ΨΥΧΟΜΑΧΙΑ, OR, THE SOULS CONFLICT, With the Sins Of 

Vain glory,  
Coldness in professing Christ,  
Envy,  
Photinianism (of the last resurrection,)  
Ingratitude,  
unpreparedness to meet the Lord,  
Revenge,  
Forgetfulness of God.    
Portrayed in Eight several SERMONS: Six whereof were delivered at St. Mary's, and Christ-Church in Oxford, and Two at Sherborn in Gloucester shire.  
By HENRY BEESLEY Minister of the Word at Swarford in Oxford-shire.  Give attendance to reading, to exhortation, to doctrine; Neglect not the gift that is in thee. 1 TIM. 4.13, 14. Quis laborantibus opem tribuat, cum improborum hominum violentiae etiam sacerdotes Domini non resistant? Nam aut tacent plurimi eorum, aut similes sunt tacentibus, etiamsi loquantur, etc. Salvian. de Gabern. Dei. lib. 5. 
London, Printed for P. Brown, 1656.   

To the Right Worshipful JOHN DUTTON of Sherborn in Glocest. ESQUIRE.  
SIR,  
WHen almost every trifling Treatise that comes abroad, is for the upholding of some interest, and partial design, I cannot be thought to run that course in the publishing of these few Sermons, which being delivered at that time when our English earth was labii unius; 
Gen. 11.1.  (compared with that Babel of discord which hath since been raised among us) are besides, of that argument, as not to engage the Author of them in any controversy, As being only against sin, the common enemy; To encounter which, We have all reason to be united, being all the sons of Adam, and carrying about us these fleshly lusts, 
1 Pet. 2.11  which war against the soul.  
And yet herein peradventure, I shall not escape the contradiction of some, that will needs exempt themselves from the number of sinners; that have made of late, new work for Preachers; even to defend their preaching against sin; as if that were now forsooth, become a vain and needless labour.  
The effects of which doctrine we have felt already, and and should do more, were it not for the piety of some, that dare be good in evil times, and stand in the gap, to stop the Sea from breaking in.  
Among these few▪ I do not presume to intrude myself; save only to applaud, and encourage the chief Builders in this work; or at most to supply them with some materials in the building. For the perfecting whereof, every me●n labourer may be serviceable in his degree; As they that brought but Goat's hair, 
Exod. 35.23.  and Badgers skins, to the furnishing of the Tabernacle.  
And if in order hereunto, these ensuing discourses, by the blessing of God, may contribute, though in the least; I have the aim intended by me, and more than that, if choosing your Worship for my Patron, they may express in some small measure the great obligation wherein I stand indebted to you, who were pleased to admit me unto the tuition of (then) your Honourable charge, and since, your Son in Law, the Earl of Down, unto whose virtuous education (besides your sage precepts, and grave example) no cost, or care on your part was wanting, Ordering your family with such discipline, as it might seem a School of morality. Then transplanting him to the University, where he was placed in one of the most eminent 
* Christ-Church.  Colleges, and had the happiness of sitting daily in the midst of the Doctors, both hearing them, and ask them questions.  
When my attendance on his Honour expired, your generous bounty (that is wont to remunerate faithful service beyond the contract of a yearly salary, even with a standing, and permanent largesse) was pleased to settle me in a competent Benefice, for t●e exercise and encouragement of my Ministry. Where the Cure of my pastoral charge withholding me from waiting on you, and presenting you so frequently with the fruits of my calling, as my duty and wishes do prompt me thereunto; I adventure to supply that enforced defect with the tender of these few Sermons. The first and last whereof may seem by spec all interest, to relate unto you in the Dedication. The first entreating of the infirmities of that great servant of the Lord (who made choice of so weak a vessel to impart his grace unto the world) may represent as in a glass, your bodily weakness; whom the same great God hath strangely preserved beyond many of abler constitution, both to magnify his strength in weakness, and to commend the virtue of temperance, which hath the blessing of the right hand, length of days, attending on it. 
Prov. 3 16.   
The last containing directions for youth, and delivered in your audience, may serve to acquaint the world with the care that was taken by those instruments appointed by you, for the culture of that noble plant: and withal, may communicate these directions to others that are concerned in the ordering of youth, that amidst their methods, and arts of instruction, this One thing necessary, be not omitted, to bring them up in the nurture, 
Eph. 6.4.  admonition of the Lord,  
For the rest, I will not presume to forestall your knowing judgement, which (having by long experience proved, how great it is) I might justly fear, (amidst so many excellent books, as you converse with) to present such poor unfurnished papers unto so sharp, and discerning an eye, but that I well know your Candour is such, as to take that favourably, which is well meant, and to enlarge a mean oblation with the bounty of your kind and gracious acceptance, 
Sic●t nec in victimis licet optimae sint auroque praefulgea●t, Deorum est honos, sed piâ ac rectâ voluntate venerantium. Sen. de benef. lib. 1. cap. 6.  therein resembling the divine property, which esteems not so much the costly sacrifice, as the pious intention of the votary.  
In which confidence, I commend them, such as they are, unto your perusal, and yourself, with your nearest Relatives, unto the grace of Almighty God; Beseeching him who is rich in mercy (which even the richest stand in need of) to continue, and increase his blessings upon you, and your whole family, in this life present, and to consummate them with glorious eternity in his heavenly Kingdom.  
SIR, Your most humble devoted Servant, HENRY BEESLEY.   

To the Christian READER.  
MAny years are passed, since some of these Sermons were delivered: The Preacher was then among the younger Prophets, and 
* Juvenes quibus calet, vernatque sanguis, ut gestuosiùs incedunt, ita loquuntur exultantiùs ut quò propiùs accedunt ad maturita ●em, hoc longiùs recedant ab illo aestu, fiuntq●e placidi●res. Paschal. de oped. gen. elocut.  young men, abounding in hot, and spirited blood, as in deportment they are more violent, so in language more boisterous too, until age hath abated that vigorous strain into milder expressions.  
But he that out of the mouths of Babes hath perfected praise, is praised no less by these in their order, and as well young Timothy, as Paul the aged, hath his part in the ministry.  
The main exception that lieth against them, will be this; that being now grown to some maturity, I should give way to the publishing of them, that might otherwise have slept secure in their obscurity, and nev●r appeared to expose their Author to the censure of a captious and quarrelsome world.  
Unto which I answer, that having revised them 
* Optimum emendandi genus, si scripta in aliquod tempus reponantur, ut ad ea tanquam nova, & aliena redeamus, ne nobis tanquam recentes foetus blandiantur. Quintil. lib. 10.  after so long time that they passed from me; when the indulgence that is usually born toward tender issues is wholly slaked, & finding nothing therein for doctrine incongruous to the faith of this Church, and my present judgement; I was more inclinable to the motion of a worthy, and judicious friend▪ to let them travail abroad in the world, and partly induced thereunto, by these following considerations.  
1. That having bestowed some pains in the penning of them, I was willing to give account of my talon so employed, that I might not seem to have laboured in vain, by bestowing divers months on that which was to vanish in the hearing: fate that attends the best of Sermons, being committed to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 2.1. persivere dicitur qui auditum sermonem non contin●t. B●za.  leaking cares, as water poured into a vessel full of chinks.  
2. Considering the numberless swarms of abortive issues, wherewith the Press hath travelled of late, and glutted the world with spurious pamphlets, I thought that mine might venture abroad among the rest, and not despair of the like entertainment.  
3. Beholding, and grieving to see the mystery of preaching so vilely profaned into the trick of prating ex tempore, and the Spirit most pretended, where is least premeditation, I judged it not amiss by somewhat more elaborate (according to the grace that is given me) to vindicate this great work of the Lord from being done negligently.  
But the chief that prevailed with me is the seasonableness of the subjects here propounded, each of them having the luck to encounter some sin now reigning, and in fashion, as namely  
1. The spirit of pride, and vain glory, which most aboundeth in worthless minds; as empty vessels, and shallow brooks are known to yield the loudest sound.  
2. The spirit of worldly fear, that hath no courage in professing the faith of Christ, but makes use of religion as a politic design, to advance his secular interests.  
3. The spirit of base envy, that lying fallow, and untilled, without improving his own talents; maligneth those in another; and having either no mind or ability to reach unto his brother's excellency, strives by calumny to depress it, and level it to his own unworthiness.  
4. The Epicurean spirit, that abusing Christian liberty into Heathen licentiousness, liveth as if there were no other life to come after this, no Resurrection to be expected, nay denieth this expressly with the Sadduces; and employs his utmost reason the men that love their enemies, 
Rom. 12.21 Non solum jussa non facimus, sed contraid facimus quod jubemur Sal. ibid.  or do good to those that hate them, or overcome evil with good? certainly, not to be found among such as do the contrary: In this case, England is become U opia.  
Lastly, The spirit of 
a They profess that they know God, but in works theey deny him. Tit. 1.1.16 V. Arn. de vero Christianism. l 1. c. 9 Psal. 115.15, 16, 17. 1 Pet. 4 4.  practic Atheism, which forgetteth his Creator, liveth as if there were no God, or fancieth him to be such an one, as the heathen idols, that have eyes, and see not, ears and hear not; An evil chargeable on every wilful, desperate sinner; but most incident unto youth, which besides its native proneness to run into all excess of riot, is furthered chief by a vicious education, which how prevalent it is to dispose, and frame the whole life thereafter; if 
b Rivius de stult mortalium in procrast. Richer. obstet. anim. Charron of wisdom. Causin. etc.  many great Authors had not sadly affirmed it, no age hath clearer proof than ours, to evince this woeful truth; The effects whereof are felt already, and will be deplored in succeeding generations.  
