, He would have prayed for the Spirit of truth. If in any pollution of sin, for the sanctifying Spirit. But they were (as Orphans) cast down and comfortless: Tristitia implevit cor eorum, their hearts full of heaviness: no time, to teach them now, or frame their manners: they were now to be put in heart. The Spirit of truth or holiness would have done them small pleasure. It was comfort, they wanted; a Comforter to them was worth all.  
Many good blessings come to us by the Holy Ghost's coming: and the Spirit in any form, of truth or holiness (or what ye will) by all means worthy to be received, even all His gifts: but a gift in season goes beyond all; carrieth away the name from all the rest. Every gift then, in his time. When troubled with erroneous opinions, than the Spirit of truth: when assaulted with tentations, than the Spirit of holiness: but, when appressed with fear or sorrow, then is the time of the Holy Ghost the Comforter. Sorrow doth i'll, and make the spirits congeal: therefore he appeareth in fire, to give them warmth; and in a tongue the instrument of comfort, by ministering a word in due season; and cloven, that it might meet with dismays of all sorts, and comfort them against all.  
And so did it: and that apparently. For, immediately upon the receiving it, they were thought to be full of new wine. That, was but an error: but so comforted they were, as before being exceeding fearful, they grew exceeding full of courage and Spirit; so as, 
Act 5.41.  even when they were scourged piteously, ibant gaudentes, they went away, not patiently enduring, but even sensibly rejoicing; not as men evil entreated, but as persons dignified, having got a new dignity, to be counted worthy to suffer for CHRIST 's Name.  

6 Another Comforter.  A Comforter then: and two things are added: ¹ Alium, and ² qui manebit in aeternum. Another Comforter, and ³ that shall abide with them for ever. Both which are verified of Him, even in regard of CHRIST: but much more in regard of other earthly, fleshly, worldly comforts and Comforters whatsoever. Another: which word presupposes one beside: so that two there be. One they have already: and now another they shall have (which is no evil news.) For, thus in stead of a single, they find a double comfort. But both they needed.  
This sets us on work to find the first: and we shall not need to seek far for Him. Speak to them of a Comforter, and they understood it not but of CHRIST: all their comfort in Him: lose Him, and lose all. Indeed, CHRIST was one: was and is still. 
1. joh. 2.1.  And the very term of Paracletus is given Him by S. john: and though it there be turned an Advocate, upon good reason; yet the word is the same in both. CHRIST had been their Comforter, while He was their Bridegroom and they the children of the Bride-chamber. 
Mat. 9.15.  But, expedient it was, He should go: for, expedient it was, they had one in heaven; and expedient withal, they had one in earth, and so another in His stead.  
For the first: even now absent, He is our Comforter still, that way, we named right now: that is, our Advocate, to appear for us before GOD, there to answer the slanderous allegations of him that is the accuser of us and our brethren. 
Apoc. 12 10.  And a comfort it is, and a great Comfort, to have a good Advocate there, in our absence: For, than we be sure, our cause shall take no harm.  

2· joh. 5.45.  But secondly. If as an Advocate, He cannot defend us, because the accusation oft falleth out to be true, if MOSES accuse us too; yet a second comfort there is, that as a 〈◊〉 Priest for ever. He is entered into the holy places made without hands, 
Heb. 7.17.9.11.  there by His ●●●ercession, to make atonement for them as Sinners, whose innocence, as an Advocate, He cannot defend.  
And to both these, He addeth a third, at the beginning of this Chapter: That His leaving them, is but to take up a place for them, to be seized of it in their names, whom, He will certainly come again and receive to it; there, to be for ever with Him. 
Verse 2.   
And in the mean time, He will take order, we shall have supply of another: in absence of His body, the supply of His Spirit. That, if we look up, we have a Comforter in heaven, even Himself: and if we look down, we have a Comforter on earth, His Spirit: and so are at an anchor in both.  
For, as He doth in heaven, for us; So doth the Spirit on earth in us, frame our petitions and make intercession for us, with sighs that cannot be expressed. And, 
Rom. 8.25.26. Rom. 8.16.  as CHRIST is our Witness in heaven; so is the Spirit here on earth, witnessing with our Spirits that we pertain to the adoption, and are the children of GOD. Evermore in the midst of the sorrows that are in our hearts with his comforts refreshing our souls. Yet not filling them with false comforts; but (as Christ's Advocate here on earth) soliciting us daily, and calling upon us, to look to His Commandments and keep them; wherein standeth much of our comfort, even in the testimony of a good conscience. And thus these two; this one, and this other; this second, and that first yield plentiful supply to all our wants.  
A second note of difference, is in the tenure they shall have of this other; 
⁷ To abide fo● ever.  that He shall stay with them still; which, of Christ they had not. For, this is the grief; when we have one that is our comfort, that we cannot hold Him: and this their fear, that when they have another, still they shall be changing, and never at any certainty. Christ, as man, they could not keep. Given He was by the Father; but, given for term of years; that term expired, He was to return. Therefore his abode is (Chap. 1. ver. 14.) expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the setting up of a Tent or Tabernacle to be taken down again, and removed within a short time: No dwelling of continuance. But, the HOLY GHOST shall continue with us still, and therefore He is allowed a Temple, which is permanent, and never to be taken down. We have in Him, 
1. Cor. 3.16.6.19.  a state of perpetuity, to our endless comfort.  
Howbeit, it may well be thought, Alium and manebit in aeternum, are not put so much, for Christ, to make a difference from Him; as for these same other terrenae consolatiunculae, petty poor comforts and solaces of the world: which GOD hath given us and we may use; but we must look after Paracletum alium, another and another manner Comforter, when all is done. For, of these, it may be, we shall feel some comfort, while we be in health and meetly good estate, and in case not much to need it. But, let us come into their cases here, the heart troubled, the mind oppressed, the Spirit wounded; and then, what earthly thing will there be, can minister any sound comfort to us? It will not be: we must needs seek for this Paracletum alium here, at any hand. What speak I of the mind? If but ache come into a joint, we know, we have tried them and found them, they are not able to drive away the least pain from the least part. And how then, when sickness cometh, and sorrow, and the pangs of death, what comfort in these? Comfort! Nay shall we not find discomfort in the bitter remembrance of our intemperate using them, and little regard of the true Comforter? Shall we not find them (as job found his friends) like winter-b●ooks, 
job. 6.15 16.  full of rain in winter, when no need of it, when it raines continually; but, in Summer, when need is, not a drop in them. So, when our state of body and mind is, that we can sustain ourselves without it, than (perhaps) some they yield: but, 
job 16.2.  when sorrow seizeth on the heart, than none at all. In the end, we shall say to them as he did, miserable comforters are ye all. Wherefore another Comforter we are to seek, that may give us ease in our disease of the mind, and in the midst of all our sorrows and sufferings make us ire gaudentes, go away rejoicing. No other will do it but this: that, when we have Him, we need look no further.  
The other is likewise a difference: of staying with us for ever. For ever? the weak poor comfort we have by the creatures here (such as it is) we have no hold of it: it stays not, not for ever, nay not for any long time. There be two degrees in it: ¹ Non in aeternum, that is too plain; ● Nay, not manent nobiscum, they stay not with us: fugiunt a nobis, they fly from us many times in a moment; as Salomon's fire of thorns, a blaze, and out straight.  
Nay, if they would tarry with us, would they not tyre us? Even Manna itself, did it not grow loathsome? 
Num. 11.6.  Do we not find, that when we are ready to starve for hunger, and have meat to drive it away; if we use it any while, the meat is as irksome as the hunger was, and we are as hungry for hunger, as ever we were for meat? That we may not be cloyed, we change them; and even those, we change them for, within a while, coy us as fast. What shall we do? where shall we find comfort aright? Ever Per quod fastidio occurritur, fastidium incurritur: so that, if they would tarry, we must put them away: the not tarrying of them with us, that is, the change of them, is it that makes us able to endure them.  
Well then; comfort us they cannot, when we need it: we must pray for Alium. If they could, they cannot stay: not, for any space; much less, for ever. If they could, their very stay would prove fastidious and yield us but discomfort. Seeing then, we cannot entreat them to stay with us; and if we could, in the evil day, they could not stead us; but, then fail us soon, when our need is greatest; Let us seek for another, that through sickness, age and death, may abide with us to all eternity, and make us abide with Him in endless joy and comfort.  

The Application to the Sacrament.  Such is this here, which CHRIST promised, and His Father sent this day: and which He will send, if Christ will ask: and Christ will ask, if (now we know the Covenant and see the Condition) we will seal to the deed.  
To a Covenant, there is nothing more requisite, then to put to the Scale. And we know, the Sacrament is the Seal of the new Covenant, as it was of the old. Thus, by undertaking the duty He requireth, we are entitled to the comfort which here He promiseth. 
Luk. 22.19.  And, do this, He would have us, as is plain by His Hoc facite.  
And sure, of all the times in our life, when we settle ourselves to prepare thitherwards, we are in best terms of disposition to covenant with Him. For, if ever we be in state of love toward Him, or toward one another; then, it is. If ever troubled in Spirit, that we have not kept His commandments better; then, it is. If ever in a vowed purpose and preparation, better to look to it; then, it is. Then therefore of all times, most likely to gain interest in the promise, when we are best in case, and come nearest to be able to plead the condition.  
Besides, it was one special end, why the Sacrament itself was ordained, our comfort; the Church so telleth us; we so hear it read, every time to us: He hath ordained these Mysteries, as pledges of His love and favour, to our great and endless comfort. The Father shall give you the Comforter: Why He giveth Him, we see: How, He giveth Him, we see not. The means, for which, He giveth Him, is Christ: His entreaty by his Word, 
Heb. 12.24.  in prayer; by His flesh and blood in Sacrifice: For, His blood speaks; not, his voice only. These, the means for which: And the very same, the means, by which, He giveth the Comforter: by Christ the Word; and by Christ's body and blood, both. In tongues, it came: but the tongue is not the instrument of Speech only, but of taste, we all know. And, even that note hath not escaped the Ancient Divines; to show, there is not only comfort by hearing the Word, 
Psal. 34.8. 1. Cor. 12.13.  but we may also taste of His goodness, how gracious He is, and be made drink of the Spirit. That not only by the letter we read, and the word we hear; but by the flesh we eat, and the blood we drink at His table, we be made partakers of His Spirit, and of the comfort of it. By no more kindly way, passeth His Spirit then by His fl●sh and blood, which are Vehicula Spiritus, the proper carriages to convey it. Corpus aptaevit sibi, ut Spiritum aptaret tibi: Christ fitted our body to Him, that He might fit his Spirit to us. For, so is the Spirit best fitted, made remeable, and best exhibited to us, who consist of both.  
This is sure: where His flesh and blood are, they are not exanimes; spiritless, they are 〈◊〉, or without life; His Spirit is with them. Therefore was it ordained, in those very elements, which have both of them a comfortable operation in the heart of man. One of them (bread) serving to strengthen it, or make it strong: 
Psal. 104.15.  and comfort cometh of 〈◊〉, which is to make strong. And the other (wine) to make it cheerful or ●nd: and is therefore willed to be ministered to them that mourn, and are oppressed with grief. And all this, to show, that the same effect is wrought in the inward man, by the holy Mysteries, that is, in the outward, by the Elements: that there, the heart is established by grace, and our soul endued with strength, and our conscience made light and cheerful, that it faint not, but evermore rejoice in His holy comfort.  
To conclude: where shall we find it, if not here, where, under one, we find CHRIST our Passe-over offered for us, and the Spirit our Pentecost thus offered to us? Nothing remaineth, but the Father himself: And of Him, we are sure too. Filium in pretium dedit; Spiritum, in solatium: Se servat in praemium. His Son He gave, to be our price; His Spirit to be our comfort: Himself he keepeth, to be our everlasting reward. Of which reward there, and comfort here, this day and ever may we be partakers, for Him that was the price of both, JESUS CHRIST.    

A SERMON Preached before the KING'S MAJESTY, AT WINDSOR, on the XII. of May A.D. MDCXI, being WHIT-SUNDAY.  JOHN. CHAP. XVI. VER. VII. 
Sed ego veritatem dico vobis: expedit vobis, ut Ego vadam: si enim non abiero, PARACLETUS non veniet ad vos; si autem abiero, mittam Eum ad vos.  
Yet I tell you the truth: It is expedient for you, that I go away: For, if I go not away, the Comforter will not come unto you; but, if I depart, I will send Him unto you.  
BUT If I go, I will send Him to you. And He did go, and He did send Him; and, this day, He did send Him. So that, between this Text and this Feast, there is that mutual reference and reciprocation, that is, between promissio missionis, and missio promissionis; the promise of the sending, and the sending of the promise: The promise of the sending, the substance of the Text; and the sending of the promise, the substance of the Solemnity: It being the solemnity of mittam, and veniet (both in the Text) the sending and coming of the HOLY GHOST.  
CHRIST 's words they be: and all is nothing else, but a setting forth or demonstration of the non veniet: Of non veniet, the not coming, and of Expedit the expediency of Christ's going, and consequently of this Feast.  
There seems to be a question here, whither best, the Comforter come, or not come: that is, whither any Whitsuntyde, or no. The question of His coming grew out of another of CHRIST 's going; whither best CHRIST go: or not go; That is, whither any Ascension-day, or no. The Apostles were all mainly against His g●ing, and so opposed hard against the Ascension. But CHRIST here resolveth the point thus: If they were against the Ascension, they lost Festum Paracleti, a feast, which they might not miss, out of their Calendar: and so, with promising them this, persuades them, to bear with that; to yield to the Ascension, in hope of Whitsuntyde.  
Which two Feasts are both in the Text, and the two main points of it. Hear is an abeam, a going; and here is a veniet, a coming: CHRIST 's going, that is the Ascension; The Holy Ghost's coming, that is Pentecost (the day which we now celebrate) as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one to make amends for the other. And ye shall observe, it is usual. Anon after Christmasseday, and the poor estate of Christ's birth, there cometh the Epiphanie with a star, and great men's oblations, as by way of compensation. Presently after Good-friday, and the sorrow of His passion, Easter-day followeth straight, the day of His triumph, to revive us again. And even so here, upon His ascension, or going from us, there ensueth Whit-sunday, the mends together withal. No impedit, without an expedit: no abeam, but a mittam: no going away, to bring a loss; but a coming too, to make a supply.  
The truth is: Ascension-day, though to Him it were a day of glory; yet, to them, it could not be, but a day of sorrow. It was a going, to His Father; but, it was a going, from them. Going from them, they were to lose Him; and loss breeds sorrow; and a great loss (as this was) great sorrow. It did so: the very next words before these are, Your hearts are full of sorrow. And good reason. 
Ver. 6.  1. To part with, to forgo any friend, is a grief. Not without some grief, doth the Apostle recount, that even Demas was fallen of, and had forsaken Him. 2. And, 
2. Tim. 4.10.  if any friend; how much more, of such a friend, as CHRIST was to them? It was a festival, all the while; and they the children of the Bride-chamber, so long as He was with them. To forgo such an one, must fill up the measure, a good way. 
Mat. 9.15.  3. But to fi●l it full; if to part with such an one be grievous, at any time; then, to part with Him; then, He to leave us, and we Him, when we have most need of Him, when troubles are at hand, is above measure grievous. And at hand they were (ver. 2.) persecutions to rise, and they to be in that case, that they that cut their throats, should think they did GOD good service. If needs He would leave them, He should stay, till fair weather: Now, a tempest is toward; then, to be left, is the worst time that may be  
Now, join all these, ¹ of a friend; ² of such a friend; ³ at such a time, to be deprived; and tell me, if there were not great reason, ut tristitia impleret cor eorum, their hearts should be full of sorrow, for His going: Non expedit ut abeas. This for them.  
Now, for CHRIST: we shall see, quàm incertae providentiae nostrae. It falleth out many times, men are grieved with that, which is for their good: and earnestly are set on that, which is not expedient for them. It was their case, in desiring, CHRIST might not go. All was, out of mistaking. Therefore Christ begins: But I tell you the truth: (as much to say) you are in an error all this while: your hearts be full of sorrow, because your heads are full of error. You conceive of my stay as beneficial to you, but falsely: I tell you true, it is so far from that, as, impediet, it will hinder you, turn to your loss. You apprehend my going, as an hindrance; but err. 1. I tell you true, Expedit vobis, it willbe your gain. 2. This gain, and loss, are set down both: ¹ The loss, in the not coming: ² the gain, in the coming of the Comforter, this day. 3. This coming, or not coming, depends upon Christ's going, or His stay: Non veniet nisi, if Christ go not, He cometh not: veniet si, if Christ go, He cometh. Seeing then, ye shallbe losers by my stay, and gainers by my going, be not for my stay: My stay will deprive you of Him: non veniet. Be not against My going, my absence will procure you Him: Mittam. I love you not so evil, as to stay with you for your hurt. Be not you grieved; be not against that, which is for your good.  
The manner of this answer is ¹ first retorquendo (holden ever to be the best.) You think, it will hinder you: I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will benefit you, that I go. ² Then, to prove it, He proceeds, abdacendo ad absurdum. For why, if I go not, there will follow a main inconvenience, which by no means is to be admitted, and that is, Non veniet Paracletus. The expedience of veniet, we deduce out of the inconvenience of non veniet.  
This inconvenience, if He go not. What if He go? He will come certainly: For, He will be sure to find Him. Now choose, whither I shall go; and you have Him: or stay, and you want Him. The answer is clear: have Him ye must; want Had ye may not. So, if this be the case; If no Ascension, no Pentecost; we yield, Ascendat CHRISTUS, ut descendat PARACLETUS.  

The Division  Where we have to consider of these 1. Of the reason: It is expedient, expedient for you, I go.  
Then, of these two. 1The 1The inconvenience of non veniet, the HOLY GHOST 's not coming. ² And of the necessity of si non abiero, that CHRIST must go, that He may come.  
And last, of Veniet and Mittam, His coming, and Christ's sending. Where, we are to treat, of Paracletus, His name and nature first; ² and then of the time, and manner of His sending.  


I. The Reason. It is expedient.  THere is no act of our Saviour Christ's but ever, at the first view, there showeth forth; nor speech but ever at the first hearing, there soundeth some virtue in it. As here, in this; that virtue which the Apostle (2. Cor. 1.10.) calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His mildness and equity; the beams of that virtue break forth in this. ¹ Herein is equity: This very first, that He would yield them a reason of His departure: Not use his authority (as well He might;) come, and go at his pleasure, who could ask him why? but even condescends to render them (though far his inferiors) a reason of His going and coming; which (sure) He was no way bound to do.  
2. And what reason? that is next. It is not Licet, what is lawful for him; but Expedit, what is expedient or meet to do.  
3. And thirdly, his expedit is not expedit mihi, but expedit vobis: meet or expedient, not for himself, but for them, to whom he renders it.  

1. Are 〈◊〉 given.  There was, amongst the heathen, one, that would have his will stand for reason. And was there none such, among the people of GOD? Yes: we find (1. Sam. 2.) one, 
1. Sam. 2.16.  of whom it was said: Thus it must be, for Hophni will not have it so, but thus. His reason is, for, he will not: And GOD grant, none such be found among Christians.  

2. Not licet; but expedit. 1. Cor. 6.12.10.23.  But, among Christians, there were, that stood with Saint Paul, upon licet: what they might do, this was lawful for them, and who should abridge them of it? Saint Paul, may well seem to have had relation there, to his Master's reason here, where he teacheth them a better rule, if they could hit of it: That licet is not it; expedit is CHRIST 's and is the true Christian's reason. 
3. Not expedit mih●, but exped●● vobis.   
And not expedit; at large. For so, we know not whom it refers to. It my be Himself, expedit mihi; as, all the world's reasons tread inward. No: but expedit vobis, for them, their profit and benefit, rather than his own. We find one before, in this gospel (Chap. 11.) and he was the High Priest, that made his, from expedit; 
Chap. 11.50.  but, it was expedit nobis: so reasons Caiaphas, there. But, CHRIST our Highpriest taketh it the other way. I do it, because it is expedient for you, that I do it. And, the Apostle followeth him in that too: Heb. 13. Use your Rulers (your spiritual Rulers) so, as they may do their office with joy, not with grief; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 13.17.  for that is not good for you: not, for you (hear you) and let them go. Well, certainly heerin is equity; heerin is mildness, in these two first words. It was, to His Father, and to His glory, He went: He would not do it, but acquaint them with the reason of it: and that reason was, He would not do it, but that it was for their good. I have enough, from these three, if we learn to avoid ¹ Hophnies non vult enim, to make our vult our enim; And the ² Corinthian's standing with him, upon his licet; ³ And frame our Rule, by expedit: and that, not Caiapha's expedit nobis, but CHRIST 's expedit vobis: for you, it is good; you the disciples: and make that the rule of our going out and coming in. This for Expedit vobis.  
If it be good, and good for them, they will not hinder it; Nemo impedit, 
II. The inconvenience of non veniet.  quod expedit: That lesson will soon be learned, to yield to that, which is for our behoof. All the matter will be, to bring [expedit vobis] and [ut ego abeam] together: to understand that good; how [Ego abeam] can be expedient for them. Indeed it is hard to conceive. This we can well conceive: Expedit vobis, ut ego veniam, expedient it is, that I come; and say with the Apostle, etiam vent, yea come Lord; come quickly. 
Apoc. 22 20.  And this we can also, Expedit vobis, ut ego maneam, expedient it is, that Ita●ry, and say with them (Luk. 24.) mane nobiscum Domine; yea, tarry with us good Lord. 
Luc. 24.29.  It is more than expedient, for thee, so to do. But Expedit vobis ut ego abeam, expedient, I go my way and leave you, Durus est hic sermo, it is a hard saying and who can endure it, That it should be good for them, or for any, to have CHRIST go from them or forsake them?  
And sure, the proposition is not so hard, but the reason, that induceth it, is as hard, and more, if more may be: The Comforter will not come. Be it so: let him not come; stay you. In te satis nobis, we are well enough, we desire no other Comforter. And the other moveth not neither, unless I go: why, may He not stay, and He come notwithstanding? What hinders it, but we may enjoy both together? Two difficulties, which must be cleared, or we cannot proceed.  
Non veniet, that may be answered with, Ne veniat. But, He is a Comforter. No comforter, to CHRIST: no loss so great, as to lose Him: if we may keep Him, we care not: ne veniat. Stay His ascension, we fear not Pentecost. But, He is in earnest, and tells us for a truth, It is altogether expedient, the Holy Ghost come: So expedient, Vt expedit, ut ego abeam, potius quàm ille ne veniat: Better I go, than He not come; of the twain, better I spared, then Herald So it must be; else, He saith nothing: else, the balance hangs even; one, as good as the other; they may take which they will; say, they are well enough, as they are. But weigh the Feasts together, Ascension, and Pentecost; the expedience of Ego abeam, and the expedience of Ille veniet; better CHRIST departed, than the HOLY GHOST stay from us. This sets before us and shows us the greatness of this Days 's benefit: consequently, the highness of this Feast: not only, that it is equal, to any of those praecedent; (that the Holy Ghost is equal to Christ, else should we be at an after deal, and change for our loss: No, Saint Augustin prayeth well, Domine da mihi alium te, alioqui non dimittam te, give us another as good as yourself, or we will never leave that, or consent that you leave us:) But, that some inaequality there is, else they might stand, as they are, seeing they should be never the better: but sure, as the case standeth, more for their behoof, than CHRIT Himself.  

I. The inconvenience of non 〈◊〉.  We shall never see it in kind, the expedience of veniat, the absolute necessity of His coming, till we see the inconvenience of non veniet; that it by no means may be admitted; we cannot be without Him. First then, absolute necessity it is; in both the main principal works of the Deity, all three persons cooperate, and have their concurrence. As, in the beginning of the creation, not only dixit Deus was required which was the Word; 
〈◊〉 1.3. 〈◊〉. 1.2.  but ferebatur Spiritus, the motion of the Spirit, to give the Spirit of life, the life of nature. As, in the Genesis, so in the Palingenesie of the world, a like necessity: not only the Word should take flesh; but flesh also receive the Spirit, to give li●e, 
●oh 1.14.  even the life of grace to the new creature. It was the Counsel of GOD, that every person in the Trinity, 
Gal. 6.15.  should have his part in both; in one work, no less than the other, and we therefore baptised into all three.  
But I add secondly; more than expedient it is, the work of our salvation be not left half undone, but be brought to the full perfection; which, with non veniet, cannot be: if the Holy Ghost come not, CHRIST 's coming can do us no good; when all is done, 
joh. 19.30.  nothing is done. No, said not He Consummatum est? Yes: and said it truly in respect of the work itself; but, quod nos, in regard of us and making it ours, non consummatum est, if the HOLY GHOST come not too. Shall I follow the Apostle, and humanum dicere, 
Rom. 6.19.  speak after the manner of men, because of our infirmity? GOD himself hath so expressed it: A word is of no force, though written (which we call a deed) till the seal be added: that, maketh it authentical. GOD hath borrowed those very terms from us: CHRIST is the Word; the HOLY GHOST the Seal, in quo signati estis, Eph. IU. XXX. Nisi veniat, if the Seal come not too, nothing is done  
2. Yea, the very will of a Testator, when it is sealed, is still in suspense, till administration be granted: 
Heb. 9.15.  CHRIST is the Testator of the new Testament: The administration is the SPIRIT 's, 
1. Cor. 12.5.11.  I. Cor. XII. If that come not, the Testament is to small purpose.  
3. Take CHRIST as a Purchaser: the purchase is made the price is paid; yet is not the state perfect, unless there be investiture, or (as we call it) livery and seisin: that, maketh it complete. Perquisitio, that very word is CHRIST 's: but, the investiture is by the Spirit, II. Cor. V.U. If He come not, we lack that: that, we may not lack; and so, not lack Him. What will ye, that I say? Unless we be joined to Him, as well as He to us; as He to us, by our flesh; so we, to Him by His Spirit: nothing is done. The exchange is not perfect, unless, as He taketh our flesh, so He give us His Spirit: as He carrieth up that to heaven, so He send this down into earth. Ye know, it is the first question the Apostle asked: 
Act 19.2. jude ver. 19  Have ye received the HOLY GHOST since ye believed? If not, all else is to no purpose: without it, we are still (as jude calleth us) animales, Spiritum non habentes, natural men, but without the Spirit. And this is a certain rule, 
Rom. 8.9.  Qui non habet, he that hath not His Spirit, is none of His; CHRIST profiteth him nothing.  
Shall I let you see one inconvenience more, of non veniet. As nothing is done for us, so nothing can be done by us, if He come not. No means on our part, avail us aught. ¹ Not Baptism; for, nisi ex Spiritu, if He come not, well may it wash soil from our skin, but no stain from our soul: no Laver of regeneration, without renewing of the Holy Ghost. 
2. Cor. 3.6.  ² No Preaching, neither; for, that is but a letter that killeth, except the Spirit come too, and quicken it. ³ No Sacrament; we have a plain Text for it: The flesh profiteth nothing, if the Lord and giver of life (the Spirit) be away. 
joh. 6.63.  ⁴ To conclude, no prayer: for, nisi, unless the Spirit help our infirmity, and make intercession with us, 
R●m. 8.26.  we neither know how, nor what to pray. So the Spirit must come to all: and it goeth through; neither can ought be done for us, or by us without it. Away then with ne veniat: we cannot say it; we may not think it. We cannot spare this first. Another veniat there must be; a second Advent, besides CHRIST ' s. CHRIST 's Advent begins all: this, ends all our solemnities. Come He must: and we must all agree, to say Veni Creator Spiritus: the inconvenience of non veniet we cannot endure.  
But then, there ariseth a new difficulty upon Si non abiero. 
2. The necessity of Si non abiero  We see a necessity of His coming: but, we see no necessity of CHRIST 's going. Why not CHRIST stay, and yet He come? Why may not CHRIST send for Him, as well as send Him? Or, if He go, come again with Him? Before, it was, Ne veniat ille, mane Tu: now, it is, Veniat ille, et mane Tu. Why not? Are they like two buckets; one cannot go down, unless the other go up? If it be so expedient, He come, CHRIST (I trust) is not impedient, but He may come.  
CHRIST (sure) and He are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in-compatible: they may be, and abide together, well enough. We believe, He was conceived by the Holy Ghost: then, no antipathy between them. At His Baptism, He was known by this, 
joh. 1.32.  that the Spirit rested and stayed upon Him: why not now, as well? We see not, how this holdeth: If I go not, He will not come. It cannot be denied, they two can stay together, well enough; and the time shall come, we shall enjoy them both together, and the ●ather with them. That time is not yet: now, it is otherwise. Not, for any let in themselves; that is not all: but, for some further matter and considerations noted by the Fathers, for which, it was expedient, CHRIS should go, that the Holy Ghost might come.  
First, for veniet. The Holy Ghost cannot come, as He should. 
1. On the Ho●y Ghost's part.  He should come as GOD. The stay of CHRIST would have been a let of the manifestation of His Godhead. To manifest His Godhead, being to show great Signs, and work great Wonders, if CHRIST had still remained and not gone His way, they would not well have been distinguished, and great odds have been ascribed to CHRIST. So, the Holy Ghost have wanted that honour and estimation due to Him: an impeachment it would have been, to his Divinity. But CHRIST ascending, all such imaginations cease.  
From mittam Eum: a little impeachment it would have been, 
2. On Christ'●.  to CHRIST 's equality with His Father. For, He not going to send Him, but staying still here, the sending of the Spirit would have been ascribed to the Father alone, as His sole act. This would have been the most: that the Father, for His sake, had sent Him; but he, as GOD, had had no honour of the sending Being ascended a●d glorified, mittam will straight be conceived: Quem mittet Pater, et quem mittam a Patre; that with the Father, He sends Him, equally, and we alike beholden to them both. 
I●h. 14 26. 15.2●.   
A third is in vobis, on their part also. As their case was to be, it was (so) meet, 
3. On theirs, ●s their case was to be.  even in regard of them. They were to be sent abroad into all coasts; to be scattered all over the earth to preach the Gospel, and not to stay together still, in one place, His corporal presence would have stood t●em in small stead: He could have been resident but in one place, to have comforted some one of them; S. james at jerusalem: as for john at Ephesus, or Thomas in India, or Peter at Babylon; as good (for them) in heaven as in earth; all one. The Spirit, that was to succeed, was much more fit for men dispersed. He could be, and was present with them all, and with every one, by himself, as filling the compass of the whole world.  
This, as their case was to be. But, the Fathers rather pitch upon their estate as presently it was: Vobis, that is, vobis sic dispositis: for you, that is, you so disposed, as I find, 

4. On the●rs, as th●●● case was t●en.  
1. For ●is bodily presence.   you are. So, it is ad homines: to them, affected in such sort, as than they were. Whereby he giveth us to understand; some are in that case, as it is expedient, CHRIST withdraw Himself from them, And is there any vobis, can any man be in that case, it should be good for CHRIST to departed from him? It seemeth so. We see oftentime, the case so standeth, even in regard of this life, that, from some, it is good their meat be taken, and yet is meat the stay of their life; that, from some, it is good their blood be taken, yet blood is nature's treasure, and that holdeth us in life; that, from some, light be taken, in some disease of the eyes, yet is light the comfort of this life. All this we conceive, Expedit, ut cibus, ut sanguis, ut lux abeat; and all this better, then expedit ut Christus abeat; we may spare them all, better than Him.  
Yet CHRIST it is, that telleth it us, and telleth it us for a matter of great truth: these were: (and whose case is better than these?) But, if these, some there are, in that case, it may be said to them truly, It is expedient I be gone. And what case may that be? Even that case, that maketh the mother many times withdraw herself, from her young child, whom (yet) she loveth full tenderly, when the child groweth foolishly fond of her: which grew to be their case just. Christ's flesh, and His fleshly presence, that, and none but that. So strangely fond they grew of that, as they could not endure, He should go out of their sight: Nothing, but his carnal presence, would quiet them. 
job. 11.21.  We know, who said: If thou hadst been here Lord: as if, absent, He had not been as able to do it, by his Spirit, as present by his body. And a tabernacle they would needs build Him, 
Matt. 17.4.  to keep him on earth still; and ever and anon they were still dreaming of an earthly kingdom, and of the chief Seats there, as if their consummation should have been in the flesh. These fancies (indeed, errors) they fell into, about the flesh: they had need have it taken from them. The Spirit was gone quite: they had more need, to have Him sent. This was, at no hand, to be cherished in them: they were not to be held as children still, but to grow to man's estate, to perfect age and strength; and so consequently to be weaned from the corporal presence of His flesh; nor to hang all by sense, to which (it is too true) they were too much addicted. The corporal therefore to be removed, that the spiritual might take place: the visible, that the invisible: and they, not in sight or sense, as hitherto; but, in spirit and truth, henceforth to cleave unto him. To say (with the Apostle) If we have known Christ after the flesh, 
2. Cor. 5.16.  yet now henceforth we know Him so no more. This was for them: And we should have been no better, as now we are; the flesh will but hinder the spirit; even the best.  

¹ For His spiritual presence.  This, for His bodily presence. But, the Fathers go yet further; and inquire, whither this also be not true, in His spiritual presence: and resolve, that, even in regard of that, it is no less true. To some Vobis, it is expedient, that, even after that manner also, CHRIST go from them. And who are they?  

As grown saint Cant. 3.1.  1. One Vobis, when men grow faint in seeking, and careless in keeping Him (as in Cant. 3.) lie in bed, and seek Him. Gone He was; and, meet He should so be, to teach them to rise and seek; to watch and keep Him better.  


As overweening.  
Psal. 30.7. Matt. 26.33.   2. Another Vobis, when men grow high conceited and overweening of themselves, and their own strength; and say (with David) non movebor, as if they had CHRIST pinned to them; and (with Peter) Et si omnes non ego. It is more than time, CHRIST be gone from such; to teach them to see and know themselves better.  
But, if CHRIST leave us, if He withdraw His spiritual presence, we fall into sin; and that cannot be expedient for any. Good, that I have been in trouble; for, before I was troubled, 
Psal. 119.67.  I went wrong: but, not good for any, to fall into sin. Yes indeed: Audeo dicere (saith Saint Augustine) I dare avow it, Expedit superbo, ut incidat in peccatum (there are the very terms) it is expedient they fall into some notorious sin (as David, as Peter did) that their faces may be filled with shame, and they, 
●. Cor. 12.7.  by that confusion, learn to walk with more humility. The messenger of Satan, that was sent the Apostle, to buffet him, was of this nature, and to no other end sent, but to prevent this malady. In a word: CHRIST must withdraw (no remedy) that we may grow humble and being humble, the HOLY GHOST may come: for, He cometh to none, 
Esay. 57.15. 1. Pet. 5.5.  rests on none, giveth grace to none, but the humble. So we see, CHRIST may be, and is, even according to His spiritual presence, withdrawn from some persons, and for their good. Christus abit, ut Paracletus veniat: and that many ways meet it is, 
Psal. 108.6.  it so should be. This makes us say, Go LORD, Sett up thyself above the heavens, and thy glory, over all the earth.  


III. Of Mit●am Eum:  
● Eum, the Person.   If He go not, the HOLY GHOST will not come. But, if CHRIST go, will He come? shall we not be left to the wide world, without both? will the Comforter come? He will: for, CHRIST will not fail but send Him. If He take His body from our eyes, He will send His Spirit into our hearts. But, sent He shall be; here is mittam Eum, And so He did. CHRIST sent Him, and He came; and in memory of this Veniet & mittam, hold we this Day. He did, to them: but, will He also to us? He will. And, shall we see fiery tongues? That, is not Christ's promise, to send fiery tongues; but Illum, Him, the Comforter. And, comfort it is, we seek. It is not the tongues, or fire, we care for, or will do us good. We conceive (I trust) after two manners, He came, as this day: ¹ One visible, in tongues of fire, that sat upon their heads: ² The other invisible, by inward graces, whereby He possessed their hearts. The former was but for ceremony at first; the other is it, the real matter, Illum Him. And Him, this day as well as that, this day and ever, He will not fail to send. Always, we are to think, His promise and his prayer were not for these only, but for all that should believe on Him, by their word, to the world's end.  
Now this last point (these two, ¹ mittam, ² Illum) we are specially to look to. 
1 Illum, that ● Sp●ritus sanctu●.  CHRIST is gone, once for all. We have no hold now, but of this promise, I will send Him. That we take heed, we forgo not Him, and lose our part in the promise too. A great part of the world is (sure) in this case: Christ is gone, and the Comforter is not sent. Not this: for I speak not of the world's comfort, the rich man's (Luk. 16.) qui habebat hîc consolationem, who had his comfort, here, in good fare and bravery, 
●uc. 16.25.  and all manner delights of the flesh; flesh-comforts: but, this here, is Paracletus, qui est Spiritus.  
And because all Religions promise a Spiritual comfort; it is said further, Paracletus qui est Spiritus veritatis: No Spirit of error, but the Spirit of truth. 
2. 〈◊〉.  And because all Christians (though counterfeit) claim an interest in Spiritus veritatis; yet further, it is added, Paracletus qui est Spiritus sanctus: He is no unclean Spirit, but one sanctifying, and leading us into an holy and clean life. This is the true Comforter (and none other) that Christ promiseth to send.  
Christ will send Him. But (that we mistake him not) not, unless we call for Him, and be ready to entertain Him: For [cletus] is in Paracletus. Of which let me tell you, these three things. It is the chief word of the Text, and chief thing of the Feast. It is translated Comforter: that translation is but ad homines, for their turn, to whom he speaks; for, as their case was, they needed that office of His, most. But, the true force of the word Paracletus is Advocatus (not the Noun but the Participle) one called to, sent for, invited to come, upon what occasion, or for what end soever it be. For what end soever it be, the person sent for, is Paracletus (properly) pro e● vice; for that time and turn, Advocatus. But, because the spirit of the world, ruleth in this world, the worldly affairs come thickest, our affections in that kind so many and oft; it is come to pass, that the Lawyer hath carried away the name of Advocatus from the rest; and they grown to be the Paracleti of this world, called for even from the Prince to the Peazant, and consulted with, none so often. The Physician, he hath his time and turn of advocation, to be a Paracletus too; but, nothing so oft: as for Barnabas (which is interpreted the son of consolation) never, 
Act. 4. 3●.  till both Zenas the Lawyer, and Luke the Physician have given us over; never called for, but when it is too late.  
But first, from mittam Paracletum, this we have. Mittam, Christ will send: 
1. Our due●y, to c●ll for Him for Comfort.  but Paracletum, if you send for Him. Veniet, come He will, but not come, unless called: nor sent, but sent for. If we call him, veniet, He will come: if we send for Him, He will send Him. That, is our duty; but what is our practice? We miss in this first; we call not for Him. We find no time for Him, He is fain to call for us, to ring a bell for us, to send about to get us; and then are we Advocati, not Herald When we send for Him, He is Paracletus: when He, for us, than we are, and not He: (if we be that, if we be Advocati, and not rather avocati; every trifling occasion being enough, to call us away.) Thus we stumble at the very threshold: and do we yet marvel, if CHRIST send him not, nor He come?  
Men are sent for, for some end: and divers are the ends, thereafter as our need is. 
2. For counseile.  We send not for them, only when we are in heauínesse, to comfort us; but when we are in doubt, to resolve us: which is the second signification, and so [Paracletus] is turned advocate, or counsellor (1. joh. 2.1.) And the Holy Ghost looketh to be sent for, for both: for counseile, as well as for consolation: for both; he is good for both. Yea, many are his uses: and therefore he thinketh much to be sent for, but for one, as if He were good for nothing else. If we be in doubt, He is able to resolve us: if perplexed, to advise and to guide: if we know not how, to frame our petition for us: If we know not, to teach; if we forget, to remember us: And not only one use (as we fancy) if we be out of heart, to comfort us.  
And, because his uses be many, his types are so. 
a Io. 3.5.  Water sometimes, sometimes 
b Act. 2.3.  fire: One while 
c Io 3.8.  wind, one while 
d Io. 2.20.  ointment: and according to our several wants, we to send to him, for fire to warm; for wind, to cool; for water, to cleanse us; for oil, to supple us. And, as His Types, so his Names: the 
e Io 15.26.  Spirit of truth, the 
f Esai 11.2.  Spirit of counseile, the Spirit of holiness, the Spirit of comfort: And according to His several faculties, we to invocate (or call for) Him, by that name, that is most for our use or present occasion. For all these, He looks, we should send for Him.  
Our error is, as if he were only for one use or office; for comfort alone: so, in all others, we let him alone; &, if never in heaviness, never look after him, or care once to hear of him. But, He is for advise, and direction also. No less Paracletus, a counsellor, then Paracletus, a comforter: He is not sent by CHRIST, to comfort only. Ye may see, by the very next words: the first thing he doth, when He cometh, is, He shall reprove; 
Vers. 8.  which is far from comforting. But, sent He is, as well to mediate with us, for GOD: as, with GOD, for us. GOD 's Paracletus, His Solicitor, to call on us for our duty; as our Paracletus, or Comforter, to minister us comfort, in time of need.  
Our manner is, we love to be left to ourselves, in our consultations; to advise with flesh and blood; thence to take our direction, all our life: and, when we must part, then send for Him, for a little comfort, and there is all the use, we have of Him. But, he that will have comfort from Him, must also take counseile of him; have use of him as well against error and sinful life, as against heaviness of mind. If not, here is your doom: where you have had your counseile, there seek your comfort: he that hath been your Counseilour, all the time of your life, let him be your Comforter, at the hour of your death And good reason: he will not be Paracletus at halves; to stand by at all else, and only to be sent for, in our infirmity.  
Base it is, to send for him, never but when in extreme need: but, even otherwise extra casum necessitatis, for entertaining of acquaintance and to grow familiar, as we use to do those, we delight in. The word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] giveth as much: He should be near us, by us, one ordinary; not a stranger, to call or send for a great way of. It is so expedient, and he may know us throughly, and we him: the best and nearest way to find sure comfort, when most we shall need it. For be that should minister it sound indeed, had need be familiarly acquainted with the state of our souls, that he may be ready and ripe, then. To go to a Lawyer's reading, and not hear it, serves us not for our worldly doubts: nor to hear the Physic lecture, for the complaints of our bodies. No: we make them Paracletos, we call them to us, we question with them in particular, we have private conference, about our estates. Only, for our soul's affairs, it is enough to take our directions in open churches, and there delivered in gross: private conference we endure not; a Paracletus there, we need not. One we must have, to know throughly the estate of our lands or goods: One we must have, entirely acquainted with the estate of our body: In our souls, it holdeth not. I say no more: it were good in did. We make him a stranger, all our life long; He is Paraclitus (as they were wont to pronounce him;) truly Paraclitus, one whom we declined, and looked over our shoulders at: And then, in our extremity, suddenly He is Paracletus; we seek, and send for him, we would come a little acquainted with him. 
Mat. 25.12.  But, take we heed of Nescio vos; It is a true answer: We take too little a time, to breed acquaintance in. Ne●cio vos (I fear) they find, that so seek him: Paracletus, they do not; Paraclitus, rather.  
This, of Paracletus. Now, of Mittam, the ¹ time, and the ² manner: 
2. His sending: 1. The time. Mitta●.  both are to the purpose. The time, that when He sends, we make ready for Him. The time of the year was this time, in the Spring, the fairest and best part of it. The time of the month, the third day: (so they deduce, from the fifteenth day the day, of the Passeover, and so fifty days, it will so fall out by calculation:) that is, the beginning of the month. The time of the day: it was before the third hour (that is, 
Act. 2.15.  nine of the clock in the morning plainly.) So it was still prime. These teach us, it would be in our prime, the time of health and strength, when we lay the grounds of our comfort; not to tarry, till the frost and snow of our life; till the evil days come, 
Eccles. 12.  and the years approach, whereof we shall say, we have no pleasure in them. He, in the spring: we in the end of the year. He, in the beginning of the month: we, in the last quarter; nay, even pridiè calendas. He, before nine in the morning: we, not till after nine at night. If we will keep time with him, we know what His time is of sending.  
The manner is best: and, it is in the body of the word. As the Spirit of truth, 
● The manner. Per Paraclesi●.  by preaching: as the Holy Ghost, by prayer; the Paracletus (we know, what he meaneth) per Paraclesin, by invitation. As the Dove to baptism, the Wind to prayer (Asper●ios & attraxi Spiritum, Psal. 119.131.) the tongue, to a sermon; the Paracletus, to Paraclesis, as it were a refreshing: (so, 
1. Cor. 10.3.4.  friends meet and nourish love and amity one with another.) And, even humanum dicere, after natural men, when our spirits are spent and we wax faint, to recover them (or never) in the natural man, it is done, no way more kindly, then by nourishment: specially, such as is apt to b●eed them (as, one kind is more apt than other.) There is a spiritual meat, and a spiritual drink (saith the Apostle:) in which kind, there is none so apt to procreate the Spirit in us, as that flesh and blood, which was itself conceived and procreate by the Spirit, and therefore full of spirit and life, to them that partake it. It is sure; to invite and allure the Spirit to come, there is no more effectual way; none, whither Christ will send Him, or whither He will come, more willingly, then to the presence of the most holy Mysteries. And namely, at this feast; concerning which, our Saviour CHRIST 's voice is to sound in our ears, Si quis sitiat, veniat ad me: If any thirst let him come to me and drink: 
joh. 7.39.  Which He meant and spoke (saith Saint john) of the spirit, which was to be given at that time of especially, when He was newly glorified. De meo accipiet (saith CHRIST of Him:) and it is no where more truly fulfilled, that He shall take of CHRIST 's, and give it us, than it is done, of that, 
Ver. 14.  which is His most intrinsically. That was, this very day; and no better opportunity, no fiter time, to receive the Spirit, than the Day of the Spirit; the Day of CHRIST 's sending, and of His coming. When shall He be sent or come; if then, He do not? But, keeping the time, and observing the manner, we trust in His promise, and call upon Him, that so He will send Him; and upon the Holy Ghost, that so He will come. And, as we be his Paracleti, his guests; so He willbe ours, dwelling with us with his assistance, and being in us by his graces, to life eternal. Which Almighty GOD grant etc.    

A SERMON Preached before the KING'S MAJESTY, AT Whitehall, on the XXXI. of May A. D. MDCXII, being WHIT-SUNDAY.  ACTS CHAP. XIX. VER. I. JI.III. 
And it came to pass &c, that PAUL came to EPHESUS, and found there, certain Disciples.  
And said unto them, Have ye received the HOLY GHOST, since ye believed? And they said unto him, we have not so much as heard, whither there be a HOLY GHOST.  
And He said unto them, Unto what were ye then baptised? and they said, Unto IOHN's baptism.  
Here is a question. Have ye received the Holy Ghost? And here is an answer to it: Nay, not so much as heard, whither any Holy Ghost or no. There is no fit time, to ask and resolve this question of His receiving, than this day, the day, He was received visibly: nor to amend this answer (Not, whither any or no,) then this day, on which He declared himself to the world, when it was both heard and seen, 
Acts 2 33. The part Narra●ive.  that there was a Holy Ghost.  
The Narrative is thus, briefly. S. PAUL came to Ephesus, and there he found certain Disciples. At the first meeting, the very first question he asks, 
The first Question.  is S●rec●●●sits, Wither they had received the Holy Ghost? Mark it well. It is the first point, he thinks meet to be enquired of, or to inform himself concerning,  
The Apostle (no doubt) hoped for an answer affirmative from them: 
The answer.  That they had received Him. Theirs is a strange negative: That, not only they had not received Him; Sed neque, But were so fare from that, as they had not so much, as heard, whither there were any to receive: whither, there were any, at all. Whom they should have received, Him they had not heard of. This was a great rudeness. And yet Disciples they were, and Disciples that had believed, and believed a good while since. And they were twelve (it is said at the seventh verse) that is, a full jury; and yet put the Holy Ghost upon their Verdict, that, they return, is an Ignoramus.  
The Apostle, little looked for such rudeness, at Ephesus, 
The second question.  the most evil place of all Asia. This answer almost posed him; yet, he gives not them over. Nay He must not leave them thus. Wither one, or no: This answer (of force) begets another question, to find where the error was. Disciples they were, and therefore baptised; baptised, and yet had not heard of the Holy Ghost? He muses how, or into what they had been baptised, and asks them that. They tell him, into John's baptism, 
The answer.  and further they had not gone. Of John's Baptism I will not now stand to enlarge: This is certain, a Baptism it was, wherein (it seems) there was no mention, nor no hearing of the Holy Ghost.  
Now, by this time, their rudeness, that seemed strange at the first, is not now strange, 
The error.  when the reason of it is known. And it might seem in some sort of excuse them, in that, they were but at John's Baptism: and so it did. But yet, to accuse them withal, that they were but at John's Baptism (for it was now more than twenty years since john was dead) that, all this while, they were no further; that (as He saith to the Hebrews) considering the time, whereas they might have been Teachers, 
Heb. 5. 1●.  they had need to be catechised, in the very rudiments of Religion.  
Yet 
* Matt. 12.20.  quencheth he not this flax, though it did but smoke; bears with them, 
The rectifying.  rates them not, but teacheth them; first, that as john was to Christ, so was John's baptism to Christ's baptism, in manner of a Parate viam, or introduction, in venturam, to one that was to come, and they, no otherwise to conceive of it.  
It was Apollo's case (in the Chapter before, verse 25.) H● knew not, but John's baptism neither, at the first. And these (it may well be) were his Disciples. But as Aquila there taught him: So doth the Apostle these here, ●he way of truth more exactly. And so, being taught, they were baptised with a baptism, where, they both heard of, 
Verse 5.6.  and received the Holy Ghost.  
Thus doth end the Narrative part. And therein, 
The Apostle's patience. 2. Tim. 4.2.  He gives us an example in Himself, of his own rule to Timothee. If we meet with such, as these at Ephesus, raw and evil catechised Christians, that we grow not abrupt; but, exercise our office, in all long suffering and doctrine: not in doctrine alone, but in long suffering and doctrine: For without suffering, and suffering long, otherwhiles, all our doctrine will do but little good.  
Out of all this, we gather these points. First, the necessity of receiving the Holy Ghost: in that, it is his first care, his first question he asks. 
The part dispositive.  Of the other Persons in the Godhead, it is enough we hear of them, and believe in them: Of the Holy Ghost it is not so. To hear of Him, or believe in Him, will not serve; but we are to receive Him too. To know, not only Quòd sit, that He is; but to certify ourselves, Quòd insit that He is in us: For He shall remain with you and shall be in you (it is CHRIST. 
joh. 14.17. )  
But then, receive we cannot, unless first we hear: hear, that there is one to receive, or ever we receive Him. First, notice of His being; and then, sense of His receiving. And indeed, the hearing of Him is a way to His receiving. For, though, not every one that hears, receives, yet none receives, but he hears first. So, That ground must first be laid.  
And to lay that ground, no better way, than the Apostle here directs us to, by his second question; get us to our Baptism. Ask, Into what we were baptised? There we shall not fail, but resolve ourselves, that one there is: receive him after, as we may.  

The right order.  Now, but that the Apostle had a better con●eit of these, here, then there was cause, and so erred of charity, supposing these Disciples better Scholar's then they were; he would have begun with the latter, and first asked them, If ever they had heard of Him: And then after, if they had received Him. For, that is first in nature, An sit, than An insit.  
There then let us begin. I am sorry and ashamed, that we shall need deal with An sit: Yet (I know not how) as these days of ours grow from evil to worse, and from worse to worst of all; it is no more than needs. Not, that I doubt of any such, who (as these here at Ephesus) have not heard of the Holy Ghost: For (no doubt) long your this, 
Rom 10.18.  His sound is gone out into all lands: but rather, such other (as Saint PAUL found at Ephesus too) I can call them no better, than he doth, Beasts in the shape of men. 
1. Cor. 13.30.  That have heard, and yet take to themselves (a Christian liberty (they call it) and that forsooth, humbly, simply, and modestly; but indeed) an unchristian licentiousness, proudly, lewdly, and malapertly, to call in question what they list; and, to make Quaere's of that, which the Christian world hath long since resolved, and ever since believed, concerning GOD, CHRIST and the Blessed Spirit: no l●sse matters.  

The Division  So then, to these two parts, we reduce all. ¹ The Hearing of Him first: Then ² the receiving of Him. 1. The Hearing: and therein, ¹ Where we shall hear of Him? and ² What we shall hear of Him? ¹ Where we shall hear of Him? At our Baptism: ² And What we shall hear of Him there: That one there is (at least) and I trust, somewhat else beside.  
2. Then, the Receiving of Him. And in it, three points. 1. First, that this question must be answered too, and so we bond to receive him. And that, either affirmative, or negatiuè. We have, or we have not. 2. Then, Have we received Him? How to know, if we have. 3. Have we not received Him? How to procure, if we have not. In the former, of Hearing: is matter of faith. In the latter, of Receiving: matter of moral duty. Both, meet to be entreated of, at all times; but at no time so fit, and so proper, as at this Feast.  


I. The hearing.  THere is no receiving of Him, that is not. Therefore, no talk of receiving, no place, for the first question, Have ye received? till the latter be first resolved, Is there one to receive? For resolution whereof, He might have sent them, to the very beginning of Genesis, where they should have heard, the Spirit of GOD moved on the face of the waters. 
Gen. ●. 2.  Or to the Law; where the same Spirit came down upon the seventy Elders. 
Num. 11.26. Psal. 104.30.  Or, to the Psalms; where, they should have heard David say of Him, Emit●e Spiritum & creabuntur, Send forth thy Spirit and all shall be made. And Stiritum Sanctum ne aufer a●, Take not thy Holy Spirit from me. Or, to the Prophets: 
Psal. 51.11. Esay 61.1.  The Prophet Esay; CHRIST 's first Text, Luk. 4. The Spirit of GOD it upon me. The Prophet joël: Saint Peter's Text this day, I will pour My Spirit upon all flesh. 
joel. 1.28.   
Or, if ever they had heard of our SAVIOUR CHRIST, Saint Paul might have sent them, 
Luk. 1.35. Luk. 3.22.  to his Conception: Where, they should have heard the Angel say, Spiritus Sanctus superveniet in te, to the Blessed Virgin. To Christ's Baptism, where, He came upon Christ in a visible shape. To his promise so 
* joh. 14.26.15.26.16.7.  often iterate, of Sending them, the Holy Ghost. To his Caveat, Not to sin against the 
a Matt. 12.31.32.  Holy Ghost in any wise, it was a high and heinous offence, it could not be remitted.  
Or, if they had heard of the Apostles: Of 
b joh. 20 22.  Christ's breathing on them, and willing them to receive the Holy Ghost. Or but of this day, and in what sort 
c Act. 2.3.  He was visibly sent down, like fiery tongues, upon each of them. Or of their solemn meeting and Council at jerusalem, and Decrees there, the tenor whereof was, 
d Act 15.28.  It seemed good to the Holy Ghost, and us. Or but of the strange end, that happened to Ananias, they could not choose, but have heard his offence told him, by Saint Peter, He had lied to the HOLY GHOST: and strait upon it; he had lied, not to man, 
Act. 5.3.4.  but to GOD directly.  
All this, he might; yet, this he did not, but takes a plain course, sends them to their baptism, 
2. At Baptism. ¹ That one there is.  (still supposing it, to be CHRIST'S Baptism, they were baptised with, the only true Baptism.) And, seeing the Apostle, upon good advice, took that for the best way; we cannot follow a better direction: and so, let us take it. We mean not (I trust) to renounce our Baptism. By it, we are, that we are. And, at it, we shall not fail, but hear, There is a Holy Ghost. Express mention of Him, is directly given in charge, in the set form of Baptism, prescribed by our SAVIOUR: That All should be (as we all are) baptised, in the name of the Father, 
Matt 28 19  the Son, and the Holy Ghost.  
Yea, I add further: He could not better refer them, then to Baptism. For, a special prerogative hath the Holy Ghost, in our Baptism, above the other two Persons. That Laver, is His Laver properly; where, 
Tit. 3.5.  we are not only to be baptised into Him (as into the other two) but also, even to be baptised with Him: which is proper to Him alone. For, besides the Water, we are there, 
joh. 3.5.  to be borne anew of the Holy Ghost also; else is there no entering for us into the kingdom of GOD.  
This for Baptism. But, let me also tell you a saying: It is Saint Basil's, and well worth your remembering. He beginneth with, In hoc baptizamur, 
2. Count Fonom. l. 2. De Spirit. Sanct.  and proceedeth three degrees further, all rising from thence naturally: they be but the train of Baptism.  
1. First. Et quomodo baptizamur, ita & credimus. As we are baptised, so we believe. As is our baptism, so is our belief. And our belief, is there (at our baptism) repeated from point to point. A point whereof, is, I believe in the Holy Ghost. And we desire to be baptised in that faith. There He is now again, at our baptism.  
Yea, before we come so fare: even, at Christ's conceiving, there we hear of Him first, Who was conceived by the Holy Ghost. So, three several times, we there hear of Him. ¹ Which was conceived by the Holy Ghost, ² I believe in the Holy Ghost, and ³ In the name of the Holy Ghost: At our Baptism, all three. 
1. Cor. 13.1.  And in the mouth of three witnesses, is every point sufficiently established.  
2. Saint Basil proceeds. Et quomodo credimus, it a & glorificamus. As from Baptism, to Belief: So from believing, to giving glory. And there, he flatly avoweth (which all the Christian world knew to be true, nor was there ever Heretic found, so bold, as to deny it) That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as they call it) that is, the use of saying, Glory be to the Father, the Son and the Holy Ghost; and form of concluding Psalms, and Hymns, and Thanksgivings, was ever received, and retained in the Church, from the beginning; as, with us, still it is. So was Baptism, so was thankes, for the baptised party (the new member of the Church;) so, all concluded. So That way, we hear of Him there, again.  
3. Yet one more, and it is his last. Et quomodo glorificamus, sic & benedicimus. As we glorify. GOD, so we bless men: As we give glory to Him: so we receive blessing from Him. How? the form is often heard, and well known, it is the Apostles: The Grace of Christ our Lord, the love of GOD His Father, Communio, 
2. Cor 13.13.  and the fellowship of the Holy Ghost, to be with us. So, after Baptism; So, after Sermon; So, is the Congregation ever dismissed. Then, there we glorify Him. And in Him we there are blessed. And so, we hear of Him, once more, quòd sit, that a HOLY GHOST there is.  
Upon the matter: no Baptism, no Belief, GOD no glory, men no blessing, but still ●● bear of Him. So as, if any but see Baptism, hear but the Creed, be at the daily 〈…〉 the, 
〈…〉  Church 〈◊〉 glory to GOD, receiving blessing from the Bishop 〈◊〉: by 〈◊〉 of these; 〈…〉, they cannot choose, but hear of the 〈◊〉 Ghost. There is 〈…〉, Sod neque ●n de●imus: Away with that, 〈…〉, there ●e begin, Et quemodo ¹ baptizam●●● sic credem●●, ² 〈…〉 sic glorificanius, ³ Et quomodo glorificamus sic benedicimus. So, we 〈◊〉, in Him; ² and as we are baptised, so we believe; and ● as we believe so glorify we GOD; and ⁴ as we glorify God, so bless we men; bless, and 〈…〉, they are all there, and they are not fare set, they have no 〈…〉, they will serve for any honest and good hearted Christian, to 〈…〉 go no further, then In, que ergò baptizatiestis.  

● That He is GOD.  〈…〉, and we know, where we are sure to hear of Him. But, if we 〈…〉 and look better into it, this is not all, but 〈…〉, not only that such an one there is, but take more perfect 〈…〉: And first, that He is GOD. And by no other, but by the same steps 〈…〉.  
GOD, first. For that, we cannot be baptised into any name, but GOD'S alone. The Apostle disputes in at large 〈…〉 that it cannot be, that it is not lawful, to be ●●prized into Saint Peter's name, or into his, or into any name else, but GOD 's only. But in His name, we are baptised: Even in the name of the Holy Ghost: that, proves Him, GOD.  
GOD, secondly. For we believe in Him. We there profess it. Et nemini Christianorum unquam dubium fuit, nos in Deùm, non in Creaturam, credere (saith Athanasius ad 〈◊〉 Afric.) Never any Christian doubted of this, that we believe not many 〈◊〉, but in GOD alone. Believing then in Him, we acknowledge Him to be GOD.  
GOD, thirdly. For, we ascribe to him glory. And glory is proper to GOD only: So proper, 
Esay. 42.8.  that he saith expressly. Alteri non dabo, He will not part with it, to any 〈◊〉. But we tender Him glory, and, With the Father and the Son, pariter 〈◊〉. He is worshipped and glorified: Therefore, GOD with them, even in that 〈◊〉.  
Lastly, GOD, from blessing also: for, that is one of GOD'S peculiars: To bless in His 〈◊〉: by putting His name, upon Children, old, and young, upon the Congregation, to bless them But, with His name, we bless, no less then with the rest. Therefore, 
Num. 6.27.  as they so He, GOD above all, as to bless, so to be blessed, for ever.  
And, upon these four we rest. These four, ¹ To be baptised into Him, ● To beleave in Him, ● To ascribe glory to Him, ● To bless by Him, or in His name, They are 〈…〉 be given to any, but to GOD only▪ and so, evidently, we there 〈◊〉 of Him, that He is GOD also. And such are the two acts, in the Creed of 〈…〉, To ●e LORD and giver of life, and To speak by the Prophets. Such are to any 〈◊〉 ●●ributes, and works (that cannot 〈◊〉 any, but GOD) ascribed to 〈…〉 which might be, and which, else where have been alleged: But now, 〈…〉 us to 〈◊〉 Baptism, and go no f●●ther.  

● GOD in 〈◊〉.  〈…〉, but a little, at our Baptism; and 〈◊〉 well: as, we hear that He is GOD; so shall we, that, He is GOD i●●nitie. For there, we hear but, 〈…〉. Now, as the Apostle 〈…〉 (Gal. 3.16.) Abrahae 〈…〉 quasi in mal●is; sed ianquan: 〈…〉. He saith not, 〈…〉 baptised, Non in 〈…〉 the names, as of many; but in 〈…〉 (saith Christ) 〈…〉 This, 
〈…〉  we hear 〈◊〉.  
〈…〉 So, from 〈…〉: yet 〈◊〉 〈…〉 themselves. Distinct in number, as in our baptism. The Father, Son, 〈…〉 And that number, distinct to the sense, as at CHRIST 's Baptism, 〈…〉 in the voice, the Son in the flood, the Holy Ghost in the shape of a Dove. 〈…〉 s●ewed to be, a distinction of persons, in CHRIST 's promise. 
joh. 14.16.  ¹ Ego the 〈…〉 CHRIST: ² Patrem the Person of the Father, ³ and Paracletum, the Person 〈…〉 GHOST. The HOLY GHOST (I say) distinct from the Father, 〈…〉 and His Spirit hath sent me, Es. 48.16. From the Son, 
In Person. joh. 14.16.  Paracletum 〈…〉, the Son one, He another. And distinct, as a Person: 
a 2. Co. 3.17.18  For (to omit 〈…〉, which properly agree to none but a reasonable nature 〈…〉 To be the Lord, 
b Act. 11.12.13.2.  To speak, 
c 1. joh. 2.27.  teach, 
d joh. 14.16.16.7.8.  reprove, comfort, 
e Rom 8.16.  be a witness, 
f Act. 20 28.  place 〈…〉 make Decrees in Council: 
g 15 28. ) That which we hear of at our Baptism, 〈…〉, to conceive the humane nature of CHRIST, is an act so personal, as, in 〈…〉 of speech, can agree to none, or be affirmed of none, but of an entire 〈…〉 ●his we hear.  
〈◊〉 then, distinct by Himself, yet (as a person) not, 
4. Proceeding.  of or from 〈…〉 and, this we hear, from the very term itself [of Spiritus.] For even 〈◊〉 ●alicuius, so Spiritus alicuius, est, ab aliquo: proceed from Him, whose Son; 〈…〉 they are. So the Son of GOD, and Spirit of GOD, do from GOD: 〈…〉 GOD, either. Eo ipso then, that He is Spiritus Domini, He proceeds 〈◊〉 ado.  
Proceeds: and from Both. ¹ From the Father, The Constantipolitan Council, 
●. From the Father and the Son joh. 15.26. joh. 20.22. joh 16.13.14.  from 〈◊〉 express words, who proceedeth from the Father: ² From the Son; The Council 〈◊〉 Toledo the eighth, from the visible sign, where the Son breathed on the 〈◊〉 and willed them, from Him to receive the Holy Ghost. And Non à semetipso 〈◊〉 de meo accipiet, showeth fully as much. Briefly: Sent by the Father 〈◊〉 26. Filioque, and by the Son too. joh. 15.26. And so, the Spirit of the 〈◊〉 Mat. 10.30. Filijque, and of the Son too. Gal. 4.6.  
〈◊〉 from them; and not by way of generation: (That is Christ's proper; 
6. Breath-wise.  〈◊〉 termed, the Only begotten, and so, none but He:) but by way of, Emitte 〈◊〉, Emission, sending it forth: 
Psa. 104.30.  that is (out of the very body of the word Spirit) 〈◊〉, or breathing. One breathing, yet from both: even as the breath (which 〈◊〉 the name and resemblance of it) is one, yet from both the nostthrills, in the 〈◊〉 natural.  
All these, are expressed, or implied, in our Baptism. And now last (to return 〈◊〉 to our purpose) proceeds from them, to come to us: is breathed from them, to 〈◊〉: Sent, by them, to be given us: Per Spiritum sanctum qui datus est nobis, 〈◊〉 the Holy Ghost which is given us: given to receive, and so, to be received of us. 
Rom. 5.5.  〈…〉, openeth the way and maketh the passage over, to the second question, si 〈◊〉 Have ye received? And so, (as we see) the two parts, follow well and kindly, 〈…〉 the other. For, this now, is the last thing, to be heard of Him; that, it is not 〈…〉, to hear of Him: but, that we are to receive Him also: and to give account 〈◊〉 Paul, that we have so done.  
●hen, we have now cleared the first question, at our Baptism: and have heard, 〈◊〉 such a one there is. 2. And that He is GOD. 3. GOD, in unity of name. 4. Yet, 〈…〉, distinct; and distinct as a person by Himself. 5. A person by Himself, yet 〈◊〉 Himself, but proceeding. 6. Proceeding from both Persons, that stand before 〈◊〉 the Father and the Son. 7. And that breath-wise. And so, we have done 〈…〉. But yet, we have not done, though. For, the other question must be 〈…〉; no remedy, it imports us. For, as good not hear of Him at all, as hear, 〈…〉 Him.  
〈◊〉 then, I come. Si recepistis? Have ye received the Holy Ghost? 
II. The second part.  Wherein 〈…〉 points. 1. That we are liable to this question, and to the affirmative part 〈…〉, and so are bound to receive Him: For so, si, presuppsoeth. 2. If 〈…〉, how to know it. 3. If we have not, how to compass it.  

〈…〉.  〈…〉, we may esteem, by this, that S. 〈…〉 his 〈…〉, at the first, as the most needful point.  
Two things 〈…〉 we must. Secondly, that it must be 〈…〉 
〈…〉   
〈…〉 any Spirit, or receive at all? May we not, out of ourselves, 〈…〉 our ●urnes? No: For holy we must be, if ever we s●●ll rest 〈…〉 for, 
Heb. ●●. ●4.  without holiness, none shall over see GOD. But holy we cannot be▪ 〈…〉 or acquisite. There is none such in all moral Philosophy, 〈…〉 s●ith, by illumination: so, have we our holiness, by inspiration: 〈…〉 both; 〈◊〉 without.  
〈…〉 Philosopher's came, and so Christians may: but that will not serve, 〈…〉 further. Our habits acquisite, will lift us no further, than they did the 〈…〉: no further than the place, where they grow, that is, earth and nature. 〈…〉 c●●not work beyond their kind (nothing can;) nor rise higher, than their spring. 〈◊〉 therefore Si habitu●●● acquisistis: but, si Spiritum recepistis, we must go by.  

Of rec●i●ing the Holy Ghost.  〈◊〉 then, why recepistis Spiritum Sanctum, the Holy Ghost? No receiving will serve, but of him. The reason is; 〈◊〉 nothing here below, that we seek: but, to heaven we aspire. Then, is to heaven we shall, something from heaven, must thither exalt us. If, Partakers of the divine nature, 
2. Pet. 1.4.  we hope to be (as, great and precious promises we have that we shallbe) that can be no otherwise, then by receiving one, in whom the divine nature is. He being received, imparts it to us, and so makes us Consortes divinae naturae; and that, is the Holy Ghost.  
For; as an absolute necessity there is, that we receive the Spirit, else can we not live the life of 〈◊〉 so, no less absolute, that we receive the holy Spirit, else can we not live the life of 〈◊〉; and so consequently, never come to the life of glory. Recepistis Spiritum, gives the life natural. Recepistis Spiritum Sanctum, gives the life spiritual.  

1. Cor. 1●. 45.  1. There holdeth a correspondence, between the natural and the spiritual. The same way, the 〈◊〉 as made, in the beginning, by the Spirit moving upon the waters of the d●ep▪ the very same, was the world new made, (the Christian world, or Church) by the s●me Spirit moving on the waters of baptism.  
2. And 〈◊〉, how in the first ADAM, we come to this present life, by sending the breath of life, into our bodies. So, in the second, come we to our hold, in the other life, by sending the Holy Ghost into our souls.  
3. By that Spirit, which CHRIST was conceived by, by the same Spirit, the Christian also must be▪ Not to be avoided, absolutely necessary all these, it cannot be otherwise.  
Another 〈◊〉 of His ●●ceiving. For, 
a 2. Luke 11.24.  the house will not stand empty long. One Spirit of other, holy, or unholy, will enter and take 〈◊〉 up. We see, the greatest part of the 〈…〉 are entered upon, and held, some by the 
b Esa. 29.10.  spirit of slumber; that pass their ●ime (●s it were in a sleep) without any sense of GOD, or religion at all. Others by the 
c Esa. 19.14.  spirit of giddiness; that reel to and fro, and every year are of a new 〈◊〉 Others▪ by 
d 1. Tim. 4.1.  the spirit of error; given over to believe lies through strong illus●●●. And they that seem to know the truth, some with the 
e Luke 11.24.  unclean spirit, some 〈…〉, 
f jam. 4.5.  or some such (for they are many:) that, a kind of necessity there is to 〈…〉 and receive the good Spirit; that some or other evil spirit, from GOD, 〈…〉. From which GOD deliver us.  
A third 〈…〉 ●e receive Him: for that, with Him, we shall receive, what ever we 〈…〉 need 〈…〉, for our soul's good. And here, fall in all His Of●i●es. By Him, 
g Tit. ●. 6.  we are regenerate at the first, in our baptism. By Him after 
Heb. ●. 2.  con●●rmed, in the imposition of hands. By Him after 
1. Tim. 5. 1●.  renewed to repentance; when we fall 〈◊〉, by a second imposition of hands. By Him, 
〈…〉  taught all our life long, that we 〈…〉 
〈…〉  〈…〉 forget; 
〈…〉  stirred up in what we are dull; 
〈…〉  〈…〉 
〈…〉  〈…〉 infirmities; comforted in our heaviness: in a 〈…〉 day of 〈…〉, and ● r●●sed up again in the last day. Go all 〈…〉 our Baptism, to our very Resurrection, and we cannot miss Him, 〈…〉 we must.  
〈…〉 other side, Si non recepistis, without Him received, receive what we will, 〈…〉 good. Receive the Word, it is but 
r 2. Cor. 3.6.  a kill letter; receive 〈…〉 JOHN 's Baptism, but a 
s Gal. 4 9  barren element; receive His flesh, 
t joh. 6.63.  it profiteth 〈…〉 CHRIST, it will not do, for 
u Rom. 8.9.  Qui non habet Spiritum Christi, bic 〈◊〉, He that hath not His Spirit, is none of His. So, CHRIST renounces 〈…〉 no part in him. To receive CHRIST, and not the Holy Ghost, is to no 〈…〉 ●o conclude, if we receive not Him, we be but 
x jud. 19  animales, Spiritum non 〈…〉 men of soul, having not the Spirit. 
y 1. Cor. 2.19.  Et animaelis homo, the natural 〈…〉 ever received the Spirit, neither perceiveth nor receiveth the things of GOD, 〈…〉 to do with them. So that, Spiritum non habentes, is enough, and there 〈…〉 more (but only that) to condemn us. All this, laid together, we see, 〈◊〉 ●piritum, is no more than needs; and it must needs have an answer.  
〈◊〉 point is, how to certify ourselves, whither we have received this Spirit, 
2. If we have received, how to know it.  〈◊〉 say ¹ Whither the Spirit, first: ² And then, whither that Spirit be the Holy 〈…〉.  
〈◊〉 Spirit, the signs are familiar. For if it be in us, (as the natural Spirit doth) 〈◊〉 Heart it will beat: At the mouth it will breathe: At the pulse it willbe felt. 
1. Whither received the Spirit.  Some 〈◊〉 these may; but all these will not deceive us.  
〈◊〉 the Heart we begin; for that is first, 
a Ezek. 36.26.  Dabo vobis Cor novum & Spiritum novum. 
¹ The Heart.  〈◊〉 heart and a new Spirit we shall find. 
b Eph. 4.23.  We shallbe renewed in the Spirit of our mind. 〈…〉 supervenisse Spiritum, nova desideria demonstrant (saith Bernard:) That a 〈…〉 is received, no better way, to know, then by new thoughts, and desires. That 〈◊〉 watches well, the Current of his desires and thoughts, may know, whither, and 〈◊〉 it is, he is led by, old or new. Therefore our Saviour CHRIST breathed 〈◊〉, when He first gave them the Holy Ghost, that they might receive Him, there 〈◊〉 even 
c Ier 31.33.  in vis ceribus, in the inward parts. 
d Esa. 26.18.  A timore tuo Domine concepimus 〈◊〉 salutis: We shall know the Spirit is conceived, by the fear of GOD in our 〈◊〉 it is, as the Systole or drawing in, to refrain us from evil. And, we shall know 〈◊〉 Charitas Dei diffusa est in cor dibus nostris, the love of GOD there shed abroad, 
e Rom. 5.5.  〈◊〉 hearts. Which is, as the diastole or dilating it out, to all, that good is.  
〈◊〉 then, this every one may say; all is well within: 
¹ The Speech.  and their word must be 〈◊〉 we cannot gainsay them. For no man knows, in so saying, whither they say 〈…〉 no. Therefore we go yet further, and say: Idem est vitae & vocis organon, the 〈◊〉 that serves us for life, or to live by; the same serves us also for the voice, or to 〈…〉 So, that way ye shall know it. For if 
f Psal. 115.7.  in o'er ipsorum non est spiritus, no breath 〈◊〉 perceived in their mouths; if they ᵍ speak not through their throats, they are but 〈◊〉 no better. Will ye see it at the mouth? 
h Psal 116.10.  Credidi, propter quod locutus sum, 〈◊〉 And 
i 2 Cor. 4.13.  habentes eundem Spiritum, if we have the same Spirit, (saith the 〈◊〉 shall do no less. This we know for certain, that upon this day; the Holy 〈…〉 in shape of tongues, and they are for speech. And this likewise, that, upon 〈…〉 the Holy Ghost, these (here in the Text) and generally all other, speak, and 〈◊〉 new tongues; not such as they spoke with before. The miracle is ceased: but 〈◊〉, holdeth still; where the Holy Ghost is received, there is ever a change in the 〈◊〉 a change from 
k Eph. 4 31.  cursed, unclean, corrupt communication, unto 
l 5.3.  such as 〈…〉.  
●hen again, because even birds too may be, and are sometimes taught, to speak, 
● The Worke.  〈…〉 holy phrases for a need;) therefore further yet, to the pulse we go, and 〈◊〉 to the hand, to the work, and inquire of that. The Holy Ghost was first 〈◊〉 received by the 
m joh. 20.22.  breath inward, for the Heart. Then, by 
n Acts 2.3.  fiery tongues, for 〈…〉 But ever after, and here in this place; the Holy Ghost (we know) was given 〈◊〉 by 
o Acts 1.17.  laying on of hands▪ and that, to admonish us, that by imposita, and 〈…〉, by lifting up, and laying to our hands, we may know, we have received 〈…〉 we have had ●aying on of 〈…〉 laying or putting our hands to any go●d ●●rke.  

〈◊〉 7.9.  〈…〉? who knows it? Not we our 〈◊〉: our own 〈…〉 And there is a 
〈…〉  virbi● confitentur, confess at 〈…〉 with the deeds: and that deceives too. But there 〈…〉 
s Gal. ●. 6.  sides quae operatu●, saith that worketh, that is 〈…〉 show itself by his working, that is, S. JAMES 's saith: 〈…〉 be ●he Spirit. 
jam. 2.18.  But without works, there, it may not 〈…〉 S. JAMES is ●la●●, it is but 
jam. ●. ●●.  a dead faith, the carcase of 〈…〉 Spirit in it. No Spirit, if no work. For usque adeò proprium est, 〈…〉 in●roperet●●, nec sit: so kindly it is, for the Spirit to be working, 〈…〉 is not. There is none, to work: Spectrum est, non Spiritus, a flying 〈…〉 it is not, if work it do not.  
〈◊〉 yet, I cannot deny, works there may be and motion, and yet no Spirit: as, in 〈…〉 engines, Watches, and jacks, and such like. And a certain artificial thing 〈◊〉 is in religion (we call it Hypocrisy) that by certain pins and begins, makes 〈◊〉 of certain works and motions, as if there were Spirit, but surely Spirit there is none in them. Vain men they are, that boast of the Spirit, without the work: Hypocrites they are, that sergeant the work, without the Spirit. You shall easily discover these works, 
● Ver. 20.12.  that they come not from the Sp●rit, by the two signs, in Psal. LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ¹ constant, and ² free. They that come from cunning, and not from the Spirit, ye shall know them by this, they be every foot out; they are not constant, they continued not uniform long, 
●es. 6.4.  and when the barrel is about, or the plummets down, they stay. But how soever, long they will not hold, but vanish like the cloud, dry 〈◊〉 like the dew of the morning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no constancy.  
And ye shall 〈◊〉 them again, by the other note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which makes the difference, between the Creatures, and the Spirit. For the Creatures are produced from 〈◊〉: The Spirit doth emanare, proceed from within. So these, they have principi●● m●tus ab extra, that that makes them go, is something, some engine without; they s●ow not freely, they come not kindly, as from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no natural motion, ingenious but not ingenuous. Ingenuity and constancy, the free proceeding, the constant continuing of them, will soon disclose, whither they come from a Spirit or no; will soon show, they come from the art of Hypocrisy, not from the Spirit of true piety.  

2. Whither received the Holy Ghost.  And these will serve, to know whither from a Spirit. Now, whither that Spirit be Holy or no. For, divers times doth the Apostle distinguish, and say: We have not received this Spirit, but that; as Rom. VIII. XV. II. Tim. I. VII. and namely, I. Cor. II. XII, that we have not received the Spirit of the world, but the holy Spirit which is of GOD. This same Spirit of the world, it is Sacer Spiritus (for there is no touching it) but not Sanctue. Sacer, as he called sacra fames: for, sancta fames he could never have called it. That spirit of the world, be it from policy, or be it from philosophy, ●oth are res sacrae (and sanctae also may be, as they may be used) but of themselves 〈◊〉 ●●ey are, and from men: Holy, or from heaven they are not. But this Spirit, this 〈…〉 from heaven, 
Acts 2.2.  not from our caves here beneath. And so you shall 〈…〉. Do but mark the coasts, whence and whither it bloweth, the motive and the 〈◊〉, and you shall distinguish it straight. For if, from a secular reason; if, 〈…〉 it may be, virtus ab al●● it is not.  
For example, I do forbear to sin: what is my motive? Because (as Micah saith) it is against 〈…〉, 
〈…〉  I shall incur such a poenaltie, be 〈◊〉 to such an 〈…〉 It is 〈◊〉; but all this, is but the Spirit of the 〈…〉 of Westminster-Hall, not out of the 〈…〉.  
〈…〉 further, to a 〈…〉 Though there were no paenall law, I forbear to 〈…〉 it is 〈…〉 and so against reason: and ignominious, and so 〈…〉 yet; because, I shall thereby 〈◊〉 s●●le, for that it will bar me of heaven, or be a means to bring me to 〈…〉 the Heathen men took notice of both those places:) all this while, this is 〈…〉 the Spirit of the Philosophy schools will teach: no more than might be 〈…〉 school of Tyrannus, before Saint Paul over came in it. It bloweth (this 〈…〉 Aristotle's gallery, not out of the sanctuary yet: 
C. Ver. 9  E 〈◊〉, non 〈…〉, if with eye to GOD, I forbear: because, in so doing, I shall offend 〈…〉 evil, against the rule of His justice, the reverence and Majesty of His 〈…〉 awful regard of His Power, the kind respect of His Bounty and 〈…〉, cometh from the sanctuary, this wind bloweth from heaven; 〈◊〉 sanctus indeed.  
〈◊〉 the Line. Again, look to the Level. If it be Demetrius' end, here in 〈…〉 estucquisitio nobis, by this we have our advantage. If it be theirs, 
Ver. 25. Gen. 11.9.  〈…〉 ●●bis nomen, so I shall make my name famous upon earth, or any of that 〈…〉 of the world: sacer Spiritus, not sanctus. But, if of our well doing, 〈…〉 the Centre, and His glory the circumference: we do it, not that our will, 〈…〉 done; not, our name, but His be hallowed: the act is holy, and the spirit 〈…〉 kind. Otherwise, philosophical, politic, moral it may be: 〈…〉 religious, holy it is not. Our line and our level, or inducements or 〈…〉 doings, mark them, what coast they come from, and whither they bend, 〈◊〉 easily conclude; as before, whither recepistis spiritum; so here, whither 〈…〉 sanctum or no.  
●nd thus we know, whither we have received. But, if we have not, how then? 
3. If we have not received, how to procure it.  〈◊〉 may we (by the grace of GOD) so dispose ourselves, as we may receive 〈◊〉 And now we are come to the duty of the day: For this, is the day of His 〈◊〉.  
〈◊〉 ways are two. 1 One, that we lay no bars to keep Him from 〈…〉. The other, that we use all good means to allure Him, to us.  
〈◊〉, that we fall not into Saint Stephen's challenge, 
1. The removing impediments.  that we 
* Act. 7.51.  resist not the Holy 〈◊〉 and His coming. And resist Him we do, if we lay any impediments in His 〈…〉, if we remove them not: As the manner is, as they do, that draw the 〈◊〉▪ or open the Casements, that would take in breath.  
Of these, I find three of note: quit they must be all, or no receiving 〈◊〉.  
〈◊〉, and a chief one, is Pride. For the Holy Ghost, will not 
a Esa. 57 15.  rest, 
1. Pride.  but upon the 〈◊〉 saith Esay: nor GOD, give grace, but to the humble (saith Solomon. 
b Pro. 3.34. ) That we 〈◊〉 pray to Him, that giveth grace to the humble, to give us the grace to be 〈…〉 so we may be meet to receive Him. For, at his first coming He came as 〈…〉 and did 
c Mat. 3.16.  light upon Him, that was himself 
d Mat. 11.29.  humble and meek, like a Dove, 〈…〉 us to learn that lesson of him, as that, which will make us meet to 〈◊〉 Dove which He received, whose qualities are like His, of a meek and 〈…〉; which howsoever the world reckon of it, 
1. Pet. 3.4.  is with GOD a thing much 〈…〉.  
In the beginning, the Spirit moved on the waters, and at Baptism, it doth so: And 〈…〉 OV● CHRIST speaking of the graces of the Spirit, doth it, 
joh. 7.39.  in 〈…〉 water: and water (we know) will ever to the lowest place. Pride then 〈…〉 and humility a disposing means, to the prime receiving the HOLY 〈…〉 IT.  
〈…〉 impediment, is carnality. For spiritual, and carnal, are flat opposite. 
2. Carnality.  〈…〉 est, mandum est, 〈◊〉: No holiness, without cleanness. So that, the 〈…〉 spirit must be cast out, yet the Holy Ghost received. 
1. joh. 2.27.  A clean box it must 〈…〉 ●o hold 〈…〉. The Dove lights on no carrion. Into our Bodies, 
1. Cor. 6.19.  〈…〉▪ He is to come: as into a Stews, He will not. And, that which we said 〈…〉 we here repeat again. The Spirit in the beginning moved there, 〈…〉 again; and his gifts are as streams of water: and water 〈…〉; to pour ourselves 〈…〉 fare away from us.  
〈…〉 Holy Ghost: and that is, the spirit in 〈…〉, or malice, or whatsoever 〈…〉 whosoever are, S. Peter saith plainly, they 〈…〉 the Holy Ghost. 
Act● 1. 2●.  The Holy Ghost, 〈…〉, and in that form given by CHRIST: 〈…〉▪ which is (as it were) the lives-breath, 〈…〉 and so is his sign: 
Gen. 8.11.  the Dove brought an Olive 〈…〉 sign of love and amity: and so is His Office, to shed abroad 〈…〉 that he received, 
Rom. 5.5.  if malice be not first of all voided 〈…〉 heaven, 
Act●●. 13. jam. 5.6.  and S. Iame's fire from hell: 〈…〉 the other will not 〈◊〉.  

2. The ●sing the m●a●es.  〈…〉 ¹ Pride, ² I●st, and ³ Malice, and so a place made; 〈…〉 the spirit, by all good meane● He loveth, and as it were to gather 〈…〉. To that and to get us to the place, and to visit it oft, where 〈…〉 and, that in (as we find, Num. XI. XVI.) the door of the 〈◊〉▪ If any be s●irring, if any be to be found, there it is. No place on earth, which the Holy Spirit more frequenteth, hath duer commerce with, than the Holy 〈◊〉 where, 
Exod. 19.24.  the remembrance of His name is put; for, thither He will come to us, and bless us, with His blessing.  

● Prayer. Psal. 119. 1ST. Zac. 12. 1●.  Being there, it is but an easy lesson, yet David thinks meet to teach it us, by his 〈…〉, et Spiritum attraxi, To open our mouth and draw it in. And that opening, 〈◊〉 by p●●yer▪ Z●e●ar●e calleth it Spiritum precam: the Spirit, that 〈…〉, or attraction of it, whereby we express our desire to draw Him in. Which very attraction or desire, hath a promise, by the mouth of our Saviour 〈…〉 Himself; 
Luke 11.13.  that His Heavenly Father will give the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that will 〈◊〉 petition, s●eke and fire, ●pen their mouth, and pray for it.  

² The Word.  Then secondly, look, how the Breath and the Voice in ●aturalibus go together; 〈◊〉 so do the Spirit and the Word in the practice of Religion. The 
a 〈…〉  Holy Ghost is CHRIST 's Spirit, and 
b joh. 1.14.  CHRIST is the Word. And of that Word, the word 
c 1 Pet. 1. ●5.  that is preached to us, is an abstract. There must then needs be, a nearness, and alliance, between the one and the other. And indeed (but by our default) The Word and the Spirit (saith Esay) shall never fail, or ever part; but one be received, when the other is. 
Esa. 59.21.  We have a plain example of it this day, in S. Peter's auditory (Acts II.) and another, in C●r●●lin● and his family (Acts X) even in the sermon-time, the Holy Ghost fell upon them, and they so received Him.  
Yea, we man see it by this that, in the hearing of the word, where He is not received, and yet He maketh proffers, and worketh somewhat onward. Upon Faelix, took him with a shaking, and further would have gone, but that he put it over to a convenient time, 
Acts 26.28.  which convenient time never came. And upon Agrippa likewise, somewhat it did move him, and more it would, but that he was content to be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to 〈◊〉 his religion, by a little (as it were upon a knive's point) and was afraid to be a Christian 〈…〉 too much a Christian.  
That 〈…〉 effect, that with the word the Spirit is not received as it 〈…〉 gotten, th●n it is lost. We should find this effect 〈…〉 we could get on a little out of the noise about us, and withdraw ourselves some whither, where we might be by ourselves, That, when we have hea●d 〈…〉 He would speak in us. 
〈…〉  When 〈…〉▪ we might 〈◊〉 the other behind us, Haec est vi●. 〈…〉: 
〈…〉  there, hear 〈…〉. Upon which 〈…〉 grounded the 〈…〉 spirits which 〈…〉 by the Ancients, to 〈…〉 or meditation, the 〈…〉 it is: that 〈…〉 for want of this, go out again straight: for, as fast as it, is 〈…〉 again: 〈◊〉 fast as the 〈…〉 ●owne, it is picked up 〈…〉, and so our receiving is in vain, the word and the Spirit are 〈…〉 would keep together.  
〈…〉 the word and the Spirit; so the flesh and the Spirit go together. 
3. The Sacrament  Not 〈…〉 this flesh, the flesh that was conceived by the Holy Ghost, this is never 〈…〉 Holy Ghost, by whom it was conceived: so that, receive one, and receive 〈…〉 with this blood, there runneth still an artery, with plenty of Spirit in it: 〈…〉, that we eat there, escam spiritualem, a spiritual meat; 
1. Cor. 10.3.12.13.  and that in that 〈…〉 made drink of the Spirit. There, is not only impositio manuum, but after 〈…〉 m●nus; p●tting on of the hands, but putting it into o●● hands. Im●ositio 〈…〉, putting on of hands, in Accepit panem & calicem: ●nd positio in ●anus, 〈…〉 it into our hands, in Accipite, edite, bibite. And so, we in case, to receive 〈…〉 blo●d Spirit and all, if ourselves be not in fault.  
〈…〉, if we will invite the Spirit indeed; and if each of these, by itself in 〈◊〉 be thus effectual to procure it: put them all, and bind them all together. 
All together jointly.  〈…〉, take to you words, Hose's words, words of earnest invocation. 
Host 14.7.  S●scipi●e 〈◊〉 bum, receive, or take to you the word (S. Iame's word) grafted into you, by 〈…〉 of preaching. Accipite corpus, accipite sanguinem; 
jam. 1.21.  take the holy 〈◊〉 of His body and blood, and the same, the holy arteries of His blessed Spirit. Take ●ll these in one, (the attractive of Prayer; the word, which is Spirit and life; the 〈◊〉 of life, and the Cup of salvation:) and is there not great hope, we shall answer 〈◊〉 Paul's question, as he would have it answered, affirmatiuè? Have ye received? Yes; 〈◊〉 have received Him. Yes sure. Then, if ever; thus, if by any way. For on earth, 〈…〉 is no surer way, then to join all these: and He, so to be received, if at all.  
〈◊〉, we began with hearing outward, and we end with receiving inward. We 〈…〉 one Sacrament, Baptism; we end with the other, the Eucharist. We began 〈◊〉 that, where we heard of Him; and we end with this other, where we may and shall (I trust) receive Him. And Almighty GOD grant, we so may receive Him at this good time; as in his good time, we may be received by Him, thither, whence He this day came of purpose to bring us, even to the Holy places made without hands, which is his heavenly kingdom, with GOD the Father who prepared it, and GOD the Son who purchased it for us. To whom, three Persons &c    

A SERMON P●●ached before the KING'S MAJESTY, AT Whitehall, on the XXIII. of May A.D. MDCXIII, being WHIT-SUNDAY.  EP●ES. CHAP. FOUR VER. XXX. 
Nolite contristari, etc.  
And grieve not (or, be not willing to grieve) the HOLY SPIRIT of GOD; by whom ye are sealed unto the Day of Redemption.  
THIS Request, or Counseile, or Caution, or Precept (or what ye will call it) of the Apostles is sure very reasonable: The Holy Ghost, by whom we are sealed to the Day of Redemption, that we would not grieve Him.  
Not the Holy Ghost. He is the Spirit of the Great and High GOD: And so, for His dignity's sake. Not Him again, as by whose means we have our signature against the great Day of Redemption: And so, even for his benefit's sake. These two, ¹ For His Greatness, or ² for His Goodness; Greatness in Himself, Goodness to us: For either of these, or for both of 〈◊〉, we would be so respective of Him, as Not to gre●ve Him.  
〈…〉 Him. He might well, and (as one would think) should rather have 〈…〉 all c●●se of joy and contentment: It had been but reason, so. Now, that 〈…〉 more: only 〈◊〉 that we would not minister unto Him any cause of 〈…〉▪ And what could He say less? To such a Person, and for such a Benefit, 〈…〉 small pleasure. If not rejoice Him, yet Grieve Him not. And it is so 〈…〉▪ I see not how well it can be denied Him.  
〈…〉 as we see it is but reasonable (this Request;) So is it exceeding fit for 〈…〉 It is for the Holy Ghost: And this is the Holy Ghost's Feast. It 〈…〉 (for a reason:) And this is (as I may call it) His first Sea●ing-day: 〈…〉 on which the Spirit of GOD first set his S●ale upon the Fathers of our 〈…〉 Apostles. On which He then did, and on which He ever will, though 〈…〉, yet in like effect (it being His own day) visit us from on high, if 〈…〉 or other, we dis-appoint Him not, and so drive Him away.  
〈…〉 Request then this, Nolite contristari? And what fit time to move 〈…〉 Ghost, then upon His own Feast and upon His Sealing-day? And this is 〈…〉.  
●arts fall out evidently two, ¹ The Party, for whom this Request is preferred: 
The Division  〈◊〉 Duty, or (it is not worth making a duty) rather a common ordinary 〈…〉 done Him. 1. The Party, The Holy Spirit of GOD, by whom we are sealed, 〈…〉 of Redemption. 2. The Duty (or what ye will call it) Nolite contristari.  
〈◊〉 Party, two Motives there be: ¹ His Person, and ² His Benefit. 1. His 〈◊〉 in these: The Holy Spirit of GOD. 2. His Benefit in these: By whom ye are 〈◊〉 the Day of Redemption. His Person set forth in the original, with very great energy: 〈◊〉, as our tongue is not able to express it fully enough. For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 with greater emphasis; but three words, and three Articles, every word several 〈◊〉 by itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Spirit, not a Spirit; and not Holy, but The 〈◊〉▪ nor of GOD, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The GOD, that is, the only living and true 〈◊〉. All, The's; never an A among them.  
Then, His Bounty or Benefit vouchsafed us: By whom, we have our sealing to the Day 〈…〉. Wherein, these four points come to be weighed. 1. Of Redempti●●. 〈◊〉, What and how it is. 2. Then, that it hath a Day; the Day of our Redempti●●. 3. That, against that Day, we are to be Sealed. 4. That, The Holy Ghost 〈◊〉 that Seal, and His Office it is to pass it to us. This is the Benefit.  
Now, either of these is a Motive of itself. ¹ His Person: Grieve not the Holy 〈◊〉 of GOD, and there stay: for, that, of itself, is reason enough: ² Or, leave out 〈◊〉 Person, set that by, and say, but even, Him, who seals unto you, so great a favour, as resave you, at the great Day: Him (be He what he will, GOD or Man, Spirit or 〈◊〉, holy or common) grieve Him not. This is reason enough too: Grieve Him not, 〈◊〉 His own: If not for his own, yet not, for His Seale's sake.  
The Duty followeth. To this Person great, and of so great bounty beside (to 〈…〉 as Naaman's Servants did to Him) Si rem grandem dixisset Apostolus; if the 〈…〉 had enjoined us some great piece of Service, we ought not to have thought 〈…〉 it. How much more then, when he saith, but this, Do not grieve Him (and 〈…〉 ●ll?) which is no positive, or actual piece of service, of pains, or of peril; only 〈…〉, of dis-service (as they call it) which is ever, as little as can be required; 〈◊〉 contristari.  
〈◊〉 contristari: or at least, Nolite contristari; for, there be two degrees. 1. That 〈…〉 not. 2. That willingly we do it not. That we have a will not to do it. Which 〈…〉▪ offers more grace. For, much depends, upon our willingness or 〈…〉.  
〈…〉 which, we have ¹ first to weigh, whither we can grieve Him, or He be 〈…〉 so we may understand the phrase, and take it right.) ² Then, how it is, we 〈…〉 what those greevances be; that so, we may take notice of them, and be 〈…〉 avoid them.  
〈…〉 of all, ' the fitting it to the Time and showing it seasonable. For, by 〈…〉 Person, His Feast; and by occasion of the Day of Redemption, the Day of 〈…〉 fall in; and the intended action, with it. Which (as we shall show) 〈…〉 of Signature. Do it not; This time, do it not: It is His own 〈…〉 now; It is 〈…〉 then, Nolite contristari. Thus lie the parts. Of which, that 〈…〉, etc.  


I. Grieve not.  TWo 〈…〉 Persons there be, that (if we be well advised) we would be loath to 〈…〉 Persons; and such a carry the reputation of being Good. Not 〈…〉 regard of their power: They may do us a displeasure: The motive of fe●re. Not good, in regard of their bounty: Others are, and we may be, the better for them: The motive of hope. If He be Great, though He Seal us nothing, no 〈…〉 to offend Him. If He be to Seal us a favour (though otherwise he be not 〈◊〉 for his favour's sake favour him so much, as grieve Him not. Either of these 〈…〉; but where they meet, there is vis unita. Specially, if we add, In quo, vos; th●● our parts be in it; and Signati estis, that either He already hath, or is ready to do it for us: The motive of love, and of the greatest love, the love of ourselves. Then it comes home indeed. These three meet all in this Party. 1. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sigillum habet. 3. In quo vos.  

1. Not the Spirit of GOD.  I begin with Quantus, how great. He is The spirit of GOD. And were it but the Spirit of man, our own Spirit; Sins of the greater size, would be for borne, as for other divers, so even for this reason, that they be gravamina Spiritus, greevancot against our own Spirit; which, every one feels, whose conscience is not seared. And if the Apostle had said, Eschew them, for that they breed Singultum & scrupul 〈…〉, the upbraiding or yexing of the heart (as 
a 1 Sam 25.31.  Abigail excellently termeth it;) or (as 
b Pro 18.14.  Solomon) vulnus spiritus the wound, or gall of the Spirit; or (as 
c Es. 29.10.  Esay) compunctionem, the prick or sting of conscience; or (as our 
d Mat. 9.44.  SAVIOUR himself) a worm which once bred, never dies, nor, never leaves gnawing: he had said enough. But this, even the Heathen could have said too.  
The Apostle doth like an Apostle; tells us truly, there is a greater matter' longs to it then so. There is a fare higher Spirit than ours, than any in man (our Spirit is nothing to it) the Spirit of GOD: they be greevances against it.  

The Spirit of GOD.  To speak then of the Spirit of GOD: 
a joh. 4.24.  GOD is a Spirit; and 
b Es. 48.16.  GOD hath a Spirit. Hath many, created, in his power, and at his command: but hath one, one above all, uncreated, intimum substantiae, of His own substance: Known ever, by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Saint Basil observeth) The Spirit, the Sovereign Spirit: Styled ever, with this addition, His own Spirit; the Spirit not of any Saint, in concreto or in abstracto, but even of GOD Himself.  

joh. 3 8.  Our SAVIOUR CHRIST teacheth us, to take notice of Him, as we do of the Wind; By his effect. For the wind: it is a body of air, but so thin and subtle, as i● is ●ext neighbour to a Spirit. We see foul rule here in the world sometimes, houses blown down, trees blown up by the roots. When we see this, we know straight, this cannot be done with out some power. And that power (we are sure) cannot subsist of itself (it is an accident:) must (needs) have his inhaerence in some substance. That substance, if it be visible, we call it a body: if invisible, a Spirit. So our SAVIOUR tells us, Spiritus est qui spirat. It is the wind did this, blew all these down.  
And even so, of the Spirit of GOD, when (as upon this day) they that could scarce speak one tongue well; o● a so●ein, were able perfectly to speak to every nation un●●r heaven, every 〈◊〉 in his own tongue: This (we know) could not come to pass, but by some power. And sure we are, that power must have for his Subject, some substance: And 〈◊〉 any visible or bodily; Then, some Spirit it must be: And no Spirit in the 〈…〉 effect this: And so, 〈◊〉 Spirit of GOD.  
〈…〉 of these 〈◊〉, depends upon S. Luke's credit. There was after, a 〈…〉, which in all Stories we find. The Temples of 〈…〉 down all the world lover: yea, the world itself blown quite about, 〈…〉 down (as it were) from pagarri●me, and the worship of Heathen 〈…〉 of Christian Religion. And that, ●●augre the Spirit of the World, 〈…〉, and bend itself against it, totis viribus. This we find: And for 〈…〉 and this power could not come from any other Spirit, but the Spirit 〈…〉. Thus, we take notice of Him, by His effects: and of His Greatness, 〈…〉 of His effects.  
〈…〉 of GOD; and The Holy Spirit: 
● The Holy Spirit.  what needs this▪ To make Him great 〈…〉 goes) what needed Holy? Or, if a title must be added, to that end, there 〈…〉 styles many, in the eye of flesh, more magnificent and likely to show Him 〈…〉 this of Holiness. The Spirit of Principa●●●ie, of Courage, Power, 〈…〉; divers other. And all these, are from Him too; He the fountain of all. 〈…〉 tells us, I. Cor. XII. And, though the Spirit be all these; 
Ver. 4.11.  yet choice is 〈…〉 none of all these, but only of this one [Holy] from among them all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈…〉 title, is not The High and mighty: nor, The Great and Glorious: but only, 〈…〉 Spirit. Nor, do the Seraphins and Powers of Heaven cry, Magnus, or Celsus, 〈…〉, thrice; but Sanctus, Sanctus, Sanctus; Holy and thrice Holy, to GOD himself: 
Es. 6.3.  〈◊〉 choice (I doubt not) of His Sovereign Attribute, to laud and magnify His 〈◊〉 Name, by. Which teacheth us a lesson (if we would learn it:) That, it is, the ●●●ribute in GOD, which of all other, He doth; & which of all other, we should most 〈◊〉 of. And by virtue of this (if we kept right) Places, and Times, and Persons, and 〈◊〉 Sacred, should be in regard accordingly: For this we may be sure of: were there ●od's titles, a title of higher account; the Spirit of GOD, should have been styled by 〈◊〉 in GOD, Holy, Holy; is before Lord of Hosts: His Holiness, first; His Power, after. 
Es. 6.3.  〈◊〉.  
Thus, have we two reasons de non gravando. 
The Holy Spirit of GOD.  First, were He but the Holy Spirit, 〈…〉, He would be spared. For, without all question, He is the more to be set 〈…〉 reason of that Attribute: It is GOD 's chief, as ye may see, in the High 〈◊〉 forehead; as ye may hear, out of the Angel's mouths. 
Exod. 28.36. Es. 6.3.   
Then again, that He is God's; and not a Spirit, but The Spirit of God; we will ●●●beare Him somewhat (I trust) for His sake, whose He is. Put these two together.  
And to these two for a surplusage join that, He is not only Dei, but Deus; Of GOD, but God also: and then, we have our full weight for this part, for His Greatness.  
And this we shown, last Feast. We are baptised into Him: We believe in Him: 〈◊〉 yield Him equal glorifying: We bless by Him (or, in His name) no less than 〈◊〉 t●e other two: So, in the Deity, He is. And a Person He is: For, to Seal (which 〈◊〉 said here to do;) to seal, is ever an act personal. Thither then, I now come, 〈◊〉 from His Greatness to His Goodness.  
He is not great, as the Great CHAN: but, He is Good withal. And great, 
2. The Holy Spirit of GOD, By whom sealed.  and 〈…〉, that carries it ever: If, In quo Vos come to it, that this goodness reach to us. 〈…〉, this, Party (His Greatness set apart) is, to us, the Author of many a 〈◊〉 No person of the three, hath so many, so divers denominations as He; And 〈◊〉 be all; to show the manifold diversity of the gifts, He bestoweth on us. They 〈…〉 1. 
a Gen. 1.2.  His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or agitation, which maketh the vegetable power in the 〈…〉. His 
b Gen. 1.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spirit or soul of life, in the living Creatures. 3. His 
c Gen. 2.7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Spirit of a double life, in mankind. 4. Then, that in 
d Exod. 31.13.  Bezaleel, that gave 〈…〉 of art. 5. That in 
e Num. 11.26.  the LXX Elders, that gave them excellency of 〈…〉 govern. 6. That in 
f Num. 24.14.  Balaam and the Sibylls, that gave them the word 〈…〉, to foretell things contingent. 7. That of the 
g Act. 2.5.8.  Apostles (this day) that 〈…〉 skill, to speak all tongues. All these are from Him. All these he might, 〈…〉 reckon up, any of them. And that, because, though they be from the 〈…〉, GOD, yet not from Him, as Holy; but, as the Spirit of God only, without 〈…〉 to this Attribute [Holy] at all.  
〈…〉 the 〈◊〉 Spirit (or the spirit, 〈◊〉 H● i● Holy) cometh the gr●tum faciens, 〈…〉 on His Saints and Servants, and 〈…〉, all the gratis datae, & take ourselves 〈…〉 come in upon us, as many more. 1. The 〈…〉 (●hen they are ready to go astray) 〈…〉, 
a joh. ●●. 2.  
b Act. 16.6.7.  〈◊〉 suffering them to go into Asia or Mysia (when they 〈…〉 there) but making them even wind-bound as it were. 2. Spiritus 〈…〉 ●inde with them, 
c joh. 16.13.  guiding them, and giving them a good pass 〈…〉 
d 〈…〉  teaching them, what they knew not, and calling to their 〈…〉 (And so, Spiritus difflans blowing away 〈…〉 were, the mists of 〈…〉 forgetfulness.) 4. The grace 
e 2. Cor. 3.6.  〈…〉 them up, when they grow dull, and even becalmed. 5. The 〈…〉; and 
f Rom. 8.26.  〈◊〉 their requests▪ 〈◊〉 they know not what, or how to pray. 〈…〉 his love in their hearts: 
g Rom. 5.5.  which makes 〈…〉 the spirit, and (as it were) with full fail to jerusalem (when it is 〈…〉 service.) 7. And last, 
h Act. 20. 2●.  the spirit 
i 1. Cor. 1.22.  sealing them an assurance, of their estates to 〈◊〉: which is the most sovereign of all the seven; as that; which doth sanctify (that 〈…〉 and set us apart, from the rest of the world, and proprios dicare, make us His own peculiar.  
Now, this Benefit we find (here) woven and twisted with another: For, two are mentioned, ¹ Redeeming, and ² Bealing. We must look to, suum cuique. Both, are not the Holy 〈◊〉: One belongs to CHRIST. His, the Office to redeem, and 〈◊〉 day (the day of Redemption) His. The other, to the Holy Ghost. The seal is Hi●; 〈…〉. We are to pass both these Offices. To be redeemed, questionless: But, take this withal; it is not enough, that (to be redeemed) if by 〈…〉 be not passed to us.  
Of these the 〈◊〉▪ 1. Redemption there is. 2. That, hath a day. 3. Against th●t day, we 〈◊〉 be sealed. 4. The Holy Ghost hath that Seal: He is to do it; that office is His.  
CHRIST'S, is first: we must then, go a little from the Holy Ghost: we will come to Him again, straight.  

1. Redemption.  Oft we have heard; in Redemption, there is emption (a buying) and Re (that is) back: a b●ying back of that, which formerly hath been lost, or made away.  
It is of two sorts. ¹ Real, and ² Personal. Redemption real, of our estates, lands, or goods: Redemption personal, of our own selves, souls and bodies. This, in the Text, seemeth to be personal: In quo, vos, by whom you; you yourselves: There is not mention of any possessions. An ever, of the twain, this is the greater. You know, who said Skinn for skinn, all that a man hath, to redeem Himself. But indeed, 
job. 2.4.  upon the matter; this Redemption, is of both. For, Christ's redemption, is not of one half▪ but, a total entire redemption both of Persons and Estates.  
〈…〉 man's persons come to need redeeming, by Captivity: And in that case, 〈…〉. Men's estates, come to need it, upon a Sale outright: and in that, 〈…〉 new Purchase.  
We 〈…〉 both waye●. Both, are in the VII▪ to the Rom. At the XXXIII. Ver. 〈…〉 members leading us captive: when, either we are taken, 〈…〉 by strong hand, with a tentation: or over-raught, by the sleights of 〈…〉, Carnal and sold under sin: when, 〈…〉 (but many times, scarce valuable) we make away 〈…〉.  
〈…〉. His 〈◊〉 ye shall find. 1. Tim. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈…〉; that is of Purchase, plain. His 〈…〉, 
〈…〉  as the High Priest's, freed us from 〈…〉, as the 〈…〉, that cleared our estate, 〈…〉 bargains and sales.  
〈…〉 hath a Day. But by this reckoning, 
● The Day of Redemption.  that Day should be passed 〈…〉 Passion, was the Day of that payment, and that is past: How can we 〈…〉 then? But (if ye mark it well) Lightly, there are more days, 〈…〉 to a full Redemption: Two, at least: And, till the second come, the 〈…〉 complete.  
〈…〉: there is one day of ¹ paying the money; another, of ² putting in 〈…〉 That (lightly) is not the same day; but sometimes, a good while 〈…〉  
〈…〉: ¹ One day, when concerning a Prisoner, a condemned man, it is 〈…〉, by His Majesty, He shall not dye. ² Another, when this is put 〈…〉 brought to the prison, for his release: And possibly, a good distance, 〈…〉 these.  
〈◊〉, all is counted as good as done, when the money is paid, or the word spoken: 〈◊〉 Prisoner lieth by it still; and the possession is out of our hands, till the second 〈…〉: So, that is the Day of Redemption consummate.  
〈◊〉: so, stands it with us. The Ransom was paid down; The Sentence 〈◊〉 day of His Passion. The putting us in possession, the perfect setting us free; 〈◊〉 another day, not yet come. For, out of possession we are as yet; and, in a 〈◊〉 of prison, we are still. The first day, the payday, is passed; we hold a memory of 〈◊〉 all days, on Good-friday. But himself tell us, of another day after that (the 〈◊〉 His second appearing) and, when that comes, 
Luk. 21.28.  than He bids us lift up our heads ●●ke up cheerfully; for than our Redemption draws nigh, is even hard at hand; (that 〈◊〉 full perfect, plenary Redemption, indeed. And till that come, for all the first 〈◊〉 of the Spirit, We groan still, as subject to vanity and corruption (our prison-yrons, 
Rom. 8.22.23.  〈◊〉 and all the Creatures together with us, do the like. Thus fare Redemption, 〈…〉 Day of it: And thus fare CHRIST 's office.  
Now between these two Redemption-dayes (the first and the second) cometh in 〈◊〉. And, against that second day come (which is in truth, 
³ Ye are Sealed against that day.  the very Day of full 〈◊〉) it will stand us in hand, to provide, we be Sealed, and have this mark of 〈◊〉. It is exceeding material. No claim of redemption without it. In 〈◊〉 shall we say, we are redeemed; unless, we then have this Seal to show. 〈◊〉, not to rest upon Redemption with a blank, or the conceit of that: but know, 〈◊〉 is a further matter still (even obsignati estis) and look to that. For, when that 〈◊〉 comes, all will go by it. In very deed (upon the point) the Day itself goes by 〈…〉, if sealed, than a Day of Redemption: If otherwise, than no Day of 〈…〉 Day of utter desolation.  
〈◊〉 have a Type of this, in the Old Testament Ezek. 9) Six fellows came forth 〈◊〉, to make havoc and destroy. There goes one before, and makes a Tau, 
Ezek 9.4.  in 〈◊〉 of some certain persons: They, and none but they, spared: The rest, 〈…〉, every mother's Son.  
〈◊〉 again, in the New Testament (Apoc. 7.) The four Angels hold the 〈…〉, ready to destroy the earth. But first goeth one with a Seal; 
Revel 7.2.  and a 〈…〉 is, to make stay, till he have Sealed some: and (that done) as for the 〈◊〉 them and spare not. ● As much to say: These with the Seal, are they, to 〈…〉 redemption shall be applied, and for whom only, it is available. Pass 〈…〉 These are mine, I see my Seal upon them. The rest, nescio eos; I find 〈…〉, I know them not. Do with them, what ye will.  
〈…〉 I spoke of passing over) In the Passe-over, it was so; both acts, there. 〈…〉, There is Redemption: The posts strooken with byssop dipped in the blood, 
Exod. ●●. 6.7.  〈…〉 signature. Answerable to these two, with us; Redemption by the 〈…〉 GOD, at Easter: And the Sealing by the HOLY GHOST, at 〈…〉.  
〈…〉 yet: These with the Seal, not only 〈◊〉 them, destroy them not: 〈…〉 them also e●ter into my rest, 
〈…〉  my 〈…〉. I did not only ransom their 〈…〉 purchased an estate of bliss, for 〈…〉, by the FATHER, redeemed by the 〈◊〉, and 〈…〉 sealed by the HOLY GHOST: Let them possess 〈◊〉.  
And by this, ye see, 〈◊〉 great ●●a●ter: both personal and real, depend upon this s●ale: 〈…〉 us, not to miss it. What reckoning we now make of it, how 〈…〉: The day will come, if we had the whole world to give, we would to be 〈…〉 this seal upon us.  

4. By whom ye ●re sealed.  〈…〉 makes up all, and without which nothing is authentical) is in the 〈…〉 ●●posing of the Holy Ghost. We are therefore of necessity to pass His 〈◊〉 also: that so, all the Trinity may cooperate, and every Person have a hand 〈◊〉 wo●ke of our Salvation. I remember, I have told you heretofore, 〈…〉, without the Holy Ghost, is as a deed, without a seal; as a Testat●r, without an Executor. It is so: For, all he hath done; Redemption, or no redemption goeth by this seal: all, that CHRIST hath wrought for us; by that, the Hol● Spirit doth work in us. And the Apostle, as he saith here, He the party, by whom ye are sealed, to the day of redemption: So he might have added, and without whom, ye are left blank, for the day of destruction. For, by and from Him we have it: and by and from any other, we have it not.  
And, if it be not to be had, from any other: We may well think it excludeth ourselves, and our own spirit. There were (I wot well) in the heathen, and may be in the Christian, other good moral virtues: But, they will not serve, to seal us against the day●●●eer specified. One may have them all, and be never the nearer, at the day of redemption. That, which is, then, to stand us in stead (let us not deceive ourselves) we spin it not out of ourselves, as the Spider doth her web: It is of the nature, of an aspiration, or of an impression. It is from without; as breathing, and, as sealing is. And it is the breath of this Spirit (the Spirit of GOD:) and the print of His seal, must do this. From without, it cometh, from the Spirit of GOD, not our own spirit. That we fancy not, we may have it, some other way, from our own selves. It is He, that hath made us, and not we ourselves, GOD the Father: It is He, that hath redeemed us, and not we ourselves, GOD the SON: and, it is He that hath sealed us; and not we our selves, GOD the Holy Ghost: That the whole glory may redound to the blessed Trinity, and he, that rejoiceth, may rejoice in the Lord.  
Then, to end this point. 1. There is a day in coming. 2. A day of redemption to some it is; and may prove so, to us. 3. To us it may, if we be found sealed. 4. Found sealed we cannot be, but by the HOLY GHOST 's means, we must be beholden, to Him: He keeps the seal: He sets it to. 5. To Him we shall be beholden, and He will set it to, If we grieve Him not. Why then, this brings us directly to the duty, Nolite contristari, Grieve Him not.  

II. The duty. 1. Grieve not.  This Parti●●▪ whose favour may thus much stead us; and that, against a time we shall ●n much stoo● in need of it; what can we say, or do, worthy of Him? We (no doubt) will ris● straight, in our magnifical lofty style, and say, What? Why, work Him all 〈◊〉 and jubilee; and all, too little. Sure, it were so to be wished. But hear you, Into 〈◊〉 I would (saith the Apostle) we would, but do thus much for Him, 〈◊〉, grieve Hi●▪ Even at, in ●nother place, touching GOD 's Name; we in our rising vein, would s●y, GOD 's Name? What, but glorify it, make it famous, 〈◊〉 every where. Ye s●y well saith He; In the mean time, I would His Name, 〈◊〉 ●ot be evil spoken ●f by 〈◊〉 means. 
●. Tim. ●. ●.  Let your latificat, and glorificat alone, and 〈…〉 Nolite contristari. The Apostle pleads but for that; that will content Him: 〈…〉 He might no● 〈◊〉 that, ●ill the other come.  
〈…〉 (I trust) he shall not fail of, Non contristari. We will never stand with 〈◊〉 this. It is but a small matter, this; but even rationabile absequium, 
Rom. 12.1.  a 〈…〉 modesty; rather a courtesy, than a duty, Not to grieve.  
〈…〉 grieve? 
¹ Not any man. Pro. 3. 29·  Why reason would (saith Solomon) we should not grieve any of 〈…〉, seeing they dwell by us, and do us no hurt. But (as I said) not the 〈…〉 there be any wisdom: nor the Good, if there be either grace, or good nature 〈◊〉  
〈◊〉 howsoever we deal with men, here (high or low, 
² Not GOD. Es. 7.13.  good or otherwise) in 〈…〉 heed of offering it, to GOD. Why (saith Esay) Is it not enough for 〈…〉 men, but will ye grieve my Gold also? Provoke we Him (saith the Apostle) 〈…〉 stronger than He? As if he should say; That were extreme folly.  
〈…〉 one step further: I say, and CHRIST saith as much: If God, 
³ Not the Spirit of GOD.  yet not the 〈◊〉 spirit of God though; not that Person. Sins and greevances against the other 〈…〉 and shall; Sin against Him, shall never be forgiven. Grieve not Him then, 
Matt. 12.32.  〈◊〉 hand.  
〈◊〉 I ask: Can we grieve the Spirit of God, that is, God? Can He be greeved? 
¹ Whether we can grieve.  〈◊〉 they be two Quaestions: ¹ Can we? and ² Can He? I should answer somewh●●●●●angely (but truly) to say, We can, and He cannot. For we may (on our 〈◊〉 grieve; (that is) do what in us lieth, to grieve Him. And with Him, the endeavour is all; and to do what we can, habetur profacto, though the effect follow not. 〈◊〉, we can: So badly demean ourselves; as, if it were possible by any means in 〈◊〉 world, that grief could be made to fall into the divine Essence (let Him look 〈◊〉) we would do that, should provoke it in Him; that, should even draw it from 〈◊〉. Let Him thank the high supereminent perfection of His nature, that is not able of it: If it were, or any way could be, we would put Him to it.  
●ow, 
Matt. 5 28.  I find in the Gospel (from our SAVIOUR 's own mouth) He that looketh 〈…〉 an with lust after her, hath (on his part) committed adultery with her: (the 〈…〉 in the mean while, remaining chaste, as never once thinking of any such mat●●●.) Then, if the one Party may be an adulterer, and the other (as I may say) not ●●●tured▪ why not, in like sort, one grieve, and yet the other not greeved? Always, ●●use we may make of it, ad exaggerandam peccati malitiam, to aggravate some 〈◊〉, and show the heinousness of some sinners, that do (on their part) all they 〈◊〉 to do it; and that is all one, as if they did it. This is 
* Centra Martion. l 2.  Tertullian.  
〈◊〉, GOD forbidden, it should lie in the power of flesh, to work any grief in God: 
How to understand this phrase.  〈◊〉 that we should once admit this conceit, the Deity to be subject to this, or the 〈◊〉 ●●●turbations, that we be. And yet, both this passion of grief, and divers other 〈◊〉 ●●●ger, repentance, jealousy) we read them ascribed to God in Scripture: And, as 〈◊〉 in one place, so denied as flatly in another. One where it is said, It repent 〈◊〉 ●e had made Saul King: In the same place by and by after, 
1. Sam. 15.11.  The Strength of 〈◊〉 g●●●t as man, that He can repent. One where, GOD was touched with grief of 〈◊〉 ●nother, There is with Him the fullness of all joy for ever; which, 
Gen. 6.6. Psal. 16.11.  excludeth all griefe ●●●ite.  
H●● is it then? How are we to understand this? Thus: That, when they are deni●●● that, is to set out unto us, the perfect steadiness of the Nature Divine, no ways 〈…〉 to these our imperfections. And that, is the true sound Divinity.  
〈◊〉 when they are ascribed, it is for no other end, but even humanum dicere, for our 〈…〉, to speak to us our own language, and in our own terms; 
Rom. 6.19.  so to work 〈…〉 better. Lightly, men do nothing so seriously, as when they do it in 〈…〉 indeed, any thing thoroughly at all, or (as we say) home, unless it be edged 〈…〉 kind of affection. Consequently, such is our dull capacity, we never 〈◊〉 impression, GOD will do this, or that to purpose; except He be so 〈…〉, as we use ourselves to be, when we go through with a matter. 〈…〉 may not home, unless we be angry: When GOD then is to punish, He 〈…〉 unto us, as angry, to note to us, He will proceed as effectually, as if He 〈◊〉 so indeed. We are not careful enough (we think) of that we love, unless th●re be with our love, some mixture of jealousy: When GOD then, would show, how chary He is of the entireness of our ●ee towards Him; He is said, to be a jealove GOD. We alternat what once we have set down, but when we repent: When GOD then, changeth his 〈◊〉 formerly held, He is made, as if He did repent (though, so to 〈◊〉, were are this purpose.) And so here: we withdraw not ourselves, from whom we have conversed with before, but upon some greevance: When the Spirit of GOD them, withdraweth Himself for a time, and leaves us, He is brought in a● gree●●. For that, if it were other wise delivered, it would not so affect us, no● make 〈◊〉 impression, that this way it doth. So that, Grieve Him not, that is (in direct 〈◊〉) Give Him not cause to do that, which in grief men use to do, to with 〈◊〉 Himself, and to forsake you. If ye do, believe this; He will as certainly give you over, as if He were greeved in earnest. This is from Saint Augurt●m.  

How to have use of this phrase.  By this time, we know how to conceive of this phrase aright. Now, how to have use of it. And of this humanum dicit, this use we may have. First upon these places, where we thus find affections attributed to GOD, Our rule is ever, to reflect the same affection upon ourselves, which is put upon Him; to be jealous over ourselves, to be angry, or greeved with ourselves, for that, which is said to anger, or to grieve GOD, And that, upon this soliloquy with ourselves, That, how light soever we seem to make of sin, yet in that, it is said, thus, to grieve GOD 's Holy Spirit, it must needs be some grievous matter certainly. And yet (me thinks) it toucheth not the Spirit of GOD though: He shall lose nothing by it. He needs not to grieve at it. Of the twain, it should rather seem to concern us, we may come short of our Redemption, by the means; and (a worse matter than that) be cast into eternal perdition. The loss is like to be ours. And is this said to grieve the Holy Spirit of GOD, and shall it not grieve us, whom it more nearly concerneth? Shall we be said to grieve Him with it, and not ourselves be greeved for it? This, or some, to like effect.  
Then, it teacheth us (this phrase) withal, what in this case we are to do, when it happeneth. Sure, even that, which we would do, to one, greeved by us (whom we make special account of, and would be right loath to lose his favour:) never to leave, but to seek, by all means, to recover him; by showing ourselves sorry, and greeved, for grieving of him; by vowing, never to do the like more; by undertaking any thing, that may win Him again. The only way to remedy it, is, to take us to the same affection: As here, that it grieve us to do any thing, may turn Him to grief, or, if we have done it, never cease to be greeved with ourselves, till we have recovered Him; His favour, and His grace again.  

² Are we do● grieve Him.  Now then, were it not well, to take notice of these greevances, that we might avoid, not offer them: and so fulfil the Apostles Nolite contristari? Divers there be. But one 〈◊〉 them, we cannot but take notice of (This verse, is so hemmed in with it, on both sides. 
And grieve not. ) Our verse begins with [And] which couples it, to the former. And the very same, that is in the former, is repeated over again, in the next after. And this it is: To se●t a 〈◊〉 upon our lips, from soul language, bitterness, cursing, swearing without any 〈◊〉 at all. That these, come not out of our mouthe●. That we leave these in any case; and then, follows our verse, And grieve not the Holy Spirit: as if he pointed a● to these, 〈…〉, These are such, whereby we grieve the Spirit of GOD, and all good men, that 〈◊〉 them (And that is one special way to grieve the Spirit, to grieve 〈◊〉 men, in whom it is.) His very coming (〈◊〉) i● shape of tongues, sheweth, 〈…〉 have the point of His 〈◊〉 upon that 〈◊〉 upon the tongue: and His fire from 〈◊〉, 
〈…〉.  breath; not this 〈…〉 from it. Saint james makes short 〈…〉. If any would be 〈…〉, and 〈◊〉 not his tongue from these, that 〈…〉 be 〈…〉 from [And] the first word, the 〈…〉.  
〈…〉 rather, to hold myself to the point of Sealing, within the Text; 
How in the act of Sealing.  and 〈…〉 against it: which I reduce to these two: ¹ Either, Before, when we 〈…〉 Sealed, but are to be; when He offers to do it: ² Or, After, when we are 〈…〉 His hand, and His Seal upon us. There are greevances, both ways.  
〈…〉 Spirit of GOD doth come, and offer to Seal us: 
¹ Before it.  our part were to invite 〈…〉, if He did not; but, if He come, to be glad it; but, in any wise, to 〈…〉 withal. Otherwise, Ipsum nolle, contristari est. For if we be not willing, 〈…〉 and shift Him of still, is it not justum gravamen? But, even as there were, 〈…〉 CHRIST set his foot on land and offered to come to them, entreated Him, 〈…〉 gone again: So, when the HOLY GHOST makes the like proffer, 
Matt. 8.34.  He 〈…〉 ●●tergesites too, that can spare Him and His Seal both. Men are (I know not 〈…〉 loath, and (as it were) afraid; think it a disgrace to them, many (and, that would 〈…〉 of Spirit) that any Seal or mark of holiness; should be set, or seen 〈…〉 Content with a Label, without any Seal to it, all their life long. And of 〈…〉 Label, Christians, we have meetly good store. As the Spirit of GOD, they like 〈…〉 enough, to have their breath, and life, and moving from Him: yea, arts and 〈…〉, if He will: But, as the Holy Spirit, not once to be acquainted with Him. 〈…〉 is this plain, but their speech; Cause the Holy One to cease from us? 
Es. 30.11.  But yet I 〈…〉 say [not at all:] For, if He will come and Seal them, some quarter of an 〈◊〉 before they die; for that, they will not stand with Him. But they desire to wear 〈◊〉 Signature of the flesh, or of the world, of pride, or of lust, as long as they are able to 〈◊〉 on their legs. Animales, all their life: and Spiritum habentes, 
jud. 19  at the hour of 〈◊〉 death. Clinici Christiani, beddered Christians (as the Primitive Church called 〈◊〉) when the flesh leaves them, let the Spirit take them and Seal them: Then, the 〈◊〉 (and ye will;) but, not before. But, this, is an indignity, and cannot be well 〈◊〉 He will not endure, thus to be trifled with and shifted of, when He would: and 〈◊〉 He Seal us not; when we would, we have our mends in our own hands.  
●●condly, Say we be willing He come: Is it not our part, against He comes, to 〈◊〉 ourselves, and be ready wrought, to receive the figure of His Seal? Then, if 〈◊〉 He find us so indurate, in malice and desire of revenge, or sins of that sort; 〈◊〉 good offer Him a flint to Seal, which will take no print: Or, on the other 〈◊〉 us so dissolved (as it were) and even melted in the sins of the flesh, that, as 〈◊〉 offer him a dish of water to Seal, that will hold no figure: Both come to one: 〈◊〉 to suffer Him, to do it; and ● not to be in case, to receive it: ¹ Not disposed 〈◊〉, ² indisposed for it. And can He choose, but reckon this as a second gravamen 〈◊〉 His way, and leave us as He found us?  
〈◊〉 two, before we be: Two more, when we be Sealed. For, 
● After it.  when we have well 〈◊〉 received it; then doth it behoove us, carefully to keep the Signature 〈◊〉 facing or bruising: If we do not, but carry it so loosely, as if we cared 〈◊〉 became of it; and, where we are Signati to be close and fast, suffer every 〈◊〉 ●ccasion to break us up; have our souls lie so open, as, all manner of thoughts 〈◊〉 and repass through them: Is not this a third? When one shall see a 〈…〉 countryman, how solicitous he is, if it be but a bond of no great value, to 〈…〉 Seal fair and whole: But, if it be of higher nature, as a Patent, then to have 〈◊〉 and leaves, and wool, and all care used, it take not the least hurt: And on the 〈…〉 on our parts how light reckoning we make of the Holy Ghost's Seal; 〈…〉 that care, do not so much, for it, as He, for his Bond of five nobles, the matter 〈…〉 such consequence: This contempt, must it not amount to a greevance? Yes, 〈…〉 a grave gravamen, a grievous one. For, this, is even Margaritas porcis right. 〈…〉 f●rther: If having received this Seal upon us, we so fare forget ourselves, 〈…〉 ●●●ught, to let His amulus, the fiend, the evil Spirit (whom He can by no 〈…〉) even to Super-sig●lare, set his mark over it, Seal upon Seal; put his 〈…〉 his image and Superscription, above and upon the HOLY GHOST 's: 〈…〉 disgrade, as He can never brook it. And shall we once conceive, 〈…〉 use go as this, He will do, what more grieved use to do, say presently, 〈…〉, aw●y; he●re is 〈◊〉 place to 〈◊〉 so leave us, with our new image 〈…〉.  
〈…〉 so; a 〈◊〉 matter, 〈◊〉 all y●r. For, He no sooner gone, but in His place, 〈…〉, so Sense on us: and, not alone neither, 〈◊〉 company wi●h Him, 〈…〉 then himself, and the end of that man, worse than his beginning 〈…〉. 
Luk ●●. ●6.  These they be then, these four: Not to offer these; is 〈…〉.  

〈…〉.  〈…〉 so evil, as we do; yet, that we remember, Nolite, do it not 〈…〉, not to do it. If we fall into any of the former four, ² neglect 〈…〉 He cometh: ● dispose not ourselves, as we should, against He brutzes or mar our Seal: Yea ⁴ admit a Sealing upon it (of the 〈…〉 GOD, the flesh upon the Spirit, Profane upon Holy:) yet let not 〈…〉: At least, not our whole will; not our full consents. Let it but happen per 〈◊〉 (as we say) either surprised with the violence, or wearied with the 〈…〉 the tentation; or circumvented with the sleights of the Serpent: but ever c●me ●●luntatem (if it may be;) or else (as in the Schools they call it) vellëitatem de 〈◊〉 co●●istando. A great matter depends on this: For, wilfully to do it, that is indeed, to grieve; 
Heb. 10.29.  if it be not more, even to work despite to the Spirit of Grace.  

Application to the 〈◊〉  Now, to draw to an end. This request never comes so fit, as on this Day. For there is in the Text, a day of redeeming; And there is by like analogy, a Day of Sealing. As that, CHRIST 's: So this, the HOLY GHOST 's Day. Now, if the Sealing-Day, be the Holy Ghosts; then, reciprocè, the Holy Ghost's Day, that is the Day of Sealing. And this, is the Holy Ghost's Day. And not only, for that originally so it was; But for th●t it is to be intended, ever, He will do His own chief work, upon His own ●hiefe Feast; and opus Dici, the day's work, upon the Day itself. So that, now we ●re come about, to our first greevance, Not to refuse Him: not at any time; but not, ●t His own Time; not then, when He sits in His Office, and offers to set His Seal on us.  

Application to the Sacrament.  And, that, He now doth. For, when we turn ourselves every way, we find not (in the Office of the Church) what this Seal should be, but the Sacrament; or, what the pri●et of it, but, the grace there received, a means to make us, and a pledge or earnest to assure us, 
2. Cor 5.5.  that we are His.  
The outward Seal should be a thing visible, to be showed: And the Sacrament, is the only visible part of Religion, and nothing subject to that sense, but it. This I find, that the Schoolmen, when they numbered, Seven, those seven, were the Seven Seals: So, for Seals, they have been ever reputed. But what doubt we? One of them, is by the Apostle, 
〈◊〉. 4.12.  named a Seal, in express terms: The seal of righteousness. And, if one, than the other: Both are of like nature. Only this difference between them (for which we have great cause, highly to magnify the goodness of GOD:) That, where the 〈◊〉 Seal, (the Seal of Baptism) can be set to but once, and never repeated more; thi● 〈◊〉 should supply the defect thereof, as whereby, if we have not preserved the 〈…〉 and whole, we might be (as it were) new signed over again. And that, 〈…〉 no more; but, that it should be iterable: whereby it cometh to pass, 〈…〉 S●●ling, there be many days; many days, to Seal us well, and make us 〈…〉 th●t one Day, the Day of Redemption. GOD therein providing, for our 〈…〉. As ind●ed, without it, a great many of us, I know not how we should have done.  

〈…〉.  Thi● th●n, is the Se●le. I add fr●●her, that i● maybe rightly called, the Seal of our Redemption, as whereby, th●● me●nes● of our Redemption, is applied unto us: the Body 〈…〉, 
〈…〉.  one 〈◊〉, the 〈◊〉 shed, of Him; whom GOD Sealed to that end, even 〈…〉.  

〈…〉.  〈…〉 with these, 〈…〉 imp●rte● to us; which grace is the very breath 〈…〉 of His Seal, to the renewing in us, 〈…〉 of GOD, whereunto we are created. And with grace, which serveth 〈…〉 substania) to and for the whole substance of the soul, the two streams 〈…〉 the understanding part; the other into the Seat of the affections. 〈…〉 ●●derstanding part, the assurance of faith and hope: Into the part affective, the 〈…〉 charity, the ostensive part of this Seal, In quo cognoscent omnes, 
joh. 13.35.  by which 〈…〉 know, and, sine quo cognoscet nemo, without it no man, that we are sealed 〈…〉 are truly His. This grace we are thus to receive there: Only, that we 
a 2. Cor. 6.1.  〈…〉 not in vain: 
b Heb. 12.15.  Be not wanting to it, after: 
c 1. Tim. 4.15.  neglect it not: 
d 1. Thess. 5.19.  Quench it 
e Galat. 5.4.  〈…〉 not from it: but 
f Rom. 5.2. Act. 13.43.  stand fast, and continue in it; Be careful to 
g 2. Tim. 1.6.  stir it 〈…〉, 
h 2. Pet. 3.18.  to grow and increase in it, more and more, even to be consummation of 〈…〉 is glory. Glory, being nothing else, but grace consummate: the figure of this 〈…〉 His full perfection.  
〈…〉 then, not to send Him away (on his own Day) and nothing done; but, to 〈…〉 H●s Seal, and to dispose ourselves, as pliable and fit to receive it. And, that 〈…〉 but evil do, nay not at all, unless it please Him, to take us in hand, and 〈…〉 work us ready for it. To pray Him then, so to do, to give us hearts 〈…〉 of wax, that will receive this impression: And, having received it, to give us careful minds withal, well to look to it, that it take as little harm, as our infirmity will permit. That so, we may keep ourselves, from this unkind Sin, of Grieving Him, that hath been and is so good to us. Which, the GOD of mercy grant us, for his SON and by HIS SPIRIT, To whom, etc.    

A SERMON Preached before the KING'S MAJESTY, AT GREENWICH, on the XII. of june A.D. MDCXIIII, being WHIT-SUNDAY.  PSAL. LXVIII. VER. XVIII. 
Ascendisti in altum etc.  
Thou art gone up on high; Thou hast led captivity captive, and received gifts for men: yea, even 
* Or, for thine enemies.  the rebellious hast Thou led, that the LORD GOD might dwell 
* or, among men.  there.  
THIS is CHRIST (the Prophet here speaketh to.) That He it is, the Apostle is our warrant (Ephes. 4.8.) There, he applies it to CHRIST: Thou art gone up (saith the Prophet here) in the second person: He is gone up (saith the Apostle there, of Him) in the third.  
To Christ then: And to Christ gone up, or ascended: and therefore ascended, they be the last words of this Verse that GOD, might dwell among us. Which cannot be applied to Christ Himself in person; for then, He was not to go up on high, from us: but to stay here still below with us. Therefore, GOD here, is GOD the HOLY GHOST: who this day, came down, after Christ was gone up, to be not only among us, but even in us (saith our Saviour:) To be in us and abide with us for ever. 
joh. 14 17.16.  So, the Text begins, with the ascending of Christ: and ends, with the descending of the HOLY GHOST. And, that was upon this day: And so, we are come, to CHRIST 's hodiè impleta est, This 〈◊〉 is this Scripture fulfilled; the best application of every Text. 
Luc. 4.21.   
Our books tell us, the Scripture will bear four senses: All four be in this; 
The Sum.  and a kind of ascent there is in them.  
First, after the letter, and in due consequence to the word immediately next before this (the last word of the verse) which is, Sinai. It is a report of Moses' ascending thither. For, he, from the bottom of the red Sea, went up to the top of Sinai, leading with him the people of Israël, that long had been captive to Pharaoh: and there received gifts, the Law, the Priesthood (but above all) the Ark of the Covenant, to be the pledge of GOD 's presence among them. This is the Literal.  
This of Moses, by analogy, doth King David apply to himself. To his going up to Mount Zion, and carrying the Ark up thither. For all agree, this Psalm was set, upon that occasion. 
2. Sam. 6.  The very beginning of it [Let GOD arise &c] showeth as much: The acclamation ever to be used, at the Arke's removing, as is plain by Num. X. Ver. XXXV. Now, this was done immediately upon his conquest of the jebusites: whom, a little before he had taken captives, and made tributaries there. 
2. Sam. 5.  What time also, for honour of the solemnity, dona dedit, he dealt bread and wine, 
2. Sam. 6.19. 1. Chro. 16.3.  to all the people, gift-wise (as we find I. Chron. XV.) This is the Analogical: As Moses to Sinai; to David, to Zion.  
From these two, we arise to the Moral sense: thus. That, as whensoever GOD 's people are carried captive, and made thrall to their enemies; as then, GOD seemeth to be put down and lie foiled for a time, that one may well say, Exurgat DEUS to Him: So, when He takes their cause in hand, and works their deliverance, it may well be said, Ascendit in altum, He is gone up (as it were) to His high throne, or judgement-seate, there to give sentence for them. Ever, the Church's depressing is (as it were) GOD 's own humiliation; and their deliverance (after a fort) His exaltation. For, than He hath the upper hand. And, this is the Moral.  
Now, from this we ascend to the Prophetical sense, to the testimony of jesus, which is the Spirit of all Prophecy. For, if in any Captivity (as of Egypt, of Babylon) GOD, 
Revel. 19.10.  besaid to be down: And, in any strange deliverance (such as those were) to be g●tt up on high: in this of Christ, of all other, it is most pregnantly verified. That, the highest up-going; higher than Zion, or Sinai tarr: That, the most glorious Triumph, that ever was. When the Principalities and Powers, that had carried, not Israël, but mankind, all mankind into Captivity; they, as Captives, were led before His Chariot: attended, as it is in the next verse before, 
Ver. 17.  with twenty thousands of Angels. What time also, the gifts and graces of the Holy Ghost were shed forth plenteously upon men; which was, this very day: and GOD, not by a wooden Ark, but by His own Spirit, came to dwell among them.  
And, in this sense, the true prophetical meaning of it, doth the Apostle deliver it to us; and we, to you. That, GOD, which ever, and at all times; doth then, and at that time did most specially show the valour of His victory, and the bounty of His triumph, when He went upon high etc.  
To put that in other order, which is itself, well ordered already, 
The Division.  were but to confound it. The order, as it stands, is very exact. ¹ Christ's ascending, first: ● Then, the Manner: ³ And last, the end of it. ● The Ascending, in these: Thou art gone up etc. ● The Manner, is triumph-wise; and that two ways: ¹ Leading His Captives before Him: ● Scattering His gifts about Him. ³ And then thirdly, all to the end, that GOD, by His SPIRIT (the true Ark of His Presence indeed) might rest with us for ever. Or, you may (if you please) of these four, make two moities: and give the two former, to Christ's ascending; the two later, to the Holy Ghost's descending, in dona dedit hominibus; the peculiar of this Day.  


I. Christ's ascending: The motion.  THou art gone up, a Motion: and, on high, a Place. Christ, in His ascendent, going up; Christ, on high, is a good sight. A better sight to see Him so, tanquam aquila in nubibus, then tanquam vermis in pulvere; an Eagle in the clouds, than a worm in the dust, 
Act. 1.9.  as a great while we did. To see a cloud to receive Him, than a grave-stone to cover Him. Better, leading Captivity, than himself led captive: Better, receiving gifts for men, then receiving wrong from them. Yet, it is strange, Saint Paul (Ephes. 4.) commenting upon this verse (whereto we shall often have recourse;) as we are looking at His going up on high, 
1. From whence.  pulls us back, and tells us of His being here down below: 
Ephes. 4.9.  In that He ascended, what is it (saith He) but that he descended first? A note, out of season, one would think. But, he best knew, what was proper, and pertinent; and that is, that CHRIST 's going up, is ascensus pest descensum.  
And this, as it is for His glory: (For, when one hath been down, then to get up, is twice to get up. Farr more, for his glory, then if he never had been down. And, the lower he hath been down, the more glorious is his getting up. Bis vi●cit qui victus vincit; Being overcome, to overcome, is twice to overcome: For so, he overcomes his overcomers, and that is a double victory.) As, for His glory; so, for our good. For, His being above, before He was below, is nothing to us. But being below first, and then, that He went up, that is it we hold by. As the Son of GOD, He came down: As the Son of man, He went up. If, as the Son of man; there is hope, that the Sons of men may do the like.  
But, always remember, there must be a descent before. Ascendit Angelus & factus est diabolus: Why? He never descended first, and therefore is now in the bottom of hell. But, He that first descended, and ascended after, is now in the top of heaven. To reach us, this high top must have a deep root. He that is thus high now, was once low enough. We to be as He was, before we be as He is. Descending, by humility; con-descending, by charity. For, he that so descendeth with Him. He it is, and none other, that shall ascend up after Him. This is Saint Paul, upon Ascendisti, His Mot●on.  

The place whither, On h●gh. 2. King. 2.16.  Now, will you hear him upon in altum, on high, the pitch of his motion? On high, is somewhat a doubtful term: if it be but to some high mountain (as they thought of Elias) it is on high, that. How high then? The Apostle takes the true altitude for us. Neither, to Zion, nor to Sinai, set one upon the other, and Pelton upon Ossa too; it is higher yet. So high (saith Saint Luke) till a cloud came and took him out of their sight. 
Luc. 1.9. Ephes. 4.10.  And what became of Him then? That, the Apostle supplies: He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aloft: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above all th● heavens, even the very highest of them.  
Keeping just correspondence between his high, and his low. That, was ad ima terrae, to the lowest parts of the earth, than which none lower, none beneath them. This was all summa ●oeli, the highest top of the heavens, than which none higher, none above them.  
So, Exurg●t Deu●, the first verse is not enough: that was but from the lower parts of the earth, ●o the upper parts of it. Ascendat in altum, Let him go up on high; Set up thyself LORD above the heavens; 
Psal. 57.5.  there is His right place. And so now, He is where He should be: This for in altum.  
But, we must not stand taking altitudes: This is but the gaze of the Ascension. The Angels blamed the Apostles; 
Act. 1.11.  that blame will fall upon us, if we make but a gaze of it. What is there in it, hominibus, for us men?  
First, is he gone upon high? We may be sure then, all is done and dispatched here below. He would not hence re infectâ, till his errand were done, He came for. All is dispatched: for look to the Text: He went not up till the battle fought, and t●e victory go ten. For, the next point is, Captivity is led captive. So, 
joh. 19.30. Luke 13.32.  no more for 〈◊〉 here to do: Consummatum est. And after it was consummatum est for us, no reason but it should be consummatus sum with Him also.  
But though all be done here, all is not there; there above, whither He is gone. There is somewhat still to be done for us. We have our cause there to be handled, and to be handled against a false and slanderous adversary (so job found him. 
job 1.10.2.5. 1. joh. 2.1. ) By means of His being there on high, Habemus Advocatum (saith S. john) we have an Advocate, will see it take no harm. And what were such a one worth in place where?  
But as our case is (for the most part) we rather stand in need of a good Highpriest, to make intercession; then of a ready Advocate, to put in a plea for us. And He is there likewise to that end: on high within the sancta sanctorum, as a faithful Highpriest, for ever to appear, 
Heb. 2.17.  and to make an atonement with GOD for our transgressions. Thus, there, all is well.  
But, how shall we do here, if He be gone up on high from us? Not a whit worse: Ascensor caeli, auxiliator (saith MOSES, Deut. XXXIII. XXVI.) By being there, He is the better able to help us: to help us against our enemies. For, in that He is on high, he hath the vantage of the high ground; and so able to annoy them, to strike them down, and lay them flat (S. Paul found it:) yea, 
Act. 9.4. Psal. 11.6.  to rain down fire and brimstone, storm and tempest upon them.  
To help us against our wants. Wants, both temporal; (for, from on high He can send down a gracious rain upon His inheritance to refresh it:) and spiritual; for from on high, He did send down the gifts and graces of the Spirit, 
Ver. 9  the dona dedit of this Feast, and of this text, both. Look to the Text. He is so gone up, that our enemies are his captives: we shall not need to fear, they can go no further than their chain. And, though He be gone; dona dedit, He is ready to supply us, upon our need, with all gifts requisite. We shall not need to want: for, no good thing will He withhold from them, that have ascensiones in cord, 
Psal. 84.5.  that have their hearts upon Him and upon His ascension: that lift up their hearts to Him there.  
There is yet one, and I keep that (for it shall be the last.) In that He is ascended into heaven, Heaven is to be ascended to: By the new and living way that is prepared through the veil of His flesh, a passage there lieth thither. They talk of discoveries, 
Heb. 10.20.  and much ado is made of a new passage found out to this or that place: what say you to this discovery in altum, this passage into the land of the living? Sure, it passes all. 
Psal. 27. 1●.  And this discovery is here: and upon this discovery, there is begun a commerce, or trade of intercourse, between heaven and us. The commodities whereof, are these gifts: (we shall after deal with them.) And a kind of agency: CHRIST being there, for us; and the Spirit here, for GOD; either Agent for other. It is the happiest n●wes, this, that ever came to mankind. For, hominibus, for mankind it is, He is gone up: for, that is to be repeated to all three, and every of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ¹ He is gone up on high, for men; ² Led captivity captive, for men, ³ as well, as received gifts for men.  
His going up then, is not all for Himself; some part (and that no small part) for us. For, thither He is gone, 
Heb. ●. 20.  ut Praecursor noster (Heb. VI.) as our forerunner or Herbenger, Pandens iter ante eos (saith the Prophet Mica) to make way before us. 
Mica 2 13.  To prepare a place, and and to hold possession of it in our names (saith He Himself.) Till (say the Angels) as He was seen to go up, so shall He likewise be to come down again. 
Acts 1.11.  Once more to descend (it is His last:) and upon it, His last ascending into His high Tribunall-seate; there, as our favourable judge, to give us the Ite benedicti, 
Mat 25.34.  the immediate warrant for our ascensions. And so he shall take our persons thither, where He now is in our persons, that where He is, we may be there also. And thus much, for His going up on high.  
Now, the Manner, how He went. Ascendit DOMINUS in jubilo, 
II. The 〈◊〉 of His ascending. In jubilee Psal. 47. ●.  saith the XI. VII. Psalm, a proper and peculiar Psalm for this day, For, this is the fiftieth day, ●nd fifty i● the number of the Jubilee: We must look for a jubilee ever at Pentecost. H● went up in jubilo: Now, to a jubilee, there got two acts: ¹ The releasing of Prisoner's; one. And the new giving or granting estates gra●is. (don● dedit) the other. And both are here.  

In triumph.  He went up in triumph, as a ●oman Victor up to the Capitol; as David, after his conquest, ●p to 〈◊〉: so He, to the Capitol in heaven, to the Zion that is above, the high and holy places made without hands. Now, two actus triumphales the●e were: One, Captives led bound before the Chariot: ² The other, casting abroad of new coin, or (as they called them) missilia, among the multitude. And these two are in this. This, the man●er of His going up, like the Iewe's jubilee, like the Heathen's triumph. ¹ First then, of His valour, in His victory; leading His captivity. ² Then, of His bounty, in His Triumph; dispersing His gifts.  

1. Leading captivity captive.  Of the first. Here is a Captivity led in triumph. A Triumph is not but after a victory: not a victory; but upon a battle: and (ever) a battle presupposeth b●stilitie; and that, some quarrel, whereupon it grew. His ascension is His triumph; His Resurrection, His victory; His death, His battle; His quarrel is hominibus, about us men, for another captivity of ours, that had happened before this.  
I ask then, what was this Captivity here? Of whom? when taken? when led? (For, taken it must be, before it can be led in triumph.) Some interpret it by Satan; lay, it was by Him, and the power of darkness. Some other, that it was Adam and all his progenio: and so, we are in it too. And both say well: they and we were taken together. For, when they were taken captives, we that then were in their hand and power, as captives to them, were taken together with them. So, both were taken; and by CHRIST, both: but not both alike. Both were taken, but not both led. They were taken, and led: we are taken and let go. And not let go barely, but rewarded with gifts, as it is in the Verse. Both these are within the compass of this Psalm.  
To begin with this of the Verse: we find it more particularly set down, Colos. II. There, 
Col. 2.15.  of the Principalities and powers of hell, it is said, CHRIST spoilt them, made a show of them, triumphed over them in His own person.  
With these He had battle at His death, and then He seemed to lose the field But, up again He got at His Resurrection: and then got the day, carried the victory clear. 
1 Cor. 15.54.  For lo, as with a trumpet, the Apostle soundeth the victory, Abs●rpta est mors in victoriâ, death is swallowed up in victory.  
But what was the quarrel? That, began about us, hominibus: (In every branch, we must take in that word.) For, no other quarrel had He, but that these, whom He leads away captive here, had led us captive away before.  

Psal. 138.8. Esa. 64.8. 1. Cor. 6.20. 1. Pet. 1.15.19  And the quarrel was just: for, we w●re His: twice His, ¹ His once, by creation, the work of His hands. ² His again now, by redemption, the price of His blood. He had no reason to lose that, was His, quite. It stood not with his honour, to see them carried away without all recovery.  

Gen. 3.6. Rom. 7.23. 1. Pet. 2 11. 1. Pet. 2 19  But, how came we captives? Look to Gen. III. There ye find Lex memb●orum, (as S. Paul calleth it;) fleshly lusts (as S. Peter;) a garrison, that lieth in us, even in our loins, and sight against our souls. They surprised Adam (and, of whom one is overcome, his captive he is.) So was he led away captive, and in him all mankind. The effect whereof ye see, at CHRIST 's coming. The spirit of error had (in a manner) seized on all the world. And, if Error had taken his thousand; Sin had, his ten thousand (we may be sure.) And this was the first captivity, under the power of Satan. For, Sin and Error are but leaders under him; take to his use: and so all mankind held captive of him at his pleasure. And, O the thraldom and misery, the poor soul is in, that is thus held and hurried under the servitude of sin and Satan! The Heathen's pistrinum, the Turkie-Galleyes are nothing to it. If any have felt it, he can understand me, and from the deep of his heart will cry, Turn our captivity O Lord. 
Psal. 126.4.   
Will ye then see this Captivity turned away, and those, that took us, taken themselves? Look to His resurrection. Agnus occisus est, is true; like a lamb He died; 
Revel. 5.11.  but that was, respect had to His Father. To Him, He was a Lamb in all meekness, to 〈◊〉 His justice, and to pay Him the ransom for us, and for our enlargement, whose prisoners justly we were. That paid, and justice satisfied, the hand-writing of the Law, that was against us, was delivered Him, and He canceled it. 
Col. 2.14.  Then had He good right to us. But death and he that had the power of death, the devil, for all that, 
Heb. 2.14.  would not let Him go, but detained Him still wrongfully. With them, the lamb would do no good: So, he took the lion. Died a lamb, but rose a Lion, and took on, like a Lion indeed; broke up the gates of death, and made the gates of brass fly in sunder: trod on the Serpent's head and all to bruised it; came upon him, 
Luk. 11. 2●.  took from his armour wherein he trusted, and divided his spoils. (So it is in the Gospel; So, in this Psalm.) Till He had right, He had no might; was a lamb. But, he had no sooner right, but He made his might appear; was a Lion: Et vicit Leo de tribu juda. 
Revel. 5.5.  His right was seen in his death; His might, in his Resurrection.  
Ye see them taken: Now, will ye see them led. Of this victory, this (here) is the triumph. And, if ye will see it more at large, ye may, 
Hosee 13.14. 1. Cor. 15 55.56.  in the Prophet Hosee 13. and out of him, in the Apostle (I. Cor. XV.) death led captive without his sting: Hell led, as one that had lost the victory: The strength of sin (the Law) rend, and fastened to His Cross, ensigne-wise: The Serpent's head bruised borne before Him in triumph, as was Golia's head by David returning from the victory. And, this was His triumph.  
So then, upon the matter, here is a double captivity, a first and a second. 1. A first, and in it captivans, they; and captivata, we. 2. A second, and in it captivans, He; and captivata, they. They took us, and He took them. And this is the jubilee; that He, that was overcome, did overcome; and they, that had overcome, were overcome themselves. That captivans is become captivata, and captivata is brought out of Captivity and set at liberty. For, the leading of this Captivity, was the turning away of ours.  
The five Kings (Gen. XIV.) took Sodom, and carried Lot away prisoner: Comes me Abraham upon them, takes the five Kings, and Lot in their hands: So Lot, and they (both) became Abraham's captives. The Amalekites (1. Sam. XXX.) took Ziklag, David's town, his wives, children, and all his people. David makes after them, taketh Amalek, and with them, his own flock too: and so became master of both. So did the Son of Abraham, and the Son of David, in this captivity, here.  
For all the world, as an English ship takes a Turkish Galley, wherein are held many Christian Captives at the oar. Both are taken, Turks, and Christians; both become prisoners to the English ship. The poor souls in the galley, when they see, the English ship hath the upper hand, are glad (I dare say) so to be taken: they know, it will turn to their good, and in the end, to their letting go. So was it with us, we were the children of this captivity. They, to whom we were captives, were taken captive themselves, and we with them. So, both came into CHRIST 's hands: They and we His prisoners both. But with a great difference. For, they are carried here in triumph, to their confusion (as we see) and after condemned to perpetual prison and torments. And we, by this new captivity, rid of our old, 
Rom. 8.21.  and restored to the liberty of the Sons of GOD. So that, in very deed, this captivity fell out to prove our felicity: we had been quite undone, utterly perished, if we had not had the good hap, thus to become CHRIST 's prisoners.  
It is not good (simply) to be taken captive: but thus, it is. For, faelix captivitas capi in bonum: He is taken in a good hour, that is taken for so great a good. A happy captivity then, may we say: indeed, so happy; as no man can be happy, if he be not thus 〈◊〉 prisoner by CHRIST. It is the only way to enjoy true liberty. And this, for this great Captivity here led  
Other inferior Captivities there be, in this life, and those not lightly to be regarded neither. But, this of Mankind is the main: the rest, all derived from this, and but pledges of it. We have lived to see, that Ascensor Coeli, was Auxiliator noster, and Ductor captivitatis nostrae, even this way.  
In LXXXVIII, the invincible Navy had swallowed us up quick, and made full account to have led us all into captivity. We saw them led, like a sort of poor Captives round about this Isle, sunk and cast away, the most part of them, and the rest sent home again with shame. Eight years since, they that had vowed the ruin of us all; and, if that had been, the thraldom of this whole land: they were led captives in the literal sense (we saw them) and brought to a wretched end before our eyes. So, He, that here did; still can, and still doth lead captivity captive for the good of His. Take these as remembrances here below; but look up beyond these to our great captivam d●xisti here: And make this use of both, that we, both these ways, being delivered, 
Luc 1.74.75.  out of the hands of our enemies, and from the slavery of Satan, might serve Him, whose service is perfect freedom, in righteousness and holiness before Him, all the days of our life.  
And this for the first point of Ascendit in jubilo (a principal part whereof was the releasing of captives.) And so much for the triumph of His victory: Now, for the bounty of His Triumph. In that, His valour; valour in leading captivity: In this His magnificence, magnificence in distributing Hi● gifts.  

Scattering His gifts.  Accepit dona. All this while, there hath been nothing, but going up: Hear now, there is something coming down, even Love, with his handful of gifts, to bestow them on us: which is the second part; even His largesse or bounty, as it were the running of the Conduits with wine, or the casting abroad of His new coin, among the lookers on, on this, the great and last day of the Feast, the conclusion or shutting up of His triumph. This is the day of dona dedit in kind, and dona dedit, the high honour of this Feast. Always, the height of his place, the glory of his triumph, makes him not forget us, we see by this. He sends these for a token, that he is still mindful of us.  
Four points there be in it. ¹ Received, first: ² Then, gifts: ³ Thirdly, for men: ⁴ And last, an enlargement of this last word men; for such men, as of all men, seemed least likely to get any of them, Even for His enemies.  

Accepit, Dedit.  Received. The Prophet here saith, Dona accepit; the Apostle he saith, 
* Ephes. 4.8.  dona dedit; and both true: Accepit & dedit; for, accepit ut daret: He did give, what he received; for, he received to give. So, what he received with one hand, he gave with the other. For, he received not for himself, but for others; Not, to keep, but, to part with them again. And, part with them he did, witness this day, the day of the giving.  
Received, from whom? Whosoever the party was, he received them from, he seems to stand well affected to us. It is the Father. And we see, he said true of him, I go up to my Father, and to your Father; that is, yours as well as mine. 
joh. 20.17.  Which appeareth, in His Fatherly goodness, ready to part with them to us. Yet, not immediately to us; but, by him, to us: that, seeing by whose hands they come, we might know, know and acknowledge both, for who●e sake, both he giveth, and we receive them. We, of him: he, of his Father; but, for us, and for our use.  

2. Dona.  Received gifts. Alas poor captives! Never think of any: Tantùm libera nos is all, they say. Free us only, and we desire no more. This one gift is enough, will richly content them; Even the gift of liberty, we even now spoke of. Enough for them; but, not enough for Him, The Scripture offereth greater grace. He will let them go, 
I●●. 4.6.  but not let them go away empty; send them away rewarded, and not with one gift, but plurally, dona; with many. So many, as in the ●ext verse, He saith, they be even laden with them. And, not give them again their former estate freely (the jubilee of the Law;) but, a far better than that was, even in heaven, which is far beyond the Lawes', and is (indeed) the jubilee of the Gospel.  
To spea●e of these gifts in particular, one hourglass will not serve, they be so many. To recapitulate dona in Dono, all in one: It is the gift of gifts, the Gift of the Holy Ghost, the proper Gift or Missile of this day. O si scires Donum Dei (saith our Saviour of it) if we but knew this Gift! And GOD grant, 
joh. 4.10.  we may know it (that is) that we may receive it; for, than we shall, but otherwise, we shall never know in: For, nemo seit, nisi qui accep●rit; but he that receiveth it, 
Revel. 2.17.  no man knoweth it.  
But, GOD it is, this Gift. The Text is direct: This giving is, to the end, GOD may dwell with us. That cannot be, if He that is given, were not GOD. So then, Man He carried up to heaven: GOD He sent down to earth: Our flesh is there, with GOD; His Spirit, here, with us. Foelix captivitas, we said before; Foelix cambium, may we now say: A happy Captivity, that; a blessed exchange for us, this.  
This is but one: it is expressed plurally; Dona, many: There be many in it. It is, as the Ark of the Covenant: the Ark was not empty, no more is this. The two Tables, that teach the hea●t; the hidden Manna, that feedeth the soul; the Censer, that perfumeth all our prayers; the Rodd, which makes us do (as itself did) of withered, and d●ad, to revive and flourish again. Great variety of gifts there are in it, and all are f●athers of the Dove mentioned in this Psalm (ver. 14.) either, the silver feathers of her wing; or the golden of her neck; For, all are from her. They are reduced all to two: ¹ The Gifts (1 Cor. 12.) ² The Fruits (Galat. 5. 
1 Cor. 12 4. Galat. 5.22. ) The gifts known by the term gratis data: The fruits pertaining to gratum faciens. But the gratum faciens being to every man for himself: The gratis data, for the benefit of the Church in common. These later are ever reckoned the proper, and most principal dona dedit of this day. And indeed, they are all in all. For, by them are the Sients planted, on which the other (the fruits) do grow.  
And so it is. For, what were the true and proper gifts this day sent down, were they not a few tongues? And those tongues had heads, and those heads belonged to men, and those men were the Apostles. Upon the point, these gifts, in the end, 
Act 2.3.  will ●all out, to prove men: The Gift even leading us to the Office, and the office to the P●rsons, by whom it is borne.  
In the place (Ephes. 4.) where the Apostle comments upon this verse, 
Ephes. 4.11  and upon this word gifts: ask him, What the gifts be? He will tell us, Ipse dedit quosdam Apostolos, He gave some Apostles, some Prophetts, some Evangelists: These were of the Gifts. These three now are gone, their date is out. But, in the same period, He puts Pastors and Doctors too; and them we have sti●l, and they are all the remains, that are now left, of the dona dedit of this day. A point, I wish to be well thought on: that, for these gifts, this Feast is holden; that for these, we keep this high Holiday.  
What, and are these such goodly Gifts? Yea, the Apostles, Prophetts, Evangelists, we grant: For, we love to build Sepulchers, as well as the Pharisees: They must be dead, yet we esteem them. O if we had lived in the Apostle's days, we would have made other gates account of them, that we would. We know, how our Fathers then did; we would even have done the same. For, those, we have left, it is daily heard and seen, how poor a ra●e we set on them. This we find: The Apostles themselves, were feign to magnify their own Apostleship, and to say: Well they hoped, the day would come, when their people's faith were as it should be, 
2. Cor. 10.15.  that they also should be esteemed according to their measure; that is, better than they were. So that, they were undervalved. I will not say the same of these, which are all, that are now left of this dona dedit: that, of these Holiday gifts, there is but a working-day account. Yet, these are they, that daily do rescue men and women laden with sins, and so captives to Satan, from Satan's captivity, and take them prisoners to C●rist. These they, by whose means and ministry, are wrought in us those impressions of grace, which we call the fruits of the Spirit, the price whereof is above all ●o●dly gifts whatsoever. And, if GOD dwell among us, these be they, by who●e 〈◊〉 and exhortation, we are edified, (that is) framed and reared up, a meet building ●or Him.  

Act. 20.28.  Truly, if we did but seriously think of Ipse dedit, who gave; of Spiritus Sanctus posuit, who placed them; Nay, if but of the Feast itself we hold; it would be bett●r than it is, if not for theirs, for the very feast's sake. For, why keep we it? For th●se dona dedit, plain. And how prise we them? I list not tell, how meanly▪ Th●s I say then: Either esteem them otherwise, or what do we keeping it 〈…〉 Feast, wipe the day of Pentecost out of the Calendar, keep it no mo●e ●ard●y. N●v●● keep so high a Feast, for so low a matter. But, if we will keep it, make better reckoning of Dona dedit hominibus, then hitherto we have, or presently we do.  

3. Hominibus.  Now, the Parties for whom all these: Hominibus. Ascendit, d●xit, d●dit, all for hominibus, for men. For men, He ascended up on high; For men, He led captivity; For men, He received these Gifts. They, the cistern, into which all these three streams do flow. As GOD, of GOD, He received them; that, as Man, to Man, He might deal them. I will tell you Saint Paule's note upon this word (and indeed, it is the only cause, for which He there bringeth in this verse:) The number, that it is, Hominibus, not Homini. To men, among them: To every one, some; Not to any one, all. For, no one man is hominibus; and hominibus it is, He deal●● them to. None, so complete, but He wants some: none so bore left, that He wants all. A note (if well digested) which would cause this fastidious disdain to cease, we have one of another. The spoils are divided to them of the household (Ver. 12.) come not all to one man's hand: 
Heb. 2.4.  They be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Heb. II.) by proportion and measure, part and part. So that, any man, though he want this gift or that; have not all; if he have but some to do good, and do good with that some, need not be dismayed. He is within the verge of CHRIST 's bounty, of Dona dedit hominibus.  

4. E●iam inimicis.  The last, is the enlargement of His largesse of this clause in the Grant: For men; Yea, for some men, some special men (may some say) such as Abraham, and David, GOD 's friends: but not for His enemies; nor for such, as I. Yes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●en for His enemies; even for His Rebels (so is the nature of the word) even to them, this day, is He willing to part with His gifts. His enemies? why, the devils themselves are no more, but so, but his enemies: what, for them? No: it is hominibu●, ●tiam inimicis; It is not daemonibus: So, they are out clear. But, for men, though His enemies, there is hope in this clause. And o the bountifulness of GOD, that there is hope even for them, that He so fare enlargeth the gifts of His feast!  
Will ye but hear His Commission given about this point? This it is: That remission of sins (the chief gift of all) in His Name, 
Luk 14.47.  be proclaimed to all Nations. (And, all Nations then (in a manner) were within the Apostle's Cum inimici ess●mus.) But, that is not it, but the last words that follow: That this Proclamation should be made, beginning at jerusalem. At jerusalem? why, there, all the injuries were done Him, all the indignities offered Him, that could possibly be offered Him, that could possibly be offered by one enemy to another. Begin there? why the stones were yet moist with His blood, so lately shed, so few days before, as scarce dry at the Proclamation-time. Well yet, there begin: This is etiam inimicis indeed. Enough, to show, He would have His enemies should be the better for this day: Festum charita●is, this right.  
And will ye now see this put in execution? This very day, so soon as ever these gifts: were come, Saint Peter thus proclaims, That Holy and Just One ye have been the betrayers and murderers of Him (that is inimicis (trow I) in the highest degree.) Well yet, repent and be baptised, and your sins (yea even that sin also) shal● be done away, and ye shall receive the gift of the HOLY GHOST. They, that had laid Him full low, past ever ascending (as they thought) even they have their parts in His Ascension. They, that bound Him as prisoner, He loses their captivity. They, that did damna d●re to Him, He doth dona dare to them. All, to show, Etiam inimicis is no more than the truth: and what would we more? Then, let no man despair of his part in these gifts; or say, I am shut out of the Grant: I have so lived, so behaved myself; never dwell with GOD, I. Why, what art thou? A captive? Nay, art thou an enemy? Why, if de hominibus, etiam inimicis; if a man, though an enemy, this Scripture will reach him, if he put it not from him. The words are so plain: for men, yea though His very enemies.  
See then, what difference is between the two Feasts: The Resurrection (the first verse of the Psalm) Let GOD arise, and let His enemies be scattered, (that is) Inimici daemons, or men, that put Him from them. But now, at this, Let GOD arise, and let His enemies (that were, and would not be) be gathered, 
Ver. 1.  and let those that hate Him (and now hate themselves for it) fly unto Him. It is the feast of Pentecost to day. This is the day for etiam inimicis: To day, He hath gifts, even for them too. And thus much for the latter part, and so, for the whole Triumph.  
The end now, why all this. Hominibus, for men, that GOD may dwell among men. 
III. The end, that G●d m●ght depluming ●m●ng men.  GOD, that is, the whole Trinity, by this Person of it. Why? dwelled He not among men before? He did. I know not well, whither it may be called dwelling; but sure never so did before, as since these gifts came from Him.  
Did not dwell (they call it visiting) then: went and came, and that was all. But, since, he came to settle himself, to take his residence; not, to visit any longer, 
1. Dw●●●, n●t visit  but even to dwell among them.  
Nor among men, before; but, among some men. He was cooped up (as it were: 

2. Amon● men, at large  
Psal▪ 76.1 Gen. 9 27. Eph●s. 4.10.  ) Notus in judae â Deus, and there was all. Since, the fullness of the Gentiles is come in; japhet into Shem's tents: All nations, his neighbours; all interessed in Him and His Gifts, alike. Saint Paul upon this verse, He ascended, Vt imple●et omnia. Impleret, His: omnia, ours. Filled with His gifts, He: full, all; that is, all the compass of the earth full of His fullness.  
It is for love, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for His love of men, that makes him desire thus to dwell with us. This is evident, by this captivitas soluta, and these dona distributa; by this Captivity led (that is) by His fight for it: by these gifts given (that is) by His bidding for it; that all this He doth, and all this He gave, and all for no other end, but this. So as, quid requirit Dominus? on his part; quid retribuam Domino? on ours, all is but this, ut habitet nobiscum Deus, that the true Ark of His Presence (His Holy Spirit) may find a place of rest with us.  
What shall we do then? shall we not yield to Him thus much, or rather, 
Our duty.  thus little? If He have a mind to dwell in us, shall we refuse Him? It will be for our benefit: we shall find a good neighbour of Him. 
1. Ch●o. 6.41.  Shall we not then say (as they did to the Ark) Arise, O Lord, into thy resting place?  
But first, two things would be done. ¹ The Place would be meet: ² And the usage or entertainment according. For the Place, Never look about for a soil, where: 
To prepare Him a place.  The place, are we ourselves. He must dwell in us, if ever He dwell among us. In us (I say) not beside us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word, and so it signifieth, Sic inter nos, ut in nobis.  
And if so, then Locus and Locatum would be suitable. A Dove He is: He will not come but ad tecta candida, to no foul or sooty place. Ointment He is: poured He will not be, but into a clean, and sweet; not into a stinking or loathsome vial. To hold us to the word: GOD He is; and Holy is His title: So would His place be, an holy place; and, for GOD, a Temple. You know, who saith, Templum Dei estis vos: 
1. Cor. 3.16.  Know ye ●ot, ye are the Temples of GOD, if He dwell in you?  

To entertain Him.  But, it is not the place (though never so commodious) makes one so willing to dwell, as doth the good usage, or respect of those, in the midst of whom it is. He●●e will I dwell, for I have a delight (saith Herald) It would be such, as to delight Him (if it might be: 
Ver. 16. ) but such, as at no hand to grieve Him. For then, He is gone again▪ Migremus hinc straight, and we force Him to it. For, who would dwell, where he cannot dwell, but with continual grief?  
And, what is there, will sooner grieve Him, and make Him to quit us, than disc●rd or dis-union? Among divided men, or minds, He will not dwell. Not, but where unity and love is. In vain, we talk of the Spirit without these. Aaron's ointment, and the dew of Hermon (both types of Him) ye know what Psalm they belong to: It begins with, habitare fratres in unum. It is in this Psalm before (ver. 9. ● w●●●e men are of one mind in an house, 
Psal. 133.1.  there He delights to be. This very day, they that received Him, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one accord, in one place. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Adverb of the Feast. And the Apostle, in his comment on this verse: No better way (saith he) to preserve the unity of the Spirit (or the Spirit of unity, choose you whither) then in the bond of peace. To say truth; who would be hired to dwell in Mesech, 
Ephes. 4.3. Psal. 120.5.  where nothing is but continual jars and quarrels? Such places, such men, are even as torrida Zona, not habitable by the Spirit, by this Spirit. But for the other spirit, the spirit of division, they are: Vt habitet daemon inter eos, a f●t place for the Devil, to dwell among such. Think of this seriously, and set it down, that, at Salem is His Tabernacle: 
Psal. 76.2.  and Salem is peace, and so the Fathers read it, In ●ace f●ctus est locus Ejus. Make Him that place, and He will say, Here is my rest, here will 〈◊〉, for I have a delight therein.  
We said even now: to dwell among us, He must dwell in us: And, in us, He will dwell, if the fruits of His Spirit be found in us. And, of His fruits, the very first is Love. And the fruit is, as the tree is. For, He himself is Love, the essential Love, and Love-knott of the undivided Trinity.  

By the Sacrament.  Now, to work love (the undoubted both sign and means of His dwelling) what better way, or how sooner wrought, then by the Sacrament of love, at the Feast of l●ve, upon the Feastday of Love; when Love descended with both his hands full of gifts, for very love, to take up His dwelling with us?  
You shall observe: there ever was and will be, a near alliance, between His do●a dedit hominibus, and His dona reliquit hominibus; The Gifts He sent, and the Gifts He left us. He left us the gifts of His body and blood. His body broken, and full of the characters of love, all over. His blood shed, every drop whereof is a great drop of Love. To those which were sent, these which were left (love, joy, peace) have a special connaturall reference, to breed and to maintain each other. His body, the spirit of strength; His blood, the spirit of comfort: Both, the Spirit of Love.  
This Spirit (we said) we are to procure, that it may abide with us, and be in u●. And what is more intrinsical in us, abideth surer, groweth faster to us, than what we eat and drink? Then, if we could get a spiritual meat, or get to dri●●● of the Spirit, 
1. Cor. 10.3.4. 1. Cor. 12.13.  there were no way to that. And behold, here they be. For, here is, 〈◊〉 meat, that is, breeding the Spirit; and here we are all made drink of one Spirit, th●t there may be but one spirit in us. And we are all made one bread, and one b●●y, knead together, and pressed together into one (as the Symbols are, the bread, and the wine;) So many as are partakers of one bread, 
joh. 5. 33· 1. Cor. 10.16. 1. Chro. 16.3.  and one cup, the bread of life, and the cup of 〈◊〉, the communion of the Body and Blood of CHRIST. And, in figure of this, even King David dealt these two (bread and wine) in a kind of resemblance to ours, when the Ark was to be brought home, and seated among them; the Ark in type. And we to do the same, this day, when the Ark in truth did come, and will come to take up His rest in us.  
Will ye now hear the end of all? By this means GOD shall dwell with us (the perfection of this life:) and He dwelling with us, we shall dwell with Him (the last and highest perfection of the life to come.) For, with whom GOD dwelleth here, they shall dwell with Him there, certainly. Grace He doth give, that He may dwell with us; and glory he will give, that we may dwell with Him. So may He dwell; He with's: so may we dwell; we with Him, eternally. So, the Text comes about round. It beg●n with an ascension, and it ends with one: began with CHRIS 's: ends with 〈◊〉 He ascended, that GOD might dwell with us; that, GOD dwelling with us, we might, in the end, ascend and dwell with GOD. He went up on high, that the SPIRIT might come down to us below; and, that coming down, make us go the same way, and come to the same place, that He is. Sent Him down to us, to bring us up to Him.  
Where, we shall no less truly then joyfully say: This is our rest for ever. To which rest, Ascensor caeli, Ductor captivitatis, Largitor donorum, He that is gone up to heaven, the Leader of Captivity, the Great Receiver, and Giver of these Gifts, vouchsafe to bring us: That, as this Feast is the period of all the Feasts of the year, So this Text, and the end of it, to dwell with GOD, may be the end of us all: of our desires, here; of our fruition there. Which &c.    

A SERMON Preached before the KING'S MAJESTY, AT GREENWICH, on the XXIX. of May A.D. MDCXV, being WHIT-SUNDAY.  LUKE CHAP. III. VER. XXI. XXII. 
Now it came to pass, when all the people were baptised, and that JESUS also was baptised, and did pray, the heaven was opened:  
And the HOLY GHOST came down upon Him, in a bodily shape like a Dove, and there was a voice from heaven, saying, Thou art my beloved SON, in whom I am well pleased.  
THis is the Feast of the Holy Ghost. And here have we in the Text, 
The Feast of the H. Ghost.  a visible decending of the Holy Ghost.  

The coming down of the H. Ghost upon Christ. Dignius.  Another there was, besides this, Acts II. But this hath the vantage of it, three ways. ¹ The worthiness of the Person. Hear, it descends upon CHRIST, who alone is more worth than all those there. ² The priority of time; 
Antiquius.  This here was first, and that other, the Holy Ghost but at the second hand. 
Communius.  ³ The generality of the good: That other was proper but to one calling (of the Apostles) only. All are not Apostles; all the Christians. This of CHRIST 's concerns all Christians; and to the more general by fare.  

The 〈◊〉 of baptism.  That it is of baptism, is no whit impertinent neither: for, this is the Feast of Baptism. There were three thousand, 

The baptisme-day of the first Christians.  
Acts 2.41.   this day baptised by the Apostles (the first Christian● that ever were.) In memory of that Baptism, the Church ever after held a sol●mne custom of baptising, at this Feast. And many, all the year, reserved themselves till then; (those except, whom necessity did cause to make more haste. 

The baptisme-day of the Apostles.  
Acts 2.3.41.  
Christ's baptism a high mystery.  )  
But, upon the point, both baptisms fell upon this day. That, wherewith the Apostles themselves were baptised, of fire. And that, wherewith they baptised the People, of water. So that, even this way, it is pertinent also.  
To look into the Text, there is no man but at the first blush will conceive there is some great matter in hand. ¹ First, by the opening of heaven: for, that opens not, for a small purpose: ² Then, by the solemn presence of so great Estates at it: for, here is the whole Trinity in person. The Son in the water, the Holy Ghost in the Dove, 
The presence of the whole Trinity.  the Father in the voice. This was never so before, but once: Never but twice, in all; in all the Bible. Once in the Old Testament, and once in the New. In the Old, 

¹ At the Creation.  
Gen. 1.1.2.3.   at the creation, the beginning of Genesis. There find we GOD, and the Word with GOD creating, and the Spirit of GOD moving upon the face of the waters. And now here again, at CHRIST 's christening in the New. 
² At Christ's Christening. Exod. ●5. 20.   
The faces of the Cherubins are one toward the other: (that is) there is a mutual correspondence between these two. That, was at the creation: this, a creation too; 

That, a n●w creation.  
2. Cor. 5.17. That, a new generation. 'tis 3.5.   If any be in CHRIST, he is a new creature of this new creation. That was the Genesis, (that is) the generation of the World: this, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Apostle's word) that is, the regeneration, or spiritual new birth, whereby we be borne again the Sons of GOD. And better not borne at all, than not so borne again.  
This then, being every way as great; (indeed, the greater of the twain) meet it was, they all should present themselves at this, no less then at that; and every one have His part in it (as we see, they have.) All (I say: 

The Commission for it.  
Mat. 28.19. The execution of it.  ) seeing the Commission for Baptism was to run in all their Names, and itself ever to be ministered accordingly.  
To lay forth the members of the division: A double Baptism we have here: Double for the Parties, and double for the Parts. 

The Division ¹ Christ's.  
² The People's Christ's and the People's  
In water. In the H. Ghost.    
For the Parties; we have here two Parties. First the People. Then CHRIST.  
For the Parts; we have here two parts. For this first (both of CHRIST and the People) was but John's Baptism, was but Baptismus fluminis (as they call it) water-baptism. But, there is another part beside to be had, even Baptismus Flaminis, the Baptism of the Holy Ghost,  
The second part is set down in a sequel of four.  
¹ For first, after John's baatisme, CHRIST prryes. ² Then, after His prayer, heaven opens. ³ After heaven open, the Holy Ghost descends. ⁴ Lastly, after His descent, comes the voice. And these four make up the other part, and both together a full Baptism.  
Of these then in order. 1. Of the People's baptism. 2. Of CHRIST'S baptism. CHRIST 's ¹ by water, and then ² by the Holy Ghost. In which, the four: ¹ CHRIST 's prayer, ² heaven open, ³ the Dove, and ⁴ the Voice.  


I. The People's baptism.  IT came to pass, that when &c Two Baptisms we have here: ¹ The People's first. ² Then CHRIST ' s. How it should come to pass, the People should be baptised, we see good reason: but not how it should come to pass, that CHRIST also. The People; they cam● confessing their sins; and so needed the baptism of repentance: so was John's baptism. 
Mat 3.6. For their Sins. Act. 19 4. 1. Tim. 6.9. 2. Pet. 2.22.  For, the People not being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptised, but (to use the Apostle's word) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even soused over head and ears in their sins, in many foolish and noisome lusts, which drown men in perdition, Tanquam sus a volutabro, they had need to be washed from the wallow of their sin, they had long lain in.  

For their very righteousness.  And not only for their sin: even their righteousness (take it at the best) even that, was not ●o clean, but it needs come to baptism: V●pote stillantes quotidie super telam justitiae, 
in quari●●● Sentent.  saniem concupiscentiae (they be Pope Adrian's own words) As dropping every other while, upon the web of those few good works we do, such stuff; the Prophet resembles it to so homely a thing, as I list not tell you; what it is: but it is pannus menstruatus, 
Esa. 64.6.  english it who will. Reason then, for the People: And not only for f●xpopuli, but even s●os populi, to be baptised. It might well come to pass, that.  


The People's child's baptism.  
1 Pet. 2.2. job. 14.4. Psal ● 1.5. Ezek 16.6.   Yea reason, that even they, who of all the rest, seem least to need it, the People's children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor newborn babes. For, being concerved of unclean seed (job:) and, warmed in a sinful womb (David:) at their birth, polluted no less in sin, the 〈◊〉 blaud (Ezechiel;) there is not 
* job 14.5.  Infans unius diei super terram (as the Seventy read it) Nov a ch●ld a day old, but needs baptismus lavacri, if it be but for baptismus uteri; the baptism of the Church, if it be but for the baptism, it had in the womb. Let the People then be baptised in GOD 's name: good and bad, men and children and all.  

II. Christ's baptism  Sed quid facitis baptizant●s JESUM? (As Bernard asks at his circumcision, Quid facitis circu●c●aentes P●●ru●●h●sn●? What do you circumcising Him, in whom nothing superfluous? 
It may seem Chr●st was not to be baptised. 1. Pet. 1.19. 1 Pet 2.22. 2. Cor. 5.21.  So here) What do you baptising Him, in whom nothing unclean? What should He do being baptised? How comes that to pass? Go wash your spotted lambs and spare no●: this Lamb● is immaculate, hath not the least spot upon Him. Qui non fec●i p●ccatum (it is Paul;) Qui non novit peccatum (it is Peter:) Neither did, nor knew sin. He hath none to repent of; what should He do at the baptism of repentance? 
Acts 19.4.   
One might well ask, Why did not the Baptist repel Him finally? Not say: I have need to be baptised of thee: 
Mat. 3.14.  (that is) Thou hast no need to be baptised of me: that was too 〈◊〉; that, was not enough: But, Thou hast no need to be baptised at all. Yea, one might well ask the water (with the Psalmist; 
Psal. 114.5. ) Why it 〈◊〉 not, and jordan, why it was not driven back, at this baptism?  

Yet Christ was baptised.  Yet the Verse is plain: that, with the People, CHRIST also was baptised.  
How came this to pass? Why baptised? Why with the People?  

It may seem of very humi●itie. john 13.15.  Was it this; though He needed it not, yet for Exemplum dedi vobis, He would condescend to it, to give all a good example of humility; as He did, at His maundy, when He washed His Disciple's feet?  
Indeed, I must needs say, great Humility there was in it; as at His Circumcision, to take on Him, the brand of a Malefactor: so here, to submit himself to the washing proper to sinners only ² Then again, not to take it alone, but to take it at the hands of one so fare inferior to Him, as he reckoned not himself worthy to stoop and unloose His shoe-latchet. 
Ver. 16.  ³ Again, that not baptised only, but baptised with the People. Not, S. Io●n come and baptise Him at home; but, with the multitude, the meanest of them: they, and He together. And when? Not upon a day by himself, but, when they. And where? not in a basin by himself, but even in the Common River, with the rest of the meinie. When, and where, they; Then, and there, Herald  
This (sure) was great Humility; and to it we well might, 

N●t of humility, but of 〈◊〉.  
Matt. 3 15.   and gladly we would ascribe it: but that, himself will not let us so do. For when the Baptist strained courtesy at it, He bad, let be, Thus it behoved, implere omnem justitiam. justitiam (mark that:) No courtesy but justice; He makes a matter of justice of it; as if justice should not have been done (at least, not all justice) if He had not been baptised.  
Why, what justice had been broken? what piece of it? if He had not. 

The j●●●ic● in Ch●●i●t two wajes 〈…〉.  
1. Cor 15. ●●.   To show you, how this comes to pass; we are to consider CHRIST, as having two capacities (as they term them.) So are we to consider Him (the second Adam:) For so do we the first Adam: as, a person of himself; and, as the Author of a Race or Head of a Society. And, even so do we, CHRIST: Either as totum integrale, a person entire (they call it a body natural;) or, as pars communitatis (which they call a body politic) in conjunction, and with reference to others: Which others are His Church; which Church, is His body. They His body and He their Head (so told us often, 
Ephes. 1. 2●.23.  by the Apostle.) And, as by himself considered, He is Vnigenitus, the only begotten, hath never a brother: so, as together with the people, He is Primogenitus imer multos, 
joh. 3 16. Rom ●. 22.  the first begotten among many brethren.  
To apply this, to our purpose. Take CHRIST by himself, as severed from us; 
Not as 〈…〉.  and no reason in the world, to baptise Him. He needed it not. Needed it not? Nay, take Him so; jordan had more need come to Him, than He to jordan, to be cleansed. Lavit aquas Ipse, non aquae Ipsum, the waters were baptised by Him, they baptised Him not: He went into them, Vt aquae nos purgaturae priùs per Ipsum purgarentur (it is Epipha●ius) that they which should cleanse us, might by Him first be cleansed. 
In 〈…〉.  It is certain; so, He received no cleanness, no virtue; but virtue He gave, to jordan, to the waters, to the Sacrament itself.  
But then, take Him the other way, as in conjunction cum populo, they and He one body, and the case is altered. For, if He be so cum populo with them, 
〈…〉.  as He be one of them; as He be, a part of a body with them (a principal Part I grant, yet a part though) reason would, He do as they do, part and part alike. Inasmuch (saith the Apostle) as the children were partakers of flesh and blood, He also took part with them. And so, 
H●b 2 14.  inasmuch as they baptised, He also took such part as they, both went to baptism together. For (ut pars toti congrua) a kind of justice there is in it, they should so do.  
But if we look a little further, then shall we find greater reason yet. A part He is; 
Not only as part 〈◊〉, but 〈…〉 also.  and parts there be, that in some case undertake for the whole; as the arm, to be let blood, for all the body. And it came to pass, that such a part He was; He undertook for us. For, in His baptism He put us on; as we put Him on, in ours. Take Him then, 
Gal. 3 27.  not only as cum populo, but as pro populo; not only, as nobiscum, but as pro nobis: Put Him in the case, the Prophet doth, Pesuit super Ipsum iniquitates om●ium nosirum, 
Esay. 53.6.  put upon Him the transgressions of us all: Put Him as the Apostle puts Him, Factus est peccatum pro nobis, make him sin, for us; put all our sins upon Him; and then, 
2. Cor. 5 21.  it will come to pass, He will need baptising: He will need that, for me and thee, that for himself He needed not, and baptism in that case, 
To wash of, our sins.  may well be ministered unto Him.  
Nay them, as in another case the Prophet saith, 
Esay. 40.16.  that all Lebanon was little enough to find wood for a Sacrifice: So may we in this, that all jordan is little enough to find water to His baptism. A whole River too little, in that case. For, being first baptised (as I may say) in so many millions of sins, of so many millions on sinners (in so foul a 〈◊〉;) well might He then, be baptised, if it were but to wash away that His former soul baptism. Well might it come to pass then. 
What baptism washeth sins of. Not water.   
〈◊〉 only scruple remains: How jordan or any water could do this; wash away sin? To clear it shortly; the truth is, it could not. It is no 
a job 9.30.  waterwork, without somewhat put to it, to help it scour. But, nothing on Earth: Not, if you put to it 
b jer. 2.22.  nitre, much soap, fullers earth, the herb borith (say the Prophets) all will not do; it will not of, so. Therefore, this of His in jordan did not, could not do the feat, otherwise, then in the virtue of another to follow. For, after this was past, He spoke of another baptism; 
Chap. 12.50. Zach. 13.1.  he was to be baptised with. And that was it indeed: That, the fountain, that was opened to the house of Israël, for sin and for uncleanness: that was bapti●mus sanguinis. 
Heb 9.22.  For, without blood, without the mixture of that, there is no doing away sin.  

But the baptism of b●ood.  And so was He baptised. And He had trinam mersionem: ¹ One in Gethsemane, ² one in Gabbatha, ³ and a third in ● Golgotha. 
a Matt. 26 36.  In Gethsemane, in His sweat of blood. 
b joh. 19 13.  In Gabbatha, in the blood, that came from the scourges and thorns: and in 
c Mar. 15.22.  Golgotha, that which came from the nails and the spear. Specially, the spear: There, met the two streams, of 
d joh. 19.34.  water and blood, the true jordan, the bath or laver, wherein we are 
e 1. joh. 1.7.  purged from all our sins. No sin, of so deep a die, but this will command it, and fetch it out. This in jordan, here, now, was but an undertaking of that, then; and in virtue of that, doth all our water-baptism work. And therefore, are we baptised into it: not into His water-baptism, but into His Crosse-baptisme; not into His baptism, but into His death. So many as are baptised, are baptised into His death: It is the Apostle, Rom. VI 3.  

Our duty out of Ch●ist's baptism.  To take our leave of this point. This may be said: If it be justice, that CHRIST come to baptism; much more, that the People. And how then comes it to pass, that there is such sacrilegious pride in some of the People, that (as if no such thing were) set so light by it as they do? and that, not John's (as this was;) but CHRIST 's own baptism? Be sure of this, if CHRIST thus did, to countenance and credit John's baptism; 
Chap. 7.30.  because it was the ordinance of GOD: much more His mind is, to give countenance, and to have countenance given, to His own, which is GOD 's ordinance, of a fare higher nature.  
And, if the LORD, thought not much, to come to the baptism of His servant: He will think much, if the servant come not, to the baptism of his LORD. This of His then, is but a lesson to us, to invite us thereto: and we take it as the voice, that spoke to Saint Paul (Act. XXII. 16.) Et nunc quid moraris? Surge, ablue peccata tua: And now why stay you? why protract you the time? Up, wash away your sins, with all the speed you may. For, if when the People was baptised, CHRIST was so: much more strongly it holds; when CHRIST himself is so, that then, the People should and ought to be baptised.  

The second part of Christ's baptism.  Now CHRIST is baptised. And no sooner is He so: but, He falls to His Prayers. Indigentia matter orationis (we say:) Want begets prayer: Therefore, yet there wants somewhat. 
1. Christ's prayer for somewhat yet wanting.  A part, and that a chief part of baptism, is still behind.  
There goes more to baptism, if it be as it should be: then baptismus f●umi● is: yea (I may boldly say) there goes more to it, if it be as it should, then baptismus sanguinis: 
1 joh. 5.6. For the baptism of the Holy Ghost. 1. joh 5 7 8. Deut. 19.15.  CHRIST, came in water and blood, not in water only, but in water and blood: that, is not enough, except the Spirit also bear witness. So baptismus Flaminis, is to come too. There is to be a Trinity beneath, ¹ water, ² blood, and ³ the Spirit, to answer to that above: but (the Spirit's baptism coming too) in the mouth of all three, all is made sure, all established thoroughly. This is it, He prays for, as man.  

The baptism of blood we are quit of.  For, the baptism of blood, that was due to every one of us (and each of us to have been baptised in his own blood; to have had three such immersions;) that, hath Christ, quit us of. When He was asked, by the Prophet, How His rebes came so red? He says, He had been in the wine press; but, there He had been, and that He had trodden, alone: Et vir de gentibus non fuit mecum, 
Esay 6● 2.3.  And not one of the People with Him, none but He, there; in that: spares us, in that.  
But the other two parts, He sets down precisely to Nicodemus (and in him, 

But not, either of water, or of the Holy Ghost. joh. 3.5.  
1. Cor. 10.2.   to us all:) ¹ Water, ² and the HOLY GHOST: Now, the HOLY GHOST we yet lack. So doth Saint Paul, baptised in the Sea, and in the Cloud: by the Sea meaning the elementary part, by the Cloud the celestial part of baptism. Now, that of the cloud, we have not yet. So doth Saint Peter: the doing away the soil of the flesh (that, 
2. Pet 3.21.  jordan can do) but that, wherewith the conscience (or soul) should be presented before GOD; that, is still wanting. And the baptism of the body, is but the body of baptism; the soul of baptism, is the baptism of the soul. Of the soul, with the blood of CHRIST, by the hand of the Holy Ghost: as, of the body, with water, by the hand of the Baptist: without which, it is but a naked, a poor, and a dead element. 
Gal 4.9.   
Saint Paul tells us (Col. II.) that besides the circumcision, that was the manufacture, there was another, made without hands: There is so, in baptism, 
Col. 2.11.  besides the hand seen, that casts on the water; the virtue of the Holy Ghost is there, working without hands, what here was wrought.  
And for this, CHRIST prays: that, than it might, might then, and might ever, 
CHRIST'S pra●er for the H●ly Ghost. joh. 17. ●0.  be joined to that of the water. Not in His baptism only, but in the People's; and (as he afterwards enlarges His prayer) in all others, that should ever after, believe in His name. That, what in His (here) was, in all theirs might be; what in this first, in all following; what in CHRIST 's, in all Christian's: Heaven might open, the Holy Ghost come down, the Father be pleased to say over the same words, toties qu●ties, so oft, as any Christian man's child, is brought to his baptism. CHRIST hath prayed, now.  
See the force of His prayer. Before it, Heaven was mured up, 
2. The opening of heaven.  no Dove to be seen, no voice to he heard, Altum silentium. But straight upon it (as if they had but waited the last word of His prayer) all of them follow immediately.  
Heaven opens, first. For, if, when the lower heaven was shut three years, 
Chap 4.25. jaco. ●. 18.  Elias was able with his prayer to open it (it is our SAVIOUR, in the next Chapter following) and bring down rain: The prayer of CHRIST (who is more of might, than many such as Elias) shall it not be much more of force, to enter the Heavens of the heavens, 

For the bringing down▪ the waters above the heavens.  
joh. 7.39.   the highest of them all, and to bring down thence, the waters above the heavens, even the heavenly graces of the Holy Spirit?  
For so, when our SAVIOUR cried (john VII.) If eny be a thirst, let him come to me, and I will give him of the waters of life: This (saith Saint john) He spoke of the Spirit. For, the Spirit and His graces are the very supercoelestial waters: one drop whereof, infused into the waters of jordan, will give them an admirable power, to pierce even into the innermost parts of the soul: and to baptise it; (that is) not only take out the stains of it, and make it clean; but further, give it a tincture, lustre, or gloss: for, so is baptism properly, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken from the Dyer's fat, 
Apoc. 7.14.  and is a dying or giving a fresh colour, and not a bare washing only.  
Always, the opening of heaven, opens unto us, that no baptism without heaven, 

² To show baptism i● from heaven.  
Chap 20.4. By a door open.   open: and so, that baptism is de caelo, non ab hominibus, from heaven not of men. So was it here: So is it, to be holden, for ever. 2. And from heaven: not clanculum (as Prometheus is said to get his fire) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, orderly, by a fair door set open; in the view of much people: for, all that were present, saw the impression in the sky. Which door, was not mured up again: For, we find it still open, 
Apoc. 4.1. Matt. 16.19. To show out right to enter heaven.  Apoc. FOUR and we find, that keys were made, and given of it, after this. 3. And all this; that, there might not only be a passage for these down: but for us up. For, heaven gate, ab hoc example, doth ever open at baptism; in sign, he that new comes from the Font, hath then, right of entrance in thither. Then (I say) when, by baptism he is cleansed: For before, Nihil inquinatum, Nothing defiled, can enter there. 
Apoc. 21.27.   
Out of heaven now open, somewhat is seen, and somewhat heard. ¹ Seen: 
3. Out of heaven open, what.  a Dove descend; the Apparition. ² Herd; Tu es filius meus; the Voice. Under one, the testimony Visus & Vocis, of hearing and sight both: that, Sicut audivimus, 
Psal. 48 8.  sic & vidimus that, as we see, we hear; and back again, as we hear, see: which is, as much as can be to make full faith.  

The apparition. ¹ The H. Ghost.  1. The Apparition. Wherein the points are six. 1. The Holy Ghost▪] First, that person: For, the Person, by whom CHRIST was conceived; by the same, it was most convenient, Christians should also be. But to go higher: The Person, that was Author of Genesis the generation, meetest to be Author likewise of regeneration. The same person, and in the same element: The element, whereof all were made, and wherewith all were destroyed after; 
2· Pet. 3.5.6. 1. Pet. 3.20.21.  that, with the same, all should be saved again: the water itself, now becoming the ark; the drowning water, the saving ark, as S. Peter noteth. That, as then by His moving on the waters, He put into them a life and heat to bring forth: so now, by His coming down upon them, He should impregnate them to a better birth. 
joh 3.5. Tit. 3.5. Symbol. Nicen.  That, as His Title is, the Lord and Giver of life, He might be the Giver of true life (that is) eternal life: whereto this life of ours, is but a passage or entry; and not otherwise, to be accounted of.  

² Came down. Psal. 139.7.  2. The Holy Ghost came down:] that is to say, in His sign of symbol, the Dove. Otherwise, the Spirit of GOD neither goes up, nor comes down: it is every where; beneath, as well as above: but (by a familiar phrase in Scripture) what the Dove did, that represented Him; that, is He said, to do.  

³ Upon H●m. Gen. 1.2. joh. 1.33.  3. Came down upon Him:] which, is a degree yet further, then that in Genesis. There, He did but move or flutter over the waters (enough, for that effect, them) here, He cometh nearer; lights and abides upon Him: (which argues a greater work in hand.) And which argues too, a greater familiarity to grow, between the Spirit and our nature· For, a bird (we know) is familiar, when it doth so; light upon one, and stay too. But, all this He doth, not to make Him to be aught; but to show Him only, to be. Upon us when He comes, it is to confer something: Not so, upon Him: from the first minute of His Conception, he had the Spirit without measure. To confer nothing; 
joh. 3.34.  only, to declare, that this was He, that to John's water-baptism, should have power, to add the Holy Ghost, and so make it His own for ever after.  

⁴ In a bodily shape joh. 1.33.  4. Upon Him in a bodily shape.] For, His coming being to bear witness to john, and to all, that this was He: Convenient it was, He should appear, and so have a bodily shape, to come into the face of the Court, and there to be seen, and taken notice of, as Witnesses use to be. And one end it was, why His baptism was set, at the time when all the People's was: that so, all the People might see, and so take notice of the Holy Ghost, and indeed of the whole Trinity.  


● In the shape of a so●le.  
Exod. 25.20. Esa 6.2. joh. 3.8. Psal. 18.10.   5. What shape then? of what creature? All things quick in motion, as Angels, as the Wind (whereto He is elsewhere compared) are set forth with wings: the wings of the wind. Of one with wings then; as most apt, to express the swiftness of His operation, in all His works; but specially, in this None of the other kind of creatures, though never so light of foot, can sufficiently set forth the quickness of His working. He goes not; He flies, He: Nescit tarda molimina; that He doth, He is not long in doing: therefore, in spee●e volatilis, in the shape of a thing flying.  


● In the shape of a Dove.  
Cant. 5.12.   6. And among those of that kind, in the shape of a Dove, as fittest for the purpose in hand. Not so much, for that, it is noted to love the waters well (specially clear waters, as these now be, after CHRIST hath purified them;) That, is not all: But indeed, special choice is made of it, so set forth to us the nature and properties of the Holy Ghost: which have many ways resemblance with those of this creature.  
And I will not go to Pliny for them, nor to any heathen Writer of them all. For the Word of GOD, 
1. Noa's Dove, for the olive branch Gen 8.11. Rom. 8 23. Gal. 5.22.  the word of GOD hath sufficient. To that, we will hold us.  
There, the first Dove we find, is Noah's Dove with the Olive branch in her bill, a sign of peace; peace, which is the very first fruits of the Spirit. It is Tertullian's note, this: That, as after the deluge (the world's baptism, as it were) the first messenger of peace, was the Dove: So is it here again just; after CHRIST 's baptism, the deluge or drowning of that which indeed drowned the world (that is) of sin, the very same apparition of the Dove, and with another manner of peace then that; but, with peace, in both.  
2. Next have you David's Dove, for the colour: Pennae Columbae de-argentatae, 

² David's Dove for the colour. Psal 68.13. jer. 12 9 Salomon's, for the eye.  
Can● 1 14.4.1.5.12.   with feathers silver-white: to note candour Columbinus, white as a Dove, not speckled as a bird of divers colours. And (to the same effect) Salomon's Spouse, for the eye: three several times, there said to have, oculos Columbarum, eyes single and direct as a Dove; not leering as a Fox, and looking divers ways: Oculos Columbinos, not Vulpinos.  
3. Then Esaye's Dove, for the voice: Gemebat ut Columba, in patience mourning, not in impatience murmuring or repining: For, carmen amatorium, her voice. 

³ Esay's Dov● for the voice.  
Esa. 38.14.   And no other voice to be heard, from the first Church. Now, they are ashamed of that voice: it is not gemebant ut Columbae, but rugiebant ut Vrsi; to groin they begin like Bears, but not mourn any more like Doves. No such voice to be heard now: that, 
Esa 59 11.  put to silence.  
4. And last our Saviour CHRIST 's own, that is, innocent as Doves: 

⁴ Christ's Dove for ●ill and ●law.  
Mat. 10.16. The 〈…〉 of the Spirit, l●ke.  
Acts ●. ●. S●p 1.5.   harmless, both for bill and claw: not bloody or mischievous. Who ever heard of a Dove, that drew blood, or did any mischief to any?  
Now, qualis species, talis Spiritus, such as the shape was, such is the Spirit: and these all four properties of it, in the Holy Ghost. ¹ He a Spirit, that loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of one accord (as was seen this day.) ² Et qui fugit fictum, cannot abide these new tricks, mere fictions indeed, feigned by feigned Christians; party propositions, half in the mouth, and half in the mind. ³ And when He speaketh, 
Rom. 8.26 Acts 2.4.  speaketh for us with sighs not to be expressed, such is His Love, and so earnest. ⁴ And hurts none: not when He is a Dove (as here:) No not, when He was fire; but innoxius ignis, even then. 

The like properties were in Chr●●t.  
joh 1.29.    
2. And as these in the Spirit, that came down: so the very same, in CHRIST, upon whom He came down. The Spirit a Dove, and CHRIST a Lamb, like natured both; what the one, in the kind of Beasts; the other, in the kind of Foules: that we may see, the Holy Ghost lighted right. Super quem? Upon whom shall my Spirit rest? 
Esa. 57. 1●. ●●. ●.  saith GOD in Es●ie: and he answers, Super humilem, On the humble and meek. Humble and week? Why, Discite a Me, 
Mat 11 29  Learn both those of Me (saith CHRIST) For I am both, and a Master professed in them both. ² The Spirit of the olive-branch (that is) peace, on Him: For Ipse est pax nostra, He is our Peace. 
Eph. 2.14.  ³ The Spirit that loves omni fictione carentes (that is) all that hate equivocations, on Him: For, never was there guile found in His mouth. ⁴ And lastly, the harmless Spirit, on Him: for, He was so, 
1· Pet. 2.22.  too; would not break a bruised reed (He) nor quench flax, though it did but smoke. 
Mat. 12 20.  Do no hurt at all.  
3. Thirdly, what He is in himself: and what He is, on whom He descended: that, the very same, such for all the world, doth He make his Church, 
The 〈◊〉 properties to be in Christians.  homogenea cum homogentis, like nature, like properties, per omnia. And, it is not so much (all this) to show His nature, as to show His operation: Nor, what He found in CHRIST, as, what He works in Christians: Quâ animâ animet, quos spiritus spiret, what soul he puts into them, what manner Spirit He makes them of. That, He even endues them, with these qualities of the bird, whose shape He made choice of, to present himself in. Quá specie, in Him: shows quo spiritu, in us. To wit, It makes them peaceable, to love singleness in meaning, speaking and dealing, to suffer harm, but to do none  
Peace, sincerity, patience, and innocence, these be the silver-feathers of this Dove: 
Psa● 8.13.  They be virtues, and (which is more) virtutes Baptismales, the very virtues of our Baptism: No Christian, to be without them: to be found in all, where the humidum radical of Baptism, is not clean dried up.  
The Holy Ghost is a Dove, and he makes CHRIST 's Spouse (the Church) a Dove: 

Ch●ist'● Church, a Dove  
Cant. 2.10.14.5.3.6.1. Mat. 16. 1●.   a term, so oft iterate in the Canticles, and so much stood on, by S. Augustine and the Fathers, as they make no question, no Dove, no Church. Yea let me add this: S. Peter, when the keys were promised, never but then, but then (I know not how) he is called by a new name, and never but there, Bar-jona, that is, ●ilius Columbae. But so he 〈◊〉, if ever he will have them. And His Successors, if they claim, by any other fo●le; painted keys they may have, true keys they have none. For sure I am, 〈…〉 out of that Church, that is such and so qualified, non est Columba, there is no Holy Ghost; 
joh. 20.22.23.  and so no remission of sins. For, they go together, Receive the Holy Ghost, whose sins ye remit, they are remitted.  

They that make the Church no Dove.  And, what shall we say then, to them, that willbe Christians (that they will) and yet have, nihil Columbae, nothing in them of the Dove; quit these qualities quite, neither bill, nor eye, nor voice, nor colour: what shall we say? This; that jesuites they may be, but Christians (sure) they be none. No Dove's eye; Fox-eyed they: Not silver-white feathers, but particoloured: No gemitus Columbae, but rugitus Vrsi: not the bill or foot of a Dove, but the beak and claws of a Vulture: No Spirit of the Olive-branch, 
judic. 9.15.  but the Spirit of the bramble, from whose root, went out fire to set all the Forest on a flame.  

A chase away of this Dove.  Ye may see, what they are, they even seek and do all, that in them lies, to chase away this Dove, the Holy Ghost. The Dove (they tell us) that was, for the baby-Church; for them, to be humble, and meek, suffer and mourn, like a Dove: Now, as if with Montanus, they had yet, Paracletum alium, another Holy Ghost to look for, in another shape, of another fashion quite, with other qualities; they hold, these be no qualities for Christians, now: Were indeed (they grant) for the baby-Christians: for the three thousand first Christians, 
Acts 2.41.46.  this day; (poor men) they did all in simplicitate cordis. And so, to pliny's time: harmless People they were (the Christians) as he writes, did no body hurt. And so, to Tertullian's; who tells plainly, what hurt they could have done, and yet would do none. And so, all along the Primitive Church's time, even down to Gregory, who in any wise, would have no hand, in any man's blood. But the Date of these meek and patiented Christians is worn out; long since expired: and now, we must have Christians of a new edition, of another, a new fashioned Holy Ghosts making; Gregory the seventh (Saint Gregory the seventh forsooth) who indeed, was the first, that in stead of the Dove, hatched this new misshapen Holy Ghost, and sent Him into the world.  
For, do they not begin to tell us in good earnest (and speak it in such assemblies and places, as we must take it for their Tenet) that they are simple men, that think, Christians were to continue so still: they were to be so, but for a time; till their beaks and talons were grown, till their strength was come to them, and they able to make their party good: and then, this Dove here, might take her wings, fly whither she would, 
Psal. 55.6.  and take her ease: then, a new Holy Ghost to come down upon them, that would not take it, as the other did: but take arms, depose, deprive, blow up: instead of an Olive-branch, have a match light, in her beak, or a bloody knife.  

A calling into question of this shape of a Dove.  Me thinks, if this World go on, it will grow a question problematique, In what shape it was most convenient, for the Holy Ghost to have come down? Whither, as He did, in the meek shape of a Dove? Or whither, it had not been much better, He had come in some other shape, in the shape of the Roman Eagle, or of some other fierce foul, de Vulturino genere?  
Sure, one of the two they must do: either call us down a new fashioned Holy Ghost, and institute us a new baptism (and if both these new; I see not, why not a new CHRIST too:) Or else, make a strange metamorphosis of the old; clap Him on a crooked beak, and stick him full of Eagles' feathers, and force Him, to do contrary, to that He was wont, and to that, His nature is.  
But lying men may change; may, and do: but the Holy Ghost is Vnus Idemque Spiritus (saith the Apostle) changes not, 
1. Cor. 12.4.  casts not His bill, mouts not His feathers: His qualities at the first; do last still, and still shall last to the end, and no other notes of a true Christian, but they.  

A renouncing of this baptism. 1. Sam. 15.23.  It is rather like to prove true, that Samuel long since said, Rebellion, is as the sin of witchcraft: For Witches (they say) begin, are initiated, with renouncing of their baptism. And sure, these prick prettily towards it: For, (say what they will) they be in the way to it, when they plainly disclaim, and renounce His qualities, that was the Author of it. For these baptismal virtues, they, that take them away, do what in them lieth, to take away Holy Ghost, and baptism, and all.  
I know, they will fly to the fire (of this day) and say, He came in another shape. True, but for another purpose. It was to make Apostles, that; not Christians, as this beer. Christians are made in a cooler element. And, we have no Apostles to make now: GOD send us to make good Christians; to yield no worse souls to GOD, than this Dove here did, so many hundred years together, till new jesuits came up, and old Christians went down.  
But, give them their fire: it will do them small pleasure, it will not light them a match, nor give fire to their train. When it came (that) it did no hurt; It sat upon them all, but not so much as singed, any one of them. Let them show, this fire, 
Act. 2.4.  ever blew up any. True, it gave them courage (they needed it, they were to undertake the whole world) but within the bounds of modesty, still (we ought to obey GOD rather than man:) Not in saucy and traitorous terms, of old hats or rotten figs: 
Act. 3.29. Esa. 59.11.  Non est vox columbae haec; rugitus ursi, rather.  
In a word, this was none of Elia's fire: and you remember, they that harped upon that string, who said to them, You know not what Spirit you are of; Not, 
Luc. 9.54.55. Gen. 8.7.  what shape appeared at your baptism: Not Noah's raven, that delights in dead carcases; but his dove. That shape came down upon CHRIST: the same, comes down upon all that are baptised, with His baptism; and are inspired, with the same Spirit, that He was. This for the apparition.  
Now to the Voice. Accedat verbum, ad elementum. 
4. The voice.  The Dove was but a dumb show, and shows, what is done to us: The Voice, that speaks plainly, and declares, what is done for us, in our baptism. The Dove, what the Spirit makes us: The Voice, for whom the Father takes us.  
We saw CHRIST 's humility before, in yielding to be baptised. This heavenly oracle here, pronounced of Him, is in a sort, a reward for His former humility. There, He was among a rabble of sinners, even in the midst of them. One, that had seen Him so, would have taken Him, for none other. This Dove, and this Voice from heaven, testifying so great things of Him (no sinner, no servant, but the very Son of GOD, His Love, His joy, the In quo, for whom we all far the better) this so honourable an elegy, makes full amends, for that. He lost nothing by His humility. No more did the Baptist, by his No● sum dignus neither. That hand, which he held not worthy to touch His shoe; was dignified, to touch His head, and to pour water on it. Thus they both of them fulfilled righteousness: and both of them had a glorious reward for it.  
But first mark. Till the Spirit is come, the Voice comes not: all depends, 
1. First the Ho●y Ghos●'s coming, than the voice.  on this day's work (the Holy Ghost's coming.) He is the medius terminus, between Christ in jordan, and the Father in heaven. He it is, that makes the Father speak. Tu (that is) Tu super quem Spiritus, Tues filius. Thou (that is) Thou, on whom the Spirit in this shape comes down, Thou art my Son: that, to go before. So was it in Genesis: The Spirit moved upon the face of the waters, and then Et dixit Deus: but, no dixit Deus, before the Spirit be there first. 
Gen 1 3 4.   
Then, 

2. This 〈◊〉 not for ●hrist, but for us.  
joh 12.30.   that non propter Me vox ista (as Christ elsewhere saith) This voice came not for Him, but for us. Spoken to Him indeed; but, to Him, not in His own, but sustaining our persons. It were fond, to imagine otherwise: that this Voice, or any of the rest, He needed for Himself. Either to have heaven opened to Him: it was no time shut. Or the HOLY GHOST come down to Him: as GOD, the Holy Ghost proceeded from Him; as man, He proceeded from the Holy Ghost, they never parted company. Lest of all the Voice, Tues Filius: who knew not that? It was said, and fung, long before, in the Psalm, Thou art my Son. So, all were for us; Voice, and all. Indeed, His whole baptism, is not so much His, as ours. 
Psal. 2.7.   
The meaning is, Thou (Christ) in their persons, art this: Thou art; and for thy sake, 

The meaning of Thou art my Son.  
Gala●. 3.27.   all that are in Thee, all, that by baptism have put Thee on, all and every of them, are to Me, as Thou thyself art: Filij. dilecti, complacentes.  
Will ye see what is in them? In Filij first.  
1. Enemies we were, Rom. V Now are we no enemies: but in league with Him, 
Rom. 5.10.  in the new league (or Covenant) never to be altered, 
Heb. 8.9.  as the former was. ● So may we be, and yet, strangers still: Nay ² no strangers, but naturalised now, and of the Commonwealth of Israël. 
Eph. 2.12.19. Eph 2.19.  ³ And, that may we be too, and yet foreigners though, and no citizens; without the Franchise: Yes ³ now enfranchised also, and citizens with the Saints. ⁴ Well, though of the City; not of the family though: Yes ⁴ Domestici DEI, 
Eph. 2.19.  of His very Household, now. ● Of His Household? so we may, and yet be but servants there: 
john 8.35. Gal 5.7.  Nay, ● no servants now, but Sons, by virtue of this Tu es Filius. So many degrees do we pass, yer we come to this Filius. Go forward now. ⁶ All sons are not beloved, 
Gen. 9.25.  Cham was not; Sons, and beloved Sons, a new degree, a sixth. ⁷ And yet again, all we love, we take not pleasure in. Even beloved Sons, offend sometime, 
C. 15.20.  and so please not. The Father (in the XV. Chapter after) loved his wild riotous son, but too well; yet, small pleasure took he, in him, or his courses. But Complacitum est (the seventh) that makes up all: a son, a beloved Son, his Father's delight and joy; there is no degree higher. And such are we, by baptism, made to GOD in CHRIST, through the renewing of the Holy Ghost.  


The Change of the style from ser●us.  
Exod. 20 2.   Filij. This is a new Tenor now; the old style is altered. The Voice, that came last from heaven before, ran thus; Ego sum DOMINUS, and that infers, Tu es Servus (that is the best, can be made of it.) But here now, it is Tu es Filius, and that necessarily infers, Ego sum Pater: For, haec vox Patrem sonat, this is a Father's voice to his Child. A great Change: Even, from the state of servants (as by creation and generation we were; 
Gal 5.5. 2. Cor. 5.17. Rom. 5.2.  and so still, under the law) into the state of Sons, as now we are, being new creatures in CHRIST, regenerate and translated into the state of Grace, wherein we stand.  

The rise from a sinner to an heir.  And not only a great Change, but a great Rise also. At the first, we were but washed from our sins, (there was all:) but here, from a baptised sinner, to an adopted Son, is a great ascent. He came not down, so low; but we go up, as high for it. For, 
Gal 5.7. Rom 8 17.  if Sons, than Heirs (saith the Apostle) so goes the tenure in heaven: Heirs and joint-heires of heaven, with CHRIST, (that is) for the possession and fruition of it, full every way as himself: and this He brings us to, before He leaves us.  
We speak much of adoption: would you know, when it was, where, and by what words? 
Rom. 8.15. Gal. 5.5.  Why, now; Here it is: These, the very adopting words; by them, the act of adoption, actually executed. This, the very Feast of Adoption. A feast therefore, to be held in high account with us; as high as we hold this, (to be the adopted children of GOD.)  

In whom I am well pleased.  But we must remember, not only what we are, but In quo, all this: to whom we own it all (that is) to CHRIST (the true natural Son.) In Him it is, and out of Him, it proceeds to come to us.  

In wh●m, more than wit● whom.  The Fathers do ponder this (In quo) to good purpose: that it is not, Qui placet, Who pleases me well, or (which is all one) With whom, I am well pleased: (yet so He might have said) but In whom. And, that is more, then both. Who pleases me, or With whom I am pleased, goeth no further than himself, His own person: But, In whom, (that is) for whose sake, with others. To whom, I bear such favour, as not only himself pleaseth me: but in Him, and for Him, others please me also.  


Who, or with whom, His nature.  
In whom, His end   Again. If it had been, Qui, it had showed, but what, by nature He is: But this, In quo, showeth to what end, He was sent; to be, the In quo, to bring all this about; Even, that in Him (the Son beloved, and well pleasing:) we, that neither were sons, but servants (and those but bad ones neither:) Nor beloved, but full unlovely: and, in whom no pleasure at all, displeasure rather: that, in Him we might be received to grace, and made by adoption, what He himself is.  
The In quo, what we are in Him; we shall best conceive, by the sine quo, what we are without Him. 

In whom best s●en by with●●t wh●m.  
Iod 1.18. ●. Sam. 1●. 14· Mat. 25.30.   For sine qu●, but that He, with the People; none of all these, had come to them. Heaven shut● still: no D●ve seen: No, Tu es Filius ever heard: we had rotten away in our sins, without baptism: the ●vill spirit had seized on us, in stead of the Holy Ghost: No Sons, but cast out, with the evil servant, into utter darkness.  
But, In qu●, GOD so highly well pleased with Him, as, at the very contemplation of Him, but turning to Him, and beholding Him, He lays down all His displeasure, 
Psal. 84.9.  and is pleased to accept us, and our poor and weak obedience; and further, to be so pleased with it, as even to reward it also, In quo complacitum est.  
Complacitum est; and here Baptism leaves us, and would GOD, 
A turning from baptism to ●he Eucharist.  there we might hold us; and it might never be, but complacitum est. But, when we fall into sin, special some kind of sin, we put it in hazard: for He is not, He cannot then, be well pleased with us. How then? His favour we may not finally lose; and, to baptism we may not come again. To keep this Text in life: Complacitum est, It hath please● 〈◊〉 Holy Ghost, as he applied CHRIST 's blood to us in baptism, one way: so out of it, to apply it to us, another way; as it were, in supplement of baptism. In one verse, they be both set down, by the Apostle, ¹ In uno Spiritu baptizati; 
1. Cor. 12.13.  ² in uno Spiritu-potati. And whom He receiveth so, ●o His table, to eat and to drink with Hi●, (and every one that is well prepared, He so receiveth) with them, He is well pleased again, certainly. On this day of the Spirit, every benefit of the Spirit, is set forth and offered us; and we shall please Him well, in making benefit of all. Specially of this, the only means, to renew His complacency, and to restore us thither, where our baptism left us. 
The same voi●● the 〈◊〉 f●r u● al● Mat 17   
I end; only this: This Voice, it came once more. Two several times, it came. ¹ Once here at His baptism: ² and again, after, at His transfiguration in the mount: Where He was not only said to be, but then and there, shown to be, in glory, as the Son of GOD indeed; His face like the Sun, His raiment like the lightning. 
Mat 17.  And both of these, pertain to us likewise: the first is spoken of us, when by baptism we are received into Him, for the possibility and hope, we have of it, thereby: But time will come, when this second shall be spoken, and verified of us, likewise. What time, He shall change our vile bodies, 
Phil. 3.21.  and make them like to His glorious body, as than it was, and as now it is: and heaven shall open, and He receive both them, and us, to eternal bliss: where we in Him, and He in us, shall have a perfect complacency for ever.    

A SERMON Preached before the KING'S MAJESTY, AT GREENWICH, on the XIX. of May A.D. MDCXVI, being WHIT-SUNDAY.  JOAN. CHAP. XX. VER. XXII. 
Haec cum dixisset, insufflavit; & dixit eyes: Accipite SPIRITUM SANCTUM.  
And, when He had said that, He breathed on them; and said unto them: Receive the HOLY GHOST.  
EVER, as upon this day, somewhat we are to speak of the HOLY GHOST, and of His coming. And this also, here, is a coming of the HOLY GHOST. And, not a coming only, but a coming in a Type, or form, by the sense to be perceived. And so, suits well with the coming of this Day. For so, this Day He came.  
Three such come there were in all. Once did our Saviour receive the HOLY GHOST, and twice did He give it. Give it, on earth, in the Text; and after, from heaven, on the day. So, three in all. At CHRIST 's baptism, it came upon Him, 
Luk. 3.22. Acts 2.3.  in the shape of a Dove (Luk. III.) At this Feast, it came upon His Apostles, in the likeness of tongues of fire (Act. II.) And here now, in this, comes breath-wise; having breath for the Symbolum to represent it. The tongues have been heard speak: The Dove hath had his flight: And now, this third of breath falleth to be treated of.  
It is the middle (this) of the three. That of Baptism went before it: That, serves to make Christians. This of breath comes after it: This, serves to make them (as I may say) Christian-makers: such, whose ministry CHRIST would use, to make Christians: make them, and keep them: make them so, by baptism; and keep them so, by the power of the keys, here given them (in the next words) for the remission of sins. 
Verse 21.   
And, as it follows well after that of baptism; So it goes well before the other of tongues. For, first there must be breath, before there be tongues, wherewith the speech is to be framed. The tongues but fashion the breath into certain sounds, which without breath they cannot, and when that fails, their office is at an end. So, first breath; then, tongues. And another reason yet. It is said in the VII. Chapter, 
Chap. 7.39.  the Spirit was not to be given them till CHRIST was glorified: and glorified He was in part, at his Resurrection. Then therefore given in part, as here we see. But much more glorious, after by his Ascension: Given therefore then, in fuller measure. Hear, but a breath; there, a mighty wind. Hear, but afflatus, breathed in; there, effusus poured out. The Spirit proceeding gradually. For, by degrees they were brought on, went through them all, all three. Baptised, and so made Christians; breathed into, and so made what we are; had the tongues sit on them, and so made Apostles properly so called.  
But three things may be said of this here. 1. That, of all the three come (first) it is the most proper. For, most kindly it is for the Spirit, to be inspired; to come, per modum spirationis, in manner of breath: Inasmuch as it hath the name à spirando; and is (indeed) itself, flamen the very breath (as it were) proceeding a Patre Filioque. So, one breath by another.  
2. Then, the most effectual it is. For, in both the other (the Dove, and the tongues) the Spirit did but come, but light upon them. In this, it comes (not upon them, but) even into them, intrinsically. It is insufflavit, it went into their inward parts; and so made them indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men inspired by GOD, and that within.  
3. And last, it is of the greatest use. Both the other were but for once, Baptism, but once for every one: the tongues but once, for all. This is toties quoties; so oft as we sin (and that is oft enough) we need it: look how oft that, so oft have we use of this breath here breathed (as the next verse showeth) for peccata remiseritis, the remission of sins.  
Now, what is here to do, what business is in hand, we cannot but know, 
The Sum.  if ever we have been at the giving of Holy Orders. For, by these words are they given, Receive the Holy Ghost: whose sins ye remit etc. Were, to them; and are, to us, even to this day, by these and by no other words. Which words, had not the Church of Rome retained in their Ordinations, it might well have been doubted (for all their Accipe potestatem sacrificandi pro vivis & mortuis) whither they had eny Priests at all, or no. But, as GOD would, they retained them, and so saved themselves. For, these are the very operative words, for the conferring this power, for the performing this act.  
Which act is here performed, somewhat after the manner of a Sacrament. For, here is an outward ceremony (of breathing) instar elementi; and here is a Word coming to it, receive ye the Holy Ghost. That some have therefore yielded to give that name or title to Holy Orders. As (indeed) the word [Sacrament] hath been sometime drawn out wider, and so Order taken in: and other some, plucked in narrower, and so they left out; as it hath pleased both the old and the later Writers. And, if the grace here given had been gratum faciens (as, in a Sacrament, it should:) and not (as it is) gratis data, but in office or function: And again, if the outward ceremony of breathing had not been changed (as it hath plainly) it had been somewhat. But, being changed after into laying on of hands, it may well be questioned. For we all agree, there is no Sacrament but of CHRIST 's own institution: And that, neither matter nor form, He hath instituted, may be changed.  
Yet, two parts there be evidently: ¹ insufflavit, and ² dixit: ¹ He breathed, 
The Division  and ³ He said. Of these two then, first jointly, and then severally. From them jointly, two points. Of the Godhead of our SAVIOUR first: and then, of the proceeding of the Holy Ghost from Him.  
Then severally. First insufflavit: And in it, three points: 1. Of the breath, and the symbolising of it with the Holy Ghost. 2. Secondly, of the parties: ² He that breathed, CHRIST: ᵇ They, that breathed into, the Apostles. 3. And last, of the act itself: ᵃ sufflavit, breathing, ᵇ insufflavit, breathing into them. After of dixit, the Word said: ¹ Accipite, of the receiving. ² Then, of the thing received, which is ᵃ Spiritum, the Spirit. ᵇ And not every, or eny spirit, but Sanctum, the Holy Ghost. ᶜ And (because, that may be received many ways) which way of them, it is here received.  


I. Of the two parts jointly.  WE proceed first jointly out of both, and begin with matter of faith. Two Articles of it. ¹ The Godhead of CHRIST; ² the P●oceeding of the Holy Ghost from the second Person.  

¹ The Godhead of CHRIST: Dixit.  The first, rising out of the two main parts: For, as insufflavit argues His Manhood: So, dixit doth His Godhead; His saying, Receive the Holy Ghost: For, haec vox hominem non sonat: No man, of himself, can so say. Verus Homo, qui spira●e; True Man, by His breathing. Verus Deus, qui Spiritum donare: True GOD, by his bidding them take, and so giving them the Holy Ghost. To give that gift, to breathe such a breath, is beyond the power of men, or Angels: Is more, than any can do, save GOD only.  
For, that We say them also, in our Ordering; the case is fare different. We say them not, as in our own, but as in His person. We bid them, from Him receive it; not, from ourselves. This point will again fall in afterwards.  

² The Proceeding of the Holy Ghost.  Next, we argue for the Holy Ghost's proceeding from Him; and that evidently. For, as He gave of His breath: so did He, of the Spirit. The breath, from His Humanity: the Spirit from His Deity. The breath into their bodies: the Spirit, into their souls. The outward act teaches visibly without, what is invisibly done within.  
Thrice was the Holy Ghost sent, and in three forms, ¹ of a Dove: ² of brea●h: ³ of Cloven Tongues. From the Father, as a Dove; From the Son, as Breath; From both, as Cloven Tongues. The very cleft showing, they came, from two. At CHRIST 's baptism, 
Luk. 3.22.  the Father sent Him from heaven, in shape of a Dove. So, from the Father He proceedeth. After (at His rising here) CHRIST, by a breath, sends Him into the Apostles. So, from the Son He proceedeth. After, being receive● up into the glory of his Father, He, together with the Father, the Father and He both, sent Him this day down, 
Act. 2 3.  in tongues of fire. So, from both, He proceedeth. Proceeding from the Father, totidem verbis (Chap. 15.26.) And proceeding (here) from the So●ne, ad oculum, really. Not, in words only: we may believe our eyes: we see Him so to proceed. Enough, to clear the point, à patre filioque.  

With Reference to quorum remiseriti●.  This proceeding, as it holds each other where, so specially, in this of quorum remiseritis, the remission of sins, For which, it is here given. For, in that, of all other, the Holy Ghost proceeds from CHRIST, most properly. For, inasmuch as the remission of sins came from and by CHRIST, very meet it was, He should have the dispensing of his own benefit, and the Remitter of sins proceed from Him also. One, by the blood out of his veins; The other, by the Spirit out of his arteries; and He, as bleed the one, so breathe the other. He, that should seal the acquittance, from Him that laid down the money. That (howsoever in other respects, in this sure) from Him and none but Him, the Holy Ghost to proceed.  
Proceed: and proceed by way of Breath, rather than eny other way: that, to be the ceremony, or symbolum of it.  
I proceed now to the second Combination, of breath, and the HOLY GHOST. 

II. Of the Parts severally.  
¹ Of insufflavit: The breath.   It is required in a sign, that choice be made of such a one (as near as may be) as may best suit and serve, to express that, is conferred by it. Now, no earthly thing comes so near, hath such alliance, is so like, so proper for it, as the breath. (I make two stands of it:) ¹ Breath and the Spirit: ² CHRIST 's breath and the Holy Spirit.  
First, breath is air; and air, 
¹ The symbolising of breat● ●ith the Spirit.  the most subtle and (as I may say) the most bodiless body that is; approaching nearest to the nature of a spirit, which is quite devoid of all corporeity. So, in that, it suits well.  
But, we waive all, save only the two peculiars of the HOLY GHOST, set down in the Nicene Creed. ¹ One, the Lord and Giver of life; ² the other, who spoke by the Prophets.  
For first, the Spirit giveth life: and breath is the immediate next means subordinate to the Spirit, for the giving it: for the giving it, and for the keeping it, both. Giving; at the first, GOD breathed into Adam, spiraculum vitae, 
Gen. 2 7.  and straight factus ●st in animam viventem, he became a living soul. Keeping; for, if the breath go away, away goes the life too: both come, both go together.  
And as the Spirit it is, that quickeneth: so, it is the Spirit, that speaketh, evidently. 
● Of Christ's breathe with t●e Holy Ghost.  Dead men be dumb, all. And, the same breath, that is organum vitae, is organum vocis, too. That, we live by, we speak by also. For, what is the voice, but verbum spiritu vestitum, the inward word (or conc●●t) clothed with breath or air, and so presented to the sense of hearing? So, vehiculum spiritûs it is, in both.  
And, as the Breath, and the Spirit: So CHRIST 's breath, and the Holy Spirit. Accipite Spiritum gives to man the life of nature: Accipite Spiritum Sanctum gives to the Christian man the life of grace.  
And the speech of grace too. For, this breath of CHRIST was it, by which the cleven tongues (after) had their utterance. He spoke by the Prophets: and the Apostles, they were but as Trumpets, or Pneumatica, Wind-instruments; they were to be wound. Without breath they could not; no breath on earth able so to wind, that their sound might go into all lands, be heard to the uttermost parts of the earth. 
Rom. 10.18.  None but CHRIST 's, so fare; So, that was to be given them. This breath hath in it (you see) to make a good Symbol for the Spirit: And CHRIST 's breathe, for the Holy Spirit.  
It may be, at large, all this: but, how, for the purpose, it is here given for (remission of sins?) What hath breath to do with sin? Not nothing. For, if you be advised, per afflatum spiritús nequam it came; by an evil brea●h: and per afflatum Spiritus Sancti, it must be had away. The breathing, the pestilent breath of the Serpent, that blew upon our first parents, infected, poisoned them at the first: CHRIST 's breath entering, cures it: and (as ever His manner is) by the same way it was taken, cures it: breath, by Breath.  
For the better conceiving of the manner, how, Ye may call to mind that the Scriptures speak of sin sometime, as of a frost: otherwhile, as of a mist, 
Esay. 44.22.  or fog that men are lost in, to be dissolved, and so blown away. For, as there be two proceed in the wind, and according to them, two powers (observed by Elihu, 
job. 37.9.  job. 37.) forth of the South, a wind to melt and dissolve: out of the North, a wind to dispel and drive away. And, as in the wind of our breath, there is flatus, a blast, which is a cooler, and which blows away: and halitus, a breath, that is warm, and by the temperate, moist heat, dissolves: Answerable to these, there is in this breath of CHRIST, a double power conferred; and both, for the remission of sins: and that, in two senses, set down by Saint john, ● the one of Ne peccetis, astringent, to keep men from sinn●, and so remessio peccandi: ² The other Si quis autem peccaverit, but if eny do sin, 
1. joh. 2.1.  to lose men from it, and so remissio peccati. Showing them the way, and aiding them with the means to clear their conscience of it (being done;) remitting that is past, making that more remiss, that is to come: As it were to resolve the frost first, and turn it into a vapour: and, after it is so, then to blow it away.  
And, other reasons there be assigned (why thus, in breath) apt and good: ¹ One, to show the absolute necessity, the great need we have, of this power; how evil we may be without it: As evil as we can be without our breath, so evil can we be without a means for remission of our sins; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is Saint Basil. The Christian man he lives not by the air that he breathes, more than he doth by it. Our own breath not more needful, 
Psal. 63.3.  than this breath of CHRIST 's: His loving kindness in it, better than the life itself, and we no longer to draw our breath, then to give Him thanks for it. This for the necessity.  
A second, to show the quality; which is mild, of the same temper, the breath is. No spiritus protellae (which some would think perhaps, more meet) to carry all before it. They know not the Holy Ghost, that so think: they remember not the Dove. Violence, in this work, He could never skill of; His course hath ever been otherwise. And, not His only, but theirs, whom He proceeds from.  

1. King. 19.11.12.  Let them but go to Elia's vision and inform themselves of this point. There came first a boisterous whirlwind (such a one, as they wish for) but no GOD there. After it, a rattling earthquake: And after it, crackling flashes of fire: GOD was in none of them all. Then came a soft still voice: There comes GOD. GOD was in it; and, by it, you may know where to find Him.  
And as GOD, so CHRIST: How comes He? He shall come down like the dew into a fleece of wool, 
Psal 72.6.  and that is scarce to be heard. He, He shall not roar● nor cry, nor his voice be heard out into the street. 
Esay. 42.2.  How unlike them, and their Novices, that will needs bear his Name!  
And how the Holy Ghost comes here, we see. None of all the three Persons, but in gentle mild manner.  
It is against them (this) that take delight in these blustering Spirits, and think them the only men; cannot skill of any other. No river they, but the great Euphrates, 
Esay. 8.6.  that runs with a huge noise. The waters of Silo, run too soft for them. Well, the waters of Silo (though) the Prophets commend to us: and to them CHRIST sends us, and it is they, 
Psal. 46.4.  when all is done, whose streams shall make glad the City of GOD. This is sure, no spiritual grace is ever so truly wrought by these spirits, that take so on, till they be out of breath. The air they beat, the heart they pierce not. The quiet calm breath shall do it to better purpose, 
Eccls 7.8.  than these that crackle like thorns under a pot. This breath will thither, to the heart directly: and sin, never so kindly dissolved, as by audivi vocem in silentio (that way. 
job. 4.16. ) Tell me not of them mighty wind and the fir●; that, was for Apostles. We are none; three degrees lower. And that wind they used very seldom (though:) once or twice perhaps: but, this they used continually. I report me to their Acts, and to their Epistles. For, the wind comes but at times; but, the breath is continual at all times. And this is sure, when the mighty wind and the fire came, it may be, Peter used it once or twice, and Saint Paul as oft: but, this of the breath, they used more, nay most of all, and by it did more good, then by the other.  
For as for this, let it not trouble you, that it is but breath; and breath, but air, and so (one would think) too ●eeble; (As indeed what feebler thing is there in man, than it?) the more feeble, the more fit to manifest His strength by. For, as weak in appearance as it is, by it were great things brought to pass. By this puff of breath, was the World blown round about. About came the Philosophers, the Orators, the Emperors. Away went the mists of error, down went the Idols, and their Temples, before it.  

2. Of the Party. ¹ From whom: CHRIST.  Which gives us a good passage from the Breath to the Breather, Him that is the Nominative case to insufflavit. For, we are not to look to the breath altogether, but somewhat too, from whose mouth it comes, whose breath it is. And CHRIST 's it is. He it is, that gives the vigour and virtue to it. The touch of His finger, the breath of His mouth, virtue goes from it, sin cannot stand before it, it sends it going, blows it away li●e a little dust.  
Take this with you too. It is not CHRIST 's breath, any breath of His, 
Ch●ist aft●● His resurrection. Mat 27. ●0.  but His breath now, after His rising, and so His immortal breath. A mortal He had, which he breathed out, quando emisit Spiritum, when He gave up the Ghost upon the Crosse. All the while he was mortal, he held his breath. Till it was more than so, he breathed it not; till it had in it, the vigour and power of immortality: which neither sin can endure, but scatters straight; nor the man of sin, for he also shall be consumed with the breath of His mouth. Otherwise, unless it be this of Christ's, 
2. Thes. 2.8.  there is nothing in our breath to work this effect: not in any man's, to thaw a frost, or to scatter a mist. The soil of sin is so baked on men, they so hard frozen in the dreggs of of it, our wind cannot dissolve it. Hear the Prophet, after he had been long blowing at the sins of the people: The bellowes (saith he) ar● burnt, the iron of them consumed, the Founder melts in vain; for all his blowing, the dross will not away (jer. 6.29.) But I (saith God) let me take it in hand, let me but blow with my wind, and I scatter thy transgressions as a mist, and make thy sins like a morning cloud to vanish away. Turn we then to Him, whose divine power, whose immortal breath can do it: do it by himself, and if by himself, by others also, into whom he will inspire it; whom in that regard, the Prophet calleth GOD'S mouth, to separate the precious from the vile. 
I●r. 1● 19   
Which being of His breath immortal, doth further show, both that there is nothing in this power, but perteines rather to another life, then to this mortal of ours (even to that, which is the life of the world to come:) and that it shall never die (this power) but hold, as long as there is any sin to be forgiven. Had it been His mortal breath, we might have feared the failing, now it shall never fail, so long as there is any, to open his mouth to receive it. It is His immortal breathe.  
This for the Party from whom. Now for in eos, those into whom it came. 
 ². 〈…〉.  Much bound we are to our Blessed Saviour, for thus sending; and to the Holy Ghost for being thus sent, for seeing us furnished with a power, we so much stand in need of. For, sinning as we do, and even running ourselves out of breath in it, and the wages of that being eternal death: what case were we in, but for this breathe? I see not how we should do without it. To say therefore with them in the Gospel, 
Ro●. 6 23.  Benedictus D●us qui dedit talem potestatem, Bless●d be GOD for s●nding such a pow●r, 
〈◊〉 9.8.  for sending it at all.  
But than secondly, qui dedit tal●m potestatem hominibus, that he gave it to m●n. 
¹ To m●n.  For, as the Son of man he gave it; and as man, to men he gave it; to the Sons of men upon earth, that we need not send up and down and cast, Who shall go up to heaven for us and fetch it thence. That if an Angel should come to us, 
R●m. 1●. 6.  as to Cornelius there did, he hath not this power to impart, he can but bid us send to joppa, for Pet●r. 
A●t 10 32.  He hath it, men have it, Angels have it not.  
In eos, is more yet: to men, and to such men, such simple men (for so they were, 
² In eos, t● simpl● m●n.  GOD wot) a full unfit and indisposed matter to receive it. Idiotes (it is Saint Luke's word) men utterly unlearned: And of no spirit or courage at all (the breath but of a Damsel, quailed the b●st of them.) Probatur Deus per Apostolos (say the Schoolmen: 
Act 4.13. ) if there were nothing else, his very Apostles were enough to prove him to be GOD. For O Lord our Saviour, how excellent is thy Name in all the world! Thou, 
Psal. 8.1.2.  that out of the mouths of those that were little better th●n babes, hast ordained thy praise, and s●illed thine enemies, and put them all to silence.  
But, there is a worse matter than that. Not only Simple; 

³ To s●nfull men.  
Luc 5.8. 1. Tim. 1.5. jam. 3.2. 1. job. 1.8.   but (which is further of yet) sinful men they were. Take their own confessions. Saint Peter's: Go forth from me o Lord, for I am a sinful man. Saint Paule's: Sinners, whereof I am the chiefest. S. Iam●'s: In many things we offend all; put himself in the number of them that offend many ●imes. S. John's: If we (I for one) say we have no sin (what then, we are proud, there is no humility? No; but) we are liars, and there is no truth in us. Even, to such, to 〈◊〉 this power given to forgive sins: to them, that for sin, were in fear themselves to be condemned.  
Nay (which is not lightly to be passed by) all this done, even at the very time, when they were scarce crept out of their sin, but three days before committed, in so wretchedly forsaking Him: and some, more than so, and after would scarce believe, He was risen, when they saw Him: that even then, did He thus breathe on them, and made them, that He did. Now blessed be GOD, that at all gave such power to m●n, to such men, such simple, such sinful men, insufflavit in eos. To secure us, be the men what they will, that have received it, No sin of man, shall make the power of GOD of none effect. This, for in eos.  

3. Of the Act.  To the Act now. It is first sufflavit, breathed; and that was, to keep correspondence with His Father at the first. 
a Sufflavit.  By breathing into Adam, the Father gave the soul; the author of the life natural: Ad idem exemplum, the Son (here) by breathing gives the Holy Ghost, the Author of the life-spirituall, the same passage, and the same ceremony held by both.  
But insufflavit is more; breathed it in, into them. This (in) shows, it pertains within, 
b Insufflavit.  to the inward parts, to the very conscience, this act. His breath goeth (saith Solomon) ad interiora ventris, 
Pro 18.8. Heb. 4.12.  and His word with it (saith the Apostle) through, to the division of the soul and Spirit: Thither goeth this breath: and thither, is further than man can go. For, howsoever the acts and exercises of outward jurisdiction may be disposable, and are disposed by humane authority: yet, this not so, of forum internum. Somewhat there is still that comes from CHRIST, and none but CHRIST; somewhat, that as it comes higher, so it goes deeper, than any earthly power whatsoever. This inward inspiring brings us to CHRIST 's Deity again. The Kings of the Nations, send they can, and give power they can, but inspire they cannot. Array whom they will (as Assuerus) with rich attire; arm them at all points, endure, in that sense; but not endue the soul with gifts and graces within, not arm their minds with valour and virtue; at leastwise, not with virtus ex alto: Only GOD, whom He calls, He gives the inward talents to; and CHRIST, whom He sends, He sends His Spirit into. This argueth GOD plainly, and so CHRIST to be GOD.  
Always this insufflavit shows, as wherewith He would do it (the Spirit;) so, what it is He would work, 
Eph. 4.3.  work upon, and renew. For, if we be renewed in the Spirit of our minds, the whole man willbe so, straight upon it. There is no indication to that: for, the change of the whole man is a certain sign, the Spirit is come into us. As of Saul, it is written, when the Spirit came into him, he was changed into quite another man; no more the same Saul, he was before: A new, another Saul then. Which holds, not only in particular men, but even in the whole world. For, when this breath came into it, in interiora, it was cast into a new mould presently, and did even wonder at itself, how it was become Christian. For, the outward rigorous means of fire, imprisonment, of the whip, of the terror of the Magistrate's sword: Pilat's Have not I power to crucify thee, 
joh. 19.2.  and power to lose thee? These daunt men, make them astonished, make metum peccati, fear to commit the outward act of sin. But, edium oportet peccandi, non metum facias, if sin shall ever truly be left, it must come of hatred, not of fear. So, it goes away indeed. And there it is, sin must be met with; if ever it shall rightly be put away, the Spirit to be searched, and inward hearty compunction wrought there. And that is, by this breath of CHRIST, piercing thither or not at all. So much for the [in.]  
And now to, et dixit. The words be three, the points according, three, too. ¹ Accipite, 
Et dixit.  it is to be received: ● Spiritum, a Spirit it is, that is to be received: ³ Sanctum, and that Spirit is the Holy Ghost. ⁴ Whereto we add; the Holy Ghost after what manner; for there be more than one.  

1. Accipite:  Accipite, agrees well with breath. For, that is received, we open our mouths and draw it in; our Systole, to meet with His Diastole.  
For this Accipite: it is certain, that at the breathing of this breath, the Spirit was given. He gave them what He bade them take; He mocked them not. They received the Holy Ghost then, and (if ye will) really. Yet was not the substance of His breath transubstantiate into that of the Holy Ghost: None hath ever imagined that: yet said He truly Accipite Spiritum; and no less truly in another place, Accipite Corpus. Truly said by Him, and received by them, in both. And no more need, the bread should be changed into his body, in that; then, His breath into the Holy Ghost, in this: No, though it be a Sacrament (for, with them both are so) yet, as all confess, both truly said, truly given, and truly received, and in the same sense without eny difference at all. This for them.  
For us, Accipite showeth first, it comes from without; it grows not within us; 
¹ Accipite not concipite. Psal. 90 9  a breath inspired, not a vapour ascending; not educta è, but inducta in. It is not meditati sumus sicut aranea, we spin it not out of ourselves, as the spider doth her web. It is not concipite, but accipite: Receive it we do; Conceive it we do not. It were too fond to conceive (seeing our breath is made of air, and that is without us) that the Spirit should be made of eny thing that is within us.  
We say again: it is Accipite, not assumite. Assumit, qui nemine dante accipit, 

² Accipite not assumite.  
Heb. 5.4.   He assumes, that takes that, is not given. But, nemo assumit honorem hunc, This honour no man takes unto him, or upon him, till it be given him. As, quod accipitur non habetur, in the last; So, quod accipitur, datur, in this. And both these are against the Voluntaries of our Age, with their taken-on Callings. That have no mitto vos; unsent, set out of themselves. No accipite, no receiving; take it up of their own accords, make themselves what they are: Sprinkle their own heads with water; lay their own hands on their own heads; and so take that to them, which none ever gave them. They be hypostles: (So doth Saint Paul well term them as it were the mock-Apostles:) And the term comes home to them, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they be, Filij subtractionis right: 
Heb. 10.39.  work all to subtraction, to withdraw poor souls, to make them forsake the fellowship (as even then, the manner was.) This brand hath the Apostle set on them, that we might know them and avoid them.  
We may be sure, CHRIST could have given the Spirit without eny ceremony; held his breath, and yet sent the Spirit into them without eny more ado: He would not: An outward ceremony He would add; for, an outward calling He would have. For, if nothing outward had been in His, we should have had nothing but Enthusiasts (as them we have notwithstanding:) But than we should have had no rule with them: All by divine revelation: Into that they resolve. For, Sending, breathing, laying on of hands have they none. But if they be of CHRIST, some must say mitto vos; sent by some; not run of their own heads. Some, say accipite; receive it, from some; not find it about themselves; have an outward calling, and an outward accipite, a testimony of it. This for accipite.  
Spiritum. A Spirit it is, that is to be received, and much is said in this word (Spirit: 
a Spiritum. The Spirit. joh 6.63. 2. Cor. 3.6. jude 10. Ephes. 4.23. ) it stands as opposed to many. ¹ The Spirit and flesh (CHRIST, joh. 6.) ² The Spirit and the Letter. (Saint Paul. 2. Cor. 3.) ³ The Spirit and the Soul (Saint jude.) ⁴ The Spirit and the mind (Ephes. 4.) ⁵ The Spirit and a habit. ⁶ The Spirit and a Spirit Spiritus and Spectrum. ⁷ The Spirit and Hero's Pneumatica, that is some artificial motion or piece of work with begins within it. To All these.  
1. Not the flesh (saith our SAVIOUR:) and if not the flesh, not eny humour, 
¹ Not the 〈◊〉  for they are of the flesh: Neither they, nor their revelations profit ought to this work.  
2. Not the Letter (saith Saint Paul:) not the husk or chaff: we have too much of them every day. Quid paleae ad triticum, they rather take away life then give it: 
² Not the ●etter jer. 22.13.  A handful of good grain were better than ten load of such stuff.  
3. Nor animales Spiritum non habentes (saith jude) men that have souls only; 
³ Not the soul.  and they serve them, but as Salt to keep them, that they rot not. They to have no part or fellowship in this business; mere natural men; no Spirit in them at all. Somewhat there is to be in us, more than a natural soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is one thing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another. Some inspiring needs; somewhat of Accipite.  

⁴ Not the mind.  4. Nay saith Saint Paul, Be ye renewed in the Spirit of your minds. For, the mind is not all: Nor men to think so, if they once have got true positions, true Maxims in their mind, than all is well. If the Spirit be not also renewed, it is nothing.  

⁵ Not an habit.  5. The Spirit, not a habit gotten with practice, and lost again with dis-use (as are the Arts▪ and moral virtues) against the Philosophers. For, though this be virtue, yet is it not virtus ex alto (this.) No habitual but a spiritual virtue, this.  

⁶ Not a Spirit.  6. Spiritus, non spectrum: for, that is a flying Shadow void of action; doth nothing. But the Spirit, the first thing we read of it, it did hover and hatch and make fruitful the waters, 
Gen 1.2.  and fit to bring forth something of substance.  

⁷ Not Hero's Pneumatica.  7. And last (which is by Writers thought to be chief intended) CHRIST 's Spirit, not Hero's Pneumatica; not with some spring or devise, though within yet from without; artificial, not natural: but the very principium motus to be wit●in. Of ourselves, to move: not wrought to it, by any gin or vice or screw made by art: Else, we shall move but while we are wound up, for a certain time till the plummets be at the ground, and then our motion will cease straight. All which (but th●se last specially) are against the automata, the spectra, the puppets of Religion, H●pocri●●●. With some spring within, their eyes are made to r●wle, and their lips to wag, and their breast to give a sob: all is but Hero's Pneumatica, a vizor ●ot a very face; 
2. T●m. 3.5.  an outward show of godliness, but no inward power of it at all. It is not Accipite Spiritum.  

b Spiritum Sanctum.  Thirdly, I say it would be known further, what Spirit: For, Accipite it may be; somewhat they may have taken; it may be, a Spirit. But, whatsoever it is, it is not yet home, unless Sanctum come too. Sanctum it would be, if it be right. To be a man of Spirit (as we call them, that be active and stirring in the world) will not serve here, if that be all. I have formerly told you, there is a Spiritum without Sanctum; Spirit and holy are two things. Two other Spirits there be beside: and they well accepted of, and in great request. 
2. Pet. 1.20. 1. Cor 2.12.  ¹ One, which Saint Peter calls the private Spirit: ¹ The other, that Saint Paul calls the Spirit of the world: Which two will consort well together, for their own turns, and for some worldly end: but neither of them with this. For, they are opposed to the HOLY GHOST, both.  
The private Spirit first. And are there not in the world somewhere, some such, as will receive none, 
¹ Not Spiritum suum.  admit of no hand no other HOLY GHOST but their own ghost and the idol of their own conceit, the vision of their own heads, the motions of their own spirits; and if you hit not on that, that is there in their hearts, reject it, be it what it will: that make their breasts the Sanctuary; that (in effect) say with the old I●●●atist, Quod volumus Sanctum est, That, they will have holy, is holy, and nothing 〈◊〉 Men (as the Apostle speaks of them) causeless puffed up with their fleshly mind? 
Col. 2.18.  His word is to be marked: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here: inflati, they; affla●i, th●se: They puffed up, these inspired. If it make to swell, then is it but wind; the spirit doth it not; inspirat, non inflat. The word is insufflavit: there is, in s●fflavit, a 〈◊〉 that beareth downward and carries not up. So, Spiritum Sanctum, is not s●iritum suum.  

² Nor Spiritum mundi.  Nor Spiritus mundi is not Spiritus CHRISTI. Else doth Saint Paul wrong to oppose them. It is too sure, such a Spirit there is as the Spirit of the world: and that the greatest part of the world live and breath and move by it: and that it doth well sometimes, but without eny reference to GOD or CHRIST or HOLY GHOST. For, even the acts they do of Religion; are out of worldly reasons and respects: Herod's reason, Videns quia placeret populo; saw, the world would that way: Demetriu●'s reason, 
Acts 12.3.19.27.  Periclitatur portio nostra, It may prove dangerous to their worldly estate: The 〈◊〉▪ Oh set forward that point of Divinity; for then; all they have is ours. 
Gen. 34.23.  See 〈◊〉 no●, whence this wind, blows, from what spirit this breath comes? from Spiritus mundi, plainly. And I know not how, but as if CHRIST 's mouth were stopped, 〈◊〉 His breath like to ●●ile him, the world begins to far, as if they had got a new mouth, to draw breath from; to govern the Church, as if Spiritus Praetorij would do things, better than Spiritus Sanctuarij, and man's law become the best means to teach the fear ●f GOD and to guide Religion by. In vain then is all this act of CHRIST 's; He might have kept His breath to himself. But, it will not so be. When all is done, the Spirit must come from the Word, and the Holy Ghost from CHRIST 's mouth, that must do this, govern the Church. Thither we must, for Sanctum; even to the Sanctuary, and to no other place.  
And, a certain note it is (this) to discern the Holy Spirit of GOD, from the Spirit of what you will. From CHRIST it comes, if it be true: He breathes it. It cannot but be true, if it come from Him, for He is the Truth. And as the Truth, so the Wisdom of GOD: that, if it savour of falsehood, or folly, it came not from Him; 
joh. 14.6. 1. Cor. 1.3.  He breathed it not. But, His Breath shall not fail; shall ever be able to serve His Church, without all, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the private Spirit, and without all the additaments of Spiritus mundi. And if we gape after them, we make this Accipite more than needs: And if we do so, I know not what shall become of us.  
But the Holy Ghost may be received more ways than one. He hath many Spiramina: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in many manners, He comes: And multiformis gratia, He comes with. 
Which way it is received. 1. Pet. 4.10.  He and they carry the name of their cause: and to receive them is to receive the Spirit. There is a gratum faciens, the saving grace of the Spirit, for one to save himself by, received by each without respect to others: and there is a gratis data (what ever become of us) serving to save others by, without respect to ourselves. And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace of a holy Calling: For it is a grace, to be a conduit of grace eny way. 
2. Cor. 8.4.  All these; and all from one and the same Spirit.  
That, was here conferred, was not the saving grace of inward Sanctimony: they were not breathed on, to that end. The Church to this day, gives this still in her Ordinations, but the saving grace the Church cannot give: none but GOD can give that. Nor, the gratis data it is not. That, came by the tongues, both the gift of speaking divers languages, and the gift of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking wisely and to the purpose: And (we know) none is either the holier, or the learneder, by his Ordination.  
Yet, a grace it is. For, the very Office itself is a grace: Mihi data est haec gratia (saith the Apostle in more places than one; and speaks of his Office and nothing else. 
Eph. 2.7 etc. ) The Apostleship was a grace, yet no saving grace. Else, should judas have been saved. Clearly then, it is the grace of their Calling (this) whereby they were sacred and made persons public and their acts authentical; and they enhabled to do somewhat about the remission of sins, that is not (of like avail) done by others, though perhaps more learned and virtuous than they, in that they have not the like mitto vos, nor the same Accipite that these have. To speak with the least: As the act of one, that is a public Notary, is of more validity, then of another that is none, though (it may be) he writes a much fairer hand. And this (lo) was the grace here, by breathing conferred to them: of Spiritum, a Spiritual; of Sanctum, an holy Calling: and derived from them to us, and from us to others, to the world's end.  
B●t take heed, we suck no error out of this word holy; No more than we do out of the word anointed. When time was, it was showed, the anointing was no inward holiness, or hability to govern by, but the right of ruling only. So, here, it is no internal quality infused, but the grace only of their Spiritual and Sacred function. Good it were, and much to be wished, they were holy and learned all; But if they be not, their Office holds good though. He that is a Sinner himself, may remit sins for all that, and save others he may, though himself be not saved? For, it was not propter se, he received this power, to absolve himself; but (as the next word is) quorumcunque, eny others whosoever.  
Some ado we have to placke this out: but out it must. For, an error it is, an old worn error of the Donatists: and but new dressed over by some fanatical Spirits, in our d●ye●, that teach in corners. One, that is not himself inwardly holy, cannot be the means of holiness to another. And where they dare too, that: One, that is not in state of grace, can have no right to eny possession or place. For, they of right belong to none, but to the true children of GOD: that is, to none but to themselves.  
Fond ignorant men! For, hath not the Church long since defined it positively, that the baptism, Peter gave, was no better than that which judas: and exemplified it, that a seal of iron will give as perfect a stamp, as one of gold. That as the Carpenters that built the Ark, wherein No was saved, were themselves drowned in the flood: That as the water of baptism, that sends the child to heaven, is itself cast down the kennel: Semblably is it with these: And they that by the Word, the Sacraments, the Keys, are unto other the conduits of grace, to make them fructify in all good works; may well so be, though themselves remain unfruitful, as do the pipes of wood or lead, that by transmitting the water, make the garden, to bear both herbs and flowers, though themselves never bear eny. And let that content us, that what is here received, for us it is received, that what is given them, is given them for us; and is given us, by them. Sever the Office, from the men: leave the men to GOD, to whom they stand or fall: let the Ordinance of GOD stand fast. This breath, though not into them for themselves, yet goeth into and through every act of their Office or ministry, and by them conveigheth His Saving grace into us all.  
But, lest we grow discontent, that some do receive it, and that we all do not so (For, this being the Feast of the HOLY GHOST, and of receiving it, it may grieve eny of us, to go his way and not receive it:) I will show, it is not so. For, though as this breath, we cannot all; and, as the fiery Tongues, much less: (These are but for some set persons:) yet I will show you a way, how to say Accipite Spiritum to all, and how all may receive it.  

Matt 26.26.  And that is by Accipite corpus meum. For, Accipite corpus, upon the matter, is Accipite Spiritum, inasmuch as they two never part, not possible to sever them one minute. Thus, when or to whom we say Accipite corpus, we may safely say with the same breath, Accipite Spiritum; and as truly every way. For, that Body is never without this Spirit; he that receives the one, receives the other; He that, the body, together with it, the Spirit also.  
And receiving it thus, it is to better purpose than here in the Text it is. Better (I say) for us. For, in the Text it is received, for the good of others; whereas (here) we shall receive it, for our own good. Now, whither is the better remission of sins, to be able to remit to others, or to have our own remitted? To have our own, no doubt. And that is here to be had. To the stablishing of our hearts with grace, to the cleansing and quieting our consciences. Which spiritual grace we receive in this spiritual food, and are made to drink (I will not say of the spiritual Rock, 
1. Cor. 10.4. joh. 15. 5·  but) of the spiritual Vine that followeth us, which Vine is CHRIST. To that then let us apply ourselves. Both are received, both are holy, both cooperate to the remission of sins. The body, Matt. 26. The Spirit here evidently. 
Mat. 26.28.  And there is no better way of celebrating the Feast of the receiving the HOLY GHOST, than so to do, with receiving the same body that came of it at his birth, and that came from it now at his rising again.  
And so receiving it, He that breathed, and He that was breathed, both of them vouchsafe to breath into those holy Mysteries a divine power and virtue; And make them to us the bread of life, and the cup of Salvation. GOD the Father also sending His blessing upon them; that they may be His blessed means of this thrice blessed effect. To whom all, three Persons, etc.    

A SERMON Preached before the KING'S MAJESTY AT HALYRUD House, in Edinburgh, on the VIII. of june A.D. MDCXVII being WHIT-SUNDAY.  LUKE. CHAP. IU. VER. XVIII. XIX. 
SPIRITV● DOMINI super Me &c  
The SPIRIT of the LORD is upon Me, because He hath anointed Me, that I should preach the Gospel to the poor: He hath sent Me, that I should heal the brokenhearted, that I should preach deliverance to the captives, and recovering of sight to the blind, and that I should se● a● liberty them that are bruised.  
And, that I should preach the acceptable Year of the LORD.  
WE Are fallen here upon Christ's first Sermon, preached at Nazareth: and upon His very Text. This, I have read you, was His Text, taken out of the Prophet Esai. LXI. Chapter I. Verse. There was no fear. Christ would have ranged far from His matter, if He had taken none; yet, He took a Text, to teach us thereby, to do the like. To keep us within; not to fly out, or preach much, either without, or besides the book.  
And he took his Text for the Day, as is plain, by his application (ver. 21.) This day, is this Scripture fulfilled in your ears. This day this Scripture. Our Master's Scripture was for the Day: So would ours be.  
〈…〉 day: and for the present occasion. For, among the Writers, it is 〈…〉, that when our Saviour made this Sermon; that year, it was with 〈…〉 the year of jubilee. And that therefore, he told them, It was fulfilled in 〈…〉 they might hear the trumpets sound to it. If it were so; this Text of 〈…〉 year, was as apposite, as could be chosen. That (it seems) he turned the book purposely to find it: Out of it, to speak to them of the true jubilee.  
〈◊〉 it were so (the year of jubilee) it was the last, that ever they held. For, befo●● 〈◊〉 years came about again, they were swept away: Temple, Sacrifice, Iubi●●● 〈◊〉, and all. The jubilees of the Law then failing, being come to their period, 〈◊〉 Christ with His; with a new jubilee of the Gospel, the true one (as, whereof 〈◊〉 of theirs were but shadows only:) which jubilee of the Gospel, was the accep●●●● year, which Esai here meant.  
Will ye then give me leave now, to say of this Text of our Saviour's, 
The Sum.  This Scripture suits well with this day: is fulfiled in it three ways. In the ¹ coming of the Spirit: ² the end for which; To send to proclaim: ³ the matter which, to 〈◊〉 ●●me a jubilee: ⁴ And a fourth, I will add, of a present occasion, as fit every way.  
First, it is of the coming of the Spirit. And, this day, the Spirit came. And the coming of the Spirit, in the Text here upon CHRIST, was the cause of the coming of the Spirit, this day, upon the Apostles. From this coming upon him, came the coming upon them: Super Petrum, super jacobum, supper all the rest; ●pon them, and upon us all, from this super Me. All our anointings are but ●●opp● from his anointing: All our missions, and commissions, but quills (as we 〈◊〉) out of this Commission (here) misit Me. Sicut misit Me, Ego mitto vos: 
joh. 201.  He sent 〈◊〉 As He sent Me, I send you. By that, and by no other Commission, did they, or 〈◊〉 we, or shall ever any come.  
That first, and this second: the Misit, and the Ad. Why came the Spirit on Christ? To send Him: send Him, to what? Ad evangelizandum. And why came the spirit on the Twelve, this day, but for the very same end? And it came therefore, for 〈◊〉 purpose, in the shape of tongues. It is the office of the tongue, to be a trumpet, 〈◊〉 proclaim. It serves for no other end.  
To proclaim, what? The acceptable year of the LORD, that is, the jubilee. Now 〈◊〉 is the number of the jubilee; which number agreeth well with this Feast, the ●east of Pentecost. What the one, in years; the other, in days. So that, this 〈◊〉 the jubilee (as it were) of the year (or the yearly memory of the year of jubilee:) That, the Pentecost of years; This, the jubilee of days. These three ●or the Day.  
And may we not add a fourth, from the present occasion? I take it, we may; and 〈…〉 unfit neither, as peculiar to this very Year, rather than to any other. There 〈◊〉 out (lightly) but one jubilee in a man's age. ¹ And this present year is (yet) the the I●bilee-yeare of Your majesty's life and Reign. ² And this day is the jubilee-day ●f ●hat year. ³ And yet further, if we take not jubilee, for the time, but for the joy, 〈◊〉 ●he word jubilee is taken, as for the time of the joy, so for the joy of the time;) And so refer it to the late great joy and jubilee, at your majesty's receiving hither to Your 〈◊〉 (the Country where you were brought up) which then was fulfilled in our 〈…〉 ears (I am sure) were filled full with it. So that first and last, the Text 〈◊〉 ●ith the Day; and both suit well, with the present occasion.  
〈…〉 to our SAVIOUR: Who standing now with His loins girt, ready ●o go about the errand, He came for; (as the manner is) He was first to read His 〈◊〉 This it is (the words, I have read) drawn and ready penned for Him, long 〈◊〉 by the Prophet Esai here, who had the honour to be the Register of this, and 〈…〉 Instruments, touching CHRIST 's Natures, Person, and Offices. And up●● 〈…〉 of this, He entered in His Office.  
You ●ay plainly know; it imagination (thus,) or first entering on His offic●, by the proclamation following, o● opening the gaol, and letting the Prisoners go free. so is (ever) ●he fashion o● 〈◊〉 to make the joy general, of their coming to their kingdoms; to release tho●● that stand committed; to grant free and general pardons to all, 〈◊〉 will sue for them; to be at the charge of missilia, certain new pieces of coin, to be cast ●●road among the people.  
Accordingly, were there this day of the Spirit's coming, by one Sermon of Saint Peter's, three tho●sand set at liberty, that had been captives before, under Satan. A largesse of new t●●gues (as it were missilia) cast down from heaven. A general pardon proclaimed, 
Act. 7.52.  even for them that had been the betrayers & murderers of the Son of GOD, if they would come in. That it was (indeed) a right day of jubilee. And this; i● the Sum of all.  

The Division.  The parts as they lie, are these. ¹ First, of the Spirit's being on CHRIST: ² Anointing Him: ³ Sending Him. These three.  
2. Then, whereto He was so anointed and sent; to preach the Gospel, or glad tidings (glad tidings, or Gospel, both are one:) and that even to the poor.  
3, Thirdly, whereof the tidings is: of an excellent Physician; a Physician of the heart, one that can cure a broken heart.  
4. Of these hearts. ¹ How they came broken first, and there are three ways here set down. ¹ By being captives: ² by being in a dark dungeon, where their sight was even taken from them: ³ By being there in irons, so as they were even bruised with them. Three, able (I think) to break any man's heart alive.  
2. Then, how they came cured. And that is by good news, Two proclamations, (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim, is twice repeated.) ¹ One containing a particular remedy of those their three several maladies. ¹ Of a party, one with a ransom, or redemption for the captives: ² with an engine, or tool, to knock of their irons: ³ with the keys of the prison, to let them out. And this to begin with. Then (to conclude with) a second proclamation, that makes up all; of a year of jubilee; and so, of restitution, of them to their former forfeited estates, by GOD 's accepting them to favour, this acceptable time.  
This, is the Sum of CHRIST 's Commission here read. And indeed, a brief of His Offices all three. ¹ In preaching the glad news of the Gospel, of His Prophecy: ² In granting pardon, and enlarging prisoners, of His Kingdom. ³ In proclaiming a jubilee, of His Priesthood (for, that, the peculiar of the Priest's Office.) So, all are in, that pertain to CHRIST. And all, that, to JESUS too: Who showeth Himself JESUS, in nothing so much, as in being the Physician of a broken contrite heart.  


I. Of the Spirit's being on Ch●ist  WE cannot better begin, then with the Blessed Trinity. In the three first word●, the three Persons reasonable clear. ¹ The Spirit: ² He, whose the Spirit (D●mini:) ● He, on whom the Spirit, super Me.  
The Spirit, that is, the Holy Ghost. He, whose the Spirit, GOD the Father. He, on whom the Spirit, our SAVIOUR CHRIST. He, the super quem (here.)  
These three distinct: ¹ the Spirit, from the ² LORD, whose the Spirit is: the Spirit, that was upon, ³ from Him, it was upon. Y●t, all three in one joint concurrence, to one and the fame work, the jubilee of the Gospel.  
●pon Me, is CHRIST 's Person. But, His person only according to one of His 〈◊〉; His humane. The Spirit was not upon Him, but as He was man. These thre●, ¹ To be sent, ● to be anointed, ● to have a s●per cum, favour of inferiority (all) to the Sender, Annointer, Superior. And so (indeed) for us, He became lower than, in 〈…〉 not. In the similitude of sinful flesh, had a Spirit, to anoint Him: 
Rom. 8.3. Phil. 2.7.  In formâ 〈◊〉 ●ad a LORD, to send Him about the message here.  
〈…〉 CHRIST suffer not in His honour, we supply: that the SPIRIT, who 〈…〉 to be Spiritus DOMINI, is elsewhere. said to be Spiritus CHRISTI 〈…〉 The Spirit of the Father (Mat. 10.) And the Spirit of the 
c Gal. 4.6.  Son, 
a Rom. 8.9.  
b Matt. 10.20.  both (Gal. 4.) The Spirit that sent Him here, sent by Him elsewhere, 
d joh. 15.26.  Whom I will send (joh. 15.) This sets Him upright again. As the one shows Him, to be Man; so the other, 〈◊〉 GOD. And, as GOD, He hath no Superior. No LORD, to own Him: 〈…〉 to anoint Him.  
〈◊〉 I mistake not) a kind of ynckling of thus much, is even in the very words. 〈…〉 [LORD] in Esay, is plural; and so, more persons than one, whose the Spirit i●▪ and from whom He proceeds. And, if you would know how many; In Esay the w●rda be two: so, not a single proceeding, from one: but, a double, from two, as 〈◊〉 word is double. Saint Basil saith it short, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As GOD, He sends it; as Man, He receives it. Upon Him, as Man: from Him, as GOD.  
Of Him then, as Man, three things here are said, the Spirit ¹ was upon Him: 
2. His anointing.  ² anointed Him: ³ sent Him. But it is said: the Spirit is upon Me, because He hath ●●●ointed me: So as, the anointing is set, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cause, why He was upon Him. And then, that, (His anointing) as the cause is first in nature. But it cannot be conceived, but the Spirit must be also upon Him, to anoint Him, the Spirit is the ●nction: the Spirit than was upon Him, two several times, for two several ends. ● To anoint Him. ² And, after He was anointed, to send Him; the second. Of ●his anointing we are to touch, ¹ when it was: ² with what it was: ³ and how it ● comes to be termed anointing.  
When was He thus anointed? Not now, or here, first: but long before; 
¹ When it was.  even from the very time of His conceiving. When the Word became fl●sh, the flesh, 
joh. 1.14.  with the Word and (by means of it) with the whole Deity, was anointed all over; and by virtue thereof, filled with the fullness of all grace. For, this we are to hold: that CHRIST was ever CHRIST (that is) ever anointed, from the very first instant ●f ●ll; He was never un-annointed, not one moment.  
Anointed with what? I have already told you, with the Deity, 
² With wh●t.  by virtue of the Personal union of the second Person of the Deity. Why then is the Holy Ghost called 〈◊〉 Unction? Why is CHRIST expressly said to be anointed with the Holy Ghost? 〈◊〉 not, with the Father as well?  
Why not? To retain to each Person, his own peculiar, his proper act, in this common work of them all: or (as the Hebrews speak) to keep every word, upon his ●●ght wheel.  
●ather, is a term of nature. So, to the Father we ascribe, what the Son hath by 〈◊〉 For, that he is the Son, is of nature, not of grace.  
〈◊〉, that the Manhood is taken into GOD, that was not of nature, but of grace. 〈◊〉, what is of grace, is ever properly ascribed to the Spirit. 
1. Cor. 12.4.  There are diversities of ●ra●●s, all from the same Spirit. And the proceeding of grace from it, not as by nature, 〈◊〉 Vbi vult, Blows where it lists freely. All then, of grace, 
joh. 3.8.  proceeding from the Spirit, Accordingly, the Conception of CHRIST 's flesh, and the sending it with the fullness of grace (or anointing it) is ascribed to the Spirit.  
〈◊〉, this enduring with grace, how comes it to be called anointing? For nothing, 
³ How called anointing.  〈◊〉 ●he resemblance it hath, with an ointment. An ointment is a composition (we 〈◊〉) the ingredients of it, oil and sweet odours. By virtue of the oil, it soaks even 〈…〉 bones (saith the Psalm:) but, it works upon the joints and sinews, sensibly; 〈…〉 supple and lithe, and so the more fresh and active to be stir themselves. 
Psal. 109 18.  〈…〉 of the sweet odours mixed with it, it works upon the spirits and senses; cheers 〈…〉 make● him glad, that is anointed with it. And not him alone, 
Psal. 45.8. Cant. 1.3.  but all that are abou●●nd near him, qui in odour unguentorum, that take delight in his company, to go and to run with him, and all fo● 〈…〉 swee●e sent they feel to come from him.  
O● which two, the oil 〈…〉 the virtue of the power of the Spirit, piercing through (but gently) like 〈◊〉 Th● odours, the sweet comfort of the graces, that proceed from th● HO●Y ●●OST. 1. Nothing, more like. And this for Hi● Anointing.  

3. His sending.  Now the 〈◊〉 Spirit, that was thus upon Him, at hi● conception, to anoint Him; was even now upon Him again, to manifest, and to send Him. When? At His 〈…〉 (● l●ttle before.) Not 〈…〉, as ●hen at His conception, but in a visible shape 〈…〉, before a great concourse of people: (To show, there ought to be 〈…〉 ●●ing: 
Luk. 3.22. ) what ●ime, the Dove laid that, which in it, is answerable to our 〈◊〉, ●pon Him.  
Nor, to ind●e Him with aught (that, was done before, long:) but, to manifest to all, This was He; This, the Party, before anointed; and now sent, that they might take heed to Him, It was the HOLY GHOST'S first Epiphanie (this:) He was never seen before: But, CHRIST 's second Epiphanie. The other, at His Birth, or coming into the world: This now, at His calling, or sending into the world. That first, to inhable Him, to His Office. This, to design Him to it. By that, furnished for it: By this, sent, severed, and set about the work, He came for.  
But, before we come to the work, let us first reflect a little upon these: they serve our turn; are for our direction. These (both) were done to Christ, to the end He might reach the Church, that the same were to be on them, who in Christ's stead are employed in the same business, ad evangelizadum. The Holy Ghost, to be upon them; upon them, to anoint them, and to send them, both: but, first to anoint; then, to send them. To be, and in this order to be. Unless they be first anointed, not to be sent; and, though never ●o anointed, not to start out of themselves, but to stay till they be sent.  
The Spirit to be upon them; the same, that upon Christ, though not in the same, 〈◊〉 in a broad ●nd ● large difference or degree of being. Upon Him, without measure; Not so, on us but, on some, less (the measure of the Hi●;) on some, more (the measure of the Epha:) but every one, his Gomer at least. Some feathers of the Dove (as it were) though not the Dove itself; not the whole SPIRIT entire, as upon Him.  
On His head, the whole box of ointment was broken, which from Him ran down upon the Apostles, somewhat more fresh and full; and (ever) the further, the thinner, as the nature of things liquid i●: but, some small streams trickle down even to us, and to ou● times still.  
This on-being, shows itself first, in that which stands first (the Anointing).  
I shall not need tell you, the Spirit comes not upon us now, at our conception in th● womb, to anoint us there. No: we behoove to light our lamps oft, and to spen● much oil at our studies, yet we can attain it. This way, come we to our anointing, 〈…〉 This B●oke chief; but, in a good part also, by the books of the Ancient Father's, and Lights of the Church, in whom the sent of this ointment was fre●h, and the 〈◊〉 true, on whose writings it lieth thick, and we thence strike it of and gather it safely.  
You will ma●ke: the anointing is set, for the cause; the Spirit is upon Me, because He hath anointed Me▪ Then, sublatâ causâ, and a sensu contrario, the Spirit is not 〈◊〉 Me, because He ha●h not anointed Me. Again, because He hath anointed Me, He 〈◊〉 sent Me. And then it follows, because He hath not anointed Me, He hath not s●nt Me. No speaking of the spi●it's on being; no talk of sent by Him, without it. 〈◊〉 be th●y then, that say, the less anointing, the more of the SPIRIT? ●he more blind, the mo●e ●old; and so, the fit to go on some other errand 〈…〉 this.  
〈◊〉: the Spirit makes none of these dry missions; sends none of these same 〈◊〉, such as have never a feather of the Dove's wing, not any spark of the fire of 〈◊〉 not so much as a drop of this ointment. You shall smell them straight, that 〈◊〉, ●he Myrrh, Aloes, and Cassia will make you glad. 
Psal. 45.8.  And you shall even as soon 〈…〉 others. Either they want odor: Anointed, I cannot say, but 〈◊〉 with some unctuous stuff (go to, be it oil:) that gives a glibnesse to the tongue 〈…〉 and long, but no more sent in it, then in a dry stick; no odours in it at all. Father 〈◊〉 they want (I say:) or, their odours are not laid in oil. For, if in oil; you shall ●ot smell them so for a few set sermons; if they be anointed, not perfumed or 〈◊〉 for, such Divines we have.) If it be but some sweet water, out of a 〈…〉 sent will away soon; water-colors or water-odours will not last. But, if 〈…〉 oil throughly, they will: fear them not. To them that are stuffed (I know) all is one: they that have their senses about them, will soon put a difference.  
But what? If he be anointed, then turn him of hardly with no more ado, without 〈◊〉 for any sending at all? Nay, we see here, only anointing served not Christ Himself: He was sent, and outwardly sent beside. Messiah He was, in regard of His ●●●ointing: Shilo He was too, in regard of His sending. If you love your eyes, wash them in the water of Shilo, that is by interpretation, Sent. 
joh. 9.7.  Or (to speak in the style of the ●ext) as He was CHRIST, for His anointing; So was He an Apostle, for His sending. So is He called (Heb. 3.) the Apostle of our profession, 
H●b. 3.1.  with plain reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the word in the Text.  
Unction then, is to go before, but not to go alone; Mission is to follow: and no ●●an, though never so perunctus, eo ipso, to stir, nisi qui vocatus erit sicut Aaron, 
Heb. 5 4.  Unless 〈◊〉 called as was Aaron; unless he be sent as CHRIST here was: for fear of Cur●●●ant & non mittebam eos, in the Prophet; Or of, How shall they, unless they be sent, 
Ier 23.21. Rom. 10.15.  〈◊〉 the Apostle. For his life, he know not (if neither Aaron, nor CHRIST) how any might step up, without calling, sending, ordaining, laying on of hands: all are one.  
And mark well this, that the Holy Ghost came upon Christ alike for both: that there is the Holy Ghost no less in this sending, then in the anointing. They very 〈◊〉 itself is a grace expressly so called. Rom. 12. Eph●s. 3. and in divers places else. 
Rom. 1ST▪ Ephes. 3. ●▪  Every grace is of the Holy Ghost; and goeth ever, and is termed by the name of the Holy ●host usually. And, in this sense, the Holy Ghost is given and received in holy Orders, 〈◊〉 we do well avow that, we say, Receive the Holy Ghost.  
But, we have not all, when we have both these; for, shall we so dwell upon annoin●●●● and sending, as we pass by the supper Me, the first of all the three, and (sure) not the last to be looked after? A plain note it is, but not without use, this situation of ●he Spirit; that He is super. For, if He be super, we be sub. That we be careful then to preserve Him in his supper, to keep him in his due place (that is) above. In sign ●●●reof, the Dove hovered aloft over CHRIST, and came down upon Him: And in si●●e thereof, we submit our heads, in anointing, to have the oil poured upon; we submit our heads, in ordaining, to have hands laid upon them. So, submit we do, in sign that submit we must: That, not only mission, but submission is a sign of one truly called, to this business. Somewhat of the Dove there must be (●eede:) meekness, humbleness of mind.  
●ut lightly you shall find it, that those that be neque uncti neque loti, neither anointed 〈◊〉 scarce well washed; the less ointment, the worse sending, the farther from this submissive humble mind. That above? Nay any above? Nay, they inferior to none. That 〈◊〉, and they under? Nay under no Spirit: no supper, they. Of all Prepositors, th●y endure not that, not Super: all equal, all even at least. Their spirit not 〈◊〉 to the Spirit of the Prophetts, nor of the Apostles neither (if they were now 〈◊〉) but bear themselves so high, do tam altum spirare, as if this Spirit were their 〈◊〉 and their Ghost above the Holy Ghost. There may be a spirit in them, there is no 〈…〉 upon them, that endure no supper, none above them. So, now we have all, we should: Unction, out of Vnxit; Mission, out of Misit; Submission, out of super Me.  


II. The 〈◊〉 whereto.  
1 To bring good tidings.   Forward now. Upon Me. How know we that? Because He hath anointed Me: Anointed, to what end? To send: Send, whereto? That, follows now. Both whereto, and whom to. ¹ Whereto? To bring good tidings: ² Whom to? To the poor.  
1. Whereto? If the Spirit send CHRIST, He will send Him with the best sending: and the best sending, is to be sent with a message of good news: the best, and the best welcome. We all strive to bear them; we all love to have them brought. The Gospel is nothing else, but a message of good tidings. And CHRIST, as in regard of His sending, an Apostle, the Archapostle; So, in regard of that He is sent with, an Evangelist, the Arch-Evangelist. CHRIST is to anoint; this, is a kind of anointing: and no Ointment so precious, no Oil so supple, no Odour so pleasing, as the knowledge of it; 
2. Cor. 2.16.  called therefore by the Apostle, Odour vitae, the Savour of life unto life, in them that receive it.  

2. To the poor.  2. Sent with this, and to whom? To the poor. You may know, it is the Spirit of GOD by this. That Spirit it is: and they that anointed with it, take care of the poor. The spirit of the world, and they that anointed with it, take little keep to evangelise any such, any poor souls. But in the tidings of the Gospel, they are not left out: taken in by name (we see.) In sending those tidings, there is none excluded. No respect of Persons with GOD: 
Act. 10.34.  None of Nations; to every Nation, Gentile, and jew: None of Conditions; to every condition, poor and rich. To them, that of all other are the least likely. They are not troubled with much worldly good news: Seldom come there any Posts to them with such. But the good news of the Gospel, reacheth even to the meanest. And reaching to them, it must needs be general (this news:) If to them, that of all other least likely, then certainly, to all. Etiam pauperibus is (as if He had said) Even to poor and all, by way of extent, ampliando. But, no ways to engross it, or appropriate it to them only. The tidings of the Gospel are as well for 
a Act. 16.15.  Lydia the purple seller; as for 
b Act. 10.6.  Simon the tanner: For the 
c Act. 17.34.  Areopagite, the judge at Athens, as for the 
d Act. 16.30.  jailer at Philippos,: for the 
e 2. joh. 1.  elect Lady, as for widow 
f Acts 9.36.  Dorcas: 
g Act 8.27.  For the Lord Treasurer of Aethiopia, as for the 
h Acts 3.2.  Beggar at the beautiful gate of the Temple: 
i Phil. 4.22.  for the household of Caesar, as for the 
k 1. Cor. 1.16.  household of Stepharas; yea and (if he will) for 
l Acts 26.28.  King Agrippa too.  
But, if you will have pauperibus a restringent, you may; but then, you must take it for poor in spirit, 
Mat. 5.3.  with whom our Saviour gins His Beatitudes in the Mount: the poverty to be found in all. As indeed, I know none so rich, but needs these tidings: all to feel the want of them in their spirits: 
Rev, 3.17.  No Dicis quia dives sum; as few sparks of a Pharisee as may be, in them, that willbe interessed in it.  

III. The tidings of a Physician for broken hearts.  Well, we see to whom: What may these news be? News of a new Physician, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicus cordis, one that can give Physic to heal a broken heart. And news of such a one, is good news indeed. They that can cure parts less principal, broken arms or legs, or limbs out of joint, are much made of, and sent for fare and near: What say you to one, that is good at a broken heart? make that whole, set that in joint again, if it happen to be out? So they understood it plainly, by their speech to Him after, 
Ver. 23.  Medice 〈◊〉 teipsum.  

Ecchis. 15.17.  The heart (sure) is the part of all other, we would most gladly have well. Give me any grief to the grief of the heart (said one that knew what he said:) Omni custodia custodi cor (saith Solomon) keep thy heart above all: 
Pro 4.23.  if that be down, all is down: look to that in any wise. Now, it is most proper for the Spirit to deal with that part: it is the fountain of the spirits of life, and whither (indeed) none can come, but the Spirit, to do any cure to purpose: that, if CHRIST, if the Spirit take it not 〈◊〉 hand, all cures else are but po●●sitive; they may drive it away for a while, it will come 〈…〉 then ever. Now then, to Medice cure (as CHRIST after saith) to this 〈…〉.  
〈…〉 cure, our rule is first to look to de causis morborum, how the heart can be 〈…〉 then after, de methodo medendi, 
iv Of the heart's ¹ How they came broken.  the way here to help it.  
〈…〉 comes the heart broken? The common hammer that breaks them, is some 〈◊〉 cross, such as we commonly call heart-breakings. There be here in 〈…〉 strokes of this hammer, able (I think) to break eny heart in the 〈◊〉.  
1. 〈◊〉. They be captives first: and captives and caitiffs, 

¹ By being captives.  
Psal. 137.2.   in our speech sound 〈…〉 one. It is (sure) a condition able to make eny man hang up his harp, and 〈…〉 by the waters of Babylon. There, is one stroke.  
2. Th●re follows another worse yet. For, in Babylon, though they were captives, 
● In a dark dungeen.  〈◊〉 they abroad, had their liberty. These here are in prison: And in some 〈…〉 there, as it might be in the dungeon, where they see nothing. That (I take 〈◊〉 meant by blind here in the Text: Blind, for want of light; not for want of 〈◊〉, though those two both come to one, are convertible. They that be blind, say they are dark: and they that be in the dark, for the time are deprived of sight, have no manner use of it at all, no more than a blind man. Now, they that row in the galleys, yet this comfort they have, they see the light: and if a man see nothing else, the light 〈◊〉 itself is comfortable. And, a great stroke of the hammer it is, 
Eccles. 11.7.  not to have so much 〈◊〉 that poor comfort left them.  
3. But yet are we not at the worst; One stroke more. For, 
³ And bruised with irons there.  one may be in the dungeon, and yet have his limbs at large, his hands and feet at liberty. But so have 〈◊〉 those in the Text, but are in irons: and those so heavy and so pinching, as they 〈◊〉 even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bruised and hurt with them. See now their case. ¹ Captives; 〈◊〉 not only that, but ² in prison. In prison; not above, but in the dungeon, the 〈◊〉, darkest, blindest hole there; no light, no sight at all: ³ And, in the hole, 〈◊〉 many irons upon them, that they are even bruised and sore with them. And tell 〈◊〉 now, if these three together be not enough to break Manasse's, or any man's 〈◊〉, and to make him have cor contritum indeed?  
They be: but what is this to us? This is no man's case here. No more was it eny ●heirs, that were at CHRIST 's Sermon: yet CHRIST spoke to the purpose, we 〈◊〉 be sure. We may not then take it literally, as meant by the body: CHRIST 〈◊〉 no such captivity, dungeon, or irons. That He meant not such, is plain. He 〈◊〉, He was sent to free captives, to open prisons: But, He never set eny captive free, 〈◊〉 life, nor opened eny gaol (in that sense) to let eny prisoner forth. Another 〈◊〉 then, we are to seek. Remember ye not, we began with the Spirit? the 〈◊〉, the Spirit comes about, is spiritual, not secular. So, all these, spiritually 〈◊〉 understood. As (indeed) they are all three appliable to the case of the Spirit; 〈◊〉 plain description of all our states, out of CHRIST, and before He take us in 〈◊〉.  
●. There is Captivity there, wherein men are held in slavery under sin and 〈…〉 than that we now spoke of. Saint Paul knew it: speaks of it, 
Rom. 7.24.  Rom. VII. 〈◊〉 he hath so, crieth out, Wretched man that I am, who shall rid me of it! Verily, 〈◊〉 Turk so hurries men, puts them to so base services as sin doth her captives: 〈◊〉 one, that hath been in her captivity, and is got out of it, & scit quod dico, he 〈◊〉 it is true, I say.  
〈…〉 is a prison too: not Manasse's prison. But ask David, who never came 〈…〉; what he meant, when he said, I am so fast in prison, 
Psal. ●8. 8.  as I know not how to 〈…〉 And that you may know what prison that was, he cries, 
Psal. 142.7. Matt. 4.16.  O bring my soul out of 〈…〉 A prison there is then, of the soul, no less than of the body. In which prison 〈…〉 of those that CHRIST preached here to: S. Matthew saith, they sat in 〈…〉 and in the shadow of death, even as men in the dungeon do.  
3. 〈◊〉 are chains too, that also is the sinner's case, He is even tied with chains 〈…〉 sinne● (saith Solomon) with the bonds of iniquity (Saint Peter: 
Pro. 5.22. Act 8.23. ) which bands are they, 
Psal. 1ST. 16.  David thanks GOD for breaking in sunder. There need no other bonds, we will say, if once we come to feel them. The galls, that sin makes in the conscience, are the entering of the iron into our soul. 
Psal. 100L. 1●.   
But you will say, we feel not these neither, no more than the former. No do? Take this for a rule: If CHRIST he●le them, that be brokenhearted; brokenhearted we behoove, to be yet He can heal us. He is Medicus cordis indeed; but it is cordis contriti. It is a condition 〈◊〉 annexed (this) to make us the more capable; and likewise a disposition it is, to make us the more curable. That same pauperibus (before) and this 〈…〉 they limit CHRIST 's cure; His cure and His Commission both: and unles●e they be, or until they be, this Scripture is not, nor cannot be fulfilled in us. In our ears, it may be; but in our hearts, never.  
That, as such as come to be healed by His Majesty, are first searched, and after either put by, 〈◊〉 admitted as cause is: so there would be a Scrutiny of such, as make toward CHRIST. What, are you poor? Poor in spirit? (for the purse, it skills not:) No, but dicis ●uia dives, in good case: CHRIST is not for you then; He is sent to the poor. What, 
Psal. 119.70.  is your heart broken? No, but heart-whole, a heart as brawn: then are you not for this cure. In all CHRIST 's dispensatory, there is not a medicine, for such a heart; a heart like brawn (that is) hard and un-yielding.  
CHRIST himself seems to give this Item, when He applies it after: Many widows, 
Verse 25.  Many lepers (saith He:) and so, many sinners: Elias sent to none, but the poor Widow of Sarepta; Elisaeus healed none, but only Naaman, after his spirit came down, was broken. No more doth CHRIST, but such as are of a contrite heart.  
Verily, the case as before we set it down, is the sinner's case, feel he it, feel he it not. But, if eny be so benumbed, as he is not sensible of this; so blind, as dungeon or no dungeon, all one to him; if eny have this same Scirrhum cordis, that makes him past feeling, it is no good sign: but, it may be, our hour is not yet come, our cure is yet behind. But, if it should so continue, and never be otherwise, then were it a very evil sign. 
Prov. 7.22.  For, what is such a ones case, but (as Solomon saith) as the ox that is led to the slaughter without eny sense, or the fool that goes laughing when he is carried to be well whipped? What case more pitiful?  
You will say: we have no hammer, no worldly Cross to break our hearts. It may be. That, is Manasse's hammer, the common hammer (indeed:) but, that is not King David's hammer, which I rather commend to you; the right hammer to do the feat, to work contrition in kind. The right, is the sight of our own sins. And, I will say this for it: that I never in my life saw eny man brought so low with eny worldly calamity, as I have, with this sight. And these, I speak of, were not of the common sort, but men of spirit and valour, that durst have looked death in the face. Yet, when GOD opened their eyes, to see this sight; their hearts were broken, yea even ground to powder with it; contrite indeed.  
And, this is sure; if a man be not humbled with the sight of his sins, It is not all the crosses or losses in the world will humble him aright.  
This▪ is the right. And, without eny worldly cross, this we might have, if we loved not so to absent ourselves from ourselves, to be even fugitivi cordis, to run away from our o●ne hearts; be ever abroad, never within: if we would but sometimes redi●e ad cor▪ 
Esay 46. ●.  return home thither, and descend into ourselves; sadly and seriously to bethink us of them, and the danger we are in, by them; this might be had: And this would be had, if it might be. If no●, in default of this (no remedy) the common hammer must come; and GOD send us Manesse's hammer, to break it; some bodily sickness, some worldly affliction, to send us home into ourselves. But sure, the Angel must come down and the ●ater be stirred; 
Io●. 5.4.  else we may preach long enough to un-contrite hearts, but no goodwill be done till then.  
〈◊〉 been too long in the Ca●se: but, the knowledge of the Cause, in every disease 〈…〉 half the cure. To the healing, now.  
〈…〉 for heal; in Esay (where this Text is) signifies to bind up. The cure 〈…〉, the most proper cure, for fractur●s, or aught that is broken. Nay, 〈…〉 and all, as appeareth by the Samaritan. The 〈◊〉 is so stayed, 
Luk. 10.34.  which if it 〈◊〉 r●nning on us still, in vain talk we of eny healing. It is not begun, till that stay 〈…〉 no longer. The sin that CHRIST cures, He binds up, He stays (to begin with: If he cover sin, it is with a plaster. He covers and cures together, both under o●e.  
〈◊〉 [brokenhearted] the Hebrews take not, as we do, we broken for sin; they, 〈◊〉 of, or from sin: And we have the same phrase with us; To break one of 〈…〉 fashions, or inclinations, he hath been given to. So, to break the heart. 〈◊〉 must it be broken, or ever it be whole. Both senses: either of them doth well; but both together best of all.  
〈◊〉 done, now to the healing part. The Heathen observed long since: 

2. How they are cu●ed.  
Act. 10.6.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the soul's cure is by words: And the Angel saith to Cornelius, of Saint P●ter, He shall speak to thee words, by which thou and thy household shall be saved.  
And by no words sooner, than by the sound of good tidings. 
By good tidings.  Good news is good physic sure (such the disease may be:) and a good message a good medicine. There is power in it both ways. Good news, hath healed; evil news hath killed many. The good news of Ioseph's welfare, we see, how it even revived old jacob. And, the evil, 
Gen. 45.27.  〈◊〉 the ark of GOD taken, it cost Eli his life. 
1. Sam. 4.18.  Nothing works upon the heart ●ore forcibly, either way.  
What are these news, and first how come they? By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come: No secret, 
Proclaimed.  whispered news, from man to man, in a corner: No flying news. They be proclaimed, these; so, authentical. Proclaimed: And so they had need. For, if our sinnes ●nce appear in their right form, there is evil news certainly: let the Devil alone with that, to proclaim them, to preach damnation to us. Contraria curantur c●ntrarij: we had need have some good proclaimed, to cure those of his.  
Two proclamations here are, one in the neck of another. Of which the former, in 〈◊〉 three branches of it, applieth in particular, a remedy to the three former maladies; I● the topique medicine (as it were:) the later is the panacea, makes them all perfectly 〈◊〉 and sound.  
The first proclamation. To the Captive first, That there is one at hand with a ransom, 〈◊〉 redeem him. This will make him a whole man. 
¹ The first Proclamation.   
●. To them in the dungeon; of one to draw them forth thence, and make them ●work● see the light agine.  
●. To them in chains; of one to strike of their bolts and lose them, to open the 〈◊〉 door, and let them go: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make Apostles of them, and send them ●●road into the wide world. It is the fruit of Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Christ's Apostleship was, and is, to make such Apostles.  
Now, this is nothing but the very sum of the Gospel: ¹ Of one coming with a ransom in one hand, 
Revel. 1.18.  to lay down for us the price of our redemption from Sath●n● captivity. ² And with the keys of hell and death in the other. Keys of two 〈◊〉: One to undo their fetters and lose them; ³ the other, to open the dungeon and prison-doore (both the dungeon of despair, and the prison of the Law) and let 〈◊〉 out of both. There can be no better news, nor kindlier physic in the world, ● Th●●r ●ord of redemption, to captives: ● Then to see the light again, to them in the ●imber ● Then of enlargement, to them in bands: but specially, then of a dismission, 〈◊〉 prison, dungeon, irons and all. And this is proclaimed here, and published by 〈◊〉 in His Sermon at Nazareth: and was after performed and accomplished 〈…〉, at His Passion in jerusalem.  
〈◊〉 good news indeed: but, here comes better. 
² The second Proclamation.  It is seconded with another 〈◊〉, that makes up all. For in very deed; They that by the first proclamation 〈…〉 leased, for all 〈◊〉 and 〈◊〉 all that, what were they, but a sort of poor sp●kes, turned out of the 〈◊〉, but have nothing to take to? Coming thither, they were t●●ned out of all that 〈◊〉 th●y had. That, their case, though it be less miserable, y●t i● miserable still: the 〈…〉 still hangs upon them.  
We lack sor●e 〈…〉 for that. He are comes (now) physic, to cure that and make them perfectly well▪ A second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that they shall be restored, to all that ever they had. How so? For hark: here is the acceptable year; that is a jubilee proclaimed. And then, even of course they are (by force of the jubilee) so to be. The 〈◊〉 of the jubilee was so, you know. Then, not only all bond set free; all 〈◊〉 (for 〈◊〉) set open; but beside, all were restored then, to their former mortgage, forfeited, or any ways aliened estates, in as ample manner, as ever they had, or held them, at any time before.  
A restitution in integrum; a re-investing them in what they were borne to, or were any ways possessed of: that, if they had sold themselves out of all, and lay in execution for huge sums (as it might be, ten thousand talents;) then, all was quit; they came to all again; in as good case, as ever they were in all their lives. There can be no more joyful news, no more cordial Physic, than this. The year of jubilee? why, that time, so acceptable, so joyful, as it hath even given a denomination to joy itself. The height of joy is jubilee; the highest term to express it, is jubilate: that goes beyond all the words of joy whatsoever.  
And this comes well now: for, the jubilee of the Law drawing to an end, and this very year being now the last, CHRIST 's jubilee (the jubilee of the Gospel) came fitly to succeed. Wherein, the primitive estate, we had in Paradise; we are re-seised of anew. Not the same, in specie, but as good; nay better. For, if for the terrestrial Paradise by the flood destroyed, we have a celestial, we have our own again (I trow) with advantage.  
A year, it is called (to keep the term still on foot, that formerly it went by.) Only this difference: the year (there) was a definite time; but here, a definite is put for an indefinite. This year is more than twelve months. In this acceptable year, the Zodiaque goes never about. On this day of Salvation, the Sun never goes down. For in this, the jubilee of the Gospel passeth that of the Law: that, held but for a year, and no longer: But, this is continual; lasts still. Which is plain: in that, divers years after this of CHRIST 's, the Apostle speaks of it, as still in esse: Even then, makes this proclamation still, 
2. Cor. 6.2.  Behold this is the day, Behold now is the acceptable time. Whereby we are given to understand, that CHRIST 's jubilee, though it began, when CHRIST first preached this Sermon, yet it ended not with the end of that year (as did Aaron's) but was Evangelium aeternum: As also perpetui jubilai; Everlasting good news of a perpetual jubilee, 
Revel. 4.6.  that doth last; and shall last, as long as the Gospel shall be preached, by himself, or others sent by him, to the end of the world, the time of restoring all things. 
Act. 3.21:   
It is called acceptable, by the term of the benefit, that happened on it, which was, our acceptation. For then, we and all mankind were made (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is acceptable, but a● the word is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is actually accepted, or received by GOD. Out of whose presence we were before cast. And being by Him so received, we did ourselves receive again, the earnest of our inheritance, from which, by means of the transgression, 
Ephes. 1.4.  we were before fallen.  
There is much in this term [accepting.] For, when is one said to be accepted? Not, when His ranso●e is paid, or the prison set open; not, when he is pardoned his fault, or reconciled, to become friends: but when he is received with arms spread, as was the lost child, in the Gospel; ad stolam primam (as the term is, out of that place.) Three degrees there are in it, 
Luc. 15.20.22.  ¹ Accepted to pardon, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ² Accepted to reconciliattion, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and further, ¹ Accepted to repropitiation, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to as good gr●ce, and favour as ever, even in the very fullness of it. They show it, by three 〈◊〉 degrees in Absalon's receiving: 
●. Sam. 13.39.14. ●●.  ● Pardoned he was, while he was yet in Geshur: ● Reconciled, when he had leave to come home to his own house: ³ Repropitiate, when 〈…〉 to the King's presence and kissed him. That made up all ●hen he 〈…〉. And that is our very case.  
〈…〉, that is not all. It is more than so: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (here) is in the Text of Esai 〈…〉 that imports more. For, that word, is ever turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that is 〈…〉 own acceptation (In whom I am well pleased) and the very term of it. 
Mat. 17. ●.  And 〈…〉 accepted, I know not what he would have more.  
〈…〉 the Benefit that fell at this time: and for this, that fell on the time, the time 〈…〉, it fell on, is, and cannot be but acceptable; even eo nomine, that at such a time, 〈◊〉 a Benefit happened to us. And in this respect, it ever hath and ever shall be 〈◊〉 ●●●eptable welcome time, this; and holden as a high feast: like as the Benefit is 〈◊〉 that befell us on it. Festum, a feast, for the pardon: Festum duplex, for the reconciliation: Festum magis duplex, for the being perfectly accepted to the favour of GO●, and by it re-accepting again our prime estate.  
Nay (last) it is called not only Annus acceptus, but Annus Domini acceptus, or acceptus Domino: Not only, the acceptable year; but, of the Lord, or ●o the Lord; (for so the Hebrew reads it, with the sign of the Dative; as if to GOD Himself, it were so.) And, to Him, so it is, and to His holy Angels in heaven, so it is. For, it the receiving any one contrite sinner, by repentance, be matter of joy, 
Luc. 15.10.  to the whole Court of heaven; if the receiving of but one; what shall we think of the general receiving of the whole mass, which this day was effected?  
Now, if to heaven, if to GOD Himself it be so; To earth, to us, shall it not be much more, whom much more it concerneth (I am sure?) GOD getteth nothing by i●; we do: He is not the better for it; we are: Ever, the receiver, than the giver. The giver, more glory; but the receiver, more joy. That if it be the joy of heaven, 〈◊〉 cannot be but the jubilee of the earth; Even of the whole earth: 
Psal. 66.1.  jubilate Deo om●●● terra.  
The jubilee (ever) it began with no other sound, but even of a cornet, 
Levit. 25.9. jos. 6.4.  made of the horns of a Ram. Of which horns, they give no other reason, but that is was so, in reference to the horns of that Ram, that in the thicket was caught by the horns, 
Gen. 22.13.  and sacrificed in Isaac's stead, even as CHRIST was, in ours. To show, that all our Iubilee ●●th relation, to that special sacrifice, so plainly prefiguring that of CHRIST ' s. Which Feast of jubilee began ever, after the Highpriest had offered his sacrifice, and 〈◊〉 been in the Sancta sanctorum. As this jubilee of CHRIST also took place, from 〈◊〉 entering into the Holy places made without hands, 
Heb. 9.11.  after His propitiatory Sacrifice 〈◊〉 up for the quick and the dead, and for all yet unborn, at Easter. And, it was 〈◊〉 tenth day, that: And this (now) is the tenth day since.  
The memorial, or mystery of which sacrifice of Christ's, in our stead, is ever Caput 〈◊〉, the top of our mirth, and the initiation of the joy of our jubilee. Like as 〈◊〉 Calicem salutaris, our taking the Cup of Salvation, 
Psal. 116.13.  is the memorial of our being accepted, or received and take again to Salvation. Wherewith let us also crown 〈◊〉 Jubilee of ours. That so, all the benefits of it, may take hold of us: specially the 〈◊〉 of the favour of GOD, and the assurance or pledge of our restitution to those 〈◊〉, and that jubilee, that only can give content to all our desires, when the time s●all come of the restoring of all things.    

A SERMON PREACHED before the KING'S MAJESTY AT Greenwich on the XXIV. of May, A. D. MDCXVIII. being WHIT-SUNDAY.  ACT. CHAP. II. 
Sed hoc est, quod dictum est etc.  
VER. 17. But this is that, which was spoken by the Prophet JOEL.  
16. And it shallbe in the last days (saith GOD) I will pour out of my SPIRIT upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.  
18. And, on my servants, and on mine handmaids, I will pour out of my SPIRIT, and they shall prophesy.  
19 And I will show wonders in heaven above, and tokens in the earth beneath, blood, and fire, and the vapour of smoke.  
28. The Sun shallbe turned into darkness, and the Moone-into blood, before that great and notable Day of the LORD come.  
21. And it shallbe, that whosoever shall call on the name of the LORD, shallbe saved.  
THese words may well serve for a Sermon, this day: they were a patt of a Sermon, preached as this day. The first Whitson-Sermon, that ever was: the first Whit-Sunday, that ever was. S. Peter preached it. And this was his Text, out of the second Chapter of the Prophet joël. As CHRIST, the last year, out of Esai: so Peter, this, out of joël. Both took Texts: both, for the day, & for the present occasion.  
The occasion of this here, was a lewd surmise given out by some, touching the gift of tongues, this day sent from heaven.  
It shallbe my first note. That look, how soon G●D from heaven ha● 〈…〉 fiery tongues upon His Apostles; the Devil from hell presently sent for his fiery tongues, and put them in the mouths of his Apostles, to disgrace and scoff at those of GOD 's sending.  
〈◊〉 may hear them speak (at the thirteenth verse:) Well far this same good new 〈…〉 th●se good fellows have been at it, and now they can speak nothing but outlandish: 〈…〉 broken Greek or Latin they had, and now out it comes.  
Thus, that which was indeed grande Miraculum, they turned into grande ludibri●●. Of the great Mystery of this day, they made a mere mockery. Those, that were baptised with the Holy Ghost, they traduced, 
Mat. 3.11.  as if they had sou●ed themselves in new wine. Here is the Holy Ghost's welcome into the world. This use doth the Devil make of some men's wits and tongues, to pour contempt on that, which GOD poureth forth, all that ever they can; even to work despite to the Spirit of Grace. 
Heb. 10 29. T●e Summ●.   
Being to make an apology for himself, and the rest, (and indeed, for the Holy Ghost) Saint Peter first prays audience (at the XIV. verse.) Then tells them soberly, they miss the matter quite (at the XV.) It was too early day, to fasten any such suspicion, upon any such men as they were (to be gone, before nine in the morning.) But, this he stands not on, as not worth the answering.  
Here (at this Verse) he tells them, it was no liquor, this: specially, no such as they surmised. If it were any, if they would needs have it one, it was the Prophet Ioë's, and none other. Something poured on, nothing poured in. Nothing, but the effusion of the Holy Ghost. This is it, that was spoken by the Prophet joël.  
So, habemus firmiorem sermonem propheticum: and this, 
2. Pet. 1.19.  which seemed to happen thus on the sudden, it was long since foretold; and alleadges for it this text of the Prophet, that such a thing there should come to pass, an effusion of the Spirit, and that a strange one. And this they would find it to be; this Prophecy (of the Spirit poured) this day fulfilled in their ears.  
Of which Text, the special points be two. ¹ Of the Spirit's pouring: 
The Division.  ² Of the end whereto.  
The first, I reduce to these four. ¹ The Thing: ² the Act: ³ the Party by whom: ● the Parties upon whom. ¹ De Spiritu meo, is the thing ² Effundam, the act. ³ Dicit Dominus, the party by whom. ⁴ Super omnem carnem, the parties upon whom it is poured.  
Then, the end whereto. And in that, four more. The last end of all, in the last word of all, salvabitur. That, is the very end: and a blessed end, if by any means we may attain to it. Then are there three other conducting to this. Two main ones; and one accessory, but yet as necessary as the other. ² Close to it, in the end, there is 〈◊〉 on the Name of the LORD: He, that calleth on the Name of the LORD, shallbe saved. ³ And farthest from it, at the beginning, there is prophetabunt, to call upon us to that end: And my servants shall prophesy. ⁴ And, between both these, there is a Memorandum of the Great Day of the LORD. Which is not from the matter neither, nor more than needs. For then (at that day) we shall stand most in need of saving: if we perish then, we perish for ever. And the mention and memory of that Day, will make us not despise prophesying, nor forget invocation; but be both more attentive in hearing of prophecy, and more devout in calling on the Name of the LORD. So, it may well go for a third conducting means, to our salvation.  
Now, to bring this to the Day. This (it is said) shallbe in the last days. Which with Saint Peter here; and with Saint Paul (Heb. 1.1.) yea, and with the Rabbins themselves, are the days of the Messiah. So, of our Messiah CHRIST (to us) and of none other. Of whose days, this is the very last. For, having done his errand, He was to go up again, and to send His Spirit down, to do His, another ●hile: which is the work of this day. As his first then, the taking of our flesh, so his 〈◊〉, the giving of His Spirit▪ the giving it abundantly, which is the effundam here.  
It remaineth, that we pray to Him, who thus, of His Spirit poured forth this day, 〈◊〉 would vouchsafe on the same day to pour of it on us here: that we may so 〈…〉 Feast (the memory of it) and so hear the words of this prophecy, as may be to His 〈◊〉 acceptance, and our own saving in the great Day, the Day of the LORD.  


I. Of the Spirit's pouring. De Spirit●.  OF the thing poured first. De Spiritu meo, the Spirit of GOD. First of Him, to give Him the honour of His own Day.  
The Spirit, is of himself Author of life; and here is brought in, as Author of prophecy. They both are in the Nicene Creed: ¹ the Lord and Giver of life, ² and who spoke by the Prophets. Life and speech have but one instrument, the spirit or breath, both. Of it, these four.  
1. Prophecy can come from no nature but rational: The Spirit then, is natura rationalis. And determinate it is, distinct plainly here two ways. ¹ The Spirit, from Him, whose the Spirit is; Him that says, de Spiritu meo. ² That which is poured, from Him, that poureth it; Fusus à Fusore. Being then natura rationalis determinata, He is a Person (for, a person is so defined.)  
2. Secondly, effusion is a plain proceeding of that, which is poured: as spiration is so too, in the very body of the word Spirit. So, a Person proceeding.  
3. Thirdly, being a Person, and yet being poured out, He behoves to be GOD. No Person, Angel or Spirit, can be poured out, can be so participate. Not at all: but not upon all flesh, not dilated so fare. GOD only can be that. So, the Person, the Proceeding, the Deity of the Holy Ghost (all) in these words. And not a word of all this mine: but thus deduced, by Saint Ambrose, and before him, by Dydimus Alexandrinus Saint Hierom's Master.  
4. But fourthly, you will mark: It is not my Spirit, but of my Spirit. The whole Spirit, flesh could not hold: not all flesh. And parts it hath none. 1. Understand then, of my Spirit, that is, of the gifts and graces of the Spirit. Beams of this light: streams of this pouring. Other where, others: here, the gift of p●oph●sie and tongues.  

Luk. 4.18. The text of the last year  2. Which the Spiritu is also said, to keep the difference between CHRIST and us. Upon Him the Spirit was: The Spirit of GOD upon Me, last year. Upon us, not the Spirit: but, de Spiritu, of my Spirit only, this year.  

2. The Act, Effundam.  The next is the Act, effundam: In it, four more. ¹ The quality, in that it is compared to a thing liquid, fusil, poured out. This seems not proper. Pouring is, as it had been water; He came in fire. It would have been kindled, rather than poured. True, but Saint Peter, in proper terms, makes his answer refer, to their slander: and that was, that it was nothing but new wine, a liquor. Their objection being in a thing liquid, his answer behoved to be accordingly. And well it might, so: CHRIST had so expressed it: 
Cap. 1. ●:  both lately in His promise, Ye shallbe baptised with the Holy Ghost within few days: And formerly, under the terms of waters of life (joh. VII.) where Saint John's exposition is, 
joh. 7.39.  This He spoke of the Spirit. Not (then) given, but to be given, straight upon CHRIST 's glorifying, which is now this very day. The Holy Ghost then, is not all fire.  
And this quality falls well with the two graces, of ¹ prophesy, and ² invocation, here given. ¹ Prophecy: Moses (the great Prophet) likened it, to the dew falling upon the herbs, 
Deut 32.2.  or the rain poured on the grass (Deut. XXXII.) And that likening is so usual, as [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreh] the word in Hebrew for rain, is so for a Preacher, too; that it poseth the Translators, which way to turn it: and even in that very Chapter of joël, whence this Text is taken.  
● And, invocation is so too; a pouring out of prayer, and of the very heart in prayer.  

Ver. 23.  ³ And, the third of the later Day may be taken in, too. Then there shallbe a pouring forth also of all the phials of the wrath of GOD.  
2. The quality than first: the quantity; no less. For, pouring is a sign of plenty: ●●●ndum, not aspergam (the first prerogative of this day.) For, the Spirit had been ●iven before this time: but never with such a largesse. Sprinkled but, not poured. Never till now, in that bounty, that now. This was reserved for Christ. For, when there was c●usa sanguinis effusio on His part, there was likewise to be, copiosa Flaminus effusio, on the Holy Ghosts. He, as liberal of his grace; as Christ of his blood. 
Psal. 103.7.  That there might be to us copiosa redemptio, between them both, it is effundam copiose in both.  
3. Eff●●dam tells us further, the Spirit came not of himself: not till He was thus poured out. It is not effluet, but effundam. Sic operter implere, That so, 
Luk. 22.37.  order might be kep●, in Him (in the very Spirit) and we by Him taught to keep it. Not to start out, till we be sent; nor to go on our own heads, but to stay till we be called. Not to leak out, or to run over; but, to stay till we be poured out, in like sort. Seeing CHRIST would not go un-sent, Misit me, last year: Nor the HOLY GHOST run un-poured, this year: it may well become us to keep in, till we be poured and sent, eny year. And yet, the Spirit is no less ready to run, than GOD is to pour it. One of these is no bar to the other. Ecce ego, 
Esay. 6.8.  mitte me. Ecc● ego, Behold I am ready (saith Esai;) and yet, mitte me, Send me, for all that. Effluence, and Effusion; Influence and infusion will stand together well enough.  
4. Lastly, effundam is not, as the running of a spout. To pour, is the voluntary act of a voluntary Agent, who hath the vessel in his hand, and may pour little, or much; and may choose whither he will pour eny at all, or no. As, shut the heaven from raining: So refreine the Spirit from falling on us.  
² And when He pours, He strikes not out the head of the vessel, and let's all go: but moderates his pouring and dispenses his gifts. Pours not all, upon every one; nay, not upon eny one, all: but upon some in this manner, upon some in that: Not to each, the same. And to whom the same, not in the same measure, though: but, 
1. Cor. 12.  to some, five; to some, two; to some, but one talon. The Text is plain for this. 
Matt. 25.15.  There are divers assignations in it: ¹ To divers parties; Sons, servants, old men, and young men: ² Of divers gifts; prophecies, visions, and dreams. ³ And them, 
1. Cor. 12.11.  of divers degrees: one clearer than the other; the vision, than the dream. Singulis ●rout vult, at the Pourer's discretion, to each as pleaseth him best.  
The Party Pouring is Dicit Dominus, the Lord that said. But, Dixit Dominus, 

3 The Party pouring.  
Dicit Dominu●. Psal. 110.1.   D●mino meo, The Lord said to my Lord: Which of these: The later (Domino meo) My Lord, D●vid's Lord and ours; Dominum nostrum, in our Creed (that is) CHRIST. How appears that? directly at the thirty three verse after. He being now exalted by the right hand of GOD, and having received the promise of the Holy Ghost from the Father, He hath poured out this, that ye now see and hear. CHRIST then. And not the Father? Yes, He too: For, of Him, Christ is said to receive it. Not only Dixit Dominu● Domino meo; but, dedit Dominus Domino meo. And so, as in the nineteenth of Genesis, Pluit Dominus à Domino: From the Lord, the Lord poured it. 
Gen 19.24.  And but one Effundam, with but one effusion both; as, with one spiration, He came from both. Both, with one effusion pour Him: B, with one spiration breath Him. It is expressly so set down, Revelation, Chap. 22. 
Revel. 22 1  The fountain of the water of life issued from the seat of GOD and of the Lamb. So have you here the whole Trinity: ¹ Quis, ² Quid, ³ à Quo; the Father, by the Son, or the Son from the Father, pouring out the HOLY GHOST.  
² And may we not also find the two natures of Christ here? Effundam is fundam ex. I will pour, out: Out of what? what the cistern into which it first comes, and out of which it is after derived to us? That, is the flesh or humane nature of Christ: On which it was poured at His conception, fully to endow it; For in Him the fullness of t●e Godhead dwelleth bodily (mark that, bodily. 
Col. 2.9. joh. 1.16. ) And it was given to Him without me●s●re, and of His fullness we all receive. From this Cistern, this day, issued the Spirit, by so many quills, or pipes (as it were) as there are several divisions, of the graces of the Holy Ghost. And so now we have both à Quo, and ex Quo. The Divinity, into His Humanity, pouring the Spirit, which from His flesh, was poured down, this day, super omnem carnem, upon all flesh. Which fitly brings in the next: Super omnem carnem.  


4. The ●arties upon whom. Super omnem carnem.  
1 Cor. 9.9. joh. 1.14.   On whom this pouring is (which is the last point:) Super omnem carnem. In which there are three points, as the words are three. ¹ Carnem first (that is) men. For doth GOD take care for oxen (saith the Apostle) or for eny flesh, but ours? No, not for eny flesh; but the flesh which the Word did take. And, for that He doth.  
But we are Spirit too, as well as flesh: and, in reason, Spirit on Spirit, were more kindly. There is nearer alliance between them.  
Yet you shall find the other part (flesh) is still chosen.  

1. Super carnem.  1. First, to magnify his mercy the more, that part is singled out, that seemeth further removed; nay, that is indeed quite opposite to the Spirit of GOD here poured out. 
Esay. 40.6.  For, what is flesh? It is proclaimed (XL. of Esay) It is grass. And not gramen, but foenum, that is grass withering and fit for the Scithe. Is that the worst? I would it were: But caro peccati, sinful flesh sets it further of, yet. Upon sinful flesh, He should have poured somewhat else, than his Spirit.  
So, two oppositions. ¹ Flesh and Spirit absolutely in themselves. ² Then, sinful flesh, and the Holy Spirit. All which commends his love the more, thus combine things so much opposite. This first.  
And withal (that, which right now I touched) to show the introduction to this conjunction of these so fare in opposition either to other, Even Verbum caro factum that made this symbolisme. 
Host 2 15.  By which, a gate of hope was opened to us (by his incarnation) in spem, of our inspiration, which this day came in rem. For, his flesh exalted to the right hand of GOD remembered us, 
Ver. 33.  that were flesh of his flesh, and derived down this fountain of living water to it, saliens in vitam aeternam; Springing, and raising us with it, 
joh. 4.14.  whence it came (for, water will ever rise as high as the place from whence it came) that is, up to heaven, up to eternal life.  

2. Super.  2. Super, upon it: Upon it, is without, on the outside of it. Had not fundam in, been better than fundam super: Into them, then upon them? Not a whit.  
Indeed, both ways, I find the Spirit given. At CHRIST 's baptism, the Dove came upon him. 
Luk 3.22. joh. ●0. 22.  At his resurrection, insufflavit, He breathed it into them. And so hath He parted his Sacraments: Baptism is effundam super, upon us, from without: the Holy Eucharist, that is comedite; that goeth in. Upon the matter, both come to one. If it be poured on, it soaks in, pierces to the very centre of the soul (as, in Baptism, sin is washed thence, by it.) If it be breathed in, it is no sooner at the heart, but it works forth, out it comes again: Out at the nostrils in breath; Out at the wrest in the beating of the pulse. So, both (in effect) are one.  
1. But it is Super here, for these reasons. First, that we may know, the graces of the Spirit, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without. In us, that is in our flesh, they grow not: neither they nor any good thing, else. And not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from without; but Saint james his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, 
jam. 1.17.  from above, from the Father of lights. Both these are in super: and but for these we might fall into a fancy, they grew within us and sproong from us; which (GOD knoweth) they do not.  
2. Another reason is, for that [upon] is the Preposition proper to initiation, into eny new Office. So is the manner, by some such outward ceremony upon, to initiate. By anointing, or pouring oil upon. By induing [induemini] putting some robe or other ensign upon. By imposition or laying hands, upon. All upon. Baptism (which is the Sacrament of our initiation) is therefore so done. So, the Dove came upon CHRIST. 
Verse 3.  The tongues (here) upon these, to enter them, either, into their new offices.  
3. A third (last but not least) to enure them to this Preposition super, which many can but evil brook. No supper, no superiority they; all even, all equal; fellows and fellows. 
Gal. 29.  The right hands of fellowship, if you will; but, not so much, as imposition of hands, super. For, if supper, then sub follows: if upon, than we under; if above, than 〈◊〉 ●●●eath. But, no sub with some: submit neither head, nor spirit to any. Yet, s●per Me, said CHRIST last year: and it may become any that became Him: it ma● well become supper carnem. Super then must stand, and be stood upon: Confusion will come, if it be not.  
S●per carnem, super omnem carnem. Upon flesh, and upon all flesh. Not, some one: 
2. Super omnem carnem.  not ●ewe's flesh alone: In regard of whom, this omnem is here specially put in. For, they had in a manner engrossed the Spirit before, by a Non taliter omni. And yet, upon them too; for, upon their sons and their daughters (as it followeth:) but upon them, now, 
Psal. 147.20.  no more th●n upon any other. This is a second prerogative of this Day. The first, ●ffundam, th●t is.) ¹ Before, sparingly sprinkled; now, plentifully poured. ² Now again, super omnem: Before, upon but some; now indifferently, upon all.  
For so, when we say all, we mean, none is excluded, but now may have it. He hath put no difference between them and us (saith Saint Peter. 
Acts 15.0. Rom 10.11. Eph 2.14. ) Non est distinctio (saith Saint Paul.) The partition is thrown down now. Go but to the letter of the Text, All fl●sh. ¹ No Sex barred; upon sons and upon daughters: so either Sex. ² No ag●: upon young men and upon old: The one, visions; the other, dreams. ³ No condition: on servants, as well as sons; on handmaids, no less than daughters. ⁴ No Nation: for (if ye mark) the Spirit is poured twice: Upon their sons, in this; And again, Upon his servants in the next verse. His servants, whither they be their sons or not; 
Ver. 18.  whose sons soever they be: though the sons of them, that are (perhaps) strangers to the first covenant. (And yet, even then, GOD had ever His servants, as well, out of that Nation, as in it.)  
Now, in sign that thus [upon all flesh;] they heard them speak the tongues of all flesh, even of every Nation under heaven. That, where before, a few in jewrie; 
Acts 2.5. Psal. ●6 1.67.2.  now many, all the world over: No longer now, Netus in judaeâ DEUS; His way should be known upon earth, His saving health among all Nations.  
Yet, not promiscuè though, without all manner limitation: No: the text limits i●. I must again put you in mind, of the two powerings mentioned in it. One, the super omnem carnem, in this the XV. verse: The other, the second, super se●vos meos, in the next (the XVIII.) And super servos meos is the qualifying, of super omnem carnem. V●●n all flesh (that is) all such as willbe my servants; as will give in their names to that e●d, as will call upon me: Quicunque invocaverit, so concludes joël. As will believe and be baptised, so concludes Saint Peter, here, his Sermon. This gives them the capacity makes them vessels meet to receive this effusion. By which, all Turks, jews, Infidels, are out of the omnem: and counterfeit Christians, too; that profess to serve him, b●t, all the world sees whom they serve. And by this, much flesh is cut of from om●em carnem. But so with this qualifying, upon all. For any other, I know not. And this for the pouring.  
And now, Vtquid ●ffusio haec? To what end, all this? For it is not to be imagined, 
II. The end, whereto. Salv●bitur.  this pouring was casual, as the turning over of a tub: nor, that the Spirit did run wast●: than it were, Vtquid perditio haec? An end it had. And that follows now: And your Sons etc. The Spirit is given to many ends; many middle, ●ut one last; and that last, is in the last word, salvabitur. The End then of this pouring, is the salvation of m●●kind. Mankind was upon the point to perish, and the Spirit was poured, as a precious balm or water, to recover and to save it. So, the end of all is (and mark it well) that the Spirit may save the flesh, by the spiritualizing it. Not the flesh destroy ●he Spirit, by carnalizing it. Not the flesh weigh down the Spirit, to earth, hither: 〈◊〉 the Spirit lift up the flesh thither to heaven, whence it came.  
To this last, here are three middle conducing ends more. ¹ Prophecy first: 

Means to that end  
¹ Prophecy. ² Prayer.   Invocation▪ l●st: both which are well here represented; three ways. ³ In the tongues (the symbols of the HOLY GHOST, this day:) The one, Prophecy, being GOD 's tongue ●o us: ●he other, invocation, being our tongue to GOD ● In the Spirit (Both being 〈◊〉 of the Spirit, or breath:) Prophecy breathes it into us: Prayer breathes it out again. ³ In the pouring: Both, pourings (after a sort:) that, which Prophecy doth infuse, pour in at the ear; Invocation doth refundere, or pour forth back again in prayer, out of the heart.  
And beside these two, a third there is, which is wedged in between them both, as stirring us, first and last, both to hear Prophecy more attentively, and to practise invocation more devoutly (which I wish may never departed out of our minds) the memory of the later day. 
3. Memory of the later day.   
Thus they stand, subordinate. That men may be saved, they are to call upon the Name of the LORD (that, at least.) That they may so call to purpose, they are to be called on to it, & directed in it, by & Prophetabunt. And, that they might perform this, to all flesh, they were to speak with the tongues of all flesh; which was the gift (here) of this day (without just cause scoffed at.) But, tongues are but as the cask, wherein Prophecy (as the liquor) is contained: I will set by the empty cask, and deal with Prophetabunt, the liquor in it only.  
Prophesy, stands first in the Text, Without which (saith Solomon) the people must needs perish. 
¹ Prophetabunt. Pro. 29.18. Esai. 32.14.15.  That saying (of Esai) is much used by the Fathers; Tenebrae & palpatio, donec effunderetur super nos Spiritus de excelso. All is dark: men do but grope, till the Spirit be poured on us from above, to give us light, by this gift of Prophecy.  
This term is kept by joël, as well, when he speaks of GOD 's servants (that is) of us, as when of them and their Sons: And ever after, in the New Testament, it is retained still as an usual term, by the Apostle, to the Corinthians, Ephesians, Thessalonians, all his Epistles through.  
But not in the sense of foretelling things to come. For, so can it be verified only upon Agabus, Saint Philip's daughters, and upon Saint john: which are too few, for so great an effusion, as this. That (indeed) was the chief sense of it, in the Old Testament: And well, while CHRIST was yet to come. CHRIST He was the stop of all Prophetical predictions. Then, it had his place, that. But now, and ever since Christ is come, it hath in a manner left that sense (at least, in a great part) and is not so taken in the New.  
The sense, it is there taken in (to expound this place of Peter, by another of Paul, citing this very same Text of the Prophet, 
Rom. 10.13.14.  Rom. 10.) is & Prophetabunt (here) by quo modo Praedicabunt there, Prophesying (that is Preaching.) Whereby, after a new manner, we do Prophesy (as it were) the meaning of Ancient Prophecies: not make any new, 
Exo. 34.33. ●. Cor. 3.13. Revel. 19.10.  but interpret the old, well; take of the veil of Moses' face. Find CHRIST, find the Mysteries of the Gospel, under the types of the Law; apply the old prophecies, so as it may appear, the spirit of prophecy, is the Testimony of JESUS: And, he the best Prophet now, that can do this, best.  
This sense, we prove by these in the Text. The Spirit was poured on them, and they did prophesy. What did they? How prophesied Saint Peter? He foretold nothing: All he did, 
Ver. 31. Psal. 16.10. Ver. 34. Psal. 110.1. Ver. 11.  was, he applied this place of the Prophet, to this Feast. And a little beneath, the passage of the XVI. Psalm to CHRIST 's Resurrection. And after that, the place of another Psalm, to His Ascension.  
And the rest (on whom it was poured, too) how prophesied they? All (we read) they did, was loquebantur magnolia Dei, they uttered forth the wonderful things of God, but foretold not any thing, that we find. So as, to Prophecy (now) is to search out, and disclose the hidden things of the Oracles of GOD, and not to tell before hand, what shall after come to pass.  
But, what say you to Visions and Dreams here? Little: they pertain not to us. The Text saith it not. You remember the two powerings: ¹ One upon their sons: ² The other upon His servants. This later, is it by which we come in. We are not of their 〈◊〉; we claim not by that, GOD make us His servants; for, by that word, we hold.  
〈◊〉, in this later pouring, on His servants (which only concerns us) visions and dr●●mes are lef● out quite. If any pretend them now, we say with jeremy (Cap. XXIII. Ver. XXVIII.) Let a dream go for a dream, and let my word (saith the LORD) be spoken as my word: Quid paleae ad triticum, What mingle you chaff and wheat? We a●e to lay no point of religion upon them, now: Prophesy, preaching is it, we to hold o●r selves unto now. As for visions and dreams, transeant; let them go.  
But then, for prophesy in this sense of opening or interpreting Scriptures; is the Spirit poured upon all flesh, so? Is this of joël, a proclamation for liberty of preaching; that all, young and old, man-servants and maidservants, may fall to it? Nay: the sheesexe, Saint Paul took order for that betimes; cut them of, with his Nolo mulieres. 
1. Cor. 14.34.  But, what for the rest? may they? For, to this sense hath this Scripture been wrested by the Enthusiasts of former Ages; and still is, by the Anabaptists now. And by mistaking of it, way given to a foul error, as if all were let lose, all might claim, and take upon them (forsooth) to prophesy.  
Nothing else this, but a malicious devise of the Devil to pour contempt upon this gift. For (indeed) bring it to this once, and what was this day falsely surmised, will then be justly affirmed, musto pleni (or cerebro vacui, whither you will; but musto ple●i) drunken Prophets then, indeed: 
Esa. 1 21.  howbeit not with wine (as Esai saith) but with another as heady a humour, and that doth intoxicate the brain as much as any must, or new wine: Even of self-conceited ignorance, whereof the world grows too full. But it was no part of Ioël's meaning, nor Saint Peter's neither, to give way to this frenzy.  
No? Is it not plain? the Spirit is poured upon all flesh. True, but not upon all, to prophesy, though. The text warrants no such thing. In the one place it is: And your sons shall: In the other, and my servants shall: But, neither is it, all their sons: nor all his servants shall. Neither (indeed) can it be. There must be some sons, and some servants, to prophesy to: to whom these Prophets may be sent: to whom this prophecy may come. All flesh may not be cut out into tongues; some left for cares: some auditors, needs. Else a Cyclopian Church will grow upon us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where all were speakers, no body heard another.  
How then, shall the Spirit be poured upon all flesh? well enough. The Spirit of prophecy, is not all GOD 's Spirit; He hath more beside. If the spirit or grace of prophesy upon some: the Spirit of grace and prayer (in Zacharie) upon the rest. So, 
Zach. 12.10.  between them both, the Spirit willbe upon all flesh, and the proposition hold true: Prop●e●abunt must not make us forget invocaverit. All the Spirit goes not away in prophesying; some left for that too: and there, is the quicunque (Quicunque inv●caverit) and no where else.  
But, if Saint Peter will not serve, Saint Paul shall: He is plain, 
1. Cor. 14.31.  Ye may all prophes●e one by one: What, the shippers of Holland and all? I trow not. But (all) there, is plain. All, that is, all that be Prophets. And, I wish, with all my heart (as did ●oses) that all GOD 's people were Prophetts: but, till they be so, 
Num. 11 29.  I wish they may not prophesy; no more would Moses neither. Now, in the same Epistle, Saint Paul holds it for a great absurdity, to hold, all are Prophetts. With a kind of indignation, he asks it, What, are all Prophetts? No more, than all Apostles; as much t'one as tother. Then, if all be not Prophetts; all may not prophesy (sure.) For, 
1 Cor. 12.29  with the Apostle in the same place, the operation (that is, the act of prophesying) the administration (that is, the office or calling) and the grace (that is, the enhabling gift) these three, ●re ever to go together. No act in the Church lawfully done, without them all. Then the Apostles [you all may] is, all you may, that have the gift.  
And not, you that have it neither (the gift) unless you have the calling too: For, 〈◊〉 GOD sent gifts, so He gave men also, some Apostles, some Prophetts. 
1. Cor. 12.28.  Men for gifts; as well, as gifts for men. Misit, in CHRIST, as well as unxit (last year.) 〈◊〉, in his servants, vocavit, as well as Talenta dedit. Not to be parted, these. 
Mat. 25.14.   
●●●clude then. Et prophetabunt: but such as have been at the door of the Tabernacle, 〈◊〉 ●ave been the sons of the Prophetts; men set apart for that end. And yet even they also, so, as they take not themselves at liberty, to prophesy whatsoever takes ●●em in the tongue; the dreams of their own heads, or the visions of their own hearts; but remember their supper, and know, there be Spirits also, to whom their spirits be subject. 
1. Cor. 14.32.  So much for the seventeenth and eighteenth Verses.  

2. The Mean between both, The later Day.  But now how come we thus suddenly, to the signs of the later day, and to the da● itself? For they follow close (you see.) It is somewhat strange, that from Et Prophetabunt, he is straight at Doomsday, without more ado.  
The reasons which I find, the Fathers render of it, are these. First, the close joining of them, is to meet with another dream that hath troubled the Church, much. And that is, that it may be, there willbe another pouring yet, after this, and more Prophets rise still. Every otherwhile, some such upstart spirits there are, would feign make us so believe. Here is a discharge for them.  
No (saith joël) look for no more such days as this, after this: Therefore to this day, he joins immediately; from this day, he goes presently to the later day (as if he said, you have all you shall have.) When this pouring hath run so far as it will, then cometh the end; when this is done, the world is done: No new spirit, no new effusion; this, is the last. From CHRIST 's departure, till His return again; from this day of Pentecost (a great Day and a notable) till the last great and notable Day of all, between these two days, no more such Day. Therefore, in the beginning of the Text, he called them the last days, because no days to come after them. No pouring to be looked for, from this first day, of those last. No other but this, till dies novissimus novissimorum the very last day of all; till He pour down fire to consume all flesh, that, by the fire this day kindled by these fiery tongues, shall not be brought to know Him, and call upon His Name.  
A second, is Being to speak by and by of salvabitur, that we should be saved, He would let us see, what it is we should be saved from. That helpeth much, to make us esteem of our saving. Saved then from what? From blood, and fire, and the smolder of smoke; that is, from the heavy signs here: And from that (which is after these, and beyond all these far) the Great and terrible Day of the LORD. This sight of undè, from whence, will make us apprise our saving at a higher rate, & think it worth our care, then, in that day to be saved.  
And last, it is set here, per modum stimuli, to quicken us, Vt scientes terrorem hunc, saith Saint Paul, 
2. Cor. ●. 11.  that entering into a sad and sober consideration of it, and the terror of it, we might stir up ourselves by it, to prepare for it. And set it is between both, to dispose us the better to both. To that which is passed (& prophetabunt) to awake our attention to that: and to that which follows (invocaverit) to kindle our devotion in that; and so by both, to make sure our salvation.  
The day of the Lord, the Prophet calls it (dies Domini;) as it were opposing it, to dies servi to our days here. As if he said, These are your days, and you use them (indeed) as if they were your own. You pour out yourselves into all riot; and know no other pouring out but that: you see not any great use of prophesying; think, it might well enough be spared: you speak your pleasures of it, and say, musto pleni, or to like effect, when you list. These are your days. But, know this, when yours are done, GOD hath His day too, and His day will come at last; and it will come terribly when it comes.  
When that day comes, how then? Quid fiet in novissimo, the Prophet's ordinary question; 
Ier 5.31.  What will ye do at the last, How will you be saved, in Die illo, in that Day?  
We speak sometime of great days here: alas, small in respect of this. There is matter of fear sometime in these of ours: Nothing, to the terror of this. Great it is, and notable, as much for the fear, as for any thing else in it. This, a terrible one indeed, & quis potest sustinere, Who can abide it? saith joel in this very chapter. Look to it then. On whom He poureth not His Spirit here, on them He will pour somewhat else there, even the Phials of His wrath: possibly before, some; but then all, certainly.  
And that you may not only hear of this day, but see somewhat to put you in mind of it, Ecce Signa: Terrible signs shall come upon earth, Sword and fire: from the sword, pouring out of blood; from fire, a choking vapour of smoke, or (as the He●re● is) a Pillar of smoke: which then doth palmizare goeth up straight like a pillar or a palm-tree, when the fire increaseth more and more: for when it abateth, it boweth the head and decayeth; which this shall never do.  
Nay further, wonders in heaven. For these tongues of heaven thus despised, heaven shall show itself displeased, too; the lights of heaven (as it were) for a time put out, for contempt of the heavenly light, this day kindled. The Sun dark, as if he hide his face: the moon red as blood, as if she blushed, at our great want of regard, in this, a point so nearly concerning us.  
For (indeed) these Eclipses, though they have their causes in nature, as the rainbow also hath: Yet what hinders, but as the rainbow, so they may be signs too, and have their meaning in Scripture, assigned; and even this meaning here. This I see, that all flesh are smitten with a kind of horror and heaviness, when they happen to fall out: as if they portended somewhat, as if, that they portended, were not good: for dies atri, they have been and are reckoned, all the world over.  
But these are but the beginnings of evils, scarce the dawning of that day: But, 
Mat. 24.8.  when the Day itself cometh, the Great Day, than it will pour down, and who (saith joël) may abide it? A fair Item for them, that despise Prophecies; and so doing, make void the Counsel of GOD, against their own souls.  
I have much marvailed, why on this Sunday (Whit-Sunday, as we call it) the day of the White Sun, the Prophet should present the Black Sun thus, unto us. But the Prophet did nothing, but as inspired by the HOLY GHOST: which makes me think, he thought the fire of that day, would make the fire of this burn the clearer: and, that pouring down make this pouring pass the readier: that he thought that day, a good meditation for this, and for such I commend it to you, and so leave it: And come to Invocaverit, the only means left us now, to escape it.  
I dare not end with Prophetabunt, or with this; I dare not omit, 
3. Quicunque invocave●it.  but join invocaverit to them. For what? From Prophetabunt, come we to Salvabitur straight, without any medium between? No, we must take Invocaverit in our way; no passing to salvation, but by and through it. For what? is the pouring of the Spirit, to end in preaching; and preaching to end in itself (as it doth with us; a circle of preaching & in effect nothing else) but pour in prophesying enough, and then all is safe? No: there is another yet, as needful, nay more needful to be called on (as the current of our Age runs) and that is Calling on the name of the Lord.  
This, it grieveth me to see, how light it is set; nay, to see, how busy the devil hath been, to pour contempt on it, to bring it in disgrace with disgraceful terms: to make nothing of Divine Service, as if it might be well spared, and invocaverit (here) be stricken out.  
But mark this Text well, and this Invocation, we make so slight account of, sticks close, is locked fast to Salvabitur: closer and faster, than we are ware of.  
Two errors there be, and I wish them reform: One, as if Prophesying were all we had to do; we might dispense with Invocation, let it go, leave it to the Queer. That is an error: Prophesying is not all; Invocaverit is to come in too: we to join them, and jointly to observe them, to make a conscience of both: It is the Oratory of Prayer poured out of our hearts, shall save us; no less than the Oratory of preaching poured in at our ears.  
The other is, of them that do not wholly reject it; yet so depress it, as if in compa●●son of Prophesying, it were little worth. Yet (we see) by the frame of this Text, it is the higher end: the calling on ●s by prophecy, is but, that we should call on the Na●e of the Lord. All prophesying, all preaching, is but to this end. And indeed Prophecy is but gratia gratis data: and (ever) gratis data is for gratum faciens; a part ●nd a 〈◊〉 part whereof is invocation. There is then, as a conscience to be made of 〈◊〉; so a like conscience to be made of both: not to set up the one, and magnify it, and to turn our back on the other, and vilify it. For, howsoever we give good words of invocation; yet what our conceit is, our deeds show.  
I love not to dash one religious duty against another; or (as it were) to send challenges between them. But, as much as the Text saith, so much may I say: And that is, that it hath three special prerogatives, by this verse of the Prophet.  
1. First, it is effund●m (ours) properly; and effundam Spiritum meum, the pouring out of our Spirit (to answer that of GOD 's Spirit in the Text.) Prophetabunt is not ours, none of our act but the act of another. The stream of our times tends all to this, To make Religious nothing, but an auricular profession, a matter of ease, a mere sedentary thing: and ourselves, merely passive in it; sit still, and hear a Sermon, and two Anthems, and be saved: as if, by the act of the Queer, or of the Preacher, we should so be (for, these be their acts) and we do nothing ourselves, but sit and suffer: without so much as anything done by us, any effundam on our parts at all; not so much as this, of calling on the Name of the LORD.  
2. The second: This hath the quicunque. We would fain have it, quicunque prophetiam audiverit, he that hears so many Sermons a wecke, cannot choose but be saved: But it will not be. No: Here stand we preaching, and hearing Sermons; and neither they that hear prophesying, nay nor they that prophesy themselves can make a quicunque of either. 
Mat. 7.22. Luke 13 26.  Witness, Domine, in nomine tuo, prophetavimus, and LORD thou hast preached in our streets, and yet it would do them no good: Nesciovos, was their answer for all that.  
And yet how fain would some be a prophesying? It would not save them, though they were: and is it not a preposterous desire? we love to meddle with that, pertains not to us, and will do us no good: that, which is our duty, and would do us good, that care we not for.  
Tongues were given for prophesy. True: but, not quicunque there, for all that: but to whom none are given to prophesy, to them yet are there given to invocate. And there comes it in, the quicunque lies there: de Spiritu meo super omnem carnem, here it comes in, at invocation not at the other. Let it suffice; It is not quicunque prophetaverit here, Quicunque invocaverit is. The Prophet saith it, the Apostles say it both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter, here; Paul, Rom. X. XIII.  
Last, this is sure; invocaverit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it stands nearest, it joins closest to salvabitur: Both one breath, one sentence: the words touch, there is nothing between them. Salvabitur is not joined hard to prophetabunt; it is removed farther of. To Invocaverit it is; a degree nearer at least. Nay, the very next of all.  
The Text shows this (in a sort) but the thing itself more: for when all comes to all, when we are even at the last cast, salvabitur or no salvabitur, then, as if there were some special virtue in invocaverit, we are called upon, to use a few words or signs to this end, and so sent out of the world with invocaverit in our mouths. Dying, we call up on men for it; living, we suffer them to neglect it. It was not for nothing it stands so close, it even touches salvation: It is (we see) the very immediate act next before it.  
And yet I would not leave you in any error concerning it. To end this point; shall invocaverit serve then? needs there nothing but it? no faith, no life? Saint Paul answers this home: 
Rom. 10 14. 2. Tim. 2 19  He is direct (X. Rom.) How can they call upon Him, unless they believe: So, invocation presupposeth faith. And as peremptory he is, TWO Tim. II. Let every one that calleth on (Nay, that but nameth) the name of the LORD, depart from iniquity: so, it presupposeth life too. For, if we incline to wickedness in our hearts, GOD will not hear us. 
Psal. 66.18.  No invocation (that) not truly so called; a provocation rather. But pu●t these two, faith and recedit ab iniquitate to it, and so, who so calleth upon Him, I will put him in good Sureties, one Prophet, and two Apostles, both to assure him, he shallbe saved.  

4. Salvabitur.  And that is it, we all desire, to be saved. Saved, indefinitely. Apply it to any dangers, not in the Day of the LORD only, but even in his our Day: For, some terrible days we have even here. I will tell you of one; The signs here set down, bring it to my mind: A day we were saved from (the Day of the Pouder-treason) which may seen in a sort here to be described, blood and fire, and the vapour of smoke: a terrible day sure, but nothing to the Day of the LORD.  
From that we were saved: but we all stand in danger, we all need saving from this. When this Day comes, another manner of fire, another manner of smoke. That fire never burnt; that smoke never rose: but, this fire shall burn and never be quenched; this smoke shall not vanish but ascend for ever. I say no more, but, in that, in this, in all, Qui invocaverit, salvus erit: Invocation rightly used is the way to be safe. 
Rev. 19.3.   
This than I commend to you. And of all invocations, that which King David doth commend most, and betake himself to, as the most effectual and surest of all: and that is, Accipiam calicem salutaris, et nomen DOMINI invocabo: 
Psal. 116. 1●.  To call on His Name, with the Cup of Salvation taken in our hands. No invocation, to that. That, I may be bold to add (which is all that can be added) Quicunque calicem salutaris accipiens, nomen DOMINI invocaverit. salvus erit. Another effundam yet, this.  
Why, what virtue, is there in the taking it, to help invocation? A double. For whither we respect our sins; they have a voice, a cry, an ascending cry, in Scripture assigned them. They invocate too, they call for somewhat; Even for some fearful judgement to be poured down on us: and I doubt, our own voices are not strong enough, to be heard above theirs.  
But, blood that also hath a voice: specially innocent blood, the blood of Abel, that cries loud in GOD 's ears: but nothing so loud as the blood whereof this cup of blessing is the communion; the voice of it, willbe heard above all: the cry of it, will drown any cry else. And, as it cries higher: so it differs in this, that it cries in a fare other key; for far better things then that of Abel: not for revenge, but for remission of sins; for that, whereof it is self the price and purchase, 
Heb. 12.24.  for our salvation in that great and terrible Day of the LORD, when nothing else will save us, and when it will most import us; when if we had the whole world to give, we would give it for these four syllables, salvabitur, shallbe saved.  
But it was not so much for sin, David took this cup; as to yield GOD thanks for all His benefits. In that case also, there is special use of it: and both fit us. As the former, of drowning of our sin's cry; so this also. For, to this end, are we here now met, to render publicly and in solemn manner, our thanksgiving, for His great favour this day vouchsafed us, in pouring out His Spirit; and with it, His saving health upon all flesh, all that call upon Him: then, to take place, when we shall have special use of it, in the Great Day, the Day of the LORD. And very agreeable it is, per hunc sanguinem, pro hoc Spiritu, for the pouring out of this his Spirit, to render Him thanks with the blood, that was poured out to procure it [And this is our last effundam, and a real ●ffundam too:] For this effusion, of both, the one, and the other, and for the hope of our salvation, the work both of the one, and of the other.  
To the final atteinment whereof, by His holy word of prophecy, by calling on His Name, by this Sacrament of His blood poured out, and of His Spirit poured out with it, He bring us. etc.    

A SERMON PREACHED before the KING'S MAJESTY AT Greenwich on the XVI. of May, A. D. MDCXIX. being WHIT-SUNDAY.  ACTS. CHAP. X. VER. XXXIV. XXXV. 
Aperiens autem PETRUSOS suum, dixit: In veritate comperi, quia non est personarum acceptor DEUS.  
Sed, in omni gente, qui timet Eum, & operatur justitiam, acceptus est Illi.  
Then PETER opened his mouth, and said: Of a truth I perceive, that GOD is no accepter of persons:  
But in every Nation, he that feareth Him, and worketh righteousness, is accepted with Him.  
I Forget not, that we celebrate, to day, the Coming of the HOLY GHOST: and I go not from it. You shall find in the next Chapter, at the fifteenth, that, to this Text, belongeth a Coming of the Holy Ghost.  
For, at the uttering of these very words, as Saint Peter began to speak them, the Holy Ghost fell upon all that heard them. It is (indeed) the second solemn coming of the Holy Ghost: That, in the second Chapter, was the first; and this, the second that ever was.  
Of which twain, this is the Coming that comes home to us: and that, two ways. ¹ One, in respect of the Parties, on whom: ² The other, in respect of the Time, when. The Parties: For, those, whom the Holy Ghost came on before, were Gentiles indeed, but yet Proselytes, that is half jews: Out of every Nation under heaven; 
Act. 2.5. Act. 8.27.  but that came to jerusalem to worship: And the same was the case of the Eunuch in the eight Chapter, and ●ot a right Gentile among them all. But here now, are a sort of very Gentiles indeed, in pu●is naturalibus, such as we and our fathers were: No Proselytes, ever. This Centurion, the Antesignanus, the standard bearer to us, and to all that were mere Heathen men indeed; and this Coming, our Coming properly. Never, in kind; never, to very Gentiles indeed, till now.  
It is well sorted (you see:) On the jews and Proselytes, at jerusalem, their City: On the Gentiles, 
Verse 1.  at Caesarea, Caesar's City, of all the Cities in Palestine, fitting the Gentiles best.  
Well observed it is, about the calling of the Gentiles, That that, in the Old, and this, 
1. jon 1.3. Verse 5.  in the New Testament, they came (both) from one place; from joppes, both. Thence, loosed jonas to Ninive: Thence, set out Peter to Caesarea.  
Secondly: that, Caesarea is the Ninive (as it were) of the New Testament. Ninive, 
2. Esay 36.13.  was the City of the Great King of the Gentiles, at that time: Caesarea, Caesar's city, as great a King over the Gentiles, at this; from whom went a commandment that the whole world should be taxed. 
Luk. 2.1.   
Thirdly: that, was performed, by jonas; this, by Bar-jonas: So, is Saint Peter called by our SAVIOUR; 
3. Matt. 16.17.13.  when he made his confession, that CHRIST was the Son of GOD: And that was at Caesarea. Where, what he confessed, then, he comes to preach, now. That of jonas, an Omen (as it were) of this (here) of Saint Peter. jonas, and Bar-jonas, from joppes, they went both: Both, from one place; both to one end; 
Act. 11.18.  both, to convert the Gentiles; to show, that GOD had given them also repentance to life.  
Allway, this, the better. For, jonas at Ninive, he ends with Ninive shall be destroyed. 
jon 3. 4·  Bar-jonas, at Caesarea, with Acceptus est illi: that, the end of the Text. Or, if you will go to the end of the Sermon, 
Verse 43.  the end is, shall obtain remission of sins, as good as it, every way.  
So, the Parties fit well: The Time, as well. The Holy Ghost here came upon them, as they were at a Sermon, even as we now are. Peter opened his mouth; they stood attentive; the HOLY GHOST came down. That, to be here, is a disposition to receive the Holy Ghost. And, it may please GOD, the like may befall us, being occupied now, as they then were.  

The Sum.  Of that Sermon, these are the first words. Of which words, what can be said more to their praise, then that which the Angel saith of them, the next Chapter at the fourteenth verse: That Peter being sent for, should at his coming, speak words to Cornelius, by which both he, and his household should be saved. Those words, the Angel there spoke of, that Peter should speak, are these, I have read: GOD of his goodness send them the same effect.  
In veritate comperi, shows, they are a compertum est; and that, is authentical with a Teste: So is this; Teste Cornelio & totâ familiâ, witness he and his whole family and friends. Such are most praised; for they are animatae exemplo, have a soul put into them by an example. Specially, when they be so reduced to a singular, as that singular afterward is reduced to a general: Both which are in this. Best preaching of a Text, when the Commentary stands before it, as here: For, what is in the Text propounded, was fulfilled in the auditory, yet they went.  
As fulfilled in them in particular, so extended to all in general: for, it hath an omnigente put to it: that, nothing was done to him there, but the same shall be done to any other. Any, of eny nation, that shall be found in like sort disposed, as (we find) he was: that is, whose prayers and alms shall come up into remembrance before GOD. GOD shall not be wanting to them, 
Ve●se 4.  but provide them of further means requisite to their salvation.  
It is a thing well befitting the providence of GOD; all his creatures, when He hath made them, to see them provided of such things, as are needful for them. As he doth (saith the Psalm) for the young ravens; 
Psal. 147.9. Matt. 10.39.  (saith the Gospel) for the poor sparrows valued two of them, at a farthing: Naturas verum minimarum non destituit Deus, the smallest things that be, He leaves them not destitute.  
If not them, His halfe-farthing creature, much less men (as He is pleased to speak with the least) more worth than many sparrows. So, GOD argues with jonas; if he made such ado for his gourd, which sprung up in one night and withered in another, should not GOD spare Ninive, wherein there were so many thousands, 
jon 4.10.11.  that knew not their right hand from their left, Gentiles though they were?  
And if His care extend to all men, and he make his rain to fall, 
Matt. ●. 45.  and his sun to shine upon the evil and unkind, 
Deut. 32.2. Mal. 4 2.  shall He not bring the rain of his Word (as Moses calls it, Deut. 32.) to fall on them, and make his sun of righteousness (as Malachi calls it) to arise upon them that fear him? A view whereof we may take, in this family hear even of the Sun of righteousness, the White sun, rising upon one that feared GOD with all his household, gave much alms and prayed to GOD daily.  
Written by him, this: but not written for him only, that it was Whit-sunday with him, but for us also, to whom it shall likewise be, if we be de gente Corneliâ, express and follow him in that, which was accepted of in him.  
Two points we have to proceed on. ¹ The first, 
The Division  here is a point newly perceived by Saint Peter. ² The second, What that was. A point newly perceived, in these, ¹ In veritate comperi, Of a truth I perceive. ² What the point was in these, that in every Nation, etc.  
In that Saint Peter saith, Truly I now perceive, as if before he had not (as indeed he had not: For, he was in the mind before, that but in unâ gente; but now he perceives, that In omni gente is the truer tenet:) That, even to Saint Peter, there were some things incomperta, something not perceived at first, that came to be perceived after.  
Then, an instance: What that was. And it was, about GOD 's accepting. Both ways: Privatiuè, what GOD accepts not; Positiuè, what He accepts. Accepts not Persons, that is once: But, accepts of such as fear Him and work righteousness, of what Nation soever (be he an Italian;) of what condition soever (be he a Centurion:) All is one.  
Of which two, the one [fear] is an affection within, of the heart. The other [worketh righteousness] is an action without, of the hand. Cornelius' heart, and Cornelius' 〈◊〉: these they be. Whence we shall learn three points more: ¹ One, how we may be accepted to GOD, if we be, as Cornelius here was; and I would, we so were: ² The other, that, when all is done, all is but accepting though. Except He could, to our fear and works both, and so, is not bound; but accept He will though, of his grace and goodness, and (as it follows immediately the next verse) for His word's sake, which he sent, preaching peace, by jesus, who is Lord over all.  
The last, Whereunto accepted: and that (as appeareth in the XLVII. verse) was to the Sacrament, and by it, to the remission of sins, and to the receiving the Holy Ghost in a more ample measure. Opus dici, the proper of this Day.  

OF a truth I perceive. He that saith, Of a truth I perceive now, in effect (as it were) saith: before, he did not so. For, I perceive now, 

I. A Point newly perceived. Comperi.  
Matt 16.18. Luk. 22.32. joh. 21.16.   is the speech of one that is come to perceiving of that, which before he perceived not.  
On this we pitch first. That so great an Apostle, for all Tu es Petrus, and Rogavi 〈◊〉 and Pasce oves meas, doth ingenuously confess, that (now) he had found that; 〈…〉 now, he had not. For, since the beginning of the Chapter, he had not. So that all 〈◊〉 comperi's were not yet come in. By like, his chair was not yet made, or he had not yet taken handsel of it. But, how it comes to pass after, at Rome; I know not: at Caesarea, 
Chap. 11.2.  we see, it was not so. And they, that in the next Chapter, called him corâm, to answer this Sermon: sure, they seem (as then) not to have been fully persuaded, that Saint Peter could perceive all things, and not miss in any.  
JOB, though in misery, yet in scorn saith to some in his time, Indeed you, you are the only men, 
job. 12.2.  you perceive all. Moses did not so: There was a case, wherein he was nesciens quid de eo facere deberet, 
Num. 15 34.  Moses knew not, what he should do, Num. 15. There was a case, whereof Elisha was feign to say, Et Dominus non nunciavit mihi, GOD had not showed it him (2. Reg. 4.) But, 
2. King. 4.27.  when GOD did, might not Moses and he both have said, as Peter doth here, Of a truth, before, I did not, but now I do perceive? Yea, but this is Old Testament.  

joh. 11.49.  And, was it not so in the New? There, Caiphas he saith, Tush, you perceive nothing: He perceived all. But Cephas he saith, he perceived not all: For, here he now saith, he perceiveth something, and all his comperis came not at once. So saith Peter; and so Paul, 
1. Cor. 13.9.  All our knowledge is in part, and so is all our prophesying too, and puts himself in the number.  
Of a truth than we perceive, Saint Peter comes nothing near his Successor (that would be.) He perceives all that is to be perceived, at once: can have nothing added to his knowledge, from the first instant, he is set down in cathedrâ; can have no new comperi; his comperis come in all together; gets Caiphas' knowledge by sitting in Cephas' chair.  
(They begin to scorn this themselves, now, and pray him to get a good General Council about him, and he shall perceive things never the worse.)  
But, it is not this only, they differ in: In something beside. For, Peter took Cornelius up from the ground; 
Verse 26.  His Successor let Cornelius' Lord and Master, lie still hardly. Not a Captain of Caesarea, he; but even Caesar himself. Of a truth we may perceive nothing like Cephas in this neither.  
The woman, at the well-side, said, the Messiah, when He comes, He will tell us all. Yet, when He came, 
joh. 4.25. joh. 13.7. joh. 16.12.  He told them not all at once. Even to Tu es Petrus, He said, Tu nescis modò, scies autem posthaec; and of those Posthaec's, this here was one. As they should be able to bear (for, all, they were not then able:) And, as it should be for them; 
Act. 1.7.  for, it was not for them to know all, Not the times and seasons, and such other things as the Father had put in his own power.  
I speak it for this, that even some, that are fare enough from Rome, yet with their new perspective, they think, they perceive all. GOD 's secret decrees, the number and order of them clearly; are indeed too bold, and two busy with them. Luther said well, That every one of us hath by nature a Pope in his belly, and thinks he perceives great matters. Even they, that believe it not of Rome, are easily brought, to believe it of themselves. And out they come with their Comperis, and with great confidence propound them. But, Comperi is one thing: In veritate comperi, another. Comperi, they may say, and that may be doubted of: but, in veritate comperi, that, is it.  
We may take up the Text a point further. In veritate comperi will bear two senses. ¹ One, I perceive that, I did not, before: ² The other, I perceive that, the contrary whereof, I did conceive before. Not to perceive, is but to be ignorant: But Saint Peter, in this, had not only been ignorant, but had positively held the quite contrary; ad oppositum, Quod non ex omni gente at any hand. At the fourteenth verse before, for the jewish meats (we see) he contests with GOD: Not I Lord; No heathenish meat; I never eat any: and at the twenty eight, No less unlawful to eat with heathen men.  
Ignorance is but privative: this, is positive, and so, an error. An error in the great Mystery of Godliness, a part whereof was preached unto the Gentiles; that they also had their part in CHRIST. And, this is not this error alone: The Apostles and Brethren seem to have been in the same; they convented him for this new Comperi, and he was seigne to answer for it. That, for the time, general it was (this error;) and (for aught we know) Saint Stephen, that was stoned before this, departed the world, in the opinion of In una, not omni gente: for, then (sure) this truth was not perceived, not received publicly.  
Then is not every error repugnant to GOD 's election. Why every error, more than 〈◊〉 sin? GOD is able to pardon and not to impute error in opinion, 
Pro. 14.22. Levit. 5. 1●. 1. Cor. 1.30.  as well as 〈◊〉 practice; and Nun errant omnes qui operantur malum (saith Solomon) Do not all 〈◊〉 that do evil? yes sure. Did not the High Priest offer, as well for the errors, as for the transgressions of the people? And is not CHRIST made to us, by GOD, Wisdom against the one, as well as Righteousness against the other? It was Saint Peter's case here.  
This only we are look to; that with Saint Peter, we be not wilful, if there come a clear comperi: but as ready ro relent in the one, as to repent of the other. That, when we be showed our error, we open our eyes to perceive it; and when we perceive it, with Saint Peter here, we open our mouths to confess it. And that we do it with an open mouth, and not between the teeth, but acknowledge it plainly, it was otherwise then we thought. I verily thought (saith Saint Paul) I ought to do, 
Act. 26.9.  that which now, all the world should not make me to do. This is Saint Paule's. I now comprehend, 
Phil. 3.12.  or rather am comprehended (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear both) of which before I could not. This is Saint Peter's retractation. Conclude then, if we happen to be in some points otherwise minded, GOD will bring us to the knowledge, even of them. Only in those whereto we are come, & whereof we are agreed on all sides, that we proceed by one rule, make a conscience of the practice of such truths, as we agree of, and those we do not, shall soon be revealed unto us, and we shall say even of them In veritate comperi.  
What was this, that Saint Peter formerly had not, but now did perceive? 

II. What that Point is, Privative.  
¹ God is no accepter of persons. what is meant by Persons.   That GOD is no accepter of Persons. Let us take with us, what is meant by Persons. For, he that feareth GOD is a person; Cornelius was a person; so were all the persons in his household. The word in all the three tongues, is taken, as we take it, when we set Personal against Real, oppose the cause to the person: under it comprehending whatsoever is beside the matter or cause. The Greek and Hebrew properly signify the face; that (we know) shows itself first, and if it show itself well, is muta commendatio, carries us, though it say never a word; as in Eliab, the goodliness of his person moved even Samuel. Under the face then, we understand (as I may say, 
1. Sam. 16.6.  and as we use to 〈◊〉 it in apparel) the facing: under the person, all by respects that do personate, attire or mask any, to make him personable; such as are, the Country, Condition, Birth, Riches, Honour, and the like. And this person thus taken, of a truth we daily perceive, that i● omni gente men accept of this, and in a manner, of nothing else but this: all goes by it. Well, with GOD, it is otherwise; and with men, it should be: GOD accepts them not, nor of any men, for them. This is the comperi.  
And is this it? Why, this was no news. Was Peter ignorant of this? It is not possible; I will never believe, but he had read the five books of Moses: 
Deut. 10.17. job. 34.19. 1. Sam 16.7. ●. Chro 19.7  why there it is expressly set down (Deut. 10.) totidem verbis. Why, by the very light of nature Elihu saw it, and set it down too, job. 34. No not the person of Princes. In Samuel's choice of David, there it is. 1. Sam. 16. And King jehosaphat gave it in his charge 2. Chron. 19 and in other places beside: and how could he but know this?  
You will say: Saint Peter knew it before; but not with a comperi, as now he doth. And (indeed) many things we know, by book, by speculation (as we say) and in gross, which when we come to the particular experience of, we use to say, yea now I know it indeed, as if we had not known it, at least not so known it before. The experimental knowledge is the true comperi in veritate, when all is done. Was this it?  
No: for, had he not experience of this, and lay away his book? Have not all experience daily? That GOD, in dealing his gifts of nature: Outward, Beauty, Stature, Strength, Activeness: inward, Wit to apprehend, Memory to retain, judgement to 〈◊〉, Speech to deliver: that he puts no difference, but without all respect of persons, bestows them on the child of the mean, as soon, as of the mighty? So is 〈◊〉 wealth and worldly preferment; He lifts the poor out of the dust. 
Psal. 113.7.  Nay (you will bear with it, it is the Holy Ghosts own term) the dunghill, to set him with Princes. So is it, in his judgements; which light as heavy, yea more heavy otherwhile, on the great, then on the small; and show, that that way and every way, there is with Him no respect of persons. And, no man had better experience of this, than he that spoke it, than Peter himself, that without any respect, of a poor fisherman, was accepted to be an Apostle, 
Gal. 2.2.  the chief of the Apostles. Saint Paul saith well: What they were in times past, 
Gal. 2.6.  it makes no matter, GOD accepts no man's person, This they are now.  
What shall we say then? That, though he could not but know the general truth of this; yet was he once of the mind, that this general truth might admit of some exceptions; one at the least. Not, of persons, true: but Nations are not Persons; It held not in them. Of one Nation, GOD accepted before others, and that Nation was the jews. 
Amos. 3.2. Psal. 148.20.  You only have I known of all the Nations of the earth (saith GOD in Amos.) And Non taliter fecit omni Nationi: which non taliter, they took to be of the nature of an entail, to Abraham's seed; that GOD was tied to them, and so to accept of In unâ gente, before and more than of all the rest.  
This had run in Saint Peter's head, and more than his. But now, here comes a new Comperi: He perceives, he was wrong: And, if you ask, how he perceived it? By relation of Cornelius' vision of the Angel; and by conferring it with his own. He saw, his vision was now come to pass: Mose's unclean birds and beasts are become clean all; all, to be eaten, now: and the Gentiles, whom he held for no less unclean, to be eaten with, and to be gone in unto. All in one great sheet; omni gente and all. That the Nation also comes to be understood under the word Person, no less than the rest; and none to be respected or accepted of GOD, for being in one corner of the sheet, (that is, of one country) more than of another; that, in CHRIST, neither jew nor Gentile; all is one: and the black 
a Act. 8.27.  Aethiopian, or the 
b Ver. 1.  white Italian; 
c Act. 17.34.  the Areopagite in his long robe; ●or the Centurion in his short mantel or military habit; all conditions, all Nations, are in all persons. GOD hath shut up all in unbelief, that he might have mercy upon all. 
Rom. 12.32.  And good reason for it, if it be but that of the Apostles own framing (Gal. 5.17.) If the Law which came four hundred years after, could not disannul the covenant made with▪ Abraham so long before; by the same, nay by a better consequence, neither could the Covenant with Abraham make the promise of GOD of none effect; the promise, that was made in Paradise more than four times four hundred years before that of Abraham's, to the woman and to her whole seed.  
The vision, Saint Peter saw, was at joppes: he was gone as fare from jewrie, as there was any land; hard to the Seaside, to the very parting place, where they loosed usually, when they went to the lands of the Gentiles. jonas loosed thence. And, in a Tanner's house it was: That, as to Simon the Tanner it was all one, he made leather indifferently, of the badger, as well as of the sheep's skin; as the skins were to Simon the Tanner, so the meat should be to Simon the Apostle. And it was a linen sheet; which very linen shown, they were all clean: For, in linen the jews wrapped the firstborn of their clean beasts, if any happened to die before they came to be offered, and so buried it: but, at no hand, any unclean beasts ever in linen. But now, in linen, all: that, if one clean, all: And so, no Person, Calling, Country excepted to, or accepted of, more than another.  

² Positiuè: Whom God accepteth, In every Nation, be that feareth etc.  Well then, no person. But, we like not this destructive Divinity, that tells us what He doth not, and tell us not, what He doth accept. If not the person, nor the person's Nation, what? Accepts He of nothing? Yes: In every Nation, if any person there be, that feareth GOD and worketh righteousness; He that brings these with him, is (to GOD) a person acceptable; Such, He will not let lie, but take them up, and lay them up, where ever He finds them.  
Solomon, in effect, said as much long before, at the end of his long Sermon, the book of the Preacher: Will ye (saith he) hear the Sum of all Sermons? Fear GOD (therein in, 
Eccles. ●2. 13.  he that fears him) and keeps his commandments (that is, he that works righteousness) Hoc est totum hominis (read some) there is all, man hath, that GOD will 〈◊〉 of; Or Hoc est omnis homo (read other, and infer, Si hoc est omnis homo, 〈◊〉, quòd sine hoc nihil est omnis homo:) This, is man, all that he is; For, 〈◊〉 besides this, he is, is as if it were not: This is all things, for without this, with all his person and personablenesse, he is nothing, in GOD 's sight. This preached Solomon, at Jerusalem, to the jew; and this, Peter, at Caesarea to the Gentiles: Hoc est omnis 〈◊〉, this is for all men, saith Solomon; Omni gente, for every Nation, saith Peter.  
That feareth GOD, and worketh righteousness: Both these, 
Feareth and worketh, jointly  and not the one without the other. Neither fear, which is dull and works not; for, of such He accepts 〈◊〉. Nor works, if they come not from within, from our hearts, from his true fear in our hearts, but be personate only, as were those of the Pharisee. We begin then there within: For, any thing that is personate in Religion, and proceeds not from thence (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saint Paul's mask or vizor of godliness, 
2. Tim. 3.5. 1. Pet. 2.16.  Saint Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cloak of Christian liberty) GOD plucks them of: He is so fare from accepting them, as He casts them from him, He cannot abide them.  
I forgot to tell you, why not the person: GOD himself tells Samuel, that He looks not as man looks; Man looks upon the outside, the face and the facing; 
1. Sam. 16.2.  GOD looks to that which is farthest from the person; to that which is within, at the centre (that is) the heart. The inwards were GOD 's part, in every sacrifice, reserved ever to Him alone. By reserving them, He shows what it is, He chief accepts of. We must then look to that, first. He first looks at the heart, and in the heart, to the affection; (for, the heart is the feat of affections:) and of all affections, that of fear; and, of all fears, to the fear of GOD.  
Of GOD; why, how comes GOD to be feared? Fear is not, but of some evil; and, evil, in GOD, there is none. Not, for any evil in Him; but for some evil, we may expect from Him, if we fear not to offend Him, by doing that, which is evil in his sight. Which punishment yet, is not evil of itself; for, punishment, is the work of justice: but, we call it, as we feel it, malumpaenae: And, it we fear; and Him, for it; or any that can inflict it.  
Power and justice are of themselves, fearful: Power, to all men; justice, to evil men. But, justice armed with power, that, keeps all in awe. Now, in GOD, there is power: GOD 's power is manifest even to Heathen men. It is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which maybe known of GOD (His Power) and go no further but to the work of Creation, saith the Apostle (Rom. 1.20.) Every man fears the mighty: for, what he will do, we know not; what he can do, we know, and that ever presents itself first.  
And, in GOD, there is justice; and the voice of justice, If thou do evil, fear. 
Rom. 13.4.  Which justice of GOD, is manifest likewise without Scriptures, by the Law written in our hearts, the hearts even of the Heathen themselves, saith the same Apostle (Rom. 2.15.) whereby, they are either a law to themselves (the better sort of them, Cornelius, here) or, if not, their own thoughts accuse them for it, and their consciences bear witness against them, and, at a Sessions holden in their hearts, they condemn themselves. Which Sessions is a fore runner of the great general Sessions that is to ensue.  
Scientes igitur terrorem hunc (saith Saint Paul still. 
2. Cor. 5.11.  2. Cor. 5.) Knowing then this fearful judgement, we persuade men, and men are persuaded, either to eschew evil yet undone, or to leave it if it be done, that it be not found in our hands, not taken about us.  
This fear, to suffer evil for sin (malum paenae) makes men fear to do the evil of sin (malum culpae:) what they fear to suffer for, they fear to do. Keeps them from doing evil at all, makes them avoid it: or keeps them from doing evil still, makes them ●●●sake it. It prevailed not only with job in the Old; but, with the Ninivites: 
jon 3.5.  It prevailed not only with Cornelius, in the New, but even with Foelix; made him tremble, though it had not his full work, for he was not so happy, as to hear Paul out, 
Acts: 4.26.  but put it of 〈◊〉 other time, which time never came. 
1. Fear, first: He that feareth Him.   
First fear: and why fear, first? Because it is first. It is called (and truly, for so truly it is) the beginning of our wisdom, 
Pro. 9 10.  when we begin to be truly wise. In Adam, it was so. The first passion we read of; that was raised in him, that wrought upon him after his fall was, 
Gen. 3 10.  I heard thy voice in the garden, and I was afraid. There began his wisdom, in his fear. There began he to play the wiseman, and to forethink him of his folly committed. Fear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is well called) of the nature of a bridle to our nature, to hold us into refrain from evil, if it may be: if not, to check us and turn us about, and make us turn from it. Therefore, Fear GOD, and departed from evil (lightly) go together, 
Pro. 3.7.  as the cause, and the effect; you shall seldom find them parted. So then, because it is first, it is to stand first, and first to be regarded.  
Another reason is, because it is most general. For, it goes through all, heathen and all. It goes to omni gente; For, in omni gente, there is qui timet. For, that they have so much faith as to fear, appears by the Ninivites plainly. Nay, it goes not only to omni gente, but even to omni animante too, to beasts and all; yea to the dullest beast of all, 
Num. 22.23.  to Balaam's beast: he could not get her (smite her, spur her, do what he could to her) to run upon the point of the Angels' sword: that, they are in worse case than beasts that are void of it. So, first it riseth of all, and furthest it reacheth of all.  
And, this fear, I would not have men think meanly of it. It is (we see) the beginning of wisdom; and so, both Father and Son, 
a Psal. 111.10  David and 
b Pro. 1.7.  Solomon call it. But, if it have his full work, to make us departed from evil, it is wisdom complete, and the from GOD'S own mouth, 
c job 28.28.  job. 28. Therefore 
d Esai 33.6.  Esai bids us make a treasure of it, and 
e Pro. 28.14.  Blessed is the man, that is ever thus wise, that feareth always: It is Solomon, Proverb. 28. For, howsoever the world go; 
f Eccles 8.12.  this I am sure of (saith he) it shall go well with him that feareth GOD, and carrieth himself reverently in His Presence.  

Rom 8.15.  And, care not for them that talk, they know not what, of the spirit of bondage. Of the seven spirits, which are the divisions of one and the same Spirit, this day here sent down; the last, the chiefest of all, is the Spirit of the fear of GOD. Esai. 11. So, it is the Alpha, and Omega, first and last, beginning and end. First and last (I am sure) There is sovereign use of it. 
Esa. 11 2.   
Not regard them not, that say, it perteines not to the New Testament; phanfying to themselves, nothing must be done, but out of pure love. For, even there it abideth, and two sovereign uses there are still of it, those two which before we named; One, to begin; ² the other, to preserve.  
1. To begin: We set it here as an introduction, as the dawning is to the day. For on them, that are in this dawning, that fear His Name, on them shall the Sun of righteousness arise. 
Mal. 4.2.  It is Malachi saith it: it is Cornelius here showeth it. As the base Court, to the Temple: Not into the Temple, at first step; but, come through the Court first. As the needle, to the thread (it is Saint Augustine:) that, first enters, and draws after it the thread; and that sews all fast together.  
Where, there happens a strange effect, that, not to fear, the next way is to fear. The kind work of fear, is to make us cease from sin. Ceasing from sin brings with it a good life; a good life, that, ever carries with it a good conscience; and a good conscience casts out fear. So that, upon the matter, the way, not to fear, is to fear: and, that GOD, that brings light out of darkness, and glory out of humility, He it is, that also brings confidence out of fear.  
2. This, for the introduction. And ever after, when faith is entered and all, it is a sovereign means to preserve them also. There is (as I have told you) a composition in the soul, much after that of the body. The heart, in the body, is so full of heat, it would stifle itself and us soon, were it not, GOD hath provided the lungs, to give it cool 〈◊〉, to keep it from stifling. Semblably in the soul, faith is full of Spirit, ready enough of itself to take an unkind heat, save that fear is by GOD ordained, to cool it and keep, it in temper, to awake our care still, and see, it sleep not in security. It is good against saying in one's heat, 
a Psal. 〈…〉.  Non movebor (saith the Psal.) Good against 
b 〈…〉 33.  Ets● r●nnes, non ego: S. Peter found it so. Good (saith S. Paul) against 
c Rom. 11. 2●.  Noli altum saepere. And these would mar all, but for the humble fear of GOD: by that, all is kept right.  
Wherefore, when the Gospel was at the highest, 
Phil. 2.12. 1. Pet. 1.17.  work out your salvation with fear and trembling (saith Saint Paul:) pass the time of your dwelling here in fear (saith Saint Peter.) Yea, our Saviour himself (as noteth Saint Augustine) when He had taken away one fear, Ne timete, Fear not them that can kill the body, 
Mat. 10.28.  and when they have done that, have done all, and can do no more; in place of that fear, puts another, But sent Him, that when He hath slain the body, can cast soul and it into hell fire: and when He had so said once, comes over again with it, to strike it home, Etiam dico vobis; 〈◊〉 say unto you, fear Him.  
So then, this of fear, is not Moses' song only, it is the song of Moses and the Lamb 〈◊〉. Made of the harmony of the ton'e, as well as tother. A special streign, 
Apoc. 15.4.  in that song of Moses and the Lamb, Apoc. XV. you shall find this: Who will not fear thee o Lord? He that will not, may sibi canere, make himself music; he is out of their queer, yea the Lamb's queer; indeed, out of both.  
This have I a little stood on; for that, me thinks, the world begins to grow from fear too fast: we strive to blow this Spirit quite away; for fear of carnificina conscientiae, we seek to benumb it, and to make it past feeling. For these causes, fear is, with GOD a thing acceptable, we hear: And, that the Holy Ghost came down, where this fear was, we see. So it is, Saint Peter affirms it, For certain, of a truth: So it is, Saint Peter protests it. Let no man beguile you, to make you think otherwise: No, no; but Fac, fac vel timore paenae, sinondum potes, amore justitiae: Do it man, I tell thee, do it, though it be for fear of punishment, if you cannot yet get yourself to do it for love of righteousness. One will bring on the other, 
Esa. 26.18. Ver. 6.  A timore Domini concepimus Spiritum salutis: (It is Esai.) By it, we shall conceive that, which shall save us: There very words shall save us, said the Angel, and so they did: Here, in Cornelius, we have a fair precedent for it. And so, now I come to the other.  
For, I ask, Is GOD all for within: accepts He of nothing without? Yes, 
2. But works withal; And worketh righteousness.  that He doth. Of a good righteous work too, if it proceed, from His fear in our hearts. Fear is not all, then: No, for it is but the beginning (as we have heard,) GOD will have us begin, but not end there. We have begun with qui timet Eum; we must end with et operatur justitiam, and then comes acceptus est Illi, and not before. For, neither fear, if it be fear alone; nor faith, if it be faith alone, is accepted of Him; 
Gal. 5.6.  but timet & opetatur (here) with Peter; and fides quae operatur (there) with Paul: fear and faith (both) that worketh, and none else. If it be true fear, if such as GOD will accept, it is 〈◊〉 timor piger a dull lazy fear: His fear, 
Mat. 25.18.30.  that feared his Lord and went and digged his ●●●ent into the ground, did nothing with it; Away with his fear and him into utter darkness. GOD will have his talon turned, have it above ground. He will not have His religion invisible within. No; show me thy faith (saith Saint james; 
jam. 2.18. ) thy fear (saith Saint Peter here) by some works of righteousness: Else, talk not of it. He will have it made appear, that men may see it, and glorify Him for it, that hath such good and faithful servants.  
And they observe, that it is not [that doth] but [that worketh righteousness;] Not facit, but operatur. And, what manner of work? Saint Peter's word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here: and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not serve; it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a plain trade. 
Esa. 1.17.  Discite bene agere (saith Esai) learn it, as one would learn an handicraft, to live by: Learn it, and be occupied in it; make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, even an occupation of it. CHRIST 's own occupation, who (as Saint Peter tells us straight after) pertraensijt bene faciendo, 
Ver. 38.  Went up and down, went about doing good, practising it, and nothing else: for, that i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Worketh righteousness. This righteousness, to know what it is (beside the common duties of our calling, either as Christians in general; or particular, as every man's 〈◊〉 lies) we cannot better inform ourselves of it, then from this party, he spea●●● of (from Cornelius) and what the works were, he did. And they are set down at the second verse: where, after Saint Luke had said, he feared GOD, to show his works of righteousness he adds, ¹ he gave much alms, and ² prayed to GOD continually; and at the thirtieth verse, that he was found ³ fasting at the ninth hour (that is) three, at afternoon. In these three ¹ Alms, ² Prayer, and ³ Fasting, stood his works of righteousness: In these three; for besides these, we find not any other. They be the same, and in the same order, as they were figured in the three Oblations of the Magis, the first fruits of the Gentiles, there in the Gospel, as the Fathers allot them: ¹ Gold, that is, for Alms; ² Incense, that is Prayer; and ³ Myrrh, bitter myrrh, for Works of Mortification, as Fasting and such like; as bitter to the flesh, as myrrh to the taste: both bitter, but, wholesome, both. But (without all figure) they are the same three, and stand just in the same order, that here they do, where our SAVIOUR teacheth them literally, 
Matt. 6.1.5.16.  and that, under the name of Righteousness (Mat. 6.) ¹ Alms, first: that, He begins with at the first verse, and so here, it is first: ² then, to Prayer next, at the fifth verse: ³ and after that, to fasting, even as it is here too. Cornelius' works were these three: 
Verse 2.3.  ¹ gave alms, ² prayed duly, ³ was found at his fast by the Angel. This is all we find; more we find not specified: and these are enough, these would serve, if we would do them. These, in him, were; the same, in us, will be accepted.  


II. Of God's acceptation.  
He &c. is accepted.   And now, of GOD 's acceptation. Accepting is but a quaint term borrowed from the Latin. It is no more than receiving or taking. ¹ First then, clear it is, He will take them; but, where they be to take: But, where they are not, take them He cannot. In vain shall we look for acceptation of that, which is not. We are then to see, there be some given; some, for Him to take. Take us He cannot, if there be not Cornelius' hand to take us by: Come up in remembrance they cannot, if none were done to remember: For, memoria est praeteritorum, and all ours are yet to come (I fear:) in phantasiâ rather then in memoriâ. Our alms, alas they are shrunk up pitifully: Prayer, swallowed up with hearing Lectures: and for the third, feast (if you will) continually; but, fast, as little as may be; and, of most I might say, not at all. The want of these, the bane of our Age. He stretcheth out His hand, to receive alms; He boweth down his ear to receive prayer; He beholdeth with his eyes, to take us fasting: There is none to give them, and so He cannot receive them. But, by this acceptus est (here) we see, how we might be accepti.  

Heb. 11.6.  It is beside the Text; yet if ye ask, Hear is fear, and here are works, where is faith all this while, without which it is impossible to please GOD, or to be accepted of Him? Had he no faith? Yes; he would not have spent his goods, or chastened his body without some faith: 
Rom. 10.  at least, call upon GOD he could not, on whom he bel●e●●● not.  
Therefore he believed, sure: The Gentile's Creed at least, That a GOD th●re is; that sought He will be; that, He will not fail them that seek Him, but both regard and reward them.  
The Ninivite's Creed at least: in whose fear, there was faith and hope too: Quis scit, Who can tell, whither GOD may not turn and spare, and accept of a poor Gentile? There is nothing known to the contrary, and there be precedents for it.  
And so he turned, and set himself to seek GOD, by the three ways we remembered. And thou LORD never failest them that seek Thee, 
Psal 9.10.  but acceptest them, not according to that they have not; but according to that they have, though it be but a willing mind, they have. 
2. Cor. 8.12.  GOD forbidden, but concupiscence should be of equal power to good, that it is to evil. If you will reach it further, to faith in CHRIST: living in garrison among the jews, he could not choose but have heard somewhat of Him, to move him, to throw himself down before Him, and He took him up, Acceptus est Illi.  
The flax did but smoke, CHRIST quenched it not. Cracks there were in the reed, but He broke it not though; 
Esay. 42.3.  but kindled the one, and bound up the other: and in that little strength he had, took him, as He found him; and took order, thus to bring him nearer the ways of his salvation.  
But now, lest one error beget another, and the last prove worse than the first, 
And, but accepted.  take this with you. When all is said that can be said, all is but accepting for all this. That he w●s, and we shall be accepted, that gives us some heart: And, that it is but accepted, that takes away all self-conceit of ourselves. For, I know not how, if we be but accepted, we take upon us straight, and fall into a fancy, that, well worthy we were, or else we should not. Altum sapere comes, and we swell straight; insomuch as we cannot be gotten to accept of this acceptus est, to accept of any acceptation, but grow to a higher strain of merit and condignity, and I wots not what. To prick this bladder, all is shut up with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Out of which word, we are to take notice of this: it is neither our fear, nor our works; all is but GOD 's gracious acceptation.  
And, it is not, as they well observe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acceptandus, is to be accepted of Him; as if GOD could neither will nor choose: No, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, that is, but acceptabilis, at most, but a capacity that he may be; lays no necessity, that he must be accepted.  
The Schoolmen express it well, at times, By non deerit Deus, GOD will not be wanting to such, will accept them. But, non tenetur Deus, He is not so bound, but, if He would, he might refuse; and that He doth not, it is but of his mere goodness: All are but accepted.  
The Fathers, thus; (I name Saint Augustine for the Latin:) Hoc habet, non pondus humani meriti, sed ordo consilij divini: That thus it is, it is no weight or worth of man's merit; it is but the very order and course of GOD 's dealing: His favourable dealing, that and nothing else, that there is any accepting at all. The Greek Fathers, thus; (I name chrysostom for them:) It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) dignatio, not dignitas: dignatio Acceptantis, not dignitas operantis. Digni habebuntur saith the Gospel, and the Epistle both; the Gospel, Luk. 20. the Epistle, 
Luk. 20.35. 2. Thess. 1.5.  2. Thess. 1. GOD counts them worthy, and His so counting makes them worthy: makes them so, for so they are not of themselves, or without it; but, by it, so they are. His taking our works of righteousness well in worth, is their worth.  
There was another Centurion (beside this in the Apostle) the Centurion in the Gospel; the Elders of the jews were at dignus est, about him; 
Luk. 7.4.  dignified him highly: but, he indignified himself as fast, was at his non sum dignus twice, 
Verse 6.  neither worthy that CHRIST should come to him, nor that he to CHRIST. And even thus it was ever with all from the beginning: job (another timens Deum, 
job. 1.8.  his like was not upon earth, yet thus, he) Etsi justus fuero non levabo caput, All were he just, 
10.16.9.15.  he would down with his crest for all that; and what? Et deprecabor judicem meum, and ple●d nothing, stand upon no terms, but deal only by way of Supplication; and that is the safest way. And why so? 
9.28.  For Verebar omnia opera mea (saith he) he durst not tru●● any of them. And why not? For, the continual dropping of our corruption, upon the web of our well-doing, steines it so, as if he would stand streining them, he that now doth accept them, might justly except to them, for many exceptions there lie against them. He that takes them, might let them lie, as not worth the taking up; For, if he should ransack them they would scarce prove worth the taking up; but yet take them up He doth, and reward them; Both, 
Ephes. 1.6.  for the praise of the glory of His grace: To the glory of the praise of which grace be all this spoken.  
All which tends to this (for our work is this, our labour this, this is all in all, to get men to do well, and yet not ween well of their well-doing:) To join first, timet and operatur, to fear, and yet to do good; and when we have done good, yet to fear, with job, for David's reason, Cognoscimus imperfectum nostrum. Then, to join again Operatur, and acceptus est. For, that is it, if we could hit on it: we cannot; but, that is it, though. For, think you, we can get men to this? No: do we evil, we will not know it, we excuse, we lessen it. Do we well, we know it straight; Nay we over-know, and overprise it. No remedy, merit it must be, and hire it must be: Reward, we cannot skill of; Acceptus est is nothing, Accepted will not serve: we will know, how we shall be accepted, of merit or of grace. Fond men! so we be accepted, though of grace, are we not well? What desire we more, but to be taken and not refused? The Law, 
Deut. 9.4. Ezek. 16.22. Rom. 10 3.  that saith: Say not, It is for my righteousness: The Prophets say, It is not for your sakes: The Apostle saith, If you seek to establish your own righteousness, you are gone. Yea, CHRIST himself saith, If you talk much of it (with the Pharisee), LORD, this I am, 
Luk. 8.11.  and this I do, there is not the poorest Publican that goes by the way, but, he shall be justified before you. 
14.  And therefore be entreated, I pray you, to accept of acceptus est: that sets all safe; that, brings all to GOD, and there leaves it.  
For, if this fearer, this worker be accepted, and not in himself, in whom then? who is it? 
Ephes 1.6.  The Apostle tells us directly, He hath made us accepted in His beloved, His beloved Son: So Paul. And Saint Peter immediately in the very next words (that follow upon these) You know the word, the word of the Word, that was in the beginning and made all, 
Psal. 107.20.  and that in the fullness of time was sent and healed all; Misit Verbum & sanavit eos. In Him and through Him all are accepted, that have had, or shall have the honour and happiness ever so to be. In whom then, we are accepted, we see.  

To what end accepted.  Now lastly, to what; and so an end. That being so accepted, or received (whither you will, both are one) you may receive, what? plain it is, it follows, the Sacrament. But they, to receive the first Sacrament, that of Baptism; for, they were yet in their Paganism, unbaptised. But, they that are Christians already, and past the first, there remaineth for them to receive, none but the second. And that then, is it. And, that, bond they are to receive. For, though by special privilege some be aspersi Spiritu quos aqua mystica non tetigit, Sprinkled with the HOLY GHOST, before they had 〈◊〉 Sprinkling of water; of which number was Cornelius, and these in the Text: though, while they were at the Sermon, the HOLY GHOST came upon them: yet, to the Sacrament they came though, we see. That, was to them, and is, to us all, the Seal of GOD 's acceptation. That first, was theirs; but the chief and last, is this of ours.  
For, this is indeed the true receiving, when one is received to the Table, to eat and drink, to take his repast there: yea ad accipiendum in quo acceptus est, to take, and to take into Him, 
Heb. 10.10. Ephes. 1.7.  that body, by the oblation whereof, we are all sanctified, and that blood, in which, we have all remission of sins. In that, ended they: in this, let us end.  
And this accepting we desire of GOD: and desiring it in an acceptable time, He will hear us; and, this is that acceptable time. For, if the year of Pentecost, the fiftieth year, were the acceptable year, as Luk. 4.21. then, the day of Pentecost the fiftieth day, this day, is the acceptable day for the same reason. Truly acceptable, as the Day, whereon the Holy Ghost was first received; and whereon we may receive Him now again: Whereon, acceptus est is fulfiled both ways: we, of Him, received to grace; and He of us, His flesh and blood, and with them, his Spirit. He receiveth us to grace; and we receive of Him grace, and with it, the influence of His Holy Spirit, which shall still follow us, and never leave us, till we be accepti indeed, that is, received up to Him, in his kingdom of glory. Whither, blessed are they that shall be received.    

A SERMON Preached before the KING'S MAJESTY AT Whitehall, On the iv of june A. D. MDCXX, being WHIT-SUNDAY.  I. JOHN. CHAP. V VER. VI 
Hic est, qui venit per aquam & sanguinem, JESUS CHRISTUS: non in aqua solum, sed in aqua & sanguine. Et Spiritus est, qui testificatur, quoniam SPIRITVS est veritas.  
This is that JESUS CHRIST, that came by water & blood: not by water only, but by water & blood. And it is the Spirit that beareth witness; for, the Spirit is truth.  
THIS is JESUS CHRIST; and it is the Spirit. So, the verse (you see) linketh CHRIST and the Spirit together; is a passage, from the one to the other. Linketh them, and so (consequently) linketh this Feast of the Spirit present, with those of CHRIST that are gone before; and under one, showeth the convenience of having the Spirit, an article in our Creed; and of having this day, a feast, in our Calendar.  
For, though CHRIST have done all, that He had to do; all is not done, that is to do, till the Spirit come too. We have nothing to show; we want our teste; a special part of out evidence is lacking: that when all is done, i● th●s be not, nothing is done. CHRIST without water, water, without blood; His water and blood, and He, without the Spirit, avail us nothing. The Spirit we are to have: and, this day we have it: and, for the having it this day, we keep a Feast. As those hitherto, for Christ complementum legis; so, this, for the Holy Ghost complementum Evangelij, which was not complete, donec complerentur dies Pentecostes, till the days of Pentecost were fulfilled: till this day was come and gone.  
Saint john is every where all for love. Heer, in this Chapter (I know not how) he it hit upon faith. Which, with him, is rare: so, the more to be made of. Specially in this age, wherein it is grown the virtue of chief request. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an excellent virtue is faith, if it be faith. For, as there is (saith Saint Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge falsely so called, 
1. Tim. 6.20.  so is there a faith: for, faith is itself but a land of knowledge.  
How shall we then make faith, of our faith? Of itself, it is but a bare act (faith) a thing indifferent: the virtue, and the value of it is, from the object it believeth in; if that be right, all is right. And, that is right, if it have for his object, not JESUS CHRIST barely; but (as Saint john speaketh) That JESUS CHRIST. That JESUS CHRIST, is somewhat a strange speech, as if there were another. Is there so? Yes (II. Cor. XI.U.) ye have alium JESUM, and (Gal. I.VII.) aliud Evangelium; Not that; but, another JESUS: Not this; but, another Gospel.  
And as, not that, but another JESUS; So CHRIST himself tells us, you shall have, not that, but another CHRIST. Another, nay many other: yet there is but one true, Mat. XXIV. XXIV. Lo here is CHRIST, lo there He is. Go into the desert, there you shall have Him: Get you to such a conventicle, and there you shall not miss of Him. Go but to one City, I could name, you shall have Christ's enough; and scarce a true one, among them all.  
Well then, what shall we do, to sever the precious from the vile; That JESUS CHRIST, 
jer. 15.19.  from others; set the Hic est ille, upon the right CHRIST? This (saith Saint john:) These two ways. ¹ That JESUS CHRIST, that comes in water and blood jointly; not, in either alone, Hic est Ille: If, but in one, he is another JESUS.  
² That jesus that hath the Spirit to bear Him witness, is the true; this Witness if he want, Hic non est Ille. Under one, we shall learn CHRIST aright. For, as one may learn a false CHRIST, so may he the true CHRIST falsely. You have not so learned CHRIST saith the Apostle (Ephes. 4.20.) that is, not amiss, you have not; meaning, some other had. And, as learn CHRIST aright, so learn to do the Spirit his right: not to shoot him of, but know, he is to have a chief Holiday, in our Fasti, as He hath a part, and a principal part, in the Teste of whosoever shall be saved.  

The Sum.  The Sum is, three Items we have. 1. That we take not Pseudo-Christum, pro Christo: the false CHRIST for the true; that is, one that comes in His name, but is not Herald  
2. Neither, when we have the true one, that we take not Semi-Christum pro Christo, a moiety or part of CHRIST, for the whole.  
3. When we have the whole, that we take Him not, without His Teste (and that is the Spirit:) For, as good not take Him at all.  

The Division  Three parts I would lay forth. ¹ There is CHRIST 's part. ² There is the Spirit's part. ³ There is the Sacrament's part. CHRIST 's part, His double coming, in ¹ water, and ² blood. In it, these: ¹ That Christ was so to come. ² That Christ did so come. ³ Not only did, but doth so come daily to us. ⁴ As He comes to us in both, so we to come to Him for both; and (ever) to take heed of the error, of either alone, of turning non solum, into solum.  
Then the Spirit's part. ¹ Of His witness. ² Of the truth of it. 1. Of His witness, ¹ That a witness there is to be. ² That a witness there is. ³ Nay, not one, but three. ⁴ Of which, the Spirit is one and the chief witness: His witness to ¹ jesus, to ² Christ that came, ³ to the water, to the ⁴ blood, He came in. This, of His witness. Then, of the Truth of it; and withal, how to discern the Spirit, that is, the Truth.  
And last, the reversal to this. That, as not these, without the Spirit; So, not the Spirit, without these (that is) not without the Sacraments, which are the monuments, and pledges of these. And so, that we endeavour, that the Spirit, on this day (the day of the Spirit) may come to us, and give His witness, that CHRIST is come to us, and come to us in them; in them both; to our comfort both here, and eternally.  

THus it is written, and thus it behoved, that he that was to come, 

I. Christ's Part: 1. That He was to come in water and blood.  
Mat. 1 21. Esa. 27.9.   jesus the Saviour of the world, when He came, should come in water and blood. His name was so called (jesus) saith the Angel, to show He should save His people from their sins. To save us from them, by taking them away: For, Hic est omnis fructus (saith Esai, and it is a ground with us,) All the fruit we have, is the taking away of our sin. Take that away, the rest will follow of itself: that (indeed) is all in all.  
To take away sin, two things are to be taken away. For, in sin, are these two: ¹ Reatus, and ² Macula (as all Divines agree) the guilt, and the soil or spot. The guilt, to which Punishment is due: The spo●t, whereby we grow loathsome in GOD 's eyes, and even in men's, too. For, even before them, Shame and Reproach follow sin. Take these two away, and sin is gone. And there is no people, under heaven, but have sense of these two; and no religion is, or ever was, but laboured to remove them both.  
To take away soil, water is most fit: To take away guilt, blood. No punishment, for any guilt, goes further than blood. Therefore had the heathen their lustratious, for the soil; which were ever by water (— donec me flumine vivo, Abluero;) and their expiations for the guilt, by shedding of blood ever (sanguine pla●âstis;) without which they held no remission of sins.  
The jews, they likewise had their sprinkling water for the uncleanness: 
Nu● 8.7. Exod. 12 22.  had their slain sacrifice, the blood whereof done on their posts, the destroyer passed by them, the guilt by it, being fi●st taken away.  
But the Prophet tells us, No water (no, not snow-water, 
jer. 2.22.  and put to it nitre and Borith and fullers soap, never so much) can enter into the soul, to take away the steins of it. And the Apostle he tells us: It was impossible, 
Heb 10.4.  the blood of bulls or goats should satisfy for the sins of men. The water had not the virtue, to get out those spots: nor the blood, the value, to make satisfaction to GOD, for man's trespass.  
Donec venit qui venturus erat, Till He came that was to come; Shilo, with a blood, 
Gen. 49.10.  and a water, which (because it was the blood and water of the Son of GOD, and so of GOD) by his divine power infused into both, gave the water such a piercing force, and gave the blood so inestimable high a value, as was able to work both: to put an end to that, which neither the washings, nor offerings of Nature, or of the Law could rid us of. Thus, in water and blood was He to come, that was to take sin away.  
Thus was He to come, and thus did He come: did come divers ways. In blood, 
2. That He did so come.  the blood of His Circumcision; In water, the water of His Baptism. Began so, and so ended: In water, the water of His strong crying and tears, whereby He made supplication to GOD for us; in blood, the blood of His passion, the blood of Gethsemane, 
Mat. 26.36. joh. 19.13.17.  His bloody sweat; the blood of Gabbatha, of the scourges and thorns; the blood of Golgotha, of His hands and feet digged. Thus came Herald  
Yet is it none of these, Saint john pointeth to: (these were at several times:) but, he points to his coming in both together at once. This place of the Epistle, refers to that place of the Gospel, where at once, with one blow, his side being opened, there came forth blood and water both. Blood, Sanguis Testamenti saith Zach. 9 the Blood of His Testament, 
joh. 19.34. Zach. 9.11. Zach. 1●. 1.  whereby He set His guilty prisoners free. Water (saith the same Zacharie c. 13.) fons Domui Israel; a fountain which he opened to the House of Israel, for sin, and for uncleanness. The one, blood; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ransom or price of the taking away the guilt; the other, water, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laver of our new birth, from our original corruption.  
Haec sunt Ecclesiae gemina sacramenta (saith Augustine.) These are (not two of the Sacraments; so, there might be more, but) the twin-Sacraments of the Church. So, but two of that kind; two famous memorials left us; in Baptism, of the water, in the Cup, of the New Testament, of the blood, He then came in.  

3. That he comes so still.  Thus did CHRIST come: did and doth still. For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, referring to the time past, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which respecteth even the present also. Came not once; but, still and ever cometh so. The water still runs; for, He opened a fountain never to be drawn dry; 
Heb. 13.20.  And His massa sanguinis is not spent neither; For, it is sanguis aeterni foederis, and so aeternus: of the everlasting Covenant; and so, itself lasting for ever.  
And that, this His coming to us, he means, the order showeth. For, when it came from Him, it came in another order; blood came first, and then water: see the Gospel. But here in the Epistle, when He comes to us; water is first, and then blood. Blood and water, the order quo ad se: Water and blood, quoad nos. Ever to us, 
joh. 19.34.  in water first.  
But what means this, not in water only, but in water and blood? To say [in water and blood] was plain enough, one would think. Our rule is in Logic, Non sufficit alterum, oportet utrumque fieri in Copulativis. Our rule in Divinity, What God hath joined, no man presume to sever. Yet, when He had said, in water and blood, He comes over with them again, with his non in aquâ solùm, Not in water only, but in water and blood. 
Mat. 19.6.  What means this, but to make it yet more plain, that there might be no mistaking, no slipping of the collar; that one of them will not serve our turn; but, as once He came, so still and ever He is to come in them both.  

4. That we are to come to Him for both.  And as He to come to us, so we to come to Him. He to us in both, we to Him for both. He not to us, in either alone; we not to Him, for either alone. For, if for either alone, we make superfluous His coming in the other; we question His wisdom, as if He came in more than needed, as if any thing He came in, might well enough be spared. No, we need both, we have use of both, and so to come to Him for them both.  

Apoc. 2.24.  Among the profunda Satanae, this was one; when he could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep Him out: by a new Stratagem, he sought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solvere jesum (as the Fathers read the verse of the Chapter next before) that is, to take Him in pieces. When he could not prevail in setting up a false; he set some on work, to take in sunder the true.  
Was it not thus? Did they not solvere, dissolve, take in sunder His Natures: made Him come as only man; as Samosatenus: made Him come, as only GOD; as Sabellius? Dissolved they not His person; made Him come in two, as N●storius? And, is not this (here) a plain dissolving also? He coming entirely in both, to take Him by halves, take of Him what they list, what they think will serve their turns, and leave the other, and let it lie? So take pars pro toto, a piece of I●sus for the whole, as if they meant to be saved by Synecdoche.  
Which very taking Him in pieces, makes Him, that he is not the true. For if the coming in both twain, make Him Hic est ille; the taking away of either, turns him into alium JESUM; and so, Hic non est ille. This you may call JESUS CHRIST but this is not that JESUS CHRIST, Saint john his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught us. There was a sort of Haeretiques, in the Primitive Church, were so all for water, cared so little for his coming in blood, as they ministered the Communion in nothing but water, and are therefore called Hydropocaslatae, or Aquarij. There were others; But it were a world to rake up old errors: what need we? Have we not now, that frame to themselves a CHRIST without water, or a CHRIST without blood, and so seem to hold 〈◊〉 sola, or solus sanguis, against Saint John's, non in solâ (flat.)  
See you some, that power out themselves into all riot, 
I. Eph. 4.19.  and follow uncleanness even with greediness? CHRIST in water would do well for such; and they care least for it; by their good will would have none come upon them; would not be clean, would be as they are, as swine in their wallow all their life long. No water, they; but blood, as much as you will. Frame to themselves a CHRIST without water, all in blood.  
This is that CHRIST, that cometh: How comes He? what brings He? Comes He in blood, brings He good store of that, that we may strike of the guilt of our old score? He is welcome coming so. But He comes with water too. Nay, they can spare that (with the Gergesites, to pray him to be gone, 
Mat. 8.34.  to departed from their coasts) they love blood without water, are all for comfort (as they call it) nothing for cleanness of life. In solo sanguine, these.  
See you some other (not many, yet some) careful to their weak power, to contain themselves, yet through humane frailty overtaken otherwhile: CHRIST in blood comes for these, for these in special, and alas they dare not come near it (not his blood) as utterly unworthy of it. These are but few, in comparison of those other, the soli-sanguines. Yet, some such there are, and for them hath Saint john directed the letter of this Text in this order which it stands; that CHRIST came not in water alone, but came in blood, too.  
Timorous trembling consciences: think, they have never water enough: if they find about them any unclean thing, they are quite cast down, utterly dejected straight: as if that CHRIST were john Baptist, that came in water alone: nay, were turned into Moses, that had his name of being taken out of the water; as if He came all in water, nay were all water, had not a drop of blood in him. These seem to hold in aquâ solâ; whereas CHRIST hath both water and blood, of each alike much, no less of the one, then of the other: Came in blood, and came in it for them, and to them doth most readily apply it, that make most spare of it.  
But, the greater number by fare are those, in the other extreme, that are nothing timorous, fare enough from that; dissolute, and care not how many foul blotches they have, so they may have the guilt and punishment taken away: hear, there is remission of sins in His blood; so, lie at his veins continually like horseleeches, so as if it were possible, they would not leave a drop of blood in Him. As for his water, they have no use of it, nor desire not to have any, let that run waist; are all for blood, would not care, if all the water were dreined from him, nay if (as the waters of Egypt) all his were turned into blood. Forgiven, that they would be; Clean they care not to be: as much blood, as little water as you will. Both these would be looked to, but this later more, as the predominant error of our age, wherein the water is even at the low-water-marke. Now, for these, we turn the non solum (as by good warrant we may) both ways; It is equally true, Not in blood alone (hear you) but in blood and water. Will you have no water? then must you have no CHRIST: For CHRIST came in water. And further we add, that as in water and blood both, so in water first (for so it lieth in the Text) and that which stands first, we to pass through first; water, quoad nos, is the first before blood: There to begin in GOD 's name. Take that with you too.  
They then, that have learned CHRIST aright are to come to Him for both. With the woman of Samaria, LORD give us of this water: 
joh 4.15.6 34. 1. Cor. 11.25.  with them of Capernaum, LORD, give us of this bread, of this Cup of the New Testament in Thy blood. To come to Him for blood, for the forgiveness of our sins through faith in His blood. To come to Him for water aswell, for the taking out of the stains. Yea (even as Esai said) Haurietis aquas cum gaudio de fontibus Salvatoris, even with joy to draw waters from the fountains of our Saviour: with more joy to draw water, 
Esa. 12.3.  then to draw blood from Him.  
But (indeed) to look well into the matter, they cannot be separate; they are mixed; either is in other. There is a mixure of the blood in the water; there is so, of the water in the blood: we can minister no water, without blood: nor blood, without water. In baptism we are washed with water: That water is not without blood. The blood serves instead of nitre. He hath washed us from our sins in His blood (Apoc. 1.5.) washed.) They made their robes white in the blood of the Lamp (Apoc. 7.14.) No washing, no whiting, by water, without blood. And, in the Eucharist, we are made drink of the blood of the New Testament: but, in that blood, there is water: for, the blood of CHRIST purifieth us from our sins. 
1. joh. 1.7.  Now, to purify, is a virtue properly belonging to water, which yet is in the blood: and purifying refers to spots, not to guilt, properly. So, either is in other; Therefore, the conceit of separation, let it alone for ever.  
To take heed then of draining CHRIST 's water from his blood; or abstracting his blood from his water; of bringing in the Restringent (sola) into either. Every one of us, for his own part, thus to do. But howsoever men frame fancies to themselves (as frame they will, do what we can) that our doctrine be looked to; we are not to teach JESUS CHRIST, but That JESUS CHRIST, that thus came in both. That our Divinity then, on the one side, be not waterish, without all heart or comfort; presenting CHRIST in water only, to make fe●re, where none is. Nor, on the other, that we frame not ourselves a Sanguine Divinity, void of flare quite, and bring in CHRIST all in blood, blood and nothing else; with little water, or none at all; for fear of Ex nimiâ spe desperatio.  
Faith, as it justifieth (saith Saint Paul;) there is blood: So it purifieth the heart (saith Saint Peter; 
Gal. 3.8. Acts 15.9. Rom. 8.20. 1. joh. 3.3. ) there is water. Hope, as it saveth (saith Saint Paul;) blood: So it cleanseth (saith Saint john;) water. In vain we flatter ourselves, if they do the one, and not the other. Do we make grace of none effect? that, we may not (Gal. 2. vlt.) Do we make the Law of none effect, by faith? that, we may not, nei●her (Rom. 3.10.) not, this day specially, the Feast of the Law, and Spirit, both: but rather establish it. 
Apoc. 15.4.  Best, if it could be set right, the Song of Moses and of the Lamb: it is the harmony of heaven. 
Rom. 15.34. 1. joh. 2.1. joh. 5.14.  If we teach Ne peccetis (water;) To teach also (blood) Si quis autem peccaverit (with Saint john.) If we say Salvus factus es (blood;) to say Noli ampliu● peccare (water) withal, with CHRIST himself.  
This is that JESUS CHRIST, and the true doctrine of Him: neither diluta, and so evil for the heart; nor tentans caput, and so fuming up to the head: Neither Scammoniate, tormenting the conscience; nor yet Opiate stupifying it, and making it senseless. And so much, for CHRIST 's double coming.  

II. The Spirits pa●t  Well, when CHRIST is come, and thus come, may we be gone, have we done? Done! we are yet in the midst of the verse; before we make an end of it, it must be Whitsuntide. The Spirit is to come too. So, a new qui venit; that comes in both those, and comes in the Spirit, beside. And a new non solùm; not in water and blood only, but in the Spirit withal.  
Not, that CHRIST said not truly, Consummmatum est, that he hath not done all. Yes, 
joh. 19.30.  to do that was to be done, CHRIST was enough; needs no supply: The Spirit comes not, 
● His witness.  to do; comes but to testify. That, inter alia, is one of his Offices.  

a A witness there is to be.  And, a Witness is requisite. There is no matter of weight with us, if it be sped authentically (especially a Testament) but it is with a Teste. And GOD doth none of His great works, but so: of which, this Coming is one, even the greatest of all. Neither of his Testaments, 
Acts 14.17.  without one. As GOD in nature left not himself without witness (saith the Apostle:) So neither CHRIST, in Grace. As then, in the Old Testament, 
Esay 8.20.  Ad Legem & testimonium (saith Esay 8.) So, in the New, Ad Evangelium & testimonium, to the Gospel, to CHRIST and the testimony, calls Saint john here. CHRIST also to have his Teste: We to call for it; and if it be called for of us, to be able to show it.  
A witness there needeth then, and a witness there is. One, nay three. 
b 
A witness, there is: nay, three.  
Deut. 17.6.   In ore duorum; that is, in every matter, nothing without two at least. But in this, so main, so high a matter, God would enlarge the number; have it in o'er trium, have it full; no fewer than three: three, to His part; three, to ours.  
At the ordering of it in heaven, three there were, the ¹ Father, the ² Word, and ³ the Spirit: that the whole Trinity might be equally interessed in the accomplishment of the work of our salvation, and it pass through all their hands. And at the speeding it in earth, three more: ¹ The Spirit, and ² Water, and ³ Blood to answer them, that all might go by a Trinity, that Holy, Holy, Holy, might be thrice repeated The truth heerin answereth to the type. For, under the Law, nothing was held perfectly hallowed, till it passed three, the ¹ cleansing water first; the ² sprinkling of blood second; ³ and last, that the holy oil were upon it too (the Holy oil, the Holy Ghost's type:) but when eny thing anointed with all three, than had it his perfect halydome; than it was holy indeed. And, even so pass we through three hands, all. ¹ God's, as men: Water notes the Creation: the heavens are of water, and if they, the rest. God's, ●s men; ² Christ's, as Christian men, Blood notes the redemption: ³ And the Spirit's, as Spiritual men, which perteines to all. If any be Spiritual, he knows this: 
Gal. 6.1. jud. 19  and you t●at be Spi●ituall do this (saith the Apostle.) For, Christians that be animales S●i●itum non habentes, Saint jude tells us, there is no great reckoning to be made of them.  
To let the other go. The Spirit is a witness, to JESUS CHRIST, 
c 
Th● Spirit a 〈◊〉  
¹ 〈…〉.   that came in water and blood: Witness, to JESUS CHRIST, that came: Witness, to His water and blood; He came in. In a witness it is required, He be T●●●is idoneus: will you see, quàm idoneus, how apt, how every way agreeing? The Spirit and jesus agree: jesus was conceived by the Spirit. The Spirit and Christ agree: in the word Christ, is the Spirit; For [CHRIST] is anointed. Anointed with what? 

● To the wa●●r and 〈◊〉, He c●me in.  
G●n 1.2. L●vit 19.11.   With the Holy Ghost, the true Unction, and the truth of all unctions whatsoever. The Spirit and water; agree: the Spirit moved on the face of the waters. The Spirit and blood agree. The Spirit of life is in the blood; the vessels of it, the arteries, run along with the texture of the veins, all the body over.  
To His coming, this Spirit agreeth also. When He came, as jesus, 
To His coming.  the Spirit conceived Him. When He came, as CHRIST, the Spirit anointed Him. When He came, in water, at His Baptism, the Spirit was there: came down in the shape of a Dove, rested, abode on Him. When He came, in blood, at His Passion, there too: 
joh 1.32.  It was the eternal Spirit of GOD, by which He offered Himself without spot unto God (Heb. 9.4.) So, the most fit that can be, to bear witness to all; Praeseas interfuit, & vidit & audevit, was present, heard, and saw, was acquainted with all that passed: none can speak to the point so well as Herald  
The Spirit is a witness, is true every way: But, why is it said, 
The Spirit the c●●efe witness.  It is the Spirit that beareth witness, seeing they both (water and blood) bear it too; it is water, it is blood, that bear witness also. They (indeed) are witness: but, it is the Spirit, He it is that is the principal witness, and principally to be regarded, before the rest, Hear, he comes in last; but He is (indeed) first; and so as first, is placed at the eight verse, where they are orderly reckoned up. And good reason. He is one of the three, both above in heaven, and beneath in ●arth: third, there above; first, here beneath: a witness, in both Courts; admitted add jus testis in both, for his special credit in both: the medius terminus (as it were) between heaven and earth, between God and man.  
Besides it is said, It is He, He it is that bears witness. For, it is neither of the other, will do us any good without him: the whole weight lieth upon him. Not the water without the Spirit, it is but nudum & egenum clementum. 
●al. 4.9. joh. 6. ●3.  Not the blood without the Spirit, no more than the fl●sh without the Spirit, non prodest quicquam (as said He, whose the fl●sh and blood was, CHRIST himself.)  
Will you see a proof without it, CHRIST came to Simon Magus in water, 
Act. 18. 1●. Mat. 26.  he was baptised: CHRIST came to judas, in blood, he was a communicant: but Spirit there came none, to testify: they were both never the better. The better? nay the worse: Simon perished in the gall of bitterness; judas bibit mortem de fonte vitae, 
Act 8. 2●.  from the cup of blessing drank down his own bane. All, for want of Et spiritus est. So is it, 
1. Cor. 10. 1●.  with the word, and with eny means else.  

joh. 4.14. joh. 6.17.  But, let the testimony of the Spirit come, the water becomes a well springing up to eternity; the flesh and blood, meat that perisheth not, but endureth to life everlasting.  
And, even in nature, we see this: Water, if it be not aqua viva, have not a spirit to move it, and make it run●e, it stands and putrifies: and blood, if no spirit in it, it congeals, and grows corrupt and foul, as the blood of a dead man. The spirit helpeth this, and upon good reason doth it. For, CHRIST being conceived by the Spirit, it was most meet, all of Christ should be conceived the same way. That which conceived him, should impregnate His water, should animate His blood, should give the vivificat, the life and vigour, to them both. It is the Spirit then, that giveth the witness.  
Now, in a Witness, above all it is required, he be true: the Spirit is so tr●e, as he is the Truth itself. 
2 The truth of His witness. joh. 14.6.  The Spirit, the truth? Why CHRIST saith of Himself, I am the truth. All the better: for, Verum vero cònsonat, one truth will well sort with, will uphold, will make proof one of another, as these two do prove either other reciprocally. The Spirit, CHRIST 's proof: CHRIST, the Spirit's. CHRIST, the Spirit's: Every spirit that confesseth not CHRIST, is not the true spirit. The Spirit CHRIST'S: 
1. joh. 4.3.  CHRIST, if He have not the Teste of the Spirit, is not the true CHRIST. Always, the Truth is the best witness. And, if He be the Truth, on His teste, you may bear yourself. Not so, on water, or blood: without Him, they may well deceive us, and be falsa and fallacia, as wanting the Truth, if He, if the Spirit be wanting.  

That truth to be known.  It will then much concern us, to be sure, the Spirit, on whose testimony we are thus wholly to rely, that that spirit be the truth. And, it is the main point of all, to be able to discern the Spirit, that is the truth: because, as there is a Spirit of truth, so is there a Spirit of error abroad in the world; 
1. joh. 4.6. 2. C●r. 11.4.  yea, many such Spirits: and the Apostle who tells us of altum JESUM, in the same verse tells us of alium Spiritum, too. We be then to try, which spirit is the truth; that so the spirit on whose witnes●e we rest ourselves, be the truth. How take we notice of the Spirit? How knew they the Angel was come down into the pool of Bethesda, but by the stirring and moving of the water? 
By His spiritual motions. joh. 5.8.  So by stirring up in us spiritual motions, holy purposes and desires, is the Spirit's coming known. Specially, if they do not vanish again. For if they do, than was it some other flatuous matter, which will quiver in the veins (& unskilful people call it the lifeblood;) but the Spirit it was not. The Spirit's motion, the pulse, is not for a while, and then ceaseth; but is perpetual, holds as long as life holds, though intermittent sometime, for some little space.  
Yet hold we it not safe, to lay overmuch weight upon good motions, which may come of divers causes, 
By newness of life.  and of which (good motions) there are as many in hell, as in heaven. The surest way is to lay it on that, our SAVIOUR and His Apostles so often lay it, 
joh 6.63. 2. Cor. 3.6.  that is, on Spiritus vivificat. The life is ever the best indicant sign of the Spirit. Novum supervenisse Spiritum, nova vitae ratio demonstrat, that a new Spirit is come, a new course of life is the best demonstration.  


The notes of that life.  
joh. ●. 8. 2 Tim. 4.1. 1. Cor. 1●. 11. ¹ Breath.   Now, life is best known, by vital actions. Three the Scripture counteth: ¹ Spiritus ubi vult spirat, by breath: ² Spiritus manifestè loquitur, by speech: ³ Omnia haec operatur unus idemque Spiritus, by the work: (these three.)  
1 The nearest and most proper note of the Spirit is spiration, or breathing. In breathing there is a double act: ¹ there is a Systole a drawing in of the air (and that is cold) agreeth with CHRIST in water: there comes a cool breath ever from the water. ² And there is a Diastole a sending forth of the breath; and that (we know) is warm, and agreeth with CHRIST in blood. For, blood is it, that sendeth a warm vapour into all the limbs.  
Agreeable to these two, have you the two Spirits, which upon the matter, are but the two acts of one and the same Spirit: ¹ Inspired, the Spirit of fear Esa. 11.2. The fear of GOD. ² Out-breathed, the Spirit of faith 2. Cor. 4.12. Faith in CHRIST. Fear comes in water: so saith Solomon; the Fear of GOD is fons vitae, the wellspring of life (Pro. 14.27.) that is water. Faith comes in blood; per fidem in sanguinem Ipsius (Rom. 3.25. through faith in His blood. So, is every one that is borne of the Spirit. And to blow out faith still, and never draw in fear, is suspicious, is not safe. The true spiration, the breathing aright, consisting of these two, is a sign of the right Spirit. 
2. Speech. joh. 3.8.   
The next sign in the same verse too: And you hear the noise of it. For, so the Apostle saith, the Spirit speaks evidently; that is, His noise and speech is evidently to be distinguished, from those of other spirits. His coming in tongues this day, showeth no less. Which sign of speech doth best and most properly sort here, with a witness. For, a witness, what he hath to testify, speaks it out vocally.  
What noise then is heard from us? What breath we? What speaks the Spirit manifestly from our mouths? If cursing, and bitterness, and many a foul oath, If this noise be heard from us: If we breathe minas & caedes, bluster out threatening and s●aying (that noise:) If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rotten, corrupt, 
Act. 9.1. E●hes 4 29. Ma● 14. ●0.  obscene communication come out of our mouths; we are of Galilee, and our very speech bewrayeth us. This, is not the breath of the Spirit; this, He speaks not: evidently He speaks it not. It is not the tongue of heaven, this: Not sicut dedit Spiritus eloqui, no utterance of the Spirit's giving. 
Act. 2.4.  Some of Christ's water would do well to wash these out of our mouths. The speech sounding of the Spirit, is a sign of the true Spirit. 
3. Action 1. Cor. 1●. ●●.   
The l●st (but the surest of all) omnia haec operatur Spiritus. And the wo●ke is as clearly to be distinguished, as the speech. Each Spirit hath his proper wo●ke▪ and is known by it. No man ever saw the works of the Devil come from the Spirit of GOD. Be not deceived, the works of uncleanness come from no Spirit, 
Mat. 12.43. jam. 4.5. 1. Cor. 2.12.  but th● unclean spirit. The works of Cain, from the spirit of envy: The works of Demas, from the spirit of the world. All the gross errors of our life from the spirit of error. But this, this, is the Spirit of Truth: And the breath, the speech, the operations of him, bear witness, that He is so. Now, if He will depose, that the water and blood, CHRIST came in, He came in, for us; and we our parts in them: in them, and in them both: and so deposing, if we feel His breath, hear His speech, s●e His works according, we may receive his witness then: For, His witness is true.  
Now, that upon this day, the day of the Spirit, the Spirit may come and bear this witness, to Christ's water and blood; there is to be water and blood, for the Spirit to bear witness to. So was there (ever) as this day, in the Church of Ch●ist. Water: a solemn Baptism in memory of the first three thousand, this day, 
Act. 2.41.  baptised by Saint Peter. And blood: never a more frequent ●uc●a●ist, then at Pent●c●st, 
Act. 20.16.  in honour of this Spirit, to which Saint Paul made such haste with his alms and offerings. Wi●nesse the great works done by Pent●costall oblations: which very oblations remain in some Churches to this day.  
So are we now come to the R●versall, to the last non solum; and here it is. 
III. The R●v●●sall  Not in the Spirit alone, but in water and blood, reciprocè. As not these, without the Spirit: so neither the Spirit without these, that is, without the Sacrament, wherein th●se be. So have we a perfect circle now. Neither in water, without blood; nor in blood without water; nor in them alone without the Spirit; nor in the Spirit alone, without them.  
This day, Christ comes to us in blood, in the Sacrament of it (so.) But (as we said before) either is in other: Blood is not ministered, but there is an ingredient of the purifying virtue of water withal, in it: So, he comes in water, too. Yea, comes in water first; so lie they, in the Text: water to go before, with us. So did it, at the very institution itself, of this Sacrament. The pitcher of water, 
Mar 14 13.  and he that carried it, was not in vain given for a sign: went not before them, that were sent to make ready for it, for nothing.  
It had a meaning, that water; and it had an use. Their feet were washed with it, and their feet being clean, they were clean every whit. Many make ready for it, 
joh. 13.10.  that see neither water nor pitcher; It were well, they did: their feet would be washed; so would their hands, 
Psal. 26.6.  in innocence, that are to go to His Altar. In innocence, that is, in a steadfast purpose of keeping ourselves clean: So, to come. For, to come and not with that purpose, better not come at all. To find a feeling of this purpose before, and to mark well the success and effect, that doth follow after. For, if it fail us continually, Christ did not come. For, when He comes, though it be in blood, yet He comes with water at the same time. Ever, in both: never, in one alone.  
His blood is not only drink, to nourish; but medicine, to purge. To nourish the new man, which is faint and weak (GOD wot;) but to take down the old, which is rank, 
Heb. 9.14.  in most. It is the proper effect of His blood; it doth cleanse our consciences from dead works, to serve the living GOD.  
Which if we find it doth, Christ is come to us, as He is to come. And the Spirit is come, and puts His Teste. And if we have His Teste, we may go our way in peace; we have kept a right Feast to Him, and to the memory of His coming.  
Even so come LORD JESUS, and come O Blessed Spirit, and bear witness to our spirit; 
Zach. 13.1. Mar. 14.24.  that CHRIST 's water, and His blood, we have our part in both; both, in the fountain opened for sin and for uncleanness, and in the blood of the New Testament, the Legacy whereof, is everlasting life in thy kingdom of glory. Whither, CHRIST that paid the purchase; and the Spirit, that giveth the seisin, vouchsafe to bring us all.    

A SERMON PREACHED before the KING'S MAJESTY AT Greenwich on the XX. of May, A. D. MDCXXI. being WHIT-SUNDAY.  IAM. CHAP. I. VER. XVI. XVII. 
Nolite itaque errare fratres mei dilectissimi,  
Omne datum optimum, & omne donum perfectum desursum est, descendens a PATRE luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio.  
Err not my dear brethren,  
Every good thing and every perfect gift is from above, and cometh down from the FATHER of lights, with whom is no variableness, neither shadowing by turning.  
AND, if every good giving and every perfect gift, what giving so good, or what gift so perfect, as the gift of gifts, this day's gift, the gift of the HOLY GHOST? There are in it, all the points in the Text. It is from above; It descended visibly this day: and from the Father of lights; so many tongues, so many lights; which kindled such a light in the world on this day, as to this day is not put out, nor shall ever be, to the world's end.  
First, the HOLY GHOST is oft styled by this very name or title, of the gift of GOD. If you knew the gift of GOD (saith our SAVIOUR) to the woman at the well's side. 
joh· 4. 1●.  What gift was that? It is plain there, the water of life. That water was the Spirit: 
joh. 7.39.  This He spoke of the Spirit (saith Saint john, who knew his mind best) as then, not yet given; but since (as upon this day) sent into the world.  
Secondly, This gift is both good and perfect: so good, as it is de bonis optimum, of all goods, the best: and of all perfects, the most absolutely perfect: the gift of perfection, or perfection of all the gifts of GOD. 
Act. 8.20. 2. Cor. 9.5.  What should I say? Not to be valued (saith Saint Peter;) not to be uttered (saith Saint Paul;) as if all the tongues that were on earth before, and all that came down this day, were little enough, or indeed were not enough, not able any way to utter or express it.  
Thirdly, Nay it is not one gift among many (how complete soever) but it is many in one, so many tongues, so many gifts; as, so many grapes, in a cluster; so many grains, 
Psal. 68.18.  in a pomegranate. In this one gift, are all the rest. Ascending upon high, dona dedit, He gave gifts: all these dona were in hoc Dono; all those gifts in this Gift▪ every one of them folded up as it were inclusiuè. The Father, the fountain; the Son, the Cistern; the HOLY GHOST the conduit-pipe, or pipes rather (for they are many) by and through which, they are derived down to us.  
Fourthly, and lastly, not only in him and by him, but from him too. For, He is the Gift and the Giver both. 
1. Cor. 12.4.  There is great variety of gifts (saith Saint Paul) b●t it i● o●e and the same Spirit, that maketh distribution of them to every man severally, even as himself pleaseth. Both the thing given, and the Party that giveth it, all derived to us from him, wrought in us by him, and by us to be referred to him.  
At the time of eny of GOD 's gifts sent us by Him, to speak of Scriptures of this nature, cannot seem unseasonable: but, of all other, at the time of this g●●t, 〈◊〉 properly. Dona dedit hominibus: what day was that? even this very day. Dies 〈…〉 hic; so many tongues, so many gifts. This day (I say) whereto Do●um Dei, and Donum Diei fall together so happily. We have brought it to the Day.  

The Sum. 1. joh 2.7.  It will not be amiss, to touch the end a little, which the Apostle aimeth at in these words. It is the old, it is the new Commandment, Mandatum vetus & novum, to make us love GOD. The point, whereto the Law and the Prophets drive; yea, the Gospel, and the Apostles, and all. We cannot love Him well, whom we thi●ke not well of. We cannot think well of him, whom we think, evil comes from. Then, to think so well of GOD, as not to think any evil: not any evil; no, but instead thereof, all good cometh to us, from Him. So thinking, we cann●t choose but we must love Him.  
And to this end (at the thirteenth verse before) Saint james had told us plain, GOD is not the Author of evil: Not tempted himself, not tempting any to it. As at that verse, not the Author of evil: So at this, the Author of all; and every good. Men when their brains are turned with diving into GOD is secrets, may conceit as they please: but, when all is said that can be, No man can ever entirely love him, whom he thinks so evil of, as to be the author of evil. We are (with Saint Iam●●) to teach, and you to believe that, will procure you to love GOD the better; not that, will 〈◊〉 your minds, or make you love Him the worse. That therefore, Saint james denies peremtorily: No evil; Nemo dicat, Let no man speak it, let it not once be spoken. But let this be hardly, That all the good we have or hope for, descends down from Him. And that, Saint james (here) affirms as earnestly: Err not my dear brothers. It is to err, to think otherwise: for that absolutely, Every good giving, and again over, Every perfect gift, there is not one of them all, but from Him they come. And so, we in all duty to love Him, from whom all, and all manner good proceedeth. This is his end, Love; and that falls fit and is proper to this Feast, the Feast of Love. For, Love is the proper attribute and proper effect of the Spirit (Per charitatem Spiritus; 
Rom. 15 30.  the love of GOD is shed abroad in our hearts, by the Holy Ghost, this day given unto us.  

The Division  The verse, to the Chapter, is a clear and a strict proposition, but hath in it the force or energy, to make a complete argument. For, if all good from GOD, than no evil. 
jam. 3.11.  Saint james lays it for a ground: Salt or bitter water, and sweet, canno● i●●ue both from one fountain; Nor the works of darkness, from the Father of lights, never.  
But we take it only as a proposition, with a little Item, at the end of it. If we ask the questions of Art concerning it, Quae, Quania, Qualis? Quae? It is categorical: Q●anta? It is universal: Q●alis? First it is affirmative: then, true; [Err not] 〈◊〉 before it: So true, as to think the contrary, is a flat error.  
The Rules of Logic divide a proposition to our hands, into the forepart (in Schools, they call it Subjectum:) and into the after-part, which they call Praedicatum. 1. The subjectum here is Omne datum, &c The praedicatum, Desurs●m est &c The Subject is double: ¹ Datum bonum, and ² Donum p●rf●ctum, with an universal note to either: Every good and every perfect, to be sure, to take in all, to leave out none. 2. The praedicatum, that stands of three points: ¹ Whence: ² How: and ³ from whom: from the Father of lights.  
Then comes the Item (I told you of) provisionally, to meet with an objection, a thought that might rise in our hearts peradventure: That is, it may be, as the lights of the world, or the children, have their variations, their changes, so the Father also may have them. But, that he puts us out of doubt of too, with as peremptory a negative: Be it with the lights as it will; with the Father of lights, with GOD, there is no variation, no change; No not so much as a shadow of them. In effect, as if he should say: from the Father of lights, which is unchangeable; or from the u●cha●g●able Father of lights: and so, it shall be mere affirmative; but that, there is Major vis in negatione, Denial is stronger.  
And all these he brings in, with a Nolite errare: and that not without just cause. For, about this verse and the points in it, there are no less than s●ven sundry errors. I shall note you them as I go, that you may avoid them. Together with such matter of duty as shall incidently fall in from each. Specially, touching the gift of the day, the gift of the Holy Ghost.  

TO take the Proposition in sunder. The Subject first: and that is double; 

I. 〈…〉  
1 ●he Subject thereof 〈◊〉,  
¹ D●tum, and ² Donum.   ¹ Datum, and ● Donum: and either of them his proper Epithet; ¹ Good, and ² perfect. jointly, of both together first: after, severally of either apart.  
Datum, and Donum, they both come of Do; Given they are both. Where (first) because it is the Feast of Tongues, to set our tongue right. For, the world, and the Holy Ghost speak not one language: Not with one tongue both. 
Of D●tum and D●num jointly  There should not else have needed any to have been sent down. The world talks of all, as had: the Holy Ghost, as given. Look to the Habendum (saith the world) the having: that is the Spirit of the World's. Religion; look to Donum and Datum, the giving: that is his. The Heathen calls his virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ●abet; that, comes of habendo. The Christian (by Saint james here) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, datum and donum; all which come of Dando. Thus doth the Holy Ghost frame our tongues to speak, if we will speak with the to●gu●s of this Day. They t●at do not, they are of Galilee, and their speech bewrateth them straight.  
Will you hear one of them? You know who said, Soul thou hast enough (haste: 
Luk. 12.19. 1. Cor 4 7. ) and you know who spoke otherwise, Quid habes quod non accepisti? What but that you have received. Receiving and giving (you know) are relatives; which, the other little thought of. You may know each, by their dialect.  
From the beginning: Esau he said, Habeo bona plurima frater mi, I have goods enough: that is his phrase of speech; that, the language of Edom. 
Gen. 33 9  What saith jacob at the same time? Esau ask him, what were all the droves he met, They be (saith he) the good things that GOD hath given me. Have (saith Esau: 
Gen. 33.6. ) Given me (saith jacob.) Nun habeo? Have not I power to crucify thee, 
joh. 19.10.  and have not I power to deliver thee? You may know it, it is Pilat's voice. But our Saviour he tells him: Non haberes potestatem; 
joh. 19.11.  Power should he have had none, if it had not been given him, and given him from above: Saint james his very phrase (here from CHRIST 's own mouth. So must we speak, if we will speak, as CHRIST spoke.  

The I. Error.  This then is the first error. To have our mind run and our speech run, all upon having. Men are all for having, think and speak of what they have; without mention or whence, or how, or from whom they receive it, or that it is given them at all. Nolite errare, Be not deceived; for, all that you have, is datum or donum, all; and they both are of free gift; given, all. Thus the tongue that sat this day on Saint James' head taught him to call them. Thus fare jointly; now severally.  


Of each severally:  
¹ Datum.   For there is a cleft in these tongues. The cleft is Datum and Donum. Would not wrapp them all up in one word, but expresses them in two. Somewhat there is, in that. We may not admit of any idle Tautologies in Scripture. Two several sorts than they be (these two) not opposite, but differing only in degree, as more and less. Every gift is a giving: Not every giving, a gift: Every perfect, good; not every good, perfect. We are not to think, either all our sins, or all our gifts to be of one size. Saint Matthewe's talon is more than Saint Luke's pound; Caesar's penny, than the Widowes two mites, yet good money all, in their several values. Of these two ¹ Datum, and ² Donum; ¹ Bonum, and ² Perfectum; one is greater of less than another.  

¹ Datum.  He begins with the less, Datum. Weigh the word, it is but a Participle: they, have tenses, and tenses, time. So, that, is only temporal.  

² Donum.  But Donum imports no time: so, a more set term; hath more substance in it, is fixed or permanent. One (as it were) for term of years: The other, of the nature of a perpetuity. A datum, that which is still in giving; that, perishes with the use, as do things transitory; 
job 1.21.  and be of that sort, that job spoke, GOD hath given, and GOD hath taken away. Donum is not so, but of that sort, that CHRIST speaks, in Mary's choice, so given, as it should never be taken from her. So, one refers to the things which are seen, 
Luk. 10.42.  which are temporal: the other, to the things not seen, that are eternal. One, to the body, and to this world: the other to the soul rather, and the life of the world to come.  

¹ Bonum.  We shall discern it the more clearly, if we weigh the two Adjectives, ¹ G●od, and ² Perfect: 
1. Tim. 1.8. Heb 7.19.  they differ. Every good is not perfect. We know, the Law is good (saith the Apostle:) but we know withal, the Law bringeth nothing to perfection; so, not perfect. Nature (quà natura) is good, yet unperfect: and the Law, in the rigour of it, not possible; through the imperfection of it. Nature is not, the Law is not taken away; good both: but grace is added to both, to perfect both: which needed not, if either were perfect. 
1. joh. 3.17. Matt. 7.9.10.  This world's good; so doth Saint john call our wealth. Nay, bread, fish, and eggs, we give our children, our SAVIOUR himself calleth good gifts. But what are these? not worthy to be named, if you speak of Donum Dei aeternum, and the perfections there.  

² Perfectum. 1. Cor. 13.10.  Before I was ware, I have told you, what is perfect. The glory, the joys, the crown of heaven. For, when that perfect is come, all this unperfect shall be done away. But Saint james seems not to speak of that: he speaks in the present, and of the present, what now is, what perfect in this life. And this (lo) brings us to Donum Diei, the gift of the Holy Ghost. For, to be partakers of the Divine nature, is all the perfection, we can here attain. No higher, here. Now, to be made partakers of the Spirit, is to be made partakers of the Divine nature. 
2. Pet. 1.4.  That, is this day's work. Partakers of the Spirit, we are, by receiving grace; which is nothing else but the breath of the Holy Ghost, the Spirit of grace. Grace into the entire substance of the soul, dividing itself into two streams: ¹ One goes to the understanding, the gift of faith; ² The other to the will, the gift of charity, 
Col. 3.14.  the very bond of perfection. The tongues, to teach us knowledge; the fire, to kindle our affections. The state of grace is the perfection of this life, to grow still from grace to grace, to profit in it. As to go on still forward, is the perfection of a traveller, to draw still nearer and nearer to his journeye's end. 
Luk. 13.32.  To work to day and to morrow as CHRIST said, and the third day to be perfect, perfectly perfect.  
Now, as we are to follow the b●st gifts (it is Saint Paul's counsel) the b●st, 
1 Cor 12.31. Omne Datum, as well as Omne Da●um.  the most perfect: so are we to take notice too of the good, though not all out so perfect, as Saint james adviseth us: knowing this, that be it giving, or be it gift; be it good, or be it perfect, he puts an Omne to both; comes over twice, ¹ Every good; ² Every perfect: both we receive, both are given us. Set down that. There was among the Heathen, one that went for wise, that said, To become rich, he would pray and sacrifice to Hercules; but to be virtuous or wise, he would do neither, neither to Hercules, nor to any GOD of them all; he would be beholden for that, to no●e but himself. Look, in this cleft, he took to himself the more, left GOD the less. This was a gross error: so gross, I will not bid you take heed of it. But there be, 
〈…〉.  that will not stand with GOD for the greater: but for the less, that they may be bold with, and take those to themselves. This is an error too: Err not this. No: datum hath his omne, as well as donum; the good, no less than the perfect; given both, one as well as the other. Saint Paul puts us to it with Quid habes? that is, nihil habes: Wh●● have you? 
1. Cor 4 7.  that is, you have nothing, but you have received it, but it hath been given you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are relatives, one infers the other.  
Away then with this second error. He that made the Elephant, made the A●t; He, that the Eagle, the Fly: He that, the most glorious Angel in heaven, the poorest Worm, that creeps on the earth. So, He that shall give us the kingdom of ●●aven, He it is, that gives us every p●ece of bread and meat, and puts us to acknowledge it: In one and the sam● prayer making us to sue, f●r regnum tuum, and for 〈…〉. Be not deceived to think otherwise And hear you, you are to begin with datum; Not to despise the day of small things: It is the Prophet's counsel: 
〈◊〉 4. ●0. 〈◊〉 22.12▪  to learn to see GOD in them. Caesar's image, not only in his come of gold, but even upon the poor penny. See GOD in small, or you shall never see Him in great; in good, or never in perfect. This for the subject. There is a cl●f●: all are not of one sort: some less, some greater: Greater or less, both are given. Not less had, and great given, but given both. And every one of both kinds, of the one kind a● well as of the other.  
We have talked long of good; 
* Ps●l. 4 6.  Who will show us any good, 
2. The 〈…〉 they 〈…〉.  there be many that will say, nay there is not any but will say. That, will Saint james here. And first to show us, turns our eye to the right place, whence it co●●s. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above. There are two in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ¹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from, ² and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above. From. that is, from some where else, not from ourselves: From without; and not out of us, from within. Aliunde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and that aliund▪ is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above, not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those lower parts upon the earth.  
Err not then, either of these two ways. 1. First not to reflect upon ourselves; 
The III and IV. Errors▪  to look like swans into our own bosoms. It grows not there, out of yourselves: It is the gift of GOD (saith Saint Paul.) The very giving giveth as much. Of our own we have it not. 
Eph 2. ●.   
2. If we look forth, let it not be about us, either on the right hand, or on the left, on any place here below. Look up, turn your eye thither. It is an influence; it is no vapour; an inspiration, no exhalation: thence it comes, hence it rises not: our spirit lusts after envy, 
Luke 24 38.  and worse matter (james. IU. V.) Why should thoughts arise in your hearts (saith CHRIST?) If they arise, they are not good; if they be good, than they come down from above. Saint john Baptist is direct: 
john 3.27.  A man can receive nothing, unless it be given him, and given him from above. And, of all other, not the gift of this Day: The Dove, the tongues came from on high, both. From our selves, is one error: from any other beneath here, is another. Err not then, the place is desursum, without and above us.  
Next, the manner, how; that it descends: for, even that word wants not his force. 

² How they come:  
Descendent.   Descending is a voluntary motion: it includes the will, and the purpose of him, that so descends. It is no casualty; it falls not down by chance: It comes down, because it so will; a will it hath: Et ubi vult spirat, it blows not, but where it will: 
john 3. ●.  and it distributes to every one (the Spirit) but prout vult, as it pleaseth Himself, not otherwise.  
And this you may observe: the Scripture maketh choice (ever) of words sounding this way. He gives it; he casts it not about, at all adventure. He opens his hand, it runs not through his singers. Sinum habet facilem, non perforatum. His bosom is open enough, yet hath no hole in it, to drop through against his will. He sent his Word (it came not by hap, 
Acts 10.36. joh 15 26. Ver. 10. ) that is, CHRIST. And I will send you another Comforter, that is, the Holy Ghost. Nor He neither. Of his own will begatt He us: they be the words that follow.  

The V Error.  It is the fift error, to ascribe to fortune either datum or donum. Err not then: as the place is from above, so the manner, descendens, not decidens; they come, they are not let fall.  

³ From whom. A Patre luminum  Whence, we see, and how: Now, from whom. The party in a word is GOD. He had said as much before (Verse V.) If any lack wisdom, let him ask it of GOD; How comes he (here) to use this somewhat unusual term, the Father of lights? It had been (to our thinking) more proper, 
Why luminum of light.  to have said, from GOD the Author of all good things. No; there is reason for it. For say; they are, they came down from above: when we cast up our eyes thither, we can see no further, our sight can reach no higher than the lights; then the lights there above. And so, some you have, that hold, they come from them, de luminibus, from the lights: that such a conjunction or aspect of them, such a constellation, or horoscope, such a position of such and such planets, produce very much good. This is in Astrology, but not in Theologie. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of which word come the Planets) saith Saint james, Wander not after the wand'ring stars: de luminibus is not it; de Patre luminum, is the right. So, the Father of lights was purposely chosen, to draw us from the lights. That, not they, they are not (not, the children;) The Father, He it is, from whom they come. The lights: No, them He made to do service. 
Heb. 1.14. The VI Error.  Nay, the Angels above them, he made to be ministering Spirits for our good. Be not deceived, with this neither: To lift up your eyes to the host of heaven, and no further, but beyond them, to the Father of them all, and then you are where you should be.  
This may be one reason. But further if you ask, Why not rather of all good, as he began; why is he gone from that term, to this of light? The answer is easy. If we speak of gifts, 
Gen. 1.3.  light it is princeps donorum Dei, the first gift GOD bestowed upon the world, and so will fit well. If of good; the first thing of which it is said, vidit Deus quòd bena, 
4.  was light: and so, fit that way too. If you speak of perfect; so perfect it is, as it is desired for itself, we take comfort in seeing it, we delight to see it, though we see nothing by it, nothing but the light itself (observed by Solomon, Eccl. XI.U.)  
And for good: such is the nearness of affinity, such (I may say) the con-naturalitie between light and good, as they would not be one without the other. All that good is, 
joh 3.21. Mat 5.15.  loves the light, would come to the light, would be made manifest, desires no bushel to hide it, but a candlestick, to show it forth to all the world. That they might be searched with lanterns; to have the secrets, the hidden corners of their hearts looked into, that the Father of lights would grant them so to be.  
For perfect: so perfect a thing is the light, as GOD himself is said to be light: I. joh. I.U. His Son our Saviour, 
joh. 1.9.  to be light of lights, the true light that lighteneth every one that cometh into the world. His Spirit, light; so is our Collect: GOD which as upon this day hast taught the hearts of thy faithful people, by sending to them the light of thy Holy Spirit. The Angels that be good, be Angels of light. Yea whatsoever here on earth is perfect: 
2. Sam. 21.17. Mat. 5.24.  the King is called, the light of Israël; The Apostles called Luce's mundi; and the Saints of GOD, where ever they be in the world, shine as lights in it. That upon the matter, Father of good, and Father of light, is all one.  

Why 〈◊〉 not 〈◊〉.  Paeter luminis would have served, if we respect but this; but the nature. What say you to the number? It is luminum: why, of lights in the plural? That is, to give light to that we said before, of the divers degrees of the givings and of the gifts of GOD. In the firmament, there is one light of the Sun, another of the Moon, and 〈…〉 of the Stars: and, in the stars, one differeth from another in glory. 
1. Cor. 15 41.  Good 〈…〉, though not so perfect, one as another. He that made the bright Sun in 〈…〉 glory, he made the dimmest star: all alike from Him; He alike the Father 〈…〉.  
Besides, he sets them down in the plural [lights] for that the opposite (tenebrae) 〈◊〉 plural word (and indeed hath no singular) for, they are many, and so need many lights to ●atch them. There is the sense's outward darkness, there is the darkness of the 〈◊〉 man; both the darkness of the understanding by ignorance and error, and the darkness of the will and heart by hatred and malice, 1. joh. 2.9. There is the darkness of adversity in this world, the hither darkness; there is some little light in it: And there is the blackness of darkness, the utter darkness of the world to come; 
jud. 13.  No ●anner light at all. Nothing to be seen; but, to be heard: nor to be heard, 
Matt. 8.12.  but weeping and wailing and gnashing of teeth.  
To match these so many darknesses there behoved to be as many lights; and so, Pate● luminum comes in, not luminis. As, to match the many miseries of our nature, there were as many mercy's requisite; and so He, Pater misericordiarum, 
2. Cor. 1.3.  not misericordiae (with the Apostle) of many, not of one alone. We need the number, as well as the thing; to have a multitude, a plurality of mercies, to have plenteous redemption, to to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great variety of grace, and that over-abundant grace, 
Psal 130.7. 1. Pet. 4 10. 1. Tim 1.14.  that we might rest assured, there is enough and enough, in the Father of lights, to master and to overmatch any darkness of the Prince of darkness, what or how many soever.  
Shall I show you these lights? Not the visible, of the Sun, Moon, and Stars, or fire or candle; I pass them. Besides them there is two in us; 1. The light of Nature, for rebelling against which, all that are without CHRIST suffer condemnation. 
Pro. 20.27.  Solomon calls it the candle of the Lord searching even the very bowels (Pro. 20.) which though it be dim and not perfect, yet, good it is: though lame, yet (as Mephi●●sheth) it is Regia proles, of the blood Royal. 2. There is the light of GOD 's Law: Lex, lux (saith Solomon) totidem verbis, Pro. 6. and his Father, 
Pro. 6.23. Psal. 119.105.  a lantern to 〈◊〉 feet. Nay in the nineteenth Psalm what he saith at the fourth verse, of the Sun, at the eight, he saith the same, of the Law of GOD; lights, both. 
2. Pet. 1.19.  3. The light 〈◊〉 prophesy, as of a candle that shineth in a dark place. 4. There is the wonderful light of His Gospel (So Saint Peter calls it:) the proper light of this day. 
1. Pet. 2 9  The tongues that descended, so many tongues, so many lights; For, the tongue is a light, and brings in light what was before hid in the heart. 5. And, from these other, is the inward light of grace; whereby, GOD which commanded the light to shine out of darkness, 
2. Cor. 4.6.  Be it is that shineth in our hearts; by the inward anointing (which is the oil of this 〈◊〉) the light of his Holy Spirit, chase away the darkness both of our hearts and 〈◊〉. 6. There is the light of comfort of His Holy Spirit, a light sown for the righteous here in this life. And 7. There is the light of glory, which they shall reap, the light where GOD dwelleth and where we shall dwell with him: Even the inheritance of the Saints in light, when the righteous shall shine as the Sun, 
Col. 1.12. Matt. 13.43. Exod. 25. ●2.  in the kingdom of their Father, the Father of lights. Moses' Candlestick with seven stalks and lights in each of them. Of all which seven lights GOD is the Father, acknowledges them all for his children, and to his children will vouchsafe them all in their order.  
Now, this only remaineth, why He is not called the Author, 
³ Why Pater: not Author.  but the Father of these? In this, is the manner of their descending. And that is, for that, they proceed 〈◊〉 Him per modum naturae, as the child from the Father; per modum emanationis, as the beams from the Sun. So, both Father, and light, show the manner of their com●ing. Proper and natural for Him it is, to give good. Good things come from Him as 〈◊〉, as do they: therefore said to be, not the Author, the Lord and giver, but 〈◊〉 the very Father of them. It is against His nature to do otherwise; to 〈…〉 send forth ought, but good: his very loins, his bowels are all goodness. 〈…〉 darkness He cannot be, being Father of lights, nor of aught that is evil. For th●● two (dark and evil) are as near of kin, as light and good. This is the message (saith Saint john) that we heard of him, and that we declare to you, that GOD is light, 
1. joh. 1.5.  and in Him is no darkness at all. Neither in Him, nor from Him: Nemo dicat, let never any say it; Let it never sink into you, Tempted He is not with evil, Tempt He doth not to evil. 
Verse 13.  Ascribe it not to Pater luminum, but to Princeps tenebrarum; to the Prince of darkness, not to the Father of lights. But, ascribe all good, from the smallest spark to the greatest beam, 
Ephes. 6.12.  from the least good giving to the best and most perfect gift of all, to Him, to the Father of lights. So we see, ¹ why light; ² why lights; ³ why the Father of lights. So much for the Predicate and whole Proposition.  

II. The Item.  And all this may be: and yet all this being (it seems) some reply may be made, and stand with the Apostle's term of lights well enough, That, what befalls the lights, the children, 
The VII. error.  may also befall the Father of them. The great and most perfect light in this world, is the Sun in the firmament; and two things evidently befall him, the two in the Text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, variation He admits, declines and goes down and leaves us in the dark; that is his parallaxe, in his motion from East to West. And, turning he admits; turns back, goes from us, and leaves us to long winter nights; that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his motion from North to South. One of these he doth every day: the other, every year. Successively removing from one hemisphere to the other; when it is light there, it is dark here. Successively turning from one Tropic to another; when the days be long there, they be short here. And, if we shall say any thing of the shadow here, that way we lose him too in part, by interposing of the clouds, when the day is overcast. So, the night is his parallax; the winter his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dark weather his shadow at least. Shadows do but take him away in part, that is not good. But darkness takes him away clean; that, is perfectly evil.  
That it may be even so with the Father of lights, as with this it is. Good and evil come from him alternis vicibus, by turn; and as darkness and light successively, from them. That it may far with Him as with the Heathen jupiter: who had (say they) in his Entry, two great fats, both full, one of good, the other of evil; and that he served them out into the world, both of the good and of the evil as he saw cause; but commonly, for one of good, two of evil at least.  
It was more than requisite, he should clear this objection. So doth he; denieth both (all three if you will.) That though of man, it be truly said by job, He n●ver continues in one stay: 
job. 14.6.  though the lights of heaven have their parallaxes: yea the Angels of heaven, 
job. 4.18. Exod. 3.14. Mal. 3. 6·  He found not steadfastness in them:: Yet, for GOD, he is subject to none of them. He is Ego sum, qui sum: that is (saith Malachi) Ego Deus, & non mutor. We are not, what we were a while since, nor what we shall be; a while after, scarce what we are: for every moment makes us vary. With GOD, it is nothing so. He is that He is, He is and changeth not. He changes not his tenor, he changes not his tense; keeps not our Grammar rules, hath one by himself: Not, before Abraham was, 
Io. 8.58.  I was; but, before Abraham was, I am.  
Yet are there varyings and changes, it cannot be denied. We see them daily. True, but the point is per quem, on whom to lay them. Not, on GOD. Seems there any recess? 
jerem. 2.17.  It is we forsake Him, not He us. It is the ship that moves, though they that be in it think, the land goes from them, not they from it. Seems there any variation, as that of the night? It is umbra terrae makes it; the light makes it not. Is there any thing resembling a shadow? A vapour rises from us, makes the cloud; which is as a penthouse between, and takes Him from our sight. That vapour is our lust: There, is the apud quem. Is any tempted? it is his own lust doth it; that, entices him to sin, that brings us to the shadow of death. It is not GOD. No more than He can be tempted, no more can he tempt any. If we find any change, the apud is with us, not Him; 
〈◊〉. 39.6.  we change, He is unchanged. Man walks in a vain shadow: His ways are the truth. He cannot deny himself.  
Every evil, the more perfectly evil it is, the more it is from below: Either rises 〈◊〉 the steam of our nature corrupted; or (yet lower,) ascends as a gross smoke, 〈◊〉 the bottom less pit, from the Prince of darkness, as full of varying and tur●●●g into all shapes and shadows, as GOD is fare from both, who is uniform and constant in all his courses.  
Shall we now cast up all into one sum, the errors by them, and the verities by themselves, and oppose each to each. The first error: to be all for having; never speak of it. The verity: that all is giving, or gifts; to be for it. The second error: to think, great matters only are given; the meaner we have of ourselves. The verity: Perfect, as well as good; and good as perfect; they be given both. The third error: to think, they are from us; not elsewhere from others. The verity: they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they grow not in us, we spinn them not out of ourselves. The fourth error: they be from below; we gather them here. The verity: they be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is above, not here beneath. The fifth error; to think, that from thence they fall promiscuè, catch who catch may, haphazard. The verity: they fall not by chance; they descend by providence, and that regularly. The sixth error; they descend then from the stars or planets. The verity; not from them, or either of them, but from the Father of them. The seventh and last error: to think, that by turns, He sends one while good, otherwhile bad, and so varies and changes. The verity; He doth neither. The lights may vary; He is invariable: they may change; He is unchangeable: constant always and like Himself. Now, our lessons from these.  
1. And is it thus? And are they given? Then, quid gloriaris? 
The Duet●.  let us have no boasting. Are they given, why forget you the Giver? Let him be had in memory▪ He is worthy so to be had. 2. Be the giving as well as the gift; and the good, as the perfect, of gift, both? Then, acknowledge it in both, take the one as a pledge, make the one as a step to the other. 3. Are they from somewhere else, not from ourselves? Learn then to say, and to say with feeling, Non nobis Domine, quia non à nobis. 
Psal. 115.1.  4. Are they from on high? Look not down to the ground then, as swine to the acorns, they find lying there, and never once up to the tree they came from. Look up: the very frame of our body gives that way. It is nature's check to us, to have our head bear upward, and our heart grovel below. 5. Do they descend? Ascribe them then to purpose, not to time or chance. No Table, to fortune (saith the Prophet. 
●sa. 65.11. Ier 10 2.  6. Are they from the Father of lights? Then never go to the children: A signis coeli nolite timere: Neither fear, nor hope for anything from any light of them all. 7. Are His gifts without repentance? Varies He not? Whom He loves, 
Rom. 11.29. joh. 13.1.  doth He love to the 〈◊〉? Let our service be so too, nor wavering. O that we changed from Him, no more than He from us! Not from the light of grace, to the shadow of sin, as we do f●ll often.  
But above all, that which is ex totâ substantiâ; that if we find any want of any giving or gift, good or perfect, this Text gives us light, whither to look. to whom to repair for them: To the Father of lights. And even so let us do. Ad Patrem luminum, cum primo lumine. Let the light every day, so soon as we see it, put us in mind to get us to the Father of lights. Ascendat oratio, descendet miseratio, let our prayer go up to Him, that His grace may come ●●me to us: so to lighten us in our ways and works, that we may in the end, 〈◊〉 to dwell with Him, in the light which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, light whereof there is ●o eventide, the Sun whereof never sets, nor knows tropic, the only thing we ●●sse, and wish for in our lights here, primum & ante omnia.  
But, if we sue for any, chief for the best, the most perfect gift of all, which 〈◊〉 day descended and was given. This day was, and any day may be, but chief thi● ●ay willbe given to any, that will desire, 
Luke 11.13.  as our Saviour promiseth (Luke XI.) and wilb● 〈◊〉 good as His word.  
Within us there is no Spirit but our own, and that lusts after envy, 
jam. 4.5.  and other things as bad: from beneath it cannot be had: It is donum coeleste; Simon, if he would give never so largely for it, cannot obtain it. It descended ad oculum this day, it was seen to descend, and so will.  
Which descents from on high, from the Father of lights (there) in the tongues of light, light on us, to give us knowledge, a gift proportioned to light: and to give us comfort, a gift proportioned to light: By faith, to lighten, By grace to establish our hearts.    

A SERMON Prepared to be Preached on WHIT-SUNDAY, A. D. MDCXXII.  I. COR. CHAP. XII. 
Divisiones verò gratiarum, etc.  
VER. 4. Now, there are 
* Or Divisions.  Diversities of Gifts, but the same SPIRIT.  
5. And there are Diversities of administrations, but the same LORD.  
6. And there are Diversities of operations, but GOD is the same, which worketh all in all.  
7. But the manifestation of the SPIRIT is given to every man, to profit withal.  
A TEXT readd at this Feast, of the Church's own choice: who (I will ever presume) best knoweth, what Text will best fit every Feast; and so this. It begins (you see) and it ends in the Spirit, whose proper Feast this is. The Spirit is in the first verse; and again, the Spirit is in the last: first, and last, here we find him.  
And if we will look well into it, we shall (in effect) find that, which happened this Day, though in other terms. Hear have you in this Text, gifts, as it might be the tongues, which came from heaven, this Day: For, what were those tongues, but gifts? And here have ●ou again divisions, as it might be clefts, in the tongues: For, what is to cleave, but to divide? And, if you lack fire: here have you in the last verse, manifestation, which is by light. For, the use of light, is to make manifest. So have you the HOLY GHOST in cloven tongues of fire, in some more general terms: the gifts, the tong●es; the division, the c●eft; the manifestation, the fire. Those gifts, first divided, then made manifest, and that by the Spirit, amounting to the substance of the Feast: that there can be no question, but the Text suits to the time, fully.  

The Sum.  The Use we have of the whole Text, is; that in all humble thankfulness; we are to acknowledge the great Goodness of the whole Deity entire, and of every Person in it; So seriously taking to heart the Church's (that is, all our) good, as (we see) they do in a ●ort meet here, and assemble themselves, all three, each for his part to contribute, one, gifts; another, callings; a third, works. And then commit over the manifestation of all to the Spirit, ad utilitatem, to the profit (that is) to the general good of the Church, in whose good, is the good of us all.  
Now albeit, to authorize and to countenance the Feast the more, the whole three Persons do here present themselves, in a joint concurrence to this work of distribution; yet (you see) the HOLY GHOST hath here a double part, and in that respect a prerogative above the other twain. For, the Spirit is in, at both. In, at the division; and so are the rest. And again, in, at the manifestation; so are none of the rest. But, He there; and He alone. For, the tongues are His; and they are to manifest: So, to Him alone we own the manifesting. So, His; and so His the honour of the day, which is Festum linguarum, the Feast of tongues, or (if you will so call it) the Feast of Manifestation. In very deed, the HOLY GHOST 's Epiphanie; allowing, as CHRIST, one, so Him another.  
The Sum of all, is: That CHRIST 's errand being done, and He gone up on high, the Spirit, this Day, visibly came down, for Him and in his name, and stead, to take the charge, and to establish an order in the Church: which order or establishment is here set down. And think not, it holds in the Church alone, but that in it is represented unto us, a true pattern or mould of every other well composed Government. For, happy is the government, where the Holy Ghost bestoweth the gifts, CHRIST appoints the places, and GOD effecteth the work, works all in all.  
And as, Rectum is index sui & obliqui, A straight rule will discover as well what is crooked, as what is straight, both: So under one, have we here, as the lively image of a well ordered Society (for, the preserving of these three aright, makes all well;) So withal, the manifold obliquities and exorbitances in the Church, in the Commonwealth, every where; which arise from the errors about these three, ¹ the gifts not regarded, ² the places not well filled, ³ the works, not work-man-like performed. The not looking to of which three, hath brought, and is like more and more, to bring all out of course.  

The Division  The Text (if ever eny) is truly tripartite, as standing evidently of three parts: every one of the three, being a kind of Trinity. A Trinity ¹ Personal ² Real, and ● Actual.  
1. Personal, these three; ¹ the same Spirit, ● the same Lord, ³ the same GOD. 2. Real, these three: ¹ Gifts, ² administrations, or offices, ³ operations, or works. 3. Actual, these three; ¹ Dividing, ² manifesting, ³ and profiting. Three divisions from three, for three. The three real, they be the ground of all, the ¹ gifts, ² offices, and ³ works. The three personal; ¹ The Spirit, ² Lord, and ³ GOD, are but from whence those come. The three Actual, are but whether they will: ¹ Divided; ² So divided, as made manifest; ● So made manifest, as not only ¹ to make a show, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some end; ● That end to be, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hurt or trouble; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good; ¹ The good, not private, of ourselves; but common, of all the whole body of the Church.  