These are some of those many spirits, that are gone forth into the world; 
1 John. 4 1.  set on work by the God of this world, the old Dragon, 
2 Co. 4. ●. Re●. 12.9. Verse 12.  who may seem to be now come down in person, unto the Inhab ter of the earth, having great wrath, b cause he knoweth that he hath but a short time, an● therefore the more bestirreth them lf o gain more proselytes, for the enlarging of his domini ns.  
It is true indeed, 
H●c maio●es n s● i … qu st ●unt, h●c nos querimur▪ h c p steri ●ue●e●to●, e●e so● esse m●●es. egra●e ne ● it●am etc. ● 1.  as the wise heathen said long sn●e, This our Ancestors complained of, this we c mplain of, this posterity will complain of, that men's manners are depraved, that iniquity beareth sway, that human● affairs are collapsed into the extremity of wickedness. But gra●ting this; let all thing be weighed with their due circumstances, It will be confessed by any that a●e not ov r lie ssed with p●rt a ity 
* 〈…〉 th' s ●●●ge s● O●●o● ●ield, O● the Sanctity of the lives of ●hem that a●●●f ●h● true ●h●●ch l●b. 3. ●. 52.  that co ruption in this last age is improved to that hei ht, as nothing hardly can be added to fil●e● the measure.  
When some that profess the name of Christians, nay challenge a nearer interest in Christ than ordinary professors, are implunged in those sins which the 
* Rom. 1.29 compared with 2 Tim 3. vers. 1, 2, 3, 4.  Apostle reports of the Gentiles; and not only do the same, but have pleasure in them that do them, which is, consummata nequitia; 
* 
Imponit Paulus quasi colophonem, addito eo scelere quo nullum est majus, etc. Beza ibid.  
Cum scelera non solum d●lectant, sed etiam placent. Sen. epist. 39   even an heathen being the judge, when wickedness is entertained with complacency. But take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it will very well bear the sense, and as Beza fitly renders it, patrocinantur, and it will meet more nearly yet with the vicious principles of some in these days, that strengthen the hands of the wicked with lies, 
Ezech. 13.22.  & encourage them in their lewd practices, maintaining (with the very libertines, as 
a Adv libertinos, cap. 15. & deinceps.  Calvin paints them in their own colour) 
b Reported and confuted by Mr. Gattaker in his Treatise of God's eye upon his Isruel.  that albeit God in former ages did did see, and take notice of sin in believers, yet in these days, he doth noth not, he will not, he cannot so do; That a child of God need not, nay ought not to ask pardon for sin, and that it is no less than blasphemy for him so to do: That, let believers sin as fast as they wîll, there is a 
c Abusing that place of the Prophet. Zech. 13.1 1 Cor. 15.33.  fountain open for them to wash in. No wonder if these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle termeth them) evil Sermons, or communications corrupt good manners, not so intended perchance by those that thought they could not amplify enough the exceeding riches of free grace, 
Concionibus suis depravant, two n. qui de venta peccatorum propter Christum deque justitia in Christo multa praedicant, de agenda verò ex Dei voluntate atque imitatione, vita, deque sanctificatione spiritus, quo ad opera bona regeneramur, aut nihil admodum, aut perpauca. Rivius in epist. ante lib. de stult. mortal.  unless they decried the moral law: But yet occaisoned by their doctrine, which talking much of the pardon of sin, and of righteousness in Christ, said little or nothing of ordering our life according to the will and pattern of God, or of sanctification through the Spirit, whereby we are regenerate, and made new creatures to walk in good works: 
Eph. 2.10  And wrought accordingly in their disciples, who using liberty for an occasion to the flesh, 
Gal. 5.13.  and turning the grace of God into wantonness, 
Judas v. 4.  

See that excellent preface in the F n●n translation of h de K. m●  
F●●m Mr. shepherd's Sincere Con●ert.   make Christ thereby, a cloak for their vices: or (with reverence be it repeated) no other than a dishclout, to wipe them clea● from their impu ivies.  
For so it may be rightly judged by their f uit●, when (to borrow t●e ●h●r●e from Salvian) 
a Non sufficiunt enim multis c●nsuetud●●a●●i ●eat●s n n s fficiunt ●●es, ●apinae▪ cal●mniae, etc. nisi blasphem â fu●iosa●●● mentium manus in●iciant etiam in De m 〈◊〉 de Gub. l. 4.  Many not or●●ent with customary sins, as strife, rapine, fraud, adultery, &c are bold to strike at God himself, setting their mouths against the heavens, 
P 94. ve●●. 5, 6, 7.  and saying with their blasphemous leaders (suitably to such horrid actions) yet the Lord shall not see, neither shall the God of jacob regard it: moreover, 
b Hoc enim ad crimina nost●a addimus, ut cum in omnibus ●ei simus, etiam bon●s nos, & sanctos esse credamus, ac sic in nobis cumulentur imquitates offensae etiam praesumptione justitiae. lib 3. maxima siquidem a●●●satrix est hominum noxiorum usurpat●ix innocentiae arregantia lib. 4.  adding this to to their crimes, that being filled with all unrighteousness, Rom. 1.29. yet they repute themselves for Saints and godly persons, and so accumulate their offences with a presumption of sanctity: which makes their 
c Criminosior enim culpa est, homstior status-Nos qui Christiani Cath●lici dic mur si simile aliquid Barbarorum impuritatibus sacimus graviùs erramus; Atro●iùs enim sub sancti nominis professione peccamus▪ ubi sublimior est p●aerogativa major est culpa. Ipsa enim errores nostros, religio quam profitemur, accusat, etc. Ibid.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si post lavacrum niger effectus sum, si eos qui nondum purgati sunt splendidiores cerno; Naz. Orat. 2●.  guilt so much the greater, that Ty●e, and Sidon, nay the Mahometans (that are more true to their fa●se Prophet, 
d 
In nobis Christus patitur opprobrium, in nobis patitur lex Christiana maledictum, aestimari itaque de cultoribus suis potest ille quic litur. Salu. l. 4.  
— Et ideò hoc ipso deteriores sunt, qui meliores esse deberent, non enim probant quod fatentur, & impugnant professionem suam moribus suis, magis en●m damnabilis est malitia, quam titulus bonitatis accusat, & reatus impti est pium nomen. lib. 4.   than many Christians to their Saviour) shall rise up in judgement against these Christians, and shall condemn them that are so much worse than heathen, by how much they should be better, as having known the way of righteousness, and yet nevertheless by their vicious lives, slain the dignity of their profession, cause the way of truth to be evil spoken of, and the name of God to be blasphemed.  
Against these floods of ungodliness, these torrents of Belial, (fit for the tears of mourning Gildas) it is more difficult, now than ever, to m●ke resistance; when those that should help to withstand the mischief, labour rather to promote it: as to save a ship from the rage of a tempest, when the Mariners are at difference among themselves, and assist unto its perishing. 
Nazian. Orat. 32.  Neither am I so much a stranger unto, or a flatterer of my infirmities, as to conceive any such possibility in these poor essays of mine; which though they have already passed the critical ears of the Masters of Assemblies, 
Eccles. 12.11.  acknowledge themselves far insufficient for a business of this nature, which all the tongues of men, and Angels, are not able to effect; but only the voice of that great God, who commands the wind, 
Mat. 8.27, 28.  and Sea; and they obey him: yet as sometimes 
e Non tantus ego sum ut vos alloquar, veruntamen & Gladiatores perfectissimos non tantum magistri, sed etiam idiotae adhortantur de longinquo, ut saepe de ipso populo dictata suggesto profuerint. Tertul. ad Mart.  skilful fencers may be admonished from the ignorant standers by, to award a danger, so it may fall out by the grace of God, (whose strength is perfected in weakness) that this my weak labour shall not be altogether in vain in the Lord, though it be but to bring one bucket of water toward the quenching of this flame. Or howe-ever, 
f Sin autem id non provenerit, & hoc ipsum infructuosum saltem non erit, quod prodesse tentavi; etc. Salvian. praefat.  if that succeed not, yet this will be some comfort to me, that (according to my small talon) I endeavoured to do good. The conscience whereof is recompense enough for the utmost ambition of  
Your poor Servant in the Lord Jesus, H. B.   

The Titles and Texts of the several SERMONS.  
SErmon 1. St. Paul's glorying in his infirmities. 
2 COR. 11.30. If I must needs glory, I w●ll glory of the things which concern m●ne infirmities.  Serm. 2. The Ruler's faintness in confessing Christ. 
JOHN 12.24. Nevertheless, among the chief Rulers also many believed on h●m, but, etc.  Serm. 3. The envious eye. 
MAT. 20.15. Is th●ne eye eull because I am good?  Serm. 4. The last Resurrection. 
1 PHIL. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body.  Serm. 5. Thankfulness for God's benefits. 
PSAL. 116.12. What shall I render unto the Lord for all his benefits towards me?  Serm. 6. Preparation of God's way. 
JOHN 1.23. He said, I am the voice of one crying in the wilderness, make strait the way of the Lord.  Serm. 7. Victory over evil. 
ROM. 12.21. Be not overcome of evil, but overcome evil with good.  Serm. 8. Timely remembrance of God. 
ECCLES. 12.1. Remember now thy Creaatour in the days of thy youth.    

SERM. I.  2 COR. 11.30. 
If I must needs glory, I will glory of the things which concern mine infirmities.  