FIRST, and before all things, we find here, and finding we adore the holy, 
The Trinity Personal.  blessed and glorious Trinity: the Spirit in plain terms, the other two in no less plain, if we look to but the VI verse of the V Chapter before, where the Ap●●●le saith: To us there is but one GOD, the Father, of whom are all things, and we 〈…〉 and one LORD JESUS CHRIST, by whom are all things, and we by Him. So, by GOD, is intended the Father, the first Person: by Lord, the Son, the second: by the Spirit, the third, the usual term or title of the Holy Ghost, all the Bible through. These three, as in Trinity of Persons here distinct; So, in Unity of Essence, one and the same. For, though to each of these three, there is allowed a [the same;] yet come to the Deity, and they are not three [the sames] but one [the same;] one, and the same Godhead, to be blessed for ever.  
¹ Once before, are these three known thus solemnly to have met; at the creating of the world. ² Once again, at the Baptism of CHRIST, the new creating it. ³ And here now the third time, at the Baptism of the Church, with the Holy Ghost. Where, as the manner is at all baptisms, each bestoweth a several gift, or largesse, on the party baptised (that is) on the Church; for whom, and for whose good, all this dividing and all this manifesting is. Nay, for whom and for whose good, the world itself was created, CHRIST himself baptised, and the Holy Ghost, this Day visibly sent down.  
The Trinity personal I deal with first, that we may know, where and from whom, all the rest issue, and proceed. All errors are tolerable, save two; about Alpha, the first letter, and Omega, the last; about primum principium, and ultimus finis; the first beginning, whence all flow, and the last end, whereto all tend. We err against the ●irst, when we derive things amiss: we err against the second, when we refer them amiss. Divide them right, and refer them right, and all is right. And the right deri●ing is (as here) to b●ing all from the blessed Trinity.  
From this Trinity Personal, comes there here another (as I may call it) a Trinity ●●ll, of ¹ gifts, ² administrations and ³ operations. I will tell you, what is meant by 〈◊〉. 1. By gifts, is meant the inward indowing enhabling, qualifying, whereby one, for his skill, is meet and sufficient for aught. A particular whereof to the number of nine, is set down, at the VIII. IX. and X. Verses after. 2. By administrations, is meant the outward calling, place, function, or office, whereby one is authorised lawfully to deal with aught. Of these likewise you have a list to the number of eight, at the XXVIII. verse after. 3. By operations, is meant the effect, or ●o●ke done, wrought, or executed by the former two (the skill of the gift, and the powe● of the calling.) But, these are infinite (works:) no setting down of them; only so to be ranged, as every calling to know his own proper work, and so to deal with it.  
So have you three Quotients from three Divisors: ¹ gifts, ² offices, ³ works, 〈◊〉 the ¹ Father, ² Son, and ³ Holy Ghost, referendo singula singulis. ¹ Gifts, they 〈◊〉 the Spirit: ² Offices, they from CHRIST the Lord: ³ Works, they from GOD the Father. The Spirit, He giveth wherewith: CHRIST, He appoints 〈◊〉: The Father, He works where-about. The Spirit gives all to all: CHRIST, 〈…〉 all for all: GOD the Father works all in all.  
You are not (here) to think these three so limited, as that all and every of them, 〈◊〉 of the three, come not from all and every Person of the Trinity. They come, all, 〈◊〉. Our rule is, the works of the Trinity (all, save those that reflect upon and 〈…〉 themselves inwardly) all outward, to any without them, are never divided. 〈…〉 doth, all do.  
To make it plain in these. Gifts here are ascribed to the Spirit: But Saint james saith, 
jam. 1.17. Ephes 4.8.  Every one of them come from above, from the Father: and Saint Paul, he 〈◊〉; CHRIST, when He 〈◊〉 up on high, He gave gifts unto men. So, the gifts come from the other two Persons, no less then from the Spirit. Offices are here assigned unto the Lord (that is) CHRIST: yet, by and by (at the XXVIII. verse) it is said of GOD the Father, that He ordained Apostles, and so goes on there, with other Offices of the Church. And in Act. XX. XXVIII. of the Holy Ghost it is said, Posuit v●s Episcopos, that He placed them Bishops: and they are chief Offices. So that, Offices are from the other two, as well as from CHRIST. Works, they are here appropriate to GOD (that is) the Father: 
joh. 5.17.  yet in john V with one breath, CHRIST saith, My Father worketh hitherto, and so do I work as well as He: and in this Chapter, strait after (at the eleventh verse following) thus we read, All these things worketh one and the same Spirit. So, works, as they are from the Father, so are they from the other two. And so, all and every of the three Persons, equally interessed, in all and every of the three.  
How is it then? How come they thus to be sorted? Sure, rather in a kind of apt congruity then otherwise; only in a fit and convenient reference to the peculiar, and (if I may so call it) the personal Attributes, which most properly suits with each Person whence they flow: As thus. The Spirit is the essential Love of the Father, and the Son. Love then, is his personal property: and love is bounteous; and from bounty come gifts. So, the gifts, they, from the Spirit. CHRIST, He is the essential Wisdom of the Father: and Sapientis est ordinare; that, is Wisdom's office (saith the Philosopher:) So, the ordering of Places, or Offices falls to Him. GOD, we call Him the Father Almighty; which showeth, Might or power is His proper Attribute; and power it is, that worketh: So, the work is His peculiar. And thus come they, thus sorted. And so, well we may repair to each severally for his several: Yet, with no exclusive to the rest; but to all, for all jointly, for all that. This needs not trouble any.  
No more needs their order in standing: The Holy Ghost, first; and the Father last; otherwise then in Baptism, or in the Doxology. The works appropriate to the Father, though they be in execution last; yet are they in intention first. It is (as in a solemn train) novissimi primi, the last go first, and primi novissimi, the first come last: and yet, are first in order, though last in place. It is sure, the work is the end of both the rest, and of all. Vnumquodque propter operationem suam: Every thing, be it what it will, gift or place, is and hath his being for the work it hath to do. So, the work is the chief of the three, and He the chief, whose the work is let His standing be where it will.  

The Trinity Real.  To the doing whereof, there be required three things. And where there be more than one required, our books teach us, ever to consider them, first conjunction, jointly, altogether; then, seriatim each in order, as they stand; and lastly, seorsim, every one asunder by itself.  

1. Of them jointly.  jointly then. To the doing of aught there is requisite, ● hability of the party, ● authority for the party, ³ and diligence in the party. ¹ Meet, and sufficient men; ● they, orderly called and placed; ¹ diligent and painful at their business. To supply these, here are, ● A gift wherewith, ² a place wherein. ³ a work whereabout to employ both: and none to take on him the work, except first in a calling; nor to take on him a calling, except he first have a gift meet for it. The Spirit is free of His gifts; by which, hability: CHRIST, He invites us to some calling; wherein, authority: GOD, He calls upon us to be at work; wherein, diligence is to be showed.  
Our duty it shall be to come, to be at these three doles, or divisions; to have our 〈◊〉 in them. Out of the first: Every one to get himself furnished with some gift. ● Out of the second: to see himself bestowed in some calling. ● Out of the 〈…〉: having both these, to apply himself to some work; and namely, that work, 〈…〉 to his calling. In a word; every one to find himself with a gift, in 〈…〉 ●bout a work. Not having the gift, not to affect or enter the calling; nor 〈…〉 calling, not to venture upon the work.  
〈◊〉 ●ll means we are to avoid to frustrate this meeting of the Trinity. To do 〈…〉 honour, to think all the three absolutely needful, and not any of the three 〈…〉 needs. The wisdom of GOD, as it is never wanting in any thing that 〈…〉 so neither is it lavish in any thing more than needs. And indeed, to hold any 〈…〉 superfluous, is (in effect) to call in question, whether some person in the 〈◊〉 be not superfluous; namely, that person, whose division we seem to set so 〈◊〉. All three then are to be had: We cannot miss any of them. If we miss 〈◊〉 all willbe done unskillfully: if the calling, all disorderly: if the work, all 〈◊〉, and to no purpose. Then, not to leave out, or to leap over the gift; that 〈◊〉 attempt of the Spirit: Nor the calling; that, is a trespass against CHRIST: 〈◊〉 the work; that is an affront to GOD Himself. So much for conjunctìm: now 〈◊〉.  
A● to be had, and in this order to be had, as here they stand marshaled. 
2. Of them seriatim in their order.  The gift 〈◊〉; then the calling to authorize; then, the work to make up all. But the gift, before the calling; and the calling, after the gift: the gift and calling both, before we be allowed to take any work in hand. The number not abated, the order not inverted. Neither the calling, before the gift; nor the work, before the calling and gift both be had. But every and each, in his order, and turn. This order kept, the Church will flourish, the Commonwealth prosper, and all the world be the better. We have done with conjunctìm, and seriatìm;; and now we fall to seorsim, to the several divisions. And first, to the Spirit's, (that is) the gifts, and the nature of 〈◊〉.  
The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a word of the Christian style; 
3. Of each severally. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gifts.  you shall not read it in a●y Heathen Author. We turn it, Gifts. Gifts is somewhat too short: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ●ore than a gift. But first, a gift it is. It is not enough with us Christians, that a ●●ing be had: with the Heathen man, it is; he cares for no more: he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S●re he is, he hath it; and that is all he looks after: The Christian adds further; 〈◊〉 he hath it: hath it not of himself, spinns not his thread, as the Spider doth, out 〈◊〉 himself; but hath it of another, and hath it of gift. It is given him: Vnicuique 〈◊〉 (it is the XI. verse.) To every one is given. So, in stead of Aristotle's 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habit, he puts Saint Iame's word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is a gift, 
jam. 1.17.  with 〈◊〉.  
And how a gift? Not do, ut des; gave him as good a thing for it, 
Free gifts.  and so was 〈◊〉 worthy of it. No; but of free gift. And so to Saint james his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which 〈◊〉 more but a gift, he adds Saint Paul's here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) grace, and so a grace-gift, or gift of grace. This word, the pride of our nature digests 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch near: Nature is easily puffed or blown up: but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prick in it for the bladder of our pride: as if, either of ourselves we had it, and 〈◊〉 it not; or received it, but it was because we earned it. No: 
Mat. 10.8:  it is gratis 〈◊〉 on our part; and gratis data, on His: freely given of Him, freely received by us; 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right.  
〈◊〉 given by Him; Who is that? The Spirit. The natural man feels, 
Give by the Spirit.  he 〈◊〉 soul; and that is all the Spirit, he takes notice of, and is therefore called 〈…〉 (that is) nothing but soul: that, is all his Spirit. 
jude 19  The Christian takes 〈◊〉 of another Spirit, that is not his own; (that is) GOD 's Spirit, the Holy 〈◊〉 and that he i● beholden to Him, who is one and the same Spirit. Else, so many 〈◊〉 many spirits. But, this is but one and the same Spirit. 
Ver. 11.   
〈◊〉 one, and the same Sp●rit makes also against Paganism. For, they had nine 〈◊〉, and three Graces', and (I wots not how many) God and Goddesses beside. We go b●t to one. All ours come from one from the same Spirit. All our multitude is from Unity. All our diversity is from identity. All our divisions from integrity; from one and the same entire Spirit. A free gift, from the free Spirit; a gift of grace from the Spirit of grace. So, from GOD, not from ourselves: for CHRIST, not for ourselves: by the Spirit, not by ●ither our nature, or industry, not alone: For, without the Spirit all our nature, ●nd industry will vanish, and nought come of them.  
Thus it stands. The Heathen man thanks his own wit and study, for his learning; and we see● do them not: But, this we say: When all is done with all our parts natural, and all our 〈◊〉 habitual, if the Holy Ghost come not with His graces spiritual, no good will come of them. Therefore, we to seek after spiritual gifts, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it is the Apostle's word) zealously to seek them. 
1 Cor. 14.1.  For, though the Spirit give; yet we must sue and pray for them. Zacharie makes but one Spirit of these two, 
Zach. 12.10.  ¹ Grace and ² Prayer. Prayer, as the breathing out: Grace, as the drawing in: Both make but one breathing. To pray, then: and (more than to pray) to stir them up; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to blow them, and make them burn, as is used to be done to fire; and as is to be done to the fiery tongues of this day: Else you will have but a blaze of them; and all else, but cinders, cold and comfortless gear (God knows.) But so, all are to be suitors, and to labour, to have a part in this dealing.  

By way of Division.  From the Spirit than they come: but, by way of division. Not so, as some, all; some, never a whit: but by way of division. The nature whereof is, neither all gifts, to one; 
Verse 7.  nor one gift, to all: But (as it follows) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unicuique, to each some: neither donum hominibus, one gift to all men: nor dona homini, all gifts to one man: but dona hominibus, gifts to men: Every one his part of the dividend; For, such is the law of dividing.  
Which division is of two sorts: ¹ either of the thing itself in kind, ² or of the measure: 1. The kind; 
In kind.  which the Apostle speaks of in the seventh Chapter, and seventh verse; To every one is given his special, and proper gift; to one in this kind, to another in that, GOD so tempering, As the natural body, that in it, the eye should not have the gift to go●, but to see; and the foot not to see, but to go: And as the great body of the world; In it, Hir●m's country should yield excellent timber and stone, and Salomon's Country, 
1. King. ●. 2.11.  good wheat and oil, which is the ground of all commerce: So, the spiritual body; that in it, Paul should be deep learned, Apollo should be of better speech: one need another; one supply the need of another; ones abundance, the other's want.  

In measure.  But division is not of the kind only, but of the measure also. Divers measures there be in one and the same kind. Every one (saith the Apostle Ephes. 4.7.) according (not to the gift, but) to the measure of the gift of CHRIST. For, to some gave He talents (saith Saint Matthew; 
Matt. 2●. 15.1● Luk. 19.13. ) To some, but pounds (saith Saint Luke:) Great odds. And of either, to one gave He five, to another three, to a third but one: in a different degree sensibly. To each, his portion in a proportion: His Ghomer the law calls it; the Gospel, his demensum. And remember this well. For, not only the kind will come to be considered, but the measure too, when we come to see, who be in, and who be out at the Spirit's division. And so much for the Spirit.  
If we have done with the gifts we come to the places: For where the Spirit ends, CHRIST begins. 
● The Places or calling.  So as, if no gift, stay here and go no further; never meddle with the calling, or work. But what if we have a gift; may we not fall to work strait? Not but ● calling is first to be had, yer we put forth our hand to it. Which memo sibi sumit, nisi qui vocatus, No man, to take on him, unless he be called: Though a gift then, though a good gift, 
Heb. 5.4.  not (eo ipso) to think himself sufficiently warranted to fall a working. There goes more to it, than so. We must pass CHRIST 's hands too, and not leap over his head. For, after the Holy Ghost hath done with us, CHRIST will appoint every one of us his calling.  

Which are di●i●ed for 〈◊〉.  Of which division the ground is, That every man is not, hand over head, confusedly to meddl● with every matter, but all is to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly. Each to know 〈…〉. 
1. Cor. 14.40.  The very word [division] implieth order. Where we read divisions, 〈…〉 diversities. But it is not so well (that.) Things, that are divers, may 〈…〉 confusedly on heaps: But each must be sorted to his several rank and 〈◊〉; else are they not divided. So as, division is the better reading: and division is 〈◊〉.  
And order is a thing so highly pleasing ●to GOD● as the three Persons in Trinity (we s●e) have put themselves in order, to show how well they love it. And order is a thing 〈◊〉 nearly concerning us, as break order once, and break both your staves (saith GO● 〈◊〉 Zacharie) both that of Beauty, and that of Bonds. The staff of Beauty: For, 
Zach. 10.7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no manner of decency or comeliness without it; but all out of fashion. Th● ●●affe of Bonds: For, no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no kind of steadiness or constancy; but all lose 〈◊〉 it. All falls back to the first Tohu, and Bohu. For, all is Tohu (empty, 
Gen. 1.2. 〈…〉  and 〈◊〉) of the Spirit fill not with his gifts: And all is Bohu (a disordered rude Chaos of con●●sion) if CHRIST order it not by His Places and Callings. Every body falls to 〈…〉 with every thing, and so nothing done: nothing well done, I am sure. Every man therefore, what ever His gift be, to stay till he have his place and standing by CHRIST assigned him. It is judged needful (this) even in secular matters. Writ one never so fair a hand, if he have not the calling of a public Notary, his writing is not authentical. Be one never so deep a Lawyer, if he have not the place of a judge, he can give no definitive sentence. No remedy then: there must be division of places, of administration, no less then of gifts.  
Will you know what those places be? 
What the 〈◊〉.  Eight of them are reckoned up at the 28. Verse. Not to trouble you with those, that were erected, as needful at first, but were not to endure but for a time: Those that were to endure, are reduced to three, and stand together, ¹ Teachers, ² Helpers, ³ Governors. A threefold division, taught even the heathen by the light of nature, in their Religion. They had them all three in theirs: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Teachers; ² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Helpers; ³ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Governors. The very same prescribed by GOD to His people: ¹ their Teachers, the Priests: ² their Helpers, the Levites: ³ their Governors, the Sons of Aaron, called Nessjm, as true and proper Hebrew for Praelates, as Praelati is Latin. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The same is know●n in the Church of Christ through all antiquity: ¹ Presbyteri, to teach: ² Diaconi, to help: ³ Episcopi, to govern: And never any other.  
All these three here go under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the proper term of the lowest, o● the three. We turn it Administration: It is (indeed) ministry or service; and that on foot, and through the dust: For, so is the nature of the word. An ill word for pride; who had rather hear of words sounding of dominion, then of service; specially this service: For, it is but the order of Deaconship; and pride would be at least more than a D●acon. Yet, so we are all styled here, and no other name for any. The very highest are but so. The King himself, twice made a Deacon (Rom. 13. 
Rom. 13. ●. Act. 13.36. ) God's Deacon: no other title. The best King that was (David) is said but to have served his time Act. 13. Served, that was all. 
D●ut. 4.19 Heb. 1.14.  The glorious lights of heaven are said (Deu. 4.) to be created in ministerium, but for our service. The Angels of heaven are but ministering spirits, Heb. 1. 
Rom. 15.8.  Nay CHRIST Himself is styled no otherwise (Ro. 15.) but that He was a Minister of the Circumcision. He that is LORD of all, and gives all the offices, calls His own but so.  
These places we said before, are divided for order. Now I add further; 
Divided they be; not scattered.  they are divided, not scattered, or let fall: For, that is casual. Dividing is not so: but (as it is in the XI. ver.) prout vult; a voluntary act. He that distributes, knows what, and to whom He doth it. Places therefore are to be divided by knowledge: not scattered or scambled for, by hap and hazard. The Wind is to blow no man to preferment (Psal. LXXV.) It is the LORD, that is to dispose of them. 
Psal. 75.6.   
And how to dispose or divide them? According to the former divisions of the 〈◊〉. That these should first take place: the second depend upon those first: none 〈◊〉 to the second, till he have passed the first. For, Christ's Places, are for the Holy Ghost's 〈◊〉 Without inspiring with the grace, no aspiring to the place there should be. The Holy Ghost is by His gifts, to point out those, that should be taken into these administrations. And where Christ placeth, so it is. For He placeth none, but whom the Holy Ghost commends. 
joh. 10.7.  Christ is the door: of which door the Holy Ghost is the Porter. No man passeth through the door, but whom the Porter openeth to. No man to CHRIST, but by and through the Holy Ghost: nor to the calling, but by and through the gift. They that come not that way (by the door) get in by some other back way; per Pseudothyrum, by some false postern: That mars all. This, is the true order; 
Mat. 25.15.  Vocavit servos, et talenta dedit: so is the Gospel: whom He calls, He gives talents to. If He have none given Him, he came un-calld; at least by CHRIST; He called him not: he came un-sent; at least by GOD; He sent him not. Though he answer, Here I am, CHRIST spoke not to him. Though he came running never so fast, GOD sent him not. Esay asketh two quaestions, Quis tu hic? or Quasi quis tu hic? 
Esa. 22.16.  Quis, if by CHRIST; Quasi quis, if otherwise. And many a Quasi quis (GOD wot) have we among us.  

Each one to have a calling.  What is then to be done, that CHRIST be not neglected, and His call? That every one betake himself to some calling, or other. In the Ministry, all: All Ministers; Ministers, either of the Church, or of the State and Commonwealth: But, all Ministers. Those that are not, that dispose not themselves so to be, to be holden for superfluous creatures, 
Luke 13.8.  for inutilia terrae pondera, that cumber but the ground, and keep it barren: with whom the earth is burdened, and even groans under them. 
Psal. 58.4.  Deaf Adders they are, at CHRIST 's call they stop their ears, who calls every one to a Calling, to do some service some way.  

According to his gift.  To be in some calling: but withal, to have a gift meet for that calling. But, if not at the first dole (the Spirit's) not at the second (CHRIST 's:) no gift there, no place here. Can any man devise to speak with more reason, then doth the Apostle (in the XIV. Chapter following? 
1. Cor. 14.38. ) If any man be ignorant, let him be ignorant; (that is) hold himself for such, and not take on him the place, or work of the skilful. It is against GOD 's will, if he do. Have you refused to gain knowledge? then have I refused you for being any Priest of mine. 
Hosea 4.6.  It is GOD himself in Hosea IU. Have you not used the means? Have you misspent the time, when you should have laboured for the gift? CHRIST hath no place for you. Whom the Spirit furnisheth with gifts, for them it is, CHRIST provideth places: for them, and none else.  
1. And yet, not every place for every gift, neither: But to have a calling proper to his gift. 
In Kind.  Proper to it, for the kind; not to be mis-sorted into a place no ways meet: his gift lying one way, his place another. But put the right gift in the right place.  

In Measure.  2. Proper for the kind, and proper for the measure also. For, as there be measures in gifts, so there be degrees in places, to answer them. And one is not to thrust himself into a place disproportioned to the portion of his gifts (The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Cor. 10.14.  is to extend, to stretch himself to the full of his measure: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to stretch himself beyond it; to tender himself fare beyond his scantling:) But if a mean gift, a mean calling to content him. Durus sermo; for, there is none so mean in gift, that he undervalues his gift, for any place, yea even of the best worth. You may see these two: 
2. Chro. 26.16.  (¹ the kind, and ² the degree:) The kind, in Vzziah: He had no calling to his work of incense, of burning incense; not at all. What became of him? You may read in his forehead. 
2. Sam. 6.7.  The degree, in Vzzah: He had a calling; was of the Tribe: went only beyond his degree; pressed to touch the Ark, which was more than a Levite might do, and was strucken dead for it by GOD. GOD no less angry with him, that went beyond the degree of his calling, then with Vzziah, that had no kind of calling at all. None that is in therefore, to overreach or presume above his degree, but to keep him within compass.  
Now the gifts be dealt, and the places filled: the Spirit's gifts put into CHRIST 's (that is) into right places. Now fall we to the third, to GOD 's division, to set them to ●●rke. Every thing (we said) hath his being, for the work it is to do. Gifts, calli●● and all, for the work. For, if the work follow not, the gift is idle; you may cast it away; the calling is idle, you may cast it off. A vacation it might be; a vocation 〈…〉. The gift is for the calling: the gift and calling (both) are for the 〈◊〉.  
And will you observe the proceeding here of the Spirit first? The Spirit is nearest 〈◊〉 led to breath: Spiro, whence it comes, is to breath. Breath (you know) is in the 〈◊〉: they be two; through, and from them both, the Spirit proceeds. To answer these, GOD the Father, CHRIST the Lord, are two; from them both, by way of 〈◊〉 comes the Spirit, the sacred Breath of them both.  
No● than secondly, as the Father doth beget the Son, and from them both proceeds 〈◊〉 Holy Spirit; So, the gift to beget the calling (of right so it should) and 〈…〉 to produce the Worke. And as no man comes to CHRIST, but by the Holy Ghost: So, no man to the calling, but by the gift. And as no man comes to the Father, but by Christ: so no man to the work, but by the calling.  
●ow to the work. The very word work (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) at once condemns three, 
³ The Worke. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first. Such as are idle bodies; do no work at all: spend their days in vanity; consume whole years, in doing just nothing. This (of works) is GOD 's division: who is not (himself;) would not have us, idle. 
joh 5.17.  Vsque operatur, still He works; still He would have us so to do. Not as jonas: get us a gourd, and sit under it, and see what will become of Ninive; 
jon 4.6.  but stir not a foot to help it. Not to lie soaking in the broth (as Ezekiel said of the great men in his days: 
Ezek. 11.3. ) The City is the caldron, the wealth, is the broth, and in the broth they lie soaking, and all is well. Saint Paul calls them the Lolligoe's of the land. His word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The six days, and the seventh, to them both alike; Holie-day Christians. 
2 Cor. 11. 9●  The Poet said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ev●ry day is Holiday with idle people. Out of this division, out of operations, they.  
The next sort, they will not be idle; but it were as good they were. 
Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They will be doing, but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they do: Nothing to any purpose; from and beside it quit●. Opus quo nihil opus, some needlesse-worke; quae nihil attinet, as good let alone: leaving undone, that they should and are to do, and catching at somewhat else, and mightily busying themselves about that; and all to no end. Anni eorum meditati sunt sicut aranea, saith the Psalm: Very busy they be; 
Psal 90.10.  but it is about weaving ●●webs: no body shall wear them, or be the warmer for them: to no profit in the ●orld.  
And as these deal with quae nihil attinet; So the last (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with those, 
Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  quae nihil ad eos attinet, that concern not them at all. That will be doing; but it is with that, they have nothing to do. There are divisions of works, and they work o●t of their division: love to be busy; to be dealing with any body's work, save their o●ne. Which is lightly the busybodies occupation, condemned by the Apostle, not 〈◊〉 men only (2. Thess. 3.) but even in the other sex, too (1. Tim. 5. 
2. Thess. 3.11. 1. Tim. 5.13. ) For they also will be meddling: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of both genders.  
I ●old you before, the callings were founded upon order, and to keep them so, have thei● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limits, or bounds. And they do all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walk out of order, disorderly break the pales, and over they go; that leaving their own, become (as S. Peter's word is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishops of other men's Dioceses: Do no good in their own, spend their time in finding fault with others. A thing not to be endured in any body. 
1. Pet. 4.15.  Take the natural body for example, wherein the Spirit, blood, choler, and other humour are to keep and contain themselves, to hold every one in his own proper ●●●sell: as, blood in the veins; choler in the gall: And if once they be out of t●e●, The blood out of the vein makes an Aposteme; the choler out of the gall 〈◊〉 a jaundice all over the body. Believe it, this is an evil sickness under the 〈◊〉, that the division of works is not kept more strictly. They are divided 〈◊〉 to the callings: Every work is not for every calling. For then, what needs any 〈◊〉? But as the calling is, so are the works to be: every one to intent his own, 〈…〉 (it is presumed) his skill lies; and not to busy himself with others: For, that 〈…〉. And these are the three errors about operations.  
It will not be amiss, if we look yet a little further into this word. For, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not every work: it is an in-wrought work. A work wrought by us so, as in ●s also. And both, it may be. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take not away, one the other. So then by ourselves, as by some other beside ourselves; and that is GOD, who is said here to work all in all.  
All in all. If we take it at the uttermost extent, it will reach, than we must be well ware to sever the defect, or deformity of the work from the work itself; as, well we may▪ 〈◊〉 Moving, is the work; halting, is the deformity. Moving, that comes from the so●●e, is wrought by it: halting (the deformity) not from the soul, whence the moving comes; but that is caused by the crookedness of the leg. So is the evil of the work: The defect, from us; the work, from GOD, and that His.  
But, of all our good, all our well wrought works, of them, we say not only, Sine Me nihil potestis facere, 
Io. 15.5.  We can do none of them without Him: But further, we say with the Prophet, Domine, omnia opera nostra operatus es in nobis: In them, He doth not only cooperate with us from without; 
Esay 26.12.  but, even from within (as I may say) in-operate them in us; 
Heb. 13.21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working in you. Then, if there go another Workman to them besides ourselves, we are not to take them wholly to ourselves. But, if that other Workman be GOD; we will allow Him for the principal Workman, at the least. That, upon the whole matter, if our hability be but of gift; if our calling, be but a service; if our very work, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing wrought in us; cecidit Babylon, pride falls to the ground: these three have laid it flat.  
But besides this, there are three points more in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will touch them first. 1. In us they are said to be wrought; to show, our works should not be skrewed from us; wound out of us with some wrinch from without, without which nothing would come from us by our will, if we could otherwise choose: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these properly. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from within: hath the principium motus, there, and thence: And so, are natural and kindly works.  
2. Next, from within: To show, they are not takens-on-work, done in hypocrisy: So the outside fair, what is within, it skills not. But, that there be truth in the inward parts; 
Psal 51.6.  that there it be wrought, and that thence it come.  
3. And last, if it be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath an energy (that is) a workmanship; such as that the gift appears in it. For energy implies, it is not done utcunque, but workmanlike done. Else there is an aërgie, but no energy in it. And even the very word [of division] comes to as much. Dividing, implies skill to hit the joint right: For, that, is to divide. To cut at adventure, quite beside the joint, it skills not where, through skin and bones and all; that, is to chop, and mangle, and not to divide. Division hath art, ever. And this for GOD 's division, the division of works. And so now you have all three.  
We have set down the order. Will you now reflect upon it a little, and see the variation of the compass, and see how these divisions are all put out of order; and who be in, and who be out at every one of them? First, whereas the gift and the calling are (and so are to be) Relatives, neither without the other; There are men of no gifts (to speak of) that may seem to have come too late, or to have been away quite, at the first of the Spirit's dealing: No share they have of it; yet what do they? Fairly stride over the gifts; never care for them; and step into the calling over the gifts, and so over the Holy Ghost's head. Where they should begin with the gift, the first thing they begin with, is to get them a good place. Let the gift come after, if it will: or if it do not, it skills not greatly. They are well: they lie soaking in the broth, in the mean time. This neglect of the gift, in effect is a plain contempt of the Spirit, as if there were no great need of the Holy Ghost.  
Thus it should be: As one speeds at the first division, so he should at the second. If no grace from the Spirit; no place with CHRIST: If some one, but a mean one, let his place be according. He with the two mites, not in the place of him with the 〈…〉: (or as one well expressed it) not little-learned Aurelius, Bishop of great 〈◊〉, and great-learned Saint Augustine Bishop of little Hippo. This is a tres●●●● sure, against the first division: which respecteth not only the gifts in specie, 〈◊〉 in measure too. Proportion the places, to the proportion of the gifts: which proportion: (we know) is both ways broken, whether a low gift have a high place, or a rich 〈◊〉 be let lie in a poor place; contrary to the mind of CHRIST, who would h●ve the degree of the place, as near as could be, to the measure of the gift.  
〈◊〉 should be but one GOD. In the Text, there is no more. But here is another▪ The Apostle calls him, the GOD of this world: who hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who 〈◊〉 too: and his works tend to deface, and damnify the Church▪ all he may. 
2. Cor. 4.4.   
●or, there is but one Lord here, to divide places. But by a jure patronatus, other Lords there are, that make divisions, and subdivisions of them: Of whom the poor 〈◊〉 divided places may say (with Esay) O Lord, 
Esay, 26.10.  other, Lords besides thee have had the 〈◊〉 of us!  
So, there is but one Spirit. But, another Spirit there is abroad in the world. He that carried CHRIST up to the top of the mountain, and talked of Tibi dabo, as if he had gifts too. 
Matt. 4.9.   
I shall be sorry to make any other division of gifts, than those of the Holy Ghost. B●t, made it must be, which the world hath made, and makes daily; and makes more account of them, then of these here in the Text. And indeed, such account, as the Holy Ghost may sit still, and keep his gifts undivided well enough. The other Spirit divides other manner gifts, than the Holy Ghost hath any. The gifts of the Holy Ghost are dona pectoris, come out of the breast: You would think, the others come out of the breast too; but they come but out of the bosom. And in speculation we say, the Holy Ghost's gifts are fare above these; but, in practice, they are daily found to be fare above them in power. For, the Wiseman saith, Dilatant viam hominis, 
Prover. 18.16.  these gifts have a power to make a way through never so thick a press; power, to make any door fly open afore them. They speak of graces: They make any, that come with them, more gracious, than these of Saint Paul. Nay, they will disgrace them, and mar their ●●shion quite.  
But then those gifts hold not of this Feast; not of Pentecost; but hold of the Feast of Simon and jude, they. The Church hath joined those two Saints, in one Feast: And the Devil (in many things else, GOD 's ape) hath made a like joining of his too, in imitation of the true. His Simon, is Simon Magus, not Simon Zelotes; and I●de, judas Iscariot, not judas the brother of james; no kin to him. Simon, he came of roundly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, offered frankly, would come to the price. And judas, 
Act. 8.18.  he would know what they would give, how thankful they would be; and it was done, a●d there goeth a bargain. These two are like enough to agree. 
Matt. 26.15.  And thus is the Holy Ghost defeated: bought out, He and his gifts by Simon still. And thus is CHRIST betrayed in his places; and that, by judas still. This wicked fraternity of Simon and jude, are the bane of the Church, unto this day. judas, that sold CHRIST, like enough to make sale of CHRIST 's places. Simon, that would buy the Holy Ghost (had he been to be sold) as like to buy out the Holy Ghost's gifts, as the Holy Ghost himself. And this fault in the first concoction, is never after amended in the second. For with such as these GOD will never cooperate: never comes there any fruit of s●ch. Enough, if any thing were enough. But thus CHRIST 's places go against CH●IST 's will.  
Thus have ye a calling without a gift. What say you now to a gift without a calling? T●●se, are not for the Holy Ghost: These, care as little for CHRIST. Some such ●●●c●re; no man must say, but gifts they have, such as they be: But they care not 〈◊〉 for troubling themselves with any calling. They are even as well without. Hop 〈◊〉 down as grasshoppers, hither and thither, but place they will have none; yet their 〈…〉, and they cannot hold them; doing they must be: and if they have got but 〈◊〉 end of a gift, have at the work; be doing they will, of their own heads 〈…〉 by any so, that have right to call:) And for default of others, even make no more ado, but call themselves: lay their own hands upon their own heads; utterly against CHRIST 's mind, and rule. And so over CHRIST 's head they come, from the gift to the work, without any calling at all.  
Well, in these two they have somewhat yet: Either a calling without a gift, or a gift without a calling. What say you to them, that have neither; but fetch their run for all that, and leap quite over gift and calling, CHRIST and the Holy Ghost (both) and chop into the work at the first dash? That put themselves into business, which they have neither fitness for, nor calling to? Yet no man can keep them, but meddle they will, and in Church matters specially: there, soon of all: And print us Catechisms, and compose us Treatises; set out prayers and new Psalms, as if every foreigner were free, and might set up with us. Good LORD, what the poor Church suffers in this kind!  
Yet have you a fourth no less ill than any of these. And these be such as have gifts and callings both, it cannot be denied; yet fall short at the work: Work not at all. 
Luk. 19.20.  Wrap up their talon: fold it up fairly in a napkin, and lay it by them. Let their calling lie fallow: get them into Ionas' gourd, and sit gazing there; or into Ezekiel's caldron, 
jon. 4.6. Ezek. 11.3.  and lie soaking there. Work who will, and work GOD in whom He will; in them He shall work nothing: Nothing (so) to any public good. These have great account to make to GOD, for thus treading under their foot His division. Nay, to all three: To CHRIST also for the contempt of His calling; and to the Holy Ghost too, for burying His gifts.  
So have you ¹ a calling and no gift; ² a gift, and no calling; ³ neither gift, not calling, but work for all that; ⁴ both gift, and calling, and no work not for all that. All awry; all in obliquity, for want of observing the order here established. These obliquities to avoid.  

The Trinity actual.  It is the will of GOD, that this Trinity Real should meet, and grow into Unity, as the Personal itself doth: that so this here, on earth beneath, may grow, and be conformed to that there, 
1. Dividing.  in heaven above. The former three divisions, in the former three Verses, all meet in the Unity, and manifestation, in this fourth Verse: which is the Spirit's Unity. And so come we now about to the Spirit again. For, all this dividing is not enough: But, when the doles and divisions of all three is done, 
2. Manifesting.  then begins the Spirit anew. For, these must not be concealed, but be all manifested. And that must be by the tongues of this day. Which is it, that giveth the Holy Ghost a more special interest than the rest, and makes the Feast to be His. For hitherto, they, had as good a part as Herald  
If you mark it, dividing and giving, is a kind of inspiring, or breathing in; uttering and manifesting, a kind of breathing out again of that was inspired. And these two are two natural and kindly acts of the Spirit in us, By breathing in, to receive; by breathing out, to utter it out, or manifest it.  
And it hath good coherence, and follows upon the work well (this manifestation.) For, every man's work is to make him manifest. No better way to take true notice of eny, then by it. It is not Loquere; it is Operare, ut te videam. CHRIST saith not, 
joh. 10.38.  auribus or sermonibus; but Operibus credit (that is) oculis credit. For, works be manifest and may be seen.  
It follows well likewise upon division. For, 1. First division doth make manifest. Things that are propounded in gross, eo ipso are obscure; and are therefore divided, that they may more distinctly, and plainly appear. 2. And second, manifestation itself is nothing but dividing. For, what is divided unto us by the three Persons, it is required, that we should divide unto others; and our dividing it among others, is that, which here is called manifesting. That which we receive, when we make manifest, we are said to divide, and to distribute that which came unto us from the former three divisions.  

1. Pet. 4.10.  But this is sure; without manifesting, all divisions avail nothing, all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 the manifold variety of the graces are to no purpose, no more than a treasure 〈…〉 never so many bags, if it be hidden and not manifest, is to any profit, or any throwster for it. Nay it holds in all three. 1. In the gifts. We are not to rake the● up, but to stir them up, and make them burn. 2. In the calling. We are 〈◊〉 to be ashamed of it, but to profess it manifestly, as he did, 
Rom. 1.16.  Non me pudet Evangelij. 〈◊〉 the work. We are not to work inward, in a backroom; but to open our shop, 〈◊〉 out on● wares, and utter them. Divided and not manifested (that is) the tongues are 〈◊〉 but they have no fire; nothing to give light by. And light it is that maketh ●●●ifest. Which light is not to be hid under a bushel, 
Matt. 5 15.  but to be set upon a candle stick; ●or (as this Feast gives) not to be kept in the shadow, but brought out into the 〈◊〉; the bright and White Sun of this Day.  
Manifested then. And why? For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing is to be done in vain: 
3. Profi●●ng.  but in vain, if to no end. To some end then. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in the Text. It fall ●ot into a wise man (much less, into the only wise GOD) to keep all this divi●ing and manifesting, and all to no end. To know that end then, that we run not in vain, labour not in vain, have not the gifts, take not on us the calling, do not the works in vain, receive not the grace of GOD in vain, nay receive not our own souls in vain. Else, we fall upon the other capital error, about Omega, 
2. Cor. 6.1.  about our ultimum finis. To know our part then. For, Ignoranti quem portum petat, nullus secundu● est ventus, He that knows not whether he is bound, no wind in the sky is good for him. To know our end then, whether to refer all. The gift is for the calling, and they both for the work, and they all three are for manifestation.  
But then take heed of making manifestation, the end of itself, and go no further. There are that make that their end; that do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Apostle's word) to make a fair show: to spread their feathers is all the use some have of their division. CHRIST 's kindred would have made it CHRIST 's end, and shouldered him forward to it: If you can do, as they say you can do, then get you up to Jerusalem, 
joh 7.3.  seek to manifest yourself there, that you may be known for such: Win credit, and become famous. But CHRIST came to another end. And the Christian's rule is, Nothing for vainglory, either by provoking, or by emulation. It is but Omicron, this: it is not Omega,  
Wherefore then are we to manifest? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: here is our part; this is our end, to profit withal. Whither Paul, Apollo, or Cephas; whether gifts, places, or works, all are for this. This, is the end of all.  
Fare they are from this end, that have use of all three, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) not to do good, but to do a shrewd turn withal, now and then. Nay, that will not stick to boast (one there was that did so; of whom the Psalm, Quid gloriaris? 
Psal. 52 1.  was made) how they are able to do one a displeasure by their place, and pay him home, if need be. As if officium came of officiendo, of standing in another man's light, of doing other men hurt. Otherwise (I trust) themselves take no hurt by their offices. But take this for a rule, the Apostle gives it two several times: There is no power given to any to destruction, or to do harm; for edification it is, all that is; 
2. Cor. 10.8. 2. Cor. 13.10.  to do good with, and therein to be made manifest. We may not hatch cockatrice egg● to do mischief unto any, as they do, to such as eat them. 
Esay. 59.5.   
But all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a compound word, and we will take it in pieces. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to ¹ bring, to ² bring in, to ³ bring forth, to ⁴ bring with. To bring in, what? What profit is there (saith the Psalm?) To bring in some profit. 
Psal. 30.9. Rom. 6.21.  To 〈◊〉 fort●▪ what? What fruit had you (saith the Apostle?) To bring forth some fr●it. To bring with it, what? 
Luk. 19.23.  That I may receive mine own with advantage (saith he that gave the Talents:) To bring with it some advantage. Away with all (saith Eli●● in job) of which it may be said, it did me no good, no good came of it. 
job. 33.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 12.21. Esay 48.17.  These same vana & non profutura away with them (saith Samuel) never look after them. But ●hat saith GOD by His Prophet? Ego sum Deus tuus docens te utilia: He teacheth 〈◊〉 nothing, but that which will do us good. And what by the Apostle? 
Tit. ●. 8.  These ●hings are good and profitable for men, when he was in the Theme of good works. For, as we are forbidden to hatch cockatrice eggs, things that will do harm: so are we also in the same place, 
Esay. 59.5.  to wove spider's webs, things very finely spun, but for no bodies wearing; none the better for them. Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, works tending to profit with, else are they not the right works.  

Prov. 30.51.  But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not enough; to bring in. Bring in, Bring in, cries the horsleeche's two daughters, till their skin crack: But it is only for themselves; and that is not the right. For, it is not singular commodum (this profit) our own private gain. Hear is yet another part. Hear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) con, which ever argues a community; a profit redounding to more than ourselves. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is collatitium, where there be a great many; bring every one his stock, and lay them together, and make a common bank for them all. Just as do the members in the natural body. Every one conferrs his several gift, office, and work, to the general benefit of the whole. Even as they did in the Law. Some offered gold; others, silk; others, linen; and some, goate's hair; and all to the furniture of the Tabernacle. And semblably we to lay together all the graces, places, works, that we have, and to employ them to the advancement of the common faith, and to the setting forward of the common Salvation.  
For, the common Salvation, is the profit here meant. The Apostle himself saith it plainly; 
1. Cor. 1.33.  not seeking mine own profit or benefit, but the profit of many. And how? that they may have lands or leases? No: But that they may be saved. Which is the true profit, redounding of all these, and which in the end will prove the best profit: which if any attain not, 
Matt. 16.26.  What will it profit him, if he win the whole world? To which port we be all bound: to which port, GOD send us.  
And into this, as into the main Cistern, do all these divisions, manifestations and all run and empty themselves. All gifts, offices, works are for this. Yea the blessed Trinity itself, in their dividing, do all aim at this. And, this attained, all will be to Pax in terris, the quiet and peaceable ordering of things here on earth; and to Gloria in excelsis, the high pleasure of Almighty GOD.  
So come we about, and return again to the first point, we began with (that is) to the blessed Trinity. From them are these: and if from them, for them; if from their grace, for their glory: the glory of them that gave, ordered, and wrought: Gave the gifts to us; ordered the places for us; wrought the works in us. If we, the profit; they, the praise: the rather, for that even that praise shall redound to our profit also: the highest profit of all, the gaining of our souls, and the gaining of them a rest in the heavenly kingdom with all the three Persons.  
Printed for RICHARD BADGER.    

SERMONS OF THE GOWRIES Conspiracy, PREACHED UPON THE FIFT Of August.   

A SERMON Preached before the KING'S MAJESTY, AT RUMSEY, ON THE V OF AUGUST. AN. DOM. MDCVII.  II. SAM. CHAP. XVIII. VER. XXXII. 
Cui respondens CUSHI, etc.  
And CUSHI answered, The enemies of my Lord the King, and all that rise against Thee, to do Thee hurt, be as that young man is.  
THAT young man was Absalon: And he was now hanging upon an oak, with three darts through him. Like him doth Cushi wish, all may be, that do as he did (that is) be the King's enemies, and rise up against him. For, I find in the text a dangerous treason plotted against King David: plotted, but defeated; and Absalon the author of it, brought to a wretched end. Good news thereof brought by Cus●i that saw it. And that good news here concluded with this wish, That all the King's enemies may speed no better, no otherwise then he sped. For all the world, like glad tidings doth this Day afford us, in a like memorable example of GOD'S just proceeding, against a couple of like treacherous wretches. A barbarous and bloody treason they imagined against our Sovereign. GOD brought their mischief upon their own heads, Et facti sunt sicut Absalon. And we are here now, to renew with joy, the memory of these glad tidings; and withal, to pray Cushi-his prayer, and all to say Amen to it, That the like end may ever come to the like attempts. Last year, we changed but one word; David into james: we change no more now, but the number; one, into two. The enemies of my Lord, be as that young man, saith Cushi. Say we, The enemies of our Lord, be as those two young men were; those two brethren in mischief: I will not do them that honour, to name them; no more than Cushi did him, 
Gen 49.5.  here.  
The words we read, as a prayer; they may also be read as a prophecy: Either, Let them be; or, They shall be as that young man is (for, the verb is the future tense.) They have no other way, in Hebrew, to express their Optative but so: that hard it is, many times, to say whither it be a prayer, or a prediction, that so runs in the future; and, for aught I know, it must be left to the discretion of the Translator, to take which he will, since it may be both. As, Psal. 21, either the King shall rejoice, by way of foretelling: or, Let the King rejoice, by way of wishing. The sure way is, to take it both ways: so, we shallbe sure not to miss Cushie's meaning. And so will we do (for so we may do) even take it both ways; for it is both: both a good prayer, and a true prophecy. And prayer and prophecy sort well together: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Philosopher:) Affections facile faciunt opiniones (saith the Schoolman.) Our wishes we would always have ominous, and our prayer turn into the nature of a prediction; what we pray for rightly, we would gladly persuade ourselves, shallbe certainly.  

The Division  Of this prophetical prayer then. ¹ As a prayer, first: ² then, as a prophecy. Prayer is of two sorts: ¹ for, or ² against. As, ¹ for good: so, ² against evil; both, things and persons. This is against, a kind of prayer; indeed, an imprecation. Two things give forth themselves in the prayer. ¹ The parties, against whom it is; ² and the wish itself, what it is. The parties, are ¹ first the King's enemies: ² then, those that rise up against him (that is) the King's rebels. 
Ver. 10.  Two divers kinds: neither, superfluous. For, there be no tautologies, in Scripture: no doubling the point there, but with some advantage, ever.  
The wish is, that they may be as Absalon. And two things are in that wish (if we mark them well:) ¹ Be, as he; (that is) not perish only (that, is not all) ² but perish, and so perish as he did. How was that? Vidi Absalon pendentem; and so hanging yet alive, thrust through with three darts. As he, in his end: as he, in the manner of his end. That the heads that contrive, may hang as high as his: and the hearts that affect, be thrust through as his was: thrice through, though once would serve.  
And when we have done with it, as a prayer, then will we begin with it, as a prophecy. That, so he wished: and that, as he wished, so he foretold: and as he foretold, so it came to pass. All that rose after, fell as fast as they rose: Et facti sunt sicut puer iste.  
Last of all, that this prayer or prophecy, is not penned or shut up in David's days: not to end, with him. It reacheth unto these of ours; hath his force and vigour still; hath and shall have, unto the world 's end. GOD heard him praying, & inspired him prophesying. As it came to pass in Absalon, so did it in those that rose after him: that rose against David, that rose against many others since David, and namely against ours. So it hath been hitherto: and so ever may it be. Cushi, not only a Priest, to pray, that so they be; but a Prophet, to foretell, that so they shall be.  

FIant sicut Absalon, is a prayer (& which more is) an imprecation. Before we pray it, 
Of the Text as a prayer against or cursing.  it will not be amiss, to inquire, whither we may lawfully pray any such, or no. I move it, because of some so tender-hearted men, that they can by no means broad or endure any imprecation; to wish any so evil, as to pray they may come to an evil end. It is nothing fitting (as well saith Saint james) that with the tongue we should bless GOD, and with the same, wish evil to man. It is Balaam's office, 
jam. 3.9. Num. 22.6. Chap. 16.13.  Veni & 〈◊〉; and who would succeed him in his office? It is Shemei's practice; & who would be like him? And this is Cushie's prayer, like himself: Some would have him an Ethiopian; but, some black swart fellow, as his name giveth.  
Again, these were Iewes all; we are Christians: we have a charge given us, by Saint Paul not to do it: not to them, that do us hurt; Bless them that persecute you; 
Rom. 12.14. 1. Pet. 2.23.  bless (I say) and curse not. We have a pattern set us, by Saint Peter; of him, qui cum malediceret non &c, that wished not their evil, that both wished, and did him all the evil they could, both in deed and in word.  
All this I know: yet is not all this so peremptory, but that, notwithstanding even all this, against some, in some cases, such prayer hath been, and may be used. May be? nay aught to be, otherwhile. For, such may the persons be, 
2. Pet. 2.14. D●ut. 27 13.  as Saint Peter calleth some, maledictionis filij: and their facts so execrable, as GOD Himself commanded Moses, to go up into the mount Ebal, and there, against twelve sundry sorts of such, pronounce maledictus. Even as we see, the Serpent's sin was so exorbitant, as it drew a maledictus, even from GOD 's own blessed mouth .. 
Gen. 3.14.  It is not good then, to be nice or tender in this point; nor I would not wish men to be more tender or pitiful, then GOD: whose doing of it showeth us, it ought to be done. For, to begin with the last (of Christians;) He that gave us the charge (Saint Paul) for all his charge given, we know what he did to Elymas. 
Act. 13.10.  And he that set us the pattern (Saint Peter) for all his pattern set, we know he used it against Simon Magus. 
Act. 8.20.  And for the other: it is not Balaam only but even Moses, as mild a man, as ever the earth bare, you may read, that he came to it though, Num. 16. 
Num. 12.3.16.15.  Neither was it Shemei only, but David too (though a gracious and gentle Prince, may Shemei well say: yet) what a Psalm of imprecations hath he penned! I mean the CIX. Psalm. It was thought, by our Fathers, that there was not a more heavy or bitter curse could be wished to any, then to say Deus laudem upon Him, which is the beginning of that Psalm. Neither was it Cushi with his swart colour only, but an Angel as bright as the sin, even the Angel of the Lord, that curseth (himself) and giveth an express warrant to curse the inhabitants of Meroz. But what speak we of Saints, or Angels? 
jud. 5 23. Luc. 11.43.  CHRIST Himself doth it in the gospel, as appeareth by His many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea, GOD Himself (we see) Gen. 3. against the Serpent, and his whole brood. 
Gen 3.14.  What the Saints, Angels, GOD Himself have done, may be done, I trust. It may be done then, licet; and aught to be done sometimes, oportet; and in this very case, it ought and must; a necessity lieth upon us, we cannot choose but do it. For pray we must for the King's safety; Cushi, and all good subjects: but, for his safety we cannot pray, but we must (withal) for the overthrow of his underminers. Pro includeth Contra; if for him, then against his foes. If wish him to rise, and stand upright, then, them to fall and become his footstool. 
Psal. 110 1.  So that (if all be well weighed) it is not voluntary; it is even wrung from us.  
And that indeed is the only caveat, that it be not voluntary: that we be drawn to it hardly, and use it not, upon every slight, and trifling occasion, against every thing that cro●●th our humour; but, when the foulness of the fact seems to exact it: and that caveat is not amiss. I like well of the Hebrew proverb: (Garizim is the mount where they blessed; Ebal, where they gave the curse:) they say, We must creep into Ebal, and leap into Garizim (that is) be swift to one and slow to the other. We are then not to forswear going into mount Ebal utterly; but to be well advised, yer we go into it. To do it, 
Num. 22.12.  but not to do it, where God blesseth: which Balaam was still itching to do. The cause it is, which maketh the curse fall; otherwise, if it be causeless, it will not light, but fly over, as a bird. Therefore, to know well, both men and matter, against whom we let it fly. And we cannot better know them, then if we take our light from GOD: if we do it, but where, and when, and for what, GOD doth it, we need not be scrupulous: never fear to follow, where He goeth before us. And, by the grace of GOD, we willbe well ware, not to wish aught to any, in this point, but such, as shall have warrant even from GOD'S own mouth.  

The Partie● cursed.  The special point of advise thus being, to know the parties well, against whom we send it forth, it will concern us (and our next point it must be) to take perfect notice of these men. They offer themselves to us, in two terms. ¹ The enemies of the King; ² They that rise against Him: joined here, and as here, so in sundry other places: Psal. 3.1. Psal. 59.1. Psal. 44.5.  

¹ The enemies of the King.  The word Enemy is, by David himself, glossed 
* Psal. 55.12.  Psal. 55. It was not an enemy did it to me (meaning, a known, open, professed enemy;) for then (saith he) I could have been provided for him: so may we take it.  

² Those that rise against him.  The other of rising against, the phrase is first used of Cain (and lightly, the first phrase is the key of the rest) when Abel and he were in the field together walking, it is said, Cain rose up against him, and knocked him on the head: So is meant, of such as keep their malice secret, 
Gen. 4.8.  to do one a mischief suddenly. And the next time it is used, 
Num. 16.2.  is of Core, and his Complices: of them, it is said (Num. 16.) They rose up against Moses. In the former of Cain, it is treachery: in this latter of Core, it is plain rebellion. In a word: all that rise against, are enemies; but, not backward. For, enemies may be such, as stand on even ground; as one King, or State, with another. Rising, in propriety of speech, is of such, as are of inferior place, and yet lift themselves up, against their lawful Superiors. In the end, both prove enemies, an● do the part of enemies: but, the former have many times no bond of allegiance; the latter ever have.  

1. Pet. 4.12.  We may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to use Saint Peter's own phrase) think it strang●; that both these sorts, Kings have them; Yea, though they be good Kings (as was David) yet that they have them. 
Psal. 3.1.  Hear David himself speak: How are mine enemies increased! many are they that rise against me. Neither the place of a King, nor the virtue of a good King, could quit him, but he had both. He had enemies: Is●bosheth, Hanun Hadadefer, the States of the Philistines. He had those that rose against him: Absalon, Achitophel, Amasa, here: Sheba, Adonia, joab, afterward; he had both. And let us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, think this strange, since CHRIST Himself; yea, since GOD Himself hath them too. For, lo Thine enemies o LORD, lo Thine enemies, & those that rise up against Thee (it is XCII. Psal.) That we may cease to marvel, 
Psal. 92.9.  that Kings have them; or think, it is, because it is not as it should be. Be they never so, as they should; be they, as David, according to GOD 's own heart; nay, be they as CHRIST, 
1. Sam. 13.14.  as GOD Himself; both these they shall have. Let not this make us stumble, but that we may go forward.  
Of these two then, if we shall fit ourselves to the present, we shall not need to speak of the one sort, of enemies. The King hath none: No King, nor State, profess themselves for such; nor never may do. The latter, it shall not be amiss to stay a little, and look better on, who they be. This day's peril was; all his peril, both in August, and November, is from them, that (like Cain) rise up against him. A Kin● by nature is Rex Alkum, 
Pro 30.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17.  saith Solomon, Pro. XXX. One, against whom there i● no rising: So GOD would have it. Subjects (saith the Apostle) to lie down before them: ri●ing up against, is clean contrary to that; and so, contrary to GOD 's will: He would have no rising. The thought to rise (voluerunt insurgere in Regem) is said, of Bigthan and Thares, two of Ahashuerus' chamber (mark that voluerunt insu●gere) was enough, 
Esth. 2.21.  to attaint them: the rising but of the will, to bring them to the gallows. Nor the tongue is not to rise, or lift up itself: Core did but gainsay; his tongue was but up, and he, and all that took his part, perished in their gainsaying, the gainsaying of Core. 
jude 11. joh. 13.18. Gen. 3.  But chief none, either (with judas) to lift up his heel, to betray; or (with Cain) to lift up the hand to do violence. No party, no part of any party, to rise against the King. Yet, rise they will, and do: both the thought swell; 
Acts 20, 10.  and exurgent è vobis (saith the Apostle) pervers è loquentes, yea and perversa facientes; lewd speech used, and worse than speech, presumptuous deeds too.  
Now of these, that thus rise, two sorts there be: For, either they rise against the very state itself of Kings; the very authority, they exercise (that is) would have no Kings at all; saying with them, 
Psal. 12.4.  Quis est Dominus noster, Who is Lord over us (as much to say as, by their good will, none: Or such, as only rise against their persons, as he in the XX. Chapter, that said, We have no part in David; and they in the Gospel, that say, Nolumus hunc, We will not have this man. Rule, 
Ch●p. 20.1. Luke 19.14.  they would not have quite taken away, but not this person, to rule over them.  
Of the first sort of these risers, are the Anabaptists of our age; by whom, all secular jurisdiction is denied. No Lawmakers they, but the Evangelists: No court●, but Presbyteries: no punishments, but Church-Cens●res. These, rise against the very estate of Kings: and that should they find and feel, if they were once grown enough to make a party.  
A second sort there be, that are but bustling themselves to rise; not yet risen; at least, not to this step: but in a forwardness they be; proffer at it, that, they do. They that seek to bring parity, not into the commonwealth by no means; but only into the Church. All parishes alike, every one absolute, entire of itself. No dependency, or superiority, or subordination. But, this once being had, do ●e not know their second position? Have they not broached it long since? The Church is the house; the Common wealth, but the hangings. The hangings must be made fit to the house, that is, the Commonwealth fashioned to the Church: not t●e ●ou●e, to the hangings: No, take heed of that. And when they were taken with it, and charged with it, how slightly in their answer do they slip it over? These, when they are go●t thus fare, may rise one step higher: and as Aaron, now must not; so (perhaps) neither must Moses, then, exalt himself above the Congregation, 
Num. 16.3.  ●eeing that All GOD 's people are holy, no less than he.  
These two rise against their States. Against their persons, two other sorts of persons, both discontented. ¹ But the one was, of ambition: as Absalon here, 
Chap. 15.2.  that thought it was wonderful great pity, that all causes were not brought before him, considering how able a man he was for it, and the King being negligent in looking to his Subject's grief. But, when he spread a tent aloft, and did you know what, 
Ch●p 16.22.  not to be told, and that in the sight of all Israel; Sure, he that could commit that villainous act, in the eyes of all Israël; He, that could charge Husai, as with a foul fault, 
Chap. 16. 1●.  for forsaking his friend, himself then being in armour against his own Father, was not so very fit a man to do justice. No matter: so he took himself; that, was enough, to rise. ² The other, out of revenge: the case of Bigthan and Thares (and of our two, 
E●ter. 2 21.  as is thought.) They were angry a● somewhat, it is not said what, nor it skills not what, but, voluerunt insurgere, rise they would for it (that they would.) These did not wish government quite taken away: only the King's person they heaved at; Him, for some purpose, they must needs have out of the way.  
By this time we know these parties reasonable well. Be these they, whom GOD, Angels, and Saints hold for execrable? They, whom Cushi may pray against, and we with him? These be they. It was Core, one of the crew, against whom Moses prayed, they might be visited with a strange visitation, and not by the common death of other me●. No more he did. It was Achitophel, another of them, 
Num. 16.29.  against whom David penned the Psalm of bitter imprecations. They of Meroz, whom the Angel giveth warrant, and charge both, to curse; wherefore was it? Because they came not to help the LORD, that is, Deborah the Lord's Lieutenant, against the forces of Madian. If to be cursed, because they laid not their hand to help Him; much more (I trow) if they would seek to lay their hands on him, to mischief and make him away. It was judas, 
Mar 14.21. Gen. 3 14.  he was one of these, against whom CHRIST cried Vaeper quem. And it was the serpent, whom GOD cursed: and why, what was his fault? What, but that he sought to withdraw our parents from their due subjection; to rise against GOD, to be GOD'S themselves, and never acknowledge Him, or any, for their Superior. These be they (certainly) against whom (GOD, Angels, and Saints approving it) we may say Cushi-his prayer, every syllable of it. May? nay, aught; are even bound to it. Yet, to give full satisfaction, that there be no striving, but that all may say Amen to it; it shall not be amiss, if I may, with your good favour, lay before you some reasons, and those so enforcing, that we shall hold ourselves so bound, as that we cannot avoid, but yield to it. I care not much, if I keep the number of Absalon's darts: they are three.  

The reasons of this cursing.  First, I hold it for clear, if we knew any were GOD 's enemy, we would none of us make any question, but say (with Cushi, we need not, it is set down to our hands) So perish all thine enemies o LORD. 
Because the e●emies of God. jud. 5.31.  So? how? Even as Sisara: little difference, in effect, between him and Absalon. Sisara perished with a nail driven into his head: Absalon, with a dart thrust through his heart. To the enemies of GOD, you see, we have warrant. But, they that rise against the King, are GOD 's enemies: for, GOD and the King are so in a league, such a knot, so straight between them, as one cannot be enemy to the one, but he must be to the other. This is the knot. They are, by GOD, 
Exod. 4.20. jud. ●. 20. 1. Chro. 29.23. Psal. 82.6.  of or from GOD, for or in stead of GOD. Moses' rod, GOD 's; Gideon's sword, GOD 's; David's throne, GOD ' s. In His place, they sit; His Person, they represent: they are taken into the fellowship of the same name; Ego dixi, He hath said it, and we may be bold to say it, after him, They are GOD s: and what, would we more? Then, must their enemies be GOD 's enemies. Let their enemies know then, they have to deal with GOD, not with them; It is His cause, rather than theirs: they, but His agents. It standeth Him in hand; it toucheth Him; in honour, He can no less, then maintain them, then hold their enemies, for his own. Saint Paul is plain, He that resisteth them, resisteth God: he that, the regal power, the divine ordinance. 
Rom 13 2.   
The indictment was rightly framed (in judgement of all Writers) though it were mis-applied, 
1. Reg▪ 21· 13.  Naboth maledixit Deo & Regi; Naboth did neither, therefore it was evil applied; But, if he had done the one, he had done the other: and so it was truly framed. Even as he, in the new Testament framed his confession aright, I have sinned against heaven and against thee. For, no man can trespass against a lawful superior, but withal he must do it against heaven first; 
Luke 15.18.  and so he must confess, if ever he have his pardon for it.  
But, there is no more pregnant reason to prove, God's enemies they be, these that rise against Kings, than this; ye shall observe still, they are called the sons of Belial, 
Chap. 20.1.  Belial God's professed enemy. Sheba is so called in express terms, in the next Chapter save one, that rose up against David. And indeed, what was the drift of the first tentation, but only to have made Adam and Eve the adopted children of B●lial, that is, to be under no yoke? not GOD 's; much less, man's; to brook no superior. They are all his, by adoption, that carry such minds. It cannot otherwise be. And if it were the Spirit of GOD, 
1 Chro. 12 18.  that fell on Amasa when he said, Thine are we o David, and on thy side thou son of Isai: what spirit could it be but of Belial, or whose son Sheba but his, that cried, We have no part in David, nor any portion in the Son of Isai? If it were the finger of GOD that touched their hearts that went after Saul, their lawful Liege Lord: whose claw must it be, the print whereof was in theirs, who rose and went against him? 
1. Cor. 2.15.  Whose but Belials? Et quae conventio CHRISTI et Belial? CHRIST and Belial so out, so at odds, that no hope of ever agreeing them: Now then, being the sons of Belial; and they, and Belial their father, GOD 's enemies; make we any doubt, but we may say after the Holy Ghost, So perish all thine enemies O Lord?  
This one might be enough. But there were three darts, in Absalon's heart, 
2. The enemies of Mankind.  one would have served the turn; so, this one would suffice, but I will cast yet a second, and third at them. If then secondly we knew any, that were not only Hostis Dei, but hostis humani generis, would we yet doubt to pray, he might be as Absalon? I trust not: especially, seeing we should therein but follow GOD 's own example. He curseth the Serpent, even for this cause, that he was enemy to the woman and all her seed, 
Gen. 3.14.15.  and sought the utter ruin of both. Those that are such, well may all men pray against them; for, at all men's hands, they well deserve it. Now thus reasoneth Saint Paul. Rulers not only come from GOD, but they come from Him in particular; 
Rom. 13.4.  Tibi in bonum, for thy good, whosoever thou art. Thy good, thou Nobleman, thou Gentleman, thou Churchman, thou Merchant, thou Husbandman, thou Tradesman: Thy good: (that is) for our good they come, and are sent for all our good, for the general good of us all. Us all: nay, even of all mankind. Mankind should be as a Forest (saith Moses) the strong beasts would devour the weak; 
Gen. 10.9. Hab. 1.14.  as a fishpoole (saith Abakuk) the great fish devour the small, were it not for these. Without these, mankind could not continue. They then, that are enemies to them, mankind's enemies: and so, of the serpent's seed certainly, to be cursed with the serpent's curse, conteratur caput eorum.  
Now then, of this great Monarchy of Mankind, of the whole world, the several Monarchies of the world are eminent parts. What the estate of Kings is, in the whole; that, is the person of every particular Prince, in his several sovereignty: David, in his of jury: Ours, in His of Great Britain: the health and safety of the Kingdom, fast linked with the King's health and safety. 

1. Sam. 15 17. 2. Sam. 21.17.5.2.  
Psal. 118.21.   The Head of the Tribes (so is David called;) The Light of Is●aël; Tu pasces, The Shepherd of the flock; The Cornerstone of the building. I will content me with these. If the Head be deadly hurt, I would fain know, what shall become of the body? If the Light be put out, is aught but darkness to be looked for in Israël? Smite the Shepherd, must not the flock be in peril? If the Cornerstone be shaken, will not both the walls feel a wrack? Verily, all our weal and woe dependeth on their welfare, or decay. Therefore bless we them, and they that bless them, be blessed; and they that set themselves against them, accursed, even with the capital curse, the serpent's, all our enemy; as the first of all, so the chief of all, as from GOD 's own mouth.  
To these two I add yet one more, and that by good warrant, 

3. The Enemies of the Church.  
Psal. 125.5. Gal. 5.12.   both of the Old and New Testament. Let them be confounded and turned backward (saith the Prophet) so many as have evil will at Zion; utinam abscindantur (saith the Apostle) qui vos conturbant. Against them well may we pray, that malign the peace and prosperity of the Church: in which and for which we and all the world to pray; as that, for which, all, world and all was made, and is still upholden; For, were the Church once gathered, the world dissolves straight. GOD is too high (as for any our good, so) for any our evil or enmity to come near Him. He reckoneth of no enemies but His Church's. They, that persecute her, persecute Him; they that touch her, touch the apple of His eye. Now they that are enemies to David, are enemies to Zion: so near neighbourhood between David and Zion, the King and the Church, as there is between his Palace and the Temple, both stand upon two tops of one and the same hill. 
Esa. 49.23.  The King is Nutritius Ecclesiae: If enemies to the Nurse, then to the Child; it cannot otherwise be. Experience teacheth it daily, when the child hath a good nurse, to take such a one away, is but to expose the Child, to the evident danger of starving or pining away. I know not, men may entertain what speculations they will; but (sure) in praxi, how much the Church's welfare hath gone by the good and blessed inclination of Kings, it is but too plain. Socrates' long since truly observed it, in the beginning of the fifth book of hi● story. Consider me, in the Common wealth of the jews, these four Kings immediately succeeding each the other; jotham, Ahaz, Ezekia, and Manasses: Consider these four Emperors in the Primitive Church, likewise in succession; Constantine, Constantius, julian, and jovinian: Consider me here at home, the four last Princes before His Majesty, and the waxing and waning, the alteration and alternation of religion, under them; forward and backward, backward and forward again: and tell me, whither the King and the Church, have not reference, as I said; and whither the Church have any greater enemies than such as alien the minds of Kings and make them heavy friends to her welfare and well-doing. Of such then, safely may we say, Be they confounded; Be they, as the grass upon the house top, which withereth before hey-time (that is) let them come to untimely ends; 
Psal. 129.16.  let them be as Absalon; or (as another Psalm wisheth such kind of People) like them that perished at Endor, 
Psal. 83.10.  and became like dung upon the earth. So then, being ¹ GOD'S enemies; ² mankind's, and the ³ Churches; against the enemies of any one of these, the prayer were warrantable: how much more against them, that are enemies to all three? One nail served Sisera, in his head: so would one spear Absalon, in his heart; but he had three: not without a meaning. A moral allusion they make of it: Three were the faults he made: three the parties he highly offended, ¹ GOD, ² the State, ³ the Church. Enemy to all three: for every one, a dart. Each, deadly alone; but he had them all, to show, He deserved them all: and so they do, that sin Absalon's sin. The prayer (sure) is good: Cushi prayed well: all are bound to say Amen to it.  

II. Of the Text, as a prophecy.  But besides that it is a prayer, Let them be; it is a prophecy too, They shall be. The tenor of the prayer we have heard: Let us see the success of the Prophecy, what became of it; whither Cushi were a true Prophet, or no. So true, as from Moses to Malachi, never any of the Prophets more true, in his foretelling, than he in this. All the enemies, all that rose against him, erant sicut, were even so indeed.  
Pity it i●, but that a good prayer should be heard, and (as we said) turn into the nature of a prophecy. They were three good prayers, we heard: there is none of all the three, but hath a prophecy (that so it should be) answering to the prayer, that so it might be. ¹ Against GOD'S enemies: The prayer, So perish &c The Prophecy, For Lo Thine enemies o LORD, 
jud. 5 31. Psal. 92.9.  Lo Thine enemies shall perish; as if he saw it with his eyes, called others to see it with him; pointed at it with his finger, Lo; twice, once and again; (one Lo, not serve;) so sure he is, that so it shal● be. ² Against the enemies of mankind: 
Gen. 3.14.15. Psal. 1●9. 5.  The wish, Cu●sed be thou above every beast of the earth; the prophecy followeth in the neck of it, Ipse conteret Caput, one there is, sha●l bruise his head all too pieces. ³ Against the maligners of Sion●: Let them be confounded, &c That is the prayer: The Kingdom or nation, that shall malign Zion shall perish, and utterly be destroyed; there is the prophecy. Now, that that is prophetical, in each of those, is no less verified in the King's enemies, in whom they all meet.  
Do but, after this prophecy, inquire what became of them: ask but the question. The King doth (here;) in the forepart of the verse: Is Absalon safe, how doth he? He doth, as he deserveth to do. Ask, how the rest, that after rose against him: 
Chap. 20.22. 1. King. 1.2.  within a chapter after, Sheba riseth; how did he? Before the end of the Chapter, his head came over the wall. After him, Adonia was up and spoke even broadly, Regnabo. What became of him? His end in blood. And (that which is strange) with him rose joab: 
2 25.  he that took of Sheba's head; he that threw these darts; and he that was the true man here, How sped he. He was even drawn from the altar; (that, 
1. King. 2.34.  is no Sanctuary for traitors) and executed by Benajia. Can not take heed by Absalon's example, but came to Absalon's end. They all that sought, that rose to pluck him down, 
Psal. 62.3.  whom GOD had exalted, they were slain, all the sort of them; were all, as a tottering wall, or as a broken hedge, which every man runs over.  
But this judgement of GOD, was in none more conspicuous, then Absalon. A straight charge was given by the King himself, to have him saved: It would not serve; he was slain for all that. And slain by joab: one, before, that had highly favoured him, and been a special means to restore him to grace; even, by him, was he slain, notwithstanding the King's charge; and then slain, when he made full account of the victory. 
Chap. 18.9.  For, else he would have been better horsed. He was on his Mule, now: he never doubted the event, and yet was slain. Sure, GOD'S hand was in it, to rid the world of a traitor.  
Neither was this a peculiar prophecy to King David alone. The prayer is said, 
The Prophecy perpetual.  and the prophecy taketh hold of other, as well before, as since. Ask of Core, he rose against Moses: How sped he? He went to hell quick for it. Ask of Baana and Rechab, that rose against their Lord: Look over the pool of Hebron; there, 
Num 16.23. 2. S●m. 4 12. ●ith. 2.23.  stand their quarters on poles. Ask of Bigthan and Thares; what of them? Fairly hanged at the Courtgate. Time will not serve, to inquire of all. The short is: all that were as Absalon, came to his end. Some hanged, and their heart opened being yet alive (So was Absalon:) and their bowels plucked out, to make them like judas. Some their head strooken of, so was Sheba. Some quartered, 
Act. 1● 18. 2 Rom. 20. 2 Sam. 4.12.  and their hand feet and head set up on poles, that the Ravens might pluck out their eyes, as Baana and Rechab; that, upon them might come, all the punishments due to them, that rise with Absalon. For, all the punishents of traitors, as now they are in use with us, may seem to have been collected and drawn together, from those several examples, that stand in the book of God.  
All to show, that a King is Alkum, no rising against him: Or, if any rise, 
〈◊〉 30 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he had better sit still. For, no sooner rise they up, but our Prophet straight crieth: Rise up, rise up, and put on strength, thou arm of the Lord, rise up as in old time, in the generations of the world. Art not thou the same that didst smite Absalon by joab; 
Es●i. 51.9.  and art not thou the same that didst smite joab by Benaia? That settest thyself still to bring them down, that rise up against Alkum, against whom there is no rising?  
For, Kings being from God (saith Gamaliel) we cannot set ourselves against them, but we must be found (even) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against God. Being ordained of God (saith Gamaliel-his Scholar, Saint Paul) to resist them, is to resist the ordinance of God; 
Rom. 13.2.  and as good put ourselves in the face of all the ordinance in the Tower of London, as withstand God's ordinance. None might better say it, than he: it was told him from heaven, when he was about such another business; persecuting Ch●ist in his Ch●●c● (and Christ is persecuted in His chief members, as well as His inferior) he was told plainly, in so doing, he did but kick against the prick. His heels might ache and run of blood; 
Act. 9.5.  the prick not remove, but stand where it did still. Therefore, as here Cushi, in the Old▪ so Saint Paul, in the New, falleth to prophesy; 
Num. 16 29.  they that resist shall 〈◊〉 to themselves damnation, is Saint Paule's prophecy. And, a true prophecy, even as was Moses' of Core: That they should not dye the death of other men, but be visited with some strange extraordinary visitation; but have their end in blood. All, as Cushi prayed they might, and prophesied they should. And his prayer was heard, his prophecy came to pass, not a word or either fell to the ground.  
Having now dealt with it as a prayer first; and then, as a prophecy; let us now see how it suiteth with the business in hand, 
And reaches to our t●mes.  and whither the force or vigour of these have reached to us and our times.  
It is with God no new thing (this) to reward such as rise up against Kings. Of that which is with him no new, but old (as old, as David; nay, as Moses) ●e giveth us new examples, every other while, to show, His ear is still open to his prayer; and that His arm is stretched out to reach them still. Yea, I dare be bold to say, there is no one of His promises hath so many Seals hanging at it, by way of confirmation of it, as this hath: No one, so many judgements, upon record, as it. In every story, of every land, there is still standing some jebit or other, and their quarters hanging on it there still, to put us in mind of the truth of Cushie's prophecy. 
The Application to the Day.   
This very day yields us one of fresh memory (but seven years since) wherein, in our Sovereign, GOD hath given a memorable example, of the hearing Cushie's prayer, and the accomplishing his prediction, not in one, but in a couple of Absalon's. A couple of Absalon's, I may well term them; In many other points like him, but namely in these two. ¹ Like, in their rising: and ² like in their fall. For, that Absalon was a son, and these but subjects, it altereth not the case much: Sons and subjects, are both under one commandment, as Pater and Rex, both in one name Abimilech] the name of the first Kings of Canaan. If under one, then under one curse: If they do but speak evil, 
Deut. 27.15. Pro 30.17. 1. King. 15.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jud. 5.7.  under Moses' curse, in mouth Ebal; if but look upon them with a scornful eye, under Salomon's curse, that the Ravens pick those eyes out. The same, against a father, to reach much more to Abiam, Pater populi. (So did Solomon name his nephew;) Abiam, a father of juda; even as Deborah, was a mother in Israël. 
G●n. 9.25. 2. King 5.27.  In a word: what Noah might wish to a bad son (Cham;) and Elisa wish to a bad servant (Geezi;) no cause in the world, but Cushi might wish the same to a bad subject. All is one case. This then breeds no unlikelynesse; and in all the rest, exceeding like.  
As that young man (to keep the words of the text.) For, those were young men, too. Their years, not many. Not many: nay so few, so green, as it may well seem strange, that there could such inveterate malice and mischief be hatched, in so young years. As he, in that (first.)  
As in years, so in malice; bloody-minded both. Said not Absalon, to his Assasines, 
2. Sam. 13. 28·  When I give you a sign, see you smite, kill him, fear not, have not I commanded you? Said not they the same to him, whom to that end, they had armed, and placed to do that wicked act? In that like, second.  
As in this malicious bloody mind; so in raking it up, and keeping it close, divers years together. Not only (as Absalon in this) to say neither good nor bad: but in this too; to entreat the King, and all his company to their house; to entertain and feast him, and besides promise and pretend, I know not what, and all to cover and conceal their devilish intent. In this like, thirdly: this young man, and these.  
And not in this kind only of outward dissembling; but in a worse kind of religious hypocrisy. 
2. Sam. 15.8.  He made a religious vow; it lay on his conscience, he could not be quiet, till he had got leave to go pay it; and then, even then, went he about all his villainy, And was it not so here? He, so holy, as to a sermon he must needs; to GOD'S word; no remedy, he might not be from it in any wise: and that, when he trusted, the deadly blow should have been given. In this, like.  
And yet fifthly, the same man, like Absalon, when he was in Gessur. Absalon in Gessur, and this in Italy, as devout at his masses then, as he was here zealous for his excercise of the word. Alike at both, as they served his turn. Like in this, too.  
And, last of all, in this too: that for all this goodly mask of religion, when he saw his treachery was discovered, 
Chap. 15.10.  as Absalon blew his trumpet, so he was content to uncase himself, and to rush forth and appear for such as he was. In which act, he perished, as Absalon: got in his heart, that Absalon got in his: only that was a dart, and this was a dagger.  
For (sure) being thus like in their conditions, and in so many circumstances beside, pity but they should be like in their ends too: And they were. And, that so they were, is the matter of the public gratulation of this day, of the day of the week all the year long; of this, the day itself, specially above all: that the prayer and prophecy of Cushi took place; his prayer heard, his prophecy fulfilled, no less in these young men, then in that; no less in the enemies of our King james, then in his Lord King David.  
In the treasons, little difference or none: in the Delivery, some difference; but, all for the better. For first, in far greater peril was His Majesty, far greater than ever was David. 1. David was but pursued: but He was even caught, and within (I know not how many) locks and doors. 2. David was all the while without the reach of any blow: how near the blow was to His breast, it is able to make any man i'll, but to think. 3. David had his Worthies still about him: The King, was in torculari solus, in the very press alone, & vir de gentibus, and not one of his people to stand by or assist Him. 
Esai. 63.3.  4. That David was delivered, it must be ascribed to the providence of GOD; but, in that it was a fought field, his army must take part of the praise. It was another manner of providence, that was showed here; of a more near regard, of a more strange operation. I dare confidently affirm it (I may well I'●m sure;) GOD'S hand was much more eminent in this, then in that: pray●●● His name for it. 5. And last of all, David (here) heard of his delivery by 〈◊〉. Ours saw it himself: and yet (I cannot tell well, what to say) the danger was so great, and the fear must needs be accordingly, whither it had not been to be wished▪ that some Cushi had rather brought tidings of it, than He seen it Himself. But 〈◊〉 it pleased GOD, so from heaven to show Himself in it (if ever He did, in any) and though with some fear, yet without any harm, dulcis laborum praeteritorum memoria.  
David heard his; Segnius irritant: Ours saw his, oculis subjecta fidelibus; the impression of joy was the greater, and did work both the stronger and the longer. The stronger, in a votive thanksgiving then undertaken: The longer, in the continual renewing it, not only from year to year, but from week to week all the year long.  
And what shall we say then? What but as Ahimaaz before, at the 28. Ver. Blessed be the LORD his GOD that hath this day given sentence for him, upon those, that rose up against him. And then secondly, with Cushi, So be it to all the rest, as it was with these. Though it be to go into mount Ebal, let us not fear, GOD goeth before us, and saith it before us; let us not make danger, to go after, and to say after Him. ¹ They be His enemies, so proved: say we boldly, So p●rish all thine enemies o Lord. ² They be enemies of mankind, in being enemies to them, by whom order and peace is kept in mankind, and without whom, there would in mankind be nought but confusion: The Serpent's curse be upon them, and let their heads be trodd to pieces. ³ They be Sion's malignant enemies: Let them be as grass upon the housetop, as those that perished at Endor, and became dung for the earth. Let them be as stubble scattered, as wax melted, as smoke driven, no man can tell whither. Let them perish; perish, as Siscra, and Oreb, as Absalon. Iael's hammer, on their heads; Gideon's axe, on their necks; Ioab's dart in their hearts. One, nay three: one, for the enemies of GOD; another, for the enemies of mankind; a third, for the enemies of Zion. Let Cushi be both Priest and Prophet; this his prayer never return empty, this his Prophecy never want success. 
Psal. 21.1.  And Let the King ever rejoice in thy strength (o Lord) Let Him be exceedi●g glad of thy Salvation. Ever thrust Thou back his enemies, and tread them down that rise up against Him. Let their swords go through their own hearts, and their mischief light upon their own heads. Let His ear still hear His desire upon His enemies, and His eye still see the fall of the wicked that rise up against Him. Be He as David; we, as Cushi: they, as Absalon. GOD, by whom this prayer was allowed, receive and grant it: GOD, by whom this prophecy was inspired, make it good, and fulfil it, as this day, so for ever: Even for ever and ever, for His CHRIST 's sake.    

A SERMON Preached before the KING'S MAJESTY, AT HOLDENBIE, on the V of AUGUST, A. D. MDCVIII.  I. SAM. CHAP. XXVI. VER. VIII. IX. 
Dixitque ABISAI ad DAVID &c  
Then said ABISHAI to DAVID: GOD hath closed thine enemy into thine hand this day: now therefore, I pray thee, let me smite him once with a spear to the earth, and I will not smite him again.  
And DAVID said to ABISHAI, Destroy him not: For who can lay his hand on the LORD's Anointed, and be guiltless?  

The Sum  THERE is somebody here, in this text, in danger to be destroyed; and the party is the LORD 's Anointed, King Saul. The matter is come to hard hold: Destroy him, and destroy him not. Abisai would have it done: David at no hand; he cries Ne perdas. But the end was, Saul was saved. Thus lieth the case here in the text.  
And, was not the very same, the case of this day? There was somebody in as great danger to be destroyed, this day. It was Christus Domini, God's Anointed here before us. The case was come to the very same plunge: Perdas, ne perdas; a King, or no King. Some were of Abisai's mind: GOD was fain to supply David's; there was none else. But blessed be GOD, all ended in Ne perdas. And again blessed be GOD, who then also verified the latter part of the verse, that Non● shall seek to lay hands on the Lord's Anointed; but they shallbe found, and handled, as guilty persons. For, so they were; and their blood was upon their own heads. Both cases suiting so well, 〈…〉 might well serve for this day.  
●●ere is, in the former verse, a motion made by Abisai for a blow at Saul, thus: 
The Division.  See etc. There be three perilous motives in it: ¹ Inimicum, He is your enemy; ² Conclus●●, here is an opportunity; ³ Sine me, the act shall not be yours, let me alone, I will take it upon me.  
There is in the latter, David's utter dislike of the motion, thus: Destroy not &c. Wherein, first there is a double charge to the contrary: ¹ One ad oculum; Destroy him not. ² The other rising out of the reason, yet plain enough. He had said, Destroy him not: Not that; Quis enim misit manum? for, a less matter than that, you may not do, 〈◊〉 lay your hands, not so much: which is (as it were) a surcharge to the former; or (if I may so say) a second edition of Ne perdas. No talk of destroying: so fare from that, as no stirring the hand toward it.  
1. Then upon this double charge, followeth a double reason; two retentives (as it were) against the first motion. ¹ He is the Lord's Anointed: that, may stay you, if you be a good subject.  
2. Be you good subject or no, if that will not, this must; You shall not be guiltless. If not guiltless, then guilty: and what becomes of them that be guilty, we all know. That is, do it not; if you do, it shall bring you to guilty or not guilty: if you lay your hand, you shall hold up your hand for it: it is as much as your life is worth.  
3. Thirdly, it is not indeed, Non eris insons. For, if it had been so, it might have been thought to have reached to Abisai, to this particular, and no further. But he chose rather, to utter it by Quis? For, by ask Quis? Who shall? He plainly implieth Ne quis unquam, that none ever may: Not he, not Abisai; nay, not any. So, there is a double charge: ¹ Destroy not, ² lay not your hand. A double retentive: ¹ He is God's Anointed; ² You shall not be guiltless: ³ and a Quis upon all, to bind all, and to show, the charge is general without exception.  
1. In all which, there is a protection for Saul the first King, and all after him, not only from perditio, destroying, giving of the blow; but from missio manus, stirring of the hand.  
2. There is a neck-verse for Abisai, and all undertakers in that kind; they are all cast, they are all found guilty, ye● they come to the bar; they are attainted, every one.  
3. There is an Euge for David: who showeth himself through all. ¹ In his charge (destroy not) a good subject: ² In his reason (He is God's Anointed) a good Divine: ³ In his sentence (Non cris insons) a good judge: ⁴ In his challenge (Quis mitter? a stout champion, to any that shall maintain the contrary.  
4. But 〈◊〉 that, besides this reason in the text (of inimicum tuum,) there have been oth●●●●asons framed in our days, to the same end; and all of them in Saul, the party in the text: we will take them in too, to rule this case once for all. For, Saul's case will be found to have in it, all that can be alleged, why any King should be, if any King might be touched. All (I say) willbe found in him: But he, for all them, may not be touched: therefore none may.  
5. And this done, we will come (as the duty of the day requireth) to lay these cases, case to case; ours of the day, to this in the text. Where we shall see, that we have as great cause: nay, of the twain, the greater cause of gratulation, for the happy Ne perdas of this day.  


I. Abisai's Motion.  THis is Abisai's motion. There be three motives in it. ¹ The party is your enemy. ² GOD hath sent you opportunity. ³ I will take it upon me. Enmity makes us willing to take revenge; opportunity, able; and if another will do the act, the rather for that; for, than we shall bear no blame: Three shrewd motives, where they meet: and here they meet all in one. Let us weigh them: which I do the more willingly, because all three meet also in this day's attempt. ¹ Enmity, that was the colour, an old wrong; so, there were in both, the same pretence. ² And the same advantage in both. For, the King was shut up indeed, and that literally. ³ And he that was at Church, he should not have done it, not he: Abisai should have done it, he in the chamber. Of these motives then.  


1. The first motive:  
Inimicum tuum. ¹ A deadly enemy.  
Chap. 18.15.   He is an enemy. But not every enemy is to be destroyed, but they that would destroy us. All enmity is not deadly feud: Saul's was; nothing would serve him but David's life; and many ways he sought it indirectly. ¹ By matching him with his own daughter, and laying on him, for a dourie, so many fore-skinns of the Philistines, so he might fall by their hands. ² That would not do: he went to it directly: ¹ at three several times cast his javelin at him, to have nailed him to the wall. ² When he escaped him so; 
Chap. 18.11.19.20.  then gave he express charge openly to all men, to kill him, wherever they met him. ³ When that would not be, sent to his house for him; when word came, 
Chap. 19.1.19.15.  he was sick in his bed, bade bring him bed and all, that he might see him slain in his own presence. Was there ever the like? who would not have been quit of such an enemy?  

² An enemy without cause. Psal. 7.3.  It may be, there was cause why: and then it holds not. Nay, no cause. To GOD he protests, Saul, without any cause, was his enemy. For, no cause he gave him to be his enemy; He never hurt him: But great cause to have been his good Lord, he had many ways done him good service. Not to speak of his harp (wherewith he had rid him of many a furious fit of melancholy, 
Chap. 16 23.  or a worse matter:) with his sing, it cannot be denied, he did him, and the whole realm good service, in the overthrow of Gelia's, 
Chap. 17.49. Chap. 19.5.  and took away the rebu●e from Israel. Yea many times after, put his soul in his hands (as jonathan pleaded for him) that is, ventured his life to do him service in his wars, and ever with good success; and yet for all this, sought his life. And who would save the life of such an enemy?  

¹ An enemy not to be w●on as out of envy Chap. 18.6.  Yes, there may be hope to win an enemy, and in that case he would not be destroyed. Nay, no hope of ever winning Saul. He was an enemy out of envy, and they will never be won more. From the time, the fond women made that foolish rhyme of a thousand and ten thousand he could never abide to look right on him. Envy was the matter; that, is the dangerous enmity, that never willbe pacified. Well saith Solomon, 
Pro. 27.4.  Anger is fierce, and hatred is cruel, but who shall stand before envy? As who should say, there be means, to satisfy both those: But the enemy from envy, no appeasing him, no hope ever to do it. If aught would, when he saved his life at the cave▪ 
Chap. 24 18.20.  and showed by cutting a shred from his mantle, he might have gone further if he would; Saul himself confessed, it was a great favour: yet that would not win him; he sought his life still: And even after this here, yet he sought it still. There was no hope to appease him. And who then would not make sure of such an enemy? Verily if any enmity might have served, here it was.  

● An enemy to his rising. Chap. 16.20.  But there is yet a worse enmity than all these. Saul was not only an enemy to David; but Saul's life, an enemy to David's rising. David was, in reversion (we know:) So, Saul stood in his way. There was not only the sting of revenge; but the edge of ambition, 
Matt. 21.18.  to help this motion forward. It was but occîdamus cum; here 〈…〉, kill him and the inheritance is ours, all is ours. Any other enemies spare, and 〈◊〉 not; but, these that stand in our light, away with them. 
jud. 9.5. 1. Sam. 15. 2. King 11.1.  It made Abimelech not to spare his own brothers; nor Absalon, his Father; nor Athalia, her children. Sure, he that weighs it well, that at one blow he might have rid himself of such an enemy, and withal have gained the crown, will wonder, he let not the blow proceed. Now, lay them together: ¹ An enemy, such an one, so deadly; ² so without cause; ³ so without all hope of appeasing; ⁴ such a stop to his fortunes: who would have stayed Abisai's hand?  
This is enough to give his appetite an edge: but, we lack opportunity to do it; 

2. The II. Motive,  
Conclusit Deus.   and want of opportunity saves many an enemy's life. Men must deal wisely, and forbear, till they find him handsomely, at some good advantage. Nay, it is now grown to be good Divinity, rebus sic stantibus, to be as gentle as David; and Neperdas is good doctrine. But, as soon as time serves and strength, if we get him once within locks, penned up, and in our power, then do as we see cause, destroy him and spare not. So that, upon conclusit eum ever stayeth our conclusion. Why here now, conclusit eum. It was night: Saul lay all weary asleep, in a dead sleep, he and all about him. 
¹ It was night, a fair opportunity.  David and Abisai came and went; said what they would; took what they would; none waked or knew of it. It might have been done safely, there was none to resist them: and been carried closely, none to descry them▪ An opportunity it was, and a fair one.  
And (as it might seem) of GOD 's own sending. 
² Of Gods sending (as it might seem.)  It was perillouslie put in (that) of Abisai, Conclusit Deus; that it was GOD 's doing, sure: it was the sleep of GOD was fallen on them: none awake; all asleep; watch and all. They might stay all the days of their life, and GOD never send the like again. What now?  
Though David wanted no courage to be revenged on an enemy, 

3. The III. Motive.  
Sine me.   nor wisdom to discern this opportunity; yet, for his reputation, he must not soil his hands: but possibly, if some other would take it upon him, he would not be much against it. Why, it was undertaken by Abisai, that too: he shall go his way, and do nothing to it: Sine me, you shall bear no blame, let that be upon me; You shall go to Church and sing Psalms, and hear the Sermon, and never appear in it. What now? I know not what can be required more. Thus you see the motives: Now, what saith David?  
Nay first, what saith Saul? Can we have a better judge than him in this case? 
David's dislike.  Et inimici nostri sint judices, an enemy to be judge in his own cause? If you will know, what he saith; He it is, that (in the XXIV. Chapter XX.) saith thus: Who shall find his enemy at such an advantage, and let him go free? As much to say, Not any; Sure, not he. But if he, or many an other had found David, as David did him, in the Cave, he would have cut his skirts so close, as he would have made him have bled in the reines of his back; or, if he had taken him (as he did Saul here) asleep, he would have set him out of that sleep, into another, a perpetual sleep, and made him sure enough for ever waking more. This is Saul's doom, from his own mouth. And indeed, haec est Via hominis, with flesh and blood these motives would have wrought. They did not with David: what saith he? these motives move him not.  
For all this, all this notwithstanding, Ne perdas, saith he. And first, mark; 
1. The first charge: Ne perdas.  he denieth none of his three motives, ¹ that Saul was his enemy; ² or that the 〈◊〉 served fitly; ³ or that the colour was good: but, granting all these, for all our en●itie, for all this opportunity, for all your colourable offer to save mine honesty; for all this, Destroy him not.  
Secondly, mark, it is not negando, a bare denial, Non est faciendum: but, with an imperative, with authority, Ne feceris; straight charging and commanding him, not to be so hardy, as to do it. Et est efficacior vetandi ratio quam negandi; by Ne, then by Non: The imperative negative is most effectual.  
And thirdly, that this is not the first time: once before, he had done the like: an● Iteratio praesupponit deliberationem. And indeed, there is a mystery in this same [Sin● me] of Abisai. They had had him once before at like advantage, in the Cave; (and will you but observe, how it went then; it is well worthy your observing.) Then, they were at David, to have done it himself, Destroy him you: What was his answer? Who I? GOD forbid, never move it, I will never do it. Now then, here at this, Abïsai, knowing by the former, it was in vain to move him to do it, he offers to be the doer: It shall be none of your act; Sine me: What answer now? No nor you; See you do it not. Perdas (saith Abisai) before: Non perdam saith David. Perdam (saith Abisai) now: Ne perdas, saith David. So, he will neither do it himself, nor suffer it to be done. The short is: Neither waking, as at first; nor sleeping, as now: neither by day, as in that; nor by night, as in this: neither by himself, nor by other, will David endure to do it, or to have it done. But, in the one and the other, first and last, still and ever, Ne perdas (saith David:) Saul must not be destroyed.  
4. Yea, so fare was he after this, from forethinking this speech, or wishing it unsaid, that he pleased himself in this Ne perdas so, that not content to have said it, he made a Psalm of it, to sing himself, and all Israel with him; and by singing it, to sing their duty in this point, into all their minds and memories. A sign, the words were good, he would bestow a ditty and tune upon them, as if he gloried in them. Yea, to make them the more memorable, that they might never be lost, he hath framed divers other Psalms to the same tune. You may turn to the LVIII. LIX. LXXV. You shall find all their titles, to the tune of Ne perdas; that so, all that then were, and all that were to come might know, how good a speech, he took it to be; how meet to be said, and sung, of all ages.  
5. And, what would ye more? Not these two only, said, and sung; but in the verse following, takes his oath, and swears to it: As the LORD liveth (saith he) GOD 's hand may, but mine shall never be upon him: and his day may come; but, not a day sooner for me. So that, he said no more in this, than he meant to swear to.  

2. The Reason, or II. charge, Ne manum mittas.  But now to come to look into the reason: we shall find, he goeth further than so, than Not destroying. For, being to give a reason of Ne perdas, keeping the rule, he should now have gone on with it, as he begun, and said, Quis enim perdidit? For who ever destroyed a King? He doth not so: That (as it seemeth) would not serve his turn: he changeth his verb now, and saith, Quis enim manum misit; Who hath but put forth his hand? As if he had given too much scope, in saying no more, but destroy not. Indeed, it was well spied; it must be stopped, before it come to destroying. If it come to the deed once, we are all undone: Ne perdas is not enough. Much mischief may be; at least much fear, and fright (as this day there was) and yet, no destruction.  
To make sure work then, so fare is he from perdas, as he will not allow manum mittas. By which denying the latter, the former is put past all doubt. If the hand be stayed, no blow can be given: if order be taken for one, the other will follow of itself. You may not destroy; for, you may not stir your hand, is a good consequent.  
And sure, GOD 's care, in this point, is worthy all observation; it descendeth to such minutes: here in this place we have two restraints together, ¹ Destroy not; ² and (which is more) lay no hand. In another place, he goeth yet further, Touch not mine Anointed; 
Psal. 105.15.  there needs no hand to that, the finger will serve. And yet further in another place, 
Prov. 30.31.  Ne Surgas, Rise not out of your place; or (as the Psalm express●th it) lift not up your heel: (that is) stir not hand nor foot, to any such end. 
Psal. 41.9.  Men may stir their foot and not rise; and rise, and not touch; and touch, but l●y no hands; and lay the hands on, and not destroy. But, GOD 's meaning is, from ●he first to the last, to restrain all: To have all so fare from destroying, as not to lay your hand; nay, not touch with your finger; nay, not so much as rise, or stir the foot: b●t keep every joint quiet, from any the least quetching in this matter of Ne perdas. To go about to do it, is as much as to do it.  
We hear his charge: but all this while we see not the Retentive, that holds him, so, 

1. The first Re●entive:  
Christum Domini.   that all Abisai's motives could not move him. He tells us now, what it was: CHRISTUS DOMINI. In which word, is the solution of Abisai's argument, thus. That his military Maxim (destroying an enemy) which he and many one else in the world take to be universal, is not so. It admits exceptions div●rse; but, among the rest. and above the rest, this; if the party be CHRISTUS DOMINI, it holds not. There is more retentive force in CHRISTUS DOMINI, to keep him alive; then there is motive in Inimicus tuus, to destroy him. This is his answer. And it is under one, both a solution of Abisai's argument; and a new one propounded by David, to conclude his part, thus. The Lord's Anointed is not to be touched (GOD 's own express words, Touch not mine Anointed:) But Saul, what terms soever he stand in of amity or enmity, GOD 's Anointed he is: Therefore, no touching him. And I observe this, that he maketh choice of CHRISTUS DOMINI, for his medius terminus, rather than Dominus Rex, or any other; rather of GOD 's Anointed, then of his Liege-L●rd the King. (Yet there is force in them too; but nothing such, as in this.) To the Sanctuary he goeth, as to the surest place, and from thence fetcheth this term of the Lord's Anointed, and so makes the matter surer, as he thinketh. For, when all is done, from that place it cometh, that maketh both their Callings, and Persons sacred, and holy: therefore, not without sacrilege to be violated; nay, not to be touched. For, such is the nature of holy things, not to be touched; I say, not by any enemy; no, not in war. For, so we see, David is displeased with the Philistims, for so dealing with Saul, 
Agg. 2.13: 2. Sam. 1.21.  as if he had not been anointed with oil; as who say, it was their duties to have spared him, even in that respect.  
And sure, a high term it is, and not slightly to be passed over. In another place he calleth them Gods; here, CHRISTOS DOMINI: So, 
Psal. 82.6.  they participate with the name of GOD, and with the name of CHRIST, Anointed; and if they be ●n●o●nted, it is with the Holy Ghost and power from above. 
Act. 10.38.  Which all show a near alliance between GOD and them, CHRIST and them, the Holy Ghost and them, so as, the● are not to be harmed, the least way, if GOD, or CHRIST, or the Holy Ghost can keep them from it.  
And this Retentive is strong enough, where there is any sense of Religion. But, 

2. The II. Retentive:  
Non e●it insens.   it is to be doubted, Abisai, and some besides him, have no great feeling that way, and so not capable of t●is. What care they for Samuel or his horn of oil. It must not come out of the Sanctuary, it must come from the Bar and the Bench, that must pre●aile with them. Tell them of Non eris insons, Guilty or not guilty, and then you say something. We said before, there is no more effectual way to deny, then to forbid; and, it is as true, Nec efficiacior vetandi ratio, quàm paenâ propositâ, No way of more force to forbid, than set a penalty on it: specially, the great penalty of all, 〈◊〉. And yet, death a Soldier careth not so much for neither, except it be mors sontica, a malefactor's death, and the chief malefactor's, the traitor's death, to be drawn and dragged from his place, as 
a 1. Reg. 2. 2●.  joab; hanged, as 
b Est. 2. ●●  Bigthan; His bowels pulled out (to suit him to 
c Act. 1.18.  judas, whose gushed out of themselves;) To have his heart opened, yet being alive, as 
d 2 Sam 18 14  Absalon; His head chopped of, as 
e 2. Sam 20.22.  Seba; and it and his quarters hanged up, as 
f 2. Sam 4.11.  Baana, and Rechab's were: To have 
g ●sal. 109.11.  their lands and livelihoods seized on, and given to strangers; 
h 10.  Their issue miserable for their sakes: 
i 13.  To be damnatae memoriae, their name, and memory as a curse: (which three are set do●●e in the hundreth and ninth Psalm, the Psalm against treachery.) Tell Abisai of 〈◊〉, and this may perhaps stay him.  
And to say truth, this was no more than needful; without it, all that was said, might have been thought to have had but rationem consilij & non praecepti; to have been spoken by way of good honest advice, but to have been no penal or capital law. Gently said of David, Ne perdas; And well done of Abisai, to forbear; but, no necessity in it. Therefore he tells them, These words [Ne perdas] are a binding precept: and that so, as if they be transgressed, they will bear an action; yea, an indictment; that who so breaketh them, Non erit insons. And Non erit insons are judicial words, and this they import: That, not only they may be arraigned; but, that no Quest can acquitt them, or find them not guilty: that by no Book, they can; that by this Book, they cannot be saved. But, if they stretch forth their hands against the Lords Anointed, their necks must stretch for it; and being found guilty, they must be dealt with as those that are so found; and upon them must come all that is written in this book, which erewhile we recounted.  
And yet, Non erit insons goeth further. For, suppose some of them should happen not to be brought to the bar, it shall not serve; for all that, Non erit insons, still. GOD will not hold them guiltless; He will not so leave them; but (rather then there should none be holden) hold an Assize himself, and bring them to the end of guilty persons, all the sort of them. Heaven shall do it by lightning 
a Psal 144.6.  (as Psal. 144.) or the earth do it by swallowing up (as 
b Num. 16 32.  Core;) or their own friend shall do it (as 
c 2. Sam. 18 14.  joab; or their own beast (as 
d 9  Absalon;) or their own selusi hang themselves (as 
e 2. Sam 17.23.  Achitophel;) or burn themselves (as 
f 1. King 16.18  Zimri.) If they will not say Ne perda● to Christus Domini, Christus Domini shall say perdas to them, and send them all to their own place, the pit of perdition, so many as will not say Ne perdas, to the Lord's Anointed. It was not for nought, that David said to him (II. Sam. 1.) How wast thou not afraid to do it? 
2. Sam. 1.14.  There is (sure) matter of fear in it, every way, to stay them: fear of GOD, in Christus Domini, to move David; fear of the Gallows, in Noa eris insons, to move Abisai.  

3 Abisai's own confession. Verse 9  But, upon all this, would it not do well, if we had Abisai's own confession given in evidence against himself? That (I suppose) would take up the matter quite. We have it, 2. Sam. 16. There, in a case only of looseness in the tongue, where Shemei let go certain railing speeches against David, could Abisai say, What shall this foul-mouthed cur thus be suffered to speak against the Lord's Anointed? and no remedy, he would needs have gone and fetched his tongue and head and all. Yea, after their return in peace, when King David had, upon Shemei's submission, given him his pardon, Abisai pleaded hard, to have it called back, and would needs have him die for it; and well worthy he was. And all was but for misit linguam: and Abisai himself is here laying hands, violent hands, on the Lords Anointed; a worse matter by fare. So that, upon the matter, Abisai is judged out of his own mouth, and David justified by him, in his Non eris insons. There are your two Retentives: ¹ the first for good Subjects; ² the latter for whomsoever.  

3. The generality of the charge: Quis erit insons?  Now, lest any might conceive, this is but a case of instance; holds in this particular, but extends not to all; somebody, in some case, may do it for all this: therefore is it, he carrieth it along through all, with his Quis? to tell us, his meaning is, That not only Abisai, but that Nequis perdat, Ne quis manum mittat; that, none at all destroy, none lay hands at all: that his Ne, is general, without exception of any.  
And in this, even his manner of denying, his figura dictionis, the tenor of his speech is such, as I dare make a note of it. There be divers ways of denying, one more full and forcible than another: but of all, the way by interrogative, is holden the fullest, and most of force. To have said, None did ever attempt it, which was not guilty; this had been a denial, but a calm one. But to say: Who ever went about it▪ but he was found guilty? there is more life and vigour in it, by a great deal. Indeed, of all Negatives, the strongest, the most peremptory, is by Quis? For it is not a bare Negative; but a Negative with a challenge: sending a challenge to any, if he can for his life, to show one, that was holden innocent in that case. They call it the triumphant Negative; as bearing itself confident, that none can rise up against it: Who? (that is) show, if ever any such had peace, if ever any were reputed innocent; As much to say as, Never was there any, never. If there were, name him, bring him forth; but that you cannot: therefore Quis fuit insons? maketh the case clear and past all question. So you see, David told us of Christus Domini, as it were in his Ephod, as a Prophet: Then went he into his long robe, and told us Non erit insons, as a judge: And now he is in his armour, as a Challenger, with Quis unquam? to challenge any, that holdeth the contrary.  
And his challenge willbe taken; and there be, that hold the contrary, in our age; and that dare step forth, and make a question of it for all this: or rather, make no question at all of it, but can tell David, both who may lay his hand on, to destroy GOD 's Anointed; and who shall acquitt, absolve, and make them innocent, that so do.  
Who shall? Quis? marry Quisquis, any whosoever, being warranted. And who shall warrant him? That shall the High Priest, by his last censure.  
These fellows would not stick to tell Abisai, a clean contrary tale, to that of David's. Destroy not, saith he: Go to, say David what he will, or what he can, we say, Destroy him: what, if he be—? Yea though he be the Lord's Anointed. You shall be guilty then certainly, saith David. What say they? Say they thus: You shall not be guilty, you may do it, we will absolve you? (that were too much:) No; but you shall merit by it; you ought to do it: we will Saint you for so doing. This is not matter of talk; we know, it hath been done.  
Quis, who? A jacobine lay his hand: Yea, hand and knife, and thrust it into the body of GOD 's Anointed: Yea, anointed with the oil that came down from heaven (as they tell us) sent purposely to anoint the French Kings and make them GOD 's Anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What, and not guilty? Not guilty: yea, and hardly scaped from being a Saint, if the Cardinal's faith had failed as well as the Pope's did, and if they had not kept Saint Peter's successor from erring. Be not we fallen into strange times, wherein David must be driven to recant, and Abisai prove the Prophet? and in which (as if there were no such verse as this, in the Bible) the illusion of error is grown so strong with some, as they will rather themselves be destroyed, then say, the Lord's Anointed is not to be destroyed.  
I will do them no wrong: They will say, This text is enough, 
Saul's case, a ruling ca●e for Ne p●r●as.  to condemn this day's attempt; it cometh full home to that case. It was upon Inimicum tuum: in which case of private revenge, themselves hold it clear, quòd non, as well as we. But, when they dispense with Ne perdas, it is upon other grounds: upon misgovernment, or (to speak as they do) tyranny; upon usurping power in matters ecclesiastical; upon bloody persecution, and that of GOD 's Priests; and these are not in the text. Yes they are in him in the text, concerning whom, this Ne perdas was given, every one: and yet Ne perdas stands, for all that. And this I say, howsoever Abisai did look upon Saul, but with a Soldier's eye, and saw nothing in him but an enemy, to move him, to destroy him; if some of these quick and sharp-sighted Ab●saies had had the looking into him, they would have spied in him other manner of matter, to have resolved him meet to be made away: they would have found him, not David's enemy only, but an enemy to GOD, and all goodness; and return him culpable of all those faults, which they use to insist on, when they writ their books to that end.  
And I verily think, God, in this first example, of his first King over his own people, hath purposely suffered them all to fall out, and to be found in him; even all that should fall out in any King after him, to enforce their position: that so we might find them answered to our hands. 
Notwithstanding HIS misgovernment & Tyrann●e.   
To touch them in order. They would easily have quarrelled at Saul's misgovernment. Not at the first: he then, was a mild, and a gracious Prince. Never came there from any Prince's mouth, a more princely speech, than the first speech, he is recorded to have spoken, 
Chap. 11.5.  Quid populo quòd flet? What ails the people to complain? A speech worthy everlasting memory, so they complain not without cause. But within a while, he grew so stern and fierce, as no man might speak to him. Upon every light occasion, nay upon no occasion at all, his javelin went straight to nail men to the wall: 
Chap. 20.33.  Not David only, but jonathan his Son and Heir apparent, and no cause why. In the XIII. Chapter it is said, Saul had then been King a year, and reigned two years in Israël: 
Chap. 13.2.  yet it is well known, his reign was forty years: Their own Writers resolve it, thus: how long soever he reigned, he was a King but two years. All the time after, he was somewhat else, or somewhat more than a King. And they let not to tell what; 
Psal. 54 3.57.1.  applying to Saul that of the Psalm, Tyrants that have not God before their eyes seek after my soul. And that: Under thy wings shall be my refuge, till this tyranny be over past. Yet for all this tyranny, Ne perdas saith David.  

² Usurping the Priest's office.  Yet for all this he fell not into the sin of all sins, which they stand so much on, Usurping power in things spiritual. Yes: and that would they have found too. Why? did he call himself Head of the Church? Indeed no: Samuel did that for him; He it was, 
Chap. 15.17.  that said: When thou wert little in thine own eyes, the Lord made thee Head of the Tribes of Israël (of which, the Tribe of Levi was one:) for that, Samuel must answer. But Saul went further a great deal; yea further then Oza: For he took upon him to sacrifice in person himself; 
Chap. 13.19.  to offer burnt offerings upon the very Altar, the highest part of all the Priest's Office: that is, usurped further than ever did any. And all this David knew, yet it kept him not from saying Ne perdas.  

³ Shedding the Priest's blood. Chap. 22.18.  They never have done with persecuting and shedding Priest's blood: was Sau●'s f●nger in that too? In that, he passed: He put the High Priest himself and LXXXIV. more, all in one day, to the sword: and all but upon the single accusation, but of ●oëg; all protesting their innocence, in the fact; and all, loyalty to him: and all but for a dozen of bread given to David. This could not but grieve David exceedingly: it was for his sake; yet he saith, Ne perdas though▪ for all that.  

⁴ Being possessed with an evil spirit. Chap. 16.14.  And one case more I give in for advantage. It is well known, he was a Daemoniak, one actually possessed with an evil spirit; which is a case beyond all other cases: Yet destroy him not Abisai, though. So that, if Abisai, in stead of inimicum tuum, had said, GOD hath shut up ¹ this Tyrant, ² this Usurper, ³ this Persecutor, ⁴ this 〈◊〉 party, this what you will; David would have said no other than he did, N●perdas, still. I would fain know, which of all their destructive cases is here wanting: They be all here; all, in Saul; all, in him, at the time of this motion: yet, all altar not the case: David saith still, as he said. If then all be in Saul, all incident, all eminent in him; nay if his case be beyond all; said it must be, that David here saith. Though he be any of these, though he be all these, destroy him not; or destroy him and b● destroyed, destroy him and be the child of perdition.  

⁵ There was an High Priest, Abiathar.  I would be loath to deceive you: There may seem yet to want one thing. Here was no High Priest to excommunicate him, or give warrant to do it: yes, that there was too. For Abiathar scaped that great massacre of Priests by Saul: and now, he was lawful High Priest. Now he fled to David thence, and brought the Ephed with him. 
Chap. 22. last.  So as by good hap, the High Priest was with David now in the Camp, and the Ephod too. There wanted no just cause (you see) to proceed against Saul. There wanted no lawful authority; the High Priest we have. There wanted no good will in Abiathar, 
Chap. 23.6.  ye may be sure, his father and brethren having been murdered by Saul. So here was all, or might have been, for a word speaking. All would not serve; David is still where he was; saith still, Ne perdas; knew no such power, in the High Priest's censure, was not willing to abuse it: cannot see Quis, any person to do it; nor any cause, for which it is to be done. Enough, to make a ruled case of it for ever. That Abisai may not do it, nor Abiathar give warrant to it. His charge is honest, Ne perdas: His reason good, Christus Domini: His sentence just, Non erit insons: His challenge un-answerable, Quis mittet manum?  
And, this being cleared, come we now to the principal cause of our coming, 
The Text and Day compared.  Which is, in this public manner, to render our yearly solemn thankes to Christus Dominus, for the deliverance of our Christus Domini, this day (a deliverance like this in the text;) even for his Ne perdas, at Perth. For it, and for both points in it ¹ That His Anointed was not destroyed. ² That they, that put forth their hand to do it, carried it not away, but found the reward due to guilty persons. The two cases, ¹ this in the Text, ² and that of this day; are both like in the main: if in circumstances, dislike; this of ours hath the advantage. The fact more foul, the deliverance more famous.  
To speak then of malitia diei hujus, the malicious practice of this day. Had the King been an enemy; yea, such an enemy as Saul, it had been no warrant. But, he was no enemy: No, but many ways, a gracious Prince to them both. I know, pretence there was, of a wrong. Say it had been one; what was done, was done by others, in the King's minority. And though done by others, yet justly done: and no wrong was it at all, but wrongfully so called.  
Secondly, the King was shut up, it is true; but not as in the text, by GOD; but by wicked men, who found him not casually (as Saul was) but trained him guilefuly to the place, and there shut him up treacherously. It was not sudden, it was a long plot: the malice, the more; the fact, the fowler. And there he was conclusus & derelictus both; shut up by Abisai, forsaken of David.  
Thirdly, And it was not night, nor the King asleep, that he might have passed away without any fright or terror. No: it was daemon meridianus this, a noonday devil. He was broad awake, 
Psal. 91.6.  and the fear of death (worse than death itself) I know not how oft and many times, before his eyes.  
Fourthly: And as beyond it in these; so, in the Principal beyond it too. Both of them lift up: Abisai, his spear; this, his dagger, to have given, the fatal blow. Abisai, but once: This, twice. And certainly, nearer it came the King, than David would suffer it come to Saul: So, the danger nearer, & the delivery greater. And yet, there was a Ne perdas in this too; and that a strange one: Not by David, no: judge, if it may not seem a miracle, that GOD then showed. When there was none to say destroy not, else; GOD opened, his mouth that was there set, himself to be the destroyer, to say once and again, o destroy him not, destroy not the King. The voice was David's; the hands, Abishai's. It calls to my mind, what long since I read in Herodotus: that at the taking of Sardi, when one ran at Croesus the King, to have slain him, that a little boy borne dumb, that had never spoken word in all his life, with the fright and horror of the sight, his tongue loosed, and he broke forth and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. O man destroy not the King, and so saved his life. So writeth he, as of a wonder: and see, if this were not like it. But so we see, if there were no body else to say it, they that are borne dumb shall say it; yea, the destroyer himself shall say it, rather than Ne perdas shall not be said. This would not serve (though it did to Abisai;) but they were worse than Abisai, that were here. That GOD therefore might have the honour of the day, he passed over to the latter part of the verse; and when there was none else to do it, He took the matter into his own hands; Himself held the assize, found him guilty, gave order for his excecution, sent up one to do it; and one, that formerly had been his special friend, and (if I be not deceived) sworn brother, as I●ab, to bring Absalon to his end; that destroyed him, for not hearing destroy not.  
And yet the goodness of GOD stayed not here, neither; but, where in the text, in Saul's case, there was but one blow, one danger, one delivery: In this, there were no less than three, one after another. First came Abisai; he and his armed man: GOD delivered him. Then came the other, the Master of the mischief, then bewrayed, and (as one bewrayed) desperately set: GOD again delivered him. Then last of all (and that was worst of all) came the popular tumult, whose rage knows no reason, who, as they Num. XVI. called Core and Dathan, the people of the Lord: so these (little better:) and even then also did God by his mighty providence turn away the destruction. This in the text was soon done; a few words, and away: This of the day, it was long first, and much ado, yet it was done: the longer, and the more, the more is God to be magnified for it.  
And when all was done there, he that was saved was but Saul: but here (envy flatters not, but) if envy itself should speak, it would say, Major Saul hîc, a greater than Saul eny: (For, the territory of the least of your kingdoms was greater than that of his:) And melior Saule hîc, a better than Saul was here saved; better, without all comparison. So, the beginning was (as they made account) Conclusit Deus inimicum nostrum: The end was, as it proved, Conclusit Deus inimicos Domini Regis, GOD made a conclusion of their wicked premises and their wretched persons all at once. So, the conclusion was Ne perdas to the King, and Non insons to the children of perdition.  
Now, to that, GOD, that when You were shut up, forsook You not, but delivered You à malitiâ diei hujus & à Daemone meridiano; that in the depth of all Your danger, when there was no tongue on earth could say Ne perdas, said it from heaven, and said it thrice over: for that His threefold delivery, render we threefold thankes and praise; thrice blessed be His holy Name for it. And He grant, that this lesson of David's, may take deep root in all our hearts, that there may never be a Quis in Israël to lift up his hand, to the like action; all may be quit, none found guilty ever of so foul a crime. None, on Abisai's side, to make any such motion; all of David's mind, to mislike it, to say Ne perdas: Ne perdas, though it be Saul. But, for David, Neperdas is not enough. To Him, and such as He is, let us with one voice cry Hosanna; not only, not destroy, but Hosanna, Lord save, Lord prosper, Lord add days to his days, that his years may be as many ages. And as this day thou didst, so still and still prepare thy loving mercy and truth, that they may preserve Him, even for ever and ever.    

A SERMON Preached before the KING'S MAJESTY, AT HOLDENBIE, on the V of AUGUST, A, D. MDCX.  I. CHRON. CHAP. XVI. VER. XXII. 
Nolite tangere Christos meos.  
Touch not mine Anointed.  
HERE is a Speech: but we know not Whose, nor to Whom, nor yet (well) concerning Whom: only concerning certain Persons, whom the Speaker (whosoever He is) calleth His Anointed. It behooveth us, to know these three, who they be.  
The person, whose the speech is, Persona loquens, He that saith Meos, Him we find at the foureteenth verse. Ipse est Dominus Deus noster, He is the Lord our GOD: GOD it is, that speaketh here; He, that challengeth them for His, by calling them, Mine.  
The persons to whom: in the verse before, Non reliquit hominem, He leaveth not a man. So, it is, to all in general: but specially to some, more quick of touch then the rest, whose fingers are never well, till some way or other, they be touching, whom GOD would not have touched.  
The persons, concerning whom (whom, He styleth, His Anointed) will fall out to prove, the Princes of the earth. We must not say it, but prove it (say it now, prove it anon.)  
Now, as if some body were about to offer them some wrong; here cometh a voice from heaven, staying their hands, and saying, See you touch them not. Quos Deus unxit, homo ne tangat. Whom GOD hath anointed, let no man presume to touch.  
Of which, it may well be said, as the Psalmist saith to us, every day, Hodiè si vocem: To day, if ye will hear His voice, harden not your hearts, and ye may: For, as this day (now ten years) from the same Person, and the same place, a like voice there came, concerning His Anointed, in whose presence we stand. That GOD would not have His Anointed touched, this Text is a witness, and this Day is a witness: The Text, dixit; the Day, factum est.  

Referred unto the Text next before, 1. Sam. 26.9.  Touching the same point, when time was, in this place you heard, Ne perdas: you shall hear it again now, but, from an higher person, under a streicter charge, and with a larger compass.  
The person higher: for, that was David: Sedecce major Davide hîc, but behold, a greater than David is here. This, is no voice on earth (neither of Prophet nor Apostle) we now hear: Audivi vocem de coelo, We hear a voice from heaven: And thence, neither of Saint, nor Angel, but of GOD himself. To show His care of them (His Anointed) He would have none give the charge about them, but himself; Himself in person Non alienae vocis organo, sed oraculo suae; from none other, but from His own mouth.  
The charge streicter: for, there it was, Destroy not, the worst that could be: Hear it is, Touch not, the least that may be; and so, even that way, amended much.  
The compass larger: That, was to Abishai, but one man; and it was, concerning Saul, one King only; and therefore it was in the singular, Ne perdas: This is, Nolite, and Christos: the number altered, of a larger extent fare, even to All men, concerning All his Anointed. Nolite, in the plural, that is, None of you: Christos in the plural, that is, None of them. Them, not touched, not Any of them; You, not touch, not Any of you. Non reliquit hominem: He leaveth not a man, but forbiddeth All. Now, out of this plural, you may deduce any singular; Out of Christos, any King; Out of Nolite, any party: Out of Tangere, any hurt: and so, not any man, to do any hurt, to any His Anointed.  

This Text, the first and great Commandment concerning this point.  A Commandment it is, and I may safely say, Primum & magnum mandatum, The first and great Commandment, touching the safeguard of Princes.  
The first: For (as the verses before show) it was the first given, in this kind, and that before all other, in the Patriarch's time, long before Moses, under the Law of Nature.  
The greatest, not only because it is of the greatest in heaven, and concerning the greatest in earth: but for that it is the original main precept, touching Princes and their safety, or (as the phrase is) the fundamental Law, upon the which all the rest are grounded, unto the which all the rest reduced, and from the which all the rest derived. David's Destroy not, is but an abstract of this Touch not. Ask him what Text he had for his Ne perdas: hither he must come, this must be it, and none other. This Nolite tangere is the main wing of protection: Ne perdas, or any other particular, is but a feather of it.  

The Division  To see that parts of it. A Precept it is, and negative; and the negative precept is of the nature of a fence, and the fence leadeth us to the thing fenced. First of all then, we take it in sunder, in the midst: meos, whose the fence is; and then Nolite tangere, as it were a circle or fence round about them.  
Christos meos hath in it, two things: Not only the parties, whom they should not: but the reason why they should not touch them. Not touch? Whom not touch? His Anointed. And why not touch? Even because, His Anointed.  
In Christos meos taken together, are the parties non tangendae: Again, in Christos meos taken in sunder and weighed apart, are two reasons couched, de non tangendo.  
Why not touched? first, they be His: And secondly, what of His? His Anointed. These two, be two several: His Anointed, is more than His: for, all that be His be not Anointed.  
1. His alone, were enough; that they be His, they pertain to Him, and so, He to see them safe.  
2. But then beside, they be the very choice and chief of His, His Anointed, and so, ● more special care of them, than the rest.  
And then (from the nature of the word) not only His Anointed, Vncti Eius: but CHRISTI Eius, His CHRIST'S, which is the highest degree of His Anointed: for higher than that, ye cannot go.  
And last, what that is, that maketh them thus, His Anointed: to know whether they may be stripped of it, or no.  
Then come we to the Circle or Fence, and that we may divide too: for Nolite tangere, is a double fence; ¹ from the act, ² and from the will. Touch not (so we read) where the touch, the act, is forbidden. Nolite tangere (so read the Fathers) where the will to touch is forbidden likewise. Nolite, that is, Have ye not the will, not so much as a● inclination to do it. So, both the act and will of touching is restrained: the act, in tangere; the will, in Nolite.  
In the former, we are to take the extent, of Tangere, and Christos: 1. To what matters Tangere will reach: 2. In how many points, to Christos. And in the latter, to what persons, in Nolite.  
And so, see we the sum of the Text, which is sufficient enough to keep Kings from touching, if itself might be kept untouched: but as the times are, the Text itself is touched, there needs a second Nolite tangere for it. To that end then, to see the Text safe and well kept, the three persons in it, all to join together: Kings, touching whom; and Subjects, to whom; and GOD himself, by whom it is given in charge. And if the two former do their parts, GOD will not fail in his.  
Let me add one thing more. That this Text, besides that it is a Commandment, it is also a Thanksgiving; But both have but one errand, the King's safety.  
A Commandment it is from GOD: the very style, the mood (Nolite) giveth it for no less.  
And a Thanksgiving it is to GOD; for it is a verse of a Psalm, of a Halleluja-Psalme, of the first Halleluja-Psalme: (there be twenty of them in all, this is the first of them all.)  
A Commandment it is; for it is proclaimed with sound of trumpet, and that by Banaiah and his company: And a Thanksgiving it is; for it is sung with solemn music by Asaph, and the Queer, at the sixth and seventh verses before. It is both, and both ways we to have use of it.  
First, as of a Commandment from GOD, to teach us this duty towards GOD 's Anointed. I trust, we will perform better duties to them then this: but, whatsoever we do beside, what good we do them, Ne noceat, not to touch them, to do them no hurt.  
And, never so much need of this doctrine, as now, when by a late heavy accident, we see, wretches there are, dare attempt it: And other (and they the more wretches of the twain) that did dare to avow it: Did dare (I say;) for, now they would seem to disavow it; but so poorly, and faintly, as all they say, may hold, and yet another like act be done to morrow.  
And then secondly, as a Thanksgiving to God, who hath set the print of this commandment, upon this day; in cutting short this day, two wicked Imps, that went about to break it, by touching, and more than touching, the Lord's Anointed.  
And never were we so much bound to do it, as this year: For that, this year, upon this fresh occasion, truly we may say, He hath dealt thus with us, 
Psal. 147.20.  Non taliter fecit omni Nationi, He hath not so dealt with all Nations, nor hath every King found Him so gracious. Others, have not in theirs; I speak it with compassion: we have in ours; I speak it to our comfort, and to the praise of God. Both these ways.  

Christos meos.  

Christos meos, who ●hey be.  AN honourable Title to begin with: and begin with it we must: the very Grammar Rules lead us to it. Anointed, is but an Adjective, we are to seek the Substantive for it. But beside, we are to find who they be, whom we are not to touch, lest we touch them unawares. And as well, that we may know the right, and do them their right; as, that we may discern them from the wrong: for, wrong ●here be, that call themselves Christos Domini, whom the Holy Ghost never christened by that name.  

Mark 13.21.  As, of CHRIST himself, many come and say, Ecce, hîc est CHRISTUS, ecce illîc: Heer is CHRIST, and there is CHRIST, and deceive many: So, of these Christ's here likewise; See, here is Christus Domini, and there he is, and no such matter. Our first point than is to know, who they be.  

Patriarches, Christi Domini.  These in the Text here, were the Patriarches, it cannot be denied. They be set down by their names, Abraham, Isaac, jacob, touching whom, primâ intention, this charge is given, that they be not touched.  
And let not this seem strange: For in the first world, the Patriarches were principal persons, and (as I may safely say) Princes in their generations, and for such, holden and reputed by those, with whom they lived. I may safely say it: for of Abraham it is in express terms said by the Hethites, 
Gen. 23.6.  Audi Domine, Princeps Deies inter nos, Thou art a Prince of God (that is, a mighty Prince) here among us: As indeed, a Prince he shown himself, when he gave battle and overthrow to four Kings at once. Of Isaac no less may be said, 
Gen. 25.16.  who grew so mighty, as the King of Palestine was glad to entreat him to remove further off, and not dwell so near him: and then, to go after him in person, 
Verse 28. Gen. 48.22.  and sue to him, there might be a league of amity between them. And the like of jacob, who by his s●ord and bow, conquered from the Amorite (the mightiest of all the nations in Canaan) that country, which by will he gave to joseph for his possession. It was near to Sichar, well known; you have mention of it, john 4.5.  
Great men they were certainly, greater then most conceive: but be their greatness what it will, this is sure, they were all the Rulers the people of GOD then had, and besides them, Rulers had they none. And that is it we seek; Pater was in them, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, fatherhood and government: and these two made them Patriarches, & Vnctos ante unctionem (saith S. Augustine) Anointed before there was any mateall Anointing at all. 
In Psal. 140.   

Princes, Christi Domini.  In them then this term began, and in them it held so long, as they had the government in them. But, Patriarches were not always to govern GOD 's people; but Kings, in ages following, were to succeed in their places. And so did succeed them; succeed them in the word Pater, and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both, both in the right of their fatherhood, and the rule of their government, as Fathers of their Countries, and Governors of their Commonwealths. Where the patriarchal rule expired, the Regal was to take place, being both one in effect. For, Abraham the Patriarch is termed a Prince, (Gen. XXIII. VI.) and to make even, David the Prince is termed a Patriarch; Let me speak boldly unto you of the Patriarch David, saith Saint Peter (Acts TWO XXIX.) So that two things we gain here: 1. That jus Regium cometh out of jus Patrium, the King's right from the Father's, and both hold by one Commandment. Then 2. That this Text bindeth, as a Law of Nature, being given for such, to the old world, long before the Law came in any Tables.  
Now, that, as in other things, so in this term of Christi Domini, Kings do succeed the Patriarches, we have (first) our warrant from the Holy Ghost, applying this term here, after, to 
a 1. Sam. 12.3.4  Saul, to 
b 2. Sam. 19 21.  David, to 
c 2. Chro 6 42.  Solomon, to 
d Abac. 3 3.  Ezekias, to 
e Lam 4.20.  josias, to 
f Esai 4●●.  Cyrus: Kings all. Secondly, from the Counsels: The third general Council of Ephesus; the great Council of Toledo the fourth; the great Western Council of Francford. Thirdly, from the consent of Fathers. To dispatch them at once, 
Append. ad Tom 4. pag. 1097. can. 74. pag. 649. Edi●io Ve●et.  so saith the Council of Francford, B. Hieronymus & caeteri S. Scripturae tractatores, etc. S. Hierom and the rest of the Writers on Scripture (all) understand it not of o●hers, but of Kings: Ye●, lastly from their own Writers, Caietan, and Genebrard, who themselves so apply it, upon this very place.  
Nay, Kings, they will grant (they can neither will nor choose:) But then, 

Princes only in Scripture  
●●ve th● ti●le of Christi ●omini.   they would hem in others likewise, to enter common in the Title; as the Pope, as the Cardinals, and as any else, save them that be indeed. But that they must do then without book: For, in this book warrant have they none. For, this term [Christi Domini] here, originally ascribed to the Patriarches, is ever afterward, without variation, continually appropriate to Kings, and to Kings only, all the Bible through. The question is, whither we will speak, as the Holy Ghost doth, or no? If we will, then upon a just survey taken of all the places, where the word Christus Domini is to be found in Scripture, three and thirty they be in number. Of which one only is in the New, and that is of our SAVIOUR Himself: the rest, 
Luc. 2.26.  all ●n the Old. Four times by GOD, Mine Anointed; Six times to GOD, Thine Anointed: Ten times of GOD, His Anointed: Twelve times, in terms terminant, GOD'S Anointed: Of which, twice it is said of the Patriarches; Hear, and in the c v. Psalm (which two places are indeed but one.) All the rest are said either of CHRIST, or of Kings, all: and never applied to any other, 
Ver. 15.  but to them only. And here we join issue: if to any other, the Scripture apply Christos Domini, we yield: if to none but them, we carry it. For, what reason have we, if the Scripture appropriate it to them, and none but them; to take it from them, and give it to others, to whom the HOLY GHOST never gave it.  
Yet have I no meaning to deny, but that others, not only persons, 
Though other persons anointed▪ yet no●e called the Lo●ds anointed.  but (if they will) even things too, were anointed under the Law. Pe●sons, as Priests and Prophets: Things, as the Tabernacle, and all the Vessels of it, even to the very fire-forkes, ●shpans and snuffers. But though they were so, yet none of the things, nay nor any of the persons, have ever the name given them, of Christus Domini. No Prophet, of all the fellowship of the Prophets; no Priest, no not the high Priest himself, ever so called. It may be, Anointed; but not the Lord's anointed: It may be Vncti, not Christi: or, in a corner of one chapter of the Maccabees [Christi] once, but not with his full Christendom, not Christi Domini. Still they fall short: and Christus Domini follows the King, and him only.  
Yea, this ye shall observe in their own old translator: that the same word in Hebrew and Greek, when he speaketh of the Priest, he ever turneth it Vnctus; when of the King, Christus ever: as if of purpose he meant by this word, to make a partition between them. Any will think, there was surely meant them some special prerogative more than the rest: that from the rest it is given them, and ever to them, and to none of the rest.  
We may well conclude this point then, with the Apostle: They are made so much the more excellent than the rest, by how much they have obtained a more excellent name then the rest. For unto which of all the rest at any time said He, Thou art mine Anointed? Enough to settle this term upon Kings. The Holy Ghost attributes it to them, 
Heb. 1.4.5  and none but them. We to understand it of them, and none but them. It is, and so let it be, their own due style, their proper denomination. Touch not mine Anointed: Who be they? If we ●oe by the book, Princes: why then, Touch not Princes.  

Meos, the claim whose they be.  Christos meos, who they be, we see. But in these words (we said) there are not only the parties, whom they should not: but the reason, why they should not touch them. And not one reason, b●t two at the least. Now then, let us take the words in ●under, and weigh either by itself, seeing either word is a reason, de non tangendo. First, whose they be: His, Meos. Then what of His: His Anointed. And His Anointed, is Christi 〈◊〉: Which (it may be) will amount to two reasons more. Meos is His claim: Christos, His character, or special mark.  

Lay no title to them.  Meos, His clamme: which word is not slightly to be passed by. It is to the purpose. To claim, is to touch. He that saith Meos, He that claims them, toucheth them: toucheth their free hold (as we say.) He that saith, touch them not; saith, claim them not. Some question there is grown, whose they be. Two claims there are put in, and laid to them, beside. Meos, saith the Pope; and Meos, say some for the People; but neither say true: GOD, He saith Christos meos, and He only hath the right so to say.  

Meos, the Pope's claim.  Meos, saith the Pope. For he, or some by his commission, used to anoint the Emperors, and because he was master of the ceremony, he would be master of the substance too: and his they were. The Pope, he was Gods; and they were his anointed, and of him had their dependence, and he to depose them and to dispose of them, and to do with his own what he list. And this claim, is not yet given over. For, he that shall mark the Pope's faintness, when some Kings are sought to be touched; nay, are touched indeed, out of his Meos; will easily think, he is well enough content they be touched, though they be GOD'S Anointed, if they be not his too: Touch not his: Not his, as for others, it skilleth not, touch them, who will.  
But this claim by the ceremony, is clean marred, by this text: for when these words (here) were spoken, there was no such ceremony instituted, it was Non eus, no such thing in rerum naturâ. That came not up, till Moses: Now these here in the Text, were in their graves long before Moses was borne. No Meos then; no claim by the ceremony.  

Esai. 45.1.  And after it came up, no Priest went out of jury to Persia to carry the ceremony to Cyrus: yet of him, saith Esay, Haec dicit Dominus, Cyro Christo meo, Thus saith the Lord, to Cyrus' mine Anointed, and yet never came there any oil upon his head. So that even after it was taken up, yet the ceremony and the claim by it, would not hold. The truth is, the ceremony doth not any thing; only declareth, what is done. The party was before, as much as he is after it: only by it, is declared to be, that he was before, and that which he should have been still, though he had never so been declared. The truth may and doth subsist, as with the ceremony, so without it. It may be retained, as with some it is, and with us it is: and it may be spared, as it is with others: Spared, or retained, all is one; no claim groweth that way.  
But last of all, where it was used, as by Samuel to Saul, by Sadoc to Solomon: yet they claimed nothing in the parties they anointed, but called them still GOD'S, and never their own anointed. They knew no claim lay by it: Nay, if it had been a Sacrament, as it was but a ceremony: he that ministereth the Sacrament, hath no interest in the party by it, but GOD alone; and then much less he, that performeth but a ceremony, is to plead any Meos. So that every way, this claim vanisheth, of Christi Pontificis.  

Meos. the People's claim.  Now then, a second claim, another Meos, hath of late begun to be buzzed of, as if they were Christi populi, and held of them. And whatsoever the matter is, the Cardinal himself waxeth very earnest for it; 
Bellarmine.  (I think, because he seethe the Pope's arm groweth short, and loath he is, but that there should be still some hands to touch them;) He will not so much, as give God leave to appoint Saul or David of Himself, but he taketh upon him, to suspend them both, until the people with their suffrage come in and ratify GOD'S doing.  
But this claim likewise falleth to the ground, even by this verse: then must we go mend our Text here. For if so: GOD was properly to have said, Nolite tangere Christos vestros, Touch not your Anointed; for to the people, he speaketh. Of all othoes, Meos cannot be theirs, unless we will gloss it thus, Meos (id est) non meos; Mine (that is) none of mine, but your own. And then sure, He should have done them some wrong, to have forbid them to touch that, which was their own. The Pope saith, He can make CHRISTUM DOMINUM, CHRIST the LORD himself: if he could so do indeed, it were not altogether unlike, he might make Christum Domini. But GOD help, if the people fall to make Gods, or make Christ's, if they shall take GOD 's verse from Him, and say Nos diximus, Dij est●s, We have said, ye are Gods: yea, 
Ps●l. 82.6. joh. 19.11.  and Christ's too, and change it, Thou shouldest have no power unless it were, Data desuper, Given from above, saith He; They, unless it were data de subter, unless it were given you hence from beneath: then, must we go change all our Texts that sound that way. Enough to let you see, they both claim that, is none of theirs, but God's.  
To give in evidence now, for God's right; That His Meos is the only true claim, 

3. Meos, God's claim  
Chap 4.14. Verse 22. Ve●se 29. Ve●se 14.   that His only they be. Three times over, it is told us by Daniel in one Chapter, that the Kingdoms be God's, and that He giveth them, to whom He will, as having the sole property of them. And it is said there, that this is Sententia Vigilum, & Sermo Sanctorum. And, if it be Sententia Vigilum, they are scarce well awake▪ that think otherwise; And if it be Sermo Sanctorum, they talk profanely, that speak otherwise. And this verily was the divinity of the Primitive Church concerning Kings, which of all, had least cause to favour them. Cujus jussu nascuntur homines, ejus jussu constituuntur Principes; By whose appointment they be borne men (and that is, neither ●y people's, nor by Pope's) by his appointment, and no other, are they made Princes, saith old ●raeneus. 
lib 5.  Ind illis potestas, unde spiritus; Thence have they their power, whence they have thei● breath, saith Tertullian: And that is from neither (I am sure) but from God alone. 
Apolog. pag. 6. ●.   
His they be: for, His their Crown, Diadema Reg●s in manu Dei, 
Verse 3. Verse 4.  Esai LXII. And as if he saw a hand come from heaven with a Crown in it, so speaketh he in the XXI. Psal. Tu posuisti, thou hast set a crown of pure gold upon his head. His, their sceptre, or rod: Virga Dei in manibus Ejus, God's rod in his hand, Exod. XVII. of Moses. 
Verse 9 Verse 21.  His their throne: Sedebat Salomon in throno Dei, Solomon sat upon God's throne, I. Chron. XXIX. Nay, long before, in the Law of Nature, saith job, Reges in solio collocat in perpetuum: He takes them by the hand, and placeth them in the Throne, 
job 36.7.  and that in perpetuum, there to sit, in themselves, and their succession for ever. His, their Anointing: 
Psal. 89.21.  Oleo sancto Meo, with Mine holy oil: The Anointing His, therefore the Anointed. And if all these, their Crown, their Sceptre, their Throne, their Anointing His; then His they be, Christi Domini. And of Christi Domini, we shall show twelve fair evidences in express terms, God's Anointed. And ten more, we shall bring forth, with an Ejus, a plain reference to Him, His Anointed. Christi Pontificis, Samuel's or Sadoc's Anointed: Christi populi, Iudas or Israel's Anointed, non legitur, we shall not find. His they be then.  
Now infer. His: therefore hand of, what have you to do with that, is none of yours? what to claim or to touch, that is His? Nolite tangere meos. This only, and no more but this, in very equity were enough, Touch not Mine. This, for Meos: Now to Vnctos.  
His then: but not as All are, by a general tenure; but His, as his Anointed, 
Anointed. Vncti.  by a more special and peculiar kind of interest. His Anointed, is more than His, for all His are not anointed: for if all were anointed, there should be none left to touch them: we might strike out this verse, the charge were in vain, there were none to ●eceive it. If all be Vncti, where should be Tangentes? We must then, needs leave a difference between Christiani and Christi. For, holding all that are Christians, all God's people anointed and holy alike; it will follow, why should M●ses then, 
Num. 16. ●.  or any take upon him to be their Superior? And so we fall into the old contradiction of Core: which is all one with the new parity and confusion of the Anabaptists, 
jude 11.  or those that prick fa●● towards them.  
But the very Ceremony itself serveth to show, somewhat is added to them, by which they be His, after a more peculiar manner then the rest, to whom that is not added. Oil itself designeth Sovereignty: pour together water, wine, vinegar, what liquor you will, oil willbe uppermost: And that is added by their anointing. Besides then, this general claim Mine, here is His special signature, Anointed, whereby they are severed from the rest. His hand hath touched them with his Anointing, that no other hand might touch them. Things anointed, of ourselves we forbear to touch: but specially, if the anointing have the nature of a mark, that we wrong it not: And this hath so, these are so marked, that we might forbear them. And yet more specially, if we have a Caveat, not to do it, as here we have. Nolite tangere unctos, Touch not them that I have anointed.  
This were all, if it were but Anointed: but, there is yet a further matter than all this. 
Anointed, yet not Vncti, but Christi, which is more.  For it is not Vnctos, but Christos meos: We read it, Mine Anointed, In the Hebrew, Greek and Latin, it is more full. In Hebrew, my Messiahs; in Greek and Latin, Christos meos, that is, my Christ's, which is fare more forcible. Somewhat (we may be sure) was in it, that all the old Writers uniformly forbore to turn it Vnctos, which is enough for Anointed, and all have agreed to turn it Christos, that is, Christ's, which is a great deal more. It seems, they meant not to take a grain from this charge, but to give it his full weight. And it cannot but weigh much with all that shall weigh this one point well, that Princes are taken into the society of GOD 's name, 
Psal 82, 6.  in the Psalm before; and here now, into the society of CHRIST 's name, in this: and so made Synonymi, both with GOD, and with CHRIST: Specially since GOD himself it is, that so styleth them; for He flatters not (we are sure.) GOD himself is a King, 
Psal. 47.8.  King of all the earth, and CHRIST is his Heir of all, as appeareth by his many Crowns on His head, Apoc. XIX. XXII. Those whom GOD and CHRIST vouchsafe to take into the charge of any their Kingdoms, them they vouchsafe their own names, of GOD and of CHRIST. They two, the first Kings, to these other the after-Kings ruling under them, and in their names.  


Anointed, not with every ointment, but with holy, and so, Sacri.   A third gradual reason then there riseth here. All anointed are not Christi: for all anointing is not Chrism. Chrism is not every common, but an holy anointing, a sacred signature. 
Psal 89.51.  Oleo sancto meo, with mine holy oil have I anointed them. Meo, to make them His: Sancto, to make them sacred. He might have taken this oil out of the apothecary's shop, or the Merchant's warehouse: He did not, but from the Sanctuary itself, to show their calling is sacred, sacred as any, even the best of them all. From whence the Priests have theirs, thence, and from no other place the King hath his; from the Sanctuary, both. The anointing is one and the same. All, to show, that sacred is the Office whereunto they designed, sacred the Power wherewith they endued, sacred the Persons whereto it applied. And for such were they held, all the Primitive Church through. Their Writ, Sacri apices: Their Word, Divalis jus●io: Their Presence, Sacra vestigia: (the usual style of the Counsels, when they spoke of them.) And when they ceased to know themselves for His (that here saith meos) and to hold of Him, than lost they their holiness: He that took from them one, took to himself the other. Now then, will ye infer? Holy they be, their Anointing hallowed: therefore Nolite tangere sacros, Touch not mine holy ones. No more touch Moses, 
Exod 19 12. Heb. 12.20.  than the holy Mount, which neither man nor beast might touch upon pain of death: No more touch David, than the holy Ark. It is not good touching of holy things. 
Verse 10.  In the XIII. Chapter before, Vzza so found it.  

Anointed not with every holy oil, but with a special above the rest, and so Christi. Psal. 45.8.  And yet still me thinks we fall short: for it is not Sanctos neither, it is more than Sanctos, it is Christos: In which word, there is more than in Commune Sanctorum. Omnes Sancti non sunt Christi, at Reges Christi. We cannot say of all Saints they be Christ's, Of Kings we may. Verily, every degree of holiness, will not make a synonymy with Christ. He was Anointed, saith the Psalm, Oleo exultationis supra socios, with an holy oil, or chrism above his fellows. To hold this name then of Christos Domini, it is not every ordinary holiness will serve, but a special and extraordinary degree of it above the rest, which they are to participate, and so do, from Christ whose name they bear, eminent above others, that carry not that name; as if they did in some kind of measure partake Chrisma CHRISTI, even such a chrism as wherewith CHRIST is Anointed. And the inference of this point, and the meaning of this style of Dij and CHRISTI is, as if he would have us, with a kind of analogy, as careful in a manner to forbear touching them, as we would be to touch GOD, or the Son of GOD, CHRIST himself. It is not then Meos, nor unctos Meos, nor Sanctos meos only; but it is Christos meos, Mine, and that Anointed, Anointed with holy Oil: So Anointed, and with Oil so holy, as it raiseth them to the honour of the denomination of the Holy of Holies, CHRIST himself. These four degrees, and from them these four several reasons, are in Christos meos.  
One thing more of Christos meos: For I should do you wrong certainly, 
What this Anointing is.  if I should slip by it, and not tell you what this Anointing is, and leave a point lose, that needeth most of all to be touched. Upon misconceiving of this point, some have fallen into a fancy, His Anointed may forfeit their tenure, and so cease to be His, and their anointing dry up, or be wiped of, and so Kings be un-christed, cease to be Christi Domini, and then, who that will, may touch them.  
They that have been scribbling about King's matters of late, and touching them with their pens, have been foully mistaken in this point. Because, anointing, in Scripture, doth other while betoken some Spiritual grace; they pitch upon that, upon that taking of the word: and then, anointing it must needs be some grace; some gratia gratum faciens, making them religious and good Catholics; or some gratia gratis data, making them able or apt for to govern. So that, if he will not hear a Mass, no Catholic, no Anointed. If after he is anointed, he grow defective (to speak their own language) prove a Tyrant, fall to favour Heretics; his anointing may be wiped of, or scraped of; and then, you may write a book De iustâ abdicatione, make a holy league, touch him, or blow him up as ye list. This hath cost Christendom dear: It is a dangerous sore, a Noli me tangere; take heed of it, touch it not.  
Before I tell you what it is, I may safely tell you, that this it is not. It is not Religion, 
It is no spiritual grace.  nor virtue, nor any Spiritual grace, this Royal anointing. Christus Domini is said not only of josias, a King truly Religious, by jeremy; but of Cyrus a mere Heathen, 
Lam. 4.20. Esay 45.1. 2. Sam. 19.21. 1. Sam. 26.9.  by Esay: not only of David a good King, but of Saul a Tyrant, even then when he was at the worst. Religion then is not it, for then Cyrus had not been; nor Virtue is not it (especially the virtue of clemency) for then Saul had not been God 's Anointed. If it were Religion, if that made Kings; then had there been of old no Kings, but those of juda: and now, no Kings but those that be Christian. But by Cyrus' case we see, one may be Christus Domini, and yet no Christian.  
Among Christian, if the Orthodox truth were it; Constantius, Valens, Valentinian the younger, Anastasius, justinian, Heraclius, I know not how many, had been no Emperors: yet all so acknowledged, by the Christians of their times.  
Then, if Religion make them not, Heresy will not unmake them. What speak I of Heresy? Harder is the case of Apostasy, yea hardest of all: yet, when julian from a Christian, fell away to be a flat Pagan, his anointing held, no Christian ever sought, no Bishop ever taught to touch him. And it was not quia deerant vires, that their hand was too short; it is well known, fare the greater part of his Army were Christians, and could have done it, as appeared instantly upon his death, by their acclamations to jovian his Successor, Christiani sumus.  
Will ye see it in the Patriarches? These in the Psalm here, were holy and good men. But, twelve Patriarches there were presently after, of whom, Simeon and Levi, 
Gen 49.5.6.7. and 35.22. and 38.16. and 49.14.  were two very Tyrants; Reuben, scarce honest; nor juda, no better than he should; Issachar, by his blessing, should seem none of the wisest (as it might be Roboam:) yet were they numbered with the twelve, and were Patriarches still, no less than the other.  
And after the Patriarches, Saul the first King (that there might be no mistaking) with his anointing, there came no grace to him. The Spirit of GOD came indeed 〈◊〉 him, but he was anointed, and gone from Samuel first: 
1. Sam. 10.9.10.  And the same Spirit as it came, so it went, and left him afterward: and GOD 's Anointed he was, 
1. Sam. 16.14.  before it came, and GOD 's Anointed he remained after it was gone again, and that no less than before, and is so termed by David ten times at the least.  

It is Ius regnandi.  Vnxit in Regem, Royal unction gives no grace, but a just title only, in Regem, to be King: that is all, and no more. It is the administration to govern, not the gift to govern well: the right of ruling, not the ruling right. It includes nothing but a due title, it excludes nothing but usurpation. Who is Anointed? On whom the right rests. 
Gen. 10.9.  Who is inunctus? He that hath it not. Suppose Nimrod, who care for no anointing, thrust himself in, and by violence usurped the Throne: came in rather like one steeped in vinegar, then anointed with oil; rather as a Ranger over a Forest, than a Father over a Family. He was no anointed, nor any that so cometh in. But on the other side, David, or he that first beginneth a Royal race, is as the Head; on him is that right of ruling first shed; from him it runs down to the next, and so still, even to the lowest borders of his lawful issue. 
job 36.7.  Remember job, Reges in solio collocat in perpetuum. It is for ever. GOD 's claim never forfeits: His character never to be wiped out, or scraped out, nor Kings lose their right, no more than Patriarches did their fatherhood.  
Not, but that it were to be wished, both anointings might go together, and that there might go, as there doth, a fragrant odor from the precious ointment which is shed upon them, at their Crowning: so a like sent from their Virtues, and they no less venerable for their qualities, then for their callings; and happy the people, 
Cant. 1.4.  qui currunt in odour unguentorum Principis sui, that can trace their Prince by such a savour. This we are to wish for, and pray for daily, and use all good means it may be. But, if it be not, ever hold this, Allegiance is not due to him, because he is virtuous, religious, or wise; but, because he is CHRISTUS DOMINI. Let this be still in your mind; GOD saith not, Touch him not, He is a good Catholic; or, endued with this virtue, or that: Touch him not, He deserveth well, or at least doth no harm. No, these would fail, He saw; or be said to fail, though they failed not: We should never then have done, never have been quiet. But, this He saith, He is mine Anointed. Mark that well, GOD giveth no other reason here, nor David after, in as evil a Prince as might be. That is the true reason then, and we to rest in it, and let other fancies go.  

Tangere, the act forbidden.  Now, by whose appointment they be set, by His Commandment they be fenced: Fenced from touching, and that is the lightest and least; consequently, from whatsoever is greater or worse. What talk you of Non occîdes, or Ne perdas? I tell you, Ne tangas, Touch them not.  
Yet, are we not so sillily to understand it, as if one might not touch them at all, not for their good: For how can they be Anointed, but they must be touched▪ No, the verse before telleth us, it is for their hurt, this touch is forbidden. Non permisit nocere, He suffered no man to do them hurt; to that end saying, Touch them not. Yea, the very word itself, without any gloss, giveth as much, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly plaga, and that is tactus noxius, a hurtful touch, that leaveth a mark behind it, Qui tangit & angit, as the Verse is. For, it is good ye understand, this phrase is taken from the Devil: and good reason: for whose-soever the fingers be, his the touch is, when GOD 's Anointed are touched. He calleth it but touching job; but touching, when he did him all the mischief he could devise. 
job 1.11. & 2.5.  And his nature, and the nature of hurtful things, is well set out by it. Few things are so good, ut in transitu prosint, as they only touch, and do good: Evil is fare more operative, if it but touch and away, if it but blow, or breath upon any, it is found to do mischief enough.  

The extent of Tangere: how many ways touch.  To speak then of this touching, and the extent of it. Where the Scripture distinguisheth not, neither do we: but let the word have his full latitude. Nolite tangere is general, no kind is limited; then, not to touch any manner of way.  
There is none so simple, as to imagine there is no touch, but that with the finger's end, immediate. The mediate, with a knife, or with a Pistol, that is a touch: if we touch that, whereby they are touched, it is all one.  
Again, be the touch so as we feel it, or be it by means unsensible, as of poison, or sorcery, it is a touch still, and these no less guilty: No less? nay a great deal more, as the more dangerous of the twain. One shall be touched and know not how, when, or by whom. Cursed be he that smiteth his neighbour secretly, saith the Law. 
Deut. 27.34.  His neighbour? much more his Prince, between which two there is as great a distance, as between Non occîdes, and Non tanges. In a word, as it is the lightest, so it is the largest term He could choose. For, non est actio nisi per contactum (saith the Philosopher) Nothing can be done, but a touch there is, some touch, superficial or virtual, immediate or mediate, cominus or eminus, open or privy, and all come under tangere. For it is no Nolite sic tangere, touch not this way or that: but, Nolite tangere, touch not a●y way at all; let nothing be done at all, to do them hurt.  
And is there no touch, but that of the viol●nt hand? The virulent tongue, doth not that much too? and the pestilent pen as ill as both? Venite percutiamus eum linguà, 
jer. 18.18.  say they in jeremy, Come let us smite him with the tongue. If smite him, then tou●h him (I am sure. There is (saith Solomon) that speaketh (and is not there also, 
P●o 1●●●. ) that writeth?) words, like the pricking of a sword. Et qui, quos Deus ungit, eos pungit, cometh not he within the compass of this charge? Yes, they be Satan's weapons both tongue: and pens; have their points and their edges: their points, and prick like a sword, their edges, and cut like a razor; both touch, and with the worst touch that is, tactus' dolore cordis; therefore the worst, because of the best part. These, it is GOD 's meaning to restrain: you may see it by the verse before: Non dimisit hominem calumniari, saying, Nolite tangere. So that even calumnia is a touch. You may see it exemplarily, in the Patriarches: One of GOD 's Nolite tangere's was touching Laban to jacob, and this it was: 
〈…〉.  Vide nequid loquare durius: See you give him no ill language, no foul words, for they touch too: Touch him not so. As well to Shimei's tongue, as to Iacob's hand, is this Nolite tangere spoken.  
Is this all? What say you to the touch with the foot? the foot of pride upon the necks or Crowns of Emperors (though no crick or bodily pain ensued?) Will not Nolite tangere, reach to Nolite calcare? Yes certainly; This Nolite tangere, was a stronger Text against it, then Super Aspidem & Basiliscum, was a Text for it.  
Yea, I go further: by an undecent and over familiar touch, void of the reverence that is due to them, laeditur pietas, duty taketh hurt, and wrong is offered to His Anointed. Marry Magdalen was not about to have done our Saviour any harm, when after His resurrection she offered to touch him; only because she did it as to one mortal (where the case was altered now,) and not with the high reverence pertaining to His glorified estate, she heard, and heard justly, Noli me tangere. The touch which any way impeacheth the high honour of their Anointing, Nolite tangere takes hold of that too.  
Touch them not; not them. And when we say, Not them, 
〈…〉  mean we their persons only, and not their States? Are not they touched, when those are wronged? They that touch their Crown and dignity, their Regalia, shall we say they touch them not? Yes, no less; nay rather, more. For, then the Anointed are properly touched, when their Anointing is, and that is their State and Crown, as dear every way, and as precious to them, as their life. Indeed touch one, and touch both. If their State hold not holy, no more will their persons. It hath ever been found, if their Crown once go, their life tarrieth not long after. And even in this point also, it may safely be said, that the lose and licentious touching their State, with Marry Magdalen's touch, without the regard due to it, as if it were a light matter, that might be lifted with every finger, falleth within the reach of this Nolite. I list not dilate it, it would be looked to. These light and lose touchings, are but the beginnings of greater evils.  
Again, Not them. Satan's motion was twofold: ¹ One, that he might touch that was Iob's: ² The other, that touch himself: and in either of these, he reckoned that he should touch him home. They are touched, when that is touched, that is theirs. It was so here directly. Pharaoh, one of them, to whom originally, nay the very first of all, to whom this Nolite was spoken, touched not Abraham himself; it was Sara was wronged: In Sara was Abraham touched. So GOD esteemed it, and gave his first Nolite tangere in that point. So, even unto her wrong, doth this touch extend, take in her too, as being the one half, yea, one and the same person with the LORD 's Anointed.  
Not them. One more yet: For two kinds of Anointed, I find in Scripture: Saul's and David's: the one in esse, the other in fore: one in being, the other to be. If David had been touched (Saul yet living) though but Anointed to succeed, I make no doubt, this Commandment had been broken: For we are bound by it, to preserve the anointing, not only upon the head, but even in the streams running down from it: that with the King himself, the whole race Royal is folded up in this word, every one of them in their order, that not one of them is to be touched neither.  

Nolite: The will forbidden.  This bar then, is set to the touch every way, and to the touch of them, and every of theirs, every way. But, there is a further matter yet. For (if we mark it well) it is not, Ne tangite, but Nolite tangere: Nolite, (that is) have not so much as the will, once to go about it. So that, not only tactus, the touch is forbidden, but voluntas tangends, the very will to do it: For that will is tactus animae, the soul's touch, the soul can touch no way but that. And GOD 's meaning is absolute: neither body nor soul should touch; neither the body by deed, nor the soul by will.  
And Nolite standeth first, beginneth the Text: for indeed, with that, is the right beginning. The Devil toucheth the will, before the hand ever touch GOD 's Anointed: He doth mittere in cor, put a will in the heart, before any do mittere manum, put forth their hand to do it. Therefore, even velle tangere was to be made a crime, and that a capital crime. 
Verse 21.  And so it is: for, in the attainder of the two Eunuches (Esth. II.) there was no more in the Indictment, but voluerunt, they would have done it, they would have touched Ahashuerus: that being proved, was enough; they died, and died justly for the will, though no touch followed. Pity it should be otherwise. He toucheth not always, that hath a will to touch; hath a will to touch the throat, toucheth but a tooth. What though? To break Nolite, voluit is enough; and voluit, he would have touched, at another place.  
They that laid the Powder ready, and lighted the match, it was but voluerunt, (as God would) it touched not any: But righteous and just was their execution. To teach them, or others by them, Ne tangite is not it: Nolite tangere is the charge: and, if you break Nolite only, it is enough, though Tangere and it, never hap to meet.  

The extent of Nolite, to whom it reacheth.  Of which Nolite, I hold it very pertinent to touch the extent also (as I did even now of tangere, the touch itself) and of the persons, to whom it may reach; that we may see it, it is true in the verse before, Non reliquit hominem, he leaves not out a man, he exempts not any from it. I will not once speak of Subjects, no question of them: over whom they are Anointed, them it toucheth nearest, and bindeth them fast. But this, I say, that even foreigners, borne out of their Allegiance, are within it. The Amalekite was a stranger, 
2. Sam. 1.9.13.  none of Saul's liege's, borne out of his dominions; yet died for saying, he had touched Saul: And that showeth, that even Aliens here sortiuntur forum ratione delicti, and that they are intended, within this Nolite.  
Yea, even such Aliens as are in open hostility, even at that time, they are in Camp and in Arms against a King, they are barred by this Nolite, and are to spare him. So saith David in his mourning-song for Saul's death: 
2. Sam. 1.21.  He blames there the Philistims, as if they had done more than they might, in so touching Saul, considering he was a King, with holy oil anointed, as if they ought, even in that respect, to have spared him. So that this Nolite is a Law of Nations, making their persons so sacred, as even in the battle, they are to be forborn, and their lives saved.  
Yea, if we look to the words next before, it is given even to Kings, this Touch not. The parties were Pharaoh King of Egypt, and the two Abimeleches Kings of Ge●ar, and even they in particular charged, Not to touch (for Pharaoh did touch) not to will to touch (for Abimelech went no further.) Kings not to touch them, none but God to 〈◊〉 them: As if it were another Law of Nations, not one King to touch another; but, by 〈◊〉 of this Nolite, each to spare, and to save the others life.  
And the difference in Religion maketh here no let: for, these being Egyptians and Philistims to whom it was given; there can be no greater difference, then between them and the Patriarches in the worship of GOD: for all that, not to touch them though. Which is ad erubescentiam nostram, to our shame, that Heathen men, and Idolaters, were sent from it by this charge, and now (I will not say) Christians, but holy Religious men, 
1. Cor. 6.4.  F●iers, and Priests, yea and Martyrs forsooth, will not be held in by it, but they will be touching.  
And last of all, this restraint of will and deed, it is not in the singular, Noli, to this or th●● private man; it is in the plural, Nolite, and so reacheth to whole multitudes. Nolite, will serve even people and Countries, to restrain them also. I wonder at it; It is God's manner, to give His precepts in the singular: Witness the whole Law, and all the ten Commandments in it. How happeneth it, the number is here changed? Somewhat th●●e is in that. He saw, multitudes might assay it, as well as single men, and take liberty to themselves, thinking to be privileged by their number. To make sure, he putteth it in a ●●mber that encloseth them too. For, be they many, or be they few, Nolite will take them in, all. So, neither Subject, nor Alien, nor Enemy, nor King, nor People; nor one Religion, nor other; nor one, nor many; Non reliquit hominem, None left, none exempt, not any to touch them, not any to will to touch them. For, with Nolite, God toucheth the heart: and so many as God toucheth their hearts, will have idem velle, & noll., make His will, their will, and will obey it. This is the sum of the Charge; Here is the Double Fence I spoke of. Touch not, By which He raiseth (as it were) an high wall about them, that none may reach over to them. And then, with Nolite, diggeth deep even in profundum cordis, the very depth of the heart; casteth a trench there: and so they be double sensed. Or you may (if you will) call them the Cherubim's two wings spread over His Anointed, to protect them: Touch not, one wing; Nolite, the other, reaching as the Cherubim's wings did, from one wall to the other, covering them from all, that none nay come any way to do them hurt. And by this we see the full of this Text We see it, but we are to feel it also; and see whether the Text be whole, whether it be well kept, ●nd have taken no hurt.  
The Charge is short, ye see; an Hemistichion, but half a verse; 
How this Text is observed.  Touch not mine Anointed: four words only, and but six syllables: One would think, it might well be carried away, and well be kept. But, as short as it is, we see it is not though; For, the ●erie Text is touched and broken. And, I speak not of inferior touchings, that every tongue is walking, and every pen busy, to touch them and their rights, which they are to ha●e, and their duties which they are to do; And if they do not, than I know not what, no● themselves neither. This is too much, but I would it were but this.  
●ands have been busy of late, and that in another more dangerous manner. Two fearful examples we have, in two great King's. One, no very long time since; the other, very lately made away: not so fare from us, but that they may, and (I trust) do touch us. What shall I say? I would this were the worst.  
Yea, I would this were the worst: for, this hath happened in former times too. This Psalm, he that indicted and set it (David) he living, Ishbosheth his neighbour King was slain upon his bed. The like hath happened then: broken it hath been, in former ages. But then, upon revenge, or ambition, or hope of reward, or some other sinister respect: never, upon conscience, and religion, till now. Nolite tangere, was still good Divinity, till now. The Text itself never touched, 
The Text itself touched and a Nolite given to it.  never taken by the throat before, and the contradictory of it given in charge, [Touched they may be, Touch them notwithstanding:] Never books written, to make men willing to GOD 's Nolite, before. Baanah, he upon hope of reward, slew Ishbosheth: Bigthan, upon revenge, would hav● d●ne the like to his Liege-Lord. Zimri, upon ambition, slew his Master. But, 〈◊〉 came never forth with the knife in her hand, till now: a King's life was never a Sacrific●●o expiate sin, before.  
And will ye but consider the great odds betwixt those Touchers, and these of late? They, ever, yet they went about it, ●●st how to escape; and when they had done it, fled and hid themselves, a● guilty to themselves of evil they had done: these stir not an inch, as if they had done that, they might well stand to. Those formerly grew ever contrite, at their end detesting the act, and crying GOD mercy: these now rejoice in it, as if by it they had done GOD a piece of good service. Then yet it was ever a crime, and a grievous crime▪ and they that did it, were generally upon the first report, ever condemned by all men, 
1. Mariana. Pag. 54.  none to defend them: Now it is, multis laudantibus (you know the Book) it findeth many to justify, nay to praise it, & immortalitate dignum judicantibus, and think them worthy immortality, for their worthy act. Yea, writ they not further? 
2. Pag. 60.  Praeclarè cum rebus, humanis ageretur, si multi; It were a merry world, 
3. Pag. 61.  if there would many so exercise their fingers, to keep them in ure. And to Kings themselves (GOD'S Anointed) dare they not to say? this is salutaris cogitatio, an wholesome meditation for them next their heart, to think se eâ conditione vivere, they live in that case or condition, ut non solùm jure, that they may not only be slain lawfully, sed cum laude, & gloriâ perimi possunt; but to the praise and glory of them that shall do it. How now! What is become of our Text? Of Nolite tangere with these? Are we not fallen into strange times, that men dare thus print and publish, yea even praedicare peccatum suum, preach and proclaim their sins, even these sinful, and shameful positions, to the eyes and ears of the whole world? Whereby, GOD'S Anointed are endangered, men's souls are poisoned, Christian Religion is blasphemed, as a murderer of her own Kings, GOD in His Charge is openly contradicted, and men made believe, they shall go to heaven, for breaking GOD'S Commandments.  

The Censure upon Mariana idle.  But now, we have all great cause to rejoice: The Book is condemned, if we may believe it. Whither condemned or no, that we know not: this is too sure, eleven years ago, set out it was, and that authorised, and so went eight whole years, by their own confession, and even the whole eleven, for aught that we know. How went it forth so allowed at the first? How went it so long uncontroled; without an Index expurgatorius at least?  
But, now lately we have news, that some few years since, it was censured in a privy Provincial Council. But, that was a strange a Censure, as ever was heard of, a Censure sub silentio, kept close, and none knew of it but themselves: fast or lose; Censure, or no Censure, as they pleased. If any such censure were, why made they it not as public as their Approbation? The Approbation the world seethe: their Censure we but hear of, and peradventure it is but a tale, neither. Why came it never to light, till the deed was done; and it was too late? Why heard we not Iacob's voice, till we had felt Esau's hands? But this is all they have to say for themselves: after so great a loss, this we must be fain to take for payment.  
But, I ask, is it condemned? Indeed no; but the matter so faintly carried, as all they say standing for good, he that will give the like attempt again, may. For, what say they? An Usurper may be deposed, so they all agree. And is it not in the power of Rome, to make an Usurper when it will? If he have no right, he is an Usurper: If he be lawfully deposed, his right is gone: If he but favour Heretics; nay, though he favour them not, the Pope may depose him, Non hoc tempore, sed cùm judicabit expedire: and that done, he hath no right, then is he an Usurper, and ye may touch him, or do with him what ye will.  
What say they then further? A private man may not do it, by his own authority. Not by his own, but may he by some other? Belike, some other then there is, whereby he may. Authority then there is, and it may be given, and when it is given him, he may do it. And so we are where we were before. And this is their condemning: indeed the condemnation of the world, if they love darkness so well, as to be deluded by it.  
First, they will do it: will do it? Have done it, touched, touched in the highest 〈◊〉, against Tangere. It may be against their wills; nay voluntariè, have done it ●●●tingly, and willingly, against Nolite. But, it may be, repent themselves: Nor that: 〈◊〉 they give a charge against this charge, willing men, and making men willing, to do flat against it, to touch, even the Text, and break it, and spare not: by holding, They may be touched for all it.  
What is then to be done of us? The more busy they, 
The Text itself ●o be preserved and kept untouched.  to suggest the devil's 〈◊〉 Mitte manum, & tange; the more earnest we, to call on GOD'S charge 〈◊〉, Nolite tangere Christos Ejus. The more resolute they, to be touching; the more 〈◊〉 we, to look to their fingers. The more they endeavour to break down this double fence; the more we to labour to strengthen it. How will that be? Ourselves not to touch them? I will not speak of that, for shame. I trust, GOD hath so touche● all our hearts, as we detest the least thought that way. Never was any, truly partaker of the inward Anointing of a christian man, but he was ever fast and firm to the royal Anointing. That we will do: and that is not all; (I trust) we will do more than so, even provide a Nolite tangere for the Text too, keep that from touching, and that will keep GOD'S Anointed untouched: Keep one, keep both.  
Three persons there be in the Text. 1. God's Anointed themselves, 
By the three pe●sons in the Text.  touching whom it is given. 2. We all, Non reliquit hominem, not leaving a man of us out, to whom it is given. 3. And He that saith Meos, GOD that giveth it. The two first, to do their parts toward it, we to look to ours; and God will come in at His turn, and not fail with His part, we may be sure.  
Let me begin with Christos Domini, whom it toucheth: 
1. God's Anointed.  that they would be touched with it, and not lay themselves open to this touch, nor carelessly go where they may be within the reach, or fall into such fingers, as tickle to be touching them: Not to put it upon, what shallbe, shallbe. Non est benae, & solidae fidei, sic omna ad voluntatem Dei refer, & ita adulari, ad unumquemque dicendo: Nihil fieri sine jussione Ejus, ut non intelligamus aliquid esse in nobis ipsis. It is Tertullian: and most true it is, that it is neither good nor sound Divinity, in these cases, to put all upon the will of GOD, and every one to flatter himself or others saying; Nothing can be done without GOD will, but to conceive aright, that withal there is somewhat that belongs to our part. Therefore subordinately to serve GOD'S providence, with our own circumspect foresight and care, knowing, that His providence doth not always work by miracle. This day it did: every day it will not do so. 
Psal. 91.11. Mat. 4.6. Dan. 5.26. Psal. 20.6. Act. 27.30.31.  That He gives His Angels charge over them that tempt him not, that do not mittere se deorsum, cast themselves wilfully into danger. That Baltazars' daies were numbered, when he forgot his duty, not before. That He hath indeed promised to save His Anointed: but he promised Saint Paul also his life, and all theirs with him in the ship, and ●hat by an Angel: for all that, Paul would not let the Mariners go away with the boat, but cut the rope, and said, If these tarry not in the ship, we cannot be saved, for all the Angel's promise. Let His Anointed say and do the like: keep your Mariners about you in the name of GOD, keep yourselves with that state and guard, that is mere for the Majesty of Princes: and think GOD saith to you, Christi mei, nolite tangi, be you willing to keep yourselves from being touched, and I for my part, will not be behind.  
This way only is now left them. Another way there was, that GOD'S Anointed might not be touched; to set lists about them, as about the holy Mount, 
Exod. 19.12.  that ●s. Laws; whereby (that desperate wretches might not touch GOD'S Anointed) GOD'S Anointed might touch them first. I find Abimelech made a Law to strengthen this Law of GOD made a list about this very Nolite, 
Gen. 26.11.  a Law upon pain of Morte morietur. And this was wont to keep them from approaching. But, if that which should give strength to the Law, and make it a Law to the conscience, Divinity, if that be corrupted, if it be a matter of the will, as appeareth by Nolite, and the will made wilful (an horrible sin, being now become an heroical and holy act:) these lists will not hold them, the Law cometh too late. For, if men grow wilful, it is well known, Vitae alienae Dominus est, quisquis contemptor est suae. And who would not be Contemptor suae, if he may be sure to be Comprehensor aeternae? Then do but once persuade them, that for their touching they shall strait go to heaven, and no Anointed shall ever stand before them. Nolite is gone then: take order for Tangere how we can.  

2. The Subject.  Our part then is (and to us it is spoken, and to us properly doth Nolite belong) Every man in his place to do his best. They that are His Priests, by bowing their knees daily, and lifting up their hands to God: They that in the place of Counsel, by all the ways of wisdom: They that in the Seat of justice, by just and due execution: All, by all the means they can, — hanc talem terris avertere pestem, to devise and procure (if it may be) ne velint, that evil disposed hands would not: but howsoever, ne possint, that they may not be able (if they would) to touch His Anointed. It must be in part, by carrying a continual eye, and keeping a continual watch over them; or a shorter way, by removing them fare enough off, that are in any likelihood to do it: and those be such, as hold, God's Anointed be tangibiles, and may be; nay in some case, be tangendi, and aught to be touched.  
GOD himself in Core's case and Dathan's (who went about to touch Moses and Aaron, 
Num. 16.21.24.  not in their persons, but estates only) showeth us the best way: He gave order, that a general Nolite tangere went out against them and theirs, that no man should come near them, but all shun them and their company, as having them in a general detestation. God's course would be followed; that seeing their consciences are seared, and they fear not God's voice here from heaven, they might feel the full measure of His vengeance upon earth, and might assure themselves, upon the least discovery, of but a will to touch, but a will to do that execrable Act, to incur an universal detestation, to have all rise against them, to have all the hatred of earth poured upon them and theirs, to be the outcasts of the Commonwealth, and the Maranatha's of the Church; yea, they and their names for ever to be an abhorring to all flesh. Nothing in this kind is too much: this way, if no way else, to keep them from it: which is less than they should suffer, but all that we can do.  

3. GOD himself will join with them.  The best is, if we fail not in our duty; though neither we, nor the Anointed, can take perfect order against them, the Annointer can; can, and will, as this day He did. And the rather He will do it, in the time to come, if we turn to Him, to thank Him for that is past. To Him then let us turn, that He may take the matter into His own hand. If His Nolite tangere will not prevail, His Nolo tangi, will: and if He say, Nolo tangi, have they never so bent a will, do what they can, they shall not (for their lives) be able to do them hurt.  
Two points there be in this Charge, both expressed in the verse next before. Non permisit, He suffered none to attempt it; Sed corripuit, but them that did, He put them to rebuke. Put to rebuke, we turn Corripuit; it is properly to take up short, and that is, by a touch, or rather by a twitch. And so He hath ever done, and so He will ever do: Tangentes ta●gentur, or rather tangentes corripientur, if they touch, they shall be twitched, be taken short, and cut short for it (all the sort of them.) Have been (I am sure.)  

By Corripuit.  I begin with Corripuit: for that never faileth: for sure, God will not suffer His Anointed; nor Christ, His Synonomo's, those of His name, to be touched for nought: if not His name itself to be taken, neither those that bear it, to be touched in vain. And there is nothing more kindly, then for them that will be touching, to be touched themselves, and to be touched home, in the same kind, themselves thought to have touched others. You may see it in the first, in Pharaoh, the very first that touched and Patriarch Abraham. It is said, GOD touched him for it (and it is the very same word which God useth here in willing not to touch:) God touched him, and touched him tactibus maximis, with many a grievous touch: 
Gen. 12.17.  we read, plagued him with m●ny plagues. And indeed He toucheth them so, that He pl●gueth them that have been busy in this kind. Grievous are the touches they are touched with here on earth; of pincers red-hot, and boiling Lead: but, who knoweth the touches of the place, whither (being unrepentant) they must needs go? which, besides that they are maximi (in another manner of 〈◊〉 than these here) are aeterni withal, and not ended in an hour or two, as these 〈◊〉 Tactibus maximis tangentur, they shall be touched indeed throughly, as the first 〈◊〉.  
And look, as He began in the Patriarches, so hath He ever held on in His Anointed, the Kings that ensued. The first that ever touched his Kings, Baana and Rechab, 
2. Sam. 4.12.  wer● t●●ched for it: and cut shorter, both by the hands, wherewith they touched, and the ●eet, wherewith they went about it. Ask the rest, if it were good touching. 
1. Reg. 2.46. Ester. 2 23.  Shim●i touched, but with the tongue; his neck was touched with the sword. Bigthan and Th●rez said nothing, did nothing, but only with their will their necks were touched with the halter, tactibus maximis, the greatest touch or twitch that is here. And so (to make short) were all the rest, even to those two that were this day put to a foul reb●ke, and cut short in their going about it. Besides the Cherubim's wings then, to protect Kings, here you have, in Corripuit, the blade of a sword shaken, to keep the way to them.  
But what comfort is it, if Corripuit come to the malefactor, if he be cut short, 
By Non permisit  and if the King miscarry withal? Baana and Rechab, they that killed Ishbosheth, were cut short, shorter by the heads; but Ishbosheth, he died for it. I confess, there is small comfort in Corripuit, unless Non permisit nocere, go withal; in shortening them, without saving His Anointed. And that is our comfort, the comfort of this day, which we meet to give thankes for, that both these went together, Non permisit nocere, and Corripuit, both.  
You know, at the beginning I told you, besides that it is a Commandment, it is also a Thanksgiving. It is so, in that it is a verse of a Psalm of Halleluja, 
The thanksgiving.  the first Psalm of Halleluja, of all the twenty.  
Now in that He hath placed this duty, and set it in a Psalm, His will is, 
1. Psal 119.54.  men should come to it with pleasure, cheerfully, and as it were singing. When we speak of it, we do it speculatively; when we sing it, that would be with affection.  
In that it is in the first Halleluja of all, 
2. 1. Tim. 2.1.  it showeth (as I think) that GOD 's Anointed are the persons, which (saith the Apostle) Ante omnia, before all, we are to pray for: which (saith the Prophet here) before all, we are to praise GOD for; for them, and their keeping out of evil hands. Their safety we are to put in our first Halleluja.  
This Halleluja is a Psalm purposely for the bringing home of the Ark. 
3. Verse 1.  And that showeth, His Ark, and His Anointed are allied, and that no sooner is the Ark well come home, but this Commandment goeth forth strait from it, first of all, before all other: That all may know, what account they were to make of this duty, how high regard to have His Anointed in, in that the Arke's welfare and theirs, are so inseparably knit together. And indeed, experience hath taught it; The well setting of the Ark, dependeth much upon the safety of the Prince.  
Now this Psalm, as it was sung with all the music could be invented, of wind, 
4. Verse 5.42.  of hand, and of voice, to show, the preservation of Kings is a benefit extraordinary, that requireth so solemn a thanksgiving:  
So beside, it is ordered every day after, 
5. Verse 37.  to be sung iugiter coram Arcâ (that is) to be the ordinary Anthem of their daily service: to show, it is a duty perpetual, that needs so daily a remembrance, to wit, the care of their preservation.  
For last of all, that all the praise and thankes here in the Psalm, are for this Nolite, 
6.  that all the Psalm was set to come to this verse; it is plain. There be ninety two verses more in the Psalm itself (it is the hundreth and fift Psalm.) But as soon as ever ●hey once come to this verse, all the rest, all the verses following, are cut of; they go no f●rther in the Psalm, then till they come to it; and then break of all those behind, and str●●ght go to another Psalm: (for, this is all of the hundreth and fift, and the next verse is the f●rst of the ninety sixth Psalm.) So that, this verse plainly was the end and upshot of all the Psalm beside.  
Of this Verse then, of His Nolite tangere, and of His Nolo tangi, beside of a famous Non permisit nocere in this kind, this Day is a memorial to us, and to all our posterity, even to the children yet unborn: In GOD 's Anointed, not touched I cannot say, for touched he was, and more than touched: But, in the touch, there is no great matter (we said) but for the hurt; so that in the end, not hurt, is as good, as not touched. As good, nay better, for a Halleluja. For to be touched, as he was, and to take no hurt, is a greater delivery fare, then at all not to be touched. To go through the Red sea, and not wet a thread. To have been in the furnace, and no sent of the fire; that, is the miracle. So, to have been touched, and taken by the throat (that the mark was to be seen, many days after;) To be thrust at, and thrown down, as He was, and yet no harm (Hîc est potentia) Here was the power; and here was the mercy of GOD; Here it was certainly, and that so sensible, ye might even touch it.  
And here Halleluja first: and we to praise Him, that when Nolite tangere, would not serve in word, made Non permisit nocere to serve in deed: Came forth, first, with Non permisit nocere, as with His shield, and so shielded him, that He suffered him not to take any hurt at all; Anointed the shield, made it slippery, their hands slid off, their touch did him no harm. Non permisit, was as His shield, that he brought forth to save Him. But besides it, he brought forth His sword too, and cut them short: Corripuit eos, was His sword, touched them with it, and twitched them for touching His Anointed, touched them with Pharaoh's tactus maximi, that the marks of it will be seen upon them and theirs, for ever.  
For either of these severally, a several Halleluja: but especially, for no● severing them, but letting them meet and go together; Eripuit, and Corripuit, both jointly arm in arm. Not either alone, this, or that. Not permisit nocere, sed corripuit, suffered them to do hurt, but rebuked them: No, but Non permisit, & corripuit both, suffered them not to do any hurt; and rebuked them, and cut them short too beside.  
And this happy conjunction of these both, is it, which maketh the special increase of our thankes this year, more than the last, or any before. For that, since, and very lately, GOD, that suffered not Him, hath suffered some other King, to be touched, as fare as his life. True: He that did that execrable act, Corripuit eum, GOD touched him, touched him as he did the Mountains, Tange montes, & fumigabunt, touched him, 
Psal. 144.5.  till he smoked again. What of that? In the mean time a great Prince is fallen. But permisit nocere, He suffered the King to take hurt: And as for non permisit nocere, GOD did not Him that favour.  
Not him, but Ours He did: And did it, for the manner, not without miracle, if we compare the cases. For, He was then sitting in the midst of divers his Nobles. No likelihood, that any would come near Him, to offer but to touch Him: If he did, there was odds, there would have been many a non permisit, he should never have been suffered to do it. One man, for all that, one, and no more, did it; Divers were near him; None of them, All of them kept Him not from his harm. But Ours, was all alone, shut up, and so lest as one forsaken; not many, nay not any, no help at all, near him. And not one alone, and no more, but three there were to touch him: yet even then, even in that case, GOD non permisit nocere, suffered not, not any of them, nor all of them, to touch him, so as they did him any hurt.  
And even in the manner of the Non permisit, GOD shown himself more then marvellous: for, it was not, GOD only suffered him not to be hurt; but miraculously he made, that of them that came to break. His Nolite, even of them, one, that was set, that was ready armed to have touched, and to have hurt him, he, even that party, Non permisit, would not, did not suffer the other to do him any hurt; sed corripuit, but rebuked him, gave the Noli tangere to the other, spoke this very Text, and stayed his hand, that would have done it. This was a Non permisit indeed, worth a Halleluja, and after it, came there at the least three other Non permisits more. But I have presumed too much already: I will not enter into them, but end.  
The more they were, the more are we bound to magnify GOD, and to bless his holy name; yearly, yea weekly, yea daily to sing our Halleluja of praise, and thankes to Him for this day's Non permisit, and for this day's Corripuit, for them both. That, what He speaks in this Text, He made good upon this day: Shown, He would not have His Anointed touched: Shown, He was displeased with them, that did touch him: kept Him without hurt, and cut them short: shortened their arms, they could do Him no harm, shortened their lives for attempting to do it: scattered them first, in the imaginations of their hearts; and then after, made them perish in that their wicked Enterprise: And hath made this Nolite, this Precept, to us, Praeceptum cantabile, 
Psal. 119.54.  a Precept Psalme-wise, that we may sing it to Him. There is another, in another place, of another ditty and tune, wherein, he takes up a doleful complaint, thus: 
Psal. 89.38.44, 45.  But thou hast cast of thine Anointed, and art displeased with him. The days of his life hast thou shortened, and cast his Crown down to the ground. With them indeed it is, Praeceptum flebile, but with us, Cantabile. Praise we Him for it.  
And withal, pray we also, that as this day He did not, nor hitherto He hath not; so henceforth Malignus ne tangat eum, the malignant wicked one may never touch Him: 
1. joh. 5.18.  never may any have the will; or if have the will, never have the power to do Him hurt: Suffer Him not to be touched, or, if suffer him to be touched, suffer not their touch to do him any harm, no more than this day it did: Make all Nolentes, with His Nolite; if not, come with His Non permisit, that he may ever be safe; and strait after, with His Corripuit, that they may ever be taken short, that offer it. This day He suffered them not: nor let Him ever suffer any. This day He cut those short; so may He ever do them all: And ever make this Statute, our Song, all the days of our Pilgrimage. This is now the tenth year, and so these the Decennalia of it: That as this day it is, so it may still be celebrated, from ten years to ten years, many ten years more. Which GOD grant, etc.    

A SERMON PREACHED before the KING'S MAJESTY AT Burleigh near Okeham, On the V of August. AN. DOM. MDCXIV.  PSAL. LXXXIX. 
VER. 20. I have found DAVID My servant: with My holy oil have I anointed him.  
21. My hand shall hold him fast (or establish him:) and Mine arm shall strengthen him.  
22. The enemy shall not be able to do him violence: the son of wickedness shall not hurt him.  
23. But, I will smite down his foes before his face: and plague them that hate him.  
WE have found here a text, wherein (we see) God found David: and wherein, David found God. God, found David His servant: and David found God, his good and gracious Lord: first, to anoint him, then to deliver him: So to deliver him, as his enemies did him no hu●t: Nay so, that the hurt came to themselves; And they (as we read) were smitten down before him.  
And do not this text and this day somewhat resemble one another? To my thinking they do. For, who is there that hearing in the Psalm this, that violence was offered to David by a son of wickedness; but withal, he shall think of the wicked attempt of this Day. Who, that (for all that) they did David no harm: but Your majesty's like delivery, will come into his mind? Who, that David's enemies were smitten down: but it will lead him strait to the very same end of Yours. And who can doubt, that it was the same hand and arm, and of the same GOD in both? And that He, that did the one, did the other?  
King David, He is in Scriptures, not persona Regis only, the person of a King; but persona Regum, a person representing all Kings to come after him; such sp●cially, as with David, serve and worship GOD in truth. We do safely therefore, what is said to him, apply to them all, since he is the type of them all.  
But most safely, to such a King (if any such be) where, there is a correspondence of like events between David and him: that, what was Covenanted to the one, is performed to the other. For there, GOD Himself is our warrant, and even points us, so to apply it.  
As here now; I find a prophecy, or a promise. A prophecy of Ethan (his is the Psalm) or a promise of GOD. And I find this prophecy fulfilled: and this promise made good to Your Majesty. What promised to David, made good to You; and made good this Day: What is said in the text, done on the Day. What doubt we then to apply it to the present? And, since it fell on this day, what better day than this, for me to treat, or You to hear, or for us all to thank GOD for it.  

The Sum.  The text hath the name, from the first word of it, I have found. A f●nding it is.  
Two ways, may a thing be found: One, when a thing is found at first, and never was before: Another, when it is afterward lost, and found again: Both here; David is twice found.  
Found first, and anointed at the I. verse. Found again, and delivered, at the III. GOD found him first among his ewes, took him thence, anointed him, and of a Shepherd made him a King. 
Psal. 78.71.  And being a King, found him after among his enemies, in danger to lose both crown and life: and so, being as good as lost, found him again. It is hard to say, whither of these, is the greater: We will not strive, both are in the text. And either hath his day (I sought but for one day, but I found two) and both for our turn.  
According to which (somewhat strangely, but for our purpose, fitly) I may divide it into the XXIX, or XXV. of july, the day of Your first finding for Your Anointing or Coronation; And the V of August, the day of Your later finding, for Your deliverance or preservation.  
The Verses, are four: The points in them, eight (two in each.) Of which eight, some be past, some to come in the text: (All past with You.) Past two, ¹ Inveni, ² Vnxi, the finding, the anointing. To come, all the other six; all in the future, shall or will. Two shall's, ¹ My hand shall, ² My arm shall. Two shall not's, ¹ The enemy shall not, ² The son of wickedness shall not. Two will's ¹ I will smite, ² I will plague. And, all six comprised in a League or Covenant, which GOD is pleased to make with David, upon his anointing: and are as so many clauses or articles of it.  
Which league is made, pro & contra. Pro, with and for David, in the second: And Contra, against his enemies, in the two last. And that, both defensive, in the third: And offensive, in the fourth. So, a perfect League.  
We shall pursue it thus. 1. Of his finding first. 2. Then of his anointing. 3. 
The Division  Thirdly of GOD'S covenant-making with him. 4. And to this of the covenant-making, we will add a fourth of the covenant-keeping. Which, is indeed out of the text, but not out of the day though. And, we preach on the day, as well as on the text. Which keeping of the covenant, I hold to be a part full as necessary, though it be without, as the making of it, though it be within the text. That then, be our fourth, and this our order.  

THe first word, is I, that is GOD. He, is the speaker and be speaker: 
I. I (that is) GOD.  the finder and the annointer: the fast-holder and the strengthener: the rescuer and the revenger of David, and in him (as the type) of all Kings. Not one of these, but is within the very letter of the Text. For, this first person [I,] goeth clean through to the end, and (as it were) engrosseth them all to himself. Of the finding first.  
The points in it are four. 1. The Pe●son first, GOD it is that found. 2. Then the manner, Invent; found by seeking. 3. Thirdly, the cause why He found David; for He found him Servum Meum. All these three are inventio. 4. And, having found him lastly, He proclaims it here, cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found (that is) Inventi praedicatio. 
God found David.   
All Kings, are found by GOD: But in David, there is somewhat singular. He was not a King only, but a King (as we may say) of the first head. For, before he was found, he was a private man: GOD found him, and anointed him (that is) of a private person, made him a King His seed also, were to succeed him, by virtue of the entail, Verse. 4. But, he was the first King of his race: as in every race of Kings, there was such a one, that at first was found out. In him, in such a one, finding is most needful: In them that succeed, there shall need no such seeking, they are found to his hand; Only anoint them, and no more ado.  
This then, we find first; that Kings were of GOD'S finding at the first. GOD (we see) takes it to Himself I have found. They are then, no humane invention, devised or taken up by man: but found by GOD. They came not out of man's brain: but ex cerebro jovis, Inventum Dei, of GOD'S finding forth.  
As of his finding, in this verse: So of his exalting, in the very next before. I have exalted one, one chosen out of the people. Look you, there comes two at once; exalted and chosen. Neither chosen, nor exalted by the people; but by GOD, out of the people. Not they, out of themselves: but GOD, out of them. Mark that point well.  
As, for his finding in this, and exalting in that: so (within a verse or two following) of his adopting too. There, GOD saith: He (that is) the King shall call Me, Thou art My Father. Where we see, whereto he was chosen; whither exalted: even, to be the Son of GOD. And not every son neither: but his heir, his eldest. For, so it followeth, I will make him my first borne. So Filius Dei he is, primogenitus Dei: and what would we more? Then is not David, Filius populi, GOD forbidden. Never father him upon them. No adoptive, no foundling of theirs. His finding, choosing, exalting, adopting, GOD takes them all, to Himself.  
Shall I let you see it ad oculum, this; that it was none, but God? Not the people (no colour for them.) Full little knew they, or any of them; 
1. Sam 16.4.  Not the Elders of Bethlehem: Nor did ever imagine any such thing in hand, when Sa●uel went about it, when David was first found.  
Nay nor the Saints found him not neither, till GOD (as it is in the verse next before) spoke to them in a vision, and told them of it. 
Ver. 19   
Nay not he, of whom there is most likelihood, the Prophet himself (Samuel:) he found him not, he could not find him, till GOD did it for him and said to him, This is be. All this is, 1. Sam. 16. Thus, GOD, in David, would let us see at first, that it was He that found Kings, and none but Herald If Samuel the Prophet had been let alone, 
1. Sam. 16.6.  it had not been King David, but King Eliah: he would have found him. If Abiathar the Highpriest had had his will, it had not been King Solomon, but King Adonijah, 
1. Reg. 1.7.  it is well known. So then, neither People, nor Saints; nor Prophet nor Priest; but GOD it was, of Himself and by Himself. He to have the honour of this invention.  
And if Kings be the invention of GOD, then are not their inventions of GOD, (these I mean that have been breched of late) that find Kings, or found Kings upon eny but GOD: that make Prophet, Priest or People, King-finders, or King-founders, or ascribe this invention to any, but to him in the Text. This for the person, I have found.  

2. Found Him inveni.  How found (the second?) By hap? No, it is inveni: in that word, is the manner of it. Every tongue hath a proper word to sever things sought and so found; from things found without seeking: you know— Tu non inventa, reperta es. David then, was not; Kings are not reperti, hit upon at adventure, or stumbled on by chance: they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No, they are inventi: first sought, and so found upon search. Will ye hear it totidem verbis? Quaesivi mihi hominem saith GOD of David, I have sought me out a man. 1. Sam. 13.14.  
Not, that any is hid from Him, that He need seek him; It is but in our own phrase to express to our capacities, how GOD stood affected to the having of Kings. So set to have them, that rather than not have them, He would do as we do, even take the pains to seek them out. Now, the endeavour to seek, is from no velleity, no faint will; No, it is from a desire that fain would find. And that desire, is from no mean conceit (if it come, so it is; if not, no great matter:) but from some special good conceit, we have of that, we seek for; that we hold it worth the time we spend, worth the labour we bestow about it. All is, but to show us the worth of this invention. For it is no mean thing (we may be sure) that God will seek. Seeking them, He shows, He holds them for such, as He would not be without them Himself; He would not have His people in any wise, be without them. And that He would not have them thought as good lost as found, but esteemed for such by us, as if we had them not, we would (by His example) set ourselves to seek them seriously, and never leave, till we had found them. This for the manner.  

3. Found him his servant.  But than thirdly; seeking, why found He David, rather than any other? We find the reason of that, in Servum meum, because He found him His servant. For a servant He sought, to whom He might commit the highest point of His service, the care of his people. And He found him so zealous for his flock, to keep them from being a prey to strange beasts, as He thought him meet, to be made of Pastor ovium, Pastor hominum. He found him so devout at his service, that He set him in such a place, as if he were the Servant of GOD he might make ten thousand more, beside himself.  
These two words then, we may not slip over; the claim of the Covenant (after) lieth by them. And if the Covenant hath not been kept with any, it hath been for default of this, that he hath found him; him, but not him, His Servant.  
Yea, if any King be found by GOD before he do, or by course of nature can do him any service (suppose in his cradle;) yet even to such a one, is not this word, without fruit. It hath his use (this) not only in making them to be found, but in keeping them from being lost. For the same, that was the way to be found at first: the very same, is the way not to be lost ever after. And it concerns David or any, as nearly, not to be lost again, as it doth at first to be found.  
Now, if David look well to these two words, and lose them not, God will not lose him (he may be sure) but be at hand still, ready to defend him. Unless David lose them, he cannot lose God: and unless he lose God, he cannot be lost. David ever lost them, 
Num. 31.16.  before his enemies could do him any harm. All Balaam's cursing will do him no hurt; nothing but his wicked counsel, to unmake him his servant, and so to lose GOD, and so to be lost of GOD, and so to be lost, utterly lost. Lay up this then; The way to servari a Deo, is to servire Deo. And lay it up well; It is the only article of Covenant on David's part: Upon these two words depends all that follows (upon Servum meum) If they be sure, all is sure. And this for inventio.  

●od tells it, I have found.  But, I find here, inventi praedicatio besides. To find is one thing, to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inveni, 〈…〉 found another. One may find, and keep his own counsel: (so men do for 〈◊〉 most part.) But God here proclaims His finding; tells all, He hath found. And 〈◊〉 do so, but such as are surprised with joy: as the party in the Canticles, Inveni 〈◊〉 quaesivit anima mea, I have found whom my soul fought, and I would the world 〈◊〉 it, I am not a little glad of it. Commonly, where there is care in seeking, as be●ore, there is joy in finding. joy then: and it is not joy alone (for, one may gaudere in sin●, keep his joy to himself) but gaudium cum gloriâ, this. For, he not only joys i● his invention, but glories in it, and even boasts of it, that doth inventum pr●●i●●re. The word (which he useth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is made famous by Archimedes, who in a great passion between glorying and rejoicing, first cried it, when he had found th● secret of King Hiero's Crown. But no less famous, by Saint Andrew, joh. I.XLI. Who, upon the finding of CHRIST, came running to his brother Saint Peter, with Ar●himedes's cry, We have found him (the Messiah) we have found Him. Messiah in Hebrew, is nothing else but anointed: and, we shall see David anointed strait. A●d sure, next to the joy of Christ (Christus Dominus) we may place the joy of Chris●●s Domini; and take up, our next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for him. God's word will well become us, to use.  
And to whom is this? To his Saints: to them, 
joy to His Saints by it.  he tells it (look the last verse before:) As if they, had their part in this finding, so invites he them, to the fellowship of the same joy. Tells them, that such a one He had found; and for them, and for their good He had found him. They, to reap special benefit by it, by this finding; therefore, they to take special notice of it, they specially to rejoice with him for it. 

1. joy of the finding.  
Ver. 15.    
And what should I say, but as this Psalm saith a little before, Beatus populus qui scit inhilationem, Blessed are the people that can skill of this joy, that can skill of their own good: What it is to have a King, a King found to their hand, but specially a King, th●t is God's servant. Verily, if God's joy be our joy: it is to be with us, as with 〈◊〉 it was; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of joy. And truly, all this Text, both that which is passed (his care in seeking, and his joy in finding) and that which followeth, his honour in anointing, his mercy in making this Covenant, his truth in keeping it: His rescuing them, from; his revenging them, upon their Enemies: all is, but to show us how much He doth, and (if we will do, as He doth) how much we are to be, even to set by, even to joy, and glory with Him, in Inveni Davidem Ser●um Meum. And this for his finding. Now no more ado, but proceed to his anointing.  
To what end then, found? To anoint. Very many are found, very few so found, 
Found to anoint.  scarce one of many millions. But they, that are so found, are eo ipso the greatest pers●●ns, and of the highest Calling upon earth. So much is there, in this word anointing. And this also, God takes to Himself: unxi, no less, than the former, inveni. 
God the annointer.  Finds, and anoints both.  
And both the Act His, and the oil His. Vnxi, I did it; and oleo meo, 
The oil is God's.  My oil it was I did it with. So finds Kings, and finds oil, and finds fingers, and all. Nothing goeth to them, but it is God's.  
It seemeth otherwise. Samuel could not find him indeed: but we find, he did 〈◊〉 him, though. He did so, but not as of himself: what he did, 
1. Sam. 16.13.  in the Person of God he did it. And the Law is, what one doth by another, not, that other, but himselve▪ is said to do it, to be the Author of the deed. For this must stand true, that God here saith Himself, That whose fingers soever were used, GOD it was that anointed him. And anointed him with oil, holy oil, His holy oil.  
Oil: We can never find Kings in Scripture, but still we find this word with them. 
1. With oil.  〈◊〉 find them in oil, and oil is for continuance. The colours of the Crown 〈…〉 water-colours, to fade by and by; they be laid in oil, to last and to hold out all ●e●thers. So, in oil, not in water.  
And in oil, not in wine. For though the Samaritan have both, and there is use of both, 
Luc. 10.34.  in time and place: Yet here, only with oil. There is no acrimony, nothing corrosive, in it: it is gentle, smooth, and suppling. All to teach them, a prime quality of their calling, to put in oil enough; to cherish that virtue, that the streams of it may be seen; and the sent of it may be felt of all. For, that will make David to be David: that is (as his name is) truly beloved.  

2. With holy oil  Oil, and holy oil. Holy, not only to make their Persons sacred, and so free from touch or violating (all agree of that:) but even their Calling so, also. For, holy unction, holy function.  
Now, this holy oil troubles the jesuite shrewdly, and all those, that seek to unhallow the Calling of Kings. For, if the holy oil be upon them, why should they be sequestered quite, from holy things, more than the other two, that have but the same oil? Indeed (as they say) if they were but to deal with common matters, common oil would have served well enough (and so, they would feign have it;) but this place, chokes them: This holy oil here. And their Calling, by virtue of this, being holy, what should let them, in their kind to deal with those, either persons or matters, that are but as the oil is, wherewith they are anointed? How fond is it, to imagine them to be anointed with holy oil, to deal only in unholy matters, and not to meddle with anything that holy is!  

3. With His holy oil.  Holy oil, and His holy oil. For, His holy, is more than holy. His, is another manner oil, than the material, in the Prophet's horn, or in the Priest's vial. His drops immediately from the true Olive, the Holy Ghost (He the true Olive, as Christ the true Vine.) Samuel's, is but a ceremony: this, the substance of the anointing. It is, in this, as in Baptism: there, john with water; Christ with the Holy Ghost: And, that is the soul of Baptism. So here, Samuel shedds on the oil of the Tabernacle, God He adds his from heaven; the same, and no other than Christ was anointed with: that oil is it: 
Psal. 45.8. joh. 3.34.  that, the anointing indeed. He indeed above his fellows, for He had the Spirit above measure: But He so above them, as He with them, and they with Him, with his, with the same anointing, both.  

2. joy of the anointing. Psal. 45.8.  And, it is not from the purpose, that His oil, is by the Psalm called the oil of gladness: That, as we are glad even now, for his finding: so, may we also now, for his anointing. And by and by, glad again, for his delivering. And so, glad in him, God make us, for them all. It is a day of joy: I would not omit eny thing, that might tend to it. And this for the first verse, finding and anointing, and (if ye will) for the twenty nineth of july. Now to the second verse.  

VERS. 21. The League.  Having anointed him, the first thing He doth, is to enter a league with him. And, we are glad of that. For, having found him now, we would be glad to keep him. And, there is no surer way for that, then to join him in a league, with the mightiest King (by far) of the whole world, the King of Kings, God Himself.  
And, God Himself is willing with it, offers it. And sure He hath reason so to do. Seing He hath found him, He will not see him lost. David serves him, He will servare servum. He anointed him, and made him holy, He will not see him used profanely. But, the eye that found him, shall watch over him: the hand that anointed him, shallbe at hand, to defend him.  
So hitherto, GOD found David. Now, David finds GOD, willing to undertake his quarrel: 
It is a League or Covenant.  and even to covenant with him, so to do. For, it is not a bare promise this; it is a Covenant, and so termed expressly, at the III. and XXVIII. verses. And that, a Covenant solemnly sworn, bound with an oath, at the IV. XXXV. And here now 〈…〉 cum eo, He giveth him ●is hand upon it. His covenant, His oath, and His 〈◊〉 ●hat can there be more? ●his Covenant is made as sure, as can be; And as 〈…〉 we shall see anon.  
〈◊〉 first Article of this Covenant, the article of Inprimis, 
The first and second articles of the Covenant Pro, for David.  is that His handi 〈…〉 him fast, or establish: the second, that His arm shall strengthen him: (that is) 〈…〉 for the continual presence, and assistance of his power, ever to join with 〈…〉 still to be aiding to him.  
〈…〉, of itself is but one, as God is one: but is set down thus, here and 〈…〉 in two words; the hand and the arm, the mighty hand and the outstretched 〈…〉 set forth two degrees of it. Both great, but one greater. That of the hand, 
God's hand. God's arm.  〈…〉; as we read, XIII. verse before, yet but ordinary. That of the arm, is 〈…〉 cometh forth, but upon extraordinary occasion: Every thing, we put 〈…〉 the arm's end.  
〈◊〉, that these degrees of difference are in the power itself, which is entire, quoad 〈…〉 only, to proportion it, and make it answerable, to our perils: which are 〈…〉 alike, but less or more, at one time, than another: and so, seem to us, to 〈◊〉 a degree of power, according. For the less, the hand seems enough: 〈◊〉 the more, the arm; a greater degree of power, as our peril is greater.  
No day goeth over our head, but the horse we ride on, the stairs we go up and down by, the very meat we eat, we are in danger, lest it go the wrong way. For, these, for every day's dangers, we cannot miss the hand; and the hand is enough, if it do but hold us fast.  
But this day, the fift of August, and such another, the fift of November, the case is 〈◊〉 then, Rise up, rise up thou arm of the Lord, rise up and stretch out thyself: another manner of jeopardy, then. So, in a word, the hand for all the year: 
Esa. 51.9.  the arm 〈◊〉 the fift of August. Now there is no jeopardy so great, but the arm, if it stretch it 〈◊〉 out, will serve to preserve us. And this arm is ever stretched out, when GOD 〈◊〉 safeth some strange miraculous deliverance: as this day He did. For this, was Diesbrachij: on it, the arm of the Lord was reveiled. 
Esa 53.1.   
Both these: And either hath his proper attribute: the hand, to establish, and the 〈◊〉, to strengthen.  
To establish: (that is) to make steaddy, that he stand fast, and be not moved. 
Hand, to establish him.  It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passive power, to resist: such, as of the anvil, or of the rock.  
To strengthen: (that is) when we are further to encounter our peril actively, 
Arm to strengthen.  and are to weak for it; for, that giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the active power, that strikes them down: at the sword, or halberd in the hand of the mighty.  
Both these: and both necessary, for the performance of this league: Which is, 〈◊〉 defensive in the next verse, to keep them, that they take no hurt: And 〈◊〉, in the last verse, to pay their enemies their due, and to strike them 〈◊〉.  
〈◊〉 then, is the sum of the two first articles. The hand shall never be of him, 〈◊〉 him, all the year long, for every day's danger. But, if further need be, if some 〈◊〉 great hazard, if the fift of August, then out comes the arm. But so, as both; 〈◊〉 hand and arm and every sinew in them, are ready still, and at hand as occasion 〈◊〉 to establish or strengthen him. This, for the second verse, the league: And all this 〈◊〉 him: Pro.  
Why, what needs all this? this holding, this fortifying? 
The third and fourth articles Contra, against David's foes. Defensive.  Is there any harm 〈◊〉? I cannot tell: it was somewhat a suspicious word (in the verse passed) of holding 〈…〉 holding him fast; as if there were some shoving at him. The Greek is more 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For, in that word, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD holds him: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it 〈…〉 ●nother plucks at him: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, GOD holds him harder or faster then 〈…〉 This was but suspicious. But here now, it is p●st all suspicion: for here, are a 〈…〉 making toward him (¹ the enemy, and ² the son of wickedness:) It is to be doubted, for no good. Here is now the fift of August: Heer comes GOD 's second finding him. For in his enemy's hand now he is, get out how he can.  

The devil's finding or in●ention.  I told you before, that Kings were GOD 's invention: here now comes the Devil's invention. For, as GOD 〈◊〉 Kings, so the Devil finds Traitors. God finds David, the Devil finds Absalon▪ God, your Majesty; the Devil, those of this day.  
And (as evil ever is more fertile) for one King, there are two, in the Text: and there were two, on the day: and I would to God, two were all. But this is to be counted of, 〈…〉 enemy (so signifies his name) willbe sure to find Kings, enemies. The father of wickedness, will find his whelps, ready ever for so wicked an 〈◊〉.  
〈◊〉 now these are they, contra quos, whom against this league is made: For by 〈◊〉 of the league, God and David, they have friends and enemies in common. Enemy to one (the King;) and enemy to both (God and the King.) 1. Of the parties first: 
1. The Parties. The enemy. The son of wickedness. Son exegeticè  ●. Then of their attempt. 3. And last of their success.  
The parties. Two titles they have in the Text, ¹ the enemy, ² the son of wickedness. Exeg●ticè some take them, both for one; and then, the later glosseth the former: and then the meaning is, that David's enemies are all of them the sons of wickedness. And indeed such they were, and none but such. For God forbidden, eny good man should be David's enemy. 
Pro. 31.3.  In this sense it is true. For, all of them Qui vias dant ad perdendos Reges, but much more, qui vias docent; that would have them lost, whom God even now, with such joy found; that seek to deface God's invention: You may boldly pronounce of them, they be the sons of wickedness all: as flat against God, as perdere is against invenire, perdition against invention; and their will, against His will. For His will is, Quos Deus inuênit, homo ne perdat: and Quos inuênit, homo per dat, say they. And this, if both be for one.  

The enemy, the son of wickedness two distinct. Ver. 12.  But if (as the words give, and the best Writers take them) they stand for a pair, for two distinct: then, by the enemy, is meant he that is so professed: Plain, by the LV. Psalm, It was not an open enemy: where the word is the same, that here; (that is) such a one as Goliath was. But by the son of wickedness, is meant, the close hollow Traitor, such as was his wicked son.  

They be the sons of wickedness.  And it is good, they know their pedigree these fellows, of what lineage, they are. That is, wickednesse's own sons: as if the other, the enemy, were but allied to it, in some degree; but these, the true of spring, the lively image of the Devil. For, if they be the sons, and he the Father, they be as near of blood, as may be. So, they see their true descent, sons of wickedness.  

What wickedness it is. joh 15.25. Psal. 109. ●.  And it is worth the while to know, of what wickedness. Evil it is, to be wicked upon what praetense soever: But, ode●unt me gratis is worse; for that is, of mere malignity. But maela probonis, is worst of all. And such are these, such their wickedness. Sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews tell us, is properly the naughtiness of some evil natured children, that bite the nipple, which giveth them milk. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right: (the worst and most wicked wickedness of all others.) To bite and suck, both at once. But such there are, the better they be dealt with, the worse still, ye shall find them.  

The Son of wickedness the more dangerous.  Now of the twain, these are fare the more dangerous: as you may see by the very course o● sta●●●ing of them in the Text. For referendo singula singulis (as we use to do:) the hand before (as the former there) properly refers to the enemy (as the former here:) But the arm, the later there, that refers to the sons of wickedness, even by the course of the two verses. As if, for the enemy, the hand were sufficient: but for these, arm and all, were little enough.  
And sure, ye shall obs●rv●, that David, that the son of David, CHRIST; that CHRISTUS DOMI●●VS, and CHRISTUS DOMINI both, hath ever been 〈◊〉 in danger of this kind of 〈◊〉. David, he was once in danger, and never but 〈…〉. an open 〈◊〉. 
●. Sam. 21.16.  But his great dangers, were by these here, the 〈…〉, his wicked 〈◊〉 Abs●lon, his wicked Counseilor Achitophel: And indeed, all 〈◊〉 great▪ were by this second fort.  
〈…〉 SAVIOUR CHRIST. His furious enemies, 
Luk. 4.29. joh 8.59.10 31.  they that would have 〈…〉 headlong down the hill, they that would have stoned Him, they did Him 〈…〉 but, that false harlot judas, that son of wickedness, he did. And I pray to 〈…〉 may; and I beseech David hearty, He would take this to heart, and take 〈…〉. The danger of these, the sons of wickedness, it was the danger of 〈…〉.  
〈◊〉 ye now see their proceed and practices? They be in these three words; 
2. Their attempt. Violence, Wickedness, H●●t.  〈…〉, ² wickedness, ³ hurt. Violence they mean, that is their end, and with 〈◊〉 they cover it (that is) with one wicked pretence or other, the better to 〈…〉, to do the hurt they intent. Alas, nothing but a vow at Hebron (said 〈◊〉 Absalon) when he vowed indeed, to deprive King David, 
2. Sam. 15.8.  both of his 〈…〉 life. Not lose the Sermon, for eny good (said He of this day;) when he had in 〈…〉, violence and hurt, no less hurt, than the loss of your majesty's life. This is 〈…〉 of them all: Violence wrapped about, with a vow, or a Sermon, or I wot not 〈◊〉 that, before it be seen, it may do the mischief, that is meant. This holy 〈◊〉, is simply the worst of all. O LORD, what dangers are they in, that are 〈…〉! How here being lost! Now, the Success.  
〈◊〉▪ at the name of Violence, at but the mention of hurt, every good heart is moved, 
3. Their Success. No Violence, No Hurt.  〈…〉 running in about David, to see, if eny hurt. But there is no hurt done (GOD 〈…〉) None done: whatsoever meant, none is done. And, he falls (if you mark:) 〈…〉; Nay, not so much, as the least hurt. For they be two, these, violence and 〈…〉 hurt, is the more larger. Eny violence done? Nay none: Eny hurt at all? 〈…〉 neither. Neither? all is safe then.  
〈…〉 ye see, the first use of this hand, and arm; to repel and keep back 〈…〉 of the blow, that should do them hurt. This is the defensive part. And 〈…〉 to their comfort, that this hand so holds them, and this arm is so over them, 〈…〉 still between them and their harms: as it lights on GOD 's arm and hand, 〈…〉 hurt them, before it come at David. But them, it cannot hurt, neither 〈◊〉, wickedness, nor wicked violence prevail against them: And so be they safe, from 〈◊〉 And no way to prevail against Kings, but to bind this hand first, and pinion 〈…〉. Otherwise, evil men there may be, and evil meaning; but no evil success, 〈…〉 ●hat.  
But, I would pray you, to take good heed, to the Tenor of this Covenant. 
1. Not, There shall be no enemies, No Sons of wickedness.  No promise is here made, but that such he shall have: and shall have of both sorts, open all secret: open, to offer violence; secret, privily to seek his hurt. No, though he be 〈…〉 (that is) lovely, or as lovely, as ever was he, yet he shall have those that hate 〈◊〉; hate him gratìs, hate him though favours done them; though they lie in his lap, 〈◊〉 fed with his milk, yet bite him for all that. No part of the Covenant this, but 〈…〉 shall have, but such there shall be.  
〈◊〉, no promise neither, but as they shall be, so they shall be doing (as we say: 
2. Not, They shall not be doing. ) not 〈…〉, but be plotting and practising, ever and anon. It is but, non proficient (so read 〈…〉 this verse) the Covenant in the Text: it is not non facient. No, facient, 〈◊〉 quod suum est iniquitatis filij (saith Saint Augustine well;) the sons of 〈…〉 be doing, and do their kind, that is wickedly; Intend Violence, pretend some 〈…〉 wile or other. No part of the Covenant, but such there shall be: Nor no part 〈…〉 Covenant, but thus they shall do. Let it not seem strange: look for it.  
〈…〉 this is the Covenant, and this is all. The former part, 
3. But, They shall not do it.  Be they shall and be 〈…〉 shall, sed non proficient in eo, they shall do no good on him (in their sense) that 〈…〉 (in ours.)  
〈…〉 fit is the word non proficient: that is, 
Non proficient in eo.  though they go to School all their 〈…〉 it, yet shall they prove but non proficients, and never proceed so fare, as to 〈…〉 in the latter part, non apponent nocere; Not non proponent. Not, shall not have 〈…〉▪ but, shall not have the●● purpose. Not, shall not have the will; but, 
Non opponent nocere.  shall 〈…〉 power to do hurt. Proffer they shall, but not profit. Devise, but what 〈…〉, not be able to perform: Imagine, 
Psal. 21.11. Luk. 1.51.  but be scattered in the imaginations of their 〈◊〉. So that, come when they will now, they come a verse too late: David is provided of an hand and arm (in the 〈…〉) that will see him take no hurt: that will be hurt themselves, r●ther than ●e take eny: that will so sense him, as neither fury 〈◊〉 be able to 〈◊〉 him 〈…〉, by force; nor wickedness to do him eny hurt, ●y fraud. Near lost, as 〈◊〉 as lost, he may be: but quite lost he shall not be, GOD shall find him again. And so to the last verse.  


VERS. 23. The fift and sixth Articles 〈◊〉.  
Against his enemies Offensive.   〈…〉 the●, David is escaped from their violence and hurt, But shall they escape 〈…〉: there is a further matter in it. All this, is but the defensive part: But the 〈…〉 (we find) was not only so, but offensive too; as well to offend and annoy them, a● to defend and rescue him. And here now, is the active power, we spoke of before, of the 〈…〉 of the arm. 
I will smite down.  That, there is not only work for the hand to stay him, or hold 〈◊〉 a shield, to hear of, that so no hurt to him; But for the arm also, to draw out a sword, and lay on, that so all the hurt shall come to themselves. And so, their imaginations not only scattered, 
Psal. 7.16.  but returned upon their own heads. For, violence they intended, and were brought themselves to a violent end. Hurt they meant, and they are hurt themselves, and that incurably, smitten down and perish.  


1. Yea, Though no harm done, yet smite down  
2. Sam. 20.21. Psal. 41.9. Ester. 1.21.22.   Three points I touch only. What? smite them down and no harm done? Yea, no matter for that; down with them, though. To lift up an hand, or an heel here, is enough. To offer violence, but to intent hurt, here enough. That there was none done, thankes be to GOD and the good hand, that held them: Bigthan and his fellow, ●ang them up though. Not, quia nocuerunt, No: upon no other indictment, but quia voluerunt, they would have done the King hurt, though they did him none. That is enough, smite them down.  

2. Yea, At the first smite down.  Again: What? at the very first, smite them down? Yea; these, at the very first. With others, He proceeds not so roundly: smites them first before he smite them down; smites them a blow with the hand, in mercy; before he smite them down with the deadly blow of his arm, in rigour. But these, down with them, at the very first. Wot you why? Abisai he desired, he might have, but one blow, at the King, he would never desire a second. 
1. Sam. 21.8.  Pay him, with his own money: let him have but one blow, but the first; and no more.  

3. Now smite down.  And what blow is it? to astonish him or to fallen him, for the time? No: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the seventy. The nature of which word is, not to fallen the stem or the trunk of the tree, but to hue in sunder the very roots, that it never grow again: So to smite them down, as they never rise more. I will smite down.  

And plague them.  And, as if this were not enough, he follows them yet further. Before, he fell: No violence; nay not eny, the least hurt: Here, he rises, smite them, nay plague them, 〈◊〉 is smite them down with the plague, which is yet more fearful. And it is truly turned, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly, the stroke of the plague.  
The plague is a death that we would not die of to choose, if smitten down, not smitten 〈◊〉▪ with that axe. Not, because it is deadly for the most part, and past recovery: (that, is not it:) But, because they that be so smitten, there goeth from them, a pestilent 〈…〉 vapour, that makes all shun them, or (as the LXX ies. word is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plague them in this life.  〈◊〉 away, yea and fly away from them. And even so, from these, there goeth a scent, a● from a plague sore (you will bear with it, it is the Holy Ghost's 〈…〉) that 〈◊〉 their blood, corrupts their name, makes them and their memory odious, 
Esay. 66.24.  yea, even an abhorring to all flesh. Say what they will, this is the 〈◊〉 of plague when all is done. And, it is GOD 's own will, GOD himself 〈◊〉 have us, 〈…〉 of them. 
〈…〉  Of Coreh (the first we read of in this kind) 〈…〉, Change the people all, that they get them from about them. 〈…〉 from 〈◊〉 Tents, touch not eny thing that is 〈…〉 should say, the● 〈◊〉 the plague, it is infectious. So, GOD 〈…〉 of them: 〈…〉 (I pray GOD) all may take warning from 〈…〉 and so think of them, and shun them as persons contagious, that have sores 〈…〉 on them.  
Now; this is but their plague on Earth (to be plagued in their end, their blood, 
Plague them in the other life.  〈…〉 name;) but all this, is nothing to their plagues in Hell: whither certainly 〈◊〉 go, so many as in flagranti crimine, in the very act of treachery, are taken away. 〈◊〉 man shall need to wish them, more hurt: They perish, and come to a fearful end. 
Psal. 73.19.  It is truly said by them, I will plague them.  
〈◊〉 one more, that makes up all. For (if ye mark) the person is changed. 

¹ (That is) God himself will smite.  
He will plague.   The last verse, it was, they shall do no violence, they shall do no hurt: Consequently, he should have gone on, they shall be smitten, they shall be plagued: that had been enough. It 〈◊〉 so, but, in the first person, I will smite, I will plague: as if, GOD himself would 〈…〉 doer of it, and do it even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprijs manibus, with His own hands. And 〈◊〉 so sensible hath been the demonstration of the hand of his power, in the fall of 〈◊〉 that (to hold us to the term of plague) GOD 's tokens have been seen upon 〈◊〉: as if He had sent his hand from on high, to plague them indeed. Upon these, this 〈◊〉; upon others since these, GOD hath from Heaven, showed, how much these 〈◊〉 displease him, by making even the prints of his hands, to be seen upon the 〈◊〉; that men have been even forced to acknowledge, it was no humane or 〈◊〉, but some supernatural divine power, that brought it to pass: And that, though other hands were in it, yet GOD it was, that strooke the stroke. This is the end, that in the end, shall come to all these from the LORD, so many as have eny hand in the hurt of the Lord's anointed. He that is the founder of Kings, will be the Confounder of all Conspirators. Carry it, as closely as they can, His hand shall find them out, find them out and smite them, smite them and plague them, plague them 〈…〉 for ever. This is the Covenant here made with David, in the name of Kings.  
And (I promise you) this is, a fair Covenant, and a full: but, 
Application to His Majesty.  might we see some 〈◊〉 of it, how it was kept? For that, is Sal foederis, the proof, the keeping of it. 〈◊〉, many fair Covenants here in the World, take wind, for want of this Salt of the Covenant (the true keeping.)  
Of David, there is no doubt, it was kept with him, but the time will not serve. And 〈◊〉 time requireth rather, to show the proof of the presents in Your Majesty. That, 〈◊〉 whole Text (mutato nomine) hath been kept with You, from point to point: and the faithful mercies of David (as Esay calls them) as faithful to You, 
Esay. 5●. 3.  as ever they were to him. Of that, then.  
I find then, both these days, and on them, both these ways, You were found by GOD; found, the twenty ninth of julie, and anointed; found, the fifth of 〈◊〉, and delivered. 
1. The twenty ninth of july Found in the Cradle and anointed.   
Found first: and that, sooner a great deal then David: for in your cradle: There 〈◊〉 found You, and anointed You. David was come to years of discretion first, to 〈◊〉 Him service: But you, by his preventing grace found, before You were, or could 〈…〉, to do him eny. An antecedence even in this. 

2. The twenty ninth of july, and the twenty fifth both Twice anointed.  
2. Sam. 2.4.5.3.    
〈◊〉 He found you twice, to anoint you. Once, before you did, or could serve him: 〈◊〉 after you could, and did, once more. Found you, the twenty ninth of julie and the 〈◊〉 fifth both. David was twice anointed too; but he, but of two pieces of one 〈◊〉: but you, of two entire Kingdoms, or (indeed) of three, the least of them, 〈◊〉 then that of his, when both pieces were together. So an anointing also, more 〈◊〉.  
〈◊〉 difference I find, but with vantage still, on your side. For, in the Text, 
3. Found in the womb, and delivered, before ever anointed.  〈◊〉 first anointed, and after delivered. But you, were delivered, before ever anointed 〈◊〉 before He found you in your Cradle, there to anoint you; He found you in the 〈…〉 before ever you came into the world) there to deliver you: Even there, His 〈…〉 over you, that, even there, a Son of wickedness did you no hurt. This is more, 
4. Delivered before anointed: Delivered again the fifth of August.  〈…〉 in the Text; more, than ever David could sing of.  
〈◊〉 not only thus delivered you before your birth, and so before your anointed: 〈◊〉, after it also, no less: Witness this fifth day of this month. So, were you delivered first, and then anointed; and then, delivered again from this day, and from being lost on it. 
5. Anointed the second time 25. of july, and Delivered after it 5. of November.  And thus far the Text.  
But then, were you anointed again after that, and delivered again after that, from a fifth day too, though of another month. For, either of your anointings, have had a famous delivery, to second it. So we double the point here. A deliverance in the womb, an anointing after that deliverance; A deliverance after that anointing; And then, an anointing again; And then, a deliverance again, upon that. So upon the matter, four findings, with you; Twice to anoint, and twice to deliver: beyond David, beyond the Text here. So the Text, kept with you, over and over again.  

Application to the fift of August, the Day itself. Verse 2. Then found & found by GOD.  But, to let the rest go and to hold us to this day. This day, if days could speak, (and days can speak, saith the nineteenth Psalm) would certify, that this Covenant was kept with you, in every clause of the six, on this your finding-day.  
For, your finding-day well may it be called; well may it be said, you were found on it, and found by GOD on it. Found; for sure you were lost: And found by GOD; for men had lost you. They that gladly would, knew not how to find you, or get to you. Great odds then, but you had been quite lost. It was GOD that found you then, and made you to be found of them, not by eny skill of their own, or by eny direction, but His. By hap, it might seem: but yourself do, and we all acknowledge the hand of GOD in it. His providence, that so guided them; His doing it was, that they did it: So that God it was, that found you then, or, we had not now found you here. It may then truly, be called your finding-day; and God truly say, the second time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found. 
1. No enemy professed, but two Sons of wickedness for it.  Of it then, of this day.  
We shall fail a little, in the first point. Hear is an enemy professed: And you had not then, you never had eny, professed. To make amends for that, there is but one son of wickedness in the Text: You found not one, but two; and they found you.  

2. A Son of wickedness he was.  Sons of wickedness, well might they be called. For, if no Religion, taking Religion upon it, be wickedness, (as it is double wickedness) a Son of wickedness he was. If witch craft be wickedness (as it is wickedness in the highest degree) he was a Son of it, it was found about him. If to do evil gratìs; to do evil for good, be wickedness (and it is the wretchedest wickedness that can be) you had done them many favours; and, to bite the breast then, that had given them milk, these are they in the Text right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ever, there were eny.  


3. Meant violence, wickedly covered it.  
How near the doing it.   These then, violence they intended, and with wickedness they covered it. Wickedly they enticed you and drew you along, till they had you fast shut up: And then violent hands they laid on you (the marks were to be seen many a day after.) And were you not then, within the compass of the Text, of violence and hurt, that is, of hurt by violence? Yes so near you was the hurt, that the hurtful point touched your naked breast. Was David ever so near? Never: He was indeed hart bestead and forced to fly, but he never came in their hands; you did: He never was under lock; you were: He never had the dagger's point at his heart; you had: And when you had, all the world then certainly, would have given you lost.  

4. Yet did it not. No● proficient.  Did they you any harm for all this? Not any (to speak of.) We may take up that before, Fuerunt & fecerunt, sed non perfecerunt; so far from that, as non profecerunt. Such here were, and doing they were, but it would not do; for it was not done (the violence they intended. 
No● app●●ent. ) Proposuerunt nocere, sed non apposuerunt; a purpose they had, an offer they made, that was all; further they went not: You were not lost, we find you here now, and we find you serving GOD, safe and well (thanks be to the great Finder of Kings) as ever you were.  

5. The cause they did it not. The hand and arm of GOD to 〈…〉. The defensive part of the Covenant.  What was it then, that it came so near you and yet did you no hurt? It was the good hand of GOD, His holy arm that was upon you, held you, held you fast: you fast, from taking hurt; and them fast, from doing any.  
Can any doubt that it was the hand of GOD? He that stood there armed for that end when he was so strucken suddenly, as he had neither heart nor hand, to do that he 〈…〉, wa● it not the hand of God, that so struck him?  
When his hand held the others hand, that was ready to give the deadly blow, ut 〈◊〉 opponeret nocere (they be the very words of the Text:) And was it not the hand in 〈◊〉 Text then?  
That You were so established, as to resist; that You were so strengthened, as to 〈◊〉 the two effects, set down in the verse both:) And yet was it not the hand there specified.  
The Popular tumult that rose after this, enraged by odious surmises, was it not God hand that laid the raging of the waves then, that stayed the madness of the People? 
Psal 65.7.   
When the violence was over, the hurt was not: The lewd tongue of Shemei doth hurt, no less than the sword of Abisai. It would not be believed, that all this was 〈◊〉, there were that slandered the footsteps of His Anointed (David's case in the end of 〈◊〉 Psalm:) was it not God then, that so touched the heart of him, 
Ver. 51.  that was 〈◊〉 ●nknowne, that he had not the power, to be true to himself, to keep it in, but was 〈◊〉 driven, by remorse, to bewray himself (though with evident hazard of his own 〈◊〉 was not this digitus Dei?  
And since that, by a further strange discovery, hath He not set your innocence in the sight of the Sun? that now the mouth of all wickedness is stopped, 
Psal. 63.11.  so that neither Abisai's sword, nor Shemei's tongue now, can do you any hurt? And was not the hand and arm of God in this? Yes, the whole arm, and every joint; the whole hand, and all the fingers of it. Yet lack we the last verse. 

6. The hand and arm to 〈◊〉 them: th● offensive part of the Covenant.  
To smite them down before your face. Psal. 37.15. 1. Reg. 2.32.    
Here was the hand with the shield: but where was the arm with the sword? Here too; and it smit them, smit them down, down it smit them both, both in the very place where they designed your hurt, and in the very wickedness of the act: both were smitten down stark dead, and there stark dead you saw them both lie before you (as the verse is) before your face. Non profecerunt: Nay defecerunt, et in ipso scelere 〈◊〉: their sword went through their own heart and their blood was upon their own, 〈◊〉. God found you then, and you found Him, certainly. O, let him ever find you 〈◊〉 servant, whom you then, found your so gracious good Lord.  
But, they must be plagued too (to make the Text up full.) So were they: For, as if they had been smitten with some pestilent foul disease; so, from them, from their mention, there goeth an odious sent, odious and abhorred of all: Yea, the very house, as if the plague of leprosy had been in it, razed down: and, that there might no infection come from this plague of theirs, their very name put out, from under heaven. And, all this, so done, and with such circumstances, as all that hear it, 
This done by God himself. Psal 64 9 Psal. 218.23. ●  must acknowledge, it was GOD 's doing, and that from heaven came the hand that did it; Factum 〈◊〉, & a Domino factum est, both.  
And so, you are found: and they (as the children of perdition should be) are lost. 〈◊〉 are you: And where are they? gone to their own place, to judas their brother. 
Acts 1.25.  〈◊〉 (as is most kindly) the Sons, to the Father of wickedness; there to be plagued with 〈◊〉 for ever. The same way, may they all go; and to the same place, may they all 〈◊〉: all, that shall ever once offer, to do the like. Thus, to the very last syllable, of the last verse, is this Text found true in you; and this Covenant made good to 〈◊〉. All the six points of it, all of them in futuro, in the Text; shall and shall be: Comes 〈◊〉 the day, and puts them all in praeterito to you, changeth shall and shall be, into was 〈◊〉 did. That, thus we read it now; His hand did hold you fast, His arm did strengthen 〈◊〉: the Enemy was not able to do you eny violence, no more was the Son of wickedness to hurt you. But He did smite down your foes, and did plague them that hated you. 〈◊〉, the Covenant was fully kept with you, and sealed, even with the blood of them, that 〈◊〉 it.  
And now, let all them, that took eny joy in the first finding and anointing, 
³ joy for your delivering.  here 〈…〉 their joy afresh, for this second, when you were thus in a manner lost, and found 〈◊〉. When it was just, as in the Gospel, Perijt et inventa est. 
Luke 15.6.9.  And if he in the 〈◊〉 for his sheep; and she, for her groat, called all their friends together, and cry●● Congraetulamini mihi: how much greater a Congratulamini belongs to this? Where not a groat, 
Mar. ●. 20.  but He that is the Image and superscription of all our groats, yea all our Coin, silver and gold, is found again.  

To find some praises of God for this finding.  And what? shall this be all? No I trust: having thus, at the hands of GOD, found the faithful mercies of David; we will stay a little, and look out some of the faithful prayers of David, to render Him, for this, for such a finding. Let us do so I pray you. And we shall not need to go fare, not any further than our own Psalm, and but even to the very first words of it, 

The first Verse of the Psalm, Cantabo.  
Psal. 145.9.   Misericordias Domini in aeternum cantabo. Upon another, no less worthy Deliverance, I well remember, you then took up the like, Misericordiae Domini super omnia opera Ejus. Very fitly that, but this agrees rather with us now; For it is the beginning of the Psalm, whereof the text is a part: Made, as it were; the Anthem for this Sermon.  

Mercy in making this Covenant.  Will ye see how it agrees? There was mercy, in making this Covenant, there was truth, in keeping it. See then, how aptly he hath set it: My song shallbe always of the mercy of the LORD (that made it;) with my mouth will I be showing His truth (that kept it) from one generation to another. And shall not we sing of His mercy? And shall not we set forth his truth? 
Truth in keeping it.  Sing of His mercy that made this Covenant: show forth His truth, that made it good, every article, and suffered not one word of it, to fall to the ground?  

The second verse of the Psalm, Ego dixi.  But, if we cannot well sing it, for lack of a Queer: He hath taken order for that, too. For the very next, the second verse of the Psalm, that he gins with, Ego dixi, I have said: that if we cannot sing it, we may yet say it. And it is but the same over again: I have said, Mercy shallbe set up for ever: Thy truth shalt thou establish in the heavens. What truth? It followeth in the third verse, this truth of His Covenant, to David. To sing that, and to say this: to make our songs, on this ground; and our sermons, on this theme. He hath said it, to set up His mercy: He hath done it, to exalt His truth.  
Ever to do this, in aeternum: In aeternum, is the word of the verse (if our dulness could endure it) all the days of the year. 
To do it in aeter●um: specially this day. Luke 19.19.  But, of all the days in the year, this day not to fail of it. Hodiè salus facta est domui huic, Nay regno huic, Nay Regnis his: This day then, not to fail of it. For, having found this mercy, and felt this truth, this day; shall we not, at the least, this day, thank Him for this day? Shall the Sun of this day arise, and go down upon us, and not see us together, to render Him praise, for this so loving a mercy, for this so faithful a truth? Shall he find hand and arm, to secure and to save us, and shall not we find mouth and lips, to bless and magnify Him for it? GOD forbidden.  

Application to V●.  Let us then, sing that: My song shallbe always of the mercies of the Lord (record it, at least) Or for default of it, say this: I have said, Mercy shallbe set up for ever, thy truth shalt thou establish in the heavens. Be they never so false upon Earth, thou in heaven shalt establish it. 
By way of preaching.  Say it, per modum Concionis; so we have: Say it then, per modum Orationis; so let us do, and so an end.  
Even so LORD so let it be, Set up this thy mercy for ever, for ever establish the truth of this thy covenant, 
By way of prayer.  with thy Servant our Sovereign, that it never fail Him, as not this day, so not at any other time. Let thine hand be still upon Him, and thine arm about Him for ever, between Him and His harms. Violence and hurt, never come near Him: The sons of wickedness, be ever far from Him. Let them be non proficients, all the sort of them, that study or practise this wicked lesson. Never lose thou Him, or suffer Him to be lost: Ever find Him (good Lord) to secure and save Him; and let thy right hand find out His enemies, to smite and plague them: with the same blows, thou didst smite; and w●th the same plagues, thou didst pour on these, of this day. The destiny of this day, come on them all.  
And, for Him, let His anointing still be fr●sh on Him, and His crown still flourish on His head. Let Him, all the day walk in the light of thy countenance, and at night, 〈…〉 the covering of thy wings▪ This day, as once it did, and as ever since it hath; 〈◊〉 let it, long and many years, rise prosperous and happy to him. This day, and all days. That he, that we all may sing of thy mercy, and set forth thy truth, all the days of our life. Hear us O LORD, and grant it for thy SONNE'S sake, our SAVIOUR etc.    

A SERMON Preached before the KING'S MAJESTY, IN THE CATHEDRAL CHURCH at SALJSBURJE, on the V of AUGUST, Ann. Dom. MDCXV.  PSAL. XXI. VER. I. JI.III.IV. 
The KING shall rejoice in thy strength, o LORD: Exceeding glad shall he be of thy salvation.  
Thou hast granted him his heart's desire: And hast not denied him the request of his lips. Selah.  
Thou hast prevented him with the blessings of goodness: and hast set a Crown of pure gold upon his head.  
He asked life of Thee, and thou gavest him a long life: Even for ever and ever.  
UPON a day of joy, Here is a Text of joy. Upon a day of joy for the King, a Text, of a King in joy. For so, we see, there is in the Text, a King: and he joyful and glad. Glad first, for strength shown by GOD, in saving him: Glad again, for goodness shown by GOD, in satisfying, yea (more than satisfying) preventing his desires; and that, in the matter of his crown, and of his life, both.  
This King, was King David (no doubt;) The very Title of the Psalm, showeth as much: And the Son of Syrach (of whom, I reckon as well or better, then of any Commentary) these very words (here) he applies to King David, Chap. 47. ver. 7.  
Originally then, He: But neither solely, nor wholly Herald His meaning was not, to ●●ke this saving, his own case, alone: Nor to engross this joy, all, to himself: ye 〈◊〉 see it, by the very setting it down. It is not (as, of himself) I, will rejoice: 〈◊〉 (as of a third person) The King, shall: The King, indefinitely. So, entailing it, 〈◊〉 to his Office, then to his person: And leaving it at large, appliable to eny other, 〈…〉, as well as himself.  
To ●ny other King (I say.) Specially eny other such King, that should be as strangely saved by GOD 's strength; As fairly blessed by His goodness, as ever was he. That sho●●d find the like favour that he did: and be vouchsafed the like gracious delivera●●e that, he was. Eny such King in such wise saved, to be equally interessed, in this 〈◊〉 with him: And to have this Psalm, serve for a Sermon, or for an Anthem, no less 〈◊〉 Herald  
〈◊〉, by this, we hope in GOD, this rejoicing here, shall not be shut up, against us. 
●. Cor. 11.10.  〈◊〉, that, which is here left indefinite, we suppose, we can definitely apply, to a King (in whose presence we stand) To whom, the same strength, and the same good●esse▪ and of the same Lord, have showed forth themselves, in saving him, saving both his Crown and life, no less than David's.  
This, comes well to the Text. But what doth this concern us now, more than eny other time? Yes; for, here comes the day, and claims a property, in it: How that? Remember ye, how the Apostle (when he had cited the place out of Esay, 
2. Cor. 6.2. Esay. 49.8.  I have heard thee, in an accepted time: in the day of salvation, have I helped thee) Behold (saith he) now is the accepted time: Behold, this is the day of salvation. The same (for all the world) saith this day: The King shall be glad of thy salvation: Ecce hodie, dies salutis h●jus▪ Behold, this is the Day of that salvation. For, so it is, indeed. The very salvati●●●ay, itself (this.)  
Fo●▪ this day, was his life sought, and he set on, to have been shamefully made away: And, this very day, saved he was; and in virtute mightily saved; and in virtute Dei, by the mighty hand and help, even of God himself.  
Since then, this blessing fell upon this day, If we will take a time (And a time we will take to rejoice and to give God thankes for it) that, which the day pleads for, is most reasonable; that you will take this day, rather than another: For, if hodie, dies s●l●tis; If, to day, the day of salvation; No reason in the world, but to day the day of rejoicing for it.  
But I will forbear, to take eny notice, or to mention eny but David, at the first going over: The Text (that) requireth a survey of course (first) and shall have it. But t●en, if the Day shall pray a review after, I see not how in right, we can deny it.  
Be these than the two parts: The Survey, and the Review. And in either of these, 
The Division  〈◊〉 principal points present themselves.  
●. The joy, 2. and the ground or causes of it. The joy, in the front of the Text; And t●e causes, in the sequel of it.  
The causes are, as the number of the verses; four. ¹ The saving of the King, by th● strength of God. ² The satisfying; yea, the preventing his desire, by the goodness 〈◊〉 God. ³ The setting on his crown, by the hand of God, Tu posuisti. ⁴ The prolonging his life, by the gift of God. These four.  
Now, every of these (the joy and the causes, and indeed the whole Text) seems to 〈◊〉 upon Triplicities. In the last verse of the Psalm, God is said to exalt His strength. Hi● strength in exaltation, makes the joy, in triplicity.  
●he triplicity of joy (first.) The King ¹ shall rejoice, ² shall be glad, ³ exceeding 〈◊〉 shall he be. ¹ Laetabitur, ² exultabit, ³ vehementer.  
The like, in all the causes: Why glad? (first) for, the King ¹ was saved, ² saved 〈◊〉, ³ by thy strength (o lord) ¹ Salute, ² virtute, and ³ Tuâ Domine.  
●●on this, of strength, followeth a new triplicity of goodness. Therein, ¹ the desire ●f 〈◊〉 heart, ² the request of his lips, And besides them, ³ the blessings of goodness. Of these three, the first, granted; the second, not denied; and prevented, with the third.  
Of which blessings, there are two set down in particular. ¹ His crown: and ² His life.  
His crown: and the triplicity of it. ¹ Corona, ² Coronatio, and ³ Coronans: the ¹ Crown, ² the Coronation, or setting it on by another ³ And that, other, God: None, but He, Tu posuisti.  
His life: and there another (the last) triplicity. ¹ Life, ² long life, and ³ life in seculum, et in seculum seculi. Long life in this world, life for ever in the world to come.  
And for this strength, in thus saving; and this goodness, in thus satisfying his desire, in the safety both of His crown, and His life; is all this laetabitur, and exultabit: All this joy and jubilee of the Text.  
This Survey done, the day will further pray a Review: trusting, it will fall out (all this) to prove the case of the day, just. That all these causes, will coincidere into it. ¹ Salutem misit, ² Desiderium concessit, ³ Coronam posuit, and ⁴ Vitam dedit: And if these; then the joy too (without fail.).  
And that, two ways: Upon two powers, that be in the word (shall.) ¹ Shall, the Bond, de praesenti: binding us, to accommodate ourselves, to the present occasion to this joyful season of GOD 's sending: ² And then (shall) the Tense, which is not the present, but the future: And so (shall) not only, for this present day; but shall, still; still shall, for many days, of many Augusts, in many years more; the same laetabitur, the same exultabit, still. So we all wish, it may.  


I. The survey.  DOmine laetabitur. We begin with joy, Auspicatum principium, a fair front (onward) a lucky beginning. 
1. The joy..   
In joy: and that not single, but three in one, a triplicity of it. We will but touch at it, now: We shall come to it again, yer we end. Begin, and end, with joy, to day: So may we begin, and so end ever.  
In this triplicity, two words there be, to express this joy: ¹ laetabitur, and ² exultabit: and one to give it the size, or measure, ³ vehementer.  

1. Laetabitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The two former (¹ laetabitur, and ² exultabit) are as it were the body and soul of joy. The first (laetabitur) the soul. For, the nature of that word, and the use, noteth joy, within: joy of the bosom (say the Heathen;) joy of the Spirit (the Scripture) And my Spirit hath rejoiced. 
Luke 1.47.  There, in the Spirit, is the fountain of true joy. If there it be not, how well soever the countenance counterfeit it, it is but counterfeit, for all that. And no joy right, if we cannot say the two first words [Domine laetabitur] to GOD; and we cannot say them, to Him, if there it be not, within.  

2. Exultabit.  There then, to begin: but not there to end. Laetabitur is not all, Exultabit is called for too: Which is nothing but an outlet or overflowing of the inward joy, into the outward man; 
Psal. 84 2.  of the heart into the flesh: My heart and my flesh, shall rejoice. Not one, without the other. joy, to be seen and read in the forehead (the joy of the countenance. 
Ver. 6. Psal. 118.15. ) To sound forth, and be heard, from the lips (the voice of joy and gladn●sse.) This, doth exultabit add. There, is the body and soul of joy, now.  

3. V●hem●●ter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But it is not every mean degree, will content in these. Not any [glad] but exceeding glad. The Hebrew is, O quam! O Lord, how wonderful is thy name! saith the VIII. Psalm, ver. I. So here: O Lord, how joyful and glad shall he be! The meaning is; so very glad, as he cannot well tell, how to express it. Else, ask the question, why doth he not answer it? But that, he cannot. But that he hath never a Tamburlaine, for this quàm: But is even feign to leave it, to be conceived, by us. So do we; But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehementer, exceeding it must be. So say the translations, all.  
Thus have you a brief of the triplicity of joy. ¹ joy within, ² jubilee without, ●oth mensurâ supereffluente.  
And (which is somewhat strange) these, not only permitted, but even 〈◊〉; given in charge: shall rejoice, shall be glad; a necessity laid on him: but, 
Luc. 6.38.  ●●●essed necessity, to be bound to that, our nature and we (in all our liberty) so well 〈◊〉, and like of.  
And now, to the causes. For, exceeding joy, 
2. The causes of it Eccles. 7.8.  without a cause somewhat suitable, is but exceeding folly; but as the crackling of thorns under a pot: great ●oise, but no great cause (for, all is but a whinbush.) If there be an exceeding in the 〈◊〉, there would be an exalting in the strength: If excess in that, no defect in the gro●nd. We take measure still, of one of these by the other.  
Have we then a good ground? That have we: four (for failing) every of t●em suitable, in each respect. For, a triplicity in either of them.  
The ground of all (the first) is, Salvation or being saved: and that, 
The Cause. ¹ Salvation, or being saved Salus.  is ground sufficient. For who doth not rejoice, is not glad, exceeding glad, that is so, saved? But specially (which was David's case here) saved, from a sudden and a secret mischief, imagined against him. There is no joy (when all is done) to the joy of one, so saved. Be it, who it will; even unus de minimis hijs: eny, eny one of the meanest. 
Salus R●gia.   
But, the person adds a great weight to the joy; that, it is Rex in salute: Salus Regia, a Salvation royal; for the saving of a King. For He (by the Scripture's own valuation) is set at ten thousand. There be ten thousand Salvations in one, when a King is saved. That, as Rex is the person, above all: So Salus Regis, 
2. Sam. 18.3.  is the Sovereign Salvation, of all. 
2 Saving by strength.   
Saved, then. And secondly how? In virtute: Saved by strength. For, though it be good being saved, by what means we can; Yet, if we might be at our choice, we had rather have it, by means of strength; rather so, then by craft, or by running away. For, that is not in virtute. Salus in virtute, is ever, the best saving. And a King (if he have his right) would be saved, no other way: Not by slight, or by flight; but in virtute, Rex.  
So have you two, Virtus and Salus, strength and salvation: Note them well: for not virtus without salus; nor salus without virtus, neither without other is full: nor both, without Tua Domine  
In virtute, is well: so it have in salute after it. For, 
Virtus in salute.  no not in strength is there matter of joy (every way considered.) No, not in God's strength: No joy in virtute Dei, 〈◊〉 it have not an in salute, behind it. They, in the latter part of the Psalm found GOD'S strength, but smally to their joy. This makes it up: that it is not only, virrey, strength: but virtus ad salutem, strength to save. Strength, not, 
Ver. 8.  as to the King's enemy's, to smite them down, and plague them: But, strength, as to David himself, to 〈◊〉 and deliver him. Strength is indifferent, to both: but in salute following it, 
Psal. 89.23.  determines it, to the joyful side.  
Now then, turn it the other way. For, as in virtute, if it end with in salute, 
Salus in virtute.  is just cause of joy: So (vice versa) In salute, if it go with an in virtute, makes the 〈◊〉 yet more joyful. I mean, that as it is virtus in salute, strength to save, might 〈◊〉 deliver; So, it is salus in virtute, a strong salvation, a mighty deliverance. No petty, common one; but a strong, and mighty one. This reciprocation, sets it higher yet: 
Psal. 68 28.  that, not only strength set forth; but strength to save, protect, and preserve: Nor that neither, quovis modo; but mightily to save, strongly to protect, & strangely to 〈◊〉 So as the Salvation may justly be said, Tua Domine, GOD'S own saving.  
For, yet we are not, where we would be. It is much to the matter of joy, 
3 By God's strength Tua Domine.  whose 〈◊〉 strength is, from whom the salvation, who the party. For, not undecunque, 〈◊〉 quovis, yields full joy: not by every one (hand over head). The better the party per quem, the more the joy still. The Salvation is made the more precious. 〈…〉 of it. That as it is 〈◊〉 Regi●, on his part that receives it: So it is 〈◊〉 Divina, on His that gives it, that i● Tua Domine.  
〈◊〉 this [Domine] there 〈…〉. To virtute and salute, either of 〈…〉 Tua; virture 〈…〉: and this doubling of the point, we shall 〈◊〉 concerns the joy 〈◊〉.  

〈…〉. Io●. 4.10.  For, that it may not ●e, as I●nas's joy in his gourd, up in one night, down in another (that is) vanishing and ●●sure; but sound and permanent; it is best, our Hosannah be in the Highest: best, that the Hypostasis or substance of this our rejoicing, be in the strength of the Lord. 
Psal. 1●. 7. ●.  Non in chariots and horses; we see what became of them (the Psalm 〈…〉, ceciderunt, Down they went, and down went their joy with them. 〈…〉 virt●te alien●.  

〈…〉 ● Psal. 44 6. 2. Sam. 24. 1●.  〈…〉 his own bow, or sword, or number of his People (that, proved not well 〈◊〉;) that, was in virtute suâ: In virtute Tuà (we shall find) is the safer.  
Not, but that, in these humane strengths, we may rejoice in some sort, with some caution: 
jon. 4.7.  but that, they be all subject to the worm, Ionas' Gourd was (mortal and mutable all;) not so soon had, but as soon lost, and sooner, a great deal: there is no hold of them▪ quotidie diff●uunt, we find it, we feel it, daily.  
Therefore, well far in virtute Domini, the might of the Almighty. In it, there is the sound joy. O, it is good rejoicing in the strength of the arm, that shall never whither, or wax weak: 
Psal 36 7.  and in the shadow of those wings, that shall never cast their feathers: in Him, that is not there yesterday, and here to day; but the same yesterday, and to day, and for ever. 
Heb. 13.8.  For, as He is, so shall the joy be. In virtute Tuâ, then: And Salute Tuâ too.  

● Salute Tuâ.  Nay, virtus Tua; but salus sua; the power, that may be GOD 's; but the salvation, that is the King's (one would think.) And, so it is: But he rejoices not, in it, as it is salus sua (at least, not so much) as, that it is salus Tua, GOD 's; of and from GOD, who wrought it, and brought it to pass. Nay even in salute Tua (it self;) not so much in salute, as in Tuâ; in the gift, as in the party, that gave it. So doth no worldly man: he goes no further, then in salute (that he hath it, that safe he is:) cares for no more; for no Tuâ, he. But David's joy, and the joy of the Godly, is not so much, that he is saved, or had strength so to be; as, that it was GOD, sent forth his strength, so to save him. 
Psal. ●8. 28.  Nay, nothing so much in Salute, as in Tuâ; in the salvation, as in GOD his SAVIOUR. 
Luk. 1.47.   
And, why so joyful, for this Tua Domine, more than the rest? I shall tell you, why: For, this is the very exaltation, the highest point, of the whole triplicity.  
There was none of the Emperors (upon such an escape as this) but he took to himself presently, as an high honour, the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preserved by GOD; and used it ever after, as an addition to his Style, as glorious, as Alamannicus or Parthicus or eny T●tle of them all.  
A King thus saved by GOD, is more, than a King: (I mean) more than another King, not so respected, by God. More I say, than another: 1. More to be set by, in th● sight of his own● people: tanquam speculum propitij Numinis, as a mirror of God's favour; when they see him, thus taken into God's special protection. The very 〈…〉 are, 
Verse 5.  His honour, is great, in this salvation.  
2. A● 〈◊〉 his o●ne people: So more esteemed of his neighbours; when they see, their 〈…〉 with knives, 
Psal 20.8.  and so cast down and fall; but him, after he was cast down, to 〈…〉 s●and up●ight: Hij ceciderunt, helps it much.  
3. And 〈…〉 of his enemies; when they see, the eye of God's providence, the 〈…〉 the ●●●●ngth of His ar●e, still over him; still, set to save hi●, and do him 〈◊〉 they w●s 〈◊〉 ●●raid to plot o●ght against him, when they see, 〈…〉 God 〈…〉 upholds him ●till: when they see, Tua Domine 〈…〉, upon him.  
〈…〉, ●re we come, to 〈◊〉 springhead, to 〈◊〉 laetitiae; Tua, Tua, Domine. 〈…〉 brought 〈…〉 up, to Him: we turn it lose, let it 〈…〉 it. If it be gaude●e in Domin●, Nay 〈…〉 dico gaudete (saith the Apostle) Then, to it, again and again; 
Phil. 4.4.  double it 〈…〉 it, and spare not. Good leave have you.  
〈…〉: for this salus Regia and salus Divina (both) join the triplicities; see, 〈…〉 not, this and the first (of joy.) In uìrtute, God's strength, the very promise, 〈…〉 of it, yields joy within; there is laetabitur. But, made apparent in salute, 〈…〉 matter of exultabit (without.) But, Tua, Tua, Domine, to that, belongs 〈…〉 there is, his place: O, how greatly, shall David rejoice within, triumph 〈…〉 in the Lord; being saved by Him, so mightily, and so mervailously saved by 〈…〉 ●hese two triplicities, are in the first verse (both.)  
〈…〉 is new joy, in the second verse, upon a new ground (the goodness of God. 

The II. Cause. In satisfying the desire.  
¹ Of his heart. ² Of his lips.  ) 〈…〉, and goodness do well together; neither without other saveth. Strength 〈…〉 could well; but will not, till goodness come to it. Both, did it, here: For, in 〈…〉, saved by strength: and in the seventh verse, In the mercy of the most High he 〈◊〉 miscarry. By strength; that, by no arm of flesh: By mercy; that, by no merit 〈…〉 own.  
〈◊〉 His goodness, is over all his works, over strength and all. For, 
Psal. 145.9.  it showeth it 〈◊〉 ●ot in saving only (which is a matter of necessity;) but over and beside that, in 〈…〉 his desires (and that is matter of mere bounty.)  
〈◊〉 indeed, no way doth his goodness so show itself, as in sending us, our desires. 〈◊〉 ●o●hing, is so properly, the matter of joy, as the desire sent. The denying of our 〈◊〉 Nay, the but delaying it, is an abatement to our joy: But the desire accompli●● ●hat, is the Tree of life (saith Solomon:) And the Three of life, 
Pro. 13.12. Gen. 2.9.  was in the midst of 〈…〉; the very centre of Paradise, and all the joys there. The satisfying his 〈◊〉  
satisfy, is one thing: and to satisfy, by prevention, another. Between them 〈…〉 make up a new triplicity. For the former, of satisfying the desire, is set 〈…〉 either, as conceived in the heart (Desiderium cordis;) or, as expressed with 〈…〉 (Prolatio labiorum.) It is much, to satisfy these two; His goodness, gives 〈◊〉 both to the one, and to the other: satisfaction, to the heart, by granting the 〈◊〉 satisfaction, to the lips, by not denying the request. And upon these two (in 〈◊〉) there is a Sela. For these two (one would think) were able to 〈◊〉.  
〈◊〉, this Sela, is no Sela to GOD. He hath a Sela, or an Ela above this Sela. He 〈◊〉 not only a satisfying, but a satisfying by prevention: not expecting either, but 〈◊〉 both: granting that, which neither the lips ever mentioned, nor the heart 〈◊〉 ●magined: never came out of the mouth, nay, never came into the mind. And 〈◊〉 the praevenisti of His goodness.  
〈◊〉 the heart and the lips, we will not be curious, nor stand scanning their 〈◊〉 ●hich should stand first, the heart, or the lips. I know, 
Psal. 45.1.  though the tongue be the 〈…〉 never so ready a writer, the heart can indite faster, by much. But what skills it 〈…〉 first? Both together (I am sure) can desire more, than either alone; and, He 〈…〉 them both.  
satisfy the lips: Petite & dabitur, Speak and speed. Satisfy the heart: 
Matt. 7.7.  Ave 〈…〉, wish and have. Not only, open thy mouth: but enlarge thy heart, 
Psal. 81.10.  never so 〈…〉 He will fill it. This, is able, to satisfy David (I think) and to make him 〈…〉, which is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉; may satisfy David. But this satisfies not GOD, in his goodness to David: 
● In preventing both, with His goodness.  〈…〉; with Him, but Satis superque. And indeed, both these (make the best of 〈…〉 ca●) ●re still, but a postvenisti, the heart and the lips go before, and 〈◊〉 goodness comes after. Nay, till His goodness get before; till it be, a 〈…〉 Him not. And, that is; not when He stays for us, 
Esay. 30.18.  till we come to 〈…〉 p●●●tions; Nor till He meet us; He with his mercy, us with our prayers: 〈…〉 He praeven●s us, before we stir a foot: and hears us, not when, 
Esay. 65.24. Matt. 7.7.  but 〈…〉 request; and answers us, not while, but yet even we desire: opening, sen●●●● 〈◊〉 giving; before we seek, kno●●, 〈◊〉 a●ke: that (lo) is the praevenisti; that, the 〈◊〉 of goodness indeed.  

The 〈…〉  〈◊〉 ●lessing of goodness: And ●spand● satisfy, is one thing (quovis modo;) To do it by prevention, another: So, to 〈◊〉 ●ith goodness, in one; and with the blessing of 〈◊〉, another. For 〈…〉 ●he set of the sacrifice) the best, the most chief, the most choice▪ the mo●t ●lesse● 〈◊〉 of it; blessed itself, and making David blessed, to whom He vouchsafe it.  
Not, but that th● o●her (the granting, the not denying) are good blessings, and very good: but in them, though there be the goodness of GOD, yet not it alone; there is somewhat o● David too, his devotion (at least) in making his request. But in this, 〈…〉, is all alone; David doth nothing, neither speak, nor think. That, 〈◊〉 as lied, never thought to ask, before any, without any ask, he is preven●●● ●ith, by this blessed goodness: and without any cause else. The Fathers read it, b●nedicti● dulcedinis, and well: For, while we stand waiting for the postvenisti, our eyes fail many times, our heart pants, we float between hope and fear: And this relishes not well with us, it is a little bitter. In praevenisti there is none of these. And the cutting of of these, makes it benedictio dulcedinis indeed, as having none of that unpleasant mixture with it. This is benedicta bonitas.  
But (all this while) we see not, what need of this preventing? It is more than needs, sure. The other two, the not denying, but granting, might serve our turns well enough. Yes, there is more than need of it, in the matter of saving, many times. The danger comes upon us, and surprises us so, of a sudden, as we have no time, to gather ourselves together; the heart no space to think, nor the lips leisure, to frame a request. Both fail us.  
And this holds chief, in secret plots and practices. No man suspects, or misdoubts them: No man prepares for them: Unawares on a sudden, they break out, and even oppress us, so as they prevent lips and heart, and all. Such was the danger, in the Psalm: Such, the danger of the day. In these, if it should be put to a postvenisti, we were gone. A praevention must be. In these preventing dangers then, is the time; there, is the place, of this preventing goodness of God. Who seeing, what David would do, if he were not taken short: supplieth (of his blessed goodness) that defect, and before either of both, relieves and saves him. This is the blessed goodness, and Blessed be God for this goodness, above all: We all at some times or other, far the better for it.  
Will ye see now, how these three come again exactly to that of the joy? The inward desire of the heart, for that granted; laetabitur, the inward joy of the heart: The outward request of the lips, for that not denied; exultabit, the outward voice of gladness. But thou hast prevented them both (both mental and vocal petitions) without suit at all: O how glad shall David be, for the other twain, but for this third especially! For, this is the goodness, o quàm! This exceeds all.  

The specialties of that goodness 1. In his crown 2. In his life.  Well: but all this while, we walk but in generalities: might we see some speciality of this blessing of goodness thus preventing Him? Yes, we may. There follow more; but here in the Text, are two particulars, both matter of GOD 's prevention, both matter of his desire. For, what would a King desire to have saved, or wherein to be blessed, but in ¹ his crown and ² his life? And here, they be both. And in either of both, a several sort of preventing: Granted, and not asked at all (as in his crown:) more granted, then asked (as in his life.)  
●ut first: will ye ma●ke tha● hee● C●rona praevenit vitam, the Crown takes the place of his life, hath the praecedence of it: that his desire, is carried straight, to his Crown 〈◊〉, b●fore to his life, a● to the blessing (of the twain) more to be desired. Thus we 〈…〉: and we may not stir●● them, they are of the Holy Ghosts own marshal- 〈◊〉 Thus sets he them down, 〈◊〉 if his will were, they should so be apprized: the 〈…〉 life.  
〈…〉 Posset coronam, an● t●en vitam pe●ij●: with his crown on; so, he 〈◊〉 Coronam deposuit, take away his crown, and then vitam non petijt, he will 〈…〉 life; he will not think it worth the ask. If he would ask it, it would not 〈…〉 him: He, that takes away his crown, will have his life not long after. Fond 〈…〉 otherwise: and it is the poorest comfort and conceit, that ever was; to tell 〈…〉 crown they must part with, but be of good cheer, their lives shallbe saved, 〈…〉 shall. No: vivis & regnas, take regnas and take vivis too; both, or 〈…〉.  
〈◊〉 is the Crown. And this crown in David was a praevenisti, clear: 
² That crown a praevenisti in David.  a posuit 〈…〉 eny petijt. For when he followed 
* Psal. 78.71. Psal. 131.2.  his ewes great with young, little dreamt he 〈◊〉 ●●wne. It never came into his lips, it never entered into his heart; His soul (as 〈◊〉 saith) was weaned from eny such matters, from so much as once phansying 〈…〉 The crown was in him a mere prevention.  
〈◊〉, two crowns (we read) he came to. First Saul's crown; 

And his second crown.  
2. Sa●. 1.10.   the Amalekite 〈…〉 him that, and his bracelets. To show, it was a prevenisti merely: Not so 〈…〉 as an Israëlite, brought it. That was set on, first. Some thirty years after, 〈…〉 he came to another crown; the King of Ammon's crown, 
2. Sam. 12.30.  at the winning of 〈…〉: a more massy crown, finer gold, richer stones in it, than his first. That was 〈…〉. This here in the Verse, was the second (say all the Interpreters:) and this, 〈…〉 likewise. If you will but remember what case he stood in, to God-ward, 〈…〉 coming of this second crown (it was presently upon the matter of Urias and 〈◊〉) you will say, he was rather in case of Miserere mei Deus, 
Psal. 51.1. Psal. 103.4.  then of aught 〈…〉 GOD crowned him then, in mercy and loving kindness. At this second 〈◊〉 it was veniam petijt, and nothing else.  
〈◊〉 his first crown, it was vitam petijt, and nothing else. All he asked then, was 〈…〉 it follows strait next verse. And sure, time was, in the days of his 〈◊〉 when, partly by Saul's own jealousy; but much more, by the wicked 〈◊〉 of Doëg, and such like, he needed to ask it. There was often (to use his 〈…〉) but a step, between him and death. He asked life, then; 
1. Sam. 20.3.  and so that 〈◊〉 have been assured him, would have strained his prayer no further.  
〈◊〉 must think, when he was couped up, one while in such a Cave; another, in 〈…〉 would; put to fly for his life, to Moab, to Gath (I wot not whither:) in danger 〈…〉 made away, by one treachery or another: when, he received every hour 〈◊〉 ●●●tence of death, in himself; all his mind ran upon vitam petijt then: then, 
2. Cor. 1.9.  this 〈◊〉, or the gold of it, or the finesse of the allay, never troubled his head, ye may 〈◊〉: life he asked then, and more he asked not, and well had been him, if he 〈◊〉 have had but security of that; I say, security of his life, and let the crown 〈◊〉  
〈◊〉 ●old then, the blessed goodness of GOD, that gave him both. Both, 
³ The crown set on by God.  that 〈…〉, life (we come to it, by and by) and the crown, and another crown too beside, 〈…〉 asked not. Satisfied him in that: prevented him, in this: Nay, prevented 〈…〉 both; as ye shall see strait.  
●ut, yer I pass to that: here is a point or two about crowns, I think good not 〈◊〉. ¹ The first is, against usurpers of the crown, Nemine ponente, nisi seipso; God 〈…〉 it on, none setting it on, but themselves: That, not ipse sibi, sed Deus 〈…〉 ipse posuit super caput suum, but Deus super caput ipsius. ● The second, is against 〈…〉 of a power, to take of that, they never set on (deponendi, quod non posuit) 〈…〉 intruding upon, Tu posuisti.  
●irst (the crown) he reached not at it, caught it not, and clapped it on himself: 
The imposing God's only.  it 〈…〉 him, he came orderly to it; it was set on, not by himself, but by 〈…〉 And, that other, was the right Setter, Tu posuisti, GOD. Who will never set 〈…〉; never, but on the right head, if it be of His setting: and if it be not of 〈…〉, it will never prosper, never flourish (be sure.) Tua Domine, here too: 〈…〉 is in GOD'S hand, saith Esai; and His hand sets it on David's, 
Esai 62. ●.  set● it on 〈…〉 heads, that lawfully wear it. It made the Emperors, to stamp their 〈…〉 an hand coming out of the clouds, holding a crown and putting it on 〈…〉 And accordingly, to style themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Deo coronatos, crowned by GOD: as, well they might (this, Tu posuisti, here, is their warrant.)  

A●d the deposing.  2. S●condly, against usurping of ● power, to depose. GOD alone, is in the Posuisti, at ●he setting it on. None but He 〈◊〉: GOD hath set it on. Now what GOD hath set 〈…〉 not eny presume to take of. Not eny, but He, that set it on. What, by Him alone done, by Him alon●, to be ●n●one. The law is; Ad quem institutio, etc. To whom the Institution belongs, to him and none other the destitution. To whom the imposing, to him and none oth●●, the deposing: none to interpose himself in that business, but Herald  
And now; ●here comes a Tu interposuisti; and he, will have to do with that, this Tu posuis●●, 〈◊〉 on. Hath not Potestatin ponendi (he confesses, and all the world knows) 〈…〉 would have potestatem tollendi, to take up that, he laid not down. But, if no 〈◊〉, no Deponent. If none but GOD, at the Posuisti, at the setting it on; none, but He 〈◊〉, at the deposuisti, at the taking it of. The Crown, the Coronation, the Coronant (all 〈◊〉) blessings of His goodness: but the last, the chiefest (the Tua Domine and à Te) the 〈◊〉 of it of Him, and Him only.  
Now then, to join these three, to the first three. Allow the crown a laetabitur, and to the Coronation, or setting it on, an exultabit: but o quam! is for Tu posuisti (the Coronant.) To whom, they own it; of whom, they hold it, without eny Tu interposuisti, at all: And now, to his life.  


God's goodness in granting him ¹ Life.  
Vitam d●dit But Vitam p●tijt first.   For, what is coronam posuit, without vitam dedit; a crown, without life to wear it? Hear is that then: and that, in a new triplicity, ¹ life itself, ² a long life, and ³ a life for ever.  
Vitam petijt, It is not, his first vitam petijt, this (we spoke of even now, in Saul's time:) it wa●, after his second crown was set on; as is evident, by thus standing, after it. And this vitam petijt, bodes no good matter. For by petijt, it should seem (by all likelihoods) he was in case, to ask it, and so in hazard to lose it; it, and crown, and all (a worse matter, than eny yet.) It was not for nothing (the last verse, before this Text) they cry, O Lord save the King; by like, the King was in some danger, of perishing. And so he was, as appeareth by the Sequel of the Psalm: and that, by a Mezimma, a secret mischief, 
Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  imagined against him: were it, that of Absalon, or some other like exigent. But hard bestead he was, when it touched his life.  
In that straight, here was the sum of the desire of his heart, of the request of his lips: 
Psal. 119.175. 2. Sam. 26.21.  O let my soul live, O let the soul of thy servant, be precious in thy sight.  
And now, upon this Petijt, as upon a ground, follows straight vitam dedit. And herein, first appeared the goodness of GOD, in granting his desire, in not denying his request: Vitam petijt, and Vitam dedit; life he asked, and life he had: No sooner asked, but obtained. This was satisfying.  
But then, he stayed not there; but prevented him further: gave it him, with advantage, 
A long life.  with that he asked not. Life He gave him, So far his petition, so fare no 〈◊〉 but he gave him, long, too, long was not in the petition, and so a mere 〈…〉 (the second kind of preventing, that before we spoke of.) Life, was in the request 〈…〉 not; He gave it him, with long too, Dies super dies Regis adijciendo, adding dries to the King's days, till it was length of days (that is) a long life, and a long 〈◊〉 both. 
Psal. 61.6.  Which very point of (long) makes, that this Text will not fall in fit, with every King, unless he have lived and reigned, as long (David's time, that is forty years:) for, so h● must, yet 〈…〉 longam, can be said or song of him.  

● ● life 〈…〉  But yet, here he stays not, neither: but heaps upon him more still, and goes on ●o vit●m in seculum seculi. For (to say truth) what i● long life, yea never so long, if it be not Saint Hierom's l●ng, Nihil long●m quod finem habet. If ye speak of long, that i●●nely long, that shall last for ever, that never shall have end. Our long, is but a 〈…〉 which goes, but by comparison, of a shorter. Else, what is it, to live 〈…〉 compass of man's innermost age, if he live not so, in this life, 〈…〉, he may live for ever. The meaning is: what is long life, without it 〈…〉 life; without it be, with the true fear and worship of GOD? 〈…〉, hath the promise of in saeculum saeculi: without which, a short life is 〈…〉 life; and no life at all (but an untimely death) better, then both. 〈…〉 Heathen have hit upon coronam posuit, and vitam dedit, yea and longam 〈…〉 be but laetitiae gentium, these. But the life for ever, 
Mat. 19.11.  that is a Non omnibus 〈…〉 among the Heathen never had it: that, is laetificans Davidis; that, the blessing 〈…〉, the transcendent blessing of all, to have the end of this life the beginning 〈…〉 life, that never shall have end: and that by the true service of GOD, in His 〈…〉.  
〈◊〉 this then, instar omnium, even worth all, and the very consummatum est, the 〈…〉 perfection, GOD can bestow on David, That God gave him, 
1. Chron. 13.15.28.24.25.26. Psal. 84.10.  to bring back the 〈…〉 pitch a Tabernacle for it, to lay up and leave a great mass of treasure for the 〈…〉 Temple, himself devoutly to worship, and to make laws and set orders for a 〈…〉 and seemly worship of God, than he found: He said himself, this was the 〈…〉 day, he saw in all his life; that one day, worth a thousand. And for this his care 〈…〉 sanctuary, came this help to him, out of the Sanctuary (see the second Verse of 〈…〉 before) that saved him, saved him both his crown and life: and that after 〈…〉 him to everlasting Tabernacles, to a crown and life, that shall endure for ever. 
Luke 16.9.  〈◊〉 ●uther than this, we cannot go.  
〈◊〉 have we the particular of that was sued for and granted: and of that was granted 〈…〉 sued for, by the special privilege of God's preventing goodness. Himself 〈…〉 desire satisfied, his crown fast, his life assured, here and for ever.  
〈◊〉 judge now, whither David had good cause to rejoice or not. And whither, we 〈…〉 here again (for a farewell) once more, over with our first triplicity of joy 〈…〉 to go to vitam (if you will;) and (if need be) exultabit to longam: 〈…〉, to be reserved, for in saeculum saeculi. There it is in kind. So it was never, 〈◊〉 There it is o quam! indeed. For there, is a crown, life, and joy that exceed all 〈…〉 desire; and there he shall receive them, and say O quàm! indeed.  
〈◊〉 what shall we say now of all this? Truly no more, then must needs be said: 
II. The Review▪ or Application to His Majesty.  〈…〉, than the Text itself, draws from us. Here is, a fair Major (laid forth 〈…〉.) A King, that hath in this manner, found the strength of God, show forth 〈…〉 his saving: and felt the goodness of God, in thus preveneing his desires, 〈…〉 his crown and his life: Any such King may (for he hath good cause;) Nay 〈…〉 (for he is bound) to be exceeding, both joyful and glad. The Holy Ghost 〈…〉 word; says, he shall so be.  
〈…〉 be King David, He: If any other, He too. King David's we have surveyed 〈…〉 time would give us leave. Shall we now pray a Review, to see, if any other 〈…〉 found beside, as deep in the causes, as he. For, if as deep in t●e causes, 〈…〉 in the effect: If the same in virtute, and the same in salute, the same laetabitur 〈…〉 grant.)  
〈◊〉 here now, choose, 
Psal 40 9.10.  whither we will refrain our lips and keep back God's mercy 〈…〉 from the great Congregation: If we would so, and hold our peace, the day 〈…〉 fift of August would not: but would (as the Psalm saith) eructare verbum, 
Psal. 19.2.  〈…〉 forth and tell us, that such a King there is, and who it is. That if there be, or 〈…〉 were a Prince upon Earth, that found and felt this virtutem and salutem Dei, 〈…〉 hand and help of God, in saving him, saving him miraculously; Verily, this 〈…〉 (not as Nathan, Tu es homo, but) Tu es Rex, You are that King, certainly; 
2. Sam. 12.7.  〈…〉 these four, in the Text, from point to point.  
〈…〉 saving first. This day, you were like to miscarry: 
1. In His saving. Ver. 7. Ver. 8. Ver. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in danger to perish, to lose 〈…〉 ●nd (that which to you is dearer than you● life) your crown, by some that 〈…〉 and had contrived a Mezimma, a dangerous practice and plot, against them 〈…〉 on, being then and there, oversett with strength, came this virtus Dei: You 〈◊〉 b●ing upon the point to perish▪ 〈◊〉 this salu● Dei, and saved You strangely. There i● the first verse.  

2. 〈…〉 16. Mat. 1●. 30.  〈◊〉 your desire satisfying. In 〈◊〉 distress, I doubt not, but You might and did lift 〈◊〉 Your soul to GOD in 〈…〉 Hosanne; that of Ezekia, Domine vim patior, 〈◊〉 I am oppressed, 〈…〉: Or, that of the Apostle sinking, Help Lord, I perish. If you 〈…〉, granted your desire, He denied not your request: set a Sela then. But if being surprise 〈…〉 the extreme suddenness of the assault, you did not, you could not do it: Th●n did ●e more, even prevent you, with His goodness: His sweetest His blessedest goodness of all.  
And 〈◊〉 your saving (which you had reason to desire) that which you never 〈…〉 desired, I dare say; that gave He You too. Exalted His strength, that 〈◊〉 might▪ 
〈◊〉 Ver. 8 Ver. 12.9.9.10.  Your triplicity. And those same Zamzummims, the contrivers of the 〈◊〉, His hand found them, and they found it, He set his strings, full against the face of them; destroyed them in his wrath, even in the very place: hath cast them into the fiery 〈◊〉 (where even now they fry:) rooted out their fruit from the earth, and their 〈◊〉 from among the children of men. All these, are word for word, every of them in the sequel of this very Psalm. All this, He did: You desired not all this, not their eternal destruction (I know;) yet even with this also, He prevented You.  

3. In the setting on his crown.  For your crown: this is sure, if ever any were prevented with a crown, he was, that was so, in his cradle; had it set on his head there: when he was not, as a weaned child (morally;) No, nor a weaned child (literally;) but indeed a child, not yet weaned (not so much;) had neither lips to speak, nor heart then, to desire eny such thing: he was prevented sure.  

4. In giving and 〈◊〉 his life.  Further yet: if eny found favour in, setting on his crown yea crown upon crown: and saving upon saving: After his first crown, in danger to miscarry, and even thrown down (as upon this day:) And after his second, in danger again to miscarry, and to be blown up (upon another day) and saved in both: He was fairly blessed by His goodness (say I) Which very saving (upon the matter) was a second crowning: even a new setting on that, that was sliding of. So that, Tu posuisti the second time, may truly be affirmed of this day.  
And, what should I say? If eny, that his crown saved, and his life saved (under one;) Saved and prolonged both; so that now these fifteen years together, you have held this day with joy: and (which is worth all the rest) besides length of this life, blessed with God's holy truth, the pledge of everlasting life, the best of his blessings: Such a on, this Text doth warrant us to say, hath cause; great cause, exceeding great cause, his soul to magnify the Lord, 
Luc. 1.46.  and his spirit to rejoice in God his Saviour. Such a one, to perform all the three (here specified:) so many triplicities of favour, would have more than a single rejoicing.  
And shall not I add this? As to rejoice in God, so to seek and set himself, to devise and do somewhat, for which GOD may rejoice in him: Somewhat for the Sanctuary; from thence came his help, and from no other place: Somewhat I say, that thi● 〈◊〉 ●ay be mutual, as of you in GOD, so of GOD in You again.  
Sure, there is a bond, an obligation to it, in Laetabitur; the King shall rejoice, shall be glad, still do it, shall not be dispensed with, not to do it: Shall not please God, if he do it no●.  

〈…〉.  ●ut, where are we all this while? excluded from this rejoicing? The King 〈◊〉 (it is said) what, and none but he? None is mentioned, but he: We ●ould not let him (I dare say) do it alone; there be many thousands of us, that 〈…〉 stand by looking on, if we had eny warrant to rejoice too. Give me 〈…〉, to look out a warra●● 〈◊〉 us: we would be loath to sit out, and to lose 〈…〉.  
〈…〉 and the Psalm next before it, are two sister- Psalms. That, a 〈…〉 safety, the last words of it are, Lord save the King: Why, the King 〈…〉 have that they prayed for, and shall not then their Hosanna resolve into 〈…〉 Their careful Hosanna, into a joyful Halleluja? Yes, and so it doth, in 〈…〉, as the last words of that Psalm are, Lord save the King: so the last of 〈…〉 sing; sing for very joy of it.  
promised as much, there (in that Psalm) to rejoice at the V verse. We will 〈◊〉 Thy Salvation. Laetabitur Rex, here it is: Laetabimur nos, there. They 〈…〉 ther●: and they will be as good as their word; and so they are: For even 〈…〉 Laetabitur Rex is the first verse; Cantabimus nos, is the last: That, 〈…〉, at the first: we come in, at the last. If his at the beginning, ours at the end. 〈…〉 no part in David, is the voice of a rebel. All good subjects have a part, 
2. Sam. 20 1. 1. Reg. 12.16.  〈◊〉 inheritance in him, or (as the new taken up term is) a birthright in him; 〈…〉 before his Law.  
〈◊〉 2. Sam. 19.43. They fall there to share the King among them (the 〈◊〉 ●nd to reckon up, what part and portion, each hath in him. Have they a 〈◊〉 portion in him? Why then, in his grief; and in his joy. And if they in 〈◊〉, in ours. So that (to use the Apostle's phrase) If he be sorry, 
2. Cor. 2.2.  who 〈◊〉 as glad? and if he be glad (to use the Apostle's phrase again) he may 〈…〉 so may every good King, of his people) This trust, have I in you all, 
2. Cor. 2.3.  that my 〈◊〉 the joy of you all. Thus come we to have our part in his joy. And if (as it 〈…〉) juda is in David, the very name of the one (with a very small 〈◊〉 the others name: if juda, in David; then Iudas joy, in David's: That 〈…〉, laetabitur David; it will also be, laetabitur juda, & exultabit Israël, 
Psal. 53.6.  juda 〈…〉, and Israel be right glad. Look ye; there is now a warrant, there is 〈…〉 for it.  
〈◊〉 then, if we have Scripture for our rejoicing, let us do it: and do it 〈…〉; even, by and through all this tripartite joy.  
〈◊〉 with laetabitur: Rejoice in the spirit within. A good sign we do so; if 〈◊〉 can but say the two first words here [Domine laetabitur] unto GOD. 〈◊〉 whole text, is a speech directed to GOD: He, made witness of our joy. Therefore 〈…〉 hearty and true: there is no halting with Him; see it be so, or tell not Him, 〈…〉 He will find you straight, and give you your portion with hypocrites, if you 〈…〉, Lord thou knowest thus I am, and yet thus you are not. 
Mat. 24.51.   
〈◊〉 very truth, the Psalm seems to be penned for the nonce, that no dissembler 〈…〉 say it. He, to whom it is to be said, is not man, but GOD: and He, can tell 〈◊〉 we speak as we think, or not.  
〈◊〉, all true hearts will say it, and say it with confidence, and that even to GOD 〈◊〉, that knows the ground of the heart: Lord, thou knowest, what is 〈◊〉, thou knowest that I am truly joyful, even there within.  
〈◊〉 within, we must have it first: but there within, we must not keep it; nay 〈◊〉 within, it will not be kept, if there be this spirit and life of inward joy, in it. Out 〈◊〉 with an exultemus: And, even so GOD would have it. No concealed joy, 〈◊〉 Apocrypha to day. All the seven seals of it opened. Shine out, as a beam; 〈◊〉 ●orth as a stream, into a visible and audible exultation: Show itself as GOD'S joy 〈◊〉 (in the 6. Ver.) in the joy of the countenance. That if eny tell you, he is glad 〈◊〉 (that he is) and hath the clouds in his forehead; it will not serve: you may 〈…〉, but where is your exultabit? We must see, you are so. 
Apoc. 5.5. 1. Cor. 5.8. Psal. 118.15.  There is some 〈◊〉 malignity within, if there be not the voice of joy and gladness, that it may be 〈…〉 to, the ear; if there be not the habit, gesture, and other signs of it, to be seen 〈…〉; that it may give evidence, to both senses. 
3. Luc. 6.38.   
〈…〉, these: and both, in no scant measure; no pinching to day: but good 〈…〉 cunning over; exceeding is the word of the verse. Exceed first, in this least, 〈…〉 all; in the low voice of joy and gladness, in these Panegyriques of praise, 〈…〉 acclamations. But, exceed me them: how? by cantabimus, the hymns and music of the Church (that is louder) and to help them to exceed, all the Organs and other Instruments of the Queer below. But exceed we them, too: How? with the bells, the Instruments of the Steeple above: and with the sound of the Trumpets, that willbe heard further of. And yet exceed them, too: How? With a peal of Ordinance (if it be to be had) that willbe heard, farthest of all.  
Exceeding is the word in the Text. Exceeding to be, in and through all; that our Hosanna may be in the Highest to day. And so for the other senses: in shows, and Triumphs, Feasts, and Fires and other signs of jubilee; whatsoever we use, when we use to exceed in gladness; when we would show, we exceed in it: that so, o quàm! may be said of it, it doth so exceed. All are but due, to this deliverance, to thus many triplicities in it.  
We to exceed: for God himself (we see) exceeds here. His ordinary is, but to give leave, or (at most) to call us, to rejoice. But here, He doth not give leave, or call us to it, with a jubilate; Nay, shall (here) is more, than a jubilate: that but exhorts; this binds us: shallbe glad; that is, neither will nor choose, but be so. Yea He makes us, speak to Him, Domine; and makes us promise Him, we will so: and having promised, looks we should make it good. GOD enjoins it: And if GOD enjoin it, the Day doth most justly intercedere, even plead for it, that if ever we will do it, we would now do it, on the salvation-day itself. And never may he see day of joy, that joyeth not in this day: nor have cause of gladness, that for this cause, is not glad. And this, for shallbe glad; and for the bond, de praesenti; that is in (shall.)  
But besides it, there is a tense, de futuro, in (shall) too. We may not lose it, for fear of tolletur à vobis. 
joh. 15.22.  But, admonished by that Tense, bethink ourselves, how to draw it further than the present tense, even into the future (still shall)  
Laetetur or laetabitur Rex; the Hebrew will bear both. But ours, and so all translations choose laetabitur rather. Not laetetur: that, is not so well; for, that is true, if it be done now, and but now, for the present, for this once: Laetabitur, is better; for there, the doing it, is in the future still, still to come; still more joy behind.  
For [the King shall rejoice] of this day, willbe over soon at night. What, shall we end our rejoicing then, with this day? No (I trust.) But by virtue of this (shall) shall rejoice next year again; and when that is come, shall the year following; and so then again, the year after that: and so from year to year, donec c●g●ominetur (shall) so long, 
Heb. 3.13.  as it is called (shall;) so long as we look into our books, and find, shall rejoice, there. So long, and no longer.  
Now, that the joy may so continue, the causes must continue too, there is no remedy. It is they, must keep our laetabitur, still alive: The causes were, salutem masit, desiderium praevenit, Coronam posuit, vitam dedit. To perform our vows then (Vota publica I trust) to desire, that this chain of causes, may keep whole still, and not a link of it, be broken, or lost: that they may pass into the future, all: sti●l salutem mittet, desiderium praeveniet, coronam ponet, and vitam dabit still.  
I will not go through them all: only touch the Alpha and Omega, the first and the last: and so I have done. Laetabitur, and vitam dedit.  

Pro. 14.30.16 24.  Laetabitur, joy first: if it be but for vitam dedit. For, joy is a prolonger of life, dulcedo carnis, et sanitas ossium (as Solomon calleth it:) And even for that cause, we begin with it. But (to say truth) leave out laetabitur, and what is there wish-worthy? Truly, without it, neither saving, nor crown, nor life, worth the wishing. For, who would be saved to live still in sorrow? And the crown itself it is not corona desiderij, if it be not corona gaudij. Yea, and who would wish life, but to take some joy and comfort in it? I will say more: 
Gen. 3.8.10.  let one be in Paradise, as Adam was; Even there, when Adam had lost his joy, Paradise itself, was no Paradise: as good in a dry desert, as in it: without joy, Paradise itself is not worth the wishing. joy is all in all. Let that then be caput voti: 
Psal. 45.7. Psal. 132.18.  that the oil of gladness may run down through them all, and over them all: make His saving precious to Him; His crown flourish; His life, vitam vitalem, and worth the desiring. That, joy may be the unity, of this Trinity, ¹ salutis, ² corona, ³ vitae.  
But then, last, because all four of them hold upon life; to the end, they may hold, that that may hold; hold, and hold long. Some think, it is long enough already (and so, long may they think.) I know not, what to think: For (I cannot tell how) long and short, are said but comparatiuè: that so, a life may be long, and not long, diversely compared. To stand rating it, as the Law doth, seven years to a life; so, seven lives already: so compared, it is (in a sense) long. But, we will none of that. Nor as compared with the Princes round about Him: For he hath stood them all, and longer than any of them all: and hath had the honour long, 
Psal. 89.27.  to be Primogenitus inter Reges Terrae, GOD 's first borne now of all the Kings of the Earth: and long may He have it. Long, if thus, But then again; not long, if compared with the desires of our hearts, with the requests of our lips: Not long, if compared with that, that may be: and whatsoever may be in this kind, we wish, it might be: even as long, as nature possibly can draw it out. Let this then, be our Omega, our summa voti; and that in no other words, than the usual words, of the old Counsels, to the Emperors or Kings, then present among them.  
JACOBO REGI, à DEO coronato, à DEO custodito, Vitam longam, Annos multos.  
To KING JAMES, crowned by GOD, preserved by GOD, Many years, Long life. So long, till He change it, for a longer: till there come eternal salvation, an immortal crown, life in saeculum saeculi, nay in saecula saeculorum, make all consummate. And so I end.  
But before I end, in any wise let us not be so ravished, with our laetabitur, but that we remember, Tua Domine withal. He, that sent this salvation, fulfilled this desire, the Setter on of these Crowns, the Giver of this life. So rejoice, as in every of them, our joy come up to Him. So take calicem salutis (as we term it, 
Psal. 116.13.  I pray GOD we so term it, and so take it aright:) but, aright we shall do both, if we forget not to call upon His Name, even the Name of the LORD. That He, which saved to day, may so save ever: that fulfilled his desire, may keep it still full: that He that set on His crowns, may hold them on, hold them on fast: and last of all, add to the crown, life; and to life, long; and to long, for ever and ever.  
And even so, conclude we, as the Psalm doth: addressing our speech, to heaven. Be Thou exalted O Lord, in Thine own strength: Thou wert so, this day: Be so still, again and again. So shall we sing and praise Thee for it. We now do so; for this day's salvation, and all the joyful triplicities of it: So may we still: So may we long: So may we ever.  
And (Good Lord) exalt Thou this thy strength, and triple these thy triplicities to us; that we may, for these thy exaltations and triplicities, double and triple our thankes and praise to Thee: As this day, so all the days of our life. And this with one heart and voice, beseech we Thee, to grant, &c    

A SERMON PREACHED BEFORE THE KING'S MAJESTY AT BURLEIGH near Okeham, On the V of August. A. D. MDCXVI.  ESTHER. CHAP. II. 
Eo igitur tempore, etc.  
VER. 21. In those days, when Mardochai sat in the King's gate, two of the King's Eunuches (Bigthan and Teresh) were wroth, and sought to lay hands on the King Ahashuerosh.  
22. And the thing was known to Mardochai, and he told it unto Queen Esther, and Esther certified the King thereof, in Mardochai's name; and when inquisition was made, it was found so, therefore they were both hanged on a tree: And it was written in the book of the Chronicles before the King.  
IN those days; So begins the Text: In these days; so may we begin. Nay, come yet nearer, on this very day. For, on this very day there fell out that, hath made, either beginning may well serve: In those days, or In these days. In diebus illis, we read, there was a King, and he in danger: in danger to have hands laid on him; and that by two; two of his own people: for no cause, but that they were angry; and, it appears not why. And, the issue was, the King delivered; and they that sought his, brought to a wretched end.  
As we have read, so have we seen in diebus hiss. Once of the same condition, a King too; and in the very same danger of hands laid on him, and by the same number, two: and of his own Subjects and Servants; and for no cause, but they were angry; and for no cause, that neither. And the issue here again, the King preserved, and they also came both (as these here did) though not to the same, yet to a far more fearful end.  
I speak, before understanding hearers: and (I know) there was not eny but upon the reading of the Text, his conceit did lead him presently, who was meant by King Ahashuerus, and withal did even think of the Bigthan and Thares of this day. And so made the comparison, with your own selves, before I could make it.  
We shall gain, this year, by this Text, somewhat onward more, 
The Sum.  than the former we did. Till now, we have been all in Divinity; that, a heinous sin it is, there (this attempting on Princes:) But now shall we go to the Common Law, what it is there. For, here is an Assize brought against two, and the matter enquired, and a verdict found, and they had sentence and were executed: For what? Even for Voluerunt insurgere, as the Fathers read it, or (as we) Quaesiverunt mittere manum; for but seeking, for but having a will, to lay hands on the King.  
And that, not the Iewe's law. There, we were, in the years past: now, we are not in jewrie, where GOD was known; we turn us to the Gentiles; 
Psal. 76.1.  we are in Persia now. And this we do, by the Prophet's warrant: Get you (saith he) to the Isles of Kittin and behold, send to Kedar and inquire, 
jer. 2.10.  if there were eny such thing sought there and were not condemned. For if there, Ad erubescentiam vestram dico, I speak it to your shame, 
●. Cor. 5.6.  that would be held the People of GOD, if eny such thing should be found with you. They are worse than Pagan's, that so seek; we will empanel no Christian, a quest of heathen men shall serve to attaint them.  
This is no law of the brain; it is written: Twice written, ¹ written down, first in the Chronicles of Persia, by direction from the King: ² After, written out of them and enroled here in this place, by direction from God. Enrolled I say, and properly: For, this of Esther is not called a book, as others are (not the book) but, the Roll of Esther. Originally it was but Persian law (this:) and it had not been much, if that had been all; but, by virtue of this enrolment, it is made the law of GOD also. That, from henceforth, it is clear at both Laws, the law of the jews, and the law of the Gentiles; the law of man, and the law of GOD; that all seekings of like nature are made criminal, and capital, and the sentence of suspensi sunt, upon them, holy, and just, and good.  
Lastly, written law and old law. For, of this (whither Divinity or Law) this we may safely say; It is no new Portugal Divinity, this, almost three year old, taken up in diebus hijs. Nor no new Law of heri and nudiustertius: nay not of Edward the third then, Et à principio non fuit sic. No: it is old this, in diebus illis; in those days. And, 
Matt. 19.8.  those days are as old, as the Second Monarchy, the famous Monarchy of Persia: the reports of which Nation are more ancient, than eny save those of the jews: no book, but the Bible, so ancient as they.  
And this me thinks is not amiss, when we can bring this book to justify the justice, or eny way to give strength, to the law of the land: It is pity, but it should be so; either support other mutually, facultas juris, and facultas Theologiae. As here now, we have the Roll of Esther, and in it a Report of Bigthan's case, long before there were eny Year-books or Reports at the Law. We are willing to bring forth this Roll of ours (which, till an auncienter can be showed, must be the leading case, to make Voluerunt, treason to show the Country Law, in this, to be no other, than GOD 's is: that it is no otherwise, at the one, then at the other: treason, by Law; treason, by Divinity, by both.  
Well may we talk of Law, the Law of the Land; but, when all is done, never do men rest, with that quiet and full contentment, as when they see, it is warrantable by the Word of GOD; hath the ground there: as this hath the ground there. Every word here, hath in it, his warrant: Quaesitum est, for the trial; Inventum, for the verdict; Suspensi sunt, for the execution.  

The Division  The main points are (as the verses are) two: ¹ the King's danger, in the former, the verse of danger; ² the King's delivery, in the latter, the verse of delivery.  
In either, the means of either. His danger: ¹ Of what, ² by whom, ³ what moving them.  
l. Of what? Of having hands laid. 2. By whom? by Bigthan and Thares. 3. What moving? Nothing, but angry they were.  
His delivery, ¹ by what means, ² of whom, ³ and how. 1. By what means? by notice taken and given of it. 2. By whom? by Mardochaeus. 3. How? even casually, as he was sitting in the gate.  
But, the King's delivery, it is not meet it should go alone: It is therefore attended with their ruin, that sought his.  
That, is (as it were) the train borne up after it.  
His danger by Bigthan and Tharez. In them two things, ¹ what they sought, and ² what they found.  
1. What sought they? To lay hands on the King: What found they? One laid hands on them for it; appensus est uterque eorum in patibulo.  
2. His delivery by Mordochaeus. In him, two more: ¹ His notice ta●●n, by casual overhearing them, sitting as he sat. ² His notice given, by his faithful discovery of the whole to the Queen; and to the King, by her means.  
Then should follow the legal proceeding, but I will spend no time in it. It is all out of our case this day. Our Bigthan and Tharez had no enquiry: No jury went on them, they were not executed in form of law. No further goeth our case, than the King's danger, his delivery, and the cutting of those, that sought his life; and no further will we follow it; Not that.  
But this we will, the solemn setting down and recording all this, ¹ in the King's Chronicle, as a memorable accident: ² in GOD 's Roll, as a famous case: ¹ Of the treason of the two, to their eternal infamy: ² Of Mordochaeus' good service, to his everlasting praise; ³ Of the King's happy delivery, to the universal joy of all his Subjects.  
And there, come we in. For, we may not, nor we will not forget in di●bus hijs. And I shall make it appear (I trust) that, whither we take the Kings, or the party's; the danger sought, or the delivery found; diebus hijs, will match and overmatch diebus illis, in all points. And so, the joy of this day (our joy) to do the joy of them accordingly.  


I. The King's Danger.  IT is a delivery, they and we celebrate: No delivery, but from a danger precedent, so was there here. The King in danger evidently. And he no sooner out of danger of these two, in this Chapter; But, the Queen in danger of Haman, in the next. 
Chap. 3.  So, the estate of Princes is not exempt from danger.  

¹ Of hands laying on him.  And of no small danger neither; no less matter, then having hands laiden them, that is, even of being made away. This King here (saith the Apocryphal book of Esther, saith josephus, say the best Writers) was Artaxerxes surnamed Long-hand. If he: his Father was slain by Artabanus. The Father was, and the Son (we see) was sought to be; near it, scaped it narrowly.  

² By his own.  And by whom this? neither by enemy, nor by stranger, but by his own. Of his own Subjects, of his own household, of his own chamber, and the chief of his chamber then, too.  

³ Because they were angry.  And why? for no evil of his. He was, for his moral parts (as all writ of him) a good Prince. That, would not serve: his life was sought, though. And no cause, but they were wroth; and no cause appeareth. All which showeth Princes; that, for all their might and greatness, for all their innocence and goodness, for all the favours they vouchsafe others, it is not in them, their safety consists. It is in the mercy of the most High they do not miscarry: His hand, that holds them fast; His arm, that strengthens them, that the enemy is not able to do them violence, 
Psal 21.7. Psal 89 21.22.23.  nor the Son of wickedness to hurt them. To look up to Him, to hold good terms with Him, who in all their danger either by Mardochai (as in the Text:) or without Mardochai (as in the day) can work their deliverance.  
Deliverance from danger: Danger, whereof? delivery, wherefrom? 
The Danger. I. The laying hands on eny, a sin.  Executed wherefore? All lead us to the fact next; which indeed seems no fact, for nothing was done, sought only to have been.  
To lay hands is one thing: To but seek to lay, is another. To lay hands is, of itself (I know) a thing indifferent, thereafter as the hand is. It may be a helping hand as GOD 's is, and then Mitte manum (saith the Psalm) lay it and spare not. 
Psal. 144 7. job. 1 11.  But if it be Satan's mitte manum, upon job, to do mischief; then stay it, lay it not. And such were these hands here; For, it is said, they were angry, and sought to lay hands. Angry hands, it is well known, are bur●ing hands. Either Ieroboani's, lay hands on him, to surprise his person; or Herod's lay hands on Peter, to do by him as he did by james, 
1. King 13.4. Act. 12.3.  to murder and to make him away.  
So to lay, is a sin certainly, be it on never so mean a person. But, in Regem, 
Specially on the King.  is a Sin of Sins. For, the sin (we know) is still by so much the more grievous, by how much the party is the more eminent, against whom it is. Now, there is not on earth a person more eminent, nay so eminent as the King. A Deo primus (saith Tertullian) post Deum secundus: Count not GOD, he is the very first; Count GOD, and he is second. None so high as he; and so no sin so high as it. To lay hands on him? it is too rank that; away with it.  
But that is not the case. It is not miserunt here: none were laid. 
The seeking to lay hands, is a sin.  No matter for that, it is mittere quaesiverunt, and that is enough. To lay, and to s●eke to lay, though one be worse, both be naught, even mis●io and quas●tio both.  
Seeking is a ploughing for sin, and that is sin (saith job; 
job ●. 8. ●s●y ●9 5 ) Is a hatching of a cockatrice-egg, and that (saith Esay) is poison, no less than that, comes of it.  
Sin, to lay; Sin, to seek to lay. As to lay, though you hurt not: so to seek to lay, though you lay not. Ever, in what degree soever, Assuerus' danger, is Bigthan's sin: the King's danger, their sin, that se●ke it.  
But if that be all (sin;) we shall do well enough. What care men for sin, 
A Capitals sin.  if there be no action at the Common Law for it? None but Westminster-hall sins do men care for. GOD saw, it would come to this; Men learn no more duty, then paenall Statutes did teach them; He took order therefore, to bring it within them too. We say further then, by virtue of this Text, besides that it is a grievous sin, praejudiciall to the state of the soul, it is a heinous crime, a capital crime, amounting to suspensi sunt, as much as their neck is worth to seek this. It will bear, not an action only, but an indictment of life and death.  
But it must be in Regem then, against Him: Against others, it is not so. This, 
If upon the King  is a prerogative Royal. And, as many other ways, so hereby appeareth, what a King is. That whereas, in other men's ca●es, as touching the law of life and death, to seek to lay, and to lay, are much different: in the King's case, they be all one. Quaesiv●runt, if it be no more but so, the Law in that case to eny other, is (I take it) favourable; and for a bare purpose ●f no hurt ensue, no man shall suffer death. Not so, with the King; voluerunt, against him, is death, if it may be discovered; and quaesiverunt, if he but seek, though he find it not.  
This helps us to understand the Text, Ego dixi, Dij estis. Dij, for other causes; 
Psal. 82.6.  and this for one, that they participate this divine privilege; that, as against GOD, so against them, the heart is enough. Quaesiverunt, the seeking, whither they find or not. Voluerunt, the will, whither the deed follow or not. 
Eccles. 10. 2●  Thou shalt not speak evil of the King: how? not with thy lips? No, not in thy secret thoughts, saith the Preacher. If not, speak evil in heart; do evil in heart, much less.  
Two Commandments (when time was) we said, there were in Nolite tangere, ¹ Touch not, 
Psal. 105.15.  the act: ² Have not the will to touch, the intent. Two cases there be upon these two: ¹ Baana and Rechab's, that did lay hands upon King Ishbosheth (2. Sam. 4.) ² And Bigthan and Thare'z case here, that did but seek it, to King As●ucrus. Both guilty, both suffered. Yea, Baana and Rechab, hang them, and well worthy; they murdered the King: But, Bigthan and Tharez? Nay and them too; hang them, though they found it not, only for seeking.  
This then, I would have all bear away, it is the substance of the Text: distillatio favi (as I may call it) drops of itself without eny streining. We find (here) in the Bible, a ruled case. Bigthan's case, that held up his hand, not for laying his hand, but for seeking to lay it, Planè suspensus est uterque, put to death they were both. Why? Quaesiverunt; for nothing, but that they sought to do it: they did it not; they might plead, Non est factum, they did it not. It would not serve, they died for it, for all that, upon no other indictment then quia voluerunt. Voluimus is enough to attaint eny: If, that can be proved, no pleading not guilty.  
And this is the Law, not of the Persians alone (which yet was the Law of a hundred twenty seven Provinces;) nor ours alone (and so may seem to be the Law of Nations) but, that which strikes it home, by virtue of this enrolment here, is the Law of GOD; GOD by thus recording it, hath made it His own; that if there were no Law for it, they might be executed by this book, and this verse of it. Sit still then, and se●k● it not: for if you do, this is your doom, expressly set down here, by the pen of the Holy Ghost. Take it as a sentence from GOD 's own mouth; Qui quaesiverunt, suspensi; qui quaerent, suspendendi sunt. They that sought, went; they that shall s●●ke, to go the same way.  

2. The Parties, by whom.  Yet for all this, sought it was then, and since, even the King's life; Sed vae per quos. And that, per quos, by whom, is the next point. The crime is bad; ¹ In Regem makes it worse: But the seekers, worst of all; for they of all other should not have sought it.  
Two they were in number: For (I know not how, but) for the most part they go by two's: 

Two, in number.  
Gen 34.25. 2. Sam. 4.5. 2. King. 12.21.   Simeon and Levi to the murder of Sichem; Baana and Rechab, to that of King Ishbosheth; jozebed and josacar, to that of King joas; Bigthan and Tharez to this attempt here against Assuerus; and the very same number to that of this day. Treason is in Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a binding together: Two there must be, to be bound, at least: Two, to conspire, or put their breaths together, to make a conspiracy. Upon the point, there is in all, never less than three: For, inter duos proditores Diabolus est tertius. All that do conjure, conjure up a third to them: The Devil makes them up three; for he is one still: he, the faggot-band, that binds them: he the spirit that inspires all Conspirators. For (indeed) these unnatural treasons do not so much steam or vapour up out of our nature (bad though it be) as they be immissiones p●r angelos malos, s●nt into it by some messenger of Satan, or rather by Satan himself. Postquam misit Satanas in cor judae, After Satan had put it in his heart. For, he it is, that puts in their hearts, 
Luk. 22.3.  to seek to do it; and to do it, if GOD break not the band, choke not the breath of them; as here he did choke it in these, with suspensi sunt.  
Two in number, what were they? Nobly borne (I doubt not) to be in the place they were.  
What place? There be that think, Bigthan and Tharez were not their proper names; but the names of the rooms they held. And they have reason for it; Bigthan (as the word goes in that tongue) is Dapifer; Tharez, is Pincerna. Those we know) were rooms ever counted of special faith and trust.  

Of the King's Chamber.  But plain it is, they were of his Chamber. Not of his lieges alone, or of his household, but (which is more) of his Chamber. It is a wonderful ●hing, the State, that the Persian Monarches kept. No man, upon pain of death, to come so near, as into their inner base Court, uncalled; if he did, he died for it, unless the King, 
Chap. 4.11.  by holding forth hi● Sceptre, pardoned him his life. You will easily then imagine, in what place they were, that had free recourse into his innermost chamber, to go and come thither at their pleasure.  
Not only to do so themselves, but to be those, by whom all others were to go or come: No man to come thither, but by them. For that is meant by Lords of the threshold, or qui in primo limine praefidebant, as the Fathers read it, the very chief over his Chamber.  
The Septuagint (who should best know the nature of the word) they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first, keepers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body. And many they had (for, many such Kings need have:) But, these two, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief, the Arch-keepers: had, if any more than other, the chief charge, the very principal of all. GOD do so and so to me (saith King Achis to David) if I make not thee the keeper of my head: 
1 Sam. 28.2.  and in so saying thought, he promised him as good a place, as he had. He could make him no more. To this place had the King advanced these two: and these two were they, that sought this. That it should be sought at all, evil: that these should seek it, too bad. They, that if others had sought it, should have stayed their hands; these to lay on their own, to seek it themselves!  
All men know, it was no mean preferment, early and late to be so near Assuerus' person; They had means thereby to do themselves much good. So had they, to do others much hurt, if they were not the better men. But, for others hurt, it skills not, if they had not thereby had the means to do Assuerus himself; if the Devil so far prevailed with him as he did. Of his chamber Dapifer, his dish; Pincerna, his cup: Keepers of his body, principal keepers: if they seek to lay their hands, they will soon find what they seek; the more dangerous they, the more his danger by them, a great deal. And is not this heaviness to death, when they that were so honoured, prove so unkind, when they that so trusted, so untrue; and may we not take up the Wise man's Oh, O wicked presumption, whence art thou sprung up to cover the face of the earth!  
Stay a little, and look upon them, as ye would upon a couple of monsters. 
Ecclus. ●7. 3.  ¹ To seek this, in Regem alone, were too much: to break their Duty to their Liege Lord, if there were no more but that: to lay their hands on him, for whom they should lay down their lives. ² Add then: not to a King only, but to such a King, nor to their Liege Lord alone, but to so good and gracious a Lord, that had done them so great favours, placing them so near him, trusting them so fare, honouring them so greatly. (For, no honour, to trust; no trust, to the chief trust of all.) More than heathenish wickedness this, to render evil for good; and whose wealth they of all other bound to seek, to seek his ruin. ³ And they came not to that place, but they were sworn: to vilify their oath then, and to tear in pieces the strongest band of religion: The hands that had taken that oath, those hands to lay on him! ⁴ To betray their trust to him, that had laid his innocent life in their hands, and to make their trust, the opportunity of their treachery! ⁵ In a word: of the chief Keepers of his body, to become the chief seekers of his blood, the chief enemies to his body, and life and all! What can be said evil enough of these? Say it were lawful in any case (it is not lawful in any; but say, it were) to lay hands on a King: yet they (in all reason) of all others, should not have been the doers: Etsi ille dignus perpeti, at non tu qui faceres tamen. Were not these monsters then? Was not their condemnation just? It grieves me, I have stayed so long on them, yet if I have made them and their fact odious, it grieves me not.  
What was the matter? What could move them, thus to play the wretches? 
3. The cause, wherefore. They were angry.  Why they should not, many and good reasons we see. Why they did, none in the Text, but that they were angry: and that is no reason, but a passion, that makes men ●o clean against reason many times. Bigthan was angry, and Thares as angry as he.  
Yet, if it be but a little anger, it will over. Indeed (such it may be) it will. What manner anger was it? The word is a shrewd word; signifies an anger, will not go down with the Sun, 
Ephes. 4.25.  will not be appeased. What speak we of the word? their deeds show as much. We see, nothing would satisfy them, but his life: Nothing serve, but lay hands on him. That, they sought; so angry they were.  
What angered them then? No cause is set down. And, none I think there was. If there had, we should have been sure to have heard of it. For men, to be angry without a cause, and even with Superiors, it is no new thing.  
Well: if no cause, some colour yet: if not that, some shadow at least. Somewhat we are to seek, why they did seek this.  
If there be in the Text eny thing to lead us to it, it is in the first words, or not at all: In those days. In those, angry they were: as much to say as, before those days, they were not; but, in those, then, they were. Else, there is no cause to mention that, of the days, but to make this difference: Out of the Text, nothing can be picked else.  

Angry, for Assueru's choice of Esther.  Why what days were those? That goes immediately before: The days wherein Assuerus had made choice of Esther, to match with her, and make her his Queen; and had made a great feast upon it. At the feast (it seems) they surfeited, they could not brook that match, at eny hand: Some ambitious desire of theirs disappointed by it; likely, that was the cause. This was fain to serve for the occasion, for lack of a better: A bad one (we say) is better than none.  
What, the Great King of Persia find no match in all his own brave Nation? Never a Persian Lady serve him, but he must to this vile base people (the jews) his captives, his slaves, to pick him a match thence? What a disparagement is this, to all the Persian blood! It would make eny true Persian heart, rise against it.  
Nay then, a worse matter: (now, ye shall see them grow godly on a sudden and wax very zealous, as the fashion is.) Nay then, now we shall have a Queen of a contrary Religion, we shall now be all jews. One that cares, neither for Mithra nor Oromasdes; One by all likelihood brought in, to be the utter ruin of the Ancient Religion established in Persia, yer she came there.  
This was it (they tell us) and like enough so to be: As (ever) ye shall observe marriage-matters are made occasions oft, to serve to many purposes. For, Assuerus may not marry, but where Bigthan and Tharez appoint. Else, they will be wroth and fall on seeking. If eny be in the Text, this was it. And was not this (trow you) a goodly occasion, and a substantial, to make them quit their allegiance, forget their oath, cast behind them all his favours, betray their trust, truth and all; lose all these? For, all these must they lose, before they could seek that, they sought.  
But, why found they it not? It was not so easy for them to find at first, by reason that, for eny to come there, in the King's presence, with a weapon, nay but having his hands out to be seen, not having them hid, held close under their garments, it was death: Cyrus put to death two of his kin for it: That so, they might well seek: and so I leave them seeking that, I pray to GOD they may never find. But the true cause was, GOD was angry with this anger of theirs, that their seeking succeeded not.  

II. His delivery.  And now are we come to the Catastrophe, or turning about of all. For by this time innotuit res Mardochaeo, Mardochai came to the knowledge of it: forth it came. Nay, if it come forth, 

1. The means of it.  
By notice given ² By Mar●ochai   the King shall do well enough. To discover the treason, is to deliver the King.  
This was by Mardochai: what was he? No Persian (to begin with) but a stranger by birth, and by Religion; and a captive, beside: One that had better reason to have sought it, than they. He had as great causes, as any are by them alleged, that favour such seekings. For, this King held him, and all GOD 's people with him (to use Esther's own terms) in bitter captivity, as a Tyrant. And this, worse he was (at least, as evil, as an haeretick) for he was an Idolater. One would think, it had been a work meeter for him (this:) He, to seek; and they to keep him, from finding that he sought; they him, not he them.  
And how came he to it? It skills not how, but as he sat in the gate, 
³ As he sat in in the gate.  he came to it. This is all; he stirred not, but sat still. And sat not in any lurking corner, b●t even in the broad gate; and there came he to it, or it to him. This was GOD'S b●ing sure. Their anger boiled, so signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and boiled over, it should seem, ●nd broke out into some words: Else how should Mardochai take notice of it? They would never t●ust him with it (ye may be sure) being a stranger. A jew, with their displeasure, at the match with a jew, never: but, some big words came from Bigth●n, that by Mardochai were overheard.  
What, in the gate, in presence of a stranger? The Targum (the most ancient exposition we have) saith, GOD so took away their wits, as they forbore not to take of it, he sitting by, but did it in a foreign strange language. Knew him a jew▪ thought, he could speak no language but his own, or a little broken Persian perhaps: not the tongue, they had their conference in. Which (it fell out) Mardochai understood, as well as they. And thus all came out, GOD would so have it: who so assorted them, to make a way, as to His mercy, for the safeguard of the King; so, to His justice, to bring that upon their own heads, they sought to have brought upon the King's.  
And Mardochai, when he had it once, he kept it not: Made it known, not to him he next met with: but discreetly, where he knew he well might, to the Queen. She was, by blood and bringing up, faithful to him; and so did she show herself: for, what he broke with her, she told the King, not in her own, but in Mardochaie's name. The fashion is otherwise with some; to tell it in their own names, and never speak a word of Mardochai, from whom in truth it came. Well, the issue was, what she told the King, seemed to him no idle fancy of some vain man, but such as was meet to ground an enquiry upon. So, they were apprehended, and committed, and so to the Law we leave them. Well, by this means the danger is over, and the King safe thankes be to GOD.  
And many ways doth GOD give just cause, to mankind, to admire His high providence, in bringing to light such attempts as this, against his Anointed: such variety, so divers strange means He hath, to effect it by; as here, in this, I note four unto you. 
2. The strangeness o● the mea●●s   
1. The party first, Mardochai, that by him. That this health should come to the King of Persia, neither by Mede, nor Persian; not by any of his own people, but by a stranger, who was none of his lieges, borne out of his allegiance, a jew, a mere alien; that this should come forth by him, and by no other means. But so is GOD, wonderful in His ways: and will, by an honest stranger sometimes, save that, a bad subject would destroy. That in default of his own, GOD would have him saved by a stranger, rather than not at all.  
2. Observe again: that, to this stranger it came no otherwise, but as he sat in the gate. We may not pass that; it stands in the front of the Text, as the special means of all. That it thus came, and no other way, as he sat still; still, and went not up and down searching: In the gate, a public place, not eny privy corner or lobby; he not diving into their bosoms, but only there sitting, it should thus happen; he should overhear them talking together in a strange tongue (though to him not strange:) by a mere casualty, one would think (all this:) Indeed by a high and wonderful disposition of GOD'S heavenly providence, this; that, even as he there sat, it should be brought to him thus.  
And very oft doth GOD bewray bad enterprises by such (one would think them) mere casual events. But, in maximè fortuitis there is minimum fortuiti, & quae fortuna fieri videntur fato fiunt. It seems chance, that is (indeed) destiny. And never let them look for other all the Bigthans of them.) One shallbe by a wall, or at a window under the house eaveses, near one cranny or other; GOD will so dispose, somebody shall be with in the hearing, when they full little think. For, GOD will have it out certainly: Rather than not, by some mere accident, some that sits by chance in the gate, some that goes by the gate shall bring it out, rather than it shall not be brought out.  
3. And may I not add this for a third, that all this came out by occasion of that which they pretended for their occasion. That very match, which was so great a more in their eye, that they so maligned at, they must needs swear the King's death for it; that very match was the means that brought Mardochai thither, to the gate: for thither he came to hearken, not for any such matter as this, but how the new Queen (his Niece) behaved herself; what report went of her. And as it fell out, this (which he came not for) there he heard: his thither coming, by this hap, was the happy means for this happy discovery: happy for the King; happy for the whole land. But all came by his resort thither, by means of the marriage. So, that, they made their occasion, was made the occasion of their ruin.  
4. And let this be the last, that even from their own selves, He brought it. They that go about the like, 
Psal. 63.8. Pro 6.2. Luke 19.22.  their own hands shall make them to fall, they shallbe ensnared in the words of their own lips: rather than it shall not come forth, it shall come forth ex ore to serve nequam; come out at their own mouths, as here it did. Their own tongues shall fall on babbling, their own penns on scribbling: GOD will have it out certainly; even by themselves disclosed, rather than not at all. And this for GOD 's mercy, he had here, and still hath to bring such plots to light, marvellous in our eyes.  

Mardocai to be our example.  Now of Mardochai, the means of all. For, though as this day's delivery was, we have no great use of him, there was no Mardochai, no discovery there; this day's was another manner of delivery, of a higher nature than so: yet is there great good use of him for all that. Indeed Mardochaeus, exemplum nostrum, he is our pattern: Ours, that be true men. He set before us a mirror of a faithful good subject, one according to GOD 's own heart. For, this is a perfect Scripture, we have in it both what to fly and what to follow. As there be in it, two bad; so, thanks be to GOD, there is one good. To avoid them: to be like to him.  
Like to him three ways. ¹ Like him in his innotuit: ² Like him in his nunciavit: ³ But above all, like him in that which was the ground of all: That he was a faithful subject to a strange and to a Heathen Prince.  

¹ In his innotuit.  Like him first, in his innotuit. Not to turn the deaf ear to Bigthan and Thares, as if we heard them not; nor to look through our fingers at them, as if we saw them not. None knew, he understood the language they spoke in: He might have carried it slily, made as if he had known nothing, not known that, he knew: nothing to compel him, but his conscience, to take notice of it. But Solomon ran in his mind, Save him that is designed to death, Wilt thou not deliver him that is led to be slain? Any; but the King more than any, 
Pro. 24.11.  If thou sayest, I know not of it, He that ponders the heart, doth not He understand? 
Pro. 24.12.  He that keeps the soul, doth not He know the contrary? And shall not He pay every man (and so thee) according to thy work? Well, for innotuit, since from the gate it came, good therefore that Mardochai sit there, or (which is all one) that they which sit there have somewhat of Mardochai in them: Be, if not curious and inquisitive, yet vigilant and attentive. And yet curious and inquisitive I would allow, in the case of a Prince's safety. And the King and the Queen to have their eyes, and their ears abroad (both of them) and all little enough. We see, for all the King's Wise men, that knew the times, never a one of them knew this time. This good (we see) came by Mardochai, came on the Queen's side  

² In his nunciavit.  Like him in his innotuit, to know; Like him in his nunciavit, to make it known. Careful to get notice, faithful to give notice of it in due time. GOD, whose will it was, it should thus happily come to him; His will it was, it should as faithfully come from him. He knew, by the Law he was bound, if he heard the voice of conspiracy and uttered it not, 
Leu. 5.1.  it should be sin to him (Leviticus. V) He knew (by the Psalm) what it was to partake with other men's sin, what to have his part with a thief or an adulterer; 
Psal. 50.18.  and if with them, with a traitor much more. He knew by the Proverbs, 
Pro. 24.12.  he was now in as deep as they, as good lay his hands on him, and seek it, as lay his hand on his mouth and not seek to prevent it, keep it in and conceal it. He knew (for he told it Esther after) that if he had not bewrayed it, 
Chap. 4.14.  GOD wanted not his means to have brought it out some other way. And last, he knew, by the Prophet, GOD would have set his face against him, for so cloaking it, and have rooted him out. 
Ezek. 14.8.  All this he knew: but, the mystery of the seal of iniquity (the Seal of Confession) it seems he knew not. It was not graven then, that seal; nor many hundred years after. That shuts up treason, as a treasure, under a sacred seal, at no hand to be broken: no, though all the King's lives in the Christendom, lay on it. This act of Mardochai's mars the fashion of that Seal quite.  
And, this may be said of him, he would never have laid eny hands on, himself: for than he would have let it proceed, and not hindered it, by his bewraying, as he did. This also: he that did thus disclose, for a need would have taken an oath to disclose: Sure I am, would never have taken oath, or Sacrament, not to disclose it: would never have stuck at the oath of Allegiance (that is once:) but it may be, would have stuck at the Seal▪ of Confession, for ever coming upon his lips.  
This for nunciavit. And all this he did, 
³ In his loyalty to Assu●rus a stranger.  yea though himself were no Subject borne to Assuerus, nor he his natural Prince; but borne out of his dominions, far of, in jewrie. Did it, not for josias, or jeconias, or some King of his own; Did it for Assuerus King of Persia, one that held him and his Countrymen captive and thrall; yet, to him he did it.  
Yea more than that yet, this did he, to Assuerus not only a stranger, 
A Heathen.  but more than so, to Assuerus a heathen man, an Idolater, one that worshipped the Sun, and the fire, every day. As, that did not hinder him, that of a divers Nation: so neither did this, that of a divers, and that of a false Religion. For, though he were of a divers Religion from the King, yet was he of GOD 's true Religion, that teacheth men to be true to their Prince. Be he jew, or be he Gentile, Assyrian, Persian, or what he will; Be he a right worshipper, or be he an Idolater; Be his Nation, or be his Religion, what it will be: Though the King be (as Assuerus) a Pagan, though they be (as Mardochai) the only true Church and people of GOD; to be true to him though. But none of that Religion, that is fast to the Catholic, lose to the Haeretique. If it be josias, o then stay your hand: but, if Assuerus, if Ethnicus, or quasi; if excommunicate, then set Bigthan and his hands freer to seek, and to find, and to lay them on a spare not. This Religion was none of Mardochai's (nor let it not be eny of yours) witness this act of his, a holy and good act. For which (though not presently, yet) not long after, he was highly rewarded by the King, and for which, he is set here (his name, and his act both) among the Righteous, to be had in everlasting remembrance.  
Of the train now a word. I said I would tell you, what they sought & what they found. 
The Train. What Bigthan and Tharez sought and found.  That they sought, they found not. Not that: but pirie it is, but they should find somewhat, seeking as they did: and so they did. They found somewhat instead of it, which 〈◊〉 been better lost then found: they found a halter scarce worth the finding: they found their own perdition: and the worst kind of it, perditio tua ex te, themselves the authors of it. Ex ore tuo, by that which came from themselves, 
Osee. 13.9. Luk. 19.22.  out of their own mouths: the devil's quaerite & invenietis, right.  
And will you see how fitly every thing fell out? They sought, and they were sought into; quaesitum est. They sought, and found not: they were sought into, and found. They were wroth with the King, and GOD with them; the heavy wrath of GOD was upon them. They would have laid hands on the King, hands were laid on them for it: up the jebitt they went, and of they went, and the world was well rid of a couple of traitors. Before they could find, they were found themselves, and their fact, ●ound: the Law was not to seek; that, was found and founded long before. A law, that now hath received the approbation from GOD: and so now, a right Persian law, 
Dan. 6 15.  〈◊〉 to be altered. 
III. The solemn Recording of this.   
Have we done? not yet, this must be entered first, written: Nay written over twice, a Duplicate of it. ¹ Written first in the Chronicles. And that before the King: (of such importance the King thought it.) ² And then this writing here of the King, is here written over again, a new order from GOD. So, two Constats: One, in the King's Chronicles, the other in GOD 's Canonical Scripture, of this act. Two Copies extant, one in Rotulis Registri, the other in Archivis Ecclesiae; One among the King's Records, the other in the Church's Monuments. What should this mean? Something there is sure, in the adding of this clause, about the writing it up. I know no meaning, but that GOD liked well of the writing of it in the King's, that he would have as much done in his own Records.  
Why the King would have it Chronicled, is easily seen. It was a very memorable event, worthy to be set down there. But why GOD? Sure He saw, these Chronicles would not last so long, as His will was, this example here should. And indeed they being now lost, we had been little the better, if it had been there only; He made it therefore to be entered into his own Chronica Chronicarum, that never should be lost. Well it was, it should stand in the Persian Story while it did last; but GOD, for failing, provided further, to have a memorandum of it in His own Sacred story, that last, as long as the world should last. That, that is there, is ad perpetuam rei memoriam, indeed.  
Another reason. Being in these Chronicles, it would have spread no further than Persia, or the hundred twenty seven provinces at the furthest GOD 's eye looked further: that not Persians only, but jews; Nor both those, but Christians too: Not the hundred twenty seven provinces alone, but all the provinces in the earth should take notice of it. I speak with the Apostle, 
1. Cor. 9.9.  Hath God a care of Persia? either writ He not this for our sakes? Yes for our sakes no doubt He wrote it, that we also might be the better for it.  
The better: two ways. ¹ First to know GOD 's censure of both these, in diebus illis, for the present: The due praise of him by whom the delivery, The just condemning of them by whom the danger; that none that so seek shall be saved by His book: For, that (we see here) brings them to the gallows, and there leaves them. ² Or rather there leaves them not, but by this Scriptum est sets up their quarters, there to stand and be seen, by all that look in it, to the world's end. And this is worse than hanging, yea in chains; for, the carcases of those, in time will consume and drop away and come to nothing; so shall these never, but remain as fresh still, as the first day, they were set up, to all generations to come. It is that, that grieveth the noble generous nature (I dare say) more than the execution itself, there to hang upon the file in Bigthan and Tharez's infamous black roll; their names to be read there, for ever.  
But, this was written also for them that come after, and a double use there is of it that way: As the parties, and their facts, be good or bad, that there are registered. If bad, then (as in the seventy eight Psalm) Ne sint sicut, 
Psal. 78.8.  not to be like this Bigthan and Tharez. Ne sint sicut, not to be like them in their wicked attempt; Ne sint sicut, that they be not like them in their wretched end.  
Not like them; but like Mardochai (A sint sicut there:) that coming to the notice of so wicked a design, took himself bound in conscience to detect it: yea though it were against a stranger to him in nation, a more stranger in Religion to him, yet to do it. 
Exod. 25.40. Luk. 16.37.  Heer, Inspice & fac (saith God, in his Law:) Vade tu & fac simile (saith CHRIST, in his Gospel.) In a word: this was written to the end, to tie up all hands from seeking as they did; And to open all mouths, to disclose, as he did: To make men loyal to their Princes, though heathen idolaters, such as Assuerus.  
And if this were the end; if eny shall go quite cross (in a manner) in their Scriptum est' to this Scriptum est, in all these three: ¹ Let lose the hands to that, these (here) sought and are condemned for it: ² Stop up the mouths from disclosing of that, Mardochai (here) did, and is commended for it: ³ And both these, not in the case of Assuerus, but even of a Christian Prince; what think you by them? What do they say in effect, but Sint sicut Bigthan & Tharez, Ne sint sicut Mardochaeus.  
I report me to your consciences: GOD thus skoring up these, that but sought to lay their hands on a heathe● King, would He ever approve of such, as underhand set on Subjects, to go past seeking, even to lay their hand on Christian Princes, Most Christi●● Princes, their own Princes, Own by nature and nation, Own by mass and religi●● 〈◊〉, as in dicbus hijs we have seen two in France (a Bigthan and a Tharez, both) one 〈◊〉 another?  
And what for Mardochai? They swear men, they give them their Maker upon it, never to disclose that, which Mardochai is (here) honoured for disclosing. Yea, and approve, nay more than approve of some, for doing clean contrary to that, Mardochai, did here; even for concealing, nay, for sealing up (and that under a holy Signature.) as foul and wicked a treason, as ever was.  
This hath been done. But, we are in writing, what say ye to that? Will ye compare but the writing of diebus illis, with ours in diebus hijs? Let there be a Book written saith GOD (this of Esther) that no man ever do the like to these two; that no man ever seek to conceal those that shall so seek: Let there be a Book written (saith some body else) as it were an Anti-Esther to this book of Esther, to set men on to 〈◊〉 that, these here sought, and to teach them the way how to find it; to point out, who shall be Bigthan, when and how they shall seek to lay, and lay both: As it might be a book written by Suarez in defence of Tharez (his name, of the two names, nearest) in some case to licence the seeking: and to command the close keeping of such gear as this.  
But yet, we have not all: Writing a Record, making up a Roll, is more than writing a book. Every authentic Record (as is this) is of the nature of a precedent, to do the like; of a copy set for us to write by. So, here we have further, a warrant, to make up our Records, by this Record: to record all, that lay their hands, for such as Bigthan and Tharez; and all that disclose them, for such as Mardochai. Ever, upon like occasions, to make like entries. Shall we do it? Writ them down (saith the King) in the Chronicle: Writ them down (saith GOD) in the Bible, for traitors, these 〈◊〉▪ Writ me down some such as did the like or worse, for other manner persons 〈◊〉 another manner Register, even for no less than Martyrs: You know, who 〈◊〉.  
Register me Mardochai (saith the Holy Ghost) for a party well deserving, for ●ttering his knowledge of so wicked a treason. Paint me up such a one (saith another Ghost) straw and all, and in the border print me him holy martyr, for not disclosing as soul a treason, nay fouler a great deal.  
But trow you this to be GOD 's Vicar, that thus makes act against act; checks GOD 's Records with counter-Records of his own; affronts GOD 's Chronicle with his New Calendar on this fashion? Or Saint Peter's Successor? Nay not his: of all o●hers, his least: He laid his hand on his weapon, for his Master; So would he teach, and not otherwise. judas, he indeed laid none himself, 
Matt. 26.57.  but he it was gave the watchword, This is He, lay hands upon him. So that, Iudas' crew (it seems) they be, 
Matt. 26.48.  that so do; and no better than judas himself, that so teach. No Apostle bid ever lay hands 〈◊〉 judas; He did: his Disciples they be; his Successors (not Saint Peter's) that 〈◊〉.  
●e may and will then, by this warrant, be so bold as to enter them traitors in the 〈◊〉 before the King: By what warrant, they may register them for Martyrs, in the Calendar before the Pope, let them look. Ours we show, let them show but the 〈◊〉, and carry it: Else, if he see, allow, and print books with privilege, that tend to the manumising of Tharez's hand, and to the Sealing up of Mardochai's mouth; it under confession he animate Tharez, and with his Seal of confession, muzzle up Mardoch●i; if GOD writ one way, and he another, in effect; writ King, writ GOD, 〈◊〉 they will, writ me him Martyr; We will be so bold as to write him up with Saint 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that opposes himself flat against this book, 
2. Thess. 2.4.  and the Writer 〈…〉▪ which Book stays all hands from laying, and opens all mouths to the bewray●●● such as these.  

The comparing of Diebu● hijs with Diebus illis.  I will pray you, I may rather forget myself a little, then forget in diebus ●ijs after all this: we promised to show, that they match and overmatch In diebus illis. That they match in many points. ¹ That Kings both, both in danger, in the same danger, both; by the same number, and by those of the same rank; and upon the same motive, great anger for little cause. Again, that both were preserved, and both strangely; that the seekers in both, instead of finding that they sought, found their own confusion.  
But, as in many, they match; So, in many more, doth this day overmatch those days. More degrees in our dial, then in theirs; the day goes beyond the Text: and not this Text here alone, but eny other, that ever yet I could find. The more (say I still) are we all bound to GOD for his goodness, that hath so magnified his mercies toward his Anointed, and in him to us all, as He hath vouchsafed him such deliveries in diebus hijs, as He never vouchsafed in diebus illis to eny King of his own peculiar chosen people, or of eny other under the Sun. Such to be found in our Chronicles, as not the like in the Chronicles of Persia: Nay, not, of the Kings of juda or Israël: But are sine exemplo, ours; none coming home, all falling short of them.  
Which (me thinks) I can let you see sensibly; and so, that we have greater cause to rejoice in this of ours. In the King's first. The King in diebus illis (make the best of him) was but a Pagan, a worshipper of idols: these be bars in his Arms. The King in die hoc; neither heathen (I am sure) nor that can have the least to●ch of Idolatry fastened on him: he that shamed not to say [No Christian] and hath been fain since to eat his word, he durst not say an Idolater; that, would soon have rebounded back upon himself. And no Idolater is a Christian; nor Christian, an Idolater, I am sure.  
This first vantage than we have here yet: Always the very state of Kings, in itself, without eny other addition is dear unto GOD (we see.) Assuerus here doth assure us of that, who was thus preserved, only because he was a King, and for no cause else. But I hold clearly, a Christian King to be more than a King; more than a Pagan King: and so Major Assuero hîc, and de majore majus gaudium; and so we, of the twain, more cause to rejoice.  
Next, as both Kings, yet not both like; so both in danger, and that not like neither. The danger of in diebus illis, was but of hands laying: the danger of this, of hands laid. On Assuerus, no hands were laid: it came not to that. It came to that, here. O● they were; come of how they can. Those in the Text, but sought: They on the day, found what they sought. It was passed quaesiverant; it was plain miserunt. That was the case, this day. No such thing in those days. Assuerus was not offered the point of a naked dagger; not taken by the throat; not grasped and tugged with, till both lay on the floor. All his danger was but the futuro; sought to have been, and might have been; but was not. This was de praesenti, present danger, of being presently made away, in a corner, by the hands of bloody wretches; that not only sought to lay, but found that they sought, and did lay. Now, the greater the danger, the greater the joy for the delivery (ever;) and so our joy the greater. For, no comparison between the dangers: that is clear.  
No more was there between the Actors, by whom the danger grew. Bigthan, bad enough (I grant;) but behold a worse, a bigger than Bigthan here. Bigthan and his fellow might have gone to school to them. They were angry, and so showed themselves to be, and the less dangerous for that? These were as angry as they, but shown it not. They broke forth in terms, that it came to Mardo●hai's ear. These had learned their lesson better▪ not an evil term came from them, no show of anger appeared, but fair and false semblant all. So much the more likely to do mischief (say I:) so much the more like Iudas' treason, the worst that ever was. For, no betraying, to betraying with a kiss. Give me angry Bigthan, rather than fawning judas: to welcome one kindly, and set one privily, with Iudas' watchword, This is he, lay hands on him; from such, GOD deliver us. 
Matt. 26.48.  The more the parties such, the more our joy, You escaped out of their hands.  
Both Kings were delivered: so far, equal. But then again, great inequality in the manner; very great. That, in those days, by a Mardochai: All was regular, went the ●●●mon ordinary way, upon a discovery. Quotidiana sunt haec, to be seen, to be read 〈◊〉 every Chronicle. But on this day, there was never a Mardochai to discover aught: Mardochai failed here. A conceit there was, somewhat should have been discovered in another kind; but the plot itself, no discovery of it, till the very instant; till one appeared in arms, till out went the dagger, till the dagger discovered itself. GOD was feign to be Mardochai, to supply his part: though he were wanting, GOD was not. By whom (it is true) Assuerus was delivered: but, You delivered, after a more strange manner. (I report me to all.) Now, the more strange the manner, the more the joy ever. Then, Mardochai did somewhat toward it: This, came merely 〈◊〉 God; neither Mardochai, nor eny else; sitting in the gate, or out of it; there or eny 〈◊〉 else.  
Yet let me add this, that you might be beholden to GOD (even that way too) he hath fitted you that way also. This fifth of August, without a discovery: the fifth of November, with a discovery. So, with Mardochai; and without Mardochai, hath GOD wrought for You, in diebus hijs: that we might every way be bound to Him, and that, every way, our joy might be full.  
Now, in both, as the hand of GOD was stretched over both Kings to save them; So was the same hand stretched out against both those, that sought their lives, to bring them to evil ends; both which may ever be the ends of such beginnings. There was no wonder in theirs; there, all was done by a Legal course, a fair judicial proceeding, they indicted, convict and executed by course of justice. Good Lord, with what ease was Assuerus delivered, even sitting still! There was no wonder, in this, at all. So was it not here: Here was old pulling, and wrestling, and weapons out, and drawing of blood; and a ●ind of battle fought dubio Marte, a good while, but at last the victory fell on Your 〈◊〉. And this winning of it, as it were, and seeing Your enemies lie dead at your feet, made the delivery the more wonderful; and so the more welcome; and so Your joy the greater. And if one might take joy in the fall of his enemies, the fall of Yours was worse ●span manner. For, they died not like Subjects, but as open enemies or rebels: Not as penitent sinners, but as damned reprobates; lost not only their lives, but their souls too.  
Thus, every way, doth this day go beyond those: the King beyond, as a Prince Christian: the danger beyond; for, the extremity nearer. The parties that sought, beyond; for, the less they appeared, the more perilous they were: the delivery beyond; for, without eny Mardochai at all: And their fall beyond; for, strooken down in the place, 〈◊〉 rank rebels; and tumbled into hell like reprobates, without space or grace, without 〈◊〉 or sign of repentance. And, if thus many ways beyond, allow for every of these, a ●egree of joy, and I have that, I would.  
Of this writing, one special end was for joy.. A double joy: for either verse, one. ¹ In the former, Rege incolumi gaudendum; joy for the King's safety. ² And in the later, 〈◊〉 gaudendum; joy, that his enemies lay where they lay, on the floor.  
〈◊〉 the King's safety we to rejoice; but without a Mardochai. He parts not with 〈◊〉 in ours: it is entire without him. So it is not in the Text: God and Mardochai, there; here, GOD alone, and joy in GOD alone.  
Then, for Stratis hostibus, in regard of them. First, that they sped not; then, that they were sped themselves: that their anger was vana and sine viribus; did no hurt: that GOD 's anger to them for it, was both sure; paid them home: and swift; did it out of hand. That they fell; and fell before him: He saw them lie slain at his feet: 
Psal 92.11.  that his eye saw his desire upon his enemies; nay more than his desire, that he was feign to pray for them, that had not the grace to do it for themselves.  
A little after in this Book, 
Chap. 9.17.  for the saving of the Queen from the laying on of Haman's hands, we find, there was great joy and a double feast, the fourteenth and fifteenth of Adar. And can we imagine, but there must needs be as great (nay Festum magis duplex) for the King here? If for Her, a stranger: for their own natural Liege, much more. Was so with them In diebus illis, and with us to be In diebus hijs.  
Or rather in die hoc; For (there) it was plural, more days went to it then one; many days in doing: here, it was dispatched sooner. No diebus here; begun, acted, ended, all in a day; nay, half a day, between noon and night. And this shall be the first, that it was not long in doing. Short as it was, yet may I take upon me, there is as great odds between this day and them, as is between the fifth of August (ours) and the fifteenth of Adar, that is, December (theirs:) that is, between a long and a short, a Summer's and a Winter's-day.  
There is not, in all the Scriptures, a book that expresseth so plentiful joy, for the saving of a Prince, as doth this of Esther: the whole ninth Chapter (in a manner) is spent in it. There is gaudium and laetitia, and hilaritas, and convivium, and tripudium. I cannot tell how many times over; 
Chap. 9.21.  and the day christened by the name of Dies festus, a Festival day. There is joy in Sufan, the City; there is joy in the villages; there is joy in the hundred twenty seven, every Province of them; joy all over: and all this allowed, nay a Statute made, to keep it. So, a day of joy to all posterity, and all this Chronicled so. A joy in the Chronicles; what would you more?  
Hence have we warrant for this day of ours; and for all and every of them, on this day of ours; the same joy full out, the same that was for that in every degree, let be for this; and more for this, as this is more (as hath been showed;) as by the season of the year, the day is longer, the Sun brighter, the sky clearer, the weather fairer, in August then December. As this case more famous, GOD 's might and mercy more marvelous; More fit for a Chronicle, more worthy to be engrossed in the great roll, ours then theirs.  
And in one we shall be above them, that we begin our joy in the House of GOD; whereas they in Persia, had none to begin it in: Here do we begin it, as GOD would have us begin it, in the House of prayers, with prayers.  
A prayer for Bigthan and Tharez, we cannot (either these of the Text, or those of the day:) But, a prayer, that by their examples, both Ruina praecedentium may be admonitio sequentium, the destruction of those that are gone before, may be the instruction of all those that shall come after. This the first part; and if this will not be, the second. So may they ever find, that so seek; If seek as they sought, find as they found.  
A prayer for Mardochai, that for his so sitting in the gate, he may sit in a better place: that so, many may follow him in his good example.  
A prayer for the King. But first a praise (the principal cause we come hither for.) Praised be GOD ever, that saved in Persia, Assuerus from his two: that saved in Scotland, Your Majesty from your two: the Saviour of Kings, Maximè fidelium. Then, the prayer: That those days, and these days may never fail him, nor he ever see other.  
No more Bigthans (good Lord) but Mardochai's for them. That Mardochai may never fail him; but, if he do, that Thou wouldst not (no more than this day Thou didst:) but ever save, ever deliver, ever preserve him, and make them that seek his ruin, find their own. Either hang aloft, as these in the Text; or lie on the floor, as those of the day.  
And even so, let the end of this, be the beginning of the other, even of the joy of the whole day. For the day, for it, for this happy event on it; for the King, the Subject of it; To the cause of it and of all our joy, GOD the Father by which, and through CHRIST in the unity of the Holy Spirit, be all blessing, honour, praise, glory and thanksgiving, this day and all days, for ever and ever.    

A SERMON Preached before the KING'S MAJESTY, AT WINDSOR, On the V of AUGUST, Ann. Dom. MDCXXII.  I. SAM. CHAP. XXIV. VER. V 
And the men of David said unto him: See, the day is come, whereof the Lord said unto thee; Behold I will deliver thine enemy into thine hand, and thou shalt do to him, as it shall seem good to thee. Then David arose, and cut of the lap of Saul's garment privily.  
6. And afterward David was touched in his heart, because he had cut of the lap which was on Saul's garment.  
7. And he said unto his men, the LORD keep me from doing that thing unto my Master the LORD'S Anointed, to lay my hand upon him: For, he is the Anointed of the LORD.  
8. So David overcame his servants with these words, and suffered them not to rise against Saul. So Saul rose up out of the cave, and went away.  
ECCE Dies venit, Behold the day is come: So begins the text: so say David's men. And Behold the Day is come; so may we begin, and as truly so say of this Day, as ever did they of that. The first words agree well: So do the last. Abijt Rex viam suam, the King rose up and went his way: so ends the text, and so ended this day too. And not only the first and last words, but the midst and all fall out as fitly. For indeed, what is the whole Text, but a report of a King, in danger to have been made away, and that closely in a cave, and a motion made to that end, and a knife drawn, and David's men up against him and all? Yet (see the goodness of GOD!) the King did well enough for all that; and went his way, without any hurt done him.  
And, comes not this home to the day? Saul at Engedi, in the cave there, may he not seem (as I may say) a type of His Majesty, at Saint johnston, shut up (to use Saul's words) in the close corner there? Instead of a knife, was there not a dagger drawn there, and somewhat else; and more sought than a corner of his cloak? And, as David's men rose here; So, rose there not a popular tumult there?  
And yet, being in that extremity, was he not delivered out of their bloody hands? and did not all end, as the text ends, The King rose up and went his way? And this our meeting now, in this public solemn manner, is to no other end, but to rejoice together in the presence of GOD, and to render unto him our anniversary sacrifice of praise and thanks, that Eccedies venit, Behold the day is come, wherein he scaped so fair, and went his way so happily.  
And, shall we not withal, put our incense to our sacrifice (that is) add our prayers to our praises; that, as this day there was, so still and ever, a way may be made him to escape all his dangers?  
King Saul (here) in the Text, was the first King, that ever the people of GOD had. In him (the first) would GOD have all succeeding Kings to read their destiny: that as they are placed high; so, their high place is no exemption from danger; a provoking it, rather. Hear now, Saul is in danger in the vale Engedi. Once before had we him in as great a ploonge; 
1. Sam. 26.8.  and that was in the hill Hachila: Abisai would fain have had a blow at him; and but one blow. But David came then between with his Ne perdas.  
That did not so well fit our turn. It was night then: Saul was in his bed asleep. That, was not our case: this here comes nearer. This fell on the day. Sa●l was awake: So was His Majesty. We may say Ecce dies, Behold it was day, and that day is now come. Between them both, they make up thus much; that sleeping or waking; by night, or by day; in Hachila, the high lands, in Engedi the low valleys, out of danger they go not, if the hand of God be not over them, as here over Saul it was.  

The Division  First and last, we may recapitulate the whole Text into one word. It is all but a Delivery. Ecce tradam in manus, a Deliv●rie into their hands: Ecce abijt, a Delivery out of them. Which two make the two main parts of the Text. The former the Delivery into, lasts to the last verse: And, in the end of the last, comes the latter, the delivery out of; The King rose up out of the cave, & went his way.  
Ecce tradam in manus is of two sorts: ¹ Into David's hands, and ² Into his men's hands. Or thus: Saul's danger here, is double: ¹ One the danger of David's men's motion; ² the other, of their Commotion (for, rising they were, and David suffered them not to rise.)  
1. In their Motion. ¹ What was moved to David by his men: and ² what David did upon it. That which was moved, was mittere manum, to lay hands on the King. That, he did upon it, was, he went and laid his hand on Saul's mantle, and cut of an end of it, and that was all. This, the fact: then, the Censure of this fact.  
When David had done this, what he thought of it: 1 What he, and ² what his men. He thought not well of it, he did penance for it, his heart smit him for doing but so much. His men thought not well of it neither; but ex alio capite they, for not doing more than so.  
2. What followed of this? The neglect of their motion, turned his men to a Commotion: they were rising against Saul, if they had not been stayed. The second danger, this: far the worse of the twain: The rising of David's men, than the drawing of David's knife. Thus far the Epitasis.  
Then follows the Catastrophe. For, the issue was, David's men were stayed by him, and kept from rising: David's victory. And how? by certain words speaking. Those words are in the third Verse: David's Spell, I may call them.  
And upon all this followed, the King was saved, twice saved, from both dangers (thankes be to GOD) and away he went, safe without any harm. Only, lost a piece of his mantle: and I would never greater loss might come to him.  
Thus lie the parts in this order; which, when all is done, we must crave leave to reflect upon, and review again; to show, that the Ecce of this our Day is far above the Ecce of that of theirs.  
Now, by the special providence of GOD, it so fell out, that all this was not passed and done in silence. There was arguing the point, reasoning on both sides. The whole text is but a kind of Dialogue between David's men and him, what was to be done with Saul their enemy, now they had him in the cave; kill him, or let him go? And it fell out well, that this point was thus argued. For; out of this their debate, might those two wretched men this day have learned (if they had had grace) and may all true men and good subjects learn, what to do or not to do, in li●● case. For, a clear resolution here is, to be held for ever, taken out of David's Absit here, God forbid that ever any should lay his hands on the Lord's Anointed. Ye●, though he should catch him in a cave (or as good as a cave, as this day he was.)  
Nay further, GOD so providing, here falls a matter in upon the By (of Saul's mantle) that removes it from the main (Saul's person) quite. Saul's person, David touched not; went but to his mantle. And even for going but to that, did his heart smite him. Which (by a minore ad maius) puts this question past all question, as being a protection for the King's robe: and, if for it, for his person much more.  
And let me say two things of this text to you. One, that as Saul was the first King; so this the first case that ever was, wherein the making away of a King, was put to the question. So, the leading case (as they call it) to all the rest. Resolved here by David (and we cannot resolve ourselves by a better) and resolved once, resolved for ever. No more Quaere's of it now.  
The other, that it is the only case (this) that ever I read of in Scripture, of Dixit Diminus alleged for killing a King; of kill Kings by Divinity. The more worthy it is your attention, the nearer it comes to the late frenzy of this Age of ours.  
And two uses there be of it, as the chief persons in it are two. ¹ In Saul, to let Kings see their danger: ² In David, to let subjects see their duty. To let Kings see their danger, that they may look up continually to their Deliverer out of evil hands. In David, to let subjects see their duty, and the extent of their duty, as to themselves, ●o to others.  
Two dangers were like to befall Saul here. From David first: His men persuaded him to dispatch Saul: persuaded him, but prevailed not; He did it not: So Saul scaped once. Second: when that would not do, they were upon rising (themselves) to l●●ve done it. David dissuaded them: dissuaded them and prevailed; They did it 〈◊〉 neither: There he scaped twice.  
In which two, David is two ways our example, to learn us, the two duties (I sp●ke of.) 1 Would not do it himself: ² would not suffer others to do it: Would 〈◊〉 persuaded by others to it: did dissuade others from it. I will say with our Savio●●, ●ade tu & fac similiter. Let every good subject go and do likewise. Neither do it, 
Luc. 10.37.  no● s●ffer it to be done: And he shallbe according to David's, who was a man according 〈◊〉 G●d's own heart.  


I. The first delivery: Ecce tradam in ma●●●.  SAUL was now in the cave. What David's men would have had him do to Saul. Even what was good in his eyes (a good mannerly term; but even what pleased him.) What is that? What meant they by it? The meaning is, they wo●●d have had him lay hands upon Saul. Plain by David's answer: What? lay 〈◊〉 on him? GOD forbid. More plain yet, by David's report of it to Saul (the eleventh Verse) And some bad me kill thee. Lo, there ye have it in plain English.  
To make this motion seem good in his eyes, they use here a perilous motive; or rather three in one. ¹ Inimicum tuum, the motive of enmity or deadly feud. ² Ecce dies venit, now is the time come; the motive of opportunity. ³ And de quo dixit Dominus, the motive of GOD'S word, of doing it by Divinity.  

1. Inimicum tuum  In●micum tuum: that, is the ground of all: (a motive well beseeming them that make it; even fit for a Soldiers mouth:) he is your enemy, he would kill you; what should you do but kill him? should not we kill them that would kill us? This goes current in the Camp, this is bonum in oculis, a good motion in their eyes.  
Now, if this hold for good, if an enemy be to be slain; It is sure, Saul was David's enemy: GOD himself calls him so, Inimicum tuum: they be GOD'S own words, one that (even as David saith himself) hunted for his soul (Ver. 12.) And, even at this very instant had him in chase, and was so eager on it, as up the rocks he went after him; among the wild goats (ver. 3.) and followed him so hard, he was fain to take a cave (here.) In which cave, what taking he was in, ye may read in the LVII. Psal. (made, when he fled into this cave) even at Miserere Mei Deus, miserere mei: One miserere, 
Psal. 57.1.  would not serve him; in a great agony of fear. For, if Saul had but known it, David had never gone his way thence, as Saul did his. It is well known, Saul sought his life. That was not all: there was a further matter than so. Will you hear it from Saul himself? Look to the 21. ver. I know (saith Saul) thou shalt be King after me. Yea shall! then was it inimicum tuum (indeed) in another sense; then was Saul's life, an enemy to David's rising. David stands in his own light, if he do it not. Do it then, and besides the assurance of Your life, the crown is Yours. These two laid together, any would wonder, what eyes David had, that this seemed not good in his eyes. And, this for inimicum tuum.  

2. Ecce 〈◊〉.  But, many an enemy escapes with his life, because we meet not with an Ecce dies a fit time and place to do it in. Verily, opportunity itself is a shrewd motive. The common saying is, Occasio facit furem: that which one was far from, would neve● have imagined, there will come so fare an offer, such a fair shoot (as they say) as will make a man do that, which but for such an occasion, he would never once have thought on. We are all to pray to GOD to take from us the opportunity of sinning: So frail we are, it is no sooner offered, but we are ready to embrace it (GOD help ●s.) What lay they then? Why Ecce here is a time, and here is a cave, as fit a place as can be for such a motion. Such an opportunity, as if you take it not, you shall not meet with again, all your life long. To have your enemy light into your hands, in a dark cave, where you may dispatch him, and no body the wiser who did it, or how it was done. Well then, wisdom is seen in no one thing more, then in taking opportunity. Go● to, show yourself a wise man: you know, what you have to do.  

Ecce tradam.  Nay, it is not only Ecce dies, but Ecce tradam; and there, is an Ecce. For, there is much in tradam; he is even delivered, even taken, and put into your hands: 〈◊〉 the word tradam. It is one thing to say, Your enemy is fallen; another, to say, 〈◊〉 ●●livered. Falling is casual; Delivery imports a deliberate act of an Agent to 〈◊〉 to deliver him: So, this is more than chance, more than haphazard: It is not 〈◊〉, it is tradam.  
again; One thing to say delivered: another, 
Ego tradam.  delivered by God (now I weigh the 〈◊〉.) Ego tradam; it is God that speaks it. One may be delivered, and by man, by 〈…〉 traitor (it was not Saul's case, this, it was the King's.) But here, God is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giver. Take him then as Donum Dei. God hath even given you him, 〈…〉 given him, would have you take him, and I hope it will seem good in your 〈◊〉 to do, and not let God give you him for nothing.  
〈◊〉, yet there is more. (Now, I come to weigh dixit Dominus. 
³ De quo dixit Dominus. ) For one may 〈◊〉 ●●livered by God, seeing it, and saying nothing to it, but suffering it: by God's 〈◊〉. So are all things. Of many of which (though) God saith nothing, speaks 〈…〉: but of this, God spoke to you before, spoke to you with his own mouth, 〈…〉 it with an Ecce; Ecce tradam: gave you warning of it, gave you His word 〈…〉 will deliver him: and is now as good as His word, hath delivered him. See if 〈…〉 not.  
Will ye collect these three. ¹ Not casually fallen into your hands, but purposely 〈◊〉: ² And delivered not by man, but by God himself▪ ³ And by God, not quovis 〈◊〉, at adventure, but plainly prophesying and promising He would so do. Of this (〈◊〉) God must needs be the Author that He foretells thus, and promises before 〈◊〉. So have you (here) God made accessory, nay principal to the murder of a 〈◊〉.  
〈◊〉 now are we come indeed to the perilous point of all. This (lo) is it. They 〈…〉 Saul made away; and for this, they allege de quo dixit Dominus, as if God 〈…〉 a set day for the doing of it. This, goes to the quick. Inimicum tuum is 〈◊〉 revelation of flesh and blood, that; but dixit Dominus, that is the will of our 〈◊〉 Father. So, not only lawful now, but a matter of conscience, to kill Saul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ath said it.  
Where, first, you see, it is no new thing, this, to kill Kings by Divinity. This gear 〈◊〉 newly raked up from hell again. It is but the old devil new come abroad, that ●●d been in the world before. For, ever since there have been Kings over God's people, this hath been approach; broached first in the cave here at Engedi, and dixit Dominus pretended for it (ye see) in the first King's days of all.  
The grief is, they were not Saul's, they were David's men, the better side, that 〈◊〉 this. But David's men all, are not of David's mind: 
Mat. 9.14. Acts 20.30.  John's Disciples sometimes 〈◊〉 found with the Pharisees; and the Apostle saith, Of ourselves, there shall arise 〈◊〉 speaking perverse things. Therefore never marvel at it. Go not after the men: 〈◊〉 after the Master, David himself.  
Well yet, I must needs say for these good fellows (here) they go roundlyer to 〈◊〉 ●oint, then doth Suarez, or any of them that have been blundering about this 〈◊〉 of late. They be all triflers to David's men, here. For, upon the matter, all 〈◊〉 ●ave been able to say, is; it hath been done. King Eglon was killed; 
Iud 3.21. 2. King. 11.16.  so 〈◊〉 Athaliah. Neither of them, a true lawful Prince (as GOD would have it:) 〈◊〉 both. So, nothing to the matter. But, say they had been lawful: yet all 〈◊〉 but Homo fecit; it is not Deus dixit. Never a dixit Deus comes from them. 〈◊〉 but poor Pasce oves: which (sure) is a full unlikely text to persuade a man 〈…〉 a butcher, and cut his sheep's throats. One Absit of David's here, 
joh. 21.16.  One 〈◊〉 das, One quis erit innocens, able to dash twenty such, and all they can say, to 〈◊〉. Not one of them comes of to the point, as do these in the text, with dixit 〈◊〉, GOD'S express word for it.  
There is no remedy, we must stay a little at this, at dixit Dominus. What He 〈◊〉 we may: nay we must do. To his dixit, there is no contradixit. If GOD 〈…〉, let all flesh keep silence. 
Zach. 2.13.   
〈◊〉 not trouble you with, when GOD spoke this, or where. Extant it is not. Yet seeing David traverses it not, denies not but that GOD spoke it, we will take it for good, that they truly alleged GOD. For, it is not unlikely, that at some time when David was in some great distress, GOD might send to him by the han●s of Nathan, or Gad, his Seers, He should take a good heart to him, he should be so far from being delivered into Saul's hands, as the day should come, Saul should be delivered into his, to do with him what seemed good in his eyes.  
Well then, take it, GOD said all this: and all this might GOD say, and yet Saul not touched. Ye shall see as little force in this Dominus dixit, as in their Homofecit. Neither of them, to the purpose they are brought. You shall see withal, what it is when Swordmen will be meddling with Dominus dixit, with our profession; what trim consequences we shall have, to make, What seems good in David's eyes, and to murder Saul, to be all one. And withal, that it is good for Kings to be learned, and to be learned in GOD 's Law. For, had not David been the better Divine, he might well have been overtaken and made believe, there is a way to destroy Kings, even by the word of GOD.  
To scan them a little. Dixit Dominus, GOD said. What said He? The day should come: well, it is come: that GOD would deliver Saul into his hands: well, that is done too. And David should do to him, what? What seemed good in his eyes. What is that? To destroy Saul? No indeed: Bonum in oculis, will bear no such matter. We might dispatch all in a word, all is put upon David's eyes, and in his eyes it seemed not good. But to touch them shortly.  

Fancies ei quod bonum est in oculis tuis.  First, facies ei here, enjoins nothing, leaves him but to himself: that is all can be made of it. Nay they desire no more, but so to be left. And when one is so left, what then, may he do what he list? Suppose, he list to do that which is evil or forbidden? Adam will tell you, no: That consequence we all payfull deer for. It undid him and us all. GOD 's so leaving us, gives not any leave to do any thing that evil is; putts but power in our hands, to try how we will use it. For, when power is so put, Ipsa ratio dictat, even by the rule of reason, we are so to use it, as we take the better, and leave the worse ever, and reach not our hand to the forbidden tree.  
When GOD leaves a man to do that which is good in his eyes, he had best wipe his eyes, see they dazzle not. If they do, that may be bonum in oculis, which is not bonum indeed. They be not all one, these two, ¹ Bonum in oculis, and ² Bonum: Take heed of that. That which is evil, may seem good to an evil eye. And no man is so fond, to think, God would have any evil done.  

Not, bonum, in oculis: but in oculis tuis.  Therefore he saith not, bonum in oculis, and stays there: but, he adds tuis; in oculis tuis. For, much is, as the party whose the eyes are. For, as the party is, so is his eye. And the party here, is David. God would not have said this to every one. To David He did, and He knew what He did, and that Saul was safe enough for all that. He knew his eye was single and good, that nothing that was evil in God's eyes, would seem good in his. He would never have said so much to Saul, of David: nor to David's men, of Saul. Never have said to David, Quod bonum est in oculis tuorum. If it had been what seemed good in their eyes, 
In oculis tuis, not tuorum.  Saul had been gone. No, He had not so good a conceit of their eyes: of David's He had. To him therefore He said it: and he deceived not God's expectation. Pepercit tibi oculus meus (saith he at the XI. Verse.) All then resolving into David's eyes; it seemed good in his eyes to spare Saul. And, this is sure, they have not David's eyes in their heads, to whom it seems otherwise. For, to do what seemed good in his eyes, was to do Saul no harm. Look to tuis then, that the eyes be David's, and all is well.  
Then, seeing David's eyes are so clear and so good, how were it to be wished, David would see with no other eyes, but his own: would still do, what is good in his own, not in his men's eyes!  
So this was their Elench. It seemed good in their blood- shotten eyes, to lay hands on Saul; and they strongly imagined what seemed good in their bloodshotten eyes, would have seemed so, in his too. The sequel shows, it did not. Why stand we any longer th●n upon it? but leaving the Motion, let us now see how it moved him, what he did upon it.  
●ome think it moved him, till he came to the very push; 
b What David did upon this motion.  and than GOD struck 〈◊〉 and his heart strooke him, and so his mind changed. Others think, that 〈◊〉 him not a whit (for the blow came, after all was done.) Yet, as if it had 〈◊〉 he moved upon it. Somewhat to satisfy them, he would seem to do 〈◊〉. So, up he rose and toward Saul he made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as softly and as secretly as he 〈◊〉. And when he came at him, close behind him, out went his knife, as if he meant 〈…〉. (His men, I dare say, hoped, to some other end.) Stay here. And he that 〈◊〉 David thus, in this wise, coming close behind the King's back with his 〈◊〉 drawn in his hand, would he not have taken him for Ravaillac? What 〈◊〉. I promise you, this was not Bonum in oculis, no very good sight. And then 〈◊〉, Saul was his mortal enemy, and even now at this very instant time come 〈◊〉 to seek his life, and seeing them thus in a blind cave, and David hard at his back 〈◊〉 a ●aked knife, would he not have given Saul for dead, past (for ever) abijt 〈◊〉 suam?  
Well: when all came to all. First, it seemed not good in David's eyes, to use 〈◊〉 sword, but his knife. Why, a knife will do mischief enough. 2. Then, to 〈◊〉 to work with it, not punctim, but caesim, not with the point, but with the edge 〈◊〉; thrust not, cut only. Yet that will hurt too. 3. But cut, what? Neither 〈◊〉 nor skinn, not them: Nay, not his shirt or doublet; his mantle only, and but a 〈◊〉 of it. 4. And, it was no great piece neither, he cut no skirt: It was 〈◊〉, it was not miss. Saul's followers spied it not, till David came after them, 〈…〉 them, held it up and shown it them: and then they looked well, and saw a piece 〈…〉 but not before. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ala, signifieth a wing: and those (we 〈…〉 but additionals, no part of the entire garment. The garment is whole 〈…〉. So, it was not into the whole cloth neither, he cut. His knife he drew, 〈◊〉 drew no blood with it; went not to Saul himself, his person, but to his mantle; 〈◊〉 but an edge of that and away he goes: and so may Saul go his way, for eny 〈◊〉 David hath done him. And this (lo) is all, came of the motion; and more than th●● seemed not good in David's eyes.  
What, and is it but this? This and no more? No more but a shred of his mantle, 
c His censure of it.  ●nd is that all? All, yea: and too much of that too. For, now it follows, in the sec●nd verse, when David reflected upon what he had done, how, this he had done, seemed 〈◊〉 his eyes. It seemed good to them to do but thus much, or rather thus little, and after it ●as done, it seemed not good to him, not this little he had done neither: but it even 〈◊〉 good to him, to repent when he had done it, as little as it was, or as it seemeth 〈◊〉 to be. Repent? Yea, that he had done no more. Nay, that he had done thus 〈◊〉; had cut his mantle, had cut at all. That, which any would think, was high●● to be commended in him, he went no further, you shall see him do penance for it, 〈◊〉 as i● he had gone too far, as if he should not have gone so far as that.  
Will ye see David do penance indeed for it? Penance I say, in all the parts, the schoolmen make of it. ¹ Contritio cordis, in this verse: his heart smit him for it. Co●fessio oris, in the next; The Lord keep me from doing more, this was too much. 〈◊〉 ●octio operis, in the last verse, in making amends, by not suffering his men to rise, 〈◊〉 converting them from so sinful a purpose. And beside, in leaving behind him ad 〈◊〉 rei memoriam, a monument of all this, a Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a golden Psalm 〈…〉 calls it) the LVII. Psalm, made as the Inscription shows, at this his being in 〈…〉. Of it, and there, both in word and deed: of saying destroy him not, which is the 〈◊〉 the Psalm. Though ye get Saul in a cave, yet destroy him not. Other 〈◊〉 there be of the same title; but the LVII, that is the first of them all, 〈…〉 upon this occasion, and at this time and place.  

¹ His contrition. Percussit cor 〈◊〉.  For his Contrition. It is said, after he had done it, his heart smit him, and told him: why? Even but for making a hole in Saul's mantle. It is strange, that his heart that (one would think) should have sp●oong for joy, that he did no more but that; falls to strike, and to beat him for doing but that: instead of exultation, that he had done well, done the King no harm; a palpitation, a pang or passion of fear takes him, lest he had done more than he could well answer. And, it is the more strange, the great valiant David, one of the nine Worthies, whom neither the bear daunted nor the lion; who without all ●eare encountered the giant great Goliath, and smit him down; whose heart served him, fainted not then: here, for doing I wot not what, a shredd of Saul's mantle, it serves him not; but beats and throbbs, as, in fear, it is usual for the heart to do.  
Bonarum mentium est (saith Gregory:) Good minds will sometimes fear and acknowledge a fault, where none is. Peradventure David doth so; is more scrupulous, then needs. Nay indeed. For, to do but this, to the garment of any private man, such as ourselves, to cut or to mar it, is a trespass (I take it) and will bear an action. And if so; then must it needs be a higher, a more heinous offence to offer it, to any the King's robes; to mangle or deface them in any sort. The material part of it, cannot (sure) be justified. Only the formal part (as in Schools we speak) non tam quid, quam quo animo, that may in some sort seem to qualify his act, and help to excuse him; that he did it, with no other mind, nor to no other end, but, by the little shredd taken of, to make it appear, he did not so much as he could have done, if his mind had been so bad to Saul, as Doëg and such as he, would fain make him believe: teste vel segmento hoc, which he gave in, by way of evidence (verse 12.) When I cut of this lap, I killed thee not; as, going a little farther, I might have done: Might have done, but did not. Might have gone otherwise to work: with a sword and not a knife; with the point, and not the edge; thrust, and not cut: or, if cut, taken away a collop of his flesh, as well as a corner of his cloak. Yet, for all this, though his heart were privy to no evil intent, it smit him though. For, in cases touching the King so near, it is not enough to say, I meant not that, but this. So, a fault it was; and, as for a fault, his heart smit him.  
There is no smiting, but for a fault. Specially, not of the heart. For, the heart strikes not us, but it is itself stricken first. And if you ask, who strikes it? that doth GOD: for, this (of the heart) is nothing else, but the reverberation of GOD 's stroke, His knock at our hearts, to forethink us of what we have done amiss, when we have cut where we should not.  
And it is no light fault, the heart suffers for. The heart is the chief part, and the blow of it is the greatest blow. Give me (saith the Wiseman) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eny stripe any grief, 
Eccles. 15.57.  rather than the grief of the heart. Cardiaca passio is the worst passion of all. Therefore, as a fault; so, no light fault it was.  

2. Sam. 24.10.  We may pattern it with the numbering of the people, after. Then, it smit him, too; and then he cried, Peccavi valdè: and the same reason is of both, as misgiving him in both, he had in both done fare otherwise then he should. But this (here) was the first blow, 
Psal. 105.15.  the first discipline given him, as if he had gone too near Saul; as if Nolite tangere did reach further than the person, even to the robes Royal.  

Luk. 18.15.  And herein is his contrition. For, we use to strike our breasts with the Publican, because we cannot come at our heart to strike it, for not striking us, when we made a fault. But, when the heart needs not be stricken for it, when it strikes us first, when we feel plagam cordis (as Solomon calls it, 
1. King. 5.38.  in express words) upon making a fault; that our heart correct us, gives us discipline for it; then is our penance begun, then is our Contrition in a good way.  
Now Good Lord, if but for a slit in Saul's cloak, his heart went and came thus; how would it have taken on, how contrite would it have been, if his hand had happened to swerve a little, and done him any hurt! How many blows then, what sharp penance for that!  
Will ye now lay these together. How scrupulous, how full of fear David was, good 〈…〉, in that world: Not his mantle or cloak; not an edge of it. And how 〈◊〉 a●dicious, how past all fear some are grown in this: Not cut (now) but thrust: 〈…〉, cut through cloak, coat, skin and all. And, their heart never smites them 〈◊〉. Nay there be, whose hearts would have strooken them, they had strooken no 〈…〉 his, that he had hit the tooth, and miss the throat: and that, if the knife 〈…〉 in their hands, would have cut his skirts so close, the blood should have 〈◊〉 down the reines of his back.  
〈◊〉; David (in effect) saith thus. It was a less matter fare, that I did, then laying hands on Saul: If you will be ruled by me, meddle not so much as with laying hands 〈◊〉 mantle: if you had felt such a blow at your heart, as I did at mine, you would 〈…〉. What? not mittere manum in illum? nay, not in pallium illius. Never talk 〈◊〉 ●●●persion: So fare from that, as not to the very corner, but of his cloak.  
〈◊〉 this is the remove I told you of at first. Thus did GOD suffer this à minore ad 〈◊〉 to fall out in this first attempt upon a King, that we might infer thereof a further matter, and yet no other than our SAVIOUR CHRIST 's own inference. May 〈◊〉 man put a knife in Saul's raiment? by this blow of the heart (here) it seems he ●ay not: May he not? and is not the body more worth than the rainment, 
Matt. 6.25.  o ye of little 〈◊〉.  
Away, this we may count of and so conclude this point: that, he whose heart did thus smite him for doing this; he would not do that, his heart smit him for, if it were 〈◊〉 again. Not go thus fare, since he felt it at his heart, his going but thus fare; though nothing so fare, as his men would have had him. And so much for percussio 〈◊〉 David's contrition.  
All this while we go but upon collection; feel but by his pulse, 
VER VII. 2. David's confession.  how his heart 〈◊〉 Will ye have an ore tenus, a full and a flat confession from him, hear him di●●●ctly speak his mind to this very point, of laying hands on Saul; and give you the tree reason, why he did it not; why, neither they, nor any should ever do it? That ●●llowes now in the third verse.  
But first, let me tell you, this cut of David's was not well taken, of either side. 
What David's men thou●ht of it.  David (we see) thought not well of it: No more did his men. He, that he had done so much: They, that he had done no more. Evidently to be gathered, that his men when they saw, he made no more of their motion then so, that he came back with his ●●ife in one hand and a snip of Saul's mantle in the other, and his knife had no blood o● it; and that he had done as much as he would do, and no more was to be looked 〈◊〉 at his hands (for, he looked like one heart-striken, that, if it had been now to do, w●●ld not have done that, neither:) they fell into a rage, a mutiny, a plain rising; as r●●olved, if he would not, they would: If it were not good in his eyes, in theirs it was. It 〈◊〉 not an end of a mantle should serve their turn; they would make him sure for ever g●●ng his way: as knowing, if he went away, he would prove worse than ever, as (indeed) so he did. So, when David was down, his men were up.  
Hear now, is there a second danger toward Saul, from David's men, 

2. Saul's second danger:  
David's men's commotion.   a multitude ready to rise and run upon him. Plain: for, it is said in the next verse expressly, 〈◊〉 suffered them not to rise. Which could not be said properly, unless they were on rising. But, an insurrection there was toward, and at Saul they would have been, 〈◊〉 no● David interposed, and opposed himself, with these words which now follow, 〈◊〉 with those words overcome them, and stayed them, that they did not rise.  
So that, the words we now come to, serve for two purposes. Not so much for an ●●●logie for himself, that he did it not (though, that they do too:) as for a Dissuasive, 
David's dissuasive to them.  〈◊〉 to them; and in them, to us, and to all, that none should ever attempt it. 〈…〉 even now, how evil his heart brooked it: you shall hear (now) his mouth 〈…〉 it, ever to hold that for good, that seemed good in their eyes.  
〈◊〉 a flat denial it is. But, that is not so much: the manner of it, is all. It is not soberly and coldly. No, I will not do this thing. No: but it is with very much vehemency, as the manner of men is, when they speak in great passion. If ye mark it, it is with short turns: GOD forbid: What, Do this? To my liege Lord? To GOD 's Anointed? lay my hands on him, and he GOD 's Anointed? A pause, at every word; a● if he were half out of breath, as if his heart did beat still. Weigh them a little: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is not, in the Hebrew; there is not in any Tongue, so earnest, so passionate an abnegation, abjuration, abrenunciation, as it: It was the word they used, when they rend their clothes at blasphemy. We turn it, as our Tongue will bear, as the poverty of it will suffer us. To turn it to the quick, there is more in it, then can in any one phrase be expressed. So, not being able to do it in one, the Interpreters have assayed to do it in more than one. Every one, as their own Idiom will best bear. The Lord keep me from doing this thing (saith ours.) So, it is of the nature of a prayer against it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Out upon it, Away with it, By no means; Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Greek:) never let me, let any, never let it be done. So, it is an utter detestation. Absit mihi à Domino (saith the Latin) Never let me come where GOD hath to do, Accursed be I of GOD, all evil come to me, if ever I do as you would have me. So, is it a bitter execration. It bears all. Under one, it is both a hearty deprecation or prayer against it, a deep detestation, and a fearful execration, if ever he be brought to do it, to lay hands on Saul. These three will amount to an oath of Allegiance at least.  
You will say, here is passion indeed; but it is reason, and not passion, must carry things when all is done. 
The reasons of it.  Nay, here is reason too, and reason upon reason, couched in these words, why not to do it, Domino meo, first; To his liege Lord, or Sovereign: Not to him. 
¹ Domino meo.  Then, if that will not hold, Christo Domini, To the Lord's Anointed, not to him: That will. 
● Christo Domini.  For, two he alleges; Domino, and Christo Domini; The first is from the earth, earthly; Domino meo his earthly Lord. The second, Christo Domini; Domini, is the Lord from heaven. The first he stands not on: this second, that, he stands on; that, he iterates once and again, sets up his rest upon that: as indeed, when we have studied all that ever we can, we shall never be able, to find a more forcible. It can never be answered, if we care either for heaven or earth, Christus or Dominus, CHRIST or GOD; any thing at all. It cannot be; the Lord of heaven should ever endure (where his hand hath been, to anoint) any hand should be, to violate, to do any violence to that party. Do but see how he utters it: Lay hands on him? and he GOD 's anointed? and so breaks of, as if he held it for a foul indignity, for a gross absurdity in reason, once to question it. So, for laying hands but on his mantle, David's heart checked him: But, for laying hands on his person, that is passed cor poenitentis, it is vox clamantis that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Absit; far be it from me; GOD forbidden; Never that, never.  
Will ye now observe how, in this speech, he returns upon them & their three motives? God forbid (saith he) to that, for which they alleged Dixit Dominus. To their God said? he says, GOD forbid: answers Dominus dixit with Dominus interdixit. Of which GOD said, No, no, GOD forbid, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forbid with a curse. And what GOD did then forbid, he doth forbid still; what, to him he did forbid, he doth to us (to every good body, that cares either for his bidding or forbidding it.) They that lay their hands care for neither. Do that, which (as we use to say) is against all GOD 's forbid.  
Then, for inimicum tuum, he replies to that with Christum Domini: opposing, as his GOD forbid, to Dominus dixit; so, the Lord's Anointed, to his enemy, to weigh down that. And so it doth: there is, there will ever be more virtue in Christum Domini, to keep him alive, then in any inimi●um tuum, any enmity in the world, to destroy him.  
Last, where they say Ecce trad●m in manus, He is now even put into your hands; but not mitter● manum (saith he) not to lay any hands on him. So that, for all Dominus d●xit, or i●imicum tuum, or Ecce tradam in manus, David is still where he was, answers with reason, every part of their reason; GOD forbidden, for any of them, or for all them, S●ul should have any harm, but go his way quietly for him. And this for his Confession.  
〈◊〉, you will remember I told you, 
³ David 's satisfaction.  all this was spoken not so much for David's 〈◊〉 why he did it not; as to let them see a good ground, why they should not do it; to 〈…〉 from rising. For, rising they were, Rising (say the LXX.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have 〈◊〉 Soul. They starting up (as it were) in a kind of indignity, that David had thus 〈…〉 them, to do that themselves, which they hoped, he would have done, but did 〈◊〉 for, done it should be, if not by him, by them; that was resolved.  
〈◊〉, had David had any edge to Saul's making away, here now was another, a 〈◊〉 fair opportunity offered itself: as plausible a pretence as he could have 〈◊〉 ●ave let Saul been taken away in a military tumult, a mutiny of Soldiers. As 〈…〉, he had refused it, he had good witness of it: if they rose rudely and ran 〈◊〉 him, what could he do withal? it was their fault, not his; he had no hand in it. 〈◊〉 in all this, he shown himself a most loyal subject, in thus putting himself 〈◊〉 Saul and them; in taking pains and even striving till he had appeased them▪ 〈◊〉 showeth plainly, his heart was upright in all this business, in saving the 〈◊〉 life now secundò. Else, what he listed not to do himself, he might have let 〈◊〉 do.  
So then: do it he will not; nor suffer it to be done, neither: neither per se, nor per 〈◊〉, by himself, or any other: thought it not enough to say, I will have no hand in i●; but neither his own, nor any man's hand else, if he can stay it. Not only Absit 〈◊〉, but absit à meis: first and last, Absit (saith David) to both. Not, non faciam only, let not me do it: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne fiat, let not any, let it not be done. And what? not only not mittere manum, but mittere de manu or de manibus (rather) send him out of 〈◊〉 hands, send him away safe. To this second end, were these words spoken by him, 〈◊〉 (as the Text is) directed to his men; to quiet them, and not only to clear himself. 〈◊〉 to David's victory.  
〈◊〉 vicit verbo hoc, and he even overcame them with these words, saith the Text. 
II. The second delivery. ●cce abijt.  〈◊〉, is David's victory. But, if he overcame them, than was there a strife. So, he 〈◊〉 strove to save Saul. And if he suffered them not to rise, than were they bustling up at ●●st, and ready to have risen.  
The text-word in the Hebrew, is full of force: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is to cleave properly, or to rive in sunder. So, either they were clustering (as the manner is in mutinies, to run together on an heap) and he made them shed and sever themselves, and return to their places again. Or ye may refer it to their hearts, that with these words were even smitten or cleft quite, and broken of their purpose, for proceeding any further in so bloody in enterprise. Their motion did not so much as enter into him; his, did into them: ●●red into them, and as his heart smit him, so, he smit theirs; smit them, and even 〈◊〉 them; made them leave, and let go their resolution quite, and let Saul go.  
The LXX. say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he persuaded them with these words: (the best overcoming ever, by words, by persuasion.) Overcame them (our Text turns it;) and so Da●●d had here a victory: Nay a double victory. ¹ Over himself, one: and that is a great one: Great Victors have failed of it. ² Over his men, another; He kept them 〈◊〉. And so, by these two, saved the King twice. And many victories he had; but of 〈◊〉 all, none like this: this the greatest. For in those other, he but slew his enemies; 〈◊〉 in this here, without a drop of blood shed, he saved his Prince's life. And now, this victory obtained, David and his men are agreed; and they are satisfied, not to rise, but 〈…〉, and let Saul rise quietly, and go his way. By which, some amends was made him 〈◊〉 the piece of his mantle. This, for David's satisfaction, and for his Victory both in 〈◊〉. For, this victory was (in a sort) his satisfaction, and served for it.  
And now we have set the King safe, that he may go when pleases Him, would I beg a little leave to return to David's words; to his spell (if I may so call it) to this 〈◊〉 word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that David did not only smite, but even cleave his men's hearts. 〈◊〉 what axe did he this? (for, it is the act of an axe properly:) Even with these 〈◊〉; (they were David's axe:) Shall we do this? shall we so? lay hands on him? 〈◊〉 be God's Anointed? and the edge of his axe were these two, Christus Domini; they did the seat; all the force was in them. And (indeed) of great force they seemed to David, 

Chap. 26.9.11.16.  
2. Sam. 1.14.16.   and were of great use with him, came from him oft. To his companies, here. To Abisai (a chapter after.) To the Amalekite (the next Book after. I. Chap.) Twice, here Thrice, to Abisai: Twice, to the Amalekite. Seven times in all. And still, nothing but Christus Domini; as if they had been a kind of Spell, to charm any from rising, to any such end.  
And (sure) a marvellous energy there seems to have been in these words. David's men (here) were rising: these words kept them down, they rose not. Abisai after, he was even striking: they stayed his hands, he struck not. David himself, he was but thinking a thought that way, they smit his heart, made it to ache, made him give over.  
Now, when I fall to consider what virtue these two words had in those times, to hold men's feet from rising; their hands from striking; yea, their very heart from thinking any such thought; O I am forced to wonder, they should not have in our times the force they then had. David could not overcome some men now: his men would rise, do what he could: feet, hands, and heart, fly lose now, these words notwithstanding. They have not the power to break men, men have rather the power to break them.  

2. Sam. 23.18.  David's men were brave Soldiers; Abisai, one of his three Worthies: Himself more worthy than they all. Power they had, to stay these so many men of arms: and have not now the power to make a silly Friar hold his hands. What is become of their virtue now? Of the cleaving force they then had? It should seem, David's men were other gates men then many (I will not say of our Soldiers, but) of our jesuites and Friars, are of late: had magis subacta pectora, breasts of a better mould; had, at times, been brought by David to know what GOD was, what it was to be GOD 's Anointed, 
Psal. 116.15. Chap. 26.9.  how precious their blood was in his sight, how no man could lift up his hand against them, and be innocent. So, they soon took an impression of this his absit so passionately, so pithily (withal) delivered by him.  
Men's breasts are now made of a tougher metal, the words meet with harder hearts in the Cloister (now) then here they did in the Camp. Some men's hearts (now) leave not striking them, till they have stricken Saul to the heart. Turn David's Absit mihi à Domino, into Adsit mihi à Domino facere rem hanc: turn his execration into a prayer, nay into many prayers, rosaries, and masses, for GOD 's assistance, to an act, which his very soul abhorreth. And this is the reason. The words are not rebated; they have not lost their edge: but, men have instead of hearts now, flintstones. Else, the words being the same, the same effect would still follow, if the hearts also were the same.  
For, the same effect doth still follow, in all, whose hearts God hath touched, on whom the Spirit of God is come. For, where the Spirit of God is, there the word of God will work: and where it works not, we may safely say, there is no Spirit to work on.  

1. Chro. 12.18.  To try then, on whom the Spirit of God is come, there comes to my mind a pregnant place (it is the XII. of I. Chron.) full to this point, and it will even bring us home to our own text again: Amasa there, when the question was asked, whom they would take part with, he and his: cried, Thine are we o David, and on thy side thou son of Isai. And it is there in express terms affirmed, that the Spirit of God came upon him, that made him thus to cry. If then the same Spirit of God be upon us, that was upon him, 
1. Sam. 13.14.  it will make us take up the same words, Thine are we, and on thy side o David: Thou hast a testimony in holy Writ, to have been a man according to God's own heart: what was in God's heart, was in thine: then are we to think, say, and do, as thou didst, and so the Spirit of God is upon us, indeed.  
Will we then be as David, with him, on his side? (If GOD'S Spirit be upon us, we will:) now come we to our text. For, here is in this our text, a vive anatomy, of David in each part: his eye, his hand, his heart, his mouth and all.  
1. His eye, full of compassion to Saul his Sovereign. It was not good in his eyes, to 〈…〉 any hurt; good to spare him. Pepercint tibi oculus meus (11. verse.) There 〈…〉 eye.  
●. His hand not able to stir, not mittere manum in Christum Domini, to lay eny 〈…〉 him. O ne sit manus mea super te, he twice cries (13.14.) Let not my hand be 〈◊〉 thee. There is David's hand.  
3. His heart smote him (we see) for putting but his knife into the edge of Saul's 〈◊〉. There, is David's heart.  
4. His mouth: from that we hear vox clamantis, Absit mihi a Domino, with great 〈◊〉 of passion. There is David's mouth.  
5. So says David: and will ye hear how he sings? Hear it upon his harp? 〈◊〉 his heart and harp agree; hear him say it and sing it both? Ye may: For, to 〈◊〉 for ever this day in memory, he made a Psalm of Saul's being in the cave here, and of his scaping out of it: And gives it this title, destroy not; no not in the cave: 〈◊〉 not. By this means to sing into his men's minds, their duty in this point. And not into theirs alone, but into the hearts and minds of all posterity; not to give their ways to destroy Kings: No, though they have them in a cave, as these had Saul. Even there, to sing destroy him not. Ne perdas, in the cave, is worth all.  
So have you David at full: if any be of his side, thus to see, and say, and sing, and think, and do.— Sic ille oculos sic ora ferebat. If you would know, what his heart believeth touching this point, percussit eum cor; that, gave him a shrewd check, for bu● a shred taken of Saul's cloak: he believes, he did not well in it. If what his mouth confesseth, Absit mihi facere rem hanc. Absit, saith his mouth; Ne sit, saith his hand; Ne fiat saith his heart; Ne perdas, saith his harp. All keep time, all 〈◊〉 one way; this way, all.  
It seemed not good in his eyes to do it: that, is the text: Nor, to his hand, Let not that be upon him. Nor to his mouth, he spit it out with an absit. Nor 〈◊〉 his heart; lest of all to that, that for a less matter, for but drawing his knife, though without mind of drawing a drop of blood, fell on beating, and cast him into a cardiack passion. And eny, who thinking but a thought that way, if his heart smite not him, let him smite it hardly. Else is he not according to David's; and so, not to God's heart.  
Thus have our ears heard of a King delivered in the Text And the like may our eyes see, of a King delivered on this day. Sicut audivimus, sic & vidimus, 
III. The Ecce of this our day. Psal 48.8.  is the Psalm: but Plus vidimus quàm audivimus, may it truly be said of this day of ours. I report me to You, if it may not: if there be not a greater Ecce; nay, many greater Ecces on this day, then on that.  
Many ways (I know) the balance is even. Kings, both: in danger, and danger of Ecce tradam, both. Both, in a cave (for, all caves are not under ground; some above stairs.) And, of a knife, or worse than a knife, both. And of a tumultuous rising, both: and yet both preserved from both. Thus far, even. But then, in other points, they are not: No, nor even in these. For, weigh them well, and Saul willbe found (as Balthasar was) Tekel, minus habens: too light in the balance. 
Dan. 5.27.  and this of ours to over-weigh, to weigh him and all his down, many ways.  
To reflect a little on this. I have said a great deal; I have said nothing, if nothing be said of this. It is the life of all. If, of the twain, the Ecce dies of this day, be the greater, if more Ecces upon it: The more of them, the more Behold's, the more beholden are we to God: the more marvelous His mercies have been to us, the more plenteous our thanks to be to Him for them.  
The Ecce dies, is as the Ecce diei. Ever, the more remarkable the day, the 〈◊〉 the things are so, that happen upon it. The Ecce diei is of two sorts: ¹ Ecce 〈◊〉, ² Ecce abijt Rex. Tradam, the delivery into the danger: Abijt, the 〈◊〉 from it.  
And, ever this we hold, the worse the Tradam (that is, the danger;) the better the Abijt, the escaping from it: and the better it, the more is our joy; and the more our joy is, the more our thanks should ever be, jehova Liberatori. And O that such an Ecce might be on our thanks, as there is on the day, as it and the Ecce's of it do well deserve at our hands.  
1. To show then, the Tradam is worse; I begin with the Tradent, or Traditor. Ecce tradam, Behold I will deliver him; it is GOD that saith this: this was GOD'S doing, Saul's delivery into. Here is no treachery in the Text. Into the cave he came of his own accord; was casually found there, not guilefully drawn thither. So, was it not to day; but the King trained thither most treacherously. Ecce; Behold then, it is far worse, when wretched men by wicked alluring means, shall those one meaning no harm at all, into a secret corner as evil as Saul's cave every whit; and there set on him. Worse, I say; for here, the Devil betrays; GOD delivers not. Suffers, I grant; but is not agent in it. GOD never cooperates with treason. So then, no day (this) de quo dixit Dominus: rather de quo dixit diabolus, a day (in respect of them and their treachery) of the devil's own bespeaking. This then the first odds, that A Domino factum est illud, a Diabolo factum est hoc: that of GOD'S; this of the devil's own tradam: and so the Traditor worse (I am sure) with an Ecce.  
And, who was delivered? Inimicum tuum, an enemy in the Text. Some reason, in that. Saul was so indeed, David's enemy. You were not theirs: they were Yours, without a cause. Nay, cause to the contrary: Nay, ●●uses more than one. And, in that regard, worse. Worse, to deliver an innocent, than a deadly enemy.  
And delivered whither? The text is, into a cave. Where Saul (indeed) saith, he was shut up: but to say truth, simply he was not so: the cave's mouth was open, he might have come forth, his men might have come to him at his call. But, with us, in our cave, the King was secundùm literam in the literal sense, shut up indeed. Many locks and doors fast upon him, no going out for him, no coming in for others. The worse his case. Nay, a worse could not be. So doth the Holy Ghost describe the hardest case of all, 
2. Reg. 14.26.  by these three. ¹ Conclusus, ² derelictus, ³ & non erit auxiliator. All three, here: shut up, quite left, none to help. In far worse taking, then ever was Saul in the cave.  
There is no hurt in a cave, if there be no hurtful thing in it: But David saith in the Psalm, 
Psal. 57.4.  his was; and sure it is, Your soul was there among Lions. The text is, Tradam in manus tuas: Tradam in manus; I ask, into whose hands? for, in danger, it is ever good lighting into good hands. Into what hands light You? No comparison, there. Saul light into David's hands: His in manus tuas, were David's, and David's were gentle hands. His heart smit him, for doing but so much, as You have heard. If their heart smit them this day; it was not for doing so much, but for doing no more. David was touched with his duty to his Sovereign, stricken with the Majesty of Christus Domini: These, they trod under foot, Duty, and Majesty, and Christus, and Dominus, and all. Nothing like David; quite contrary, worse with an Ecce.  
Nay, not like David's men. For first, in the Text, here is a dispute between them and David, and the parties divided. Saul the more likely to scape: as he did. Where the enemy is divided, the danger the less. But to day, in the King's, no debate at all. It was concuslum in causâ, resolved on both sides long before, what to do with him; if ever they got him. No way but one, then.  
Again, David's men (how ever evil minded at first, yet) after relented, were overcome. These of the day, of far another Spirit; their malice invincible. David's men's overcoming was with words: Heer, it came to blows and to gripes, and all would not serve. David's men, they were overcome willingly and did yield: These were overcome too (thanks be to GOD) but it was maugre their wills, they never yielded till they both lay dead on the floor. The more the parties, the more their hands such, the more your peril: the more it, the more the fair grace of GOD, you escaped such party's hands.  
〈…〉 & facies illi; what was done. At Saul there was a knife drawn; or rather, not 〈…〉 but, at his mantle. A dagger, not at your mantle, but at You. Between these 〈…〉 dagger and a knife, there is some odds; but certainly between a dagger's point, 〈…〉 edge, there is. And, this was Your case.  
〈◊〉 what to do with it? (that sets it further yet.) To do nothing to Saul, and, no 〈…〉 to his mantle: left a piece of that behind. His dagger, with far another 〈…〉 at far another mark, than David's knife. More was sought here. You to 〈…〉 then so. What talk we of a piece? I would a cloak, I would a whole 〈◊〉 ●ould have served the turn, would have satisfied them, or excused You. No cloak- 〈◊〉, here. Your best blood was sought; Your breast aimed at; and not the edge, but 〈◊〉 point bend, and too near You.  
〈◊〉, to be short, for the last point, Bonum in oculis. No more than a shredd, seemed 〈◊〉 is his eyes; no less than Your life, seemed good in theirs.  
Thus every way from point to point, the Ecce still greater, in Tradam, the delivery 〈◊〉 In Ecce abijt, in the delivery from, how holds it there?  
In his extremity, Saul found one yet to cry Absit, to deliver him. Never an Absit, 〈◊〉 Never a one? Yes: one there was, and that a strong one. When that wretched creature, that was set to do the fact, in a sort hindered it for once. But, so faint a one it was, as that would not serve, as David's did Saul. GOD was fain to step into David's room: And, when there was never a tongue on earth to say it, to say it from heaven; thence to give the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ne fiat, I will not have it done. From heaven He sent You help; not by the cave's mouth, but miraculously another way; by them that 〈◊〉, whither they went, but unwittingly were led by GOD, to the place of your 〈◊〉.  
Let me see: at the most, there were but two attempts against Saul. So, he scaped 〈◊〉. Two and two against You: Twice and twice escaped Your Majesty, four times i● all; four distinct dangers, and as many preservations. 1. That of him that stood ●eady armed: 2. That of the dagger of the first: 3. That of the sword: Nay (more than one) Ecce duo gladij, of the second brother. 4. And, that of the popular tumult, worst of all. These were but upon rising, in the Text; they rose not: They, were not upon rising, but were risen up indeed. So, two Ecces more in Yours.  
And, of all this peril, Saul had no sense at all. Awake he was, but he might even as well have been asleep. Of all that was said, he heard not a word: Of all that was done he perceived nothing; had an easy escape, he. So was it not with Your Majesty. You heard and saw all, and felt somewhat of that, was said, and done; escaped the peril, but 〈◊〉 the fright and fear, oftentimes worse than the peril itself.  
Upon the matter, in Saul's, somewhat was offered to be done, but nothing acted: No doing. Heer, there was doing: doing and suffering, both.  
In Saul, it never came to manum mittere, not on his person: hands were laid on his 〈◊〉 his person, that not touched. Yours was: hands were laid, blood was drawn, 〈…〉 on your jaw, the hurt on your hand remained to be seen a good time after. So, Saul's comes not home; falls short in every point. More Ecces in Yours, Your day, Your danger, Your delivery: the more of them, the more is GOD still to be magnifi●● by You, and by us all.  
All fell out well in the end though, with both. It was meant, you should neither have risen; Saul, nor You. You both rose. And, either of you went viam suam: 〈◊〉, not eorum, but suam; went not the way, they would have sent you, the wrong 〈◊〉, but viam suam, your own, the right way, the way of safety and peace. And thus 〈◊〉 Saul's danger, and thus Yours: Thus the Text, and thus the day.  
〈◊〉, Yours ended not so. The goodness of GOD stayed not there. Yours had a 〈…〉 another, a further, a greater Ecce yet, beyond that of Saul. There, as Saul went 〈◊〉, So did his enemies their way too: He scaped them, and they him. Non sic 〈…〉 sic: It was not so with Yours. You scaped them, they scaped not You. 
Psal. 1.4.  Quia 〈◊〉 ●imici tui Domine, Ecce inimici tui: For, Lo thine enemies o Lord, 
Psal. 92.10.  lo thine enemies shall perish (and so they did;) and all the workers of wickedness shall be destroyed (and so they were:) Misit manum in man●● mittentes, He stretched his hands against them that stretched theirs against You. And because their hearts smit not them in this so foul an attempt, they were smitten to the hearts, the sword went through both their hearts. The very place they had designed for Yours, became to them the place of their perishing: perishing here, and perishing eternally. The day of which they said, Now is the day come, it came indeed; but came, and proved a dismal day to them: the rubric of it written in their own blood, with an Ecce; the last Ecce of all, Behold our fearful end, and let every one fear to do the like.  
They said not Absit nobis à Domino: GOD therefore said Absit Dominus à vobis. And so He is; He from them, and they from Him, as far as the bottom of the nethermost hell, is from the top of the highest heaven.  
And ever the same hand of GOD be so laid on them, that shall offer to lay hands on GOD'S Anointed. So may they all shut their eyes, as many as it shall seem good in their eyes, to do the like. So, may their hearts be smitten, that ever hatch in their hearts eny thought that way tending. And the faithful mercies of David be upon them, 
Esai. 55.3.  whose eye and hand, heart and tongue, shall see, & say, and think, and do, as he did. And let the King live, live yet many years, to see the renewing of this blessed day, and to refresh the memory of God's mercies, upon it, shown him; and in him, shown us all.  
And now to return to the beginning. We may (I trust) now say, Ecce dies venit, Behold the day is come, with a higher accent. A day, in regard of the delivery into their hands, de quo dixit diabolus: but in regard of the delivery from them, de quo dixit Dominus, which GOD did bespeak. Bespeak, but in a better sense: not thus; in quo tradam in manus: but rather in quo eripiam de manibus: not deliver You into, but to deliver You out of their hands. And yet, it is dies in quo tradam too: but the edge turned toward them. Not, in quo tradam te illis; but in quo tradam illos tibi: not deliver you into your enemies; but deliver your enemies into Your hands. The beginning was, they made full account, You had been given over into theirs; and that the good should have been in their eyes. The end, as is happily proved, they were given into Your hands, and the good was in Yours; removed thither: And you have done, and they suffered what was good, not in their, but Your own eyes: heaven and earth approving it and rejoicing at it.  
Now then, as if they had done to You, that was good in their eyes, it had made many weeping eyes, it had been Ecce dies funestus: so, seeing they have suffered what was good in Yours and even in God's eyes, and thereby made many a glad heart, shall it not be Ecce dies festus; 
Psal. 118.15.16.  a day of joy and health in the dwelling of the righteous; wherein the right hand of the Lord had the praeminence, the right hand of the Lord brought this mighty alteration to pass? As they meant it, it had been a day, the devil had marred: 
Psal. 118.24.  as it fell out, this was a day that the Lord hath made, and let us rejoice and be glad in it, with the voice of joy and thanksgiving among such as keep holy day.  
Holy (I say:) for let God have the honour of the day, for setting so many Ecce's upon it. For which, all days, but specially as the day itself returns, we to make return of our thanks upon it. Even upon it, upon this day, for this day, for the many Ecce's of this day; to God the Author of them, for the King and his safety, the subiecta materia of them; for the Ecce surrexit è spelanc â, his rising out of the cave, in effect as good as his rising out of the grave, or (as David in this Psalm calls it) his delivery from the Lion's den: 
Psal. 57.4.  thence he rose: And for Ecce abijt viam, that a way was made him, that he was not made away, but that his way he went. Then went, and many ● way since hath gone, and many more may still go, and the Angel of the Lord take 〈◊〉 of him to keep him in all his ways, 
Psal. 91.11.  and the Lord Himself preserve his going 〈◊〉 and coming in from this time forth, for evermore.  
〈◊〉 is a Psalm (as I said) the LVII, purposely set (of his being there in the 〈…〉 scaping thence:) the Psalm is like the day; represents it fitly. The forepart 〈◊〉 full of danger and fear: Miserere mei Domine, miserere mei, 
Psal. 57.1.4.  and My soul is 〈◊〉 Lions: well befitting You when You were under their hands. But the latter 〈◊〉 the Catastrophe, full of joy and triumph. When You were got out of the cave, 〈◊〉 ●ere now upon Your way, than it was (I trust) and ever will be as there it 〈◊〉: My heart is ready o GOD, my heart is ready, I will sing and give praise: 
Psal. 57.7.8.9.10.11.  〈◊〉 up my glory, awake Lute and harp, I myself will awake up early: I will praise thee among the people, I will sing unto thee among the nations: For, thy mercy is great toward me, it reacheth even up to the heavens, & thy truth above the clouds: Sett up thyself o Lord above the heavens, and thy glory over all the earth; as this day thou didst indeed. So, ends the Psalm, and a better end there cannot be. So, will we end, with glory and praise, blessing and thanks, to all the three Persons of the glorious Trinity: To whom for this day, and the Ecce of this day be ascribed this day all these, Even this day, and for ever.    

A SERMON PREPARED TO BE PREACHED Upon the V of AUGUST, A. D. MDCXXIII.  GEN. CHAP. XLIX. VER. V VI VII. 
Simeon et Levi fratres, &c  
Simeon and Levi brethren in evil, the instruments of cruelty are in their habitations.  
Into their secret let not my soul come; my glory, be not thou joined with their assembly: For, in their wrath, they slew a man, and in their self-will (or fury) they digged down a wall.  
Cursed be their wrath, for it was fierce; and their rage, for it was cruel: I will divide them in jaakob, and scatter them in Israel.  
I Have read you a Text, out of a peecè of Genesis: a part of Iacob's last words, before he went out of the world; or (as they call it) a Clause of his last Will and Testament. There is in it, a Censure upon a couple of his Sons. In which censure (I take it) I have read the destiny of another couple; in attempting (both) of a like soul design, they as these, and these as they: As Simeon and Levi, the brethren of the Text; so these two, the brethren of the day.  
To open the case here in the Text; (The day will open itself sufficiently.) You are to imagine, You see jacob, being now about to go out 〈…〉 world, lying at the very point of death; lifted up in his bed (for, so he was) his 〈…〉 before him, all twelve in order, according to their several ages, as 〈…〉 ●he world. He had somewhat to say to them (it should seem:) and 〈…〉 these two (his second and third Sons) he called to mind a foul 〈…〉 committed, upon Hemor and Sichem, and the whole City. Of which 〈…〉 before, at the XXXIIII. Chapter.  
〈…〉 it were done and passed many years before, that it might seem to have 〈…〉, yet it comes fresh to his mind, and troubles him (now) at the hour 〈…〉 The nature is such (ever) of the sin of blood.  
〈…〉 of theirs, he did not think good to slip over in silence; but, even then, to 〈…〉 of it; and to tell them his mind about it. No time to keep it from them now. 〈…〉 to GOD; and so, stirred in Spirit, not to leave the world, till he had left 〈…〉 of his ●eep dislike of attempts in that kind. It was the will of GOD: 〈…〉 not his eldest son Reuben, for a soul fact of another nature (for 〈…〉 either did he these two, for another, of blood-guiltiness. Blood and Incest 〈◊〉 of them.  
〈◊〉, it might prove dangerous (he knew) if he did not declare his mind, and set 〈…〉 upon that, and the like attempts; and that he could not discharge his 〈…〉 said nothing to it. That others therefore hearing of it, might fear to do 〈…〉, he condemns their counsel, with a Ne Veniat, Let never my soul come 〈…〉 counsel or company: 2. Then lays his heavy curse on the fact itself, and 〈…〉 thirst of revenge, the cause of it. 3. And lastly censures them doubly for it: 〈◊〉 herison, depriving them, and not them only, but all their posterity, for ever 〈…〉 of inheritance of their own, as all the other Tribes had: ² And then 〈◊〉 t●em abroad up and down all Israël. For, these are two distinct: ● To dis- 〈…〉 thing; and, ² to scatter abroad, is another.  
〈…〉 is, jacob their Father's curse, 
The Sum.  and the dis-herison of these two brethren 〈◊〉 ●nd Levi; for consulting first, and after pursuing so wicked a counsel, as the 〈◊〉 of Sichem.  
〈…〉 Poena will divide the Text; the fault; and the punishment. 
The Division  In it do but 〈…〉, to make the parts three; Simeon and Levi, the Parties, that made the 〈…〉 upon whom, the punishment came.  
〈◊〉, was either the fact itself; or two weighty circumstances of it. ¹ The 〈…〉 they slew a man, they broke down the wall. This for this fact, and for the two 〈…〉 it; First, that there was a meeting and consulting before, about the doing 〈◊〉 ●hen, that there was cruelty after, showed in the doing of it. Consulting, and 〈◊〉, before: Rage and fury, after.  
〈◊〉 punishment, or censure is of two sorts: You may thus reduce them. 〈◊〉 one is a Church-censure: ² The other, a Civil penalty, and so the sentence 〈…〉 Courts. ¹ Maledictus, of one Court, that is Spiritual: And ² Dispergam, of 〈…〉, that is Temporal.  
〈◊〉 shall observe, all here stands upon two's. ¹ Simeon, and ● Levi: ● they, ● and 〈◊〉 ●●die weapons. 1. In the Plot, two: ¹ Counsel, and ² Company: whence 〈…〉 two, ¹ his soul, and ² his glory. 2. In the fact, two: ¹ Murder, and 〈…〉: done upon two; ¹ Upon the men, ² and upon the very walls. 3. In the 〈◊〉, two: ¹ Anger, and ² fury: and they two, two Epithets; the Anger ¹ strong, 〈…〉; and the Rage ² indurate, in pursuing: killed the men; in their 〈…〉 down walls, in their fury. 4. In the censure, two: ¹ The Curse, ² and the 〈…〉 One looks back; the other looks forward: One, to the fact, the Curse: 〈…〉, to the persons, the Paenall part. In the Paenalty, two: ¹ The dividing, and 〈…〉; dividing their persons in the family of jacob; Scattering their 〈…〉 ●he commonwealth of Israel.  
〈…〉 now the use, we have of it? Fi●st, the 〈◊〉 coming to any such counsels; 〈…〉 of 〈…〉 accursed, all such outrages, as this 〈…〉 se●ne it condemned in 〈…〉, and no● 〈…〉 ●he ●ea●hen: In jewrie, by King's 〈…〉. By the Heathen, in the case 〈…〉 and 〈…〉 Prophet's, in the case of Absalon, and 〈…〉 in the c●se of Simeon and Levi. And all this 〈…〉 t●e Prophet's, befor● the Law, long yer Moses were 〈…〉 days: and (now) higher than Genesis, further than the 〈…〉.  
〈…〉 ●ave heard to day, you shall hear a Patriarch lay his 〈…〉, but at the very point of death. All, 〈…〉 this i●; and how GOD will be sure to require it at 〈…〉 ●re 〈◊〉 to shed blood. And, this was a good doctrine 〈…〉 bee●e ●ver since, 
Esay. ●●. 7.  till our ●nhappie dai●●; wherein, some that have 〈…〉 it, have scaped the Patriarch's Maledictus, and have much ado to scape th● 〈…〉 ●●nedictus and being made Saints for it.  

I. The Parties: two.  SImeon and Levi are the Parties. He joins them together in the Process, for so they were in the fact: ei●her, as deep as other, and so, their causes proceeded in jointly.  
Two they are▪ and two are more than one. It is hand in hand, this; a double-twist●● cord. 
Pro●. 11.22.  Hand in hand is the stronger: double, then single iniquity.  

〈…〉.  And, this is true of any two: but more yet of these two; for, these two are brethren, And, th●t 〈◊〉 ●ond of Nature and natural affection, works yet more strength. For, strong, 
●rov. 1●. 19.  〈◊〉 the bars of a Palace, so is frater qui à fratre adjuvatur (saith Solomon.)  
The first thing, that makes us muse, is, that jacob calls these two Brethren, as if the rest were not so: 
Gen. 41. ●2.  were nothing of kin to them. They were twelve brethren; themselves say so, ●o joseph. But, not of whole blood, you will say. True: but, six of them (these two ●ame●, and four beside) they had all the same father (jacob) and the same mother (Lea.) And, why then these two, two brethren, and not they? We must se●ke out somewhat, wherein these two were, and the rest were not. And we will not stir●e a whit from the Text. They two were brethren (first) ¹ in wearing of weapons of violence (in this verse:) ● and (in the next) brethren in wicked counsel: ³ and (third) in the rage of revenge: ⁴ And (last) in a bloody murder. And, as in these, that make up the fault; so, in the punishment. In all these, were these two, brethren; and these two only: The other, nothing of kin to them, no fraternity in these.  
If R●bbi Solomon be right, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek be all one with Mechera in Hebrew; than it is the swords they were girt with, were weapons of violence. But if (as others take it) Mechera be a tent; then, it must be, the weapons of violence were to be 〈…〉: that, in their tents they had them, though not at their sides. The 〈…〉 a more quiet disposition: 
〈◊〉 in wearing weapons.  So were not these, but, their swords out, ready 〈…〉 upon every occasion. The other had weapons too, but not weapons of 〈…〉 they had; but, cruelty dwelled not in them. Weapons of cruelty then, it 〈…〉.  
Why, 〈…〉 need, ha●e by his side, or in his house, weapons? Yes: But, ●hese, 
〈…〉  were 〈…〉: of violence: and violence implies wrong, ever. 〈…〉. All, even our very hands and members 〈…〉. GOD never intended to arm injustice. 
〈…〉.  〈…〉 withal. The Law allows no Chele 〈…〉 man to have 〈…〉 his hou●e, no 〈◊〉 to wear them by his side. No 〈…〉 to private 〈…〉 revenge: 
〈…〉  Mi●i vindicta●, Revenge is GOD 's, 〈…〉 and no m●ns, but whom GOD girdeth 〈…〉 of the words in Genesis, By man shall his blood be shed. But, 
Gen. 9.6.  that man 〈…〉: that sword hangs not at every man's girdle; nor is, by every hand to 〈…〉.  
〈…〉 one case only, where the party would, and cannot stay for the Magistrate's 〈…〉 assailant comes on him so fierce and furiously, that either he must use it, 〈…〉, and yield it to the rage of his enemy, being a private man, as himself. 〈…〉, if he cannot otherwise keep of violence from himself, it is lent him pro hâc 〈…〉; and the use of it made lawful, by the unwritten Law, the Law of Nature, 〈…〉 Yet (as we speak) cum moderamine inculpatae tutelae, or (as our Law) See 〈…〉 never, but upon that occasion: and in that case, the sword is but a weapon 〈…〉 keep of violence. And out of that case, this one except, not to be allowed. 〈…〉 that carry the sword in their name (Gladiatores) we call them Fencers: and 〈…〉 themselves, their science, the Science of defence, that is, Skill to use their 〈…〉 to that end. For (ever) a Cherethite is eo ipso to be a Pelethite. These two 〈…〉: their weapons, to defend and save: to deliver from wrong, to do none. 〈…〉 the sword, the weapon of cruelty, is to abuse the sword: Every abuse is naught: 〈◊〉 ●hese two, Brethren, non tam naturâ quàm nequitiâ, not so much in nature, as 〈…〉. As, we know a place, where many such there be: no kin at all by 〈…〉 sworn brethren they call themselves: making Sacramentum pietatis, 〈…〉; binding themselves by the oath of GOD, to serve the Devil: As 〈…〉, whose feet are swift to shed blood. So, the Patriarch implies thus much: 
Esa. 59.7.  〈…〉 his sons, these two were by nature, of a revengeful, of a bloody disposition. 〈…〉 were, so were their weapons. For, who will blame the sword, or lay any 〈…〉 weapon's charge? The weapon is, as the man is; as he will use or abuse it. 〈…〉, not violent, if he be not so, that wears it. But, these were so: and so, the 〈…〉 men, and not in the weapons. Brethren of blood they were; and not so, but 〈…〉 blood. And so pass we from this point.  
〈…〉 guess at their dispositions, not so much by their weapons, 
¹ In counsel.  as by their 〈◊〉 consilium eorum: He tells of a Counsel taken about it, where they met, and 〈◊〉 to the other, their swords should do violence: their sister was wronged, they 〈…〉 revenged: and no revenge serve them, but death and destruction; death of 〈…〉, destruction of the town, yea, of the very walls of it. It was a plot or 〈…〉 a very match made between them.  
And w●at was their counsel? In dolo, deceitfully contrived. Marry they would 〈…〉, to Sichem; and all should be well, if they would be circumcised. Whereas, 〈◊〉 purpose was, when they were sorest of their circumcising, when the wound was at 〈…〉 they could not stir; then, to set upon them, and make a massacre of 〈…〉.  
〈◊〉, jacob cannot contain himself, but burst out, from such Matches GOD keep 〈…〉 very first, at the doing, jacob misliked it: Misliked it then, and ever after; 〈…〉 now, at his death, he cries, Ne veniat, Never let my soul come among them, or 〈…〉 with them.  
●●oubled him much, at the time, it was done. He saw, he lost his reputation by it. 〈…〉 is the holy Patriarch! Here be Imps of his breeding, and bringing up! 〈…〉 made him even stink (you will bear with it, 
Chap. 34.30.  it is the Holy Ghost's word) 〈…〉 Nations round about.  
〈◊〉 they put him in fear, and hazard of his own, and all their lives. Very like 〈…〉 would all have been over-runn by the bordering people, but that GOD, 〈…〉 innocence, even for his sake, sent His fear into the hearts of the Nations 〈…〉, that they pursued them not to death with the like cruelty. These were 〈…〉 present: but here now, so many years after, he takes it on his death, 〈…〉 party nor privy to it. Never was he, to that; nor ever would be, to any 〈…〉 see by his so deeply detesting it, and protesting against it. For, it is, as if 〈…〉 say: I here declare openly before GOD and the World, it went against my 〈…〉 this counsel of theirs: I had no hand in it, neither art nor part (as they say) 〈◊〉 had, nor ever meant to ha●e: But was, and ever willbe innocent from all that 〈◊〉 to it, violence, counsel 〈…〉 or ever let ●ny soul come among such.  
And why not come in any such c●●●sell? For, where two or three are at counsel about any such matter, Inter 〈…〉 Diabolus e●t tertius, where two are consulting of any treachery, 
Luke 22. ●.  the Devil i● 〈◊〉 third Misit Satanas in cor, was, in Iudas, is the rule of all 〈…〉, the first motion, is (ever) from him: He, the prime counsellor of the 〈◊〉. And blame not jacob, if he would not be one of, or one at any counsel of hi●, 〈…〉 hi● soul at the end of any such treaty.  
Thi●; on ●heir parts, makes it the more heinous, that they did it not of any sudden passion, 〈◊〉 ●onsultò, in cold blood: slept upon it, rose upon it, were in it three 〈◊〉 Did ●ll advisedly of malice pretenced: met about it; took counsel, how to 〈◊〉 it, 

Psal 1.1. Iacob's twofold abhorring of it.  
¹ No● ve●iat ●nima in consitil●. ² Non sit gloria in 〈◊〉 ●orum.   the ●o●nsell of the ungodly: Put off the execution, till after three days.  
On Iacob'● part; two things he speaks of. ¹ That neither his soul should ever come in such counsel: (So, it is a soule-matter; a counsel, and an act, which brings with it the hazard of the soul.) ² Nor his glory, or reputation: (so that, it is a thing which toucheth one's honour and reputation near; a blemish to the glory of a man.) As pollutes his soul, so taints his blood; is the loss of both. To save both these, he doth (we see) and we must disavow all such counsel and Counsellors. All are bound under the same pain, to make the same protestation: to say the same Ne veniat anima mea, all that are of the Israël of GOD, Let never my soul come into any such counsel, let never any such counsel come into my soul. Mark those two words: ¹ his soul, and ² his glory: the two things of highest regard with all; ¹ What shall become of our souls, ² What Name we shall leave behind us. All, to think, that in such company, they do but cast away their souls, they do but lose the honour of their name for ever.  
And yet, a farther matter there is. For, mark these two words, Counsel, and Assembly, Sod and Kahal: for, by them, two several partake he seems to set out. ¹ One, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of their secret privy meetings, that is Sod. ¹ The other is Kahal, which is any public meeting or assembly of theirs; and namely their Church and Congregation. He speaks to his glory, never to make one in any such assembly, never to be joined to any such congregation: so, makes a matter of Religion of it. Never, of that Church, which shall give countenance, that there may be any meetings, to any such end. It is no Kahal, no church, no religion for jacob, that favours any man that is so minded.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If then we will like or dislike with the King and Prophet David, we must say Chalilali, GOD forbidden, I should once lift up my hand to any such act. If we will like or dislike with the Patriarch jacob, we must say, Ne veniat in consilium anima mea. You observe, the Patriarches and the Prophetts agree well: Iacobs Ne veniat, with David's Absit mihi à Domino. Not only to have clean hands from it, not to lift them up, or stretch them out to the Act; but, a clear soul: never once to consult, but to detest, not only their consultations, but even the congregations of such consulters, that be that way given. Neither Civilly, nor Ecclesiastically; neither in Church nor Market (as they say) to have to do with them.  
And for a farewell to this point, let me tell you; there be, that interpret Iacob's speech, in this sense. Not, let not me, nor my soul be present, or partaker of any such; but, let not my soul or life, be the matter or subject of any such consultation: Ne tracten● de animâ meâ in consilio tali, ut sicut Sichemitis fecerunt, sic facerent et mihi: GOD keep my soul, save my life from any such Consultors, for ever coming to be treated or debated of, by any such. Let never any such meet in counsel, about my soul or me. Both will stand well: ¹ Neither I, about any man's; ² nor any, about mine: either, ¹ to consult about the life of any other; or, ● my life to be consulted of, by any other like them.  
〈◊〉 the counsel we come to the fact, to the hatching of it. 
II. The Fact.  There is too much in 〈…〉; that was fault enough, if no fact followed: But, here followed a fact too, 〈…〉 a foul fact. Which is of two sorts: expressed first in two words, 
¹ Murder: Interfecerunt.  ¹ 〈…〉 suffoderunt, that is, Murder, and Burglary: and two more; killed, whom? 〈…〉 a man, virum, in the singular, but one; the number doth but aggravate, the 〈…〉 one, one or more, both to be condemned.  
〈…〉, jacob, in saying Virum, a man, meant but, and aimed but at one, 
Virum.  〈…〉 Virum: At quem virum? what man was it? Hemor the chief man, the 〈…〉 Lord of the City, and the territory about. Of no great circuit 〈…〉 That comes all to one: But, being the Sovereign Ruler and Lord, such a man 〈◊〉 many men: that, in killing him, they may be said, in one to have killed many. 〈…〉 if jacob thought, they might be quit of the rest, so they had let that man (the 〈◊〉 magistrate) alone.  
〈◊〉 ●hey killed more than one: Even every mother's son, all the males in the City. 
Chap. 34.25.  〈…〉 an outrage: not to leave a man to kill; to kill them all, as if they were but one 〈…〉 leave no one alive!  
〈◊〉 why? what was the offence? Sichem had deflowered their Sister. Say, 
Gen. 34 2.  there was 〈◊〉 in Sichem: what, no remedy, but kill and slay him? But, if his were the fault, 〈◊〉 alone be slain. But, what was his father's fault? He, sought to make amends, 〈…〉, for the wrong done, and gave them a blanque for her jointer, 
Gen. 34.11. Gen. 34.24.  to put in 〈◊〉 ●hey would: Agreed to be circumcised, he and all his people: All that ever in 〈◊〉 could be required. Why was he (then) slain? For being his father. Nothing 〈…〉 alleged. But, all the men in the City, the poor people, what had they 〈◊〉 ●hey went about their business, meddled nothing in the matter: Yet, they went 〈…〉, too. So, it is murder of many, and those many, innocents all. Innocent and 〈◊〉 together, to be swept away? shall the judge of the world do it? 
Gen. 18.25.  shall any judge 〈◊〉 world do that, which the judge of the world would not do? They said: 
Gen. 34.31.  should 〈…〉 our Sister▪ No: But, should he do it, and all they suffer for it? But, what 〈…〉 wives and children deserved, that they should be led captive, and all they had, 〈◊〉 in house or field, taken for a prey, made spoil of, and carried clean away? 〈◊〉, what had the walls and houses hurt them, that not only the house-walls, but even 〈…〉- walls must be laid flat for it? Was there ever heard of a greater havoc?  
〈◊〉, so eager upon it they were, that, to commit the murd●r, 
² Burghlarie: Suffoderunt murum.  they commit Burgh●●●●e 〈◊〉: First, down with the house-walls, that after, down with the men. So greedy to 〈…〉 break down walls, break up houses, to make their slaughter. For, either it 〈…〉, they broke through the houses, to come at the men and kill them: Or, when 〈…〉 killed the men, they pulled down the houses and all. Both (it may well be) 〈…〉: But, one it must needs. And, that one, is too foul and barbarous.  
〈◊〉, put to the circumstances, which are ever of importance (specially in a 〈…〉 well worthy to be weighed, in a matter of fact. Here was no war, wherein 〈…〉 are done: (for, the name of war covers many a foul fault.) But, war 〈◊〉 not; but a treaty of peace. So, they shed the blood of war (that is, that blood, 
1 King. 2.5.  〈◊〉 but in war should not be shed:) made spoils as in war; razed down 〈◊〉 as in war, and all this in peace.  
〈◊〉, not only a treaty of peace, but of a match and marriage, contracting affinity, 〈…〉 league, of amity perpetual. Nay, of unity in Religion, taking upon them 〈…〉 seal of the covenant. That, they violated all three, ¹ jura Faederis, ² Connubij, 〈…〉. And that, in all these, their counsel was fraudulent, Bemerma, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without 〈…〉 meaning, coloured only with these three pretences. Which they did not 〈…〉, but ●bove all abused the holy ¹ ordinance of Matrimony, ● abused the 〈…〉, and made ●he sacred Seal of righteousness, a cloak for their bad and 〈…〉.  
〈…〉 sleme to pretend 〈◊〉: But, ●ven in justice; the rule i●, pro mensurâ ●●ccati there should be plagarum modus. Hear was no measure kept. A whole city 〈◊〉, a whole Country spoilt, all the men slain, all the rest led away as prisoners; and ●ll, for a fault, to which they 〈…〉 ways accessory.  
And that, all this they did, with a ●ied of contempt of jacob their father, and his authority: never acquainted him wi●h it▪ never consulted him about it. He was bound not to come in their counsel: th●y were bound to come to him for his; who, if they had come, would have counsell●● better.  
The conclusion is: Reason they had none, nor colour of reason. Only, it is said Bir●sonam, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for their will and pleasure, did they all this. A wretched pleasure, to take delight in so ●icked a design.  


The Root of these:  
¹ Anger. ² Fury   To this, 〈◊〉 the root of all, set out in two words, ¹ Rage, and ² Outrage, or Anger and fury. That their anger shown itself cruel; that their fury shown itself 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It was not Aph only; that is anger; but Gebrath, which is past anger, gone beyond it; indeed, very fury. They did it furiously. And, that fury was hard, hard as stone; cast of all compassion, without pity or mercy spared none; Not the poor people, that made no fault; not the women and children, but made booty of them: No, not the walls, but down with them too. And (which is worst of all the rest) spared not GOD neither: did all these in the very act of Religion. If they had done it, when they were (yet) heathen men, it had been the less: but now, in their being circumcised to do it, as they were coming on to be the people of GOD, and were within the Covenant, by receiving it already: Now to do it, inferreth well, Cursed be the wrath, yea thrice accursed, that outrage; for, the like was never heard. Anger (we know) is furor brevis: And, si gravis, brevis, being so vehement, it should not be long by course of nature: But, this was long too, continued; not to be satisfied, but implacable; Nothing could appease them, or turn them from their outrage, till they saw walls and all lie fla● upon the ground. Heer, we look back. Their weapons (above) were Chele, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is (properly) vasa, vessels. So as, their passion was not poured out like water, and so let run away, but it was kept or reserved, as liquor in a vessel; barrelled up, to be breached, when they saw cause. Without reason, in the beginning; without appeasing in the end. Such was the malice of these men: Such theirs of this day.  

III. The Censure. ¹ A Maledictus, to the fact.  Now, such rage, so outrageous, justly deserves a Maledictus: Such wrath, so qualified beyond all account, so exorbitant, so infatiable. On such wrath, jacob lays his Curse, curseth them here. Which Curse was (after) by GOD renewed in Mount Ebal: 
Deut. 27.24.25.  Cursed be he that smiteth his neighbour secretly; Again, Cursed be he, that lieth in wait, to shed innocent blood. The two last, and heaviest curses there, to which all Israël was to say Amen.  

From jacob.  While it was but in consultation, jacob cries, Ne veniat, Away with the Counsel, come not at it. But, when it comes into act, than he cries, Maledictus, Cursed be the execution; at no hand, be an Actor in that. Nay, not only have no part in it yourselves, but condemn them that have so, and hold them as people accursed, even by Iacob's own mouth.  
Weigh a little this Maledictus of jacob. Maledictus is a word, we would not hear from the poorest or meanest body, that is. But, there is much in the Party, who is (here) a Patriarch, and they virtuous, holy, and grave persons. To be cursed of one of them is much: for ●hem they curse, GOD curseth also. And, not only a Patriarch, but a Father, 
Num. 24.9.  to whom GOD hath given power to bless, and to curse; and whose curse ever accompanieth a father's; especially such a Father, as is like jacob. So that, this puts them unde● GOD 's curse certainly.  
Weigh also the circumstance, th● time. Fo●, this time was the time of blessing: Lying on ●heir de●th-bedd●, 〈…〉 give their last blessings to their children. So did jacob to I●da here, and so to the rest. At this time (then) to do it, is somewhat yet more 〈◊〉. then at another; Nay, 〈…〉 any other 〈◊〉. Blessing time with others, is 〈…〉 wi●h them. When he blessed others, to curse them, and that there, in his 〈…〉 For, the curse of the deathbed is of all other the worst: such as are so 〈…〉 will come to them.  
〈◊〉 to ease it. This curse (if you mark it) is not on their persons: their 〈…〉 men, is not touched; but only by reflection upon their affection of anger. 〈…〉, not on that neither (For, there is good use of them also: for, one may be 〈…〉 sin not:) But, as it was transcendent, too much and too long; 
Eph 4.26.  past the 〈…〉 of all reason and moderation. And this was their punishment spiritual.  
〈◊〉, that goes to the fact: Dispergam to their persons; 
² A Dispergam to the Persons.  which he 〈…〉 fall upon them. And, he doth not this by way of Prophecy, they shallbe 〈…〉 scattered: but pronounceth it by way of sentence. Not, it shallbe done: but 〈…〉 do it himself. It should be His own act, and He would never leave it, till he see 〈◊〉 execution. And, though it were not done in his time, yet it was as good as 〈◊〉 as certain and sure, as if, at that time, it had had the performance.  
〈◊〉 may refer Dividam to Simeon, and dispergam to Levi. Simeon was divided 〈…〉: A piece, in judah; a piece, in Dan; a piece, in mount Seir of the 〈◊〉 Levi was scattered here and there, up and down in every corner of the land. 〈◊〉 ●ou will refer it to both;) they were divided, while jacob continued a family: 〈…〉 dispersed, when they after came to be a state.  
〈◊〉 (if you mark) the punishment is very proper, and well proportioned to the 〈◊〉 The fault was a bad union: their punishment is a just division. Their fault was 〈◊〉 in hand, they were too near: their punishment is, they shallbe set far enough 〈◊〉, for taking any such counsel more. So, whom the Devil hath joined, GOD 〈◊〉 sunder. And, a righteous thing it is, it should so be. For, punishments should 〈◊〉 them the nature of a medicine: They, cure (ever) by contraries: Heat, 〈◊〉; drought, by moisture. Even as this doth; an evil joining, by a just 〈◊〉.  
〈◊〉 was great wisdom in this punishment. For, them that be evil, if we destroy 〈…〉, we must take order to weaken them: and to separate them, is to weaken 〈◊〉 United force is the stronger; disunited, the weaker still. Undo the faggot-bond, and 〈◊〉 ●he sticks be severed, you shall stick by stick, deal with them, and keep them 〈…〉 stick will easily be broken; a faggot will not. So as, to scatter them, is to 〈◊〉 th●m.  
And so to be, is good for Simeon and Levi themselves. It takes from them, hability to do hurt: pares their nails, breaks of their horns, doth them good against their ●ills. For, if the worst come to the worst, they can hurt but singly or by one. And ●●erefore we say; Consultum est malis, ut à socijs dividantur: they that are ill affected, 〈…〉 good for them and their fellows, to be put asunder.  
And, if it be good for them; certainly, for the other Tribes, much more: They 〈◊〉 ●ll live the more quietly. For, if these two should still continue together, they 〈◊〉 the sooner, the more easily, again in like sort combine, and confederate 〈◊〉 together against the other Tribes, if they gave them but the least occasion. 〈◊〉, they shallbe so scattered, and set, wh●re they shall do no great harm any more: 〈◊〉 more they did. And so, as it was good for them, so we say, Consultum est 〈…〉 ut dividantur socij ad malum. Good for the Commonwealth, if any be that way 〈◊〉, to remove them either from other at least. So, they the weaker, and the rest the 〈◊〉 But scattering will not always serve: for, even scattered, some do mischief 〈◊〉. And therefore, it is as good policy, to coop them up, if scattering they do 〈◊〉; as it is, to scatter them, if they prove the worse for being together.  
〈◊〉 speak a little of the grievousness of the punishment: these degrees are in it. 
The grievousness of the punishment. ¹ Disinheriting  〈…〉 it includes the disherison of them, the loss of having any lot at all of 〈…〉 their own, as the rest of the Tribes had. It kills not the men, but it pulls down 〈…〉, and lays them to the Common, wherein every man had as much right, as 〈◊〉 And sure, GOD of His goodness, not intending to proceed the way Himself 〈…〉, having shed man's blood; by man should their blood be shed (for so, they shou●● have been rooted out clean 〈◊〉 two Tribes had been lost in Israël:) The next was, to let them have no inheritance, entirely by themselves, as had all the rest. As the 〈◊〉 saith: Slay them not, lest my people forget, any such thing was done, but scatter 〈…〉, 
Psal. 19.11.  and so 〈…〉 that way, as chaff is either to be burnt, or the 〈◊〉 to scatter it, no man can tell whither.  

● Scattering.  A second degree is, not ●●ely to be disinherited, but to be scattered: for, that was Cain's punishment, 
Gen. 4.12.  divided and cast out from GOD 's presence, all his life long: To wander up and down, he knew not whither. That was, for blood too, the blood of Abel. It is the 〈◊〉 punishment: (and that was for blood too; the blood of CHRIST;) that they 〈…〉 all over the earth (as, to this very day they be;) and never could get 〈…〉, to make an entire state, no more than these did.  

● Even of their posterity.  The 〈◊〉 degree is; That all this did light upon their whole posterity, rather than upon their own persons. For, to have all, that came of them, so dispersed abroad, was a more heavy hearing to them, then if it had light on themselves: of that I make no question. It is the course, GOD holdeth in his Law, to visit the sins of the fathers upon the children. 
Exod. 20.5.  But, this is yet heavier: for, there, it is but to the third and fourth, but this is to endure throughout all generations. The father, which is little moved with his own loss, if it shall turn to the damage of his children, it will move him the rather: As, this ever hath done, and ever shall.  

● And that, upon record.  And let this be the last: That Iacob's Maledictus, and his Dispergam, do remain and stand thus of Record, and so shall stand to the world's end. The curse on their heads, a blot on their names, a scattering upon their seed and posterity for ever.  
But, let me add this: That, though it appears, their nature was none of the best; they were no good natured men, as given to blood, and so to be misliked: yet was not their nature exempted from grace though, but place left for grace, and so, they to be relieved that way. For, it may well be thought, this so severe a censure, specially at this time now inflicted, and by their own father, being to go out of the world; that it wrought upon these two brethren, and wrought in them deep contrition of that their outrage. Wherewith GOD being appeased, turned their curse into a blessing, Paenam dispersionis in praemium Sacerdotij (say the Fathers.) For, the curse, which jacob inflicted, Moses reversed; (not for their dispersing, which came through their father's fault:) Scattered they were, but scattered with honour: One having the Office of Priesthood, and teaching men: the other, of Scribes and Schoolmasters, training up their children all the Tribes over.  

The Application of the Text  Let us see now, if we can find in these men, the men of this day; and, in this fact, theirs; and so for the punishment likewise. ¹ Two they were, this day: So the number agrees. ² And brethren they were, as nearly allied. ³ And weapons they had both. ⁴ And made of the same metal (of violence) that theirs here. ⁵ Counsel they took, into which Iacob's soul would never have come. ⁶ And coloured it with false semblance (〈◊〉) no less than these: (One, of discovering of (I wot not what) Secret: the other, of not being from the Sermon in any wise: his Sermon, like their circumcision.) ⁷ Did 〈…〉 in them lay, to execute their counsel: offered to strike, offered to bind, la●i● hand, g●●●ped, fell to the ground. ⁸ And, from the same root they came both, from desire of revenge. Their fury no whit less, no less cruel, no less implacable. Thus fare their likeness ho●ds.  
But now, in two things, dislike. 1. One, these in the Text had some cause: their Sister was deflowered. Not the least colour, here. Their Sister was honoured; themselves dealt with but too well. No cause in the world, they. Dislike, in this 〈◊〉.  
2. And then, if you come to the ●ssue, in that, dislike too. It was not interfecerunt 〈…〉 thank GOD 〈…〉 was not:) Yet they did their good will (Birtson●●m;) 〈…〉 was a judged case in 〈…〉 was enough. 
〈…〉   
〈◊〉 when we come to the Virum, there (I am sure) is great odds. Ours, another 〈◊〉 of Virum, then theirs, and put Hemor and Sichem both together. Many a year 〈◊〉, there were in that land thirty one Kings, whereof Hemor (at the most) had but 〈…〉: The least of your three Kingdoms, is greater than all the thirty one put 〈…〉, there holds no proportion in Virum.  
〈◊〉 ye see now the punishment: that though hand were in hand, they were not 〈…〉. Iacob's Legacy came on ours too. Under Iacob's curse they died, His curse 〈◊〉 ●heir souls, under which their souls lie, and so shall for evermore. And upon 〈◊〉 glory and honour; for, that is gone and lost for ever, and, as their souls, so their 〈◊〉 accursed. And upon their Tribe or House; for, that is scattered as dust before 〈…〉, and come to nought.  
〈◊〉 one degree further, wherein ours were dislike. Simeon and Levi, for all this 〈…〉 their time; slew, but were not slain. But, here this day with these, instead of 〈◊〉 ●●fecerunt, it was Interfecti sunt. This Simeon and Levi, they lay both dead on the 〈…〉, with their weapons of cruelty in their hands, with their wicked counsel and 〈…〉 their hearts. Which hearts of theirs, the weapons of just defence went through; 〈◊〉 ●heir counsel turned to their confusion.  
●nd now our Benedictus Deus, to GOD: Blessed be He for this Maledictus 〈◊〉, for the Patriarch's curse, that light upon them and theirs. And yet our 〈◊〉 too, to them, their weapons, their counsel, their fury, their souls, and their 〈◊〉. And, from such blooud-thirstie cursed men, GOD ever bless You.  
Let me tell you this, for a farewell. jacob doth here two things: ¹ Delivers us a ●●cument; ² and denounceth a dreadful punishment. His Document is, Ne veniat 〈◊〉: His punishment is, Maledictus and Dissipabo. And choose, they that will not 〈◊〉 veniat with him, he will say, Maledictus, his curse be upon them. But, as jacob 〈◊〉 so we to say all, all to say after him, Ne veniat both passive, and active. Passive: 〈◊〉 be their counsel taken about Iacob's soul; or his soul, that is to us, jacob, even 〈◊〉 Feeder, the Pastor, and Stone of Israël; never come his soul, to be the subject, or 〈◊〉 treated of in any such counsel. Active: and never let any true subject's soul 〈◊〉 in any such counsel; nor ever any good Christian come in that Church, wherein 〈◊〉 Counsel, or Counsellors are harboured and maintained; or that hold any doctrine 〈◊〉 favours any such consultations.  
But if any will not thus say Iacob's Ne veniat; we to be so bold as to say Iacob's Maledictus, to him, his soul, his seed, his memory and all. Let all such inherit the curse, let it be their legacy. Exurgat Deus et dissipentur inimici, Let God arise, 
Psal. 68.1.2.  and these his enemies be scattered; As the stubble before the wind, and as the smoke, let them vanish and come to nothing. Let their lives be for the sword, their names be put out; their souls for the curse, their houses pulled down and desolate. So perish all thine enemies o LORD, 
jud. 5.31.  &c  
Printed for Richard Badger.   

SERMONS OF THE Gun-pouder-Treason, PREACHED UPON THE FIFT OF November.   

A ●ERMON ●reached before the KING'S MAJESTY, AT WHITEHALL, on the V of November. A. D. MDCVI.  PSAL. CXVIII. VER. XXIII. XXIV. 
A DOMINO factum est istud, & est mirabile in oculis nostris.  
Haec est Dies quam fecit Dominus; exultemus & laetemur in ea.  
〈◊〉 is the Lord's doing, and it is marvelous in our eyes.  
〈◊〉 is the Day which the Lord hath made; let us rejoice and be glad in it.  
TO entitle this time to this Text, or to show it pertinent to the present occasion, will ask no long process. This Day of ours, This fift of November, a day of GOD 's making; that which was done upon it, was the Lord's doing. CHRIST 's own application (which is the best) may well be applied here: This day, is this Scripture fulfilled in our ears. For, 
Luk. 4.21.  if ever there were a Deed done, or a Day made by God, in our days; this Day, and the Deed of this Day was it: If ever He gave cause of mervailing (as, in the first;) of rejoicing (as in the second verse) to any Land; to us this day, He gave both: If ever saved, prospered, 〈…〉; this day, He saved, prospered, and (as we say) fairly blessed us.  
The day (we all know) was meant to be the day of all our deaths; and we, and many were appointed, as sheep to the slaughter; nay, worse than so. There was a thing doing on it, if it had been done, we all had been undone. And, the very same day (we all know) the day, wherein that appointment was disappointed by God, and we all saved, that we might not die but live, 
Ver. 17.  and declare the praise of the Lord: the Lord, of whose doing, that marvelous Deed was; of whose making, this joyful Day is, that we celebrate.  

Psal. 111.5.  This merciful and gracious Lord (saith David, Psal. 111.5.) hath so done His marvelous Works, that they ought to be had, and kept in remembrance. Of keeping in remembrance, many ways there be: Among the rest, this is one, of making Days; set, solemn Days, to preserve memorable Acts, that they be not eaten out, by them, but ever revived, with the return of the Year, and kept still fresh in continual memory. God himself taught us this way. In remembrance of the great Delivery from the destroying Angel, 
Exod. 12.3. etc.  He himself ordained the day of the Passe-over yearly to be kept. The Church, by Him taught, took the same way. In remembrance of the disappointing of Haman's bloody lots, 
Est. 9.26.  they likewise appointed the days of Purim, yearly to be kept. The like memorable mercy did He vouchsafe us: The Destroyer passed over our dwellings, this day: It is our Passe-over. Haman, and his Fellows had set the dice on us, and we by this time had been all in pieces: It is our Purim day.  
We have therefore well done and upon good warrant, to tread in the same steps, and by law to provide, that this Day should not die, nor the memorial thereof perish, from ourselves, or from our seed; but be consecrated to perpetual memory, by a yearly acknowledgement to be made of it, throughout all generations. In accomplishment of which order, we are all now here in the presence of God, on this day, that He first, by His Act of doing hath made; and we secondly, by our act of decreeing, have made before Him, his holy Angels, and men, to confess this His goodness, and ourselves eternally bound to Him for it. And, being to confess it, with what words of Scripture can we better or fit do it, than those we have read out of this Psalm? Sure, I could think of none fit, but even thus to say, A Domino factum, etc.  

The Division  The treaty whereof may well be comprised in three points. 1. The Deed or doing: 2. The Day, and 3. The Duty. The Deed, in these: This is the Lord's etc. The Day, in these: This is the day etc. The Duty, in the rest: Let us etc. The other two reduced to the Day, which is the centre of both. The Doing is the cause; The Duty is the consequent: from the Day groweth the Duty.  
To proceed orderly, we are to begin with the Day. For, though (in place) it stand after the Deed; Yet, to us, it is first: our knowledge is à posteriori. The effect ever first, where it is the ground of the rest. Of the Day than first.  
1. That such Days there be, and how they come to be such. 2. Then of the Doing, that maketh them: wherein ¹ that this of David's was; and ² that ours is no less, rather more. 3. Then of the Duty, how to do it; by rejoicing, and being glad, for so, gaudium erit plenum, these two make it full: How to take order, that we may long and often do it, by saying our Hosanna, and Benedictus; for, gaudium nostrum nemo tollet à nobis, 
joh. 16.22.  those will make, that our joy no man shall take from us.  

●HIS is the Day: This? Why, are not all days made by Him? 
I. Of the Day: Such days there be.  Is there any day's 〈◊〉 made by Him? Why then say we This is the day, the Lord hath made? Divide 〈◊〉 the days into natural and civil; the natural, some are clear and some are cloudy; 〈◊〉, some are lucky days, and some dismal. Be they fair or foul, glad or sad; 〈◊〉 Poet calleth him) the Great Diespiter, the Father of days hath made them both. 〈◊〉 we then of some one day, above his fellow, This is the Day, & c?  
〈◊〉 difference at all, in the days, or in the months themselves: by nature, they are 〈◊〉. No more in November, than another month: nor in the fifth, then in the 〈◊〉. All is, in GOD'S making. For as, in the Creation, we see, all are the works; 〈◊〉, a plain difference between them for all that, in the manner of making: Some 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sat, Let there be light, a firmament, dry land; Some, with ●aciamus, 
Gen. 1.14.26.  〈◊〉 ●ore ado, greater forecast, and framing; as man, that masterpiece of His works, 〈◊〉 therefore, in a different sense, it may be said: This is the Creature, which GOD 〈◊〉 made (suppose, after a more excellent manner.) In the very same manner, it is, 〈◊〉 days; All are His making, all equal, in that; but, that letteth not, but He may 〈◊〉 a special Faciamus upon some one day more than other; and so that day, by 〈◊〉 prerogative, said To be indeed a Day, that GOD hath made.  
〈◊〉, for GOD'S making, it fareth with days as it doth with years. Some year 〈◊〉 the Psalm) GOD crowneth with His goodness, maketh it more seasonable, 
Psal. 65.11.  〈◊〉, fruitful, than other. And so for days; GOD leaveth a more sensible 〈◊〉 of His favour, upon some one, more than many beside, by doing upon it 〈◊〉 marvelous work. And, such a day on which GOD vouchsafeth some special 〈◊〉 est, some great and public Benefit; notable for the time present, memorable 〈◊〉 the time to come; in that case, of that Day (as if GOD had said Faciamus diem 〈◊〉, shown some workmanship, done some special cost on it) it may with an accent, with an emphasis be said, This verily is a Day which GOD hath made, in comparison of which, the rest are as if they were not; or at least were not of His ●●king.  
As for black and dismal days, days of sorrow and sad accidents; they are and 〈◊〉 be counted (saith job) for no days: Nights rather, 
job. 3.3.6.  as having the shadow of death 〈◊〉 them; or, if days, such as his were, which Satan had marred, than which GOD 〈◊〉 made. And for common and ordinary days, wherein as there is no harm, so not 〈◊〉 notable good, we rather say, they are gone forth from GOD, in the course of nature 〈◊〉 were) with a fiat, then made by Him; specially, with a faciamus. So, evil days no 〈◊〉 or days marred: and common days, days; but no made days: Only those made, 〈◊〉 crowned with some extraordinary great Favour, and thereby get a dignity, and 〈◊〉 above the rest; exempted out of the ordinary course of the Calendar with 〈◊〉 est. Such, in the Law, was the Day in the Pass over, made by GOD, 
Exod. 12.2.  the head 〈◊〉 year. Such, in the Gospel, of CHRIST 's Resurrection, made by GOD, Dies 〈◊〉; and to it, do all the Fathers apply this verse. And we had this day our 〈◊〉 over, and we had a Resurrection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Isaac had. But, 
Heb. 11.19.  I forbear to go 〈◊〉 in the general. By this that hath been said, we may see, there be days of 〈◊〉 it may be safely said, This is the day &c and in what sense, it may be said. Such 〈◊〉 then; that this of ours, one of them; that, if it be, we may so hold it, and 〈◊〉 that pertain to it.  

II. David's day was such.  David's day here, was one certainly, dictante Spiritu; and they, that are like it, to be holden for such: so that, if o●r● be as this was, it is certainly dies à Deo factus. Now then (to take our rule from the former verse) Factum Domini facit diem Domini. It is GOD 's deed, that maketh it GOD 's day: and, the greater the Deed, the more GOD 's day. There must be first, Factum est, some doing: and secondly, it must be à Domino, He the doer: and thirdly, that somewhat must be somewhat marvelous: and fourthly, not, in itself, so; but, in our eyes. These four go to it; these four make any day, a day of GOD 's making. Let us see then these four: First, in David's here, and then in our own; and if we find them all, boldly pronounce, This is the Day, etc.  

In it there was ¹ A factum est, A deliverance.  First, the factum est, in David's; what was done, set down at large in the forepart of the Psalm. It was a deliverance: all the Psalm runneth on nothing else. Every deliverance is from a danger; and, by the danger, we take measure of the deliverance. The greater that, the greater the Delivery from it: and the greater the Delivery, the greater the Day, 
From danger.  and the more likely to be of GOD 's own manufacture. His danger first: 
Verse 10.11.12.  what should have been done. He was in a great distress. Three several times, with great passion, he repeats it, that his Enemies ¹ came about him; ² compassed him round; ³ compassed and kept him in on every side: were, no swarm of bees so thick: That they gave a terrible lift or thrust at him, 
Verse 13.  to overthrow him; and very near it they were. And at last, as if he were newly crept out of his grave, out of the very jaws of death and despair, he breaks forth and saith, I was very near my death; near it I was, 
Verse 17.  but non mortar, Die I will not now, for this time, but live a little longer to declare the works of the LORD. This, was his danger: and, a shrewd one (it seemeth) it was. From this danger, he was delivered. This, the factum est.  

2. A Domino: By GOD, not by man.  But, man might do all this; and so it be man's day, for any thing is said yet. Though it were great, it maketh it not GOD 's, unless GOD, GOD (I say) and not man, but GOD himself were the Doer of it: and, if He the Doer, He denominates the Day. This than was not any man's, not any Prince's doing, but GOD 's alone; His might, His mercy, 
Verse 8.9.  that brought it to pass: Not any arm of flesh, but GOD 's might; not of any merit of His, but of His own mere mercy. This was done by His might: Thrice he tells us of it; It was the right hand of the Lord, that brought this mighty thing to pass. This was done by His mercy; 

Verse 15.16.  
Verse 1.2.3.4.   His ever-enduring mercy: four times he tells us, it was that, did it. With that he begins, and makes it the key of the song. Then, as we have factum est, so we have A Domino: The Deed and the Doer both.  

3. ●t mirabile, and Marvelous it was.  GOD 's doings are many, and not all of one size. The Prophet 
* Zach. 4.10.  Zacharie speaketh of a day of small things; and, even in those small, must we learn to see GOD, or we shall never see Him in greater. Yet, so dim is our fight, that unless they be great, commonly we see Him not: nay, unless it be great Vsque ad miraculum, so great, that marvelous withal, we count it not worth a day, nor worthy GOD: unless it be such. 
Psal. 72.18.  But, if it be such, than it is GOD 's, Qui facit mirabilia solus, Who only works great marvels: then, man is shut out; and then, GOD 's must the Day be. A Domino factum, & mirabile.  

4. 〈◊〉 nostris, even in our eyes.  And yet this is not enough. The truth is, all that GOD doth, all His works are ●●●●erfull: Magna, sed ideo parva quia usitatae. Great, wonders, all: but, not wonderful; 〈…〉 to us, because they be usual: His miracles are no more marvelous, than His ordinary works, but that, we see the one daily, and the other, not. Therefore he addeth [In our eyes] for a full period: His doings, all marvelous in themselves; but, not marvelous, in our eyes, unless they be rare, and the like not seen before: But then, they be▪ 〈◊〉 then we say, 
Exod. ●. 1●.  Digitus Dei est; It is the finger of GOD; nay, the right hand 〈…〉 brought this mighty thing to pass. Then we give the day for God's, 〈…〉 ado. Now then, we have all that goeth to it: ¹ A Deliverance wrought; 〈…〉, by God; ³ a wonderful deliverance; ⁴ and that, even in our eyes. These 〈◊〉 David's day, a day of God's making.  
●ll these be found in ours, and then ours shallbe so too? They will, 
Our Day was such.  all of them 〈◊〉; and that, in an higher degree, in a greater measure; match David's day, and 〈◊〉 it in all. 1. We were delivered, and from a danger, that is clear. 

These four in ours.  
Factum est:  
¹ A deliverance from a danger, a greater danger   〈◊〉? (for, that makes the odds.) Boldly I dare say, from a greater than 〈◊〉 Thus I show it, and go no further than the Psalm itself.  
David called upon GOD in his danger; he knew of it, therefore. We did 〈◊〉 imagined no such thing; but that, all had been safe, and we might have gone 〈◊〉 parliament, as secure as ever. The danger never dreamt of, that is the danger 〈◊〉 His was, by compassing and hemming in; that is above ground, and may be 〈◊〉 ●rom a watchtower. Ours was by undermining, digging deep under ground; 〈◊〉 could discern.  
One cannot be beset, but he may have hope to break through, at some part. 〈◊〉, from this, no way, no means, no possibility of escaping. The danger not 〈◊〉 descried, not to be escaped, that is the danger.  
4. His were a swarm of bees (He calleth them so:) they, buzz and make a noise 〈◊〉 they come. Ours, a brood of vipers, mordentes in silentio; still, 
Ver. 12.  not so much as a 〈◊〉 till the deadly blow had been given.  
●. His was but of himself alone; so he saith, I was in trouble, They came about me, 
Ver. 11.13.  〈◊〉 in, thrust sore at me: But one person, David's alone. Ours, of a fare greater 〈◊〉; David, and his three Estates with him. Now, though David himself were 〈◊〉 by them at ten thousand of themselves (and not overvalued neither; for he is 〈◊〉 more; and all Kings like him, no less worth:) yet he and they too, 
2. Sam. 18.3.  must needs 〈◊〉, than He alone. Not only King David had gone, but Queen Esther too: and 〈◊〉 only they, but Solomon the young Prince, and Nathan his Brother. Nor these 〈◊〉 not all. The Scriptures recount, David had jehosaphat for his Chancellor, 
2. Sam. 20.24.  Adoram 〈◊〉 Treasurer, Seraja his Secretary, Sadoc and Abiathar, and twenty two more, the ●hiefe of the Priests, Admo his judge, joab his General; all had gone: 
2. Sam. 23.  His forty eight worthies or Nobles, all they too. The Principal of all the Tribes in the kingdom: All 〈◊〉 too; and many more than these; no man knoweth how many. It is out of ques●●●n, it had exceeded this of David's here.  
6. One more. His danger (he confesseth) was from man: He goeth no further, 〈◊〉 not fear what man doth unto me. This of ours was not: merely man's, I deny 〈◊〉 it was the Devil himself. The instruments (not as his, a swarm of Bees, 
Ver. 6.  but) a 〈◊〉, of Locusts, out of the infernal pit. Not men; No not Heathen men: Their 〈◊〉; nay, their Tragoedies can show none near it. 
Apoc. 9.3.  Their Poets could never feign 〈◊〉 prodigiously impious. Not men; No, not savage wild men: the Huns, the 〈…〉 Turcilingi, noted for inhumanity, never so inhuman: Even among those 〈◊〉 people, this fact would be accounted barbarous. How then? Beasts: There 〈◊〉 Ephesus, beasts in shape of men; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutishness is the worst, Philosophy 〈…〉 of our nature. This is more than brutish; What Tiger, 
1. Cor. 15.32.  though never 〈…〉, would have made the like havoc? Then, if the like, neither in the nature 〈…〉 not beasts to be found (it is so unnatural;) we must not look to pattern it 〈…〉, we must to hell; thence it was certainly, even from the Devil. He was a 〈…〉 from the beginning, and willbe so to the ending. In every sin of blood, 
joh. 8.44.  he 〈…〉; but, all his claws, in such an one as this: wherein so much blood, as 〈…〉 made it rain blood; so many baskets of heads, so many pieces of rent 〈…〉 and down, and scattered all over the face of the earth. Never such a day; 〈…〉 of a fearful day, blo●d, and fire and the vapour of smoke. 
joel 2.30. Mar. 9.29.  As he is a 〈…〉 so we see (i● Mark) ●y his renting and tearing the poor possessed child, 〈…〉; 
〈…〉  and in this, all his cruelties should have met together. Pharao's and 〈◊〉 ●illing innocent and harmless children; yet; they spared the Mother: Esau's 〈◊〉, smiting mother, children and all: Nebuzaradan's not sparing the King, nor his Lords: Haman's not sparing H●ster, nor her Ladies: Edom's cruelty not sparing the Sanctuary nor the walls, 

Psal. 137 7. job 1.18.19.  
〈◊〉. 2.9.10.  
jer. 31.15.   〈◊〉 with them to the ground: His own smiting the four corners and bringing down the house upon the heads of Iob's children. Put to all the cruelties, in 〈◊〉 Lamentations, the not honouring the faces of Nobles, Priests, judges; the making so many widows and orphans; the voice in Rama of Rachel comfortless 〈◊〉 more cruel to them, it spared and left behind, then to those, it took 〈…〉 to stand repeating these: That ever age, or land, but that our age, and this land should foster or breed such monsters!  
That you may know it for that perfectly, consider but the wickedness of it, as it ●ere in full opposition to GOD, and you must needs say, it could not be His doing: GOD forbidden (saith Abraham) thou shouldest destroy the righteous with the wicked. 

Gen. 1●. 23.25.  
Exod. 22.6. Psal. 100L. 15. Mat. 13.29.   Kill not dam and young ones both (saith Moses in the Law.) You shall not touch mine Anointed (saith GOD in the Psalms.) You shall not pull up the good corn, rather let the tares stand (saith CHRIST in the Gospel.) You shall not do evil, that good may come of it (saith Paul in his Epistles. 
Rom 3.8. ) But, here is Satan flat contrary, in despite of Law, Prophetts, Psalm, Epistle and Gospel: Hoc est Christum cum Paulo conculcare, to throw down Abraham, and Moses, and David, and Paul, and CHRIST, and GOD and all, and trample upon them all.  
One more yet: that this abomination of desolation (so calleth Daniel; so calleth our Saviour, 
Dan ●. 27. Mat 24.15.  the uttermost extremity of all that bad is: so may we this truly:) that this abomination of desolation took up his standing, in the holy place.  
1. An abomination: so it is; abhorred of all flesh, hated and detested of all, that but hear it named: yea they themselves say, they should have abhorred it, if it had taken effect. It is an abomination.  
2. Every abomination doth not forthwith make desolate. This had. If ever a desolate kingdom upon earth, such had this been, after that terrible blow. Neither root nor branch left, all swept away: Strangers called in; murderers exalted; the very dissolution and desolation of all ensued.  
3. But this, that this so abominable and desolatorie a plot, stood in the holy place, this is the pitch of all. For, there it stood, and thence it came abroad. Undertaken with an holy oath; bound with the holy Sacrament (that must needs be in a holy place;) warranted for a holy act, tending to the advancement of a holy Religion, and by holy persons called by a most holy Name, the name of JESUS. That these holy religious persons, even the chief of all religious persons (the jesuites) gave not only absolution, but resolution, that all this was well done; that it was by them justified as lawful, sanctified as meritorious, and should have been glorified (but it wants glorifying, because the event failed, that is the grief; if it had not, glorified) long yet this, and canonised, as a very good and holy act, and we had had orations out of the Conclave in commendation of it. (Now I think, we shall hear no more of it.) These good Fathers they were David's bees here, came hither, only to bring us honey, right honey they; not to sting any body or (as in the XXII. verse) they (as builders) came into the land, only for edification; 
Verse 22.  not to pull down, or to destroy any thing. We see their practice, they begun with rejecting this Stone, as one that favoured Heretics at least, and therefore excommunicate, and therefore deposed, and therefore exposed, to any that could handle a spade well to make a mine to blow him up; Him, and all his Estates with him to attend him: (〈…〉 Stone being gone, the walls must needs follow.) But then, this shri●ing it (such an a●●mination) s●●ing it in the holy place, so ugly and odious; making such a treason 〈◊〉 this ● religious; missal, sacramental treason; hallowing it with 〈…〉, and Eucharist▪ this ●●sseth all the rest. I say no more, but as our 〈…〉, when you se● such an abomination so standing, quilegit intelligat; 〈…〉 GOD send the● 〈◊〉 (not read of it, 
〈…〉  but) see i●, and had li●e to have 〈…〉 that, they should b● it: and so I leave it.  
〈…〉 now, if this were not His doing, and if it should not have been a Day of 〈…〉, the devil's own making?  
〈◊〉 should have been done; this, the danger: what was done? This, the factum 〈…〉 ●hat the factum est? All these were undone, and blown over; all the 〈◊〉 ●●●●ppointed; all this murder, and cruelty, and desolation defeated. The mine is 〈…〉, the snare is broken and we are delivered. All these, the King, Queen, Prince, 〈◊〉 Bishops, judges, both Houses alive, all: not a hair of any of their heads 〈◊〉 not so much as the smell of fire on any their garments. Give thankes o Israël, 
Dan. 3.27. Psal. 68.26.27.28. etc.  〈◊〉 Lord thy God in the congregation, from the bottom of the heart; here is little 〈◊〉, thy Ruler, the Princes of juda &c that they are here and we see them here, 〈◊〉 the Stone these Builders refused, is still the Headstone of the corner. That, 〈◊〉 have been done; this, was done: and we all, that are here this day, are witnes●●● 〈◊〉; Witnesses above all exception of this factum est.  
〈◊〉 by whom, whose doing? Truly, not man's doing this; it was the Lord's. 
² A Domino.  A 〈◊〉 factum est illud, or fictum est illud. It was the devil's doing, or devising (the 〈◊〉) A Domino factum est hoc, This was God's doing (the deliverance.) The blow 〈◊〉 devil's: The ward was God's. Not man, but the Devil, devised it: Not man, 〈◊〉 defeated it. He, that sat in heaven all this while, and from thence looked down 〈◊〉 all this doing of the Devil and his limbs, in that mercy of His, which is over 〈◊〉 works, to save the effusion of so much blood, to preserve the souls of so many 〈◊〉, to keep this Land from so foul a confusion, to show still some token, some 〈◊〉 token upon us for good, that they which hate us may see it, and be ashamed; 
Psal. 86.17.  but 〈◊〉, that that, was so lately united, might not so soon be dissolved; He took the 〈◊〉 his own hand. And, if ever God shown, that He had a book in the Laeviathan's 〈◊〉 that the Devil can go no further than his chain: if ever, that there is in 〈◊〉 more power to help, then in Satan to hurt; in this, He did it. And, as the 〈◊〉 Laws to be seen in the former; so God's right hand, in this mighty thing (He 〈◊〉 to pass) and all the fingers of it.  
To show it was Herald He held his peace and kept silence, sat still, and let it go on, 〈◊〉 came near, even to the very period, to the day of the lot; so near, that we ●ay truly say (with King David) as the Lord liveth, Vno tantum gradu, nos morsque 〈◊〉, there was but a step between death and us. 
1. Sam. 20.3.  We were upon the point of 〈◊〉 to the hill, all was prepared, the train, the match, the fire, wood and all, 
Gen. 22.7.  and we 〈◊〉 to be the sacrifice, and even then and there, In monte providebat Dominus, 
Verse 8.  God 〈◊〉 for our safety, even in that very place, where we should have been the burnt 〈◊〉, from heaven, stayed the blow. It was the Lord's doing.  
When treachery hath his course like water, 
Psal. 58.8.  and creeps along like a snail (it is 〈◊〉 eight Psalm) then, to make it like the untimely birth of a woman, never to see 〈◊〉 (not, as in this, arserunt sicut ignis in spinis, was but a blaze, as in a bush of 〈◊〉: (nay, if it come so fare, it had gone wrong with us:) but, as in that, 
Verse 9  〈◊〉 intelligerent spinae, or ever the thorns gate heat, or the powder, fire;) then, saith 〈◊〉, Dicit homo, Vtique est Deus, Men shall say, verily there is a God, 
Verse 11.  and this was 〈◊〉 doing.  
And not only, that it was bewrayed, but that He made them the bewrayers of it 〈…〉; 
Eccles. 10.20.  and even according to the place (Eccl. 10.) made things with feathers to 〈◊〉 it: When (as in Psalm 64.) their own tongues (or, which is all one, 
Psal. 64.8.  their 〈…〉) make them to fall: all that consider it, shall be amazed; and then all men 〈◊〉, This hath God done, for they shall perceive it plain, it is His work. They shall 〈…〉 in confession, they shall swear, they shall take the Sacrament not to do it; 〈…〉, contrary to all this, it shall come out by themselves. Was not this God's 〈◊〉.  
〈…〉, to show it was so: This which was written, was so written, as divers 〈◊〉 and wisdom, knew not what to make of it. But than cometh God again 〈…〉) and (as, in the Proverbs 1●. 10.) puts 〈◊〉, a very d●●●nation, 
Pro. 16.10.  a very 〈…〉 King'● lips, and his 〈◊〉 spissed not the matter; made him, as joseph, the revealer of Secrets, to read the riddle: giving him wisdom to make both explication, what they would do, and application, where it was they would do it. This was GOD certainly. This, Pharaoh would say, none could, unless he were filled ●ith the Spirit of the hol●▪ GOD. 
Gen. 41.38.  It was A Domi●● factum.  
3. Lastly, as that, when 〈…〉 come forth they were not reclaimed; not then, when they saw, the hand of GOD was gone out against them, and that it was even. GOD, they strave wighill▪ no, but even then, from hidden treachery, fell to open rebellion, and even 〈◊〉 in it (if God shown not a miracle of His mercy on them) perished there, 〈◊〉 pe●ish●● eternally: as this I say did (that it was factum à Daemone, who never 〈◊〉 them, till he had brought them thither:) So, that (before they came thither) 〈◊〉 cast their own p●●der in their faces, powdered them, and disfigured them with it; and that their quarters stand now in pieces, as they meant, ours should: It is the case of the CIX. Psalm, 
Psal. 109.27. ●●. 29.  And hereby shall they know, that it is Thy hand, and that Thou Lord hast do●● it, How? in that, they are thus clothed with their own shame, and even 〈…〉 their own confusion; that they fall, as fast as they rise; are still confounded, and still thy servants rejoice. These five (as prints) show, it was God's hand: It was the Lord, 
Psal. 21.13.  that made the Day; it was the Day, that the Lord made. Be thou exalted Lord in thine own strength: It was thy right hand, that brought this mighty thing to pass.  

● Et est mirabile.  This will not serve the turn. His doing makes it not the Day; His doing a miracle; that makes it: and, that it is too. I take no thought, to prove this point: by the Law, the Prophets, the Gospel. To put them to it; Moses: Inquire now of the days, that are past, 
Deut. 4.32.  that were before us, since the day that God created man upon earth, and ask from one ●nd o●●eaven to the other, if there came to pass such a thing as this, whither any such like thing have been heard; and, if we cannot ivit it, or set such another by it, we ●●st needs yield it, for one. By the Prophets: Go to the Isles and behold, send to Kedar and take diligent heed, 
Ie●. 2.10.  and see, if you can possibly find the like: if not, confess it fo● marvelous. Come hither (saith David) and behold, how marvelous God is! and what is that▪ that such, as are rebellious; are not able to exalt themselves: We need not go so fare, we have it here to see; We may say to him, Come hither. By the Gospel: for, so do they (there) acknowledge our Saviour's for miracles: Sure, we have seen strange things to day: 
Luk. ●. 26. Mar 2.12. Matt. 9.33.  We never saw it on this fashion: The like was never seen in Israel: therefore marvelous certainly. It is now no miracle, no strange thing, to have a King delivered: every other year, we see it, and therefore wonder not at it. But, to see King, Queen, their seed, all their Estates delivered, that is mirabile, that is a new thing created 〈◊〉 the earth. I conclude: as, that was the devil's doing, and was 〈◊〉 in our eyes; 
jer. 31. ●●.  so, this is God's doing, and it is marvelous in our eyes. And again, upon all these marks, that, as this was a day, the Devil would have marred; ●o this i● a d●y, that the Lord made.  

⁴ In 〈…〉, in our eyes. ●sal. 126.1.  〈…〉 ●hen it is: yet, hath it not (as we say) his full Christendom, unless it be so in our eyes. For the time, it was; and that (of the Psalm) fits us well, When God 〈…〉 the captivity (say we, ●he destruction) of his people, then 〈…〉. No man, but stood in a ma●e, as if he knew not ●ell, 〈…〉 dream● of it, it was so strange.  