NOthing is more unwelcome to an ingenuous nature, then to meet with a foolish adversary; where silence may cause a suspicion of weakness, and contesting a discredit from so unworthy a conflict; Answer a fool, and answer not a fool, 
Prov. 26.4, 5.  were both the counsel of Solomon, and would require the advice of as wise as he, to distinguish which one should follow. Of this unhappy condition were the enemies that infested our Apostle, Men no less empty, then malicious; and as they were conscious to no virtue in themselves, so condemning it in another. When his integrity keepeth him from offending, the offence is his integrity, and when nothing lies in the way to be carped at of his envious opposers, he shall be accused of too much goodness; The chief Article of his indictment is his humility, he was not stately enough to be an Apostle, and with a baseness of presence, 
Chap. 10. v. 1. & 10.  and neglect of language, maintained not the garb of a Doctor. Eloquar, 
Virgil. Aeneid lib. 3.  an sileam? should he confute their calumny, or labour to aggravate it? had he not been thus guilty, he had been less innocent. It had well stood with Paul's credit to have despised such poor accusations, and his best answer had been with Alexander in Lucian unto Annibal, 
Luciani dialog.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to answer nothing at all; but it stood not with his profession; the Church was to be satisfied, that had a chief interest in his reputation; lest his person might prejudice his doctrine, 
Eccles. 10.1  A little folly, (saith Ecclesiastes) dis-seasons his fame, that is, in reputation for wisdom and learning; and a suspicion of defect in an exemplary person, denies his other virtues their desired acceptance; The Corinthians easily believed it was a fault in their Apostle, 
Idola Hebr. appellantur dolores, quia cruciant animum, vel quia superstitioso corporis cruciatu colebantur. Idololatrae enim solebant se jejuniis conficere, & corpus lanceolis confedere, & humi calore, etc. P. Mart. in 1 Sam. 31.  falsehood is more winning then sincerity, though accompanied with tyranny and oppression; and with her courtly dresses finds ready entertainment, when naked truth can get no admission; The Israelites that grumbled at the severity of their true religion: could voluntarily endure that hell of Moloch, and when they refused the voice of the melodious charmer, could exact the groans of their dying children, in that direful sacrifice: The Turks in their savage ceremonies: The Papists in their costly fooleries, the precisions in their painful niceness, how do they prove their zeal of misguiding, and superstition, that to countenance their errors, afflict themselves with devotion, and make Religion a torment: This was the Corinthians disease, and S. Paul tells them so, ver. 20. For ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, etc. when he that spent himself for their sakes, 
Chap. 12.15  could not obtain the least favour from them, but (by a fatal requital of the dearest affection) the more he loved them, the less he was loved: he now saw the danger of his humility, and that to improve the benefit of his preaching, he must raise himself into a loftier behaviour; where besides the strange tyranny of being compelled to be more stately, he must imitate their method that despised him. The false Apostles by their plausibleness, and extolling the graces of their endowments, had entwisted themselves into the good opinion of the Corinthians, & by such gaudy inducements, too much promoted their ambitious design. And he must display his own worthiness too, if he will gain their approbation, and by a merciful flattery humour them to their edifying. That the Preacher may be accepted, the man must be vindicated, and prove the truth of his doctrine by the worth of himself. Had he failed in the varnish and outward flourishes of account, the signs of an Apostle, were enough to evince the dignity of his calling; those which he had wrought among them in all patience, and wonders, and mighty deeds; 
Chap. 12.12.  but neither is he so defective in the trivial accomplishments of greatness, but he can equal them in their utmost boasting: Are they Hebrews? 
Ver. 22.  so am I: are they Israelites? so am I: are they the seed of Abraham? so am I: In this casual glory of nobility and highness of birth, he can suffer an equality, to be even as they, but in that nobler birth of the soul, regeneration in Christ Jesus; his courageous zeal cannot endure an equipage, but in a holy ambition strives for precedency: 
Verse 23.  Are they the Ministers of Christ? I am more: in labours more abundant, in stripes above measure, in prisons more frequent: Now the prerogative of his sufferings shall be the preferment of his Apostleship, and the large story of his afflictions, the subject of his boasting; if I must needs glory, I will glory of the things which concern mine infirmities,  
You have heard the History of these words, and now the parts would be considered, which are only two; an Hypothesis, and a Thesis; or an inconvenience, and a resolution: Although he is constrained to glory, yet he will not offend in that glory; it shall be of his infirmities: of which, whilst I with my infirmities endeavour to make a brief discovery; God lend me his assistance, and your charitable attention; and first, of the inconvenience, if I must needs glory.  

First part.  
NOne are more unwilling to blazon their praises, than they that most deserve to be commended: worthiness is silent in her own advancement, and had rather have her excellencies suffer in concealment, then revive them with the breath of her own applause; The secret assurance of goodness is sufficient recompense for her ambition, and she accounts it reward enough of her greatest deserts to have done them: 
Mark. 1.44  When by the sovereign touch of our Saviour, the leper was changed into cleanness, his only prescription was, that he should say nothing; and in this he was a Patient after the recovery: First, he bids him be whole, next, see thou tell no man: as if his miracle would have been disgraced by publishing: And it seems, Nature would be like her God in this, in whose worthiest endeavours we may behold this emblem of modesty, whilst we find the amplest bodies buisied in a speechless employment, 
Histor. Animal. lib. 4.  and usually the bigger note in the smaller creature; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the great Philosopher, and our ears bear witness to the truth of that observation; The Fly, and the Gnat, what a noise they make, and with their loud alarms delude our attention: 
Ecclus. ●3. 1. Seneca de benef. lib. 4.  when the Beauty of heaven with his various show, makes no sound at all: Quanta rerum turba sub hoc silentio evagitur?  
That living mountain Behemoth, though he can draw up Jordan in his mouth, 
job. 40.15.23. Chap. 41.14. ●9.  there is no mention of a voice, and though out of the door of Leviathans face go burning lamps, and sparks of fire leap out, yet no voice is heard: and it seems God would be like his nature in this, 
1 King. 19 11.12. 1 Pet. 5.8.  who cometh not in the acclamation of a tempest, but in a still and soft voice, whereas by a cursed opposition, the devil is the roaring Lion: But without the pardon of a metaphor, we have a more obvious instruction in man, where action and language by a common repugnancy, seem not more to teach modesty, then enforce it: If you will believe the criticism of Poets, though not the story, 
Aenead. lib. 11.  it was the character of Virgil upon Drances, that he was melior lingua, sed frigida bello dextra, a person of a voluble tongue, but of dull performance; And Ajax in the Metamorphosis, 
Metam. lib. 13.  assuming to himself the praise of honourable exploits, could afford Ulysses that other of language, Quantumque ego marte feroci, inque acie valeo, tantum valet iste loquendo: Or if a more Catholic instance will better content your observation, the mightiest Monarchy hath bequeathed you an example: In the time of Rome's bravest adventures, 
Pasch de oped genere elocut.  (as Paschalius defines it) under the politic emulation of Consuls, what rudeness of speech accompanied those noble achievements? Homines tacebant, quia res loquebantur; whereas Greece, that scarce earned an historian, 
Verulam praes. in Org. novum.  in the plenty of language exceeded all nations, and had this property of children, to be as busy in prating, as feeble in action; or without the trouble of chivalry, you may take notice of a more suitable instance in arts and sciences, where you may perceive the profoundest truth attended with the coursest expression, and the most flourishing eloquence coming nearest to fiction; witness our Logic and Metaphysics, that to explain their nicest notions, borrow almost a canting dialect, and by a barbarous subtlety of terms at once purchase our laughter and apprehension; And you may no less observe in divine Scripture, how the loftiest mysteries are disguised in a reverend simplicity, and the most solemn businesses of Religion performed in the secrecy of a Sanctuary, whence perchance the Nations by an apish devotion, 
Tertullian adv Valentin.  so muffled their superstitious ceremonies, Solo secreto venerandas; that what they wanted in real Majesty, they might make up in a mystical silence. But if you will save this labour by a more familiar instruction, return we to ourselves, and S. James out of our own mouths will inform uS, that the least part of ourselves gives the loudest report; The tongue is a little member, 
Jam. 3.5.  and boasteth great things; This is the instrument of glory, 
Quod hominis dignitas & excellentia nulla alia re magis cognoscitur quam oratione Pet. Martyr 2. pag. 4. Gen. 49.6. Psal. 30.12 & 108.1, Psal. 12.3. V 4. Gen. 10.9. & 11.4.  and is so interest in the quality it expresseth, that in the Original it is taken for it, Cavod signifying both glory, and the tongue (by the authority of no less Rabbins than jacob and David,) as thereby intimating, that the chiefest glory of man is in his tongue. If the soul be puffed up with haughtiness, it is the tongue that speaketh proud things, and when the thoughts are conspiring in a mutiny, and close rebellion, at last they burst out, With our tongue we will prevail, who is Lord over us? Neither do we find it more forward in their fault, then peculiar in their punishment; when proud Nimrod by the madness of ambition thought to reach heaven by his tower of Babel, the confusion of tongues was his punishment, 
Quoniam dominatio imperantis in lingua est, ibi damnata est, superbia, ut non intelligeretur jubens homini, qui noluit intelligere, ut obediret Deo jubenti. Aug. de civ. lib. 16. cap. 4. Luk. 16.24. Greg. Moral. lib. 1. Citatus à Plutarcho.  that wherein he had before so vainly domineered, he should not now be understood; and the damned Rich man in the Gospel, as if his tongue had been chief actor of his arrogancy, complaineth most of that in the punishment. Send Lazarus to cool my tongue, for I am tormented in this flame; And justly may it be tormented in hell, that did so torment others here on earth; you will easily admit the congruity of the judgement: if you consider how we are tortured with any man's boasting, and if we cannot almost with the same patience endure our own reproaches, as another's self praises; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cries their fellow in Menander; he kills me with bragging, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I grow lean in his company; And yet it is not altogether unpunished in the very offence, whilst we argue every man is most defective in that virtue, which he most atributeth to himself: and as Plutarch speaks out of Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, come away only more incredulous of that worth, of which any man reporteth himself the owner. Even truth itself could not be believed in giving a testimony of itself; If thou bear witness of thyself, 
Joh. 8.13.  thy witness is not true; which though it were blasphemy to his divinity, yet as he was masked in man, it might seem only a churlish discretion; and therefore to one that upon the taking of an injury, 
B●et. de cons. lib. 2.  insultingly demanded, if he did not now think him a Philosopher, it was justly replied, Intellexeram si tacuisses; I had so thought, if thou hadst said nothing: his saying so, said he was not so; 
In Bibliotheca patr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said the reverend Monk Antiochus; The prudent man concealeth his riches, and virtuous labours, and like Moses, putteth a veil on his shining graces, as it were blushing at his good deeds, and afraid to hear of them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imitates the Bee, that what she extracteth from flowers abroad, carrieth home with her into her hive, and makes honey within; is offended at nothing more than smoke, which is the least hieroglyfick of human fame; (and it is to be feared, that those who live upon this air, like those Astomis, the mouthless people in Solinus, 
Solini poly hist. cap. 55. Mat. 6 2.  have no mouths too, in the praises of God) Our Saviour's caution was not in vain▪ When thou dost thine alms, do not sound a trumpet before thee, as the Hypocrites do; 
Ch●ysologus.  Talis eleemosyna hostilis est: to seek the glory of men by almsgiving, is to make war with God for his glory: his prerogative royal, which he that is afraid to do, must do that which is hard to be done, that is, be so far from proclaiming his charity, 
Verse 3.  that he must not know it himself; the left hand must not know what the right hand doth: But to do it therefore that others may know it, we may note the danger thereof by the penalty, denounced from the mouth of Christ against these, 
(a) Tertul.  Animalia gloriae; Verily I say unto you, they have their reward: which is no more but a blast of vain praise, and when they have this, they have no more for ever to receive, or look for besides: it is their last reward, their final recompense: so bad a bargain do they make to sell their good deeds at so cheap a market, and for the light breath of worldly praise, which is but for a moment, to deprive themselves of a far more exceeding and eternal weight of glory. 