In the eyes of others.  
Psal. 126.2.   And 〈…〉 No●, 〈◊〉 only; for (sure I am) that which 〈◊〉 there, 〈…〉 they, inter Gentes) of other nations; The Lord hath 〈…〉 we are to bl●me, if we answer them not, with the Echo 〈…〉 Lord hath done great things fo● us; 
Verse 1.  for which we have cause to rejoice. If strangers think it strange, and say, and write, A seculo inauditum, 〈…〉 either 〈…〉 their ●yes, it were very 〈…〉  

〈◊〉 the very 〈◊〉.  〈…〉 the 〈…〉 it is so; and that of the Apostle ●●ly be applied to them. Behold ye Despisers and wonder, and vanish, 
Acts 13.41.  for GOD 〈…〉 a Work in your days, a Work which you yourselves that were the doers, 〈…〉 believe, when it shallbe told: that even astonished themselves, to see it go 〈…〉 long, and so suddenly cast down. Nay I go further, to make it a miracle 〈…〉. I doubt not, but it was strange news, even in Hell itself, insomuch as 〈◊〉 place had never hatched the like monster before. You see the welcome they 〈◊〉 gave, him of Assur (Esay XIIII:) What art thou come, 
Esa. 14.16.  that makest the earth to 〈◊〉, and dost shake whole kingdoms? And yet it is well known, all his shaking was 〈◊〉 metaphor: He never made it shake actually, as these would have done: and 〈◊〉, this of greater admiration, and (I doubt not, but) more wonderful in their 〈◊〉 And ours are very dim, if in all other it be, and be not so in ours.  
〈◊〉, if such days there be, if this of ours be one of them, 
III. The Duty.  if the forepart of the verse 〈◊〉 than must the latter also belong to us: If this, the day, the LORD hath made; 〈◊〉 this, the day, wherein we to rejoice: When He makes, we to make; and our 〈◊〉 in it, is our making of it.  
To rejoice, no hard request, nor heavy yoke, let it not be grievous to us. We love 〈◊〉 it, we seek all means to do it in all cases else: then to assay to do it here. This 〈◊〉) the Prophet would not require, nor make it the Office of the day, but that upon 〈◊〉 days, God himself calls us to joy.  
And even as, when GOD calleth us to mourning, by black days, of famine or 〈◊〉, or the like; then to fall to feasting or revelling, is that that highly displeaseth ●OD: so, when GOD, by good days, calleth us to joy; then to droop, and not to accommodate ourselves to seasons of His sending, is that which pleases Him never a 〈◊〉.  
What? (saith Nehemias', upon such a blessed day as this) Droop you to day? Nolite, 
Nehem. 8.9.10.  〈◊〉 hand do it, Dies enim festus est, it is a festival day: What then? why it is es●●●●iall, it is of the very nature of every Feast (saith GOD in His law) omnino gaudere, 
Num. 10.10. Deut. 16.11.  〈◊〉 any means, in any wise, therein to rejoice. And Nehemia's promise is to encourage us, that if the strength of the Lord be our joy, the very joy of the Lord shallbe our strength.  
To conclude: Sure I am, that if the plot had prevailed, it would have been an high Feast in Gath, and a day of jubilee in Ascalon; 
2. Sam. 1.20.  The daughters of the uncircumcised would have made it a day of triumph. Let us not be behind them then, but show as much 〈◊〉, for our saving, as they would certainly have done, for our perishing. 
Exultemus and Laetemur both·   
Ex●ltemus & laetemur. GOD loveth, our joy should be full; it is not full, except we 〈◊〉 both these, the body (as it were) and the soul of joy: the joy outward of the body, ●nd gladness inward of the soul. (So much do the two words signify, in all the three 〈◊〉.) Both He will have: for, if one be wanting, it is but semiplenum, half 〈◊〉.  
And he beginneth with Exultemus, the outward: Not, to ourselves within, 
Exultemus: the outward joy.  which 〈◊〉 call gaudere in sinu, joy of the bosom; but such, so exuberant, as the streams of it ●ay overflow, and the beams of it shine and show forth, in an outward sensible 〈◊〉. It is a day: so would He have us rejoice, that, as by day light, it might be seen 〈◊〉 our face, habit, and gesture: Seen, and heard both: Therefore he saith (〈◊〉 the XV. Ver.) the voice of joy is in the dwellings of the righteous. 
Ver. 15.  And in the dwelling 〈◊〉 well: But yet, that would not serve his turn; but, open me (saith he at the 〈◊〉. Verse) the gates of righteousness, that is, 
Ver. 19  the Church-door (his house would 〈◊〉 ●old him) thither will I go in, and there, in the congregation, in the great Congregation, give thanks to the Lord: And that so great a congregation, that it may 〈◊〉 diem solennem in condensis usque ad Cornu● altaris, that they may stand so thick 〈◊〉 Church, as fill it from the entry of the door, to the very edge of the Altar. 〈…〉 joy, that is neither seen nor heard, there is some levin of malignity in it; he 〈◊〉 skill of it. He will have it seen in the countenance, heard in the voice; not only ●reaching, but singing forth His praise. And that, not with voices alone, but with instruments, and not instruments of the Queer alone, but instruments of the steeple too, bells and all, that so it may be 〈◊〉 in altissimis, in the very highest key we have. This for exultemus.  

〈◊〉, the inward joy.  But, many a close 〈◊〉 may do all this, and many a counterfeit Shemei and Sheba did all this, to David; got them a fleering forced countenance, taken-on joy: And therefore the other; that God will have his joy, not be the joy of the countenance alone, a clean face, and a cloudy overcast heart; he will have the gladness of the heart too, 
Psal. 16.9.  of the inner man: Cor meum & caro mea; the heart, as well as the flesh, to be joyful. The joy of the soul, is the soul of joy: not a body without a soul, which is but a carcase. Strange children may (and will) dissemble with me (saith the Psalm XVIII. XLIV.) dissemble a gladness, 
Psal. 18.44.  for fear of being noted; and yet within, in heart, you wot what. But, God calleth for his de fontibus Israël, which we read, from the ground of the heart. 
Psal. 68.26. Psal. 71.21.  That is (indeed) the true fountain of joy, that our lips may be fain, when we sing unto Him, and so may our soul, which He hath delivered. Nay, He delivered both: and therefore, both the body to rejoice, and the soul to be glad. This doth Laetemur add, to exultemus.  

How to order our joy.  If then we be agreed, that we will do both, I come to the last, how to order our joy, that it may please Him, for whom it is undertaken. It is not every joy, that He liketh. Merry they were, 
Host 7 5.  and joyful (they thought) that kept their King's day (Host VII.) by taking in bowl after bowl, till they were sick again. So they, that Malachi speaks of, there came nothing of their feasts, 
Mal. 2.3.  but dung (bear with it, it is the Holy Ghost his own term) that is, all in the belly, and belly-cheer. So they, that sat down to eat and drink, and rose up to play, 
Exod. 32.6.  and there was all; that is the Calve's feast: a Calf can do as much. But with none of these was God pleased: 
1. Cor. 10.5.  and as good no joy, as not to the purpose; as not to please Him.  
That it may be to the purpose, that God may take pleasure in it, it must begin at Hosanna, 
Ver. 9  at Aperite mihi portas justitiae, at the Temple-doore; there it must go in, it must bless, and be blessed in the house of the Lord. I will first make joyful in my house of prayer (it is God by Esay:) the stream of our joy, must come from the springhead of Religion. 
Esa. 56.7.   
Well then, to the Church we are come: so far onward. When we are there, what is to be done? Somewhat we must say, we must not stand mute. There to stand still, that, the Prophet cannot skill of. That then, we may (there) say something, he here frames, 
Ver. 25.  he here endites us a versicle, which after grew into such request, as no Feast ever without it, without an Hosanna: it grew so familiar, as the very children were perfect in it. 
Mat. 21.9.  The sum and substance whereof (briefly) is no more, but (which we all desire) that God would still save, still prosper, still bless him, that in His name, is come unto us (that is) King David himself, whom all in the House and all of the House of the Lord bless in His name.  
And to very good purpose doth he this: for, joy hath no fault, but that it is too short, it will not last, it will be taken from us too soon. It is ever a bar, in all joy, ●olle●ur à 〈◊〉; subject to the worm, that Iona's gourd was. It standeth us therefore in hand; to begin with Hosanna, so to joy, as that we may long joy, to pray for the continuance, that i● be not taken from us: ever remembering, the true temper of joy, is (exul●ate i● tremore) not without the mixture of some fear. For, this day, we see what it is, 
Psal. 2.11.  a joyful day▪ we know not (saith Solomon) what the next day will be: and if not what the next day, 
Pro. 27.1.  what the next year much less. What will come, we know not; what our sins call fo● to come, that we know; even that God should call to judgement, if not by fire, by somewhat else. If it be but for this, it concerns us nearly, to say ou● Hosanna, that the next year be as this. It is our wisdom therefore, to make the meane●, for the continuance of it, that God would still establish the good work, 〈…〉 ●ay wr●ught in us; still bless us, with the continuance of the same 〈◊〉.  
〈◊〉 this that we may do, not faintly but cheerfully with the lifting up of our 〈◊〉 therefore, as fare as art or spirit can do it, he hath quickened his Hosanna, that 〈◊〉 put spirit and life in us; to follow him in it, with all fervour of affection: four 〈◊〉 twice with Anna, and twice with Na; either of them before, and after; 
Verse 25.  but 〈◊〉 ●ords, and four of them interjections: all to make it passionate; and that so, as 〈…〉 original) nothing can be devised more forcible; and so, as it is hard, in any 〈◊〉 tongue, to express it; which made the Evangelist let it alone, and retain the 〈◊〉 word still. But, this, as near as I can, it soundeth: Now good Lord save us yet 〈◊〉 now good Lord prosper us yet still. Be to us, as last year, so, this, and all the years to 〈◊〉, JESUS a Saviour, yesterday and to day and the same for ever.  
And three things doth he thus earnestly pray for, and teacheth us to do the like. 〈◊〉 save, ² prosper, ³ and bless.  
To save: that should be first with us; it is commonly last: We have least sense 〈◊〉 souls. To save us, with the true saving health; (it is a word whereof our Saviour 〈◊〉 hath his name) it importeth the salvation of the soul; properly to that it lo●●●geth, and hath joined to it Hosanna in the Gospel (Hosanna in excelsis) to show, 
Matt. 21.9.  〈◊〉 ●n high and heavenly salvation.  
2. Then, to prosper. If He but grant us the former alone, to have our souls saved, though without prosperity, though with the days of adversity, it is sors Sanctorum, the lot of many a Saint of His, of fare more worth than we: Even so, we are bound, 〈◊〉 thank him, if, even so, we may be but saved. But, if he add also prosperity of the outward, to the saving of the inward man, that not so much as a leaf of us shall whither, b●t look what we do shall prosper; and that, whatsoever men of evil counsels do, 
Psal. 1.3.  shall ●ot prosper against us; if He not only vouchsafe us Hosanna in excelsis, but Hosanna de ●●●fundis too, from deep cellars, deep vaults, those that dig deep to undermine our 〈◊〉; If He add the shadow of his wings, to shelter us from perils, to the light of his ●●●ntenance, to save us from our sins, then have we great cause to rejoice yet more: 〈◊〉, both with exultemus from without, and laetemur from within, to magnify His mer●●e, and to say with the Prophet, Praised be the Lord, that (not only taketh care for the safety, but) taketh pleasure in the prosperity of His servants.  
3. Lastly, because both these, the one and the other; our future salvation, by the continuance of His Religion and truth among us, and our present prosperity (like two walls) meet upon the Headstone of the corner; depend both, first, upon the Name of the Lord, and next upon him, that in His name, and with His name, is come unto us (that is) the King: (So, do both the Evangelists, Saint Luke and Saint john supply; and, 
Luk. 19.38. joh. 12.13.15.  where we read, Blessed be he, there they read, Blessed be the King that cometh:) so that neither of them sure, unless He be safe; that He would bless him, and make him blest, ●hat, in His blessed Name, is come amongst us. The building will be as mount Zion, 
Psal. 125.1.  so 〈◊〉 corner stone be fast; so the two walls, that meet, never fall asunder. If otherwise: 〈◊〉, I will not so much as put the case; but, as we pray, so trust, it shall never be remo●ed but stand fast for ever.  
This than we all wish, that are now in the House of the Lord; and we that are of the ●●use of the Lord do now and ever, in the Temple and out of it, morning and evening, ●ight and day, wish and pray both, that He would continue forth His goodness, and bl●sse with length of days, with strength of health, with increase of all honour, and happiness, with terror in the eyes of his enemies, with grace in the eyes of his 〈◊〉, with whatsoever David, or Solomon or any King, that ever was happy, was 〈◊〉 with; Him, that in the Name of the Lord is come to us, and hath now these four 〈◊〉 stayed with us, that he may be blessed, in that Name, wherein he is come, and 〈◊〉 the Lord, in whose Name he is come, many and many years yet to come.  
And, when we have put this incense in our phials, and bound this sacrifice with cords, 〈◊〉 altar fast, we bless you and dismiss you, to eat your bread with joy, and to drink 〈◊〉 ●ine with a cheerful heart: for, GOD accepteth your work; your joy shall please 〈◊〉 this Hosanna shall sanctify all the joy, shall follow it.  
To ●nd then. This Day, which the Lord hath thus made so mervailously; so marvellously and mercifully; let us rejoice in the Maker, for the making of it, by His doing on it that deed, that is so merv●il●●s in our eyes, in all eyes; returning to the beginning of the Psalm, 
Verse. ●. ●. 3.4.  and saying with the Prophet: O give thankes to the Lord for he is gracious etc. Let Israel, let the house of Aaron, yea let all that fear the Lord, confess that His mercy endureth for ever.  

Psal. 136.4.23.24.12.  Who only doth great wonders. Who remembered us when we were in danger, And hath delivered us from our enemies, with a mighty hand and stretched-out arm. And, as for them, hath turned their devise upon their own head. And hath made this day, to us, a day of joy and gladness. To this GOD of GOD'S, the LORD of heaven, glorious in holiness, fearful in power, doing wonders, be, etc.    

A ●ERMON PREACHED ●●FORE THE KING'S MAJESTY AT WHITEHALL, ON THE V of NOVEMBER, Anno Domini, MDCVII.  PSAL. CXXVI. 
〈◊〉 convertendo DOMINVS captivitatem ZION, etc.  
●ER. 1. When the Lord brought again the Captivity of Zion, we were like them that dream.  
Then was our mouth filled with laughter and our tongue with joy: Then said they among the Heathen, The Lord hath done great things for them.  
The Lord hath done great things for us, whereof we rejoice. O LORD, bring again our Captivity, as the Rivers in the South.  
THE word Captivity is enough to give us light, when and why this Psalm was first indicted; namely upon their return from the Captivity. Of which return of theirs, it may truly be said, it was one of the greatest; nay, it was the very greatest Delivery, that ever God vouchsafed his people. Their estate no where so miserable as there; witness the book of Lamentations. Their case never so joyful, as returning thence; witness this book of Psalms. No benefit so much celebrated: None, so many Psalms as it. Divide the whole book into four parts, one fourth part is, for this return: either directly of set purpose (as here are 〈◊〉 together) or recorded in Psalms, though made upon other purpose still, as the 〈◊〉 delivery that ever they had.  
Yet, this I confess unto you, that this Delivery of theirs (such as it was) falls short o● that of ours as on this day 〈…〉 shallbe ●ain to match it. But; this I must tell you before hand: to have this 〈◊〉 patterned in all points, we must not look for it. The Scripture hath it not. The● had no powder, then, it was not found. If they had 〈◊〉 they would have used it, but for the murder of persons: they knew no other murder. But, to 〈…〉 Estates of a Realm at a clap! Facti sunt sicut somnian●●s, or rather, 〈…〉 they never dreamt of any such. And what then is our case, 〈◊〉 we, that have received from GOD such a Deliverance, as we can find no match for it?  
But well, though these Psalms, of the Captivity, come not fully home, be not altogether 〈◊〉 ours, yet, because th●re be none liker, none that come nearer, we 〈…〉 ourselves with these, and either take our Texts hence, or take none at all.  
In taking this then, and applying into the present, there shall need but one word to be altered, that is, the word Captivity. But for it, all else would run very clear and 〈◊〉: if we might but change that one word, and in stead of reading, When the Lord turned away the Captivity of Zion, we might thus read, When the Lord turned away the blowing up of Zion: all beside, every word else, would suit well, and keep perfect correspondency.  
It is true, it was not a Captivity, that was turned away from us. And yet it is hard to say, whether it might not have proved to that too: and whether GOD, in turning it away, did not happily turn away a Captivity. But, if not a Captivity, that He turned away from us, was worse than any Captivity. This Psalm showeth it; They that are Captives, how miserable soever their case be, yet have hope of returning, as these had and did. But, if this of ours had taken place, we had been sure enough for ever returning: we had been (all) past singing, In Convertendo.  
This one word being changed (and that without wrong to the Text, for it is for a greater) all else will fall in and follow of itself. 1. As that of theirs, so this of ours, for all the world like a dream. 2. As they, among the heathen, then said of them; So, they, of other Nations, now said of us: that GOD had been our good LORD, for bringing us again, if not from the captivity of Babylon; from Babylon (I am sure) that is, from a horrible and fearful confusion, which He turned away from this land, and from us all.  

The Sum and Division.  To set then this Psalm, first for them, and then for ourselves. It is a Psalm of Degrees (the title is so:) and two degrees there be in it. No new ones, but the usual; which we must still fall upon, if we deal with the Psalms: (All the Psalms are reduced to them, even to those two words Halleluja and Hosanna, Praises and Prayers; Halleluja, praises for Deliverance obtained, Hosanna, prayers for obtaining the like, upon the like need.) 1. The Halleluja in the four first verses: 2. The Hosanna in the last. I durst not sever them; they prosper not, where they go not together.  
The Halleluja or praise, hath two degrees, which (as in all other things, so in this make it praise, worthy.) ¹ The Stuff, and the ² Workmanship.  
The Stuff (or matter) I call, The turning back the captivity of Zion: and two degrees in it. 1. That Zion is suffered to go into captivity. 2. That GOD turneth away the captivity of Zion. This is Halleluja for the Stuff.  
And again Halleluja for the Workmanship. That GOD did not deliver Zion Vtc●ngue; but, so deliver her, as the manner was memorable. The manner is set down in two degrees (Which too are, as it were, the 〈◊〉 of the other:) 1. Turne● it so strangely, as, when it was done, it seemed rather a dream, than a thing done 〈◊〉 Facti sumu●, etc. 2. Again, turned it so memorably, as the Heathen 〈…〉 Tum dicebant, etc.  
Whi●● 〈◊〉 divides itself ● into the sound amongst the Heathen (in the second 〈…〉 Echo of it in 〈◊〉 (in the fourth.)  
〈◊〉 cometh the Conclusion (the best conclusion of all) Facti sumus, etc. This 〈…〉.  
●heir Halleluja is no sooner done, but close upon it cometh their Hosanna. To 〈◊〉 knees they get them, and pray Converte Domine. And in this also two degrees. 〈◊〉 they pray to turn it. ² And then, so to turn it, as the streams in the 〈◊〉. In the South (that is) the wilderness; likening their captivity to a desert, and their 〈◊〉 to streams of water. And what more needful, or what more welcome than 〈◊〉 the wilderness? These are the degrees and steps, in theirs. The same 〈◊〉 will we tread in our own; to show, that we may with good right convert to our 〈◊〉 use, this Psalm In Conuertendo.  

HAllelujah first for the work, then for the workmanship: The work is, 

VER. 1. I. Hall●luja.  
1. For the Worke.   The LORD turned away the Captivity of Zion: ¹ First of the Captivity of Zion; ² Then, of the LORD's turning it.  
The Captivity of Zion: I ask first, why of Zion? 
¹ The Captivity of Zion.  why not the captivity of jerusalem, juda, Israel? jerusalem, juda, Israel, were led away Captives, no less than 〈◊〉. They, the greater, and more general: why not the Captivity of them; but of 〈◊〉? It should seem, there is more in Sion's, then in the rest, that choice is made of it ●●fore the rest. Why? what was Zion? We know, it was but a Hill in jerusalem, 
Psal. 48.2.  on the north-side. Why is that Hill so honoured? No reason in the world, but this; That, 〈◊〉 it, the Temple was built: And so, that Zion is much spoke of, and much made of, it ●onely for the Temple's sake. For whose sake it is (even for His Church,) that the LORD loveth the gates of Zion, more than all the dwellings of jacob. Loveth her more, and so her captivity goeth nearer Him, and her delivery better pleaseth him, 
Psal. 87.2.  than all ●●cob beside. This maketh Sion's captivity to be mentioned chief, as chief regarded by GOD, and to be regarded by His. As (we see) it was: 
Psal. 137.1.  When they sat by the wa●●● of Babylon, that which made them weep, was, When we remembered thee o Zion: that ●●eir greatest grief. That, their greatest grief, and this their greatest joy; Laetatí 〈◊〉, when news came, (not saith the Psalm, in domos nostras, We shall go now everyone to his own house, but) in Domum Domini ibimus, 
Psal. 122.1.  We shall go to the house of the 〈◊〉, we shall appear before the GOD of GOD'S in Zion.  
●ion, God loved and favoured highly: yet, how dear soever Zion is in His sight, for 〈◊〉 sins, propter peccata populi mei, she sometimes is forsaken, and afflicted by Him. ●●ough He take not His mercy utterly from her, nor suffer His truth quite to fail, 
Psal. 89.33.32.  yet 〈◊〉 visiteth her offences with the rod, and her deeper transgressions with scourges: and 〈◊〉 the rest, with this scourge of Captivity.  
To be plagued at home, in their own land, is but a rod in comparison: Captivity 〈◊〉 a scourge, in respect of it, and a sharp one. To be bereft of all we have, and of that, which they have, that have nothing else) liberty; to be carried into a strange 〈◊〉; to be made bond and thrall to the proud commands of an Enemy, Woe is me for 〈◊〉 (saith jeremy.) And no man shall need but to read his Lamentations only. There 〈◊〉 particular, to be seen, the evil of captivity, how sharp a scourge it is. The 〈◊〉 was made for that end.  
〈◊〉, of all Captivities, none so evil, as that of Babel: If any other be a scourge, that 〈◊〉. In Egypt, their case was more tolerable: their souls were free there, 〈◊〉 their bodies in Servitude; they might serve God yet, they were not compelled 〈◊〉 down before Isis or Osiris. Only, the Captivity of Babel is the captivity of 〈…〉 less than bodies. There, they must fall down before the great Idol in the field Dura, 
〈◊〉. 3.1.6.  or be thrown into the furnace. 〈◊〉 i● the worst place that is, for Zion to be carried captive to. And this is the first degree, Zion is afflicted, and that with Captivity; with the Captivity of 〈◊〉. Now to in Convertendo Dominus.  

● The Lord's Turning of it. Lamen. 4.9.  They that fell by the sword (sait● jeremy) were in better case than they that went into captivity, save only th●●, th●● poor hope they had left, They might return again. They might return, and so they did. Zion went into Captivity; but her captivity we●t not so fare, but it turns again. It is one of the Songs of Zion. Many a time have they afflicted me from my youth up etc. 
Psal. 129.1.2  And again, Many a time have they afflicted me etc. 〈◊〉 is, many and many times more; but yet, they have not prevailed against me finally. Hear is a proof of it. Though brought to Babel, yet not left there; though 〈◊〉 into Captivity, yet restored to liberty. There may be snares, for her, but the end is, 
Psal. 124.7. Psal. 116.16.  laqueus contritus est; there may be bonds, but the end dirupisti vincula, Thou hast broken my bonds in sunder. Sion's captivity is still turned back.  
But who shall turn it▪ In Convertendo Dominus, Cyrus may seem to have done it: But alas Cyrus is ● great Monarch, and they a sort of poor Captives. Besides, he is a Heathen man, an Idolater, a stranger to them and their Religion, no ways like to turn or to be turned; 
Mat. 16.3.  Quis revolvet nobis hunc lapidem, what engine shall bring this about? Dominus, the Lord shall. For, though the hearts of Monarches be as rivers of many streams, 
Pro. 21.1.  yet In manu Domini cor Regis (saith a great Monarch) in His hand their hearts be; Et 〈◊〉 vult convertit, and He can turn them, as the streams in the South. (This verse referring to that of Solomon.) It is the Lord then, the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Turner of the greatest Monarch's hearts, that thus turned Cyrus' heart. 
Psal. 118.23.  Cyrus' being turned, his Decree came forth for their return. A Domino factumest istud, It was His doing; they saw it, they noted it; and they had been to be noted of great blindness, if they had not noted it. But, note it they did. So they begin one of their Songs, 
Psal. 124.1.2.  Nisi quia DEUS; and again they repeat it, Nisi quia DEUS, If the Lord had not done it, it had not been done. But for him, they had been in Babel, still. Thus much ¹ for Sion's captivity, and ² the Lord's turning: The Lord turned away the Captivity of Zion. So have ye the work: Halleluja for the work.  

2. Halleluj●. For ●he workmanship, or manner.  And again, Halleluja for the Work-manship. To escape a Captivity, is enough, it skills not now; howsoever, it is well; thankes be to GOD. But, it receiveth increase, and is made capable of a higher degree, by the Manner: and that greatly. All captivities are grievous; specially, that of Babel: And all returns joyful; specially, from thence. Yet is even that made more joyful, two ways; set higher by these two degrees. 1. That it was like a dream. It is ever a sign of a very strange event, when men, at the seeing aught, though they be awake, yet think they are not; though they do not dream, yet think, they are in a dream. 2. That they among the Heathen talked of it. It is ever a sign of a famous accident, when other men (specially, other Nations) speak, and speak magnificè of it.  

So strange as like a dream. ¹ Unlooked for.  Faecti sumus sicut somniantes, We were as it were in a dream, it came so unlooked for. For, so come dreams (we know) without looking for: (Men know not, when they go to bed, what they shall dream of.) And it is a benefit, to have a benefit come, like a dream, 〈◊〉 waiting longer for it.  

● Without labour.  Then, it came without any labour of our parts: That, that cometh in a dream, cometh to us sleeping; we doing nothing to it, or toward it, more than if we had been fast asleep. And, it is a benefit to have a benefit come like a dream, without painstaking for it.  

● Beyond hope.  But, neither of these is it: That it was unlaboured for, or that it was unlooked for. But, that it was so strange, as no man would ever have looked for it; so strange, as well might we dream of some such thing, but (awake) never any saw the like. The nature of dreams is such: Men, in dreams, have such strange things appear to them, as would never come into the minds of any, 

Gen. ●8. 12.17.9.  
●an. 2.31.32.   that were awake. They see ladders so long 〈◊〉 will reach up to heaven: They see the Moon and Starrs-worshipping them: They 〈◊〉 men with head● of gold and breasts of silver, and I wot not what things: incredible 〈◊〉, of the phansie's figuring, but never of the sense's apprehending. This 〈…〉, by all likelihood, to seem like dreams. And such was their case, at the 〈…〉 out of Cyrus' proclamation, for their return. It was so little looked for, 〈…〉 it should come; it was so above all they could hope for, when it did come; 〈…〉 with the suddenness, and what with the strangeness, for the present, it seemed 〈…〉 a dream of the night, rather than any vision of the day. Well might they 〈…〉 sumus, etc.  
〈◊〉 breame it was. To specify what kind of dream. jacob dreamt, 
A pleasant Dream Gen. 28 1●. Dan. 4.5.  and was much 〈◊〉 with it: Nabuchadnezzar dreamt, and was exceedingly frighted with it. 〈◊〉 (here) was of the nature of Iacob's; a comfortable, pleasant dream: You may 〈◊〉 the effects in the second verse; Tum repletum est etc. And sure, the impression 〈◊〉 fancy, no where showeth itself more powerful, then in dreams; Men shall 〈◊〉 ●ffected, as they shall even laugh out, as they sha●l even talk aloud; yea so, that 〈◊〉 ●hall even wake with it many times. This here was such; joyful, it filled their 〈◊〉 full of joy; so full, as it even broke forth, and ran over, over into the 〈◊〉, Os risu; over into the tongue, Lingua jubilo. The face is a mirror, to show, how 〈◊〉 ●inde is affected: The tongue a trumpet, to sound out the secrets of the heart. 〈◊〉 might see their joy, in their face, as in a mirror; you might hear it from their 〈◊〉, as from a trumpet. A sign it was, the Fountain was full, when both the 〈◊〉 thus run over.  
But, what is it for a dream, to be pleasant, if it be not true withal? Nay; 
And true withal.  there is 〈◊〉 more miserable case, then of him that dreameth the pleasant yvorie-dreame, and ●hen he awaketh finds it nothing so. Dreams, he is at a feast, and waketh all 〈◊〉: dreams, he is rich; and waking, finds nothing in his hands. This, was not such: ● was per corneam portam, a true one; not to be let go for a dream, for it proved ●ore than a dream, a real thing indeed. For, when they came out of their dream, all 〈◊〉 Country about rang of it, Tum dicebant &c.  
And, there can be no better way, to come to a true judgement of what befalleth us, 〈◊〉 by dicebant, what other men say of it. Men are commonly over-sensible of their 〈◊〉 joy: a truer estimate would be taken, from them, that are no parties to it. Best, ●●are what they say.  
Especially, if it be not only Dicebant inter Homines, but inter Gentes too; if they be ●ot single men, but whole Nations. Their Dicebant is yet a degree further. For, ma●y a deliverance there is, the world never talks of, and yet, great for all that: but, those, 〈◊〉 fill the eyes and the mouths of whole Nations, must needs be primae Magnitudi●●: and so was this then. Notice was taken of this, by those inter Gentes; and no other 〈◊〉 for the time, but of it. This showeth, it might well be as strange, as a dream, but 〈◊〉 no dream indeed.  
The Heathen were either strangers, and regarded them not; or enemies, and 〈◊〉 them. No fear, that such (especially, the later sort) should dream too. No; 〈◊〉 sleeps not. And waking and seeing it; no fear, they will be partial and 〈◊〉 more than truth. Commonly, their nature is to abate, diminish, extenuate: 〈◊〉 fear of amplifying at their hands. If they say, it is great; it is great indeed. And 〈◊〉, both strangers, and enemies confess it; therefore, we may be sure, it was no 〈◊〉 or ordinary turning.  
And truly, great reason they had so to say; 
● So memorable as the Heathen talked of it.  It could be no policy (they saw) for 〈◊〉, to send them back. He had them now safe, and well broken to service, by 〈◊〉 year's continuance. They might prove slippery, and revolt; and so he repent 〈…〉 them home. Besides, he sent none back, of all the rest of his Captives, 〈…〉 (yet) of his own Religion, which these were not. They saw (then) no reason for 〈◊〉 world. Then, to let them go; and in such sort to let them go; with so ample 〈◊〉, with so rich rewards, to build again: This, when it came to their notice, 〈◊〉 them muse, it found them talk; it even drew from them this dic●bant.  

VE●. 2. The 〈…〉.  Then said they of the Heathen.] And▪ what is it they said? It is to the purpose. In 〈◊〉 (a● in many other) the H●a●hen's saying cannot be mended. This they say. 〈…〉 they were no 〈◊〉, or common things; but great. 2. Then, these great things the● 〈◊〉 not to ●●ance; that they happened not, but were done. 3. Then, done by GOD himself: they see GOD, in them. 4. Then, not done by GOD at ●●●dome, 〈…〉 particular aim; but, purposely done for them. 5. And yet, there is more in magnificavit facere (if we look well.) For, magna fecit would have 〈…〉 But, in saying magnificavit facere, they say magnif●cit illos, ut magna 〈…〉 He magnified them, or set greatly by them, for whom He would bring 〈…〉 great a Worke. This, said they among the Heathen.  
〈…〉 is pity, the Heathen said it, and that the jews themselves spoke not these 〈…〉. But, they were so ravished with joy at the first, as they were to be borne with. Bu● now, finding the Heathen so saying; and finding, it was all but true, they said; they must needs find themselves bound to say at least so much: (And more they could not: for, more cannot be said.) So much then, and no less than they. And this added a degree to the dicebant. That the sound of it was so great among the Heathen, as it made an Echo even in jury itself.  

VER. 3. The Echo of it in Israël.  That Echo than followeth (in the III, verse.) The person only changed; Nobiscum, for Cum illis: there's all. And indeed, Zion should have been much to blame, i● the Heathen should see those things for great, and GOD to be the Doer of them; and Zion should not discern them for such. If the Heathen should say magnificavit 〈…〉, and Zion should not magnify Him for this so magnificent a work; if this Confession should even be wrung from the Heathen, and should not come voluntary from the Children of Zion, whom it more nearly concerned a great deal.  
But wha● shall there be no difference between Sion's and the Heathen's dicebant, 〈◊〉 only N●●iscum? Yes: for though the words be the same, there may be odds in the uttering. GOD forbid, but Zion should say, in another manner key, at the least.  

The Conclusion● Facti sumus latantes.  And yet, there is some amends for Zion: The words are not all out the same. Here is a hemistic hium more in Sion's; in which, they plainly express the odds, between their affections and the Heathen's. This it is; Facti sumus laetantes: That is, the 〈◊〉 say it; but, rather wondering, then rejoicing at it. They say it, because they cannot choose but say it, it is so evident; but they bite the lip when they have done; 〈◊〉 could have been well content, to have spared the speech; well content, that GOD 〈◊〉 not done it, that they might not have said it. In a word: they say it without a 〈◊〉; But, Zion saith it joying, and joyeth in saying it: saith it, and, in saying it, say 〈◊〉 the ●nd of it, Facti sumus laetantes▪ And this (here) is true joy, grounded upon ●he du● consideration of the matter, by occasion of the Heathen's speech. The other (before) was like the laughing in a dream. But, this, true joy; and, in sign thereof, it was at the first but facti sumus sicut somniantes; but here, it is facti sumus (not sicut, 〈…〉, truly joyful indeed. And this maketh up their Halleluja.  

VE●. 4. II. 〈…〉  Their Hallel●ja thus 〈◊〉, they come to their Hosanna straight. And why so 〈◊〉? They were sicut s●m man●es; so they say: And, dreams (we know) have 〈◊〉, quality, they are but 〈◊〉. And, they were facti laetantes; and, joy 〈◊〉 of the same nature, 〈◊〉 not much longer their a dream, but vanisheth quickly, as a 〈…〉 one 〈…〉, and joys, 
Psal. ●●. ●●.  as soon had, so soon lost. That 〈…〉 ●●tantes prove not sicut somniantes, to keep their joy waking, this they 〈…〉 way: No sooner 〈◊〉 make an end of Halleluja, but straight to begin Hosanna; make the next verse to their thankes for In Convertendo, a petition, 〈◊〉 And that to Him, that granted that; to grant this. In Convertendo Dominus, 〈◊〉 Domine: (that is, Hosanna to him in the highest.)  
〈◊〉 Domine: Why how now? But very now, 
1. They pray to turn it.  they praised Him for turning 〈◊〉, and do they now pray Him, to turn it away? How hangs this together: to 〈◊〉 to have that turned, that is turned already? They may seem to be scarce yet 〈…〉 their dream. Not so: These two Converte's, and these two Captivities are not 〈◊〉. Saint Augustine saith well (upon solutis doloribus inferni, Acts II.) that, 〈◊〉 ●anner of ways, a thing is loosed: ¹ Either, after we are already snared; 
Acts 2.24.  ² or else 〈…〉, that we be not snared with it at all. CHRIST loosed those sorrows, this 〈◊〉 way, which is fare the better way of the twain. And even so, two ways is a 〈…〉 (or any mischief else) turned away: ¹ by an after- delivery, when it is come: 〈◊〉 by a forehand prevention, yer it do come. The Grecians express it, by Prometheus' 〈◊〉 Epimetheus: the Latins, by Antevorta, and Postvorta; The Schoolmen, by 〈…〉 and subveniendo: But, prevention is ever the better. Better a good Buckler, to 〈◊〉 of the blow; then a good Plaster, to heal the hurt of it. Better never see Babel, 〈◊〉 return from it. The Captivity of the first verse was come, and is now come and 〈◊〉: Who knoweth, whither there be any other to come? If there be, Converte 〈◊〉, turn it away beforehand; take order there never come any more. So, it is plain, 〈◊〉 all the former In convertendo, they may well pray this last too, notwithstanding. They may well pray it; and good reason they have, to pray it. The children of Edom, 
Psal. 137.7.  and the rest of their evil neighbours, that shown their goodwill in this captivity past, 〈◊〉 the same men still; still carry the same minds. No year, no day goeth over their ●eads, but they wish and contrive, to bring another, either captivity, or some mischief 〈◊〉, I know not what. Therefore Converte Domine is no more than needs.  
Now, as Converte Domine is, what they wish done: Sicut torrentes is, the manner, 
2. The manner of turning it.  ●ow they wish it done. Turn it and so turn it, as the streams in the South. By the ●outh, understanding the South climate; on which side, lay Arabia deserta. All, southward from them, was nothing but a dry and waste wilderness. It is of the nature of a wilderness to be without water. 
Psal. 107.35.  And what streams are there then in the wilderness? None, but such as they call Land-waters. And how are they turned or brought thither? No other way, then by melting the snow on the great high hills there, which being dissolved by the summer-sunne, come down so plentifully, that all the pools are filled with water so strongly, that they turn the course of mighty rivers. Their meaning then is. 1. They have as great need of delivery, as the South-climate hath of water. 2. Captivity is as congealed snow, and they frozen fast in it, ●●at they cannot stir. 3. They would have it turned, but by no violent way, but 〈◊〉 only by thawing and melting the hearts of Princes (Cyrus and the rest) set against them (whose hearts Solomon compareth to these streams:) by that, rather 〈◊〉 by any other way. 
Pro. 21.1.  4. That never was water- stream more welcome to the 〈◊〉- faring man, in the wilderness, than this shallbe to them. For, we read of two 〈◊〉 of turnings they had. ¹ One out of Egypt, in violent and tempestuous 〈◊〉 The sea fled, jordan was driven back; Pharaoh was drowned; Sehon and Og slain: 
Psal. 136.12. Psal. 114.3. Psal. 136. 15·19.20.  〈◊〉 great ado there was. ² And now this, out of Babylon; neither by an army, 〈◊〉 by main strength, but by my Spirit (saith the Lord) breathing upon Cyrus, and in 〈◊〉 and gentle manner melting his heart: and there was all. 
Ezra 1.1. 2. Chro. 36.22.  A conversion (not as 〈◊〉 of Pharaoh, but) as this of Cyrus: not, as the rivers of the North; but, as the 〈◊〉 in the South, is it they pray for. So pray they, and so will all pray that are well 〈◊〉. Thus fare their Hosanna.  
〈…〉 to alter the property of all this, and to convert it to our own use: and to show 〈…〉 both this Halleluja; and than that this Hosanna, will no less agree to us, and 〈◊〉 (if not more; but certainly more;) a review must needs be granted, of all the 〈…〉. And in them (there is no remedy, but) we must fall to measuring; that it may appear, there is great odds, between this of ours, and that of theirs. Consequently, that we are bound to give thanks with another manner of Halleluja, then ever did they. And that, whither we look to that which was turned away; ours was worse: to the manner of turning i● self; ours was better: to the means of this turning; ours to be preferred to the likeness of a dream, to the dicebant inter Gentes, to the facti sumu●l●t●ntes; in all and every point, we are still beyond them.  

Our turning and delivery the greater fat.  That which was turned away, in them, was a Captivity, for term of years: In us, was an utter desolation: as much odds between them, as between lying in prison, and flying in pieces. Captivity (as we see by this) is Vox convertibilis, hath hope to turn again; 
1. For that which was turned away.  〈◊〉 desolation being uncapable of in convertendo, past all hope or possibility of 〈◊〉 returning more.  
And what manner of desolation? For, we may find Captivities to match theirs: For a People to be carried away captive, is no new thing upon earth. But, this desolation of ours puts down all that ever were. What should I say, but as the Apostle of that which passeth the speech of all speakers, Oculus non vidit, etc. The like never was seen, 
1. Cor. 2.9.  heard, nor entered into the heart of man.  

2. For the manner of turning.  And our turning, therefore, the better: and not only therefore; but in itself, simply. Two turnings we said there were: ¹ By prevention yer it come: and ² subvention after it is come; and prevention the better, and that was ours. Theirs was by Postvorta; light upon them first. Ours came not at us at all; and yet, very near us it came, as near as could be, not to hurt us; and even then, away it was turned. So much the better (should I think) we will reckon of it. That the blow, or blowing up was turned, and we not hurt; rather than we hurt, and lie long on the Chirurgian's hand and at last be cured. That of theirs lay heavy upon them for a long time, yet it was turned away: Sevenne years full. Ours was turned, in the turning of a hand. And we know, it is a doubling of the pleasure, to do it at once.  

3. For the 〈◊〉.  As in the manner, so in the means of this turning, we pass them fare. In that of theirs, the immediate cause of their turning, under GOD, was the turning of Cyrus the King's heart, which GOD hath in his hand, and turneth as the streams of water. And was not ours so too? And yet still, after a more excellent manner. Theirs, a Heathen; ours a Christian Prince: theirs, a stranger; ours, our own. To the strange turning of whose heart, to turn the letter into a strange construction, next to GOD himself, we may all truly ascribe our destruction then turned away. This for the ¹ turning, 
4. For the likeness to a dream. Ezra 1.1.  the ² manner, and ³ means of it.  
Now at the time of this turning, if they were sicut somniantes, we were more. 1. They were delivered by a proclamation: proclamations (we know) come not forth, till it be well on of the day, when the streets are well filled with people to hear them; but never early in the morning. But, the news of ours came betimes, when a great part of us were not out of our beds, and scarce well awake: so, it might be affirmed of us literally, we were then in good earnest, sicut somniantes.  

Acts 12.7.  2. Saint Peter was awake, broad awake, when the Angels made his chains fall of: he clothed himself, shod himself, gird himself, went through three gates one after another, 
Acts 12.9.  and after that, through a whole street; yet that that happened, was so exceeding strange to him, that all this while, he thought he was but in a dream. Our case was Saint Peter's for all the world; we were truly delivered, and yet many of us got up, and were fully ready, yet we could get ourselves ready to believe, but that we did still Vis●m videre: Sicut somniantes, et ecce vigilantes.  
3. They had sense of their captivity, their mind ran on it; the more their mind ran on it, the more like to dream of it. We had not so much: it was the further end of our thought, and therefore more like a dream, more unlooked for.  
4. They were not fast asleep, they did somewhat toward their delivery; with long, often and earnest prayer, they did solicit GOD; they and their Prophetts for them. We praye● not, we knew no cause to pray: nothing at all did we to it or toward it, it 〈◊〉 into 〈…〉, while we were on sleep.  

For the 〈◊〉 of the 〈◊〉.  〈◊〉 I say 〈◊〉 thing of the joy of the dream? This I may: that we passed them in sword They were in a strange country; they must look more demurely, they must 〈◊〉 more sparingly. We were in our own, we might do it the more freely, both 〈…〉 and speech. And for the time, so we did.  
〈◊〉 will ye now see, we pass them in dicebant. Theirs was dicebant; but of ours, 
6. For dicebant.  〈◊〉 only dicebant, but Scribebant and excudebant; said it, writ it, and printed it. And 〈◊〉 as this here, Magna? Nay, Magna, Et à seculo inaudita; such, so great, as the like 〈◊〉 never heard before. 
7. For Inte● Gentes.   
This for dicebant. And for inter Gentes, we pass them there. For, who talked of the●rs? a handful of nations, in comparison; but those that bordered about. They 〈◊〉 ●ffect say as much: Not Gentes, not all; but inter Gentes, some among them. A small part of the World, compared to ours: more tongues a great deal went to our Dicebant. I may safely say, Quae regio in terris, What land is there, whither the fame of it is not gone, where it is not spoken of? and we by means of it renowned and 〈◊〉 famous over all the earth; even to Turks and Infidels (for, thither also it is come, how GOD hath dealt with us.) Yea, even our very Enemies themselves (I doubt not) when it was told in Gath, and published in the streets of Ascalon; even in Rome itself, even they in the Conclave, even the P●pe himself, helped to make up this di●●bant though not aloud, that their voice might be heard in the streets, yet among themselves, in private, were forced to say as much: that, the greatness of ours received witness from the mouth of our enemies. 
8. For facti sumus lae●antes.   
Our dicebant is double to theirs then, and so is our facti sumus laetantes. There is, as a joy for our own delivery; so likewise another joy, for the fall of our enemies: They had the former only: We, both former and later. For, in theirs, they to whom they had been Captives, let them go, and there was all; and they were glad of it: but they of Babylon became not Captives to Zion. But in ours, not only the Captivity was turned away; but we led captivity captive, which is the greatest joy of all. They that meant ours, instead of ours, found their own: were taken in their own turn, became captives themselves; and as they intended, our members should, so theirs (now) rend, and stretched one from the other. So, in every point, they fall short of us; and we, in all and every, are still beyond them.  
And now let me a little stay, and say as much for ourselves, as for the jews. If we shall but enter into our own hearts for a moment, we cannot but think thus: What, doth this our deliverance draw thus much, even from other nations, that are our enemies? Why then (belike) it must be some extraordinary great one. Why (me thinks) it toucheth not them, this; it toucheth us: it is we, that were delivered and not they: and, shall they say all this of us, and shall not we say as much of ourselves? Shall we come behind them, or rather, shall we not come behind them, since they are got be●ore in this Dicebant? The words we cannot mend, they are so full; Great were the things, and very Great: They chanced not; they were done; done by GOD, He was the Doer; He the Doer of these great things, and we the people, for whom these great things were done: And so, a people highly magnified by Him in his mercy; and so, a people deeply bound to magnify Him for all His mercies, but for this, above all, that ●ll the World speaks of.  
And, though we cannot, with other words than they; yet can, and will (I trust) ●ith fare other affection. GOD forbidden, but facere nobiscum should be sounded in an higher key, then facere cum illis. In dangers (I am sure) it is; never any men's dange●● touch us as our own: Never they from the shore, cry so hearty Lord save them, tha● they see in danger of drowning upon the Sea; as they in the ship, themselves cry, ●ord save us. GOD forbidden, but we that felt it, should take up our Halleluja in a higher 〈◊〉 than they, that were but lookers on; heard of it, and spoke of it, but were not 〈◊〉 as we were of it.  
Let this be the difference: that we say the same, that they say: but they say 〈◊〉 Dominus facere cum illis and facti sunt gementes; and we, magnific●vit Dominus 〈◊〉 ●●biscum, & facti sumus laetantes.  
And, since our case doth so many ways surpass this of the jews, in all the points along; our Halleluja must needs do s● too. It is but reason I will require. Theirs (here) went no further, than the●● ●●uth and their tongue, Os & lingua: more they mention not. But, in a certain 〈◊〉 the Psalmist, when he would express a far greater joy, 
Psal. ●●. 10.  thus he saith, All my bone●●●all say, Lord who is like thee? This, I think reason, that seeing our bones should have been scattered in every corner like as chips, 
Psal. 141.7.  when one heweth wood on the earth; (should have, but were not:) Not only our mouth and tongue (as theirs;) but our very bones should say, Halleluja, Lord who is like thee, who hast rid us from a danger, the like whereof never was? I add further: that, if we and our bones would hold our peace, 
Luk. 19.40.  the stones should cry it. For, timberwork, and stonework, and all had flyen in pieces (we know) then; even (as Abakuk speaketh) that the beam out of the timber-work, 
Haba●. 2.11.  and the stone out of the wall, may cry one to another; the beam to the ●●one, Halleluja; and the stone, to the beam again, Halleluja, To Him, that hath kept them fast, and not made jerusalem as an heap of stones. Even they, to cry: Every bone to have a tongue; and every stone and beam to have a tongue, to put down theirs, and to make our dicebant, our Halleluja, our magnificavit the louder.  

Our Hosanna.  And now, shall we stay here and end with Halleluja, and cut of Hosanna quite? I dare not: I seldom see Halleluja hold long, if Hosanna forsake it, and second it not. For I ask; What, are they all dead, that sought our lives? Say, they are: Is the devil dead too? If he be not, it skills not, if they were. His powder-mill will still be going; he will still be as busy, as ever, in turning over all his devises, in turning himself into as many shapes as Proteus, and all to turn us to some mischief. The more it concerns us, not to be too long at our Halleluja; but, when we have done it, before we stir, to take up our Hosanna; not to forget it in any wise. After we have praised Him for in convertendo, that so it is: to return, to our Converte Domine, that so it may long be. The wheel will stand, it will not turn on still, without it.  
Then, in the person of humble suppliants cry we all, Hosanna to the Highest, and Converte Domine, 
Ezek. 1.15.  to Him, that is Lord of Ezekiel's wheels, and of all their conversions. The rather, for that there is no one design, hath more laid open and let us see the defects and weakness of all humane wisdom and watchfulness, than this There wanted neither, but it went beyond both. No, nor any design hath let us see, how dangerous and undiscoverable plots, the devil is able to possess his limbs withal. All to let us see, what need we have, to turn to him, with our Converte, that can see what they do at midnight, in the vault, as well as what is done at noonday, on the house-topp: can see, and discover; discover it, and turn it away. That He would, as many as are coming this way, turn them all away.  
And turn them all away, by the way of prevention; not suffering them to light on us (as theirs did) and then after remove it; but averting it, before it come; lest after, it be too late.  
And (that we forget not Sicut) that he turn it by such, and no other means, than the streams in the South; that is, with no great ado: not, in boisterous or rigorous means, as that of Egypt; but, in mild and calm manner, as this of Babel, and as our own. By the same means still; even by the turning of the heart, which is in His hands; which as the streams in the South He now did turn, and so still and ever may. That, from that fountain (still) may flow the streams, that may give us refreshing in time of our need. That, if it be His blessed will, that may ever be the Sicut, as now it was.  
And now, turn our captivity o Lord, past and to come; turn both; that, as the streams of the South, they may melt, fall away, and come to nothing; that our future dangers may still be sicut somnia, ever as dreams, but never visions: that, as we have been now matter of praise to the Nations, for our former delivery, so we never become a byword to them, for any after calamity: but that, our conclusion may be ever, facti sumus laetantes, 
Io●. 16.22.  still in joy, and this joy may never be taken from us; that we still may laud and magnify Thy glorious Name, ever more praising Thee and saying, Magnificetur Dominus. The Lord hath magnified his power and goodness toward us, this day, for which His holy Name he magnified, this day, and for ever.    

SERMON ●reached before the KING'S MAJESTY, AT WHITEHALL, on the V of November. A. D. MDCIX.  LUKE CHAP. IX. VER. LIV. LV. LVI. 
Cum vidissent autem Discipuli, &c  
And when his Disciples james and john saw it, they said: Lord, wilt thou that we command, that fire come down from heaven, and consume them, even as Elias did?  
But jesus turned about and rebuked them, and said: Ye know not of what Spirit ye are:  
●or the Son of man is not come to destroy men's lives, but to save them.  
WE have here, in this Text, a whole town of Samaria, in danger of being destroyed; of being destroyed, by fire: and they scaped it narrowly: so near it was, there lacked but dicimus, a word speaking. Of the Disciples, some were very forward in the motion: but, CHRIST rebuked them: and the end was, the Town was saved. And was not this, under the terms of james and john and a Town of Samaria, our very case, this day four year? We were then in danger of destroying; and destroying by the same element, fire; and so near it we were, it would have been done as soon, as a letter burnt. There 〈…〉, that forwarded these fireworks, with their dicimus, all they could: and 〈…〉. But, JESUS shown himself, to 〈…〉) of 〈…〉 And as He was then better, to 〈…〉, than the Fathers of His 〈…〉 rebuked ●spant● blessed be GOD, as the Text ends, so did the 〈◊〉 in Non 〈…〉 none destroyed, all sa●ed.  
Finding ●eer 〈…〉 [Non pe●dere] in the Text, which amount to as much as 〈…〉, that this Text will second well David's Neperd●●. As, when 〈…〉 we had David's Ne perdas, to save a King: so, here we have now the Son of David's (CHRIST 's) Ne perdas, to save (a town in the Text; but with u●) 〈…〉 mo●e worth the● Samaria, and all the Towns in it.  
〈◊〉 Ne pe●das o● CHRIST; beside the Sabbath itself, is to us (this day) matter o● a second Sabbath: 
Luke 6.1.  and so, this (like that in the Gospel) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a second besides the 〈◊〉 two S●bb●●●s ●n one; wherein, the voice of praise and thanksgiving is here, 〈◊〉 is ●ll o●er ●he la●d, for the happy non perdere, sed salvare, of this day.  

The 〈◊〉.  The whole Text is a question, upon a Case: the Case, this. CHRIST was journeying from G●lile●, to jerusalem: Being in that country upon His way, He sent to this town, to take up lodging: No lodging would be had; a general restraint; no man to receive Him: 
Ver. 53.  the quarrel, because His face was toward jerusalem; would not worship with them, in their mount. Upon this Case, this question: Wither this town, for not receiving CHRIST, upon pretence He was not of their Religion, might not be consumed? Or make the Case (if you will) blown up with fire. Some little difference there is, and but little: Vis, dicimus descendat (say they;) Vis, facimus ascendat (say ours:) descendat, or ascendat, both end, in consumet eos, destruction of them and us. In this question, we shall divide CHRIST and His company. For, of them, two here named were ready to do it, and therefore resolve, it might be done. But CHRIST ruleth the Case, for the Town, that it ought not to be done; No, not for this quarrel, Non receperunt ●um; No not upon these parties, Samaritans; No not by that means done by miracle.  
It was an error (this) of the Disciples; we see it plain, by Nescitis: but, of it may well be said, that Gregory saith of another of theirs, O salutaris error, qui totius mundi sustuli● errorem. A blessed error it was; for, by it the world was rid of the like error, ever after. Ridd of the error of this day: What CHRIST answered in this case, He would have answered in ours, a fortiori; If not a poor town, not such an Assembly. If not, by a supernatural and miraculous; not, by an unnatural, and monstrous act. If not, for himself; not for Saint Peter. So that, this day's case determined here by CHRIST, before ever it was propounded: and determined quite contrary, by JESUS, to his Disciples ●hen; or to His Society of late. We are all much bound Saint Luke, for recording it, or to the Holy Ghost rather, for inspiring him, so to do. For, so long as this Verse shall stand in this Gospel, it will serve for a resolution to this question, Wither upon pretence of religion, CHRIST will allow, the jew should blow up the Samarit●ne? Upon non receperunteos, any of His Disciples may do that, which they (here) would have done? This rebuke here of these, will reach to all undertakers in the same kind. This Non per dere sed salvare, saves all our Towns, Cities, and States, from cons●●●ing by fire, from any of CHRIST 's company.  

The 〈◊〉.  To pass then to the ●ntrea●ie. In the former verse, there is a Motive, and a Motion. The 〈…〉. And when his Disciple● james and john, saw this, 1. The Motion in these: They said, Lord, wil● thou that we &c. ● Somewhat they saw, to move them: and what th●● 〈◊〉, i● in the verse before; 〈◊〉 receperunt Eum: CHRIST 's suffering repulse; 
Ver. ●●.  and for no other cause, but 〈◊〉 his face wa● to-Ierusalem-ward: 〈◊〉 w●re not affect●●● as they ●●re in religion 2. The 〈◊〉, ¹ to have the 〈…〉 for i●: ● destroyed by fire: ● by 〈…〉: from heaven, one. 〈…〉, speaking a 〈…〉 ● this, ●pon warrant, Sicut fecit Elias, 〈…〉  
〈◊〉 latter, CHRIST 's censure. First, He giveth no leave nor liking any way to 〈◊〉. ¹ Magister, vis dicimus (say they:) sed, Magister non vult dicere. ● So 〈◊〉 that, as He rebukes them, that moved it. The rebuke of the movers, is a 〈◊〉 the motion. ³ Rebukes them not, for some one point, or circumstance in it, but 〈◊〉 the whole, for moving to Him, any such thing. ⁴ Nay, He goeth further: 〈◊〉 the motion; nor likes not the spring it comes from. ⁵ In His rebuke, tells 〈◊〉 Nescitis, they are much mistaken: mistaken themselves, and mistake Him, 〈◊〉 Themselves, to move any such matter: Him, to move it, to Him: it being 〈◊〉 meet for them, to move; nor Him, to grant. Them, to move: for, they 〈◊〉 of another spirit, if they could hit on it. Him, to grant: For, He came to 〈◊〉 ●nd, then either to hear, or yield to motions of that nature: tells them they 〈◊〉 of Elias' spirit, but of His, if they be His Disciples; and so, must come as He 〈◊〉 Non perdere sed salvare.  
〈◊〉 (because we come not now to learn only; but to give thanks, as the duty of 〈◊〉 ●ay requireth) after this, we will lay the two cases together, case by case; this of 〈◊〉, to this in the text: by which, it will easily appear (I doubt not) that we 〈◊〉 great cause every way, of joy, and thanksgiving; nay of the twain, the 〈◊〉 the happy Ne perdas, CHRIST 's Ne perdas, of this day.  

OR yer we come to the motion, let us begin with that, 
I. The Motive.  that was the beginning of all this quarrel; that is, Dissent in religion, between the Samaritan, and the jew. We see the fruit of it here, and what spirit it maketh men of. On the one 〈◊〉: Be they jews, go they to jerusalem? let them have neither meat, drink, nor 〈◊〉; (that is to say) starve them. On the other: Be they Samaritans, Sectaries? 〈◊〉 of their lives; put fire to them, burn them, blow them up. Mutual and mortal ●●tred breaking forth, upon every occasion. The woman of Samaria expresseth it, by ●on co-utuntur, They use not, one side the other. She might even as well have said, 
joh. 4.9.  cobutunt●r, they abuse each the other: so they do; forgetting humanity and divinity 〈◊〉, on either part. Here is the fruit: this, the spirit it breedeth. And these two, the samaritan, and the jew, they made not an end of this, till it made an end of them. Look 〈◊〉 ●osephus, you shall see in the days of Claudius (Cumanus then deputy) the very like 〈◊〉 ●ell to this (here) upon the very same occasion, taken wholly by the Zelotae, and 〈◊〉 hard, opened the way to the Iewe's wars, which never ended, till the utter 〈◊〉 out and desolation of them both. Thus it was: and thus it willbe: and by this 〈◊〉, ●ee, how necessary CHRIST 's Pax vobis is; and the Peacemaker, that could make 〈…〉, how blessed he should be! blessed here, and blessed everlastingly. 
joh. 20.26. Mat. 5.9.   
〈◊〉, let me tell you this withal: this spirit was not then, in all; neither all the 〈◊〉, nor all the Samaritans. Some there were, on both sides, more moderately 〈◊〉. The Disciples (I doubt not) did all of them (the other ten, too) much dislike 〈◊〉 courtesy offered CHRIST: yet, all cried not for fire: Two only, these two 〈…〉 the twelve. On the other side; the Samaritans neither, all were not thus 〈…〉. Though this town received Him not, it is said (in the last verse) they went 〈…〉 town, and there He was received. So all, 
Ver 56.  neither all the Disciples thus 〈…〉 all ●he sons of thunder; some the sons of rain, 
Mar. 3.17.  as Bartholomew is 〈◊〉: nor all the Country of Samaria; GOD provided better, for both. All had 〈…〉 a general combustion, if all had been of this destructive spirit: and all did go, 〈…〉 spirits 〈◊〉 the upper hand.  
〈◊〉 ●or their comfort, that are such, this: that our SAVIOUR CHRIST was 〈…〉 but shown himself on that side, that inclined to humanity and peace. 
Io●. ●7.  There was no fault in him. It was still his desire coüti Samaritanis, to use, and be used by them; He would have had water, and asked it of the woman of Samaria: Sent his Disciples to that town, (there) to buy meat; and now, to this town here, to take up lodging: shown himself (still) willing, to break down this partition-wall. In this very journey, 
Luke 17.16.  after this repulse here, yet He healed (among others) a Leper, yea though a Samaritan. Yea so favourable that way He was, and so ready to be used, as He was counted and called a Samaritan for His labour. 
joh. 8.48.  Well then, let this town, and these two Disciples please themselves, in their consuming zeal: that other town, in the last verse, and the other ten were in the right. CHRIST was in the right (I am sure:) and it is safe for us, that the same mind be in us, that was in CHRIST JESUS. And so now to the Motion: But first, to the Motive, And when they saw, etc.  
Let me say this, for Saint james and Saint john; They saw enough, to move any to indignation. A great indignity it is, that, which is done by common courtesy, to every ordinary traveller (harbour for a night) to deny that, to any: Omni animantium generi pabulum & latibulum, fodder and shelter, they are due to all living creatures by the law of nature. 
Ver. 58.  Within a verse after, CHRIST saith: Vulpes foveas habent, etc. Not to allow a man, so much, as every Fox is allowed, a hole for his head; a very great inhumanity, to any: who could choose, but be moved?  
2. And, if to deny this, to any were too much: it received increase, by the person. It was CHRIST, that was thus repelled: of whose well using, it stood them upon, to be jealous; and not to show themselves cold, in putting up any disgrace offered to their Master. We must needs allow their zeal, in their Master's quarrel.  
3. And, when was this? For, that circumstance adds much, here. It was even then, when He was newly come down from the Mount, from His transfiguration: immediately upon that, came this. Him whom a little before, they had seen glorified from heaven; to see him now thus vilified upon earth, would it not move any?  
4. And, who were they that did it? A pelting country town; and they in it, a sort of Samaritan-heretiques, whom the world were well rid of; at whose hands, who could endure, to see Him thus used? Coming from hatred of heresy, how can it choose but be a good motion?  
5. And now, why was it, they did Him this disgrace? For no other cause, but for His religion: because His back was to their Mount, and his face to jerusalem. And here, zeal is in his prime; Never so plausible, as when it hath gotten Religion for his pretence, and the Catholic cause for his colour; then they may set fire on the town. Put these now together. ¹ A barbarous indignity, harbour for a night denied: and ² denied Christ: ³ Christ so late in all his glory: ⁴ and that by a sort of heretics: ⁵ and only, for that He was well affected in religion. The case is home: when they saw this, it moved them to make a Motion. Never talk of it: the motion cannot be misliked; specially coming commended by the Movers, two of his Disciples: and none of the meanest of them, 
Gal. 2.9. joh. 21.7.  two Pillars (as Saint Paul calleth them) and he, whom jesus so loved, one of the two.  

II. The Motion.  We see, what moved them. Now, let us see what they move, and upon what warrant. They move to have them destroyed, by fire, from heaven. Their Warrant, sicut fecit Elias: whom they had seen a little before in the mount, and who (they are sure) would never have endured it.  
In their motion (me thinks) two things they take for granted: ¹ One, that destroyed they must be: no less punishment serve. ² The other, that it should be by fire. They make no question of these two, nor so much as consult with Christ of them; ¹ whither it be meet they were destroyed: ² then, whither fire were not a fit kind of death for such. They run away with these two, and pass sentence upon them. Die they must: die they must, and then limit the kind; being heretics, best even burn them and make no more ado.  
They only advise with Christ about the means, whence they will have their fire, and ●ow. Whence, from heaven: how, by dicimus. And hitherto, the case like. 〈◊〉 to be destroyed: both, by fire: both, upon one pretence, they and we. Now, they ●●eak company, Iesus' Disciples and Iesus' Society. For, when it comes to the means, I●sus's Disciples will take no indirect course: do it, like Disciples, or not at all. They will go to work, on GOD 's name: call it down, not conjure it up: from heaven, His own sphere; not from any infernal place, not rend the earth to bring it up. Saint john (as an Eagle) flies up to the clouds: not (like a Mould warp) creeps into a vault, ●o do it. De coelo do it, like Prophetts; not, like incendiaries, fetch fire the wrong way.  
The like may be said, of Dicimus: not, from heaven, by any optic instrument (as some had, before that time, fired whole navies;) no, but only by Dicimus, saying the word and no more. No powder, but from the clouds: no match, but their tongue: No Vis fodimus, to pickaxes to dig; nor boats to carry, nor trains to kindle it: but, Vis dicimus, by way of miracle, or not at all. This, the motion. Now, to the Warrant.  
A good Warrant will do well. Christ without it (they know) likes of nothing done. 
² The Warrant.  The quo Warranto (to win Christ to be willing, to obtain His fiat) they allege, one would think a good one: ¹ Sicut fecit; so, no novelty; a precedent for it: ² and sicut fecit (no less Prophet, then) Elias. They had seen him but lately; they did the more easily call him to mind. Moses they saw then too; but, they could not serve themselves of him. He was taken out of the water; No good sicut for them, 
Exod. 2.5.  that were about fireworks. And He was the meekest man on earth: and it was no meek matter; 
Num. 12.3.  and so he no meet man, for the purpose they were about. Elias, is Scripture, as well as be: the authority of so great a Prophet is enough, to do no more than he did, upon l●ke occasion. Nay, not like; here, the occasion is greater: behold Plus quàm Elias, a greater than Elias, suffereth disgrace here; and therefore sicut Elias is but reasonable. And here again, our Motioners will fall short too. For, if the motion to Christ had been Vis fodimus? whom would they have alleged, whose example or authority, sicut fecit? Who, who ever did the like? Which of the Prophetts, or Patriarches? Their motion must have been without a sicut fecit.  
For the matter, all is one (saith Sanders) all one. Elias when he commanded fire from heaven, might even as well have commanded any on earth: Run upon them, run them through; had as great power over the metals on earth, as over the Elements in the sky. And it is like enough, if Sanders had lived till Anno Domini M D C V. and had been consulted with, he would have said straight: All one, Elias might as well have bid put fire under the Town, from be●●ath; as let fire fall on the Town, from above. But, by his leave, there is great ends between these. For first, Elias must do, as his Commission was to do it, 〈◊〉 heaven: He might not interline his Commission, and put in, by metals, 〈◊〉 gunpowder, or what he listed. And again: who sees not, that Elias' fire; and Samson's Foxes are not all one? 
jud. 1●. 4. Psal. 18.14. Eph 6.16.  GOD 's arrows (as lightning from heaven) and these tela ignita Satanae, Satan's trains and fireworks, from under the ground. In one, the hand of GOD must needs be: in the other, the paw of the devil, the malice of man, the fury or treachery of forlorn creatures may have to place. No such authority, no such fear to touch the conscience, as the act of GOD hath; therefore, that is not sicut Elias. And lastly, if it were, yet is, nothing gained by it: Christ repeals it by and by; and forbids in this, either the act 〈◊〉 spirit of Elias.  
But now, they that say thus (not Magister dicito tu, but) Magister vis dicimus nos; ●eele, in themselves (belike) no lack of strength. The Cardinal cannot say of them, Id non fuit, quia deerant vires, that was not done, because there wanted force. So that, if 〈◊〉 they lost any of their due, it was not, because they lacked power, to maintain it. Sai●●●aul denieth it flatly: Having (saith he) in a readiness, 
2. Cor. 10.6.  vengeance against all disobedience. Had it; had it, in a readiness; and, against all disobedience. And sure, they that could thus do, 
Act. 13.11.5.5.  call fire from heaven; strike Elymas blind; strike Ananias stark dead, in an instant; need not lose their interest, which they had (forsooth) in this same temporal dominion, for lack of strength. Now, it is well known, it was the case, here in the Text: Discipulus potuit, sed Magister noluit. It was, for want of vis, this in the Text: Vis, of volo, of will in CHRIST: not, for want of vis, or vires, power in them. It went not, by vires aderant, vel deerant: It went, by Magister vis; CHRIST 's will was wanting, and nothing else. That was their case (here:) who therefore (because two things go to the act, ¹ Their power, and ² CHRIST 's will) howsoever they felt their own power, and themselves able to do it, yet would not do it, on their own heads, without His privity, or leave: and so now, they ask it; Magister vis dicimus. By which very manner of propounding it, in this confident style, it seemeth, little doubt they made to carry it clear; made full reckoning of CHRIST 's volo, and that He would be moved with their motion.  

III. Christ's censure and rebuke of them.  And with their motion, He was moved; for, it is said, he turned with it: but, it was, the wrong way. At the turning, it may be thought, they looked for some good turn; that CHRIST should have commended them, and said: I con you thanks, I see you have care of my credit; you are even worthy for it, to sit one on my right hand, the other on my left, for showing yourselves my Champions: your motion is good; forward with it.  
But, it falls out, His turning is the wrong way: He turned on the left side, To rebuke them. This CHRIST did. Now I will tell you, what He should have done. For, according to the new taken up resolution, of the grave Fathers of the society, He should have taught them first, to take a pair of balances, and weighed, whether the good that would ensue would over-weigh the loss of the town: If it would, up with it and spare not. That it would certainly. For, it would strike such a fear (the burning of this town) into all the towns about, that CHRIST should never after want receiving: and it would salve CHRIST 's reputation much, who had been thought too great a favourer of these Samaritans: and it would be much for His credit, that He had Disciples could do as much as ever could Elias.  
But, CHRIST never stands weighing these: but, for all the parties were Samaritans, parties not to be favoured: for all it is made His quareile, non Eum: for all their means should be by miracle, which cannot be misliked: for all this, turns and rebukes them. Never thinks the motion worth the answering, as being evil ex totâ substantiâ: but, rebukes them for moving it, rebukes the spirit, it came from; and rebukes them of ignorance of their own spirit; Ye know not, what spirit ye are of. As much to say as, If ye did, ye would make no such motions: that you do make any such, it proceeds from Nescitis. That, would be marked. They are in ignorance; and the worst ignorance (of themselves) that move for fire. They knew not, what spirit they are of; but, whatsoever it is, a wrong spirit it is; for, here it is rebuked, by CHRIST.  

1. For Nescitis.  That which CHRIST rebuketh is, Nescitis; that is their fault: There is no word, on which His rebuke can fall, but that. It can be no good motion, that comes from Nescitis. For, from Nescitis cometh no good; without knowledge, the soul itself is not good. 
Matt. 20.23. joh. 4.22.  Nescitis quid petatis, No good prayer: Adoratis quod nescitis, no good worship; and so ignorant devotion, implicit faith, blind obedience, all rebuked. Zeal, if it be not secundùm scientiam, 
Rom. 10.2.  cannot be secundùm conscientiam; matter of conceit, it may be; of conscience, it cannot be. It is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be allowed (we see) no, not in CHRIST 's own cause.  

2. For Nescitis cujus spiritu●. Pro. 10.2.  And, it is not every ignorance, this: not, of the act; but, of the spirit, he chargeth: which is more. For, Spirituum ponde●●or DEUS, GOD weighs the spirit: men look to the acts; He, to the spirit: therefore, try the act; but, the spirit, rather. We may be deceived in any act, if we know not the spirit, it comes fro. One and the 〈◊〉 act proceeding from divers spirits, good for one; for another, not so. 
1. joh. 4.1. 1. Cor. 12.10.  Therefore, Probate spiritus is ever good counsel; and discretio spirituum, a principal part of knowledge.  
And if this import us, to do in other men's spirits, not to be deceived in them; 
3. For Nescitis, cujus spiritus vos.  ●●ch more in our own: that we deceive not ourselves, which is the third degree. Nescitis, cujus spiritus; cujus vos; the foul elench of all, ab ignoratione proprij spiritus, ●o fall into this fallax. For indeed, many blind actions come from men, by reason of ignorance, of this third. And this we are to look to the rather, for that we see two so great Apostles, like to precipitate themselves into a bloody act, for mistaking this point.  
1. There are (sure) many Nescitis, they were in. Elias (first) did not that, they would do: that, is one. His fire took hold of none but Delinquents; every one as deep in the same fault, as another. Hear is a great many women, and children in the town, not accessory to this. 
Gen 18.23. jon. 4.11.  GOD would not suffer the wicked and innocent to perish together, no not in Sodom; would not suffer Ninive to be destroyed, because there were in it many, that knew not their right hand, from their left. This did not Elias.  
2. Then, it was but quod fecit Elias; not, sicut: there is another. For, what Elias did, he did by special inspiration, had a particular Commission, and (as it were) a Privy Seal for it. And, that, we must ever distinguish, in the Prophets, when they proceed by their general calling (therein we may follow them:) and when an act is executed, and done by them, by immediate warrant: for, such warrant passes not the person; no precedent to be made of it. Else, without their revelation, we may do quod fecit Elias, and not Sicut. And, that is a great Nescitis, and doth much harm: for many a lewd attempt, it is sought; and, if they get it once over their heads, they think they are safe. For killing of Kings, Sicut fecit Ahud: of Queens, Sicut fecit jehoiada: 
jud. 3.21. 2 King 11.20.  for rebelling, Sicut Libna. No, no: Quod fecit, not Sicut fecit; what they did, they do: as they did, they do not.  
3. But, if it were Sicut fecit too, it would not serve; It is a Nescitis still; and this is our SAVIOUR CHRIST 's, directed to their allegations of Elias. I observe, they ask of the act; and CHRIST answers of the spirit. So that, Sicut fecit Elias, is not enough; is but a weak warrant: you must be of his spirit, as well as do his act. His Sicut will not bear your act, unless you have his spirit, too. It is not enough to say, thus did Elias, unless you add, I am of the same spirit.  
4. Then, it remains, they must say, they are of Elias' spirit; and into some such fancy (it seems) they were fallen: but, that, is another Nescitis. Why, what harm i● that? Elias' spirit (I hope) was no evil spirit. No: but, every good spirit, as good as Elias', is not for every person, place, or time. Spirits are given by GOD, and men inspired with them, after several manners, upon several occasions, as the several times require. The times sometime require one spirit; sometime, another; Elias' time, Elias' spirit. As his act good, done by His spirit: so His spirit good, in His own time. The time changed, the spirit (then, good) now, not good. For both are faulty: the act, without the spirit; and the spirit without the time. And, so it may fall out, that at sometime, one may be rebuked, for being of Elias' spirit well enough, when Elias' spirit is out of time.  
5. But, why is it out of time? That is another Nescitis, which CHRIST sets down plainly, when He renders the reason: For, the Son of man is come: (for, we may well make a pause there.) As if He should say: Indeed, there is a time to destroy (saith Solomon, Eccles. 3.) that, was under the Law: Ignea lex the fiery law, 
Eccl 3. ●. Deut. 33.2.  〈◊〉 Moses calls it: then, a fiery spirit would not be amiss; then, was Elias' time. 〈◊〉, now, the Son of man is come: ye know not, what manner of spirit ye are of. The spirit of Elias was good, till the Son of man came; but, now He is come, the da●● of that spirit is expired. When the Son of man is come, the spirit of ●l●as must be gone. Now specially: for, Moses and he resigned lately, in the mount. Now, no Lawgiver, no Prophet, but CHRIST. CHRIST now, and His spirit, to take place. You move out of time: will ye be of Elias' spirit, and the Son of man is come? A plain Nescitis.  
6. The Father's work out another Nescitis, out of the Emphasis [Vos;] Cuius spiritus Vos. Vos, is no idle word: it makes a plain separation, between them and Elias. Vos, You: why, you are my Disciples (I trow:) you must answer, to Cujus spiritus vos? cujus spiritus Tu. CHRIST 's Disciples, and Elias' spirit? that, cannot be. Choose ye now: for, of whose spirit ye are, his Disciples ye must be. If you be hi●, what do you here with me? get you to his Tabernacle. If ye be mine, of with Elias' mantle and spirit both. The Disciple, and the Master are of one spirit. To make a Disciple, is nothing, but to do, as GOD did, at the door of the Tabernacle; 
Deut. 31.14.  take of the Master's spirit, and put it on the Disciples. But, if ye be of my spirit, 
joh. 1.32.  my spirit is in specie Columbae, not Aquilae; not of the Eagle, that carrieth Jupiter's thunderbolt; but, of the Dove, that brings the olive-branch in her bill, the sign of Non perdere sed salvare. 
Gen. 8.11.  If this spirit be in you, let all your motions smell of the olive branch, not of the thunderbolt; come from saving grace and not from consuming zeal.  
7. But yet, the worst Nescitis is behind. For worse it is, to be mistaken in CHRIST, then in ourselves. And Him they mistook, in that, they would move Him, to that, whose coming was contrary, quite contrary to that, they would have Him do. This is a Nescitis, indeed. Verè nescitis, qui petitis à Magistro mansuetudinis licentiam crudelitatis. A nescitis, to seek at the hands of Him, that is the Master of all meekness, a licence to commit such cruelty.  
The very title of the Son of man, is enough for this. For, whatsoever as the Son of GOD, He may do; it is kindly, for Him, as the Son of man, to save the sons of men. Specially, being the Son of such men, as He was; the Son of Abraham, 
Gen. 18.24.  who entreated hard, that even Sodom might not be destroyed. The Son of jacob, who much misliked, yea even cursed the wrath of his two sons, in destroying Sichem. 
Gen. 44. 7·  The Son of David, who complained much of the sons of Zervia that they were too hard for him. 
2. Sam. 3.39.  (As CHRIST doth here, of the sons of Zebedee: who (as if indeed, they had been borne of a thunder-cloud, and not of a man) were so ready, to make havoc of the lives of men.) It cost the Son of man more to redeem men, 
Psal. 49.8.  then to have them blown up so lightly. And, if james and john were to pay for them, at His price, they would not be so evil advised, as to make such quick riddance of the lives of men.  
CHRIST doth here warrant us, that, to tell cujus spiritus, the way is, by ad quid venit? what spirit is he of, by, to what end comes he; whither blows it, which way is his face, to salvare, or to perdere? For, to the end of his coming, GOD hath framed his spirit. You may know it, by His first Text. The Spirit of the LORD is upon me, to heal the broken, to deliver the captive; to save that was lost, He sent me: 
Luk 4.18.  therefore He was sent, and therefore He came. You may know it, by His name, JESUS, a SAVIOUR: you may know it, by his Similes (no destroying creatures;) a 
a joh. 1.29.  Lamb, no Wolf; a 
b Matt. 23.37.  Henn; no Kite; a 
c Io. 15.1.  Vine, no bramble, 
d jud. 9.15.  out of which came fire to burn up all the trees in the forest. Of His coming, clean contrary to this, speaks the Prophet, 
e Psal. 72.6.  He shall come down like the rain; (speaks the Apostle) 
f 1 joh. 5.6.  Hic est ille JESUS qui venit in aquâ, that came in water, to quench; not, in fire, to consume.  
Again, that He doth not this [non perdere sed salvare] by accident, as it hits; but, on set purpose: It was the cause, the final cause, the very end, GOD sent Him, and He came for.  
In which point, to take away Nescitis clean for ever, he sets it down positively, and privatively both: wherefore He came not; and wherefore He came: Came not, to destroy; but, came, to save: this, is plain dealing. But first, not to destroy: that, they, which cannot save, may yet be sure, not to destroy any; but, if they can, not only not destroy, but save too, as CHRIST doth. But, of these, CHRIST came 〈…〉 ●ne end; hath but one office; came not, to the other; and this would be 〈◊〉. The Cardinal begins his book to the Pope, Duplex Petri officium, Pascere & ●ccîdere: CHRIST had but one; to feed, to save: Another there is, 
joh 8.44.  was 〈◊〉 ab initio. But, if Saint Peter have gotten two offices, he hath one more, than ●HRIST. CHRIST came to save only, with a flat exclusive, of the other.  
And, where they move him, in specie, for a destruction by fire; He (not content 〈◊〉 ●enie that alone) denieth it in genere, not to destroy at all; neither, by fire, nor any other way. Hear, we have a case of fire: will ye have another, of the sword? Shall 〈…〉 it by fire? (say james and john, here;) Domine si percatimus gladio? (saith S. Peter, 
Chap. 22 49.  〈◊〉) in a greater quarrel fare then this, when they laid hands on Him, to carry Him to H●s passion. That, He denieth too, and in that quarrel; and saith, Sinite, let alone your sword: Out with your fire, james and john; up with your sword, Peter. So that, ●either by fire, here: nor by sword, there: neither, by miracle (as here) nor without miracle (as there) doth Christ like of these motions. What then? shall not Christ be received? yes: He is most worthy▪ so to be. I add, they that refuse it, are worthy any punishment: but, that every man is to be dealt with as he is worthy, would prove but a hard piece of Divinity: hard for all, and even for themselves, too. If, so oft as Christ suffers indignity, fire should come down from heaven, Domine quis sustinebit? 
Psal. 129.3.  we were all in hard case: jews, and Samaritans, and all: yea, Disciples; yea this james, and john, and all. The Samaritans, they received not CHRIST; they were gone; burnt all. For Ierusalem's sake, because his face was that way (here) He was not received. When he came to jerusalem, how was He received there? Why, there He was murdered: worse used then in Samaria. Then, we must call for more fire: jerusalem must be burnt, too. Now, for the Disciples, james and john, how carried they the matter? It is true: they had received Him; but, when most need was, thrust Him from them, renounced Him, utterly denied, that ever they knew Him. Then, we must trouble heaven once more: call for fire, for james and john, too. Nay then, 
joh. 1.10.11.  the world was made by Him, and the world knew Him not, nor received Him not: why then, the world is at an end, facti sumus sicut Sodoma; all, a heap of ashes, 
Rom. 9.29.  if this doctrine go forward. Best, take Phaethon out of the chariot, that he set not all on fire. Sure, this (I take it) is a Nescitis: For, who receiveth CHRIST, as he should? yea, who refuseth not one time, or other, to receive him? Who, of the Disciples, who at jerusalem? Then, all must be turned out and in: Non venit salvare, sed perdere. Then, this will follow; if no place for repentance, than no use of CHRIST. For, whom shall He ●●ve, when james and john have consumed all to ashes? But, it will be well to leave CHRIST somebody, to save: not disappoint CHRIST of His coming, and send him back without His errand.  
Now, out of this Nescitis, to frame our Scitis. 
Our Scitis, out of this nescitis.  1. By this time we know Christ's spirit (as he teacheth us) by His coming. His coming was not to destroy: they that came a destroying, came not in His company. 2. Then, our own spirits: if they do spirare Christum, they have the same journey's end. 3. We know their 〈◊〉, that hatched a late this question anew; Vis facimus ascendat ignis? And theirs too, that never turned and rebuked it, but gave allowance to it, both before, and after it was done: yea, bond them to it by oath, and set it forth, with both 〈◊〉 ¹ of Penance, and of the ² Altar: and (what should I say?) resolved, flat 〈◊〉 Christ, in the very same point; and did not (as He) cast water, but put oil to 〈◊〉 ●●ame.  
Can these be the Society of JESUS, and the spirits blow two contrary ways, and 〈◊〉 come be, to two contrary ends? His, not to destroy: theirs, to destroy: His, to rebuke; theirs, to allow of such motives?  
〈◊〉 know, what spirit they be of, look what manner of spirits they make choice 〈◊〉, and by their wills choose, and cherish none other; eager, fierce, boisterous spirits. O, 
Matt. 21.5.11.29.  Elias' spirit, is a goodly spirit! but Christ's Ecce Rex tuus venit mansuetus; or Discite à me quia mitis, it is not worth a mite: that spirit is too weak, and too faint, to forward their fireworks.  
And, if yet ye doubt, no better way to be resolved, then by Ad quid venit? ask that, and it will resolve you straight. Wherefore came Doctor Morton, a little before the Rebellion in the North? Wherefore came Doctor Sanders into Ireland? Wherefore Cardinal Allen, into the Low Countries in LXXXVIII? To what end, came he out of the Archdukes camp hither? was it, to save men's lives, or to destroy them? By these marks, we cannot but know, Cujus spiritus.  
It sufficeth, that Christ rebuketh this spirit: that if they be the Society of jesus, it is Alius jesus, another jesus then this in the Text: Bar-jesus, for he, by interpretation, is Elymas, that is a destroyer. Christ likes no destroying: no, though the town be full of Samaritans, He likes it not: no, though the colour be non receperunt Eum, yet He likes it not: no, though we could miraculously do it, like Elias, yet likes He it not. It is not GOD 's will, in the Old Testament, that Zion should be built in blood: Nor, in the New, that His Church, on the ashes of any estate: Nor, that His not receiving should be pretence, for the extirpation of any town; much less, Kingdom, or Country.  

Our duty.  This we learn. But, we come not only for that, but to congratulate this poor town, that scaped the fire, and ourselves no less, that should have perished by the same element, though not from heaven, yet another way; though not by dicimus, yet by another means: and in public manner to render our yearly solemn thanksgiving, that we also, by the Son of man, were delivered, from the powder laid ready to consume, and from the match light to give it fire; that they were rebuked, yea (more than that) destroyed themselves, that sought our destruction. Every way, our case hath the advantage: and therefore bindeth us, to greater duty.  
Will ye consider it, in the parties. This, was against Samaritans; and, by the Apostles: Came commended, by the movers; they were Apostles: aggravated, by the parties, against whom; they were of the Sect of the Samaritans. We are no Samaritans (I trust:) but, they no Apostles (I am sure:) no Apostles, nor of no Apostolic spirit, which would authorise that, which was rebuked in the Apostles themselves. And, for Samaritans (which falls to our turn;) it may be, they count us and call us so: it is no matter, they called Christ himself so, then. This (I say:) had we been such, as they would have us to be; such, as these (here) very Samaritans, we were to find as much favour, at the hands of the Society of jesus; as did the Samaritans, at the hand of jesus himself; if their spirit, their coming, their faces stood, as His, to Non perdere.  
But we are none. No, if we go by the marks, the Scripture sets down of them, the Samaritans will light on their side. For, let it be enquired, whither part, in the worship of GOD, 
2 King. 17.8. joh. 4.22.  useth more ritus Gentium, they or we (the mark of the Book of the Kings:) of whither of us, it may more rightly be said, You worship, you know not what (which is Christ's own mark.) In a word: let this be the case, Whither Religion have more windows open to jerusalem: whose face looks more fully that way. No: the looking to jerusalem, is not the quarrel; the not looking to Rome, that, is the matter.  
And sure, this quarrel is much after one in both: That, in the Text, was made a matter in Religion, but, was none: no more was this of theirs. Non receperunt, is no act of heresy: Non crediderunt, that, is. But it is not their misbelieving, moved them in the Text: nor these neither. It was the not-harboring makes all this ado. So they would entertain them, they might believe as they list. Upon the matter then, it falls out to prove, not zeal against their heresy, but zeal for their own entertainment; which will not, but indirectly, be made matter of Religion.  
Now, if ye weigh the destruction, ye shall find, though in the main, they agree (for upward, and downward makes small difference) yet, ours was the worse.  
Worse: for, it should have been sudden, which is worse for the soul; therefore, simply worse. Worse: for that would have wasted but to the ground, and there left: but, this should have fetched up foundations and ground, and all. Worse certainly: for, that should have consumed but Samaritans only: but this, for the good of the Catholic cause, Samaritans and jews, both. Yea, such as themselves were, Disciples, and james and john too, if they had been there, for company. Worse: for, this had the show of an example, Sicut fecit Elias: but ours, Sicut fecit who? Not, Sicut fecit Elias: No; Sicut without example. Never the like entered into the heart of any, that carried but the shape of a man. So, still the advantage, on our side.  
Now, for the delivery, when all is done, that which was saved here, was but a poor town without a name. I should much wrong that famous Assembly, and flower of the Kingdom, if I should offer to compare it with that, either in quantity, (alas, like little Zoar to great Ninive) or in quality, when, in ours (to say nothing of the rest) One there was, more worth than ten thousand such as they, 
2. Sam. 18.3.  we have good Scripture for it.  
These, here, were rebuked but verbally, on earth: Ours, really rebuked from heaven. Really rebuked, in their intention, by miraculous disappointing the execution: And themselves put to a foul rebuke beside: GOD first blowing their own powder in their faces, to write their sin there; and after, making their bowels, their merciless bowels, to be consumed with fire within the very view of that place, which they had meant to consume with fire, and all Us in it.  
CHRIST came to save us: There be manifest steps of His coming. Apparent first, in that He made them, they could not contain their own spirits, but brought them out by their own dicimus: made them take pen and paper, and tell it out themselves, and so become the instruments of their own destruction, which is the worst of all.  
Again He came, when He gave His Majesty understanding, to read the riddle of [so soon as the letter is burnt:] to construe the dialect of these unknown spirits, and pick it out of a period, as dark, as the cellar was dark, where the powder lay.  
There is but one coming in the text: He came not to destroy, but to save: Here, were two in ours; both, come of CHRIST. ¹ He came not to destroy, but to save us, in mercy: ² He came not to save, but destroy them (His second coming) in judgement. To conclude: This one notable difference there is, on our side: They should have been destroyed by miracle; and we were saved by miracle: The right hand of the LORD brought it to pass; which is, of all others, 
Psal. 118.16.  the most welcome deliverance.  
And shall I then, upon all this, make a motion? Master, wilt thou, we speak to these whom thou hast delivered, that seeing thou tookst order, the fire should not ascend to consume them, they would take order, their prayers may ascend up, and as the odours of the Saints phialls, burn before Thee still, and never consume, but be, this day ever, a sweet smell in Thy presence? Their fire, they came to put under the earth, CHRIST would not have burn; another fire, He came to put upon earth, 
Luke 12.49.  and His desire is that it should burn: even that fire, whereon the incense of our devotion, and the same fire of our praise burn before GOD, and be in odorem suavitatis. We were appointed, 
Eph. 5.2.  ●o be made a sacrifice: If Isaac be saved, shall nothing be offered in his stead? Shall we not thank GOD, that he was better to them, than james and john: and to us, better, than those were, that will needs thrust themselves, to be of His society? That, when this dicimus was said of us too, stayed it at dicimus, and never let it come to per●icimus; miraculously made known these unknown spirits: that He turned and rebuked the motion, and the spirits that made it; that He came, once and twice, to save 〈◊〉, and destroy them.  
If we shall, let us then do it; let our souls magnify the Lord, 
Luke 1.46.  and our spirits rejoice in Go● our Saviour: that the beginning of the Text and of our case, was fire, to consume them (in the first verse:) that the end was, non perdere sed salvare (in the last.) Such may ever be the end, of all attempts to destroy us. So may He come still; and still, as here, He came; never to destroy, ever to save us. And, as oft as He, to save us; so oft we, to praise Him.  
And GOD grant, that this answer here of CHRIST may serve, for a determination of this case for ever; and every Christian be so resolved by it, as the like never come in speech more, by any dicimus. But if (as we know not what spirits are abroad;) that every destroying spirit may be rebuked and every State preserved, as this town here was, and as we all were, this Day. And (ever) as He doth save still, we may praise still; and ever magnify His mercy, that endureth for ever. 
Psal. 136.1.  Amen.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the V of November. A. D. MDCXII.  LAMENT. CHAP. III. VER. XXII. 
Misericordiae DOMINI quia non sumus consumpti: quia non defecerunt miserationes Ejus.  
It is the Lord 's mercies that we are not consumed, because His compassions fail not.  
THE verse is not amiss; The book suits not so well. For this joyful day of our great and famous Deliverance, CHRIST 's, 
Luk. 7.32.  tibijs cecinimus is more meet, than john Baptist's Planximus; and David's harp, than jeremy's Lamentations. This (I know) cometh to your minds, at the mention of this melancholic book. But yet, if we weigh our case well; not, what it fell out to be, but what it was meant to have been; the very book will not seem so out of season. For, this very day, should it not have been a day of lamentation to the whole land? was it not so marked in their ●●lendar? And they had had their wills, would they not have given matter of m●king a book of Lamentations, over this State; and that another manner Book, 〈◊〉 more, and with longer Chapters, than this of jeremy's? By the mercy of GOD, it proved otherwise. But what? shall we so intend the day, what it is, as we forget, what it was like to have been? No: the book and the verse juxta se posita will do well; one set out the other, as the black-work doth the white. The Book put us in mind, but for GOD 's mercy, in what case we might have been. The Verse, by GOD 's mercy, what we are. And even to thank Him, that our lot was to hit the verse, and miss the book; to fall within the one, and without the other.  
The truth is, I had a desire That Misericordiae Domini might have their day: and this day I thought to dedicate chief to them. We have formerly moved and resolved the question, out of the Gospel; we have once or twice called to joy out of the Psalms. The barbarousness of the act, and the parties to it, hath been justly inveighed against: A time given to each of these. And shall we not allow one day to the magnifying of Him, and His mercies, that was the cause of all? It should have had the first day by right, 
Psal 145.9.  and we were pointed to it, by Misericordia Domini super omnia opera Ejus: Well, at last now in this seventh year, this annus Sabbaticus, let us make it our Sabbath, rest upon it, and put it of no longer. Be this day dedicated to the celebrating of them.  
To this end, though all the Scripture over, GOD 's mercy be much spo●en of (for, where shall ye light, but ye shall find it upon one occasion or other?) yet, to fit this day and our case, as it fell out this day, (in my poor conceit) none in any other book, falleth out so just, cometh so home, as this verse to this day, It was the mercies, etc. as upon the opening will fall out. Which though it be in the book, yet is nothing of the nature of the book.  

The Sum and Division.  The verse is a Recognition or acknowledgement: I may add, a just and joyful recognition. And that double, ¹ That we were not consumed and ² Why we were not. So, it standeth on two parts. ¹ That we were not, a happy effect: ² Why we were not; it was GOD 's mercy, the cause of that and all other our happiness.  
The effect is in these words: Non sumus consumpti. Of which, ¹ Consumpti, is the danger; and ² Non sumus the deliverance.  
The cause in these words, Misericordiae Domini quòd non: And there first, ¹ Non, we were not. ² And then there was a cause quòd non, that we were not: ³ Then, that cause was GOD 's mercy. ¹ Which we take in sunder: It was GOD first, that did it: ² Then, it was His mercy that moved Him to it. In the mercy, three things we find. ¹ Misericordiae, more than one, many mercies. ² Compassions, or (as the native signification of the word is) bowels, the bowels of mercy; that special kind. ³ And those have this property, they fail not or (which is all one) consume not: not they; and so not we. Their not consuming is the cause, we were not consumed.  
Then last our Recognition. That seeing, His mercies fail not us, that we fail not them; seeing they consume not, nor we, by their means; that our thankfulness do not neither, that it fall not into a consumption. But that, in imitation of the three, we render him ¹ plural thankes; ² and these from the bowels: and ³ that uncessantly without failing. And this, not in words only, but in some reality, some work of mercy, tending to preserve those, that are near consumpti, pining away.  

Plain it is, a danger there was: Else, vain were the Recognition. 
I. The Effect.  That danger is set down in the word Consumpti: some consuming there should have been: 
1. The danger.  some such matter was in hand. A word, even (as it were) of purpose chosen, for us; for, i● fort just with our danger as may be.  
Consuming may be more ways than one: but, no way so proper, 
Consumpti, ig●●.  as by the element of ●ire, Confector & consumptor omnium (saith the Heathen man) that makes away and consumes all things. It is the proper peculiar Epithet of that Element, Consuming fire; and the common phrase of the Holy Ghost is, consumed by fire. This fits us right. 
Heb 12.29. Luk 9.54. ² Consumpti. i. Simul sum●t●. ● Personally.  Fire it was, consuming fire, should have consumed us: it was a fiery consumption.  
Then Consumpti, in propriety, is nothing but simul sumpti: Con is simul in composition. All taken, all put together, and an end made of all. And was it not so with us? King and Prince, Lords Spiritual and Temporal; judges, Knights, Citizens, Burgesses, and a great number beside of spectators and auditors, that day, out of all the flower of the Kingdom: all couped up together under one roof, and then blown up all. This is simul sumpti, and consumpti, both.  
Will ye any more for company? This was but personal; take the real too: lead, stone, 
● Really.  timber, windows, walls, roofs, foundations and all, must have up too: an universal desolation of all, both personal and real. That the stone out of the wall, 
Habac. 2.11.  and the beam out of ●●e frame, if they could speak, might say, and we are in; simul sumpti, and consumpti, too; all laid waste, not one stone standing upon another. This, was right consumpti, 
Matt. 24.2.  spent indeed, where nothing left, person or things, with life or without: utter havoc made of all.  
Thus fare might jeremy go, and match us in these three. I will touch two or three more beyond him, that we may see, our case should have been more lamentable, than the book of lamentations itself.  
1. There was no fire in jeremy's time; none but of wood and coal, and no consuming but that way: and that fire consumes by degrees, piece and piece, one piece fire while one is wood, still; so that one may save a brand's end for a need. But this was a 〈◊〉, jeremy never knew of, nor many ages after was ever heard of: takes all at once. No brand here, no pulling out of the fire, no saving any; here is quick work, 
Zach. 3.2.  all done ●●d past, as soon as the paper burnt.  
●. Another: In this of the Prophet's they had fair warning. There was a camp ●●●ched three several times in jehoiakim, jechonias, Zedechia's days: they had time to ●●ke themselves ready. But in ours, facti essemus sicut Sodoma, our destruction had b●ene like that of Sodom; no camp pitched there, but suddenly, in a moment: 
Ron. 9.29.  to the hazard of many a soul, that were (I doubt me) but evil prepared, if they had been 〈◊〉 suddenly surprised. And that had been a lamentable consumpti (indeed) of both ●●die and soul: the body here, the soul eternally. A terrible blow indeed, and we ●●●uld not have known who would have hurt us.  
3. Now we do, as hap is; and therein we leave jeremy behind again. It was 〈◊〉 open enemy offered this: Usually; destruction cometh from them. So did this, 〈◊〉 Text: from the Chaldees, not only strangers, but in open hostility with the 〈◊〉. But, in ours, they were not so much as strangers, but borne subjects of one and 〈◊〉 same country, tongue, and allegiance. The more lamentable, to be consumed by 〈◊〉 s●lves; to be shot through with an arrow, the feathers whereof grew on our own 〈◊〉 So they were, naturally: but, when they fell once to this unnatural design. 〈◊〉; ●hen they fell on consuming, they were no longer men, all humanity was quite 〈◊〉 in them. And this was the danger.  
To make a danger dangerous, two things are required: ¹ The sureness, and ² the nearness. If it be uncertain, we reckon not of it; nor, though it be certain, if it be fare away. Let us see, both was it.  

● The certainty of the danger.  To make it certain, these a●e required: ¹ It be sound resolved: ² surely bound: and seriously put in execution. First upon good resolution, a sentence given quod eramus consumendi, we were to be made away: and rather than we should not, their own friends, allies, and kindred; yea, their own dear Catholics to go the same way, to have been in the Consumpti, as well as we. This was to have it certain, to make sure work.  
Gravely resolved; and fast bound, as funiculus triplex, the three immutable things of their Religion could bind it. 1. Bound by oath: their Sacramentum militare, they ever took first, never to discover, never to desist.  
2. Bound again by their Sacrament of Penance. Thither they went in an error, as if it had been some fault; but, they found more, than they went for: went for absolution; received a flat resolution, it was not only no sin, but would serve to expiate their other sins. And, not only expiate their sins, but heap also upon them an increase of merit. In effect, that our consumption would become their consummation.  
3. Bound last, with the Sacrament of the Altar, and so made as sure, as their Maker could make it. These three; sure now, past starting (I trow.)  
But go to: Oaths and Sacraments consume nothing. True: It was therefore not only solemnly bound, but sadly set upon. They fell to their Pickaxes, laid in their powder, by ten and by twenty barrels at once: and I know not how much iron and how many huge stones; Fervebat opus, in earnest they were. Of all which we may say (with Saint john) That which we have seen with our eyes, which we have looked upon, and our hands have handled, 
1. joh. 1.1.  that preach we, in this point. That, very sure it is, we were very far gone in our consumption.  
And all this while, it may be, it was in dies multos, fare enough away; to be done a good while after, 
● The nearness of it.  we know not when. How near was it? Nox una interposita, but a night (nor that neither: neither a whole night, nor a whole day;) but a few hours we had to spend. The train ready, and the match; three for failing. They stayed but for the con, for the time, till all were con (that is) simul sumpti; and then consumpti should have come straight upon all.  
This was our case, thus dangerous, thus sure, thus near; Insomuch as, we were even given for dead. The letter shown as much. Their being together, and waiting for it, at their meeting place, shown as much. They made full reckoning, we were little better, than even consumpti in the preterperfect tense. And nearer we cannot come. It is well known, David was never destroyed indeed finally, yet (often in the Psalms) he saith, 
Psal 71.18.9.14.86.13.  He was brought back from the deep of the earth again; from the gates of death: yea even from the nethermost hell: His meaning was, he was exceeding near it. And so were we: as near as was possible, and not be swallowed up of it. And this is the meaning of consumpti. And thus much for it.  

2. The deliverance.  Now are we to put Non sumus to it, and we are safe straight. Which two words contain our delivery. So as, though we were destinate as fuel, to this fire; though venerunt filij ad partum, 
Esa. 37.3.  though they were come to the point, to be delivered of that, they had so long travailed withal; though like we were, and sure we were, and near we were, yet consumed we were not. We were not: for, here we are, blessed be GOD. Heer, and elsewhere (some few except which since be gone to their graves in peace.) The place standeth, the persons still alive. Non sumus consumpti; this is ad oculum, it admits no further discourse. But this it admits, that we may stay a little and lay our Non su●us, to this of jeremy in the Text; and we shall find ours, another manner of preservation, by odds; 

1. The comparing of theirs and ours.  
¹ In the Person: Chap. 2. ●1.   that so we may provide ourselves of another manner of recognition.  
Non sum●● consumpti (saith jeremy) when for all that, in every corner of the streets, they lay slain. Only he, and a handful more in comparison, were spared. This 〈◊〉 him to say; yet, we be not all gone: A cold comfort (GOD knoweth.) This 〈◊〉 persons.  
●or things. The gates of jerusalem were burnt with fire, 
² In the things.  and a great part of the City; howbeit not all. A remnant there was left, though but a poor one (GOD wot:) yet, enough in his sense, to say Non consumpti, all is not consumed. ● Will ye see now them with us? With them, some few left alive, the most slain: with us not one slain, but all still alive. ² With them, a part of the buildings left, though the fare greater part consumed: With us, neither stick nor stone touched, nor burnt; nay, not so much as singed. All safe: all, in toto▪ and all, in qualibet parte. ¹ Upon the matter, thus it is. They were not consumed, that is, not all: We were not consumed; that is, not at all. All were not consumed, with them: None at all, with us. ² Some were saved there: Both all and some here; neither person, nor thing miscarried. ³ jeremy could not say: It is GOD 's mercy, we are all safe: He was fain to give it in the negative, We are not consume●. We may say it, and put it in either: both in the affirmative, All safe; and, in the negative, None consumed, no not one.  
There be indeed two Non consumpti's. ¹ One cometh after, 
The Difference of ours above theirs.  after it is burnt a great while, with water to quench it. ² The other goeth before, and keeps it from taking fire at all: and that is ours. In which case, Non consumpti is no term diminuent. Nay the precurrent negative is better by much. Ask the speculative Divine, if it be not so: if Ne nos inducas, be not better, than Libera nos; Lea●e us not in, then Deliver us out. Not to Sin, then, to be forgiven it; not to fall, then, to be lift up again; And (to insist in this present) not to kindle, then, to quench. For, the later is from Subsequetur me misericordia, Mercy subsequent, which is good; 
Psal 23.6. Psal. 79.8.  the former from Cito nos anticipènt misericordiae tuae, from the anticipation of mercy, which is fare the better of the twain.  
2. One great difference we see between the two Non sumus's. Another now, no whit less. For the greatest of all their miseries, and which touched jeremy nearest, was the proud insolency of their enemies (the Chaldees) over them: worse, than the consuming, was their insulting upon them. This, worse than all the rest. Thanks be to GOD, so did not ours. They had no cause to triumph over us: we, over them, rather. Non sumus consumpti: Non nos, at illi. Will ye observe that? We were not: but our enemies were consumed themselves. 
Prov. 12.10.  Et viscera impiorum crudelia, the cruel bowels of those wicked men, consumed; and that with fire; and that, before, and in the sight of the very place, to which they had vowed destruction, and, in which, the destruction of us all. That the saying of the Prophet might be taken up over them: Vae qui consumis, 
Esay. 33.1.  Nun consumeris & ipse? You that will needs be a consuming, shall not you yourselves be so served? In the pit you digged, in the net you spread, in the element you made choice of, 
Psal 9.15. Act. 13.41.  your own bowels burned. Behold ye Despisers and tremble, and fear; your mischief is turned upon your own heads, and your consumption lights upon your own bowels. This then doubles the point: that not only we were not, but that they (our consumers) were.  
3. Yea I add (for a full triplicity in this point) even that we were cured of our consumption sleeping (for so we were) and never dreamed of any danger, till we had scaped it. This also is a main difference, and increaseth our Non sumus a great deal, above theirs. For, as that, the misery of all miseries, when a man is, and yet knoweth not himself to be miserable: So (say I) that, the delivery of all deliveries, when we know not our peril, till we be passed it: And that was our case. Much trouble of fear, and care, much anguish of spirit is saved by it; which the poor jews, were even worn, spent, and consumed withal; and which jeremy (GOD wot) was in, a long time. We, not a moment. 
Psal. 30.3.  But without heaviness for a night, we had joy in the morning. Sure, if this be a benefit, So they cried unto the LORD, and He delivered them out of their distress: what call ye then this, 
Psal. 107.6.  They never cried unto the LORD; yet He delivered them out of their distress? Then put these together. ¹ We were not consumed at all. ² There should have been fire: there was not so much as smoke. ³ All should have gone: not a man, that perished. ⁴ All should have perished, and perished utterly: not a hair of any of their heads fell to the ground. ⁵ We were not consumed at all; our consumers were consumed. ⁶ And we without any care taken, were rid of our consumption: We were not; our enemies were. We without consuming ourselves with thought, and anxiety of mind delivered from our danger before ever we knew it. And remember withal (not Non taliter fecit omni populo, 
Psal. 147.  but) Non taliter fecit populo suo: He did not deal so, not with his own people, as He did with us.  

II. The Cause.  The effect we have; we were not: what was it, that we were not? First an It there was; a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Quia it had (that is) a cause, 
1. It was God.  certainly. It was not fort fortunà, by hap hazard. No, it was no casualty (this fire;) no more was the saving us from it: neither casual; 
Esa. 65.11.  but causal both. We will not then (with those in Esai) libare fortunae, no healths to fortune, but seek out this It, even the cause that wrought it. In Philosophy, they count him a happy man, that can find the cause: But sure, in Divinity, miserable and unhappy we, if we find it not; but (with swine) feed and fill ourselves with the Acorns, and never once look up to the tree, whence they came. A dangerous error, no less than the danger itself.  
2. Our next caution must be, to take heed of Non causa pro causâ. Where let me tell you this. There is a disease under the sun (and it is one of ours:) as to put all faults from ourselves, to others; so, good deeds (as near as we can) to pluck all to ourselves from others. Others (I say:) not only men; but even GOD himself. And that two ways. ¹ If any good be done, it was our own arm, or our own head did it: something in us: GOD is left out. But, if it be too evident, He had a hand in it; than it was GOD, ² but not His mercy, not of himself, but something from us there was, that moved him to do it. So, either something in us, or something from us: whereof the one is against It was GOD; the other, against It was his mercy: not GOD, or not GOD 's mercy; but we or somewhat of ours. Ever our manner is, never to seek further than ourselves: there, we would fain find it. And there, if we can find any colour of a cause, in any wisdom, or foresight of our own, it is as a mist, or cloud, to take GOD out of our fights, the first original true cause, the causa causarum of all such miraculous divine preservations, as this was.  
And yet secondary causes there be (I know:) And even in this, man may seem to have a part. It was the letter that was sent, it was the King's divination, which I reckon the highest cause upon earth. This it was; and that it was: But, GOD it was (I am sure) above both. He, that did infatuate him, that sent the letter: that made them false among themselves; false to their oath, false to their ghostly father, false to their maker. And GOD it was, that inspired that divination into His Majesty: Logic, or Grammar, could not reveal it. GOD only could; could, and did, direct to that most true, but (withal) most strange interpretation. Let God then have that is His: 
Psal. 115.1.  Non nobis Domine, non nobis, sed Nomini tuo da gloriam, Not unto us LORD, not unto us, 
2. It was God's Mercy.  but to thy Name be the glory of it given.  
God it was: but, what in God? For (we see) it is not enough to ascribe it to Him; but (for some reason) we must go yet further. God may do it, and be bound to do it, and did us wrong, if He do it not. What then in God? 1. His power may seem to claim the chief place, in a deliverance. But power, and wisdom, and other six (that is) all the rest of the divine Attributes, be but Communiter ad duo (as the Schoolmen term them:) No prime causes themselves; but, attendants only, and set on work by the two Master-Attributes, ¹ justice, or ² Mercy. So that, justice it was; or Mercy it was. Mercy it was (saith jeremy) and so may we all, in and by his mouth that straight upon it pronounced, Misericordia Domini super omnia opera Ejus. For, if it had not been that Mercy, 
Psal. 145.9.  nay if (as Saint james saith) it had not been Misericordia superexaltat judicium, 
jam. 2.13.  Mercy had not been above all his works, even justice and all, it had been evil with us. Mercy it was; justice it was not. For then, our own good deserts might procure it, as due to them; and so we come about again, to find the first cause in ourselves, because we were this or that. All cometh to one: if it were our own foresight, it was not God; and if it were our own merit, it was not He neither.  
But, for this, I appeal to ourselves. For (I verily think) if we would but call to mind (and here now, I would, that every man would call to mind) in what case he was, for his soul to God-ward, at that very time; whither in state of sin or of grace: Sure, if we did but return to our hearts, and there (as Solomon speaketh) cognoscere quisque plagam cordis sui, every man feel how his heart beats; 
1. Reg 8.28.  that heart of ours would soon tell us. Best claim not by justice: Best, even confess (with jeremy) It was God, and God's mercy, without more ado.  
We were in consumpti, if it were but our consuming sins: 1. If but of what then was and (may I not say) still is consumed and wasted? What huge sums in superfluity, not, of belly and back, and worse matters! 2. Our time: if but the consuming of it, in ease and idleness, and too well known fruits of them both. 3. Of the Service of God, that is quite consumed by most of us, now: fallen to, but a sermon, if that; and how little like a Sermon, we hear it, and less (I fear) after regard it! 4. Of God's Name, that runs waste; and our blessed SAVIOUR, that is even piecemeal consumed in our mouths, by all manner oaths and execrations, and that without any need at all. These, with other sins, that fret like a moth, and creep like a canker, to the consuming of our souls, we should find: that, as it was our enemy's purpose, we should have been consumed; so, it was our desert, to have been consumed: and that, it was His mercy only, we were not consumed. This is the true cause, God's mercy.  
In which, note these two: how fitly it answereth and meets both with ¹ our consuming and ² with us.  
1. As the cruelty of man was the cause, we should have been; so (full against it) the mercy of God, the cause we were not. The true cause of our safety, God's mercy; as of our destruction, man's cruelty.  
2. Again, to provide, that being out of our consumption, we fall not into presumption, and so pluck a worse judgement upon us. The mercy of God, against our desert. Our desert it was, to have been: His mercy it was, we were not. His justice, for our deserts, would have come upon us: It was His mercy turned His justice from us, upon them. His justice would have subscribed the sumus: His mercy it was that gave the Non, and stayed it; Glory be to God, and to his mercy for it.  
Which mercy yields us three things to be observed. ¹ The number, ² the nature; and ³ the property.  
1. The number: that it is not misericordia but misericordiae; not one, but many, 
His mercies ¹ Their number.  even a plurality of them: A multitude of them, because a multitude of us; They many, because we many: We many, and our sins many more, and where sins are multiplied, there a multiplicity of mercies is needful, Ne fortè non sufficiant nobis & vobis, lest there be not enough for both Houses, and for all three Estates, in them: 
Mat 25 9  For so is it to be wished, there may be a representation of all His mercies, as that Assembly is the representation of all the Realm: that so there may be enough for all.  
2. But then, of mercy, the cause here is set down; (another cause;) because His compassions fail not: How hangs this together? Thus: the word, 
² Their nature.  which here is turned compassions, in very deed properly signifieth the bowels. It is to show, that not mercies, nor a number of them at large, from any place or any kind, would serve for this work: but, a certain special kind of choice mercies was required; and those are they, that issue from the bowels: misericordiae viscerum, or viscera misericordiae (which you will.) You shall find them together in some special works of God, such as this was.  
These are the choice: for, of all parts, the bowels melt, relent, yield, yearn soon. Consequently, the mercies from them, of all other, the most tender, and (as I may say) the mercy most merciful. The b●st, ¹ both because they are not dry, but full of affection, and come cheerfully: (An easy matter to discern between a dry mercy, and a mercy from the bowels.) ² And because to mercy one may be inclined, by somewhat from without; when th●● fails where are we then? But, the bowels are within Him, and when we have brought the cause within Him, we are safe. Quando causam sumit de Se & visceribus Sui● that mercy is best, and yields the best comfort.  
But, in this word of the Prophet's, there is yet more than bowels. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were enough for them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are more; are the bowels, or vessels near the womb, near the loins: In a word, not viscera only, but parentum viscera, the bowels of a father, or mother, those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which adds more force a great deal. See them, in the parable, 
Luk. 15 20.  of the father towards his riotous lewd Son; when he had consumed all vitiouslie, his fatherly bowels of compassion failed him not though. See them, 
2. Sam. 18 8.  in the Story, In David, toward his ungracious imp Absalon, that sought his crown, sought his life, abused his Concubines in the sight of all Israël; yet, hear the bowels of a father, Be good to the youth Absalon, hurt him not, use him wel● for my sake. 
1. Reg. 3.26.  See them, in the better harlot of the twain: Out of her motherly bowels, rather give away her child quite, renounced it rather, then see it hurt. This is mercy; here is compassion indeed: o paterna viscera miserationum! when we have named them, a multitude of such mercies, as come from a father's bowels, we have said as much, as we can say, or can be said.  
And, mention of this word is not unfit, whither we regard them (our enemies) per quos, itum est in viscera terrae (in which place, GOD 's bowels turned against them and toward us:) or whither we think, that His bowels had pity on our so many bowels, as should have flown about, all the air over, and light, some in the streets, some in the river, some beyond it, some I know not where.  
Now, that which maketh up all, is the property last put; quia non d●ficiunt, or (which is all one) non consumuntur; 
¹ Their property  fail not, or (as ye may read it) consume not. And so, as we begun, we end with Non consumpti. There cannot be a more kindly consequence than this; our not failing, from their not failing; we do not, because they do not. If they did, we should: But, quia non consumptae illae, non consumpti nos: for, they are not consumed, no more are we. And why do not they fail? Because He himself doth not. He is the same still, He fails not: His bowels are as He is; so, they fail not, no more then Herald  
And in this [Quia non deficiunt] is all the comfort we have. For, since jeremy's time, one would be amazed, to consider (the huge number of foul enormities, that have been committed, and yet the parties that commit them not consumed;) where there should be mercy to serve; for them all. One would think, by this, they should have been drawn dry. So they had, but for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It can never be said, Now, there is all; there is (now) no more left. No: an inexhaust fountain there is of them: never dry, but floweth still fresh and fresh. And look, even the next words, jeremy tells us, they renew every morning: No morning comes, but a fresh supply of them. And even this morning, this V of November, we had a good proof of it. Yea, they are never perfect, the sum is never made up: There is still added every day; and they shall not be consummate, till the consummatum est of the world.  
And but for these bowels, that still melt; and for these compassions ever-flowing and never failing, they (our enemies) had not failed of their purpose. But, because these failed not, they failed; because these consumed not, we were not consumed. They are not only plentiful, as, in the plural; and choice, as from the bowels, the bowels of a father; but perpetual: (what talk we of perpetual?) they are eternal. These three, their ¹ multiplicity, their ² speciality, their ³ eternity, these three we hold by.  

III. Our Recognition  And now to our Recognition. To perform it to the full, as it deserveth, that (I know) we cannot. Worthily to celebrate, and set forth His mercies therein, accor●●●● 〈◊〉 their merit, what tongue of men or Angels can do it? But, shall we not 〈◊〉 ●●fore do it, as we can? We were not consumed: shall our thankfulness fall 〈…〉 sumption? His compassion failed us not, shall our recognition fail them? ●hall we not find our tongues as well to praise His mercies, as to pray for them? Can we pour out petitions in time of need, and can we not drop forth a few thankes when we have what we would? No, let this be the first: that we answer, Misericor●●●on consumptae, with gratiae inconsumptae; that our thankes fall not into an hectic.  
Then, that we imitate the three properties of this virtue, that saved us, and to whom we own ourselves; no other, than those, that he expressed in the Text.  
1. That we keep the number, do it plurally. Not single thankes, for plural mercies: that agrees not. Iterate them over and over, as much as we may. In the weight, we shall surely fall short; let us make amends with the number. Do it oft, and many times; in hope, that Saepe cadéndo, they shall effect that, which, Vi, by any force in them, they are not able.  
This for every one, to give as many as we may, make them many Now, as many, as we are many. As we should have gone altogether, as we should have gone; so, and no otherwise, let us, together, here, all acknowledge his mercies, this day, shown us, 
Psal 148.11.12.13.  〈◊〉 praise Him all of us for them: Praise him King and Queen, etc.  
Yea not only Dicat nunc Israël, but Dicat nunc pa●ies, 
Psal. 118 2.  praise him walls and windows, praise him lime and stone, praise him roof and foundation, Let them praise the name of the Lord: for He said but a word, and they stood fast; He commanded, ¹ Non, 
Psal. 148.5.6.  and they were not stirred. jeremy speaks to a wall to weep (Chap. 2.18.) we ●ay, with as good reason, to rejoice, and give thankes. All, that should have perished together praise Him together.  
2. Next: that we put him not of with certain (I know not what) hollow thankes, that have no bowels at all in them. But do it, De visceribus, De intimis fibris, from the very bowels, from the innermost veins and the smallest threads of them: with him, Praise the Lord o my soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all my bowels, all that is within me, 
Psal. 103.1. Psal. 35.10.  All my bones shall say, etc. When the bones (the bones that should have been shivered in sunder) when the bowels (the bowels that should have been scattered abroad) speak, that is the right speaking. If every one of us, to himself, wou●d but say the very words of this verse only, as they stand, It was, etc. It was, etc. even this onward, were worth the while; if it be not for form, but feelingly spoken: Dic, Dic sed intus dic; say it, but say it from within, let the bowels speak it; though our words fail us, they do not. And (indeed) the consumption should have been with fire; shall our recognition be frozen? no spark, no vigour igneus, no fervour at all in it? How agree these, a fiery destruction, and a frozen confession? It standeth us upon to be delivered, no less from cold ●hankes, then from a hit fire.  
3. And that we never fail to do it. No year to intermitt it, no week, and (I would I might add) no day neither. Answer Misericordia Ejus manet in aeternum, 
Psal. 136.1. Psal. 89.1.2.  with Misericordias Domini cantabo in aeternum: and not, mercies that never fail, with short thankes and soon done; specially, seeing, their not failing lieth upon our not failing them.  
Now, it would do well to seal up all with a Recognition real; that is, the praise of mercy, with some work of mercy. What was done upon us, this day? our preserving: A work of mercy it was. This work can no way so lively be expressed, as by a work of like nature, nothing so well (saith Saint james) by warm breath, as by warm clothes. Erga consumendos, such as are in danger of it, not by fire, but by cold and nakedness. 
jam 2.16.   
This, as it is a most kindly way to resemble it: so (withal) is it a most effectual means to procure the continuance and not failing of it. Magnes est misericordiae Dei ●rga nos, misericordia nostra in fratres; of GOD 's mercy to us, keeping us from consuming, our mercy toward our poor brethren is the loadstone, to keep them from the like. So, under one, shall we both let it forth and procure it; procure that, we so much stand in need of, and set forth that virtue, to which we were so much this day beholden.  
Now to GOD; to Him, and to His mercy; the bowels of His mercy, and the fresh fountain of them: That suffered us not to be consumed, but delivered us; and that from that fire, and 〈◊〉 universal, utter, sudden, unnatural consuming by it, the decree whereof 〈◊〉 certainly gone forth against us, come so near us and we not ware of it: That suffered us not to be consumed, but gave them to be consumed in our steads; and hath, this day, presented us all alive to give Him praise for it: To Him, for the multitude of His mercies, for the paterna viscera miserationum suarum, that never fail, nor consume themselves, nor suffer us to fail, and be consumed: To Him I say, etc.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the V of November. A. D. MDCXIII.  PROVERB. CHAP. VIII. VER. XV. 
Per me REGES regnant.  
By me KING'S reign.  
THese words may well serve for a Sermon, for they be a piece of a Sermon. For, all the Chapter is a Sermon preached by one standing in the top of the high places, (ver. 2.) The high places, that was (then) their Church; The top of them, that was the Pulpit?  
It is the common question, Who Preaches? Ever, we must know that: And though the whole book be Salomon's; and though he be a 
* Eccl. 1.1. Mat. 12.42.  Preacher upon Record; yet Major Salomone hîc, a greater Preacher than Solomon is here. He was but wise; it is Wisdom itself made this Sermon. And we may be bold to preach, what Wisdom preacheth: A sermon ou● of such a Sermon, cannot be amiss.  
Specially, this Wisdom; the Essential Wisdom of GOD: which upon the point, will prove to be none other, but CHRIST: And so, our Text fall out to be de verbis Domini, that is de verbis Domini secundùm Salomonem; for, so there be, no less than secundum Matthaeum, or joannem.  
Which though they were uttered by Him, before He was in the flesh, what of that? they be no whit the less; but full out as good Gospel, as if they had been recorded by any of the four Evangelists: yea and this we may add further; even Gospel, before any Gospel of them all. Thus much for the Author of the speech.  

The Sum.  The speech itself seems, as if some question there were, Per quem Reges? Or some were about to bring the Writ of Quo Warranto, to know, how they claim to be Kings; how to hold their sovereign Authority; by whose grant?  
And let not this seem strange: It is no new thing, to bring this Writ in like cases.  

Exod. 2.14. Mat. 21.23.  One was brought against Moses? Who made thee a Ruler? Nay higher; one against our Saviour himself: By what authority dost thou these things, and who gave thee that authority? Against Moses, Against Christ? and why not then against Solomon and his fellow Kings?  
And this same Per Me (here) is an answer to all. Who made you (Moses) a Ruler? He whose Name is I am, 
Exod. 3.14. john 10.36.  sent me. Who gave CHRIST his authority? He, that sanctified Him, and sent Him to be the Messiah of the world. And here now; Kings, by whom, Per Me, by Him too. These words of his, Charta Regia; This, their Charter Royal: And He that gave it them, will warrant it for good, and bear them out against all the Permes in the world. This for the Nature of the speech.  
A point necessary, if ever, at this time to be weighed well, and looked into; wherein, this question is put up, and so vexed, that it cannot rest: Wherein they have set up an Anti-Per and given him this sentence in his mouth, 
Bellar contra Barcl.  Ego facio, ut Rex tuus Rex ne sit, I will make your King no King, this Text Per Me notwithstanding. One, to sever Reges and Regnant, that they shall reign no longer, than he sees cause to suffer them. And is it not time then, to make good their Tenors?  
And that do this Text, and this Day. The Text, in word; the day, in deed, cum effectu, really.  
The Text, the words indeed (as the words of wisdom) are but few, and the sentence short; scarce eny in Scripture so short: In our tongue, but four words, and they but four syllables. But it fareth with sentences as with Coins. In Coins, they that in smallest compass contain greatest value, are best esteemed: And, in sentences, those that in fewest words comprise most matter, are most praised. And such is this.  
Exceeding compendious, that we must needs be without all excuse (it being but four monosyllables) if we do not remember it.  
And withal, of rich Contents: for, upon these four syllables, depend all Kings and Kingdoms of the Earth: Of such force are they.  
Of which four, the two latter (Reges and Regnant) be two as great matters as any he in the World. One, the Persons themselves, as they be Kings. The other, the Act of their reigning, or bearing rule over Nations. These two latter depend on the two former Per, Me: which are but one in effect; but, He a great One. For, it is here positively set down, asserendo, that these two latter, are by this former; By and through Him, that says Per Me. By and through Him Kings first settled in their Reigns. By and through Him ever since upholden in their Reigns. By and through Him vouchsafed many miraculous preservations in their Reigns. Thus far the Text.  

Luc. 1. 7●.  Then, by the tender mercy of our God comes the Day from on high, and giveth great light unto the Text: This Day, on which a very memorable memorial of a famous Per Me. One, in great Capital letters. Even of Per Me Reges; and not of Per Me Reges alone, but of Per Me Leges, (and that too follows, here in the verse) and of Per me Greges too: All had gone up, but for this, Per Me. This Day, this Per Me soundeth in your ears, and this day this Per Me was sealed in your eyes, and this question actually d●●ided.  
〈◊〉 the Order in treating whereof, our Parts must be as our words: 
The Division.  Look how 〈◊〉 word●, so many parts: four, of either. ¹ Of Me first, the Cause: ² Then of Per, 〈◊〉: ³ After of Per me Reges, the Persons: ⁴ And last of Per Me regnant, 〈…〉?  

〈◊〉 Me. It is a General Rule, Per dicit causam: 
I. The Cause, Me.  the Nature of this Preposition (Per) is to note a Cause certain. And a certain cause excludeth Chance. First men, Kings and Kingdoms have their Per: they be not fortè fortunâ, 
1. Kings and Kingdoms have a Cause. Psal. 75.6. Rom. 13.4.  at hap-ha●rd, ex concursu atomorum. They be no casualties, The wind blows no man to them (●aith the Psalm 57) And Non temerè, (saith the Apostle);) where Non temerè, as it is not in vain, so is it also not at adventure: Causal they are; Casual they are not. A Per there is; a Cause of King's reigning.  
What is that cause? Per Me: and Me is a Person; And a person is Naturae rationalis individua substantia, 
2. That cause is a Person.  a single or determinate substance of a Nature endued with reas●n. It is not Res bruta velmuta, no dumb thing or without understanding, is cause of them. He speaks (we hear:) saith, Per Me. And His very last words before these, 
Ver. 14.  be I am understanding.  
Against those that do jovi mensam ponere, ascribe it to the Position of the stars, 
Esa. 65.11.  to this or that Planet in the Ascendent. No; it is not the luminibus (they, be no Persons: 
jac. 1.17. ) but de Patre luminum (He, is.) So a cause there is, and no impersonal cause, but Per Me a Person. 

3. Another person beside themselves.  
1 Reg. 1.5. Psal. 44 6.    
What Person? Per Me regnant; and that is not Per se regnant: so, another person it is beside themselves; one different from them. That they reign, is not, by or from themselves, but by or from some other beside. Regnabo (saith Adonijab) but he failed; it would not be: To teach him, it is not Per se, by their own bow or sword, nor Mart nor Art, they reign; And so to sacrifice to them. It is not their own place, they sit in; nor their own power, they execute: 
Abac. 1.16.  It is derived from another person; Ipse est qui fecit nos, & non ipsi nos (may they also say) He it is that made us, 
Ps. 100.3.  and not we ourselves. A Person; And another Person.  
And who is that other Person? Let me tell you this first: It is but one Person, 
4. But one Person, not many.  not many, Per Me is the singular number. It is not Per nos: so, it is not a plurality; no multitude, they hold by. That claim is gone, by Per Me: one single person it is, Per 〈◊〉. The other, a Philosophical conceit it came from, from those that never had ●eard this Wisdom preach. In this book, we find not any Sovereign power, ever 〈◊〉 in any Body collective, or derived from them. This we find, that God He is King; 
Ps. 93.97.99. Dan. 4.14. jer. 27.5.  that the Kingdoms be His, and to whom He will, He giveth them. That ever they came ou● of God's hand by any Per Me, eny grant into the People's hands to bestow, that we fi●d not. One Person it is.  
I ask then, this one Person who he is? 
5. That person, neither man nor Angel.  this I find (at the XXIV. ver.) That whosoever he is, He was, when there were yet no Abyssi, no depths, nor no mountains upon the Earth, nor the Earth itself: He was before all these. I find again, (at the XXVII. 〈◊〉.) When the Heavens were spread, a decree given to the Sea, the foundations of the Earth 〈◊〉 laid, He was there a Worker together with God: Was at the making of all, was ●●●selfe Maker of all. So, neither Man nor Angel; they were not so ancient, they 〈◊〉 nothing, they were created themselves.  
〈◊〉 sileat omnis caro, let all flesh keep silence, And Omnis Spiritus (too, 
Zach. 2.13. ) in this point 〈◊〉 Me. Neither the spirit that said of the Kingdoms of the Earth, All these are mine: 〈◊〉 he, that though he have horns like the lamb, yet speaketh words like the Dragon. 
Mat. 4.9. Apoc. 13.11.  These four syllables are a supersedeas to all books or booke-makers for any man's Per Me any man's claim. 
Acts 10.16. Heb. 5.2.  It is no man. And if no man, than no Pope: for he also is a man (as Saint Peter saith, He was:) And Cire●ndatus, compassed with infirmities, Saint Paul saith, he is: Sure, he made not the Earth; himself is made of earth. The Abyssus, the deep was made, yer he ascended out of it: the seven hills, long before he sat on them. 
Apoc. 13.1.17.9.  He is not this Per Me; they hold not of him: they hold of Per Me, that created heaven and earth.  
And this Per Me will bear no Per alium besides: He that must say Per Me Reges, must also say, Per Me Coelum & Terra. None but he that can say the one, can say the other. Therefore, none with Him, in this Per. None to step forth and rejoin, Etiam Per me, and by me too: Unless he can say Etiam Per me coelum & Terra. Per alium then hath no place here.  
But, might not the Highpriest claim deputation under Per Me? For that, there is a ruled case of it here, in him that was the setter down of this (Solomon.) Had the Highpriest, had Abiathar, ever a Per me for him? It is well known, his Per me went with Adonijah, against Solomon: His Per me, if it could, would have deposed Solomon. But so fare was it from him to say Per me Solomon, 
1. Reg 1.7.  that contrary, Solomon might say and did, Per me Abiathar. Depose Solomon he could not; deposed he was himself. Non nobis Domine non nobis, 
1. Reg. 1.27. Psal. 115.1.  would he have said: It was Per Me the wrong way with him.  

6. But, God.  Well then, being neither man nor Angel (since they made not the world:) God it must be of force: There is in the reasonable nature, no other person left, but He: And He it is. He, the party, that speaks: By Me Kings; I am the Cause, that King's reign. Then, Reges quod sunt, per Deum sunt: Kings, what they are, by God they are: 
In XIII. ad Ronvere.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith chrysostom:) and a special dignifying of their states it is, that so they are. It was (we find) wont to be the usual style (yea even of Popes themselves) writing to Kings, to wish them health in Eo per quem Reges regnant, in Him by whom Kings do reign: And that was neither Pope, nor People; but God alone, whose proper style that is.  

7. God the Son.  By God then: I ask yet further, by what Person of the Godhead? so far, we have warrant to go by this Text. It is Wisdom, whose speech all this is: No created wisdom, but the Wisdom of God creating all things, itself uncreate: that is, the Son of God. For, whom Solomon here calleth Wisdom, the same (in the thirtieth Chapter after) he termeth the Son: What is His name (speaking of God) or What is His Son's name? 
Chap 30.4.  By Him, by that Person do they reign: And now at the last, are we come to the right Per Me.  

¹ As the middle cause.  Per (the preposition) would teach us so much, if there were nothing else. Per, dicit causam mediam, it designeth a middle cause. And He is the middle Person, of the great Cause, Causa causarum, A Deo (saith Saint Paul;) Per Me (saith Solomon:) from God the Father, 
Rom. 1●. 1.  by God the Son. We may know it, It is CHRIST 's preposition, this (ever:) Per CHRISTUM Dominum nostrum.  

● As man.  And by Him, most properly: for, in that He was to be man, all the benefits which were to come from God, to man, were to come by Him. He, the Per, of all: among which, this one of Regal Regiment is a principal one.  

● As Wisdom.  By Him again. Because He is Wisdom (which I reckon worth a note) that the Per of Kingdoms, whereby they consist, is not Power so properly (the Attribute of the first) as Wisdom (the Attribute of the second Person:) they stand rather by Wisdom then force. Besides, Sapientis est ordinare (saith the great Philosopher) the proper work of wisdom, is to order. And what is Anarchie, but a disordered Chaos of Confusion? Or what is Rule, but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a setting and holding of all in good order. This being Wisdome's proper work, this Per is most properly His.  
By Him, yet again, because on Him hath the Father conferred all the kingdoms of the Earth: we read it Psal. II. We see Him Apoc. XIX. with many crowns on his head. 
● As a ●ing. Psal. 2.8. Apoc 19 12. Psal. 47.7. Psal 1ST. 13.  Meet then it was, that the Kings of the several quarters of the Earth, should be by Him, that is Rex universae terrae. That the Kings of the several Ages of the world, should be by Him, who is Rex saculorum, whose Dominion endureth throughout all 〈◊〉 a word: Vt utrobique regnetur per Christum: And that all Crowns, both 〈◊〉 of glory in Heaven, and the Crowns of highest dignity here on 〈◊〉 should be holden of Him, all; as all are. Thus by this time, we see 〈◊〉 Me, who He is.  
Now return I to Per, There is much in the right taking of this word: 
The Manner; Per.  What Per 〈◊〉 There is a Per of permission; as we say in the Latin, Per me licet, You may 〈◊〉 me; Good leave have you; I hinder you not: Or (as in English,) By Him, 
1 Not by Permission.  that 〈◊〉 him, they came, and He stopped them not. Is this the Per? Indeed some 〈◊〉 thing is blundered at, as if God only permitted them, And scarce that.  
T●us comes one of them forth with the matter, and makes it the very first words of 〈◊〉. The Priest, he is à Solo Deo; but, the King, he is ex importunitate populi: 〈◊〉 people importuned God, and He yielded with much ado, aegrè (his own word) 〈◊〉 His Will: And so we must interpret Per Me, that is Contrae me; By me, that is 〈◊〉 against my mind it is, that King's reign, but I bear them or bear with them. Upon 〈◊〉 matter, this it is; They would have Kings to be, by Toleration only; And so, by that ●er, are all the evils and mischiefs in the world. And, are not Kings much beholden to these men, think you?  
But, this Per we reject utterly: It cannot be. For, though the Latin Per will ●eare this sense, the Greek [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the Hebrew [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] will by no means; the phrase, the ●me of the tongue will in no wise endure it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit no permission; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither. Away then with that.  
How take we Per then? What need we stand long about it, having another Per, 

2 But by Commission.  
john 1.3.   a●d of the same person to pattern it by: Omnia per Ipsum facta sunt (saith Saint john; ●nd the same saith Solomon by and by after, in this Chapter.) Then, as By Him, all ●●●ngs made there: so, By Him, King's reign here. The World; and the Government of t●e world, by the same Per both; one and the same cause institutive of both. That was 〈◊〉 by bare permission (I trust:) no more, these.  
Per Ipsum, they; and if Per Ipsum, per Verbum, quia Ipse est Verbum. For, 
3. By the Word.  how were t●ey (the creatures) made? 
a Psal 146.5.  Dixit & facta sunt: By the Word, by Him. And how these (Kings?) By the same 
b Psal. 82.6.  Ego dixi. Even by the same, that He himself 
c Psal. 110.1.  Dixit hominus Domino meo. As He then; they. 
d john 10.35.  And so doth CHRIST himself interpret 〈◊〉 dixi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Word came to them; And what manner word was 〈◊〉 
e Rom. 13.2.  Saint Paul telleth us, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an ordinance, a word of high authority; the Imperial Decrees have no other name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This now then, is more than a 〈◊〉 of permission: A Per of Commission it is; A special warrant, an ordinance Imperi●●● by which Kings reign.  
●y Him, then: By what of Him? by His Will; 
4 By his Will.  Haec est voluntas Dei (faith 
f 1 Pet 2.15.  Saint 〈◊〉; and tibi in bonum (saith 
g Rom. 13.4. 1 Expressed by his Word.  Saint Paul,) for thy good. His will then, His good 〈◊〉 toward men: Expressed by his word: Word of power, (we have heard;) And word of wisdom; for He is Wisdom: And word of Love; for, even 
h 1 Chr. 9.8. 2 By His deed. 1 Cor. 15.10.  Because God loved 〈◊〉, did He set Solomon King over them.  
Expressed by His word: His word only? Nay His deed too, His best deed, His 〈◊〉 Dedi vobis Regem: Gift of grace; as, even they acknowledge in their styles, that 〈◊〉 Dei sunt quod sunt. Given by Him, sent by Him, 
i job 86.7.  Placed in their Thrones by 〈◊〉 
k Psal. 18.39.  Vested with their robes by Him, 
l Psal. 8●. 20.  Girt with their swords, by Him, 
m Psal. 21.3.  Anointed 〈◊〉 Crowned by Him. All these By Him's we have, toward the understanding of 〈◊〉 Me: so By Him, as none are, or can be By Him more.  
●●pressed by His word and d●ed only? 
3 By His Name.  Nay (there is nothing but his Name 〈◊〉 name too: so by His name, as his very chiefest name (CHRIST) He 〈…〉 to them: And, that is not without mystery: to show their near alliance 〈◊〉 I have said Ye are Gods: which of the persons, that are each of them God? it 〈◊〉 Filij Altissimi, Sons of the most High: Son, 
Psal. 82.6.  that is CHRIST 's name: He the Person then, to whom they are beholden: He, by whom, they are. To show, they are Sons and have their descent properly from Him, 
Apoc. 19.16.  Rex Regum is 〈◊〉 His thigh; and Me●●hisedek His first King, and his Type, is 
Heb. 7.3.  brought in without Father and without Mother, to show, that Kings are the Generation of God.  

5. By Him, and In Him.  By Him: Nay, more than By Him (if you look better upon the word.) There is no By in the Hebrew; and yet the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But, that (in true and exact propriety rendered) i● In Me, not By Me: The meaning is, that they are first in Him, and so come forth from Him.  
And y●t, so from Him, as still they be in Him; both 
p Esay 62.3.  Corona Regis (sa●e E●●y) and 
q Ch. 21: 1.  Cor Regis (saith Solomon) their Persons and Estates both, in manu Domini.  
And in Him, as he saith, 
r john 17.21.  My Father in me, and I in Him; so, they in Him, and He in them. For, such is the nature of the Praepositions, the Holy Ghost hath made choice of, as they may be inverted and verified both ways. For, as it is true, They reign in, and by Him: so is it likewise true; He reigns, in and by them. They in GOD, and GOD in them; reciproce: He, in them, as His Deputies; they, in Him, as their Author and Authorizer. He, by their Persons; They, by His Power. And so having brought them to Him, even into Him, and lodged them in Him, there let us leave them.  

III. The Persons: Reges.  This while we have been in the two former. ¹ Per, ² Me. Now to the two latter: ³ Per Me, Reges; and ⁴ Per me, regnant.  

1 Reges in proprijs terminis. Rom. 13.1. Ps. 82.6.  Per me Reges. And first, I am glad we have met with this word Reges, in proprijs terminis: when we meet with some other, there is such pinching at them. The Apostle spea●es of Higher Powers: o, it is too general; it may be Powers Ecclesiastic as well as Civil: (A mere shift.) The Psalmist saith, Ego dixi Dij; that, is not home neither there is mention of judges in the Psalm, as well as Princes. But, here is a word, will hold them; Kings in express terms, totidem literis: No evasion here, no shifting it. This is home, (I trust.)  

Rom. 11.36.  Per Me Reges. Why, what great matter is that? Per Illum omnia (saith S. Paul, Rom. 11.) All things are by Him.  

jam. 1.17.  All things; but all good things specially, (saith S. james,) Why, By Him, there can nothing come, but good.  

2 Reges specially, above all other creatures.  Thirdly then, special good things. By a special Per, they. And Kings are such, and for such reckoned up here, in this very Chapter? Even for one of the principallest benefits, vouchsafed mankind by God, this By Me Kings: for, will ye but mark this, they have precedence, are reckoned up here, before the creation itself: for, that cometh after, at the XXIV. ver. To show, it is (as indeed it is) better for us, not to be at all; than, not to be under Rule. Better no Creation, than no Government. GOD is highly to be blessed for this Per me Reges: that He hath given potestatem talem hominibus, Such power unto men. 
Mat. 9.8.   

3 Reges, without qualification. 1 Of Religion.  Now, I weigh the word [Reges.] What? eny by Him? eny in gross without qualification? what without any regard of Religion at all? Sure, if none but true Professors had been he●r meant, It must have been but Per Me Rex: for, none but one, but this Solomon, was then such, of all the Kings of the Earth. But, in that it is Reges, the Holy Ghost's meaning is, to take in the rest: Hiram, and Pharaoh, and Hadad; they are in too in this Reges. For, where the Scripture distinguishes not, no more do we. Be their Religion what it will, 
2 Of Tyranny. 〈◊〉. 63. ● Hos 13.11. Host 8.10.  By Him they are.  
But, what if they t●ke too much upon them (Core's exception?) Then, it is Dedi vob●● Regem in irâ (saith GOD by the Prophet:) Angry I was than I gave Him, but I gave him ●hough. 
4 All, By Him, 〈…〉 made.  Per Me iratum, it is: but, Per Me, it is still; Per Me, though with a difference.  
But this 〈◊〉 Principis (say they in the Prophet) how may we be rid of it? Is there 〈…〉 Per Me, to go unto, to deprive or depose them? Sure, where the worst is 〈◊〉 that can be of them, Clamabunt ad Dominum is all, I find. No Per, 
1. Sam. 8.18.  to do it 〈◊〉. By Him, and by none but by Him, they be; By Him, and by none but by Him, 〈◊〉 cease to be. In Nature, every thing is dissolved by the same means, it came 〈◊〉. In Law, Institution and Destitution belong both to one. In Divinity; the 〈◊〉 in one and the same Verse, 
Host 13.11.  saith Dedi vobis Regem (in the forepart) and with 〈◊〉 ●reath, Abfiuli eum in the latter: So, both pertain to Him; Dominus dedit, 〈◊〉 abstulit. As for this new Per Me, we argue from the Text: He makes no 〈◊〉 (we know;) and, as he makes none, so he can un-make none, No right, to 〈◊〉 Per, more than another.  
●ll be Kings then, by Him: yet, not all alike. GOD forbidden, but there should be 〈◊〉, Magis and Minùs, one more than another: But we should put a difference, 〈…〉 Melchisedek, and Nimrod; between Solomon, and Saul.  
●e say then, All Kings by Him; but, among all, and above all, 
5. All; but especially good Kings.  such as he that 〈◊〉 down this, such as Solomon; for he by the great Capital Per Me: Per Me iratum 〈…〉; Per Me propitium, He: And that is the Per indeed. Thus much he doth 〈…〉, by adding in the latter part of the verse (which commonly is the Exegesis of the former) namely, if justa decernunt do come too. If he be a righteous King, as M●●●hisedek, King of righteousness: If he sow the fruit of righteousness in peace, 
Heb. 7.2.  that is 〈◊〉 a peaceable King, as Solomon: If he Rule Per Me (that is) Per Sapientiam, 
jan. 3.18.  rule wise●●. Those are Per Me propitium; Those are Kings primae intentionis, Kings of special ●avour.  
This for the Person. Now to the Act: Per Me, regnant.  
And I make these two, two divers, because some are Reges, Kings, 
iv The Act: Regnant.  and yet reign 〈◊〉: (as true Heirs defeated.) And some reign, and are no Kings: (as do all Usurpers of the throne, per fas nefasque.) Always, one thing it is, to be a King; another ●o reign. joas was the true King, all those six years he reigned not; Athalia reigned ●ll those six years, yet true Queen was she never any. Of such, GOD saith, 
Host 8.4.  〈◊〉 Hosea; Regnaverunt, sed non a Me. Why? for, Per Me Reges regnant, By Me Kings reign; Kings, of lawful and true descent, they reign by Me: These were none such. So, they reigned; but, without any Per from Me. But, when these meet, and ●hey that be Reges de jure, regnant de facto, than it is as it should be: And Per Me it 〈◊〉 that they so meet.  
This Regnant I consider, as an Act, three ways. 1. As it hath a beginning. 〈◊〉 As it hath continuance. 3. As it hath Rectitude or obliquity incident to every act. 〈◊〉 that they reign at all: Regnant diu, that they reign long: Regnant Rectè, that 〈◊〉 reign aright. And every one hath his Per. Per, januae, By, the door; by Him 〈◊〉 enter their reign: Per lineae; By, the line, which He stretcheth out over every Government, longer or shorter; by Him they continue their reign: Per, 〈◊〉; By, the Rule; so reign, as they swerve not from Him, touch Him 〈◊〉; continue with Him, and He with them, and so He will make them to conti●●● long.  
● am led to this, because you shall see these three duly set upon every King's head, 〈◊〉 all the story of the Bible.  
●. Such a King, was so many years old, when he began his reign: there is his 〈◊〉, his Regnant, his Doo●e of Entrance.  
And then: So many years he reigned in jerusalem, or Samaria: there is his 〈◊〉, his diu regnant, his Per of Line, or continuance.  
Then ever follows (if you mark it) either, And he did well, and walked in 〈◊〉 of his father David; there is the manner, his benè regnant, his Rule, or 〈◊〉 Or, and he did evil in the sight of the LORD, and turned not from the ways of 〈…〉; there is his obliquity; out of rule himself, and brought all out of rule with him. This holds in all, and in all will hold, after they be once of of the stage.  

1. Regnant, Per, janu●: The entrance.  As it is Actus in● ho●or they reign, that is they come to the Crown, they begin their reigns.  
It is generally true, that the main frame of Government, the first raising of it, could be by none, but this Per Me. But I insist on particulars rather: Wherein, eny that shall but weigh; what difficulties, what oppositions be raised, what plots and practices to keep Reges from regnant, those from it whose of right it is, shall be forced to confess, that even by Him they have their first entrance. Take him that is next hand, Solomon; and he that shall mark, Adonijahs plot, drawing the Highpriest (A●i●th●r) and the General of the field (joab) into a strong faction against him; shall find, Solomon was bound to acknowledge, that Per Me he came in. Or if he will not, Adonijah himself will, he was forced to do it: That the kingdom was turned from him, and was his brother's, for it came unto him (even Per Me) by the LORD. This confession of his is upon record, 1. Reg. 2.15. And your Majesty was non ignara mali hujus, was not altogether free from these: It is English I speak. Possibly, from joab you were; but, not from Abiathar; His Bulls, they were abroad: And some there were that could not enter by the door, but were climbing up another way. Yet for all these, you came to your reign and you came by the right Per, by the door: And, this (I know;) You are one of the number of those Kings that ascribe their regnant to this Per Me. This, for Actus inchoatus: Now, they are in. 
2. Regnant diu, Per, lineae: Their continuance.   
But when they are in, they may out again soon enough; when begun, end quickly; if- Per Me, as he was the Cause procreant, so He be not also the cause Conservant, and make their reign Actus Continuatus; draw the line out along, keep and continue them for many years in it. Regnant, is true in the first instant. One reigns; if it be but 
a 1. Reg. 1●. 15.  for a seven-night, as Zomri reigned no longer: But what is that? Or what is it to reign a Month, as 
b 2 Reg. 15.13.  Shallum; or three, as 
c 2 Reg. 23.11.  joahaz; or Six, as 
d 2. Reg. 15.8.  Zachar●as did? Nothing: The continuance, propriè loquendo, that is the reign; and Regnant without this Per is as good as nothing. And the Text is for this. The word in Hebrew is not Regnant in the Present, doreigne; but regnabunt in the Future, shall reign, or continue reigning. And so is the Preposition [Per] for it too. For, Per addit durationem; adds over a continuance; where it is added; as is evident, by, Persist, Permanent, Perdurable, Perseverance, Perpetuit.  
And this now, questionless depends upon GOD alone; even their quick cutting of, or their long preserving in their reigns. He can draw the line longer or shorter; draw it out still, or snap it of. He can take them from their reign by the 
e Dan. 5.26.  hand-writing on the wall, MENE, etc. He can take it from them by 
f job. 12.18.  Solvit baltheum Regam, taking of their Collar, and 
g Psal. 89 44.  casting their throne down to the ground. He can call in a foreign enemy, stir up a seditious subject, let lose the sea of popularity in upon them; unlawfully to do it, but to do it though. Many such things are with Him.  
Now we are at the main. For, here comes all the danger: there is such heaving and lifting at them after they be in; such thrusting by force, such undermining by fraud: So many Per me's, Per Me Clement, Castell, Catesby; and they again so many Per's Per knives, pistol, poison, powder, all against this Per of continuance; as be the former how it will, they cannot but confess here, that Per Me it is, that they hold out their Reigns.  
And, here falls in kindly, this day's design and the visible Per Me, that happened on it; 
Lament. 3.22.  For, By H●m it was, and by His mercy; that King and all were not quite consumed. That your Reign, and your lift were not determined both together: Not that you went not down (with David) into the pit; 
Psal. 30.3.  but, that you went not up, up into the air in (I know not how many) pieces, and 〈◊〉 now, after thus many years, it is Regnant w●●h you still: And may i● be Per Me regnat (so we all pray:) and not Per Me regnat only, but, Per Me reg●●bl●, many times, many years more. I but 〈◊〉 in mind here of what I told you right now: It is In me (in Hebrew) not 〈◊〉 In Him, not By Him, though never so hard by Him (for, that is without Him;) 〈◊〉 even In Him, and then they be safe.  
And in Him You have reigned: for He hath enclosed You (as it were) and compas●● You on every side. As in a fortress, strong hold, or place of defence; so have You 〈◊〉 in Him: That, as David oft calleth GOD, so may You; Your Rock, 
Psal. 18.2. Psal. 89 22.  Your 〈◊〉, Your Sanctuary of safe guard: So that the enemy hath not been able to do you 〈◊〉, not the Son of wickedness had power to hurt You.  
And yet, there is more in this Regnabunt, greater grace yet. For, 
jam 4.6.  For, we may extend it yet further, to a continuance, not in themselves in their persons only; but, in their pos●●ritie too. That, when it shall cease with them, and they in their graves, yet it shall be ●●gnabunt still, and they reign in their race and progeny, when they have done reigning themselves. This draws out the Per longer: for, so reign they, many ages; not their own only. Kings, in themselves; Kings, in their seed; Reges à saeculo in saeculum, from one generation to another. By Saul, and by David, we may plainly see; one thing it is, to bring one to be King, as Saul was: another, to establish the Kingdom in his line, as with David it was. And it is that, he magnifieth so much, 2. Sam. 7. That GOD had not only brought him thitherto (to the Crown) that was but a small thing: but that also He had spoken of his Servant's House, in longinquum for a long time; for, that is the right Regnabunt. The right Regnabunt is not that (in the Dan. 2.) like an Image, which when it is broken, nothing comes of it: But the right, is that (Dan. 4) where it is like a goodly Tree that hath branches come out of the stem, which will prove Sients and be new grafted again, and so successively derive itself down to many generations. This also is, Per Me; and altogether by Him, and in His hand, who can establish succession, as to David; and who can also ●id jeremy, Writ this man destitute of children, of him there shall none come more to sit upon the Throne of Israël. 
jer. 22.30.   
This for the Continuance, Diu regnant. I will but touch the third: 
3. Regnant rectè, Per, Regulae: The manner.  I would not have touched it, but that it is a special means, for the second, of continuance. To Diu, the way is by rectè; To rule long, the way, to rule right: Nay, it is the way to rule for ever: And, without Rectè, the shorter the better; better for them, and better for all parts.  
Thus doth one per still lead us to another: for as it is true, Per dicit causam; so is it likewise true, Per dicit regulam. By Him, as a cause; By Him, as a rule: from which Rule not swerving, there is a direct promise, Deut. 17. He shall prolong his reign, 
Deut. 17.20.  and not his alone, but even his child's too, in the midst of Israel. And, by that Rule, a long line shall be drawn, for the drawing out of his reign many years.  
And, this we need not seek for, any where else; it is even in the body of the word. For Rectitudo and Rectus, and Rectè, Substantive, Adjective, and Adverbe, all come of Rego: so doth Regula too, itself: That they need be no strangers one to another; There is an alliance, and there ought to be a reciprocal reference, between them and Regere, and between Regere and them. Erit apud rectissimum Rex (saith Moses, 
Deut. 33.5.  Deut. 33.) He shall be, as straight, as near the Rule, as may be.  
Now, that Rule is (here) Me; and Me is Wisdom; and Wisdom is the Rule which GOD himself draweth his lines by; And Kings, as in other points, so in this, to be as like, and draw as near GOD as they may.  
But then, care would be had, it be that Wisdom which is Me (indeed.) For, Achil●phel's, and Ieroboam's go for wisdom, in the world; but (indeed) such wisdom (as Saint james termeth it) is earthly, sensual, and hath somewhat of the Devil in it. 
jam. 3.15.  It is not that worldly wisdom, they be Kings by; but that which is from above, and 〈◊〉 (I told you) is CHRIST. What they are, by Him they are; That they continue, by Him it is: Who is, and will be pro illis qui per Illum; be for them, that be by Him; and will not see or suffer the overthrow of His own Ordinance.  
And, may I not then commend Him (this Per Me) to them? That, since they 〈◊〉, by that Wisdom (which is CHRIST) they would reign by that, and by no other Wisdom. And that reciprocation (I touched before;) that, seeing they reign by Him, He may reign by th●m, Regnet, per illos, qui regnant per Illum; since they rule by Him, to be ruled by Him: There cannot be a more reasonable request, than this: Regnet per Reges, per 〈◊〉 regnant Reges.  
Specially, since this Per of the Rule, will bring them to the Per of Persistence; so long as they continue with Him, and He with them, He will continue them and their reigns, and nothing shall stir them. But, let go that, and take them to another Per Me, And I dare not promise aught: If any have miscarried, he hath first let his Per go, and then after was put out of protection: And then, the sons of perdition had power over him, and his continuance soon came to an end.  
Tak●, this then, for the farewell of this point. Sever not Reges from Per Me, and you shall never sever Regis from Regnant: But if they have once lost their Per Me, mervayle not, if they lose their Regnant not long after.  

The Application to the People.  But, this Sermon was made for the people: To them then, I turn. For, as if Princes well weigh this Per Me, they will rule the better: so if the people do the like, they will obey the sooner. This is sure: If Per me Reges regnant, then Per me populi parent; if from Him the Power of Sovereignty, by Him also the Duty of Allegiance; which we do bear them, even for this very Per Me; even therefore because they be of Him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Solomon, 
1. Pet. 2.1.3.  here) Per Ipsum, by Him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith S. Peter) propter Ipsum, for Him, for His sake.  
Two points I would commend to you and so end: CHRIST it is, that here speaketh: Wisdom it is, that here speaketh. Since it is CHRIST here speaketh, it is against Christian Religion; since it is Wisdom here speaketh, it is folly to hold, to say, or to do the contrary.  
For CHRIST: If Per Me Reges be from CHRIST: from whom is the other Per me? Per me rebels, Per me regicîdae: from whom they? If By Me Kings reign, be CHRIST 's; By me Kings slain, whose Per is that Per? That Per cannot be the Per of any, but of CHRIST 's opposite: Who is that? Quae Conventio Christi & Belial? What agreement hath CHRIST and Belial? 
2. Cor. 6.15.  There he is: You see, whose brood they be, that go that way, Even Belial's Brood. He, out of his enmity against Per Me, can neither endure Reges nor Regnant; But stirs up enemies against them both, both Reges and Regnant. Against Reges, Regicîdas; to assault their persons: Against Regnant, Rebels; to subvert their estates.  
And, it is He that sets up this Anti-per, who takes upon him, to lose this Scripture; 
joh. 10.35.  to sever Reges and Regnant: Nay (which is worse than this) to make Saints and Martyrs of them, Qui vias dant ad delendos Reges, that set their ways to destroy Kings, 
Chap. 31.3.  against which there is a special Caveat in the last Chapter of this Book. But (which is worst of all: for, though the Rebel be evil, yet the Rebel-maker is fare worse:) He that raiseth up this new sect of Rebel-makers worse than Rebels themselves: For, if they be the brood of Belial, Qui vias daunt, What shall they be qui vias docent? shall not they be Primogeniti Satanae, Belial's first begotten? That score out the way for destroying of Kings; tell, by whom, and in what sort, it is to be proceeded; to make a very method or Agend of it.  
There is a short resolution in this Text for all these: Seeing it is CHRIST, it must be unchristian (if not Antichristian) to take eny such course: CHRIST 's disciples they are not; None of His (sure,) that either put their hand to practise it, or their pen, or tongue, to defend it.  
And as, if this be CHRIST, it is unchristian; so, if this be Wisdom, then is this their course, folly; And so it is, three ways.  
1. Folly first, to seek to sever Reges and Regnant, from Per Me: it will not be. To think, they can set themselves against Kings, and yet never have to do with GOD at all. But, Kings (we said) are in God: so, they must go through Him, before they can come at them: they cannot deal with Kings, but they must begin with GOD first Gamaliel's Position is sound and good: All one to fight with GOD, 
Acts 5.39.  and that 〈◊〉 his of GOD: for, they cannot be severed.  
2. And, if they cannot; to fight against GOD, to kick against the prick, 
Acts 9.5.  that is folly and madness (I am sure.) Ye may return them all for fools, that go about it. That think with their devises to outreach Him, whose folly is wiser than their wisdom. 
1. Cor. 1.25.  Or by their practices to overbeare Him, whose weakness is stronger than their strength: He will be too hard for them, do what they can. 
1. Cor. 1.25.   
3. Specially (which is the third) having had so often, so certain experience, that they which have gone about it, still come by the worse. For, extreme folly must it needs be, to begin that, which none that ever yet began, could bring to good end; Which, all that ever yet began, ever came themselves to an evil end: As, to an evil end have they come, all the pack of them. These four words have put them all down.  
And (as it falls out) this day, of this folly, we have Exemplum sine exemplo: And, in the success thereof, may all the r●st read their destiny. For, by the light of this day, eny (that is not blind) may see, that By and through Him, King's reign, in that, by and through Him, they, that would have blown them up, are come to a shameful end. Blow them up, they shall not, but blow themselves down they shall; down, 
a Num 16 33.  after Core, the same way he went: Even to 
b Act. 1.25.  their own place, with Core, and judas, to the bottom of hell. That so, it may appear to all the world, since this Per Me is Wisdom, if Wisdom set them up, folly it shall be, in them that seek or set themselves to put them down; to subvert, either Reges their persons, or Regna their States.  
Let Wisdom then be justified of her Children: And so many, as love Per Me, love and be friends and take part with both their Persons, and States. If they be Per Ipsum, 
Luk. 7 35.  By Him, put our Per to His Per, that they may be, by us, too: We cannot err (we are sure) if we keep the same Per, that CHRIST doth.  
And (to conclude) let this be our last duty: since we know Whence they be, we know whether to go; since, By whom they be, to whom to repair, if we have any business concerning them. If we have a good Prince, whom to thank; if otherwise, whom to appease.  
But if a good (for to that case I return) never to look upon Him, but to lift up our eyes withal, to this Per quem. As, to thank Him, that He hath preserved him many other times (but specially and above other, this day; him, and his, that is, him and u● all:) so, duly to pray to Him, that He which reigneth thus by Him (that is, by His appointment) may safe, and well, and long reign by Him (that is, by His protection.) To thank Him, for Per Me regnat, and to be suitors to Him, for Per Me regnabit; that He would draw out this Per and make it a long Per, Per multos annos. That it may ever be (as, in the Text, it is) Regnabit, still; still, in the future, Shall reign.  
Shall reign out his own age himself, in person (there is one Regnabit.)  
Shall reign in his Issue and offspring, and that many ages: (there is another Regnabit.)  
Shall reign, in the life of memory, and a blessed remembrance of his time and reign, and that through all ages: (there is a third Regnabit.)  
Shall reign all these; And, beyond all these, there is another yet, as the last so the best of all; Shall reign, all these Per Deum, By GOD; and, after all these, Shall reign, Cum Deo, With GOD, in the glory, joy, and bliss of His heavenly Kingdom, and that perpetually: which Kingdom shall have none end, but be in Saecula Saeculorum. To which Kingdom I, etc.    

A SERMON PREACHED BEFORE THE KING'S MAJESTY AT WHITEHALL, ON THE V of NOVEMBER, Anno Domini, MDCXIIII.  PROV. CHAP. XXIV. Fili mi, &c 
VER. 21. My Son, fear thou the LORD, and the KING: and meddle not with them that are given to change.  
22. For, their destruction shall rise suddenly: and ●ho knoweth the destruction of them both?  
23. These things also belong to the wise.  
WE begin, this year, where we left the last. Then By me Kings reign: Now, by Me, 
Pro. 8.15. The Text, An. 1613.  rerum novarum studiosi, seditious persons, come to ruin and destruction. For, that is the sum and substance of this Text.  
It is a fatherly advise given, by Solomon to his son; 
The Sum of the Text.  Not to meddle or make with them that are given to changes. And there was a change; such a change, as never was seen, or heard in any age, meant and meddled in, this day. So the first verse intenessed in the Day.  
And, this is not a bar● advise, and nothing else; but, upon a penalty. And that penalty set ●●wne by way of a prophecy. And that prophesy fulfilled, and that penalty extended; this day, too. So, the second verse likewise. So that, this day, the first verse was 〈◊〉; the wisdom of the Counseile, that it is wise and good: And, this day, the 〈◊〉 verse was verified the event of the prophecy, that it is certain and sure; for 〈◊〉 followed them, that followed not it.  

The Division.  The points in it are, a● the verse 〈◊〉 two. Th●re is an advice, in the former: My So●ne, fear God and the king, 〈◊〉 with a penalty annexed, in the latter: For, their destruction shall arise suddenly, &.  
There is in the advice, ● first, a kind of commending of it. ² Then, the advise itself.  
1. The commendation stands first: For, Fili mi, I take to be a commendation. That it is a counseile, a Father would give to his son: And, that is no evil one, we may be sure. Do but cast your eye, over the counseiles in this book, that are given with a F●li ●i, you shall find they be ●e meliore notô, special ones, all; all very well worth the giving.  
2. The advise itself follows: the main drift whereof is, A Retentive against meddling with certain persons; persons, such as this Day brought forth. To fear, and to forbear. Fear God and the King: And Forbear to have to do, or deal, with any such. It consists of two counterpoints: a Fac, and a Fuge. Do this; and eschew that. The Fac is, Fear God, and the King. The Fuge is, Et ne commiscearis, Meddle not. Fellow one, fly the other.  
Now, it is punishment enough for a man, not to follow good counseile, when it is given him: Yet hath GOD so ordered, as there goeth (ever) some further evil, with the contempt of good counseile. As, with the contempt of this, there goeth a penalty, no less than destruction and ruin: and that, a sudden destruction, and an unknowen ruin. It shall surprise them on the sudden: And it shallbe such withal, as Quis scit (saith Solomon) Who knows? (that is) No man knows; how fearful. Print well in your minds these four ¹ Destruction, ² ruin, ³ repentè, ⁴ quis scit? They be the quatuor novissima of the Text. And, for fear of these, fear to meddle with these spirits.  
So Solomon sits here, as a Counseilour; and, as a judge. A Counseilour, to advise: A judge, to pronounce. Hear his counseile, then: If not, hear your sentence. And choose which verse you willbe in. There is no scaping them, both. In one of them we must be, all. Either in the verse of counseile: Fear God and the King, &c Or, in the verse of penalty: For, their destruction etc.  
The 〈◊〉 up of all is, Haec quoque sapientibus: (So read it the seventy, with this verse;) And so, the Fathers all: And not, as now it standeth, with the verse following.) The meaning is: that, this is no counseile, for fools: No man so wise, the wisest man that is, it may well become him to take it. Commonly, they, that meddle in these matters, want no wit; are wise, at least in their own conceits: therefore (say the seventy) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: You, that think you are, and would be taken for wise, to you be this spoken.  

I. The advice.  I Will speak a few words, of the commendation Fili ●i: It is of a Father, to his Son. 
a The commendation thereof. From a Father.  True and 〈◊〉 it is the counseile of a F●ther, to his ●hild.  
The very force of natural affection so whe●● 〈◊〉 the wit, as oft, even a simple man, will give his child, not simple advice, but found 〈◊〉 good. But, if it happen not always to be of the best, ●t i● the best he had, you may be sure. There might want br●ine●, the good heart of ● Father 〈◊〉 wanting.  

And be wise.  To supply that wan●, I ask sec●●dly, who is this Father? I find, that it is Salo●●●; tha● speaks. One, 〈…〉 wisdom among the so●ns of men. One able to give good counseile, worth the following. And yet (I know not how) they that 〈…〉 for wise, other while give not all the best. But it is because they bend not 〈…〉; and they bend them not, because they respect not the parties much, they 〈◊〉 to. But, were it Fili mi, had they to him the hearty true zeal of a Father, it 〈◊〉 make them gather their wits together, and help it much. That is, if we could 〈◊〉 ●hese two to meet; the brains of a wise man, and the bowels of a Father: if a Fa●●● were Solomon; or if Solomon were a Father: if a father were as wise as Solomon, or 〈◊〉 could be as kind as a Father; that, were like to be good counseile indeed. For ● ●ise man, he well could: And, as a Father, he (sure) would give his best. So, 〈◊〉 to that. Why, here they be both: This father, is Solomon. The brains of Salo●●●; and the bowels of a father, both, in it.  
What lack we yet? Somewhat: Wise is not all. We find one wise, 
Godly wise.  that would 〈◊〉 ●●ve given this counseile, for he gave it not himself (as might be Achitophel.) 〈◊〉 of his wisdom: away with it: It is devilish. No, this is Solomon: not 〈◊〉, but godly wise, with the wisdom that is from above: and that is the wisdom indeed. 
jam 3.17.   
In sign it is so; see, his counseile gins with Fear God, 
Pro. 1.7.  the beginning of all true wisdom, when all is done. And ever the counseile right, that is so grounded. If this come to the two former, I see not what can be required more. To the commendation of 〈◊〉 then, all three meet in it. Here is a ¹ Father; the Father is ² wise; wise, as ³ Solomon, his wisdom from the Spirit of GOD. There can be no more. To such a counseile (I trust) we will give ear. And so, I pray you, let us.  
The Counseile hath in it a ¹ Fac, and a ² Fuge. The Fac, is Fear God and the King. 

2 The Advise itself.  
The Fac:   There is in it, a single act, and a double object. The single act ¹ Fear: The double object ¹ God, ² the King. We begin with them, as in nature, first, 
a Fear God and the King.  Deum et ●egem.  
Where, at the first, we see (and it is a good sight to see) God, and the King, in conjunction. And no marvel, if Rex, quem, and Deus, per quem do join. 
¹ The object God and the King in conjunction.  But join they do, and join they may, and yet be in two several sentences, or in two several members of one sentence. Et would couple them, well enough. joined nearer than so, in one and the same sentence: In one, and the same member, 
a Inter se.  of one and the same sentence. And in one member they may be too; and yet some word between them, and not immediately. Heer, so immediate, so hard one to other, as nothing in the world between them, but the Vau, the Et, the very solder (as I may say) that joins them thus together.  
All this is but one: but, I observe no less than five conjunctions of these two great Lights, all within the compass of this Text. ¹ First, with one Et. ² Then in one t●me (there is but one Time, between them both.) ³ Thirdly, as with one Et: so with 〈◊〉 Et ne, both; that, is but one, neither. ⁴ Fourthly, they have but one party in opposition to them both, Shonim. ⁵ Fiftly, the trespassers against them both, have but one end, ruinam utriusque. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
All this, this joining, thus near, thus close, immediate thus many ways; all this is GOD. GOD it is, that thus joineth himself, to the King; and the King, to Him. Not only here, by Solomon, under the Law; but even in the Gospel also, by CHRIST. He joins Caesar and God too; and (in a manner) as near; with the same Et, 
Mat. 22.12.  and with but one Reddite: and puts them, and their duties, both, in one period. Heer, God be●●re Caesar: there, Caesar before God.  
Now, the nature of those that be joined by GOD, is set down, by our Saviour, thus. Quod Deus conjunxit: Quod it is; not, quos, or quae: No more plural, 
Mat. 19 6.  〈◊〉: No, but coalescunt in unum, they grow together; together into one, one sin●●lar quod. GOD 's Conjunction is (ever) of the nature of an Union. One Et; One 〈…〉: One fear between them; One opposite against them.  
〈◊〉 these, thus joined by GOD, what is our duty? As we find them close joined to our hands, so to keep them. First, Homo ne separet; not to sever them at any hand. 〈◊〉; Homo ne solvat, not to make the knot more slack or lose. Think, it was not for nought, that our Saviour CHRIST said of this Scripture in particular, Non potest solvi Scriptura. 
joh. 10.35.  Not, Non dissolvi: but, non solvi. Dissolvi, the knot loosed quite; but solvi, not made more loo●e or slack, than he left it. One is opposed to the joining; the other, to the nee● joining of them. Not to do it, ourselves: and not to endure them, that are tampering about it. Not the Anabaptist, that would put out Et regem, clean. Not other (little better) that put it out and put it in, at their pleasure; a King or no King; to be feared or to fear; fast or lose; to join, or to stand aloof, (as it were in opposition, the whole heaven in sunder:) Timete Reges, the Accusative; or Timete Reges the Vocative, as falls fittest to their turn. Neither to endure them, that would dissolve it clean: Nor them, that would feign slacken it, to the end, to wring or wedge in a third between Deum and Regem. No; let them stand; and stand, as they be left: unloosed, unloosened, Deum & Regem. They that fall to be changers (after) in the Text, begin their change (ever) at this; at transposing, or interposing somewhat, between Deum et Regem. Therefore, look to this well. This, for the first conjunction inter se, between themselves.  


Their conjunction in Time.  
2. The Act.   Then are they joined again in aliquo tertio, in a third: Time. Why, in Time? Indeed, our Saviour CHRIST 's Quae Caesaris, is more ample a great deal: many things contained in it, beside. Of those many, this is but one; but, this is one. And this one (here) is made choice of, because it falls fittest, to the purpose in hand.  
The purpose is, to restrain from meddling. Now, fear is more restrictive, than honour, or any of the rest. The Philosopher calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the passion, that holds (as it were) the reigns of our nature, to check us, and keep us back, from that which is hurtful; to which (otherwhile) we are but too inclineable. As namely, there is a spirit in us: 
jam. 4.5.  And that spirit (saith Saint james) lusts after envy: And envy is, at our Superiors, toward whom (even the supremest of them) men stand not (always) in so good terms, as were fit. Nay, so far forget themselves, sometimes (witness this Day) as they fall to change; change with a witness, change them into ashes; put fire to them, and blow up King, and all. Here needs a Retentive: Fear, is fit for that. Therefore it is fear: Fear God and the King.  

Fear God.  Of [fear God] we shall soon agree, that he is to be feared: I would to GOD, we would, with as great accord, agree to do it, as we will easily agree, it is to be done: that so, it might be with us, as with holy job it was, Vt timor noster, spes nostra, from our fear might grow our hope; 
job 4.6.  the true hope, when all is done. Even that, which riseth from fear, which makes us refrain to do evil, and so breeds in us, the hope of all hopes, the hope of a good conscience.  


God, And the King.  
1. joh. 5.6.   But fear God is not all. Et Regem, And the King: him we must fear, too. In water and blood (saith Saint john:) not in water only, but in water and blood. So here: God and the King: not God alone; but God and the King. Non sufficit unum; oportet utrunque fieri, in Copulativis.  
Hence riseth the second conjunction. As before of God, and the King: so here now, of the fear of God, and the fear of the King. And even the same benign aspect that is between God and the King, the same is there between the two fears: the very same, every way.  
They be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compatible (as we say in Schools:) they will stand together, go together, hold together, well. They hinder not one the other. By the grace of GOD, we may do both. Both, be regal and religious too. We shall not fear the King, a whit the less, for fearing God: Nor (vice versâ) GOD the less, for fearing the King.  
Not the less? Nay the more. For, they be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not only, a joint and mutual consistence between them, but a joint and mutual assistance, either of other. Not only, not hinder, but further; nor endure, but induce one the other, So that, 
1. Pet. 2.13.  that which is (here) Et Deum; is (elsewhere) Propter Deum. And not only with God, but for God, we fear the King.  
And, though Regem stand last, be (as we say) ultimum in executione, yet is it (here, in this place) primum in intention: The sequel shows it. For, when he co●es to the Et ne (mark it well) the point of opposition, He saith not, Meddle not 〈◊〉 irreligious persons, Atheists, such as fear not GOD (so he should, if Time 〈◊〉 had been principally meant:) No, but Meddle not, with the Seditious. Now, they (we know) are most properly opposite, to the King. The fear of GOD hath elsewhere his chief place, many times and oft. But, here, Time Regem is primae intentio●is, the very mark, all this Text levels at.  
Then, why is it not Time Regem and no more ado, and leave out Time Deum quite; For, what hath GOD to do here, in matter of this kind, of Sedition? Not ●o: There is reason, Time Deum should be in, and first in. In the point of Allegiance, he that will lay his ground sure, it behoveth him (as Gregory speaketh) arcessere rivum Fidelitatis, de fonte pietatis, to draw down the stream of allegiance from the true conduit-head of it, the fear of GOD: If, thence it come not, it is minus hab●ns, not as it should be. For, if it be right, Time Regem is to come, out of Time Deum.  
Mark this method well: to have Regal duties rightly settled, 
But, fear God, first.  he goes up as high as GOD; begins with Time Deum, the fear of GOD. And, thither we must, if we shall go sound to work. It is not the Common-Law or eny Act of Parliament, that breeds Time Regem, kindly. If our fear to the King, be taught us by the law of man, it is not yet upon his true base, his right cornerstone. To Divinity we must; to this Book, the Book of the fear of GOD; if it be right, ground it there. And, if that might take place, there should need no law else, to sustain or preserve Kings or States.  
Set this down then for a rule: that, there is no Surer friend, no Surer stay to Kings, and their rights, than Time Deum (that is) true Religion. And set down this with it: that, it is a sure sign of a good Religion, if it will joigne with Time Regem (the d●tie to the Prince) well. For, if it be a true Time Deum, it strengthens Time Regem; it weakens it not.  
And on the other; that it is an infallible note of a bad one; if, either it shoulder the King from GOD, or shrink up the sinews of civil obedience.  
But, if it make Time Deum, to blow up Time Regem; make the Catholic faith, to overthrow the Catholic fear of GOD (for, both I trust, be alike Catholic;) if they persuade men, that the King, and the whole Parliament must up, or the fear of GOD cannot stand: they are out of this Text quite: they are clean beside Time De●●, as it was in Salomon's time: teach a new fear of GOD, falsely so called, without this Book altogether.  
But, what is become of Time Regem, with them? Sure, they that fear not, to blow 〈◊〉 the King, I will never say, they fear the King: they that put men, in their Amphi●●●atrum Honoris, nay in their martyrology, or Calendar of Martyrs, for not fearing ●o attempt it, it is a strange fear, they teach; Indeed, rather Time Rex, than Time Regem.  
And, another sort there is, not come so fare; with whom (yet) Time Deum & ●egem is not, as it would be: that fear (I know not how) as if the fear of the King did abate somewhat, from the fear of GOD; and there were no true fear of GOD, without some mixture of contempt of order and government. But, if one can grow somewhat bold, somewhat too bold with Kings, to teach them their duties; and fear not to speak evil of such as are in authority, than (lo) he fears GOD aright. And, 
jude 8.  ●one of the Clergy fears GOD, but they that use it. Nor none of the Laity, but ●●ch as bear them in it. And these two are the only Feare-GOD 's, in the land. ●●hers, that think, they may do both, and would gladly do both, may not be allow●● to fear GOD on the right fashion; They fear the face of man. And thus, 
jer. 1. ●.  with 〈◊〉 new fear of GOD, they put out of countenance the fear of the King. As if, 〈◊〉 fears cast out one another; and one could not be in at the former, but of necessi●●e, he must be out at the later. What is this, but to make a disjunctive (at the least) ●●tweene them?  

Rom. 13 7.  But you (beloved) never fear to do as Saint Paul wills you: Cui timorem, timorem, to give fear, to whom fear belongeth; and, to the King it belongs, as here we see. 
Psal. 82.6.  He that said Ego dixi, Dij estis, in so saying, said, Et sicut dij, timendi estis. Therefore, Nemo timeat timere Regem, let no man be afeard to fear the King, and yet fear GOD too. You may do both; you must do both. The Text is short, but full, in this point. For, Time Deum; that is, be a good Christian: and, Time Regem; that is, be a good Subject. And, the better Christian, the better Subject.  
But indeed, I have not done well in speaking of them all this while, as of two fears. There is but one Time, in the Text. If you strike it out from Regem, you strike it out from Deum, too. For, there is but one in all, And they consequently to be feared, not with two, but with one and the same fear, both.  
This, for the conjunction: which (I wish) we may endeavour by all means to maintain. For, besides the offence to GOD and His fear, It is a preparative to the change (which here followeth) to sever GOD from the King, or the King from the Kingdom; to force them one from the other, that GOD hath so straight united together: hath himself, and would have us to do the like. And now, after we have done with the Fac, and the conjunction, let us come to the Fuge and the opposition.  

a The Fuge, And meddle not, etc.  Fear GOD then and the King, wherein? In many other points; but (to hold us to the Text) in this namely, that you meddle not with these following. And, even by this, ye may take measure, whither you fear them or no, by your fearing to joigne with such, as this day brought forth. For, if ye joigne with them, ye oppose straight to both those: not to the King alone, but to GOD; to His fear, as well as the King's. Indeed, to the fear of them both. For, to both, are these here set in opposition. It is not Fear the King (alone) and meddle not with them; but, GOD is in too, as well as the King.  
Nor, it is not, fear GOD and the King, and then over again, with two for two; and meddle not, either with irreligious, or seditious persons: but, with seditious, only. Sedition is jointly opposed to both; and no less to GOD, than the King. To either, in equal opposition.  
I note here, no less than four oppositions besides the Et ne; as before, four conjunctions beside the Et. ¹ Against the King: ² Against GOD: ³ Against both: ⁴ Against the fear of both. 1. The King: For, it is (this meddling) a trespass at common Law, against him, his crown, and dignity. 2. GOD: for it is a sin also against GOD 's Law, against heaven and him: Not only, these on Earth, Laesae Majestatis: to GOD 's Majesty no less than the King's. 3. Both Deum & Regem; For, it is directly against both Tables: 
Matt. 22.38.  And against the two first and great Commandments of both Tables. 4. And, being a sin against fear, it will prick fast toward presumption; 
Psal. 19.13.  and, that is a high sin: If that once get the dominion ever eny, He shall not be innocent from the great Offence. So, against the ¹ King, ² GOD, ³ Both, the ⁴ Fear of both.  
But, by this, clear it is, who ever they be, that meddle with these, eo ipso they fear not GOD. Directly: for, if the Commandment be, Fear GOD, and meddle not; one cannot do both; both be a meddler, and yet fear GOD, though. He cannot say (with the meddlers of this day) Yes, yes: meddle with the Powder-plott, and yet be a good Catholic, and fear GOD well enough for all that. Nay, fear GOD the better; and be the better reputed of, you know where, for this very meddling.  
But, that in this point we may proceed to purpose, we are to see first ¹ who be these Shonim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ● And then, what it is to meddle with them.  

What these Changers be.  The word in the original, is very pregnant, and plenteous in signification; which hath made divers turn it diversely. The Vulgar turns it Cum detractoribus, such as detract from Princes: and well. Ours, before, was With the seditious: and, it was well so. Now, we read, With them that are given to change: And, that is well too. For, all are in it; and well may so be. For, Detractors, Changers, Seditious, all come to one.  
detractors. 
1. Detractors.  For they that in the end prove to be seditious (mark them well) they be first detractors: Or (as the nature of the Hebrew word is) Biters. It is, of Shen, a 〈◊〉; they have teeth in their tongues. Ever, the first thing that moves to a sedition 〈◊〉 Shemei's tongue. As at first, it did (sedition;) so doth it still, begin in the gainsaying, in the contradiction of Coreh. So began he: This Moses, and this Aaron, 
2. Sam. 16.7. jude 11.  ●he● take too much upon them, do more than they may by law; they would have somewhat taken from them. So Absalon: Heer is no body to do any justice in the Land. 
Num 16.3. 2 Sam. 15.3.  So ●●●boam; Lord what a heavy yoke is this on the People's necks! Meddle not with these Detractors. 
1. Kings 12.4.   
Then secondly, when they have made the state present naught, no remedy, 
2. Changers.  we must have a better for it; and so, a change, needs. What change? Why, Religion, or the Church-government, or somewhat (they know not well what) stands awry. Ye shall change your religion (said they of this Day) and have one for it, wherein for your comfort, you shall not understand a word (not you of the People) what you either sing, or pray: and for variety, you shall change a whole Communion, for an half. Now a blessed exchange, were it not?  
What say some other? You shall change for a fine new Church-government: A Presbytery would do much better for you, than an Hierarchy: And (perhaps) not long after, a government of States, than a Monarchy. Meddle not with these Changers.  
Now thirdly, whom you find thus magnifying of changes, 
3. Seditious.  and projecting new plots for the People, be sure, they are in the way to sedition. For (mark it) they do sedire, that is seorsim ire, go aside; they have their meetings apart, about their new alteration. Now, of sedire comes sedition, side-going. For, if that be not looked ●o in time, the next news is, the blowing of a trumpet, and Seba's proclamation, 
2. Sam. 20.1.  We have no part in David. It gins in Shemei, it ends in Seba. But so, at last, all (ye see) comes to one: Shonim all.  
And now to the Medlars. But first will you observe, 
What, the Meddlers.  here are two sorts in the Text, ¹ they that meddle; and ² they, with whom they meddle. The Seditious (that is) the contriver of the treason; and the Medlars (that is) his complices. And that it is not, Be not yourself seditious: but, meddle not with such as be. Be not the author, or ring leader; but, be no fautor of them, have no part or fellowship in the business, Ne commiscearis, be not a mixed traitor: For, mixed and pure, both are naught.  
As for them, that are in it at the main (as they say) he doth not so much as once speak of them: Of them, there is no question. Only, directs his speech to them, that are brought in on the By. Tells them, in so being, they are as deep in as the others. No accessory here: as is the Seditious, so is the Meddler: Author, and Fautor, all alike. Alike, first: For, both without the fear of God and all religion, alike. Alike again: ●or, liable to the same penalty after, ruinam utriusque.  
Well now, What is it to meddle, this Commisceri? I would note two things to you out of it: ¹ The nature of the word, ² and the extent.  
The nature, I take to be worth a note. Commiscearis, is a mixture; 
¹ The Nature of Ne commiscearis.  What manner of mixture is it? Out of the Hebrew word, it properly betokens that mixture or medley, that is, of the light with the darkness after the sunset, in crepusculo, in the owl-light (as ●e call it.) That, is Ereb properly: (Thence cometh the Poet's Erebus: ye know, what that is.) Now this, in very deed, is rather a confusion, than a mixture: and might well have been turned Ne confundaris, Be not confounded together, they and you; or (as Saint Peter speaks) Run not together with them to the same confusion. So, 
1. Pet. 4.4.  a confused ●●●ture it is, or a mixture to confusion.  
You shall see, it is a word well chosen. Take it of the persons, and a confused mix●●●● it, is. For, even the children of light (not always so wise in their generation) that 〈◊〉 plain meaning men are sometimes drawn in too, by some illusion or other, to m●dle and to join with these Sons of darkness. As, some went with Absalon to ●he paying of his vow in simplicity, and were in before they were ware. For, 
2. Sam. 15.11.  being there ●ith him, they must do as he did. Just the medley of the Pharisees, and John's Disciples.  
Or take it, of the plot itself. In it also, such a mixture there is; for, they want not some glistering pretences, as it were a false light, cast on the plot. But, go to the bottom of it, and there it is 〈◊〉 tenebrarum, the very dungeon of darkness: and, well, so; as being wrought in a dark cellar, under ground, by the sons of Erebus, in the skirts of Erebus itself.  
Or, look to the carriage of it: there, shall you plainly discover, a very blending of light with darkness, 
1. Tim. 3.16. Apoc. 17.5.  of the oath of GOD, with the work of the Devil: the Sacrament of godliness, with the mystery in the Whore's forehead, of all abomination; of the losing from lesser sins, with the binding to a greater. Mashing together holy duties, with lewd practices; and not mingling, but confounding oaths, Sacraments, absolutions, with the works of Ereb, or Erebus, of the blackness, and of the darkness of Hell itself.  

2. The extent of it.  Now, of the Extent: Meddle not. How many ways may one be, or be said to be a meddler? That may he many ways; as many, as one may be partaker of another man's sins. 
1. Kings 1, 7. 1. Kings 12.4. 2. Sam. 20.1. 2. Sam. 16.21. 1. Kings 1.7. 2. Sam. 16.7. 2. Sam. 20.14.  1. By being a Champion or leader for them; as joab to Ado●ijah. 2. By being Spokesman, or Orator for them; as jeroboam, to his crew. 3. By blowing the trumpet, animating them, setting them on; as Sheba to his. 4. By giving them shrewd advice, how to manage their matters; as did Achitophel to Absalon. 5. By saying Mass, praying for their success: that was all, Abiathar could do. 6. By bruiting infamous speeches or libels of David: that was all, that Shemei. 7. By harbouring, or receiving them; as the City Abel did Sheba, and should have been sacked for it. 8 By furnishing them with money or supplyee otherwise, (as it might be, contributing to the powder: 
jud. 9.4. ) as the men of Sichem, to Abimelech. 9 By that, which Solomon calleth hand in hand, 
Pro. 11.21.  that is, digging with the pickaxe, co-operating with them, in the vault. 10. By being (if not party, yet) privy to it, and not opposing; 
1. Sam. 26.9.  as David had been, to Saul's death, if he had not hindered Abisai: Non obstans. 
Esther 2.22.  11. Or, at the least, privy and not disclosing it; which had been Mardochai's case, if he had concealed the Eunuches treason: Non manifestans. 12. And last, (which I take, to be full out as bad, if not much worse than eny of the rest) by speaking or writing, in praise or defence, either of the deed or the doers; their case, Num. 16.47. calling Core, and his company, the people of the Lord: for sure, if the consenter be in; the commender, much more,  
All these make up this medley. To these, or eny of these, well may it be said, Ne commiscearis. Now I know, degrees there be, in mixture; more or less: but, here is no degree. Only, Ne commiscearis, simply. Not, in no great quantity: but, not in the least scruple, not at all. It is rank poison; the least drop of it is deadly. Never so little is too much.  
Therefore, absolutely, Ne commiscearis; Meddle not with them at all: not with absolving them, not with giving them the oath, not with praying for them; above all, not with offering the unbloody sacrifice, for so bloody a treason. Iacob's counsel is best: In consilium eorum ne veniat anima tua, 
Gen. 49.6.  not to come once among them. To separate yourselves from the tents of Core, touching whom, you know, what GOD gave in charge, and what Moses proclaimed, Away from them, come not near them, touch not eny thing that is theirs. 
Num. 16.26.  It is infected; they have the plague; if you meddle with it, it will bring you to destruction.  

II. The Penalty.  So are we come to the second Verse, to the penalty. And, it is not more than needs. 1. For sure, even good counsel enters but slowly into us (we are so dull,) if it have not an edge given it: be not seconded with some forcible reason, to help it forward. 2. Now, no reason more forcible, or of better edge to enter us, then that, which is taken from the fear of some great mischief or main inconvenience, which will surely take hold of us, if we take not hold of the counseile. 3. And, as none more forci●●● 〈◊〉 none more fit for the present counseilc: It is, to fear. Now, to induce fear, 〈◊〉 way more fit, then to set before us, some matter of terror, some fearful object or ●●●●equent, it will bring us to. And what more fearful, then of all the five fear●●●● things set down by the Philosopher, the most fearful (that is) the fear of death? 〈◊〉? Why it works with beasts, and even with the dullest of them, Balaam's beast; 
Num. 22.23.  〈◊〉 him, strike him, lay on him with a staff, ye shall never get him to run upon the A●gell's sword, upon his own death; that shall ye never. Sure, we are to think: His first commandment God headed with the best head, He had; and that was Morte morieris. He thought it the surest, and most likely to prevail. And, if eny thing hold us, this will. If ye fear neither God, nor King; yet fear this.  
1. But yet, if we weigh the word [destruction] there is more in it, than death. 
1. Destruction.  To death we must all come; but this, it will bring you to an untimely end. Not fall of yourself; but destroyed: even plucked down, a great while before you would fall.  
2. Nay, nor it is not untimely death, neither: 
2. Nay, Ruin.  there is more in it then so (in destruction.) All that die before their time, are not destroyed: God forbidden. No: there goeth some evil touch, some shame, some foul uncouth end (ever) with it; that is it, that makes it destruction.  
3. But what manner destruction? Some may be restored, and built again: This is ad ruinam (that, is added in the latter part of the Verse) to ruin: So that, never built again; never repaired more: that is, to utter destruction.  
4. And yet, there is more still. For, these two, (¹ ruin, and ² destruction) they be not used of a person, properly: but, as the word gives, of an house, or structure. Add this then, that it will be the ruin and plucking down, not of yourself alone, but of your house too. And (indeed) how many great Houses have been ruined by it?  
Then, if this will not hold you from meddling; that it is a sin, a double sin, against both Tables; that it is a sin of presumption: if this will not; let this, that it is destructorie, a destroying sin; one of those sins, that follows them, that meddle with it, hard at the heels, and never leaves them, till it have brought them to destruction and utter ruin: them, and their whole House, it eradicates; it pulls all up by the roots. Sin itself is a Nimium: yet, is there a Nimium, in sin too. O be not over-wicked (saith the Preacher) be not too too foolish, so very wicked, so overfoolish, as to shorten your own days, to make you die tempore non suo, before your time come: yea, to be destroyed utterly, you, your house and all. Sure, if this come of it, he bade you not fear, for nought.  
Nay this is not all: he goes further. Of all Retentives, fear; of all fears, the fear of death; death, and destruction. Now, of all destructions, this: (for, all destructions are not of one size neither: some more fearful, than other.) But this, this, is no common one: it hath two attendants, to make it more fearful than the ordinary destructions or visitations of other men. The former two, as it were manacles for the hands; not to have a hand in it: These latter, as fetters to the feet; not to go about it. But still it runs upon two; as it were, one for the King, another for God, still.  
This is the first: Their destruction, it shall rise suddenly. 
3. And that, suddenly.  Every word hath his weight (if you mark them.) It shall rise: fitly. For, Sedition, we call it a rising: one rising, he punisheth with another. Rise, it is; not Surget, but consurget: as early up, rise as soon, as the Sin itself. From the first moment of sin, their destruction: rises with it, followeth it at the heels; is still hard behind it; if they could look back, and see it, it is not an inch from them.  
2. Rise, and rise suddenly. 
Psal. 55.15.  Let death come suddenly upon them at unawares (it is David's prayer:) and so shall it come (it is Salomon's prophecy:) come, ab improviso, break forth, and surprise them in a very sudden. Fitly, this too: Their meaning was, to have dispatched all of a sudden: As soon as the paper burn, the powder go of. Quick and sudden surprising therefore, doth best befit them: the punishment, in every point comes home to the sin.  
3. Sudden things confound, and are therefore the more fearful. Fit, this again; these would have brought all to confusion (what a confusion had there been this day?) Meet therefore they should be amazed with the suddenness of the breaking out; and the confusion they meant, fall upon their own souls.  

4. And eternally Et ruinam eo●um qui● scit.  4. But, what manner of confusion? The word he uses in Hebrew, showeth that: It is properly, the confusion they are in, that are in a thick mist or fog; that, after they have been a while in it, are they know not where; and when they come out of it, find themselves, where they never meant to have come.  
This fits likewise: In a mist they walked; carried their matters mistily: and at last, lost themselves in it: In darkness they delighted (dark vaults, dark cellars) and darkness fell upon them for it. And when they were out of their dark vault, found themselves in a dark prison; which they little thought ever to have come in.  
It doth very well (this suddenness) set out to us, the course and carriage of this sin. It will flatter one, and draw him on, a great while. All things will se●m so subtly contrived, so cunningly carried, so secretly kept, and so long; commonly, till the very time, it should be done in: And then, even on a sudden, all breaks out; and that, strangely; and all the goodly cobweb, that was so many months in spinning and weaving, comes me a broom, and in a minute snaps it down and destroys it quite: the cobweb, and the spider; the plot itself, and the author and all. To have their treason kept in, so many proroguing of the Parliament; their cellar, so fitly chosen; their powder, so safely laid in, and so well couched; and all in a readiness: and then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a night, suddenly to have all come forth, so strangely; and all their long consultations and often deliberations quashed all, in a moment! Their destruction shall rise suddenly, this is the first.  
But this is nothing to the other, Et ruinam eorum quis scit? That, that, is the fearful one, indeed. For, nothing so fearful, as that, a man cannot tell what to make of it. Who knows their ruin? Who knows? that is, no man knows. Good Lord! what might that ruin be that no man knows? No man knows? Why, do we not all know, what it is they suffer, that come to this destruction? they are drawn, hanged &c we all know it. It is rather, quis nescit? then quis scit? (this) one would think.  
No: Quis scit? (saith Solomon) and he knew well what he said. It is unknowen, their ruin: what then shall we make of it? Sure, no destruction, here. All here, the worst is known of them. It must be some other where, in some other world, than this. And so it is. And that is quis scit? indeed: That, no man knows. For, it is as truly said of the pains of Hell, as of the joys of Heaven, quis scit? Eye hath not seen, nor ear heard, 
1. Cor. 2.9.  nor hath it entered into the heart of man, what, or how great they be: the one, not so joyful, but the other as dreadful: Unknown, both: Quis scit? equally true of both. 
Apoc. 2.17.  For, Nemo scit, nisi qui accepit, no man knows them, but they that be in them.  
And it were well, when they meddle first with it, they would bethink them of this. If a man might know before hand, it were this, or it were that, or it were we know what; than it were not so fearful. But quis scit? goeth beyond all conceit. But they do, they know not what: and so they suffer, they know not what. The meaning is: they perish here, they perish everlastingly: that this destruction is eternal destruction, and no other.  
And indeed, the latter word showeth as much: which is not every ruin, but (properly) the ruin, or fall into a fire: it is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a burning firebrand. This also is fit: Fire they meant, and they end in fire; even in Hell-fire. For, so is the nature of the word; and so is the Hebrew Proverb upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is a ruin, from which there is no redemption. It is a fall, or ruin, from whence no rising. A fall, into the bottomless pit, into the furnace there: if they once come there, they never come thence. So, it comes suddenly; but, it lights heavily. They know not, when it comes; but, when it comes, it pays home. When the mist breaks up, they find themselves among the firebrands there. And if nothing else will, let this move them.  
●nd utriusque we may not leave out. It is added, to make sure work. For, if it h●d not, it might have been imagined, that these four novissima had been to come ●●on them only, that fear not God: That there be no mistaking, in the re●erence to whom, it is expressly set down, utriusque Horum; it is, upon both of them; one, 〈◊〉 well as the other: as well of those, that fault in their duty toward the King; as ●h●se, that are void of the fear of God. And again, as well those, that meddle or make; 〈◊〉 those, with whom they meddle or make, the plotters themselves. Both of them, in ●he same condemnation: Both come to the same destruction. So, as we find God ●nd the King joygned, in one fear, at the first; So, here, find we again the trespassers against either, wrapped up in one destruction, at the last. Ruinam one end, utriusque of ●hem both. And, such end may ever come of such beginnings.  
And thus (now) he knitts up all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 

III. The Conclusion:  
These things belong to the wise.   Be this spoken even to you that be wise. For, Salomon's own Son (indeed) was no very wise man. So, it might seem (perhaps) to be given to him (this counseile) and such as he was, none of the wisest: Fools may not meddle; Wise men may. Now (commonly) they be no fools, want no wit; they think, they bear a brain, that meddle in these matters. Therefore, is this addition; to show, that how wise soever they take themselves, or be they never so wise, it may well become them, to take this advise here. Haec quoque sapientibus: it concerns them too.  
There was one, as wise, as ever they will be, whose counsel (in his time) was holden as the Oracle of God: Yet, this great wise man, for meddling in this, 
2. Sam. 16 23.  contrary to it, proved but a fool, and made up the number of those that came to this untimely, and unknowen ruin and destruction. And now, where he is, we know; what he suffers, we know not. It was Achitophel, I mean.  
And strange it is, that is observed of his name. For, Tophel is a fool: And, Achilles is a cousin german at the least, if it be not nearer. So, as wise as he was, his name was ominous, and gave him to be (as he proved) germanus stulti; a wise man, but, of whom, a fool might have claimed kindred: As, of him, he might; and, of all, he may, that meddle as he did. This Achitophel, as wise as he takes himself, he shall be the wiser if he take this counsel.  
We have done with the Text, now: The Day will hold us yet a little. For, 
The Application to the Day.  the Day subscribes probatum est to this Text, and sets a seal to it.  
Thus it shall be (saith Solomon.) But, was it thus? Ask the Day, and it will ask you, was it not thus? was not this Scripture this Day fulfiled, not in our ears, 
Luk. 4.21.  but in our eyes (indeed in both?) Was there not an execution of this sentence upon it? Did not Solomon show himself to be, not only a wise man, but a Prophet, and that a true one?  
This Day was delivered, and brought forth certain sons: You have heard what the Father hath said to his sons; will ye stay a little and hear, what the sons will say to their Father; take his counseile or no. No: these sons were wiser, than their Father; saw deeper (as they thought) into the matter, than Solomon; thought not him wise enough, to advise them. Not him; but got them an heap of new Fathers, that gave them other manner counseile; even to try a conclusion with Solomon, upon this Text.  
Will ye hear some new Divinity, how some Fathers here with us counceled their ghostly children: the Fathers of the Society, their sons of the Society, the wicked Society of this day? You shall see the Text turned round about, clean contrary.  
My Son's fear God and the Pope (so is the new edition:) and as for those that would fain change things here, do, meddle with them, say Solomon what he list. 
Matt. 12 42.  Ecce major Salomone, Lo a greater than Solomon (you know where.) He (as, yet, it stands in the gloss to be seen) made this book of Proverbs authentical, by citing it: and, as he made it, can unmake it again at his pleasure. Nothing in it shall bind you. Here is the counseile crossed.  
But then, how shall we do with the later verse? For that, take no thought: where he tells you (this Solomon) of destruction, it is nothing so: On with your Powder-plot notwithstanding. You shall be so far from this (he tells you) that, if ought come to the plot or you, otherwise than we wish, it shall be no destruction; no, but a holy martyrdom, And quis fit? who knows the blessed estate you shall come to by these means? b●t, Martyrs you shall be straight upon it, in print: And who knows, whether there may not be wrought a straw-miracle, to confirm as much if need be?  
But to put you clean out of doubt, for your meddling: you shall have of us the Fathers of the Society to meddle in it, as well as you; to make up this holy medley, with you. To confess you, to absolve you, to swear you, to houzle you, to say Mass for you, and to keep your counseile in all holy aequivocation. You see, what work was made; how the matter was used with this Scripture when time was: how the Fathers of the Society took this Father by the beard, and affronted him and his counseile, in every part of it.  
What shall we say of these Sons and these Fathers? Sure, their Catholic faith we will not meddle with; but, what Solomon saith, we may be bold to say, and pronounce, Fear of GOD there was none in them: neither in the father, nor in the son. Neither in them, that gave the counseile; nor in them, that took it. None of them, GOD 's servants; Him, they feared not: None of them, Salomon's sons; him, they heard not.  
But, of the twain, the fathers, that gave the counseile, far the worse: who, what Solomon terms destruction, that turned they into aedification: and, what he ruin, that changed they into exaltation; & gloriam utriusque quis scit? A strange change: that, now become glorious, that, before these days, was ever damned as detestable! Changers right: change States, and change Churches, so long, till they change Divinity and all; set up a new fear of GOD, a fearful one to Kings and to Kingdoms; and that had like, this Day, to have cost many a thousand men's lives.  
And needs there not a retentive, when these coin such motives? when that, which by Father Solomon (here) is so straight forbidden, is justified, nay is sanctified, and glorified, by these Antipater's, Anti-Salomons, Anti-greater-then-Salomon: they?  
Well, look to the end. See, what became of this sanctified Sedition. Sure, here, Solomon was in the right: readd their destiny truly. For, surprised they were, and blancked all of a sudden; and that, strangely; and carried away straight to their utter ruin: And their ruin who knoweth? Not their ruin here, or fall from the ladder; but a greater ruin, and into a deeper place: How low, into what torments, quis scit (saith Solomon?) and so say I. Their end (here) we saw: their end, without end, who knows? Or, how they hang in hell for it? And all, for not following this advice.  
To draw to an end: their ruin we know not; that, is quis scit? But, by their ruin, who knows not; that is, quis nescit? For, all men see and know, how highly these meddlings displease GOD, who hath so many ways, so strangely, both of old and of late, and still doth testify to the world plainly, His deep dislike of them: that a wonder it is, that (still) there are, that dare adventure upon them; save that, GOD, for want of His true fear in their hearts, suffers this efficacy of error, this strange delusion to besott them.  
But, let them take this from Solomon; that, toties quoties, so oft as they seek to build Zion in blood, 
Mic. 3.10.  so oft shall their building end in destruction: and so oft as they rise to that end, they shall rise to their ruin: fathers, and sons, and sonns-sonnes, to the end of the world.  
But, we (Beloved) who have better learned to fear God (I trust) if Salomen shall acknowledge us for his sons, or GOD for His servants; if we willbe the children of Wisdom, 
Matt. 13.9.  let Wisdom be justified of her children. Let us do Solomon the honour, to think him wise enough, to give us counseile. And since we see, he is proved a Prophet, and 〈◊〉 word of all this Text is fallen to the ground; that strange examples there have 〈◊〉 of it, and that, many; and this day, one Exemplum sine exemplo, an Example per 〈◊〉 matchless one, in this kind: Having these before our eyes, and having in remembrance the four novissima in the Text, ¹ Destruction, ² ruin, ³ repent, and ●uis scit? Let us fear those four; and fearing them, persist as we have done hitherto, in the fear of God and the King; and ever fear, to have to do or to deal with them, that fear neither. So I pray GOD, we may; and that this may be the fruit, even our fruit. And, His blessing upon that, hath been spoken, that we may live and die Timentes Deum & Regem, ever pure from this mixture: and so GOD make Us all.   

A SERMON PREACHED BEFORE THE KING'S MAJESTY AT WHITEHALL, ON THE V of NOVEMBER, Anno Domini, MDCXV.  PSAL. CXLV. VER. IX. 
Suavis DOMINVS universis: & Miserationes Ejus super omnia opera Ejus.  
The LORD is good to all: and His mercies are over all His works.  
TEN years it is now, since our memorable delivery, as upon this day: And we here to celebrate, not the anniversary only, but the Decennalia of it. Now, in numbering, it is well known, that, at ten, we begin anew at the figure of one; we return again (ever) to the first. So do we now. For, this was the first, Misericordiae DOMINI super opera Ejus.  
We shall never forget it, so many of us as then heard it, that it was the first, that it was thought (and that, Authore magno) to be the fittest theme of all, wherewith to begin the first solemn thanksgiving of all, for the great Mercy of GOD, and for the great Work of that Mercy, this Day, showed upon us all.  
To this then the first (every way, the first) may I crave pardon, to put to my poor cipher, and make it ten, this tenth year. So, as it was the first fruits, it may be the tenth. So, they may be, as they should be, Primitiae & Decimae de eodem, both out of one and the same.  
It led us at the very first, whither first and last, we must come; to the true Cause of th●● our Delivery: of that, and of all other, we have had, or ever shall have, the Super 〈◊〉 of His Mercies.  
That deliverance when it came, it came not temerè, it had a cause. That cause was 〈◊〉, and, in GOD, His Mercy. It was the mercy of God, we were not consumed: 
Lamen 3.22.  so said ●e then (out of jeremy) at the seventh year. That mercy of His, that is super om●●●: So say we now (out of David) at the tenth. For, this is King David; and, that way, not unfit neither: As, written first by a King; applied since, by a King; in the case of saving a King, and a Kingdom: Or rather, one King, but more Kingdoms than one.  
It was then spoken, to the praise. And it is a praise; and it is out of a praise. For so, is this Psalm entitled: David's Praise. For howsoever the prayers and the praises (all) in this Book, are (for the most part) of David's penning: yet, two there are, he hath singled out from the rest, and set his own mark on them, as proper to himself. The LXXXVI. Psalm, his Tephilla; David's own Prayer. And this here, his Tehilla, his own Praise or thanksgiving. As if, he had made the rest, for all in common: but reserved these peculiarly for himself.  
With Exultabo te DEUS, it begins; He will exalt God; Every day, and for ever: so he vows, in the two first verses. For what, will He exalt Him? For many high perfections in Him. For the greatness of His Nature, which is infinite, at the third; For the greatness of His wondrous works (the fourth:) for His glorious Majesty (the fifth:) For His mighty Power (the sixth:) For His Goodness, subdivided into His justice and Mercy: For His justice (the seventh;) And for his Mercy (the eighth.) And here now, in the ninth, in this verse, and these very words, He sets the Super omnia, the crown and garland (as it were) on mercy's head; gives it the Sovereignty ●ver all. Exaltabo Te; God He will exalt: and Exaltabo in Te, in GOD He will exalt His mercy, above all the rest.  
Upon the matter then; all is (as we said) but a praise of Mercy. And a praise, 
The Sum.  not positiuè (that, is not so effectual) but, by way of comparison (held ever the better.)  
In a comparison (ever) three points we look to: 1. With whom it is made; With the works of God. 2. How large it is laid; Not with some one or more, but with them all; all comers (as they say.) 3. And, in what? In the point of Super; (in that, there is so much ado about) the point of Supremacy: whither above, whither Superior to other.  
Two things of God there are set down: ¹ His Mercies and ² His Works; these two compared: Compared, in the point of Super, and Mercy found to carry it. Her's the Supremacy. All His Works, high all, great all, all excellent: But major ●●rum Misericordia, the highest, greatest, most excellent of them all, Mercy; that, the Super omnia of them all. Of these then.  
First of the words as they stand in order. 
The Division   
Then, of mercy's Super, and that three ways, ¹ Super, above (So, we read it.) ² Super, over (So the LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) ³ Super, upon; So we pray, Fiat misericordia super nos, Let thy mercy be upon us. 1. Super, above it may be (as a Spire is) and not reflect down, and be over. 2. Super, over it may be, and hoover aloft; not descend, or come down upon us. 3. But, Super, upon, is it; when it lights upon us: that is, Fiat misericordia super nos.  
And of these, ¹ as well for mercy's honour, that is over them, ² as for the good of ●he Works, that are under it.  
Then come we to a Super in this Super. Upon some of God's works, more than other 〈◊〉: And so to ourselves; And so to this day.  
For (sure) this Scripture, if it be well looked unto, doth competere, agree to no case, so, as it doth to ours; Nor to ours, as this day. We are His works once, and those Mercies of His, here said to be over all His works, have been over and upon us. Upon us, in LXXXVIII. and many other times: but, above all other most sensibly, this day; this day, of all days. And that with such a Super, in so high a degree, in such, so great a Mercy, so great a Work of Mercy, as great as ever was eny. In Saving so great a number, from so strange and unheard of a cruelty: by a Mercy, super omnia (I may say;) from a cruelty, Super omnia (I am sure.)  
Then lastly, what we are in Super to GOD, for this Super. Where, ¹ of the Super upon the head of all GOD 's Works, for these His Mercies thus over them. ² And, of all His Works, and above them all, of the Super remaining upon our heads, for divers beside, but for this Day and this Work, Super omnia: Above all the Days, we ever saw; Above all the works, He ever wrought for us.  
And, it is the tenth year, this; And, naturally, Decumana sunt grandiora. A Fluctus decumanus, 
Psal. 38.4.  a deep flood it was, had like to have gone over our souls: And a Misericordia decumana, A Mercy of a large size it was, that made, it went not then. That we perform then Laudes decumanas, great Praise and large Thanks, now, this Anno Decimo, some way answerable to the greatness of our Peril, and to the greatness of the Mercy, that made us so well pass it. The numbers of seven and ten are not without their weight. The Seaventh, the Sabbath: The Tenth, GOD 's part. Both ways, as the Sabbath day, as the Tenth year, sacred to GOD is this Day, and our duty upon it.  



I. Of the words in order.  
Misericordiae, The Mercies.   MIsericordiae DOMINI. Misericordiae. To look into the nature of the word Mercy: It is best conceived, by the Object, and by the Act. Mercie hath for her Object circa quod, her matter and metal to work upon, Misery: the best Virtue, the worst Object of all. It is not so plain (this) in our English word [Mercy] as in the Latin [Misericordia] for, there, is misery full out at the length.  
Upon this Object, the proper Act of Mercy, Miseratio, as the Fathers read this Text: Misericordia is the Habit; Miseratio, the Act, which is nothing else but Misericordia eliquata, that which runs from Mercy, at the melting; the Act that relieves us of misery, and all the degrees that lead to it, necessities, impotencies, defects, distresses, dangers, and whatsoever would make our case miserable, more or less.  
To relieve these, is the Act: and (this you must take with you) without merit, to relieve them. The opposition, the Church makes, in divers her Collects, Non nostris meritis, sed Tuâ solâ misericordiâ, with an express obstante of all merit. For, the eye of justice will relieve all them, that deserve it. Goodness, in merentes, that, is justice.. Goodness, in immerentes, yea, and sometimes a degree farther, in malè merentes, that is Mercy properly. 
Psal. 106.44.  Nevertheless (saith the CVI Psalm) for all they deserved it (to be miserable) when he saw their misery (saw that, and nothing else to move Him) that, moved Him, and He heard their complaint, and gave order for their relief. This, is Mercy.  


Misericordiae Ejus:  
Mercies in GOD.   This Mercy is in GOD; Misericordiae Ejus. Indeed such is the immutable constancy of the Divine Nature, as we should hardly conceive it to be in this wise flexible, but that great care is taken of this point (of no one, so great;) that there is Mercy in GOD, there be Misericordiae Ejus.  
But what Mercy? From the nature and force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (I am not now to tell you, I have done it heretofore) is properly the bowels; that is, there are tender mercies in God (so we turn it, in the Benedictus.) Not, of the ordinary sort, flight, and such as pierce not deep, come not far: but, such as come de profundis, from the very bowels themselves; that affect that part, make the bowels relent.  
And what bowels? Not the bowels of the common man (for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been 〈◊〉 word:) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the bowels of a parent (so, we said, the word 〈◊〉 and this adds much: adds to Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural love. To one strong ●●fection, another as strong or stronger than it.  
And what Parent? the more pitiful of the twain, the Mother. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the ●●●gular of this word) is Hebrew for the Womb. So as this, to the two former, addeth 〈◊〉 Sex; the Sex, holden to be the more passionate, and compassionate of both. ● Of all mercies, those from the bowels: ² and of all bowels, the bowels of a parent; and, of the two parents, those of the mother, those from the womb: Such pity, as the ●●ther takes of the child of her womb; such, as the womb, of the child that lay in it. mercy's are in GOD; such mercies are in God.  
And GOD, willing to set forth unto us the exceeding great tenderness of His mercy, to have it throughly apprehended by us, Humanum dicit, speaks to us in our own Puerilis. And, to express the efficacy of His action, takes to Him, the affection: and to express the affection, takes to him the part of the body, the seat of it, the bowels: and, the bowels of a parent; of that parent, whose bowels, in our nature, are the pitifullest of all, the mother. And (if you will) you may add this: that, one mother hath but one womb, for all her children; but, He speaks (here) of GOD in the plural; as if He had the compassion of more wombs than one, the pity of many mothers put together.  
It is good news for us, these mercies are in GOD: but, better yet, 
In GOD, with a Super.  that they are in Him; with a Super. But, best of all, that that Super, a Super, not Super quaedam, but Super omnia.  
Much is said in few words, to mercy's praise, when this is said, Super omnia. 
And that super, Super omnia.  Nihil s●pra were much, None above it: but Super omnia, It above all; he that saith that, l●aves no more to say: there is no higher degree; Super omnia is the Superlative.  
Super omnia, Above all. For, Opera Ejus, His works, these two might well be spared. All, are works: and all are His works. Super omnia opera Ejus, that is, absolutely Super omnia. For, works is no term diminuent here: All His works, that is, all, simply. Beside GOD, and His works, there is in the wide world, nothing at all.  
But yet, with His works, with them it is laid; and well: Not, with GOD 's other Attributes, absolutely; but with them, in the point of works. His Attributes are all alike; all, as Himself is; infinite, all; and one infinite is not more than another. But, take the works (and Virtus in actione, we know) lay it there; Compare the works of ●ny of them, nay of all of them, with the works of Mercy, and Mercy carries it clear. 
1. Sam. 18.7.  More works; more, in number; (If they their thousand, Mercy her ten thousand:) Moore great, more glorious Works, of it, then of eny of them all; Nay, then of all 〈◊〉 them: Super omnia opera, that it is. And now to our Super. And first, Super, above.  
Super, above, is said (here) by way of figure. Properly, Super is of height: 
II. Of their Super:  Height i● a dimension, that perteines to quantity; and quantity, to bodies; 
1. Super, above.  whereof Mercy is ●one. The meaning is, it is the chiefest. So, Heaven in the greater World; So, the Head, in the less: both of them the highest, both of them the chiefest; chiefest of all, and rule all. As (indeed) of whom is Super said, so rightly, as of the Sovereign? So doth Mercy: Namely, His Power (which may serve for all) Deus (saith the Church, th● ●inth Sunday after Trinity) qui Omnipotentiam Tuam parcendo maximè & mise●an●● manifestas; GOD, which showest thine Almighty Power, most chief, in shew●●g mercy.  
〈◊〉, to keep us to the letter. Super, above, is either ¹ real, or ² local. 1. Real, 〈◊〉 S●ul; above the people, higher by the head and shoulders than any of them. 2. 
1 Sam. 10. 2●. Luk. 19.4.  〈◊〉 as Zachee; though low in stature, ●et above in the top of a Sycomore tree.  
Mercy is itself highest. We will soon end this point, by the heavens, 
¹ Above, really.  the uppermost of all His works. His mercy (saith the CVIII. Psalm) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above; and that, 
Psal. 108.4.  ●ith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great way above the heavens: and, if above them, above all under them. 〈◊〉 itself highest.  

2. Above, locally. ¹ In place.  And it hath the highest place of all, above all, the precedence before all. The highest place. The Ark was (on earth) the figure of the spiritual heaven: Over it were the Cherubins; Above, upon the top of their wings, was the Mercy-seat; there, fits Mercy in the highest place of all.  

² In praecedence.  As the highest place, above all: so the precedence, before all. In GOD 's own style framed and proclaimed by Himself, 
Exod. 34.6.  Exod. XXXIV. consisting of thirteen titles (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 measures or degrees) next after the LORD GOD, the very first is this word, here. And take this withal; that, of the thirteen, nine of them belong to Mercy: that proportion it hath, that so, it may have the super every way.  
From this place it hath, over all (and by GOD 's appointment; it took it not, itself) we gather the place it hath, in GOD 's esteem. That, which one most sets by, he sets by himself, and next to himself: ever, the dearest, the nearest still. GOD, by thus setting it, next to Him (None between GOD and it, in His Style) shows plainly, what virtue it is, He loves above all; and what virtue He commends to us above all. To us all; but specially, to them that are above all: To be super Omnia, in them that be super omnes. As the nobler the Nature, and the nearer to God, the more easy (ever) to take the impression of it. To hold you no longer in this first. It is one of God's Titles (Melchisedek first gave it Him) Altissimus. 
Gen. 14.19.  As He, Altissimus: so Mercy, altissima ever: Altissima, in Altissimo, the highest Virtue in Him that is most High, 
Rom. 9 ●.  which is God, above all to be blessed, and to be blessed for this above all. And this, for super, above▪  

2. Super, Over.  But, there is more than so, in it. Super is over; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is over all. All that are above, are not over. It is not above only, as an Obelisk or Maypole, higher than all about them, but have neither shadow nor shelter; no good they do. Mercy hath a broad top, spreading itself over all. It is so above all, as it is over them, too. As the vault of this Chapel is over us, and the great vault of the Firmament over that. The supper of latitude and expansion, no less then of altitude and elevation.  
And this, to the end that all may retire to it, and take covert: It, over them; and they, 
Esa. 32.2.  under it. Under it, under the shadow of it, as of Esai●s great Rock in the wilderness, 
Dan. 4.12.  from the heat. Under it, under the shelter of it, as of Daniel's great Tree, from the tempest.  

Super omnia, Over all. Psal. 104.24.  Over all his works, now. O Lord (saith the CIV. Psalms) how manifold are thy works! We shall never get through half of them, God knows; Non est pertransire infinitum. We will contract them, thus: take the two Extremes, so shall we take in all betwixt them. Over all, that is, none of them all so high, but as high as they be, they need come under it. Nor none of them all so mean, but as mean as they be, they are not left out: one way or other, within it, under it, all. So we divide His works, into His OPERA, and His opuscula; and Over both it is.  

1. All His works, His OPERA. job. 15.15. Rom 9.23. Gen 32.10.  None so high: None on earth, not his Saints (who of all on earth, have the supper, are of highest perfection) In them he found no steadfastness (job XV.) they be Vasa misericordiae all. If you will take it with Iacob's staff, he saith minor sum cunctis, he is under them, under them all.  
Not in Earth then: No, nor in heaven. Neither heaven itself, nor the brightest part of heaven, the stars; they are not clean in His sight, they also need it. Nay not the Angels, 
job 15.15. job 4.18.  the very brightest of them all: In them He found, Pravitatem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, somewhat amiss, even in them. So, over them too; they need it. The very Seraphin have something to cover. As for the Cherubin, they will set Mercy a seat upon the top of their wings: So glad and feign are they to have it over them. All the tongues of Saints and Angels must say this Verse with us, Misericordiae Domini super omnia opera Ejus. Both say it, for both need it: And if both they, I would feign know, who needs it not.  

2. All His Opuscula.  Now▪ as none so high; None of His Opera, His Folio-Works: So, none so mean, none of His opuscula, but over them too. As His art no less wonderful, in making the Ant, than the Elephant: So, His care no less over the one, then over the other. Na●●ras rerum minimarum non destituit Deus: The very minims of the world, 〈◊〉 Mercy leaves them not destitute. Not the wild Asses, 
Psalm 104. 11.147·9 Mat. 10.29.  without a place to quench 〈◊〉 thirst. Not the young Ravens crying on Him. Not the Sparrow of half a farthing, let's not them light on the ground without His providence. Even these, even such His mercy is over also. It is not Pallium breve; the Mantle is wide enough, it leaves none out.  
None out? What say you to hell and those there? Not them? Nazianzen (that had the honour to be called the Divine, of his time) thinks it may be maintained, Not them: and so do the Schoolmen all, inasmuch as even there, Mercy moderates, too. That it is not, with them there, as it might and should be; but tolerabilius, easier, than they do deserve by much. None, no not in that place, 
Luke 12.47.  though beaten with many stripes; yet not with so many, as the quality of his offence, in rigour of justice would require. This is sure: Deus praemiat ultra, punit citra: God (ever) rewards beyond, but punishes on this side; short still, of that we deserve: that His very punishment is tempered with mercy: that, even in His wrath, he remembreth mercy. 
Hab. 3.2.   
But we will not stand upon this; we need not, we shall find another Super for these, anon. For many are the Supers of Mercy. Not in any one (possibly;) but in one sense or other, over all. Then (if it go by quò communius eò melius) None so good, for none so common (I am sure.)  
And reason, why Mercy should spread the wing of her mantle thus, over all. 

The Reason in Eius, referred to Mercy. Mercy the Maker of them all.  
Psal. 136.5.6.7. &c   All are Opera Ejus. Opera Ejus: Ejus may be referred indifferently: to Mercy, as well as to GOD. Mercie hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the womb. For, she was the womb (indeed) in which, all were conceived at first, and she delivered of them all. Plain, by the CXXXVI. Psalm. Who by His excellent Wisdom made the heavens, Who laid out the Earth above the waters, Who made great lights, &c And the cause of every one, at the ●nd of every one, and of twenty more, For, His Mercy endureth for ever. That, set all on work: His Wisdom, to contrive; His Power, to execute; appointed all, did all.  
It was Mercy, and nothing but Mercy, set the creation in hand. For, it is well known, in non ente, there could be no moving cause at all. Nothing we were; We, and all his works: In nothing, there can be nothing to induce, why it should be brought out of the state of being nothing. So that, His Mercy it was, that removed that universal defect, of non entity at the first.  
And having then made them, it is kindly, 
Mercy the Preserver of all.  that Viscera misericordiae should be over those Opera that came de visceribus; whom it brought from nothing, to be over them and not see them cast away, and brought to nothing again. 
Exod 19.4. Mat. 13.37.  The Eagle (saith Moses) the poor Hen (saith our Saviour) will do it for their young ones: stretch their wings over them to preserve them, what they can. 
The Reason. 1. In Eius, his possession. Psal. 119 94.   
So that these very two words [Opera Ejus] contain in them a reason, why Mercy should do no less. A reason? Nay two. ¹ One, for that they be Ejus, His. I am thine, o save me; a good reason: His they be, a part of His possession. That alone, is enough with us, to preserve that is ours; only because it is ours, though we never made it. ² But, besides that they be His, they be His handiwork. 
2. In Opera, his handiwork. Psal. 137.8.  Another good inducement, Despise not o Lord the works of thine own hands. We see then, why over all; quia Ejus, quia Opera; because His, all; because His works, all. And it is well for us, the reason is laid so large. For, what ever we be or do, or what ever become of us, His wear, and His works we are still. So, still His mercy is over us, and we under it.  
It made me say at first, This Super as it is highly to the praise of Mercy, 

Super omnia. ¹ For mercy's praise.  
² For the good of His works. Eccles 8.9.   that it is 〈◊〉 His works: So is it every way, as highly to the good of all His works, which are under mercy. The vanity, Solomon saw (One set over others for their hurt) hath no place, here. That Mercy is over all, is for the general good of all, and that is ever a blessed Su●●r. We shall not need to fear eny heartburning, any emulation, for this Super: 〈◊〉 to ask what the works say to it? they all say Amen, Halleluja: glad are they, that Mercy is in that place; they would have none other, if they might. It followeth next, Confiteantur tibi Opera, His works are ready all to confess, to acknowledge this Supremacy without any scruple; to take the Oath to it. 
Ver. 18.   
For Super (over) there is no doubt, that it is as the Cherubim's wings, stretched from one side of the Temple to the other; Over all, for all to fly under, and find succour there. Tutissimum est (say they, that can say least by it:) when all is done, nothing, whereto we may so safely commit ourselves. And, therefore Super omnia, that Super omnia we might trust in it. But I say, that, even Super (above) it is not, as a bare pole upright; there is a brazen Serpent upon the top of it, for us to look up to and receive comfort by. 
¹ For, if above all his works, above his judgement.  I will touch two or three: for thus we deduce. First, if it be above all his works, it follows, then above every one of them: And, One will serve the turn. Of all the works of GOD, there is no work we are afraid of, but one; that is, His judgement, the work of His justice.. Above that, it is: for, above all it is. And, that is to our comfort greatly. For which (besides this general above all, therefore above it) we own to Saint james, that we have it expressed in particular, even in terms terminant, Misericordia Super-exaltat judicium, 
jam. 2.13.  Mercy is exalted (more than exalted, Super-exalted) above judgement, nominatim. That work of His, we most stand in awe of, over that work by name, Mercy triumpheth. And, in the very Decalogue, there may you see the Super of a thousand to four, 
Exod. 20.6.  in Mercy over justice.. Even there, even in the roll of His justice (the Law;) there, would GOD have it extant upon record, that Mercy is above it.  
And if mercy be above it, thither (to mercy) we may remove our cause, as to the Higher Court. 
Heb. 4.16.  There lieth an Appeal thither, A Solio justitiae ad Thronum Gratiae, from the Bench of justice, to the Throne of Grace and Mercy. There, we may be relieved. Now, if it be above that Opus, that work of GOD 's, for God's works we seek no more.  

² Above all our works, our sinful works.  A second we deduce thus. If it be above all His works, shall it not much more be above all ours? What are we to Him; ours to His? No work of ours then, or to be done by us, but the mercy of GOD is above it; No sinful work (I mean;) that we err not Cain's error, 
Gen. 4.13.  His sin was above GOD 's mercy: No; Mercy, above it. Grande est barathrum peccatorum meorum (it is chrysostom) said major est Abyssus misericordiae Dei: Great is the whirlpool of my wicked works, but greater is the Bethesda, the wide and deep gulf of the mercy of GOD, that hath no bottom. And indeed, it were not truly said, It is above all his works, (all His, and much more then, above all ours) if eny of all our works were above it; 
joh. 1.29.  No more then, There is a Lamb, that taketh away the sins of the world, if there were eny sin in the world, He takes not away. And this is the Super indeed, 
Psal 38.4.  that would be looked into by us, by reason of another Super, Iniquitates nostrae supergressae sunt capita nostra, Our sins are gone up, over, above our heads; Over head and ears, in sin. And another Super yet, above them; Even the phials of God's wrath hanging over our heads, 
Apoc. 16.1.  ready to be poured on us and them, were it not, that mercy is above them, and stays them: Were it not that, Over whom misery, over them mercy: Else were we in danger to be overwhelmed with them every hour. We see then, the comparison was well laid in Super. Our sins, over us; judgements over them; but mercy over all, Super omnia. Always, where there is Super, there is Satis; Satis superque shows, Super is more than Satis. Enough then there is, and to spare, for them all.  

● Above the works of all His works.  One more: not only above all ours, but if it be above all His works, then is it above all the works of them that be His works: and so (not to hold you) above the Devil and all his works. For he also, is one of them: Of GOD'S making, as an Angel; of his own marring, as a devil. Above his works (I say) and above the works, and practices of his limbs, and all they can do or devise against them, over whom His mercy is. The Son of GOD (saith S. john) in mercy therefore appeared, 
1. joh. 38.  Vt solveret opera Diaboli, that He might lose, ●ndoe, quite dissolve the works of the Devil. No work shall he contrive, never so deep under ground, never so near the borders of his own region, but GOD 's mercy will bring it to light; it, and the workers of it. His mercy will have a S●per, for their Sub●er. There shall be more in Mercy, to save; then in Satan, to destroy: 
Psal 124 1.  More, dicat nunc Israël; more, may this Realm now say. A notorious Work of His, as ever eny, Nay, Super omnia, as never was eny, this day by His mercy brought to light, and dissolved, quite dissolved. We heard it not with our ears, our fathers told it 〈◊〉 not; our eyes beheld this Super. 
Psal. 44.1.   
So we are come, to our own case, ●er we were ware, That is Super, upon. 
3. Super, upon: ¹ Upon some, more than others of his works.  Over all 〈◊〉 yet, not over all alike: at leastwise, not upon all alike; upon some, more than over 〈◊〉 some. Aequaliter est Illi cura de omnibus, but, not aequalis; Equally, a care ●f ●ll, but not an equal care, though. No, His mercy over all in general, is no bar, 〈◊〉 upon some there may be a special Super; and so, some have a Super in this Super too.  
For, if the reason, why mercy is over all His works be, because they be His works: ●hen, the more they be His works, the more workmanship He bestows upon them, the more is His mercy over them. Whereby it falls out, that as there is an unaequalitie of His works, and one work above another; so is there a divers graduation of his mercy, ●nd one mercy above another; or rather, one and the same mercy, as the same Planet in Auge, in the top of his Epicycle, higher than itself, at other times.  
To show this, 

² Upon Man more than other creatures.  
Gen. 1.26.   we divide His works (as we have warrant) into His works of Fiat (as the rest of His creatures:) and the Work of Faciamus, as Man, the masterpiece of His works; upon whom He did more cost, shown more workmanship, then on the rest: the very word [Faciamus] sets him above all. 1. GOD 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that He did deliberate, enter into consultation (as it were) about his making, and about none else. 2. GOD 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that Himself framed his body of the mould, 
Gen. 2.7.  as the potter, the clay. 3. Then, that He breathed into him a two-lived soul, which made the Psalmist Break out, Domine quid est homo etc. Lord, what is man, 
Psal. 8.4.  thou shouldst so regard him, as to pass by the heavens and all the glorious bodies there, and passing by them, breath an immortal soul, put thine own image, upon a piece of clay? 4. But last, GOD 's setting him Super omnia opera manuum suarum, Over all the works ●f His hands. His making him (as I may say) Count Palatine of the world; this shows plainly, His setting by Man more than all of them. As he then, over them; so, GOD 's mercy over him. Over all His works; but, of all His works, over this work. 
Psal. 8.6.  Over His chief work, chief: in a higher degree. And, not without great cause. Man is capable of eternal either felicity or misery; so are not the rest: He sins; so do not they. So, his case requires a Super, in this Super, requires mercy more than all theirs.  
Upon men then, chief. They, the first Super in this Super. But, of men (though it be true in general, He hath shut up all under sin, that He might have mercy upon all, 
Rom. 11.32▪  yet) even among them a Super too, a second. Another workmanship He hath yet; His workmanship in CHRIST JESV, the Apostle calls it (Ephes. 2.10.) His new creature (Gal. 6.15.) which His mercy is more directly upon, then upon the rest of mankind; Servator omnium hominum, the Saviour of all men (saith the Apostle;) marry, 
1. Tim. 4.10.  Au●em, most of all, of the faithful Christian men. Of all men, above all men, upon them: They are His Work wrought on both sides; Creation on one side, Redemption on the other. For (now) we are at the work of Redemption.  
And here now is Mercy right, in kind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rahame rahama, the mercy of the bird of mercy, that is the Pelecan's mercy (for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Pelecan, which hath her name of mercy, as the truly merciful bird.) For, here (now) is not the womb to hatch ●hem, nor the wings to clock them, but the Pelecan's bill of mercy, striking itself to the heart, drawing blood thence, even the very heartblood, to revive her young ones, when they were dead in sin, and to make them live anew the life of grace. This, is Misericordia super omnes misericordias. Shall I say it? (I may truly:) Mercy, in all else, ab●v● His works; but, in this, above Himself. For, when it brought Him down from Heaven to Earth, to such a birth in the manger, such a life in contradiction of sinners, 
Luk. 2.12. Heb. 1●. 3. Phil. 2.8.  such a death on the Cross, it might truly be said then, Misericordia etiam triumphat de 〈◊〉. You shall mark therefore, at the very next words, when he comes to his thanks, ●is Confitcantur Tibi opera Deus, but Sancti tui benedicant Tibi: Thy works, let them ●ay Confiteor; Thy redeemed, Thy Saints, let them sing Benedictus. Thy works, 
Verse 10.  let them 〈◊〉 ●ruth and confess; But Thy Saints, let them speak all good and bless Thee; highly ble●●● Thee, for this thy high mercy of all other upon them, as of all other, they have ●ost cause to do.  
To elevate it one degree, one Super, more. For (I know not how, but) you shall observe, that, even among the faith●●ll, even among them, GOD singles out some one People still, from the rest, that He makes of above the rest, and vouchsafes His special favour upon, more than the rest, though Christian men, as well as they; and no reason in the world to be given of it, but the Super of His Mercy. It was ever so: Some Nation, 
Psal. 147.20.  of whom it might be said, Non taliter fecit omni Nationi, He hath not dealt so with every Nation: Nay Non omni is nulli, He hath not dealt so with eny Nation. Some, of whom it might be said, Of all the people in the Earth I have chosen you, to come nearest you, to vouchsafe you my chiefest, my choicest mercies, Super, omnes. Not in matters only pertaining to the soul, in which all Christians are interessed alike; but, even in the things pertaining to the course of this life, secular (as we call them) and temporal: In them, too. And, in both, is better than one alone. In saving that way with the salvation, the King rejoiceth in (21. Psalm.) saving them, from plots and practices, even against their worldly prosperity; from Achitophel's plots, from Absalom's Vow and such like.  