2 Cor. 4.17   
No question, our Apostle was well acquainted with these and the like ill consequences of boasting, that made him so backward in the attempt, & yet he had in himself the true foundation & substance of glory: he was called to his ministry by a new Ordination; not of men, 
Gal. 1.1.  nor by men, but by Jesus Christ: and by him not being in the days of his flesh, when the rest were called, but in the full Majesty of his glory: vouchsafing them, as to be the Preacher unto his conversion by an audible voice from heaven; 
1 Pet. 2.25 1 Tim. 2.7.  so to be the Great Bishop to ordain him a Preacher, and an Apostle, a teacher of the Gentiles: and that no solemnity might be wanting here, instead of a white robe, 
Acts 9.3. 2 Cor. 12.4  he is invested with a shining light: he was caught up to Paradise in the time of his mortality, to be an eye-witness of the heavenly Canaan; 
Colos. 1.12  of the inheritance of the Saints in light, and obtained alone after Christ, the authority of coming down from heaven; 
Videmus quanta majestas in ejus scriptis extet, quanta altitudo emineat, quantum pondus subsit, quanta vis se preferat; fulmina denique sunt, non verba; Calvin in 2 Cor. 11.6.  he was more learned than all the Apostles: what depth and sublimity in his writings? what force and efficacy in his persuasions, where every line is an argument, every sentence a victory? And to make up his pre-eminence, if we believe Tertullian, he wanted not a prediction of the holy Ghost, 
Adu. Martion. lib. 5.  in that prophetic blessing of dying Jacob to his youngest son, Benjamin shall ravin as a wolf, 
Gen. 49, 27  in the morning he shall devour the prey, and at night he shall divide the spoil; Paul was of the tribe of Benjamin, in the morning, the forepart of his age, worrying and devouring the flock of Christ, persecuting the Church; in the evening, the declension of his life, dividing the word, a Doctor of the Nations. 
1 Tim. 2.7  And moreover, he was challenged to give an account of himself by the false Apostles, which might not more encourage his boasting then excuse it, Then besides too, the Corinthians who more regarded their reputation then their edifying, must have something to glory of in his behalf, 
Chap. 5.12  for the outward appearance; so as now to hold his peace would be a scandal unto his profession, and be interpreted not so much modesty as guiltiness: Lastly, God was the Author of his singular endowments, and not to acknowledge them to his glory were a kind of sacrilege, a crime little less than to deny them: And yet all this would scarce rack out Apostle into the commending of himself, 
Chap 12.7 O venenum quod non curatur nisi veneno! o antidotum, quasi quod de serpente conficitur! etc. Aug. de verb. Ap. Ser. 3. Dicerat tot pericula tormenta, & alia mala, nec dum tamen subigerat penitûs superbiam: imò adeò anceps illi certamen restabat, ut vincere non posset nisi colaphis caesus Calv. Tacit. hist. lib. 4 vid. Lipsii notas Char. de sagess. lib. 1. cap. 20. Tertul. de pallio rerum cum in affectationem flabellatur, jam de incendio gloriae ardor est.  although it were now so main a part of his function; Peradventure, the thorn in his flesh, was that which so awed him with the remembrance; the messenger of Satan that was sent to buffet him, lest he should be exalted out of measure; vain glory was the last of his sinful enemies, that was to be destroyed; and which after so many victories over the world and the flesh, nay after the triumph over death and the grave, remained yet behind to be encountered; and so doubtful was the contention with this sin, that had he not been beaten, he had not conquered. Cupido gloriae etiam sapienti novissima exuitur; it is the last affection that even a wise man's lays aside; and therefore Plato fitly styles it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last garment which the soul putteth off, or as Charron no less fitly renders it, chemise de l'ame, the skirt of the soul, which like that of Nessus bequeathed to Hercules, is hardly pulled off, till it fire and consume us; Calor est omnis affectus, says the knotty Father in his riddle de pallio, every passion is a kind of heat; but when it is once fanned, or kindled into affectation, it breaketh forth into the flame of glory; every passion is violent, intractable to reason, but this by a certain excellency and sovereignty in mischief, overmasters these passions, and possesseth the Monarchy in man. Even conquerors themselves that left nothing to be subdued, were solâ gloriâ minores, captives to ambition, and the greatest conquerors, the greatest slaves: like an imperious wife to some impotent great man, nothing can be done without her consent, and the miserable husband cannot choose but obey her, how unreasonable soever; 
Bilblioth patrum: hom. de van glor.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as Antiochus elegantly desciphers it; it beleaguers and undermines all our actions, our words, our intentions; if it cannot allure us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the proffer of honours, it far more prides us in contemning them, by a show of equanimity, and taking pleasure in the repulse; if not to flaunt it in the vanity of gorgeous apparel, it sets upon us by neglecting it; if not to flourish in eloquence, it makes us proud of saying nothing, by conceiving ourselves wise in that silence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Herba Sar dinea si edulio fuerit, vescentibus nervos contrahit, rictu ora diducit, ut qui mortem appetunt veluti ridentium facie intereant Solini polyhist. cap. 10 Salvian. de Gub. lib 7. Plautus.  In other sins and perturbations, we apply ourselves to convenient remedies; we fast, we grieve, we pray against them: But here we are contented to be deluded, and tickled to our destruction, and like those that have eaten the Sardonick herb, even hang ourselves a dying: Nay ofttimes those very devotions of fasting and prayer, become the fuel of this mischief, and like wholesome cordials to some venomous creatures, are converted into the nature of its poisonous constitution: Against such a perilous and intruding evil, who can be wary enough; v●x cavet cum etiam cavet, the nicest caution may be overtaken. And yet see the prudent industry of our Apostle, who having formerly smarted for this fault, was acquainted with the danger, and labours to avoid it: like a mindful Pilot, that having once split his vessel on some unknown rock, from the doctrine of his losses hath learned so much experience, as to prevent it in a second passage: So our Apostle being forced to commend himself, rather than that commendation shall exalt him into a vain conceit of himself, by a virtuous use of necessity, he will abase himself in his boasting; he will not begin without many Prefaces of befooling himself, and if he do, it shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a a little while, 
Chap. 11.16.  as though he assumed another man's person, and would straightway lay it aside: and when he does, it shall be in his infirmities, where his very glorying is humility: If I must needs glory, I will glory, etc.   

Second Part.  
THe shame of the worldling is the grace of a Christian, and what the natural man scoffs at as foolishness, the believer wisely adores: Non pudet quia pudendum est, was the pious obstinacy of Tertullian, to account the chiefest glory in that which the world derided, when the Apostles are beaten before the Council, 
Acts 5.40.  as if the punishment had been their felicity, by a new maxim of their Master, they departed glad of their suffering, esteeming it honour sufficient for their rejoicing, 
Verse 41.  that they were counted worthy to suffer shame for his Name. Me thinks here the hardy Stoic might almost persuade you he were a Christian, and with less wonder be believed, that he is happy in his torments; were but his conscience as good as his patience, and did he not seem more without reason, than passion, And yet if you look more nearly into him, you shall find that courage of his rather a resolution, than practice, and not so much his exercise, as his study; and you shall find Paul as far exceed him in the agony of his sufferings, as in the purpose and intention; 
Chap. 11. verse 27.  hunger, cold, thirst, nakedness, labours, watching; these are the arguments of his Philosophy, and he maintains the truth of his profession, not so much by disputing as suffering. 
1 Cor. 15.9  So as if he deserved not to be called an Apostle, because he persecuted the Church of God: by the pre-eminence of his afflictions, he deserved chief to be called an Apostle, as being thus persecuted for the Church; It was the cognizance Christ set on his disciples, that they should be hated for his name; and without this, they could not obtain his signal blessing on the Mount; 
Matth. 5.11, 12.  even that which is presented with the greatest emphasis: Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice, and be exceeding glad, for great is your reward in heaven: Insomuch, as the false Apostles by opposing and traducing him, unwittingly fulfilled the prophecy of our Saviour, and became themselves the arguments of his true Apostleship, and yet give them leave to wonder at this strange induction; That he should prove the dignity of his calling by mustering up his disgraces, and vindicate his reputation by laying on greater aspersions; such a circle of calamities who would not rather interpret the brands of an offender, than the marks of an innocent? and ascribe his escape (rather than delivery) not so much to the divine protection, as the infelicity of perishing? If to be rescued from such desperate hazards, should be an evidence of his integrity; why not rather of his guiltiness to have so often incursed them? Each flouting Pagan at least will tell him, he discredits his God to make miseries the reward of devotion, 
Ecce pars vestrum & major & melior ut dicitis, egetis, algetis opere, fame, laboratis, & Deus patitur, dissimulat, non vult, aut non potest opitulari suis. Ita aut invalidus, aut iniquus est. Min. Fel. Octau. Arist. rhet. lib 2 cap. 7.  and the guerdon of Religion to be only more than ordinarily wretched; what reserves he for his vengeance, that does this in his mercy? what for his enemies, if thus to his friends? he either cannot, or will not secure them; and is therefore impotent, or unjust. But the afflictions of the righteous in all ages of the world, convince this stolen Atheism, & by the custom of their sufferings, have now made it a doctrine to be good, & unfortunate, so as it might well appear by this character, that he was Gods beloved, to be thus persecuted, and reviled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the great Philosopher; the divine Majesty is wont to befriend, & favour those that suffer injuries. Nor doth he evermore exalt his saving mercy, then by the humility of his compassion, in relieving the distressed: witness his own so many promises of deliverance in troubles; and never any so eminently accomplished, at the expense of so many miracles: And might not Paul glory in those infirmities that were supported by omnipotence? That so weak a vessel, so cracked and bruised with afflictions, should thus valiantly hold out against all the encounters of adversity? who could be so impious as not to acknowledge the assistance of a deity? who so rigid as to expect other proofs of his innocence beyond his life? 
Seneca.  Inter tot per●cula non servassent illum dii, nisi sibi servassent: The heathens could construe such strange deliverances to be the immediate work of a deity; 
Virgil. Aenead. lib. 1.  One of their own Poets did intimate no less, when bringing Aeneas into a tempest, he could not deliver him without raising a god, Neptune must appear, and gravely checks the rude winds into a civil submission: But if you will see a danger indeed, beyond the fiction of a Poet. Behold our Apostle in that navigation, exactly portrayed by an Evangelist; 
Acts 27.9.  Acts 27. When the time of failing was already past, and the Sea lightened of her burdens, had now as it were licence to be outrageous; Their first launching forth was in despair, the winds were contrary; 
V 14.  and tempestuous Euroclydon by the order of that Season, had the tyranny of those unruly dominions; unto whose usurping violence, the Pilot is forced to surrender his office, 
V 15.  and loseing his art in astonishment, commits all to the merciless billows; The companions of this voyage were a great part of the calamity, 
V 42.  soldiers and prisoners; No place of doubting here was left, save in the variety of perishing; either to be split on the rocks, or ingulphed in the quicksands. 
V 17.  Their only refuge was to undo themselves, 
V 18.  by lightning the Ship of her lading, so as they left nothing to be cast away but themselves; Their munition too being now grown dangerous, 
V 19  and their tackling only able to profit them, in being thrown away. And yet they did but begin to be lost in the damage of their goods; 
V 20.  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says the divine Historian) all hope of their safety was taken away. 
Exod 10.21.  Only a three day's darkness was enough for the seventh plague of Egypt, which though the least of these evils, 
V 20.  is exceeded here too; No Sun or star in many days appearing, nor affording this lamentable comfort to know the place of their perishing: 
Verse 30.  To paint out the peril in its lively extremity, the Mariners were afraid, those leaguers with death, and playfellows with danger; and under colour of casting Anchor, would have stole away in the boat: All this while too, that they might not only be afraid, they tormented their bodies with a fourteen day's abstinence, 
Verse 33.  as if in the expectance of death, they had forgotten to live. 
Verse 22.  In the middle of this extremity, our Apostle dares prophesy a deliverance; but see how it is accomplished: Their safety must be contrived by a shipwreck, 
Verse 41.  and the breaking of their vessel by a lucky disaster, is the only method of their escape; for on boards, 
Verse 44.  and broken pieces of the ship, they escaped all safe to land: 
Quis neget diis cura esse, propter quem fuit innocens, ruina? Martial. 2 Cor. 1.  And who can deny now that Paul is God's charge, to whom ruin itself becomes a preservation! Had he remained unshaken in prosperity, how had he known, or the world by him, the mystery of the divine protection? which appears not so cleanly in a settled tranquillity, as when we are pressed out of measure, and despair even of life: Then is the time for him, with whom all things are possible to work a deliverance befitting himself, that he alone may have the glory. And to this end, you may please to observe, how the Father Almighty taketh pleasure in the infirmities of his children, and humbleth his Majesty to the safeguard of those that are most destitute of meaner succour. When my Father and mother forsake me (says the Psalmist) than the Lord careth for me: 
Psal. 27.10  as it he stayed for that opportunity of defection, to endear the favour of his adoption: so in the minority of Abraham's posterity, he was familiar with his people, when Israel was a child, than I loved him: Hos. 11.7. But being multiplied & grown numerous, he withdrew his presence from them. So in the infant state of the Gospel, miracles, visions, and revelations, maintained a commerce between heaven and earth, whereas in the elder time, as wealth and worldly pomp increased, those gifts and graces discontinued. So the young ravens, 
Psal. 147.9  and the hungry are filled with the riches of his bounty, when the rich (like Midas with his golden penury) are sent empty away. 
Luke 1.53  But if you will awhile attend the greatest workman in the meanest of his works; 
Minutiora quae maxmus artifex de industria ingeniis aut viribus ampliavit, sic magnitud. in mediocritate probari docens quemadm. virtutem in infirmitate. Tertul. lib. 1. adv. Marc.  with delightful wonder you may behold him, Maximum in minimis, no where more admirable then in things of the smallest moment, and oft times lodging rare endowments in the most despicable creatures; as if from the very contempt of their littleness, he would increase our admiration; For instances, the Scripture will readily furnish us, that one place alone in the Proverbs will do it, Ch. 30. where the wise man tells us, 
Prov. 30.24.  There be four things which be little upon earth, but they are exceeding wise; so wise in the judgement of Tertullian, that he chooseth some of them to confound the proud wisdom of man, daring him to imitate, if he can, 
In his tam parvis atque, tam nullis, quo ratio? quanta vis? quam inextricabilis perfectio? Galin. lib. 11. cap. 2.  Apum aedificia, formicae stabula, araneae telas, bombycis stamina, the architecture of the Bee, the granary of ●he emet, the lawn of the spider, the loom of the silkworm; whose curious industry may catechise any (not worse than an Infidel) to give God the glory of such perfections shining in his darkest creatures: But farther yet, you may behold them not only the objects of his bounty and wisdom, but the instruments also of his power, and justice; 
Exod. 23.28.  when to plant the Israelites in Canaan, he provides them an army of Hornets to marshal their way, and proud Pharaoh in his own dominions acknowledgeth an overthrow from louse and frogs: 
Exod. 8.  The Ox goad, and the jaw bone are exalted into the activity of a conquest, 
Josh. 6.20.  and but the sound of the Rams-horns is engine enough to call down the walls of Jericho: So the scorn of man can triumph over man to the glory of God, and the vilest creature armed with the divine justice, becomes the revenger of humane rebellion. Thus hath God chosen the weak things of the world to confound the things which are mighty, 
1 Cor. 2.27.28.  and base things of the world, and things which are despised hath God chosen, yea and things which are not to bring to nought things that are; 
Verse 29.  that no flesh should glory in his presence. So when he would make use of fit messengers to declare his will, it became his omnipotence to make choice of the most unlikely Agents: to put his treasure in earthen vessels, 
2 Cor 4.7.  that the excellency of the power might be of God, and not of them. Slow tongued Moses, rude Amos, simple Peter; unto these he vouchsafes his presence, conference, revelations, and makes them fit for employment, by employing them; lest more fashionable undertakers might rob him of his glory, by fixing the people's eye no higher than their own worthiness: Of which danger we have a double example in S. Paul, who on a little more than ordinary manifestation of his virtues among the Barbarians, was twice mistaken for a God. 