III. Our Super in this Super.  And now to our Super. For, may not we (think you) reckon ourselves in all, in this last, above all. His works first: so are all His creatures. His chief workmanship: so are other men. His workmanship in CHRIST: so are other Christians. But, above all these, His Non taliter. For, if we be not very dim-sighted, without eny perspective glass, we may see such mercies and favours of His, Super upon ourselves, as (sure) the nations round about us have not seen: and, I think I may say, not eny nation on the Earth seen the like.  
Many ways might this be made appear, and many days brought, to give us light to it: But, let all else pass in silence: this Day, this fift of November, is instar omnium. Nay, is super omnes, before, beyond, above them all: to elevate to us, this point, of the tender mercies of our GOD, 
Luk. 1.78.  whereby this Day sproong from on high did visit us. This Day (I say) enough and enough, to bring from all our mouths, that it brought from His majesty's, and that with admiration, Misericordiae Dei super omnia opera Ejus! And the Confiteantur, and the Benedicant of right belonging to it.  

1. The Mercy of Ne inducas.  We, right now, divided His works: we will now divide His Mercies. That do we, according to their Object, which is misery: And that is double. ¹ For, either it is already upon us, and we in it: ² Or but over us, yet so over us, as we are within the shadow of death, 
Luk. 1.79.  at the very pit's brink (as they say) and even now ready to be tumbled in. To quirt us of these two, there is a double mercy (they follow at the fourteenth verse) ¹ Erigit lapsos, ² Sustinet labantes: Lifts up them that be down, & Stays them that be going down. There is a Super in these too. ¹ One of them, the better (which our Paternoster will teach us:) Ne inducas first, and then Libera. Better, lead us not in, then deliver us out. If we are in, deliver us: but, better never come in at all. jonas was delivered; So was Ninive: Ninive's was better (they came not in;) then jonas his: he was in, but got out. That of Libera, GOD send us too, if ever we shall need it: and send it all them, that at this present, do. But yet, give me the mercy of Ne inducas, let it not light, let it pass over; the Passe-over, that, is the memorable Delivery; that, the high Feast.  
And, that was the Super, upon us. And it behoved so to be. We were not in: It came not to that; thank Mercy for it. If it had, it had been passed with us, past Liberia: that other mercy could have done us no good. If it had not been praevenisti, postvenisti had come too late. For, if in, never out more. This, our first Super.  

2. The Mercy of Libera, from a cruelty close to us.  But, being not in, we were as near it, as near might be, and scape it. Over, it was; nay, it was rather under us, then: but all is one, Super, or Subter; either will serve, here: that Subter would have ended in a Super, sent us up high enough (I wot well:) therefore we will keep the word of the Text [Super] let it go.  
First, when it was contrived, Over us it was: then, when it was set in hand, Over us yet more: but, when it came to par●ta sunt omnia, all ready for the match, and the match for it (for, so near it came) then, it was over us (I trow) hard over us: and, then to ●●ape it, when it was even in a manner ready to seize on us, that, is another Super: for, t●en to scape it, that, doth us the more good, ever; and that is ever praised, for the ●●●eriour deliverance. The second Super.  
Specially, if you add the third: that when it was so near to us, and we to it, 
3 And close, from us.  it was not so close by us, as close from us; we knew it not. And none so miserable as they that are so, and know not they are so: Nay, think it clean otherwise. The Laodicean misery, that (we say) is of all other the most woeful: Tu dicis quod, Thou sayest, 
Apoc. 3.17.  thou ●rt this, and thou art that; safe, and sure, and happy: and behold, thou art none of ●ll these; but, even ●hen when thou sayest it, miserable and even in the jaws of death. 
jer. 6.24.  That, is the misery, that comes as the throws of a woman in travail: as the flood, upon the old world; as the fire, upon the five Cities.  
And that was our case right: they, in the days of No; they, in the days of Lot, 
Mat. 24.37. Luke 17.26.28.  never reckoned less, of the flood, or the fire, over them; then we, of the powder, under us. And I blame us not: Who would not have thought himself safe, in that place; who, that he might not have trodden on that threshold, that floor, without danger? If safe at all, if any where, there. It is the Asylum, the surest place (one would think) in all the land. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Where our greatest trust, there our danger most deadly: and that is (ever) the supper of all miseries.  
Being then so over us, or under us; under us, and near us; near us, and we not ware of it: so near, 
Psal. 124.3.  that they made full account (I say not (as the Psalm) to have swallowed us up quick, but) to have blown us up quick, and in a moment sent us up, shivered all to pieces: it was a third, and a principal super (this) more than ordinary, that made us superesse, to remain still alive, after so great, so present, so secret a danger.  
And yet another supper more, against this last; which will serve, 
4. The super omnia of this cruelty.  as black-work (I mean, their cruelty) to make this white-worke of God's mercy show the better to us. It is a Super omnia, too. As our Deliverance, a work of Mercy super omnia: so, our intended Destruction, a work of cruelty super omnia.  
Super omnia, above all examples (to begin with.) For, the like never seen, nor heard of. Nay, not to be raked out of any story, in any age, of any country, civil or savage, of the like. And Super omnes, over all it would have gone, not spared any; no degree, high or low; no estate, Nobles or Commons; no calling, sacred or civil; no sex, King or Queen; no age, King, or Prince; no religion, their own, or others. This is but super omnes: Nay super omnia, it was too. Super, up with lime, and stone, and timber, iron, glass, and lead; up with floor, windows, and walls, roof and all. Yet another super omnia: all bands of birth, country, allegiance, nature, blood, humanity, and Christianity; tread upon them, trample upon them all, tear them all in pieces. Never such a super omnia, in all senses. So (indeed) a cruelty for the Devil himself: To make the opposition perfect, of God's mercy, and Satan's Cruelty. Of whom (to give each their due) it may be said, and no less truly said, Crudelitates ejus super omnia opera ejus, His Cruelties are above all his works; then of God, that His Mercies are above all His.  
Super omnia opera ejus, it is; and contra omnia opera Dei: Above all His own, and against all God's works. The enemy of God he is, and so of all God's works; and of those His works most, that God most sets by (that is) mankind: And of that part of mankind most, God hath done most for, and so may be thought, most to favour (that is, Christian men:) And then, of them, if there be a Non taliter in His mercy, a Non taliter too, in his malice, straight. If a super omnes, with God; a super omnes with him, in sensu contrario.  
To any creature (only because it is a creature) is he cruel: he will into the hogsty, to show it, rather than not to show it at all. 
Mat. 5.13.   
But, to man; to one man, rather than to a whole heard of Swine.  
And among men, his malice is most at Christian men: they are nearer, to the kingdom of God. To keep them from that, himself hath irrecoverably lost (that is) heaven; and to plunge them into eternal misery, whereinto himself is fallen, without all redemption.  
And among Christian men, to the best sort; to public persons, rather than to private mean men.  
But, if he could get a whole Parliament together: A King, his Nobles, his Common●; that is, a King, Kingdom and all; and up with them all at once, all together: there were none to that: that (lo) he would over sea and land to compass. For, that were indeed, with him, a super omnia: He never had done the like.  
Of this their Father, were those ungodly men of this Day. ungodly (I say:) For Solomon sets us this sign, 
Pro. 12.10.  to know ungodly men by; Viscera impiorum crudelia, if the bowels be cruel, then ungodly, certainly. No pity, no piety, with him. And we find, that mercy is a plant of our nature: So incident to the nature of man, as they are holden inhuman, that are without it. No pity, no humanity. Why then, Satanitie it must be, if GOD and man disclaim it: Even of him, cujus crudelitas super omnia opera ejus.  
Now GOD cannot abide cruelty at any hand. By what He placeth highest, may we know, what He loves best (mercy:) and by that, may we know, what he can worst away with (cruelty. 
Mat. 18.28. ) Nay, if once he take his fellow by the throat, deal cruelly with him: never bear him more. No cruelty can he endure, at all: specially, no such cruel cruelty, as this, that passed all.  
And in this case of ours, I make no doubt, GOD was moved both ways.  
One way, by Mercy: for us, that our bones might not be scattered, in every corner; as when one heweth wood, 
Psalm 141.7.  chips fly about. And again; for them, we should have left behind, 
Mat. 9.36.  that Videns JESUS turbas, misertus est eyes, He looked upon them too, and saw, they should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scattered all, and hurried up and down, like a sort of poor masterless sheep: His mercy wrought with Him, in both these respects.  
But, on the other side, their Cruelty moved Him also. And (I am persuaded) GOD, looking upon those in mercilesse-boweled men, when in their hearts they hatched that monster of cruelty, even at the sight of that barbarous resolution (yea more than barbarous) His heart even turned against them, His very soul abhorred that devilish intention of theirs. They had thought to have had the Day; but, to the high praise of His mercy; and to the confusion of Satan and all his cruelty, He gave order, Mercy should have the Day: and she had it, that there might be a Mercy super omnia, above this Cruelty super omnia: as there was. Their counseile brought to light; brought to nought; brought upon their own heads: and both counsel and counseilours brought to a shameful end.  
Nay, would they make men's bowels fly up and down the air? Out with those bowels; what should they do in, that have not in them that, that bowels should have. Would they do it by fire? Into the fire with their bowels, before their faces. Would they make men's bones fly about like chips? Hue their bones in sunder. Just is David's prayer: 
Psal. 109.17.  Their delight was in cruelty, let it happen to them: They loved not mercy, therefore let it be far from them.  
But, how now? We are gone now from mercy quite. No no: there is mercy even in this severity. In the Psalm of Mercy (the CXXXVI.) Slaying, is made a work of mercy, 
Psal. 136.10.15.20.  Slew the first borne of Egypt, cruel Pharaoh, cruel Og, For His mercy endureth for ever: Mercy, in ridding the world of such. For, they are not worthy to be inter opera Dei, among God's works, that renounce that virtue, that is super opera Dei, over all God's works.  
And so now ye see that Super, I told you, we should come to at last; Over hell, and them there. The Super Superantis, the Over of an Over comer; of Mercy a Conqueror. Above His other works, with the Super of a Sovereign, to protect them: Upon the devil and devilish men and their works, 
Psalm 91.13. Psalm. 110.1.  with Super Aspidem et Basiliscum to tread upon them, to make His enemies His footstool, and so a Super, Over them too.  
And now, we have set Mercy in her Chariot of triumph; In which, if ever she sat, 
FOUR The Super of our Duty.  she sat in the Super omnia of this Day. Let us now come to the last Super, the Super of ●●ety remaining upon the head of all God's works, for His mercy over them all; but, ●mong them all, and above them all, upon our heads (if it were but for the sovereign Mercy of this Day) what we are in Super, to GOD, for it.  
The Super, upon all GOD 's works follows, in the words next ensuing, 
From his works  
a Verse 10.  Confiteantur. Are His mercies over all his works? Why then, 
b Verse 21.  O all ye works of the Lord, all flesh, 
Psal. 150.6.  every thing that hath breath; but chief his chief work, the sons of men, 
d Psal. 117.1.  the nations and the kindreds of the earth, come all to confession: all owe this (to confess) at least. Confess? what? Nothing but mercy, and the Super of the Mercy. Nothing, but that it is, as it is: do but as God doth, exalt it, place it, where He sets it. Let the deep say, it is over me; and the dry land say, it is over me; and so of the rest, every one: so many works, so many confessions.  
There is a further Super, upon His Saints: they, own more to Him then His ordinary works. His works, but to confess: His Saints, to confess and bless, both. 

From his Sain●s.  
Verse 10. Psal. 65.1.   They are double works, needlework on both sides: more becomes them. Te decet hymnus in Zion. Both, to confess, it is above all; and to bless, and praise it, above all. For, if it be above all, it follows, more praise is to come to Him, for it, then for all. If Mercy, above all; the praise of His mercy, above the praises of all.  
There is a further Super yet, upon us that have found and felt the Super of it; 
From Vt.  the Non taliter (say I) above works and Saints both. All are bound: but we that are here, su●er omnes; more than all, we. We that should have been Martyrs of Satan's cruelty, it stands us in hand to be Confessors of God's Mercy, as, to which we own even ourselves; ourselves, and our safety; safety, of souls, and bodies, every one of us.  
Then, let the King, Queen, and Prince; let all the three Estates; let the whole Land delivered by it, from a Chaos of confusion; let our souls, which he hath held in life; let our bodies, which He hath kept together from flying in pieces; let all think on it: think, how to thank him for it; say, and sing, and celebrate it above all. We, above all; for it, above all.  
For, if ever Mercy were over work of His; if ever Work of His, under it directly; it was so over us, and we so under it, this Day. If ever, of any, it might be avowed; or to any, applied: If ever any might rightly and truly, upon good and just cause, say or sing this verse; we of this land, may do both: It will fit out mouths best, best become us.  
For, such a Work did He show on us, this Day, as if Mercy have a Super omnia of other, this may claim a Super omnia of it, of Mercy itself. His Mercy is not so high ●bove the rest of His works, as this day's Work, high above the works of it. That, supreme to all: this, supreme to it. Mercy, in it, even above itself.  
We then, that have had such a Super in this Super; we, of all others, nay more than 〈◊〉 others, to have it yet more specially recommended. A bare confession will not s●rve; but the highest confession of all, to take the Oath of the Supremacy of it. We, if ●ver any, to say it, and swear it: if it had not been in sovereign manner over some of His works (that is, ourselves) we had been full low yet this, infra infim●s, beneath, under all his works: not (now) above ground, to speak and to hear of this theme.  
Let it then claim the supremacy in our Confiteantur, and in our Benedicant, both; ●bove works, Saints, and all. And that, not mentally, or verbally alone; in heart ●o to hold, and in tongue so to report it: but, which is worth all, really in work, so to empress it. I mean, as our thanks for His mercy above all our thanks; so our works of Mercy, above all our works. But, be they so? His are so: are ours? I would to God, ● could say they were: but (sure) they are not. His mercy, above all his works: With 〈◊〉, in this point, it is clean contrary: all our works, above our mercy. The least, the last, the lowest part of our works, are our works of mercy: the fewest in number, the poorest in value, the slightest in regard. Indeed, infra omnia, with us, they.  
But sure: GOD, in thus setting it above all his works, showeth, He would have it, with us, so too. That which is Super omnia Ejus, to be Super omnia nostra: as above all His, so above all ours likewise. And CHRIST our SAVIOUR would have it so; His Estote, 
Luc. 6.36.  is, Estote misericordes: and how? not barely, Estote; but, Estote, sicut Pater vester coelestis; Merciful, as Herald And, how is He? So, as, with Him, it is above all. To imitate Him then in this, let it be highest with us; as, with Him, it is highest. Sure, we are not right, till it be with us, so too: As in GOD 's, so, in ours: above ours; above them all. That so, it may have the Supremacy, in Confiteantur, in Benedicant, in praise ●nd thankes, in words, and works, and all.  
To set of the Super of this day then, and to conclude. If the generality of His works confess Him, for theirs; and the speciality of his Saints bless Him, for theirs; what are we to do, how to confess, how to bless for the singular Mercy of this Day (and let all others go? 
Psal. 71.8. ) Sure, our mouths to be filled with praise as the Sea, and our voice in sounding it out, as the noise of his waves, and we to cover the heavens with praise, as with clouds for it.  
But, we are not able to praise Thee o Lord, or to extol thy Name, for one of a thousand. Nay, not for one of the many millions, of the great Mercies, which thou hast showed upon us and upon our children. How often hast thou rid us from Plague, freed us from Famine, saved us from the Sword, from our enemies compassing us round, from the Fleet, that came to make us no more a people!  
Even, before this Day, we now hold; before it, and since it, have not Thy compassions withdrawn themselves from us. But, this Day, this Day above all days, have they shown it Super omnia: and, not over, but upon us.  
Wherefore, the powers thou hast distributed in our souls, the breath of life thou hast breathed into our nostrils, the tongues thou hast put into our mouths, behold all these shall break forth and confess, and bless, and thank, and praise, and magnify, and exalt Thee and Thy mercy, for ever. Yea, every mouth shall acknowledge Thee, Every tongue be a trumpet of Thy praise; Every eye look up, Every knee bow, Every stature stoop to Thee, and all hearts shall fear Thee. And all that is within us, Even our bowels; Those our bowels, that (but for Thee) had flown, we know not whether: Even our bones; those bones, that (but for it) had been shivered bone from bone, one from another, all shall say, Who is like unto Thee o Lord in Mercy? Who is like unto Thee, glorious in holiness, fearful in praise; doing wonders, wonders of Mercy, as this Day, upon us all, to be held by us and our posterity, in an everlasting remembrance?  
Glory be to thee o Lord, glory be to Thee: Glory be to Thee, and glory be to Thy Mercy, the Supe● omnia, the most glorious of all thy great & high Perfections. Glory be to Thee, and glory be to it: To it, in Thee; and To Thee for it. And that by all thy works, in all places, and at all times. And, of all Thy works, and above them all, by us here; by the ●earts and lungs of us all, in this place, this day, for this Day, for the Mercy of this day; for the Mercy of it above all mercies, and for the Work of this day above all the works of it. And, not this day only, but all the days of our life; even as long as Thy mercy endureth, 
Psal. 136.1.  and that endureth for ever, for ever, in this world; for ever, in the world to come. Per, through the Cistern and Conduit of all Thy mercies, JESUS CHRIST.    

A SERMON PREACHED BEFORE THE KING'S MAJESTY AT WHITEHALL, ON THE V of NOVEMBER, Anno Domini, MDCXVI.  ESAI. CHAP. XXXVII. VER. III. 
Venerunt filij usque ad partum, & virtus non est pariendi.  
The children are come to the birth, and there is not strength to bring forth.  
I Have taken this piece, and no more. More I could not (you see:) It will not fit our turn, or this day (the fore-end, of the verse.) This is a day of trouble, rebuke, blasphemy, cannot we say. We must say: This is a day, not of trouble, but of joy; not of rebuke, but of praise; not of blasphemy, but of thanksgiving, with us. And so may we say too, and yet keep these words for our ground, still. Nothing let's, but that one and the same day, may be, both a day of joy, and of Sorrow. They that have the day, and they that lose the day, the day is but one: but, to the winner, a joyful day; to the loser, not so; but a day ●f Sorrow, and of blasphemy, otherwhile. And so was this day, a day of Sorrow, to 〈◊〉: they might have taken up the whole verse, as it stands: those (I mean) that, do what they can, must be fain to father the children, that this day were coming, but 〈◊〉 not forth. That they came not forth, the want of strength to be delivered, made it to them a day of Sorrow (some say, of blasphemy, too:) Not so, to us. To us, a day 〈◊〉 ●raise and thankes; that they lost their so looked for and longed for children; that th●y were not borne, who if they had been borne, would have been the bane of us all 〈◊〉 then, as this, ● day; So this a verse of joy.  

The Sum.  The words are (in Hebrew) of the nature of a Proverb; and used by them, as a Byword, upon the defeating of eny plot. Not, every defeating; but th●n, when a plot is cunningly contrived, and closely followed, and is near brought to the very point to be done, yet not done though; but defeated, even then: then, take they up this Proverb and say, Venerunt, etc.  
And, two ways take they it up, thereafter as the design is. If it be bad, yet well laid, and well seconded, and for all that, in the end disappointed; then utter they it cheerfully, Aha, the children, &c but as GOD would &c:: by way of gratulation. But, if good, and for a while come fairly forward, but in the end prove to nothing; then take they it up, with a sigh, Alas, the children, etc.  
It cannot be denied, but good King Ezekiah whose the words are, spoke them here in some grief. Grief, two ways; For ¹ first, grieved he was, to hear how Rabsakeh had raged and raved, and spewed out most horrible blasphemies. Feign would he, he and his men, rather than their lives, have been at him for it. They were even great with this (as it were) and the children come to the birth; But their strength served them not, they durst not give him a word, for fear of a further mischief, if they should provoke him. Now, there is no more hard and grievous case in the world, then when a man shall be forced to hear blaspheming, and not be in case to answer it home.  
● But, the King of Ashur (his Master) was not far of, with his forces; but at the siege of Libna (not past a dozen mile of;) That Town, not like to hold out long, and then have at jerusalem, and they (GOD wot) but meanly provided to welcome him. But a poor remnant, to so huge an host; So huge, as with their very feet they dried up rivers, 
Verse 25.  as they went. Non erant vires, was their case right; and this was here a second grief.  
For the words, though they found, as if the Queen or some great Lady, were in childbirth, yet no such matter. All is spoken by Allegory; and no woman, but the State of the Kingdom, here meant.  
And it is no new thing to set forth States by women. The Prophets do it oft: Esai's Hephsiba; 
Esay. 62.4. Ezek 23.36. Hose 1.6. Esay 47.1. Verse 22.  Ezekiel's Ahola, and Aholiba; Hosee's Loruhamah, all show it. Nothing more common with them, than the Daughter of Babel for the State of the Chaldaeans; the Daughter of Zion for the State of the jews.  
And not to women only, but to women with child; then specially, when there comes eny shrewd plunges upon an Estate. 
Hose. 4.12.  Filia Sion quasi parturiens (Host 4.12.) Zion is ready to cry out, in the Old: And, in the New, the Church (then) hard bestead, is represented by a Woman ready to fall in labour (Apoc. 12.2. 
Apoc. 12.2. ) And States, when they would be delivered of aught (would, and cannot) as it were the throws of childbirth seem to be upon them; and this Proverb, than not unfitly applied to them, Venerunt, etc.  
A Woman, her time is come, and strives to bring forth, and cannot, not having strength for it; this (we know) is a case of great extremity: we know it by Rachel (Gen. 35.) by Hophni's wife (1. Sam. 4.) both which, 
Gen. 35.16.17. 1. Sam. 4.19.  were in the case here; at the point to be delivered, and wanted strength, and it cost them both their lives.  
Now, as when a woman is so, all about her are at their wit's end; know not what to do, or whither to turn themselves: No more did Ezekias; but even turns to the Prophet Esay: 
Verse 2.  (as, at such times, Prophets shall have their turns; not oft, beside.) To him they send for Leva orationem: Lift up thy prayer; Prayer, now: for, but in prayer, no help is left, if that relieve us not, we are gone. This spoke then Ezekias in grief.  
It grives me, on a day of joy, to hold you so long in a point of sorrow; but, the turning all into present joy, will make amends. To that, I come.  
This, for the present, was their case; but this was not their case, long. For within a while after, before the end of the Chapter, the very same words, by the very same persons, were (or might have been) taken up, in a fare other, more joyful key. Then, when the King of Assur, he that cast them into this agony, as he was upon rem●●ing to come towards them (and so, the children (as it were) come to the very birt●, indeed:) GOD put a ring in his nose, turned him about home again, 
Verse 29. Verse 9  as fast as 〈◊〉 he could, upon news of invasion of his country, by the Aethiopian: When, being so near come to the birth, he came not, had not the power to come one foot toward them; then (I hope) the case was altered: then might he have said this Text 〈◊〉 Io paean, with joy, Venerunt etc.  
And this (lo) is our very case, this day. For, why are we here met, But that (as the Text is) a birth there should, this day (the fift of November, this very ●uesday) have been with us? should have been, but was not: That it was not: This day should have been a Dismal day; that it was not so. A birth was in bearing, and venerunt ad partum (I promise you:) that it was not borne, that it was partus non partus, a birthlesse birth, it is (with us) a day of joy: and as this, a Day; so this, a Text of joy: and thanks be to GOD, it is so. And we say these very words of Ezekias, not as (here) he did, but, as after he might have, and as we, this day, may speak them, with a cheerful accent, Venerunt ad partum, etc.  
There be in the Text, two parties, which make us two parts: ¹ the Children, 
The Division  and ² the Mother. The Children, in the very first word: The Mother in the last: Pariendi it is here; Parienti it is in 2. Reg. 19 If there be no strength pariendi, it is, 
2. King 19.3.  because there is none parienti. Of these two, two things are here said: One affirmed, The other denied.  
Affirmed; the children were ready: Denied; the mother not, non erant. The children not unwilling; for they were come: the mother unhable; for, by that time they were come, her strength was gone. The end is left, for us to gather: For, if no strength to bear, no birth there will be; No more there was. And, that there was not, it is holiday with us, to day.  
Applying all to our case, I am to tell you first, 1. These children, who they were: 2. and secondly, how near to the birth they came: 3. thirdly, of the strength to bring them forth, the failing of it, and how it came to fail: Upon these, two questions ¹ One why they were not suffered to come forth. ² Why they were suffered to come so fare. 4. And last of all, of the Tu ergo, or inference upon all this: Which is not that which Ezekiah infers (the next verse) Tu ergo leva orationem: But another ergo, as it were a new birth of ours, Tu ergo leva gratiarum actionem. Yes, yes: That, 
Verse 2.  and leva orationem too: And so let us lift up our prayer, and for nothing more, then that we may raise a good levy of thanks indeed, to send up to GOD, that there was no strength to bring it forth, when it was so near brought.  

THe Children, are the first word, and so offer themselves to be begun with. 
I. The children. 1. Who they were.  And with them, we must begin: For, on them all depends, whither the Day shall be kept, or the Text uttered, with joy or not. For (indeed) primâ fancy, it may seem to be but somewhat an unkindly joy, to take pleasure in the perishing of children, when they be come to the birth. Yet such may the children be, that are to c●me, as it makes no matter. Nay, as we well may wish, they may; and well rejoice, if they do miscarry there, and come no further.  
To begin, from the beginning. There read we of the Seed of the Woman, 
Gen. 3.15.  and the Seed of the Serpent: we are back at our Text straight. If it be the woman's Seed, save it alive in eny wise, let it come, not only to the birth, but, from the birth, well; and Thy eny mischance it do not, say the words of the Text, but say them with grief. Venerunt etc. On the other side, if it be the Seed of the Serpent, away with it, let it not come to the birth: if it do, let it not be borne, stifle it in the womb, and be glad when you have done, and say with joy and spare not, Venerunt etc.  
And yet I cannot tell neither, whither we may make the rule so general, as to extend to all the woman's Seed. But, if the children be, as of Moses it is said, Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 11.23.  proper sweet children: Nay, if they be but according to kind, regular births, when they be come so fare, it is grief, if they come no further. But, otherwhiles, there fall out these same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naturae errores, misshapen monstrous births; And then, in that case, and for such, it skills not when they be thither come, if farther they come not. Yea, I dare say, it will not discontent the unhappy parents that begat and bore them, though this Verse be verified of them, that when they come to the birth, they might not be borne, but have the womb for their grave, and no strength to deliver them.  
Since then, upon the matter, all is thereafter as the children be, our first enquitie is to be, what these children were? Where let me tell you this, you shall not look for such children, as women go with: (the Verse is proverbially, not verbally to be understood:) Not of eny woman's birth; none there was, at the speaking it. Ezekias meant it of Senacherib's intent, to sack jerusalem: and we of their attempt or enterprise, this day, to have made a massacre of us all. Of them, that went big with this monster.  
To begin with the soul then, of these children. For, there is not only fructus ventris, there is partus mentis: the mind conceives, as well as the womb: the word [conceiving] is alike proper, to both. Men have their womb, but it lieth higher, in them; as high as their hearts; and that which is there conceived, and bred, is a birth. So, I find, the Holy Ghost in the Psalm calleth it; Behold he travaileth with mischief, he hath conceived sorrow and brought forth ungodliness. 
Psal. 7.14.  And that is, when an evil man, in the evil womb of his heart, shall hatch or conceive some devilish devise, and go with it as big as any woman goes with her child, and be even in pain, till he have brought it. This is the birth here meant: and there, in the heart, is the matrix or conceptorie place, of all mischief. 
Matt. 15.18.19.  Thence (saith our SAVIOUR) the Cord exeunt, From the heart they come all.  
Usually they say in Schools, Conceptus, conceptio; partus, opus: the conceit is a kind of conception; and the work, a kind of birth: the imagination of the heart is an embryo, conceived within; the work now brought to pass, is a child borne into the world. Nay, they go further, to more particularities, and carry it along through all the degrees of childbearing. ¹ When a devise is invented, then is (say they) the child, conceived (as it were.) ² When projected and plotted handsomely; then, the child articulate. ³ When once actuated, and set in hand, then is it quick. ⁴ when so fare brought, as all is ready; then, the child is come to the birth. ⁵ And when, actum est, all is done, and dispatched, the child is borne. ⁶ But, if it fall out otherwise, then was looked for, no strength to bring it forth; then have you a dead-borne child. ⁷ And look, with the natural mother, what joy there is, 
joh. 16.11.  when there is a manchild borne into the world; the same, for all the world, is there with these bad men, when their imaginations prosper. And, what grief the poor woman hath, at the perishing of the fruit of her body; the like (in a manner) is there with them, when their powder will take no fire. So have you the soul, or spiritual part to begin with.  
Will ye see the body also, in the birth of this day? You may, even ad oculum, have it laid out before you. In imitation of the natural womb, wherein we lay, and whence we come all, there is (by analogy) another artificial, as art doth frame it. Such I mean, as was the Trojan horse, of which the Poet— Vterumque armato milite complent, the belly or womb, when it was full of armed men: and so many armed men as there were, so many children, after a sort, might be said to be in it. And, if that: may we not affirm as much of the vault, or cellar, with as good reason? The verse will hold of it too— Vterumque nitrato pulvere complent. The uterus, or womb of it, crammed as full with barrels of powder, as was the Trojan horse, with men of arms. This odds only. Every one of these children, every barrel of powder, as much, nay more for●● in it to do mischief, than twenty of those in the Trojan horse's belly.  
The more I think of it, the more points of correspondence do offer themselves to 〈◊〉, of a birth and coming to a birth, and that in every degree. ¹ The vessels first give ●orth themselves, as so many embryo's: ² The vault, as the womb, wherein they lay so long: ³ They that conceived this devise were the mothers, clear: ⁴ The fathers, were 〈◊〉 fathers, (as they delight to be called) though, oft, little more than boys; but here, ●●ght fathers, in that they persuaded, it might be, why not? might be lawful; nay, meritorious, then: so, it was they, that did animate, gave a soul (as it were) to the ●reason: ⁵ The conception was, when the powder, as the seed, was conveyed in: ⁶ The articulation, the couching of them, in order, just as they should stand: ⁷ The covering of them, with wood and faggotts, as the drawing a skin, over them: ⁸ The Venerunt ad partum, when all was now ready, train and all: ⁹ The Midwife, he that was found, with the match about him, for the purpose: ¹⁰ And, partus, the birth should have been upon the giving fire. If the fire had come to the powder, the children had come to the birth, inclusiuè, had been borne. But, Non erant vires (which, I turn) there was no fire given: and so, partus they wanted, as GOD would.  
And, that only wanted: for, all the rest held an hair. Nothing, that could be in a birth, was wanting: all, to be pointed at, from point to point; that, the Text is fitly enough applied to it. By this time, ye see the children, both body and soul. Now, when looks the mother; when reckons she, her time will come?  
Will ye now (which is the second point) weigh a little better, 
2. How near the birth.  what is in these three words venerunt ad partum. ¹ First, they were not upon their way, coming; but, ●enerunt, they were even come. ² And come; not, versus, toward; but even, ad, to. ● Ad, to; not, loca partui vicina, some parts near, or next to it; but, ad partum, to the very birthplace, the neck, or orifice of the matrice. Or, if you will take partum, for the time; not ad tempora partui propinqua, within some few days of their reckoning; but, ad, partum, to the very time, the day, and within a very little, to the hour itself; it miss not much: (that is) as near, as near might be. If ever there were a venerunt ad partum, and no partus upon it, here it was.  
And, if you marvel, it was ad partum, and not ad parturitionem, first: Marvel not at that; why, it would have been a very short traveile, that. That of the Prophet (in the sixty sixth Chapter) Antequam parturiat, peperit, 
Chap 66.7.  would have been fulfilled in it; she would have been delivered, before ever she had fallen in labour. To the birth they came, then. And you will remember, how fare they came, how many degrees they passed, before they got thither. They came, ¹ to generation; they came, ² to conception; they came, ³ to articulation, ⁴ to vivification, ⁵ to full maturity; and yet, ●one of all these, our venerunt, here. Passed all, and every one of these, never stayed, ●ll they came ⁶ even ad partum, could come no further, unless they had come forth: which GOD forbidden; and so He will, you shall see. For, thus have we done now, with the first part (the Children.)  
Now to the Mother's part. The Children came to the birth, and: The right and, 
II. The Mother.  the kindly Copulative, were, To the birth they came, and borne they were; In a kind consequence, who would look for other? It is here, Venerunt, & non: Thither they came, and no farther; there, stopped. Ad, in [ad partum] is but usque ad, exclusiuè that is, to it they came; through it, they came not.  
And, why came they not? By means (as is here set down) of a Non erant. Somewhat there was not, that would have been; somewhat missing: a non erant there was, whatsoever it was.  
What non erant was that? It was not Non erat ingenium (I am sure:) Pestilent wit they l●cked none, as deep, as dangerous an invention, as ever came into the brain of ●an. Neither came it thither, or was bred there, without the Seed of the Serpent. Nor 〈◊〉 it be fai●, Non erat, that they wanted will; For, so maliciously were they bend in that wretched will of theirs, as they resolved to know neither friend nor foe, but up with all together. Nor did they want opportunity, of a place: Got the vault first, and the cellar, after. No, nor means: had their iron-tooles; had powder enough, and good stowage for it. These they had all: yet Non erant (saith the Text;) what Non erant might that be? Non erant vires, they had no strength.  

3. Her want of strength.  To a birth, there go two things. ¹ The children must be come thither, to the birthplace. ² When the children be come thither, there must be strength, at least as much to deliver them. Ad partum, opus est nixu; ad nixum, opus est viribus: To a birth, there goes a kind of stress; to a stress, there is required some strength. Nixus inanis sine viribus; and nixu inani nihil paritur: To no purpose is the stress, if there be no strength, but all in vain: And, if that be in vain, there will no birth be (No more there was) but the child perish; and if the mother scape, it is well; but (oft) they go both. And so fell it out here; the children dead-borne, and the Mother died for it too. To speak without allegory. To the producing of eny effect, two things there go: ¹ Counseile, and ² Strength: not, counseile alone; but, counseile and strength. For as strength without counseile, will produce but a mola: So counseile, without strength, will prove but an aborcement. We see daily, many excellent devises come to nought; all, because they be not strongly followed to execution. Strength then, there would be.  
And, strength they had not. Not strength? yes (sure) that had they. To follow them, in the allegory; the mother was strong, else would the children never have come so fare, as they did, to be so ripe and ready for the delivery. And, the children were strong children; strong enough, but with one small spark, to have sent us all up aloft, if we had been twice as many more. To leave the allegory: Strength they had enough, to handle the pickaxe, ●o dig deep into stone walls; strength enough, to lay in great barrels, and those all full, and a great many of them. Strength enough, to remove them up and down, as they might stand best for the purpose; and to clap on iron and stones, and wood enough, upon them. And, how then was there no strength?  
You will easily mark, Vires is the plural number; and so, many strengths there be: and, that he saith not [Vires] simply, eny strength at all; but, vires pariendi, strength to bring forth. Vires, is one thing; vires pariendi, another. Vires, they had; vires veniendi, ad partum: Else, had they never come so far; but, Vires pariendi, that, they had not.  
For, partus is opus (we said:) and nothing was done. All the while, till they came ad partum, their strength served them well. At the instant, they should have been brought forth, it failed them, Strength there was, to carry it along, to bring it so fare: but not pariendi, to bring it to issue.  
To bring a thing to issue, that, passes the devil's power. He could give them the counseile (as, no doubt, he did: it was too devilish, to grow in any man's head.) But, the strength to issue, that lieth not, in his hand. Ye may be sure, if it had, they had had that too. He longed, as much as they, to hear the blow, and see the sight. He, that helped them to lay in the powder, would have helped to have put to the fire, had it been in his power. But it was more than he could do: the strength to issue is GOD'S ever, and He took it from them.  
Domini sunt exitus: The, Issues of all attempts are in the hands of GOD; them He reserves to himself, 
Psal. ●3. 20.  as his own peculiar; yea, even of evil attempts. For, howsoever He be not at the beginning of them; at the end, He must be, or no end will be: Domini sunt exitus. 
Pro. 21.31. Pro. 16.33.  The horse may be prepared to the battle; the lots, cast in the lap; the cellar made ready for the powder; and the powder, for the cellar: And, when all is done, that the wit or malice of the devil, or man, can do or devise, comes GOD, and dashes all in a moment. 
2. Sam 17.14. Ester. 7.7. 2. Chro. 20.37. Verse 36.  The counsel of Achitophel; haman's high favour; the great Fleet at Ezion gaber; Senacherib's huge host: defeats them all. For, counseiles may be in the heart of man, and words at his tongue's end, and acts at his finger's end; yet nothing shall be said or done, unless GOD will so have it. He gives or denies success, as Him pleases. That when the children are upon the point to be delivered, there shall, be strength, or no strength to do it, as pleases Him. And, here, it pleased Him not: so, 〈◊〉 b●rth there was; but quando filij venerunt, vires abierunt, when the children were come, all the strength was gone.  
It seems, it was somewhat doubted, lest when it came to the pinch, this strength should sail: therefore was their strength, even the strength of prayers; to leva orationem, they 〈◊〉 them; but, they sent to the wrong party: Not to Esai, but to Balaam, to curse, ●here GOD did bless; and to bless that cursed birth of theirs, 
Num. 23.8.  which His very soul abhorred. So, many prayers were said, they might have a good heir. They say, there were so, for Queen Mary's child: But, she had no child to come, these had. But, all in vain: when the time came, for all their Masses, and Processions, and Rosaries, and Iesus' Psalters, it would not be. No children came; strength there was not.  
And will you know, how it came to fail them, this strength? Ye may, and never go out of the Text, or the terms of childbearing. Or ever the birth was fully come, one of the complices fell to be with child; and, no remedy, but he must needs be delivered before his time; had not the power to keep his hand from the paper, and so disclosed it. And, disclose a treason, and the neck of it is broken, the strength of it is gone; 
jud. 16.18.  as Samson's strength soon was, when the Philistines knew once, where it lay. And this was the strength, and none but this, that failed them. An easy strength (one would think) to hold one's tongue, or to hold the fingers still. That, had he not: but, for lack of that, must needs be scribbling; and that marred the fashion of the birth, quite. His not having the strength, not to bring forth his, made, they had not the strength, to bring theirs forth. His putting his hand to the paper, made, there could be no fire put to the powder; made, the midwife was intercepted; and so, the birth, though near the delivery, yet never delivered.  
And yet, I cannot tell you neither: for, when this work of darkness was brought to light, the light was so dim, and the riddle so dark, even then; that, for all that bringing to light, the children were coming forward to the birth, still. Till strength was given, to deliver us from this birth, by another travail. For, a travail I will call it, the studying, and the bringing forth of the hidden mystery, of the burning of the paper, the riddling of that riddle. For, so came out, who the Children were, and of what element they were made; what, and whereabout the womb was, they lay in. So, by a birth, and by that birth, we were delivered, from this. That birth smote all dead. For, it was found, even so: and then came prostratio virium indeed. Then, all strength (indeed) was quite and clean taken from them. That, being taken from them, they were not delivered; and by their not being delivered, we were all delivered.  
To the joy now. Divide the Text: Venerunt ad partum, is their joy: 
1. The joy of Non eran● vire●.  Non erant vires, is ours. That, theirs, for a time: this, ours for ever. To make their grief the greater, when it came, they were for a while, put in joy. Glad were they (I dare say) to see it go current, kept close so long. They even itched for joy at it, and fell into a foolish paradise: provided a Protector and all. Comes me Non sunt vires, all their joy was at an end, and with that began their Sorrow. We, by their grief, shall best conceive our own joy, taking the whole Verse entirely together.  
A grief it was, and it went to their hearts, these children, that they came not. A double grief that when they held well so long, and were so likely to come, yet they came not; had strength all the while, had it not, then. Venerunt ad partum, & venerunt ad portum are much alike. Eny wrack is a grief; but no grief to the grief of that wrack, that is made, even in the very haven's mouth. To go the voyage well, and arrive well, and then, before the very port to sink, and be cast away! To bring the game to the upshot, and then to lose it! It trebled their grief, that so many lady's Psalters, and Iesus' Psalters, were said for it; and that neither jesus nor our Lady blessed the birth no better. And last, that the children perished; and perished not alone, but the mothers went too, and some of the fathers, for company. It should have been parientes pepererunt: it was parents, or parientes (if you will) perierunt.  
Now look, how many ways they were grieved, and said Alas, for venerunt ad partum, Alas for non erant vires; so many ways do we rejoice, and say, It is well, that venerunt ad partum: Thanks be to GOD, that Non erant vires. 1. First, for non erant vires, by itself: that, defeated it was. 2. Then, for Venerunt ad partum, & non erant vires, together: that it prospered so long, and yet, defeated it was; this was Gaudete with an iterum dico. 3. Then, that without eny leva orationem on our parts; without eny on ours, and against so great a levy of theirs, of I know not how many prayers, and processions, and all for the prosperous success of a business known to none but the Superiors. 4. And, to make it terque quaterque, that we saw them come tumbling down, that made full account to have seen us fly up.  
That we were delivered from a danger so near; brought to so narrow a point; we not praying, nor so much as once thinking on the matter, but delivered as it were in a dream: 
Psal. 126.1.  Our selves not only delivered from, but they that so sought ours, delivered to their own destruction; brought not forth, but were themselves brought forth to Iudas' end, the end of all traitors: and their children, not brought out, but, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pulled out of the womb of the cellar, piece and piece, and never saw the Sun alive, or the Sun them; pity it should.  


2. The Reasons of Non erant vires.  
3 Why they not suffered to come forth. Gen. 35.18. 1. Sam. 4.21.   Shall I now tell you a reason or two, why, Non erant vires pariendi? ¹ one out of pariendi; ² the other, from Non erant vires.  
1. This pariendi was indeed pereundi; the bringing forth a quantity of powder, the perishing of a whole Parliament. They were not; but, put case they had come forth (it is well, we are in case, to put this case) certainly, they had been Benoni's, Sons of Sorrow, to this whole land; Icabod's right, Our glory had been gone clean. For, what a face of a Commonwealth had here been left? Exclusiuè, they came ad partum: if, inclusiuè they had, their inclusiuè had been our exclusiuè. We had been shot of, and that out of this life and this world, every one. Venerunt, if they had come ad partum; if they, ad partum, we ad perniciem. Non erant vires: If there had, these vires had been virus to us, and their pariendi our pereundi. If those Children had not been lost, many fathers had been lost; many children had lost their fathers, and many wives their husbands. There had been a great birth of Orphans and Widows, brought forth at once. What manner of birth should this have been, first in itself, then to us? In it self: we said, for Vipers, there should be no strength, to deliver them. Were not these Vipers? the womb, they lay in, must have been rend, for them to come forth: were they not the brood of Vipers? What talk you of a Viper, that sometime (it may be) stings a child to death; or an elder body, if it be not looked to in time? What are Vipers, to them, that at once, would not have stung, but have sent up, and torn in pieces, a King, a Queen, a Prince, and I know not how many of the Nobles, Clergy, Commons; all the Estates of a Realm, a whole Country, their own Country, all at one blast? We said, for Monsters, there should be strength to deliver them. These were such monsters, as not in Christendom alone, but, even in Africa (that mother of monsters) the Turks, and Moors, and all that heard of it, were amazed, that ever the earth should bear such a brood of miscreants. For, they should not (as children) have cried at their birth, but roared as devils; or, as if all the infernal furies had broke out of hell together. Let this serve: it was so out of measure bad, as it was too bad, ever to be brought. What marvel then, if nature shrunk in and would give no strength, for such a birth as that.  
2. Shall I tell you another, why non erant vires? I will: It is somewhat a strange one, but it is raised out of the words of the Text, and it is a birth borne of late, and christened by the name of a Non erant vires, that you may know, they be a kin, this and that: And so (I hope) it comes not out of season, since for that child's sake, this (I hope) fared never a whit the better.  
You cannot but remember a clause not long since printed, and so (as it were) a child but lately born, a Cardinal's child it is (I mean the Tenet late taken up at Rome:) That, all is now to go, all Christianity to stand or fall, by sunt, or non sunt vires.  
The old Christians never knew of any such birth as this: Id fuit, quia deerant vires, faith the Cardinal. As much to say as, if they now in these days, be so as they were, 〈◊〉 themselves quietly, it is quia non sunt vires: and to hold no longer, then donec 〈◊〉; and than you are like to hear of them, to have them go again with such another birth. (You shall have them as mild as Gregory the first, when they have no strength; but as fierce as Gregory the seventh, when they have.)  
Nay, and they would bear the world in hand, this child may claim kindred of the ●athers: that this was the mind of the Blessed Saints, and Martyrs, in the persecutions of the Primitive Church. That, with them, all went by Si adessent vires; and if then they had had strength, never an Emperor should have kept his Crown upon his head. For, it was neither allegiance, conscience, Christian duty, nor respect, that held them in. Id fuit, quia deerant vires: as (if they had not been wanting) full well they should have understood. That they were gentle and meek, gramercy non erant vires; that and nothing else. O writ a book for GOD 's sake, de gloriâ Martyrum (Turonensis so hath) of the glorious Martyrs that suffered then; but it was, because they had no strength: else, the Emperors should have suffered, not they.  
But, they mightily wrong the Fathers, to father this opinion on them. Two hundred years after CHRIST, in the midst of the fervour of persecution. Tert●l●ian tells us another tale; that they had strength then, more than enough; and so, suff●r●● then, upon a better quia, then quia non erant vires. Wellneer two hundred ye●res after that, the Ecclesiastical Story showeth, under julian the Apostate. and under Valets the Arrian, they wanted no strength then: (the greater part of the Apostates Army being Christians; and the chief Leaders and bravest Companies, under the Arrian, being Orthodox.) And two hundred years yet after that, against the Lombard's, Gregory saith, there was then strength enough, to have left them neither King nor Duke, if all had gone by vires, then. But, he (good man) might not miscerese, meddle with aught that might be the death, cujusquam, of any one man. And these would have been the death of I know not how many, but that Non erant vires. No such children then, as those, this Day brought forth. It is not the Divinity of the old Christians, but of the new jesuits, this. They must take the child to themselves: It is no babe of the Fathers, it is a brat of their own breed; hatched in these days of ours, never heard of before. And such a one it is, as if it be let go, we shall have a generation of monsters come of it soon.  
He began with vires: Another since him saith; If ye have not vires, virus will serve as well. And since that, another; if vires, and virus fail too, go to it wit● firework: pulvis Serpentis which is worse than virus Serpentis; Serpentine powder worse than Serpentine poison. Poison kills one by one; powder, with one puff, dispatcheth all. For poison, ye may have a counterpoison: No antidote for powder, if it once take fire. Poison gives men leave yet, to die with some leisure: Powder, that it doth, it doth at once, in a moment.  
To the utter confusion of this error, that all is to go by sunt vires, was it, that non erant vires, this Day. And do but mark it, that GOD pays them with their own money. They put all upon this very point; in this point, GOD this Day foiled them. They go all, strength; and that strength, than failed them. All, upon Si essent vires: GOD took order quòd non essent vires. And GOD never let them have strength, that so resolve to put it; that, can they once gather strength, no King, no State shall stand before them; but blow them up, sink them, poison them; one way or other, away with them all.  
You see the reason, with GOD: but, see you not withal, next under GOD, whereto we are to ascribe our safety? Even to non erant vires. There is a point hangs by that. For, while that lasts, while ye keep them there, ye shall have the Primitive Church of them; have them lie as quiet, as still, as ever did the barrels in the vault, till vires (like fire) come to them; and then, of go they: then, nothing but depose Kings, dispose of kingdoms, assoil subjects, arm them against their Sovereigns: then, do they care not what. But, if the powder take not fire, then shall you straight have books tending to mitigation; then, all quiet again. Certainly, thus standing, it were best to hold them in defectu virium, to provide ut ne sint; to keep them at non sunt vires, till time, they be better minded in this point, and we have good assurance of it. For, minded as they are, they want no will, no virus: they tell us what the matter is; strength they want, they writ it, they print it; and si adessent vires, they would act it in earnest.  

● Why they were suffered to come so far.  But yet, why was it suffered to come so fare? Why not taken sooner? Evil (we all know) is best nipped in the bud; best (ever) destroyed in the Spawn. Being then so evil, as it was, why was it let go all the while?  

1. Reason on God's part.  I will give you two reasons: ¹ One on God's part, ² The other on ours. 1. On God's part: I know not how, but ye shall observe, that He loves, that He takes delight thus to do. It is his play with Liviathan. To suffer his whelps and him to have their course for a time, and for a long time; and then suddenly give them a twitch, and down they come. Let them go till they come even to the birth, and then come in the neck of them with a non sunt vires, and all is marred.  
Here in the Text, how many Country's wan Senacherib? How near was he let come to jerusalem, even to Libna, within less than a dozen mile? News came suddenly, 
Verse 9  of the Blackmoore's invading his Country, back he goes, had not the power to stir one foot further. How fare was the Invincible Navy suffered to come sailing in LXXXVIII. to cast anchor even before the Thame's mouth, every hour ready to deliver her children ashore. In an instant, a fatal faintness fell upon them; their strength and courage taken from them; about they turned, like a wheel; fled and had not the power to look behind them. But, non erant vires pariendi, we all know. God loves thus to do: and then to do it, cum venerunt ad partum. His glory is the greater, He can let it come so nigh, and then put it by; let it alone till then, and then do it.  

2. On our parts.  2. There is another on our parts. For, easy account, and but easy, would have been made, if they had been taken at first; no great matter, that. That we might make no easy account, we scaped not easily, but hard and scant: so, to make our escape the stranger, and our joy the more, that it went so fare, and came so near, and yet miss us.  
Of itself, it is best, Vt malum ubi primùm contingit, ibi moriatur, Evil be crushed at first, the Serpent's head trodden, at his first peeping in, or putting it out. But GOD doth not always that, which in itself, is best to do: but that, which will best affect us, and we take in best part. And so did He this: thereby to beget in us, and bring forth of us, a new birth of praise and thankes according.  

4. The inference.  For, now we have done with this degenerate birth of theirs, we are to stay a little, and see, if we can get another, a more kindly birth, come from ourselves. For, barren we may not be: this delivery from theirs, is to make us delivered of another; we to bring forth somewhat, for their not bringing forth.  
What is that? The Text will lead us to it, if we look but over to the next verse. For there, when eny evil travail threatens us, we find by Ezechia, the kindly birth then, 
Verse 4.  on our parts, is Tu ergo leva orationem, a levy of prayers. Now, that being turned away, and turned away in a manner so miraculous, the natural kind issue then, is another Tu ergò, Tu ergò leva gratiarum actionem, a new levy of thanks: a new leva▪ quia levatus, for His easing of us, of so heavy a chance, like to light so heavy on us.  
At the present (sure) while it was fresh, we were ravished with it; for th● time, we seemed to be even with child, as if we would bring forth somewhat; and somewhat we did bring forth, even an Act, that we would from year to year, as upon this Day, bring forth and be delivered of thanks and praise, for this delivery for ever. And here we are now, to act that, we then enacted: even to traveile with this new birth. God send us strength, well to be delivered of it.  
For, so shall we double our joy: ¹ One joy, for the turning away of that miscreant birth of theirs; ² another, for the welcoming this of our own.  
This birth, we now traveile with, is a good and a blessed birth. Blessing, and glory, and praise and thanks, are in bonis all; all, good in us (if any thing be good in us;) ●he best fruits of our nature, when it is at the very best. And if they be brought forth, it is as it should be, and as God would have it.  
But if (which GOD forbidden) they should either not come, or when they be come, our strength fail, and they not brought forth, then are we at an after-deale again; then would not this day be so joyful for the mis-going of the other, as sorrowful for the abortion of this. Our joy (at least) not so entire, but mixed with sorrow: for, there is sorrow even to death, if we go with so good a fruit and it come to the birth, and there perish; if we shall but make an Act, and do no act upon it.  
We seem to sorrow at nothing more, then that many a good purpose there is, and many a vow made in time of need, sickness, or adversity (so many, as it is by Divines held, There be more good purposes, and that by odds, in hell, then there be in heaven) but, abortive purposes, and vows all. For, o that we were but the one half of that, we then promise to be, when we want and would have somewhat! O then, how thankful we would be! how never forget! how fast the children come to the birth, then! And when we have what we would, our vigour quails presently, our strength is gone from us; & non sunt vires pariendi. For, all the world seethe, nothing we bring forth. Alas how many aborcements are there daily of these Children! No where may this Verse be taken up, No where so oft so fitly applied, No where so used upon better cause than this, upon the failing of good desires and intents.  
That this we may do, to take us to leva orationem: let this be our last. To lift up our prayer first, against such unnatural births as that was, the Prophet Hosee's prayer, 
Hosee. 9.14.  Give them o Lord, what wilt thou give them? a barren womb and dry breasts. There was no strength for that birth of theirs: It was well, there was not: Thanks be to GOD, there was not: Thanks be to GOD, for non erant vires. And, Ne sint vires (say I) Never let there be strength, for eny like this birth; Never strength, but weak hands and feeble knees, for eny such enterprise. Ne vires pariendi: Nay, ne veniant ad partum; not thither, not so fare: Nay, ne ad conceptionem; Nay then, ne ad generationem, if it may be. If it may not, but they scape thither, to the birth; then, lift up your last prayer, and let this be it, and let it come up to heaven; into GOD 's presence, and enter in even to His ears, for the equity of it; in all such designs, that pariens may be sine viribus, and partus, sine vitâ: the mothers, no strength; and the Children, no life: But child and mother perish both, as this day, they did. And, better so, they perish, than such a number, than a whole country perish, by their means. This, a Ne veniant and a Ne sint vires, against theirs.  
But, for ours, for our praise and thanks, Veniant, Let them come; and Sint, o sint vires, and let there be strength, when they come; for such, for so good a birth. Ever be there strength, to kindness, to thankfulness, to the accomplishment thereof, whereto we are in duty so deeply bound. Strength (ever) to all honest and good resolutions. Pity, but they should be so; Pity, there should want strength for them. Well may they be conceived; come well to the birth; when they be come thither, vigour enough, to deliver them; and never, when they be come so fare, to miscarry.  
We may take our light from that. It is venerunt filij: and filij is the plural number. So, more than one: many there would be. And filij falls well with the word gratiae, which lacks the singular. No such phrase, as Agere gratiam. A single thank was never heard of. And both falls well likewise, to quit the birth, we were quit of: For, the barrels were many and full, and so would our thanks be.  
Again, they would be filij; that is, such as children be; and children be flesh, blood and bone; I mean, some real, some substantial thankes. Not to travail (as it were) with wind, with a few words only, which are but air, and into the air they vanish again. Partus opus (ye remember) we said before: some work there would be, Actio gratiarum, somewhat actually done; leave some reality behind it, as in a child, there is.  
Thus fare, like: but then, a difference. Come it would, not as did theirs, ad partum exclusiuè, thither and no farther; but, inclusiuè, to the birth, and from the birth; have the blessing of the womb and of the breasts; of the womb, to bring it forth; of the breasts, to bring it up, till it proved somewhat worth the while.  
That so, we may rejoice as much in the affirmative of this birth of ours, Venerunt et sunt vires; as we did in the negative of that of theirs, venerunt & non erant vires. So doing, GOD shall again and again turn away those births, if any be in breeding; take away all strength from them being bred, as to Day, He did: And give us new occasions daily to bring Him forth praise and thankes, for His daily continued mercies, in delivering our King, our Land, Us and Ours all.    

A SERMON PREACHED BEFORE THE KING'S MAJESTY AT WHITEHALL, ON THE V of NOVEMBER, Anno Domini, MDCXVII.  LUC. CHAP. I. VER. LXXIV. LXXV. The VII. and VIII. Verses of Benedictus. 
Vt, sine timore, de manu inimicorum nostrorum liberati, serviamus, Illi  
In sanctitate, & justitia coram Ipso, omnibus diebus nostris.  
That we being delivered, from the hands of our enemies, might serve Him, without fear.  
In holiness, and righteousness, before Him, all the days of our life.  
THE children were come to the birth, 
Esay 37.3. The Text the year before.  and there was no strength, to deliver them. (There we left, last.) Their not being delivered, was the cause, of our being delivered. (And now I go on.)  
And our being delivered, was to this end, That, 
The end (or Vt) of this day's deliverance.  we being delivered, from the hands of our enemies, might serve Him, etc. For I demand: Delivered we were (as this day) why was it? Was it, that we might stand, and cry out of the foulness of the fact? or stand, and inveigh, against those monsters that were the Actors in it? Was it, that we might bless ourselves for so fair an escape? Or bestow a piece of an Holiday on GOD, for it? And all these we may do; And all these we have done; and upon good ground, all. Yet, none of these the very Vt: nor we delivered, that we might do these. But when all is said, that can be said, hither we must 〈…〉; and 〈…〉 indeed, the Vt finalis; the right, 〈…〉 proper ●hat: 〈…〉, we bethink ourselves, how to 〈…〉.  
〈◊〉 the whole 〈…〉 first word, Benedictus: There is visited and re●●●med in the 〈…〉, or a mighty salvation, in the next: After, we save● from them 〈…〉 you shall see, that all these suspend still, no perfect period, till yo● 〈…〉. But at this, there is. Visited, redeemed, saved, mightily saved; why all▪ For no other end, but that being so visited, redeemed and saved, we might wholly addict, and give over ourselves, to the Service of Him, who was Author of them all.  

Our delivery from the Grand Delivery by Christ.  〈◊〉 well, that principally and properly, the whole Song referreth to the deliver●●●● of deliverances, 〈◊〉 final deliverance, from our ghostly enemies, and from their fire (the fire of ●ell) by our Blessed Saviour; which was so great, as it was able to open the mouth, and lose the tongue of a dumb man, and make him break forth into a Benedictus.  
But, inasmuch as in every kind, the chief giveth the Rule (or, as we say here) the Vt, to all that are from, and under it: And that, ours, and all other deliverances, that have been, or shall be, are from and under that of His: Our enemies, set on by those enemies, Ours lighted their match, at their fire (the fire of hell) and so do all others, whatsoever: 
The same Vt.  therefore is it, that this Text aptly may be, and usually hath been, ever applied to any deliverance, from any enemies whatsoever: those of LXXXVIII. these of this Day: the same Vt, in all: as coming, all from the same principium à quo: and tending all, to the same finis ad quem, that, here, is set down.  

1 The same cause From whence.  For the principium à quo; we have formerly endeavoured, to set that straight, from whence our deliverance came: Even from the goodness of GOD; yet not expressed under that term, goodness, but under the term of mercy, as elsewhere. As here (but a verse before) To perform the mercy. And a little after, Through the tender mercies of our God. 
Verse 5. Verse 11.   
Which term is made choice of, for two causes. One, it includes misery; The other, 
Mercy.  it excludes merit: and so, fittest for our turn.  
1. Goodness may be performed to one, though in good case: Not mercy; but to such only, as are in misery. In misericordia there is miseri, ever. And this, to put us in mind of our case, the extreme misery we had come to, but for His merciful deliverance.  
2. Again, Goodness, may be showed to such as may seem some way to deserve it: So cannot Mercy. 

Lam. 3.22. The Text An. 1612.  
Psal. 145.9. The Text An. 1615.   For, but where Merit is wanting, Mercy is not pleaded properly. These set us right, in the principium à quo, that we ascribe it not to a wrong cause. Out of jeremy: It was the mercy of the Lord, that we were not consumed. Out of the Psalm: That mercy of His, that is over all His works.  

2. The same end Whereto.  And now, to the finis ad quem. For, we are as easily, and no less dangerously, mistaken, in that. By mercy's means, without all merit of ours, we were not consumed, but delivered from so great a misery, so near us: Why were we so? Were we liberati, to become libertines, to set us down, and to eat, and to drink healths, and rise up, and see a play? was there no Vt in it? Yes: what was that? Vt serviamus Illi.  

The 〈◊〉 or Substance of the Text.  So, there grows an obligation out of it. For, Vt, is a conditional, and implies ever a kind of contract, at least, that which is not named, but is much used, Do ut des, facio ut f●cia●. So that, the Text is of the nature of a Bond, or Covenant. And I give it not that denomination, 
〈…〉 Verse 5.  of mine own head: I find it so called, in express terms, but a Verse before, To remember His holy Covenant.  

The Division  A Covenant then, names it. And a Covenant divides it: For, a Covenant is ever between two, the two here, GOD and Vs.  
The Covenant on GOD 's part, is at the fourth verse: That we should be saved from 〈…〉. Which Covenant is here pleaded, as performed, by Him, under 〈…〉.  
〈◊〉 Covenant on our parts, rests; That, then, we should serve Him for it. His part 〈◊〉, liberati shows that: Then may we be put in suit, for ours, that is, for 〈◊〉.  
On GOD 's part, I set forth these.  
1. That we were delivered. 2. That, from our enemies. 3. That, from the hands 〈◊〉 ●ur enemies. 4. That, 
God's part, The Covenant.  without fear (for so it stands in the verse) Vt sine timore 〈◊〉; that, without fear being delivered. So it may be taken; and so it is taken, by 〈◊〉 of the Fathers.  
On ours, I reckon these. Our Service: The matter; and the manner of it. 
Our part, The Condition. The Matter.  The 〈◊〉 wherein: Serve Him in holiness, Serve Him in righteousness: not holiness, or 〈◊〉 alone, but to serve Him, in both.  
The manner how (often, no less acceptable than the service itself. 
The Manner. ) 1. Vt sine 〈◊〉▪ that our service be freely and cheerfully done (now we are out of fear.) 〈◊〉 Vt Coram ipso, That unfeignedly, as before Him, not before men (before whom we may and do often halt.) 3. And for the time of it, Vt omnibus diebus, that we faint ●ot, or give over, but continue in it all our life long. Three qualities of ours, and 〈◊〉 of every true and faithful service. That these be done; And that they may be ●●ne; And that, that which shall be spoken may tend to this, that they may be ●●ne, &c  

VT liberati. That we being delivered. 
I. The equity of God's Covenant. 1. Vt, without liberati.  To show the great equity on GOD 's part of the Covenant, we say first: that we were to serve Him, though liberati were left out; being, or not being delivered. This to be our first point.  
The Noble Army of Martyrs, it was all their case, they served out their service, without any Vt liberati, any bond of temporal deliverance. Fare from any li●●rati, were they three, that were upon casting into the fire, and even then, said: Our 〈◊〉, whom we serve, He can deliver us out of thy hands, and from the fiery furnace. 
Dan 3.17. Verse 18.  But, He will not (not deliver us) Be it known unto thee, O King, we will not serve thy gods, 〈◊〉 worship the golden image, which thou hast set up. That is, serve Him, we will, ●●ther He deliver us or no. Will ye hear an Heroical spirit, indeed? Not, Etsi 〈◊〉 liberârit, Though He should not deliver me: but, Etsi me occîderit, yea, 
job 13.15.  though He 〈◊〉 kill me, to die for it, I will do my duty, and serve Him, though. It is job. These 〈◊〉 not upon liberati: But, deliverance, no deliverance, come of it what would, 〈◊〉 were at a point, would and were resolved to serve Him. And (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Cor. 6.5.  ad e●●escentiam nostram dico, I speak it not to our commendation) If there were in us, a●●●emnant of their generous spirit, God should not need to come in Indentures with 〈◊〉. It savours somewhat of a mercenary, that. Serviamus should hold, and let liberati 〈◊〉 whither it would: And we, live and die, His servants, though He had not, or should 〈◊〉 deliver us. This is Vt, without liberati.  
〈◊〉 then, Vt, with liberati. If God take us, as He finds us, and say with the Apostle; 〈…〉 vobis, Go to, I bear with you; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of indulgence, 

2. Vt, with liberati.  
1. Cor. 7.28.6.   〈…〉 condition with us, if He come to Vt liberati; shall not that hold us? Our 〈…〉 absolute, depending upon no Vt, if upon special favour, God will come in 〈…〉 and let it run in this tenor, That being delivered we shall serve Him; else 〈…〉 we not then do it? This being done, I marvel what we can allege, to 〈…〉 duty; unless we mean, it should be fast with God, and lose with us; 〈…〉 to do all for us; and we free, to do nothing for Him.  
〈…〉 yet a third (to magnify His mercy, yet more, 
3. Vt, with liberati, first, before serviable.  and to tie us the harder to our 〈◊〉) Vt, is not only with 〈◊〉, but with liberati, first: GOD is bound, and first bound, to do for us, before 〈◊〉 ought for Him. It is not, That we should serve 〈◊〉 first, and then He 〈…〉: But, that he should first deliver us, and after, when we are delivered, the● 〈◊〉 not before, we should do our service. It is not liberandi, shallbe, or may be, 〈…〉: it is liberati, are already. So we are afore hand with Him. He hath done His, before we begin ours. Liberati, you see, precedes serviamus: 〈…〉 past; serviamus, but the present (and I would it were the present) I 〈◊〉 for a great part it is yet to come.  
And 〈…〉, why He will have it so to precede; is, He would have our service grow out of His favours, our duty, out of His bounty. That is the right, and (〈…〉 Evangelicall service. If He have us at the advantage, on the hip (as we say) 〈◊〉 no great matter, then, to get service at our hands. None more servile than we, then. But that, is the Legal, for fear. And that sometimes he hath, but likes it not; He would have it, out of love, out of the sense of His goodness, have our hearts broken, with th●●. That, is the only acceptable service to Him, that grows out of that root. The servianius that grows out of liberati; delivered and serve: first delivered, and then serve. This for the equity of the Covenant on GOD 's part.  

B. The Performance of God's Covenant.  Now come I to plead, that on God's part this Covenant was performed, that liberati we were. Heaven and earth would rise against us, and condemn us, if we should not confess liberati, this day. Heaven saw it, and was astonished: And it is gone over all the Earth, 
a That delivered.  the same of it. But that, we do. The keeping of this Day, the meeting of this Assembly, are both to acknowledge and profess, that a liberati there hath been.  

b 
Twice delivered.  
Psal. 71.20.   Nay, not one alone: Two there have been: and two such, as our eyes have seen, but our ears have not heard, neither could our Fathers tell us, of the like. Two such, as no Age ever saw, not can be found in any Story: That of LXXXVIII, This of DCV. (both within the compass of seventeen years.) One by strand, the other by land (as they say.) From a Fleet by Sea, from a Vault by land, de abyssis terrae (as saith the Psalm) as well▪ 
Psal. 71. 2●.  as the abyssismaris: a Summer, and a Winter deliverance: either of them, like this of zachary's, able to bring Benedictus from a dumb man.  

a From our enemies.  So, delivered we were. But a delivery is a thing at large: though it be, but from a mischance, from some heavy accident, it is a delivery. But, if it be from our enemies, it is so much the more: As, in that, there is nothing but casualty: in these, there is rancour and malice, they hate us: So this the greater danger by fare.  

b Mortal enemies.  And there is much in the enemies: Of them, some reach but at our states, lands or livelihoods: Other some, nothing will satisfy, but our lives. Every enemy is not mortal, where he is, the danger is deadly. Ours were such, sought to bring utter destruction on us: and not on us alone, but on ours: nor on us and ours only, but on the whole land in general.  

c 
Secret enemies.  
Psalm 74.4.   Again, of such as be deadly, some are roaring enemies (the Psalm so calls them) such as threaten and proclaim their enmity, like those in LXXXVIII. Others lurk, like vipers, that sting to death, without any hissing at all; as were ours (this day) which are the more dangerous a great deal.  
This made it (indeed) to be more than liberati (ours.) Liberati, is properly set free, and freeing is but from Servitude. 
More than liberati (which is) set free.  This was more. Our death was sought, and we delivered 〈…〉, and that a fearful death, unprepared, suddenly, in a moment, to be shattered to pieces. And yet it was liberati too, in the proper sense: for upon the matter, 
〈…〉  it was from 〈◊〉. The Prophet's division would have taken place in it; 〈◊〉 mo●●em, 
〈◊〉. 43.11.  ad 〈◊〉; qui ad servitatem, ad servit●tem. They, that had been 〈◊〉 up, to death; they, that had been lost, to Servitude (to a State more miserable, 
〈◊〉 3.7.  then Hath itself.) So, in one liberati, we had two. Both from that of Haman's, 〈…〉, to death: (〈…〉 in H●brew, this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek:) And 〈◊〉 that 〈…〉, beside, 〈…〉 and confusion. Thus were we 〈…〉.  
〈…〉 the hands of our enemies, is more, then from our enemies. 
3. The hands of our enemies, ●or our enemies.  For let the 〈…〉 enemy be what it will, if his hands be weak, or short, or we fare enough 〈…〉 ●hem: the matter is so much the less. But if we come within his reach, if he get 〈…〉 his hands, than God have mercy on us.  
Specially, if there be in his hands, a knife thus engraven; To cut the throats of the En●●●sh heretics, as in LXXXVIII. divers so engraven in Spanish, were brought from ●he Fleet, and shown. Or if there be in his hands, a match, ready to give fire, to XXX. quarrels of powder (not so few.) If the hands be such; that is then a delivery, not from 〈◊〉 enemies only, but from their hands, or (as we say) from their very clutches. Ye 〈◊〉 mark, that through all the Psalms, ever the part is still enforced: 
Psal. 22.14.12.124.6.  Not from the 〈◊〉, but from the Lion's paws: from the horns of the Unicorns, from the teeth of the 〈◊〉: So here, from the hands, from the bloody hands of our enemies.  
●●rther I say, it is more, to be delivered from their hands, than out of them. For, 
4. From their hands, not out of them.  For (〈◊〉) then (in) first. They must first be in the hands, that are delivered out of them. 〈◊〉 from them, that may be from coming in them at all. The better deliverance of the twain. And that was ours: And that was Christ's: He is said, to have loosed the sorrows of hell, Non quibus nexus est, sed ne necteretur, saith Augustine. Not, wherewith He was bound; but that He might not be at all bound with them. 
In Act. 2.24.  So 〈◊〉 not by taking us out, but keeping us from, from their hands, from the hands of our enemy's.  
Let me yet stay a little. For (me thinks) we may find in this word, 
Delivered, the Manner of it, Eruti.  not only our deliverance, but even the very manner, and the means of it. Not in liberati, the Latin: 〈◊〉, in S. Luke's own word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that will come home to both.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, properly, eruti. Eruti, that fits us, for the manner, two ways.  
Eruere, is de tenebris in lucem educere. 

From a dark hole.  
Psal. 7.13.   Out of some dark deep hole (as it might 〈◊〉 the cellar) to bring forth something to light (as it might be those same vasa ●●rtis, vessels there couched, and destined to the blowing us all up.) It must be some ●●rke vault or pit, Vnde, from whence: well therefore said of us eruti, that were de●●●ered from a pit-danger, a danger under ground, in abyssis terrae, in the deep of the ●●rth.  
Secondly, eruere, the compound is, from ruere (the simple) that is, from a ruin. Not as if we should have fallen into the pit, but that, 
From a ruin or fall.  there was there bestowed within 〈◊〉, that which would have sent us up, that down we should have come, have fallen ●owne, all to pieces. Ruina it would have been, and therefore eruti, right. And they 〈◊〉 of helping incendium ruinâ: Heer, there had been incerdium and ruina both, and ●●ther helped other, but both been past all help.  
Delivered from a ruin; But eruere is then in kind, when we are so delivered from 〈◊〉, as with their ruin, that sought ours. So it was, we parted not of even hands; 
With the ruin of our enemies.  〈◊〉 from them, and they from us, neither of both, a fall. No: we fell not (no fall with 〈◊〉 they fell, and had a foul fall. We were so delivered from their hands, 
Psal. 20.8.  as they delivered into ours. We eruti: they ruti and caesi both, fell and were slain. The pit they 〈◊〉 they fell into themselves: In the snare they laid, was their own foot taken. 
Psal. 9.15.  The 〈…〉 deliverance of all (so much made of in the Psalms.)  
And thus much was before implied, when it was called Cornu salutis, 

Implied in cornu salutis. Verse 1.  
Deut. 33.17.   a Horn of 〈◊〉. The salvation that so comes, comes ever with the perdition of the adverse 〈◊〉. So is the Horn expounded in Deut. XXXIII. With these shalt thou-strike thine 〈…〉 and push them, as any wild beast. Ventilare is the word, Toss them up, into the 〈◊〉, upon the top of their horns, till they have gored them, and brought them to 〈…〉. Such was our H●rne of salvation, or (as we turn it) a mighty salvation, 〈…〉 his might no less against them, then for us: visited and redeemed us 〈…〉 it. His mercy; visited and ruined them as mightily, in His wrath.  
〈◊〉 again, in this, not only the manner, how, but the means whereby. For, 

Delivered, The Means of it  
By a King. Dan 7.24. Rev. 17.12.   he 〈…〉 up a horn of salvation. Now to raise up must needs be interpreted of a 〈…〉 means of the delivery, Who was that? In Daniel, and the Revelation. 〈…〉 verbis, Decem Cor●●●, dec●m ●eget s●n●: Alluding therein as to their 〈◊〉 power▪ ●o somewhat to the 〈◊〉 ther●●●owred on ●●eir heads: 
〈…〉. ●●. 10.  that it should 〈…〉, and per ●egem. A delivery 〈◊〉 by a King: the King of Heaven to 〈◊〉, ●ediante Regi terre●● 〈…〉 divinatio, if ever it were in any's, who 〈◊〉 ●hereby eruere that, out of the 〈◊〉 pr●●se, by which we all were eruti. And so, 〈◊〉 ●he manner 〈◊〉, bu● 〈…〉 in it; too, that we were eruendo, eruti.  

a 5. That delivered without ●●re.  And last, tha● all 〈…〉 timore. For in the Verse so it stands, first, ut sine timore ●iberati. And 〈◊〉 so f●●t, that we might take special notice, and note of it. And though diverse 〈◊〉 draw (sine timore) to servi●mus, as if there were an hyperbaton, to serve 〈…〉 fear: Yet what should let us, so to take it, as it stands? Specially since 〈◊〉 o● the Ancients take it so: (I name Origen, Titus Bostrensis, chrysostom, 〈◊〉, and Theophylact.) But we may well reconcile them both, if we say (which 〈◊〉 we may say) That, without fear we were delivered, to serve him in a state with●●● (or void of) fear.  
It is gre●t ●avour, when we are delivered; to be delivered, absque hoc, that we be at all put in any fear. Some, are sometimes saved from their enemies, but it is, with some flight first. It was the Iewe's case, when from Haman: It was ours, in Anno LXXXVIII. 
Ester 4.3.   
They that are so, it cannot be denied, but delivered they are, but not sine timore liberati, not delivered without fear. This was without fear. Our case, just. We had no sense, and so, no fear at all, of the danger, till it was passed. I cannot better express it, then in Theodoret's own words: Sed si sic dicendam est (saith he) veluti non sentientes 〈◊〉, nos de periculo transtulit in securitatem. I● it may so be said, without any sense or feeling at all, did he translate us, from the depth of danger, into the state of security. In which point, ours did come near to the great delivery of the world, by CHRIST, what time the world little thought, either of their own peril, or of his pains and passion, that delivered it. Yet, in this, ours had more than was in CHRIST 's own delivery. 
b Without fear, 〈◊〉 any other passion.  That there, though it were without fear, yet not without somewhat as evil, as fear. For, CHRIST 's was wrought by His innocent death (a matter of sorrow, and grief●.) But in ours there was none, neither fear nor grief, nor any other unpleasant passion. No innocent suffered here; none but they, that had their head● in the contriving, or their hands in the digging about it. Without fear it was, without eny thing else, that might taint our delivery, with the least matter of grievance.  
So then, ¹ delivered we were. ² And not from the casualty of any mischance, but from the malice of enemies: 
The recapitulation of all the former.  Enemies, and those ³ capital; And those ⁴ close hidden enemies: From them; yea, ⁵ from their very hands: And ⁶ From their hands, no● out of them. And our delivery was erati, ● from something in abyssis terrae; And ⁸ from a ruin too: ⁹ And that, with their ruin, that sought ou●s. 10 Our salvation, Cornu sal●ti●, a Royal deliverance: ¹¹ And yet eruendo it was. ¹² And all absque timore, ¹³ Or ●bsque any thing else, that might blemish our joy with matter of sorrow in the least degree.  
And this for GOD 's part, who hath remembered His holy Covenant (I trust) and performed it in every clause; nay, in every word, to us, to the uttermost.  

II. Our Covenant, or Co●●ition.  Now, to o●r 〈◊〉 (which we may be put in suit for.) Liberati then, is clear. But now? absolu●●●● 〈◊〉? Absque aliquo inde? No condition annexed? No Vt? Yes: 
Delivered That 〈◊〉 s●●●ld.  take the V● with you. Li●erati, Vt. Delivered, that we should: Should do somehow: for, na●●ralite● 〈◊〉 ad dantem. This Vt is natural: there groweth a na●●●●ll 〈◊〉 anon betwe●n● 〈◊〉 doth, and them that receive a good turn: (And a deliverance, specially 〈◊〉 a one is a good turn.) The fields we till, the trees we 〈…〉. 
〈…〉  They 〈◊〉 the●r ●●uit to them, that bestow labour, or cost upon 〈…〉 not ho● 〈…〉, i●●atter of benefits, we be not so 〈…〉 we be 〈…〉 lo●den afresh: nor freed; but 〈…〉 l●w, the 〈…〉, Li●erati Vt.  
●nd that Vt, is Vt serviamus: And this particular, Vt, 
Should serve Him.  groweth out of the Law of 〈◊〉. There the Law is, ut victus sit in potestate victoris, the conquered, ever in 〈◊〉 power of the Conqueror, to take his life, or to save it, at his pleasure. But, if he 〈◊〉 save it, then comes the voluntary Vt, or Covenant. He that hath his life saved, 〈◊〉 vow to bestow it, in his service, that did save it. Servi (the very name) came of ●ervati. They that should have died, and were saved; did willingly covenant, serva & ●erviam, to serve him, by whom their lives were preserved. This being the Law of Nature, and Nations, why should not the GOD of Nature, the King of Nations, be allowed it? that if our lives have been by him saved; we should, from thenceforth, ●ome to this Vt, ut serviamus Illi.  
Well well, it is passed now; if it were to come: It is, that we being delivered; if it were, 
c We would have covenanted to serve Him.  this we being to be delivered, we would tell another tale then: we would be glad and fain so to covenant, O deliver us (then) but for this once, and we would serve Him (t●at we would) and be holy and righteous, and what he would beside. Put any Vt, to liberati; then. We would then seek it of Him, that now is offered by Him, to be delivered, if being so delivered, we will covenant, but to do that, which we were bound to do, delivered, or no.  
And, why should we think much of this serviamus? All the world knows, 

We should have served, If not delivered.  
And served a worse.  
For the service, serviamus.   if the plot had gone on, and the powder gone off, the whole land should not have scaped ut serviamus: But should have served duram servitutem, been not in service, but in servitude. Their servitude, is changed into this service. A blessed exchange for us Great odds between those two: Nay, no comparison at all, between GOD'S service, and their servitude; their bondage, thraldom, slavery, tyranny, I cannot heap too many names. GOD'S service is freedom in respect of that: Nay, without any respect at all, His service is perfect freedom, we say it, we pray it, every day.  
And if no comparison, in Serviamus; None, in Illi (I am sure.) Nay, 
For the party. Illi.  if there were any thing to mislike in serviamus, amends is made for it, in Illi. For, the service is much thereafter, as the Illi, the party is, whom we serve. Dignitate Domini honorata fit conditio servi. He may be so great a State (we serve) as, it is an honour to serve Him. Now, how great a Lord, the Lord of Lords is, what shall I need tell you? 

For His Greatness.  
Psal. 145.3. For His Goodness.   There is no end of His greatness. How great, and how good withal, res ipsa loquitur: that appears, by our delivery, in part: and more shall, by his eternal reward laid up, for them that serve Him. There is, in all the world, no more honourable, nor beneficial Service, then, this serviamus Illi.  
But say, we have no mind to serve Him; if we serve not Him, yet serve we must, 

If we serve not Him, some other we must. and wo●se.  
Rom. 6.18.20.   and se●ve we will, if not Him, some other. It is the condition of our life, one or other serve we do. We must hold of some Lord: if free from one, another we serve: And who ●s that other? when we are free from GOD, from righteousness, we serve sin and Satan (a worse service, I dare say:) better then, be free from them, and serve GOD in righteousness.  
But, if we will not serve Him; I ask, what will we do then? 
Those worse be His enemies.  will we serve his enemies? for so are these. We were not delivered from our enemies, to serve His enemies (I am sure.) That were a foul shame for us: that were against all reason. But, if we serve not Him, we serve them. Resolve then to serve Him, that hath saved us: Not, His enemy's, in a profane and unrighteous: but Him, in a holy and righteous course of life. And so, am I now come to that, wherein our service lieth.  
In holiness and righteousness. In which two, in a sort, 
The Matter of our service Wherein.  are recapitulate the two Ta●es of the Law: Holy to GOD, Righteous to men. Quòd quis reverenter se habeat ad ●ivina: Quòd quis laudabiliter cum hominibus conversetur (saith chrysostom) Reverently to perform holy duties: Laudably to have our conversation among men.  
Both these (first:) not either of them. To spend our service but in one, 
Holiness and Righteousness, Both.  is but to serve 〈◊〉 by halves: in both, then, to serve Him. Neither in an unrighteous holiness; nor, in an h●ly kind of unrighteousness. Neither with the Pharisee, to have all our holiness in 〈◊〉 Phylacteries and fringes, 
Matt. 23.5.  and frequenting the Lectures of the Law (no matter how we live: 
〈…〉  Nor with the Saducee, live indifferent honestly, but neither believe spirit, nor look● for resurrection: 
Acts 26. 1●.  be Christianlike ●ike Agrippa, in modico, a little Religion, upon a felice's point, will serve us. Neither in holiness then only, nor in righteousness only, but in both.  

Holiness first.  I● both; but in their order though, as they stand; And holiness stands first. So, to reckon of that as our 〈◊〉 service. For, if there had not been some meaning in it, it is sure righteousness might have served for both: Religion, holiness, all virtues are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it. Suum cui s●c (hath righteousness) and in that, is quae Dei, Deo. Every one, his due. 
Matt. 22. ●1.  And so GOD His.  
Yet are they ever thus parted, here, and elsewhere: Partly, to set out GOD'S part by itself (as the f●r from the sacrifice) for the dignity of His person: 
Ecclus. 47.2.  Partly, to keep up 〈◊〉 distinction, which ever hath, and ever must be maintained, of severing things 〈◊〉 from common; and holy, from humane duties. And partly also, to c●ec●e the conceit that runs in the world abroad, O, he is a good man, lives quietly with his neighbours, pays every man his due: Every man his due? and how then? shall GOD lack His due? I trow not, but have His too, and His first. Reason is, He be first served.  
And holiness is His due: you may read it, in the plate of gold, in the High-Priest's forehead, 
Exod. 28.36. Esay 6.3.  Holiness to the Lord: You may hear it, from the mouth of the Seraphim, they mention none of all His Attributes, but that: That they do, and do it, thrice over. Pointing us thereby, what is chief in Him, and should be chief with us, and whereto we should chief direct our service. Holiness, is His due: and (hear you) so His due, as the Apostle is direct, totidem verbis, without this due paid, without holiness, shall no man ever see GOD. 
Heb. 12 14.   
But then, you will mark, it is to serve Him, in Holiness. Holiness is one thing: 
To serve Him in holiness.  To serve GOD in Holiness, is another: Holiness we may have (at least, think ourselves to have) but, a stately, surly kind of holiness it is, so as in our holiness, we serve Him not. But it is not enough to be holy: a service in holiness is required at our hands: that we acknowledge a service in holiness, and as servants, carry ourselves, and serve Him, in it.  

Our servi●e in holiness in the Congregation Psal. 111.1.  Our service in holiness I divide, as the Psalm doth: Either in secreto Sanctorum, when we are alone by ourselves (as, there, in secret, good folks fail not, to serve Him.) Or, in Synagogâ, 〈◊〉 the open Assembly, with the Congregation.  
Our secret holiness I meddle not with. Abscondita Deo nostro, I leave it to GOD. I hope, 
Deut. 29.29. Deut. 29.39.  it is better, and more service-like, than our outward is. As abscondita Deo, so revelata nobis. Our Church- Service, our Service in Synagogâ, the outside of it (so) that is no secret; all men see what it is, that full homely it is, nay full rude it is (and lightly the meaner the persons, the more faulty in it.) Our holiness is grown too familiar, and fellowlike; Our carriage there, can hardly be termed service, there is so very little of a servant in it.  
When we do not only serve Him, but do our service before Him (both, are in the Text, Illi, and coram Ill●) as, that we do when we come hither, it is to profess our service, 
Psal. 97.5.  that we come. When we come, before the presence of the Lord, the presence of the Lord of the whole earth (so the Psalm doubles it, to make us think on it the better) then, saith he, worship Him in decore Sancto, in a holy kind of decency, or (as we read it) in the beauty of holiness. 
Psal. 96 9 1. Thes 4.4. 1. Tim. 2.2.  Our holiness should have a kind of beauty with it. Holiness and honour, the Apostle joineth them together; Godliness and gravity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and them too. Now this is that, the world complains of; there is not that decor, that beauty: not that honour, not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that venerable grave behaviour, in our holiness, we carry not ourselves in His holy Sanctuary, where our holiness should be at the holiest, nor at His service there, as servants should, and use to do.  

Our service in 〈…〉 of Himself. 〈…〉  We stumble at the very threshold. Our very first service (or rather, the introduction to our service) in the first Table (the Table of holiness) is there set down to be, adorabis. We turn it, sh●lt worship. How th●t is, we are told every day in the Psalm, Let us 〈◊〉 and fall down, and kneel before the Lord our Maker. It was ever in the Primitive 〈◊〉, the first voice was heard, the first thing they did, ante omnia adoremus 〈◊〉, qui fecit nos, Before we do any thing, let us fall down and worship the LORD 〈◊〉 made us. And it shall never be found, that they came in without it. But this 〈◊〉, that men came to the Temple, purposely to adore; and that, that they did, though ●●eir time or occasions would suffer them to do nothing else. That, they held a service, of itself. Now, adoration is laid aside, and with the most, neglected quite. Most ●ome and go without it; Nay, they scarce know, what it is. And, with how little reverence, how evil beseeming us, we use ourselves in the Church, coming in thither, staying there, departing thence, let the world judge.  
Why? What are we to the glorious Saints in heaven? 
The worship of the Saints in heaven. Rev. 4.10. Of the Saints in earth.  Do not they worship thus? Off go their crowns, down before the Throne they cast them, and fall down themselves after, when they worship. Are we better than they? Nay, are we better than his Saints on earth, that have ever seemed to go too fare, rather than to come too short, in this point? There was one of them, and he was a King (no less person) when it was thought, he had done too much, What? uncovered? yea uncovered (saith he) and if that be too vile, vilior adhuc fiam plusquam, I will be yet more vile; 
2. Sam. 6.22.  Why, it is before the Lord, before whom we cannot be too low. To humble ourselves before Him, it is our honour, in all eyes, save such as Mical. And I read of none, but of Rabsakeh, that upbraided King Ezekias, for saying to his people, You shall worship before this Altar. No more then, is sought from us, than Kings on earth, 
Esa. 36.7.  then crowned Saints in heaven, in their holy service, do before Him.  
In Malachie's time, things were grown much to this pass, that now they are, 
God's disdains or our worship.  to this want of regard: to think any service (though never so slight) would serve GOD well enough. When they were come to this, GOD is fain to take state upon Him, and to tell them plainly, He would have them know, He is a King, and a Great King. ¹ Great: for He is King of the whole earth; Others, but of some part of it. 
Mal. 1.14. Psal 47.7. Psal. 10.16. Rev. 1.5.  ² Great: for He is King for ever and ever; Others, but for a term of years. ³ Great: for He is King of Kings, and they His liege's too, whose liege's we all are. And so falls to terms with them, that He held scorn to be so slighted over, even to these very words, Shall I take it at your hands? And then, bids them go, 
Mal. 1.13.8.  and do but offer such service as this, to their Prince, do but come before him on that fashion: See, if he will be content with it, or accept his person (that is) give him a good look, if any should so appear in his presence. No more will GOD: He knoweth no reason, why any King or creature on earth, should be used with more respect, or served with more reverence, than Herald  
Thus serve we Him, in His holy worship: how serve we Him, in his holy things? 

Our service in his holy things In the Sacrament.  
Mal. 1.7.   how serve we Him, in our holiness there? I will begin, and take up the same complaint that the Prophet Malachi doth. First, Mensa Domini despecta est: The Table of the Lord is not regarded. That Sacrament, that ever hath been counted, of all Holies the most holy, the highest and most solemn service of GOD; (where are delivered to us, the holy Symbols, the precious memorial of our greatest Delivery of all;) why, of all others they speed worst. How are they in many places, denied any reverence at all, even that which Prayer, which other parts have? No service then: No servants there: but bidden guests, hail fellows, homely and familiar, as one neighbour with another. And not only, de facto none they have: but de jure, it is holden, none they ought to have. And that, so holden, as rather than they shall have any, some will suffer for it, or rather for their own proud folly, in refusing it. What ●ime they take the cup of salvation, they will not invocate, at least not be in specie invo●entis: as the King the Prophet would. What time they receive the cup of blessing, 
Psal. 11 6.13. 1. Cor. 10.16.  ●hey will not receive it as a blessing, as children receive it from their parents, and their ●●ildren from them. Both which, invocation and receiving a blessing, were never done, but de geniculis. What shall the rest look for, if thus we serve Him, when we are at 〈◊〉 holiest?  
Sh●ll we now come to the service indeed? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here in my Text. 
Our service of God in the service; that i● in prayer.  It is no ●ew thing, for one species to carry away the name of the genus from the rest, as in this: 〈…〉 there be other part● of 〈…〉 service: yet Prayer hath borne away the 〈◊〉 of 〈◊〉, from them all. 〈◊〉 the Hebr●wes call their Common Prayer, and 〈…〉 service. And the 〈◊〉 ●heirs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that is so, too. And we, when 〈◊〉 say, At Service time, 〈◊〉 ●he Service Book, and refuse to be present at Divine Service, mean so likewise 〈◊〉, GOD himself seems to go before us, and direct us so to do. 
Esay. 56.7.  For, His 〈◊〉, H● hath named the House of Prayer. (Observing the Rule, 〈◊〉 give it the 〈◊〉, from that which is the chiefest service in it.) As indeed, when all is done, devotion is the proper, and most kindly work of holiness: and, in that serve we GOD, if ever we serve Him. Now, in what honour, this part of holiness is; 〈◊〉 account we make of this service, do but tell the number of them that be heese 〈◊〉 it, and ye shall need no other certificate, that in His service we serve Him 〈◊〉 tenderly.  

Psal. 138.2. Our service of GOD in the Word.  Thou hast magnified thy Name, and thy Word above all things, saith the Psalm. af●●● invocation then of His Name; let us see how we serve His Word; that part of His service, which in his Age (I might say, in the error of this Age) caries away all. For, what is it to serve GOD in holiness? why, to go to a Sermon: All our holiday holiness, yea, and our working-day too, both are come to this, to hear (nay, I dare not say that, I cannot prove it) but, to be at a Sermon.  
The Word is holy (I know) and, I wish it all the honour that may be: but, GOD forbidden, we should think, that in hoc uno, sunt omnia. All our holiness, is in hearing: All our Service, eare-service: that were in effect, as much as to say, all the body were an ear. 
1. Cor. 12.17.   
An error it is, to shut up His service into any one part, which is diffused through all. Another, so to do, into this one. It is well known, that, all the time of the Primitive Church, the Sermon was ever done, before the Service begun. And that, to the Sermon, Heathen men, Infidels, and jews, Heretics, Schismatics, Ene●gumeni, Catechumeni, Poenitentes, Competentes, Audientes, all these, all sorts of people were admitted: But, when they went to service, when the Liturgy began, all these were voided; not one of them suffered to stay. It were strange, that, that should be the only, or the chief Service of GOD, whereat, they which were held no servants of GOD, no part of the Church, might and did remain no less freely, than they that were.  
But even, this holy Word (wherein all our holiness is) how serve we Him, in it? Nay, we serve Him not, we take the greatest liberty there, of all other. We come to it, if we will: we go our ways, when we will: stay no longer, than we will: and listen to it, while we will: and sleep out, or turn us and talk out, or sit still, and let our minds rove (the rest) whither they will: take stitch at a phrase, or word, and censure it, how we will. So, the word serves us to make us sport: we serve not it. At this part of our service in holiness, we demean ourselves with such liberty (nay licentiousness rather) that holy it may be, but sure service it is not, nothing like. And truly, it is a notable Stratagem of Satan, to shrink up all our holiness, into one part: and into that one, where we may be or not be: Being, hear or not hear: Hearing, mind or not mind: Minding, either remember or forget: Give no account to any, what we do or not do: Only, stay out the hour (if that) and then go our way; many of us, as wise as we came: But all (in a manner) hearing (as Ezekiel complaineth) a Sermon preached, 
Ezek. 33.32.  no otherwise then we do a ballad sung: and do even no more of the one, than we do of the other. Eye-service GOD likes not (I am sure) no more (should I think) doth He eare-service. 
1. Sam 3. ●.  Speak on Lord, for thy servant heareth (and well if that, but scarce that, otherwhile:) but, speak on Lord, whether thy servan● hear or no: would any of us be content with such service? Yet this is all: to this, it is come. Thus we serve Him in holiness: This service must serve him (as the world goes;) for, if this way we serve Him not, we serve Him not at all.  

Our service in holiness out of the 〈◊〉  But all GOD'S service in holiness, is not in the Church. Some is abroad. And, when we are forth of the Church, neither Word, nor Sacraments, nor Common Prayer, 〈◊〉. Only there, we serve Him in His Name.  
〈…〉 and reverend i● His Name (saith one Psalm,) And, 
To his Name. Psal 111.9. Psal. 99.3.  Great and fearful is 〈◊〉 ●●me (saith another.) Now, how unholily, this holy; how unreverently, this re●●●end Name is used; upon how small cause, this great; how without all fear, this ●●●refull Name is taken up in our mouths, I must say it again and again (which S. Augustine saith) a●ros omnium pulse, conscientias singulorum convenio: I speak to the ●ares of all in general; I convent the conscience of every one in particular, that hea●eth it. That, which by Him is magnified above all things, 
Psal. 138.2. Mat. 6.9. Acts 10.15.  is by us vilified beneath all ●hings. We pray for it first; we regard it last, certainly. For if it be indeed holy, let no man count it common. If not count it so, not use it so: for, what we use as common, eo ipso, 〈◊〉 make it unholy (quantum in nobis est;) for, common and holy are contradividentia.  
¹ And to make it so common, that is to profane it: Evil enough that. ² But in the eagerness of our spirits, to use it to grievous execrations, that is more, even to 〈◊〉 it: A worse matter fare. ³ But beyond both those, to let it come to this, that we grow unsensible of both, and both pass from us, and we have no feeling of either, 
Ezek. 39.7.  this is worst of all. Call we this to serve Him in holiness, for this day's delivery, when we ●o serve His Name?  
But neither is all GOD 's Service in holiness alone: Some is in honest dealing with men, in righteousness: GOD is served in that too. 
Our service to God in righteousness.  He that hath done a piece of good justice, downward: that hath done his duty to his Superior upward: that hath dealt equally with his even Christian: in so doing, hath not only dealt well with men, but done GOD good service also. That a man may go from Church, and yet say truly, he goes to serve GOD, if he go about these.  
Well, how goes our righteousness? how serve we GOD there? Divers errors are committed in that, too.  
One is of them, that think holiness a discharge from righteousness quite. 
Holiness held a discharge from righteousness.  So they serve GOD, and hear Lectures (as the term is) they take themselves liberty, to pay no debts, to put their money out to usury, to grind their tenants; yea, and so they miss not such a Lecture, in such a place, they may do any thing then. Nay, God is served in righteous doing, as well, nay better, then in holy hearing.  
A second kind (which I like not neither) that when men deal honestly, 
Righteousness held no service  keep touch, pay their debts; they are so brave, so imperious upon it, so like great Lords, as if righteousness were no service, all were mere liberality they did, men were bound to them for doing it, they were not bound to do it: Nay, we serve in righteousness too, That also is a service (sure.)  
A third, and that very common, of them that make the law of man, 

Righteousness measured by the Common Law.  
Esa. 29.13. Mica 6 16.   a scantling of their righteousness: and further than that will compel them, they will not go, not ●n inch; nor so fare neither, sine timore, but for fear. Yea, not only our righteousness to men: but even our fear to God, is taught us by man's precepts: and in both, so the Statutes of Omri be observed all is well. But, whatsoever a man else may make sure, he cannot make sure his soul, by the law of the Land. This righteousness here, goes ●p to God and his law: and pierces deeper beyond the outward act, even to the inw●rd man: whence, if ours come not, or whither, if it reach not; Man we may (perhaps) but God, in righteousness, serve we not.  
But even according to man's Law, our righteousness goes not well so, neither. 
Our righteousness too much work.  The Philosopher gives a rule, when a people is just or righteous, according to man's law: (God's he knew not) and that is, when justice wants work, hath little to do. By which rule, ours is in no very good case: Men are so full of suits, so many causes depending before every feat of justice, so much to do: and all, to repair the wrongs of our unrighteous courses, while each one seeks rather, to overrule men by wrong, then to serve God by right.  
An●, this were not so evil, if all the injustice were below: 

The Seats of righteousness faulty.  
Host 5.10.   if the Seats which are 〈◊〉 to do justice and righteousness, were themselves right. For, fares it not even with 〈◊〉, as the Prophet Hosee saith, The Princes of Israël are as they that remove the land- 〈◊〉? Each Seat seeking to enlarge their own border, and to set their mere stones 〈◊〉 ●he others ground? A full ●nna●●rall thing in a body, that one arm should ●ever think itself strong enough, until it had clean shrunk up the s●nnewes of the 〈…〉 These things, 〈…〉; we shall be so much the more in a 〈…〉 serve GOD 〈…〉 and righteousness: And so, for the 〈…〉 service, keep our 〈◊〉.  

II. The 〈◊〉 of our service 〈◊〉.  〈◊〉 the manner, 〈…〉 ¹ sine timore, without fear: ● coram ipso, before Him: 〈…〉 all the days of our life.  
1. Sine 〈…〉. And so, in a sense we do. So without fear at all, as i● men were afraid, 〈…〉 to fear GOD. But, this is no part of his meaning. Without fear (hee●●) 〈◊〉 without fear of Him (of GOD) but, that being now without fear of our 〈◊〉 we should do it, the rather. For, who being in a bodily fear; who 〈…〉 and his host hard at their backs, could quietly think of serving GOD? 〈…〉 GOD himself, 
Exod. 14. Exod. 20.  did rid his people of that fear, before ever He gave them 〈◊〉 L●w, to serve Him by. But when men's minds are quiet from the agony and 〈◊〉 o● it, when they are settled in tranquillo: they should in all reason then, better intent 〈◊〉 service.  
And, will we (think you) if we be so out of fear, intent it the better? without doubt, in experience, we find it contrary. For, except we be held in fear, we scarce serve Him at all: how soon we are out of fear, we forget ourselves, and our service, yea GOD, and all. True: yet for all that, the service so done in fear, is but a dull heavy service. It likes him not. GOD loves laetus lubens, when being at liberty, with a liberal mind▪ 
Gen. 47.25.  we do that we do. Laeti serviemus Regi (say they in Genesis) and it pleased the King: And it pleaseth GOD as well, if the service we do, we do it cheerfully, without mixture of fear, or any servile affection.  
Without This fear to serve Him, but not without His fear. Name, si Dominus, If He be a Lord (as if we be His servants, 
Mal. 1.6.  a Lord he is) ubi timor? where is my fear, saith he in Malachi? As love, to a father: so fear, to a Lord, doth belong most properly. And, this is not Old Testament only: the Apostle is as direct, in the New; if we will serve Him to please Him (and as good not serve, as serving not please) if we will so serve Him, 
Heb. 12.28.  we must do it, with reverence and fear: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither rudely then, without fear; nor basely, with fear: But reverently, with fear; and cheerfully without fear: (that is the meaning.)  


That, before Him.  
Exod. ●0. 3.   2. To serve Him, Coram Ipso, before Him. Coram Ipso: for, coram me, is the term of the Law. As if He were present, and looked on. And it helps much to our service, so to do it. Helps our reverence, not to do it rudely: (we do it before Him.) Helps our sincereness, without hypocrisy, to do it, as before Him: For, these two words, coram Ipso, are the bane of hypocrisy.  
All things are before Him: In nothing can we get behind Him, or where He cannot seen●. But, some things are before Him and men, both: Those, we call not, before Him, properly. Properly, that is before Him, that is before none but Him. That is the heart. Cor●m homine, the service of the eye: Coram Ipso, the service of the heart. Men love no eye service neither, if they could discover it, but they are fain to take it; the heart 〈…〉 ipsis; Coram ipso it is. Upon that, is His eye: and nothing pleases Him, if the heart be away: for that, of all other, is His peculiar Coram Ipso.  
It 〈…〉 service, if any part; chief, if the chief part (the heart) be away. It 〈…〉, and with all parts, since all are before Him.  
It is 〈…〉 as if what serves man, would serve Him: as if we could compliment it with 〈…〉 with faces and phrases, as with men we do.  

〈…〉.  3. The last, 〈…〉 nostris. As sincere, without feigning: So, constant 〈◊〉 fainting. 〈◊〉 excludes the pharisaical service of the outside of the platter: Omnibus diebus, the Bethulia● service, for certain days, and no longer.  
〈◊〉 ●hall have ●ew, 〈…〉 tim●: ●ave certain pangs of godliness 〈…〉 them at tim●● 〈…〉 the present, with a delivery, grow a little 〈…〉 little, is littl● 〈◊〉 GOD compl●●●●s in Malachi, That in their 〈…〉, 
〈…〉  and ble●, 〈…〉 of it, and soon out 〈…〉, 
〈…〉  that thei● 〈…〉 the morning cl●●d, scattered, and 〈…〉 was 〈…〉  
●o serve Him then, not with usura exigui temporis, some small time: primis diebus, 〈◊〉 three days at the first, and then, defuncti, we have quit ourselves well: but from 〈◊〉 to day, as long as there is a day left to serve Him in; So long to serve Him. To 〈◊〉 Him to the very last.  
The merciful and gracious Lord hath so done his marvellous acts, 

Some days more than some other, though.  
Psal. 111.4.   that they ought to be 〈◊〉 in everlasting remembrance; all of them. But some more especially: for some are more than marvellous: As was this of ours. That if quibusdam diebus, would serve for them: Omnibus diebus, is little enough for this: So more than gracious, so more than marvellous, so more then both, in this: as the memory of it, never to die, never to decay, but our days and it, to determine together.  
And for all that, though omnibus diebus, all our days, and in them all: yet, 
More The days since.  not in them all alike. So in all, as in some, more than other some, Suscipiunt magis & minùs. So then to serve: as in our days after the delivery, we do it, more, and better, than before: And upon the day itself (that is, as this day) we do it, most of all. 

And this day, most.  
It willbe wisely done to keep our Covenant.    
Thus, we have laid forth our Covenant, both for Matter and Manner. Wherein, if we will deal as just men, we must keep it: and if deal as wise men, we will keep it. For, who knows, but we may (perhaps) stand in need of a delivery again? If we behave ourselves frowardly in His Covenant, what shall become of us then? How shall we hope for such another at His hands? And if He do not, who can deliver us from such another?  
But, such another (we hope) shall never come: And I wish, and hope so, too. But should hope so the rather, if I could see, we did but set ourselves to serve Him, 
We shall be without fear of such another.  as hath been said. Otherwise, the Devil, he is our enemy; (that is once.) And if we had no other, he is enough: An unquiet spirit he is; I trust him not, though ever since, he sleeps the foxe's sleep. For the breach of our covenant, if he be let lose, he is able to do mischief enough. And we have the amends in our hands. Liberati we had, Serviamus we returned not. Return it then, and then, we shall be without fear of any more.  
And not only without fear: but we shall be in hope also; and that, 
We shall be in hope of a reward.  not of a new deliverance only (if need be) but, of a further matter. For though our service be due, without any: but much more due, upon a delivery, specially such as ours this day was, though no more ever should be done for us: yet that we may know, we se●ve a Lord of great bounty, this shall not be all: over and above our assurance to be delivered, toties quoties; we shall not be unconsidered for our service, beside. Let our delivery go, transeat: He desires no service, but for a reward.  
And so I return now to the word of our service, the word of our Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Reward is in the body of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to serve)  In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a recompense or reward. GOD 's service is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Delivered we were, by Covenant: Of His great bounty, Rewarded we shall be beside. It is in the very body of the word (this.)  
So here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our delivery, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our recompense. Let one of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or, if not one of them, both of them prevail with us, to see Him served.  
And what shall the reward be? I will tell you that, and so end. 
The reward. of our service.  It shallbe the Grand deliverance in the Benedictus, here. As ours of the day was a riddance of us, from our bodily enemies, for the time; and we set in a state of temporal peace, which we have enjoyed ever since: So, 
Without fear:  the final reward of our service shallbe a riddance from our ghostly enemies, for ever, that come not with a puff or blast of Powder, but with a lake of fire ●nd brimstone, the smoke whereof shall ascend for evermore. To be rid of them, 
Rev 14.11.  and so ●eing rid, to enjoy a State, of perfect, of eternal peace and security, without ever fea●ing more, sine timore, indeed.  
And to make it every way correspondent: for coram ipso, here; it shallbe, coram ipso, 
Before Him. Psal. 16.12.  ●here. Even in his presence, in whose presence is the fullness of joy.  
And for omnibus diebus, here: all the days of this transitory, short life, 
All the days of our life.  we shall 〈◊〉 it all the days of heaven. Omnibus diebus? nay omnibus seculis, all the Ages of eternity. And so, for that, which in Law is held but as a lease of seven years, have an everlasting freehold, in His heavenly Kingdom, there to reap the reward of our Service, world without end.    

A SERMON PREACHED BEFORE THE KING'S MAJESTY AT WHITEHALL, ON THE V of NOVEMBER, Anno Domini, MDCXVIII.  ESTHER. CHAP. IX. VER. XXXI. 
Observantes dies Sortium & suo tempore cum gaudio celebrarent: sicut constituerant Mardochaeus & Esther, & illi observanda susceperunt â se, & semine suo, jejunia & clamores & Sortium dies.  
To confirm these days of Purim, according to their seasons: as Mardochei the Jew, and Esther the Queen had appointed them, and as they had promised for themselves, and for their Seed, with fasting and prayer.  
HERE have we the making of a new Holiday (over and above those of GOD'S in the Law▪) And the making it, by Royal authority, and the people's assent; and so, of the nature of an Act or Statute: a good precedent for us, that have made the like. Hear is a joint concurrence, of Mardochaeus advising, Queen Esther authorising; they (that is, the people) undertaking for them and their Seed, to confirm, what? Purim; there is the day: when? at the appointed times; that makes it a set day: how? with fasting and crying (that is, prayer) that makes it an Holiday. Upon what ground all this? That, is in the word 〈◊〉, the name of the day. It is called Purim: Purim (that is) lots, as much ●o say 〈◊〉 the Lot-holyday.  
〈…〉 dismal day coming toward them, 〈…〉 to escape. In the rememb●●●●● 〈…〉 and the like may so be upo● 〈…〉.  

The Sum.  〈…〉 highest savour with King Assuerus, had taken a displeasure at 〈…〉 as, the strange●● feud tha● hath been heard of: not with all of his kin, or all of the name; but, with all of the nation, all the jews, because Mardochei (forsooth) was a jew.  
His quarrel was at Mardochei alone; none had offended him, but he; yet such was his pride or malice, or both, as I know not how many thousands, men, women, and children m●st die al● fo● no other c●●se, but that it happened, Mardochei to be their Countryman. For, other trespass had they made him none.  
We●●, 〈◊〉 the height of his favour with the King, and by a wrong suggestion, he obtained the lives and goods of all the jews in the Land. And, when he had them now in his hand, and might have dispatched them out of hand; that, he would not; (see how men shall be transported and forget themselves!) in a strange kind of insolency (they call it bravery) fell to make a lottery of their lives. And Pur, the lot, was cast; what month first; then, what day of the month, they should have all their throats cut. It fell to be the XIIII. of Adar (that is) February: and then, he got a Proclamation, that upon that day all the jews should be put to the sword.  
But, before that day came, by the goodness of GOD, it was the poor Iewe's lot, to escape for all that▪ And in the mean time, the lot turned upon the lott-caster: and he that intended this great massacre, 
Chap. 7.10.  it fell to his lot, to be hanged himself. And, this was the ground of their holiday. That, in remembrance of this lotterie-day, that should have been, the XIIII. of Adar, as the Eve or Vigil, and the XV. as t●e ●east or holiday itself, should religiously be kept for ever; as, to this day, it is.  
This comes somewhat to our case. For, as they were in danger then, by a lot; So were we, this day, by a plot, in as great danger as they, and as strangely delivered; We, from our plot, as they, from their lot; and so, as deeply bound, and by this Text, as perfectly enabled, to make a day of Purim, as ever were they.  
A plot, and a lot, though they sound alike, yet (with us) they differ much. A lot seems merely casual; a plot is laid with great circumspection: but, with GOD, they are in effect all one. The best laid plots, which Him, prove no better but even as uncertain lots, but even haphazard, if He list to disappoint them. So as upon the matter, quoad Deum, lot or plot, no great odds; both come to one. Seeing then, there is no more odds, and that there is in every Text, a predominant word, and, in this Text, the word Purim is it, we will insist upon that word, and account them lots both; ours, as well as theirs.  

The Division  To make a like day, with a like observation, there are required, ¹ a like ground ² and like authority.  
To show the ground like, we are to show the lot●s to be like; theirs, and ours. Like, ● ●n the casting in, the intent or danger: like in the drawing out, the event or escape.  
●n the casting the lots, or intent, these four. 1. The lots that were cast; their peril, and ours. 2. The parties, on whom they w●re cast: the jews, and ourselves. 3. The 〈◊〉, by whom they were cast: their Ha●an and ours. 4. And the cause or colour; for which they were cast.  
In the 〈◊〉 or event, four more. ¹ The means of their and our escape, ● the 〈◊〉, ● the 〈◊〉, and ⁴ the issue.  
In all these, to match theirs and ours. And, in all these, I make no doubt, this of 〈◊〉 will more than match that of theirs: the lot of our danger more fearful, the lot 〈…〉 deliverance, more wonderful.  
And if so, then have we as good ground, as they; nay better, than they 〈◊〉.  
This for the ground. But, that alone is nor enough: yet lack we authority. Here 〈◊〉 is: the Queen, by advice, enjoining it; The people submitting to observe the day, at the appointed time.  
We conclude then: the ground being all one, on which (a famous deliverance:) the authority the same, by which (the Queen there, the King here, enjoining it:) ●hese being alike, a like bond to us, super animas nostras, for a like day of ours, even 〈◊〉 day on which it was our lot to escape; at a like time, that is once a year; and 〈…〉 manner, to be holden, as theirs, with prayer, and crying, though of another 〈◊〉.  
And this Record (here) in the Roll of Esther, shall be our warrant for so doing against all opposers.  

THE lot is cast in the lap, but GOD giveth the hap: It is Solomon, in Proverb. 
I. The Ground.  Chap. 16. ver. 33. We begin with the lot in the lap, Haman's lap, the danger: And come after, to the hap GOD gave, the happy deliverance. The danger. ¹ They and we had but one lot both: to be destroyed quite, utterly. 
1 The Danger.  And we agree in two more: ² to be destroyed all; ³ to be destroyed at a set day: these three.  
But in all three, our lot the worse, every way. And the worse it is in the lap (the lot) the better it is in the hap, if we scape it.  
Utter destruction to both. But their lot was a sword, to be slain: 
Utter destruction.  Our Pur was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our lot, fire and powder, to be blown up. Of the twain, this the worse.  
The sword is in a hand, and that hand is guided by the heart, and that heart may relent at the sight of a silly innocent babe, a poor old man, a woman great with child; ●o, some hope, for some to scape there. But, fire, no hope for eny: Fire cannot relent, t●at spares none.  
Yet Saint jude speaks of saving some by plucking them out of the fire: But, 
jude 23.  not this 〈◊〉; no plucking out here, no scaping for eny; all dispatched in a moment, past sa●ing all. Facti essemus sicut Sodomae: nay worse. That, came from heaven; this, 
Rom. 9.29.  from hell: from helward, at least. There, three: here, not one should have escaped. Lott's case, his lot will end this; his lot, to all intents, better, when he scaped the fire of Sodom, then when the sword of the four Kings in battle. This, 
Gen. 19.22. Gen. 14.12.  the ●ost destructive destruction of all: if eny more than other, this is it. Might we draw 〈◊〉 for our death, we would never draw this. And this was our lot.  
A general Lottery was intended in both. 
2. General destruction.  Truly might His Majesty have 〈◊〉, as truly as ever did Queen Esther (Chap. 7. verse 4.) Traditi sumus ego & 〈◊〉 meus, betrayed we are I and my people.  
And will ye mark, how like of Haman it is said, 
Chap. 3.6.  Pro nihilo duxit in unum 〈◊〉 manus mittere, He thought it nothing to lay hands on Mardochei alone, 〈◊〉 voluit omnem Nationem perdere, No less would serve him, but the havoc of the 〈◊〉 Nation: c. 3. v. 6. Said not our Haman the same? What, lay hands on the King? 〈…〉 of them offered) Tush, that is not worth the while, magisque voluit omnem 〈…〉, Nay, if we shall do it indeed, be right haman's, up with King, and 〈…〉 all; make a general lottery of it in eny wise. Haman right (this) in his own 〈◊〉.  
But, though in this, they seem to be even, (both our lots:) yet draw them, ours 〈…〉, sensibly. For, though Haman presumed very near, when he came to the 〈…〉, touched the Queen's 〈◊〉. Yet, well far Haman (say I) in this, the King 〈…〉 not; No harm to Him; the King was out of Haman's lottery. Hear, 〈…〉 was in, too. Ours 〈◊〉 to▪ Queen, and Prince, Peers, and Prelates, and Commons, yea King and all. Omnem Nationem, but not Regem, there. Omnem Nationem, & Regem, here. This was universal indeed: And we, in this, beyond them.  

On a set day.  Their● was in diem, against a day. Ours was so, too. So, the lots even.  
〈◊〉, Haman, Missa, est sors in urnam, quo die deberent gens interfici; exijt Adar. 〈…〉 must, 
Chap. 3.7.  that was resolved; That was not enough. (See whither pride will 〈◊〉 men!) He would cast the dice (as it were) draw cuts, make a lottery, of no less ●atter than men's lives. And that, not of a dozen or a score, but of a whole Nation, which day and which month, they should die all. And, in this casting, they went from month to month, and from day to day, till, at last, there (with Haman) the lot fell on the fourteenth of Adar: and with ours, on the fift of November.  
And, take this with you too: Haman's lottery▪ was in Nisan (that is March) the first month, but it sell not till Adar (that is February) the last month: so, a twelve month between. And, was it not so with us? A year before, nay more than a year, was our day set. And first, it was in the month Adar, in February (as theirs was, just;) but, by proroguing the Parliament, we scaped, and were reprieved once and again. But, to it again they went, and so at last the lot fell on this very day, to be the day of our Purim. Thus fare the lots Even.  

But their day 〈◊〉, Ours not.  But then here again there fell odds on our parts, two ways. 1. One, the jews had notice of their day; It was proclaimed: so, they that could, might have slipped away secretly and so scaped. And they that were watched, that they could not, well; yet▪ they might make their souls ready, and die prepared. And even that, when there is no remedy but die we must, it is good not to be surprised on the sudden, but to have some warning, that so we may make us ready for GOD. But see our case now: We knew not of our day, we. The day was kept as close, as the powder: We had gone of suddenly, to the great hazard (as it may be feared) of many a soul, that for default of this, had perished (indeed:) perished here, and perished eternally. Against a lingering death we pray not; ab improvisa morte, we do: And mors improvisa had been our lot then. Hear is then the first odds. Both were in diem; but, theirs in diem certum, certainly known to them all. Ours (as I may say) in diem certum, and yet incertum: Certain, to Haman, to them; they knew it perfectly: Uncertain, to us; We knew not whither eny such day or no: We had gone to it, We had drawn our lot blindfold. So, ours worse than theirs.  


Theirs, an ordinary,  
Ours, a Parha●i●●●-day.   Another odds there is (worse yet then this) in the days. For, what was the fourteenth of Adar, but an ordinary common day? But, the fift of November (as it fell out) was the first day of a Parliament; a famous day, as comes in many years. That, not only wh●n we should have said Pax & securitas; but when we should have been in all our glory, than even at that time, Repentinus veniet super eos interitus, 
1. Thess. 5.3.  the most unseasonable time of all had been our lot; a heavy lot if it had light.  
When men go to their death, they would go mourning, all in black, as the manner is: But▪ when they are ●ping in all pomp and magnificence, then to be shot of and fly all in pieces! no man would draw that lot if he could scape it. Yet that was 〈◊〉, and at that very ti●e.  
〈◊〉 a King to be made away, is a thing not unheard of: but, in this manner, a King to ●e ma●● away, in his 〈◊〉, the imperial crown on his head, the Sceptre in his 〈…〉 the throne of h●● kingdom, in the midst of all his States, then, and there, 〈…〉; that passes 〈…〉, the lot, that never yet hath been heard 〈…〉 be heard of; Let never King have the lot so to perish: Pity eny 〈◊〉 should. Yet this was Yours (Sin) like to have been. Too much odds this 〈◊〉 this for the lot, that was cast.  
Now for the Parties, on whom this lot cast. There; sure I am, 
2. The Parties, On whom.  we have the vantage. The Parties, in the Text, who were they, but a sort of poor scattered jews of ●he captivity, in a strange country fare from their own, and in their enemy's hands. Fare otherwise was it with us, here. No captives we, but a storishing Kingdom, as ●ny under heaven. Not in eny foreign part, ours; but, at home, in our own native soil.  
It had been somewhat, for Assnerus, to take away so many lives at once; but, ●is captives they were, he might do with them, what he would, in rigour of Law; so, their end had been by lawful authority. But, in ours, no colour, no shadow of eny 〈◊〉; but, a most barbarous treachery against all law, both of GOD and man. Alas, the ●●●es they had neither Prince nor Peers, they were no State. What talk I of them? I should wrong ourselves much, to stand on this eny longer.  
This for upon whom. Now, by whom, the lots were cast. For, 
3. The Parties, By whom.  it was our lot to have our Haman, too. The lot-master, & the Plot-master, I hold them haman's, both. But first, where they had but one, we had many. And then, theirs nothing to ours. Haman was, to the jews, a stranger in Nation, for he was an Agagite: A stranger in Religion, 
Chap. 3.1.  for he was an Heathen man. Ours were no strangers in nation; the same nation, that we. No Turks, or Infidels, but professing the same CHRIST, that we; and better than we (they say:) for, right Catholics, they; and not Christians, but (which is more than Christians) jesuits', some of them. Better, for an Israëlite, to suffer at the hands of an Egyptian, then of an Israëlite his brother, as Moses told them. Better, 
Exod. 2.13.  at the hands of the uncircumcised, then of the people of GOD. The jews, they had perished, by the hand of an Alien, and a Pagan; If our lot had been so, it had been the less unhappy. But, our lot it was, to be shot through with our own ordinance: JESUS to have blown up CHRIST; and one Christian man to have committed such a butcherly-barbarous act, upon another (nay, many others) such an act, as never was heard of among the Heathen, to the eternal stain of all that profess CHRIST.  
Wicked Haman is his Epithet: Too good for those, that, 
Chap. 7.6.  not only as a bro●d of Vipers, sought to gnaw out the bowels of their own dam (which Haman never did;) but, in such sort did it, as all the malice of man, calling to it the malice of the Devil, could never invent the like. But, a degenerate Christian is the worst man; and the worst man is the worst creature, of all others.  
And what might be the cause of all this? It seems, the same in both. Haman's was, 

4. The Cause, or colour.  
Chap. 2.5.   because that he was not worshipped by Mardochei. And, in ours too, If we ask— quo ●●minedaeso Quidve dolens, we shall find, it was much to that, Even the not worshipping of one no whit less proud, than Haman. And here, they will fall short too. ●or, in ours, Mardochei must fall down, and kiss his feet; which, Haman in all his pride never required.  
But, it were hard to destroy an whole Nation, for no other cause, but that one ●han of them would not make him a leg. We must have some other than this, some ●etter pretence must be had, sure. So have all evil things, one thing for the cause, ●nother for the colour. In good, one serves for both. Sure, in effect, the same was 〈◊〉 of ours, that here was suggested by Haman. 
Chap 2 8.  These same jews (saith he) they 〈◊〉 people with a Religion by themselves: As much to say (with us) as, A sort of Heretics they be, the world were well rid of them; it makes no matter, up with them 〈◊〉.  
But then; here comes a difference again, to make ours the worse. Haman made it 〈◊〉 matter of policy, It is not for the King's profit to suffer them. 
Ibidem.  Ours made it no 〈…〉 ●hen a matter of Religion: Religion was at the stake. A case of mere conscience: not 〈…〉 anything, but the Oracle consulted first, the Father Provincial, who ex tripod 〈◊〉 solved it for such. And, as if he had had all our lives in his hand, answered in no 〈…〉▪ then did Assuerus, Chap. III. Ver. XI. De populo fac quod libet, As for 〈…〉 them 〈…〉 with 〈◊〉 and with the King too (which was 〈…〉 here did Haman) 〈…〉 up and 〈◊〉 not. And though there be of 〈…〉, for all that: It is for 〈…〉 this. 〈…〉 all, 〈…〉 this lost of theirs h●d fallen to our lot.  
It had been 〈…〉 the 〈◊〉 of Paris) to have seen men tumbling 〈…〉 in the s●●●e●s: Nothing to this, to see men torn in sunder, head● from shoulders, arms from legs, both from the body; quarters and 〈…〉 fly one way, the bowels another; blood 〈…〉, in every corner of the streets, never the like 〈…〉 ne●e● 〈◊〉 li●e lot to this.  
〈…〉 destruction (for by powder) ² more 〈…〉 with us:) upon a less certain and upon a more famous ●ay: Our nation more noble; Our Haman more wicked; Their cause and colour ●●re to be abbo●●ed; I conclude, our lot was the worse, and the worse the lot, the better the ●sc●pe: the better it, and the better deserving a Holiday for it. And this for the lot in the ●ap.  

The Event.  Now to GOD that giveth the hap.  
Where, first I note, that the word Pur it is no Hebrew, but a Persian word; yet it was thought meet to retain it. They give this reason, for that, the same word Pur (in Hebrew) signifieth to disappoint: showing plainly, that the Hebrue's GOD should give an Hebrew Pur to the Persian Pur, disappoint the Persian lot: and though it were cas●▪ ye● no● suffe● it to light, ●hough.  
We 〈◊〉 at the XXIV Verse, Haman did cast but Pur in the singular, but one single lot (He needed cast but one, since all were to go one way, none to escape;) yet th● Day is called Purim, that is the plural, as if there were more than one, some other, beside that of Haman's. And so it was fit there should, that there might be as well a good 〈◊〉 as an evil. The ●oth is, there can be no lottery of one; there behoove to be two at least: two divers. The law is so. The first lots, we read of, that ever were cast, were between the two Goats, Leu. 16. Whose lot it should be to die, & whose to scape, to be the Scape-goat. 
Levit. 16.8.  Here was never a scape-goat in Haman's; slain goats, all: so, beside the Law quite. GOD took Haman casting lots beside the Law, and He took the matter into his own hand; and He did it regularly, made two lots, to two ends, and for two parties. One for Mardochei and the jews, them one; for Haman another: GOD put in one, fo● him too, by his leave. Mardochei saith it plainly in the Greek Supplement c. I. v. X. that God made two lots and gave them forth, One for his own People, and one for the wicked meaning wicked Haman.) So have ye Haman's Pur (he cast but one which was disappointed and never drawn:) And God's Purim (two of his putting in, and both drawn.) And it is well we have removed it out of Haman's, into a better hand, that we may say, In manibus tuis sortes meae (as saith the Psalm) Not in Haman's hands are our lots, but in 〈◊〉. 
Psal. 31.15.   
Two good hopes we have thereby. 1. One that though it was nothing with Haman, to ●ay h●●ds on Mardochei, nor with ours, on the King; yet with GOD it willbe 〈…〉▪ That God willbe otherwise minded, than Haman or they. Not 〈…〉, n●ti●nem perdere, but magic voluit omnem nationem servare; 〈…〉 Haman 〈…〉 such as he, then that a whole Nation should perish in this manner.  
2. And then secondly seeing they be now in God's hands, be the lot what it will or 〈…〉 will, in 〈…〉 (to be sure) yet when it comes to the drawing, 〈…〉 give it forth, 〈…〉 and with what success He pleaseth. And when 〈…〉 himself doth purpose, GOD will dispose; 〈…〉 lot, 〈…〉 the Lord. And so we come to GOD's 〈…〉.  

〈…〉.  Wherein 〈…〉 before the● a●●any ways, in the ¹ means, the ² 〈◊〉 〈…〉 time, and the ⁴ ●ssue, all four. 1. The fewer means, the more like a lot: 〈◊〉 had no means. They had, and used means, both to GOD and man. To GOD 〈◊〉 ●asting and fervent prayer, which prevails with Him much. To man, to King 〈◊〉; they had the Queen's mediation, which prevailed with him too. We used none, 〈◊〉 to GOD or man; fasted not, prayed not, suspected no evil to be toward, and so 〈◊〉 neither: There is no cause, no means in a lot, It is Saint Augustine's note, that 〈◊〉 is therefore termed the Lot of the righteous (in the Psalm) and in the Apostle, 
Psal. 125.3. Col. 1.12.  Sors ●●nctorum, for that, merit or means there is none at all; GOD only allotts it to us. ●nd such was once; not by means, as they; but, delivered (as I may say) from a lot, by a lot, a mere lot. So, our Purim (we may say) was more pure than 〈◊〉.  
But though no means we had to GOD, yet a means from GOD we had; 
The Manner.  they 〈◊〉 we both. For, from a King, it came, in both. But, fare otherwise, in the manner, wi●h us, then with them, two ways. 1. First, with them, the delivery came from the King, and well might: for, from him came their danger, from his proclamation ●nder his hand and seal; without which, Haman could have made no lottery of him●●●fe. With us, in a better manner; and so, our lot better. For, from the King came 〈◊〉 escape; but no danger from him. He, as deep in the danger, as we. Nothing that was evil, nothing that pertained to any peril, from Him: but, our safety solely and wholly from Him, next to GOD.  
Another yet. For in theirs, the King that had been mis-enformed by Haman, was set ●ight by the Queen's more true information: and this, is a regular common way. But ●urs, by no information of Esther or of any: only, by mere inspiration, immediately from GOD by making that, come into the King's head, which neither did, nor would have come into any man's head else: the more sure, that it came from GOD, since so great a salvation was wrought by it. For, the burning of the paper, if he had taken it in the sense ●hat others did, or any would have done, we had all been burnt▪ indeed, as soon as the pa●er. But, GOD drew from him, a sense beside all sense, even as it were by a lot, since (to all men's seeing) it was rather a casual, than a rational interpretation. The drawing of that ●ense, was even like the drawing of a lot: so that, sort merâ servati sumus; and never any more true Purim, than this of ours. And though men, when they escape, stand not much on the means or the manner (it is well, they are well:) Yet, it cannot choose but do us much good, to see ourselves saved, by so Royal a means, and in so miraculous a manner. It is a sign quòd respicit nos Deus, GOD respects us, in the manner of whose ●aving, He would show so divine a miracle.  
But beside the means, and the manner, 
The Time.  thirdly the circumstance of time is worth the considering: For in both, all came about in a night. Haman had made all sure; so sure, 〈◊〉 he had set up the gallows and all, and meant to move the King, 
Chap. 5.14.  and made no doubt 〈◊〉 to have Mardochei hanged, the next morning. This was over night. And, that 〈◊〉 night, did GOD take order, the King could not sleep. And by that means, 
Chap 6, 1.  was M●rdochei's good service read to him. Sure, for Saving the King's life, he deserved not to lose his own. Now, it comes to the drawing. A good lot, a prize: Honour for Mar●●chei. And this good lot, for Mardochei's honour, GOD drew even out of Haman's own ●outh; he, was by the King, made to be the proclaimer of it.  
〈◊〉 stayed not there. But, the day following, the King being rightly informed by the 〈◊〉, Her people were no such people, as Haman made them; one of them had 〈◊〉 the King's life; with this, forth came there a good lot, for the jews: 
Chap. 8.9.10.  the former 〈◊〉 called in, the Posts sent with all speed to publish another for their 〈…〉.  
Now comes Haman's lot. GOD took him casting lots upon his people, and He cast 〈…〉 him too. For, when the Queen fell on her knees, 
Chap. 7.3.  and begged her own life of the 〈…〉 was justly displeased with Haman's presumption, that durst come so near him, 〈…〉 her life; and straight allotted him the same death, he had height Mardochei. 
Chap. 7.9.  〈…〉 the same day in the same place, and even upon the very same gallows, he had 〈…〉 set up for him, the night before, it came to his lot, to be fairly hanged himself. 〈◊〉. This, is GOD able to do: to make Ha●●n, in the lot he cast for the jews, 〈◊〉 to draw his own 〈◊〉; and ma●e the day, by him set for them, the fatal d●y of his own des●●●ction▪ To do ●●is, and upon so short warning, to do it: for, a●● t●is was done, in the spa●e of 〈◊〉 and twenty hours. Wherein, we see it verified, that S●lomon saith: 
Pr●. 21.1.  〈…〉 ●●●g's heart is in GOD'S hand, and He turns it as a wa●●r course; to 〈◊〉 ●h●ch way He will have it; and other while makes a dam in it, and diverts the 〈…〉 quite contrary way, clean back upon Haman, to overflow him, and to 〈◊〉 him. Thus did he with them.  
And 〈…〉 with us, and more also: and that, in less time. For, ours was nearer 〈…〉, the nearer it came, the fairer our lot, to escape it.  
〈◊〉, wi●h them, the fourteenth of Adar was not yet come; the Posts, had time 〈…〉 and come, before it: but with us, it stayed till the very day itself was come. In 〈◊〉, both: but ours, the night, the next night before; so was not theirs. Ever, the Scripture doth press this point: Not till the day, Noë entered into the Ark: Not ●ill that working, 
Matt. 24.38. Luk. 17.29.  that Lot went out of Sodom. So ours, not till the very night immediately preceding the dismal day itself. And then, when powder, and train, and match and all were in a readiness, 
Euk. 12.20.  then comes me GOD with his Stulte hâc nocte, and dashes all. They were delivered, before the day came: The day itself came, before we were delivered; It was hâc nocte (indeed) literally. So, we scaped more narrowly; our let more near the drawing. So, ours was potier tempore.  

4. The issue. Psal. 124.7.  And potior jure too. For, though the same issue, to both; yet in that also, have we the better. A delivery there is mentioned (124▪ Psalm) Our soul is scaped even as the bird, out of the snare of the fouler; the snare is broke, and we are delivered. And, this is worth the drawing. But, this is but Pur, a single lot: For, if that be all, the bird is escaped, and that i● well for the bird: but, the fowler (save that he is a little deluded) he is not hurt; and so, he can so one set another snare again. This, is but Pur.  
But, ●urim is better; when the fowl 'scapes, and the fowler escapes not, but comes himself to a ●oule end. The snare is broken: No, the snare is whole, and they taken in the snare. It sproong only, and away went the foul; but with the spring, the knot was knit anew, and Haman and his fellow- fowlers caught, and strangled in it.  
And this (lo) is Purim: Purim, after the Hebrew idiom, is the great lot. To scape a snare; and in the same snare, to have (not their foot, but) their neck taken, that set it: There is no greater. The Passe-over is no greater: There, they scaped, and Pharaoh drowned: here, they scaped, and Haman hanged.  
Will ye look back to the King's sentence at the five and twentieth verse? This it is: Malum, quod cogitavit contra vos, avertatur in caput ipsius. Not, Avertatur à capitibus vestris; 
Chap. 7.3.  (Esthers first petition was no more, let my life be given me, Turn away my destruction: That, it is too:) but, that is not it. This is it: Convertatur in caput ipsius, The evil, he devised, be it turned away from your heads (that is well;) not a hair fall from any of our heads; But the same evil, they devised, be it turned upon their own 〈◊〉, that were the devisers, This, is it: and this is as much, as the King could grant, or 〈◊〉 Queen could desire.  
An● t●is ●ame is the lot of this day. They imagined such a devise, as they were near the performing, 
Psal. ●1. 11.  yet were not able to perform. The non-performance was well, the scattering of 〈◊〉 imaginations; we scaped by the means. But further, they were taken in their 〈…〉, and the evil they devised against us, returned upon their own heads; their 〈…〉 both. To Haman's end they came: Nay, to a worse than Haman's, 〈◊〉 justly; for, their devise, worse than his. The place, they meant to have done execution upon us in, under the same place, they 〈…〉 executed. 〈◊〉 their eyes, on whom their cruel bowels had no 〈…〉. The heads, from which it came, to have 〈…〉; the 〈…〉 blown up their heads, and so they be Agagites 〈…〉 plucked 〈…〉 rend in sunder, so their meaning 〈…〉 ungodly from the Lord. 
〈…〉.  Their evil lot, 〈…〉, the happy 〈…〉 our deliverance.  
〈◊〉 so we have done with Purim now. For, by this it is plain, ¹ Ours was 〈◊〉 without means, and so more lott-like: ² Ours was more miraculous in the 〈◊〉, and (for all the world) like a lot: ● Ours was more near brought in time; and 〈◊〉 a lot) drawn at the instant: ⁴ Ours was beyond theirs, in the avertatur; For, 〈◊〉 without sackcloth or ashes, fasting or crying, at all: And, in the co●vertatur; for, ●ur fowlers came to a fowler and then theirs; and what would we more? Never might David more truly say, than we, The lot is fallen to us in a fair ground, 
Psal 16.6.  The Lord hath maintained our lot.  
This, GOD hath drawn for us: Shall we now draw for Him again; 
II. This lot to have a time of remembrance. Exod. 20.8.  and for this 〈◊〉 a lot, allot Him somewhat of our part? Memento is set before the great, and so ●●fore all holy-days. All, He would draw from us is, but that the lot of this day, or t●e day of this lot may never be forgotten. A benefit would not be forgotten; Not man●: GOD 's much less. Such a benefit especially. For, even in GOD 's, there is a difference: GOD hath his daily benefits, and those to be remembered of course. But, so●e other He hath so rare, as the like never seen: Those would have a more than ordinary regard. For, where GOD is extraordinary, we to be so too. If He make it a memorable day, by some strange delivery, we to make it memorable, by some rare acknowledgement. They seem willing so to do, here. Illi sunt dies, quos (say they;) Ille est dies q●em (may we say) nulla unquam delebit oblivio: and so let us say: and so said, and so done, is as much as GOD requireth. But our thankfulness is not to fly away, like a flash of powder. To fix it then, fiat volatile fixum; that would be done. And, fix it, in eny ●hing else but time, time will eat it out. Best then, fix it in time itself: and, that hath been ever thought a wise way; so shall it roll about with the time, and renew as it doth. And so, time, which defaceth all things and bringeth them to forgetfulness, shall be made to preserve the memory of it, whither it will or no. Fix it in time; what part of time? A day; Memento diem saith GOD in His Law, and so points us to the proportion of it. Set some day; and let there, then on that day, be some special commemoration of it.  
But, that day, or time, is to be a set day. Fix it in time; but, fix the time too. 
2. A set time, or day.  The word of the Text [101] is an appointed day, that comes once a year; as solemn is quoth solum in anno. Now this, some will not hear of: No set days, no appointed ●imes (they) but keep them in memory, all the year long. I like not that. For so, ●hen time was, it was said by some, they would not have this day nor that day, to fast 〈◊〉, but keep a continual fast (they:) and it seemed a pretty speculation at first, but pro●●d nothing but a speculation: what their fast is come to, by this time we see. It is to 〈◊〉 doubted, if other set times were likewise taken away, their continual feast would ●●ove to no better pass, than their fast is: Better be as it is, and we do, as GOD and 〈◊〉 people have done before us.  
Provided that it shallbe lawful for them, to keep the memory of this day, every day, ●f they be so disposed. So yet, as they be content to allow some such Day, as this, for 〈◊〉, that are not of so happy memories; for fear, lest if it be left at large to every 〈◊〉 daily devotion, it may fall to be forgotten; and where it now hath one day, then to 〈◊〉 none at all.  
And if a set time, what day can we set so fit, as the day itself it fell on? 
3. The day it fell on.  With 〈◊〉, the foureteenth of Adar: with us, the fifth of November. It cannot but be the 〈◊〉 ●ay (this) that God took himself▪ and God took this. The same da●es, He did 〈◊〉 acts upon, those very days, did He order once a year solemnly to be kept, 
Levit. 23.5.  〈◊〉 f●ur●t●enth of Nisan, did the Destroyer posse over them; that day, from year to 〈◊〉 did He ordain the Passover to be holden. Fifty days after, 
Levit. 23.16.  He granted them his 〈…〉 memory of this gift, they to keep yearly the day of Pentecost. Can we go by 〈…〉 then this of God's 〈◊〉.  
〈…〉 were not all; but God did as great acts after, as these were▪ for the s●m● 〈◊〉. They the●, setting before them, this way 〈◊〉 them out by GOD (for ●uer● 〈…〉, a solemn day:) for ●●ose other benefits after vouchsafed them, they 〈…〉 solemn 〈…〉  
〈…〉 in this of 〈…〉 and the Prophetts never knew. We 〈…〉 in another 〈…〉 or Mardochei never knew, the Encaenia, 〈◊〉 Feast of new dedica●●●● 〈…〉, after it had been polluted by Antiochus, recorded in the X. of the V 〈…〉. And I would fain know, why it should not be like acceptable to 〈…〉 keep the foureteenth of the last month Adar, for their deliverance from Ham●●, 〈…〉 in Persia; as it was, to keep the foureteenth of the first month Nisan, f●or ●●eir deliverance from Pharaoh, by Moses in Egypt: Quid interest?  
〈…〉 being moral, or rather natural, as reducible to thankfulness, which is 〈…〉 the Law of Nature: the prime example being God's own: By warrant of 〈…〉 f●rm●● Church having institute others, the Christian Church knew nothing to 〈◊〉 it from doing the like: so, Holidays she appointed too. It is Saint Augustine 〈…〉 Civitate X. 4.) Memor●am beneficiorum Dei etc. The memory of God's benefits we christian's keep sacred and holy, by holding solemn Feasts for them, lest else, by revolution of time, forgetfulness might creep upon us, and we prove unthankful. And do we any o●her thing in appointing this day, than all these did? I conclude, with the style of the Counsels: Sequentes igitur & nos per omnia Sanctorum Patrum vestigia, We, heerin, do but tread in the steps of our holy Fathers, and follow them that were followers therein of God himself.  
If it be said, all this while we hear no precept alleged, we have nothing but example: No more had Esther, here; precept had she none. Only God's example she had; Picked the foureteenth of Adar, out of the fourteenth of Nisan: from Pharaoh, that; from Haman, this. It is true, Dirigimur praeceptis; By precepts we take our direction: 〈◊〉 it is no less true, Instruintur exemplis; We receive instruction (in a great part) from examples also. One serves for our rule, the other for our pattern; and we, as to obey the one, so to imitate the other: For, Perfectio inferiorum, assimilatio superiorum: The inferior hath no greater perfection, then to become like to them that are his Superiors. Superiors (I say) and that, in time, no less then in place; that is, such as have in former times, laudably gone before us. The Bible showeth this plain; there, beside the Books of the Law, that serve for Precepts to direction, God hath caused to be written the Story of the Bible, to yield us examples, for imitation. And those Books of Story are in Hebrew, called the former Prophetts; to show, before there came any predictions into the world, there was a Prophetical force in them, to guide God's people by. To the 〈◊〉▪ and to the Testimony: For, the practice of the Saints runneth along with the Law, under the name of Testimony; their lives having ever borne testimony to G●d, and his truth. And as the Hebrews say, a barren Divine shall he be, qui nescit 〈◊〉 legem de Prophetis, that out of the Saints practise, cannot frame a Law.  
The ground then being laid: If this be agreed of, that a day, that a set day, and that this very day may be appointed: We have two points more, to touch, ¹ the 〈◊〉, by which it is to be enjoined; and the ² manner, according to which it is to 〈…〉.  

1. The Authority by which it was en●oyned.  〈…〉 first. For, be the ground never so good, yet are not we to take up days, 〈…〉 heads, but by order of authority: they are to be enjoined us. Whose 〈…〉? There be in a Law, but three things, ¹ advice, ² authority, ³ and S●●mission, 〈…〉. It should seem, at the first, Mardoche● did only by a 〈…〉 anno celebrarent honore (Verse 20.) 〈◊〉, and this, before 〈…〉 place. That letter of his, either not taking place, or 〈…〉 enough; and they ●eing either lay●d down, or so like to be, here cometh 〈…〉, and this, no advice now, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈…〉; of then 〈◊〉 of a Law, 〈◊〉 establish them for ever.  
〈…〉, nay no● both of them do, of themselves, 〈…〉 commission from it. Not 〈…〉 Province of them, 〈…〉 XXV. Verse; and by it 〈◊〉 they, to do all this. What Esther did, she did in the power of Assuerus: 〈◊〉 Assuerus (it is well known) was a Heathen King; yet have we here a Feast ●●●ablished by his authority. So was the King of Ninive, a Heathen too; 
jona. 3.7.  yet have we 〈◊〉 enjoined by his. So was the King of Babel, a Heathen King; yet a Law by him ●ade, upon pain of death not to blaspheme the true GOD. So were Cyrus, 
Dan. 3.29. Ezra. 5.13.6.12.  and Da●ius; yet the Temple built by their authority. Things pertaining to Religion, all. So that there is, in the Regal power, of all, yea even of Heathen Princes, to confirm and to ●njoyne what may tend to the worship and service of GOD.  
Power against the truth, or for falsehood, I know none: no Power to destruction, 
2. Cor. 13.10. 1. Tim. 2.2.  to aedi●●cation, all. And, prayer is to be made without ceasing, for Kings, that they may apply their power to these, to edify in the Truth. So they will, if Mardochei may be in place 〈◊〉 wise them, not Haman. But if they misapply it, and not to the end, GOD gave it 〈◊〉; (for He that gave it them, is to take account of them for it, and He will require 〈◊〉 at their hands;) to Him they be respondent.  
But, ●e this, here and ever remembered, if by a Heathen Prince's power this was done▪ shall it be denied to a Christian Prince, to one in whom Assuerus' power, and Esther's Religion (both) meet, to take order for days, or other rites of that nature? Well then, having both our ground, and our authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which word is, three several times repeated in this one verse, ¹ Once for Mardochei, that advised; ² Once, for Esther, that enjoined; and ³ Once for the people that undertook to observe it: It is the Iewe's operative word whereby they enact all their statutes:) Be it then enacted, what? Vt nulli● liceat dies hos absque solennitate transigere, Verse 23. That it be lawful for no man, to pass these dai●s, without solemnising.  
To a Law there go two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two Caashers, two accordings. Both twain are here.  
¹ According as Esther, with Mardochei's advice, enjoined it: ² And, according as they (that is the people) took upon them, decreed to observe it.  
Which observing is the life of every Law: even the public approbation, or giving allowance of it, by the constant keeping it. The second according is added for the people's commendation: that what was prudently advised, and lawfully enjoined, was by them as dutifully observed.  
And this they not only did, but bound themselves moreover, and their seed, so to continue. Themselves, and that with the highest bond, super animas suas (which is more than upon themselves, and would not have been put in the margin, but stood in the Text) upon theirs, and upon their seeds, never to let them fall. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the 27. Verse: that is, to make a Kabala, or tradition of it. And that is the true tradition indeed: when a thing orderly, taken up (there, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is carefully and out conscience kept up (there, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and delivered over from the Father to the Son, and from the Son to the Nephew, to all succeeding Ages; none daring to transgress it, on the charge of their souls. This Kabala made it a perfect Law.  
Now, a word of the manner of the keeping them, and so an end. 
2. The Manner of keeping it.  They enacted, to keep the Purim days: How to keep them? It will lead us (this) to the nature of them, whither as holy-days or no. For, at this, there be that stick too. A feria they will allow them, a playday, or ceasing from work; or a festus dies, if you will, a day of feasting, or increase of fare; but, not dies sanctus, no holiday, no, at eny hand: For, then may Esther make holidays (they see) it follows. What should one say to such men as these?  
For ¹ first it is plain by this verse, they took it in animas, upon their souls; a soul. matter they made of it. There needs no soul for feria or festum, play or feasting. ² Secondly, the bond of it reacheth to all, that Religioni eorum voluerunt copulari (Ver. 27.) ●o all, that should join themselves to their religion: Then, a matter of Religion it was, had 〈…〉 that; what need eny joining in Religion, for a matter of good-fellowship? ● Thirdly, it is expressly termed a rite, and a ceremony (at the 23. and 28. Verses) as the Fathers read them: Rites I trust, and caeremonies (as holidays are no more) pertain to ●he Church, and to the Service of GOD; not, to merry meetings; that, is not their place.  
● Fourthly, they fast and pray here, in this Verse; fast the Eve, the fourteenth, and so 〈◊〉, the 〈◊〉 following to b● holy-da● ●f course. ● Fifthly, with fasting and prayer (here) 〈…〉 enjoined (at the 22. 〈◊〉.) These three will make it past a day of revels or 〈◊〉. Lastly, as a holiday, th● Iewes ever kept it, have a peculiar set Service for 〈…〉 ●hei● Seders; se●● Psalm●s ●o ●ing, set Lessons to read, set Prayers to say (and that at four several times 〈…〉. 9 v. 3.) their manner is, on holiedays) good and godly, all. None, b● to 〈◊〉 th●y have used, from all antiquity. ¹ Being then taken on their, souls: ● restrained to the same Religion: ³ directly termed a ceremony: ⁴ being to be held with fasting, prayers, and ⁵ alms, works of piety all: ● the practise of the Church ●o●ming: theirs was a holiday clear, and so ought ours to be. Thus hav● 〈…〉, upon record, to draw up ours by: the Superiors, to enjoin such a 〈…〉 ●ist●iors, to observe it.  
And as a warrant to do it; so, a rule how to do it; with fasting and with crying 〈◊〉 is) prayer, earnest prayer (the last word.) What and must we fast then? That were no good lot in the end of a Text. No: if we will pray, well: I dare take upon me, ●o excuse u● from fasting. Their fasting was, to put them in mind of the fast, their Fathers used (Chap. 4.3.) by means whereof they turned GOD, and GOD turned the King's heart, and so all turned to their good. But, for us, we have no such means to remember in ours: we used not eny, and so hold ours without eny. They had two days; their holie-day had a fasting day. Our lot is to have but one; and that, no fasting day; an immunity from that. So, much the better is our lot: A feast, without any fast, at all.  
But though without fasting, not without earnest prayer (meant hear, by crying:) nor, without earnest thanks and praise, neither. For, joy also hath her cry, as well as affliction: 
Psal. 118.15.  The voice of joy and health is in the dwellings of the righteous. But, prayer (sure) will do well at all hands, that a worse thing happen not to us. But, prayer is but one wing: with alms it will do better, make a pair of wings; which is before prescribed, at the two and twentieth Verse. So to eat the fat and drink the sweet ourselves, as we send apart, 
Neh. 8.10.  to them for whom nothing is provided: Dies enim Sanctus est, saith Nehemias'; for (by his rule) that, makes it a right holiday.  
But, prayer is the last word here; ends the Verse: and with that, let us end. Even, that all, that shall ever attempt the like, let Haman's lot be their lot, and let never any other light on them, but sors funiculus. Let Queen Esther's prayer, and King Assuerus' sentence ever take place, Malum quod cogitavit, convertatur in caput ipsius; Ipsius, or ipsorum, 
Psal. 125.3. Psal. 30.15.  one, or many: Let not the rod of the ungodly light, on the lot of the righteous. Let GOD in whose hand our lots are, ever maintain this daie's lot to us; never give forth other, but as in this Text, and as on this day, on the fourteenth of Adar, and on the fift of November. And praised be GOD, this day and all our days, that this day showed, that He taketh pleasure in the prosperity of His Servants, and from all lots and plots, doth ever deliver them.  
Printed for RICHARD BADGER.    

CERTAIN SERMONS PREACHED At sundry times, upon several occasions.   

A SERMON Preached at Saint MARY'S HOSPITAL, on the X. of April, being Wednesday in Easter-weeke, A. D. MDLXXXVIII.  I. TIM. CHAP. VI VER. XVII. XVIII. XIX. 
Charge them that are rich in this world, that they be not highminded, that they trust not in the uncertenty of riches, but in the living GOD, which giveth us all things to enjoy, plenteously;  
That th●y do good, be rich in good works, ready to distribute and to communicate:  
Laying up in store, for themselves, a good foundation, against the time to come, that they may lay hold of eternal li●e.  
THE commendation of the Word of GOD is, that Every Scripture is profitable for our instruction. 
2. Tim 3.16.  Every Scripture is profitable: yet, not every Scripture, in every place alike. For, the Place and Auditory have great interest in some Scripture; and a fit Scripture hath a greater and fuller force, in his own Auditory. And GOD, in so excellent a manner hath sorted His Scriptures, as there lie dispersed in them, several Texts, seasonable for each time, and pertinent to each place and degree; for Prince, for people; for rich, for poor; for each, his peculiar Scripture, in due time and place, to be reached them. This Scripture which I ●ave read, whose it is, and to whom it speaketh, is at the very reaching straightway evident: as one saith of the XLI. Psalm (Blessed is he that judgeth rightly of the poor) that it i● Scriptura Pauperum, the Poor man's Scripture; So, of this, it may be rightly said, that it is Scriptura Divitum, The Rich man's Scripture. And, if this be the Scripture for rich men; this place, is the place of rich men: and therefore, if this Scripture have his place, no where, so fit, as in this place. For, no where is there such store of riches, by the 
a Esa. 23.3.  Harvest of the water, which fare surpasseth the harvest of the ground; No where are the like 
b Ezek. 28.12.  Sums sealed; No where do they 
c Deut. ●3. 19.  suck the abundance of the Sea and the treasures hid in the sand, in like measure: No where are the 
d Esay 23.8.  Merchant's Nobleman's fellows and able to lend the Princes of the earth, so much, as here. Therefore when as I gave all diligence to speak, not only true things but also seasonable, both for this time and this place, I was directed to this Scripture. I need not to say much in this point; to show, it concerneth this Audience. I will say, as the Fathers say, upon the like occasion; Faxit Deus tam comm●d●, quàm est accomoda. I pray GOD make it as profitable, as it is pertinent; as fr●●tfull to you, as it is fit for you.  

The Division  1. This whole Scripture hath his name given it even in the first word● Charge (saith he) the rich, &c It is a Charge.  
2. It is directed to certain men; namely, to the Rich of this world.  
3. It consisteth of four branches: Whereof Two are negative, for the removing of two abuses.  
1. The first, Charge them, that they be not high minded.  
2. The second, Charge them, that they trust not in their riches.  
The reason is added (which is a Maxim and a Ground in the Law of Nature, That we must trust to no uncertain thing:) Trust not, in the uncertainty of riches.  
The other two are affirmative, concerning the true use of riches.  
1. The first: Charge them that they trust in GOD. The reason: Because, He giveth them all things to enjoy plenteously.  
2. The second: Charge them that they do good; that, is the substance: The quantity, that they be rich in good works: the quality, That they be ready to part with (and a special kind of doing good) to communicate, to benefit the public.  
And all these are one Charge. The reason of them all doth follow: Because by this means they shall lay up in store, and that for themselves, a good foundation, against the time to come. The end: that they may obtain eternal life.  


I. A Charge.  PRaecipe divitibus: Charge the rich of this world, etc. Beloved, here is a Charge, a Praecipe, a Precept, or a Writ, directed unto Timothy, and to those of his Commission to the world's end, to convent and call before him; He, the rich men of Ephesus: and we, the rich men of this City, and others of other places of the earth, and to give them a charge.  
Charges (as you know) use to be given at Assizes in Courts from the Bench. From thence is taken this judicial term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it appeareth, Act. 5.28. Did not we charge you straight? saith the Bench in the Consistory judicially assembled. Whereby, we are given to understand, that in such Assemblies as this is, the Lord of Heaven doth hold His Court, whereunto all men, and (they that of all men seem least) the rich and mighty of the world own both suit and service. For, as earthly Princes have their Laws, their Commissions, their Ministers of the Law, their Courts and Court-days, for the maintenance of their peace: So hath the King of Kings His Laws and Statutes, His Precepts and Commissions by authority delegate, 
Rom. 7. Matth. 28.19.  Ite praedicate, Go preach the Gospel; His Counsellors at Law, whom Augustine calleth Divini juris Consultos; His Court's 〈◊〉 ●●culto conscientiae, in the hid and secret part of the heart and conscience, 
Psal. 7.8.  for the preservation of His peace, which the world can neither give nor take away; to the end; 
Psal. 119.165.  that n●ne may offend or be offended at it.  
This we learn. And with this we learn, all of us, so to conceive of, and to dispose ourselves to such Meetings as this, as men that are to appear in Court, before the Lord, there to receive a charge, which when the Court is broken up, we must think of how to discharge.  
In which point, great is the occasion of complaint, which we might take up. For, who is there, that with that awe and reverence standeth before the Lord, at His charge-giving, that he receiveth a charge with, at an earthly Bar? Or with that care remembreth the Lord and his charge, wherewith he continually thinketh upon the judge and his charge? Truly, the Lord's Commission is worthy to have as great reverence and regard attending on it, as the charge of any Prince; truly, it is. Weigh with yourself; is not GOD 's charge with as much heed and reverence to be received, as an earthly Judge's? Absit ut sic (saith Saint Augustine) sed utinam vel sic: GOD forbidden, but with more heed and reverence; well, I would it had so much, in the mean time: And (which to our shame we must speak) I would we could do as much for the Bible as for the Statute-Books; for heaven as for the earth; for the Immortal GOD, as for a mortal man. But whither we do or no, yet as our SAVIOUR CHRIST said of Saint john Baptist, If ye will receive, 
Matt. 11.14.  this is that Eliah which was to come; so say I of this Precept, If ye will receive it, this is the Charge the Lord hath laid on you. And this let me tell you farther; that it is such a Charge, as it concerneth your peace, the plentiful use of all your wealth and riches (in the second Verse of my Text, Which giveth us all things to enjoy plenteously, &c) which may move you. Or, if that will not, let me add this farther; It is such a Charge, as toucheth your estate in everlasting life, the very last words of my Text. That is, the well or evil hearing of this Charge, is as much worth as your eternal life is worth. And therefore, 
Matt. 11.5.  He that hath ears to hear, let him hear.  
It is a Charge then, and consequently to be discharged. To be discharged? where? 
2. To the Rich.  Charge (saith he) the rich. He speaketh to the Rich: you know your own names; you know best, what those rich men are. Shall I tell you? You are the rich; he speaketh unto you. It is the fashion and the fault of this world, to exercise their authority on them most, that need it least: For rich men, to feast them that lest need it; for mighty men, to prefer them that least deserve it. It is an old Simile, we have oft heard it; that The Laws are like Cobwebs: that they hold fast the silly flies, but the great Hornetts break through them, as oft as they lift. And as there are cobwebb-Lawes, which exempt mighty men; So, the same Corruption, that was the cause thereof, would also make Cobwebb-Divinitie. For, notwithstanding the Commission runneth expressly to the Rich, Charge &c: notwithstanding they be in great danger, and that of many snares (as the Apostle saith in this Chapter) and therefore need it greatly: 
Verse 9  Yet (I know not how) it comes to pass, whither, because they think themselves too wise to receive a charge, any charge at all; or because they think themselves too good to receive it, at the hands of such mean men, as we be (and, if they must needs be charged, they would be charged from the Counsel, from men more Noble and Honourable than themselves) they would not gladly hear it, surely they would not; and because they would not gladly hear it, we are not hasty they should hear it. And great reason, why (as we think:) for, as it is true which is in the Psal. 49.18. So long 〈◊〉 they do good to themselves, men will speak good of them: So, it is true backward too; So long as we speak well of them, spare them, call not on them, they will do good to us. And otherwise, if we spare them not but prosecute our charge, then cometh O di Michaeam filium jimlae, I hate Michea the Son of jimlah. And who would willingly live in disgrace, and sustain, I say not the fierce wrath, 
1. Reg. 22. ●.  but the heavy look of a man in authority? That, makes this Office of giving a charge, a cold Office, and therefore to decay, and be shunned of all hands: that, makes us, if we cannot of the Eunuch l●●●ne to speak good to the King; 
Ibide●.  yet, to follow Balack's counsel at the least, neither i● bless not curse: 
Num. 2●. 25.  That makes, tha● though for shame of the world, we will not set up for Upholsters, and stuff cushions and pillows, to lay ●hem under their elbows; yet, for fear● of men, 
Esay 58.1.  we shun the Prophet Esay's occupation to take the trumpet and disease them, lest we lose Balack's promotion, or Ahab's friendship, Esau's portion, or I wot not what else, which we will not be without. In a word: this maketh, that jonah was never more unwilling to deliver his message at Ninive, then is Timothee, to give his Charge at Ephesus.  
The Apostle saw this, and what it would come to; and that you may see, that he saw it, you shall understand, he hath beside this of yours, directed another Writ to us, Verse 13. I charge thee &c running in very rigorous and peremptory terms, able to ma●e any that shall consider them aright, to tremble. Straight commanding us, in the name of GOD the Father and of the Lord JESUS CHRIST; 
Verse 13. Verse 14.  laying before us the Passion of CHRIST, If there be any grace, and the day of judgement, and there be any fear, that we fulfil every part of our charge; and immediately after nameth this your charge for one. And knowing that we are given to fear Princes and Lords, he telleth us of the Prince of all Princes, 
Verse 14. Verse 15.  and Lord of all Lords: Knowing, that we are given to fear and be dazzled with the glittering of their pomp (which yet a man may abide to look on) he telleth us of him, 
Verse 16.  whose brightness no eye may once abide: Knowing, that we fear honour and power, though it last but for a small time, he feareth us with one, 
Ibidem.  whose honour and power lasteth for ever.  
Beloved in the Lord, I beseech you weigh but the place; weigh it, and have pity on us. For, Nunquid nos recipimus, nunquid nos delere possumus? Si delemus, timemus deleri (saith Saint Augustine.) We writ not this charge, our pens dealt not in it; it was not we that writ it, and it is not we that can blot it out, unless we ourselves will be blotted out of the book of life.  
Such is our charge as you see, to charge you: and, but for this charge, but that we are commanded, but that we are threatened, and that in so fearful manner threatened, we should never do it; of all men, we should never deal with the Rich. For, who would not choose to hold his peace and to seek his own ease from this charge, many times chargeable, sometimes dangerous, evermore unsavoury, but for this Process that is out against us? For myself, I profess, and that in the same words that Saint Augustine did sometime: Ad istam otiosissimam securitatem nemo me vinceret: In this discreet kind of idleness, no man should go beyond me, if Saint Paul would be content; if order might be taken, to have these Verses canceled; if we could deliver (I say not yours, but) our own souls with silence. But, this standing in force, Cogit nos Paulus iste, we are enforced by this Paul; His Praecipio tibi, I charge you, drives us to our Praecipe illis, to charge them: We charge not you, but when we are charged ourselves: we terrify not you, but when we are first terrified ourselves. And I would to GOD we knowing this terror might both fear together this day, at the charge-giving, that so we might both rejoice together in the great Day, at the charge-answering. This may serve; and I beseech you, let it serve to stand between us and your displeasure in this behalf: and seeing the Commission is penned too our hand, and that Rich men are in it nominatim (except the levin of affection show itself too evidently in us) to think, we cannot otherwise do; and that therefore it is, because the commandment of our GOD is upon us, is heavy upon us. The Charge itself followeth.  

II. 1. The first point of the Charge: Not to be highminded.  Charge the Rich etc. This is the first point of the charge, that they be not high minded. 1. First, against that, which if it come with all the riches, yea all the virtues in the world, it spoileth them all; that is, against Pride. 2. Secondly, against that which is the root of this bitter branch, and the prop and stay of a high raised mind, namely, a vain trust in our riches. Both these forbidden, by means of their uncertainty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: such, as a man cannot tell whereto have them, therefore not to be boasted of, therefore not to be trusted in.  
Ever since our first Fathers, by infection took this morbum Sathanicum, this Devilish disease (Pride) of the Devil; such tinder is in our nature, that every little spark 〈◊〉 us on fire: our nature hath grown so light, that every little thing puffeth us up, a●d sets us aloft in our altitudes presently. Yea indeed, so light we are, that many times, when the gifts are low, yet for all that, the mind is as high, as the bramble: low in qualities (GOD knoweth) yet had his mind higher than the highest Cedar in Libanon. But if we be but of mean stature once, 
jud. 9.15.  but a thought higher than others our fellows, if never so little more in us, then is in our neighbours, presently we fall into Simon's case, we seem to ourselves as he did, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no doubt some goodly great thing. But if we come once to any growth indeed, 
Acts 8.9.  then presently our case is Haman's case: Who but he? Who was he, that the King would honour more than him? Nay, 
Ester 6.6.  who was there, that the King could honour, but he? He, and none but he. Through this aptness in us that we have to learn the devil's lesson, the devil's Discite à me, for I am proud; (for so it is, by opposition of CHRIST 's lesson, which is Discite à me, quia mitis sum, because I am meek and gentle; 
Mat. 11.29. ) we are ready to corrupt ourselves in every good gift of GOD; in Wisdom, in Manhood, in Law, in Divinity, in Learning or Eloquence, every and each of these serveth for a stirrup to mount us aloft in our own conceits. For, where each of the former hath (as it were) his own circuit (as Wisdom ruleth in Counsel; Manhood in the Field; Law in the judgement seat; Divinity in the Pulpit; Learning in the Schools; and Eloquence in Persuasion:) only Riches ruleth without limitation: Riches ruleth with them all, ruleth them all, and over-ruleth them all: his Circuit is the whole world. For which cause, some think, when he saith Charge the rich, he presently addeth, of this world, because this world standeth altogether at the devotion of Riches; and he may do what he will in this world, that is rich in this world. So said the Wiseman long ago, Pecuniae obediunt omnia: all things answer Money; Money mastereth all things; they all answer at his call, 
Eccles 10.19.  and they all obey at his commandment. Let us go lightly over them all; you shall see, that they all else have their several predicaments to bond them, and that Riches is only the transcendent of this world.  
Wisdom ruleth in Counsel; so do Riches: for we see, 
Ezra. 4.5.  in the Court of the great King Artaxerxes, there were Counsellors, whose wisdom was to be commanded by riches, even to hinder a public benefit, the building of the Temple. Manhood ruleth in the war; so do riches: Experience teacheth us, it is so: It is said, it was they, that wan Deventer; and that it was they, and none but they, that drove the Swissers out of France, and that without stroke strooken. Law governeth in the Seat of justice; so do Riches: and oftentimes they turn justice itself into wormwood, by a corrupt Sentence; but more often doth it turn justice into vinegar, by long standing, and infinite delays, your Sentence will come forth. Divinity ruleth in the Church and Pulpit; so do Riches: For, with a set of silver pieces (saith Augustine) they brought Concionatorem mundi the Preacher of the world JESUS CHRIST to the Bar, and the Disciple is not above his Master. Learning ruleth in the Schools; so do Riches: And indeed, there, Money setteth us all to school. For (to say the truth) Riches have so ordered the matter there, as Learning is now but the Usher; Money he is the Master: the Chair itself and the disposing of the Chair, is his too. Eloquence ruleth in persuasion; and so do Riches: when Tertullus had laboured a goodly flowing oration against Paul, Foelix looked, that another, 
Acts 24.27.  a greater Orator should have spoken for him, namely that Something should have been given him: and if that Orator had spoken his short pithy sentence Tantum dabo, Tertullus his oration had been clean dashed. Tantum dabo is a strange piece of Rhetoric: Devise as cunningly, pen as curiously as you can, it overthrows all. Tantùm valent quatuor syllabae, s●ch force is there in four syllables. Though indeed, some think (it being so unreasonable short as it is, but two words) that it cannot be the Rhetoric of it, that worketh these strange effects, but that there is some sorcery or witchcraft in them, in Tantum 〈◊〉. And surely a great Sorcerer (Simon Magus) used them to Peter: and it may well be so, for all estates are shrewdly bewitched by them. I must end: 
Acts 8. 1●.  for it is a world to think and tell, what the ●i●h of the world, may do in the world.  
So then, ●i●hes seeing they may do so much, it is no marvel though they be much sort by. Et divites cum habeant quae magni fiunt ab omnibus, quid mirum, si ab omnibus ipsi magnifiant; & cum magnifiant ab omnibus, quid mirum si & à se? Rich men having that which is much set by, no marvel though of all men they be much set by; and if all other men set much by them, no marvel, if they set much by themselves; and to set much by a man's self, that is to be highminded. It is our own Proverb in our own tongue: Arriseth our good, so riseth our blood. And Saint Augustine saith, that Each fruit, by kind, hath his worm breeding in it: as the Pear, his; the Nutt, his; and the Bean, hi●: So, Riches have their worm, Et vermis divitiarum, Superbia; and the worm of riches, is Pride. Whereof we see a plain proof in Saul: Who, while he was in a poor estate, that his boy & he could not make five pence between them, was as the Scripture saith, 
1. Sam 9.21.  low in his own eyes: after, when the wealth and pleasant things of Israël were his, he grew so stern, as he forgot himself, his friends, and GOD too: and at every word that liked him not, was ready to run David, jonathan, and every one through with his javeline. It is very certain; where riches are, there is great danger of pride. I desire you to think, there is so, and not to put me to justify GOD'S wisdom herein, in persuading and proving, that this charge is needful for you that be rich; 
Psal. 62.10.  that it was needful for the Prophet, to preach under the Law, If riches increase, set not your heart on the top of them, Let not that rise as they rise: Nor for the other Prophet, 
Pro. 30.9.  Give me not riches, lest I wax proud: Nor for the Apostle Paul under the Gospel, to say: Charge them that be rich in this world, that they be not highminded. I beseech you, Honour GOD, and ease me so much as to think, there was high cause, it should be in charge; and that, if a more principal sin had been reigning in the rich, this sin should not have had the principal place, as it hath.  
How then? what, are you able to charge any here? will some say: It is not the manner of our Court, nor of any Court, that I know. To us it belongeth, only to deliver the Charge, and to exhort, that if none be proud, none would be; and if any be, they would be less: and, if any be not humble, they would be; and if any be humble, they would be more. You that are the Court, your part is to inquire, and to present, and to indite; and that, every one in his own conscience, as in the presence of GOD, unto Him to approve your innocence, or of Him to sue for your pardon. You find none (you will say:) I would to GOD you might not.  
When a judge at an Assize, giveth his charge concerning treason and such like offences, I dare say, he would with all his heart, that his charge might be in vain, rather than any Traitor or Offender should be found. A Physician, when he hath tempered and prepared his potion, if there be in him the heart of a true Physician, desireth (I know) that the potion might be cast down the kennel, so that the patient might recover without it: So, truly, it is the desire of my heart (CHRIST he knoweth) that this charge may not find one man guilty amongst all these hearers; amongst so many men, not one highminded man. I wish, it might be in vain. The best Sessions, and Potions, and Sermons are those, which are in vain: I say not, in vain, if there because of reproof and no amends. But, if there be no cause, and so it be in vain, I joy therein and will joy. But, if it be fare unlikely, amongst so great riches as is here, to find no pride at all; very unlikely: then, hear the charge and present yourselves and find yourselves guilty here in our Office, this day, while you may find grace, lest you be tried and found so, in that day, when there shall be no hope of grace, but only a fearful expectation judgement.  
Which that you may do the better, so many as GOD shall make willing (as, some (I hope) He doth) I will inform you, how to try yourselves; referring you, to the several branches, in our Statutes, in the High Court of Parliament in Heaven: laying them out unto you, as I find them in the Records of the Holy Ghost.  
The points are three in number. First, if the mind of any man be so exalted, that h●●●●keth down on his brethren, as if he stood on the top of a Leads, and not on the sa●e ground they do, that man is highminded. Saint Augustine saith well: Excipe ●mpatica haec & volatica, they are the same that you are. They have not vestem communem, the same coat; but they have cutem communem, the same skin: and within a fe● years, when you die, if a man come with a joiner and measure all that you carry with you, they shall carry away with them as much: and within a few years after, a man shall not be able to discern, between the sholder-blade of one of them and one of you. Therefore, no cause, why you should incedere instati, insericati, and from a high mind, bewraying itself by a high look, contemn them, as many of you do. I say then, if any of you be a child of Anak, and look down so upon another, as in his sight his brethren seem as Grasshoppers; ¹ Wither it appear in the countenance, 
N●m. 33 34.  in drawing up his ey-browes, in a disdainful and scornful eye; 
Pro 30.13.  such a one as David (though he found no poenall statute to punish it) could never abide (and David was a man after GOD 's own heart, and therefore neither can GOD abide it:) ² Or whither it appear, in a proud kind of Dialect of speech, as was that of Saul's; 
Psal 101.5.  Vbi nunc ●st iste filius Ishai? Where is this Son of Ishai? 
1 S●m. 20.27.  that he come to the Pharisee's Non sum sicut: ³ Or whether it be in the course of their life, that they be like to the great fishes (to Pikes) that think, 
Hab 2.14.  all the little fishes in the stream were made for them to feed on. So that, it appeareth, they care not, what misery, what beggetie, what slavery they bring all men to, so they may soak in the broth of the cauldron, and welter in their wealth and pleasure: who are in their streets and parishes as Lions, 
Eze. ●1. 3. Z●●h 3 3.  a great deal more feared then beloved; as implacable as Lamech to bear any injury, and will have for one drop of blood, no less than a man's life: what speak I of bearing injury? which will do injury, and that for no other reason but this, thus it must be, for Hophni will have it not thus but thus; and except they may do thus (what they will, 
1 Sam 2.15.  to whom they will, when and how they will) forsooth they do not govern, their authority is nothing: 
1. Reg ●1 7.  in this sort, overbearing all things with their countenance and wealth, and whosoever standeth but up, drawing him before the judgement- seats, 
I●c 2.6.  and wearying him out with Law. These men who do thus, from a high in-bearing of the head, in phrase of speech, and in the order, or rather disorder of their dealing: overlook, over-crow, and overbeare their brethren of mean estate, it is certain, they be highminded: Inquire and look, whither any be so.  
Secondly, if any mind climb so high, that the boughs will bear him no longer, by exalting himself above either his ability, condition or calling (a fault, which hath like to cost our times dear;) that man's footing will fail him, he will down; he and his mind are too high a great deal. The late treasons and conspiracies came from such kind of minds. For, when the minds of men will overreach their abilities, what must be the end, but (as we have seen of late) to prove Traitors? Why? because they have swollen themselves out of their skin. Why so? because they had lashed on more on their pleasure than they had. For, so doing, when they had overreached themselves, they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they must take some heady enterprise in hand. What is that? to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that, seeing their credit is decayed in this State, 
2. Tim. ●. 4.  they may set up a new; and that is by overturning the old.  
And not only this passing the ability is dangerous to the overturning of a Commonwealth; but the passing of a man's condition too: and tendeth to the impoverishing and at last to the overthrow of the Estate also. Whither it be excess of diet: as when ●eing no Magistrate, but plain Master Nabal, 
1 Sam. 25 36.  his dinner must be like to the feast of a King. 2 Or whither it be in excess of apparel, wherein the pride of England now, as the pride of Ephraim in times past, 
a Hos ● 5.  testifieth against her to her face. ³ Or whither it be in lifting up the gate too high, that is, in excess of building. ⁴ Or whither it be in keeping too great a train (Esau's case) that he go with 
c Gen. 32.16.  four hundred men at his tail, 
b Pro. 17.16.  whereas the fourth part of the fourth part would have served his father well enough. ⁵ Or whither it be in perking too high in their alliance, the Bramble's son in Lebanon, must match with the Cedar's daughter. 
2. Reg. 14.9.  These are evidences and signs set down to prove a high mind: see and search ●nto yourselves, whither you find them or no.  
There is yet of this feather another kind of exalting ourselves above that we ought, much to be complained of in these days. Saint Paul calleth it a stretching of ourselves beyond measure. 
1. Cor. 10.14.  Thus, if a man be atteined to any high skill in law, which is the gift of GOD; or if a man be grown wise, and experienced well in the affairs of this world, which is also His good blessing: presently by virtue of this, they take themselves to be so qualified, as they be able to overrule our matters in Divinity, able to prescribe Bishops how to govern, and Divines how to preach; so to determine our cases, as if they were professed with us: and that many times, 
d Tim. 1.7.  affirming things they know not, and 
e jude 10.  confu●ing things they have little skill of. Now seeing we take not upon us to deal in cases of your Law, or in matters of your Trade, we take, this is a stretching beyond your line. That in so doing you are 
f Host 4.4.  a people that control the Priest: that you are too high, when you 
g 1. Thes. 5 12.  set yourselves over them that are over you in the Lord: and that this is no part of that 
h Rom. 12.4.  sober wisdom, which S. Paul commendeth to you; but of that cup-shotten wisdom which he there condemneth. Which breaking compass and outreac●ing is (no doubt) the cause of these lamentable rents and ruptures in the Lord's Net, in our days. For, Only by pride cometh contention, saith the Wise man. Which point I wish might be looked upon and amended. Sure, it will mar all in the end.  
Thirdly, if any man lift up himself too high, any of both these ways, GOD hath taken order to abate him and take him down: for, He hath appointed his Prophetts, to 
i Hos 6.6.  prune those that are too high; and he hath ordained his word, to 
k 2. Cor. 10.4.  bring down every imagination that shallbe exalted against it. Now then, if there be any man, that shall seek to set himself without the shot of it, and is so high minded, as that he cannot suffer the words of exhortation; and where GOD hath said, Charge them that be rich, he cannot abide to hear any Charge (and such there be:) sure, that man without all question is very highminded; and if he durst, he would tear out this leaf, and all other, where like charge is given through the Bible. Of Naball it is recorded, 
l 1. Sam. 25.17.  He was so surly, a man might not speak to him: Of 
m 2 Sam 3.7.  Abner (a great man, and a special stay of the house of Saul) that upon a word spoken, of his adulterous life with one of Saul's minions, he grew to such choler, that he forgot all, and laid the plot that cost his Master Ishbosheth his kingdom. Micheah prophesied good things, that is to say, profitable to Ahab, the event shown it: yet because he did not prophesy good things, that is, such as Ahab would hear, he spared not openly to profess, he hated him: and whereas the false Prophets were fed at his own table, and fared no worse than he and the Queen, he took order for Micheach-his diet, that it should be the bread of affliction and the water of trouble; 
1. King. 22.  and all for a charge-giving. These were (I dare boldly affirm) highminded men in their generations: If any be like these, they know what they are. If then there be any that refuse to be pruned and trimmed by the word of GOD, ¹ Who either when he heareth the words of the charge, 
m Deut 29.19.  blesseth himself in his heart and saith, Tush he doth but prate; these things shall not come upon me, though I walk still according to the stubborness of mine own heart: ² Either in hearing the word of GOD, takes upon him (his flesh and blood, and he) to sit on it, and censure it: and say to himself one while, this is well spoken, while his humour is served; another while, this is foolishly spoken, now he babbleth, because the Charge sits somewhat near him: ³ Either is in the Pharisee's case, which after they have heard the Charge, do (as they did at CHRIST) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
n Gal. 1.16.  jest and scoff, and make themselves merry with it, and wash it down with a cup of sack, and that 
o Luke 16.14.  because they were covetous: If in very deed 
p jer. 6.10.  the word of God be to them a reproach, and they take like delight in both, and well were they if they might never hear it; and to testify their good conceit of the word, show it in the account of the Ephod, which is a base & contemptible garment in their eyes, and the word in it and with it (this is Micholl's case.) Whosoever is in any of these men's cases, is in the case of a highminded man; and that of the highest degree: for they lift themselves up, not against earth and man, but against heaven and GOD himself. O beloved, you that be in wealth and authority, love and reverence the word of GOD. It is the root that doth hear you; It is the Majesty thereof that keepeth you in your thrones, and ma●et● you be, that you are: 
Psal. 82.5.  But for Ego dixi Dij estis (a parcell-commission out of this ●●mmission of ours) the madness of the people would bear no government, but run headlong, and overthrow all chairs of estate, and break in pieces all the swords and sceptres in the world; which you of this City had a strange experience of in jack Straw and his meinie. and keep a memorial of it in your City scotcheon, how all had gone down if this Word had not held all up. And therefore, honour it I beseech you; I say, honour it. For, when the highest of you yourselves, which are but grass, and your Lordship's glory and Worship, which is the flower of this grass, shall perish and pass away, 
Esay 40.8.  this Word shall continue for ever. And if you receive it now, with due regard and reverence, it will make you also to continue for ever.  
This is your Charge, touching the first branch. I beseech you, inquire of it, whither there be any guilty in these points: And if there be, suffer us to do our Office, that is to humble you; or else sure, the Lord will do His, that is pull down riches and mind and man and all, Patimini falcem occantem, ne patiamini securim extirpantem. GOD will not suffer it certainly: He would not suffer it in a 
q Deut. 17.20.  King; He would not suffer it in an 
r jude 6.  Angel; He cannot bear it, to rise, in an 
s 1. Cor. 12.7.  Apostle, for the greatness of revelations; therefore, He will not bear it in any man for any cause whatsoever. Let this be the conclusion of this point.  
We shall never have pride well plucked up, so long as the root of it sticks still; that is, 

2. The second Point:  
Not to trust in uncertain riches.   a Vain confidence in riches. For if we doubted them, we would not trust in them, we would not boast of them. But, we trust in them, and that inordinately, as counter-meanes against GOD: not subordinately, as under-meanes unto GOD: and in so doing, we translate GOD 's Office unto us, and our homage unto Him, to a plate of silver or a wedge of Gold. And that is (Saint Paul saith) the worldly man's idolatry. And indeed there is little difference: It is but turning the sentence of the Prophet David; 
Col. 3.5. Psal. 135 15.  of Idolaters, to say thus, their Idols are silver and gold; and of the Worldly men, thus, Silver and Gold are their Idols.  
We may examine ourselves, in this point of the charge; namely, whither our trust be in our riches, by two ways. For it being a received ground, 
Pro. 24.22.  that our strength is our confidence; where we take our chief Strength to lie, that is it certainly, which we trust to. Now, what that is, we shall soon find. ¹ If we can certify ourselves, in our need, among all means, what doth first offer itself in our intention; ² And again, when all means forsake us and fail us, what is our last succour in execution.  
By course of nature, every thing, when it is assaulted, ever rouseth that part first, wherein his principal strength lieth: if it be in his tusks, them; or in his horns, or whatsoever it is, that. To a poor man (if he have a cause in hand) there is nothing cometh to mind but GOD and innocence, and the goodness of his cause: there is his strength, and that is the Horn of his salvation. But, 
Amos 6▪ 13.  the rich (saith Am●s) hath gotten him Horns in his own strength; and not iron-hornes, as were Zidkiah's, but golden-bornes, with which he is able to push any cause, till he have consumed it. For indeed, if he be to undertake aught, the first thing that cometh to his head is, Thus much will dispatch it: Such a gift will assure such a man, and such a gift will stop such a man's mouth, and so it is done: Neither is GOD in all his thoughts.  
Tell me then, in your affairs, what cometh first to mind? nay, tell yourselves what it is. Aures omnium pulso (saith Saint Augustine) conscientias singulorum convenio. Tell yourselves, what it is; and by this, try and know, wherein your trust is; whither this charge meet with you or no, whither your riches be the strength of your confidence.  
Now lightly, what we first think of, that we last fly to. It is so. Solomon saw it in his time and said, The rich man's wealth is his castle: that, even as men, 
Pro. 18.11.  when they are soiled in the field, and beaten from the Citie-walls, fly last of all into the Castle, and there think themselves safe, as in their place of chief strength; So, it falleth out with the rich of this world, in many of their causes, when justice and equity and truth, and right, and GOD, and goodmen and a good conscience and all forsake them (and yet yield they will not, in the Pri●e of a high mind) they know, when all other have forsaken them, their purse will stand to them: and thither, as to their strongest salvation they fly, when nothing else comforts them. So that, when they cannot in heart, say to GOD, 
job 31.24. Mic. 2.1.  Thou at my hope, their matter is so bad; they do say ('tis he, in job) to their Wedge of Gold; Well yet, thou art my confidence. And surely, he that deviseth or pursueth an unrighteous cause, because his hand hath strength, that man may be arraigned of the point. As again if any say, and say within truly (dic, dic, sed intus dic, faith Augustine) with all my riches, with all my friends and all the means I can make, I can do nothing against the truth: when a man is so rich that he is poor to do evil; so ●●se, that he is a fool to do evil; so trusteth in his riches, that he dare not take an evil cause in hand, no more than the poorest commoner in the city; I dare discharge that than the Court for this point. Oh beloved, think of these things; and secretly betwixt GOD and you, use yourselves to this examination: Sure, if GOD be GOD, and if there be any truth in Him, you shall find great peace and comfort in it at the last.  

The Reason, The Uncertainty of Riches.  Charge the rich, that they be not highminded, nor trust etc. And, why not highminded? and why not trust? Inclusively the reason is added in these words, because of the uncertainty of riches. It is Paul's reason; and it is Salomon's too, who knew better what belonged to riches, 
Pro. 23.5.  than Paul or any other. Travail not too greedily for them, bestow not all thy wisdom upon them (saith he:) for they have the wings of an eagle, and will take their flight of a sudden. Such is Saint Paul's word here, the very same. We behold them, we hold them, they are here with us; let us but turn ourselves aside a little, and look for them, and they are gone. It is, as if he should say; Indeed if we could pinion the wings of our riches, 
Pro. 27.24.  if we could nail them down fast to us, than were there some show or shadow, why we should repose trust in them: But it is otherwise; they are exceeding uncertain; even the harvest of the water much above all trades. Yea, I take it, the Merchants confess so much, before they be ware: For, by this, he claimeth to be allowed and extraordinary gain, because he ventureth his traffic as uncertain, and that he is driven to hazard and put in a venture his goods continually, and many times his person, and (to make him a right venturer) many times his soul too. And, if they be not uncertain, how cometh it then to pass, that rich men themselves are so uncertain? that is, that they that were but the other day even a little before, of principal credit, within a while after, and a very short while after, their bills will not be taken? And if riches be not uncertain, what need they upon a night of foul weather, any Assurances upon the Exchange? What need the Merchants have security one of another? What need they, to have their estates sure, and so good? such assurances and conveyances, so strong, yea more strong than the wit of man can devise, if both riches and men be not uncertain? I know, they pretend the man's mortality: but, they know, they mean many times, the mortality of his riches rather than himself; or at the least, of the one as of the other. I will be judged by themselves.  
I would have you mark Saint Paul's manner of speech. Before, he called them, not rich, barely; but, with an addition, the rich of this world. Sure, it is thought of divers of the best Writers both old and new (I name, of the new, Master Calvin; and of the old, Saint Augustine) that this addition is a diminution; and that it is (as it were) a bar, in the arms of all rich men; and that, even by that word, he means to en●●wite them, and (as I may say) to cry them down; so, to make an entrance to his charge, that men should not be too proud of them. For, being of this world, they must needs favour of the soil; be as this world is (that is) transitory, fickle and deceitful. And now, he comes in with riches again; and will not put it alone, but calleth it the uncertainty of riches. And I see, it is the Holy Ghost's fashion, not in this place only, but all along the Scriptures, to speak nothing magnifically of them, as the manner of the world is to do. Saint Paul calleth them not rich, but the rich of this world: Saint john l●●●wise calleth them not goods simply, but this world's goods. 
1. joh. 3.17.  Saint Paul calleth them ●ot riches, but the uncertainty of riches: Our SAVIOUR CHRIST calleth them ●ot riches, but the deceitfulness of riches. So David: 
Matt. 13.22.  the plate and arras and rich furniture of a wealthy man, calleth it of purpose, the glory of a man's house; not his glory, 
Psal 49.16.  but the glory of his house; (that is Saint Chrysostome's note) And Solomon calleth them (as they be indeed) GOD's blessings of his left hand. For, immortality, eternal life, that only is the blessing of His right hand. All, to learn us, not to boast ourselves, or stay ourselves, or (as CHRIST calleth it) to rejoice (I say not, as He to his Disciples, that a few devils, but) that a few minerals be subject unto us; but that, by our humbleness of mind, trust in GOD, dealing truly with all, and mercifully with our poor brethren, we are assured, that our names are written in the book of life. This then is the uncertainty of our riches; because, they are the riches of this world (the world, and they, are all within the compass of our Text) that is, you must leave them to the world, they are none of yours. Denique si vestra sint (saith Gregory) tollite ea vobiscum, If they be yours, why do you not take them with you, when you go? By leaving them behind you to the world, you confess, they are not yours, but the world's. But, indeed, they are the riches of this world; Hîc enim acquiruntur, hîc vel amittuntur, vel dimittuntur: here you get them, and here you may lose them; here you get them, and here you must leave them. And in this disjunctive, you have the certainty of riches: the very certainty is losing or leaving, that is, foregoing; so, the very certainty is an uncertainty. Leave them, or lose them we must: leave them when we die, or lose them while we live. One end they must have, finem tuum, or finem suum; thy end, or their own end. You must either leave them when you die, or they will leave you while you live, this is certain: but, whither you, them; or, they you; this is uncertain. job tarried himself, his riches went: The Rich man's riches tarried, 
Luk. 12.  but he himself went. One of these shall be, we know; but which of them shall be, or when, or how, or how soon it shall be, that we know not.  
Let us briefly consider this double uncertainty: 

1. Of our riches staying with us first.  
2. And then, of our staying with them.    
1. In 2. Cor. 11.26. when as he would glory, he saith, He will glory in his infirmity: which when he would recount, as a principal part of it, he reckoneth, that he had been in perils of waters, in perils of robbers, of his own nation, among the Gentiles, in the city, in the wilderness, in the sea, and amongst false brethren. If this were frailty, than (sure) frail and weak are riches. And sure, if the rich will glory, they must glory with Saint Paul: for, they are in all, and in more and greater than the Apostle ever was. He was in perils of water; they in peril both of water and fire: He was in peril of robbers, they in peril of Rovers by Sea, and Robbers by land: He in peril of his own nation; they are in peril of our own nation, and of other nations; both removed as the Moor and Spaniard, and near home, as the Dunkerker: He in peril of strangers; they, not of strangers only, but of their own household, their servants and factours: He in peril of the Sea; they, both of the tempest at the Sea, and the Publican on land: He in peril of the wilderness, that is, of wild beasts; they, not only of the wild beast called the Sycophant, but of the tame beast too, called the flatterer: He in danger of false brethren; and so are they in peril of certain false brethren called wilful Bankrupts, and of certain other called deceitful Lawyers; for the one, their debts; for the other, their estates and deeds can have no certainty.  
Musculus on that place (where CHRIST willeth Our treasure to be laid, where no ●●othes come) saith, his Auditors did laugh in conceit, at CHRIST, 
Matt. 6.  that frayed ●hem with moths, their maids should deal with the moths well enough: (Saith he) you think, he meant the silly poor flies: Tush you are deceived, what say you to Tineae urbanae, evil Creditors? You must needs credit, you can have no vent for your mer●handizes: and what say you to a second kind of moths, called Tineae forenses, West●inster-Hall-mother? (for I trust, I may speak of the corrupt Lawyer, with the favour of the better sort) you must needs credit them with your evidences and estates; it is not certain what wealth these two moths do waste, and in what uncertainty men's riches are, by their means.  
These are out of Saint Paul's perils; he was free from these moths. But many rich men might be brought forth in a fair day and shown, whose substance hath by these moths been fretted to pieces. Thus little certainty have we, of their staying with us.  
2. But grant, Let it be that they were certain: yet, except we ourselves were sure to stay with them also, it is as good as nothing. That there may be a certainty between two things (as a man, and his wealth) to continue together, they must either of them be s●re: else, if the one fail, where is the other's assurance? Grant then, we were certain of them, we are not certain of ourselves; and in very deed, we are no more certain of them, than they of us. Leases of them we have for sixty years; but they have no leases of us for three hours: If they might take leases of us too, it were somewhat. Now, when the Lease is taken, nay when the Fee simple is bought, and the house, and the warehouse filled, 
Luk. 12. james 1.11.  and the purse too, if GOD say but Hâc nocte, it dashes all. For which cause, I think, Saint james (speaking in two several places of our life and our riches;) our riches he compareth to the grass, of no certainty; it will either whither, or be plucked up shortly: but this is a great certainty in respect of that of our life, which he resembleth to a vapour, which we see now, and by and by we turn us to look for it, and it is vanished away. To us then that are uncertain of ourselves, they cannot be but riches of uncertainty.  
But, let us admit, we were sure of both these, what is it to have riches and not to enjoy them? And the enjoying of riches dependeth upon two uncertainties more.  
1. First, a man's uncertainty, which hangeth upon the favour of a Prince; which is many times wavering and uncertain. I know not, whether I shall make you understand it, because of the want of examples in our time, by means of the mild and blessed government that we live in. For, a practice it hath been, and many Records do our Chronicles afford, in the days of some Princes of this Realm, when a man was grown to wealth, to pick holes and make quarrels against him, and so seize his goods into the Prince's hand: to use wealthy Citizens as sponges to roll them up and down in moisture till they be full, and then to wring all out of them again. GOD wots, an easy matter it is, if a Prince stand so minded, to find matter of disgrace against a subject of some wealth; and then he might far never a whit the better for his wealth, for fine and forfeiture whereof, rather then any fault else, the business itself was made against him. We cannot tell, what this meaneth; we may thank the gracious government, we live under; so that, I think, I do scarce speak so that I am understood. But, such a thing there is, such an uncertainty belonging to riches, whither we conceive it or no.  
2. Again, if the times which we live in, happen to prove unquiet and troublesome, then again comes another uncertainty. For, the days being evil and dangerous, a man can have joy, and indeed no certainty neither of riches. For, if there fall an invasion, or garboil into the State by foreign or Civil war, than (if ever) is Iob's simile verified, 
job. 8.14.  that Riches are like a Cobwebb; that which a man shall be weaving all his life long, with great ado and much travail, there comes me a soldier, a barbarous soldier, with his broom, and in the turning of a hand sweeps it clean away. How many in our neighbour countries, during their misery have tasted this uncertainty? How many have gone to bed rich, and risen poor men in the morning? Great troubles are looked for, and great troubles there must be and will be, doubtless. The world now knoweth his Master's will and doth it not, it must therefore certainly be beaten with many stripes, with many more than the ignorant world was. And therefore this word [of this world] in this Text, we may with an Emphasis pronounce and say, Charge them that are rich in this world, that they trust not in the uncertainty of riches.  
There are but three things in riches. ¹ The possessing, ² the enjoying ³ and last the co●●eighing of them. Little assurance is there in the two former, and what shall we say of the conveyance? If our pomp cannot descend with us; well yet, if we were certain to whom we should leave them, somewhat it were for the certainty of them. These considerations oft had in mind would loosen both our assurance in, and our liking of them.  
What for the conveyance? do we not see daily that men make heritage's, but GOD makes heirs; that many sons roast not that, their fathers got in hunting? that they that have been in chief account for their wealth, their sons should be driven even to flatter the poor, and have nothing in their hands, no not bread? that, 
job. 20.10.  never snow in the Sun melted faster, then do some men's riches as soon as they be gone?  
These things are in the eyes of the whole world. O Beloved, these are the judgements of GOD. Deceive not yourselves with vain words: say not in your hearts, this is the way of the world, some must get and some must lose. No, no: it is not th● way of the world, it is the way of GOD's judgement. For, to the reason of man nothing can be alleged, but that considering the infinite number of infinite rich men in this place, the posterity of them these many years should by this time have filled the whole land, were it much bigger than it is, with their progeny, even with divers both Worshipful and Honourable Families from them descended: and it is well known, it is otherwise, that there is scarce a handful in comparison. This is not the way of the world; for we see divers Houses of divers lines remain to this day in continuance of the same wealth and worship which they had five hundred years since. It is not therefore the way of the world; say not it is so; but it is a heavy judgement from the Lord. And these uncertainties, namely this last, came upon some of them for their wicked and deceitful getting of them: upon some of them, for their proud and riotous abusing them: upon some of them for their wretched and covetous retaining them. And, except ye now hear this the Lord's Charge, look unto it, howsoever you wrestle out with the uncertainties yourselves; assuredly this last uncertainty remaineth for your children The Lord's hand is not shortened. I shall never get out of this point, 
Esay 59.1.  if I break not from it.  
There are but three fruits of all your getting ¹ the tenure: ² the fruition: ³ the parting with. See, whither the Lord hath not laid one uncertainty on them all. ¹ Uncertainty, in their tarrying with us; and uncertainty, in our tarrying with them. ² Uncertainty of enjoying, by reason of the danger of the time; ³ Uncertainty of our leaving them, by reason of the danger of our child's scattering. The estate in them, the enjoying of them, the departing with them, all being uncertain, so many uncertainties, might not Saint Paul truly say, the uncertainty of riches?  
There is yet one behind, worse than them all. I will add no more but that: and that is, that our riches and our worship they shall leave us, because they be uncertain; but the pride of our minds, and the vain trust in them, them we shall be certain of, they shall not leave us. And this is grave jugum, a heavy misery upon mankind: The Goods, the Lordships, the Offices that they got, them they shall leave here: the sin, that they commit in getting and enjoying them, they shall not leave behind them for their hearts, but that shall cleave fast unto them. This is a certainty you will say: it is indeed a certainty of sin, but therefore an uncertainty of the soul: so doth job reckon it amongst the uncertainties of riches. For, 
job. 27.8.  what hope ha●h the hypocrite when he hath heaped up riches, if GOD take away his soul? where is his hope or his trust then? Never will they show themselves in their own kind, to be a staff of reed, as then: 
Esay 36.6.  both deceiving them with lean on them, and besides going into their souls and piercing them. For, very sure it is, many of that calling die in great uncertainty this way; wishing, they had never seen that wealth which they have seen, that so they might not see that sin which they then see. Yea some of them (I speak it of mine own knowledge abroad) wish, they had never come further than the shovel and the Spade: crying out at the hour of death, both of the uncertainty of their riches, & of the uncertainty of the estate of their souls too.  
This point, this, is a point of special importance, to be spoken of by me, and to be thought of by you. I would GOD, you would take it many times (when GOD shall move you) into sad consideration. With a great affection, and no less great truth (said chrysostom) that heaven and earth, and all the creatures in them, if they had tears, they would shed them in great abundance, to see a great many of us, so careless in this point as we be. It is the hand of the LORD, and it is His gracious hand, (if we could see it) that He in this manner, maketh the world to totter and reel under us, that we might not stay and rest upon it, where certainty and steadfastness we shall never find; but in Him above, where only they are to be found. For, if riches, being so brittle and unsteady as they be, men are so mad upon them; if GOD had settled them in any certainty, what would they have done? What poor man's right, what widowes copy, or what Orphane's legacy should have been free from us?  

The I●I. Point. Trust in God.  Well then: if riches be uncertain, whereto shall we trust? If not in them, where then? It is the third point: Charge them that be rich in this world, that they be not highminded, neither trust in the uncertenty of riches: but that they trust in GOD. It is the third point of the Charge, in general; and the first of the affirmative part: and containeth, Partly a Homage to be done for our riches, to GOD, and that is, trust in Him: And partly a rent charge laid upon our riches, which is doing good. And indeed, 
Psal. 37.5.  no other than David had said before, Trust in the Lord and be doing good.  
Saint Paul will batter down, and lay flat our Castle, but he will erect us another, wherein we may trust. Yea indeed, so as Solomon did before, setteth up a tower against the tower; the Tower of the righteous, which is the Name of the LORD, against the Rich man's tower, 
Pro. 18.10.  which is as you have heard before, his riches. In stead of the Worldling's saith, which is to make money an article of his faith; teacheth us the faith of a Christian, which is, to vouchsafe none but GOD that honour. Even so doth the Apostle here; and that, for great reason: Nam qui vult securus sperare, speret in Eo qui non potest perire, He that will trust, and be secure in his trust, let him trust in Him, who himsel●e never failed, and never faileth those, that put their trust in him: in whom is no uncertainty, 
jam. 1.17.  no not so much as any shadow of uncertainty.  
Trust in him, by looking to Him first, yet we admit any else into our conceit: and by looking to Him last, and not looking beyond him to any, as if we had a safer or trustier then Herald  
And that, because he is the living GOD: as if he should say, That you fancy to yourselves, to trust in, is a dead idol, and not a living GOD; and if ever you come to any dangerous disease, you shall find, it is an idol, dead in itself, not able to give itself life; much less to another: not able to ransom the body from the death, ●uch less the soul from hers; not able to recover life when it is gone, nay not able to preserve life when it is present; not to remove death, nay not to remove sickness, not any sickness, not the gout from your feet, not the palsy from your han●s, nay not so much as the ache from your teeth: not able to add one hair to your head, nor one hair's breadth to your stature, nor one hour to your days, nor one minute to the hours of your life. This moth-eaten God, as our Saviour CHRIST calleth it, this canker-eaten God, this God, that must be kept under lock and key from a thief, trust not in it for shame. O let it be never said, the living trust in the dead. Trust in the living GOD, that liveth himself, nay that is life himself; in His Son, that was able to quicken himself, and is able to quicken you; of whose gift and inspiration you have already this life; by whose daily spirit and visitation your soul is preserved in this life, in this mortal and corruptible life; and of whose grace and mercy we look for our other immortal and eternal life.  
Who not only liveth, but also giveth you, &c:] A living and a giving God: that is, that liveth, and that giveth: of whose gift you have not only your life and term of years, but even also your riches themselves; the very horns that you lift so high, and wherewith unnaturally many times you push against Him that gave them. He giveth; for the earth was the Lord's and all that therein is; 

Psal 24.1.115.16.  
Ag 2.9.   till the earth he gave unto the children of men: And silver and Gold were the Lord's, till, not by a casual scattering, but by his appointed giving; not by chance, but by gift, He made them thine. He gave them: ●●ou broughtest none of them with thee into the world, thou camest naked. He gave them; and when He gave them, He might have given them to thy brother of low estate, and made thee stand and ask at his door, as He hath made him now stand and ask at thine. He giveth you riches; you get them not; it is not your own wisdom or travail that getteth them, but His grace and goodness that giveth them. For, you see many men of as great understanding and foresight as yourselves, want not only riches, but even bread. It is not your travail; except the Lord had given them, 
Eccle. 9.11.  all the early uprising, and late down-lying had been in vain. It is GOD that giveth: make your recognizance it is so, for fear lest if you deny Dominus dedit, 
job 1.21.  you come to affirm Dominus abstulit. GOD teacheth, it was He that gave them, by taking them away.  
This is Saint Paul's reason: let us see how it serves his conclusion to the overthrow of our vain pride and foolish trust in them. If it be gift, Si accepisti quid gloriaris? 
1. Cor 4.7.  be not proud of it: And if it be gift, He that sent it, can call for it again; trust not in it.  
Who giveth us all things &c] All things, spiritual or corporal, temporal or eternal, little or great, from the least and so upward; from the greatest and so downward: from panem quotidianum, a morsel of bread, to Regnum coelorum, the Kingdom of heaven. He giveth us all even unto Himself: yea He giveth us himself and all, and more we cannot desire.  
Why then, if He give all, all are Donatives; all that we hold, we hold in frank almoigne; and no other tenure is there, at GOD 's hands, or in our Law. For, 
1. Cor. 4.7.  quid habes quod non accepisti? What is there? that is to say, name one thing, thou hast, tha● thou hast not received; and if there be any one thing, boast of that and spare not. But if that be nothing, then let Cyprian's sentence take place (so much commended and so often cited by Saint Augustine) De nullo gloriandum est, quia nullum est nostrum: and add unto it, De nullo fidendum est, quia nullum est nostrum: we must glory of nothing, for that we have nothing of our own; neither must we trust any thing, for that we have nothing of our own.  
That giveth us all things to enjoy:] Not only to have, but to enjoy. For, so to have them, that we have no joy of them; so to get all things, that we can take no part of them, when we have gotten them; so to possess the labours of our hands, that we cannot eat the labours of our hands, as good be without them: This is a great vanity and vexation; and indeed (as Solomon saith) an untimely birth were better, 
Eccles. 6.2.3.  than so to be. But blessed be God, that besides these blessings to be enjoyed, giveth us healthful bodies to enjoy them with, the favour of our Prinee to enjoy them under, the days of peace to enjoy them in; whereby our souls may be satisfied with good things, and every one may eat his portion with joy of heart.  
That giveth all things to enjoy:] that is, dealeth not with you as he hath dealt with the poor; hath given you things not only of use and necessity, but things also of fruition and pleasure: hath given you not only Manna for your need, but also Quails for your lust: Hath given you out of Ophir not only linen cloth, and Horses for service, 
Psal. ●8. 29,  but also, Apes, Ivory, and Peacocks, for your delight. Unto them he giveth indumenta, covering for their nakedness; but unto you ornamenta, clothing for your comeliness. Unto them he giveth alimenta, nourishment for their emptiness; unto you delectamenta, delicious fare for daintiness. Therefore you above all men, are to rejoice in Him, there is great cause: that he may rejoice over you, unto whom He hath given so many ways, so great cause of rejoicing.  
That giveth us all things to enjoy plenteously:] Plenteously, indeed, may Israël now say, 
Psal. 147.20.  (said the Prophet;) may England now say (say I) and I am sure upon as great cause. He hath not dealt so with every Nation, nay He hath not dealt so with any nation. And plenteously may England now say; for it could not always: Nay it could not ever had said the like. Plenteously indeed, for He hath not sprinkled, but poured His benefits upon us. 
Psal. 144 15. Ibid.  Not only Blessed be the People whose God is the Lord (that blessing which is highly to be esteemed, if we had none besides it,) but Blessed be the People that are in such a case. That blessing He hath given us, all things to enjoy plenteously; we cannot, nay our enemies cannot but confess it. O that our thankfulness to Him, and our bounty to His, might be as plenteous, as His gifts and goodness have been plenteous to us!  
To move us from the two evils before, the Apostle used their uncertainty, which is a reason from Law and the course thereof. So he might now have told us, if we trusted not in God, we should have the table turned, and his giving changed to taking away; our all things, into want of many things, and having nothing near all; our plenty into penury; and our enjoying more than we need, into no more than needs, nor so much neither. Thus he might have dealt: but He is now in a point of Gospel, and therefore taketh his persuasion from thence. For, this indeed, is the Evangelicall argument of God's goodness; and there is no goodness to that, which the consideration of God's goodness worketh in us.  
The argument is forcible; and so forcible, as that choose whither this will move us or no: Sure, if this will not prevail with us, we shall not need Moses nor CHRIST, to sit and give sentence upon us; the Devil himself will do it. For, as wicked as he is, and as wretched a spirit, yet thus he reasoneth upon job: Doth job fear Thee for nought? As if he should say: 
job 1.9.  seeing thou hast dealt so plenteously, yea so bounteously with him, if he should not serve thee, if he should so fare forget himself, it were a fault past all excuse, a fault well worthy to be condemned. A bad fault it must be, that the Devil doth abhor: yet so bad a fault it is (you see) that the Devil doth abhor it. When men receive blessings plenteously from God, and return not their homage back again, unthankful rich men shall need no other judge but the Devil, and then, as you see, they are sure to be condemned. For, if God will not do it, the Devil will.  
Let me then recommend this third part of the Charge to your careful remembrance and regard. It concerneth your homage, which is your trust in him, that you trust in him with your service of body and soul, who hath trusted you with his plenty and store, and hath made you in that estate, that you are trusted with matters of high importance both at home and abroad. For, it is the argument of all arguments to the true Christian, because GOD hath given him (saith Saint james) without exprobration; 
jam. 1.5.  and given all things, without exception of any; and that to enjoy which is mor● than competency; and that plenteously, which is more than sufficiency; therefore, even therefore, to trust in Him only. If there be in us the hearts of true Christians, this will show it; for it will move us: and so let it I beseech you. Let us not, as men under the Law, be tired with the uncertainty of the creatures; but as men under grace, have our hearts broken with the goodness of our GOD. In that GOD to place our trust, who beyond all our deserts giveth: if we respect the quantity, all things; if the manner, very plenteously; if the end, to joy in them; yet so, that our joy and repose end in Him: a very blessed and heavenly condition.  


The FOUR Part. That they do good.  
Psal 37.3.   Trust in the Lord and be doing good, said David: Saint Paul saith the same, Charge the rich of this world, that they do good. The last was a very plausible point, which we have dwelled in with great delight. What? the plenty of all things; that we enjoy, and long may enjoy I beseech GOD: who is not moved with joy to hear it reported?  
But little know they, what a consequent Saint Paul will infer upon this antecedent. For, thus doth Paul argue. GOD hath done good to you by giving you; you also are bound to do good to others, by giving them. If he hath given you all things, you ought to part with something: (and the more you part with, the liker ye become to Him, that giveth all things.) If he have given you to enjoy, you ought to receive others into the fellowship of the same joy: and not to think, that to do others good, is to do yourselves hurt. If plenteously He have given you, you ought to be plenteous in giving; and, not when the Lord hath his Epha great, wherein He hath meet to you, to make your Hin small, whereby you measure to the poor; turning the plenty of heaven into the scarcity of earth.  
Thus doth the Apostle fetch the matter about, and thus doth he infer your doing good to these little lambs and such like, out of GOD 's doing good unto you.  
And that which he inferreth, he doth exceeding fitly and showeth great art and learning in it. For, speaking of enjoying (his very last word) he is carried in a very good zeal and affection to the rich of this world, to desire of GOD, and to entreat of them that they may not have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them (that is) enjoy them for a season, 
Heb. 11.25.  but that they may enjoy them for ever; not only, for a few years, or weeks or days (we cannot tell well which) but from everlasting to everlasting: And that is, by doing good. So enjoy that we may do good too.  
To say truth: Saint Paul could not better devise, than here to place it. For, our too much enjoying eateth up our well doing, clean. Our too much lashing on in doing ourselves good, maketh that we can do good to none but ourselves. Our present enjoying destroyeth our well doing utterly, and consequently the eternal enjoying we should have of our riches. As Pharao's lean kine devoured the fat, 
Gen 41.4.  and it was not seen on them, so doth (saith Basil) our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our riotous mispending (where we should not) eat up out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Christian bestowing where we should: and a man cannot tell, what is become of it. Very well and wisely said that Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pride is prodigalitie's whetstone, and it sets such an edge upon it, in our enjoying, that it cuts so deep into our wealth; and shares so much for our vain and riotous enjoying, that it leaves but little for our well-doing.  
Look how the trust in GOD, and the trust in riches are set one against another, here by the Apostle; so are our high minds, and our doing good. One would not think it at the first, but (sure) so it is; we must have lower minds and less pride, if we will have more good works and greater plenty of well-doing. You may therefore enjoy your wealth, that is true: but you must also take this with you, you must do good with it, and learn of the Apostle, there be two uses of your riches, and that therefore GOD hath given them, ¹ To enjoy, ² To do good: not, to enjoy only; but, to enjoy and to do good.  
Enjoying, is doing good: But, not to ourselves only; but, by doing good, here, Saint Paul meaneth, to do it to others, that they may be the better for us. The very same two doth Solomon in very fit terms set down: that Water is given into our cistern, ¹ that we may drink of it ourselves, ² that our fountains may flow out, 
Pro. 5.15.  and they that dwell about us far the better for them. 
Matt. 12.42.  The very same two doth a greater than Solomon, our SAVIOUR himself count of too: for, of his purse, we read He had these two uses, to buy that He had need of himself, and to give something to the poor. It is good reason, that man consisting of two parts, the soul and body, 
joh. 13.29.  the body only should not take up all; but, the soul should be remembered too. Enjoying is the body's part; and well-doing is the soul's: your souls are suitors to you to remember them, that is, to remember well-doing, which is the soul's portion.  
Remember this second: the other (I doubt not) but you will remember fast enough. This was the use of our SAVIOUR CHRIST 's purse, and if yours be like His, this must be the use of yours also. For surely, it is greatly to be feared, that many rich at this day, know not both these: indeed know no other use of their wealth then an Ox or an Ass, or other brute beasts would know; to have their crib well served, sweet and clean provender of the best in the manger, and their furniture and trappings fit and of the finest fashion: No other, than the Glutton did, to go in soft linen and rich silk and to far deliciously every day. Or then the other, his pewfellow, 
Luk. 16.19.  that professed, it was all the use he counted of; and therefore we see he saith to his soul, Eat thy fill (soul) and drink thy fill; fill and fat thyself, and enjoy this life; 
Luk. 12.19.  never look to enjoy any other.  
We must learne-one use more, one more out of our charge, and consequently. When we look upon our sealed sums, our heaps of treasure, and continual come in, thus to think with ourselves: This that I see here, hath GOD given me to enjoy, but not only for that, but, to do good with, also. The former use of my riches I have had long and daily still have, but what have I done in the other? The rich men in the Gospel, they had the same; they did enjoy theirs; but now (it is sure) little joy they have of them: why? for want of this other. Abraham he did both; he enjoyed his riches here, and now another, an eternal joy of them. Yea he received Lazarus into his bosom. Why? he received him into his bosom, and cherished him, and did good here on earth. And so did job, and so did Zachaeus. Now good Lord, so give me grace, so to enjoy here, that I lose not my endless joy in thy heavenly kingdom. Let me follow their steps in my life, with whom I wish my soul after death. These things are good and profitable for the rich, oft to think on.  
Well then, if to do good be a part of the Charge, what is it to do good? It is a positive thing (good;) not a privative, to do no harm. Yet, as the world goeth now, we are sane so to commend men; He is an honest man, he doth no hurt: of which praise any wicked man, that keeps himself to himself, may be partaker. But, it is to do some good thing: what good thing? I will not answer, as in the Schools; I fear, I should not be understood; I will go grossly to work. These that you see here before your eyes, to do them good, to part with that, that may do them good; use the goods that you have, to do but that, which sundry that have heretofore occupied those rooms where you now sit (whose remembrance is therefore in blessing upon earth, and whose names are in the book of life in heaven) have done before you in divers works of charity, to the maintenance of the Church, the benefit of Learning, and the relief of the Poor of the land. This is to do good. This, I trust, you understand.  
This know; that GOD hath not given sight to the eye, to enjoy, but to lighten the members; nor wisdom to the honourable man, but for us men of simple shallow forecast; nor learning to the divine but for the ignorant: so, neither riches to the wealthy, but for those that want relief. Think you Timothee hath his depositum, and we ours, and you have none? it is sure, you have. We, ours, in inward graces and treasures of knowledge: You yours, in outward blessings and treasures of wealth. But, both are deposita, and we both are feoffees of trust. I see, there is a strange hatred, and a bitter gainsaying every where stirred up against unpreaching Prelates (as you term them) and Pastors that feed themselves only; and they are well worthy: If I might see the same hatred begone among yourselves, I would think it sincere. But, that, I cannot fee. For, that which a slothful Divine is, in things spiritual; that is, a Rich man for himself and no body else, in things carnal, and they are not pointed at. But sure, you have your harvest as well, as we ours; and that a great harvest. Lift up your eyes and see the streets round about you, the harvest is verily great and the Labourers few: 
Matt. 9. 37·  Let us pray (both) that the Lord would thrust out Labourers into both these harvests, that the treasures of knowledge being opened, they may have the bread of eternal life: and the treasures of well-doing being opened, they may have the bread of this life, and so they may want neither.  
I will tell you it, another as easy a way: Saint Augustine making it plain to his auditory (somewhat backward as it should seem) was fain to tell them thus, thus to define doing good: Quod non vultis facere, hoc bonum est (said he:) that that you will not do, that that I cannot get you to do, that is to do good. Shall I say so to you? No indeed, I will not; I hope better things, and partly I know them. But, this I will say: that which the Papists with open mouth, in all their books, to the slander of the Gospel; that which they say, you do not; nay, you will not do; that is, to do good.  
One of them saith, that our Religion hath comforted your force attractive so much, and made it so strong, that nothing can be wrung from you. Another, he saith, that our Religion hath brought an hardness into the bowels of our Professors, that they pity little, and the cramp or chiragra into their hands, that they give less. Another 〈◊〉 our preaching hath bred you minds full of Salomon's horsleches, that cry ●ri●g in, bring in and nothing else. All of them say, that your good works come so from you, as if indeed your religion were, to be saved by faith only. Thus through ●ou▪ and through want of your doing good, the Gospel of CHRIST is evil spoken of ●mong them that are without. They say, we call not to you for them: that we preach not this point, that we leave them out of our Charges. Libero animam meam, I deliver here mine own soul: I do now call for them; I have done it elsewhere yer now. Hear, I call for them now, I take witness, I call you to record, I call heaven to r●cord, Domine scis quia dixi, scis quia locutus sum, scis quia clamavi: Lord, thou knowest, I have spoken for them, I have called for them, I have cried for them, I have made them a part of my charge, and the most earnest and vehement part of my charge, even the charge of doing good.  
Unto you therefore that be rich be it spoken; hear your charge I pray you. There is no avoiding, you must needs seal this fruit of well-doing, you must needs do it. For, having wealth and wherewithal to do good, if you do it not; Inprimis, talk not of faith, for you have no faith in you; if you have wherewith to show it, and show it not, Saint james saith, you have none to show. Nor, tell me not of your religion, there is no religion in you: 
jam. 1.27. ●  Pure religion is this (as to very good purpose was showed yesterday) To visit the fatherless & widows: and you never learned other religion of us.  
Secondly, if you do it not, I warn you of it, now; you shall then find it, when you shall never be able to answer the exacting of this charge, in the great Day: where, the question shall not be of the highness or lowness of your minds, nor of your trust and confidence, or any other virtues, though they be excellent, but of your feeding, clothing, visiting, harbouring, succouring, and in a word, of your well-doing only. This I say to you; bear witness I say it.  
Now to Them, in your just defence I say: (for, GOD forbid, but while I live, I should always defend this Honourable City in all truth:) to them whom the mist of envy hath so blinded, that they can see no good at all done, but by themselves, I forbid them, the best of them, to show me in Rheims or in Rome or any popish City Christian, such a show, as we have seen here these two days. To day, but a handful of the heap, but Yesterday and on Moonday, the whole heap; even a mighty army of so many good works as there were relieved Orphans, the Chariotts of this City, 
2. King. 2.12.  I doubt not, and the horsemen thereof.  
They will say, it is but one; so they say: Be it so, yet it is a matchless one. I will go further with them; Spoken be it to GOD 's glory Non nobis Domine non nobis, 
Psal. 115.1.  sed Nomini Tuo dagloriam. Not unto us, not unto us O Lord, but unto Thy Name give the praise, for the loving mercy and for thy truth's sake which we profess. I will be able to prove, that Learning, in the foundation of Schools and increase of revenues within Colleges; and the Poor, in foundation of Almshouses, and increase of perpetuities to them, have received greater help in this Realm within these forty years last passed, since (not, the starting up of our Church, as they fond use to speak, but since) the reforming ours from the error of theirs, than it hath, I say, in any Realm Christian, not only within the self same forty years (which were enough to stop their mouths) but also than it hath in any forty years upward, during all the time of Popery: which I speak, partly of mine own knowledge, and partly by sufficient grave information to this behalf. This may be said and said truly.  
And when we have said this, what great thing have we said? that, time for time, so many years for so many; thirty years of light have made comparison with thirty years of trouble. But, this is not as we would have it: We would have it out of all comparison. This, that hath been said, is strange to them (I know) and more, than they reckoned of. But I would have you in these times of peace and truth, so fare beyond them, as that you might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, snafflle them in this. So, 
1. Pet. 2.15.  that they durst not once offer to enter into this theme with us, or once to mention it more. So it should be, I am sure; so the Gospel deserves to have it.  


2. The Quantity:  
Be rich in good works.   You have the substance of that you must do, to do good. Now here is the quantity: Be rich in good works: that seeing you are rich indeed, you would not be poor men but rich in good works.  
Good works (Saint Paul saith) not good words. Good, with the goodness of the hand; not with the goodness of the tongue, and tongue only; as many now are, (well therefore resembled to the tree that Pliny speaketh of, the leaves of it as broad as any targett, but the fruit is no bigger than a bean:) to talk targetts, and to do beans. It were better reversed, 
2. Tim. 3.16.  if we were (as Saint Paul saith) perfect in all good works, then perfect in certain curious and quaint terms, and set phrases, wherein a great part of many men's religions do now adays consist: plain speech and sound dealing; plain speech and good works, best.  
And rich in them. The Rich man in the Gospel, would (as he said) build his barns bigger to put in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all his goods he had: no good out of his barn. Yes yes, some in good works too. Saint Paul hath here within the compass of this Text two Rich men; his desire is, they may both meet together in every rich man. Rich, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the world that now is; so, ye are: Rich, in the world that shallbe after this; be that too. Rich in coffer; so ye are: Rich in conscience; be so too. Your consciences you shall carry with you: your coffers you shall not. Thus you are valued in the Queen's books: what are you in GOD 's books? So much worth in this land of the dying: how much worth in the land of the living? Saint Paul's advice is, that you strive for both: which you shallbe, if ye be rich in good works. The true riches are the riches of His glorious inheritance. They be the true riches, which except a man can assure himself of, 
Eph. 1.18.  after the lease of his life is out, he shallbe in a marvelous poor case, as was the Rich man; 
Luke 16.24.  and beg of Lazarus there, that begged of him here. Those riches must be thought of, marry than you must be rich in good works. Not to give something, to somebody, at some time: Why? Who doth not so? That is not to be rich. To give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sparingly, a piece of bread, or a draught of drink, and that only; that belongeth to him whom GOD hath sparingly blessed, to the brother of low estate: it is not your work.  

Exod. 35.  In the Law, to the building of the Tabernacle, the poor gave Goate's hair, and Badger's skins; that was for them, and that was accepted: the rich they gave purple, gold and jewels to the Tabernacle; they were rich in good works. And in the Gospel, to whom much is given, 
Luke 12.48.  of him proportionally much shallbe required: That is, in a word, as you are sessed in the Queen's books, so are you in GOD 's books, each one according to his ability. And GOD will look, that according to that sessement they should be done: 
Col. 1.10. 2. Cor. 9.8.  that you should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abound in good works, as you do in wealth, that you should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go before and sit highest, and have a precedence in works, as you have in your places. And in a word, that you should be Lords, Knights, aldermans, Masters, Wardens, and of the Livery in good works, as you be in your several Wards and Companies. And indeed to say the truth, to commit so many sins, as no Auditor can number them, and to afford so few good works, as a child may tell them: to receive such profitts as great compt-bookes will not ho●d them; and to yield so small store of good works, as a little paper not so broad as my hand may contain them: To lash out at a banquet, you know what; and to cast to a Captive's redemption all the world knows what: To cast your pride with pounds, and your good works with pennies; what co●aerence is there in these? This is not to be rich: But that, is a part of the charge too. I pray you remember it; Remember to be rich: not only to do good, but to be rich in doing good. That, will make you in case well to die, as now (GOD be thanked) you are well to live.  


2. The Quality:  
Ready to distribute.   And with the quantity, take the quality too, I pray you: for the quantity, richly; for the quality, readily. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with compulsion, not willingly; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with grudging, not cheerfully, these are the faults contrary to this virtue. GOD must have it done with a facility, with a readiness, easily. And good reason, easily; for easily you may. We that want, cannot without difficulty; we would and we cannot: we have a heart without a hand: though we be willing, nothing is done; why? we are not able. You are well able (GOD be thanked) if you be well willing, there is no ●ore to do; it is done. This readiness is a necessary virtue in our days: where, your ●enefitt come (nay many times, your a debt) so much ingenuity is spent, so many Rod's, such a Vade & redi, go and come such a time; such a dancing on the threshold, such ● failing of the eyes, yet it can be seen; such a cleaving to the fingers, 
Pro. 3.28.  yet it will come of, such instillation by now a drop and then a drop: as to a liberal nature, when it cometh, it is like to breadfull of gravel; for hunger a man must needs have it, and out for needs must, a man, had as leef be without ●t. O beloved, mar not all you do before GOD and man for want of this one thing. You love a fair seed time, all of you: Hilaris datio, serena satio; cheerful giving is like a fair seedtime. As you, for your seed, to bury it, wish a seasonable time; so and no less GOD desireth for His; that His seed may not be sown with an overcast mind, but with gladness of heart and cheerfulness of countenance. Even as He doth himself; who what He bestoweth, bestoweth so, as He taketh as much, yea more delight in giving, than we in receiving. So do, and then this Charge is at an end: Be ready to communicate.  
There is of this word, some difference among Writers; but such, as you may easily reconcile. Some think, the Apostle would have rich men to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easy to be spoken with, and to be spoken to. Some, that he would not only have them give readily, but lend freely, and not practise the devil's Alchimistry (as they do) by multiplication in lending. Some, that they should not think their beneficence to be a taking from them without receiving back, inasmuch as there is an intercourse of the giver's grace, and the receiver's prayer. Some, that his mind is, that they should not do good to some few, but even to a multitude. All are good and godly, and agreeable to the analogy of faith: and you by doing all, may verify and agree all, and make of a discord in opinions, an harmony in practice. Saint Hierome (me thinketh) saith best, that Communicare est communitati dare, aut ad aliquid commune, to be beneficial to a Society, or to bestow to some common use.  
This is the perfection or pitch of well doing, that most plenteous grace by the thanksgiving of many, may redound to the glory of God. 
2. Cor. 4.15.  The Apostle therefore is a further suitor to you that be rich, and will not end his Charge, till he hath laid this on you too, to do good to Societies and Foundations, either necessary to be erected, or more than necessary to be maintained, lest through our evil doing, our father's well doing perish. It is not for every man to reach unto them; there is no hope to have them upholden but by you: that you would therefore have them in remembrance, and think upon them to do them good.  
But alas, what hope is there to hear, that good willbe this way done, since it is thought, that many may be indicted for seeking to eat up Companies, and to convert that which was the good and making of many, into their own singular commodum, by out-buying and out-bidding all besides themselves, that they alone may appropriate civil live, turn common into private, the whole body's nourishment into one forgrown member, and in the end dwell alone upon the earth. 
jer. 49 3●.   
That the world is toward an end, other men may be persuaded by other reasons; none more effectual to persuade me, than this one, that every man doth what in him lieth to discommon communities, and to bring all to the first privation. For the world being itself a main Society; these men, by dismembering under-societies, seek and do what they can to dissolve the whole. So that, GOD must needs come to make an end of the world, or else, if this hold on, we should shortly make an end of it ourselves.  
It is further complained, that whereas there hath been and is given charitably to the poor and their maintenance, that the poor themselves want, and they that have the receiving of the profitts do yet increase mightily, Had not these things need to be put in the Charge? Are they not in the ears of the Lord? Is it not a sin crying to heaven? Shall he not visit for these things? for this discredit of His Gospel, for this unexcusable, unfaithful dealing, in the ears of jew and Gentile, of Turk and Christian, of GOD and man? I beseech you still, suffer the words of exhortation: it is good for you to know, what things are said abroad. For my part, in GOD 's presence I protest, I know none; and if there be none, present none. It is that I desire; the charge is now given, may be given in vain.  