Acts 28.4  Once at Melita, for not falling down dead at the viper, as though to outlive the sting of that Serpent, he must needs be immortal; 
Acts 14.11.  And before that at Lystra, where his eloquence accused him into Mercury; and having easily persuaded them he was a God, could scarce make them to believe he was a man: but their zealous idolatry will needs abuse him with sacrifice. And he knew how dangerous it was, to rival with the Almighty in glory, by accepting that horrible courtesy. It was the flattery of others, 
Acts 12.22  that made Herod guilty of blasphemy, in that overstrained compliment, (The voice of a God, and not of a man) and yet he is fain to recant it himself by dying: the worms by a mortal demonstration soon confute his divinity, 
Verse 23.  and without the help of a Surgeon, present him an unfeigned skeleton before the eyes of his kind murderers: So that you see this outward baseness and infirmity was necessary in our Apostle, to raise the conceits of his beholders unto the true Author of his miracles. But though God magnify his power in the weakness of his creatures, would you believe that he should practise this strange mystery on himself, and that he should magnify his power by his own infirmity? And yet behold the eternal Son of God effecting the wonder of our redemption in the form of a servant, 
Phil. 2.7.  and triumphing over Satan in the infirmities of our nature, 
Rom. 8.3.  assuming the likeness of our sinful flesh, that he might condemn sin in the flesh, and by tasting of death himself, 
Heb. 8.9. 1 Cor. 15.54. Eo de honestamento corporis maximé laetatur: ut de Sertor. Sallust. Gal. 6.17.  swallowing up death in victory. And might not Paul glory in his infirmities, that were enabled by the sufferings of his Saviour? To be like great personages even in miseries is a graceful adversity. How proud is the soldier of that wound that resembleth him with his General? almost thanking his misfortune for advancing him to so worthy a danger: And can he less exult in his sufferings, that bears in his body the marks of the Lord Jesus? Besides, it may seem too that God himself alloweth this honest ostentation in his servants; when by the consent of Schoolmen, all the Martyrs shall appear in the Church triumphant, bearing the signs of their Christian wounds about them, as if so many speaking testimonies of their godly courage, that what here they endured in behalf of their Saviour, may be there an addition to their glory: And how eminently shall his body then glister with scars, that left here no place for a new wound? that by a valiant emulation did not so much imitate, as repeat our Saviour's sufferings,! In stoning, in whipping, in watching, 
Verse 25.  in fasting, in perils of his own nation, in perils among the Gentiles, in perils in the City, in perils in the wilderness; in being haled from one Magistrate to another, from Lysias the chief Captain to Felix the Governor, 
Acts 23.26 25.12  from Festus to Caesar: in being falsely accused, and pronounced innocent by his Judges: nay to make up the resemblance, he wanted not a blow from the Highpriest, nor an Ecce homo! behold the man: so as he may be well applauded with that elegy of Salvian, 
Salvian de Gub. lib. 3.  Singularis Domini praeclarus imitator! An excellent disciple of a singular Master; that walking in the steps of his leader, hath made him plainer as it were, and more significant by his footing: and may well bespeak your imitation, as he did sometimes the Corinthians; 
1 Cor. 11.1 Application  Be ye followers of me, even as I also am of Christ: By the example of his sufferings, we are summoned to a warfare, and who would refuse to follow his Captain in that way, which he hath traced out by his own blood! Our fight is suffering, and who is so weak but can do this! nay weakness is our only strength, for when we are weak, then are we strong: 
Chap. 12.10.  The mind is more able to endure the encounter, when its domestic enemy the flesh, is brought into subjection; and by the discipline of a strict life, is taught more readily to obey her injunctions. 
Aphor. Hippocr.  In bodily diseases when the sickness is in its vigour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the great Physician, a sparing diet is mainly requisite, that the strength of nature may be wholly employed on the malady; and it is no less important in the conflicts of the soul, which becomes more vigorous by abstinence, as thereby uniting her forces, 
Chrys●st.  and refining herself from the earthly contagion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith St. Chrysost.) This is a resplendent victory, this is the triumph of the Church, thus the devil is vanquished whilst we are afflicted, and takes the foil by our miseries: by our fasting he is made hungry, by our thirst he faints: chased he is by our persecution, and disarmed by our nakedness. Thus is the Lord of Hosts pleased to fight his battle by our infirmities: and from the victory of our sufferings to erect a trophy to his glory. Even so Lord! evermore arm us with thyself against all assaults of sin and Satan, that by the power of thy Cross and Passion, we may advance thy glory here, against the kingdom of darkness; until by the power of thy resurrection, we shall be advanced to thy Kingdom of glory: For thine is the Kingdom, the Power, and the Glory, for ever,   
AMEN.   

SERM. II.  JOH. 12.42. 
Nevertheless among the chief rulers also, many believed on him; but because of the Pharisees, they did not confess him, lest they should be put out of the Synagogue.  
NOthing is more incredible to the depraved nature of man, than the mysteries of his salvation: He could easily believe the father of lies in the plot of his captivity, but can hardly believe the God of truth in the counsel of his deliverance: To persuade so strange a conceit, the Almighty must take pains with his creatures; and that word which only spoke man's creation, must himself become man to preach his Redemption: 
Luke 18.8  But shall the Son of man find faith on the earth? behold the barbarousness of infidelity! 
Joh. 1.11.  He came unto his own, and his own received him not: and yet the main business of his doctrine, was to exhort a belief, and that doctrine canonised with miracles, the infallible testimonies of a deity: such miracles as were not so much the labour, as the property and emanation of his person; 
Zanch. de trib. Elohim. l. 3 c. 3  nor were wrought by the dispensation of a greater power, but by his own virtue and auhority, which was common to the fellowship of the Trinity, in which he was not the instrument but the partner, and differed from his Father not in power, but in the order of working: which the devils by a sharper Philosophy perceived to be above the contrivance of nature, 
Vid. jud. viv. in 9 de Civ. Dei. cap 21.  and as if by preaching the Gospel of our Saviour, they would condemn the stupid Jews, usurp S. Peter's very confession; Thou art Christ the Son of the living God. 
Matth. 16.16.  But this degenerating stock of Abraham, children of his flesh, Not his faith, in a Sceptic madness, will neither credit their ears in the words of our Saviour, nor their eyes in his mighty deeds: which Isaiah in a prophetic rapture foresaw and wondered at; Who will believe our report, 
Isai. 53.1.  and to whom is the arm of the Lord revealed? where, had they not been punished with dulness, the prediction of their unbelief might have taught them to believe the Messiah; their unbeleef being there foretold as a token of the present Messiah; But their voluntary obstinacy, that refused to apprehend their Redeemer; 
Etiam hoc eorum voluntatem meruisse respondeo; sic enim eo excoecat, sic obdurate, Deus deferendo, quod occulto judicio facere potest, iniquo non potest. Augustin: in v. 40. Accidentale est verbo Dei quod homines excoecat; verum id hominum malitiae imputandum est, quae vitam convertit in mortem. Calvin. in eundem loc.  by the congruity of God's justice, suffers the necessity of so untoward a refusal, the perverseness of their understanding is revenged with the impossibility of understanding: whilst, (as I may have leave to speak) by an admirable imposthume of the divine judgement, the light of the world appears darkness to their souls; the bread of life yields the savour of death, and the rock of salvation becomes a stumbling-stone to their ruin: Nevertheless all were not tainted with senseless contagion, but many exempted, whose rare preservation might publish at once, the power and compassion of their Redeemer, being not only those of the vulgar rout, which out of a customary lightness are apt to embrace any uncouth novelty, but men of a deeper reach and capacity, the politic and reserved nobility, whose faith was as wonderful as the others incredulity: Among the chief rulers also, many believed on him.  

Part. 1.  
Well might the Evangelist employ this emphatical rhetoric, to express so strange an occurrent. 
Joh. 32.9.  Great men are not always wise, but less usually religious; the pomp and splendour of their estates, being incompliable with the humility and retiredness of devotion. 
Joh. 7.48.  Have any of the rulers or of the pharisees believed on him? was the insolent demand of the Pharisees; accounting such rudeness and weakness of judgement, only besetting the ignorant people: Neither hath any age been so happy as to contradict this wretched position; as it is easy to observe through the whole course of the Gospel, where baseness and poverty are so much the portion of christian professors, that the Apostle takes it for granted; 
J●m. 2.5. Mat. 11.26. 2 Sam. 1.21. vid Bernard s●per Cant. serm. 54. Psal. 104.10.  Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom? even so, it seemed good in his sight, to hid those things from the wise & prudent, & to reveal them unto babes: to leave the proud like the Mountains of Gibeon, without any dew or ra●n upon them; and to send his springs into the valleys, to fill the lowly with his blessings. Thus, we find the simple shepherds early visited by the dayspring from on high, The Glory of the Lord shone round about them, 
Luke 2.9.  as it were the morning beams of the Son of righteousness; and straightway they in a pious gratitude make the report as large as their joy, rejoicing others, as the Angel did them, with the good tidings of a Saviour; whereas Herod the King, 
Dum temporalis regni emulatur angustias, aeterni Regis ortum molitur extinguere Chrysol. serm. 152. Mar. 2.16. Chap. 7.47 Luke 15.1 Mar. 12.37. Luke 13.7 Joh. 7.40. Mat. 15.31 V. 12. & 18 Psal. 2.2. Luke 7.30  vainly fearing a rival in his temporal Kingdom, with furious subtlety, attempts to assassinate the King eternal, at his first appearing in flesh: and how earnestly he intended it, the bleeding innocents' are so many witnesses; whose lives must be sacrificed to the rage of a tyrant, because they are near in age and voisinage to Christ. To hold on the parallel, we find on the one side, the despised people flowing to Christ from every quarter, Galileans, Samaritans, Publicans, Fishermen; such are the men that hear him gladly, cry up his miracles, admire his doctrine, celebrate his triumph with solemn procession; when on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rulers are plotting together against the Lord, and against his anointed, rejecting the counsel of God against themselves, and hindering others that would embrace it: not suffering so much as the little children to cry Hosannah in the temple, 