¹ To the Church.  Now, if you ●nquire, to whom your doing good should stretch itself? Saint Paul himself will ●ell you. To them that instruct you, they are to 
a Gal. 6.6.  communicate with you in all 〈◊〉 goods, that is, the Church: and to the necessity of the Saints, or to the 
b Rom. 12.13.  Saints that 〈…〉 necessity, that is, to the Poor.  
The Church first: 
c Est 4.14.  For this end, came Ester to the Kingdom, and 
d Neh. 1.11.  Nehemiah to his great favour with the Prince, even to do good to the Church: And for this end hath 
e Ezek. 28.14.  Tyrus that rich City, that abundance bestowed on her, even to be a covering Cherub to the Church of GOD, and to stretch her wings over it. The Prophet's meaning was, that rich men must be a shadow of maintenance and defence to the Ark, to Divinity, their riches must serve them as wings to that end; they must be covering Cherubs on earth to the Church militant, if ever they willbe singing Cherubs in heaven with the Church triumphant.  
And much good might be done, and is not, in this behalf: and that many ways. I will name but one, that is, that with their wings stretched out, they would keep the filth and pollution of the sin of sins (whereof you heard so bitter complaint both these days) of Simony and Sacrilege, from falling on the Ark, and corrupting and putrifying it, which it hath almost already done. That seeing the Pope do that he doth (howsoever some have alleged the Papist's great detestation of this sin, and of us for this sin, for a motive; it is all but dissembling, their hand is as deep in this sin as any man's:) I say, seeing the Pope doth as he doth, that is, as he hath dispensed with the oath and duty of Subjects to their Prince, against the fift Commandment: with the murder, both violent with daggs, and secret with poison of the Sacred Persons of Princes, against the sixth: with the uncleanness of the stews, and with incestuous marriages, against the seventh: So, now of late, with the abomination of Simony, against the eighth; having lately (as it is known by the voluntary confession of their own Priests) by special and express warrant of the See Apostolic scent hither into this Land his Licence dispensative to all Patrons of his mark to set up Simony, and to mart & make sale of all Spiritual live which they have or can get, to the uttermost penny, even (if it were possible) by the sound of the drum; and that with a very clear conscience (so that some portion thereof be sent over to the relief of his Seminaries, which by such honest means as this, come to be now maintained.) Seeing thus do the Papists, and we (loath to be behind them in this gain of blood) make such merchandise with this sin, of the poor Church and her patrimony, as all the world crieth shame of it: To redeem the orderly disposing them to the Church's good, were a special way for you rich men to do good in these days. Neither as these times are, do I know a better service, nor which (I am persuaded) will please GOD better, than this, or be better accepted at His hands.  
This for the Church: you must have a wing stretched abroad to cover it. And for the poor, 
● To the Poor.  you must have a bosom wide open to receive them. Lazarus in a rich man's bosom, is a goodly sight in heaven; and no less goodly in earth. And there shallbe never a rich man with Lazarus in his bosom, in heaven, unless he have had a Lazarus in his bosom here on earth.  
The poor are of two sorts: Such as shallbe with us always (as CHRIST saith) to whom we must do good by relieving them: 
joh. 12.8.  such is the comfortless estate of poor Captives; the succourless estate of poor Orphans; the desolate estate of the poor Widows; the distressed estate of poor Strangers; the discontented estate of poor Scholars: all which must be suffered and succoured too.  
There are others, such as should not be suffered to be in Israël, whereof Israël is full: I mean; beggars, and vagabonds, able to work; to whom good must be done, by not suffering them to be as they are, but to employ them in such sort, as they may do ●ood. This is a good deed no doubt; and there being, as I hear, an honourable good purpose in hand for the redress of it, GOD send it good success. I am as ●ne, in part of my charge, to exhort you by all good means to help and further it.  
Me thinketh it is strange, that the exiled Churches of Strangers which are harboured here with us, should be able in this kind to do such good, as not one of their poor is seen to ask about the streets; and this City, the harborer and maintainer of them, should not be able to do the same good. Able it is no doubt, but men would have doing good too good cheap. I know, the charges will be great: but, it will quit the charges, the good done will be so great. Great good to their bodies, in redeeming them from divers corrupt and noisome diseases, and this City from danger of infection. Great good to their souls, in redeeming them from idleness, and the fruit of idleness, which is all naughtiness, no where so rife as among them; and this City from much pilfering, and loss that way. Great good to the Commonwealth, in redeeming unto it many rotten members, and making them men of service, which may hereafter do good in it, to the public benefit, and redeem this City from the blood of many souls which perish in it for want of good order. Last of all, great good to the whole Estate, in bringing the blessing of GOD upon it; even that blessing, 
Deut. 15.4  that there shall not be a beggar in all Israël. So much for doing good.  
Laying up in store, etc.] That is, your work shall not be in vain in the end, 
The last point: The Reason.  but receive a recompense of reward: which is a prerogative, the which GOD 's Charges have above all other. In man's, there is death to the Offender; but if any have kept his charge, he may claim nothing but that, he hath. Only the Lord's Charges are rewarded.  
So that, besides the two reasons which may be drawn out of the former, ¹ one of the uncertainty, ² the other of GOD 's bounty: 1. Of the Uncertainty, Da quod non potes retinere: That we would part with that, that we cannot keep long; that we must part with your long, whither we will or no: 2. Of the Bounty of GOD, De meo peto, dicit CHRISTUS; That GOD which gave, asketh but his own; but of that, He gave us, a part to be given Him, and we (if there be in us, the heart of David) will say, quod de manu tuâ accepimus. 3. Besides these, a third; 
1. Chro. 29.40.  Though GOD might justly challenge a free gift without any hope of receiving again, He will not; but tells us, His meaning is, not to empoverish or undo us, but to receive these, which He gave us and came from Him every one, and those that within a while forgo we must, to give us that, we shall never forgo. That is that, he teacheth us: commandeth not our loss, but commendeth to us a way to lay up for ourselves, if we could s●e it; not, to lose and leave all, we know not to whom.  
Well said Augustine, preaching on these very words: At the very hearing these words [Part with and distribute] the covetous man shrinks in himself; at the very sound of parting with; as if one should pour a basin of cold water upon him, so doth he i'll and draw himself together, and say Non perdo: he saith not, I will not part with, but, I will not lose; for he counteth all parting with to be losing. And will ye not lose saith Saint Augustine? yet, use the matter how you can, lose you shall: for, when you can carry nothing away of all you have, do you not lose it? But, go to (saith he) be not troubled, hear what follows, shut not thy heart ●gainst it.  
Laying up for your selves.] I know, judas was of the mind, 
Laying up for ●our selves.  that all that went besides 〈◊〉 bag, was Vtquid perditio? and so be all they that be of his spirit. But, Saint ●aul is of that mind, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lay out to good uses, is to lay up to our own uses: that, ●n pa●●ing thus with it, we do not dimittere but praemittere; not lose it, by leaving it here from whence we are going, but store it up, by sending it thither before, whither we are going. And indeed, one o● 〈◊〉 two, we must needs, either leave it behind and lose it for ever; or send it befo●● and have it our own for ever. Now choose whither you will hold of Iudas', or Paule's.  
For indeed, it is not laying up, Saint Paul findeth fault with; but the place, where: not building or obtaining, or purchasing; all which three are specified, and the Apostle speaketh in your own terms, and the things you chief delight in: but, the laying up in the flesh, which will rot, and with it whatsoever is laid up with it; or in the world, which is so variable now, and will be consumed all to nought, and with it, whatsoever is said up in it. But, he would have us to lay it up in heaven; which (besides that it is our own country, and this but a strange land) is the place, whither we pass leaving this place behind; and from whence we must never pass, but stay here, and either for ever want, or have use for ever of that, we part with here. And to say truth, Vt quid respicimus? With what face can we look up and look upon heaven, where we have laid up nothing? or what entertainment can we hope for there, whither we have sent no part of our provision; but for aught of our sending, the place is clean empty?  
You will say; how can one reach heaven to lay any thing there? I will ask you also another question: How can a man being in France, reach into England to lay any thing there? By exchange. And did you never hear of our exchange, Cambium coeleste? You know, that to avoid the danger of Pirates, and the inconvenience of for●in Coin, not currant at home, it is the use of Merchants to pay it there, to receive it ●eer. Such a thing is there in this laying up. We are here as strangers: the place where we wish ourselves, is our Country, even Paradise (if so be, we send our carriage thither before; if not, I fear, we intent some other place: it is not our country.) When we shall take our way thither, through the way of all flesh, through death, certainly we lose all; he strips every one, he lays hold of: and put case, we could get through with all our bags; here it is currant (for it is the coin of the world;) but, there it is base, and goeth for nought; what shall we then do? Quare non facis? why deal you not with exchange, paying here so much, to have so much repaid you there. Adires trapezitas, you should go to the Bankers: who be those? Cum quaesiveris, when you have sought all, Pauperes sunt campsores, they be the poor: Da pauperibus & accipies thesaurum. Where is our bill? Quod, vel quantum uni. Who will repay it? Ego resolvam: Nec repetit mercedem sed dat mercedem. What? refuse you to take CHRIST 's bill? If you dare trust your servants without fear of losing; if you trust your Lord, fear you to lose? If them, of whom you receive nothing, but, they of you; what, not Him of whom erst you professed to receive all things? If CHRIST be of credit, and heaven be not Utopia; if we think there is such a life after this, we shall ever have to do there, Lay up here. Think, it is a laying up. Upon the believing of this one word, the weight of doing and not doing, all the Text lieth.  
When we recount our good deeds, we commonly say, For him, and for him, we have done this and that; It is true, saith Saint Paul. That good you do, you do for them, and for yourselves too: but more, for yourselves then for them. To lay up, and to do good; yea, to others; Nay to do yourselves good, to lay up for yourselves. Before, you thought it scattering; it was indeed laying up: Now, you think, it is for them; it is, for you, and your sakes, GOD commandeth it.  
GOD hath no need of you to feed the poor; No need of the Widow to feed Elias, He could still have fed him by ravens: and as he fed Elias by one; so could he them, by others, or other means, and never send them to Sarepta among you. He could have created sufficient for all men; or so few men, as all should have been sufficient for them. 
Deu●. 15.11.  He would not: He ordered, there should ever be poor in the land: Why? To prove them; and to prove you by them: that, He which feedeth you, might feed them by you; that your superfluities might be their necessaries: that they of their patience, in w●nting; and you, of your liberality in supporting, might both together, of Him that made you both, receive reward. They with you, in your bosoms there, as here: a good sight in heaven, and a good sight in earth. For sure, there shall never be a rich man in heaven, without a Lazarus in his bosom. Therefore, we have need of them, as they have need of us; yet, that, we make theirs, remaineth ours still.  
It liketh the Holy Ghost, as to term our preaching our seed, so to term your wealth, 
2 Cor 9.6.  your seed. The seed, the husbandman casts it, the ground receives it: Whose is it? the ground's? No, the husbandman's. And, though it be cast out of his hands and rot in the bowels of the earth, and come to nothing, and there becomes of it, no man can tell what, yet, this count he maketh, it is his still; and that every grain will bring him an ear, at time of the year; and so, that he hath, in casting it from him, stored it up for himself. Whereas, in foolishly loving it (as many do their wealth) he might have stored it up for worms and mustiness, and by that means indeed have lost it for altogether. The seed is your alms: The ground is the poor: You are the Sowers. When it is therefore sown among them, how it is spent, or what becomes of it, you know not: yet, this you know, and may reckon; that at the fullness of time, at the harvest of the end of the world, for every grain of temporal contribution, you shall receive an ear of eternal retribution. Whereas, storing it up here, it may after your decease be stored for harlotts and gamesters and rioters, in whose hands it shall corrupt and putrify, and yourselves lose the fruit thereof for ever. By this comparison you may know, that when you are dealing for the poor, it is your own business, you intend: that, not forgetting them, you remember yourselves; pitying them you have pity on your own souls, and that your labour shall not be in vain in the Lord. 
1. Cor. 15.58.   
Men use to reason with themselves; it will not always be health, let us lay up for sickness; it will not always be youth, for age: and why not (saith Saint Paul) it will not always be this life, not always present life, lay up for yourselves against the life to come. In this place, here, we shall not be always, but in another of our eternal abode. This time, that is, will not be always; but such a time will come, as in which, that we call a thousand years, shall be no more than a day, now. 
Psal. 90 4.  That place and that time would be thought of: and good wisdom it will be, for a man to forget what he is, and to weigh what he shall be. Surely for any present matter GOD did not make us; Sed ad nescio quid aliud, to some further matter yet to come. Not yet present: as yet, in promise, not yet in performance; as yet in ho●e, not in possession. I know, that even in this place the Lord doth reward, and showeth us plainly, that Date and Dabitur are two twins: We ourselves have by good trial found it true; when our careful Date and provision for the poor last year save one, was requited in presenti with a great Dabitur of the last year's increase. But this is but an Etcaetera, making nothing to the main promise which is to come, 
Luk 6 24.  which our SAVIOUR would never have out of our eye; Habetis híc, here you have your comfort, Habete illic have it there too, for here you cannot ever have it. For the present time, you have officers and servants to wait on you; in the time to come, none will accompany you, all will leave you, when to the grave they have brought you, save mercy only; none will wait or make room, but opera eorum, your works which you have here laid up for the time to come.  
The Scripture speaketh of this life, and all the felicity therein, 
Heb. 11.9. 2 Cor 5 1.  as of a tent or booth, spread for a day and taken down at night. Even like Ionas' gourd for all the world; fresh in the morning and stark withered your evening. But, of the life to come, as of a groundwork, never to remove itself, or we from it; but to abide therein, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the prison or the palace for evermore. We shall not therefore lose but lay up in store: not for others, but for ourselves: Not, for a few days now, but for hereafter: Not a tent to be taken down, but a foundation never to be removed.  
Of all the words in the Text, not one was meet for the teeth of the Rhemists, save this only: here you have a perilous note close in the margin: Good works are a foundation. A foundation, very true: who denies it? but whither a foundation in our graces, as CHRIST is without us, that is the point. The ground whereon every building is raised, is termed fundamentum. The lowest part of the building immediately lying on it, is so termed too. In the first sense, CHRIST is said to be the only foundation: 
1. Cor. 3.11.  Yet the Apostles, because they are the lowest row of stones, 
Eph. 2.20. Col. 1.23.  are said to be foundations, in the second. So, among the graces within us, faith is properly in the first sense, said to be the foundation: yet, in the second, do we not deny, 
Eph. 3.18.  but as the Apostle calleth them, as the lowest row, next to Faith, Charity, and the works of charity may be called foundations too. Albeit the margin might well have been spared at this place: for, the note is here, all out of place. For, being so great Schoolmen as they would seem, they must needs know, It is not the drift of the Apostle here, in calling them a foundation, to carry our considerations into the matter of justifying, but only to press his former reason of uncertainty there, by a contrary weight of certain stability here; and so, their note comes in like Magnificat at Matins.  
Thus reasoneth, Saint Paul: This world is uncertain, of a sandy nature; you may rear upon it, but it is so bad a soil, as whatsoever you raise, will never be well settled, and therefore ever tottering; and when the rain, and the wind, and the waves beat against it, 
Mat. 7.26.  it cometh down on your heads. Therefore to make choice of a faster soil, build upon GOD 's ground, not upon the world's ground: for, 
Chrys. in locum Hom. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith chrysostom;) there all is firm, there you may build and be sure, fall the rain upon the top of it, blow the wind against the side of it, rise the waves against the foot of it, it stands irremovable. Wherein the Apostle (saith chrysostom) doth teach a very goodly and excellent art, how to make of our fugitive riches a trusty and fast friend; how to make Gold of our Quicksilver, and of the uncertainty of riches, a sure and certain groundwork.  
Assurance and security are two things (we know) that rich men many times buy dear: here they may be had; not for thus much, or thus long, but for as much as you list, and as long as eternity is long, that never shall have end. The meaning is; that if you lay out, or lay on that you have, on these earthly things (the plot, which the world would fain commend unto you) with this life, or at the furthest, with this world they shall be shaken in pieces and come to nought; and you possibly in the hour of death, but most certainly in the day of judgement, shall shake, when the world your groundwork shakes, and be in trembling fear and perplexed agony touching the estate of your soul: knowing, there is nothing coming to you but the fruit of this world, which is ruin; or the fruit of the flesh, which is corruption. But, if you shall have grace to make choice of GOD 's plot, which He hath here leveled for you to raise upon, O quanto dignum pretio! that will be worth all the world in that day: the perfect certainty, sound knowledge, and precious assurance, you shall then have, whereby you shall be assured to be received, because you are sure you are CHRIST 's, because you are sure you have true faith, because you are sure you have framed it up into good works. And so shall they be a foundation to you-ward, by making evident the assurance of salvation: not, naturâ, to God-ward, in bringing forth the essence of your salvation.  
Look you, how excellent a groundwork here is! (not for a cottage;) whereon you may raise your frame to so notable a height, as standing on it, you may lay hand on and lay hold of eternal life. O that you would mind once these high things, that you would be in this sense highminded! Saint Paul's meaning is to take nothing from you, but give you a better to requite it by fare. He would have you part, with part of your wealth to do good; he will lay you up for it, treasure in heaven for your own use. He would have you forsake the world's sand and uncertainty, wherein you cannot trust; but therefore, he marks you out a plot out of the rock whereto you may trust. He would not have you highminded in consideration or comparison of aught on this earth; but he would have your minds truly exalted to reach up heavenly things higher than the earth. And last, instead of this world, the lusts and riches thereof, to match that, if you will lay hold of it, he holdeth out eternal life and the glory thereof.  
To take a short prospect into eternal life. Life itself first (you know) is such a thing, as were it to be sold, would be staple ware; if it stood where hold might be laid on it, some would thrust their shoulders out of joint, but they would reach it. It was a great truth out of a great lier's mouth, Skin and all. And I mean not eternal, 
job 2.4.  but this life; and therefore some readings have, to lay hold of true life; as if, in this, were little truth. Indeed Saint Augustine saith, it is nothing but a disease: We say of dangerous sicknesses, he hath the plague, he is in a consumption, sure he will die; and yet it fails; divers die not: whereas (saith he) of life itself, it may be said, and never fails: He lives, therefore he will certainly die.  
Well yet, this life, such as it is, yet we love it, and loath we are to end it: and, if it be in hazard by the Law, what running, riding) pos●●●g, suing, bribing, and if all will not serve, breaking prison is there for it! Or, if it be in danger of disease, what ado is there kept, what ill-savoured drugs taken! what scarifying, cutting, searing! and when all comes to all, it is but a few years more added; and when they are done, we are where we should have been before; and then, that which is now life shall be then no life. And then, what is it the nearer? What if Adam had lived till this morning, what were he now the nearer? Yet, for all that, as short and frail as it is, we do, what possibly man can do, to eke it still; and think ourselves jolly wise men when we have done, though we die next year after for all that. If then with so great labour, diligence, earnestness, endeavour, care and cost, we busy ourselves sometimes to live for a while, how ought we to desire to live for ever? if for a time to put death away, how to take death away clean? You desire life I am sure, and long life; and therefore a long life, because it is long, that is, cometh somewhat nearer in some degree to eternal life: If you desire a long lasting life, why do you not desire an ever lasting life? If a life of many years, 
Psal. 101.28.  which yet in the end shall fail; why not that life, whose years shall never fail? If we say, it is lack of wit or grace when any man runs in danger of the law of man, whereby haply he abridges himself of half a dozen years of his life; what wit or grace is there, wilfully to incur the loss of eternal life? For indeed, as in the beginning we set down, it is a matter touching the loss of eternal life, we have in hand; and withal touching the pain of eternal death. It is not a loss only, for we cannot lose life, and become as a stone, free from either: if we lose our hold of this life, eternal death taketh hold upon us: If we heap not up the treasure of immortality, we heap up the treasure of wrath against the day of wrath. 
Rom. 2.5. Act. 8.20.  If your wealth be not with us to life, pecunia vestra vobiscum est in perditionem. We have not fare to seek for this. For, if now we turn our deaf ear to this Charge, 
Verse 9  you shall fall into tentations: fear ye not that? Into many foolish and noisome lusts; nor fear ye that neither? yet fear whither these lead; which drown men inperdition and destruction of body and soul. Fear ye not these? doth the Lord thunder thus and are ye not moved? Quibus verbis te curabo? I know not how to do you good. But, let eternal life prevail. Sure, if life come not, death comes. There is as much said, now (not as I have to say, but) as the time would suffer: Only▪ let me in a few words deliver the charge concerning this, and so I will break up the Court for this time.  
And now (Right Honourable, beloved, &c) albeit that according to the power that the Lord hath given us, I might testify and charge you in the presence of GOD the Father, who quickeneth all things; and of the Lord jesus, who shall show himself from heaven with His mighty Angels in flaming fire, rendering vengeance to them, not only that know not GOD, but to them also that obey not the Gospel of our Lord JESUS CHRIST, that ye think upon these things which you have heard, to do them: yet humanum dico, for your infirmity. I will speak after the manner of men, the nature of a man best loveth to be dealt withal, and even beseech you by the mercies of GOD, even of GOD the Father, who hath loved you, and given you an everlasting consolation, and a good hope through grace, and by the coming of our Lord JESUS CHRIST and our assembling unto Him, that you receive not this Charge in vain; that ye account it His charge, and not mine; received of Him, to deliver to you. Look not to me I beseech you: in whom, whatsoever you regard (countenance or learning, years or authority) I do most willingly acknowledge myself far unmeet to deliver any; more meet a great deal, to receive one myself, save that I have obtained fellowship in this business, in dispensing the Mysteries, and delivering the Charges of the Lord. Look not on me, look on your own souls, and have pity on them: Look upon heaven, and the Lord of heaven and earth, from whom it cometh, and of whom it will be one day called for again. Surely there is a heaven; Surely there is a hell: Surely there will be a day, when enquiry shall be made how we have discharged that we have received of the Lord; and how you have discharged that, you have received of us in the Lord's Name. Against which day, your consciences stand charged with many things, at many times heard. 
Wisd. 1.12.  O seek not death in the error of your life, deceive not yourselves; think not, that when my words shall be at an end, both they shall vanish in the air, and you never hear of them again. Surely you shall; the day is coming, when it shall be required again at your hands. A fearful day for all those, that for a little riches, think basely of others; upon all those that repose in these vain riches (as they shall see then) a vain confidence; upon all those, that enjoy only with the belly and the back, and do either no good, or miserable sparing good with their riches: whose riches shall be with them to their destruction. Beloved, when your life shall have an end (as an end it shall have) when the terror of death shall be upon you; when your soul shall be cited to appear before GOD, in novissimo; I know and am perfectly assured, all these things will come to mind again, you will perceive and feel that, which possibly now you do not. The devil's charge cometh then, who will press these points in another manner, than we can: then, it will be too late. Prevent his charge, I beseech you, by regarding and remembering this, now. Now is the time, while you may and have time wherein, and ability wherewith; think upon it, and provide for eternal life: you shall never in your life stand in so great need of your riches, as in that day; provide for that day and provide for eternal life. It will not come yet, it is true; it will be long in coming: but when it comes, it will never have an end.  
This end is so good, that I will end with eternal life, which (you see) is Saint Paule's end. It is his, and the same shall be my end, and I beseech GOD, it may be all our ends. To GOD immortal, invisible, and only wise; GOD, who hath prepared this eternal life for us; who hath taught us this day, how to come unto it; whose grace be ever with us and leave us not, till it have thereto brought us; the Father, the Son, and the Holy Ghost, be all glory, power, praise, and thanksgiving, now and for ever, AMEN.    

One of the Sermons upon the II. COMMANDMENT PREACHED IN THE PARISH Church of St. GILES Cripplegate, jan. IX. AN. DOM. MDXCII.  ACTS CHAP. II. VER. XLII. 
And they continued in the APOSTLE'S Doctrine, and Fellowship, and Breaking of Bread & Prayers.  
THere had been two sundry days before, Sermons concerning the positive outward worship of GOD, out of this Text, consisting of these four parts: 

1. The Apostle's Doctrine.  
2. Their Society or fellowship.  
3. Breaking of Bread.  
4. Prayers.   The effect of this last, was to acquaint the Auditory with sundry Imaginations by divers erected, which many unstable persons do run after and worship instead of those four, the Apostle's Doctrine, etc. The order was to begin with the doctrine first, and so after, through the rest, as they stand.  

THat such imaginations there are. 
I. Ecc. 7. vlt.  Solomon complaineth of Ratiocinia plurima, whereby men were withdrawn from the simplicity of their creation. And under the Gospel, S. Paul likewise of Venti doctrinarum, whereby Christian people began to be blown and carried about from the steadfastness of the truth. 
Eph. 4.14.   
But especially under the Gospel. For that, as S. Augustine saith (De Civit. 18.) Videus Diabolus templa Daemonum deseri & in nomen CHRISTI currere genus 〈…〉. Seeing idolatrous images would down, he bent his 〈◊〉 devise, in place of them to erect and set up diverse imaginations, that the people, instead of the former, might bow down to these and w●●ship them. Since which it hath been and is his daily practice, either to broach, 
Heb. 13.9. Apoc. 2.14.  Doctrin●● 〈◊〉 & peregrinas, new imaginations never heard of before: Or to revive the old and new dress them. And these (for that by themselves they will not utter) to mingle and to carded with the Apostle's doctrine, 
2. Cor 2.10.  etc. that at the least yet, he may so vent them.  
And this indeed is the disease of our age, and the just complaint we make of it. That there hath been good riddance made of images: but, for imaginations, they, be daily stamped in great number, and instead of the old Images, set up, deified, and worshipped, carrying the names and credit of the Apostle's doctrine, government, etc.  
Touching these imaginations then, to find some heads of them: They be, 
1. Tim. 4.1.  in respect of the Devil, who inspireth them, called Doctrinae daemoniorum. 
Matt 16.9.12. Apoc. 2.13. Act. 20.29.  In respect of the instruments, by whom he breathes them out, doctrinae hominum: As the doctrine of the Pharisees, The doctrine of the Nicolaitans.  
These men were of two sorts, as S. Paul sorteth them, ¹ Wolves which from without entered into the Church. ² Men arising from among themselves, teaching perverse things.  

1. Imaginations from without the Church.  1. Those which from without entered, were Philosophers from the Gentiles: Pharisees from the jews. Both which bred many imaginations in Christian Religion.  

Col. 2.8.  Against them both, S. Paul giveth a double caveat. Not to be seduced by Philosophy (meaning as he showeth, the vain deceit of that profession:) that, is the former. ² Nor with the humane traditions and rudiments of the Pharisees: 
1. Tim. 6.20.  that, is the latter. To avoid oppositions of science falsely so called: 
Tit. 1.14.  there is the first. To avoid jewish fables & traditions: there is the second. 
Luc. 5. ult.  For, from these two forges, came a great part of the imaginations which ensued. Each of these Sects, esteeming his old wine good; and consequently brewing it with the new wine of the GOSPEL.  
Imaginations by Philosophy. First, by the course of the Ecclesiastical History it appeareth, 
1. By Philosophy.  that Simon Magus (who of a heathen Philosopher became a Christian, and was baptised) after, through the gall of bitterness wherein he was, fell away again and proved the first of all haeretiques. 
Act. 8.23.  He, first: and after, Valentine; and then, Basilides devised many strange speculative fancies. And indeed, whosoever they be, that dote about unprofitable curious speculations, from this kind they sprung first.  
After these, those two main heresies, that so mightily troubled the Church: First, that of the Manichee, who brought a necessity upon all things by means of his duo principia: making men secure how they lived, because it was ordained what should become of them. Secondly, the other of the Pelagian, who ascribed to man's freewill, an ability to ●●epe GOD 's Law; and thereby made void the grace of CHRIST. Both these were but two bastard slips of corrupt Philosophy: The former, an imagination issuing from the Sect of the Stoniques and their fatal destiny: The latter, from the Sect of the Peripatetics, and their pure naturals.  
Imaginations by judaisme. 
2. By Iudaism●.  As the curious speculations came from the Philosophers of the Gentiles; So whatsoever superstitious observations were imagined, came from the Pharisees and sects of the jews. As Simon Magus is reckoned, the first haeretique: So Ebion the jew, is the second. And from him sprang the opinion of the necessity of jewish observances; which was the occasion of the Council in Acts 15. and the opinion of worshipping Angels as Mediators, as Theodoret testifieth upon Col. 2.18. And for those Caeremonies, as at the first they desired to retain those very same that were judaical: So (when it was withstood by the Apostles) they did after but turn them, and new varnish them over into others like, and with them so clogged the Church, as the Iewe's estate was much more tolerable than the Christian's, Saint Augustine's complaint, Ep. 119.  
Now from these two sorts of persons proceeded those two several means, whereby (as it were in two moulds) all imaginations have been cast, and the truth of GOD 's word ever perverted. 1. 
Matt. 9 17.  From the Pharisee, That piecing out the new garment with old rags of traditions, that is, adding to and eking out GOD 's truth, with men's fancies; with the Phylacteries and fringes of the Pharisees, 
Mar. 7, 4.  who took upon them to observe many things beside it. 2. From the Philosopher, that wresting and tentering of the Scriptures (which S. Peter complaineth of) with expositions and glosses newly coined, to make them speak that, 
2 Pet. 3.16  they never meant. Giving such new and strange senses to places of Scripture, as the Church of CHRIST never heard of. And what words are there or can there be, that (being helped out with the Pharisee's addition of a truth unwritten, or tuned with the Philosopher's wrist of a devised sense) may not be made to give colour to a new imagination? Therefore, the ancient Fathers thought it meet, that they that would take upon them to interpret the Apostle's Doctrine, should put in sureties, that their senses, they gave, were no other, than the Church in former time hath acknowledged. It is true, the Apostles indeed spoke from the Spirit, and every affection of theirs was an oracle: but, that (I take it) was their peculiar privilege. But, all that are after them, speak not by revelation, but ●y labouring in the word and learning: are not to utter their own phan●●es, and to desire to be believed upon their bare word: (if this be not do●inari fidei, to be Lords of their Auditor's faith, I know not what it is:) but only on condition, that the sense, they now give, be not a feigned sense (as S. Peter termeth it) but such a one, as hath been before given b● our father's and forerunners in the Christian faith. Say I this of my sel●e (saith the Apostle) saith not the Law so too? Give I this sense of mine own head, ha●h ●ot CHRIST 's Church heretofore given the like? Which ontko 〈◊〉 i● it were straight holden, would rid our Church of many s●nd imaginations which now are stamped daily, because every man upon his own single bond, is trusted to deliver the meaning of any Sc●iptu●e, which is many times nought else, but his own imagination. This is the disease of our Age. Not the Pharisee's addition (which is well left;) but (as bad as it) the Philosopher's gloss, which too much aboundeth. And I see no way but this, to help it.  

2. From within by Christians.  Imaginations from the Christians. Secondly, from among the Christians themselves arose men speaking perverse things, whom S. Paul well calleth fratres subintroductos. 
Gal. 2.4.  Who also by their imaginations, mainly corrupted the Apostle's Doctrine, which we heretofore divided 

into the 

¹ Matter, in which 

¹ The Substance, and therein. 

¹ the foundation.  
² the Building upon it.    
² The ceremony.    
² M●nner.     Concerning all which, imaginations have risen.  

1. In the matter and substance.  Imaginations touching the foundations. Which are two (so called by the name o● foundations, 
a Touching the foundation. Heb. 6.2. Mar. 1.15. Act. 10.20. 1. Repentance. Act. 6.  first laid by our SAVIOUR CHRIST, and after kept by the Apostles.) Even ¹ Repentance, and ² Faith.  
Imaginations touching Repentance. Nicolas one of the seven, (as Eusebius testifieth) became a man of imaginations, and began the sect of the Nicolai●ans 
* Apoc. 2.15.  whom GOD hateth. After whom arose Carpocrates in the same; of whom came the sect of the Gnostics. A Sect that blew up that part of the foundation, which is called Repentance from dead works. For (as Epiphanius testifieth,) they held; that all other things besides faith, were indifferent, Repentance and all. And that, so a man knew and embraced certain dictates and positions, they would deliver him; live how he list, he could not choose but be saved. And of these high points of knowledge they entitled themselves Gnostics, that is, men of knowledge. And all other Christians that could not talk like them, Simplices, good simple souls. Such is the imagination in our days, of carnal Gospelers; That, so he forget not his Creed, he cannot miscarry. These be the Gnostics of our age.  
Imaginations touching faith. On the other side, against the other part of the foundation (faith;) Tatianus a Christian and a great learned man cast his M●ne, of whom was the sect of the Encratites: who offended at the licentious lives of the Gnostics, fell into the other extreme, that Non est cur andum quid quisque credat; id tantùm cur andum est, quid quisque faciat: that the Creed might be canceled well enough; for, an upright and straight course of life, GOD only regarded: And in every Sect, a man might be saved, that lived well. These, for their sober and temperate kind of life, termed themselves Encratites, that is, strict livers; and all other Christians that lived not in like austerity, Psychicos (that is) carnal men. Such is in our days the imagination of the Civil Christian; who, so his conversation be blameless and honest, careth not for Religion and Faith at all, but for the most part lives and dies in brutish ignorance. We may call these the Encratites of our Age.  
Imaginations touching the building. 
b Touching the Building.  A secondary part of the Apostle's Doctrine, and not of like necessity with the former. Epiphanius writeth (Haeresi 61.) There were a sect, a branch of the old Cathari or Puritans (as he saith) which called themselves Apostolici, propter exactum disciplinae studium, etc. For an extraordinary desire they had above other men to have discipline and all things, to the exact pattern of the Apostle's days; which is itself an imagination.  
For, it were cacozelia an apish imitation, to retain all in use then; seeing divers things, even then, were but temporaria. For beside their Canon, 
Gal. 6.16.  in matters of knowledge, they had their dogmata or decreta, not of equal importance; as was that of eating things strangled, and blood; 
Act 16.4.  which no man now thinketh himself bound to abstain from. And, besides their Epitaxes, commandments in matter of practice, they had their Diataxes, Injunctions, not of equal regard with the former. Such were their Agapae, love-feasts after the Sacrament: 

1. Cor. 11.10. jud. 12.  
1. Cor. 11 20.   and their celebrating the Sacrament after Supper; which no Church at this day doth imitate. Therefore, to press all that was in that time is an imagination.  
And, as to press all; so, of these things that remain, to press all alike, or think an equal necessity of them, which was a parcel of the imagination of the Donatists. For, some things the Apostles peremptorily commanded: Some things they had no commandment for, 
1. Cor. 7.10. 1. Cor 7.25. 1. Tim. 4.11.6.2.  but only gave counsel: Some things they commanded and taught: somethings, they taught and exhorted: whereof each was to be esteemed in his own value and worthiness: Neither to dispense with the commandment; nor to make a matter of necessity of the Counsel. Both which have not a little harmed the Church.  
Lastly, to these matters of Counsel, which for the most part are things indifferent, they also fall upon two imaginations. 1. Some say: Omnia mihi licent: 
1. Cor. 10.23.  and, so it be not condemned as unlawful, make no bones of it: 
Col. 24.21.  which tendeth to all profaneness. Others say, Touch not, Taste not, Handle not; which speak of things indifferent, as merely unlawful: 
1. Cor. 7.35.  which imagination ends in superstition. A mean way would be holden between them both, that neither a snare be cast on men's consciences, 
Gal. 5.13.  by turning Non expedit into Non licet: nor our liberty in CHRIST be made an occasion to the flesh, by casting Non expedit out of doors. For the Spirit of CHRIST is the spirit of ingenuity, which will freely submit itself to that which is expedient, even in things of their own nature lawful. The not observing whereof with good heed and discretion, hath in old time filled the world with many a superstitious imagination; and in our days hath healed the imagination and superstition and hypocrisy, with another of riot and licentious liberty, as bad as the former, yea a great deal worse.  

2. Imaginations in the ceremony.  Imaginations touching the ceremony. First, I take it to be a fancy, to imagine, there needs none: for, without them, neither comeliness, nor orderly uniformity, 
1. Co. 11.13.  will be in the Church. Women will pray uncovered (an uncomely sight) unless the Apostle enjoin the contrary: therefore, 
1. Co. 14. vlt.  Let every thing be done decently and in order. Now, to advise what is comely and orderly in each Age and Place, is left in the power and discretion of the Governors of each Church, Visum est Spiritui Sancto & nobis. And the custom of each Church is peaceably to be observed by the members of it. In a matter caeremoniall, touching the veiling of women (after some reasons alleged, which yet a troublesome body might quarrel with) thus doth S. Paul determine the matter definitively: If any list to be contentious, 
1. Co. 11.16.  Nos non habemus talem consuetudinem nec Ecclesiae Dei. As if he should say: In matters of that quality, each Church's custom is to overrule, as from that place S. Hierome (Ep. 28.) and S. Augustine (Ep. 86. & 118.) do both resolve.  
It hath been ever thought meet (saith S. Gregory) that there should be In unitate fidei consuetudo diversa: that is, the diversity of customs, should be in divers Churches, all in the unity of one faith, to show the Church's liberty in those matters. And therefore, the eating of things offered to Idols, wholly restrained the Churches of Syria and Cilicia, seemeth in some sort permitted the Church of Corinth, 
1. Co. 10.27.  in case no man did challenge it.  
And as for divers Churches, this hath been judged requisite; so hath it likewise been deemed no less requisite, that every person should inviolably observe the rites and customs of his own Church. Therefore, those former ordinances, which were not urged upon the Corinthians; upon the Galathians, within the compass of the Regions where they took place, (as we see) they were urged (as the Fathers interpret those places) under the pain of Anathema, 
Gal. 1.9.  which censure is due to all those that trouble the Church: as those do, who for setting light by the customs and orders of the Church, are by S. Paul concluded within the number of persons contentious and troublesome.  
Imaginations touching the manner of delivery. For, even in it also, 
2 In t●e 〈◊〉 of delivery.  for failing, men must imagine something, that, when they can take no exception to the matter, yet they may itch after a new manner, and hear it, after such and such a sort delivered, or they will not hear at all, and therefore after their own liking get them an heap of Teachers. 1. 
2. Tim. 4.3.  They must hear no Latin, nor Greek; no, though it be interpreted. A mere imagination. For, the Apostle writing to the Corinthians, which were Grecians, hath not feared to use terms as strange to them, as Latin or Greek is to us (Maranatha, Belial, Abba. 
1. Co. 16.22. 2 Co 6.15. Rom 8.15. ) All which he might easily enough have expressed in their vulgar, but that it liked him to retain his liberty in this point.  
2. Nor none of the Apocrypha cited. Another imagination: For, S. jude in his Epistle, hath not feared to allege, out of the book of Enoch (jude 14.) which book hath ever been reckoned Apocrypha. And, by his example all the ancient Writers are full of allegations from them: ever, to these Writings yielding the next place after the Canon of the Scriptures; and preferring them before all foreign Writers whatsoever.  
3. Nor any thing alleged out of the Iewe's Thalmud; a third Imagination. For, from their Records, S. Paul is judged to have set down the names of the Sorcerers that withstood MOSES, to be jannes' and jambres; 
2. Tim 3.8.  which in Exodus, or the whole Canon of Scriptures are not named. As many other things in the new Testament, from them receive great light. And the jews themselves are therein clearly confuted.  
4. But, especially no heathen example or authority (for, with allegation of the ancient Fathers I have often dealt) a matter which the Primitive Church never imagined unlawful. For, Clemens Alexandrinus (in Strom. 7.) by allusion to Sara and Agar, teacheth the contrary. So doth Basil, in a set Treatise, de legendis Ethnicorum scriptis; and Gregory Nyssen de vita MOSIS, out of the XXI. of Deut. by the rites touching the marrying of heathen women taken captive: and last of all S. Augustine most plainly, De doctrinâ Christianâ. 2.40. And these all reckoned of the contrary, as a very imagination. Which they did the rather, for that, besides diverse other places, not so apparent, they find S. Paul, in matter of doctrine, alleging Aratus a heathen Writer, in his Sermon at Athens. 
Act. 17.28.  And again, in matter of life, alleging Menander, a Writer of Comedies, in his Epistle: And thirdly, 
1. Co. 15.33.  in matter of report only without any urgent necessity, alleging Epimenides, or as some think Callimachus.  
And surely, if it be lawful to reason from that which Nature teacheth, as S. Paul doth against men's wearing long hair; 
1. Co 11.14.  it is not unlawful neither, to reason from the wisest and most pithy sayings of natural men. Especially, with th● apostle, using them (as in a manner they only are used) thereby to provoke Christian men to emulation, by showing them their own blindness in matter of knowledge, that see not so much as the heathen did by the light of Nature: or, their slackness, in matter of conversation▪ that cannot be got so fare forward by GOD 's Law, as the poor Pagan can by his Philosophy. That if Grace will not move, shame may.  

II. Touching the Apostle's fellowship.  Imaginations touching the Apostle's fellowship. For, this doctrine received, doth incorporate the receivers of it into a fellowship or Society, which is called the fellowship, or corporation of the Gospel: and they, that bring not this doctrine, are no ways to be received thereto. Which fellowship is not to be forsaken, 
joh. ●. 10. Heb 10.25. 1. Cor. 11.19.  as the manner of some is (men of imagintions) in our days, either because there be heresies, for oportet esse: Or, for that many at communions, come together, not for the better, but for the worse, 
1. Cor. 11.17.  for so did they in Corinthe: Or lastly, for that many and many Christians walk (which S. Paul wrote with tears) as enemies to the Cross of CHRIST; 
Ph. 3.18:  for so it was in the Church of Philippi.  
Now it is plain, there can no Society endure without government. And therefore GOD hath appointed in it Governors and Assistants: 
1. Cor. 12.8.  which seeing they have power from GOD, 
1. Tim. 5.19. 1. Cor 8.12.  to reject or receive accusations, and to judge those that are within and of the fellowship; it is an idle imagination that some have imagined, to hold, the Church hath not her judgement-seat, 
Matt. 18.17.  and power to censure her disobedient children. It hath ever been holden good Divinity, that the Church from CHRIST received power to censure and separate wilful Offenders. Both, with the Heathen-man's separation, who might not so much as enter into the Church-door (which is the greater censure:) and with the Publicans separation (which is the less) who might enter and pray in the Temple, 
Act 21.28.  but was avoided in common conversation, 
Luc. 18.10.  and in the fellowship of the private table, and therefore much more of the Altar. Of which twain, the former, the Apostle calleth cutting off, Gal. 5.12. the later abstaining from, 2. Thes. 3.6. The Primitive Church calleth the former excommunicatos, the latter abstentoes. So that, to fancy no government, is an imagination. A Government there is.  
Touching the form of which Government, many imaginations have lately been bred; in these our days specially. At the writing of this Verse, 
Act. 2.42.  it is certain, that the Government of Christian people consisted in two degrees only. 
Luc 9.1.10.1.  (Of both which our SAVIOUR CHRIST himself was the Author) ¹ Of the twelve, ² Of the seaventy: both which were over the People in things pertaining to GOD.  
These two, were one superior to another and not equal. And, that the apostles established an equality in the Clergy, is (I take it) an imagination. No man could perish in the gainsaying of Coreh, under the Gospel (which S. I●de saith, they may) if there were not a superiority in the Clergy. For, Core's mutiny was, because he might not be equal to Aaron, appointed his superior by GOD, Num. 16.10. Which very humour (observe it who will) hath brought forth most part of the heresies, since the time of the Gospel: that Coreh might not be Aaron's equal. Now, of these two orders, the Apostles have ever been reckoned the superior to the other, till our times; has having even under our SAVIOUR CHRIST, a power to forbid others, Luc. 9.49. And after, exercising the same power; Silas (one of the seventy) receiving a commandment (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from S. Paul an Apostle to come unto him. 
Act. 15 32.17.15.  As the Auditory had their room by themselves, So, among the persons Ecclesiastical, 
1. Cor. 14.16. Act. 4.49.  the Apostles had a higher seat, as may be gathered; and in the very place itself, were distinguished. Now in the place of the Twelve, succeeded Bishops; and in the place of the Seventy, Presbyteri, Priests or Ministers, and that by the judgement of Irenaeus (l. 3. c. 3.) who lived immediately upon the Apostle's Age: Of Tertullian (de prescript.) Of S. Augustine (in Psal. 44.) And this, till of late, was thought the form of that fellowship, and never other imagined.  
But, not long since, some have fancied another, that should consist of Lay-elders, Pastors and Doctors, and whither of Deacons too, is not fully agreed yet. Which devise is pressed now upon our Church: not, as a form of more conveniency than that, it hath; but, as one absolutely necessary, and of our SAVIOUR CHRIST 's own only institution, which maketh it the less sufferable. I know, that by virtue of S Peter's wrinch before mentioned, some places may be brought, which may seem to give it colour: but, that is, if we allow those new glossed senses. But, if we seek what senses, the Primitive Church gave of them, not one of them, but will suffer it to fall to the ground. And, finding it a stranger to them, I know not how to term it, but an imagination. To touch it briefly in a word.  
If we ask Scripture for it, and where we may find it, they pass by the two most evident places in appearance; 1. Cor. 12.28. Because, there are no Pastors; and Eph. 4.11. because, there are no Lay-elders; and lay it upon, Rom. 12.6, 7, 8. And there, by a strange and un-heard of Exposition, they will find them all four. But not, except that Exposition be allowed them: Nor, if the ancient Writers may be heard, what the true sense of it is. There is no Epistle on which so many of them have written: Six only I will name: Origen, chrysostom, Theodoret, Ambrose, Hierome, Oecumenius; All which, have entreated of it. Let their Commentaries be looked on upon that place. Not one of them applieth it to the Church-government (which by any likelihood cannot be imagined, but they would, if it ●ere the main place for it,) or findeth those offices in those words, which they in good earnest tell us of: as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the seventh verse) is not the Deacon; but, the Distributer (in the eighth verse) is he: or th●t qui miseretur, is latin for a Widow, or such like.  
But, if jointly they find them not; let us see how severally they warrant their Offices. of ●lder●, some both preach and govern: some govern only: and there, they imagine they have found their Lay-elder. 1. Tim. 5.17. by implication, that there are Presbyteri, that labour not in preaching. Hear S. chrysostom on 1. Cor. 1.17. You shall find a fare other sense: Evangeliz are (saith he) perpaucorum est; baptizare autem cujuslibet, modo fungatur Sacerdotio. And a little after: Siquidem Presbyteris quidem, qui simpliciores sunt, hoc munus tradimus, ut baptizent; verbum autem ut doceant, non nisi Sapientioribus: hîc sapientia est & labour. Quamobrem & alibi inquit: Qui bene praesunt Presbyteri, duplici honore digni sunt, maximè qui laborant in verbo. Whereby it is plain, that in S. Chrysostome's time, it was not reckoned meet, that every one that ministered the Sacraments, should also preach. That the meaner sort dealt with the Baptising, and they only that were of the more wise sort, with the Word. And to prove, it should thus be, he citeth this their Scripture, as if in the Apostle's days, the like had been thought wisdom. But as for lay-elders, He nor any that writeth on it, can find in this verse; nor any such in all antiquity ever understood by the name of Presbyter.  
The Elders Preachers, they divide into Pastors and Doctors: and these they sever in function; limiting the one to his exhortation only, the other to point of doctrine only. An imagination, which none of the Fathers would ever acknowledge, search their writings. S. chrysostom upon this Verse, Eph. 4.11. taketh them both for one & maketh no difference. So, S. Hierome, in both his Commentaries upon that Epistle: Omnis enim Pastor Doctor est. But, S. Augustine may serve for all, to show, how unknown this devise was then. Who being purposely written to, by Paulinus, to assign a difference between them, thus answereth: pastors autem & DOCTORES, quos maxime ut discerneremus voluisti, eosdem puto esse, sicut & tibi visum est, ut non alios pastors, alios DOCTORES intelligeremus, etc. Hos enim sicut unum aliquod duobus nominibus complexus est. Aug. Ep. 59 ad Paulinum.  
Lastly, for their Deacons too: that they should be men of occupation and trade, to deal with the Church-stocke and care of the poor only, is also (I doubt not) an imagination: seeing all Antiquity hath ever reckoned of that Calling, as of a step or degree to the Ministry out of, 1. Tim. 3.13. And, that the Church's practice hath been always to employ them in other parts and functions besides that, is plain by justine Martyr (who lived in the Apostle's days) Apol. 2. ad Antonium, namely to distribute the Communion: by Tertullian (de Bap.) to baptise: by Cyprian (Servant 6. de lapsis) and divers others. So that, to conclude, these are imaginations touching the Apostle's fellowship, howsoever, a great number of deceived people bow down to them and worship them.  
Imaginations touching the breaking of bread: 
III. Imaginations touching the breaking of bread.  which is joined to that fellowship, as the chiefest badge of that fellowship. For, by it is gathered the communion; as may be gathered by conference with Acts 20.7. and as the Syrian Text translateth it. For that, as by the other Sacrament in the Verse immediately going before, they are received into the body of the Church; so, by this, they are made to drink of the spirit (1. Cor. 13.13.) and so, perfected in the highest Mystery of this Society.  
Concerning which, as the Church of Rome hath her imaginations: First, in that she many times celebrateth this mystery sine fractione, without any breaking at all. Whereas (as heretofore hath been showed out of 1. Cor. 10.18) it is of the nature of an Eucharist or Peace-offering: which was never offered but it was eaten, that both there might be a representation of the memory of that sacrifice, and together an application to each person by partaking it. And secondly, in that she hath indeed no breaking of bread at all. For, it being broken (ever) after it is consecrated, there is (with them) no bread remaining to break: and the body of CHRIST is now impassable, and cannot be broken; so that they are fain to say they break Accidents, and indeed they well know not what. Contrary to Saint Luke here, who calleth it fractionem panis; and to S. Paul (1. Cor. 10.16.) who saith Panis quem frangimus. As these are their imaginations: so we want not ours. For, many among us, fancy only a Sacrament in this action, and look strange at the mention of a Sacrifice: Whereas, we not only use it, as a nourishment spiritual (as, that, it is too) but as a mean also, to renew a covenant with GOD, by virtue of that Sacrifice, as the Psalmist speaketh, Psal. 50.5. So, our SAVIOUR CHRIST in the institution, telleth us, Luc. 22.10. and the Apostle, Heb. 13.10. And the old Writers use no less, the word Sacrifice, than Sacrament; Altar, than Table; offer, then eat; but both indifferently, to show there is both.  
And again too, that to a many with us, it is indeed so fractio panis, as it is that only and nothing beside: Whereas, the bread, which we break is the partaking of CHRIST 's true body (& not, of a Sign, figure or remembrance of it.) 1. Cor. 10 16. For, the Church hath ever believed a true fruition of the true body of CHRIST, in that Sacrament.  
Further (as heretofore hath been made plain) it is an imagination, to think, that this breaking of bread can be severed from the other, ver. 46. which is ESAI 's breaking of bread to the needy. Whereby, 
Esa 58.7.  as in the former, CHRIST communicateth himself with us; so we, in this latter, communicate ourselves with our poor brethren, that so, there may be a perfect communion. For, both in the Sacrifice, which was the figure of it, it was a matter of Commandment, Deut. 16.10. insomuch, as the poorest were not exempt from GOD 's offerings: 
Luc. 21.4.  And our SAVIOUR CHRIST 's practice was, at this feast, to command somewhat to be given to the poor, job. 13.29. And last of all, the Agapae or love-feasts of the Christians for relief of the poor, do most plainly express that, I mean. In place of which (when they after proved inconvenient) succeeded the Christian Offertory.  
And lastly, whereas we continue in the Doctrine and Prayers of the Church, we do many times discontinue this action a whole year together. These long intermissions (so that, if it be panis annuus, once a year received, we think our duty discharged) are also (no doubt) a second imagination in our common practice. For sure, we should continue also in this part, and the frequenting of it, if not so often as the Primitive Church did (which, either thrice in the week, or at the furthest once, did communicate) yet, as often as the Church doth celebrate; which (I think) should do better to celebrate more often. And those exceptions which commonly we allege to disturb ourselves for that action, make us no less meet for prayers then for it. For, except a man abandon the purpose of sin, Psal. 66.18. and except he be in Charity, Matt. 6.14. he is no more fit to pray, then to communicate; and therefore should abstain from the one as well as from the other: Or, to say the truth, should, by renewing himself in both these points, make himself meet for both, continuing no less in the breaking of bread, than in prayers and doctrine.  

FOUR Imaginations touching Prayers.  Imaginations touching prayers. As the former was the most special exercise of a Christian, and chiefest in dignity; So, this is the most general and chiefest in use. Therefore he puts it in the plural number: as if, both in preaching, censuring, and communicating, it had his use; as indeed it hath. Before all things (1. Tim. 2.1.) In all things (1. Thes. 5.17.) After all things (Eph. 6.18. Num. 6. ver. vlt.) And in this also we want not fancies: In this age especially, wherein, an idle conceit is taken up, that never came into the heads of any of the old haeretiques, though never so brainsick once to imagine: Our SAVIOUR CHRIST thus willeth us, 
L●c. 11.12.  When ye pray, say, Our FATHER, etc. A most fond imagination is start up in our times, never once dreamt of before, that telleth us; in no case we must say Our FATHER &c, with which form (if Saint Augustine be to be believed as a witness of antiquity) the universal Church of CHRIST, hath ever used to begin and end all her prayers, Ep. 5●. as striving indeed by divers other forms more largely to express the sense of that prayer, but not being able to come near the high art, and most excellent spirit of perfection in that pattern, they always conclude with it; as being sure, howsoever they may for divers defects not attain to the depth of it; in and by it, they shall be sure to beg all things necessary at GOD 's hands. This, I named first, because it is appropriate to our times.  
Besides, as the Church of Rome hath her imaginations touching Prayers: first, against Saint Paule's orabo & ment, in setting the people to pray they wot not what; and so making their understanding unfruictfull, 1. Cor. 14.14. And again, against our Saviour Christ's Caveat (Mat. 6.7.) in setting them to go over whole Rosaries and Psalters, as if much babbling after the heathen manner, were acceptable to GOD. So likewise, do others also among us, err in their imaginations, no less and that even against the same places First, against Orabo spiritu (1. Cor. 14.15.) in the same verse, by finding fault with a set Liturgy (which they call stinted prayers) and giving themselves to imagine prayers at the same instant: whereby it is plain, they so occupy their minds, with devising still what to say next, their spirit is unfruictfull, 
Mat. 23.14.  no less than the other's understanding: And both these, ¹ the understanding of the mind, ² and the affection of the spirit are there, necessarily required. And again, that instead of Rosaries and a number of prayers, they bring in the Pharise's imagination of long prayers (that is) a prayer as long as a whole rosary. And this they take to be a great part of holiness; but indeed it is nothing but the former superstition drawn in backward. In which, who so marks them, shall find, they commit both faults; that of the Pharisee, in tedious length procuring many times nauseam spiritus, a dangerous passion: and the other of the Heathen, in fond repetitions, tautologies, inconsequences, and all the absurdities that may fall into such manner of speech. Saint Cyprian faith, It was ever in Christ's Church counted an absurd thing (which some count their glory) ventilari preces inconditis vocibus. The absurdity whereof would better appear, if (seeing under prayers here, Psalms, and spiritual songs are contained, both being parts of invocation) they would have no stinted Psalms, but conceive their songs too, upon the present out of the spirit, and so sing them. For to say truth, there is no more reason for the one, then for the other. But GOD's Church hath ever had, as a form of doctrine, both of faith in the Creed; and of life, in the Decalogue; so of prayer too. Which, from Acts 13.2. the Fathers in all ages have called a Liturgy, or service of GOD.  
These are, of many imaginations, some set up and magnified by some, and by others adored and worshipped, under the names of the ¹ Apostle's Doctrine, ² Government, ³ Sacraments, and ⁴ Prayers.  
Saint Stephen telleth us (out of the fift of Amos) that if we do thus make to ourselves, Tabernacles and figures to worship them, our punishment shallbe to be carried away beyond Babylon (Acts 7.43.) And good reason, for these idle fancies, are not from Christ's Church, from Zion; but from Babylon they came, and if we delight in them, thither shall we be carried.  
And s●re, we are in a good way thitherward: for of Babel, Saint Augustine faith; Civitas illa confusionis indifferent habuit Philosophos, interje diversa & adversa sentientes. In GOD's city, it was never so; there was ever correction for Coiners. 
18. de Civit. Dei  But, in Babel (the City of confusion) every Philosopher might set up; as now, every Sect-master may broach any imagination that taketh him in the head, without punishment. For, in Babel, it is reckoned but an indifferent matter. Sure the Prophets tell us, that if Babylon's confusion go thus before, the captivity of Babylon is not far behind. From which, Almighty GOD deliver us, and make us careful, as to continue the Apostle's doctrine &c So neither to engrave, nor to bow down and worship any of these imaginations. Amen.    

One of the Sermons upon the III. COMMANDMENT PREACHED IN THE PARISH Church of St. GILES Cripplegate, jun. XI. AN. DOM. MDXCII.  JEREM. CHAP. IU. VER. II. 
Et jurabis, vivit DOMINUS, in veritate, & in judicio & in justitia.  
And thou shalt swear, the LORD liveth, in truth, in judgement, and in righteousness.  
OF this Commandment, there are two main Propositions: 1 Thou shalt take the Name of GOD: Else, it should have been, thou shalt not take it at all. 2. Thou shalt take it orderly, and not in vain. Of the first: thou shalt take it to those ends and uses, to which GOD dareth it. Of which one is, Thou shalt swear by it: which is limited by two ways.  
First, by what: The Lord liveth.  
Secondly, how: In truth, judgement, justice: As in the former Commandments, so in this, there be two Extremes. 1. The one, of the Anabaptists, which hold all swearing unlawful, contrary to the first, Thou shalt swear. 2. The other of the licentious Christian, which holds (at least in practice) A man may swear how, and in what sort he lift: By Creatures &c Contrary to The Lord liveth &c Falsely, rashly, lewdly, Contrary to In truth, judgement, justice.  

I. Thou shalt swear.  That it is lawful to swear, it appeareth by the Law, Deut. 6.13. By the Prophets: jeremy here. Esai, (Chap. 45. Ver. 23.) more earnestly: I have sworn by Myself, the word is gone out of My mouth and shall not return, That every knee shall bow to Me, & every tongue shall swear by Me. David, Psal. 63. ult. Laudabuntur omnes, qui iurant per Eum. By the practice of the Saints, not only under Moses; but, under the Law of Nature. Abraham sweareth. Gen. 21.24. Isaac sweareth, Gen, 26.31. jacob sweareth, Gen. 31.33. Now, our Saviour Christ came not to destroy the Law and the Prophets in those things wherein they agree with the Law of Nature: Therefore, not to take away an oath.  
Whereas, they object first: That it standeth not with Christian profession, but was tolerated, as an unperfect thing, under the Law. We answer: It cannot be reckoned an imperfection, to swear. For that, not only Abraham, the pattern of humane perfection, both swore himself, Gen. 21.24. and put his servant to an oath, Gen. 24.3. But, even the Angels, nearer than we to perfection, swore both under the Law (Dan. 12.7.) and under the Gospel (Apoc. 10.6.) And, not only they, but even God himself (in whom are all perfections) Gen. 22.16. and Psal. 110.4. So that, it cannot be imagined an imperfection.  
Besides, the holy Apostles, the most perfect Christians, have in urgent causes done the like. 2. Corinth. 1.23. I call God for a record against mine own soul, and 1. Cor. 15.31. By our rejoicing which I have in Christ jesus our Lord: which place cannot be avoided, having in the Greek, the word (Nη) never used, but in an oath only.  
Whereas secondly, they object our Saviour's saying, I say unto you swear not at all: The Ancient Writers answer, that our Saviour Christ in the very same place, not reproving the other part, Reddes autem Domino iuramenta tua, meant not to take all oaths away: But must be understood according to the Pharisee's erroneous gloss of this Commandment, which he intended to overthrow, by opposing to dictum est antiquis, Ego autem dico: Which was of two sorts. 1. For first, it seemeth, they understood it of perjury alone: So that, if a man forswear not himself, he might swear any oath. And so Christ reproveth not only false, but all rash and unadvised swearing.  
2. Secondly, it seemeth, they had this conceit: So a man swore not by the great Name of God, all was well; He might swear by any creature at his pleasure: and so Christ willeth, not to swear at all, by any creature.  
Though indeed, we hold in Divinity, that jurare, of and by itself considered, is an act forbidden, no less than Occîdere. And that, as it is an absolute countermand, Non occîdes, and yet the Magistrate, by due course of justice, executing a malefactor is commended: So is it likewise Non iurabís; and yet being (as we term it) vestitum debitis circumstantijs, Laudabuntur omnes qui iurant per Eum, as King David saith, Psal. 63 ult.  
Lastly, there is also a bar in the word jurare. For, God in his Law, ever putting it passively (that is) rather, thou shalt be sworn, or called to an oath, then, thou shalt swear, actively: our Saviour Christ here utterly condemneth the active, voluntary swearing of men, of their own heads: which was indeed never permitted: howsoever the Pharisees glossed the matter; If the ma●ter were true, and so it were by jehova.  
So that, an oath is lawful: but with this condition limited; that the Party do therein habere se passiuè, come to it not of his own accord, but pressed (as Saint Augustine well saith) vel autoritate deferentís, vel duritie non credentís, as to the lifting of a burden, as to the entering of a bond. Num. 30.3.  
Thou shalt swear, The Lord liveth; 
I. Limitation. The Lord lives  or (as Moses saith Deut. 6.13.) by God's Name. Which clause first doth limit, by what we are to swear: and doth exclude ¹ Swearing by those which are no Gods, jer. 5.7. Either Idols, forbidden in the Law, Exod. 23.13. jos. 23.7. Either to swear by them alone, Amos 8. ult. Or to join God and them together, Zeph- 1.5. Or creatures, which our Saviour Christ forbiddeth, Mat. 5.34.  
And sure, as to swear by them is derogatory to ourselves, seeing thereby we make them our betters; for that every one that sweareth, sweareth by a greater than himself, Heb. 6.16. So it is highly injurious to the Majesty of God; seeing to swear by a creature, is to ascribe unto it power, to see and know all things, and to do vengeance on perjury: Which in Divinity, to think or say, is manifest blasphemy.  
Howbeit yet, the Fathers (well weighing that speech of Saint Paul, 1. Corinth. 15. ●1. where he speaketh on this wise, By our rejoicing which we have in Christ jesus our Lord &c, wherein his oath, is not immediately by the Name of God, but by a secondary thing, issuing from it:) have thought it not absolutely necessary, that in every oath, the Name of God should be expressly mentioned; but sufficient, if reductiuè. It is ruled in Divinity, that such things as presently are reduced to God, will bear an oath. In which respect, to swear by the Holy Gospel (considering our rejoicing will bear an oath; and that, in the Gospel, our matter of rejoicing is principally contained) hath in the Primitive Church been holden lawful. As in the Council of Constantinople 6: Act. 13. Especially, seeing there is no direct contestation used, but rather by way of oppignoration, Engaging unto God our Salvation, Faith, Rejoicing, part in His Gospel and promises, the Contents &c, if we utter an untruth.  

II. Th● Manner, or second limitation.  Secondly, the form and manner of swearing. Which is of three sorts. 1. Either by contestation as here, The Lord liveth Before God, Gal. 1.2. Or God knoweth it is so, 2. Cor. 11.11. God is my witness, 1. Thes. 2.5 .. 2. Or by a more earnest asseveration: As sure as God liveth, jud. 8.19. 3. Or by detestation and execration, as in other places: and that again is of two sorts. 1. By imprecation of evil: God be my judge, Gen. 31.53. God behold it and rebuke it, 1. Chro. 12.17. God do so, and so unto me, 1. Sam. 14.44. I call God a record against my soul, 2. Cor. 4.23. 2. Or by oppignoration or engaging of some good which we would not lose: as Our rejoicing in Christ, 1. Cor. 15.3. Our Salvation, God's help etc.  
Both are oft, and may be joined together, if it be thought meet. God ís my witness, that thus it is, and GOD be my judge, if thus it be not. Wherein, as in prayer; when all means fail, we acknowledge, that GOD can help, as well without, as with second causes: So we confess, that He can discover our truth and falsehood, and can punish the same by ways and means to Him known, though no creature in the world beside, know the thing or can take hold of us.  
Thou shalt swear: In Truth, judgement, justice.. The three Enclosures and companions of a Christian oath, are 

In Truth against Falsehood the matter.  
In judgement against Lightness the matter and manner both:  
In justice against Unlawfulness the end.    

1. In truth.  In truth: Ye shall not swear by my name falsely, Levit. 19.12. Which vice forbidden we call perjury. Each action, we say, is to light super debitam materiam. The due and own matter of swearing, is a Truth. If it fall or light super indebitam materiam (as, falsehood) it proveth a sin.  
At all times are we bound to speak truth to our neighbour Eph. 4.5. But because men are naturally given to have their mouth fraught with vanity, Psal. 144.8. in solemn matters, to be sure, to bring the truth from us, GOD is set before us. If then, when we confess the truth, we give glory to GOD jos. 7.21. So if, when GOD being set before us, we testify an untruth, it is exceeding contumelious to him: it is to make him one, that knoweth not all things; or that can be deceived; or that, if he know, cannot do any harm; or (which is worst) which will willingly be used to bolster out our lies. Peierare, est dicere deo, Descend de Coelo, & assere mecum mendacium hoc.  

¹ Of Promise.  In an oath of Promise, we are to swear in Truth. He that sweareth an oath, and by it bindeth his soul with a bond, shall not violate his word, but do according to all that proceedeth out of his mouth, Num. 30.3. Reads autem Domino juramenta, Matt: ●. 33. Yea, by the very light of nature Pharaoh willeth joseph, go and bury thy Father, seeing he made thee swear to do so. Against which oath, men are two ways faulty. 1. If at the swearing, they purpose not (as David saith, Ps. 119.106. I have sworn and am utterly purposed:) Such is the nature of an oath. 2. If they then purpose, but after, a damage being likely to ensue, they disappoint their former oath, Psa. 15.15. Touching which, we see, that when josua and the Israëlites had sworn to the men of Gibeon, though that oath cost them four great and fair Cities, which should otherwise have come to their possession; they would not break though. As contrariwise, Zedekias having given his oath of Allegiance to the King of Babylon (2. Chro. 36.9.) when he regarded it not, but rose against him notwithstanding, GOD sendeth him word, he shall never prosper for so doing, Ezek. 17.12. And to say truth, there is nothing more forcible to move us heerin, then to consider GOD 's own practice: Who having sworn for our benefit, Psal. 110.4. though by many our unkindnesses and hard usages provoked, yet (as Himself saith) will not break His Covenant, nor alter the thing that is gone out of His lips, Psal. 89.35. Which is it, that keepeth us all from perishing; even the immutable truth of GOD 's Oath, that we the rather may take it to imitation.  
In an oath of Proof: the charge ought to be, 
² Of Proof Rom. 9.1.  that we speak nothing but that which is true in the Name of the Lord, 1. Reg. 22.16. That we say the truth and lie not, our consciences bearing us witness in the Holy Ghost: which if we do not, being charged by a judge, we bear our own iniquity, Leviticus 5.1.  
Against which oath, men are two ways faulty. ¹ If either they swear to that, which they know to be false; as if a man find, and deny it, swearing falsely, Levit. 6.3. ² Or if they presume to swear directly, in a matter, wherein themselves are doubtful, or have no sure ground of. As If a man swear, and the thing be hid from him, Leviticus, 5.4.  
The breach of these two sorts of oaths, in regard of the truth, is called perjury; and both in old time and now, we greatly complain of it in two places. 1. The one, they call juramenta Officinarum: When men in their shops, so they may utter to their gain, care not how untruly they abuse the Name of GOD. Men, which (as the Wise man saith) reckon our life as a market, wherein they must be getting on every side, though it be by evil means, Sap. 15.12. Or, as the Apostle saith, 1. Tim. 6.15. That do in practice seem to hold, that gain is godliness; for all the world, as the profane man in the Comedy, juramentum, rei servandae non perdendae conditum; that Oaths were made to thrive by. Full little knew those men, that whatsoever is gotten by false swearing, must by GOD 's Law, both be restored in the whole Sum, and add an overplus beside: Else no atonement can be made for them, Leviticus 6.5. And if that atonement be not made, that GOD by His Prophet hath denounced, that their game shall not prosper. For he will send the flying book into their house, a Curse appropriate to those that both swear and steal, (that is, steal by swearing) which shall consume both the goods, and the very stone, timber and all, of the house itself, Zac. 5.4.  
2. The other they call juramenta Tribunalium, much more fearful and heinous than the former: when a man (or rather as Saint Augustine calleth him, detestanda bellua, no man, but a detestable beast) shall so far presume, as in the judgement itself, which is GOD 's (2. Chro. 19.8.) before the Magistrates, which are GODS (Psal. 82.6.) to profane the oath of GOD, Eccles. 8.2. Even, as it were, to come into GOD'S own place, and there to offer him villainy to his face. A crime so grievous, as no Nation, were it never so barbarous, but have thought it severely to be punished: Some with loss of tongue; Some, of fingers; Some, of ears; and some, of life itself. And howsoever they escape man, the Prophet saith, the very Book of the Law, which they have touched in testifying an untruth, shall have wings given it, and shall pursue them, and cut them of on this side, and on that side, till they and their name be rooted from the earth. It is a fearful thing to fall into GOD'S hands on this wise: and of no one sin, more dreadful examples. For it is indeed, facere Deum mendacij consortem. We hold it worse in Divinity, to lay upon GOD, that evil which we call malum culpae, than the other which we term malum poenae, which hath been inflicted on many an innocent good man. Consequently, a less evil, to crucify Christ by any bodily pain, then to draw him into the society of Sin, which every perjured person doth, as much as in him lieth. Yea, we say that the Name of GOD being fearful to the devils themselves, and bringing them to tremble, that that Party that treadeth that most glorious and fearful Name, under his feet, is in worse estate, not only then the wickedest of all men, the Murderers of Christ, but even then the devil himself. And all this, that we conceive aright of In veritate.  

2. In judgement.  In judicio. For, thus far the Pharisees themselves come; to think perjury condemned. But, our righteousness is to exceed theirs, Mat. 5: 20. and therefore we must seek yet farther.  
This Clause (we say) standeth against a double vanity, ¹ as well in matter, if for a vain, light, trifling matter we swear; ² as in manner also, if with a vain, light, unadvised mind or affection. For, both the matter is to be weighty, grave, and judicial; and we are with due advice and judgement to come to the action.  
Against which judicial swearing, we complain of two evil kinds: 1. The one juramenta Platearum, such as going through the streets, a man shall every day hear (yea even out of the mouths of children;) light, undiscreet, frivolous oaths. 2. The other juramenta Popinarum, much worse yet than they. When men in Tabling-houses, at their game blaspheme the Name of GOD most grievously. Not content to swear by him whole, dismember him and pluck him in pieces, that they may have oaths enough. And that person of the Holy Trinity, to whom and to his name, for taking our flesh upon him, and performing our redemption, even by GOD 's own charge, a special regard is due: and that action of his, which among the rest is most venerable of all others, which is his Death, Passion, and shedding his Blood.  
For the Matter: The very words of the Commandment teach us, 
¹ For the Matter.  it is to be weighty; which speak of GOD'S Name, as a thing, to be lifted up with strength, as if it were heavy: and we use not to remove things heavy but upon good occasion.  
The nature of an Oath, is as of a bond; which none that is wise will easily enter: it is to be drawn from, or pressed out of a man upon necessary cause. Yea, it is no further good, than it is necessary. For so is our rule, Necessarium, extra terminos necessitatis, non est bonum: As, purging, blood-letting; which are no longer good than needful. The Name of GOD is as a strong Castle, which men fly not to, but when they have need. These show, that for every frivolous matter, and of no importance, we are not vainly to take up GOD'S Name. GOD'S Name is said to be holy, Psal. 111.9. and holy things may not be put to common and vulgar uses, Numbers 18. ult. And in plain words, Leviticus 22.32. Ye shall not pollute my Name. Polluting, by GOD'S own word, being nothing else, but to make common, Acts ●0. 15. Therefore they to be condemned, that no man urging them, upon no sufficient ground, make it common.  
For the Manner, with great regard, Eccle. 8.1. 
² For the Ma●ner.  We must swear to the Lord, with all our heart. They are highly praised that did so, 1. Chro. 15.15 that is, when they are to take an Oath, they are to call together the powers of their soul, and with sad and serious deliberation to undertake it; that is, to do it in judicio. Therefore in the Law, GOD maketh it the entry. Thou shalt fear the Lord thy GOD and shalt swear by His Name: that is, with due fear and reverence thou shalt swear. For, as GOD'S Name is holy; not for every common matter: so is it also reverend; not with an unregarding affection to be taken in our mouths.  
To this end is it, that the Church of GOD excludeth such persons from oaths, as are presumed, that in judgement they cannot, or will take them: as persons already convict of perjury, that they will not; Those that are under years, that they can not. To this end also, there have ever been used Ceremonies, that by that means, there might be a reverend regard stricken into the mind of the swearer. Therefore the very Angels, when they swear, do it not without ceremony, but with lifting up their hands to heaven, Dan. 12.7. Apoc. 10.5. The Patriarches, under the Law of Nature, not without ceremony, but laying their hand on the thigh, therein have reference to the incarnation of the Blessed Seed, Gen. 24.3. and 47.29. The People of GOD under the Law, came into the Temple, and before the Altar (1. Reg. 8.31.) and in the presence of the Priest (Deut. 12.8.) uncovered (Numbers 5.18.) so took their Oath: all these serving to stir up their reverence, that what they did, they might do in judgement.  
Therefore, they are to be condemned, that passionately swear. Eccl. 5.1. (which Passion always bereaveth men, of judgement:) either in anger, as David, which he repent of, 1. Samuel 25.33. Or in desire, as Saul, which proved prejudicial to him and his people, 1. Samuel 14.28. And they, that as not of any passion, so without all manner of respect, to avow any idle fond fancy of their own, even as it were water, pour out the Name of GOD.  
And they yet more, that not only unadvisedly sometimes, but continually (as it were by a custom) make it an interjection of filling, for all their speeches; and cannot utter one sentence without it: yea, which thereby come to a diabetica passio of swearing, that Oaths run from them, and they feel them not.  
But, above all, they that are come to that pitch, that even in contempt they swear, and will swear, and the rather because they be told of it. These persons the Church of GOD hath so detested, that they are excommunicate without sentence of any judge or Canon, and Christian people forbidden to have any fellowship with them:  

3. In justice..  In justitiâ. As the Matter of the Oath is to be true and weighty; and the Manner, with due advice and judgement: so is it to be taken also, to a good and just end. And of this there is to be had chief regard, for that divers times, both false and rash Oaths are not hurtful save to the swearer only: but these tend always to some mischief, beside the sin of the swearing.  
An Oath is of the nature of a Bond, & bindeth a man to do that, he sweareth: Now, it is sin enough, to do evil of itself; but to bind himself to do evil, and to make the Name of GOD the Bond, that is sin out of measure sinful. GOD hath ordained, that only for truth and right, his Name should be used: to abuse it, to uphold falsehood, and to enforce men to evil dealing, is to change a Sanctuary, and make it a brothel-house. These we call Latronum iuramenta; such Oaths, as thiefs and such kind of persons take one of another: For, they do not only join hand in hand (as Solomon telleth us, Proverbs 2●. 5.) but do even also by oath bind themselves to do mischief. Nehemiah 6, 28, Tobiah the special hinderer of the Temple, had many in juda his sworn 〈◊〉  

¹ Not of things impossible.  That a● Oath may be in justice, It is required that it be of a thing possible. No man ev●r required an Oath, to an impossibility apparent: So Abraham's s●rvant saith genesis 24. What if I cannot possibly get any maiden to com● with me? Abraham's answer is, than he shall be free from the oath: So that, if at the present it seem possible (otherwise not to be sworn to) and after, there do emergere impossibile, the party is innocent. The same is observed, touching our knowledge: for, so the Law saith, A man shall testify that only, which he hath seen, heard or known, and more shall not be required of him. So, the law of Nature, 
Levit. 5.1.  only de quibus sciam poteroque.  
Now, because (as joseph well telleth us, 
Nor unlaw●uln●sse.  Genesis 39.9.) that we only can do that, which lawfully we can, and Christian possibility implieth lawfulness; that is the second point of In iustitia, and the second Caveat, Ne illicitum. Which is either primâ fancy, as Saul's oath, 1. Samuel 28.10. and Acts 23.14. Or it is likewise emergens, as in Herod's oath, at the first no harm being understood; but after the demand made, it was sin to keep it. So saith Ezra in the Law, Secundùm Legem fiat, Ezra 10.5. And Saint Paul in the Gospel, Acts 23.3. They sit to judge secundùm id quod in Lege est.  
Put these together, that we be required to swear nothing but the truth, In v●ritate: that we do it upon due advice and consideration, In iudicio: that we do it but of those things we know & can tell, and of those whereto Law bindeth us: There is no more required in a Christian oath. This to be remembered, because divers which will be accounted Christians, refuse in our days, the Oath which hath all her attendants. If the Magistrate, 
Mat 26.63.  either Civil (Exodus 22.8. Nehemiah 5.12.) or Ecclesiastical (Numbers 5.19.) ¹ Either by a curse, where the party is not known, as Proverbs 29.24. judges 17.2. Leviticus 5.1. ● Or by tendering an oath; and that again double: Either by way of adjuration, I. Sam. 3.27. I. Reg. 22.16. ² Or by way of swoaring them, as Exodus 22.11. Numbers 5.13. I. Reg. 8.31. I. R●g. 18.10. Where the party is accused by complaint, detection (Genesis 3.) presumption (Genesis 4.) common fame (1. Corinthians 5.4.) He is bound to purge himself, and satisfy the people, in Adultery, Theft, or any crime.  
But what if it tend to his damage, or to the prejudice of his liberty? Our rule is: Qui potest ad paenam, potest ad quae paena consequitur. Therefore in a matter of life or limb, we admit not the Oath: because, no man can lawfully swear, to cast away or maim himself. But a man may directly swear to his loss, in his goods, as Genesis 25.33. and ●o become a prisoner, as (1. Reg. 1.43.) Shemei did. Therefore, swear, and be sworn in those causes and questions, whereto Law doth bind to give answer, though Fine and Commitment do ensue upon them.  
This question remaineth, If a man have sworn without those, what he is to do? when an oath binds, when it doth not?  
We hold: No man is so streightened between two sins, but without committing a third, he may get forth. Herod thought he could not; and therefore, being in a straight, betwixt murder and perjury, thought he could have no issue, but by putting Saint john Baptist to death. It was not so: for, having sworn, and his oath proving unlawful, if he had repent him of his unadvisedness in swearing, and gone no further, he had had his issue, without any new offence.  
1. If then We have sworn to be simply evil, the rule is, Ne sit Sacramentum pietatis, vinculum iniquitatis.  
2. If it hinder a greater or higher good, the rule is; Ne sit Sacramentum pietatis, impedimentum pietatis.  
3. If it be in things indifferent, as we term them, absque grano salis; it is a rash oath; to be repent, not to be executed.  
4. If the oath be simply made; yet (as we say) it doth subiacere Civili intellectui: so as GOD'S oath doth, jeremia 18.8. and therefore those conditions may exclude the event, and the Oath remain good.  
5. If in regard of the Manner, it be extorted from us, the rule is, Iniusta vincula rumpit justitia.  
6. If rashly, Penitenda promissio, non perficienda praesumptio.  
7. If to any man, for his benefit, or for favour to him, if that party release it, it bindeth not.   

A SERMON PREACHED AT Whitehall, upon the Sunday after EASTER, being March XXX. AN. DOM. MDC.  JOHN. CHAP. XX. VER. XXIII. 
Quorum remiseritis peccata, remittuntur eyes: Et quorum retinueritis, retenta sunt.  
Whose-soever sins ye remit, they are remitted unto them: and whose-soever ye retain, they are retained.  

The Conclusion of the Gospel for the Sunday.  
THEY be the words of our SAVIOUR CHRIST to his Apostles. A part of the first words, which he spoke to them at his Epiphanie, or first apparition after he arose from the dead. And they contain a Commission by him granted to the Apostles, which is the sum or contents of this Verse.  
Which Commission, is his first largesse after his rising again. For, at his first appearing to them, it pleased him not to come empty, but with a blessing, and to bestow on them, and on the world by them, as the first fruits of his resurrection, this Commission; a part of that Commission, which the sinful world most of all stood in need of for remission of sins.  
To the granting whereof, He proceedeth not without some solemnity or circumstance, 
The Summari●. proceeding in it.  well worthy to be remembered.  
For first, Verse 21. he saith. As my father sent me, so send I you: which is their authorising, or giving them their Credence.  
Secondly, Verse 22: He doth breath upon them, and withal inspireth them with the Holy Ghost: which is their enhabling or furnishing thereto.  
And having so authorized and enabled them, now in this Verse here, He giveth them their Commission, and thereby doth perfectly inaugurate th●m, into this part of their Office.  
A Commission is nothing else, but the imparting of a power which before they had not. First therefore, he imperteth to them a power, a power over sins; over sins, either for the remitting, or the retaining of them, as the persons shall be qualified.  
And after, to this power he addeth a promise (as the Lawyers term it) of Ratihabition, that he will ratify and make it good, that His power shall accompany this power, and the lawful use of it in his Church for ever.  

The dependence in respect of the time, Why not before. Esai. 53.10. Heb. 9.22. Mat. 16.19.18.18.  And very agreeably is this power now bestowed by him upon his resurrection. Not so conveniently before his death; because till then, he had not made his soul an offering for sin, nor till then, he had not shed his blood, without which there is no remission of sins. Therefore it was promised before, but not given till now; because it was convenient, there should be solutio, before there were absolutio. Not before he was risen, then.  

Why now.  And again, no longer then till he was risen, not till he was ascended. First, to show that the remission of sins is the undivided and immediate effect of his death. Secondly, to show how much the world needed it, for which cause he would not withhold it, no not so much as one day (for, this was done in the very day of his resurrection.) Thirdly, But specially, to set forth his great love and tender care over us, in this, that as soon as he had accomplished his own resurrection, even presently upon it, he sets in hand with ours, and beginneth the first part of it, the very first day of his rising.  
The Scripture maketh mention of a first and second death, and from them two, of a first and second resurrection. Both, expressly set down in one verse; 
Apoc. 20.6.  Happy is he that hath his part in the first resurrection; for over such, the second death hath no power. Understanding by the first, the death of the soul by sin, and the rising thence to the life of grace: by the second, the death of the body by corruption, & the rising thence to the life of glory.  
CHRIST truly is the Saviour of the whole man, both soul and body, from the first and second death.  
But beginneth first with the first, that is with sin, the death of the soul, and the rising from it. So is the method of Divinity prescribed by himself. 
Mat. 23.16.  First, to cleanse that which is within (the soul) then, that which is without (the body.) And so is the method of Physic, first to cure the cause, and then the disease. 
1. Cor. 15 56.  Now the cause (or as the Apostle calleth it) the sling of death is sin. Therefore first to remove sin, and then death afterwards. For the cure of sin being performed, the other will follow of his own accord. As Saint john telleth us, He that hath his part in the first resurrection, shall not fail of it in the second. The first resurrection then from sin, is it which our Saviour Christ here goeth about, whereto there is no less power required then a divine power. For look what power is necessary to raise the dead body out of the dust; the very same every way, is requisite to raise the dead soul out of sin. For which cause, the Remission of sins is an Article of faith, no less than the Resurrection of the body. For, in very deed, a resurrection it is, and so it is termed, no less than that.  
To the service and ministry of which divine work, a Commission is here granted to the Apostles. And first, they have here their sending from GOD the Father; their inspiring from GOD the Holy Ghost; their commission from GOD the Son: that being thus sent from the Father, by the power of the Holy Ghost, in the person of Christ, they may perform the Office, 
2. Cor. 5. 1●.  or (as the Apostle calleth it) the Embassage of reconciling sinners unto GOD, to which they are appointed. And so much for the Sum and dependence of this Scripture.  
The points of special observation are three. 1. First, 
The Division  the Power that is granted. 2. The Matter or Subject, whereon the power is to be exercised. 3. The Promise of ratifying the exercise of that power.  
The Power itself: in which cometh first to be entreated, 1. What is meant by remitting and retaining. 2. After in general, that there is a power to remit and retain: but first to remit, and after to retain. 3. Then in particular, of that power as it is set down in both words, Remiseritis and Remittuntur.  
The Matter or subject: which is also two ways to be considered, either as it is sin in itself, which is the matter at large; or as it is the sin of some persons (for it is not Quae peccata, but Quorum) which is the immediate or proper matter of this power.  
The Ratifying or promise of concurrence, to assure the conscience of the sinner of the certainty and efficacy of the Church's act, that what the Apostles do in the person of Christ, by the instinct of the Holy Ghost, he that sent them, will certainly make good and effectual from heaven. And of these three in order.   


I. The terms how to be understood.  THe terms of remitting and retaining may be taken many ways. To the end then, that we may the more clearly conceive that which shall be said, it will be expedient, that first of all we understand, in what sense especially, and according to what resemblance, those terms are to be taken.  

The original from Christ's Commission.  This may we best do out of our Saviour Christ's own Commission. For, this of the Apostles is nothing else but a branch out of his, which he himself (as man) had here upon earth. For as man, he himself was sent, and was anointed with the Spirit, and proceeded by Commission.  
His Commission we find Luc. 4. which he himself readd in the Synagogue at Nazareth at his first entering on it: 
Luc. 4.18. Esai. 61.1.  Which is originally recorded Esai 61. Wherein, among others, this power is one: to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) Remission, as it is turned here; or deliverance, as it is turned there: but the word is one in both places; and that respectively to captives: and (as it followeth in that place of Esai) to them that are bound, the opening of the prison.  
Which very term (of Captives or such as are in prison) doth open unto us, 
Sin, an imprisonment  with what reference or respect, this term of remitting, or letting go, is to be conceived. And as it was in his, so must it be understood here in this, since this is but derived from that of CHRIST ' s.  
The mind of the Holy Ghost then, as in other places by divers other resemblances, so in this here, is to compare the sinner's case to the estate of a person imprisoned. And indeed, whoso well weigheth the place, it cannot well be taken otherwise. For, not only here, but elsewhere (where this Power is expressed) it seemeth ever, to be with reference (as ●t were) to parties committed. 
Mat. 16.19.  The very term of the Keys (wherein it was promised, and ●herein it is most usually delivered;) the terms of opening and shutting, seem to have relation (as it were) to the prison gate. 
Mat 18.18.  The terms of binding and losing, (as it were) to the fetters or b●nds. And these here of letting forth, or still detaining (all and every of them) seem to have an evident relation, to a prisoner's estate; as if sin▪ were a prison, and the case of sinners, like theirs that are shut up.  
Verily, as sin at the first in committing, seemeth sweet; that men cannot be got to spit it out (saith job) but hold it close under their tongues, 
job. 20.12.  till they have swallowed it down; but after it is committed, ●he sinner findeth then, 
jer. 2 19  that it is Malum & amarum dereliquisse Dominum (saith the Prophet;) that it turneth to a bitter and choleric matter, of which there breedeth a worm which never leaveth gnawing: 
Esai 66. ult.  Even so doth sin at the first also seem a matter of liberty. For, a liberty it is, not to be restrained; not to be (as the Apostle speaketh) committed to Moses, to be kept & shut up under the Law; 
Gal. 3.23. Gen. 3.2.  Not to be forbidden any fruit (under which very term, the serpent did persuade it:) But when it was done and passed, then shall a man feel a pinching or straightness in his soul, termed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 2.9.  which properly signifieth the pain which they suffer, that are shut up in a narrow room or some place of little ease.  
So speaketh Solomon of sin. His own wickedness shall attach the sinner, & he shall be holden, or pinioned, with the cords of his own sin. 
Pro. 5.22. Act. 8.13.  So S. Peter, to Simon Magus: I perceive, thou art (to express the former resemblance) in the gall of bitterness (& to express the later) in the bond of iniquity. And S. Paul: that sinners, instead of having Moses to their keeper, 
2. Tim. 2. ult.  become the devil's captives, & are of him holden and taken at his will & pleasure.  
Truly some have felt as much as I speak of, and have in pregnant terms complained of it. I am so fast in prison (saith David) that I cannot get out. And, bring my soul out of prison & I will praise thee: 
Psalm 88.8. 142 ult 119 3●  And I will run the way of thy commandments, when thou shalt set my heart at liberty.  
Peradventure all feel not this presently as soon as they have sinned; nor (it may be) a good while after. So GOD told Cain at the beginning: his sin should lie at the door; that is, while he kept within, 
Gen. 4 7.  he should not be troubled with it perhaps; but at his coming forth, it should certainly attach him. But saith Moses, let every one that sinneth be sure, that his sin at last will find him out: 
Numb. 32.23.  For he shall no sooner be under arrest of any trouble, sickness, cross, or calamity, but he shallbe shut into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and feel it presently. As the brethren of joseph, 
Gene. 42.21.  for very many years, after they had of envy and without all pity sold him to be a bond-servant, seemed at liberty: No sooner fell they into danger and displeasure, in a strange country, but it came to mind and they were served with it straightway. Even as in job, it is said: 
job. 20.11.  The sins of our youth shall let us go up and down quietly all our youth time, but when we come to years we shall feel them pinch us in our very bones.  
Yea though many, even then when they feel this straightness in their soul, make means to put it away for the time, and seem merry and light enough (as many times, prisoners be in the goal, till the very day of the Assizes come:) yet when it is come to that, that Iudex est prae foribus, when the terror of death cometh, 
james 5.9.  and with it a fearful expectation of judgement; then certainly, then without all doubt, 
Heb. 10.27.  the anguish S. Paul speaketh of, shall be upon every soul of every one that doth evil. Then, there is no man never so wicked, that with his good will would die in his sins, but would have them released while he is yet in viâ, yet in the way. 
joh. 8.27. Mat. 5.25.  Then we seek help at such scriptures as this, & call for the persons to whom this Commission belongeth. And those, whom we have gone by 7. years together, and never said word to about it, than we are content to speak with, when the counsel and direction they give, we are scarce able to receive, and much less to put in practice. As if, all our life time, we believed the permission of sins; as if that were the article of our faith all our life long, and the article of Remission of sins, never till the point of death.  
And this may serve, shortly to set forth unto us this prison of the soul: which if eny conceive not, by that which hath been said, I must say with the Prophet to them; that sure, there is such a thing, and that In novissimo intelligetis haec plane, 
jer. 30. ult.  at their latter end (I wish, before; but sure then) they shall very plainly understand, that such a thing there is.  
But now, they that have either felt or believe, that such an imprisonment there is, 
Good tidings that there is Remission.  will be glad to hear, that there is a Power, whereby they may be enlarged: And this very tidings in general, that there is a Remittuntur, that men may have deliverance from these fetters, this prison, this straightness or anguish of the soul, must needs be very acceptable and welcome tidings to them. For which very point (even that there is a Remituntur) what thanks are we eternally bound to render unto GOD? 
Heb. 2.16.  For I tell you, Nusquam Angelos apprehendit, the Angels never found the like. For, the Angels, which kept not their first estate, hath He reserved in everlasting chains of darkness, 
jud. 6.  to the judgement of the great Day. Their chains, everlasting; their imprisonment, perpetual: No commission to be sued for them: No Remittuntur eyes. But with man, it is not so. To him, deliverance; to him, losing of the chains; to him, opening of the prison is promised. For his sins, a Commission is granted out, his sins have a Remittuntur. This, is a high and special privilege of our nature, to be had by us in an everlasting thankful remembrance. So that no man needeth now, 
jer. 18.12.  abruptly to say with those in jeremy, Desperavimus, we are desperate; now, we never shall be forgiven, let us now do what we list. 
Ezra. 10.2.  No: but (as it is said in Esra) Though we have grievously sinned yet there is hope for all that: and (as in Ezechiel) that we may so use the matter; 
Ezec. 18.30.  that Peccata nostra non erunt nobis in scandalum, Our sins shall not be our destruction. Which very point is both an especial stay of our hope, and a principal means of manifesting unto us the great goodness of GOD.  

Remission first, before Retention..  Which goodness of GOD as it doth show forth itself in this first (that, such a power there is:) so doth it secondly and no less, in the order, that (where both acts are mentioned, as well retaining, as remitting) He placeth the power of remitting first. Which very sorting of them in that order, doth plainly show unto us, whereunto GOD of his goodness is most inclinable; and which of them it is, that is the principal in His intent. That to remit, is more proper to him, and that He is more ready to it, and that it is first; first in his purpose, first in his grant: and that to the other, 
Esai. 28.21.  He cometh but secundarily, but by occasion, when, the former cannot take place. For, of remitting sin, He takes the ground from Himself, and not from any other; and therefore, that more natural: but of retaining it, the cause is ministered from us, even from our hardness, and heart that cannot repent. And as Himself doth use this power, so giveth He it to them, to aedification and not to destruction. I say, not first or principally to destruction; nor of eny, 
2. Cor. ●0. 8.  save only of the wilful impaenitent sinner. Thus much of the remitting and retaining in general, and of their place and order. Now of the Power itself in particular.  
Of this Power there is here in my text twice mention; 
Of Remission in particular T●e P●w●r of it twofold.  ¹ One in Remiseritis, and ² again in Remittuntur. Which two words do plainly lead us to two Acts; of which two acts, by good consequence are inferred two Powers. Which two Powers, though they be concurrent to one end, yet are they distinct in themselves. Distinct, in person; for, Remiseritis is the second person, and meant of the Apostles; 
¹ Remiseritis. ² Remittu●tur. Mat. 10.19.  and Remittuntur is the third person, and meant of GOD Himself. And as distinct in person, so distinct in place: for, the one is exercised in earth, which is the Apostles; the other in heaven, which is GOD ' s. Quicquid solverîtis in terrâ, solutum erit in Coelo.  
Now, where two powers are, and one of them in GOD, the other must needs be subordinate and derived from it. For, Duo principia, two beginnings there are not. Therefore none other from whence it can proceed, but from GOD and from the power in Him alone. 
1. Remittuntur (GOD'S power) fi●●t in order.   
Of these two then. Remittuntur, though latter in place, yet indeed is by nature and order first, and from it doth proceed the other of Remiseritis; Which howsoever in the sentence it stand before it, yet without all question it is derived from it, and after it. So that, thus the case stands between them: Remittuntur, which is GOD'S power, is the primitive or original; Remiseritis, which is the Apostle's power, is merely derived. That in GOD, Sovereign: This in the Apostles, Dependent. In Him only Absolute: In them, Delegate. In Him Imperial; In them, Ministerial.  
The Power of remitting sin is originally in GOD, 
Esai. 43 25.  and in GOD alone. And in CHRIST our SAVIOUR, by means of the union of the Godhead, and Manhood into one person: By virtue whereof, the Sonn of Man hath power to forgive sins upon earth. 
Mar. 2.10.   
This Power being thus solely invested in GOD, He might without wrong to any, have retained and kept to himself, and without means of Word or Sacrament, and without Ministers, either Apostles or others, have exercised immediately by himself from heaven.  
But we should then have said of the remission of sins (saith Saint Paul) Who shall go up to heaven for it, and fetch it thence? 
Rom. 10.6.  For which cause (saith he) the righteousness of faith speaketh thus, say not so in thy heart. The word shall be near thee in thy mouth, and in thy heart, and this is the word of faith which we preach.  
Partly this, that there should be no such difficulty to shake our faith, as once to imagine to fetch CHRIST from Heaven for the remission of our sins.  
Partly also, because CHRIST (to whom alone this Commission was originally granted) having ordained himself a body, would work by bodily things, and having taken the nature of man upon him, would honour the nature he had so taken. For these causes that which was his and his alone, he vouchsafed to impart; and out of his commission, to grant a commission, and thereby to associate them to himself (it is his own word by the Prophet) and to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Cooperatores, workers together with him (as the Apostle speaketh) to the work of salvation, both of themselves and of others.  

2. Remiferitis. GOD'S power derived to men, and not to Angels.  From GOD, than it is derived: From GOD and to men.  
To men, and not to Angels. And this I take to be a second prerogative of our nature. That an Angel must give order to Cornelius, to send to jop for one Simeon, to speak words to him, by which he and his household should be saved; but the Angel must not be the doer of it. That not to Angels, but to men, is committed this Office or Embassage of reconciliation. And that which is yet more, 
To sinful men.  To sinful men, for so is the truth, and so themselves confess it. S. Peter· Go, from me LORD, for I am a sinful man. S. james: In many things we offend all (putting himself in the number:) And (lest we should think it to be but their modesty) S. john speaketh plainly: If we say we have no sin (what then? not, we are proud, and there is no humility in us, but) we are liars and there is no truth in us. And this is that, which is wonderful in this point; that S. Paul, who confesseth himself a sinner and a chief sinner, 
1. Tim. 1.15.  Quorum primus ego; The same concerning another sinner (the incestuous Corinthian) I forgive it him (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the person of CHRIST. 
2. Cor 2.10.   

To the Apostles  Now if we ask, to what men? the Text is plain. They, to whom CHRIST said this Remiseritis, were the Apostles.  
In the Apostles (that we may come nearer yet) we find three capacities as we may term them. 1. As Christians in general. 2. As Preachers, Priests, or Ministers, more special. 3. As those Twelve persons, whom in strict propriety of speech we term the Apostles.  
Some things, that CHRIST spoke to them, he spoke to them as representing the whole Company of CHRISTIANS: 
Mar. 13. vlt.  as his vigilate.  
Some things, to them, not as Christians, but as Preachers or Priests: as his Ite praedicate Evangelium, 
Mat 28.18. Luc. 22.19.  and his Hoc fa●●●e; which no man thinketh, all Christians may do.  
And some things, to themselves personallly: as that he had appointed them Witnesses of his miracles and Resurrection, 
Act. 1.8.  which cannot be applied but to them, and them in person. It remaineth, we inquire, in which of these three Capacities, CHRIST imparteth to them this Commission.  
No● as to Apostles properly. That is, this was no personal privilege to be in them, and to die with them, that they should only execute it for a time, and none ever after them. GOD forbidden, we should so think it. For, this power being more than needful for the world (as in the beginning it was said) it was not to be either personal, or for a time. Then, those persons dying, and those times determining, they in the ages following (as we now in this) that should light into this prison or captivity of sin, how could they or we receive any benefit by it? Of Nature, it is said by the heathen Philosopher, that it doth neither Abundare in superfluis, nor deficere in necessarijs. GOD forbidden, but we should ascribe as much to GOD at the least; that neither He would ordain a power superfluous or more than needed, or else, it being needful, would appropriate it unto one age, and leave all other destitute of it; and not rather as all Writers both new and old take it, continue it successively to the world's end.  
And as not proper to the Apostle's persons, so neither common to all Christians in general, nor in the persons of all Christians conveyed to them. Which thing, the very circumstances of the text do evict. For he sent them first, and after inspired them; and after both these, 
Ver. 21. Ver. 22.  gave them this commission. Now all Christians are not so sent, nor are all Christians inspired with the grace or gift of the Spirit, that they were here. Consequently, it was not intended to the whole society of Christians. Yea I add, that forasmuch as these two, both these two, must go before it; ¹ Missio, and ² Inspiratio: that though GOD inspire some Laymen, if I may have leave so to term them, with very special graces of knowledge to this end; yet inasmuch as they have not the former of sending, it agreeth not to them, neither may they exercise it, until they be sent, that is until they have their calling thereunto.  
It being then neither personal nor peculiar to them as Apostles, 
To them, 〈◊〉 Minister●.  nor again common to all as Christians, it must needs be committed to them as Ministers, Priests or Preachers; and consequently to those, that in that Office and Function do succeed them, to whom, and by whom, this Commission is still continued. Neither are they, that are ordained or instituted to that calling, ordained or instituted by any other words or verse, than this. Yet not so, that absolutely without them, GOD cannot bestow it, on whom or when him pleaseth; or that he is bound to this means only, and cannot work without it. For, Gratia Dei non alligatur medijs, The grace of GOD is not bound but free, and can work without means either of Word or Sacrament; and as without means, so without Ministers, how and when to him seemeth good. But speaking of that which is proper and ordinary, in the course by him established, this is an ecclesiastical Act, committed, as the residue of the ministry of reconciliation, to ecclesiastical persons. And if at any time he vouchsafe it by others that are not such, they be in that case, Ministri necessit 〈◊〉▪ non Officij: In case of necessity, Ministers; but by Office, not ●o.  

Of God's sovereign power still.  Now, as by committing this power, GOD doth not deprive or bereave himself of it: For there is a Remittuntur still, and that chief, sovereign, and absolute: so on the other side, where GOD proceedeth by the Church's act, as ordinarily he doth, it being his own ordinance; there, whosoever willbe partaker of the Church's act, must be partaker of it by the Apostle's means, there, doth Remiserîtis concur in his order and place, and there runneth still a correspondence between both. There, doth GOD associate his Ministers, and maketh them Workers together with him. 
Zach. 13.7. 1. Cor. 3. 7·  There, have they their parts in this work, and cannot be excluded: no more in this, then in the other acts and parts of their function. And to exclude them, is (after a sort) to wring the keys out of their hands, to whom CHRIST hath given them; is, to cancel and make void this clause of Remiserîtis, as if it were no part of the sentence; To account of all this solemn sending, and inspiring, as if it were an idle and fruictlesse ceremony: which if it may not be admitted, then sure it is, they have their part and concurrence in this work, as in the rest of the ministry of reconciliation.  


The act of the Church ordinary.  
job. 33.25.   Neither is this a new or strange thing; from the beginning, it was so. Under the law of Nature (saith Elibu in job, speaking of one for his sins in GOD'S prison.) If there be with him an Ambassador, Commissioner, or Interpreter (not any whosoever, but) one among a thousand, to show unto him his righteousness, Then shall GOD have mercy upon him and say, let him go, for I have received a propitiation.  

Mal 2.5. Levit. 4.5.6.  Under Moses, it is certain, the Covenant of life and peace was made with Levi, and at the sacrifices for sin, he was ever a party.  
Under the Prophets. It pleased GOD to use this concurrence towards David himself: Nathan the Prophet saying unto him, Transtulit Dominus peccatum tuum.  

The necessity of the Priest therein.  Which course so established by GOD, till CHRIST should come; (for neither covenant nor Priesthood was to endure any longer;) was by CHRIST reestablished anew in the Church, in that calling, to whom he hath committed the Word of reconciliation. Neither are we (the ordinance of GOD thus standing) to rend of one part of the sentence. There are here expressed three persons. ¹ The person of the sinner, in Quorum; ² of GOD, in Remittuntur; ³ of the Priest, in Remiserîtis. Three are expressed; and where three are expressed, three are required; 
Homil 49. de 50.  and where three are required, two are not enough. It is Saint Augustine that thus speaketh of this Ecclesiastical act in his ●ime: Nemo sibi dicat, occulte ago poenitentiam, apud Deum ago. Novit Deus qui mihi ignoscit, quia in cord ago. Ergo sine causâ dictum est, Quae 〈◊〉 interrâ, soluta erunt in Coelo, Ergo sine causâ, Claves datae sunt Ecclesiae Dei▪ Frustramus Evangelium Dei: Frustramus verba Christi.  
Which may suffice for the distinguishing of these two Powers, the deriving of the one from whom, and to whom, the continuance and concurrence of them.  
The Remission of sins, as it is from GOD only, 
Wherein this power consists.  so is it by the death and bloodshedding of CHRIST alone: but, for the applying of this unto us, there are divers means established. 
1. Pet. 4.10.  There is Multiformis gratia (saith Saint Peter) variety of graces, whereof we are made the disposers. Now, all and every of these means: working to the remission of sins (which is the first and greatest benefit, our SAVIOUR CHRIST hath obtained for us,) it resteth that we further inquire, what that means is, in particular, which is here imparted.  
For sure it is, that besides this, there are divers acts instituted by God and executed by us, which all tend to the remission of sins. 
Sins remitted   
1. In the institution of Baptism, there is a power to that end. 
¹ By Baptism. Act. 2.38.  Be baptised every one of you for the remission of sins (saith Saint Peter to three thousand at once. 
Act. 22.16. ) Arise and be baptised (saith Ananias to Paul) and wash away thy sins. And to be short: I believe one baptism for the remission of sins (saith the Nicene Creed.)  
2. Again, 
² By the eucharist.  there is also another power for the Remission of sins, in the institution of the holy Eucharist. The words are exceeding plain: This is my blood of the new Testament, for the Remission of sins. 
Mat. 26.28.   
3. Besides, in the word itself, there is a like power ordained. 
³ By Preaching. joh. 16.3. 2 Cor. 5.19  Now are you clean, saith CHRIST (no doubt from their sins) propter Sermonem hunc. And the very Name giveth as much, that it is entitled, The word of reconciliation.  
4. Further, there is to the same effect, a power in Prayer, 
⁴ By Prayer. james 6.14.  and that in the Priest's prayer. Call for the Priests (saith the Apostle) and let them pray for the sick person, and if he have committed sin, it shall be forgiven him.  
All and every of these, are acts for the remission of sins; and in all & every of these, is the person of the Minister required, and they cannot be dispatched without him.  
But the ceremonies and circumstances that here I find used, 
None of these meant here.  prevail with me to think, that there is somewhat here imparted to them, that was not before. For, it carrieth no likelihood, that our SAVIOUR bestowing on them nothing here, but that which before he had, would use so much solemnity, so divers and new circumstances, no new or divers grace being here communicated.  
1. Now, for Baptism, it appeareth plainly; 
joh. 4.2.  that the Apostles baptised in a manner from the beginning; which I make no question, they did not without a Commission.  
2. And for the power of administering the holy Sacrament, it was granted expressly to them by Hoc facite, before his passion. 
Luc 22.19. .  
3. The like may we say of the power of Preaching; which was given them long before; even when he sent them, and commanded them to preach the kingdom of GOD, 
Mat 10.7. Luc. 9.2.  which was done, before this power was promised, which here is bestowed; as will evidently appear, the one being given, Mat. 10. the other after promised, Mat. 16.  
4. Neither can it be meant of prayer. There is no partition in prayer. Prayers and supplications are to be made for all men. 
1. Tim. 2.2.  But here is plain partition. There is a Quorum whose sins are remitted, and another Quorum whose sins are retained.  

But the power of Absolution.  Seeing then, this new ceremony and solemn manner of proceeding in this, are able to persuade any, it was some new power that here was conferred, and not those which before had been (though there be, that apply this, others to some one, and others to all of them:) I take it to be a power distinct from the former, and (not to hold you long) to be the accomplishment of the promise made, Mat. 16.19. of the power of the Keys, which here in this place and in these words is fulfilled; and have therein for me the joint consent of the Fathers. Which being a different power in itself, is that, which we call the Act or Benefit of Absolution; in which (as in the rest) there is in the due time and place of it, an use for the remission of sins. 
Ver. 21. Ver. 22.  Whereunto our SAVIOUR CHRIST, by His sending them, doth institute them, and give them the key of authority: And by breathing on them and inspiring them, doth enable them and give them the key of knowledge, to do it well, and having bestowed both these upon them as the Stewards of his house, doth last of all deliver them their Commission to do it, having so enabled them and authorised them as before. So much for the power.  

II. Quorum peccata The subject of this Power.  Every power is not every where to be exercised, nor upon every matter; but each power hath his proper subject.  
The matter or subject, whereon this power is to be exercised, is sin. To be considered first in itself, as the matter at large. And then, as qualified with the person: (for it is quorum, and not quae peccatae;) As the nearer and more proper subject.  

Peccata, at large.  First then, the subject are sins. Sins in themselves, no ways restrained or limited. No sins at all, either for number or greatness being excepted.  

Without exception of number Mat. 18.22.  Not for number. For Christ teaching us, That we ourselves should forgive until seventy times seven times, doth thereby after a sort give us to understand, that he will not stick with us for the like number in ours. For GOD forbidden, we should imagine, he taught us to be more merciful or of greater perfection than he will be himself. That number amounteth to ten jubilees of pardon: For so many sins, may we then hope for pardon at his hands. If those be not enough, we have example of one, whose sins were more in number then the hairs of his head and of another, 
Psal. 40.12. Orat. Manass.  whose were more than the sands of Sea: both which give us hope; for they both obtained pardon.  
But that which followeth in the place of Matthew, 
Or greatness. Mat. 18 24.  maketh both parts plain. For there, a debt is remitted not only of five hundred (as Luc. 7.) but of ten thousand, and those (not as in Luke, pence, but) talents: A great and huge sum, yet for that hath he remission in store. So that, 
Luc. 7.48.  no man shall need to say, his sin is greater than can be remitted, as Cain did, since that assertion is convinced to be erroneus: 
Gen. 4.13.  For, his sin may be forgiven, that slew Abel though his brother, seeing S. Peter saith, that theirs was not greater than might be forgiven, that slew the Son of God. 
Acts 31.15.19.  For no man but will conceive, that the betraying and murdering JESUS CHRIST, was far a more heinous offence then that of Abel's kill: But, that might (saith Saint Peter;) therefore, this much more may be forgiven. And to end this point, whereas it is affirmed, and that most truly, by the Apostle, that the weakness of GOD is stronger than men, 
1. Cor. 1.25.  if there were any sin greater than could be remitted, the weakness of man (for of that, cometh sin) should be stronger the GOD; which neither Religion nor reason will admit. In respect of the sin itself therefore there is no exception.  
But because it is not quae peccata but quorum, it showeth, 
Quorum, The proper immediate Subject.  that in the act of remission, we are to respect, not the sin so much as the person. So that, though all sins may be remitted, yet not to all persons, but to a quorum, as we see. For, there is another quorum, whose sins are retained: so that, this limiteth the former, and showeth indeed, what is the Materia propinqua, or immediate subject of this power committed.  
Our Saviour Christ himself, at the reading of his Commission (whereof this is a branch) in effect expresseth as much. For he telleth them, There were many lepers in the days of Elisha, 
Luc. 4.18.25.  and many widows in the days of Elias; yet none cleansed but Naaman, nor to none was Elias sent but to the widow of Sarephtha. And so the case standeth here. Many sinners there be, and many sins may be remitted, but not to eny, except they be of this Quorum. In which point there is a special use of the key of knowledge, to direct to whom, and to whom not; since it is not, but with advise, to be applied, nor hands hastily to be laid on any man (as the Apostle testifieth:) which place is referred by the ancient Writers, to the Act of Absolution, 

1. Tim. 5.22. Cypr. 3 16.  
Pacian. in Paraen. 16.  
Aug. de Bapt 5.20.23.   and the circumstance of the place giveth no less. But discretion is to be used in applying of comfort, counsel, and the benefit of Absolution.  
Whereby it falleth out sometimes, that the very same sins to some may be remitted, being of the Quorum, that to some others may not, that are out of it.  
To see then a little into this qualification, 
The Qualification of the Persons.  that thereby we may discern who be of ●ither Quorum. The conditions to be required, to be of Quorum remittuntur, are two.  

That, in the Church.  First, that the party be within the house and family, whereto those key's belong (that is) be a member of the Church, be a faithful believing Christian. In the Law, 
Exod. 2●. 34.  the Propitiatory was annexed to the Ark and could not be severed from it: to show, that they must hold of the Ark (that is) be of the number of the people of GOD, or else could they not be partakers of the Propitiation for their sins. So saith the Psalmist, in the Psalm of the Church, 
Psal 87. ult. Psal. 85.1.  Omnes canales mei erant in te. All the conduit-pipes of all my spiritual graces are conveyed into thee, and are no where else to be had. And namely, of this benefit of remission of sins: Thou hast (saith he) o Lord been gracious unto Thy land &c Thou hast forgiven all their iniquity and covered all their sin. 
Esa. 33. ult.  But the Prophet Esai, most plainly: The people which dwelleth in her (that is the Church) They shall have their iniquity forgiven. And to end this point, the Angel when he interpreteth the name of JESUS, 
Mat. 1.21.  extendeth it no further than thus, that He shall save His people from their sins. To them than is the benefit of remission of sins entailed and limited; it is sors Sanctorum, and does Ecclesiae. And they that are of this Quorum, have their certain hope thereof. They that are out of it, pertain to the second sort, of them that have their sins retained. 
1. Cor. 5.12.  The power of the keys reacheth not to them: What have I to do with them that are without. (saith the Apostle) Them that are without, GOD shall judge. Therefore, all Pagans, Infidels, jews, and Turks are without the compass of this Quorum. 
john ●. 24.  For whoso believeth not in Christ, whoso is not a faithful Christian, shall die in his sins.  

That, Repentant.  But are all that are within this house, thereby partakers of this remission? is there nothing else required? Yes indeed, there is yet another condition requisite, whereby many are cut of, that are within the Quorum of the Church. And that is (as our Saviour Christ himself setteth it down) Repentance. 
Luke 24.47.  For, he willeth Repentance and Remission of sins to be preached in His name: both these, but Repentance first, and then Remission of sins to follow after. So that, the sinner, that is a member of the Church, if he want this, is not of the former, but of the latter Quorum.  

¹ That is, Feel the want of Remission, & desire it.  To Repentance there go two things (as heretofore hath been entreated more at large.) To insist upon the resemblance here made. First, that he feel his chains and imprisonment and be grieved with them, and therefore would gladly be let lose, and discharged from them. And no otherwise doth our Saviour Christ proclaim it; 
Mat. 11.28.  That none should come to him, but such as are weary and heavy laden. For, sentiat onus qui vult levari, & sentiat vincula qui vult solvi. And no reason there is, means should be made for his enlargement, that is well enough already, and had rather be where he is, then at liberty abroad.  
Out of which groweth this division of sinners, which make this double Quorum. For, there are sinners, that are weary of their commitment and would gladly be enlarged. Such as he was: O bring my soul out of prison, 
Psal. 142. vlt.  that I may praise thee. And as he: Wretched man that I am, 
Rom. 7.24.  who shall deliver me? And to these belongeth the first clause of Remission, even poenitentibus & petentibus, to them that are weary of their durance, and that desire and sue for deliverance.  
Again there are sinners, which care not greatly for their present estate, but are as it were without sense of their misery. The prison grieveth them not; being in it, they reckon themselves well enough, either because they have drunken of the slumbering cup, 
Esa. 51.22.  which is the very dreggs of GOD'S wrath, having their hearts as brawn, 
Psal. 119.70. 1. Tim. 4.2.  and their consciences seared with a hit iron, that is (as the Apostle doth interpret it) being past all feeling or remorse of sin: Or else a worse sort of people, that not only have no sense of their present wretched case, but do even take delight and pleasure in the place, and (to choose) will not be out of it. 
Pro. 2.14.  Quilaetantur cum malum fecerint, & exultant in rebus pessimis, 
Deut. 29.19.  that scorn the denouncing of GOD'S judgements, and when they hear the words of this curse, absolve themselves and say, I shall have peace and do full well for all that. Of such, Dominus ne ignoscat illis (saith Moses) let not GOD be merciful unto them. Pity it is, they should be let go, or the key once turned to let them out. Sense and sorrow is required of their restraint, and an earnest desire of enlargement, else they pertain not to the first, but to the latter Quorum.  
In which very point (of sorrow for sin) there is an especial good use of the key of knowledge, for counsel and direction. 1. For, in-as-much as Repentance itself is an act of corrective justice, 
Eze. 33.14. 1 Cor. 11.31. Eze. 36.31. 2. Cor. 7.11.  and to repent is to do judgement (as the Prophet;) and to judge ourselves, as the Apostle calleth it. 2. To which there belongeth not only a sentence, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a revenge, or punishment. And because it is not a fruictlesse repentance which must serve the turn; but it must have fruits (saith Saint john Baptist) & fruits worthy of repentance: that is, more plainly (as Saint Paul saith, 
Luc. 3.8. ●ct. 26.20. Dan. 4.24.  he was charged to preach even from heaven) That men must not only repent and turn to GOD, but also do works worthy of Repentance. 3. And for that the works of Repentance, all of them, are not meet and suitable to every sin, but as the sins are divers, 
jon. 3. ●8. Act. 8.22.  so are the works to be also. 5. For that also, as a man may go too far in them (as appeareth in the case of the Corinthian;) so may one fall too short, as appeareth in the case of Miriam: and a proportion or Analogy is to be kept, 
2 Cor 2.7. Num. 12.14. Apoc. 3 ●.  according as the case of the sin requireth. In both these to advise, both what works are meet, and also what measure is to be kept, the Key of knowledge will help to direct, and we may have use of it, if we mean to use it to that end.  
The other condition which must be joined to the former, is an unfeigned purpose and endeavour, ourselves to remit or let go those sins, which we would have by GOD remitted. For, it is not enough to be sorry for sin past, 
Heb. 12.17.  or to seek repentance, no though it be with tears: this will not make us of the first Quorum, if there be nothing but this; if ●here be in our hearts a purpose, ourselves to retain and hold fast our old sin still. Esau lift up his voice with a great cry and bitter out of measure, 
Gen. 27.38.41.  and wept: Yet even at the same time, vowed in his heart, so soon as his Father was dead, to make away his brother. And this purpose of mind, for all his bitter crying and tears, cast him into the latter Quorum, and made his sins to be retained still. And such is the case of them, that would be let go out of prison; but would have liberty to go in and ou● still visit the company there, when and as often as them list. So do not the Saints that be of the first Quorum, to whom GOD, as he speaketh peace, 
Psal. 85.8.  so He speaketh this too, that they turn not thither again, that they fall not again to their former folly.  
But these later would have their sins let go by GOD, but themselves would not let them go, but keep fast their end still. They would quoadreatum, 
Luc. 7.48. joh. 8.11.  hear that saying from CHRIST's mouth, Thy sins are forgiven thee: but quoad actum, would not willingly hear that other, Go and sin no more. But we must be willing to hear them both: willing to have our sins remitted by GOD, and willing too (our selves) to remit our sinning, or from thenceforth remissius peccare, to sin more remissely, and nothing so licentiously as before. To the former sorrow, sentence, and revenge, we must (saith Saint Paul) join a desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and to that desire an endeavour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that, such an endeavour, 
1. Cor 7.11.  as may be able to allege for itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an honest defence, that we have used all good means to do that, which on our part is to be performed, that we may be of the first Quorum.  
In which point no less than the former, there may be use of the Key of knowledge, to advise and direct ourselves, no less in the cure of sin, then in the sorrow for it. 
Act. 2.37.  They in the second of the Acts, which were pricked in their hearts, knew of themselves that somewhat they should do (as by their question appeareth▪) but what it was they should do, they knew not. Sometimes men have good minds; but know not which way to turn them or set themselves about it. Sometimes they are scrupulous and doubtful, whether they do as they should, because one may Propitius esse sibi, favour himself too much, and be over partial in his own case, neither so careful to use the means to good, nor to avoid the occasions of evil, as he ought. Wherein, it were good for men to make sure work, and to be fully resolved. For, most usual it is for men, at their ends to doubt, not of the power of remitting of sins, but of their own disposition to receive it; and whether they have ordered the matter so, that they be within the compass of GOD'S effectual calling, or as the text is, of the Quorum, to whom it belongeth. So much for the matter, or subject, whereto this power is to be applied.  
And here I should now speak somewhat of the applying or use of it: but the time hath overtaken me and will not permit it. Now only a word of the third part, of the Efficacy or (as the Lawyers term it) of GOD'S Ratihabition, and so an end.  
Wherein GOD willing more abundantly, 
III. Of the Ratihabition.  to show to them that should be partakers of it, the stableness of his counsel, he hath penned it exceeding effectually, and indeed strangely to them that deeply consider of it: which he hath so done, to the end, that thereby such poor sinners as shallbe partakers of it, might have strong consolation and perfect assurance, not to waver in the hope which is set before them.  
And to that end, even for comfort, I will only point at four things in the enditing of it; all expressing the efficacy of it, in more than common manner.  
1. The order, in this; that Remiseritis standeth first, and Remittuntur second. It is Sa●nt Chrysostome's note, that it beginneth in earth, 
Super verbis-Esaiae Vidi Dominum Homil 5.  and that heaven followeth after. So that, whereas in prayer and in other parts of religion it is, Sicut in Coelo, sic in terrâ; here it is, Sicut in terrâ sic in Coelo. A terrâ iudicandi principalem authoritatem sumit Coelum. Nam judex sedet in terrâ: Dominus sequitur servum, & quicquid hic in inferioribus iudicârit, hoc ille in supernis comprobat, saith he.  
2. The Time: in this, that it is Remittuntur in the present tense; there is no delay between, no deferring, or holding in suspense, but the Absolution pronounced upon earth, Remittuntur, presently they are remitted; that he saith not, hereafter they shallbe, but they are already remitted.  
3. The Manner: in setting down of the two words. For, it is so delivered by CHRIST, as if he were content, it should be accounted their act, and that the Apostles were the agents in it, and himself but the patiented, and suffered it to be done. For, the Apostle's part is delivered in the Active (Remiserîtis;) and his own in the Passive (Remittuntur.)  
4. The Certainty: which in the Identity of the word, in not changing the word, but keeping the self same in both parts. For, Christ hath not thus indicted it, Whose sins ye wish or ye pray for, or whose sins ye declare to be remitted; but whose sins ye remit: using no other word, in the Apostles, than he useth in his own. And to all these, in Saint Matthew He addeth his solemn protestation of Verily Verily, or Amen Amen, 
Mat. 18.18.  that so it is, and shallbe. And all to certify us, that he fully meaneth, with effect to ratify in heaven, that is done in earth; to the sure and steadfast comfort of them, that shall partake it.    

A SERMON PREACHED AT WHITEHALL, upon the XXIII of November, AN. DOM. MDC.  JERE. CHAP. XXIII. VER. VI 
Hoc est Nomen quo vocabunt Eum, JEHOVA justitia nostra.  
This is the Name whereby they shall call Him, The LORD our Righteousness.  
THE former points, which the Prophet pointeth us to with his Ecce and willed us to behold, we then were so long in beholing, that we had no time, to take a view of this last: which I take to be the chiefest part of his Ecce, and the point of all points most worthy our beholding. Hoc est Nomen etc.  
1. The chief, because His Name is given Him from this and not from any of the rest. For (commonly) from His Chiefest title doth every man take his denomination. In the verse next following, GOD saith; He will no more be called, Their Deliverer from Egypt, 
Ver. 7.  because he will vouchsafe them a greater deliverance from Babylon: And so from thence, as from the greater, have his name given. And as GOD, so men. What title of honour is highest in their style, that of all other, doth each person delight, to be termed by.  
Now those (in the former part of this verse) of Salvation, and Peace (which He will procure them) be great and excellent Titles; and they be no less verified of him, than this of Righteousness: (The Lord is my light and my Salvation, 
Psalm. 27.1. Ephes. 2.14.  by the Prophet: and, He is our Peace, by the Apostle.) Yet, of neither of these doth He take His Name. But, from this of Righteousness, He doth. And that, both his former Name, in metaphor and figure, 
Verse 5.  The Branch of Righteousness: and this his latter, in propriety and truth, His Royal Name, jehova justitia nostra. This, therefore is Chief in His account.  
2. Again, the Chief: because it is His peculiar. And, every man reckoneth of that, as his chiefest title, that is not common to him with others, but proper to him alone;) as wherein he hath a prerogative above all. He, and none but he.  
Now those in the former verse (of executing judgement and justice) are such, as are also given to other Kings. King David is said to have executed judgement and justice to all his people: 
2 Sam 8.15. 1. Reg. 10.9.  So is King Solomon likewise; the Queen of Sheba giveth him that title. To do justice, is the title also of others (and not many neither, but yet of some others) But to be justice, to be righteousness; that is the name of none, but CHRIST only. His, and his only, is that title. Therefore, as well in this regard, as in the former, this is the very chief part in the Ecce, The Name of jehova our Righteousness.  
Which, because it is nothing but a name, may seem to some, a matter of no great importance. 
Act. 18.14.  The Deputy of Achaia (Gallio) in the Acts, seemeth of that mind: If it were some weighty matter, I would fit the hearing (saith he:) But if it be a matter of Names, I take it not worth the while: Hear it who will, for I will not. And to say the truth, if it wear a name of men's giving, he said not much amiss. Their names are not greatly to be looked after. The argument taken from them, the Heathen Philosopher confesseth, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; an argument, that setteth a good face upon it, but no great substance in it. The reason whereof is, Because with men, there be Nominals, and there be Reals: Names and things, are many times two. There is quaedam dicuntur de, & non insunt. There is learning (saith the Apostle. 
1. Tim. 6.20. Esai. 32.5. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falsely so called. And as learning; so, many things beside. The Churl is named liberal, and they worshippfull, that have nothing worthy worship in them. 
Apoc. 3.1.  Yea, it falleth out, that some have a name, that they live, and yet are dead: and many things beside, quae dicuntur de, & non insunt in. Whereof, we need not seek fare: we have an example here in the Prophet, of King Zedeckia, that reigned at the time of this prophecy; one that had neither truth nor righteousness in him, a breaker of his league and Covenaunt, a falsifier of his oath; and yet, his name is Zedekia, 
Ez●● 17.9.  GOD'S righteous one, or the righteousness of GOD. men's names for the most part are false.  
2. And when they be true, empty, and no great weight in them. For, what are men's titles, but men's breath; but a blast of air, but wind. If they be popular titles, the wind of a common pair of bellowes: If of those of the better sort (as the heathen man well said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wind of a gilt or wrought pair of bellowes; but both of them, wind.  
But, the names of GOD'S imposition, are not so. They ever carry truth in them. 
job 32.2  For seeing GOD cannot away with those that are title-givers (as saith Elihu) he will give none himself. With him, is not the division, that is with us, of Nominals and Reals; of quaedam dicuntur de, quaedam insunt in. If we be named the Sons of GOD, 
1. joh 3  we are so (saith Saint john:) and therefore, from his Names, a sound and substantial argument may be drawn, as (we see) the Apostle doth: proving the excellency of Christ's Nature, above the Angels, 
Heb 11.1.  from the excellency of his Name above theirs.  
And, as they are free from falsehood; so are they not empty sounds, but have ever some virtue in them. 
Prover. 18.10. Psal. 20.8.  The Name of GOD (saith Solomon) is a strong Tower. So that, when some trust in Chariots and Horses; and other some, in the Name of GOD; they that trust in Chariots and horses, they go down; they that in that Name, stand upright. And this, not only in the dangers of this life; but, there is also, in the Name of GOD, a saving power for the life to come. A power, to justify: Ye are justified in the Name of CHRIST (saith Saint Paul.) A power for remission of sins: 
1. Cor 6.  Your sins are forgiven you, for His Name's sake (saith S. john.) A power to save. 
1 joh. 2.12. Act. 4.12.  In this Name, you have Salvation (saith Saint Peter.)  
And, such is the Name here named; jehova, our righteousness. Our righteousness, to justify, to forgive us our sins, to give us salvation. Such, is this Name: and there is not under heaven, 
Act. 4.11.  any Name given to men, wherein they may be saved, beside it.  
In the Ecce, or beholding whereof, 
The Division  two things present themselves to our view. 1. The Name itself. 2. The Calling him by it. The Name in these words; Hoc est Nomen. The calling in these; Quo vocabunt Eum.  
In either of which, two others. In the Name, these two; 1. The parts of it: and the reason of them. 2. The sense of it.  
In the calling him by it, likewise two: 1. As it it is our duty, so to call him. 2. As we have an use or benefit by so calling him. The duty, and the use.  


I. The NAME. Psal. 16.2.  TO GOD Himself (as the Psalmist telleth us) all the service, we can perform, reacheth not. The perfection of His Nature is such, as it can from us receive nothing. But, two things of his there are, which he hath left, to express that duty, which we owe and bear to himself. Which two are in one verse set down, by the Prophet David: 
Psal. 138.2.  Thou hast magnified, ¹ Thy Name, and ² Thy Word above all things, ¹ His Name, and ² His Word. His Name, for our invocation; His Word, for our instruction. And these two, as they are the highest things, in GOD'S account; so are they to be in ours. Not the Word only (which carrieth all away in a manner, in these days;) But, His Name also, no less. For, in the setting them down, the HOLY GHOST giveth the first place to the Name. Our very assembling, and coming together, 
Mat. 18.20. 1. Tim. 2.1.  is in this Name. And then, before all things, supplications are to be made in this Name. And the very hearing of the Word itself is, that we may call upon His Name: How shall they call upon His Name whom they have not heard? 
Rom. 10.14.  How shall they hear without a Preacher? So that, preaching, and hearing of the word, are both ordained for the calling on of this Name.  
Which being so high in GOD'S account, of very civility, if there were nothing else, we are not to be ignorant, what His Name is, that He is to be called by No man, that maketh any (yea but common) account of a party, but he will learn by what name to call him. And so requisite doth Solomon hold this, 
Pro. 30.2.  as he affirmeth, There is little more in that man then in a beast; yea, there is not the understanding of a Man in him; of GOD (of Him that stretcheth out the heavens, and gathereth the winds in his fist, bindeth the waters in a garment, establish●th all the ends of the earth) not to know what is His Name, or what is his son's Name. That his Name, is jehova: And His son's Name, jehova justitia nostra.  
This, were we bound to get notice of, if it were but civility; or as (Solomon reckoneth it) even humanity. But that is not all. For seeing (as the heathen man confesseth)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we all either have, or may have need of GOD, in our necessities of this life, but specially in our last need; of very necessity it will stand us in hand, to know how to call unto Him. There is no Client, but will be sure to learn his Advocate's name; nor no patiented but will tell his Physition's. Nor (in a word) eny of them, of whom we are to have any special use, but we willbe careful as to learn his true name, that we miss not in it; so, if he have divers names, and love to be called by any one rather than other, to be sure to be perfect in it, and ready to salute him by it. And such is this Name here; and we therefore not to be to seek in it; seeing not only Courtesy, but very necessity commendeth it to us.  
Which Name (as you see) is compounded of three words, ¹ jehova, ² justitia, ³ Nostra: all of them necessary, all of them essential. And they all three concurring, as it were three twists, 
Eccles 4.12.  they make a threefold chord (like that which the Preacher mentioneth) that cannot be broken. But except it be entire, and have all three, it loseth the virtue; it worketh nothing. For sever any one of them from the rest, and the other are not of moment. A sound, but not a name; or a name, but not Hoc Nomen this Name; a Name qualified to save them that call on it. Take jehova from justitia nostra, and justitia nostra is nothing worth: And, take justitia from jehova, and though there be worth in jehova, yet there is not that which we seek for. Yea take nostra from the other two, and how excellent soever they be, they concern us not, but are against us, rather than for us. So that, together we must take them, or the Name is lost.  
To see this the better, it will not be amiss to take it in sunder, 
1. The ●arts of the Name.  and to see the ground of every part in order. Why, ¹ jehova, ● Why justitia, ● Why jehova justitia, ⁴ Why justitia nostra, ⁵ Both nostra, and justitia.  
1. jehova. Touching which word, 
1. jehova.  and the ground why it must be a part of this Name, the Prophet David resolveth us: 
Psal ●1. 16.  Memorabor (saith he) justitiae Tuae solius. Because His righteousness, and only his righteousness, is worth the remembering; & any others, beside his, is not meet to be mentioned. For, as for our own righteousness which we have without him, Esai telleth us, it is but a defiled cloth; and Saint Paul, ●hat it is but dung. Two very homely comparisons; but they be the Holy Ghosts own: yet nothing so homely as in the original: where they be so odious, as what manner of defiled cloth, or what kind of dung, we have not dared to translate.  
Our own then being no better, we are driven to seek for it elsewhere. He shall receive His righteousness (saith the Prophet: 
Esay 64.6. Phil. 3 8. P●al. 24.5. Rom. 5.17. ) and the gift of righteousness (saith the Apostle.) It is then another, to be given us, and to be received by us, which we must seek for. And whither shall we go for it? job alone dispatcheth this point. 
job 15.15.4.18.25.5.  Not to the heavens or stars: For, they are unclean in His sight. Not to the Saints: For in them He found folly. Nor to the Angels: For neither in them found He eny steadfastness. Now, if none of these will serve, we see a necessary reason, why jehova must be a part of this Name. And this is the reason, why jeremy here expressing more fully the Name given Him before, in Esai (Immanuel, GOD with us) instead of the name of GOD, in that Name (which is El) setteth down by way of explanation, this Name here of jehova. Because, that (El) and the other Names of GOD are communicated to Creatures. As the Name of El, to Angels, for their Names end in it; Michael, Gabriel etc. And, the Name of jah to Saints, and their names end in it; as Esaiah, jeremiah, Zachariah. To certify us therefore, that it is neither the righteousness of Saints nor Angels, that will serve the turn, but the righteousness of GOD and very GOD, he useth that Name which is proper to GOD alone; ever reserved to him only, and never imparted by eny occasion to Angel or Saint, or eny creature in heaven or earth.  
justitia: Righteousness. Why that? If we ask, in regard of the other benefits which are before remembered (Salvation and Peace) Why Righteousness and not Salvation nor Peace? 
● justitia.  it is evident: Because (as in the verse next before, the Prophet termeth it) Righteousness is the Branch; and these two, Salvation and Peace are the fruits growing on it. 
Esai. 45.8.  So that, if this be had, both the other are had with it. Of Righteousness and Salvation, Esai saith, they grow both together, as it were out of one stalk. 
Esai. 32.17.  And of Peace, that Opus justitiae Pax, the very work or proper effect of Righteousness is Peace. For which cause, the Apostle interpreting the name of Melchisedek, King of Salem: first (saith he) King of Righteousness; 
Heb. 7.2.  and after, King of Peace. Even as on the contrary part, sin which is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquity or unrighteousness, 
1. joh. 3.4.  as saith Saint john, is that root of bitterness, from whence shooteth forth both perdition of the soul contrary to Salvation, and unquietness of the conscience opposite to Peace. And both they, and all other miseries are (as JOB termeth them) sparks of this brand of hell: 
job. 5.8.  as health and peace, and all blessings, are the fruits of this branch of righteousness. 
Psal. 60.11.  Now, because there is vana salus, a vain salvation (as saith David; 
jerem. 6.14. ) and a peace falsely so called, A peace which is no peace (as saith jeremy:) To the end therefore, that our salvation might be substantial, and our peace uncounterfeit, it behoved us to lay a sure groundwork of them both; and to set a true root of this branch, which is the Name jehova. For, such as the root of this branch is, such will Salvation and Peace, the fruits thereof, be. If it be man's righteousness which is vain, it will be also vana salus hominis, vain and soon at an end; and the peace, like the world's peace, vain and of no certainty. But if jehova be our righteousness, look how He is, so will they be, an everlasting salvation, a peace which passeth all understanding.  

● jehova justitia.  jehova, justitia▪ We are now to seek the reason, why jehova is in this Name per modum justitiae, by the way or under the term of Righteousness, rather than of some other Attribute, as of Power or Mercy; that it is not jehova Misericordia, or jehova Po●entia, but jehova justitia. GOD with us (saith Esai:) With us, (saith jeremy) of all His properties by that of Righteousness, chiefly and above other.  
Not of Power (as in Esai) by His Name El: which is His Name of power. For, in power there is no true comfort, without justice be joined to it. For, what is Power, except Righteousness go before? We see, it is a thing very agreeable to our nature, to have that we shall have, by justice (to choose:) and that way do even the mightiest first seek it; and when that way it will not come, they overbeare it with power.  
Nor of Mercy; not jehova Misericordia, 
Psa. 59 ult.  by which Name David caleth Him. For though it be a Name of special comfort, and Saint Augustine saith of it. O Nomen sub quo nemini desperanaum! yet if we weigh it well of itself alone, we shall find, there is no full or perfect comfort in it, except this also be added; For that, we have in us two respects. ¹ One, as persons in misery; the other, as persons convict of sin. And though Mercy be willing to relieve us, in the one; for her delight is, to help those in misery. Yet what shall become of the other, how shall that be answered? We have in the Verse before, mention of a King ready to execute judgement and justice. Now, justice is professed enemy to all sin; and justice in her proceeding, may not admit of any respect either of the might or of the misery of any, to lead her from giving sentence according to law.  
Tru● it is, Mercy is ours, ours wholly, there is no doubt; but justice is against us, and except justice may be made ours too, all is not as it should be. But if justice if that in GOD, which only is against, might be made for us, than were we safe. Therefore, all our thought is to be, either how we may get Mercy to triumph over justice with the Apostle; or, 
jam. 2.13.  how (at the least) we may get them to meet together, and be friends in this work. 
Psa. 85.10.  For, except justice be satisfied, and do join in it also; in vain we promise ourselves, ●h●t Mercy, of itself, shall work our salvation. Which may serve for the reason, why neither jehova Potentia, or jehova Misericordia, are enough; but, it must be jehova justitia; and justitia a part of the Name.  
Nostra: And, neither may this be left out. For without this, 
4. Nost●a.  jehova alone doth not concern us; and jehova justitia is altogether against us. But if he be Righteousness, and not only Righteousness, but ours too; all is at an end, we have our desires: Verily this last, this possessive, this word of application is all in all. By it, we have interest in both the former; and without it, our case is as theirs, Quid nobis & tibi, 
Mat. 8.29.  What have we to do with thee, jehova justitia? which is most fearful, and nothing but terror and torment in the consideration of it. Therefore we must make much of this. For, if once he be Nobiscum with us, and not against us; and not only Nobiscum with us, but Noster our own; all is safe. Otherwise it falleth out of●, there be many Nobiscum, that be not nostri: with us, talk with us, eat with us, sit with us, which yet are not ours for all that.  
And in this point also, doth this Name of jeremy more fully express the Name of Esai's Immanuel, no less then in the two former, first of JEHOVA, which is more than El: and then of justitia, which is more agreeable than that of Potentia: And now in this here, that there it is Nobiscum (which is well;) and here it is Noster, which is better, and more surer by a great deal. 
1. Cor. 1.30.  For, if He be (as the Apostle saith) Factus *** nobis, Made unto us Righteousness, and that so, as he becometh Ours, what can we have more? 
Serm. 3 in Missus est &c  What can hinder us (saith S. Bernard) but that we should uti nostro in utilitatem nostram, & de Servatore salutem operari: use him, and his righteousness; use that which is ours to our best behoof, and work our Salvation out of this our Saviour. So that, Nostra may not be spared, no more than the other part of the Name. For all is in suspense, and there is no complete comfort without it.  

5 justitia nostra.  To which comfort, this may be added for a conclusion of this part, no less effectual than any of the former. That it is justitia nostra in the Abstract; and not in the Conrcete, justificans, or justificator noster: our justice or Righteousness itself; not our justifier or Maker of us Righteous. For, thus delivered, I make no doubt, it hath much more efficacy in it; and more significant it is by far, to say jehova our justice, than jehova our justifier. 
Rom. 3.26.  I know, Saint Paul saith much: That our Saviour CHRIST shed His blood, to show His righteousness, that He might not only be just, but a justifier of those which are of His faith. And much more again, in that, when He should have so said, To him that believeth in GOD, 
Rom. 4.5.  he chooseth thus to set it down, To him that believeth in him, that justifieth the ungodly: making these two to be all one; GOD, and the justifier of sinners. Though this be very much, yet certainly this is most forcible, 
1. Cor. 1.30.  that He is made unto us by GOD, very Righteousness itself. And that, yet more, That He is made Righteousness to us, that we be made the righteousness of GOD in Him. 
2. Cor. 5. ult  Which place Saint chrysostom well weighing, this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith He) the Apostle useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to express the unspeakable bounty of that gift, that he hath not given us the operation or effect of His Righteousness, 
Gal. 1.13.  but His very Righteousness, yea His very self unto us; Mark (saith he) how every thing is lively, and as full as can be imagined. CHRIST, one, not only that had done no sin, but that had not so much as known any sin, hath GOD made (not a sinner, but) Sin itself; as in another place (not accursed, but) a Curse itself: sin in respect of the guilt; a Curse in respect of the punishment. And why this? To the end, that we might be made (not righteous persons; that was not full enough, but) Righteousness itself, and there he stays not yet, and not every righteousness, but the very Righteousness of GOD Himself. What can be further said, what can be conceived more comfortable? To have him ours, not to make us righteous, but to make us righteousness, and that not any other but the Righteousness of GOD: the wit of man can devise no more. And all to this end: That we might see, there belongeth a special Ecce to this Name; that there is more than ordinary comfort in it; that therefore we should be careful honour Him with it; and so call Him by it; JEHOVA our Righteousness.  
There is no Christian man that will deny this Name, 
2. The Sense of this Name.  but will call CHRIST by it, and say of him, that He is jehova justitia nostra, without taking a syllable or letter from it. But, it is not the syllables, but the sense that maketh the Name. And the sense is it, we are to look unto; that we keep it entire in sense, as well as in sound, if we mean to preserve this Name of justitia nostra full and whole unto him. And as this is true; so is it true likewise, that even among Christians, all take it not one sense: but some, of a greater latitude than other. 
Esai. 45.24.  There are that take it in that sense which the Prophet Esai hath set it down: in jehouâ iustitia mea, that all our righteousness is in Him; and we to be found in him, not having our own righteousness, 
2. Cor 5. ult.  but being made the righteousness of GOD in Him. There are some other, that though in one part of our righteousness they take it in that sense; yet in another part, they shrink it up, and in that, make it but a proposition causal, 
R●m 8.29.  and the interpretation thereof to be, A jehouâ justitia mea. Which is true too, 
Esai 26.12. 1. Cor. 15.10.  ¹ whether we respect Him, as the Cause exemplary, or pattern: (For we are to be made conformable to the image of CHRIST.) ² Or whither we respect Him, as the Cause efficient: For, of all his righteous works, the Prophet truly protesteth, Domine, universa opera nostra Tu operatus es in nobis: and the Apostle when he had said Ego, correcteth himself presently and saith, Non ego, sed gratia Dei mecum: Not I, but the grace of GOD. This meaning then, 
Rom. 3.21. Rom. 4.1.  is true and good: but not full enough. For, either it taketh the Name in sunder, and giveth him not all, but a part of it again: or else, it maketh two senses, which may not be allowed in one Name.  
For the more plain conceiving of which point, 

¹ Righteousness accounted.  
² Righteousness done.  
Gen. 15.6.   we are to be put in mind, That the true righteousness (as saith Saint Paul) is not of man's devise, but hath his witness from the Law and Prophets; which he there proceedeth to show, out of the example, first of Abraham, and after of David. In the Scripture then, there is a double righteousness set down, both in the old and in the new Testament.  
In the Old, and in the very first place, that righteousness is named in the Bible: Abraham believed and it was accounted unto him for righteousness. 
Gen. 18.19.  A righteousness accounted. And again (in the very next line) it is mentioned, Abraham will teach his house to do righteousness. A righteousness done. In the New likewise. The former, in one Chapter (even the fourth to the Romans) no fewer than eleven times, Reputatum est illi ad iustitiam. A reputed righteousness. The latter, in Saint john. My beloved let no man deceive you, he that doth righteousness is righteous. 
1 john. 3. ●.  A righteousness done. Which is nothing else but our just dealing, upright carriage, honest conversation.  
Of these, the later, the Philosopher's themselves conceived and acknowledged; the other, is proper to Christians only, and altogether unknown in Philosophy. The one is a quality of the party. The other, an act of the judge, declaring or pronouncing righteous. The one, ours by influence or infusion: The other, by account or imputation.  
That both these there are, there is no question. The question is, whither of these the Prophet here principally meaneth, in this Name.  
This shall we best inform ourselves of, by looking back to the Verse before: and without so looking back, we shall never do it to purpose.  
There, the Prophet setteth one before us, in his royal judicial power, in the person of a King, and of a King set down to execute judgement; and this he telleth us, before he think mee● to tell us his Name. Before this King, thus set down in his throne, there to do judgement, the righteousness that will stand and against the Law, our conscience, Satan, sin, the gates of hell and the power of darkness; and so stand that we may be delivered by it, from death, despair and damnation; and entitled by it to life, salvation and happiness eternal; that, is righteousness indeed: that is it, we seek for, if we may find it. And that is not this latter, but the former only; and therefore that is the true interpretation of JEHOVA justitia nostra. Look but how S. Augustine and the rest of the Fathers, 
Cont. Cres. 4.  when they have occasion to mention that place, in the Proverbes (Cum Rex justus sederit in solio, quis potest dicere, Mundum est cor meum?) Look how they interpret it then, and it will give us light to understand this Name; and we shall see, that no Name will serve then, but this Name. Nor this Name neither, but with this interpretation of it.  
And that the HOLY GHOST would have it ever thus understood, and us ever to represent before our eyes, this King thus sitting in His judgement-seate, when we speak of this righteousness, it is plain, two ways. 1. By way of position. For, the tenor of the Scripture touching our justification, all along runneth in judicial terms, to admonish us still what to set before us. The usual joining of justice and judgement continually all along the Scriptures, show, it is a judicial justice we are to set before us. The terms of ¹ A judge; 
a 1. Cor. 4.4.  It is the LORD that judgeth me. ² A Prison; 
b Gal. 3.23.  Kept and shut up under MOSES. ³ A Bar; 
c Cor. 5.10.  we must all appear before the bar. ⁴ A Proclamation; 
d Rom. 8.33.  who will lay any thing to the Prisoner's charge. ⁵ An Accuser; 
e Apoc. 12.10.  The accuser of our brethren. ⁶ A Witness; 
f Rom. 2.15.  Our conscience bearing witness. ⁷ An indictment upon these; 
g Deut. 27. vlt.  Cursed be he that continueth not in all the words of this Law to do them; and again, 
h jam. 2.10.  He that breaketh one, is guilty of all. A Conviction, that all may be 
i Rom. 3.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, guilty or culpable before GOD. Yea the very delivering of our sins, under the name of debts; of the Law, under the name of a 
k Col. 2.14.  Handwriting; the very terms of an 
l 1. joh. 2.2.  Advocate; of a Surety made under the Law: Of a pardon, or 
m Gal. 4.4.  being justified from those things which by the Law we could not, All these, wherein for the most part this is still expressed, What speak they, but that the sense of this Name cannot be rightly understood, nor what manner of righteousness is in question, except we still have before our eyes, This same Coram Rege justo judicium faciente.  
2. And again by way of opposition. For usually, where justifying is named, there condemning (which is a term merely judicial) is set against it.  
In the Law, 
n Deut. 25.1.  When there shallbe strife, & the matter shall come before ●hee and sentence to be given, see the righteous be justified and the sinner condemned. 
o Psal. 17.15.  To justify the wicked and condemn the innocent, both are alike abominable before GOD. 
p 1. Reg. 8.22.  If man cannot judge, hear thou from heaven, condemn the wicked and justify the righteous.  
In the Gospel. 
q Mat 12.37.  By thy words shalt thou be justified, and by thy words condemned. 
r Rom. 8.34.  It is GOD that justifieth, who shall condemn? 
s Rom. 5.16.  Grace, to justification, as sin, to condemnation. All these show manifestly, we must imagine ourselves standing at the Bar, or we shall never take the state of this question aright, nor truly understand the mystery of this Name.  
For it is not in question, whither we have an inhaerent righteousness or no: Or whither GOD will accept it or reward it: but whither that must be our righteousness, Coram REGE iusto iudicium faciente.  
Which is a point very material and in no wise to be forgotten. For, without this, if we compare ourselves wi●h our s●lves, what heretofore we have been; or if we compare our selves with others, as did the Pharisee; we may take a fancy perhaps, and have some good conceit of our inhaerent righteousness. Yea, if we be to deal in Schools by argument or disputation, we may peradventure argue for it, and make some show in the matter. But let us once be brought and arraigned, Coram Rege iusto sedente in Solio, let us set ourselves there, we shall then see, that all our former conceit will vanish straight, and Righteousness (in that sense) will not abide the trial.  
Bring them hither then, and ask them here of this Name, and never a Saint, nor Father, no nor the Schoolmen themselves, none of them, but will show you how to understand it aright. In their Commentaries, it may be, in their questions and debates, they will hold hard for the other. But remove it hither, they forsake it presently, and take the Name in the right sense. 
t ●ob. 1.18.  Hast thou considered my servant JOB (saith GOD to Satan) how just & perfect he is? This just and perfect JOB, standing here, 
u I●b. 9.15.10.15  Though I be just (saith he) I will not hold up my head (or as they say, Stare rectus in Curiâ) will never plead it, or stand upon it, but put up a Supplication to be relieved by JEHOVA iustitia nostra.  
David hath the witness to have been 
w 1. Sam. 13.14  a man according to GOD 's own heart. For all that, he dareth not stand here: But desireth, GOD would not enter into judgement with him; For that, 
x Psal. 143.2.  In conspectu tuo, in His sight, not he, nor any other living (which S. Bernard extendeth, to the Angels) shall be justified. But if he must come (as thither we must come all) then, 
y Psal. 70.16.  Memorabor justitiae tuae solius, he will never chant his own righteousness, but make mention only of this Name, JEHOVAH justitia nostra.  
DANIEL, 
z Dan. 9.4.  Vir desideriorum (as the Angel termed him) even he, that man so greatly beloved, after he saw the 
a Dan. 7.9.  Ancient of days set down in his Throne, and the books open before him, then 
b Dan. 9.7.  Tibi Domine justitia, nobis autem confusio faciei. 
c 9.18.  Non in justificationibus nostris, Not in our righteousness; yet was that righteousness à jehouâ, but (here) it would not serve; he must wait for the MESSIAH, and the 
d Dan. 9.24.  everlasting righteousness, which he bringeth with him.  
And 
e Esai. 6.1.  Esay likewise, at the vision of the LORD sedentis super thronum, and the Angels covering their faces, before him, crieth out; 
f Esai. 6.5.  Vae mihi: Woe is me, I am a man of polluted lips: Woe is me, for I have held my peace: and (there) he seethe, the very sins of his lips, and the very sins of omission will be enough to condemn him, though he had never in act, committed any.  
To end this point: S. Paul, a Vessel of Election (So 
g Act. 9.15.  GOD himself doth name him) saith plainly, if it were before the Corinthians, or any Assize of man, he would stand upon his righteousness: But seeing, 
h 1. Cor. 4.4.  Qui me judicat est Dominus, he will give it over and confess, that though Nihil mihi conscius sum (and so had justitia à Domino;) yet for all that, in hoc non sum justificatus: it is another righteousness, and not that, must acquit him.  
Thus do the Saints, both of the Old, and of the New Testament take this Name. And do not the Fathers the like? Saint Augustine's report it is, of S. Ambrose, that being now at the point of death, he alleged, that the Cause why he feared not death, was, Quia bonum habemus Dominum, and doth he not give this note upon it, that he did not presume De suis purgatissimis moribus, of his conversation, though most holy and clean, but only stood on the goodness of the LORD, the LORD our Righteousness?  
And doth he not, in his own case, fly to the same, against Cresconius the Donatist. That he shunned not, to have his life sifted to the uttermost by any Donatist of them all. Yet, in the eyes of GOD, Cum Rex iustus sederit in Solio (these very words he allegeth) he saith plainly, he dare not justify himself; but rather waited for the overflowing bounty of his grace, than would abide the severe examination of his judgement. And Bernard (in his CCCX. Epistle, the very last he wrote a little before his death, to the Abbot of Chartres) concludeth he not, Calcaneum vacuum meritis curate munire precibus? Abandoneth he not then, his justitia à Domino, and confesseth, his heel (meaning the end of his life) is bare of all merits, and desireth to have it, by prayers commended to jehova iustitia nostra. Thus do the Fathers conceive of it.  
Yea the very Schoolmen themselves, take them from their Questions, Quodlibetts and Comments on the Sentences, let them be in their soliloquies, meditations, or devotions, 

Anselm. interrogat.  
Bonaventura in Brevi●oquio.  
Gers. in Ago.   and specially in directing how to deal with men in their last agony, quando judex prae foribus est; then take Anselme take Bona venture, take Gerson, you would not wish to find jehova iustitia nostra better or more pregnantly acknowledged, then in them you shall find it. But this is by virtue of this Ecce Rex faciet judicium; out of whose sight when we be, we may fall into a fancy, or (as the Prophet saith) we may have a dream of justitia nostra à JEHOVA. 
Ver. 27.   
But, framing ourselves as before him, we shall see, it is not that righteousness, will consist there: but we must come to justitia nostra in jehova. It is the only way, how to settle the state of this controversy aright: and without this, we may well miss of the interpretation of this Name. And this, they that do not, or will not (now) conceive, the Prophet telleth them after, at the XX. Verse, quòd in novissimo intelligetis plane, at the end they shall understand, whither they will or no.  
And indeed, to do them no wrong, it is true, that at this judgement-seate, so far as it concerneth the satisfaction for sin, and our escaping from eternal death, the Church of Rome taketh this Name aright; and that term, which a great while seemed harsh unto them, now they find no such absurdity in it. That Christ's righteousness and merits are imputed to us. So saith Bellarmine: Et hoc modo non esset absurdum, si quis diceret, nobis imputari Christi justitiam & merita, cum nobis donentur & applicentur, ac si nos ipsi Deo satisfecissemus. And again, 
De justify. 2.20. ●. 11.  Solus CHRISTUS pro salute nostrâ satisfacere potuit, & re ipsâ ex iustitiâ satisfecit, & illa satisfactio nobis donatur, & applicatur, & nostra reputatur, cum Deo reconciliamur & justificamur. So saith Stapleton, Illa sané iustitia, quâ satisfecit pro nobis, per communicationem sic nostra est, ut perinde nobis imputetur, 
De justifi 7.9.  ac si nos ipsi sufficienter satisfecissemus: in as full terms, as one would wish. So that, this point is meetly well cleared now. Thus they understand this Name in that part of righteousness, which is satisfactory for punishment; and there they say with us (as we, with Esai) in jehova justitia nostra.  
But in the positive justice, or that part thereof, which is meritorious for reward; there fall they into a fancy, they may give it over: and suppose, that justitia à Domino, a righteousness (from GOD, they grant, yet) inhaerent in themselves, without the righteousness that is in Christ, will serve them; whereof they have a good conceit, that it will endure GOD'S justice, and standeth not by acceptation. So, by this means, shrink they up this Name; and though they leave the full sound, yet take they half the sense from it.  
Now as for us, in this point of Righteousness, if we both go no further than the former, of taking away sin, then as much as we strive for, they do yield us. And therein (we think) we have cause to blame them) justly, for not contenting themselves, with that which contented the Prophet: 
a Esai 27.9.  Hic est omnis fructus (mark that omnis) ut auferatur peccatum. 
c Mat. 1.21.  Which contented Saint john Baptist: 
b joh. 1.29.  Ecce Agnus Dei qui tollit peccata mundi. Which contented the Angel, Hic servabit populum suum à peccatis eorum. Which contented the Fathers, Saint Augustine, 
d De verb Apost. 16.  Puto hoc esse iustus sum, quod peccator non sum. Saint Bernard, 
e In Cant. 22  Factus est nobis iustitia, sapientia etc. Sapientia in predicatione, iustitia in peccatorum absolutione. So that, to be absolved from sin with him, is our righteousness. And yet more plainly, in his CXC. Epistle to Innocentius the Pope himself, Vbi reconciliatio, ibi remissio peccatorum, Et quid ipsa nisi iustificatio? Which, the very name and nature of a judgment-seat doth give, which proceedeth only in matters paenall.  
And as we blame them for that; so likewise for this, no less, that (if they will needs have it a part of justice) they allow not CHRIST'S Name as full in this part as in the former. For there they allow imputation, but here they do not.  
For I ask, what is the reason, why in the other part (of satisfaction for sin) we need CHRIST'S Righteousness to be accounted ours? The reason is (saith Bellarmine) Non acceptat Deus in veram satisfactionem pro peccato, 
De justifi 2.25.  nisi iustitiam infinitam, quoniam peccatum offensa est infinita. If that be the reason, that it must have an infinite satisfaction, because the offence is infinite; we reason á pari, there must also be an infinite merit, because the Reward is no less infinite. Else, by what proportion do they proceed, or at what beam do they weigh these twain, that cannot counterpeize an infinite sin, but with an infinite satisfaction; and think they can weigh down a reward every way as infinite, with a merit (to say the least) surely not infinite? Why should there be a necessary use of the sacrifice of CHRIST'S death for the one, and not a use full as necessary of the oblation of His life for the other? Or how cometh it to pass, that no less than the one will serve to free us from eternal death, and a great deal less will serve to entitle us to eternal life? Is there not as much requisite to purchase for us the crown of glory, as there is to redeem us from the torments of hell? What difference is there, are they not both equal both alike infinite? Why is his death allowed solely sufficient to put away sin, and why is not his life to be allowed like solely sufficient to bring us to life? If in that, the blessed Saints themselves (were their sufferings never so great, yea though they endured never so cruel martyrdom) if all those could not serve to satisfy GOD'S justice for their sins, but it is the death of Christ must deliver them; is it not the very same reason, that were their merits never so many, and their life never so holy, yet that by them, they could not, nor we cannot challenge the reward; but it is the life and obedience of Christ that de justitiâ must procure it, for us all? For sure it is, that Fini ti ad infinitum nulla est proportio.  
Especially if we add hereunto that as it cannot be denied but to be finite, so withal, that the Ancient Fathers seem further to be but meanly conceited of it; A reckoning it not to be full, but defective; not pure, but defiled; and if it be judged by the just judge, Districté or cum districtione examinis (they be Saint gregory's and Saint Bernard's words) indeed, no righteousness at all.  
Not full, but defective. So saith Saint Augustine: Neque totam, neque plenam, in hac vitâ, iustitiam nos habere, confitendum nobis est. If neither whole, but a part, nor full, but wanting; then unperfect and defective. Now, that which must be weighed in GOD'S balance, must not be found minus habens; and this is minus habnes, saith S. Bernard in express terms.  
Not pure, but defiled. Nostra recta forsan, sed non pura iustitia (saith Bernard) nisi forte meliores sumus quàm patres nostri, quorum illa vox, Omnes iustitiae nostrae sicut pannus menstruatae: Mala nostra, pura mala; Bona nostra pura nequaquam, (saith Gregory.) Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith S. chrysostom:) Necessary it is, that the righteousness, that shall present itself there, have not a spot in it. As for ours (as Pope Adrian the sixth said) the case standeth thus, that Stillamus quotidiè super telam iustitiae nostrae, saniem concupiscientiae nostrae, and so it is defiled.  
And last of all, if it be straight examined indeed no righteousness. Sancti viri omne meritum vitium est, si ab Aeterno Arbitro districtè iudicetur: 
Mor 9.1.  And again: Quousque poenâ corruptionis astringimur, veram munditiam nequaquam apprehendimus. And, Omnis humana iustitia iniustitia esse invenietur, si districté iudicetur iniusta invenietur omnis iustitia nostra. And thus we see, the conceit, these Fathers have, of our righteousness inhaerent: That if it be dealt with according to righteousness, 
Mor. 9.11.  in illo examine etiam justorum vita succumbet, in that examination it will sink and cannot stand before it. Yea, they themselves, of the Church of Rome also, upon better examination, have begun to cry it down: and I doubt not, but the longer and further they look into it, the easier account they will make of it.  
Gregory de Valentia, after long debating the matter, thus resolveth: 
Disp 8. Quaest 6. P. 4.  that, Seclusâ promissione divinâ, non suppetit aliquis sufficiens titulus, cur opera nostra debent compensari. And thus he expresseth his meaning, touching their value: That they be like to base money) as Princes have sometime made leather money currant) wherewith, plate is bought or other Wares fare exceeding the coin in value, which is no way in respect of itself, but because it pleased the Prince so to allow of it. And what is this but a proclaiming our righteousness base, or as I said before, a crying it down?  
Stapleton, 
De Ius● 6.8.  in his seventh proposition, how the matter standeth in our justification, at length is feign to resolve thus: Facitque indulgendo, ut perinde simus coram Deo iusti ac si universa, ad amussim omnia mandata eademque perfectissimé fecissemus. Now, indulgence (we know) belongeth unto sin 〈…〉, if it be true, needeth none. Therefore he telleth us i● is 〈◊〉 ac si iusti; it is not i●st, as they defend it. So that, he confesses their righteousness need●th an indulgence: and it is but Perinde 〈…〉, ●nd not that neither i● 〈◊〉, but acceptation, which is mere matter of 〈◊〉 and not of 〈◊〉 proceeding.  

De I●●tifi. 5.7.  And to conclude, Bellarmine after his long disputation, in the end taking upon 〈◊〉 to answer a ease of conference, Wither a man may repose any 〈◊〉 in that he had so long argued for, and how fare; compris●●●●he matter in three propositions well worth the noting. ¹ For, firs● 〈◊〉 stoutly he setteth down: Fiducia non ex fide sold nascitur, sed ex 〈◊〉 meritis. ● Then in the second, he falleth somewhat: In meritis (●ne verè talia compertum est) fiducia aliqua collocari potest. Not, unless it be compertum, they be talia (a case with them, impossible:) and not in them neither, but only aliqua fiducia.  
And yet, there is some: But after, better bethinking himself (it may be, of the judge sitting in His throne) he spoileth all in the third, which is, that Propter incertitudinem propriae iustitiae (against his compertum est) & periculum inanis gloriae, tutissimum est, fiduciam totam in solâ Dei misericordiâ reponere: Mark that same totam in solâ; which is clean contrato his aliqua a little before. Mark his misericordia: and that he declineth the judicial proceeding. And mark his reason; because his righteousness is such, as he is not sure of it, nor dare not put any trust in it, nor plead it coram Rege iusto iudicium faciente. Which is enough (I think) to show, when they have forgot themselves a little out of the fervour of their oppositions, how light and small account they make of it themselves, for which they spoil CHRIST of one half of His Name.  
This is then the interpretation or meaning of this Name, that as well in the one sense, as the other, CHRIST is our righteousness, and as the Prophet ESAY putteth it down, in the plural number, in Domino iustitia nostrae, as it were prophesying of these men: All our righteousness; this, as that; that one as well as the other, are in the Lord. No abatement is to be devised, the Name is not to be mangled or divided, but entirely belongeth to CHRIST full and whole, and we to call him by it, JEHOVA JUSTITIA NOSTRA.  
We to call him by it; this is our duty first: 
TWO The Calling Chris● by th●s Name.  and that so to call him by it, as by His name. And a name is a note of distinction, and we therefore so to use it: To apply it to him, and to none other whatsoever, 
1. Our duty.  as the nature of a Name is. The nature of all names: but chief of those, which be titles of honour. For, howsoever we dispense with others, those we will not in eny wise divide with eny: Gloriam meam alteri non dabo (saith GOD by the Prophet; which maketh the Prophet to protest, 
Esai 42.3.  he will not meddle with it.) Non nobis Domine, and again more vehemently, 
Phi. 115.1.  Non nobis, sed Nomini tuo da gloriam. And such is this Name. For, that very place in the New Testament, where it is said, that GOD hath given Him a Name which is above all Names, that in His Name all knees should bow, 
Psal. 2.10.  and all tongues confess; that place is taken out of the Prophet Esai, where the very same is said, that all knees shall bow, 
Esai. 45.24.  & all tongues shall acknowledge this Name; and that thus, by saying, In jehova justitiae meae; & so acknowledging concludeth, that all the whole seed of Israël, as they shallbe justified so shall they glory in the Lord. It is the very question which the Apostle of purpose doth propound, Vbi ergo est gloriatio tua? as if he should admonish us, that this Name is given with express intent, to exclude it from us, and us from it. And therefore, in that very place where he saith, he is made unto us from GOD, righteousness: To this end (saith he) he is so made, 
1. Cor. 1.30.  Vt qui gloriatur, in Domino glorietur. All which I put you in mind of, to this end, that you may mark, that this nipping at this Name of CHRIST, is for no other reason, but that we may have some honour ourselves, out of our righteousness.  
Bellarmine doth disclose as much, and doth not stick in plain terms to avow it. For, in answer to that argument, which is alleged by us, that after we are acquitt of our sins at this bar, and that only for Christ our only righteousness; we are received into GOD'S favour and made his Children by adoption, and then have heaven by way of inheritance: He answereth directly, Their meaning is, not to content themselves with that single title of inheritance; but they mean to lay claim to it, duplici iure. That is, not only titulo haereditatis, 
De justifi 5 3.  but iure mercedis too. And thereof he giveth this reason, Quoniam m●gis honorificum est, habere aliquid ex merito: For that it is more for their honour, to have it by merit. For, so (saith he) CHRIST had it, and they must not behind him, but go even as fare as He did. So that, it seemeth He is resolved, that rather than they will lose their honour, CHRIST must part with a piece of His Name, and be named justitia nostra, only in the latter sense. Which is it, the Prophet after (in the twenty seventh Verse of this Chapter) setteth down as a mark of false Prophetts; that by having a pleasant dream of their own righteousness, they make GOD'S people to forget His Name. As indeed, by this means, this part of CHRIST 's Name hath been forgotten. And so much doth Pighius confess, Dissimulare non possumus, hanc vel primam doctrinae Christianae par●●● obscuratam quàm 〈…〉, magis â scholasticís spinosis plerisque questionibus, that this, being the very chief part of Christian doctrine, hath rather been obscured, then received any light, by the Schoolman's questions and handling of it. As much to say as, they had made the people in a manner to forget this Name.  

2. Our Benefit.  Now as to call Him by this Name is a Duty; so to call him by it, is an Use likewise, and a Benefit there is which we receive by it. For calling Him by that Name, which GOD hath prescribed, and which therefore is to him most acceptable, we shall not do it for nought, for he will answer us; answer us, and answer for us; for us, as an Advocate in our Cause. So calleth Ezekias to him: Domine vim patior, respond pro me. 
Esa. 38.14.  So King David reposeth himself: Thou shalt answer for me, O Lord my God. 
Psa. 38.15.  And this shall he, in all things wherein we shall need him: but above all, in that which concerneth his name in particular, to be our righteousness against sin, and that before the righteous judge. And even so doth jeremy teach us to pray unto him: O Lord our misdeeds testify against us, 
Chap. 14.9.  yet deal thou with us according to thy Name; Which is jehova iustitia nostra. In Thy Name we are justified: deal Thou with us according to Thy Name and justify us. 
1. Cor. 6.11  Our sins are forgiven for thy Name's sake: Deal Thou with us according to thy Name and forgive us our sins. Et noli ita reminisci peccatum nostrum, ut velis propterea oblivisci Nomen tuum. Let not the remembrance of our sins make thee forget thine own Name. And this if we do, thus if we call on him, Fidelis & iustus est, He is faithful (saith Saint john) and just to forgive as our sins, 
1. joh. 1.9.  to justify us and to be our righteousness. For so is his Name, and he beareth not his Name for nought. And, this if we do, and if he be our Righteousness, as we may say in respect of his other Name with the Prophet, ●ooke Thou upon us and be merciful unto us, as thou usest to do unto those that love Thy Name; so may we in respect of this, go further and safely say, Esto justata, 
Psal. 119.132  & fac iustitiam; esto iustitia, & intra in iudicium cum Servo tuo. For with this Advocate, with this Righteousness, with this Name, we may without fear, appear before the King executing judgement and justice.  
So, for that duty which we are bound to acknowledge, we have this benefit which we shall be sure to receive; the greatest benefit that can be received for importance in itself; and the greatest in respect of the most dreadful place and time, wherein we shall need ●o receive it, wherein heaven and earth and all in them shall not be able to stand us in stead, but JEHOVA our Righteousness only. And this is the view of his Name, whereby we are to call him, as well for our duty to it, as for our benefit by it, which is that, the Prophet by his Ecce willeth us to behold, and the sum of this Scripture.    

A SERMON PREACHED AT WHITEHALL, upon the XV of November, AN. DOM. MDCI  MAT. CHAP. XXII. VER. XXI. 
Reddite ergo quae sunt Caesaris Caesari; & quae sunt Dei Deo.  
Give therefore to Caesar, the things which are Caesar's: and to GOD, those things which are GOD's.  
WHich XXII. of Matthew in effect, is nothing else but a Chapter of Controversies: with the Seducee, Ver. 23. with the Pharisee, Ver. 22. with the Scribe, Ver. 34. and (here) with the Herodian. Wi●h the Saducees, of the Resurrection▪ Wi●h the Pharisees, of the great Commandment: With the Scribes, of the Messiah. All worthy to be weighed; and all at other times commended by the Church, to our consideration. This here in this.  
The Herodian was a Politic; and his question according, about a secular point; Licetne solvere? The case standeth not in this, as it did in the other. The Pharisees and Saducees had no further end, but to set him on ground▪ and so, to expose him to the contempt of the people. The Herodians had laid a more dangerous plot▪ they came with 〈…〉 saith Saint Luke, 
〈◊〉. 2●. 2●.  Vt caperent cum &c to catch him; by catching somewhat from him, whereby they might lay him fast, and draw him within 〈◊〉 of the state. It stood our Saviour upon, to be well advis●● 〈◊〉 ●●cape this s●are thi●●●ayd for him, which accordingly He doth: leaving them in a 〈◊〉, and withal under one, leaving us a pattern; that he is no 〈◊〉, but a friend to Caesar, and a friend, in this special point, of his 〈◊〉. That there is no duty, no not in this kind, but Christ saith of it, Reddite; willeth and commandeth it, to be Rendered. That so, knowing what CH●IS● held, we may make it our Tenet; and both 〈…〉 in opinion, and hold us to it in practice for ever.  
At or about the birth of CHRIST, this came to be first a question: an● so from thence, still remained. So that, it was very mere, Christ should resolve it. 
Luc. 2.1.  At his birth, was the great Tax● of the world under Augustu●: which being a new imposition, and never heard of before, fell out to breed much matter of question: Two sorts of men taking two several parts about it. 
Act. 5.36.73.  There is in Act. 5. mention of judas of Galilee, that rose in the days of tribute. He it was, that held touching the Tax, Quod non. The people of God, Abraham's seed, free borne, they to be charged with taxes, by a stranger, a heathen, an idolater? No, rather rise and take arms, as jeroboham did. The People's ears itched after this doctrine. The best religion for the Purse, is the best for them; and they, ready to hold with jeroboham or judas, or any that will abrogate payments. And now, though judas was taken, and had as he deserved; and after his execution, pay it they did, though with an ill will; yet the scruple of this question remained in men's minds still; they continued irresolute, touching the right of it. As indeed, in no one thing, men are ever so long in resolving. Still there were, that muttered in corners, judas was right: Tribute was but a mere exaction. Men indeed of tomultuous Spirits, but in show zealous preservers of the People's liberties, whom they called Gaulonites.  
On ●he other side, Herod and they that were toward him, being all ●hat they were by Caesar; to make the tribute sure work, they held, that 〈◊〉 only Tribute, but whatsoever else was Caesar's. His quae was quaecunq●●: He could not have enough; not till he had quae Dei too. The Roman Monarchy pricked fast toward this point: Divisum imperium cum jove, was received at this time with great applause. Caesar and jupiter at halves, half GOD. Not long after full out a God; Edictum Domini &c the edict of our Lord God Domitian. And this, was not a piece of Poetry: but we find in the jewish stone, Petronius in good earnest, sought to bring in Calig●la's image, into the Temple of God; and called for, not only Tribu●●, but sacrifice for Caesar. Now them, that thus in derogation of the People's liberty, held this part, they termed 〈…〉 were men for Herod's turn. And thus held this Question: 〈◊〉 have we both sides, and both their abettors. Of which the People inclined to the Gaulonite, and liked them better: the Statesmen and Officers took part with the Herodian.  
Now come they to CHRIST, to receive His resolution, which part He will take to. It is, for them, a very Quodlibet. If, to retain the People's favour, to avoid their outcry, he speak but doubtfully of Caesar's tribute, habetur propositum, they have what they would: It is that, they came for; to bring him in disgrace with the State, and in danger of his life. Thus, would they fain have had it; and therefore, which truly they could not (as, by this answer, it is too plain) untruly, they suggested, We found this man denying to pay tribute unto Caesar. But, if this hit not, 
Luc. 23.1.  if he be for the tribute; yet will it not be from the purpose: they shall set the people (as good as a wasps nest) upon him; they shall subject him to their clamour and obloquy. He that must be their MESSIAH, must proclaim a jubilee; must cry, No tribute. Otherwise, he is not for them; if he betray them to the servitude of Tolls and Taxes, away with him; Not Him, but judas of Galilee. So have they him, at a dangerous Dilemma: Imagining, he must needs take one part. But, that was their error. For CHRIST took a way between both. For, as neither part is (simply) true: so is there some truth, in both. Therefore, he answers not absolutely (as they fond conceived, he needs must) but with a double Quae, as (indeed) he should; which, was not the answer, they looked for. But, it was such, as they miss their purpose, and knew not how to reprove it.  
The sum whereof is: That, CHRIST is neither Gaulonite nor Herodian: Nor no more are Christians, Gaulonites to deny Caesar his Quae; nor Herodians, to grant him GOD 's, and leave GOD none at all. But, ready to acknowledge what due is, to either; both, of Faith to GOD, and Allegiance to Caesar; and that in every point, and even in this here, of Licetne solvere?  
The substance of which answer, is the main ground of all justice, Suum cuique, Let every one render to each, that which is his. And, if to every one; then to these two great ones, Caesar and GOD. To Caesar, Caesar's Due; to GOD, GOD ' s. Upon which two Duties, by virtue of this Text, there goeth forth two degrees, for all the world to be taxed. 1. The first taxing, to be for Caesar, and his affairs. 2. The like tax to be levied, for GOD and for His. For, though many other dutis be due to both, and to be rendered to them both; yet the matter of principal entendment in this place, is ostend mihi numisma, matter of payment.  
These be the two Capital Points. Wherein, 
The Division  l. Of the joint and mutual consistence, of Caesar and of GOD.  
2. That there are, among the things we have, certain of them things of Caesar's. Certain others, things of GOD'S.  
3. That these things are to be rendered and given.  
4. What these things are that are Caesar's in this kind: and what those, that are GOD'S, that we may pay each his own.  


I. C●sar and God jointly.  FRom this happy conjunction of these two great Lights (Caesar and GOD) here men together, linked with this Copulative, Caesari and 〈◊〉; and both in compass of one Period; against the Gaulonite of our Age, the Anabaptist (who thinketh, they are in opposition, the whole heaven in sunder; and that GOD hath not his due, unless Caesar l●y down his Sceptre.) That Caesar and GOD, CHRIST and a Christian Magistrate, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incompatible; that they stand aloof, and will not one come near another; Hear is a Systafie, a Consistence: they will stand together well (both they and their duties:) as close as one Verse, one breath, one period can join them.  
To see then this pair thus near, thus coupled, thus (as it were) arm in arm together, is a blessed sight. Not here only to be seen; but all the Scriptures through, with like aspect. Hear in one Gospel, Caesar and GOD. 
Exod. 20.  Before in one Law, GOD providing as for his own worship, so for their honour that are set over us. In one Verse the Prophet joineth them (Pro. 24.21.) My Son Fear God and the King: And in one Verse the Apostle sorteth them (1. Pet. ●. 17.) Fear GOD, honour the King. So, GOD and CHRIST, the Law and Gospel, the Prophets and Apostles, fetch not their breath, come not to a full point, till they have taken in both. Sure it is; CHRIST and Belial agree not (2. Cor. 6.11.) and as sure, that they are the children of Belial, that have no part in David (that is, the lawful Magistrate) by Sheba's case. 2. Samuel 20.1.  
This is enough to show; God impeacheth not Caesar; nor God's due, Caesar's right. Either permitteth others interest; and both of them may jointly be performed. That as God's Law supporteth the La● of Nations; So doth Christ plead for Caesar: His Religion, for Caesar's allegiance; His Gospel for Caesar's duty, even to a penny. It was but a penny wa● shown: Not so much as a penny of Caesar's, but Christ will speak, he may have it. This against the Gaulonite, that steps over Quae Caesaris, the first part, and is all for Quae Dei, the latter. And against the Herodian too; by whom Quae Caesaris is stood on alone, and Qu● Dei slipped over. Two duties are set forth; there is a like regard to be had of both, that we make not Christ's answer serve for either alone. I know not how, an evil use hath possessed the world: Commonly▪ o●e du●y in singled out and much made of, without heed had of the other. Quae Caesaris, audibly and with full voice; Quae Dei drowned and scarce heard. And it is not in this alone, but in many others: We cannot raise the price of one virtue, but we must cry down all the rest. Not canonize Preaching, but Prayer must grow out of request. Not possible, to bring up Alms and works of mercy, but Offerings and works of devotion must be laid down. But by sale of Christ's ointment, no way to provide for the poor. Sensible in others, and in this too dull.  
GOD is not entire (thinks the Gaulonite) unless, Caesar's image and superscription be blotted out. Caesar hath not enough, till GOD have nothing left, thinks the Herodian.  
CHRIST'S course is the best; to hold the mean between both: Either to be preserved in his right. Not to look so much on one, as we lose sight of the other. Not to give so good an ear to one, as we care not though the other be never spoken of. GOD hath coupled them here: and since GOD hath coupled them, let not man sever them. To Caesar, and to GOD: Not to Caesar only, but to Caesar and GOD. And again, not to GOD only; but to GOD and Caesar.  
Caesar and GOD then, will stand together: Descend yet one degree further, we may put the Case harder yet. For, I demand, What Caesar was this for whose interest CHRIST here pleadeth? To quicken this point somewhat more: It is certain, it was Tiberius, even he under whom our Saviour was (and knew he was to be) put to death: A stranger from Israel: A heathen man, uncircumcised, an idolater, and enemy to the Truth. So were Augustus and the rest, you will say: But even in moral goodness, he nothing so good as they. The Roman stories are in every man's hand: Men know, he was far from a good Prince, of good man either, as good went even among the heathen. Yet even this Caesar, and such as he; any Caesar will stand with GOD, and God with them, for all that.  
Not only, to Caesar, but to this, and such as this, Reddite (saith Christ) Solvite (saith Paul) Subiecti estote (saith Peter) for all that: So was the old Divinity. Though an evil Spirit sent from God vex Saul, 
Rom. 13.7. 1. Pet. 2.13. 1. Sam. 26.9. 1. Chro. 16.22.  yet (saith David) destroy not, it is his word; Nay, Touch not the Lord's Anointed. Though Nabuchadnezar set up a great Idol in the field Dura, and Balthasar his son rather worse, than his Father; yet, 
Dan. 3.1. Dan 5. Batuc. 1.11.  Pray for Nabucadnezar saith jeremy; and for Balthasar his son, and for the peace even of that State. From these examples, might judas of Galilee have taken his directions. Christ did; and his Apostles after him, willed duties to be paid and obedience to be yielded, and yielded it themselves, to such Caesars as Claudius, Caligula and Nero; Dyscolis Dominis (as Saint Peter's term is) if ever there were any. Which showeth, they were all of mind, 
1. Pet. 2.18.  that, Caesar (though no better than these) and GOD will stand together well enough. Yea, that though Caesar gave not GOD His due, as these did not certainly; yet, are we to give Caesar, that his is notwithstanding.  
I know, we all know; if this Caesar be Constantine, or Theodosius, the c●se is much the stronger; and the duty toucheth us nearer. But whither ●e be or no, 
●om. 13.1.  the Powers th●t a●e, are ordained of GOD, though Tiberi●● or Nero have the Pow●r. 
R●m. 13.2.  It is not the man, it is the ordinance of GOD, we own and parforme our subjection to. We yield it not to Tiberius, but to Caesar; and Caesar is God's ordinance, be Tiberius what he will. This, for the consorting of GOD and Caesar: and even, of this Caesar.  


II. Certain things Caesar's.  
Certain thing ●od's.   That point established, we come to the second, out of these words quae Caesaris & quae Dei. This may we infer: That among the things we have, we all and every of us, have certain things of Caesar's and certain other things of God's. That all the things we have, are not our own; inasmuch as out of them, there belong somethings, to either of these. It is, as if CHRIST would make, all we have not to be fully and wholly ours; but three persons to be interessed in them: Caesar to have a right to some; GOD to other some; and the remainder only, clearly to be ours. (Weigh the words Quae Dei.) So that, his meaning is every man should thus make account with himself, of that he hath, that there is in his hands somewhat that pertaineth to either of these two. That there is in our substance, a portion whereto they have as good right and title, as we to the rest. That what we have is ours, GOD'S part and Caesar's part first deducted. Quae Dei & Quae Caesaris (it is the case possessive) do carry thus much. Therefore saith the true Israelite, when he tendereth his offering to GOD, Sustuli quod Sanctum est e'domo meâ: I had a holy portion due to GOD amongst my goods, 
Deut. 26.13.  I have severed it from the rest, I have brought it and laid it upon the Altar. So, they in 1. Sam 10. to Saul their lawful Magistrate, presented that was his. They that did so, 
1. Sam. 10.26. ●7.  Tetigit Deus cor eorum, GOD had touched their hearts. Consequently, in their hearts that did it not, there was the print of the devil's claws, not the touch of the finger of GOD. This may serve for the second of the duty; for we shall strike the same neyle home, in the third of Reddite.  

III. These to be rendered.  For, from this right thus imported in the words (Quae Caesaris quae dei) without any streigning, naturally doth follow the Re●dite.  
That theirs it is, and so being theirs, to be paid them. Not of courtesy, but of duty; Not, as a free largesse, but as a due debt. Nor Date but Reddite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As if our Saviour should say, you ask me whither it be lawful to pay, I tell you, it is as lawful to pay it, as it is unlawful to withhold it: you would know whither you may; I say unto you, you not only may, but must answer it. Nor dare, as a matter of gift, but reddere, as a matter of repayment or restitution. Saint Paul maketh this point yet more plain: indeed past all controversy, where he addeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to the word of rendering, the plain term of debts: Expressly calling them debts, both Tribute and Custom.  
Then what is paid to the Prince, or to GOD, is not to be termed a donative, gratuity, or benevolence, but of the nature of things restored, which though they be in our keeping, are in very deed other men's. And they that reckon of them as matters merely voluntary, must alter CHRIST 's Reddite needs; and teach him some other term. But they that will learn of him, must think and call them debts; must account themselves debtors; and that God and Caesar are as two creditors, 
Rom. 1●. 7.  and they indebted to them both; and thereby as truly bound to discharge themselves of these, as of any debt, or bond they owe. That, if they render not these duties, they detain that which is none of theirs: and so doing, are not only hard and illiberal, but unrighteous and unjust men.  
This from Reddite: but this is not all. There is yet a further matter in it, which giveth a great grace to this rendering.  
For in that he willeth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his meaning is withal it should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forced yielding, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rendering, and that willingly; for so the nature of the word doth import, and so the Grecians distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our translation readeth Give to Caesar; no doubt, with reference to this; that it should (though duly) yet so willingly be paid, as it were even a frank gift. In our speech we say What is more due than debt? And again, What is more free than gift? Yet both these may meet, as in another case, the Apostle coupleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Duty, yet Benevolent; Benevolence and yet due; the one respecting the nature, the other the mind: So, both translations not aamisse, both readings reconciled.  
That is not therefore to pay them, because it will no better be. Caesar hath vim co●ctivam Hophni hath a flesh-hooke, and can say, 
1. Sam. 2.13.  date vel auferetur á vobis: and therefore to part with it, as one delivereth a purse, or to bear it as a Porter doth his load, groaning under it: that is not the manner of Rendering it, that is here required. But we must offer it as it were a Gift, voluntarily, willingly, cheerfully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint Peter) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint Paul:) Even for the LORD, even for conscience sake; 
Col 3.23. 2. Cor. 9 7. 1. Pet. 2.13. Rom 13.5.  though Hophni had no fleshhook, though Caesar had no Publican to take a stress.  
To pay it with grudging and an evil eye, to say Vade & redicras, 
Pro. 3.28.  to put of, to pay it after often coming and sending; this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these the heathen man termeth viscata beneficia, when they hang to the fingers like birdlime, and will not come away.  

Psal. 39.8.  Nay, Ecce venio (saith CHRIST;) So to pay it, even with Love and good will: 
2. Cor. 9.5.  An offering of a free heart (as the Prophet;) a blessing and a 〈◊〉 (as the Apostle ret●●e ●o it.) The manner is much, and much to be regarded. The willingness of the mind, is ever the fat of the sacrifice and without i● all is: lean and dry. It holdeth here, which the Apostle saith, 1. Cor. 9 If I preach (saith he, if we pay, say we) we have no grea●●aus● to rejoice: 
1. Cor. 9.26.  Necessity lieth on us so to do. But if we do it with a goodwill there is then a reward. A reward at his hands, who as his Apostle telleth us, 
2. Cor. 9.7.  Hilarem datorem diligit. Not datorem, an● that giveth; but hilarem, him that giveth it cheerfully. That gift best, 
1. Chro. 9.5.  pleaseth GOD; and that service, Laeti serviamus Regi, is ever best pleasing and most acceptable.  

IU. What are Caesar's, what God's.  Render then, and give, Quae Caesaris Caesari (that is) the right duty to the right owner: As dutifully and willingly, so to do it wisely. In Suum cuique there is no only justice, but wisdom, to know and to preserve to every one, that is his own; the right quae, to him that of right it belongeth to.  
Not to shuffle them together; Caesar's to GOD, GOD sh' to Caesar; it skills not which to which: 
1. Cor. 14.33.  GOD is not the Author of confusion: but, to know and discern, what to each, pertaineth; and what pertaineth, that to be answered. 
Mat. 19.6.  As before we pleaded, What GOD had joined, man should not sever, so now we plead again, What GOD hath severed, man should not confound: 
Deut. 19.14.  The Prophet calleth it removing the Landmark, which GOD hath set to distinguish the duties, that neither invade the others right, but keep the partition which he hath set up. Not, to stand (as here they do,) streining at a penny, which was Caesar's without question, and do (as after they did) receive the Roman Eagle into their Temple, which was GOD 's right, and but slightly of them looked to. Aegerrime pendere tributum, promptissimè suscipere Religionem: with much ado to pay any tribute at all, with little ado to receive one religion after another. GOD forbidden, Caesar should so readily receive GOD 's duties at their hands, as he might easily have them if he would.  
To the end then; we may know, which to render to which, it remaineth we enquir●, what is either's due, that we may tender it accordingly. And first, what is Caesar's.  
If we ask then, what is Caesar's? Our answer must be; what GOD hath set over to him. For though Quae Dei stand last in place; yet: sure it is, the former Quae cometh out of the later, and Quae Caesaris, is derived out of Quae Dei.  
Originally in the pe●son of all Kings, doth King David acknowledge; that, 
1. Ch●o. 29.19.  ●ll things are of Him, and all things are His. But, the sovereign bounty of GOD was such, as he would not keep all, in His own hands; but as he hath vouchsafed to take unto himself a secondary means in the government of mankind, so hath he set over unto them apart of his own duty, that so one man might be one another's debtor, and (after a sort) Homo Homini Deus. To the conveyance then, of divers benefits, He hath called to Himself divers persons, and joined them with Himself: As our Parents, to the work of our bringing forth; our Teachers, in the work of our training up; and many other, in their kinds, with him, and under him, His means and Ministers, all for our good. 
Rom. 13.4.   
And in the high and heavenly work of the preservation of all our lives, persons, estates, and goods, in safety, peace and quietness, in this His so great and divine benefit, He hath associated Caesar to Himself: and in regard of His care and travel therein, hath entitled him to part of his own right; hath made over this Quae, and made it due to Caesar, and so cometh he to claim it.  
In which point we learn, if we pay tribute, what we have for it back in exchange: if we give, what Caesar giveth us for it again; our penny and our penny-worthes: Even this, Vt sit pax & veritas in diebus nostris. This is it, to which we do debitum reddere, 
Esai. 39.8. Rom. 13.7. 1. Tim. 5.4.  as he calleth it (Rom. 13.) This, to which we do mutuam vicem rependere, as he speaketh, 1. Tim. 5.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and even for this cause pay we Tribute. For this, 
Rom. 13.6.  that while we intend our private pleasures and profits in particular, we have them that study how we may safely and quietly do it; that council and contrive our peace, while we intend every man his own affairs: that wake while we sleep securely, and cark and care, while we are merry and never think of it. Persons, by whose providence, an happy Peace, we long have enjoyed, and many good blessings are come to our Nation. In which respect, we own them a large Quae; larger than I (now) can stand to recount.  
1. We own them honour inward, by a reverend conceit. 2. And outward, by an honourable testimony of the virtues in them, and the good we receive by them. And sure I am, this we own, Not to speak evil of them that are in authority: and if there were some infirmity, 
1 Pet. 2.10. jude 8.  not to blaze, but to conceal and cover it; for, that the Apostle maketh a part of honour, 1. Cor. 12.23. 3. We own them our Prayers, and daily devout remembrances; For all (saith Saint Paul) but by special prerogative for Princes. 4. We own them the service of our bodies, which if we refuse to come in person to do, the Angel of the Lord will curse us, 
1. Tim. 2.2.  as he did Meroz, jud. 5.23. And in a word to say with the Apostle, Non recuso mori. 
Act. 25.11.   
All these we own, and all these are parts of quae Caesaris, but these are without the compass of this quae here. These be not the things here questioned. It is the coin with Caesar's stamp, it is a matter of payment. Let us hold us to that.  
I say then that to be safe from the foreign enemy, from the wolf abroad, is a very great benefit: The sword holdeth him out, propter hoc we own to the sword. To be quiet from the inward violent in●urious oppressors, the fat and foregrowen rams within our own fold, is a special blessing▪ The Sceptre holds them in; propter hoc we own to the Sceptre. That by means of Caesar's Sword, we have a free Sea, and safe port and h●rbor; Propter hoc we own to Caesar our custom. That by means of his Sword, we have our seedtime to ear the ground, our harvest, to inn the crop quiet & safe; Propter hoc we own to Caesar our Tribute or tax. That by means of his Sceptre, we have right in all wrongs, and are not overborne in our innocence, by such as never cease to trouble such as are quiet in the land: Propter hoc we own to Caesar, the fees due to His Courts of justice..  
These are Quae Caesaris; and not one of these but hath his ground in the Word of GOD. The Custom, Luc. 3.13. The Tax, 1. Sam. 17.25. The Fines, Ezra 7. 2●. The Confiscation, Ezra. 10.8.  
These than are Quae Caesaris. But these are current and ordinary. But extraordinary occasions cannot be answered with ordinary charges. Though, in peace, the set maintenance of Garrisons which is certain, (the ordinance of josaphat) is enough, 2 Chro. 17.3. yet when war cometh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, War admits no stint, but as occasions call for it, supply must be ready.  
There is no safety or assurance of quietness, except the Enemy fear. There is no fear without power, except we be able to hold our own, maugre the malice and force of the enemies. There is no power, but by preparation of Soldiers and furniture for war. Nor that, without Pay (the Sinews of all affairs:) Nor Pay, without Contribution. And Propter hoc, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides those other ordinary, the indictions for war (which we call subsidies) are part of Quae Caesaris too. And warranted by the Scripture: Amaziah, levying a hundred Talents at one time against Edom: 
2. Chro. 25.6. 2. King. 15.19 20.  Menahem levying a thousand Talents, at another, against Assur (a great contribution of fifty ficles a man.) Indeed so it was, but such were the occasions: and the occasions being such, done; and done lawfully.  
Then, as generally we are bound to render all Quae Caesaris: So, in particular, by this Text, and at this instant, this Quae; when the times make it requisite, and it is orderly required.  
CHRIST, that willeth us to render it, rendered it himself: and very timely he did it▪ For, 
Luc. 2.5. Heb. 7.9.10.  he went to be taxed, being yet in his mother's womb (as Levi is sa●d to pay tithe in his Father's loins.) And he was born under the obedience of paying this duty. This may haply be said not to be his own act: Therefore after at full years, than also, though he might have pleaded exemption (as he telleth Peter) yet paid he his Stater; 
Mat. 17.27.  though not due, yet to avoid the offence of refusing to pay to Caesar, Conditor Caesaris censum solvit Caesari. Seeing then, Caesar's Creator paid Caesar his due, will any deny to do it? Especially seeing he paid Caesar his due, yea even then, when Caesar did not render to GOD his due, but to Idols; and what colour then, can any have to deny it?  
So, have we his Example, whereof we have here his Precept: doing that before us, which he willeth us to do after him, and calling to us for no more, than he did himself. And ensuing his steps, his Apostle presseth the same point; telling us, Custom and Tribute are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, debts; 
Rom. 13 7  showing us, why they be debts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the good we receive; and willing us therefore to departed with them, even propter conscientiam, for very conscience sake.  
Let me add but this one. The forefathers of these here that move this doubt, they forsook David's House, only because they thought much of paying the tax which Solomon had set, and they revolted to jeroboam: what got they by it? By denying Quae Caesaris, they lost Quae Dei, the true Religion; and beside enthralled themselves to far greater exactions, which the erecting of a new Estate must needs require. Even ●hese, not obeying this advice, this Reddite of our Saviour's, but mutining for the Roman tribute after, under Florus and Albinus Deputies for Caesar; besides that they lost their Temple, Sacrifice, and Service, their Quae Dei; upon this very point, overthrew their estate clean, which to this day they never recovered. Therefore Reddite Quae Caesaris, is good council, lest Quae Dei and all go after it.  
To conclude then. ¹ Caesar and GOD will stand together; yea Tiberius Caesar and GOD. ² To these, so standing, there are certain things due, of duty belonging. ³ These things so due are to be rendered: Not, given as Gratuities, but rendered as Debts: And again, with good will to be rendered, not delivered by force: And as willingly, so wisely, Caesar to have his, GOD his; in distinction not confusion, but each his own. ⁴ Caesar, such duties; all such duties as pertain to him at large; but as this text occasioneth, the duty of Tribute and Subsidy. This is the Sum.  
And if Tib●rius Caesar, much more that Prince, that every way Christ Himself would commend before Tiberius; whom it were an injury, once to compare with Tiberius: Above any Caesar of them all: who hath exalted Him whom Tiberius crucified; and professed Him, with hazard of her estate and life, whom they persecuted in all bloody manner.  
Who hath preserved us, in the profession of His holy Name and truth many years, quietly without fear, and peaceably without interruption; and so, may still, many and many times many years more. To this, to such a one, by special due, Reddite more; and more willingly, and more bounteosly, then to them. The Conclusion is good, the Consequent much more forcible. This, for Quae Caesaris now. For Quae Dei, at some other time, when like Text shall offer like occasion.    

A SERMON Preached before the KING'S MAJESTY, AT HAMPTON COURT, on SUNDAY the XXVIII of SEPTEMBER. Anno MDCVI.  NUMB. CHAP. X. VER. I, II. 
Then GOD spoke to Moses, saying, Make thee two Trumpets of silver, of one whole piece shalt thou make them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And thou shalt have them (or they shall be for thee) to assemble (or call together) the Congregation, and to remove the Campe.  
AMong divers and sundry Commissions granted in the Law, 
A Grant.  for the benefit and better order of GOD 's people; this (which I have read) is one. Given (as we see) per Ipsum DEUM, by GOD himself: and that vivae vocis Oraculo, 
From God.  by express warrant from His own mouth, Then GOD spoke to Moses, saying.  
And it is a grant of the Right and Power of the trumpets, and with them, 

Of the power of calling Assemblies.  
The Grant of this Power, a matter of importance.   of assembling the people of GOD. A Right and Power not to be lightly accounted of, or to be heard of with sleight attention: It is a matter of great weight and consequence, The calling of Assemblies. There is yearly a solemn feast holden in memory of it, and that by GOD 's own appointment, no less then of the Passover, or of the Law itself, Even the Feast of the trumpets, much about this time of the year, the latter Equinoctial. 
Cap. 29.1.  And GOD appointeth no Feast, but in remembrance of some special benefit. It is therefore one of His special benefits, and high favours vouchsafed them, and to be regarded accordingly.  

In whose hands this Power was before.  Thi● power hitherto, ever since they c●me out of Egypt, and that GOD adopted 〈…〉 His people, unto this very day ●nd place had GOD kept in His own hands, as to Him alone (of right) properly belonging. For unto this very day and place, the people of GOD, as they had assembled many times and oft; so it was ever (they be the very last words of the last Chapter, 
Cap. 9 v. 18. 20.2●.  which serve for an introduction to these of ours) ever, all thei● meetings and remoovings were, by immediate warrant from GOD himself. But here now, GOD no longer intending, thus to warn them still by special direction from His own self, but to set over this power, once for all: Here He doth it 〈◊〉 is t●e primary pa●●ing it from GOD, 
Exod. 19.13.  and deriving it to Moses, who was th● firs● that ever held it by force of the Law written. For, to this place they came by the sound of GOD 's; and from this place they dislodged, by the sound of Moses' Trumpet.  

The time and place of the Granting.  And it is a point v●ry considerable, what day and place this was: for it appeareth, they were yet at Sinai, by the 12. verse: yet, at the very Mount of GOD, by the 33. of thi● Chapter, ●ve●●hen, when this Commission came forth: So that this power is as ancient as the Law. At no other place, nor no other time delivered, then even the Law itself when the two Tables were given, the two Trumpets were given: and Moses that was made keeper of both the Tables, made likewise keeper of both the Trumpets; Both at Sinai; both at one time: As if there were some near alliance between the Law and Assemblies. And so there is: Assemblies being ever a special means to revive the Law (as occasions serve) and to keep it in life. As if the Law itself therefore lacked yet something, and were not perfect and full without them: So, till this Grant was passed, they stayed still at Sinai, and so soon as ever this was passed they presently removed.  
To entreat then of this power. The story of the Bible would serve our turn to show us, who have had the exercise of it in their hands, from time to time, if that were enough. But that is not enough. For, the errors first and last about this point, from hence they seem to grow, that men look not back enough; have not an eye to this, ●ow it was in the beginning, 
Mat. 19.4.  by the very Law of GOD. Being therefore to search for the Original warrant, by which the Assemblies of GOD'S people are called, and kept: 
This the original Grant of it.  this place of Numbers is generally agreed to be it: That here, it is first so●nd, and here it is first sounded; even in the Law, the best ground for a Power that may be.  
In Lege quid scriptum est? quomodo legis? (saith our SAVIOUR) What is written in the Law? 
Luke 10.26.  how read you there? as if He should say: If it be to be read there, it is well: then must it needs be yielded to: there is no excepting to it then, unless you will except to Law, and Lawgiver, to GOD and all. Let us then come to this Commission.  
The points of it be three: First, two trumpets of silver, to be made out of one whole piece, 
The Parts of the Grant.  both. Secondly, with these trumpets, the Congregation to be called, and the Camp removed. Thirdly, Moses to make these Trumpets, and being made, to use them to these ends. These three: ¹ The Instrument: ² The End, for which: ³ The Party, to whom.  
Now (to marshal these in their right order,) 1. The end is to be the first: Sapiens semper incipit à fine (saith the Philosopher.) A wise man begins ever at the end: for that (indeed) is Causa causarum (as Logic teacheth us) the cause of all the causes; the cause that sets them all on working. 2. Then next, the Instrument, which applieth this power to this end. 3. And so last, the Agent, who is to guide the Instrument, and to whom both Instrument and Power is committed.  
1. The End, for which this Power is conveyed, is double; as the subject is double, whereon it hath his operation, ¹ The Camp, and the ² Congregation. On either of these a special act exercised: To remove the Camp: To call together the Congregation: One for War, the other for Peace.  
That of the Camp, hath no longer use, then while it is war. GOD forbidden; that should belong: nay, GOD forbidden, it should be at all. The best removing of the Camp, is the removing of it quite and clean away. But if it be not possible, if it lie not in us, 
Rom 12.18.  to have peace with all men, if war must be, here is order for it. But, the calling of the Congregation, that is it: that is to continue, and therefore that, which we to deal with.  
The calling of the Congregation (as in the two next verses) either in whole, or in part; either of all the Tribes, or but of the chief and principal men in them. A power for both these. And (in a word) a power general, for calling Assemblies: Assemblies in war: Assemblies in peace: Assemblies, of the whole: Assemblies of each, or any part.  
2. This Power, to be executed by Instruments; the Instruments to be trumpets: two in number: those to be of silver, and both of one entire piece of silver.  
3. This power, and the executing of it by these Instruments, committed to Moses. First, he to have the making of these trumpets: Fac tibi: then; he to have the right to them being made: Eterunt tibi: then, he to use them to call the Congregation, and if need be, to remove the Camp. None to make any trumpet but he. None to have any trumpet but he. None to meddle with the calling of the Congregation, or removing the Camp with them but he, or by his leave and appointment.  
Wherein as we find the Grant full; so are we further to search and see, whether this Grant taken place or no? Whether as these trumpets were made and given to call the Congregation, so the Congregation from time to time, have been called by these trumpets. And so first of the granting this Power to be executed, and then of the executing this Power so granted.  
So have we two Subjects: the Camp, and the Congregation. Two Acts: to Assemble, and to Remove. Two Instruments: the two silver Trumpets. Two Powers: to make them; to owe them being made, for the two acts or ends before specified: First, for calling the Assembly, and then for dislodging the Camp. And all these committed to Moses. The sum of all is: the establishing in Moses, the Prerogative and Power, of calling and dissolving Assemblies about public affairs.  

Then GOD spoke to Moses, etc.  
IF we be to begin with the End: the End is Assembling. Assembling, is reduced to Motion. Not to every motion: but to the very chiefest of all; 
Assembling, a motion extraordinary:  as that which draweth together all; and so at once moveth all. For as in the Soul, when the mind summoneth all the powers and faculties together: Or in the body, when all the sinews join their forces together, it is ultimum potentiae: So, in the body politic, when all the Estates are drawn together into one, it is nixus rather t●en motus, a main sway, rather than a motion: Or, if a motion, it is Motus magnus, no common and ordinary, but an extraordinary great Motion. Such a motion is Assembling, and such is the nature of it.  
Yet, even this, (great and extraordinary as it is) such and so urgent occasions may, 
Yet necessary.  and do daily arise, as very requisite it is, such Meetings there should be: very requisite (I say) both in War and in Peace, both for the Camp and for the Congregation. The ground whereof seemeth to be; that, power dispersed may do many things: 
For the Camp.  but to do some, it must be united. United in consultation: For, 
For the Congregation.  that which one eye cannot discern, many may. United in action: For, many hands may discharge that by parts, which in whole, were too troublesome for any. But, Action is more proper to War; that is the Assembly of Fortitude: And Consultation rather for Peace; that is the Assembly of Prudence. And in Peace, chiefly, for making of Laws: For that, every ●an is mo●e willing to submit himself to that, whereof all do agree. The whole Camp, t●en 〈◊〉 it i● assembled, will be the more surely ●●●●ified: And, the whole Congregation, when it is assembled, w●ll be the more sound advised. And hereby it cometh to pass●, 

Especially for this land of Brita●ne.  
Not aliud adversus validissima● gent●s, pro nobi● utilius, quàm quòd in comm●●●e n●n consulunt. Rarus ad propulsandum commune periculum conventus. Ita ●um singuli ●ug●●nt, universe vinc●ntur. In vita Agrie.  
Necessary for the Church.   that there ever h●●h, and ever will be, great use of calling Assemblies.  
〈…〉 add yet one ●●ing ●urt●er, ●o bring it home to ourselves. There is no people under heaven, may 〈◊〉 speak for the use of Assemblies, than we: There was nothing that d●d our 〈◊〉 the Brit●inei more hutt (saith Tacitus of them) nothing that turned ●●em to greater prejudice, than this one, Th●t they met not, they consulted not ●n common: but every man ran a course by himself of his own head: And, this 〈◊〉 ●he greatest advantage the Roman had of them; they were not so wise, as to 〈◊〉, ●hat good the●e was in public conventions. Therefore, great use of Assemblies; may we say of all others.  
No● if they be needful for the Camp, and for the Congregation, as it is a Civil body; 〈◊〉 not, bu● I may add also, every way as needful for the Congregation properly so 〈◊〉 (that is) the Church. The Church hath her Wars to fight: The Church hath he● Laws to make.  
Wars, with heresies: wherein experience teacheth us, it is matter of less difficulty to raze a good Fort, then to cast down a strong imagination; and more easy to drive out of the field a good army of men, then to chase out of men's minds a heap of fond opinions, having once taken head. Now, heresies have ever been best put to flight by the Church's Assemblies (that is) Counsels, as it were by the Armies of GOD'S Angels (as Eusebius calleth them: 
De vita Constantini, lib. 3. cap. 6. ) yea it is well known, some heresies could never be throughly mastered or conquered, but so.  
Then for the Church's Laws (which we call Canons and Rules) made to restrain or redress abuses, they have always likewise been made at her Assemblies in Counsels, and not else where. So that, as requisite are Assemblies for the Congregation, in this sense, as in any other. By this than that hath been said, it appeareth, that GOD 's Fac tibi here is no more than needs; but that meet it is, the Trumpets be put to making, And so I pass over to the Instruments, which is the second part.  

2. Instruments.  Assembling (we said) is reduced to motion. Motion is a work of power. Power is executed Organicè (that is) by Instrument: So, an Instrument we must have, wherewithal to sti●●e up, or to begin this Motion.  

Trumpets.  1. That Instrument to be the Trumpet. It is the sound, that GOD himself made choice of, to use at the publishing or proclaiming His Law. And the same sound He will have continued, and used still, for Assemblies, which are (as hath been said) special supporters of His Law. And the very same He will use too, at the last, when He will take account of the keeping or breaking of it; 
1. Cor. 15.52.  which shall be done, In tubâ novissimâ, by the sound of the last Trump. And He holdeth on, or continueth one and the same Instrument, to show, it is one and the same Power, that continueth still: That, whether an Angel blow it, as at Sinai; or whether Moses, as ever after; it is one sound, even GOD 's sound, GOD 's voice, we hear in both.  

Two.  2. They are to be twain, for the two Assemblies, that follow in the next Verses: Either of the whole tribes, Coagmentatiuè: or of the chief and choice persons of them only, Representatiuè. And for the two Tables, also. For, even this very month, the fir●t day, they are used to a Civil end: the tenth day to a Holy, for the day of Expiation: Of which this latter belongeth to the first; that former, to the second Table.  

3. Of silver.  3. They are to be of silver: (nor to seek after speculations) only, for the metal's sake, which hath the smillest and clearest sound of all others.  

4. O● 〈◊〉 en●ire ●eece.  4. They are to be of one whole piece both of them, not of two divers: and that must needs have a meaning: it cannot be for nothing. For, unless it were for some meaning, what skilled it else, though ●hey had been made of two several plates? but only to show, that both Assemblies are Vni●●● iuris, both of one and the same right: as the Trumpets are wrought, and beaten out; both of one entire piece of Bullion.  
3. But it will be to small purpose, to stand much upon the Instrument: I make way therefore to the third point: how they shall be bestowed, who shall have the dealing with them: For on them depends, and with them goeth the Power of calling Assemblies.  
First, to whom these Trumpets, to whom this Power was granted, 
To whom committed.  to call the Congregation: And then, whether the Congregation were ever after so called, by this Power, and these trumpets.  
1. Where first, 
Not, to all.  it will be soon agreed (I trust) that every body must not be allowed to be a maker of trumpets: nor, when they be made, that they hang, where who that list may blow them: (that is) that every man, hand over head is not to be in case, to draw multitudes together: There will be (saith Saint Luke) Turbatio non minima, 
Acts 19.23.  no small ado, if that may be suffered. If Demetrius getting together his fellow craftsmen, they may of their own heads, rush into the common Hall, and there keep a shouting and crying two hours together; not knowing most of them, why they came thither, and yet thither they came. There is not so much good, in public meetings, but there is thrice as much hurt, in such as this: No Commonwealth, no not Popular Estates could ever endure them. Nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say both Scripture and Nature) Let all be done in order: let us have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lawful orderly Assemblies, 
Acts 19 36.  or else none at all. Away then with this confusion (to begin with:) away with Demetrius' Assemblies.  
To avoid then this confusion, some must have this Power, for, 
But some.  and in the name of the rest. Shall it be one, or more? (for that is next.) Nay, but one (saith GOD) in saying, Tibi. Where I wish you mark this: 
Some, not many, but one.  That as at the first He took this Power into His own hands, and called them still together Himself: So here, He deriveth this Power immediately from Himself, unto one: without first settling it, in any body collective at all.  
It is from our purpose to enter the question, Whether the Power were in the whole body originally? seeing though it were, it is now by the positive ordinance of GOD otherwise disposed. The reason may seem to be, Partly necessity of expedition: The trumpets may need to be blown sometimes, suddenly, sooner, then divers can well meet, and agree upon it too. Partly, avoiding of distraction: The two Trumpets may be blown, two divers ways, if they be in two hands; and so shall the Trumpet give an uncertain sound (1. Cor. 14.8.) and how shall the Congregation know, whither to assemble? Nay (a worse matter yet then all that) so may we have Assembly against Assembly: and rather than so, better no Assembly at all.  
Therefore, as GOD would have them, both made of one piece: 

1. That one, Moses.  
Moses to be maker of them.   so will He have them both made over to one Person; for, Tibi implieth one. Who is that one? It is to Moses GOD speaketh, to him is this Tibi directed: Him doth GOD nominate, and of his Person make choice, first, to make these trumpets. No man to make, no man to have the hammering of any trumpet, but he.  
And, there is no question, but for Aaron, and his sons the Priests: they are to call the Levites, to call the people together to their Assemblies; How shall they warn them together, unless they may make a trumpet too? But, if there be any question about this, GOD 's proceeding here, will put all out of question. For, to whom giveth He this charge? Not to Aaron, is this spoken; but to Moses: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And owner of them.  Aaron receiveth no charge to make any trumpet: Never a fac tibi, to him; neither in this, nor in any other place. To Moses is this charge given. And to Moses: Not, Make thee one (one for secular affairs; that, they would allow him) but Fac tibi duas: Make thee two, Make both.  
2. Well, the making is not it. One may make, and another may have: Sic vos non vobis: You know the old Verse. When they be made and done, than who shall owe them? It is expressed that, too; Et erunt Tibi: They shall be for thee. They shall be, not one for thee, and another for Aaron: but Erunt Tibi, They shall be both for thee: They shall be both thine. A third if they can find, they may lay claim to that; But both these are for Moses.  
We have then the delivery of them to Moses, to make, which is a kind of seizin, or a Ceremony investing him with the right of them. We have beside, plain words, to lead their possession; and those words operative, Erunt Tibi: That as none to make them; so none to own them being 〈◊〉 but Moses. And what would we have more to show us, Cujus sunt Tubae, whose the trumpets be; or whose is the right of calling Assemblies? It is Moses' certainly, and he by virtue of these, stands seized of it.  
To go yet further: But was not all this to Moses, for his time only; and as it begun, in him, 
That power to conti●●e after Moses.  so to take end with him: Was it not one of these same Privilegia Personalia, quae non trahunt●r in exemplum, A privilege peculiar to him, and so no precedent to be made of it? No●●or if you look but a little forward (to the VIII. Verse following) there you shall see, that this power which GOD here conveyeth; this Law of the silver trumpets, is a Law to last for ever; even throughout all their generations, not that generation only. And there is great reason it should be so, that seeing the Use should never cease, the Power likewise should never determine.  

Moses received it as chief Magistrate.  Being then not to determine, but to continue, it must descend to those that hold Mos●s's place. I demand then, what place did Moses hold? Sure it is, that Aaron was no● the High Priest, anointed and fully invested in all the rights of it, ever since the eighth Chapter of the last Book. Moses had in him now, no other Right, but that of the Chief Magistrate. Therefore, as in that Right (and no other) He received and held them: So, he was made Custos utriusque Tabulae: So, he is made Custos utriusque Tubae. But who can tell us better than he himself, in what right he held them? He doth it in the third verse of Deuter. XXXIII. (read it which way you will:) Erat in lishrune Rex, or, in rectissimo Rex, or, in rectitudine Rex, or, in recto Regis, dum congregaret Principes populi, & Tribus Israël: All come to this; that, though in strict propriety of speech, Moses were no King, yet, in this, he was in rectitudine Rex, or, in recto Regis, (that is) in this, had (as we say) Ius Regale, that he might and did assemble the Tribes, and chief men of the Tribes, at his pleasure. Herein he was, Rex in rectitudine. For this was rectitudo Regis, A power Regal. And so it was holden in Egypt before Moses, even in the law of Nature: that without Pharaoh, no man might lift up hand or foot in all the land of Egypt (suppose, 
Gen. 41.44.  to no public or principal motion:) And so hath i● been holden in all Nations, as a special Power belonging to Dominion. Which maketh it seem strange, that those men, which in no cause are so fervent as when they plead, that Churchmen should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, have Dominion; do yet hold this Power, which hath ever been reputed most proper to Dominion, should belong to none, but to them only. Our Saviour CHRIST 's Vos autem non sic, may (I am sure) be said to them here in a truer sense, 
Mat. 20.26.  then as they commonly use to apply it.  

The chief Magistrate to succeed in it.  To conclude then this point, If Moses as in the right of Chief Magistrate held this Power, it was from him to descend to the chief Magistrates after him over the people of GOD, and they to succeed him, as in his place, so in this right, it being by GOD himself settled in Moses and annexed to his place, lege perpetuâ, by an estate indefeizible, by a perpetual Law, throughout all their generations. Therefore ever after by God's express order, from year to year, every year on the first day of the seventh month, were they blown by Moses first, and after by them that held his place, and the Feast of the Trumpets solemnly holden; as to put them in mind of the benefit thereby coming to them, so withal to keep alive and fresh still in the knowledge of all, that this power belonged to their place, that so none might ever be ignorant, to whom it did of right appertain, to call Assemblies.  
And how then shall Aaron's Assemblies be called? with what trumpet, they? God himself hath provided for that in the X. Verse following, 
Aaron's Assemblies, how called.  that with no other than these. (There is in all the Law, no order for calling an Assembly, to what end, or for what cause soever, but this, and only this: No order for making any third trumpet: Under these two therefore all are comprised.) This order there God taketh, that Moses shall permit Aaron's sons to have the use of these trumpets. 
Verse 10.  But the use, not the property. 
Num. 31.6.  They must take them from Moses, as (in the XXXI. Chapter of this Book) Phinees doth: But Erunt tibi (God's own words, Erunt tibi) must still be remembered: His they be, for all that: Moses the owner still, the right remains in him: their sounding of them deprives not him of his interest, altars not the property: Erunt tibi, m●st ●till be true; that right must still be preserved. It may be, if we communicate with flesh and blood, we may think it more convenient (as some do) that GOD had delivered Moses and Aaron either of them one. But when we see GOD 's will by GOD'S word what it is, that Moses is to have them both; we will let that pass as a Revelation of flesh and blood, and think that, which GOD thinketh, to be most convenient.  
Now then, if the trumpets belong to Moses; and that to this end, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two duties.  that with them he may call the Congregation, these two things do follow: First, that if he call, the Congregation must not refuse to come: Secondly, that unless he call, they must not assemble of their own heads, but keep their places. Briefly thus: the Congregation must come when it is called: and it must be called yer it come. These are the two duties we own to the two trumpets, and both these have GOD 's people ever duly performed.  
And ye● not so, but that this Right hath been called in question, yea, even in Moses' own time, (that we marvel not, if it be so, now;) and both these duties denied him, even by those who were alive and present then, when GOD gave him the trumpets. But mark by whom, and what became of them.  
The first duty is, to come when they be called: 
1. To come when they be called.  and this was denied (in the XVI. Chapter following, Ver. 12.) by Core, Dathan and their crew: Moses sounded his trumpet, sent to call them: they answer flatly (and that not once, but once and again,) Non veniemus, they would not come, not once stir for him or his trumpet, they. A plain contradiction indeed: neither is there in all that Chapter any contradiction veri nominis, true and properly so to be called, but only that. You know what became of them; they went quick to hell for it: and woe be to them, 
jude 11.  even under the Gospel (saith Saint jude) that perish in the same contradiction, the contradiction of Core.  
The second duty is, To be called yer they come: this likewise denied, 
2. To be calleù yer they come.  even Moses himself, (that they in his place may not think strange of it) in the XX. Chapter of this very book. Water waxing scant, a company of them grew mutinous, and in tumultuous manner, without any sound of the trumpet, assembled of themselves. But these are branded too: the water they got, is called the water of Meriba: 
Cap. 10.13.  and what followed you know; None of them that drunk of it, came into the Land of Promise. GOD swore, they should not enter into His rest.  
Now, as both these are bad: so of the twain, this latter is the worse. 
Called, and came not. Came uncalled.  The former (that came not, being called) do but sit still, as if they were somewhat thick of hearing: But these latter that come, being not called; either, they make themselves a trumpet, without ever a Fac tibi: Or else they offer to wring Moses' trumpet out of his hands, and take it into their own. Take heed of this latter: it is said there, to be adversus Mosen, even against Moses himself. It is the very next forerunner to it: it pricks fast upon it. For they that meet, against Moses' will, when they have once throughly learned that lesson, will quickly perhaps grow capable of another; even to meet against Moses himself, as these did. 
Acts 19.40.  Periclitamur argui seditionis (saith the Town-Clark) We have done more than we can well answer: We may be indicted of treason, for this day's work, for coming together without a trumpet: and yet it was for Diana, that is, for a matter of Religion.  
You see then whose the Right is, and what the duties be to it, and in whose steps they tread, that deny them. Sure, they have been baptised, or made to drink of the same water (the water of Meriba,) that ever shall offer to do the like, to draw together without Moses' Call.  
And now to our Saviour CHRIST 's question: In the Law how is it written? How read you? Our answer is: There it is thus written, and thus we read: That Moses hath the Right of the trumpets: that they to go ever with him and his successors: and that to them belongeth the power of calling the public Assemblies.  

Agreeable to the Law of Nature.  This is the L●w of GOD; and that 〈◊〉 judicial Law, peculiar to that people alone, ●ot agreeable to the Law of Nature and Nation●; (too Laws of force through the whole world.) For even in the little Empire o● the ●ody natural, Principium motus, the 〈◊〉 of all motion, is in, and from the head. There, all the knots, or (as they call ●hem) all th● ●onjugations of fine 〈◊〉 ●●ve their head, by which all the body is moved. And as the Law of Nature, 
To the Law of Nations.  by secret instinct by the light of the Creation, annexeth the organ to the chiefest part: even so doth the Law of Nations, by the light of Reason, to the chiefest Person: And both fall just with the Law here written; where (by Erunt Tibi) the same organ and power is committed to Moses, the principal Person, in that Common 〈◊〉. The Law of Nations in this point (both before the Law written, and since, where the Law written was not known) might easily appear, if time would 〈…〉 their general order for conventions so to be called; and in their general 〈◊〉 to all conventicles called otherwise.  
〈◊〉, the Heathen laws made all such Assemblies unlawful, which the highest authority did not cause to meet, yea, though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say Solon's Laws: yea, though sub praetextu Religionis, say the Roman Laws. Neither did the Christian Emperors think good, to abate any thing of that Right. Nay, they took more strait order: For, besides the exiling of the person, which was the Law before, they proscribed the place, where, under pretence of Religion any such meetings should be. But I let them pass, and stand only on the written Law, the Law of GOD.  
We have Law then for us, That Moses is ever to call the Congregation. But though we have Law, Mos vincit Legem; Custom over-ruleth Law. And the Custom or practice may go another way; and it is practise that ever best bewrayeth a Power. How then hath the practice gone? It is a necessary question this, and pertinent to the Text itself. For, there is a Power granted: and in vain is that Power that never cometh into act. Came then this Power into act? It is a Power to call the Congregation together; Were the Congregations called together by it? A grant there is, That Erunt Tibi; So it should be: Did it take place? was it so; Erantne illi? Had he it? Did he enjoy it? Let us look into that another while, what became of this Grant; what place it took. 
The practice or use of this Power, among the jews. Deut. 4.32.  And we shall not offend Moses in so doing. It is his advice, and desire both; that we should inquire into the day's past, that were before us, and ask, even from one end of heaven to the other; to see how matters have been carried. So that, as our SAVIOUR CHRIST sendeth us to the Law, by His In Lege quid scriptum est? so doth Moses direct us to the use and practise, by his Interroga de diebus antiquis. I do ask then, These trumpets here given, this power to call together the Congregation, how hath it been used? Hath the Congregation been called accordingly, in this, and no other manner? by this, and no other Power? It hath (as shall appear:) and I will deal with no Assemblies, but only for matters of Religion.  

By Moses.  Of Moses, first there is no question: It is yielded that he called them, and dismissed them. 
josua. jos. 1.17.  And even so did josua after him, no less than he; and they obeyed him in that Power, no less than Moses. And as for that which is objected concerning Moses, that he for a time dealt in matters of the Priest's Office, it hath no colour in josua, and those that succeeded him.  
The Covenant, and the renewing of the Covenant, are matters merely spiritual: yet, in that case did josua (josua, not Eleazar) assemble all the Tribes, Levi and all, to Sichem (jos. XXIIII.) called the Assembly at the first Verse: 
jos. 24 18.  dissolved it at the XXVIII. For, if josua may call, he may dissolve, too: Law, Reason, Sense, teach, That Cujus est n●lle, ejus est & velle. That calling, and discharging, belong both to one power. Nay, Demetrius' assembly, though they had come together disorderly, yet when the Town-clerk (that should have called them together) did discharge them; they added not one fault to another, but went their ways, every man quietly, Demetrius himself and all: that they are worse than Demetrius, that deny this.  

David.  But, I pass to the Kings (that Estate fitteth us better.) There, doth David call together the Priests and other persons Ecclesiastical, and that, eve● with these trumpets. And for what matters? 
1. Chro. 15.  Secular? Nay: but first, when the Ar●e was to be removed: And again, when the Offices of the Temple were to be set in order: things merely pertaining to Religion? And as he calleth them, 1. Chron. 15.4. so he dismisseth them; 
1. Chron. 23.2 3.6.  1. Chron. 16.43.  
The like did Solomon; when the Temple was to be dedicated; 
Solomon. 2. Chro. 15.14.  Called the Assembly, 2. Chron. 5.2. dissolved the Assembly in the X. verse of the VII. Chap. following.  
The like did Asa: When Religion was to be restored, 
Asa.  and a solemn oath of Association to be taken for the maintaining of it; with the sound of these trumpets did he it.  
jehosaphat used them, 
a 2. Chr. 20.3. Ie●u.  when a public Fast to be proclaimed. 
Ieh●sh●phat.  jehu used them, 
b Reg. 10.20. Io●●.  when a solemn Sacrifice to be performed. joas, 
c 2 Chr. 24.5. Ios●as.  in a case of Dilapidations of the Temple, a matter merely Ecclesiastical. josias, 
d 
2. Chro. 34.29.30.  
Ezekias. 2. Chro. 29.15.   when the Temple to be purified, and a mass of superstitions to be removed.  
In all these cases, did all these Kings call all these Conventions, of Priests and Levites, for matters of Religion. I insist only on the fact of Ezekias. He was a King; he gave forth his precept for the Priests and all their brethren to assemble: Wherefore? Ad res jehovae, for the affairs of the service of GOD, yea, GOD himself. There are f●ureteene chief men of the Priests set down there, by name, that by virtue of that precept of the King's, came together themselves, they and their brethren, all, ex praecepto Regis, ad res jehovae, by the King's authority, for matters merely of the Church. I know not what can be more plain: the Matters, spiritual: the Persons assembled, spiritual: and yet called by the King's trumpet.  
Thus, till the Captivity. In the Captivity, 
Ma●do●haus. Hest 9.17.  there have we Mardochee (when he came in place of authority) appointing the days of Purim, and calling all the jews in the Province together, to the celebrating of them.  
After the Captivity, Nehemias' kept the trumpet still: and by it, 
Nehemias' Nehe. 7. ●4. Nehe. 13, 11.  first called the Priests, to show their right to their places, by their genealogies, and after reduced them also to their places again, when they were all shrunk away in time of his absence.  
These lead the practice till you come to the Maccabees: 
The Macabees·s  and there it is but too evident: they profess there expressly to Simeon, made then their ruler, That it should not be lawful for any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to call any assembly in the Land, 
1 Mac. 14.44  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without him. A plain evidence, that so had ever gone the course of their government: Else, how should it come to pass, that the altering of Religion, is still termed the deed of the King? that his disposition, godly, or otherwise, did always accordingly change the public face of Religion? which thing the Priests by themselves never did, neither could at any time hinder from being done. Had the Priests, without him, been possessed of this power of Assembling, how had any Act concerning Religion passed without them? In them it had been to stop it at any time, if they had (of themselves) had this power of Assembling themselves, to set order in matters of Religion.  
Thus, from Moses to the Maccabees, we see in whose hands this power was. And what should I say more? There was in all GOD 's people no one religious King, but this Power he practised: And there was of all GOD 's Prophets no one, that ever interposed any prohibition against it.  
Would Esay (shall we once imagine) have endured Ezekias, him to call, or the Priests to come together, only by his precept, ad res jehovae; and not lift up his voice like a trumpet against it, if it had not been (in his knowledge) the King's right, 
Esay. 58.1.  to command, and their duty to obey? Never, certainly.  
What shall we say then? were all these wrong? shall we condemn them all? Take heed. In all that government, GOD hath no other children, but these: if we condemn these, we condemn the whole generation of His children. Yet, 
Psal. 73.15.  to this we are come now: that either we must condemn them all, one after another; the Kings, as usurpers, for taking on them, to use more Power, than ever orderly they received; and the Prophets, for soothers of them, in that their unjust claim: Or else confess, they 〈◊〉 no more, than they might; and exceeded not therein, the bounds of their calling. And indeed, that we must confess; for that is the truth.  
Thi● then may serve, for the custom of GOD 's own elect people. But they were Iewe●, and we would be loath, to I●daize: and it may be, this was one of the clauses of the law of commandments, consisting of Ordinances which CHRIST came to abrogate. 
Ephes. 2.15.   

The practice or use of thi● Power among Christians.  I demand therefore▪ When CHRIST came, how was it then? will the like appear in the assemblies since CHRIST? The very like, every way, as consonant to that of the Old Testament, as may be. For CHRIST (Matth. XVIII.) giveth a promise of His assistance to such meetings: but sets no new order for calling of them, o●her th●t 〈◊〉 been taken in the Old. Therefore the same order to be kept still.  
A 〈◊〉 there was (you know) after CHRIST, when they were Infidels; Kings and Kingdoms both. A time there followed, when Kings received Religion: and no soo●er received they it, but they received this Power of the trumpets with it. This, to b● made manifest. 1. By General Counsels. 2. By Nationall and Provincial Counc●lls; that have been assembled, 3. under Emperors, 4. and under Kings, by the space of many hundred years.  

In Gen●rall Counsels.  And for General Counsels, this first (to begin with:) that if those Assemblies be not rightly called, that by this Power are called; we have lost all our General Counsels at one blow. The Church of CHRIST hath to this day, never a General Council: Vnâ liturâ, with one wipe, we dash them out all: we leave never a one, no not one. For, all that ever have been, have been thus called and kept. Yea, those four first, which all Christians have ever had in so great reverence, and high estimation; not one of them a lawful Council, if this new assertion take place. This is a perilous inconvenience: yet this we must yield to, and more than this; if we seek to disable Assemblies, so holden. For sure it is, all the General Counsels were thus assembled, all; all seven (for more are not to be reckoned: the eighth was only for a private business.) The rest were only of the West Church alone, and so not General: The East and West together, make a General: The East and West together never met, but in one of those seven, for public affairs: unless it were once after, in that of Ferrara.  
And it is well known, that was in hope of help, on the East Church's part, which they never had; and so the Council never kept, but broken, even as soon as it was broken up.  
Briefly then to survey those seven. And I will not therein allege the reports of Stories (they writ things they saw not, many times, and so frame matters to their own conceits; and many times are tainted with a partial humour:) but only, out of authentical Records in them, and out of the very acts of the Counsels, themselves, best able to testify and tell, by whose authority they came together. And it is happy for the Church of CHRIST, there are so many of them extant as there are, to guide us to the truth in this point, that so the right may appear.  
First then, for the great Nicene Council, the first General Congregation of all that were called in the Christian world: The whole Council in their Synodical Epistle written to the Church of Alexandria, witness, they were assembled (the holy Emperor Constantine gathering them together out of diverse Cities and Provinces. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) The whole Letter is extant upon record in Socrates. 1.9. and Theodoret. 1.9. Give me leave to make here a little stand: For here, at this Council, was the pale first broken, and the right (if any such were) here, it went first away. At Nice there were then together, three hundred and eighteen Bishops, totius orbis Lumina (as Victorinus well term 〈◊〉 them) the Lights of the whole world; the chiefest and choicest men for holiness, learning, virtue, and valour, that the Christian Religion ever had before or since: Men that ha● laid down their lives for the testimony of the truth: Did any of them refuse to come, being called by him, as not called aright? Or, coming, was there any one of them that did protest against it? or pleaded the Church's interest, to meet of themselves? Not one.  
What was it then? want of skill, in so many famous men, that knew not their own rights? Or want of valour, that knowing it for such, would not so much as speak a word for it, but sit still, and say nothing all the while? There were then and there present, Spyridion, Paphnutius, Potamon, and divers beside, (but these I name) that had not long before, for their constancy, had their right eyes bored out, their right hamstrings, and the strings of their right armpits cut in sunder. Did these want courage, think we? Were they become so faint-hearted, that they durst not open their mouth, for their own due?  
Verily, that Council of Nice, (which is, and ever hath been so much admired by all Christians,) cannot be excused before God or men; if they thus conspired (all) to betray the Church's right, and suffered it, contrary to all equity, to be carried away; leaving a dangerous precedent therein, for all Counsels ever after, to the world's end. But, no such right there was: If there had been, they neither wanted wit to discern it, nor courage to claim it. But, they knew whose the trumpets were: to whom (Erunt tibi) was spoken: And therefore never offered to lay hold on either of them, and say; this is ours.  
And yet (to say the truth,) there is no man of reason, but will think it reasonable, if this were the Church's own peculiar, if appropriate unto it (and so known to them to be) there ought to have been plain dealing, now at the very first Council of all; that if Constantine would embrace Religion, he must needs resign up one of his trumpets, and forbear from thence to meddle with their Assemblies. Was there so? No such thing. Why was there not? Belike, because none were there, that had ever been present at any Assembly, holden under persecution, to know the Church's order and manner of meeting then. Yes, there was Hosius Bishop of Cordova, who had held the Council of Elvira in Spain, even in the time of persecution. Hosius for the West. And for the East, there was Eustathius Bishop of Antioch, 
Conc. Eliberit. Tom. 1.600. Concil. Ancyra. Tom. 1.446.  had held the like at Ancyra then too: (both the Counsels yet extant to be seen) and these two, Precedents of them. Yet were these twain, two that came first, and sat foremost at the Council of Nice; and neither of them pleaded or knew of any such right; but that their Power then ceased: and that Constantine's trumpet now took place. Sure, if but this first Council be well considered, it is able to move much. And the example of this first, was of great consequence; for all the rest followed it; and as this went, so went they. And this for the first. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
2. The second General Council at Constantinople; Who called that Congregation? Their own Letter to the Emperor is yet to be seen, professing they were thither assembled by His Writ.  
3. For the third at Ephesus; let the Acts of the Council (now set out in Greek) be looked on: Four several times they acknowledge, they were thither summoned by the Emperor's 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Oracle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Becke, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Charge, and 
d 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Tom, 2.129. Conveniente Concilio secund. sacram praeceptionem.  
Tom. 2.579.2.666. Imperator justin. quintam oecumenicam Synodum Episcopis Ecclesiar●m evocat●● c●egis.  
Tom. 3.237.244. Secundum pijss●●● iussix. ●m mansuetudinis vestrae.  
jis quae per mansuetiss●mae fortitudi●is vestrae Sacr●dudum praecepta sunt effica●iter promptam obedientiam exhibere.   Commandment.  
4. For the fourth at Chalcedon, look but upon the very front of the Council, it proclaimeth itself, to be there assembled, Facta est Synodus, ex decreto pijssimorum, & fidelessimorum Imperatorum, Valentiniani, & Martiani. And it is well known, it was first called at Nice; and then recalled from thence, and removed to Chalcedon, all wholly by the disposing of the Emperor.  
5. So saith the fifth at Constantinople, juxta pium jussum à Christi amati, & à Deo custoditi justiniani Imperatoris. They be their own words.  
6. And so the sixth at Constantinople, Secundum Imperialem sanctionem congregata est; And pro obedientiâ quam debuimus. They be the express words of Agatho Bishop of Rome in the same Council.  
7. 
e Tim. 3.435.  And even so the seventh at Nice, Quae perpium Imperatorum decretum, congregata est (meaning Constantine and Irene.)  
And these be all the General. In all which the force of the truth presenteth itself so clearly, that 
f De Concil. lib. ●. Cap. 13.  Bellarmine is even dazzled with it: For, as one dazzled, he sets down divers reasons, why the Emperors were to call them, in that very place, where he taketh upon him to prove, the Emperors were not to call them.  
2. But it may be, General Counsels have a fashion by themselves: Those Congregations may be called, 
In Nati●nall and Provincial, from Cons●antine to justinian. Euseb. 10.5.  thus: But Nationall, or Provincial (such as ours) how? Even so too, and no otherwise. Constantine began with ●hem first, before he proceeded to the General at Nice. His Tractoria, or Writ, is extant to be seen, in Eusebius. Whereby he called the first Provincial Council in France. For sure, by no Canon could the Bishop of Syracuse in Sicily, or Restitutus Bishop of London in Britain, be lawfully summoned, to a Synod in France (which they were) but (as it was indeed) by the emperor's Writ only. But this he did at the beginning of his reign; perhaps, while he was yet an unperfect Christian. Nay, even first and last, he did the same: as at the beginning he called this; so, in the end of his Reign, the thirtieth year, the year be●ore his death, called he the Council at Tyre, and from thence, remooved it to Ierusal●●, and from thence called them to appear before himself in Constantinople. The le●ters are to be s●●ne, by which they were called, Socr. 1.34. The like after him, did 
g Theodor. ●. 8.  Constans at Sardice, 
Socrat. 1.34.  
h Sozom. 6.7.  Valentinian at Lampsacus, 
i Tom 1.718.  Theodosius at Aquileia; 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 499.  Gratian at Thessalonica.  
It is too tedious to go through them all: Only for that of Aquileia, thus much. Saint Ambrose, a man of as much spirit, and as high a courage, as ever the Church had, and one that stood as much as ever did any, for the Church's right; he was there present, and Precedent both. Thus writeth he from the Council to the Emperor in his own name, 
Qui ad r●movendas altercationes congregare studuistis Sacerdotale Concilium. Tom. 1.718.  and in the name of all the rest: juxta Mansuetudinis Vestrae statuta convenimus: Hither we are assembled, by the appointment of Your Clemency: And there is no one Council more plain, then that of Saint Ambrose for this purpose. Yea, I add this (which is a point to be considered) that even then, when the Emperors were professed Arrians; even than did the Bishops acknowledge their Power, to call Counsels: came to them being called: sued to them, that they might be called. Came to them, as Hosius, to that of 
l Tom. 1.680.  Arimine; Liberius, to that of 
m Socrat. 2.24.  Sirmium, and that of Seleucia. Sued for them, as 
n Lucifer oper.  Liberius to Constantius: as 
o Leo Epist. 9  Leo to Theodosius, for the second Ephesine Council; Innocentius to Arcadius. And sometimes they sped, as Leo: and sometime not, as Liberius, and Innocentius: and yet, when they sped not, they held themselves quiet, and never presumed to draw together of their own heads.  
But it may be, this was some Imperial power, and that Emperors had in this point more jurisdiction than Kings. 
Under Kings from justinian to Charles the Great.  Nor that neither: For about five hundred years after CHRIST, when the Empire fell in pieces, and these Western parts came into the hands of Kings, those Kings had, held, enjoyed, and practised the same power. In Italy, Theodoric at 
p Tom. 2.470.  Rome: Alaric at 
q Tom. 2.504.  Agatha: In France, Clowies (the first Christian King there) Childebert, 
Synodu● ex prae●pto Gloriosissi●i Regis Theodorici congregata.  Theodebert, and Cherebert: At 
r Tom. 2.511.  Orleans the first, 
s Tom. 2.558.  Anverne, 
t Tom. 2.551.  Orleans the second, 
u Tom. 2.817.  Tours. And after that again by Gunthramn, Clowies, Carloman, and Pepin: At 
x Tom. 2.840.  Mascon first and 
y Tom. 2.857.  second, 
z Tom. 3. 2●8.  Chalons: That which is called 
a Tom. 3.437.  Francica, and that which is in 
b Tom. 3. 43●.  Vernis. Twenty of them at the least in France.  
In Spain by ten several Kings: in two Counsels at 
c Tom. 2.825.829.  Braccara, and in 
d Tom. 2.547. ●55.  ten at Toledo, by the space of three hundreth years together. And how? under what terms? Peruse the Counsels themselves: 
e 〈◊〉. 3.67.79. ●7. 181.184.204.216.3●4.  their very Acts spoke, Ex 
f 〈◊〉 ●. 270. 〈◊〉 ●. 551.  Praecepto, 
g 〈◊〉 3.67.  Imperio, 
h 〈…〉  jussu, 
i Tom. 3. ●37.  Sanctione, 
k Tom. 3.391.  Nutu, 
l Tom. 2.391.  Decreto, ex 
m Tom. 2.840.  Evocatione, 
n Tom. 2.857.  Dispositione, 
* Tom. 3.208.  Ordinatione Regis: One saith, 
p Tom. 2.504.  Potestas permissa est nobis: Another, 
q Tom. 3.210.  Facultas data est nobis: A third, 
r Tom. 3.382.  Injunctum est nobis à Rege. See their several styles: nothing can be more pregnant. And now we are gone, eight hundred years after CHRIST.  