Mat. 21.15 Luke 19.40.  although the stones were ready to proclaim him, having given such evident proof of his Godhead, in the raising of Lazarus from the dead; a miracle so fully miraculous, as might have even softened hearts of stone, 
Vel lapidea corda molire debue. rat. Cal.  and did no less wonders in many of the inferior rank; whom of stones raised up children to Abraham: but yet is so fare from converting these Rulers, that this alone doth exasperate their utmost fury: so that now wholly losing their patience, they cannot expect his doing any more good works, 
Chap 11.47.53.  to defer his passion; but from that day forth take counsel together, how they may act the most horrid wickeness with the greatest solemnity. O the desperate madness of hardened impiety, that emboldeneth poor flesh to confront the Almighty, in the most signal acts of his power! so little regarding the power of his wrath, as not fearing to provoke it by the murder of an innocent person. But carnal policy startles at nothing that may promote her worldly interests; and is not ashamed to profess it, in the face of a Council, where Caiaphas the Precedent▪ clearly resolves it; 
Chap. 11.50.  That the peace of a Nation is cheaply purchased by one man's destruction, be he never so righteous; it matters not, that; if the Commonwealth cannot otherwise be preserved. And in order hereunto, the life of Lazarus is put to the vote too, because that by reason of him, 
Chap. 12.8 11. ●.  many of the jews went away and believed on jesus. Unhappy Lazarus! that having escaped one death already, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mondus.  is now in danger of another from the Rulers; and for no other fault, but that he received the benefit of living again by a miracle: which, how it sped with him, as we cannot learn; so for Christ, as sure we are, the conspiracy ripened into execution: wherein we find the Rulers still, are the principal agents; as if by the privilege of their authority, claiming the precedency in so transcendent a wickedness; And that they might more than crucify him, they aggravate his torments with ridiculous blasphemy; 
Mat. 27.42  If he be the King of Israel, let him now come down from the Cross, and we will believe him; as if their envious dispositions suspecting the benefit of their cruelty, would hinder the redemption of mankind by his blood, and could only believe on him, when they have made him no Saviour: And yet if their charity can with patience behold them after so odious a fact, you shall find their constant malice tormenting him after death, with barbarous indignities. They defame him to Pilate by the term of Deceiver, as if his miracles were but so much imposture, to delude the people; They secure his Sepulchre with 
* Sealing the stone, and setting a watch, verse 66. Mat. 28.12  double munition, impiously suggesting their own absurd fancy of his being stolen away, thereby to discredit his professed doctrine of rising from death: The truth whereof how they labour to stifle, appears by their practising with the soldiers, whom they prompt with large money to say he was stolen away, against the evidence of their own senses. Lastly, to fill up the measure of their spite; they persecute him afresh in his surviving disciples, 
Acts 4.17. etc. Chap. 5 40 Chap. 4.4. 1 Cor. 2.8 (i ●.) Eorun qui inter homines vel sapientia, vel opibus ac potentia caeteris praestant. Beza Anct.  whom they forbidden with threatening and beating, to preach in his name, as if they feared, lest after the rate of so many thousands as were converted at Peter's one Sermon; themselves should shortly be left alone, as the monsters of unbeleef. And for such in effect the Apostle reckons them, where he termeth the Gospel such a mystery, as none of the Princes of this world knew, that is, none of those whom the world accounts eminent, either for wisdom, pow●r, or riches, were called to be partakers of it: But if it be true, that none of that quality are admitted, how shall this of my text be verified; that among the chief Rulers many believed? None, and many, are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as can no more stand together, then light and darkness; To reconcile this seeming repugnance, we are by many to understand, but some greater number of believers, than could be expected from men so dignified: As such, they were many, though few, if compared to the residue of unbelievers: and thus, it will be no hard matter to accord the Evangelist with the Apostle, who intended not by his negative to exclude all great ones from being converts, 
Piscator, observ. in 1 Cor. 1.26.  but only to imply; that so it was for the greater part, they were generally such non-proficients in the School of Christ; that he holds it no wrong to charge them all with common ignorance: So did our Saviour in the like case, where he saith indefinitely, 
Mat, 11.25.  that mysteries are hidden from the wise and prudent, because so few attain unto them; 
joh. 3.32.  and so the Baptist speaking of Christ, saith, that no man received his testimony, that is, no man after a sort, considering the number of those that rejected it: Although some were known to receive it, and the next words evince as much; affirming of him that hath received it, that he hath set to his seal, that God is true; And that S. Paul had no other meaning, 
Cor. 1.6.  his words before do clearly manifest, where he wills the Corinthians to make their calling, that not many wise men after the flesh, not many mighty, and noble, are called; if not many, than some he denies not; 
Acts 13.7. Acts 17.34.  or he should have spoken contrary to his own experience: The Deputy of Cyprus, Sergius Paulus the Judge of Athens, Dionysius, divers of the nobler sort at Beraea, besides some others of Caesar's household; 
Phil. ●. 22.  were as so many trophies of his powerful ministry: But however, give him leave to complain of the rarity of noble Proselytes, that found among them such ill success of his best endeavours, which in Felix the Governor wrought only a trembling instead of belief; that is, 
Acts 24.25 jam. 2.19.  no more than is in devils; and from his successor, 
Acts 26.24  the noble Festus obtained the censure of learned madness; and but almost persuaded the King Agrippa to be a Christian. 
Ver. 28.  And yet these may pass for sober Infidels; compared to those in the ages following; to wit, the Roman and Grecian Emperors, who being transported with arrogant madness, practised all the feats of cruelty during their tyranny, to the suppression of religion, as Constantine most justly complains of his ungodly predecessors; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. de vita Constant. lib. 2 cap. 48.  the cruel Authors of that Decad of persecutions, which they wrote in such bloody characters; that but to read them in the Church story is a kind of martyrdom to those that have any bowels of compassion. And if the justice of time had not cancelled such dismal monuments of impiety, you might be yet more distinctly informed by the wicked industry of Domitius; 
Domitius de officio proconsulis, libris septem rescripto principum nefario collegit, ut doceret quibus poenis affici oporteret eos, qui se cultores Dei confiterentur. Lactant. Instit 5. cap. 12.  who (as Lactantius relateth) heaped up seven volumes containing the savage edicts of Princes for the punishment of Christians: Since whom, the mightiest Monarches on earth, by the seducement of Satan and Mahomet, are to this day the more professed enemies to the Gospel of Christ: you have heard enough of this sad truth, the sum whereof amounts to this; that the Grandees of the world, are commonly lest in the Kingdom of heaven; which is an hard saying to flesh and blood, and yet no more, than what our Saviour so earnestly pressed, 
Mat. 19.24.  touching the difficulty of a rich man's entrance into heaven: which did so exceedingly amaze the disciples, 
Verse 25.  that it put them to inquire of him, who could be saved on such terms? But that which he answered in that case, may serve as well to resolve us here, 
Verse 16.  that though on man's part, the salvation of such amounteth to an impossibility, considering the weakness to resist such strong temptations, yet it is feisible with God, whose grace is sufficient for them; And his grace is not in vain, for in all ages many instances are to be found of Rich and Noble, that were servants of Christ on earth; and are (we doubt not) entered into their Master's joy. 
Mat. 25.21  But what if many stars of that magnitude, seem to come short of the glory of God? 
Rom, 3.23  we are not therefore to question the justice of the Judge of all the earth; 
Gen. 18.25.  who, as He is no respecter of persons, 
Acts 104.3  so high and low, rich and poor, are alike to him, not one preferred before the other; but in every condition: He that feareth him, and worketh righteousness, is accepted with him: It is only the failing in the duties, that makes the difference; which is not the fault of wealth or honour, but of the persons that abuse them; and make that which should have been for their welfare, 
Psal. 69. 2●.  an occasion of falling.  
As for instance, being taken up with the present lustre of their worldly pomp (which filleth their eyes, as too near an object,) they cannot discern things spiritual, and remote from the senses; or at least, esteem them little, 
Merc Trismeg Pimander. cap. 4.  at so great a distance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Trism●gist divinely observed: for the things that we behold, too much content us in the certainty of possessing them; whereas those that are absent, and invisible, beget a distrust in our imaginations, whether they have any being or no, as having no sensible shape, or figure, to commend them unto our capacities. And this seemeth to have been the proper disease of the ruling Scribes and Pharisees; that being immersed in earthly desires, and namely those which the scripture termeth, the lust of the eyes, and the pride of life, 
1 Io. 2.16.  they were not in case to set their affections on things above; for touching the former, the sin of covetousness, 
Col. 3.2.  that we may see how fitly our Saviour compared it to thorns, 
Mat. 13.12.  that choke the seed of the word that is sown, and will not suffer it to grow up, we have in these a clear example, that being present at the delivery of his heavenly doctrine, concerning the sovereign use of riches, in being laid up for another life, it is said expressly, that being covetous, they derided him: 
Lu. 16.15.  were so far from receiving his counsel, that they despised him that gave it; and this, because their hearts were forestalled with the worship of their Mammon; which kept them from serving a better Master; And who can say then, that God is unrighteous, who taketh vengeance on such Idolaters, though he suffer the God of this world to blind their eyes, 
Rom. 3.5. 2 Cor. 4 4.  and lest the light of the glorious gospel should shine unto them.  
Then for the latter, that is, vain glory; how it reigned in them, we shall need but to look how our Saviour emblazons them; Math. 23. 