〈◊〉 Charles the Great, to 〈◊〉.  4. Then arose there a kind of Empire here in the West, under Charles the Great: and did not he then take the trumpets as His own, and use them six several times, in c●lling six several Counsels, at 
s To●. ●. 630.  Frankford, 
t 〈…〉.  Arles, 
u Tom. ●. 632.  Toures, 
x Tom. 3.986.  Chalons, 
y Tom. 3. 6●3.  Mentz, and 
z Tom. 3.700.  Rheims? And what saith he in them? Rheims I named last, take that: In conventu more prifcorum Imperatorum congregato à pijssimo Domino nostro Carolo. That he called that Convention by no other right, then as the manner of the ancient Emperors had been to do. Expressing under one, both what his w●s: and what the usage had ever been before him.  
The like after him did Ludovicus Pius, Lotharius, Ludovicus Balbus, Carolus Calvus, 
a Tom. 3.703.  Carolus Crassus, and Arnulphus, at the several Counsels holden at Aken, 
b Tom. 3.832.  Mentz, 
* Tom. 3.866.  Melden, 
d Tom. 3.977.  Worms, 
* Tom. 4.17.  Colein, and 
f Tom. 4.28.  Tribur; and so held it till nine hundred years: For about that year (a year or two under or over) was holden the Council at Tribur in Germany, Cum Concilium sacrum continuari decrevisset: and 
g Tom. 4 41.  Praesidente pio Principe Arnulpho, By the Emperor Arnulphus' Decree, himself then Precedent of it.  
And if it be excepted; there are of the Counsels which carry in their acts no mention how they were called: For them, we are to understand, that after the decrees of the first Nicene Council were by Constantine's Edict confirmed, 
Nicen. Can. 5.  wherein (as likewise in the Council of Chalcedon) it was ordered, 
Chalced. Can. 18. Authent. 131.  each Province should yearly hold their Synods twice: but specially, after justinian had made the decrees of the four first General Counsels to have the nature and force of Imperial Laws: (a Law being thus passed from them,) we are to conceive, the Emperor's authority was in all afterward, habitually at least: that is, if not (as in the other) by express and formal consent: yet by way of implied allowance, as passed by a former Grant.  
Well, thus fare the trumpet giveth a certain sound. Now after this, there is a great silence in the Volumes of the Counsels, in a manner for the space of two hundred years, until the year MCLXXX or thereabout, when the Council of Lateran was: and then (indeed) the case was altered. 
Tom. 4 101. One of the Trumpets gotten away.  By that time had the Bishop of Rome by his skill and practise, got one of the trumpets away, and carried it with him to Rome: so leaving Princes but one: But, so long they held it.  
Truly, three times so much time as we are allowed, would not serve for this one point of the Counsels; but even barely to recite them, and to cite them, they are so many. You remember how Abraham dealt with GOD for the saving of the five Cities, how he went down from fifty to ten: I might well take a course the other way, and rise from ten to fifty, nay sixty, nay seventy, nay eighty, not so few, of Counsels General, Nationall, Provincial, called by Emperors, by Kings: Emperors of the East, of the West: Kings of Italy, France, Spain, Germany, (as before, from Moses to the Maccabees: So here, from Constantine to Arnulphus) for so many hundred years together, extant all, to be showed and seen, all clear and evident, all full and forcible for this Power: as indeed it is a cause that laboureth rather of plenty, than penury of proof. And this was the course that of old was well thought of in the Christian world. Thus was the Congregation so long called; neither is there yet brought any thing to force us to swerve from the way, wherein so many and so holy ages have gone before us.  
Yes, something: For what say you to the three hundred years before Constantine? 
How in the time of persecution for 300. years before Constantine.  How went Assemblies then? who called them, all that while? For divers were holden that while: In Palestine, about Easter. At Carthage, about Heretique's baptism; at Rome, about Novatus; at Antioch, about Paulus Samosatenus. How assembled these? 
1. As, in Aegyp●.   
Truly, even as this people here, of the Iew●s, did before in Egypt, under the tyranny of Pharaoh: they were then a Church under persecution, until Moses was raised up by GOD, a lawful Magistrate over them. The cases are like for all the world. No Magistrate did assemble them in Egypt. And good reason: they had then none to do it. Pharaoh (we may be sure) would not offer to do it: not for any conscience (I trust) or fear, to encroach upon the Church's right; but because he hated both Assembly, and Congregation, and sought by all means to extinguish both. But this was no bar; but that when Moses arose, authorized by GOD, and had the trumpets here, by GOD delivered him; he might take them, keep them, and use them, to that end, for which GOD gave them▪ 〈…〉 Congregation. An● 〈◊〉 then but he, could do it, because to none, but 〈…〉, ●as this Power 〈…〉. The● could not say to him now, as before 〈…〉 made you 〈◊〉 ●ver us, to call us together? 〈…〉 bar of th● 〈◊〉, 
Exod. 2.14.  and say: Nay, but we will ●eet still of ourselves, even as we did before in Egypt; we will still keep our old manner of conventions▪ No: for 〈…〉 another order: GOD (I say) had now done it: And GOD shall 〈…〉, to translate this Power to the principal member of the body▪ 〈…〉 d●spose of it, as it best pleaseth Him.  
The 〈…〉 out again after, in the captivity of Babylon; and again after that 〈…〉 persecition under Antiochus, 
As, under the Captivity.  And these three, are all the patterns we 〈…〉. 
3. As, under Antiochus  As before in Egypt; so, then, they had meetings: but they were all by stealth: yet meetings, than they had. For Moses ceasing, and 〈◊〉 with him, the Power devolved to the body, to gather itself (as is usual in 〈…〉) 〈…〉 when Nehemias' after the Captivity, and Simeon Machabeus 〈◊〉 the fury of 〈◊〉 were raised them by GOD; when GOD had set them i● Moses place, they might lawfully do, as Moses before had done; and take the silver trumpets into their hands again. So soon as they had a lawful Governor, the right returned to him strait: And the Congregation, none of them might then plead: Nay, but as we did in Babylon, or as we did under Antiochus; So, and no otherwise, will we assemble still. No, we see the contrary rather: 
1. Macc. 14.44.  Even of themselves, they profess to Simeon plainly: now, they have a lawful Governor, no meeting should be from thenceforth in the land, without him, his privity and permission.  

4. So before Constantine.  And even as these two Nehemias' and Simeon: even by the same right Constatine: by ●●ses ●igh●, all, all by the Commission here penned. By it, did Constantine resume the Trumpet, and enjoy and exercise the Power of calling the Congregation: (For even Moses' pattern and practise five sundry times at least doth Eusebius allege, in the life of Constantine to justify his proceed still by Moses' example.) True it is therefore, that before Constantine's time, they met together as they durst, and took such order as they could. They must venture then: there was no Moses: they had no Trumpet: and if they had, they durst not have blown it. But when Constantine came in place, in Moses' place, it was lawful for him to do as Moses did: And so he did; and they never said to him, Nay, spare your trumpet: look how we have done hitherto, we will do so even still: meet no otherwise now, then in former times we have; by our own agreement. As before it was said, this had been plain dealing: Thus (if rightly they might) they should have done: Did they so? No: But to him they went, as to Moses, for their meetings; at his hands they sought them; without his leave or liking they would not attempt them: Yea (I dare say) they blessed GOD from their hearts, that they had lived to see the day, they might now assemble by the sound of the trumpet.  
To conclude this point then. These two times or estates of the Church are not to be confounded: There is a plain difference between them, and a divers respect to be had of each. If the succession of Magistrates be interrupted, in such case of necessity, the Church of herself maketh supply, because then, GOD 's Order ceaseth. But, GOD granting a Constantine to them again, GOD'S former positive order returneth, and the course is to proceed and go on, as before. When the Magistrate and his authority 〈◊〉 any time wanting to the Church, forced she was to deal with her own affairs, within herself: for than was the Church wholly divided from Princes and they from it. But, when this wall of partition is pulled down, shall Moses have no more to do then Phar●●h, or Constantine then Nero? Congregations were so called 〈…〉: must they be so still under these too? No: no more than their manner of ●●eting i● Egypt (for all the world like this of the Primitive Church persecuted) was to be a rule, and to over rule these trumpets here (in the Text) either GOD for giving them, or Moses for taking them at his hands. This rather: If 〈◊〉 the C●u●ch ●●ll into such bloody 〈◊〉 they must meet as they may, and come together as they can: They have no Moses, no trumpet to call them. The times of Pharaoh and Nero are then their pattern. But, if it be so happy as to find the days of peace, Moses and Constantine are patterns for the days of peace; they have a Moses then: from that time forward they must give ear to the Trumpet. In a word, none can seek to have the Congregation so called (as before Constantine) but they must secretly, and by implication confess, they are a persecuted Church, as that then was, without a Moses, without a Constantine.  
The times then before Constantine, are no bar, no kind of impeachment to Constantine's, no more than the times in Egypt were to Moses' Right. And indeed no more they were: for, Constantine and his Successors had them, and held them till a thousand years after CHRIST, and then one of them (by what means we all know) was let go by them, or gotten away from them: It was then gotten away and carried to Rome. But that getting hath hitherto been holden a plain usurping; and an usurping (not upon the Congregation, but) upon Princes and their Right; and that they, in their own wrong, suffered it to be wrung from them. And why? Because not to Aaron, but to Moses it was said, Et erunt tibi.  
1. To draw to an end, it was then gotten away, 
The recovery of the Trumpets.  and with some ado it was recovered not long since: and what? shall we now let it go, and destroy so soon that which so lately we built again? You may please to remember, there was not long since a Clergy in place, that was wholly ad oppositum, and would never have yielded to reform aught: Nothing they would do, and (in eye of law) without them, nothing could then be done; they had encroached the power of Assembling into their own hands. How then? how shall we do for an Assembly? Then Erunt tibi, was a good text: it must needs be meant of the Prince: He had this Power, and to him of right it belonged. This was then good Divinity (and what Writer is there extant of those times, but it may be turned to, in him?) And was it good Divinity then, and is it now no longer so? Was the King but licenced for a while, to hold this power, 
Now sought to be gotten away.  till another Clergy were in; and must He then be deprived of it again? Was it then usurped from Princes; and are now Princes usurpers of it themselves? And is this all the difference in the matter of Assemblies, and calling of them: 
1. By the Presbytery.  that there must be only a change; and that in stead of a foreign, they shall have a domestical, and in stead of one, many: and no remedy now, but one of these two they must needs admit of? Is this now become good Divinity? Nay (I trust) if Erunt tibi were once true, it is so still: and if (Tibi) were the Moses, it is so still. That we will be better advised, and not thus go against ourselves, and let truth be no longer truth, than it will serve our turns.  
2. And this calleth to my mind the like dealing of a sort of men, 
2. By the people themselves. Penry, Barrow, etc.  not long since here among us. A while they plied Prince and Parliament, with Admonitions, Supplications, Motions, and Petitions. And in them, it was: their duty, their right, to frame all things to their new invented plot: And this, so long as any hope blew out of that coast. But when, that way (they saw) it would not be, than took they up a new Tenet, strait: They needed neither Magistrate, nor Trumpet, they: The godly among the people might do it of themselves. For confusion to the wise and mighty; the poor and simple must take this work in hand, and so by this means the Trumpet prove their right, in the end: and so come by devolution to Demetrius and the craftsmen. Now, if not for love of the truth, yet for very shame of these shifting absurdities, let these fantasies be abandoned: and (that which GOD 's own mouth hath here spoken) let it be for once, and for ever true: That which once we truly held and maintained for truth, let us do so still: that we be not like evil servants, judged (Ex ore proprio) out of their own mouths.  
Let me not over-weary you; let this rather suffice. 
Luke 19.22. The Conclusion.  1. We have done as our Saviour CHRIST willed us, resorted to the Law, and found what there is written: (The Grant of this Power to Moses, to call the Congregation:) 2. We have followed Moses' advice; enquired of the days before us, even from one end of heaven to the other, and found the practice of this Grant in Moses' Successors; and the Congregation so by them called. It remaineth, that as GOD by His Law, hath taken this o●der, and His people in former ages have kept this order; that we do so too: that we say as GOD saith, Erunt tibi, this Power pertaineth to Moses. And that neither with Core we say, Non vememus: Nor with Demetrius run together of ourselves, and think to carry it away with crying, Great is DIANA. But as we see, the Power is of GOD; so, truly to acknowledge it, and dutifully to yield it: that so they; whose it is, may quietly hold it, and laudably use it, to His glory that gave it, and their good for whom it was given: Which GOD Almighty grant, etc.  
The Edition of the Counsels here alleged, is that of Venice, by Dominicus Nicolinus in five Tomes.    

A SERMON Preached before the KING'S MAJESTY, AT WHITEHALL, on the XXIV. of March. A. D. MDCVI.  JUDGES. CHAP. XVII. VER. VI 
In diebus illis non erat Rex in Israel; sed unusquisque, 
* Vel, Quod rectum videbatur in oculis suis.  quod sibi rectum videbatur, hoc faciebat.  
In those days, there was no King in Jsraël: But every man did that, which was good in his own eyes.  
THis Chapter (the XVII. of judges) is the Chapter, which by the course of the Calendar, is proper to this very day. Not, as now it is: For now, by reason this day, GOD sent us a King in Israel, it hath a select Service, both of Psalms and of Chapters: But by order of the Church-service, this Chapter is for this day: and so it was this time four years (I am sure;) we all that then heard it, have good cause to remember it. And though we have got us a new, it will not be amiss, to call ourselves back to our old Chapter; being this day come hither, to render our thanks even for this very thing, that In these days, it is not with us, as In those days, it was with them; but that, to the joy and comfort of us all there is a King in Israël.  
This, how great a benefit it is, it is not (it may be) the best way simply to inform ourselves, by Non erat Rex. Not simply; but sure to us as our nature is, to us I say, there is no way better. It is an old observation (but experience daily reneweth it) that of Carendo magis quàm fruendo: What it is to have, no better way, to make us truly to value, then by feeling a while, how great a plague it is to be without. Our nature surely is more sensible that way, and never taketh perfect impression of that we enjoy, but by the privation or want? nor understandeth throughly (i● hijs di●bus est) now there is one, but by those (in illis non erat.) And that is our Verse.  
Of which, this is the occasion. The Book of the judges, and the ●state of the judges now growing to an end, the Holy Ghost here beginneth to make a passage, to the estate and Books of the Kings. To which state, this Chapter (and so, to the end of the book) is a preparative, or introduction: to show, that now the time was at hand.  
That there should be Kings of his race, GOD first told 
a Gen. 17.6.  Abraham, by way of promise. That those Kings should come of juda, and the 
b Gen. 49.10.  sceptre be his, jacob foretold, by way of prophecy. The duty of those Kings, against the time came, was set down by 
c Deut 17.  Moses, by way of prevision long before. This shown, Kings there should be.  
But all things have a time, saith 
d Eccle. 3.1.  Solomon: and time hath a fullness saith 
e Gal. 4.4.  Saint Paul. And till that time, it is not only a folly, but a fault, to press things out of season. We see, offer was twice made to 
judg. 8.22.  Gedeon, to take it: by 
g 9.2.  Abimelech, to get it: both came to nothing; the time was not yet come. But still, as the time drew near, every thing did cooperate, every thing made way, and gave occasion, to the purpose of GOD.  

The Sum.  And now here, in this Chapter, is set down the very first occasion, on which GOD first misseth Kings: that, for all the judges, one Mica, a private man of Mount Ephraim, 
Ver. 2.  he and his old mother, it took them in the heads, they would have a new Religion by themselves; and that was plain Idolatry: 
Ver. 5.  and up with an Idol they went. And because they lacked a Priest, it came into Mica's head, to give Orders; and so he did. Why, could he be suffered? It was, and then cometh in this Verse, This was all for want of a King. And when he had done with this, he goeth to another; and when with that, to a third, disorder upon disorder. And still, 
Chap. 18.1.21.25.1.19.  at the end of every one this cometh in, All th●se, because there was no King. Which all is nothing else, but a Preparative against the time came, that GOD should give Kings; that they might with joy receive that his gift, and with thankes celebrate it, from year to year: do, as we do now. And this is the Sum.  
Three points there are in it. Two 〈◊〉 oculum apparent, 
The Division  the thri● by necessary inference. 1. The want of a King. 2. For want of a King what mischief ensued; Every man did what he thought good: this in general. 3. And thirdly, Every man, but namely Mica; he went up with Idols. For, Mica's fact it was, begat this Verse, and so of necessity falleth into it. Those two, both general and particular disorder, are linked to the first, as to the efficient cause, or rather deficient. For, evil it is; & Malum non habet efficientem, sed deficientem causam; Evil hath a deficient, but no efficient cause. Ever the want of some notable good (as here, a King) is the cause of some notorious evil; as greater evil cannot possibly come to a people, then to be in this case, every one to do what he lists.  
For the handling of these, though in nature the cause be first (and so standeth it ever) to us, the effect first offereth itself; and through it (as through the veil) we enter into the cause; and so, erunt novissimi, primi, the last shall be first. 1. First then, of Fecit quisque. 2. And then, of Non erat Rex.  
In the former of these we have two parts. ¹ The Eye, Rectum in oculis, ¹ The Hand, Fecit quisque: ³ And then together, that what seemed to the eye, the hand did; and that was mischief enough.  
In the latter likewise three. ¹ There was no King (in opposition to other estates; they had judges and Priests, but there was no King.) ² No King in Israel, with reference to other Nations. Not in Canaan, nor in Edom; but not in Israel: Even there, it is a want, to want a King.  
³ And then out of these, Quid faciat nobis Rex, what a King hath to perform. To repress all insolences, not only in general; but particularly this of Mica. Where will fall in, that the good or evil estate of Religion doth much depend, on the having, or Not having a King. For, it is as if he should say; Had there been a King, this of Mica had never been endured. Now because there was not; Religion first; and after it, all went to wrack.  
And last, we shall see, how far all this doth touch us, in matter of our bounden duery of thankes to GOD, for this day.  


I. Of the effect: fecit quisque &c  IN Those d●●es when etc. What days were those? were they good or evil 〈◊〉? And this whole Verse, is it set down by way of liking, or 〈◊〉? At the first, one would think, that it were a merry world, if ●●ery man might do what he listed: that there were no harm in the world: they be fair words all. Right, and doing right, and the Eye, the fairest member; not an evil word amongst them.  
But yet sure, those days were evil. This, a complaint. Quasi ingemiscit su●er hac Scriptura, the Scripture doth (as it were) fetch a deep sigh, so oft as it repeateth this verse, and saith thus in effect: Tanta mala conciliat non habere Regem, so much mischief cometh there in Israël, or any where, where there is no King (saith Theodoret.)  


1 Quod rectum in oculis:  
The eye.   To let you see then, what a monster lurketh under these smooth terms, doing that which is right in our eyes. Two parts there be, ¹ the Eye, ² and the Hand. To begin with the eye, and that which is right in the eye. There, began all evil, in the first tentation: even from this persuasion, they should need no direction from GOD, or from any; their own eye should be their director to what was right, they should do but what was right in their own eyes.  


Three evils in it.  
¹ Quod in oculis.   Three evils are in it. It is not safe, to commit the judgement of what is right, to the eye: and yet (I know) it is our surest sense, as that which apprehendeth greatest variety of differences. But I know withal, the Optics (the Masters of that faculty) reckon up twenty several ways, all which it may be, and is deceived. The Object full of deceit: things are not as they seem. The Medium is not evenly disposed. The Organ itself hath his suffusions. Take but one: that of the Oar in the water. Though the Oar be straight, yet if the Eye be judge, it seemeth bowed. And if that which is right, may seem crooked; that which is crooked, may seem right: So, the eye, no competent judge. The Rule is the judge of right: If it touch the Rule, and run even with it, it is right; if it vary from the Rule, let it seem to the eye as it will, it is awry. GOD saw, 
Deut. 12.18.  this was not good: an express countermand we have from him in Deuteronomie; You shall not do every man, that which is right in his eyes: that is, you shall have a surer Rule of right, than your eyes.  

² Quod quisque.  But admit, we will make the eye judge, yet (I hope) not Quisque, not Every man's eye, that were too much. Many weak and dim eyes there be; many goggle, and mis-set, many little better than blind: shall all, and every of these be allowed, to define what is right? Some, it may be (perhaps, the Eagle:) but shall the Owl and all? I trow not. Many misshapen kinds of right shall we have, if that may be suffered: yea, other while, divers of them contrary one to the other.  
To go yet further. Say we would allow every eye his privilege; 
³ Quod in suis.  (it were great folly to do it, but say we should) if we would allow it every one, yet not every one In suis. Not his own eye, to direct his own doings, or (as we say) to sit judge in his own right. No not the Eagle, not the best eye to be allowed to right itself. The judge himself cometh down from the Bench, when his own Right is in hearing. We all know, Self-love, what a thing it is, how it dazzleth the sight; how every thing appeareth right and good, that appeareth through those Spectacles. Therefore, ¹ Not right, by the eye. ² At least, not every man's eye. ³ Nay, not any man's right, by his own eye.  
We shall never see this so well in the general, as if we look in some few examples upon it, In individuo. And that can we no where better, then in this Chapter, and those that follow it to the end of the Book. They be nothing else, but a Commentary at large upon these words, Right in every man's eyes etc.  
1. What say you to making and worshipping a graven image? Lay it to the Rule: the Rule is, Non facies, non adorabis: then, it is crooked and nought. Yet, to Mica's eyes, and his mother, a goodly graven image showeth fair and well.  
2. Go to the next Chapter. What say you to Burghlarie, robbing, and rifling of houses; yea whole Cities, of harmless poor people, and cutting all their throats? Fie upon it, it is crooked. Put it to the men of Dan, they saw nothing but it was right enough.  
3. Go to the next to that. How think you by ravishing of women, and that to death? How? away with that: Let it not be once named. No man will think that right. Yes, they of Gibea (in the XIX. Chapter) did; and stood to it to maintain it. You see a good Gloss of this Text. Upon the matter, there are no worse things in the world than these were; If these seemed straight, there is nothing but will seem so to the eye. There is no trusting In oculis.  
But this is not all. I now pass to the next point; 
2. Fecit quisque: The hand.  Hear is a hand too; Fecit quisque. Fecit is but one word; but there is more in this one, then in all the former. For, here at this, breaketh in the whole Sea of confusion, when the hand followeth the eye, and men proceed to do as lewdly, as they see perversely. And sure, the hand will follow the eye, and men do as seemeth right, to them, be it never so absurd that so seemeth. To dye for it; Eve, if her eye like it, her hand will have it: and Eve's children, that have no other guide but their eye, if their eye rove at it, their hand will reach at it: there is no parting them. Therefore, if a bad eye light upon an hand that hath strength, and there be not Rex, or the 〈◊〉 bar, it will be done: You may see it in all the former. 1. Mica 〈◊〉 an idol well; Mica h●d a good purs●; he told out two hundred sicles, a●d so up went the idol. ●▪ The men of Dan liked well of spoiling: they wer● well appointed, ●he●● swords were sharp; Fecerunt, they did it. 3. They of Gibea: t● their lust, Rape seemed a small matter: they were a multitude, no resisting them; and so they committed that abominable villainy.  
By th●●●ime we see, what a mass of mischief there is in these few words. For sure, if these all seemed right; and so seeming were done, Th●● are we come to Quidlibet à quolibet, any man do any thing; which is 〈◊〉 next door to confusion, nay confusion itself. For so, no man's s●ule shall be safe, if idolatry go up. Alas, what talk we of the soul! they have least sense of it, talk to them of that they have feeling. No man's goods, or wife, or life in safety, if this may go on thus. If robbery, rape and murder be right, what is wrong?  
See then now, what a woeful face of a Commonwealth is here! Idols and murder seen and allowed for good; done and practised for good. Again, Mica, a private man; Gibea, a City; Dan, a whole Tribe: Tribes, City's, Families all out of course. Out of course, in Religion; and not in religion alone, but in moral matters: And so, that the like never heard of, no not among the heathen.  
Last, this was now not in a corner, but all over the land. Mica was at Mount Ep●raim, in the midst; Gibea, was at one end, and Dan at the other. So the midst and both ends, all were wrapped in the same confusion.  
But what, shall this be suffered and no remedy sought? GOD forbidden.  
First the Eye, error in the eye, is harm enough; and order must be taken even for that. For, men do not err in judgement but with hazard of their souls; very requisite therefore, that men be travailed with, ●hat they may see their own blindness. Then, that the council be followed (Apoc. 3.) that eyesalve be bought of him and applied to the eyes, 
Revel. 3. 1●.  that that may seem to them right, that is so indeed. This, if it may be, is best.  
But, if they be strong lie conceited of their own sight, and marvel at CHRIST (as they, john 9.40., What, are we blind trow?) and will not endure any to come near their eyes: if we cannot cure their eyes, what shall we not hold their hands neither? Yes, in any wise. So long, as they but see, though they see amiss, they hurt none but themselves; it is but suo damno, to their own hurt, (and that is enough, nay too much; it may be as much as their souls be worth.) But that is all, if it stay there; and go further than the eye. But, when they see amiss and that grossly; what, shall their hand be suffered to follow their eye? ●heir hand to be as desperate, in mis-doing, as their eye dark, in mistaking, to the detriment of others, and the scandal of all? That may not be.  
We cannot pull men's eyes out of their heads, nor their opinions neither; but shall we not pinion their hands, or bind them to the peace? Yes, whatsoever become of rectum in oculis, order must be taken with fecit, or else farewell all. Fowl rule we are like to have; even (for all the world) such as was here in Israel.  
We see then the malady; 
II. The cause: ¹ Non erat Rex.  more than time we sought out a remedy for it. That shall we best do, if we know the cause. The cause is here set down; and this is it, Non erat Rex. Is this the cause? We would (perhaps) imagine many causes beside, but GOD passeth by them all, and layeth it upon none but this, Non erat Rex. And, seeing he hath assigned that only for the cause, we will not be wiser than he, but rest ourselves in it. The rather, for that, Ex ore inimici we have as much. For, these miscreants, whom He sets on work, to bring Realms to confusion, and to root out Religion, that every one may do that, is good in their own eyes; to this point they all drive, Vt ne sit REX. Away with the King, that is their only way. Heaven and hell both are agreed, that is the cause.  
To make short work then: If the cause be, [There is no King;] Let there be one, that is the remedy: A good King will help all. If it be of absolute necessity, that neither Mica, for all his wealth; nor Dan for all their forces; nor Gibea, for all their multitude, do what they list: And if the miss of the Kings were the cause, that all this were amiss; no better way to cease it, no better way to keep Religion from Idolatry, men's lives and goods in safety, their vessels in honour, then by Kings. No more effectual bar to fecit quisque quod rectum in oculis, then Rex in Israël.  
This will better appear, if we take it in sunder: There was no King. He doth not charge them with a flat Anarchy; that there was no Estates, no kind of government among them: but this only, there was no King. What then? there were Priests: would not they serve? It seemed, they would not. Phinees was to look to their eyes: But, somewhere there be some such, as Hosee speaks of, Populus hic quasi qui contradicit Sacerdoti, 
Osc. 4.4.  This People will look to Phinees eyes: Set their Priests and Preachers to School; and not learn of them, but learn them Divinity. The judges are to look to their Hands: But, there are too somewhere such, as he speaketh of (CHAP. VII. VER. VII.) Devorabunt judices; such, 
Osc. 7.7.  as (if it take them in the head) will not stick to sup up, and swallow down their judges; specially, inter arma. How then, shall we have a Military Government? Nay, that is too violent: and if it lie long, the remedy proves as ill, as the disease. To me, a plain evidence; that, though all these were, all these were not perfect. There was one yet missing, that was to do this to better purpose, than yet it had been done: and till he were had, they were not, where they should be.  
This is then GOD 's means. We cannot say, his only means; in that (we see) there are States that subsist without them. but this we may say, His best means. The best (saith the Philosopher) for Order, Peace, Strength, Steadiness; and proves them all, one by one. But, best (say the Fathers) for that, had there been a better than this, GOD would not last have resolved on this. This is the most perfect, he last brought them to. Hither till they came, He changed their government: From josua a Captain, to the judges; From the judges, to Eli and Samuel, Priests: But here when he had settled them, he changed no more. And this Act of GOD in this change, is enough to show, where it is not, there is a defect certainly▪ & such a State we may repute defective.  
Besides, you shall observe: Of those three estates, which swayeth most, that in a manner doth over-topp the re●t, and like a foregrowen member depriveth the other of their proportion of growth. The world hath seen it in two already, and shall daily more and more see it in the third. Requisite therefore, there be One over all, that is none of all, but a common Father to all, that may peize and keep them all in equilibrio; that so, all the Estates may be evenly balanced.  
This Act then of GOD in this change, is enough to teach, that this Non erat Rex is a defect certainly: and where there is not one, we may report the estate for deficient. At least, thus far; that GOD yet may change it into a more perfect, as he did his own. And again this: that it is not conformed to the government simply the most perfect of all, the government of the whole: when, as the inferior bodies are ruled by the Superior, so a multitude, by unity; that is, all by one. Thus far on these words, There was no King, howsoever other States there were.  

Non Rex in Israel.  The next point is, No King in Israel. That this is not noted as a defect in gross, or at large; but, even in Israel, GOD'S own chosen people. It is a want (not in Edom, or Canaan, but) even in Israel too, the want of a King. Truly Israel, being GOD'S own peculiar, might seem to claim a Prerogative above other Nations, in this, that they had the knowledge of His Laws, whereby their eyes were lightened, and their hands taught; and so the most likely to spare one: Others had not like light: yet this, non obstante their light and their law, and that they were GOD'S own people, is no super-sedeas for having a King. Of which there needeth no reason but this; that a King is a good means to keep them GOD'S Israel. Hear, for want of a King, Israel began and was fair onward, to be no longer Israel, but even Babel. When Mica (and by good reason any other as well as he) might set up Religions, and give Orders themselves; as it were in open contempt of GOD and his Law. So that, the people of GOD can plead no exemption from this; Since it is His own Ordinance, to make them and keep them the people of GOD.  
Was it thus here, in the Old Testament, and is it not so likewise in the New? Yes, even in the New too. For there, Saint Peter willeth them that they be subject to the King, as to the Sovereign, or Most excellent. 
1. Pet. 2.13.  And Saint Paul goeth further, and expresseth it more strongly, in the style of Parliament, and (like a Lawgiver) saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Be it enacted, that they submit themselves. And when Saint Paul there, had in his Act said, 
Rom. 13.1.  Omnis anima; that this Act reacheth to every soul, which was enough: yet, because that seemed too general, Saint Peter came after, and goeth to the very point, and saith, Gens sancta must do thus too: 
1. Pet. 1.9.  that is, there must be a King even in GOD 's Israel. And, what would we more?  
I come to the third part. And to what end a King? 
Quid faciat nobis Rex.  Quid faciat nobis? What will a king do unto us? It hath been said already: He will look, that every one do not that which is good in his own, and evil in GOD'S eyes. He will in his general care look to both parts, the Eye, and the Hand. The Eye, that men sinne not blindly, for want of direction. The Hand, that men sinne not with an high hand (that is wilfully) for want of correction. He will, there be good Ophthalmists, with right Eyesalve, that the sight may be cured, and things seem as they be, and not be as they seem. At the hardest, Simo noluerunt intelligere, but the eye will rove and run astray, that the hand be bound to the good abearing. That they do it not: or if they do it (as do it they will, yea though there be a King) yet that they may not do it impunè; do it and nothing done to them for it, and scape the punishment due unto it. For, that is the case, when there is no King in Israel. And if, when there is one, that be the case too, where have we been all this while? For if so, Etiam non est Rex, cum est Rex: Then, when there is a King, there is no King; or one in name, but none indeed. Which as it is not good for the state, so neither is it safe for themselves. To this, special rega●d willbe had. Non enim frustra (saith S. Paul) for they bear not the sword in vain. 
Rom. 13.4.   
2. That every one do not thus. Every one, but namely (which is the occasion of this text) that not Mica. For, Mica's fact brought forth this first sight: that they were now come to this pass, that he or any such as he was, might set up in his house any Religion he would, and no man control him for it. To look to every one therefore, but specially to Mica: and to care for all, but above all, the matter of Religion. Ne quisque videat quod rectum est, there; that every one be not allowed to see visions there: At least Ne quisque faciat, that, see what they list, they be not suffered to set them up: but if the eye will not be rectified, the hand be restrained.  
And sure, no where doth the eye more miss, nor the hand swerve, then in this: and therefore no where more cause to call for a King, then for this. One would think, this were impertinent, and we were free enough from Mica. We are not. Even to this day, do men still cast images or imaginations (all is one) in the mould of their conceits, and up they set them; at least for their own household to adore. And then, if they can get such a fellow as is here after described, a Levite, for ten sicles and a suit; (or because now the world is harder, t●n pound;) they are safe: and there they have and hold a Religion by themselves.  
3. For, evident it is by this text: setting up of false worship, is the cause why kings were miss; and the redress of it, the cause, why they were placed. The cause I say, and the first cause of their placing: and therefore this a part, and a prinicipall part of their charge. I will touch them severally. ●. A part, to look to Mica, and his false worship. Why, this is matter Ecclesiastical? It is so, and thereby it appeareth (I think) that kings have, and are to have a hand in matters of that nature: If Religion were at a fault, because there was no king; and that one there must be, to set it right again. For, is it once to be imagined, that the cause of corrupt Religion is laid on the want of a king; and yet when there is one he should not meddle with it? Rather the consequence is strong one the other side. Mica thus did, because there was then no king: therefore when there is one, he will look better to it, that never a Mica of them all shall do the like. Thus it went, when there was no king: after, when there was one, I find again, the not taking away the High places (which were places merely religious, where the people did sacrifice) imputed still to the king, as his fault; And yet, shall he have nothing to do with high places, or sacrificing, either there or any where else?  
Very strange it were, that they who are by GOD Himself, by an express Ego dixi, 
Psal. 82.6.  termed GOD'S, should yet have nothing to do with GOD'S affairs! 
Esai. 49.23.  And no less, that being termed by Esai, Nutritij, Foster-fathers', to whose care the Church is committed, to cherish and bring up, should yet be forbidden to intermeddle with the Church, in that ●hich is of all fostering the principal part! Verily, when the Apostle speaketh of the service that Kings do unto GOD, he doth not only use the term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) Public Officer, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too (as it were GOD'S Deacon, 
Rom 13: 6.4.  or Servitor) by a name peculiar to the Church-Offices: and this he useth twice, for one other. It can therefore neither be denied, nor doubted of, in that Idolatry came up by defect of kings, but that kings were placed, to pull down Idolatry, and to plant and preserve the true Service of GOD. In a word: There is a King in Israel, that there may not be a Mica in Israel.  
But this is not all; the Text carrieth us yet further: That it is not only the charge of the King; but the very first and chief article in his charge. For, this mark I pray you: ●●at this, is the first place in all the Scripture, where; and the first cause, why Kings were miss; this the very first occasion, that drew this complaint from GOD. Being to set down the disorders, tha● then multiplied, other there were, besides this; yet, this he beginneth with (not with the outrage of Gibea, or the rio●● of Dan, but) with Mica's idolatry: as that, which he chief mis-liked, and therefore would have first and chiefest care to see it reform. This with GOD is first; and GOD was not well pleased, it was not so with them. It is that, 
Host ●0. 8.9.  wherewith GOD upbraideth them (Hosee X.) with their hot taking the matter of Gibea. Why, were they to blame for it, being so villainous an act? No indeed, it was a good piece of justice.. This only it is, GOD findeth fault with, that they could be so forward and fervent, in the case of wrong offered to a woman; and so cold and careless, when his worship received so great a wound: so sensible of their own wrong, so past all feeling in His. For when injury was offered one of their concubines, they cry; The like was never seen in Israel. They were all up in arms, and upon the point to root out the whole tribe of Benjamin. 
jud. 19.30.  But when Idolatry was set up, first here in an house, after in a whole Tribe, even as it were in open defiance of GOD and His Law, no man drew a sword: Nay, no man so much as spoke a word in reproof of it; not cry then, the like was never seen in Israël. Their Fathers were more tender in this point. They, upon the erecting of a thing but like an Altar (but no Altar indeed) were all ready to have bidden battle, till they were sufficiently satisfied, that no such thing was meant. Here there is not a show of an Altar, but (past a show) very Idols, an whole house full of them, and no man saith to Mica so much as, what dost thou? This is that, he blameth them for, there. This, it, which he taketh in evil part; and saith, he will trust them no longer with his worship: He will have one, who shall look better to his worship, than they had done.  
One, that seeing, that was the first cause, that made GOD think of setting up Kings, will therefore think it his first duty, primùm & ante omnia to have regard of that point.  
To conclude, if the want of Kings, Kings in Israel, be evil (as evil it is, being the cause of so much evil) it is GOD 's will, there should be a remedy for it: That remedy is a King; I● is GOD 's will therefore, there be Kings. Saint Peter speaketh it totidem verbis: 
1. Pet 2.15.  This is the will of GOD that ye be subject to your Kings.  
Then secondly; being evil, it is GOD'S will, that Israël be not only kept from it at sometime, but at all. Evil is not to be allowed any, though never so short a time; but it agreeth well with his pleasure, that once and ever, it be kept from Israel. Consequently, that there never be a time wherein it may be said, Non erat Rex. That there be not only Kings, but a Succession of Kings: Not only Rex, but sanguis, semen, stirps Regis; they be all in Scripture. ᵃ The Blood, 1. King. 11.14. ᵇ The Seed, jeremi. ●1. 1. ᶜ The Race, 2. Chro. 22.10. It is among other, one of the differences of the State of Kings, and judges; and a main inconvenience of the state of judges (and so is it of all Elective Kingdoms) the Inter-regna, as we term them; times between the old Judge's death and the raising up of a new: in which times, all ran to riot, and much disorder got head. To the end then there be no such inconvenience, no I●terreg●a at all, not so much as a minute of time, wherein it may be said Non est Rex in Israel, it agreeth with his will, there be not only Kings, but a Race of Kings; that so soon as the breath is gone from one, instantly it may be rested in another; that so, the good may ever be, and the evil never found in Israel.  

III. Our duty.  Thus have we gone through the matter of instruction; and now come to the matter of our own Thanksgiving rising out of it.  
A● there cannot be a greater Plague to a Land, then to be in that case; so is ●here not a higher benefit, that GOD bestoweth on any people, to be fairly blessed from it, then for the removing from us so many mischiefs and for the preserving to us the opposite blessings. For freeing us from that misery, and not only conveying, but intailing to us and ours, this happiness. For this, are we all now met here, in His presence every man to put in his thankes, into one common stock, and so all jointly to offer it up unto GOD, that (as this day) sent us a King in Israel.  
We come not for this alone to thank him; (yet well might we come for this, if there were none but this:) But there is more beside: And even seven times are we bound, this day to praise GOD, for so many benefits, and yet go not out of the Text.  
1. Our first thanks then shallbe for this first, the ground of all the rest: For a King. This very thing, that there is one: and that this defect Non erat Rex hath not taken hold on us. 
Num. 23.21.  The shout of a King is a joyful shout, was a true saying out of the mouth of a false Prophet (Balaam) but forced thereto by GOD. That a joyful shout and this a woeful cry, Host 10.3. Nun ideo nobis nullus Rex, 
Hosc. 10.3.  quia non ●●memus Dominum? Are we not therefore without any King at all, because we feared not GOD? And, our fear to God, was not such, but he might justly have brought us to that miserable plight. The more cause have we to thank him, that we have one. And when I say one; 
jer. 29.7. Osc. 13.11.  I mean first, have any one. For, be he Nabuchodonozar, yet must we pray for him: Or be it jeroboam, him though God gave in His wrath, yet He took away in His fury, that worse wrath of the twain, Or, He who He will, to have one, though but such a one, is a matter of thanksgiving. For, better any, than an Anarchy: Better, any one a King, than every one a King: and every one is more than a King, if he do what he lists. It calleth to mind the cry of the Beasts in the fable, when they were inconsultation, to submit themselves to the Lion, as to their King. For when it was alleged; it was like enough he would do they knew not well what, what he listed which they had cause to fear: they all cried, Praestat unum timere quàm multos; Better one Lion do so, than all the Bears and Wolves and wild b●asts of the forest, as before they did. First then, for this; that there is a King.  
Secondly, for this: That, a King, not many. (For, to have many, is a plague for the people's sins). Not many; Nay, not two as of late: But now, Rex indeed, one King over all Israel. We know, when there were two Kings, one in juda, and the other in the Ten Tribes; two in one territory; it was a maim and a blemish, both: That there was not: Rex, one entire King, but two divers Kings (as it were) over two halves of a Country. The like imperfection was it, even the dividing of this one Island, under two Sovereigns. The reducing of both those under one, was promised Israël, as an high favour. The same, to us performed, can be no less: 
Ezek. 37.22.  even, that (now) there is a King indeed. REX, one KING: One (and no more) absolute, entire King over all the Tribes, over all Israel. Let this be the Second.  
And this our third. That not only over Israel: but (as the words are) In Israel. These are two different things. To speak (as the Prophet doth) that, this King is not Assur. For this cause Assur shall be your King, is a fearful threat, GOD useth to his people, 
Host 11.5.  for their unkindness. To have a mere Alien, one from beyond the water, as Nebuchodonozor was; out of a people, whose speech they did not understand. One, not in, but extra Israëlem; that is, over Israel, but neither in it, nor of it. That this is not our case, as (it is well known) some would have had it. Therein then, must we also acknowledge, GOD hath dealt graciously with us, sending us such an one, as, by more than one or two, before this very last of all, is come of the Race Royal, and is by due and undoubted right a King, not only over, but in, and of Israel. Is not this a third?  
And sure, this fourth. That, as He sent us not Assur a stranger: so, neither sent He a jeroboam. No stranger, in birth, he; but one addicted to a strange worship: a stranger in Religion. (And, it was even Mica's religion just: As, Mica's Countryman he was; for, both were of Ephraim.) Who did that which was evil in GOD 's eyes, by doing that, which was good in his own, and so, made Israel to sin. 
1. King. 15. 2●  Such an one He hath not sent us; but one that knoweth GOD: doth neither favour Mica, nor Mica's worship; since, that was a principal cause, why there is a King in Israel, that Mica's Idols might not be set up.  
And then fifthly. As not a jeroboam favouring Mica, not a Rehoboam neither; who was (indeed) well for his Religion, but otherwise not able to advise himself, and so ready to be advised to the worse. One, 
2. Chro. 10.14.  that was full of great words, but so faint-hearted, as not able to resist aught: that under him, every one did what he would, for all the King. It was (as in another) case the Prophet speaketh) Rex Rex, & non est Rex. It is otherwise, 
2. Chro 13.17  where Princes are intelligent, learned, and (as David was) both religious and wise; wise as an Angel of God, to discern good & evil. Such a King as David, a special blessing: not omnibus data, not given to every people; Nay, 
2. Sam. 19.27.  many times, not to Israel itself. May we not report this for a fifth.  
And for a sixth, this. That not as David neither, though he were both gentle and wise, which Rehoboam was not. For, though he were both, yet was he so entangled wi●h w●●res all his time, and forced still by continual ●●●usion of blood, f●●st to recover, and then to maintain his right, as that he was rather Dux, then Rex in Israël, a General of an army ra●her than a King. No, but (that which addeth still to the heap of our blessings) like Solomon, more happy than his father; as one that procured to his people, peace with all the Nation● round about. Of him, of such an one as h●, saith the Queen of Saba▪ Because the Lord thy GOD loved Israel, ●o establish it for ever, therefore hath he set thee King over them, to bring ●hem to, and to preserve them, in the happy days of peace. That is indeed, the right King, to be as Melchisedech King of Salem, that is, King of peace. 
Heb. 7.2. Esai. 9.6.  To be, as the great King of Israel, whose Style is Princeps pacis.  
And last of all, which is the complete perfection of all; that in and by Him GOD hath not only sent us a King, but a Race and Succession of Kings. A blessing yet further, a greater hope by blessing him, and in him us all, with an issue of such hope, and with hope still of more. Who shall, (we trust; and pray, they may) stretch their line to the world's end; and ever keep this Land, from this plague here mentioned; from days, whereof it may be said, Non erat Rex in Israel. Even so Lord jesus, so be it.  
And thus seven times this day, praise we GOD, for this his sevenfold goodness. ¹ For a King, ² an absolute entire King, ³ a King both in, and of Israel, ⁴ a King neither favouring, nor favoured by Mica, ⁵ a King too wise to endure Feeit quisque quod rectum, ⁶ a King of peace, ⁷ a King, who hath already by himself, and shall for ever by his seed, preserve this Land from the evil days, wherein Israël was, without a King. There is not any one of these Seven, but we own our special thankes for it: But for them all, all that ever we have or can make.  
And these now we offer and present, to the Divine Majesty, all: and together with our thankes, a commixtion of prayers, that this blessing of a king in Israel, and of this King in Israel, may, to us, and our posterity, long and many years, yea many times many be continued, and we or they often see the renewing of this blessed day. Which Almighty GOD grant etc.    

A SERMON Preached before the KING'S MAJESTY, AT GREENWICH, Anno D. MDCVII.  JAMES. CHAP. I. VER. XXII. 
Estote autem factores Verbi, & non auditores tantum, fallentes vosmetipsos.  
And be ye doers of the Word, and not hearers only, deceiving your own selves.  
AN advice or Caution of S. james, to those that receive the word engrafted. And that so necessary an advice, as without which, all our receiving the word, or hearing Sermons, is nothing else (saith he) but a very cozening or deceiving ourselves.  
Which I therefore thought very meet to attend upon the former verse, so lately handled. That, being a commandment to do it: This, a caution to do it well.  
There is not any time, but this caution of Saint james is needful: But, the special time for it is, when hearing of the word is grown into such request, as it hath got the start of all the rest of the parts of GOD'S service. So as, but that sure we are, the world will not like any one thing long, it might justly be feared, lest this part eating out the rest should grow indeed the sole and only worship of GOD: which Saint james by no means would have it.  
Now, if this be a proper Text for such times, our times are such: This wa● our Age is affected; now, is the world of Sermons. For proof whereof (as if all godliness were in hearing of Sermons) take this very place, ●he House of GOD, which now you see meetly well replenished: Come at any other parts of the Service of GOD (parts, I say, of the Service of GOD, no less than this) you shall find it (in a manner) desolate. And, not here only; but, go any whither else, ye shall find even the like.  
And t●is (to speak with Solomon) is an evil disease under the Sun, which hath possessed the world; 
Eccles. 5.12.  or (with S. james) a strong illusion of our ghostly enemy. Who when he cannot draw us wholly from the Service ●f GOD, maketh us single out some one part of it from all the rest, and to be superstitiously conceited of that part; to make much of it, and to magnify it highly, nay only; with neglect, and (even as it were) with some disgrace to all besides it.  
Of which I may well say with S. james (the III. Chap. following at the X. Verse) My Beloved, these things ought not so to be: nor they cannot so be, without manifest impeachment of the wisdom of GOD, who hath appointed all the rest, as well as this; and would have us make a conscience of all the rest, no less then of this. And, we cannot so sever out one (as we do) but this will follow; that, GOD did well and wisely in appointing that one, but not so in the rest. For, as for them, they might well have been spared: we can serve GOD without them, well enough.  
Truly, though we cannot turn the stream or Torrent of the Time (for that men will not hear of aught against hearing;) yet, sure it is, this is utterly a fault: 
1. Cor. 6.7.  Hearing is not the only thing: And, so much we must, and do testify unto you, though our witness be not received.  

joh. 3.32.  But, this is not properly Saint james his only: This rather; That, in hearing, when we have made it the only thing, we so carry ourselves, as, when we have heard, and heard only, though we do nothing else, but hear, and only hear, we think we have done enough; we stand discharged before GOD; no further thing can be required at our hands. This (saith S. james) is (certainly) an illusion, or deceiving ourselves. For, if all other parts be neglected for this; and then, in this, so great an error be committed; if all we do, be hearing, and even in that, we be deceived too, what shall become of us?  

The Sum.  For remedy (then) of this, doth S. james give us this Item: See that ye be, etc. In effect, as if he should say: You are swift to hear you receive the word with all gladness; 
Ver. 19.21.  you will not miss a Sermon: all this I allow of, and like well. But then, See, (that is) do it not blindly: To hear the word, is not a blind-man's work: He had need, not only have his ears, but his eyes too, that shall do it to purpose: Yea, both his eyes; for there is work for both: Videte, quid audiatis, to see, what he hears: videte quomodo audiatis, to see how he hears. In any wise, to see, 
Mat. 4.24. Luc. 8. ●8.  he be not a hearer only, and nothing but bearer, and when he hath done that, think he hath nothing else to do.  
Yet, such there were in Ezechiel's time (which place in the Old Testament, matcheth this in the New) that called one to another, Come, let us go to the Sermon: Et audiunt (saith he) sed nihil faciunt, and heard, 
Eze. 33.31.  but did nothing.  
Such in Saint James' time: else was his Caution without cause. And such, in our time: not, In ●ogmate, for they maintain it not; but their practice plainly discovers as much; that, so they hear, they care, neither what, nor how: Ipsum audire, very hearing serves their turn.  
Well whosoever so doth, how sure soever he makes himself, how well and wisely soever he thinks he carries the matter, it is sure (saith Saint james) if he see not to it, he is fallen into deceptio visus. And if he hear no otherwise, into deceptio auditus. His receiving of the word, is nothing but a deceiving himself.  
So have we two principal Parts of this text. l. First his advice, 
The Division  or caution: See that ye be doers of the word, and not hearers only. 2. And secondly, that which giveth an edge to this advice, which is a main inconvenience, we fall into, if we follow it not: Lest we deceive ourselves.  
The former of the advice, thus we put in order: Be not hearers only of the word, but doers; So is the true placing of the words, though it stands otherwise in the text. Now, he that saith, Be not hearers only, saith two things. 1. Be ye hearers: 2. But, not hearers only. So that the points grow to be three. 1. An allowing us, to be hearers (first.) 2. But not hearers only, but somewhat else (the second.) 3. Thirdly, what that is: Namely, to be doers of the word: which is nothing else, but the fruit of that graft, which so lately ye heard of. 
Ver. 21.  And this is the Caution.  
Then secondly, he giveth it an edge, by saying, If we follow not his Caution, we fall into a flat Paralogism, we make a false conclusion, or fallacy. Yea, a double edge: ¹ First, that we are deceived: ² The second, that we deceive ourselves.  

I. The Advise. 1. Be hearers.  WE begin with this, that Saint james, in saying, Be not hearers only, this he saith: Be hearers, but not only hearers; be ye doers too: but, be hearers still.  
For, in dealing with Scriptures that consist of Negatives by comparison (not hearers, but doers; and such like) we had need walk warily: and (as the Schoolmen say) resolve them cum grano salis, lest we cast out one Devil with another, 
Mat. 12.24.  as the manner of some is: the devil of hearing only, with the devil of not hearing at all: And so, the last error prove worse than the first. 
Mat. 27.64.  We must take heed we preserve both, both hearing and doing; each, in their several right: and so do the former, that the latter we leave not undone.  

Mat. 23.23.  For, Saint james, by opening our hands to do, hath no meaning to shut our ears to hear: by wishing us to fall to doing, he willeth us not to give over hearing: by bringing in the latter, taketh not away the former. But (as I said) to hold on our hearing still: only with this caution, that we reckon not that for all, or to be the thing solely or wholly to be intended by us. This being seen unto, to hear on, as we did.  

Ver. 19  For, he that had (two Verses before) willed us to be swift to hear; he that (the very next Verse before) meekly to receive the word: 
21.  he could not possibly so soon forget himself, as to have any such meaning. No certainly, he had given it the honour of the first place, and his purpose is nor to take it away again.  

Deut. 4.1. Mat. 17.5.  GOD from heaven so began His Law with hearing: Hear Israël. GOD from heaven too, so began his Gospel; This is My beloved Son, Hear him. So GOD began, and so must we begin, or else we begin wrong.  
And, not begin only, but continue still hearing: For, so doth the Apostle comment on the place of the Psalm (To day if you will hear his voyc●) that, 
Psal. 95.7. Heb. 13.3.  by to day, is meant Donec cognominatur hodie, while it is called to day. And, to morrow, and every day (when it comes) is called to day: so that, to day is all the days of our life.  
The reason of which our continual being hearers, is the continual necessity of hearing of the Word of GOD. Which necessity our Saviour CHRIST Himself setteth down, in express terms, speaking of Mary's choice, 
Luc. 10.34.  to sit and hear His words, Vnum est necessarium; One of the necessary things it is, and for such we may boldly affirm it.  
What that necessity is He tells us, when he calls it the key of knowledge. 
Luc. 11.52.  That, there is a door shut; this is the key: no opening, no entrance without it; 
Rom. 10.14.  none at all. For Quomodo possunt (saith Saint Paul) How can they possibly be saved, except they call upon GOD; 
Act. 9.6.  or call upon Him except they hear? It seems, he knew not how: and if not he, not any man else. For, if we must be doers of the word (as, by and by he tells us we must) we must needs hear first, what to do, before we can do it.  
At the first, we are in his case, that said, Domine quid me vis facere? we know not what to do: than it is necessary to teach us. 
joh. 14.6.   
After we know, we forget again. Then, it is necessary to call us to remembrance.  
When we remember, we grow dull in our duty: Then, it is necessary to stir up and quicken us. So, every way it is necessary; 
2. Pet. 3.1.  and we cannot be quit of it donec cognominatur hodie, while it is called to day.  
As the Philosopher said, of the Celestial bodies and lights, that they were dignum & idoneum spectaculum, si tantùm praeterirent (it is Seneca;) if they only passed by over our heads: and we received not the benefit of their motion and influence (which we do;) yet were they a spectacle worth the beholding. So may we justly say of the Word: though it only disclosed the high and admirable treasure of Wisdom & Knowledge (it doth;) yet were it worth the while to hear it. For the Queen of the South, came a great long journey, only to be partaker of Salomon's wisdom, and for nothing else: & Ecce major Salomone hic, 
Mat. 12.42.  and He that was the Author of this Word, is greater than Solomon.  
How much more then, when besides this excellency, we have further so necessary use of it? It serves us first, as a Key, or special means, whereby we may escape the place of torments. So saith Abraham to him that was in them: if your five brethren would not come where you are, they have Moses and the Prophets, Audiant ipsos, Let them hear them: 
Luc. 16.29.  that shall quit them, for ever coming there.  
And it serves us, not only as a Key to lock that place, but to open us another, even the Kingdom of heaven. For, 
Luke 11.52.  not so few as twenty times in the Gospel, is the Preaching of the word, called the kingdom of Heaven. as a special means to bring us thither. It is that, which Saint james, in the Verse before saith: It is able to save our souls. 
Verse 21.  The very words which the Angel used to Cornelius, that when Saint Peter came, he should speak words, by which he and his household should be saved. 
Acts 11.14.  Such and so necessary is the use of hearing the word both ways.  
I conclude then with Saint Peter; Cui bene facitis attendentes, that ye do well in giving heed to it; as Saint james here saith, 
2. Peter 1.19.  not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare hearers; but, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, attentive hearers: that in so doing, you do well.  
But Saint Paul is so far carried, with this desire to have us hear, that he saith. Let the word be preached, and let it be heard, be it sincerely, 
Philip 1.18:  or be it pretensedly, so it be done, it is to him, and should be to us, matter (not only of contentment, but also) of rejoicing. As much to say, as let them come and be hearers, though it be but to mock: let them come and be hearers, though it be but to carp, so they come and be hearers. And it is not amiss. 
Acts 2.6.  They, that came to mock the Apostles, as men gone with drink, were caught by their h●●ring. They that came to take our SAVIOUR CHRIST, 
john 7.32.  were taken themselves by their hearing. Therefore, Quocunque modo (saith S. Paul▪ and though it be more then S. james seems to warrant, say we) howsoever, and with what condition soever it be, Be ye Hearers of the word, still▪  
Hearers: but hearers of the Word. For, it should be the Word, we hear. Words we hear every foott but I dare not say, 
Hearers: but, of the word.  the Word, alwaeis. Much chaff is sown, instead of right grain: Many a dry stick engrafted, instead of a Sient with life and sap in it. That was it, our SAVIOUR CHRIST willed us to look to; Quid, 
Mark 4.24. Luke 8.18.  what we heard; as well as Quomodo, how. And indeed, for all our hearing, few have exercised senses, to discern this point. Whatsoever it be, that we hear out of the Pulpit, it serves our turn, it is all one: There is much deceit in this point. But, a point it is, that would not be saluted a fare off, or touched lightly, but the very core of it searched, if it were dealt with, as it should. But indeed, it is not so pertinent to S. james-his purpose in this place; therefore, I will not enter into it, but go on to the second.  

2. Not hearers only.  Hearers of the word: But, not hearers only. For, all the matter is in the word [Only.] The more hearers, the better: the more hearers only, the worse. We cannot say so much good of hearing, as we must speak evil of such as content themselves with hearing only.  
And, why not only? Because, to hear, is somewhat; but, it is not all. A part it is; but, in no wise the whole. It is one thing; but, not the only one thing. And therefore we must not stay in it; there is a plus ultra: when we have done hearing, somewhat else is to be done.  
This appeareth plainly, from our SAVIOUR CHRIST 's own mouth, even in that very place, where He so much commendeth hearing, and so setteth out the necessity of it. He commendeth it, by saying, Mary hath chosen the better part: 
Luke 10. 4●.  The better part is but a part, yet: therefore, not the whole then. He setteth out the necessity of it by saying; Vnum est necessarium: Vnum, he saith, not unicum: That, one thing it is; but not the only one thing, that is necessary, nor so to be reputed.  
But, of all other, S. Paul doth best show the absurdity of them, that so esteem it. 
1, Cor. 12 17.  What (saith he) is all the Body an Ear? Is all hearing? As if he should say: That is too gross. Yet thither they must come, even to make all the senses hearing, and all the Body an Ear, that place all religion in Lectures and Sermons.  
This then being but a part only, being but one thing, we must not stay here: We must not stay; for, the Scripture itself (mark it where you will) never maketh a stay at this of hearing. Ever, the sentence is suspended; ever, there followeth a Copulative, an [And] in the neck of it. It never cometh to a pause, or full point, till somewhat else be supplied.  
This people hath well said (saith GOD in Deuteronomie: 
Deut. 5.28. ) What was that, that we may say so too? This it was, they said to Moses: Bring thou GOD'S word to us, and we will hear it, and do it. Not hear it only (for then it should not have been commended) but hear it, and do it. And so, it is well said; and not otherwise I will tell you (saith our Saviour CHRIST) who is a wise builder: 
Mat. 7.24.  He that heareth my words (and no period there, but) and doth them. And, to the woman, that heard his words with a great passion; Blessed are they that hear the word of GOD, 
Luc. 11.28.  and keep it. And not to trouble you with many allegations, so concludeth he in the Revelation: Blessed is he that readeth, 
Revel. ●●.  and they that hear the words of this prophecy, and keep the things written therein. Mark it well: Never a pause, a breath, a full point, or stay at hearing; but still an And: and do, and keep, and fulfil; and somewhat else. To show, it is neither the sole, nor the whole thing: There remaineth still for us some further duty behind.  
Inasmuch then, as it is never put alone, but still coupled with some other: And, it is a Rule (not only for marriage, but for all things else) What GOD hath coupled, let no man put asunder: Let us see, 
Mat. 19.6.  what that other thing is, which GOD hath coupled, and Saint james supplieth to be joined with it.  
What is that? Is it to be moved a little with that we hear? 
3. But doers of the Word.  Upon our hearing, to say with 
a Act. 26.38.  Agrippa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat I was; I was a little moved with it? No: this is to suffer, not to do. Saint james speaketh of doing.  
What is it then? Is it to cry, 
b Luc. 20.29.  Magister bene dixisti, Sir you well said, you have made us a good sermon? Nay then, what say you to 
c joh. 7.46.  Nunquam quisquam, we never heard a better: Is not that it? No: for, this is to say, and not to do. Saint james speaketh of doing.  
What say you to conferring of it, by the walls of our house, and making that we have heard matter of discourse or question? I can tell what I would say, if our questions and discourses tended to that of Saint james (here) to doing: that then, we were in a good way. But, ye shall observe, for the most part, they be about some pretty speculative point, some subtle objection; Somewhat (ever) tending to curiosity of knowledge, rather than conscience of practice. But if we did so, yet it were but to talk of doing, not to do. Still we are short of Saint james: who, whatsoever we do, to satisfy him beside, will not leave us, till we be doers of it. And (sure) eny that observeth it, shall find, that those I have named (To hear, ² to be moved with i● a little, to commend it, ⁴ to spend a little talk about it) this is all. And that all these be but byways, which the enemy of our souls seeketh to lead us into, so to divert us from the 〈…〉 conclusion, and 〈…〉 of 〈…〉 ●he point indeed) to be 〈…〉.  
〈…〉 to heard, 〈◊〉 we may do; to 〈…〉, that we 〈◊〉 rectify.  
〈◊〉 that 〈…〉 according, I add; that this is not 〈…〉 part of the● wai●e▪ For, though Mary's 〈…〉: (Maries, 
〈…〉  in hearing; then Martha's, in 〈…〉 (that is) in anointing CHRIST, 〈…〉 CHRIST, and hath a greater praise 〈…〉 own mouth, This that she hath done 〈…〉. 
〈…〉  It is our Rule; Vnumquodque 〈…〉 that doing is the Propter quid, the End of 〈…〉, what to do, that we may do, what we hear: In 〈…〉 Schoolmen say) Sc●re est propter ire; We know the way, to go 〈…〉 must needs be the worthier of the twain: Worthier in itself; and consequently worthier our care and intendment.  
To make it plain, do but take them in sunder, and sever them: Saint P●ul saith plainly, Then, Non auditores, Hearing is nothing; sed fac●●res▪ 〈◊〉 is all▪ 
〈…〉  And, when they be joined, still there is a mark 〈…〉 to show it for the chief. As here (at the XXV. Verse following) he saith plainly, Beatus erit in opere suo; he that shallbe blessed, shall be blessed in his work; not in any thing else. Our Saviour 〈◊〉 self saith the same in express terms: 
Io●. 13.17.  If ye know these things: how the 〈◊〉 ●lessed shall ye be if ye do them: Mark; Blessed, if ye do them. Otherwise, if ye know them never so much, never the more blessed. Never the more blessed? 
jam. 4. ult.  Nay scienti & non facienti (saith S. james) Knowing and ●ot doing is an ●●crease of our sin, and consequently a greater heap 〈…〉. This therefore is the principal part, to be doers.  
〈…〉 would feign be doer's, and ask what that is? It is a 〈…〉 to know. There are the kinds of doers: ¹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈…〉 expresseth, in Agere, & Facere: Agere, as in 〈◊〉 where, 〈…〉 have done singing or playing, nothing 〈…〉 as 〈…〉 after we have done, there is a thing 〈…〉, they are Saint james his doers. But 〈…〉 in the English tongue: Actors, as in a Play: 〈…〉 (Whe● the Play's done, all the Actors do, 〈…〉 there is a gain, a real thing 〈…〉  
〈…〉 saith well) Convertere 〈…〉, into a Work 〈…〉 a Work which i● 〈…〉  
Or rather, not to change it, but (●n Saint Augustine saith) Accedat ad ●ver●●m, unto the word, that we bear, let there be joined the Element of the Work (that is) some real elemental deed, Et sic fit magnum Sacramentum Pietatis, 
1. Tim. 3.16.  and so shall you have the great Mystery or Sacrament of Godliness. For indeed, Godliness is as a Sacrament: hath not only the mystery, to be known, but the exercise to be done; not the Word to be heard; but the Work also to be performed: Or else, 
1. Tim. 4.7.  if it be not a Sacrament, it is not true godliness.  
Which very Sacrament of godliness is there said to be the manifesting of the word in the flesh: which itself is lively expressed by us, when we are doers of the Word; as it is well gathered out of our Saviour CHRIST 's speech, to them which interrupted him in his Sermon, and told him, his mother was without: Who is my mother (saith he?) These here, 
Mat. 12.50.  that hear and do my words, are my mother: They travel of me till I am fashioned in them. Hearing, they receive the immortal seed of the word; 
Gal 4.9.  by a firm purpose of doing, they conceive; by a longing desire, they quicken; 
1. Pet. 1.23.  by an earnest endeavour, they travel with it; and when the Work is wrought, Verbum Caro factum est, they have incarnate the word. Therefore to the woman's acclamation, Blessed be the womb that bore thee; 
joh. 1.14.  true (saith CHRIST) but that blessing can extend but only to one, and no more; 
Luc. 11.27.  I will tell you, how you may be blessed too; Blessed are they, that so incarnate the written word, by doing it, as the Blessed Virgin gave flesh, to the eternal word, by bearing it.  
It is that which Saint james meaneth in the next Chapter, 
Cham 2. Ver. 18. Rom. 20.17.  where he saith, ostend mihi fidem: Faith cometh by hearing; show me thy faith, and thy hearing (saith he, in the person of an heathen man.) The Christian faith is, Quando creditur quod dicitur: the heathen faith, Quando fit quod dicitur (for, so they define it in their Books of Offices.) Ye shall never show them your faith, cum creditur quod dicitur; but by that they understand (that is) their own faith, cum fit quod dicitur, by doing the word. Enough to show, what is meant, by doers of the word.  
And lest we excuse ourselves by this, that all Sermons are not the Theologiâ, practicâ, entreat not of matters of action, and so not to be done: By this that hath been said of the Sacrament of godliness, we may easily understand, that there is no Article of Faith, or Mystery of Religion at all, but is as a key to open, and as a hand to lead us to some operative virtue. Even those mystical points, being by the Holy Ghost's wisdom, so tempered, that they minister every one of them, somewhat to be doing with, somewhat pertaining to the exercise of Godliness, 
1. Tim. 4.7.  no less than the moral points themselves. So that, if we would dispose ourselves, to keep Saint james his Caution, I make no question, we might well do it through all. At least, when the points are plainly practic, mere Agends, then to make a conscience of doing them, and to call ourselves to account of what we have heard, what we have done, till as Saint 〈…〉, we 〈…〉 to be doers of the word: till as 〈…〉 term 〈…〉, the engrafted word have his 〈◊〉 in a work suitable to the fee● or fient, it came of. And this is th● 〈◊〉 of his Caution▪  


TWO The 〈◊〉 of the c●●tion, or the Inconvenience.  
¹ Deceiving.   What if we do thus, what then? so doing saith Saint james, we shall do wisely, and make sure work; in saying that, Not doing so, we sh●ll 〈◊〉 be guile ourselves. For indeed, those are the only hearers, tha● 〈◊〉 too: The other, that are hearers only, as good not hear; 〈…〉 all is done, doing must do it. That is plainest, that Scripture 〈◊〉 thus, how it shall go at last: They that have done good, shall go into life everlasting; 
joh. 8.29.  and they that have done evil, go (I need not tell you) you know whither well enough.  
This very thing had David said long before of the word; A good understanding have all they that do thereafter. 
Ps●●. 111.10.  And so had our Saviour CHRIST, who saith of him that heareth and doth, that he approveth himself, 
Mat. 7.24.  for a wise builder. Which is that and nothing else, which S. james here implieth, that they make a sound conclusion, or true syllogism.  
As, on the other side, supposing they do it not, they be foolish builders, foolish virgins (saith CHRIST: 
Mat. 7.26. Mat. 5.23. ) saith Saint james, they fall into a flat fallacy, or Paralogism: are deceived by a piece of the devil's sophistry.  
And the Apostle could not possibly devise, to speak more fitly, or to give his caution a better edge. For, these great hearers, nothing so much nettles them, as to be counted men deceived, unwise or overseen. Men are deceived for want of knowledge: They reckon themselves the only people, as if knowledge should die with them. And, being men of knowledge, consequently freest from error, of any men alive. They pity much the blindness of the former times: but, as for them, they see light clearly, and are not deceived you may be sure. Therefore this seemeth very strange to them, and in evil part they must needs take it, to be 〈◊〉 for men deceived. The more it moveth them, the liker it is to work with them; and therefore Saint Iam●s the rather chooseth it.  
〈◊〉 is the course, the Holy Ghost still keeps with them. For such were, in our 〈…〉, the Pharises. None, such men of knowledge, as they: They were knowledge all over: In their forehead, at their wrists, down to the very s●inge & 〈◊〉 of their garment. Notwithstanding, upon this very point of 〈◊〉 facient, our 〈◊〉 Christ le●ts not to call them fools and blind, though 〈…〉 themselves to be the only Fagles of the world. Even so were 〈…〉 psalm, when they had heard the Law, Sabbath after Sabbath 〈…〉 year's together, y●t (saith he) it is a people that doth err in 〈…〉 for all that▪ and th●●gh they have heard so long, yet they 〈◊〉 my ways. And even so Saint Paul, with some in his time, whom though he terms always learning, continually hearing, still at Sermons; yet for all that he saith, they never came to the knowledge of the truth: Not the true knowledge, which consisteth in the practice; 
2. Tim. 3.7.  but a kind of jangling knowledge, and holding of opposition, which he calleth knowledge falsely so called. Therefore, for all their Sermons, and all their Lectures, 
1. Tim. 6.20.  a deceit there is, certainly.  
For, let us examine it. If that which is heard, be therefore heard that it may be done, and it be not done, a deceit there is, somebody there is deceived, light where it will. Now, there be but three in all, that be parties to it: ¹ GOD, ² the Preacher, ³ and the Hearer. One of these it must be.  
Be not deceived (saith the Apostle) GOD is not mocked: 
Gal. 6.8.  No deceiving of him. It is not he, sure.  
Then it is we: So one would think; so thought Esai: Alas (saith he) I have laboured in vain, I have spent my strength in vain, 
Esai. 49.4.  I find I am deceived. But he receives answer of GOD, it was not so. That neither he had preached the word, nor the word he had preached, had been, or should be in vain. For himself; that his reward was with GOD, 
Ver. 5.  whither the hearer profited or no For the word; that, as the rain or snow, 
Esai. 55.11.  going forth, it should not return empty without his effects.  
Which answer to Esai, was it which put comfort in Saint Paul: that were his preaching the savour of life, or of death; both ways, it was in him a sweet smelling savour, accepted of GOD. And if neither GOD, 
2. Cor. 2.15.  nor the Preacher, then must the deceit fall on the Hearer: and he it is that is deceived.  
Deceived? Wherein, or how? Many ways. ¹ And first, in grossly mistaking the very nature of Sermons. Upon Audiunt & non faciunt, Ezechiel saith plainly of those in his days, they seemed to reckon of Sermons, no otherwise then of Songs: to give them the hearing, to commend the air of them, and so let them go. The Music of a song, and the Rhetoric of a sermon, all is one. A foul error, even in the very nature of the word: for, that is a Law, a Testament, and neither song, nor sonnet. A Law, enacted to be done. For, 
Dan. 3.8.  it shall not serve the three children, to say of Nabuchadnezar's Law, They had heard it proclaimed from point to point: but do it they must, or into the furnace; for such is the nature of a Law. A Testament: which, 
Gal. 3.15.  though it be but a man's (as Saint Paul saith) must be executed; and we are compellable to the execution of it: and to GOD'S much more.  
To speak but according to the Metaphor in the Verse before: It is a plain mistaking of the word (which is, as Seed in a soil, 
Ver. 21.  or as a Sient in a stock) to take it for a stake in a hedge, there to stick and stand still, and bring forth nothing. Or, 
Ver. 23.  according to the Metaphor in the Verse next after; where it is termed a Glisse, which we should look in, to do somewhat by; to take away some spot, to mend somewhat amiss, 〈…〉 And 〈…〉 to mistake it to look in it, and look 〈…〉 our chief● 〈◊〉 to 〈◊〉  

〈…〉  〈…〉 manifest mistaking in th● 〈◊〉; So is there a like in the 〈…〉 ●here as th●y 〈…〉; and to do, is the End, why they 〈◊〉 these Auditore● 〈◊〉 do (even as Saint Paul saith) requiescunt in lege, 
〈…〉 19  make the La● their Pillow, lay them down upon it, and there take their rest: 〈◊〉 se●ke farther, and so miss their mark quite.  
But, a 〈◊〉 error yet then this is, that they which when they have heard, 〈…〉, seem to think that hearing and doing is all one: inas- 〈…〉 they do, is only that they hear: and so, grossly confounded the two parts, that are plainly distinguished. For, hearing is a 〈◊〉 and sense is in suffering: but, the hearing of the Word is so easy a suffering, as if we look not to ourselves, we often fall asleep at it. Now, suffering, and doing are plainly distinguished: and not only plainly distinguished, but (as we see) flattly opposed (by Saint james in the Text) either to other.  
Nor, to hold you over long: seeing the Apostle borrowed his term of Paralogism from the schools, to speak in schoole-termes. In hearing only, and not doing, there is (first) the Elench, A sensu compositi ad divisum: which they fall into, that where two things are required, rest in one. And again, the Elench, A dicto secundùm quid, ad dictum simpliciter: wherewith they are deceived, that having a part, think that part shall serve them, instead of the whole. Which two, are a piece of the Devil's sophistry; and so you see, both ¹ that they are deceived; ² and how they are deceived that rest upon hearing only.  

Deceiving yourselves.  But, to be deceived simply, is no so great matter; wise men (many of them) are so, and any of them may be. This is that which edgeth it yet more, which giveth it a double edge: that they deceive themselves.  
1. In which point first certain it is, there is no man, that willingly would be deceived, can endure to be deceived himself. Saith the first and great est Deceiver, to live, even then, when he came purposely to dec●●●e her; 
Gen. 3.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it for a troth, that God hath forbidden you to eat of all the 〈◊〉. As if he should say: I would not have you deceive me, tell me true, 〈…〉 be so or no. Lo, he would not be deceived himself, though he 〈◊〉 about deceit.  
2. But 〈…〉. If deceived we must be, of all men we would not be deceived of ●uch, as we nush: that grieves us exceedingly. Saith 〈◊〉. He hath 〈…〉 whom I 〈◊〉; my Guide, my counsellor, my 〈…〉. 
〈…〉  He can never ●ay ●nough of it, for it is a grief above all griefs 〈…〉.  
〈…〉, if not by 〈…〉 trust, lea●● of all, by that 〈…〉 of all we 〈…〉) by ourselves; for, we trust none better, I suppose. If we must be deceived; of another, of any other, rather than of ourselves. For, he that deceiveth himself, is both the deceived and the deceiver too. The deceived may be pitied: the deceiver is ever to be blamed: Therefore, he is utterly without excuse, that is the author of his own deceiving. And there is no man pitieth him, but every one mocketh him, and takes up Proverbes over him, of self do self have, and I wots not what. So that, this of all other, is the worst. ¹ To be deceived: ² To be deceivers: ³ To be their own deceivers.  
Will ye see an example of this, that they do but deceive themselves, that build upon Auditores tantùm? You may, Luc. 13. where you shall see some, that upon their bare hearing, bore themselves very confidently, as if they could by no means be deceived in it, and yet they were. Christ saith to them, Nescio Vos. They think very strange of that speech, and reply, Lord, why hast not thou Preached in our streets, 
Luc. 13.26.  and have not we heard thee duly, and never miss? Well for all that, for all their hearing, He telleth them again, Nescio vos. Though he had seen them at never so many Sermons, he taketh no notice of them, by their being, or hearing there; but by their doing afterward. By which it appeareth, that upon this very point, they promised themselves very much; but found at last, they had but deceived themselves.  
And (which is word of all) found it then, when it was too late; when no Writ of error could be brought; when it was past time, and they no way to be relieved.  
And yet to go further. If this deceit of themselves were in some light matter, of no great importance, it were so much the more tolerable; but so it is not, here. The last words of the last Verse, are (as you remember) salvare animas vestras: so that, it is a matter of saving our souls; a matter as much as our souls or salvation are worth. Life or Death; Heaven, or Hell; no less matters depend upon our being deceived here. Things, which most of all, it concerneth us, not to be deceived in.  
One point more, and so an end. They willbe hearers of the word, and not do it: what say you to this, that when they have been hearers only all their life long, they shall in the end, be forced to be doers; and doers of that word, which least of all others they would do: Is not this evidently ro deceive themselves? In the Prophet jeremy, they say: 
jer. 18.18.  They will give GOD the hearing, but not do any of his words: But, they shall not go away with it so. For, when they have done what they can, they shall find themselves deceived in that too. A word there is, they shall not hear only, but hear and do, whither they will or no. And, what is that word? Even Discedite maledicti in ignem aeternum. For, 
Matt 25.41.  they that will do none else; that, they shall do: and fulfil that commandment that break all the rest. And, who is able to fulfil, nay to abide that word? Who can endure to go whither that will send him? Of all words, 
joh. 6: ●0.  that is durus sermo, nay durissimus, the hardest to do of all: better do any, yea better do all, then do that.  
〈…〉, ●hat an edge 〈…〉 ●ath set upon his advice: how 〈…〉 they 〈◊〉 themselves into, that be hearers only: 〈…〉 it be intolerable (as 〈◊〉, it is) 〈◊〉 will import us, to take heed to the 〈◊〉, that so we may 〈…〉 double edge.  
〈…〉, that 〈…〉, bear still. For, Bene facitis 〈◊〉.  
Yet, not 〈…〉 away with the common error, that Sermon-hearing is the 〈◊〉 est of all Christianity; and so we hear our Sermons 〈…〉 safe, more needs not. But, to resolve with ourselves, that only 〈…〉 do● it▪ Somewhat there must be beside. And when all is 〈…〉 be Factores verbi.  
〈◊〉, that we may (if we please) entertain other opinions touch●●● this point; but they will deceive us, and we in holding them, be deceived. And that, in a matter of great weight and consequence: which than we shall find and feel, when it will be too late to help it.  
Then, that hearing, and not doing, we shall in the end be forced both to hear and to do a word, the heaviest to be heard, and the worst to be done, of all others. Therefore, that we see to it in time, and keep the Caution, that we may avoid the penalty. Which Almighty GOD open our eyes, that we may see etc.   

A SERMON Preached at the opening of the PARLIAMENT, An. Dom. MDCXXI.  PSAL. LXXXII. VER. I. 
DEUS stat in Synagoga Deorum: In medio Deos judicabit.  
The Greek, word for word, the same.  

a The Psalter.  GOD standeth in the Congregation of PRINCES: 
b The Geneva.  or, in the Assembly of the Gods, 
c The New Translation.  or, of the Mighty,  
In the midst will He judge the Gods.  
Which was the Psalm for the day, uz. the XVI. day of the month, on which day the Parliament was first begun.  
GOD standeth in the congregation of Princes, etc. Of a Congregation of Princes is this Psalm (as you have heard.) And behold, here, such a Congregation (And GOD, I trust, standing in it.) And who then can doubt but this Psalm is for this day?  
The words (sure seem to favour it: The use much more, which hath ever gone with it.  
For, standing the Policy of the Commonwealth of Israel (their Writers tell us) when ought was to be done, 〈…〉 ruler's, for 〈◊〉 ●hem and giving them their charge: 〈…〉 there was any 〈◊〉 of them, in their Synnagogâ 〈…〉 great Congregation, this was 〈◊〉 ●he Psalm before they sat 〈…〉 purposely set (as it 〈◊〉) for the Assembly, to set them in 〈…〉 that end 〈…〉 end ever used.  
〈…〉 Moses 〈…〉 of GOD, that by special direction from GOD Himself, Deut. 19 begann and brought up this order first, of making men's duty into 〈◊〉; putting it into their mouths, that so, with the sweetness of 〈…〉 be conveyed into their minds. And David since 〈◊〉 it, and brought it to perfection, as having a special grace and 〈…〉 He for a song, and his Son Solomon for a Proverb: By which 〈◊〉 the unhappy Adage, and a wanton song) Satan hath ever breathed most of his infection and poison, into the mind of man.  
Now in this holy and heavenly use of his harp, He doth by his tunes (as it were) teach all sorts of men, how to tune themselves. And there is no estate whatsoever, but in this Book He sweetly singeth their duty into them. Into his Court, Psal. 101. and so severally, into the rest. And here now, in this Psalm, hot to preserve harmony in a Congregation.  

The Division.  Of which Psalm this is the first verse, the key, and the Compendium of the whole. And thus we divide it. 1. Into two Parties, first. 2. Into two Acts, second. Two Parties, ¹ the first word of it is GOD, GOD in the singular: ² the last is Gods, Gods in the plural: these two Parties are distinct, ¹ one from another, ² one above another.  
1. GOD that standeth, from the Congregation He standeth in. 2. GOD that judgeth, from and above the Gods whom he will judge.  
The Gods we consider two ways, as the word is twice repeated; ¹ Deorum and ² Deos. ¹ In Synagogâ Deorum, and ² In medio Deos. ¹ Deorum, in the Congregation; ² Deos out of it. If you will, thus: Into the ¹ Gods of the Congregation, and the ² Congregation of the Gods.  
Now, of the first GOD, in and upon the last Gods, and in and upon the Congregation of them, two acts there are set down, ¹ His standing, ² His judgement.  
1. In the Congregation, He stands: Stat in Synagogâ Deorum.  
2. Out of it, the Gods He will judge: Deos judicabit (that is) call them to account (every God of them:) and even upon this very point, how they carried themselves before Him standing in the Congregation. ¹ This He will do: and 〈◊〉 it in medio, not in a corner, but bring them forth into the midst, and do it in the view of all. In medio Deos judicabit.  
The Order lieth plain. Of the Gods, first. ² Then, of the Congreg●●●●● 〈◊〉 them. After, of GOD; ¹ His standing, and ² His judging: Standdi●g, 〈◊〉; Deus stat: 〈◊〉, hereafter; Deus judicabit. judging, ¹ even ●he 〈…〉 themselves. And 〈…〉 medio, that all the world may see it. 〈…〉 the whole course of our lives, we may have good use of these two. But th● Psalmist seemeth ●o think, Not at any time so good; as at this?  
●herefore what ever else slip you, my desire is, these two may stick with you, and be ever in your minds all the Session long. Two they be; and short ones, and plain ones they be (but two words a piece) ¹ Deus stat, ² Deus judicabit: ¹ GOD doth stand, and GOD will judge. ¹ Doth stand for the present. ² And will judge, will take a time to call each party to a reckoning, for every thing shall here pass.  
¹ The taking to heart; a true impression, there, of these two, cannot but do much good, keep all in true measure, time, and tune. ² The ignorantibus or non recordantibus of it (as it is at the fourth Verse) like enough to put all out of course: while men run on and carry things away before them, as if there were no judicare in the Creed, as it they should never come to account again.  
It hath been thought, there needeth no more to make a good Parliament, but the due recording of this Verse. It will serve as a wrist to tune, and to set all right. To set GOD, ¹ First standing, and then ² judging, before our eyes.  
But specially standing: For, if we shall regard Him well, when He stands, we shall never need to fear Him, when He judges; and then I shall never need to trouble you, with that part. The regard then of GOD 's standing, to be our only care for the present, and we to commend it to your care, and so to conclude.  

OF the Gods first. And first on our parts that be men: After, 
The two parties The Gods of the Congregation  on theirs, that be the Gods. 
a The duty of inferiors to the Gods.   
On our parts: When we read, and weigh well with ourselves, this high term and title of Gods, given to them that are in authority; we learn, To hold them for Gods, to owe and to bear all reverend regard to their Places and Persons. And above all, highly to magnify such Assemblies as this. So taught by the Prophet here; who once and twice, over and over again, so styleth them, their persons themselves, Deos, their Assembly, Synagogam Deorum. In the Congregation they are so: Out of it, 
Ver. 6.  they are so. Add to these two a third yet, more authentical (and it is in this Psalm, too:) The Prophet speaketh here; GOD himself, there, Ego dixi Dij estis. This saith our SAVIOUR (Io. 10.35.) is sermo Dei. The other two may seem to drop out of the Prophet's pen, but this came from GOD 's own mouth: the more (say I) to be regarded. And this is not Old Testament (as say our Anabaptists.) Our blessed Saviour, in the New, comments upon these words (the best Commenter, that ever was) and 〈…〉 One, we 〈…〉 Psalms, He tells us it is a 〈…〉 scriptum est in 〈…〉 it the ●orce of a Law. 
〈◊〉 10.34▪ 〈◊〉. 10.25.  Th● 〈◊〉, that it is a binding 〈…〉 binding, that Non potest solvi (they be 〈◊〉 own words) it canno●●e 〈◊〉. Was not by him; nor can, by any 〈◊〉 And so, i● 〈…〉 still.  

1. Pet. 2.18.  These them 〈…〉, and Deos are not S. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swelling words 〈…〉. This is not to give titles, but of GOD'S own giving: No●, 〈◊〉 say one syllable more than GOD hath said before us. 〈…〉 must be, that GOD hath said, who never gives titulum sine Re. 〈…〉 by him entitled: and so they are.  

Yet not to hold all the Gods equal.  〈◊〉 I take it my duty not to keep from you, that all that are 〈◊〉 here under, Dij, De●rum, and Deos, are not all Gods alike. No: in this Godhead, Some are before or after other, Some are greater and lesser than another. There are some higher than other (saith Solomon, Eccles. ●. 12.) And there are others yet higher than they. 
Rom. 13.2. 1. Pet. 2.13.  For the Powers that are, are by GOD, both ordained, and set in order (saith Saint Paul.) So in order, (saith Saint Peter) as there is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that (he saith) is the King by name, supereminent above the rest, and the rest ab eo missi, have their mission, and commission from him. Many Superiors, but one Sovereign.  
Ego dixi, was said to all; but not to all at once. To some one, before the rest, even to David, to whom before the writing of this Psalm, 1. Sam. 23.3. God (saith he) even the strength of Israel spoke to me, and said, Thou shalt bear rule over men. Nor did all the sons of the most High (as they are after called at the sixth Verse) come into the world, at one time. There was Primogenitus inter fratres: Of whose primogeniture or birthright, this was a part, Gen. 27.29. Be Thou Lord over thy brethren, and let thy mother's sons bow unto thee. And take even the word Synagoga: Never was there Synagogue heard of, but there was an Archisynagog●s, a Ruler of it.  
Nazianzen speaking of Magistrates as of the images of GOD, and sorting them; compareth the highest to a picture drawn clean through down to the feet; The middle sort, to half pictures drawn but to the girdle; The 〈◊〉, to those same Idytha, no further but to the neck and shoulders. But all in some degree, carry the image of GOD, as all have the honour to be called by His Name. This for our parts. Now for theirs, the Gods.  

b 
The duty of the Go●ds: To be as they be called, Gods 〈◊〉.  
Heb. 1.4. 2. Pet. 3.11.   What infer we of this? Nothing, but that, what they are, they would be: having obtained so excellent Name, they would be even what their name bodeth. They that wear GOD'S name, hold GOD'S place, represent His person, 〈…〉 persons ought they to be? Chosse persons they would be; taken, as the fa●● from the sacrifice; having more sparks 〈…〉, a larger portion of the spirit of GOD, more lively 〈…〉 was made, 
〈◊〉 1.26.  than the rest. If 〈…〉, 
〈◊〉 1●. 11.  as 〈…〉 be said in the Lycaonian tongue, 〈…〉 ●o us, in th● 〈…〉 men. 〈◊〉, they that are styled somewhat more than men they would be; as like, come as near rem nominis, the truth of that they are named, as humane frailty will permit.  
But have they been ever so? I cannot say it. 
Yet have they not always been such.  Assemblies there have been, 
a Iud 9.4.  Abimelech had one; and 
b 1. Reg. 12.8.  Roboam his; and jeroboam his. But Abimelech, with his needy indigent Sichemites: Roboam, with his youth, that never stood before Solomon: 
c 2. Chro. 13.7.  jeroboam, with his crew of malcontents, Sons of Belial; shall I call any of these Synagoga Deorum? I cannot, I see no lineaments, no resemblance at all, nothing, for which this name should once be vouchsafed them (of Gods.) Nay, nor scarce of Synagoga neither; as deserving, not only to be left out of the list of Gods, but even to be put extra Synagogam. Scarce a Synagogue, much less of Gods.  
After, in this Psalm, at the V Verse, they are told as much, when by their ignorantibus, or non intelligentibus, things were grown out of course. And told it by GOD Himself, and that with a kind of indignation, that he had said they were Gods, and they carried themselves scarce like men: gone from their names quite.  
But I leave them, and come to this of ours. 
But ours we wish to be such  There is not in the world a more reasonable request then this, what you would be, that to be: what you would be in name, that to be indeed; to make good ●our name. Every one to be Homo homini Deus, by doing good: Specially, that good which is the good of all, that is, the good of this Assembly. This the time and place for it. And, so my wish is you may, and my trust is, you will. And so I leave Deorum, the Gods of the Congregation: and come to Synagoga, the Congregation itself.  
For when we consider these Gods each apart, they are as in Ezechiel, 
II. The Congregation of the Gods Eze. 1.20.  Every spirit on his wheel, and every wheel in his own course, when they are at home in their several countries. But when as in a Congregation, then are they to come & to be together.  
And this (if cause be) GOD alloweth well of. 
God alloweth such congregations, when there is ●ause.  1. For he hath to that end left with his Lieutenant, a power 
d Num. 10.34.  to blow the trumpets, one or both, to call together a part, or the whole Congregation. By the Trumpets, while they were all within the Trumpett's sound: But after, when they were settled all Canaan over, to call them by the pen of the writer (that is by Writ:) Of which we have a fair example, jud. 5.14. 2. For secondly, He hath willed the Angels of his Church, by the Angels, example (jud 5.23.) to lay Meroz's curse to them that come not to it. 3. For thirdly, He here calleth their meeting by the name of a Synagogue, which is a Holy place, a Sanctuary, a High place, or Court of refuge, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all these.) 4. For fourthly, He hath to that end spared them a piece of his own Temple, to have their meetings in, 
e 1. Chro. 16.15  On the south side of it, called twice by the name of Asuppim (which was to them, as the Parlament-house is to us) that so, their feet might stand on holy ground. And they knew 〈◊〉 〈…〉 common or 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacred Assembly to him. 〈…〉 he hath set them 〈◊〉 a monitory Psalm of this, to put them 〈◊〉 how to bear themselves in i●, like Gods (that is) Divinely. 〈◊〉 For last, when they are together▪ He comes himself in person and stands ●mong them. All which she●, he favours and likes well such Assemblies as this.  

The caus● of the meeting of such Congretions.  But then, there must be a Cause: And indeed, else it is Concursus atomorum, rather than Congregatio Deorum. Thus many, so goodly a Company to 〈◊〉 to no end, GOD forbid. If the Apostle had not, Nature doth 〈…〉, 
1. Cor. 11.17  When we come together, to come together for the better not for the 〈…〉. And nothing is worse, then to come together for nothing. 〈◊〉 (as Dehora saith well) 
g jud. 5.16.  stay at home, and hear the bleating of their 〈◊〉. This be far from any Assembly; specially the Assembly of the Gods, who are heerin to imitate GOD, who doth nothing in vain, or without a cause.  


This cause double.  
¹ One from Synagoga.  
● The other from Deorum.   If you ask me the cause, the two words themselves, Synagoga and Deorum, contain either of them a cause of it. As a Congregation, for the good of the Congregation: As Gods, Caetus Deorum Caetus Dei (saith Saint Hierom) the Congregation of Gods is GOD'S Congregation: As his, for him, for his honour, who gave them theirs; to the high pleasure of that GOD, whose Ego dixi Godded them all. And so (as I remember) it is written In capite libri, the first page, or front of your acts, To the high pleasure of almighty GOD (there, lo, is GOD) and for the weal public (there is the Congregation:) Not this only here, the Congregation of Gods, but the Congregation of men (I know not how many) all the Land over, even the g●●at Congregation.  

1. From Synagoga when it is in danger.  Learn a parable of the Natural Body. If there be no other cause, each Member is left to look to itself; but if there be any danger toward the whole body, presently all the parts are summoned (as it were) to come together, and every Vein sends his blood, and every sinnew his strength, and every artery his spirits, and all draw together about the heart for a while, till the safety of the whole be provided for; and then return back, every one to his place again. So is it with the Body Civil, in case of danger; 

The danger of two sorts.  
¹ Ordinary. ● Or upon special occasion.  
● Ordinary, By Synagoge vitior●●   and never but in it.  
But is there any danger then towards? There is, and that to both. To the Synagogue first, and that from a twofold Synagogue, and of two sorts. ¹ One continual or ordinary: ² The other not so, but special and upon occasion. The danger, this Psalm expresseth thus (Ver. V.) That things are brought out of course, 
〈…〉  yea foundations and all. Thus: there be (I may call them a synagogue, for they be many) of these same mali mores, that like 〈…〉 shoot out daily, no man knows whence, or how; never heard of before: These if they be suffered to grow, will bring all out of course. And grow they do; 
〈…〉  for even of them, some that have paenalties ●●●ready set (● know not how) such a head they get, as they outgrow their punishments: that if this Congregation grind not on a new & a sharper edge, they will bring things yet further out of Course.  
Besides, those that should keep all in course, 
b Ex legibus depravatis.  the Laws themselves are in danger too. There be a sort of men (I may well say, of the Synagogue of Satan) that give their ways, and bend their wits to nothing, but even to devise, how to fret through the Laws, as soon as they be made; as it were in scorn of this Congregation, and of all the Gods in it. These go to the foundations (for, so are the Laws;) undermine them, and in a sort, though after another manner, seek to blow up all. Great pity, but this Congregation here should look well to the foundations of all. Great pity, that it should be overcome of their evil, 
Rom. 12.21.  but that their evil should be overcome of our Good, and this of yours go beyond them.  
It is not to go through all. Generally, Quid populo, quòd flet? 
1. Sam. 11.15.  what the congregations of men have just cause to complain of, the Congregation of Gods sit to redress. Whatsoever Synagoga Satanae per malos mores, 
These to be helped with good laws.  doth put out; Synagoga Deorum, per bonas Leges, is to set in joint again. And that is the proper work of this Assembly, to make Laws. And that is properly the work of GOD: His work, at Sinai, and at Zion both. And in truth, There is but one Lawgiver, and that is GOD (saith S. james, Chap. 4. Ver. 12.) As, till Ego dixi, till then, there was but one GOD: but together with His Name, He imparted also His power; and made you a Congregation of Lawgivers, and of Gods, both at once. A high Power; the highest in earth, save one. Next to the Sceptre in Iudas hand, is the Lawgiver between his feet, even with jacob. 
Gen. 49.10.  And so with Solomon: After Per me Reges regnant, 
Pro. 8.15.  presently follows Et Legum conditores justa decernunt. To this so high a work, a whole Synagogue of wisdom is little enough; to bring into course that is out, to set the foundations fast, against this Synagogue of Satan. And this lo, is the ordinary and continual danger, I spoke of.  
But for all this danger, 

² Upon special occasion,  
By Synagoga inimicorum.   we might well enough stay a longer time and not come together; there is no such present haste to meet with that. There is another (I take it) more pressing, as I said before, upon a more special & present occasion. Will you but look over into the next Psalm following, into the beginning of it? there, you shall find another Congregation, a second, casting their heads and confaederate together, 
Psal. 83.3. Ver. 6.  able to put foundations and all out of course. And then he reckons up a rabble of them. Edomites: the Edomites first, and you know what they cried, 
Psal. 137.7.  Exinanite usque ad fundamenta, Up with all, foundations and all: the Edomites, and Ismaelites, and Moabites, and Agarenes, Gebal, and Ammon, and Amalek. And at last, Assur also was joined with them: (Assur, that even then, purposed; and after, did eat them all up one after another; yet he was then joined with them.) Such a Congregation (it is said) there is now abroad, and what will they do? No harm; bring nothing out of course (they say.) But it will be the wisdom of this Congregation, to be provided for them the● should not do as they say▪ This Psalm stands before that, that this Congregation may be before hand, with that.  
〈◊〉 ●nd perfect 〈◊〉 to be wished before all: (no man doubts of 〈◊〉 If it be possible is 〈…〉 us lieth, 
〈◊〉. 12. 1●.  peace with all men. But, Peace willbe had, with ne●●e 〈◊〉 less assurance, and with never the worse conditions, if the Congregation be well appointed, that seek it.  
And this i● the second work of this Congregation (if not the first.) Therefore (it may be thought) at this time called together, that there may 〈…〉 Consilij, sound to advise of it; and Multitudo Auxilij, 〈…〉 go through with it. The Text intends this of help specially; 〈…〉 some translations, it is the Congregation of the Mighty; but howsoever, the very name is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Name of GOD, that is given Him for His Strength and Power. Of those that are Mighty and so can show themselves, of those is this Congregation. Ever remembering this, that they who assemble for an End, assemble also to devise how to furnish means to compass that End: (and indeed, of the End, properly, we consult not, but of the means rather.) Our SAVIOUR CHRIST, 
Luc. 14.31.  spoke with His own mouth, Who will ever resolve upon War, but they will sit down first, and set down what forces willbe needful? and how much they will stand in? and how that is to be had or levied, that (as the wise 〈◊〉 saith) Respondit omnibus; Answers, takes order for all.  

Eccles. 10.19. ● From Deorum.  Thus for the Synagogue: What for GOD? There is no doubt (blessed be GOD for it) but what Moses said of juda [His own hands shallbe sufficient for him, 
Deut 1●. 7.  if thou LORD help him against his enemies] may be said of this our Land: If GOD help us, sufficient enough. And He will help Us, if we help Him. Help GOD? what a word is that? Even the very word, 
jud. 5.23.  the Angel used, when he laid a curse upon Meroz, for not coming to help the LORD: again, lest we might think it scaped him, upon deliberation he saith, to help the LORD against the mighty, that is, Sisara and John's mighty preparations. Ever, where the right is, there GOD is; when that in Danger, GOD in danger: they that help that, help Him; and He will help them. If the congregation, GOD; GOD, the congregation. 
jud. 5.20.  They will fight from heaven (then) the stars in heaven will fight in 〈◊〉 courses for us, And then it will be an auxiliary war right. And in sign▪ that he will so, when they are met together about these matters, GOD 〈◊〉 himself here in person, and stands among them. GOD, in the Congregation of Gods, what more proper and kindly? And so much for the Gods▪ and for their Congregation.  

III. 〈…〉  〈◊〉 for the two acts of GOD: in and upon this Congregation: His 〈…〉 judging: 
1. 〈…〉  〈◊〉 ●ointly, After, apart: 1. jointly: They 〈…〉 first (these two) as two Correctors of the two former, 〈…〉 lest the 〈◊〉 of the Congregation should be exalted above measure with this deifying revolution. Secondly, 
² To put a difference between them and God.  as two Marks of difference between the first GOD, and the last Gods; so to let them see what manner of Gods they be indeed, how differing from Him.  
GOD stands: This may well refer to that in the sixth Verse. But you shall fall. A standing GOD; He who only stands, and will stand, 
God s●ands: they fall.  when they all shall fall, and fall even to dust, every God of them. And this could not be told us in a fit place: the place where we stand, is compassed about with a Congregation of these fallen Gods, these same Dij caduci; with Monuments of the mortality of many a great Elohim in their times. And let me tell you this, that in the Hebrew tongue the Grave is called a Synagogue as well as the Church. All shall be gathered, even the Gods, even the whole Synagogue of them, into this Synagogue at last. So this first shows them, Their Godshipps give them no immortality. Gods: but mortal, temporal Gods they be.  
The other is of judging. That as they have no exemption from the first statute, 
* Heb. 9.27.  Statutum est omnibus semelmori: So neither from the second, 
God judges: they are called to account.  Et post mortem judicium. They be Dij sub judice: They be not Gods, absque aliquo computo reddendo. When they have done judging others, they shall come to be judged themselves. Dij caduci, Dij judicandi: Gods that shall fall, Gods that must come to judgement. From neither of these shall their Godhead excuse them.  
These two then, sever them from the first GOD; the Eternal GOD; and the Sovereine judge of all And show (the one, their judging) that their Glory is not equal; (the other, their falling) that their Majesty is not co-aeternall, that so they may understand themselves aright.  
And now to standing and judging, either of them apart by itself. 
1. Severally. The first Act. The Metaphor of standing.  Standing, first. The members of man, the eye, hand, and foot; and the acts of them, seeing, doing, standing, are not in GOD (to speak properly) only by them, is noted in GOD, the officacie of those acts and members. By the eye, his knowledge: by the hand, his Power: by the foot, his Presence. 
¹ God's presence.  The meaning than is first, that GOD is present. It is not enough for him to look down from heaven, and behold us afar of, but he comes and stands here. And not (as in the Canticles.) Behind the wall, 
Cant. 2.9.  and looks in by the grates: but it is even in the Assembly itself, even in the place where the Gods are.  
Present? Why what great matter is that? Where is He not present? 
Not as every where.  
a jerem. 23.24  Heaven and earth he 〈◊〉, the earth is his footstool, where then stands He not? Indeed GOD is present in all places; yet, not in all a like. 
b Esai. 63. ●. But in a more special man●●r.  In some by a more special provence, therein other some: And among all, and above all, there is here the Gods 〈◊〉 together.  
For, though GOD be both in 〈◊〉 and earth, yet we say which are in heaven: intending that there he is 〈◊〉 a for more high & glorious prefece. And so, here is He in) 〈…〉 sort. For, no where on earth doth 〈…〉, and show forth i● s●lfe, a● in a well ordered Assembly. 〈…〉 Two or three 〈◊〉 Christians be together in his name, 〈…〉 ●iddst of the●▪ when th●ee or four hundred, and those 〈…〉 ordinary persons, but of Hi● own name [Gods] even a whole Congregation of them; (Of Hi● Na●e, and in His Name too;) are together, in most solemn manner assembled; and to do His work: sh●ll ●e not much more be there, and in a much more excellent mann●r of presence t●●ssist them? Yes sure: it toucheth his providence in the highest de●r●●▪  

● Godd● Attent●●●.  〈◊〉 ●hen: And secondly the manner of his presence: standing. And 〈…〉 a word of Site. Standing is a a site, and it is the site of Attenti●● 〈◊〉 ●hen we sit and hear aught, that we would listen better to, up 〈◊〉 and leave sitting: So do we (without the occasion) usually; ●●en to stir up ourselves: For, sitting we may fall on sleep. This, to show we shall not need to say to him here, as in another Psalm, they do, 
Psal. 〈…〉  Up Lord why sleepest thou? For he stands, and they never sleep. The truth is: to be present, as good be absent, if we do not intent. This then showeth GOD is so present, as he is also attentive: nothing passes but Deo astante & attestante; but he is an ear, nay an ey-witnesse, nay more than that, a heart-witnesse of all.  

¹ God's Perseverance.  Stands then: and thirdly, the manner of his standing. Which is (as is observed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that is not the ordinary word for standing, when one flits; so stands, as he will remove: no, but as one fixed, not to start. It is Statio militaris this, that pitch about their standard, not to remove thence; but still to maintain and keep their standing. So he, where you leave him, you shallbe sure to find him. He makes it his rest, means to stand it out to the very last.  
These three, ¹ Presence, ² Attendance, ³ Perseverance, be in this standing of his. Present, for he stands, and standing marks: marks, and will mark from the beginning to the end. So, we not to conceive of him, ¹ as if he were away, ² or here stood and noted not, ³ or did for a time, but would leave off and give o●er, and nor stand it out. This, for standing.  


iv 2. The latter Act.  
God's judging. He not only ●●and●.   And so long as it is but Standing and no more, it is no great matter; So 〈…〉 them to go on quietly & trouble them not. And indeed so long as GOD doth no more, he may be said to stand: and but even to stand. But (sait● 〈◊〉) when he hath done standing, he hath not done. Stay a while, you sha●● 〈…〉 so stands as he will judge also before he have done.  

〈…〉  The Congreg●●i●● will not always si●; nor GOD always stand. When ●hat is over and past the Proph●t he●r gins to set him up a State, to erect Him a Throne to sit down and judge in. And then (lo) the courses will 〈…〉 sit, now, ●nd he st●●d, 〈◊〉 will sit then, and we all shall 〈…〉 his judgement-seat. 
〈…〉  His first 〈…〉 (judicabi●) to have his  
But ●y this we see (as before I told you) while he stood, 

So while he stood, he stood attentive.  
Dan. 5.25.   he stood attentive: He stood not like an idol: was all the while no idle slander by, or looker on, but as the Writing was on the wall, Mene, Mene, he told and numbered; and Tekal, Stetit cum staterâ, He weighed and pondered well, every Motion that was made, every Bill that was read, every Consent or otherwise passed upon it. And weighed withal, whence every of them proceeded, whither from a dutiful regard of him and his Presence; or otherwise, for some by-respect of our own. Stetit ut testis, as a Witness, he stood: Sedet ut judex; Now sits as a judge, and will give his doom accordingly. And upon whom will he give it? Not upon the meaner sort, 
The Persons. He will judge the Gods. Deos.  upon inferior persons, but even upon the greatest: Upon Deos, the Gods themselves. For even to them, doth this his judgement extend. They that sit and judge others, shall then stand and be judged themselves. They be Gods; but he is Deus Deorum, Psal. 50.1. They are judges; but he judex judicum: judex judicum and judiciorum, both; judge of judges, and of Courts; and even of this High Court and all. Men may not; GOD may and will convent even the Conventions themselves, if they forget themselves. Yea even the rather, for that they are Gods, shall he judge them. And namely, how they used themselves in their Deity, when they sat in his place, and went under his Name.  
And not for any fault they ever have made, as for those they have made here, in Synagogâ. Above all, for them: for not regarding His Presence and standing here.  
And because there is here a double mention of Deorum, and Deos; 
The difference of the Persons; Deorum in Synagoga, and Deos judicabit.  Deorum in Synagogâ, and Deos in judicio: It will not be amiss to set them before us both at once. Now when they sit in Synagogâ, how glorious! But when in judicio, they shall stand to be judged, how poor then! When GOD but stands and looks on, how secure! when he shall sit down to His Sentence, how full of fear then! Specially, when he shall take, and they shall give account of abusing His Presence here. For a special judicabit belongs to that, and remains for them that so do. They that despise GOD'S long suffering, when he stands here, shall find and suffer his severity, and suffer it long, when he sits to judge there.  
But I cannot say, this will be presently, or out of hand. It may be, it will be deferred yet, for a while: it is not judicat in the present; but judicabit in the Future, He will judge; Cum accepero tempus (as he saith Psal. ●5. 3.) He will take a time for it.  
But take a time he will, and judge he will. Even the heathen, 

The time.  
This judgement will not be present. It is judicabit the future.   that have written de serâ Numinis vindictâ, are clear for this point; That you may well account of it, He that stands, will sit, and sitting, judge: judge, and never a God of them all shall escape Him.  
And in medio he will do it; in the midst, it shall be. The midst, 

The place.  
He will judge in medi●.  
¹ Of themselves   either Inwardly of the Gods own selves, even of their own hearts (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it, and so it is taken; jerem. 3●. 33.) There in the midst, in 〈…〉 conscience 〈◊〉 them, and a Storm there gnawing, 〈…〉 see the e●il; tha● 〈◊〉 follow of thei● carrying matters 〈…〉 ●ny foundation shaken by i●.  
O●, ●n the midst (that is) openly as, openly he hath ever made it app●●●●, 
Of the 〈◊〉.  that evil counsel, for 〈…〉, shall prove worst for them that gave it.  
Or, in medio, referring it to the Parties: that is; in the midst between them both. 
¹ Of them that regard, and then that regard 〈◊〉.  Tho●●●hat regard: and those other, that never looked after, nor eared for him not his standing.  

The future judic●●i●, and in medio, are two favours to us.  And it is well for us, it is judicabit: for so we have a time to bethinks 〈…〉, and to prevent it. And again it is well for us, that it is 〈◊〉: For so, we may yet choose our side, which side we will fall on: 〈◊〉 indeed, judicare is Actus in medio; it may be for, and it may be against. It is not necessary it should be against: GOD forbidden. we may not prejudice it then.  
All is, as we carry ourselves here. For, as we here, so He there. They that saw him standing and demeaned themselves accordingly, a judicabit for them. Those other, that ran on their own courses (His standing there, notwithstanding) a hard judgement will they have, they will be loath to endure it. And this for GOD, His standing, and His judging.  

V Our own duty to the Text.  And now to ourselves, and to our duty to GOD, thus standing and judging.  

T● regard God's standing.  To avoid GOD'S judgement (the Apostle tells us) there is but one way: 
1. Cor. 11.31  To judge ourselves. And here now in this, not upon many, but upon this one Point only of GOD ' s standing (for, I will be bold to cut of the other, His judging:) Regard His standing, and you shall never need to fear His judging.  

Four things to be done.  To regard that, do but these four. ¹ Set down this and believe it, that He is present. ● So behave yourselves, as if you did so believe. ● To do that, show yourselves well affected to His standing. ⁴ To show that, Procure but those means, that He may take pleasure in his standing. These four.  

● To believe God is present.  First, never imagine this, that GOD is far enough of, or hath otherwise to busy Himself, then to have a hand or foot in these assemblies: But (with job) believe, 
job. ●. 11.  He is hard by us, though we perceive him not: Or (as the 〈◊〉 said of CHRIST) Medius vestrûm stetit, 
joh. 1. ●0.  quem vos nescitis; He stands i● the ●iddst of us, though we know not so much. To see him 〈◊〉 standing with th● e●es of faith, with which (the Apostle saith) Moses saw him that was in 〈◊〉. 
Heb. 11. ●7.   

² 〈…〉  Then ●ill it follow of itself, To do all we do, Tanquam DEO stante & 〈…〉 and beh●ld us. This we behoove to think: 〈…〉 thu● to stan● 〈…〉; He will say as mu●h for himself, as He did for his Son in the Gospel, Certè reverebuntur Me, 
Mat. 21.17.  Surely they will yet reverence Me; my standing, my being there, will make them the more careful: If I come and stand among them, all will go the better, if it be but because I am there. Not eny thing at all shall (I trust,) but if aught should be moved against His good liking, shall not our own hearts smite us, and tell us straight, What? GOD standing, and looking on, shall we offer this? What, give Him an affront in his own presence, to his own face? Nun judicabit super hoc? what, will He never judge for this gear? And when He doth, shall it go for nought? Thus, to behave ourselves as in His presence.  
But yet (I know not how) this is not it; To do it for fear of Him, 
⁵ To stand well affected to Gods standing.  or of His judicabit: but to do it willingly, that is it. For, as if some were not willing to allow Him a place, not so much as to stand in, with a kind of Irony (some think) he saith: Well yet howsoever, GOD stands in the Congregation, though against somebody's will, that would be content (if they durst) to say with them in Esai 30.11. 'Cause the HOLY-ONE of Israel to cease from us, Get Him away; Or with them in the Gospel (the Gergesites) not only give CHRIST good leave, but even to pray Him fair to be gone, 
Mat. 8.34.  and take his ease somewhere else, their matters would speed better, if he were out of the way.  
Never speak of that: There He stands, and there he will stand; he ought not, will not, cannot be excluded. To endure Him, that is not it: The point is, how we stand affected to His standing: Wither we be willing with it: whither it be the desire of our hearts, that he should; and the joy, that he doth stand, and will stand there:  
Put case he stood not: Would we earnestly entreat him to vouchsafe us His presence, to take up his standing among us? If He made as if He would be gone (as Luc. 24.29.) would we be instant with Mane nobiscum Domine, Stay with us still good Lord? MOSES said, If Thou go not with us, carry us not hence; would we say, If thou Lord stay not with us, 
Exod. 33.15.  what do we here? If GOD be gone, migremus hinc, let us be gone too; And never hope for good of that Assembly where He is not.  
Now fourthly, if we be willing and glad, 
⁴ To procure the means that God may be willing to stand.  if we take comfort in His standing, hereby shall we be tried; if we use all means, as will procure Him to stay in our Assembly the more willingly; as will make his standing pleasant and not grow tedious to Him. And such things there are: 
Those be four.  And these they are.  
One special thing that gives him content, 
¹ To be of one mind  is a Place where there is Concord and Unity. 
a Psal. 76.2.  At Salem (that is) where peace is, In pace factus est locus Ejus (So read the Fathers) there is His Tabernacle: And that Tabernacle is the Tabernacle of the Congregation: His feet, and our feet, and both stand willingly in the gates there. (The reason:) 
b Psal 122.3.  For, it is at unity within itself. There loves he to stand: and there, His Spirit, where 
c Act 2. ●.  they were all, with one accord, in one place. 
d Psal. 68.6.  Qui facit unanimes habitare in domo, if he 〈…〉 that are in 〈…〉, if brethren to dwell together in 〈…〉 how pleasing 〈…〉 to Him! 
〈…〉  It passes Aaron's 〈…〉 is nothing ●o the the delight of it.  
〈…〉 deed, if we consider 〈◊〉 well, it is the virtue (this of 〈…〉 that is most proper ●ay ess●●●iall (then) to a Congregation: without 〈◊〉 gregation it 〈…〉 no Congregation. The Con is gone: a 〈◊〉 rather. ●no●gh ●o make Him to be gone (that.) For, if there 
a Heb. 1●. 15.  spring up a 〈…〉: If the 
b 〈◊〉. 9.23.  evil spirit get in, that was sent upon Abi●●lech and the men of Sichem: 
c 〈◊〉. 5. 1●.16.  If the divisions of Reuben do make great thoughts 〈…〉: there, God stands upon thorns. But, where 
d 〈◊〉. ●●. 14.  the hearts of 〈◊〉 ●●●gregation are bowed as the heart of one man, there stands God, and 〈…〉 delights to stand.  


To use no cunning but plai●dealing.  
Psal. 51.6.   ●nother: He takes pleasure to stand among them, that are good and 〈◊〉 of heart. Where He finds truth in the inward parts: Where, without art or artificial glozing or cunning carrying of things under hand, men go plainly to work, every one in the sincerity and singleness of an honest upright meaning. And the more plainness, ever the more pleasure God takes, there to stand. Truth, as it is the mightiest, so is it the wisest thing, when all is done. They that love it not, but to cover, and colour, and carry all by cunning, 
Psal. 15.1.  they shall never stand in God's Tabernacle. Neither they in his, nor he in theirs.  

To look to Idipsum.  One more. There is a word, and it is a great word in this Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In idipsum; that is, to look to the thing itself, the very point, the principal matter of all; to have our eye on that, and not of it, upon alia omnia, any thing but it. So say I (again) upon the thing itself, not upon some persons or personal respects: 

Neither to by-matters.  
Nor to personal respects   God accepts no person nor loves them that do▪ The very first thing, that in the very next Verse, he finds fault with, and charges them with, is this: when men are for, or against a thing (be it what it will be) and neither, for it self; but only, because it proceeds from such or such persons: Neither of these is in medio. Idipsum, that is the centre that the middle: That place is God's place. To go to the point, drive all to that; as also to go to the matter real, without declining from it, this way or that, to the right hand or to the left for any personal regard.  

To do th●● 〈◊〉 do, cheerfully.  And last of all, that which pleaseth him best of all: And that is, where He finds 〈…〉 willing mind, his heart is upon such. And where his heart is, ever his feet stand at ease: Calcat rosas, he treads upon roses there. In the Song of 〈◊〉 it is thought, there is set down a pattern of the Virtues or 〈◊〉 of 〈◊〉 Assembly. In that Song, there are two Halleluja's, two Benedici●●'s for it 〈◊〉, at the very beginning, Halleluja, Praise the 〈…〉 for the 〈◊〉 that cam● of, 
jud. ●. 2.  and offered themselves so willingly. 〈…〉 verse af●●r, My heart is upon the Governors, 
〈…〉  that offered 〈…〉 the 〈…〉 willingly, Halleluja, Praise the Lord. 〈…〉 Halle●●●● 〈◊〉 the people; Blessed be God, for both.  
Then have you again after those, two verses together: In the one, Meroz cursed for their back wardness; And jael, for her forwardness, 
jud. 5.23.24.  blessed and blessed again. For, this indeed is the marrow of the Sacrifice, the fat of the offering: and, without this, all is poor and lean. 
b And readily.   
This is sure: GOD loves not to dwell in Mesech: that is interpreted, 
* Psal. 120.5. Mat. 25.21.  prolongatus est. And His Son calling one, Serve nequam & piger, shows, He loves piger as evil, as he does nequam. And His Spirit cannot skill of these same tarda molimina. In a word; none of them to be wearied, with standing I know not how long.  
And see: The very next word of all, the next that follows these immediately, is How long! So he begins His complaint, the first word of the next Verse: which shows, he loves it not.  
Not, that he can be weary. It is an infirmity (that) and so is grief, and so is repentance; and they cannot fall into GOD: They are attributed to him though. And GOD is said as to 
a Gen. 6.6.  repent, and 
b Eph. 4 30.  to be grieved, so to be stark 
c jer. 6.11.  weary. In no other sense, but this: That if he be not weary, no thankes to us: For, if it were possible, if the divine Nature were or could be subject to it, if GOD could be weary, if his feet were not of brass (Apoc. 1.5.) we would put him to it: we do even what in us lieth to tyre him out right, to make him cry usque quo, How long!  
But, ¹ where there is accord without Reuben's divisions; ² where plain meaning, and dealing, without (as Esai calls them) these same deep digged devises; ³ where the eye is upon idipsum, and no ipsum else; 
Esai. 29.15.  ⁴ where GOD is not constrained to dwell in Mesech, but the People and their Governors offer willingly; there stands GOD, and there will he ever stand. Of that place he saith, haec est requies mea, This is my rest, here will I stay, 
Psal. 132.14.  for I have a delight therein.  
Thus doing then, thus procuring, our Assembly thus qualified, we perform our duty to GOD, and to his standing: And this done, we shall never need to fear judicabit, come when it will.  
And now to conclude. Mine unfeigned hearty prayer to GOD is, and daily shallbe, that if ever in any, he would stand in this Congregation: And if ever any used the means so to procure him, we may use them. The rather, that Ecclesia malignantium, the malignant Synagogue may not ask with derision, Where was then their GOD? Where stood he? 

To have regard what willbe said abroad.  
Psal. 26.5.   Behind the wall (sure) not in the Assembly: Such proceed, and His standing will never stand together.  
But rather, that all may say, Verily GOD was among them, Of a truth GOD stood in that Congregation; where, with so good accord, 
1. Cor. 2.14.  so good things, so readily were passed. CHRIST was in the midst of them, His holy Spirit rested on them.  
Yet I know, what men say of or on, is not it; what GOD saith, that is all in all. To men we do not; To GOD, we stand or fall, whose judicabit we cannot scape, either the one way or the other: but have a judicabit 〈◊〉 us, that we may, if we yield his standing all due respect, Even Euge 〈…〉, 
〈…〉 ●. 23.  intra in gaudium Domini, which in the end will be worth all.  
But i● any shall say, O the time is long to that (peradventure not so long though, as we reckon:) well yet in the mean time, now for the present, it stands us in hand to use him well, and our selves well to him. For it he stand not to us, we shall not subsist, we shall not stand, but fall before our enemies. This time is now, this danger is a● hand.  

〈…〉 our 〈◊〉 use of 〈◊〉 ●gainst our 〈◊〉.  Use him well then: Stand before Him thus standing, with all due reverence and regard: that as by His presence, he doth stand among us; so he may not only do that, but by His Mercy also stand by us, and by His Power stand for us. So shall we stand and withstand all the adverse forces: and at last for thither at last we must all come) stand in His judgement, Stand there upright: To our comfort (for the present) of His standing by us; And to our endless comfort (for the time to come) of his judging for us.    

A SERMON PREACHED AT CHESWICK IN THE time of Pestilence, AUGUST XXI. An. Dom. MDCIII.  PSAL. CVI VER. XXIX. XXX. 
Thus they provoked him to anger with their own inventions, and the Plague was great (or broke in) among them.  
Then stood up Phinees, and prayed (or, executed judgement) and so the Plague was ceased (or, stayed)  
HER is mention of a Plague: of a great Plague; For, there died of it, 
Num. 3 5.9.  four & twenty thousand. And we complain of a Plague at this time. The same axe is laid ●o the root of our trees. Or rather, because an axe is long in cutting down of one tree, the Razor is hired for us, 
Esai. 7.20.  that sweeps away a great number of hairs at once (as Esai calleth it) or a Scithe that mows down grass, a great deal at once.  
But here is not only mention of the Breaking in of the Plague, in the XXIX. Verse; but of the staying or ceasing of the Plague, in the XXX.  
Now, whatsoever things were written aforetime, 
Rom. 5.4.  were written for our learning; and so was this Text. Under one, to teach us how the Plague comes, and how it may be stayed.  

〈…〉.  The Plague is a disease. In every disease, we consider the Cause, and the C●re. Both which are here set forth unto us in these two Verses. In the former, the Cause how it comes. In the latter, the Cure how it may be stayed. To know the Cause is expedient; for if we know it not, our Cure will be but palliative, as not going to the right. And if knowing the Cause, we add not the Cure, when we are taught it, who will pity us? For, none is then to blame, but ourselves.  
Of the Cause first▪ and then of the Cure. The Cause is set down to be twofold: ¹ GOD'S anger, And ² their inventions.  
GOD'S anger, by the which: and their inventions, for the which, the P●ague broke in among them.  
The Cure is likewise set down: and it is twofold, out of two significations of one word, the word (Palal) in the Verse. Phinees prayed (some read it:) Phinees executed judgement (some other;) and the word bears both. Two then, ¹ Phinees's Prayer, one: ² Phinees' executing judgement, the other; by both which the Plague ceased. His prayer referring to GOD'S anger: His executing judgement, to their inventions. GOD 's wrath was appeased by his prayer: Prayer refers to that. Their inventions were removed by his executing of judgement: The execution of judgement refers to that. If his anger provoked do send the Plague; His anger appeased will stay it. If our inventions provoke his anger, the punishing of our inventions will appease it. The one worketh upon GOD, pacifieth Him: 
〈…〉.  The other worketh upon our soul, and cures it. For there is a cure of the soul, no less then of the body, as appeareth by the Psalm, 
〈…〉.  Heale my soul, for I have sinned against thee.  
We are to begin with the Cause of the plague, in the first Verse: And so, to come to the Cure in the second.  


I. 〈…〉 Cause.  OF the Cause. ¹ First, that there is a Cause. ² And secondly, What that Cause may be.  

〈…〉 ther is  1. That there is a cause (that is) that the plague is a thing causal, not casual; comes not merely by chance, but hath somewhat, some cause that procureth it.  
Sure, if a Sparrow fall not to the ground without the providence of GOD, of which two are sold for a farthing; 
〈…〉 10. 2●.  much less doth any man, or woman, which are more worth than many Sparrows.  
And if any one man comes not to his End (as we call it) by casualty, but it is GOD, 
〈◊〉. 21.13.  that delivers him so to die: How much more then, when no● on●, ●u● many thousands are swept away a● once? The Philistines, in their plague, put the matter upon trial of both these ways. Wither it were God's hand, ² Or whither it were but a chance. And the event shown, it was no casualty, but the very handiwork of GOD upon them.  
And indeed, the very name of the Plague doth tell us as much or Deber in hebrew showeth, there is a reason, there is a cause, why it cometh. 
1. Sam. 6.9.  And the english word Plague, coming from the Latin word Plaga, which is properly a stroke, necessarily inferreth a Cause. For where there is a stroke, there must be One that striketh. And in ●hat both it, and other evil things (that come upon us) are usually in scripture called God's judgements; If they be judgements, it followeth, there is a judge they come from. They come not by adventure; by chance they come not. Chance and judgement are utterly opposite. Not Casually then, but judicially. judged we are; For when we are chastened, we are judged of the Lord. 
1 Cor. 11.32.   
There is a Cause: Now, what that Cause is. Concerning which, 
1. That Cause is 1. Natural.  if you ask the Physician, he will say, the cause is in the air. The Air is infected; the Humours corrupted: the Contagion of the sick, coming to and conversing with the sound. And they be all true causes.  
The Air. For so we see, by casting 
* The air infected  ashes of the furnace towards heaven in the air, the air became infected, and the plague of botches, and blains, was so brought forth in Egypt. 
* Exod. 9.8.   
The Humours. For to that doth King David ascribe the Cause of his disease: (that is) that his moisture in him was corrupt, dried up, 
² The Humours corrupted. Psal. 32.4.  turned into the drought of Summer.  
Contagion. Which is clear by the Law: where, the leprous person, 
³ Contagion. Levit. 13.45.46 52.  for fear of contagion from him, was ordered to cry, that no body should come near him; To dwell apart from other men. The clothing he had worn to be washed, and in some case to be burnt: The house-walls he had dwelled in, to be scraped; and in some case, the house itself to be pulled down.  
In all which three respects, Solomon saith, 
Pro. 14.16.  A wise man feareth the Plague and departeth from it, and fools run on and be careless. A wise man doth it, and a good man too. For King David himself durst not go to the Altar of GOD at Gibeon, to inquire of GOD there, because the Angel that smote the people with the plague, stood between him and it: 
1. Chro. 21.30  (that is) because he was to pass through infected places thither.  
But as we acknowledge these to be true, that in all diseases, 

2 Supernatural.  
By which. GOD.   and even in this also, there is a Natural cause: so we say, there is somewhat more, something Divine, and above ●ature. As somewhat, which the Physician is to look unto, in the plague: so likewise something for Phinees to do, and Phinees was a Priest. And so some work for the Priest, as well as for the Physician, and more, than (it may be).  
It was King Asa's fault. He in his sickness, looked all to Physicians, and looked not after GOD at all. That, is noted as his fault. It seems 〈…〉▪ It seems, his conceit was, there was nothing in a disease, but 〈◊〉, nothing but bodily: which is not so. For, infirmity, is not only 〈◊〉 bodily; there is a Spirit of infirmity, we find, Luc. 13.11. And some 〈◊〉 spiritual there▪ is, 〈◊〉 infirmities; something in the soul to 〈◊〉 ●ealed. In all▪ ●ut specially in this: Wherein that we might kno● it to be spiritual, we find it oft times to be executed by spirits. We see an 〈◊〉 destroying Angel, 
〈…〉 12.13.  in the Plague of Egypt: another in the Plague in Swa●●●rib'● Camp: 
〈…〉 ●7. 36. 〈…〉. 21.16. 〈…〉 16.2.  a third in the Plague at jerusalem under David: 〈…〉, pouring his vial upon earth, and there fell a noisome plague upo● 〈◊〉 and beast. So that no man looketh deeply enough into the Cause of this sickness, unless he acknowledge the Finger of God in it, over 〈◊〉 ●bove any causes natural.  

〈…〉  GOD then hath his part. GOD; But how affected? GOD provoked to a●ger: so it is in the Text: his anger, his wrath it is, that bringeth the plague among us. 
〈…〉  The Verse is plain; They provoked him to anger, and ●he plague broke in among them.  

〈…〉  Generally, there is no evil (saith job) but it is a spark of GOD 's wrath. And of all evils, the Plague by Name. There is wrath gone out from the LORD, 
〈◊〉. 21.7.  and the plague is begunn (saith Moses, Num. 16.46.) So it is said, GOD was displeased with David, & he smote Israël with the plague. So that if if there be a plague, GOD is angry: and if there be a great plague, GOD is very angry. Thus much for By what; for the anger of GOD, by which the plague is sent. Now for what.  

〈…〉 ●hich. 〈…〉 general.  There is a cause in GOD, that he is angry. And there is a Cause, for which he is angry. For he is not angry without a cause. And what is that cause? For what is GOD angry? What, is GOD angry with the waters when he sends a tempest? (it is Habacuk's question. 
〈…〉 ) Or is GOD angry with the earth, when He sends barrenness? Or with the air, when he makes it contagious? 
〈…〉 5. 6.  No indeed. His anger is not against the Elements, they provoke him not. Against them it is, that provoke him to anger. Against men it is, and against their sins, and for them cometh the wrath of GOD upon the children of disobedience.  
And this is the very Cause indeed. As there is Putredo humorum; so there is also putredo morum. And putredo morum, is more a Cause, then putriedo humorum. ¹ The Corruption of the soul, the 
〈◊〉. 7. ●.  ² corrupting of our ways, more than the 
〈◊〉 6.12.  corrupting of the air. The 
〈◊〉 8.38  Plague of the Heart, more than the sore, that is seen in the body. 
〈◊〉. 5.32.  The cause of Death (that is) sin, the same is the cause, of this 
〈◊〉. 38.5.  kind of death, of the plague of mortality. And as the 
●pan●.  Balm of ilead, and the 
〈◊〉. 48.46.  Physician there, may yield us help, when GOD'S wrath is removed: so, if it be not, no balm no medicine will serve. 〈◊〉 us with the Woman in the Gospel, 
〈◊〉. 5.26.  spend all upon Physicians, we shall be never the better, till we come to CHRIST, and he cure us of our sins, wh● is the only Physician of the diseases of the soul.  

〈◊〉 ●. 2.  And wi●● CHRIST, the cure begins ever within. First, Son thy 〈◊〉 be for giventhee; and then a fire, ●ake up thy bed and walk. His sin's first, and his limbs after. As likewise when we are once well, CHRIST'S council is, sinne no more, lest a worse thing come unto thee. As if sin would certainly bring a relapse into a sickness.  
But shall we say, the wrath of GOD for sins indefinitely? 
Particular sin.  That were somewhat too general: May we not specify them, or set them down in particular? Yes, I will point you at three or four.  
First, this Plague here, as appeareth by the XXVIII. Verse, 
¹ Fornication.  the Verse next before, came for the sin of Peor (that is) for fornication (as you may read.) And not every Fornication, but fornication past shame; as was that Zamri there, with a daughter of Moab. 
Num. 25.1.  And indeed if we mark it well, it fits well. For, that kind of sin (fornication) doth end in Ulcers and sores; and those as infectious; as the Plague itself: A proper punishment; such sore for such evil.  
Secondly, 
² Pride.  David's plague of seventy thousand (which we mention in our Prayer) that, came for Pride, plainly: 
1. Chro. 21.14.  His heart was lifted up to number the People. And that seems somewhat kindly too, and to agree with this disease. That pride, which swells itself, should end in a tumour, or swelling; as for the most part this disease doth.  
Thirdly, 
³ Baptism. Esai. 37.36.  Zenacherib's plague (it is plain) came from Rabshakehs blasphemy: Blasphemy able to infect the air, it was so foul. In which regard, Aaron's act might be justified, in putting odours into his Censer, 
Numb. 16· 46.  to purify the Air from such corruption.  
And last, the Apostle sets down the Cause of the plague at Corinth: 
⁴ Neglect of the Sacrament. 1. Cor. 11.30.  For this Cause (saith he) that is, for neglect of the Sacrament: Either in not caring to come to it; or in coming to it, we care not how: For this cause, is there a mortality among you; and many are sick, and many are weak, and many are fallen asleep. And this is no new thing. 
Exo. 4.24.  Moses himself, his neglect of the Sacrament, made him be stricken of GOD, that it was like to have cost him his life. And he saith plainly to Pharaoh: If they neglected their sacrifice, GOD would fall upon them with the Pestilence: 
Exo. 5 3.  which appears by this, that the Sacrament of the passover, and the blood of it, was the means to save them from the plague of the destroying Angel in Egypt.  
A little now of the Phrase; 
The phrase for sin, Thei● inventions.  that their sins are here called by the name of their inventions. And so (sure) the you're: as no ways taught us by GOD, but of our own imagining or finding out. For indeed, our inventions are the cause of all sins. And if we look well into it we shall find our inventions are so. By GOD'S injunction we should all live, & his injunction is: 

In matters of Religion.  
Deut. 12.8.   You shall not do every man what seems good in his own eyes (or finds out in his own brains) but, whatsoever I command you, that only shall you do. But we, setting light by that charge of his, out of the old disease of our Father Adam (Eritis sicut Dij, scientes bonum & malum) think it a goodly matter to be witty, and to find out things ourselves to make to ourselves, to be Authors, and inventors of somewhat, that so we may seem to be as wise as GOD, if not wis●r: and to know what is for our turns, as well as he, if not better. It was Saul's fault: GOD bade destroy Amal●k all; and he, would invent a better way, to save some (forsooth) for sacrifice, which GOD could not think o●. And it was Saint Peter's fault, when he persuaded CHRIST from His passion, 
〈…〉.  and found out a better way (as he thought) than Christ could devise.  
This is the proud invention, which will not be kept in, but makes men even not to forbear in things pertaining to God's worship; but there, to be still devising new tricks, opinions and fashions, fresh and newly taken up, which their Fathers never knew of. And this is that, which makes men, 
〈…〉 17.  that have itching ears, to heap to themselves Teachers, according to their own lusts, 
〈…〉 3.  which may fill their heads full, with new inventions.  

〈…〉  And this is that, that even out of Religion, in the common life, spoils all. The wanton invention, in finding out new meats in diet, in inventing new fashions in apparel, which men so dote on (as the Psalm saith at the 39th Verse) as they even go a whoring with them, with their own inventions, and care not what they spend on them. And know no end of them: but as fast as they are weary of one, a new invention is found out; which whatsoever it cost, how much soever it take from our Alms, or good deeds, must be had, till all come to nought. That the Psalmist hath chosen a very fit word, that for our inventions, the plague breaks in among us: for them, as for the primary, or first moving cause of all. Indeed for them, as much, and more than for any thing else.  
We see them. ¹ First, that a Cause there is. ² That that cause is not only natural, but that God Himself hath a hand in it. ³ God as being provoked to anger. ⁴ To anger for our sins in general (and for what sins in special) For our sins proceeding from nothing, but our inventions. Which cause if it continue, and yet we turn not to the Lord (as, Amos the 4.) then will not his anger be turned away, but his hand willbe stretched out still (as, Esai the 9) And no way to avoid the one, but by appeasing the other.  

〈…〉 Cure.  For the cure now. One contrary is ever cured by another. If then it be anger, which is the cause in God; anger would be appeased. If it be Inventions, which is the cause in us, of the anger of God, they would be punished and removed. That so, the Cause being taken away, the effect may cease. Take away our inventions, God's anger will cease. Take away God's anger, the plague will cease.  
Two Readins (we said) there were: ¹ Phinees prayed, or ² Phinees executed judgement. Palal, the Hebrew word will bear both. And both are good. And so we will take them both in.  

〈…〉  Prayer is good against the plague, as appeareth: Not only in this plague in the Text, 
〈…〉 25.6. 〈◊〉 24.17  wherein all the Congregation ● were weeping, and praying before the door of the Tabernacle: But in King ᵇ David's plague also; where we see, what his prayer was, and the very words of it.  
And in 
c Esai. 38.3.  Ezekia's plague, who turned his face to the wall, and prayed unto GOD (and his prayer is set down:) GOD heard his prayer, and healed him. And (for a general rule) 
d 1. King 8.37.38.39.  If there be in the Land any pestilent disease; Whatsoever plague, whatsoever sickness it be, the prayer and supplication in the Temple made by the people, every man knowing the plague of his own heart, God in heaven will hear it, and remove his hand from afflicting them any further.  
And it standeth with good reason. For, as the Air is infected with noisome scents or smell●, so the infection is removed by sweet odours, or incense: which Aaron did in the Plague (put sweet odours in his Censer, 
Num 16, 48.  & went between the living and the dead.) Now there is a fit resemblance between Incense and Prayers: 
f Psal. 141.2.  Let my Prayer come before thy presence, as the Incense. And when the Priest was within, burning Incense, 
g Lu. 1.10.  the people were without at their prayers. And it is expressly said, 
h Rev. 5.8.  that the sweet odours were nothing else, but the prayers of the Saints.  
Prayer is good, and that Phinees' prayer. Phinees was a Priest, 
2 Phinees prayer, as a Priest.  the son of Eleazar, the Nephew of Aaron. So as, there is Virtue, as in the prayer, so in the person that did pray: in Phinees himself.  
As (we know) the Office of a Sergeant being to arrest; the Office of a Notary to make acts; the act that is done by one of them, is much more authentical, then that which is done by any common person. So every Priest being taken from among men, and ordained for men, 
Heb. 5.1.  in things pertaining to God, that he may offer prayers; the prayers he offereth, he offereth out of his Office, and so even in that respect there is (caeteris paribus) a more force, and energy in them, as coming from him, whose Calling it is to offer them; then in those, that come from another, whose Calling it is not so to do.  
To this end, God saith to Abimelech: Abraham is a Prophet, and he shall pray for thee and thou shalt live. So that, the prayer of a Prophet, 
Gen. 20.7.  in that he is a Prophet, is more effectual  
And in the Law, you shall find it all along: When men come to bring their sacrifice for their sins, it is said, the Priest shall make an atonement for them before the Lord, and their sins shall be forgiven them.  
And in the Prophetts, we see plainly, in time of distress, Ezekia sent unto the Prophet Esai, to entreat him to lift up his prayer for the remnant that were left: and so he did, and was heard by God.  
And in the New Testament, Saint James' advice is, In time of sickness to call for the Priests, and they to pray over the party, and that Prayer shall work his health; and if he have committed sins, they shallbe forgiven him. For, where the Grace of prayer is, and the Calling both, they cannot but avail more, then where no Calling is, but the Grace alone.  
The prayer of Phinees, and of Phinees standing. What need be there any mention of Phinees' standing? Was it not enough to say Phinees prayed? It skills not whither he sat or stood; for praying itself was enough?  
No, we must not think, the Holy Ghost sets down any thing that is super fluous. Somewhat there is, in that he stood. Of Moses it is said before in this Psalm, that he stood in the gap to turn away the wrath of God. In jeremy it is said, 
〈…〉  though Moses & S●muel stood before me: So, there is mention made of standing also. And the Prophet himself puts God in mind, that he stood before him, to speak good for the people, & to turn away his wrath from them (that is) put God in mind of the very site of his body.  

〈…〉  For, though God be a Spirit, and so in Spirit to be worshipped; yet inasmuch as he hath given us a body, with that also are we to worship him, & to glorify him in our body & spirit, 
〈…〉  which both are God's; & to present (or offer) our bodies to God, as a holy & acceptable sacrifice, in the reasonable service of him.  

〈…〉  And to present them decently. For that also is required in the service of GOD. Now judge in yourselves, Is it comely to speak unto our betters, sitting? Sedentem orare, extra disciplinam est (saith Tertullian) to pray sitting or sit praying, is against the order of the Church. The Church of GOD never had, nor hath any such fashion.  
All tendeth to this, as Cyprian's advise is, Etiam habitu corporis placere Deo, even by our very gesture, and the carriage of our body, to behave ourselves so, as with it we may please GOD, Vnreverent, careless, undevout behaviour pleaseth him not.  
It is noted of the very Angels, job. 1.6. Esai 6.2. Dan. 7.10. that they were standing before God. If them, it becomes; if Phinees, if Moses, if Samuel, and jeremy, it may well become us to learn our gesture of them.  
Prayer is available to appease God's wrath, and so consequently to remove the Plague: 
〈…〉  But not prayer alone. For though it abate the anger of God (which is the first) yet it goeth not high enough, takes not away the second cause (that is) our inventions, which are the cause of God's anger. We see it plain, in Num. 25.6. they were all at prayers, and Phinees among them, 
〈◊〉 25.7.8.  he and the rest. But yet the plague ceased not for all that: till (in the Verse following) Phinees took his javelin, wherewith in the very act of fornication, he thrust them both through, Zamri and his woman, and then the plague was stayed from the children of Israë. For, as prayer referreth properly to anger: so doth executing judgement to sin, or to our inventions, the cause of it.  
Prayer then doth well: but prayer and doing justice, both these together (jointly) will do it indeed. And if you disjoin or separate them, nothing will be done. If we draw near to GOD with our mouths, and honour him with our lips, it will not avail us, if judgement be turned back, or justice stand afar of. 
〈…〉   
There are two persons. Both of them were in Phinees. For, as he was a Priest; 
〈…〉  so he was a Prince of his Tribe. So then, both these must join together, as well the devotion of the Priest in prayer, which is his Office: as the zeal of the Magistrate in executing judgement, which is His. For, Phinees the Priest, must not only stand up, and pray: but Moses the Magistrate also) must stand in the gap, to turn away the wrath of God, that he destroy not the people. No less he, then Aaron with his golden Censer, to run into the midst of the Congregation, to make atonement for them, when the plague is begun. Moses, he gave in charge for the executing of them, that were joined to Baal-Peor, Num. 25.4. Phinees, he executed the charge: Moses stood in the gap, when he gave the sentence: Phinees stood up, when he did the execution. And these two are a blessed conjunction. One of them without the other may miss; but both together never fail. For when Zamri was slain; and so when Rabshakeh perished; and so when the incestuous Corinthian was excommunicated; in all three, the plague ceased.  
But what if Moses give no charge: what if Phinees do no execution, 
3. By every man upon himself.  as oft it falleth out? How then? In that case, every private man is to be Phinees to himself; is not only to pray to God, but to be wreaked, do judgement, 
2. Cor. 2.11. 1. Cor. 9 27. 1. Cor. 11.3.  chasten his own body; and so judge himself, that he may not be judged of the Lord. For, every one, for his part, is a cause of the judgements of God sent down; and so may be, and is to be, a cause of the removing them. Somewhile the King, as David by the pride of his heart. Otherwhile the people, by their murmuring against Moses, and Aaron. So that, King and people both, must judge themselves; every private offender, himself. Zamri, if he had judged himself, Phinees should not have judged him. The incestuous Corinthian, 
1. Chr. 21.1.8.  if he had judged himself, S. Paul had not judged him. For, either by ourselves, 
Num. 16.3.  or by the Magistrate; or if by neither of both, by GOD himself. For, one way or other sin must be judged. Zamri, by his repentance; Phinees, by his Prayer or doing justice; or GOD, by the plague sent among them.  
Now then, these two; ¹ Phinees stood up & prayed, ² and Phinees stood up & executed judgement, if they might be coupled together; I durst undertake, the conclusion would be, and the plague ceased. But either of them wanting, I dare promise nothing.  
To conclude then. 1. The plague comes not by chance, but hath a Cause. 2. That Cause is not altogether natural, and perteines to Physic; but hath something supernatural in it, and perteines to Divinity. 3. That supernatural Cause is the wrath of God. 4. Which yet is not the first cause. For, the wrath of God, would not rise, but that he is provoked by our sins (and the certain sins, that provoke it, have been set down) 5. And the cause of them, our own inventions. So, our inventions beget sin; sin provokes the Wrath of God: the Wrath of God sends the Plague among us. To stay the plague, God's Wrath must be stayed: To stay it, there must be a ceasing from sin: That sin may cease, we must be out of love with our own inventions and not go a whoring after them. Prayer, that assuageth anger: To execute justice, that abateth sin: To execute justice, either publicly, as doth the Magistrate; or privately, as every man doth, or may do upon himself. which joined with prayer and prayer with it, will soon rid us of that we complain: and otherwise, his anger will not be turned away, but his hand stretched out still.    

A SERMON PREACHED at the FUNERAL of the Right Honoble. and Reverend Father in GOD LANCELOT late LORD BJSHOP of WINCHESTER.  
In the Parish Church of St. SAVIORS in SOUTHWARK.  
On Saturday being the XI. of November, A.D. MDCXXVI.  
By the Right Reverend Father in GOD, JOHN (then) L. Bishop of Rochester, now, L. Bishop of ELY.  
ANCHORA SPEI   printer's or publisher's device 
LONDON, Printed by G. Miller for Richard Badger. MDCXXIX.   

A SERMON Preached at the FUNERAL of the R. R. Father in GOD, LANCELOT late Lord Bishop of WINCHESTER.  HEB. CHAP. XIII. VER. XVI. 
To do good, and to distribute forget not: for with such sacrifices GOD is well pleased.  
IN the tenth Verse the Apostle saith, We have an Altar, of which they have no right to eat, that serve the Tabernacle. Habemus Altar, We have, that is, Christians: So it is proprium Christianorum, proper to Christians: not common to the jews together with Christians; they have no right to communicate, and eat there, that serve the Tabernacle. And yet it is common Altar, a common Altar to all Christians, they have all right to eat there. And so it is externum Altar, not only a spiritual Altar in the heart of every Christian; then Saint Paul should have said habeo, or habet unusquisque, I have, and every Christian hath in private to himself: but We have an Altar, that is, all Christians have; and it must be Externall, else all Christians cannot have it.  
Our Head CHRIST offered his Sacrifice of himself upon the Cross; Crux Altar CHRISTI; and the Cross of CHRIST was the Altar of our Head, where he offered the unicum, verum, & proprium Sacrificium, the only, true, proper sacrifice, propitiatory for the sins of mankind; in which all other sacrifices are accepted, and applicatory of this propitiation.  
1. The Only Sacrifice, one in itself, and once only offered, that purchased eternal redemption: and if the redemption be eternal, what need is there, that it should be offered more than once, when once is all sufficient?  
2. And the True Sacrifice: All other are but Types and Representations of this sacrifice; this only hath power to appease GOD 's wrath, and make all other Sacricers, and sacrifices acceptable.  
3. And the Proper Sacrifice: As the Psalm saith, Corpus aptasti mihi, thou hast fit●●●● me with a Body; the Deity assume the Humanity, that it might accipere à nobis quoth ●fferret pro nobis; being the Deity could not offer, not be offered to itself, he took flesh of ours, that he might offer for us.  
Now as CHRIST 's Cross was his Altar, where he offered himself for us; so the Church hath an Altar also, where it offereth itself: not CHRISTUM in capite, but CHRISTUM in membris, not CHRIST the Head properly (but only by commemoration) but CHRIST the Members. For, CHRIST cannot be offered truly, and properly, no more but once upon the Cross: For he cannot be offered again, no more than ●e can be dead again: And dying, and shedding blood, as he did upon the Cross; ●nd not dying, and not shedding blood, as in the Eucharist, cannot be one Action of CHRIST offered on the Cross, and of CHRIST offered in the Church at the Altar by the Priest, by Representation only, no more than CHRIST an● the Priest are one person: and therefore though in the Cross and the Eucharist t●ere be Idem sacrificatum, the same sacrificed thing, that is the Body and Blood of CHRIST, offered by CHRIST to his Father on the Cross, and received and participated by the Communicants in the Sacrifice of the Altar; yet Idem sacrificium quoad actionem sacrificij, or sacrificandi, it is impossible there should be the same sacrifice, understanding by sacrifice the action of sacrifice. For then, the Action of CHRIST 's sacrifice, which is long since past, should continue as long as the Eucharist shall endure, even unto the world's end; and his Consummatum est is not yet finished: And dying and not dying, shedding of blood and not shedding of blood, and suffering and not suffering cannot possibly be one Action: and the Representation of an Action cannot be the Action itself.  
And this conceit was unknown to Antiquity. All the Fathers held it a sacrifice, only because it is a Representation or Commemoration of the True sacrifice of CHRIST upon the Cross; even as our Saviour commanded, Do this in remembrance of me. 
Contra Faustum, lib. 20.21.  Saint Augustine saith, Hujus Sacrificij caroet sanguis▪ ante adventum Christi, per victimas similitudinum promittebatur: in passione Christi, per ipsam Veritatem reddebatur: post ascensum Christi, per Sacramentum memoriae celebratur, etc. And Saint chrysostom, 
Ad Hebr. Hom.  Hoc est exemplar illius etc. And Thomas Aquinas giving the reason of the divers Names given to this Sacrament saith, that it hath a triple signification. 1. Respectu praeteriti, one in respect of the Time past, inasmuch as it is commemorative of the LORD 's Passion, which is called a true sacrifice; and according to this, it is called a sacrifice. 2. Respectu praesentis, in respect of the present, that is, of the Unity of the Church, unto which, men are gathered by this Sacrament, and according to this it is named a Communion, or Synaxis, because by it we communicate with CHRIST, and are partakers of his Flesh and Deity. 3. Respectu futuri, in respect of that which is to come, inasmuch as this Sacrament is prefigurative of the fruition of GOD, which shallbe in heaven; and accordingly it is called viaticum, because it here furnisheth us in the way, that leads us thither. Again it is called the Eucharist; that is, bona gratiae, the good grace, because eternal life is the grace of God, Rom. VI or else, because it really contains CHRIST, who is full of grace. It is also called Metalepsis, or Assumptio, because by it we assume the Deite of the Son. All this, Part. III. Q. LXXIII. Artic. FOUR In corpore. And in his Answer ad IIIm. he addeth. That this Sacrament is called a Sacrifice, inasmuch as it doth represent the Passion of Christ; it is likewise called Hostia, an Host, inasmuch as it containeth Christ himself, who is Hostia salutaris, Ephes. V.  
Here is a Representative, or Commemorative, and Participated Sacrifice of the Passion o● Christ, the True sacrifice that is past, and here is an Eucharistical sacrifice: but for any Ext●●nall Proper sacrifice, especially as sacrifice doth signify the Action of sacrificing, here is not one word. And therefore this is a new conceit of later men, since Tho●a● his time, unknown ●o him, and a mere Novellisme. And the Cure is as bad as the Disease: Though Thomas gives no other reasons, why it is called a sacrifice, yet (say they) Thomas denieth it not. For, that is plainly to confess, that this is but a patch added to Antiquity. And yet when he saith, it is a Representative or Commemorative Sacrifice respectu praeteriti, in respect of that which is past, that is, the Passion of Christ, which was the true Sacrifice, he doth deny by consequent, that it is the true sacrifice itself, which is past. And if Christ be sacrificed daily in the Eucharist, according to the Action of sacrifice, and it be one and the same sacrifice offered by Christ on the Cross, and the Priest at the Altar, then can it not be a Representation of that sacrifice which is past, because it is one and the same sacrifice and Action present.  
Therefore Saint Paul proceeds in the XV. Verse: by him therefore let us offer the sacrifice of praise to GOD continually, that is, the fruit of our lips giving thanks to his Name. Let us offer up to GOD; Christians than have an offering: and let us offer up to GOD continually; this is the ground of the daily Sacrifice of Christians, that answereth to the daily sacrifice of the jews. And this Sacrifice of praise and thanks may well be understood the Eucharist, in which we chief praise and thank GOD for t●is his chief and great blessing of our Redemption. And this and all other Sacrifices of the Church external or spiritual must be offered up and accepted per Ipsum, in, by, and through Christ. S Paul saith not, Ipsum offeramus, Let us offer him (that is) Christ; but let us offer and sacrifice per Ipsum by him, in whom only we and our sacrifices are accepted. And Rom. XII.I. Offerte corpora, Offer your bodies living sacrifices, holy and acceptable to God, which is your reasonable service: It is not Corpora sine Ammis, not bodies without souls; For in them without souls, there is no life, no holiness, no accepting: and this is man's reasonable service; all else is without reason. And Saint Peter (the first Pope, as they reckon him, who I am assured had infallibility) saith 1 Pet. JI.U. Ye also as lively stones are built up a spiritual house, an holy Priesthood, to offer up spiritual Sacrifices acceptable to GOD, Per jesum Christum, by jesus Christ. And Saint james (Chap. I. Ver. XVIII.) tells us, that to this end GOD begat us by his word of truth, that we might be primitiae creaturarum: not offer to GOD the first fruits of our fields or cattle, but that we might offer up ourselves as first fruits to GOD. So all the Offerings of the Church are the Church itself; and Christ the Head offered corpus natura●e, his natural Body, his soul and flesh for a sacrifice, for the ransom and price of our sin, thereby purchasing eternal redemption, Heb. X.XII. and by this one offering he perfected for ever them that are sanctified, Verse XIII. Neither doth Christ there (that is) in heaven, where he now appears in the presence of GOD offer often, or any more for us, but this once; there is appearing, but no offering. And the Apostle gives the reason of it. For than he must have often suffered since the foundation of the world, Heb. IX. 24.25.26. He appears in heaven as our High Priest, and makes intercession for us; but he offers his natural body no more but once, because he suffers but once. No offering of Christ (by Saint Paul's rule) without the suffering of Christ: the Priest cannot offer Christ's natural body without the suffering of Christ's natural body.  
So likewise the Church, which is Christ's mystical body, offers not Christ's natural body: it hath no power to offer the natural body, which is proper to Christ only, Pono animam & nemo tollit; not the Church, nor they that are not the Church. And there is no such thing in Scripture, nor I presume can easily be showed out of any of the probable and undoubted Fathers, but the Church offers corpus mysticum, Christ's mystical body (that is, itself) to GOD in her daily Sacrifice.  
First, all sacrifice is proper & due only to God. Be men never so venerable, never so worshipful, yea adorandi to be adored also, yet no man ever offered sacrifice to any, unless he knew him, or thought him or feigned him to be a God. 

Saint Aug de Civ Dei. l 10. c 4.  
Et cont. Faust. l. 20.21.   True Angels would never accept Sacrifice: & wicked Angels only sought it, because they also affected to be deified.  
In which respect, never any Priest at the Altar, even super corpus Martyris, over the body or sepulchre of any Martyr, prayed thus, Offero tibi Sacrificium, Petre, Paul, Cyprian, I offer sacrifice to Thee, o Saint Peter, Saint Paul, or Saint Cyprian. All celebrities towards them, whether praises to GOD for their victories, or Exhortations to their imitation, are only Ornamenta memoriarum, the Ornaments of their memories, not S●cra no● Sacrificia mortuorum, tanquam Deorum, not the sacred things or Sacrifices of the dead, as if they were GOD'S, Lib. VIII. C.XXVII.  
〈…〉 Sain● Augustine 〈…〉 Temples, Altars, and Sacrifices inward 〈◊〉 outward, visible and invisible to all Martyrs and Saints, as being proper and peculiar to GO● only. And I 〈◊〉, Prayers and Invocation be in this number. For as Grants & Laudantes, praying 〈◊〉 praising 〈◊〉 direct our signifying words to him, to whom we offer the things 〈◊〉 in our hearts: so sacrificing, we know, the visible sacrific● is to be offered 〈…〉 to him, whose invisible sacrifice in our hearts we ourselves ought to 〈…〉 debemus, Lib. X. Cap. XIX. And then it followeth in the XX. Chapter: The true Mediator inasmuch as taking upon him the form of a servant, the Man 〈◊〉 a CHRIST became a Mediator of God and Man; whereas in ●he form of GOD He takes sacrifice with his Father, yet in the form of a servant, Mal●i● 〈…〉 sumere, He chose rather to be a Sacrifice, then to receive Sacrifice; lest even 〈◊〉 ●ccasion any man might think he might sacrifice to a Creature, by this 〈…〉 is a Priest, the same the offerer, and the same the thing offered: Cujus rei 〈…〉, of which thing he would have the daily Sacrifice of the Church to be a 〈◊〉, quae cum ipsius capitis corpus sit, seipsam per ipsum discit offer: which Church 〈◊〉 the body of our Head himself, doth learn to offer itself (that is, the Church) by him, that is, by Christ. Heer the Body of the Head, is the mystical body of Christ: and therefore the daily Sacrifice of the Church is not the Natural Body of Christ, but the Mystical Body that offers itself to GOD by Christ. This made Saint Augustine to say of Angels, and Elect and Glorious Saints, Nec illis sacrificemus, sed cum illic sacrificium Deo simus, Let us not sacrifice to them, but let us be a sacrifice to GOD together with them, Cap. XXV.  
But a singular and full place we have in the same X th'. Book and VI Chap. Where having showed what Sacrifice is, that is, every work which is performed, that we may cleave to GOD in an holy Society, being referred to that end of good, by which we may be truly blessed: (as a man consecrated to the Name of GOD, and dying to the world, that he may live to GOD, is a Sacrifice; as the body chastened by temperance, is a Sacrifice, such as the Apostle calls for, Offer up your Bodies to be a Living Sacrifice, Rom. XII. I. And if the body, the servant and instrument of the soul, much more the soul itself is a sacrifice; As likewise works of mercy and the like:) Hence (saith he) it cometh to pass, Vt tota ipsa redempta Civitas societasque sanctorum universale sacrificium offeratur DEO, &c [That the whole redeemed City and society of the Saints is offered up an universal sacrifice to GOD, by our great Priest; who also offered himself in his passion for us, that we might be the body of so great an Head, in the form of a servant. For this he offered: in this he was offered, because according to this he is our Mediator, in this our Priest, in this our Sacrifice.] And then urging again the Apostle's words, Rom. XII. I. of offering our bodies a living sacrifice, holy and acceptable to GOD, which is our reasonable service of him, he adds, Quod totum sacrificium ipsi nos sumus [All which whole sacrifice we are:] We the Members are this whole sacrifice, not Christ the Head. For as in the body there are many members, and many offices of those members; so we being many, are one Body in Christ, and every one members one of another, having divers gifts according to the grace given us. Hoc est sacrificium Christianorum, multi unum Corpus sumus in Christo, [this is the sacrifice of Christians, many are one body in Christ] This must necessarily be the mystical body of Christ; the natural body it cannot be: Quod etiam Sacramento Altaris Fidelibus noto frequentat Ecclesia; ubi ei demonstratur, quod in illâ oblatione quam offered, ipsa offeratur: [Which Sacrifice the Church also frequents in the Sacrament of the Altar, well known to the faithful; in which it i● demonstrated to the Church, that in that oblation which the Church offers, the Church itself it offered.] I hope, the Church is the mystical body of Christ, not the natural. Lib. XX, cap. X. Ipsum verò sacrificium Corpus est Christi, quod non offertur ipsit, quia hoc sunt et ipse; denying Temples, Altars, and Sacrifices to Martyrs and Saints he saith [The sacrifice itself is the Body of Christ, which is not offered to them, because they are also this sacrifice.] This may suffice to satisfy any reasonable man of the sacrifice of the Church, in S●int Augustine's judgement. Yet give me leave to add one place more, because it may stand for many, and that is Lib. X. cap. 31. Nec iubent etc. [Neither do they command, that we should Sacrifice to them, but only to Him, whose Sacrifice we together with them aught to be a Sacrifice, Vt saepe dixi, & saepe dicendam e●t, as I have 〈◊〉 said, and ●ust often say.]  
This then is the daily Sacrifice of the Church in Saint Augustines ●●solute judgement, even the Church itself, the Universal body of CHRIST, not the Natural Body; whereof the Sacrament is an Exemplar, and a Memorial only, as hath been showed. And when they shall prove the Church's Sacrifice to be the Natural ●odi● of CHRIST, and the same Sacrifice with the Sacrifice of the Cross, ●s it deno●eth the Action of Sacrificing, because the Fathers often use the word Corpus CHRIST, The Body of CHRIST; they shall be further answered.  
In the mean time the Church of England in her reformed Liturgy [offering 〈◊〉 selves, our souls, and bodies to be a living Sacrifice, holy and acceptable to GOD, which i● our reasonable service of him] may truly and boldly say, that in this 〈…〉 〈◊〉 their Canon of their Mass, in which there is not one syllable, that 〈◊〉 the Sacrifice of ourselves and souls and bodies, which is the only thing tha● GOD looks and calls for at our hands, and in CHRIST our Head is most pleasing; nay more, only pleasing to him, and in our power to offer properly.  
We deny not then the daily Sacrifice of the Church (that is, the Church itself) warranted by Scriptures and Fathers. We take not upon us to Sacrifice the natural Body of CHRIST otherwise then by commemoration, a● CHRIST himself; and Saint Paul doth prescribe. They rather, that take a power never given them over the natural body of CHRIST, which once offered by himself purchased etern●ll redemption all sufficient for sin, to offer it again and often, never thinking of the offering of CHRIST 's mystical body, the Church, that is, ourselves, our souls and bodies, they (I say) do destroy the daily Sacrifice of Christians, which is most acceptable to GOD.  
Now than that which went before in the Head CHRIST on the Cross, is daily performed in the members, in the Church. CHRIST there offered himself once for us; we daily offer ourselves by CHRIST, that so the whole mystical body of CHRIST in due time may be offered to GOD.  
This was begun in the Apostles, in their Liturgy, of whom it is said (Acts 13.) Ministrantibus illis, while they ministered and prayed, the Holy Ghost said unto them etc. Erasmus reads it Sacrificantibus illis, while they Sacrificed and prayed. If they had offered CHRIST'S Natural body, the Apostles would have made some mention of it in their writings, as well as they do of the Commemorative Sacrifice. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so it is a liturgical Sacrifice; or a Sacrifice performed or offered in our Liturgy or form of GOD'S Worship: so the offering of ourselves, our souls, and bodies, is a part of Divine worship.  
Now as it is not enough to feed our own souls, unless we also feed both the souls and bodies of the poor; And there is no true Fast, unless we distribute that to the poor, which we deny to our bellies and stomach; And there cannot be a perfect and complete adoration to GOD in our devotions, unless there be also doing good and distributing to our neighbours; therefore to the Sacrifice of praise and thanksgiving in the Eucharist, in the Church, mentioned in the fifteenth Verse, we must also add beneficence and communication in this Text: For, Devoti● debetur Capiti, Beneficentia membris, the sacrifice of devotion i● due to our Head CHRIST, and piety and charity is due to the Members. So then, offer the Sacrifice of praise to GOD daily in the Church, as in the fifteenth Verse; and distribute and communicate the Sacrifice of compassion and Alms to the poor out of the Church, as in this Text.  
Shall I say extra Ecclesiam, out of the Church? I do not say amiss, if I do say so: yet I must say also, intra Ecclesiam; this should be a Sacrifice in the Church, the Apostles kept it so in their time; P●imo Die, the first day of the week, when they came together to pray and to wreak bread, Saint Paul's rule was, Separet unusquisque, Let every one set apart, or lay by in store, as GOD hath prospered him, that there be no 〈…〉 tenders her, Prayers and 〈…〉 Service of that day, 〈…〉 observed among us. For 〈…〉 ● Cor. ●. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈…〉 ●he●e is the word Liturgy 〈…〉 not only▪ supplieth the 〈◊〉 of the 〈…〉 thanksgivings unto GOD. So, the Lord's day 〈…〉 observed▪ when to our Prayers and Praises and 〈◊〉 〈…〉 and Bodies, we also add the Sacrifice of our Goods and Alms, and oth●●●orkes of 〈◊〉 to make it up perfect and complete, that there 〈…〉 of the day in the proper day there of, and these two 〈…〉 joined he●re by GOD and his Apostle, may never be 〈…〉 〈…〉 first preached in the Mount, and then 〈◊〉 〈…〉 when we have offered ourselves, our souls, and 〈◊〉 〈…〉 in the Church unto GOD, by our High Priest CHRIST, we must not rest these, but 〈…〉 offer our goods and alms, whither in 〈…〉 to the 〈◊〉 of the poor member of CHRIST, 〈…〉. And 〈◊〉 the 〈◊〉 ¹ the sacrifice of Praise, ² and the sacrifice of 〈…〉 to be 〈…〉 inseparable, insomuch that he that will give 〈…〉, and body to 〈◊〉, will never spare also to give his good● to those 〈…〉, an● thirs●▪ 〈◊〉 nakedness; See how our Apostle joins these 〈…〉 By CHRIST our High Priest. Let us offer our 〈…〉 should be thought, to be all the whole sacrifice, that man is to 〈…〉 he adds this second, with a Nolite oblivisci, by a kind of Negative, which is many times more forcible than an ordinary Affirmative: To do good, and 〈…〉: f●aring as it were▪ left: when man had done his homage and 〈…〉 he holds in chief●▪ he might thi●●e, that were enough to 〈◊〉 〈…〉 Church on the Lord's day, and then forget his Brother all the week after, and never to take compassion on him: whereas the truth is, Vn●s amor, bu● 〈…〉 the love is but one, wherewith we love GOD for himself, and 〈…〉 for his sake, ●s there be two eyes, yet but one visual 〈…〉 no purpose to learn our duty at ●he mouth of GOD'S 〈◊〉 〈…〉 to put it in practise all our week, or life following, a● i● it, were a ma●●er only for the brain and understanding; whereas in truth▪ first it s●o●ld 〈◊〉 f●ith, and ●hen fructify in our lives: So it is a very short love to professe●● love GOD, whom we have not seen▪ and starve ●ur poor brethren, who lie at our gates in such sort, that we cannot choose but see them.  
〈…〉 contain, 
Divisi●.  first an Act, Beneficentia & communionis; to do good, 〈…〉 and that ●ust needs be a great work, for it is to do good, and 〈◊〉 is truly 〈◊〉, but that which is good. 2. A Caveat, Nolite oblivisci, it is a 〈…〉 very important to our salvation, it may not be forgotten. 〈…〉 it may seem in itself, yet it is of a high rate and great esteem: 〈…〉; they are sacrifices, and sacrifices of much price, though they 〈…〉 of bread, or drops of water: And so much the more preci●●● because 〈…〉 grateful to GOD; Delectatur, or placatur Deus, God is pacified, or God is well 〈◊〉 and all the world is well given to appease and pacify his wrath, 〈◊〉 gain his 〈◊〉.  
Now the work is comprised in two words, Beneficentia & communicatio: beneficence and distribution. Beneficence or bounty, that is, Affectio cordis; the affection and 〈…〉 heart▪ And 〈◊〉 and distribution, that is Opus manuum; 〈…〉 h●nd. And th●s● two maybe no more divided, than the two other 〈…〉 in the sacrifice of ourselves, and Charity in the Relief of the 〈◊〉. For 〈◊〉 is 〈…〉, as the fountain and spring or cistern, whence all 〈◊〉 of Compass●●● do● arise; and Distribution is ut Rituli, as the Rivers or channels or pipes, by which the waters of comfort and goodness are carried to hungry souls.  
Beneficence is as the Sun, distribution is as the light that proceeds from the Sun: At the beneficence of the heart there we must begin, and by the distribution and communication of the hand, there is the progress. And it is not enough that our heart is charitable, & full of compassion, if we be cluster-fisted, and close-handed, and give nothing: Go and be warm, and go and be fed, and go and be clothed, they be verba com●a●●ssionis, words of compassion: but if we do not as well feed and cloth, as our tongue blesseth, we may have gentle hearts like Iacob's voice, but our hands will be cruel and hairy like Esau's, that vowed to kill his Brother.  
And true Religion is no way a gargalisme only, to wash the tongue and mouth, to speak good words: it must root in the heart, and then fructify in the hand; else it will not cleanse the whole man.  
Now, God only is good, and the universal good of all things, and goodness itself: If there be any good in man, it is particular, not universal, and it is participatum: Man is not good in himself, but only by participation: Goodness in God is Essentia, essence and being: and he is so goodness, that he cannot be but goodness, good in himself, and good of himself.  
In man goodness is Accidens, an Accident; and such an accident, as most commonly he is devoid of it, but only by the grace and likeness of GOD: So that man is good solâ similitudine bonitatis divinae, only by the similitude and imitation of the divine good: the nearer to God, the nearer to goodness; and the further from God, the more removed from all goodness. So that as in every good, the greatest good is most desired: so in doing good, that is ever best, that joins us most to our greatest good.  
All Creatures are said to be good, by the goodness of God, Vt principio, as the principle, and efficient cause of all good. 2. Vt Exemplari, the pattern and exemplar, and Idea, according to which all good things are fashioned. 3. Vt fine, as the end and final cause for which all things were made.  
And the like is in this beneficence and doing of good. For first, it must be good à causa, in regard of the first and efficient cause, which is God: as the good fruit proceeds from the good tree, and the tree owes his goodness to God that transplants and waters it. 2. It must be good in fundamento, in respect of the foundation: as the house, and the living stones and spiritual buildings are therefore good, because they are built upon the immovable foundation, the Rock Christ. And 3. it must be good à fine, from the end to which it is referred: it takes beginning from the Holy Ghost, and the riches of grace, and it must be directed only to the supreme and grand end of all things, God's glory, and the relief of the poor members of Christ.  
And these two, Beneficence and Communication, the eminent and imperated Acts of true Religion, the Mother of all virtues, they are also the Acts of many other particular virtues. For first, they are the Acts of Charity, because they proceed from the love of GOD: 2. they are the acts of justice, because Relief and sustentation is the due debt, that is owing to the poor: 3. they are the acts of Liberality and Bounty, because the free gift of men, not the merit of the needy: 4. they are the acts of Mercy, because they participate with the wants and miseries of the afflicted.  
So that as impendere, is Bonitatis: to do good, and distribute, and bestow is the act of goodness; so likewise rependere, to pay them, where we own them, is justitiae, the work of justice. And therefore our goods, they are not properly ours, in such sort that we can carry them with us, when we go hence: but they are bona pa●perum; so our goods, that they are also the goods of the poor, whereof we are rather Stewards, than Proprietaries and Lords: and he that so keeps and boards them, that he doth not expend them, to buy the kingdom of heaven with them, at the hands of the poor (Apsorum est Regnum) he doth indeed detinere ●lienum; he de frauds the poor, and detains that which is another's. And therefore the Psalm saith, Dispersit dedit pauperibus, justitia Ejus manet in eternum (Psalm 112.9.) He hath dispersed and given to the 〈◊〉 his righteousness endures for eve●, not his mercy only, but his justice also.  
Where, by the way observe, that there i● i● first, Dispersit, dedit; he dispersed and gave to the poor: here, in the text that ly●s before me this day, it is Dedit, dispersit; He gave it, and then he dispersed it, to the poor, in such sort, that he did as it were study how to disperse it to all sorts of poor, even as many kinds of poor, as he could devise and find sit to receive it, learned, old men, widows, children and prisoners, and the like.  
And this goodness whither we understand it plainly, as the Intention of the heart, that ●oth the good▪ and the works of the hand, that distributes and divides it: or whither we understand it, as some do, that there is Beneficentia in ijs quae dantur; beneficence in those ●●●ngs that are given: and Communicatio in ijs quae servantur; Communication 〈◊〉 those things that we give not, because in these times, Omnia erant communia, 〈◊〉 things were in common, and so they did communicate even those things which ●●ey did not communicate and distribute: This goodness I say, hath two properties of true goodness: First it is diffusivum sui; diffusive of itself, it imparts itself to ●s many as it can, it heaps not all upon one, as those do that rob all others, that they may enrich their heir: Secondly it is unitivum Deo, et proximo; it is unitive, and unites us to God, for whose sake we do it, and to our Neighbour to whom we do it.  
And surely as in civil States, Quid leges sine moribus vanae proficiant? what will the best laws profit us, if there be no obedience, no manners? are they not altogether vain, of less force than Spider's webs? and in Christianity, Quid fides sine operibus? what will faith and knowledge profit us, if it fructify not in life and works? what can Devotion and justice profit, if Alms follow not? He that will send an Embassage to GOD, that shall surely speed, he must send sighs from his heart, tears from his eyes, prayers from his mouth, and also alms from his hands, and they will prove of that force, that GOD cannot deny them.  
And if we will take with us the resolution of the learned, out of the form of the last judgement, it will amount to thus much; that not only Peccata commissionis, sins of commission or sins committed will condemn us, but also Peccata omissionis, sins of omission, or omission of doing good, as not feeding and clothing the poor, will cast us into hell: and auferre aliena & non dare sua, to take other men's goods from them, either by force or fraud; and not to give our own to the poor, both are damnable, though not in same degree. And therefore our Saviour's counsel is well worth the learning (Luke XVl.) Make you friends of unrighteous Mammon, that when you shall fail, they may receive you into everlasting Tabernacles. And these external gifts they are the viaticum, or viands to carry us to heaven: for though Non hîc Coelum, heaven be not here in this life; yet Hîc quaeritur Coelum, here in this life heaven is to be sought, and here it is either found or lost: So then, shall we fast from meat, and not from sin? shall we pray, and rob the poor? shall our tongue praise charity, and our hands spoil those that need our charity? God forbidden.  
And now, most glorious Bounty, and Communication, and Distribution, what shall I say of thee? but that thou art Vita Sanctorum; the very life, and joy, and delight of all Saints: and when Saints must leave this life, and all things else leave them, and they leave 〈…〉 y●t thou leavest them not, but art Comes defanctorum, the unseparable companion of the dying. For of all that a man hath, there is nothing that shall accompany him to the Tribunal of the great judge ●f the quick and the dead, but Peccata et 〈◊〉 opera, Sins and good work●: and then it will appear, that the voice of a few good works, done ●or Christ's 〈◊〉, will speak lowde● and plead harder, and more effectually for us, than all our glorious words and professions.  
〈…〉 ●o●ng good and distributing, is not only profitable, but admirable also. 〈…〉 and wants of others, itself is bettered; and it becomes beautiful, ●span; it is enriched by others poverty, by 〈…〉 strong; the hearing of burdens a●●olls and lifts it up: and therein of all other it is happy, de spin●s colligit ●rvis; it does that, which Christ denies to be feisable, it gathers grapes of thorns, and sweetest consolation out of greatest miseries; and that which is contrary to all Nature, and Natural reason, ex agro sterilissimo pau●ertatis, messem copiosissimam ●lligit, ou● of the most barren field of poverty, it reaps the most plentiful harvest. And heerin are these two Virtues most to be admired: Misericordia miseriam ali●rum facit nostram, Mercy makes other men's miseries and calamities to be our own: and Charitas facit b●na nostr● proximorum, Charity makes our goods to be our Neighbour's.  
If a travailing man were heavy loaden, were it not a great and happy ease for him, if his fellow traveilor would bear part of his burden? And Divitiae, on us: Riches is a heavy load, it presses down many so much, that they are never able to climb up to heaven. What is then to be done? Da partem comiti: give thy companion (the poor man) a part with thee, thou shalt refresh him that is weary of his w●●ts, and thyself shalt run most lightly and nimbly to heaven gates.  
And now if thou wilt do as my Text teacheth (that is to do good, and distribute) yet take these few rules in thy way, they will make thee to make the more and better speed. First do it Voluntariè, willingly: not by compulsion, as if it were a grievous tax or cease: for GOD more regards thy affection, than thy gift; the widowes two mites more than great heaps of treasure: and why? GOD is Ponderator spirituum, non panis aut monetae: GOD is a weigher of spirits, rather than of bread and money. 2. Do it hilariter, cheerfully: for thou well knowest what GOD loves most that is, a cheerful giver. He doth not respect Quid, what it is that thou givest but Ex Quanto, the cheerful heart it comes from. 3. Do it Affabili●er, with kind words and fair language: Not of a weariness to be rid of a beggar, as the unjust judge righted the importunate widow; but out of compassion to relieve him. And certainly, when there is Pietas in re, Compassion and piety in the deed, non sit in verbis contumelia: though thou give him good counsel, yet load him not with reproaches and contumelies; upbraid him not with his wants or diseases; for GOD might have turned the tables, and made him as rich as Abraham, and thee as poor & infirm as job or Lazarus. 4. Do it Festinanter, speedily: for Blessed is he that considers the poor and needy, and prevents his petition: For, this is indeed to give twice, to give quickly; to have his money or his bread prepared and ready at his hand, as more ready to give than they to ask: And this is indeed Quaerere pauperes, quibus benefacias, to seek and search for poor, to whom thou mayst do good: and know withal that Abraham's speed to entertain CHRIST, and his Angels, made sinum Abrahae receptaculum Lazari: Abraham's bosom to be the receptacle and place of Rest to Lazarus, as well as Lazarus' patience advanced him to Abraham's bosom. And 5. Do it Humiliter, in all humility: Vt eluas peccatum, non ut corrumpas judicem: to Redeem thine own sins by thine Alms, as Daniel said to Nebuchodonozor; but not to corrupt thy judge, that thou mayst sinne more freely, more securely. For, GOD is like to hear the loudest cry: and it may be the cry of thy sin, may decry or cry down thine Alms; and the scale of sin may make thine Alms to be found too light.  
Again, take I beseech you these things into your consideration. First, Quis petit? Who it is, that asks an Alms of thee. Thou takest it to be the poor man, but thou mistakest it: It is Deus in paupere, & Christus in paupere: GOD thy Creator, and Christ thy Redeemer in the poor man: and dost thou hoard up for thy wife, or thy child, or thy servant, that will spend it in riot; Et negas Creatori, vel Redemptori, and dost thou deny to GOD thy Creator, and Christ thy Redeemer, that bought thee with His own blood and life?  
Secondly, Quid petit? what it is that he doth ask: in short, Suum non tuum: He asks not thine, thou hast only the use, and dispose of it, but he asks his own, and what hast thou, that thou hast not received, even to thyself, thy soul, and thy body, all the gifts of Nature, and all the gifts of grace? And when all is said, this is indeed all, Da quod dedi: give me that I first gave thee, a fruit of mine own tree; I bestowed it on thee: Da et Reddam, give me but some crumms, some drops out of thy heap, out of thy fountain, I will repay it 〈…〉 debtor er●; give me any part, I will 〈…〉 to thee upon my 〈◊〉 promise, to repay it in heaven.  
〈…〉 Ad Quid, To what 〈◊〉 doth GOD ask thee by the poor man? to 〈◊〉 himself? No: 〈…〉 borrow of thee; and be assured, he 〈…〉 paymaster, he will restore to the● a● hundred fold. And wilt thou lend to a 〈…〉 for ten or right in the ●●●dred; Et Deo non accommodas, and wilt thou 〈…〉 to thy Creator and 〈◊〉, who will give an everlasting weight of glory for thy crumbs and 〈◊〉  
And fourthly, 〈…〉, qui petit; what will he give thee, that now begs of thee? For thy 〈◊〉 b●ead and meat, he will make thee partaker of the Feast of the Lamb; and 〈◊〉 drops of water, he will crown thee in the kingdom of glory: pro 〈…〉; torrens v●luptatis; for a cup of cold water (water the common element 〈…〉 water; that cost thee not the charge of fire to warm it) there is a 〈◊〉, ●ay a very sea of all pleasures provided for thee for all eternity.  
〈◊〉 good then and distribute: but do 〈◊〉 Manibus praprijs with thine own hands, if 〈◊〉 canst spare it not by other men● hands, which may die so one after thee, or else 〈◊〉 thy trust. Lucerna in manibus, non a tergo; hang not thy light at thy back, to shine after thy death, but carry it in thy hand; be Executor of thine own will. And do it Secreté; in secret, without a trumpet: The seed must be buried or harrowed under the earth, else it neither roots nor multiplies: which though perdi videtur, it seem to be lost, yet unless it be thus sowed and buried, reverà perditur, it will be lost indeed: And the more thou sowest the more thou shalt reap, for he that sows sparingly, shall reap sparingly.  

Pars II.  And now in the second place, mark the Caution; Nolite oblivisci: To do good, and to distribute forget not. Offer the sacrifice of praise daily: and if daily, it is likely enough to be remembered, because it is never forgotten, never omitted in the Church, whether thou art put, as to the School of Memory. This is but a lipp-labour, or at the most, but an heart-labour, it costs nothing but breath: but to give Alms, to do good, and to distribute, that costs more; it will put thee to the charge of bread, and water, and clothes, and the like, which is chargeable and burdensome. Any thing but our purses: No, that must not be left out neither: To do good and to distribute, to rob thine own back and thy belly, to feed the hungry and clothe the naked, Nolite oblivisci; forget not to add this Sacrifice of Alms, to that other of devotion and praise.  
And surely, I may call this the Chapter of Remembrances, or the Remembrancer's Chapter. In the second Verse: Memento hospitalitatis, forget not to be hospitable: Abraham entertained Angels, yea the Son of GOD, the Lord of Angels by his hospitality. In the third Verse: Memento vinctorum, & afflictorum laborantium; Remember those that are in bonds, and afflicted, being yourselves in bonds and adversity together with them: for, as CHRISTUS pascitur in ijs, so incarceratur; as CHRIST is fed in the poor, so he is imprisoned with them that are in bonds, and exiled with his exiled members, and condemned to the Ours with those that are chained in the Ours: and it is an impossibility to banish the Head from his members, in whom he lives, and they in him. In the eighth Verse: Memento Praepositorum, Remember your Governors, that have the Rule over you: you own much to them that have sown in you the Word of GOD, whose faith is a light or example to you. So here, To do good, and to distribute forget not. The rest are particulars, Hospitality to strangers, Visitation to prisoners, Comfort to the persecuted, and Sustentation to our spiritual Governors: but this is general and extends to all; strangers, prisoners, persecuted Governors, and all other men in need, in general; though with a precipuè, chief to the h●●shold of faith. For, every man is our neighbour, to whom charity is to be extended, b●t they are more nearly o●r neighbours, to whom we stand bound by a dou●●● obligation and fraternity, of Nature, and Grace.  
Why then is our Apostle so solititous, that we forget not this doing good and distributing? A man would think, the precept need not be so strictly urged and inculcated, and that in the negative which binds Semper & ad semper, and therefore never to be forgotten. The Moralist gives a good Rule, Homo in homine calamitoso misericors, meminit sui: That man that is merciful to a man in misery and calamity, remembers himself: he might have been in misery and need, as well as his afflicted neighbour, if GOD had so disposed. Is it such a matter, to be so much and so often inculcated? Can a man forget himself? or can any man think, that that which falls to another man, might not fall upon him? Equal in Nature and Grace, may also be equal in misery, if GOD will: Yes surely there is need; for, he that beheld his face in the glass, james 1.24. he went away, & statim oblitus est; straightway he forgetteth his own shape, his own spots and deformities, amends none of them, never thinks on them more, till he comes to the glass again: be the glass never so true, never so pure, even as pure as the Word of GOD itself, yet so often as he comes, so often he forgetts, therefore nothing is more needful than this not forgetting.  
And the truth is, most men are like to the young man, that said to our SAVIOUR CHRIST: All these things, the commandments of GOD, custodivi ab adolescentiae, 
Matt. 13.20.  have I kept from my youth: but yet he had not so strictly kept GOD 's commandments, but that withal, custodivit bona omnia à pauperibus; he had more strictly kept all his goods from the poor: and because he had great substance, and loved it greatly, he had need to be remembered with Nolite oblivisci, Forget not to do good, and distribute: for he was Custos pecuniae, potius quam praecepti; he was a keeper, but a keeper of money; and no keeper, but a breaker of the commandments.  
The Rich man, and all his followers, Luke 16. have need of this, Forget not: He saw Lazarus full of sores, from the crown of the head, to the sole of the foot, and the very sight of him, was conflatorium pietatis; the very bellowes and Anvil of compassion: and he lay at his gate, he could neither go in, nor out, but he must look upon him, yet obliviscitur quod vidit; he forgot him that he saw, and could not choose but see him: Nay he saw the dogs more merciful in licking his sores then himself was, in curing or feeding him: and therefore non accipit guttam aquae, he received not one drop of water to cool his tongue. (He was a great, but a most miserable professor, and therefore his tongue was most tormented, because therein consisted all his Religion.) And the reason is, because Non dedit micam panis, he would not give him so much as he gave his dogs, not one crumb of bread.  
There be some that say, Matt. 25.37.44. Quando Te vidimus esurientem, nudum & c? When did we see thee hungry or naked? peradventure they never saw him, in his own person, in capite, as a particular man, the Head; but they could not but see him, in membris; in his members, the poor: Vident pauperem, but CHRISTUM in paupere non vident; they saw the poor man, but CHRIST they saw not in the poor man: Heer is great need of this Nolite oblivisci, Forget not, to put them in mind, that they flatter not themselves with this ambiguity. Te & Te totum: they see not the man JESUS, the Head alone, but they cannot choose but see whole CHRIST, that is CHRIST the Head, and the poor His members.  
There is one, and I would there were but one, that received a talon and hid it in a napkin under the earth: he was worthy to hear Serve nequam, Evil servant: 
Matt. 25.18.27.  For he knew his Master's will, that gave his talents to receive them with increase; his memory failed and had need to be rubbed with oblitus tradere usurarijs; he forgot that which he did not forget; he forgot not to take usury for his money, and use upon use, but he forgot the true and lawful usury to give it to the poor, and so to lend it to the Lord, who would surely have paid both principal and interest also; both the substantial reward of eternal life, and also the accidental degree and measure of glory.  
How many are there that forget the Preacher's precept, Cast thy bread upon the waters? How many are there that say My barns are too little, 
Eccles. 11.1. Luk. 12.  I will pull them down and build bigger? who have been at the School of forgetfulness, and do not remember, Quod ventres pauperum capiunt, quod horrea non capiunt; that the bellies of the poor are 〈◊〉 then the greatest barns, and 〈◊〉 receive and consume all that which the greatest ba●●es cannot hold; yea the poor do so multiply, that the rich are not able to feed them. 
Luk. 12.18.19,  The foolish Rich man said in the Gospel▪ Soule thou hast much goods laid up in store for many years: but when he said so, he had not many hours to reckon, to eat and drink and take his pleasure. Malè recondita, meliùs erogata; they were ill laid up, they had been much better distributed and scattered abroad. It may be they may pass all the degrees of compassion. Malè parta; ill gotten by oppression, and fraud, and Rapine: And 〈◊〉 detenta, worse kept and detained; that which is ill gotten may be worse kept, and so that is, that is scraped and extorted from all others, is denied to all others, and most of all to himself, and GOD, and CHRIST: And Pessimè erogata expended ●orst of all, in ryott and excess, in pride and vanity, in cruelty and rebellion 〈◊〉 denying maintenance to the King and Country, or to the poor.  
But howsoever ill gotten, worse imprisoned and debarred the light of the Sun: and worst of all so spent, that with them, the soul, and life, and heaven itself is spent and lost: yet the truth is, they are then best kept, when they are well expended, and never better, then on the poor afflicted members of CHRIST, then in buying of heaven. But if you will make a true conjunction indeed, they are then been recondita, when been erogata; well stored and laid up, when they are well laid out. Reconde in sinu pauperum; The best house to lay them up, is to put them into the box and bosom of the poor: for, that indeed is the safest and surest Treasury, safer than the Temple itself, the living Temples of GOD: A Treasury Sine fure, sine verme; without thief without worm; whatsoever is put there, defertur Deo; the poor man will carry it to GOD, out of whose hands it can never be taken.  
And, this is indeed the Art of Arts. Not the gold-making juggling art, which under the name of gold-making, is the consumer of gold: but the Art of turning earth into heaven, and earthly alms into celestial riches; dando, coelestes fiunt, these transitory earthly things procure us the unspeakable riches and treasures of heaven. And now consider, 
Acts 11.  Cornelius' Alms and prayers ascended as a memorial to GOD, and procured the great grace of the knowledge of CHRIST, and the gift of the Holy Ghost: And Dortas' alms obtained her Resurrection to life: GOD remembered them both, and shall we forget to do good and distribute our alms, which have that force, that GOD will never forget them?  

Pars III.  GOD cannot forget them, if we do remember and perform them: Nay GOD holds them at a great rate, he accepts them as sacrifices, and such sacrifices as both pacify and please him. Talibus sacrificijs, with such sacrifices God is pleased; talibus, with these of Praise and Alms; and with all those that are like, or of the same nature with these. Not with the sacrifices of Nature and Moses' Law: such are both Mortua, and mortifera; dead in themselves, and mortiferous and deadly to all that shall use them: These had their time, and were accepted as types and figures, of the true sacrifice of CHRIST upon the Cross, in whom all sacrifices were accepted; In which they were partakers of CHRIST, and did eat the same spiritual meat, and drink the same spiritual drink, that we now eat and drink by faith, and the Rock that followed them was CHRIST.  
No more then to do with the sacrifice pecoris trucidati, of the slain beasts; that is past: but cordie contriti, with the sacrifice of a broken and contrite heart: that was from the beginning; and so shall continue acceptable to God even to the end: the spiritual sacrifice, or the sacrifice of the soul and spirit, that is it, which God ever accepted in the sacrifice of his Son CHRIST, even from the first Adam, to the last Son of Adam, the last man that shall live at the last day. And God hath been and is weary of carnal and external sacrifice, and neglected yea rejected it, for default and want of the in●ard sacrifice, but of this inward and spiritual sacrifice God will never be wearied with it.  
In vocal prayer and fasting, and outward Alms, and the like, there may be Nimium, 〈◊〉 much; but of inward prayer and fasting from sin, and compassion and mercy, there can never be nimium, too much; nay not satis, not enough; for GOD calls for all, and all we are not able to perform which we owe. So then, the sacrificia must be talia: such sacrifices, that is, spiritual.  
And they be sacrificia, in the plural number, sacrifices: the sacrifice representative, or memorial of CHRIST 's sacrifice, the Eucharist, which is truly the sacrifice of praise; and the daily sacrifice of ourselves our souls and bodies in devotion and adoration to GOD. And the sacrifice of Mercy and Alms (both here recorded) these be the sacrifices here mentioned that please GOD: and all others not here mentioned, that are included in the talibus: in such like sacrifices, GOD is pleased.  
And be the number of them as great as any man please to make them, yet because they are all reducible to three, I will comprise them in the number of three. First, Sacrificium cordis contriti, the sacrifice of the contrite and broken heart, as before, which we tender to GOD in our Repentance, and sighs and tears for our sins. The second, Sacrificium cordis grati, the sacrifice of the thankful heart; in praise and thanksgiving to GOD, called here, the sacrifice of praise. The third, Sacrificium cordis pij, the sacrifice of a pious and merciful heart, in compassion and works of Mercy, and Almsdeeds, called here, doing good and distributing.  
All these, and every one of these, which are indeed but the variations, or divers affections of one and the same heart, they are the talia sacrificia: such sacrifices which GOD accepts. S. Bernard was a skilful confectioner, he made three rare and most odoriferous Ointments of them, most pleasing unto GOD himself: The first, Vnguentum contritionis, the ointment of Contrition, made of the sighs of the heart, and the tears of the eyes, the confession and prayers of the tongue, the revenge, the judgement, and execution done upon our own souls, for our sins: And this compunction of heart, though it be all made of bitter and sharp poignant ingredients, yet the more sour it is, the sweeter and more welcome it is to GOD. The second is Vnguentum Pietatis: the ointment of Piety and compassion, made up of the miseries and the wants of the poor; wherein the greater is the misery, the greater is the mercy; and the more fellow-feeling and compassion of the pressures of the poor, the more odoriferous is this sacrifice to pacify GOD 's wrath. The third is Vnguentum devotionis, the ointment of Devotion, which spends itself in praise and thanksgiving, by the remembrance of his manifold blessings and graces; which cannot but be acceptable to GOD, because though praise and glory be nothing unto GOD, who cannot be increased by the breath of a mortal man; yet because it is all the Rent and tribute that man can render to his GOD, whereof to rob God is the greatest sacrilege, it is an ointment most welcome to God; the rather, because man ever did himself the most hurt, when he kept glory back from God and ascribed it to himself. In the LI. Psalm, The Ointment of Contrition is accepted of God, with a Non dispicies: the sacrifice of the broken and contrite heart, God will not despise. The Ointment of compassion in this place, is accepted of God, with delectatur Deus: with such sacrifices God is pleased. The Ointment of Praise goes somewhat higher with an Honorificat me: he that offers me praise he honoureth me, Psal. L. So the contrite heart, the merciful heart, and the thankful heart; Talibus sacrificijs, with such sacrifices God is pleased: all of these together, and every one of these severally, and all others like unto these, they do pacify, and please, and delight God himself.  
Placatur or conciliatur, God is pacified or reconciled, as some read: Delectatur, 
Pars FOUR  God is pleased or delighted. Hilarescit, or pulchrescit, God is cheered or looks upon us with a serene or pleased countenance: But the Vulgar will have it Promeretur Deus, God is promerited, in favour of merits. I will not much stand upon the word; be it promeretur, in the Father's sense, in which, merit is via obtinendi, the way and means of obtaining, the matter is not great.  
But the word in the proper sense, signifies no more but this, that God is pleased, or at most pacified with such sacrifices: and this is remarkable, that the same word, Heb. XI.VI. signifies only, God is well pleased, when it is spoken of faith. For, without faith it is impossible to please God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be Promeriti, as if works were more meritorious than faith: when all the merits of works proceeds from grace and faith, as the goodness of the fruit is from the root, and the sap thereof. And so, God may be both pacified and pleased, and yet no merit in us, but acceptation in God: for the best works and sacrifices and righteousness in man, are so fare from true merit, out of any dignity, or condignity of the work, that they cannot stand before God without mercy and grace. The best and most laudable life of the best man, hath a Vae, or We, lying upon it, Si sine misericordiâ discutiatur, if it come to be discussed without mercy: and in the district judgement of God, no man, no not the man after God's own heart dares enter, but prays against it, Ne intres injudicium cum servo tuo, Enter not into judgement with thy servant O Lord (Psalm CXLIV. III.) and why? For, no fl●sh is righteous in thy sight: no fl●sh, no man righteous or justified, then surely no ●●ue merit.  
Brass or copper money may be made currant by the King's Proclamation, but still it is but brass and copper, and wants of the true value of gold and silver: and good works, and to do good and distribute, may go for current, by God's promise, and receive a reward out of justice, but justice with mercy: for, there is justitia in reddendo, justice in giving the Crown according to his promise: but there is Misericordia in promittendo, Mercy that triumpheth over justice, in promising to give an infinite reward, to a finite work, as heaven for a Cup of cold water, or bread, or drink or clothes and the like: and between the kingdom of heaven, and the crown of glory, and eternal life, which is infinite, and a few crumbs or drops, or rags, which are scant so much as finite, there is no equality. Inter finitum, et i●finitum nulla est proportio: there is no proportion between that which is finite, and that which is infinite. So that as much as infinite doth exceed that which is finite, so much do God's infinite rewards, exceed the best finite works, of the best men. And the Rule of the School in this is true: God punishes citra condignum, less than we deserve; so there is mercy in God's justice and punishments: and God rewards ultra meritum, beyond our merit or desert; and so eternal life is the grace and free gift of God.  
Insomuch that we may thus resolve: First, Non tenetur Deus: God is not bound to give us any reward for any dignity or worthiness of our works. Secondly, Non Meremur nos, we deserve nothing, but are unprofitable servants, and our best works are unperfect, and fall short of that perfection that Law and justice do require. And thirdly, Non deerit tamen Deus: though God be not bound, and man merits not, yet God never failed any man, that did do any good work, but he was sure of his reward. For, though we be bound to good works ex debito, of duty: God commands them, and requires an account of them: yet God is not bound to reward them ex debi●o, out of any debt owing to us for them; but only ex pacto, out of his promise, and agreement. For, eternal life is not a reward which man may exact and require in justice at God's hands, for his labour and hire; but it is His free gift: and therefore he calleth it not tuum, thine, but Meum, mine own, May I not do what I list with mine own?  
What is the reason the Prophett saith (Psal. LXXI. XVI.) O Lord Memorabor justitiae tuae solius, I will remember thy righteousness only, but because there is no other righteousness worth the remembering, but only thy righteousness only: that righteousness that is à Domino, 
Esa. 64.6.  inherent in us by sanctification of the gifts and graces of the Lord, is not worth remembrance, for it is a defiled cloth, and dung in itself; and were it never so good, God hath no need of it; nay being offered to God, he is nothing increased by it. If thou do all good works, Deus meuses, et bonorum meorum non indiges: Thou art my God (saith David Psal. XVII. TWO.) my goods, and therein are his good works also, are nothing to thee: God is not increased or enriched by them. If thou do commit all manner of sins with all manner of greediness, thou canst not defile God, nor take any thing from him; thy evil cannot decrease or diminish him. But it is justitia in Domino, Righteousness in the Lord (that is) Christ's righteousness communicated, or imputed to us; for Christ is made to us wisdom from God, and justice, 
1. Cor. 1.  or righteousness and sanctification and redemption, and he doth not say, fecit nos, he made us righteous in the concrete; but factus est nobis, he was made righteousness to us in the abstract, because he communicates his righteousness to us and thereby covers our nakedness, as jacob clothed in his elder Brother's garments received the blessing. And therefore the name of the Son of GOD is JEHOVAH justitia nostra, The LORD our righteousness.  
Besides, no man is accepted or well pleasing to GOD for his work's sake, 
jer. 23.6.  but rather the work is accepted for the workeman's sake: as GOD first Respexit Abelem, he respected or accepted of Abel's person; and then follows et sacrificium ejus, and then his sacrifice: For, GOD cares not for Abel's lamb, but because Abel the lamb offered it; his heart and willing readiness to offer a lamb, was pleasing and he accepted the sacrifice. As in the Father of the faithful, GOD could not accept the sacrifice of Isaac, because he was not sacrificed facto, sed voto or voluntate; not in deed, but only in vow, and will and purpose: in him, Voluntas reputatur pro facto, his will was accepted for the sacrifice.  
And in Cain's sacrifice, God made no difference between the lamb and the sheaf of corn, both which were after commanded equally in the Law, and the Panes propositionis were ever joined with a lamb. The difference was, he offered his ears of corn, but not himself: and therefore the words be, Ad Cain vero, et ad munera ejus non respexit, But to Cain and to his offering God had not respect: he accepted not his person, and therefore he regarded not his sacrifice. And therefore the Ancient say: 
Rupert. in Gen. Lib. 4. C. 2.  That either of them offered parem cultu et religione hostiam, an equal sacrifice in respect of Religion, and the worship of God: Sed non rectè uterque divisit: Cain made an ill division, he offered the fruits of the earth to God; Cor retinuit sibi, seipsum non obtulit; he reserved his heart to himself, and he offered not himself to God: but Abel first offered himself to God, and then his lamb.  
And so Saint Paul's words are true; Abel offered a greater sacrifice to God then Cain. Greater first, Quia hostia copiosior; because he offered a double sacrifice, himself and his lamb: but Cain only offered his corn. Secondly, Quia excellentior: he offered a more excellent sacrifice, better chosen, because de adipibus, of the fattest, and best of the flock: Cain carelessly took that came first to hand; de fructibus, of the fruit, and no more. Thirdly, Quia ex fide: by faith he offered it; and that faith justified him and his sacrifice, because he believed in the Seed of the Woman, that should bruise the serpent's head. And so it is true, Dignitas operantis, the faith and piety of the sacrificer, and worker, dignitatem confert operi, conferrs all the worth to the work. For if an Heathen or Turk do the same work of Alms or mercy that the faithful Christian doth, it shall pass without all regard; whereas the faithful heart and person makes the work of the hand acceptable to the LORD.  
So then, sacrifices of goodness and Alms or distribution there must be, they are necessary to Salvation in them that have time and opportunity and means: and therefore sufficit ad paenam meritis career, It is sufficient to punish us, if we want good works. But there can be no trust or confidence placed in them; for, they are unperfect and defective, and therefore merit nothing at God's hands out of justice, but only are accepted out of God's mercy, and the infinite Merit of CHRIST, which is equal to his Person that is infinite, as he is the eternal Son of God: and therefore, Sufficit ad praemium, de meritis non praesumere; the greatest part of the dignity of the best works, of the best men, is to renounce all trust and confidence in ourselves, and our best works, and to repose all our hope in the mercy and merits of CHRIST.  
Now to return to the use of the word [Promeretur:] in Antiquity, I remember, Saint Cyprian useth it not for the dignity and merit of the best work, but only for the way or means of obtaining. For, reading that place of Saint Paul, I. Tim. I. XIII. [But I obtained mercy because I did it ignorantly in unbelief:] he reads it thus: Sed Misericordiam merui: But I merited Mercy: what was Merui, in 〈◊〉 Cyprian's sense, 
Epist 73● N. ●. 1.  but I obtained mercy, and so the Vulgar reads that place.  
Ag●ine, speaking of those that were baptised, and signed in the forehead with the ●●gne of the Cross, he saith of Ozius the leper, that he was maculated with leprosy, in that part of his body in which they are signed, qui Dominum promerentur, which 〈◊〉 the Lord; so would our Rhemists read it: But the true understanding is, they that promerited the Lord, that is, they that enter covenant with the Lord in Baptism (De unitate Ecclesiae, Num. 16.) And I presume, rather the keeping the Covenant; then the entering should be meritorious, if there be any merit at all.  
And Saint A●g●stine (De gratiâ & libero arbitrio, Cap. 5. & 6.) speaking of Saint Paul, saith, Me●itum fuit in Paulo, sed malum; In Paul, there was merit, but evil merit, when he persecuted the Church, and received good for it. And after; Let us return to the Apostle, whom we find without any good merits (Sine ullis bonis 〈◊〉, imo cum multis malis meritis) yea with many evil merits, to have obtai●●● the grace of GOD: and then he adds, Vt post bona merita consequatur coronam, 〈◊〉 post mala merita consecutus est gratiam; that after his good merits obtained the crown, who after his evil merits had obtained grace. 1. Here, first it is plain, merit is joined in both, with obtaining. 2. Again, Merits are good, and Merits are bad: the word is common to both. 3. Merit signifies in Saint Augustine's sense, no dignity of work, but only a means of obtaining. For, it is impossible, that evil merit (that is, sin) out of the dignity of the work should merit grace; and by the same proportion and form of speech, it is as impossible, that the dignity of the work should merit a crown; since Saint Augustine in the same place doth say, There would be none unto whom GOD the just judge, redderet coronam; should render a crown, unless first, as a merciful Father, donâsset gratiam, He had given His grace: And then He adds Dona sua coronat Deus, non merita tua; GOD crownes not thy merit, but His own gifts: His reason is, for, if they be such (that is thine) they are evil, and if they be evil, GOD crownes them not; if they be good, they are GOD 's gifts, and he crownes them not as thy merits, but as his own gifts. Cap. 7.  
But I have troubled you too long with this Schoole-doctrine and pulpit-divinitie of magnifying man's merits, before men, since their death-bed-divinitie recants it all; and then, they are all forced, learned and ignorant, utterly to renounce it, and put all their trust in CHRIST 's mercy and merits, as their sure Anchor-head: Of which I have only this to say; that merit may have some place in their science, but their own consciences, unless they be seared, tells them, there is no true merit, but CHRIST 's only.  
I have now done with my Text: 
Applicatio.  and now I apply myself and my Text to the present Text, that lies before us: Vir nec silendus, nec dicendus sine curâ, A man whose worth may not be passed over in silence, whom all ages with us may celebrate and admite; nor to be spoken of without great care and study: Of whom I can say nothing, but his worth and virtues will fare exceed all men's words. Hear I desire neither the tongue of man, nor Angels: if it were lawful, I should wish no other but his own tongue and pen, Ipse, ipse quem loquar, loquatur: let him speak of himself, none so fit as himself was, of whom I am to speak this day. Et jam loquitur, And he now speaks: He speaks in his learned Works and Sermons, and he speaks in his life and works of mercy, and he speaks in his death: And what he taught in his life and works, he taught and expressed in his death. He is the great Actor and performer, I but the poor crier, Vox clamantis, He was the Vox clamans: he was the loud and great crying Voice, I am but the poor Echo: and it is well with me, if as an Echo, of his large and learned books and works, I only repeat a few of the last words.  
No man can blame me, if I commend him at his death, whose whole life was every way commendable: justus sine mendacio candour, apud bonos crimini non est; Just commendation without flattery, is no fault in the opinion of the best men: And the ancient custom of the Church, did celebrate the memories of holy men, to the praise of GOD that gave such eminent graces to them, and to stir up others by their example to the Imitation of their virtues.  
I speak my knowledge of him in many things: I loved, and honoured him for above thirty year's space. I loved him I confess, but yet judicio meo non obstat Amor, qui ex judicio natus est; My love doth not blind or outsway my judgement, because it proceeded from judgement. Of whom what can I say less, then that he was, vitâ innocentissimus, Ingenio florentissimus, & proposito sanctissimus: In his life most innocent, in his knowledge and learning most flourishing and eminent, and in his purpose and life most holy and devout: whose carriage was so happy, Quem nemo vituperat, nisi etiam laudet; no man could ever discommend him, but will he nill he, he must withal commend him. And no man's words were ever able to disgrace him: Vera, necesse est, benedicat; falsam vita morésque superant: They that spoke truth of him, could not but speak well of him; and if they spoke falsely of him, his life and manners did confute them.  
And if this Text were ever fully applied in any, I presume it was in him; for, he was totus in his sacrificijs; he wholly spent himself, and his studies, and estate in these sacrifices, in prayer and the praise of GOD, and compassion and works of charity, as if he had minded nothing else, all his life long, but this, to offer himself, his soul and body, a contrite and broken heart, a pitiful and compassionate heart, and a thankful and grateful heart, a living sacrifice, holy and acceptable to GOD, by JESUS CHRIST, which is our reasonable service of Him.  
He was borne in this City of LONDON, of honest and godly Parents; who besides his breeding in learning, left him a sufficient patrimony, and inheritance, which is descended to his heir, at Rawreth in Essex. It is true: Senum vita composita, the lives of old men, many times are orderly and well composed and disposed, and stayed; whereas in youth, many things that are in true judgement not altogether decent, are not so indecent in them, but that they well enough become their younger years: In this, he was happy, Hujus vita composita à pueritiâ, His life was well composed and ordered even from his childhood. I may well say of him, as the Prophet doth; Bonum est portare jugum Domini ab Adolescentiâ: herein was his happiness, that he took up, and did stoutly bear the yoke of the Lord even from his youth.  
In his tenderest years, he shown such readiness and sharpness of wit and capacity, that his teachers and Masters foresaw in him, that he would prove Lumen literarum & literatorum: The burning and shining Candle of all learning and learned men. And therefore, those two first Masters, that had the care of the first elements of his learning (Master Ward of Ratcliff, and M●ster Mulcaster of the Merchant-Taylor's School) contended for him, who should have the honour of his breeding, that afrer became the honour of their Schools, and all learning. Master Ward first obtained of his parents, that he should not be a prentice: and at length Master Mulcaster got him to his school: And from this time, perit omne tempus, quod studijs non impenditur, he accounted all that time lost, that he spent not in his studies; wherein in learning he outstripped all his aequals; and his indefatigable industry, had almost outstripped himself: He studied so hard when others played, that if his Parents and Masters had not forced him to play with them also, all the play had been marred. His late studying by candle, and early rising at four in the morning, procured him envy among his aequals, yea with the Ushers also, because he called them up too soon: Not like to our modern scholars, qui nondum hesternam edormiverunt crapulam; who at seven and eight of the clock, have their heads ad stomaches aching, because they have not yet slept out their last night's surfeits and fullness.  
Their pains and care, he so carefully remembered all his life long, that he studied always how to do good to them and theirs. In which gratefulness he promoted Doctor Ward to the Parsonage of Waltham: and ever loved and honoured his Master Mul●aster during his life, and was a continual helper to him, and his Son Peter Mulcaster, to whom he gave a legacy of twenty pound by his Will: And as if he had made Master Mulcaster his Tutor or superviser, he placed his picture over the door of his Study: whereas in all the rest of the house, you could scantly see a picture.  
From Master Mulcaster he went to Cambridge, to Pembroke Hall, and was there admitted one of Doctor Watts Scholars: a notable Grammarian, well entered in the Latin●, Greek, and Hebrew tongues, and likewise in Geometry, and some of the Mathematics: and after a Fellow there, in which he passed over all Degrees and Places in such sort, Vt majoribus semper dignus haberetur; he ever seemed worthy of higher and greater Places, and would in the end attain the highest: Virtutes enim ejus maturae erant; For his abilities and virtues were mature, and ripe for greater employments.  
And in this he owed little to his Tutors, but most to his own pains and study. In which, give me leave to remember one thing which he hath often lamented himself to me and others, that he never could find a fit opportunity to show his thankfulness to Doctors Watts, his Patron, nor to any of his posterity: Yet he did not utterly forget him in his Will, having ordered that the two Féllowships to be founded by him in Pembroke hall, should always be chosen and filled, out of the Scholars of Doctor Watt's foundation, if they were found fit, of which himself had been one.  
Being in holy Orders, he attended the Noble and zealous Henry Earl of Huntingdon, Precedent of York, and was employed by him in often preaching, and conference with Recusants, both of the Clergy, and Laity; In which, GOD so blest his endeavours, that he converted some of the Priests, and many of the Laity with great success; bringing many to the Church, and seldom losing his labour; none ever converting so many as he did.  
After this, Master Secretary Walsingham takes notice of him, and obtained him of the Earl, intending his preferment, in which he would never permit him to take any Countrey-benefice, lest he and his great learning should be buried in a Countrey-Church. His intent was to make him Reader of Controversies in Cambridge, and for his maintenance he assigned to him (as I am informed) the Lease of the Parsonage of Alton in Hampshire, which after his death he returned to his Lady, which she never knew, or thought of.  
After this, he obtained the Vicarage of Saint Giles without Cre●plegate, London, and a Prebend Residentiarie's place in Paul's, and was chosen Master of Pembroke Hall; and afterward was advanced to the deanery of Westminster: and all this without all ambition or suit of his own: GOD turning the hearts of his friends to promote him for his great worth.  
When he took the degree of D. D. in Cambridge, one of his questions was, that Decimae debentur jure divino: which he betrayed not, as some have done, but made it good by Scriptures, and divine and natural reason, as will appear to the Reader, when that, among other of his Works, shall enrich the English Church, with a happy treasure of learning.  
He was, as all our English world well knows, a singular Preacher, and a most famous Writer. He was so singular a Preacher and so profound a Writer, that you will doubt in which he did excel: whose weapons in the mouths of the adversary proved as stones in the teeth of dogs; while they thought to withstand or answer them, they bit the stones and broke their own teeth: and so it is true of him, Responsa ejus sine responsionibus, His answers were answerless: Never durst any Romanist answer him; as their common use is, that which they cannot answer and confute, they slight it, and let it pass without any answer at all.  
His admirable knowledge in the learned tongues, Latin, Greek, Hebrew, Chaldee, Syriack, Arabic, besides other modern Tongues to the number of fifteen (as I am informed) was such and so rare, that he may well be ranked in the first place, to be one of the rarest Linguists in Christendom; In which, he was so perfect and absolute, both for Grammar and profound knowledge therein, that he was so perfect in the Grammar and Criticisms of them, as if he had utterly neglected the matter itself; and yet he was so exquisite and sound in the matter and learning of these Tongues, as if he had never regarded the Grammar.  
Scientia magna, Memoria major, judicium maximum: his Knowledge was great and rare, his Memory greater, and his judgement profoundest and greatest of all; and over and above all these, Industria infinita, his pains and industry was infinite: For, in the things, the world hath seen, he used no man to read for him; as those great Clarks, Bellarmine, and other's fashion is, to employ whole Colleges and Societies to study and read for them, and so furnish them; he only used an Amanuensis, to transcribe that, which himself had first written with his own hand.  
So that now I may propose him, Vt exemplum sine exemplo maximum, as a great Example exampleless: Nec ante eum, quem ille imitaretur; nec post eum, qui eum imitari et assequi possit, inventus est: There was none before him, whom the did imitate, nor none will come after him, that will easily overtake him: Insomuch that his great gifts may well be taken, a little to cloud and overshadow and obscure all men of his Age and Order: and surely the fame of this singular Bishop will become such a light to all posterity, Vt nec bona eorum, nec mala latere patietur, it will not suffer neither their good, nor their evil to lie hid.  
Was his fame great? Major inventus est, He was ever found to be greater, than fame made him. In which as he was a wonderful Mirror of learning and learned men, so he was a singular Lover and encourager of learning and learned men: which appeared in his liberality & bounty to Master Causabon, Master Cluverius, Master Vossius, Master Grotius, Master Erpenius, whom he attempted with the offer of a very large stipend, out of his own purse, to draw into England, to have read and taught the Oriental tongues here: even as one well said, 0mnes quod in se amant, in alijs venerantur: those gifts and knowledges, which he loved in himself, he honoured and rewarded in others.  
When the Bishoprics of Elye and Sali●bury were void, and some things were to be pared from them, some overture being made to him to take them, he refused them utterly: If it please you to give me leave, I will make his answer for him; Nolo Episcopari, quia nolo alienare, I will not be made a Bishop, because I will not alienate Bishop's lands.  
After this, by some persuasion he accepted of Chichester; yet with some fear of the burden: and after that, of Elie; and last of this of Winchester; whence GOD hath translated him to heaven: in which he freed himself and his Successor of a pension of four hundred pound Per annum, which many of his Predecessors had paid. He was Almoner, Deane of the Chapel, and a Privy Connsaylor to King JAMES, and King CHARLES: In which he spoke and meddled little in Civil and temporal affairs, being out of his profession and element: but in causes that any way concerned the Church and his Calling, he spoke fully and home to the purpose; that he made all know, that he understood and could speak, when it concerned him, as by those few speeches which are preserved, you may judge, ex ungue leonem, a wise man by his words and deeds.  
And herein he was like the Ark of GOD: all places where it rested, were blessed by the presence of GOD in it; so, whersoever he came and lived, they all tasted, and were bettered by his providence and goodness. Saint Giles was reduced to him by a Rate toward the better maintenance of the place, and the house repaired. He found nothing in the Treasury in Pembroke Hall; he left in it, in ready money a thousand pound. Being Prebend Residentiary in Paul's, he built the House in Creed-lane, belonging to his Prebend, and recovered it to the Church. He repaired the Deane's lodging in Westminster. When he came to Chichester, he repaired the Palace there, and the house in Aldingbourne. At Elye, he spent in Reparation of Elye-house in Holborn, of Ely-Palace, at Downham, and Wisbich Castle two thousand pound. At Winchester-house, at Farneham, at Waltham, and Wolvesey, likewise two thousand pound.  
It seems plainly, he loved the Churches in which he was promoted and lived, better than he did his money, or his own gain. For, if we consider these expenses in his Episcopal Houses, and his most magnificent entertainment of his most gracious Sovereign King JAMES at Farneham, wherein in three days he spent three thousand pound; as great and bountiful entertainment as ever King JAMES received at a Subject's hand: beside he refused to make some Leases in his last years, which might have been very beneficial to him, for the good of his Successor; his reason was, Many are too ready to spoil Bishoprics, and few enough to uphold them: Add to these the many Alms he gave in his life, and now at his death, and we shall see, he was free from all avarice and love of money. In him, is true that word of Saint john, Nolite diligere mundum: he doth not say, Nolite habere, but Nolite diligere, Love not the world: he doth not say, have not, possess not the world, or goods of the world; but love them not: He had them, but he loved them not: Vt dispensator ut Erogator; he had them but as a Steward to dispose and expend them, to procure an everlasting Tabernacle in the highest heavens.  
He meddled little with them, but left the taking of his accounts from his Officers to his Brothers: and when he began his Will at Waltham an year before his death, he understood not his own estate; nay till about six weeks before his death, when his Accounts were delivered up and perfected, he did not fully know his own estate: and therefore in his first draught of his Will, he gave but little to his kindred, doubting he might give away more than he had, and therefore in a Codicill annexed to his Will, he doubled all his legacies to them, and made every hundred to be two hundred, and every two hundred to be four hundred: And yet notwithstanding this increase, he gave more to the maintenance of learning, and the poor, then to his kindred: His charity and love of GOD and the poor, was greater in him, then Natural affection; and yet he forgot not his natural affection to them.  
It was said of him, that in his time was held to be Deliciae hominum (Titus,) Abstinuit alieno, ut si quis unquam: If ever any man abstained from that which was not his own, he was the man. This is as true of this most Reverend Prelate: he never took any man's goods, or right from him. Give me leave to add a little more of him: Distribuit sua, ut si quis unquam; If ever any studied to disperse and distribute his own, either to kindred or to the poor, surely this is the Man.  
Neither did he stay to do good and distribute till his death, that is, than gave his goods to the poor, when he could keep them no longer: The first place he lived on, was Saint Giles; there, I speak my knowledge, I do not say, he began; sure I am, he continued his charity: his certain Alms there, was ten pound per annum; which was paid quarterly by equal portions, and twelve pence every Sunday he came to Church, and five shillings at every Communion: and for many years, since he left that Cure, he sent five pound about Christmas, besides the number of gowns given to the poor of that Parish when he was Almoner. And I have reason to presume the like of those other parishes mentioned in his Will, to which he also gave Legacies: to Saint Giles a hundred pound, where he had been Vicar. To All-hallows Barking, where he was borne, twenty pound. To Saint martin's Ludgate, where he dwelled, five pound. To Saint Andrew's in Holborn where Ely house stands ten pound. And to this Parish, of Saint Saviour's in Southwark where he died, twenty pound: which Parishes he hath remembered, for his Alms to the poor, when the land shall be purchased for the relief and use of the poor.  
When he came to Oxford, attending King JAMES in the end of his progress, his custom was to send fifty pound to be distributed among poor Scholars. And the like he did at Cambridge, in his journey to Ely. And lest his left hand should know what his right hand did, he sent great Alms to many poor places, under other men's names; and he stayed not till the poor sought him, for he first sought them (as his servants employed in that service can witness) as appeared at Farneham, at Waltham and Winchester: And in the last year of great Sickness, he gave in this Parish of Saint Saviour's, an hundred Marks. Besides, since the year one thousand six hundred and twenty, as I have my information from him, that kept his books of Accounts, and delivered him the money, he gave in private Alms to the sum of one thousand three hundred and forty pound.  
The total of his pious and charitable works mentioned in his Will, amounts to the Sum of six thousand three hundred twenty six pounds. Of which, to Pembroke-Hall, for the erection of two Fellowshipps, and other uses mentioned in the Codicill, a thousand pound, to buy fifty pound land per Annum, to that purpose. Besides a Basin and Ewer, like that of their Foundress, and some Books.  
To buy two hundred pound per Annum, four thousand pound: Viz. for aged poor men, fifty pound per Annum: for poor widows, the wives of one husband fifty pound: for the putting of poor Orphans to prentice, fifty pound: to prisoners, fifty pound.  
He was always a diligent and painful Preacher: most of his Solemn Sermons he was most careful of, and exact; I dare say, few of them, but they passed his hand, and were thrice revised, before they were preached: and he ever misliked often and lose preaching, without study of Antiquity: and he would be bold with himself, and say, when he preached twice a day at Saint Giles, he prated once: And when his weakness grew on him, and that by infirmity of his body he grew unable to preach, he began to go little to the Court, not so much for weakness, as for inability to preach.  
After he came to have an Episcopal house with a Chapel, he kept monthly Communions inviolably; yea though himself had received at the Court, the same month. In which, his carriage was not only decent and Religious but also exemplary: he ever offered twice at the Altar, and so did every one of his Servants, to which purpose he gave them money, lest it should be burdensome to them.  
Now before I come to his last end, give me leave to tell you, that privately he did much find fault and reprove three sins, too common, and reigning in this later age. 1. Usury was one, from which, what by his Sermons, what by private conference he withdrew many: 2. Another was Simony, for which he endured many troubles by Quare Impedit, and Duplex querela: as for himself, he seldom gave a Benefice or preferment to him that petitioned or made suit for it: he rather sent for men of note, that he thought wanted preferment, and gave them prebend's and Benefices, under Seal, before they knew of it; as to Master Boys, and Master Fuller: The 3. and greatest was Sacrilege, which he did abhor, as one principal cause among many, of the foreign and Civil wars in Christendom, and invasion of the Turk. Wherein even the reformed, and otherwise the true professors and servants of CHRIST, because they took GOD 's portion, and turned it to public profane uses, or to private advancements, did suffer just chastisement and correction at GOD 's hand: And at home it had been observed, and he wished some man would take the pains to collect how many Families, that were raised by the spoils of the Church, were now vanished, and the place thereof knows them no more.  
And now I draw to an end. GOD 's House is truly called, and is indeed, Domus Orationis, the House of prayer, it accompanies all acts done in GOD 's House: Of this Reverend Prelate, I may say, vita ejus vita orationis, his life was a life of prayer: A great part of five hours every day, did he spend in prayer and devotion to GOD. After the death of his Brother Master Thomas Andrew's, in the sickness time, whom he loved dearly, he began to foretell his own death, before the end of summer, or before the beginning of winter. And when his Brother Master Nicolas Andrew's died, he took that as a certain sign and prognostic, and warning of his own death, and from that time till the hour of his dissolution, he spent all his time in prayer; and his prayer-book, when he was private was seldom seen out of his hands: and in the time of his fever and last sickness, besides the often prayers which were read to him, in which he repeated all the parts of the confession and other petitions, with an audible voice, as long as his strength endured, he did (as was well observed by certain tokens in him) continually pray to himself, though he seemed otherwise to rest or slum●er: And when he could pray no longer voce, with his voice, yet oculis & manibus, b● lifting up his eyes and hands he prayed still: and when nec manus, nec vox officium f●ciunt; both voice, and eyes and hands failed in their office; then Cord, with his heart, he still prayed, until it pleased GOD to receive his blessed soul to himself.  
And so, hujus mortalitas magis finita, quam vita; his Mortality had an end, and he died peaceably and quietly in the Lord, but his life shall have no end: yea, than his life did begin, when his Mortality made an end; that was Natalis, his birthday, September XXV. being Moonday about four of the clock in the morning. So died he ali●rum majore d●●no, quàm suo; with greater damage to others, even to all this English Church and all Christendom, then to himself: And GOD grant that many Ages may be so happy to bring forth and enjoy such a Prelate, so furnished with all endowments of learning and knowledge, with innocence and holiness of life, and with such pitt●e and charity, as he shown in his life and death.  
●y conclusion is short. I have spoken somewhat of this most Reverend Prelate, but much short of his graces and worth. In sum thus much: In his life he was Concionator & Scriptor potentissimus; a most powerful Preacher, and Writer: in his deeds and actions he was potentior & diuturnior, more powerful and lasting. Death hath bereft us of him; but his life, and his works of learning, and his works of piety and charity, I doubt not but GOD in his goodness will make them Monumentum aere perennius; a Monument more lasting than brass, and stone, even to the coming of our LORD CHRIST.  
For no doubt, while he lived, he sowed the sincere Word of life in the souls of men; and in his life and death, posuit cleemosynam in sinu pauperis; he put his Alms into the bosom of the poor: and shall I say, Oravit pro eo; it prayed for him, and by it he procured himself a strong Army, and bellatores fortes, valiant soldiers, whose many prayers and blessings GOD could not resist, the rather because they knew him not? that is too short, and the Text goes further, Exoravit; it shall pray and prevail too: and he and they have prevailed, and he is now at rest and peace in heaven, and follows the Lamb wheresoever he goes.  
And after him let us all send this blessing which the voice from heaven uttered, Writ, Blessed are the dead, 
Apoc. 14.13.  which die in the Lord. For the Lord, there was no cause he should die; but he died in the Lord, because he always lived to the Lord, and a happy death must needs accompany and crown such a life. From henceforth saith the Spirit, they rest from their labours, all tears are wiped from their eyes, and all sighs from their hearts, and their works follow them; Opera sequuntur, & opera praecedunt; their works go before them: 
1. Tim. 25.  so no doubt, but his works have done, as the prayer and Alms, and fasting of Cornelius did; they have procured a place for him in heaven, and his works shall follow him, and the fame of them shall stir up many to follow his example.  
And so I end, beseeching GOD, to give to us all, as he gave to him, our parts in the first Resurrection, from sin to grace: And to grant to him, and all the faithful, and Saints departed, and us all with him, a joyful Resurrection to everlasting life and glory in JESUS CHRIST, AMEN.  
FINIS.   


Faults escaped through the whole Impression.  
Page 99 Line 50. for Misericordiam, Reade Misericordiam. p. 137.10. hambers, r. chambers. p. 341. l. 6. Conjunction, r. Conjugation. p. 533. l 43. behind, r. behind. p. 543. l. 8. savours, r. favours. p. 544. l. 11. sel●e r. self. l. 45. tonch, r. t●uch. p. 5●9. l. 13 have we should, r. we should have. p. 618. l. 10. toubled, r. troubled. 631. ult. CHRIST, r. CHRIST. p. 675. l. 37 baatisme, r. baptism. prryes, r. prays. In margin, exeeuted, r. executed. p. 709. l. 34. Saerifice, r. Sacrifice. p. 712.29. feemes, r. seems. 715.52. represented, r. represented p. 759. l. 29. Gift. r. Gift p. 80. l. 7. hoth, r. both p. 879. l. 54. before, r. before. p. 890. l. 23 throughuot, r. throughout p. 921. l. 44. same fi●e, r. sacrifice. p. 57 l. 29. commmon r. common. p. 94. l. 15 no, r. nor. p. 117. ult due●y, r duty. p. ●24. 15. one, r. on p. 163. l. 10. that Zap●rs, r. that of Zamri.   

Faults escaped in some Copies.  
Page 93. Line 48. for Vices, Reade vites. p. 102. l. 6. adaeaegation, r. adaequation. p. 116. l. 37. cördinate, r. coördinate. p. 129.4. Sunda●, r. Moonday. p. ●55. l. 47. as, r. is. p. 167. in margin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 233 34 t●m, r. them. p. 283.19. sling, r sting. l. 33. Natus, r. Notus. p. 331.37 Apostollus. r Apostolus l. 52. convertemur, r. converteremur. p. 427.13. faith, r. saith. p. 447.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 449. l. 5. is, r. us. l 24. limb, r. limb. p. 501. l 46. either, r. neither p. 619. l. 51. majora, r. major p. 628. in the Text, abier, r abiero p. ●37. l. 55. Asperui, r. aperui. p. 665. l. 45. deal and. p. 671. l. 36. but this, r. end but this. p. 736. l. 9 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 751. l. 18. deal to p. ●61. l. 23. endu●e for, r. endure but for. l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 806.49. if the● &c r a● if they &c p. 824. l. 39 could, r would. p 838. l. 10. po●estatm, r. potestatem. p. 956. l. 18 Exultabo, r. Exaltabo. p. 977. l, 4. strength, even, r. strength sought, even. p 989 l. 19 scaped, r. scaped. p. 50.11. importeth, r imparteth p. 109. in the margin, evocatis, r. evocatus. p. 110. Tous, r. Tom. Tm, r. Tom. praecpto, r. praecepto. p. 140. l. 19 compositi, r, composito. p. 142. l. 2. Synnagoga, r. Synagoga. p. 167. l 18. Kinp, r. King.   

In some few Copies.  
Page 599. Line 12. for surely, Read scarcely. p. 605. l. 3-supplie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 670. l. 2. names, r. means. l. 16. your all, r. all your. p 527. l. 2●. erceive, r. perceive. p. 788. l. 32. went, r. meant. p. 872. l. 46. concuslum, r. conclusum. p. 867. l. 27. de●e it p. 908. l. 33. deal and p 915. l 54, 55 Having such in a readiness (vengeance against all disobedience.) had it etc. r. Having (saith he) in a readiness vengeance against all disobedience. Had it etc. p. 921. l. 36. of Lord, r. of the Lord. p. 126. l. 32. Or, he whose, r. Or be he etc.