Mat. 23 5. Accuratly displayed by B Andr. on the ●6. verse of Math. 6.  That all their works they did for to be seen of men; Their fasting, praying and alms giving, all are leveled at this mark. The eyes of God will not serve their turn; but like so many stage-players, they play religion under the mask of godliness; to entertain the eyes of men; get them attire for this purpose, broader phylacteries than were usually worn, and larger borders on their garments: as if that were to keep the law of God more exactly than others, to have it embroidered on their apparel; more sumptuously than the common people. And yet this hypocrisy, as gross as it was, might be fine enough to deceive the more simple spectator; but that, to prevent this danger, our Saviour proceedeth in the discovery; and lays down such marks, as none could but see with what spirit they were acted: for to affect (as they did) the uppermost rooms, and the chief seats; to be in love with public greetings, and glorious titles: These made it appear, 
vers. 6.7.  what wind it was that filled their sails, and that they sought rather to be honoured of men, then to be approved of God. Now what an obstacle this vanity is in the way of faith, he made it unquestionable by that demand, 
Io. 5.44.  chap. 5. How can ye believe, that receive honour one of another? being as they were, such slaves of glory, it was not possible they should be the servants of Christ, but they must part with that which was dearer to them then their souls, that is, their esteem, and fame with the people; In pursuit whereof, 
verse 44.  they seek not the honour that is from God only but make a blast of empty praise their summum bonum, & mind no happiness beyond it. Nay rather than fail of this wretched end, they seek the honour that is due to God only; deprive him of his prime-Crown-Jewell; that which of all things, 
Isay 42.8.  he will not part with to another: For what less do they, that glorify themselves, instead of God, by a proud confidence of their own excellencies; which was the sin of these Lordly Pharisees; Who being ignorant of God's righteousness, 
Rom. 10, 3  & seeking to establish their own righteousness, did not submit themselves to the righteousness of God. That ignorance was the effect of their pride, 
Rom, 9.32  because they sought to be justified not by faith, but as it were by the works of the law. And therefore no marvel if they could not believe; when presuming on their works, ipso suo tumore caecati (saith St. Austin) that very presumption did so blind them, as to make them stumble, at that stumbling stone: (That stone is Christ, 
verse eod:  they may thank their pride for so transforming him.) For pride, as it is of a swelling nature, so with the swelling, it darkneth the mind, that it cannot discern the truth; you may hear it from St. Gregory: Tumour mentis dum inflat, 
Moral. l. 23.  obnubilat: It is the high mountain that stands in Christ's way, and hinders the influence of his grace; If he offer to heal such men as these, 
Mark. 2.17. Revel. 3.17.  they are whole enough, and have no need of the Physician; if to relieve them, they are rich, and abound in goods, and have need of nothing; if he speak of freeing them from the bondage of sin, 
Valles pluvia rigan tur ad facundi tatemquum intereà summi altorum montium vertices sicci manent: vallis ergo fiat qui celestem gratia pluviam vult suscipere. Calv. in 2 ad Corinth cap. 12. Superbaedactus est dei contemptus, Aquin 2. 2aes. q. 162. ut 6.  they are Abraham's children, and were never in bondage to any man; they. That well might St. Austin say, Superbis Pharisaeis, viluit Christus. The Pharisees pride made Christ contemptible in their eyes. And then, it is most just with God, to withhold his grace from them that so scornfully reject it; let even the heathen man be Judge; Superbus miser indignus est misericordiâ: The disdainful wretch deserves no mercy; and how much less, if he contemn the Author of it? which is the formal act of pride, as the School defines it: for whereas other sins turn from God through ignorance, or infirmity, or the desire of some seeming good; pride departs from him eo nomine, that it will not be subject to him, and his rule; that we may say of the proud, what St. Paul doth of the carnal mind, 
Rom. 8.7.  It is enmity against God, for it is not subject to the law of God, neither indeed can be; like the sin of Rebellion, which is such a turning away from the Prince, that it turns upon him, and fights against him: Insomuch, that God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to resist the proud, 
Jam. 4.6. Isay 42. 1●. & v. 25:  As if these did provoke him more than any; to stir up his jealousy, l●ke a man of war: to pour upon them the fury of his anger, and the strength of battle; 
Psal. 46.8.  It may well be so judged by the effects; if we consider the works of the Lord, what desolations, because of this sin, he hath made both in heaven, and earth; thundering so dreadfully with his judgements against it, that the foundations of the Mountains tremble withal; 
Aug. count. lib. 10. c 36.  It is St. Augustine's high expression; Intonas' supper ambitions seculi, & contremiscunt fundamenta montium: The Angels in heaven, that would needs be like the most high, by partaking of his glory, (as if in their devil's ambition they would divide the monarchy of heaven) were thrown like lightning from their bright station, into the abyss of darkness, and misery; And following them, our first parents in Paradise, 
Gen. 3.5. Cum de Originis loco exterminat pellitus orbi, at metallo datur. Tertull de pallio.  enchanted with the charm of Eritis sicut dii, ye shall be as Gods, soon felt the delusion in their banishment, being condemned to the world, as it were to dig in the Mines: So jealous is God in securing his glory, though it be with the ruin of his most glorious and excellent creatures. And on this account, we find him conferring his graces so strangely, I might say, preposterously; that is, on persons so ungracious, in the eye of man; 
Gen. 48.14.  that jacob's crossing of his hands on the sons of Joseph, may seem to have been an intended Emblem of this mystery: where God often lays the right hand of his favour, on those that are lowest in the world's esteem; raising the poor out of the dust and exalting those of low degree, but scattering the proud, 
Psal. 113.7. Luke 1.51.52. Gen. 11.8.  (like those that were building the tower of Babel) in the imaginations of their hearts. Suitably hereunto, you may note from Pelusiot, 
Isid Pelus. Epist 394. lib. 3.  that in the heraldry of God's attributes; over the high and mighty of the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is styled in terms of distance, and imperiousness, King of Kings, and Lord of Lords, when as to the poor and destitute, by more familiar, and respective titles, he delights to be called the father of the fatherless, 
Psal. 68.5  and the Judge of widows, Neither is it improbable to avouch; that the Son of God, our blessed Saviour, would therefore appear in that despicable condition, 
1 Cor. 2 8. Phil. 2.7.  (The Lord of glory in the form of a servant,) either to confound the proud thoughts of the haughty in their scornful rejection, or to prostrate them in embracing so humble a refuge: when during the course of his mortality, he miraculously restrained the glory of his Godhead, that it should not flow out into his Body; was not pleased to win the beholders by such ravishing majesty; And but once permitting a glimpse of his divinity, in his transfiguration, he communicates that heavenly show only to three chosen witnesses; 
M●t. 17 9,  who must not report the news of their vision, until he was risen from the dead; whereas being to undergo the opprobrious death of the Cross, (as if he would now task his disciples with an impudent faith) he offereth up his crucified person a common spectacle to all nations; 
L●k● 23.38 In letters of Greek, and Latin, and Hebrew. Jo. 19.19.  then flowing together like a springtide, to the feast of the Passeover: And lest the ignorance of any should lessen his infamy, suffers an inscription in the loudest languages of the world; Jesus of Nazareth, King of the Jews: Nor was his doctrine more agreeable to the arrogant spirits of the mighty: which proposing poverty and patience as the principles of Christianity, so nullified their prerogatives of honour, and insolence; that must now learn a new degree to exaltation, by debasing themselves; and through the policy of infirmities, aspire unto the kingdom of heaven.  
But the rarity, and difficulty of their conversion doth more illustrate the faith of our rulers; that notwithstanding those impediments, could allow themselves to be Christians; In whom, if you consider the act of their believing, you may justly commend their humility; that renouncing the proud opinion of their own abilities in performing the law, they would condescend to the captivity of faith; that faith which the Grecians derided, as foolishness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Clemens, terming it barbarous, and vain; and wherewith Julian grieved the Christians, 
Clem. Strom. 2. Naziane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that their wisdom was nothing but credulity. Then withal, no less their resolute piety, that forsaking the ordinances of the Patriarches, and Prophets, their reverend Ancestors, (together with the legal institutions, whereunto they had been so long accustomed) they would thus adventure on a new way unto salvation. Or if you consider the object of their belief, which was the Man God Christ Jesus, you may justly admire the sharpness of their faith that could discern his saving power, whom they beheld so obnoxious to humane infirmities, so touch inferior to themselves in state, and deportment, and so unworthily exposed to the contumelies of the scoffing multitude; Whose lineage, kindred, and breeding they knew, and grew up with him, in the leisurely degrees of maturity; and yet after all, without the suspicion of heathen idolatry, would thus assent unto the worship of a visible God.  
But howsoever, let not charitable admiration betray us into sacrilege, nor our benevolence to these Rulers detract from the mercy of God: who being the prime, and grand efficient in the work of their conversion, may justly exact the solid glory of so great an achievement. It was the unsearchable council of his will to ordain them unto life, that he might make known the riches of his glory on these vessels of mercy; 
Rom:, 9: 23:  And having thus decreed the end, he therein included the means to attain it, 
A●gustin: de buno perseus' cap. ●4,  predestination being (as St. Austin speaks) the preparation of divine grace; whereby their souls were organised for the infusion of faith, as their bodies were for the infusion of their souls: and gave easy admission to those speeches, and wonders, which were appointed as the outward motives of their calling: having no ability of themselves, 
Alvares de Auxilis g●at●aeilib. 9,  either to meet with that which could affect their fancies, or to be affected with that which they met with all; but wholly depending on a supernatural assistance, as well for the proposal of such suitable inducements, as for inclining their assent unto him: So than it was the language of our Saviour which exhorted them to believe, but it was the Spirit of our Saviour which interpreted that language, that they received it not as the words of a man, but as indeed they were the words of a God: 
1 Thes. 2.13.  His humanity administered to the operation of his miracles, but his divinity enlivened them to apprehend those miracles, and thereby wrought in them a greater miracle; to wit, their conversion; Not by the impotent device of persuasion, but by the real efficiency of inward virtue, victoriously taming the repugnancy of their wills, and by courteous violence, determining them to an actual belief: without which secret intelligence, many were present at the same excitements, and were not moved to believe; 
john 2.11. Luke 16.31. 1. Cor. 3.7.  Auribus apertis surdi erant, videbant, et caeist abant. Their suspended senses had not the power to acquaint their souls with the truth of those occurrents. And as this spiritual direction, was diversely communicated, some were induced to believe at one Sermon, nay, one saying of our Saviour, and some only beholding the least of his works, as the metamorphosis of water into wine, When others like unto Dive's Brethren, would not be persuaded, though Lazarus arose from the dead. So vain were the diligence of the Gardener in planting, and watering, unless the Creator by his influence bestow the blessing of increase. you have heard what benefits God hath conferred on these Rulers, that by the gift of illumination, more highly advanced them above their peers, than their dignities advanced them above the people. But will ye hear, what these Rulers return unto God? They are so far from the endeavour of requital, that they will not acknowledge his favours, so far from the solemnity of thankfulness, that fearing as it were, to be indicted of their conversion, they dishonour this his supreme mercy with speechless ingratitude: They received this Christ by the hand of faith, But because of the Pharisees, they did not confess him: which is the silence of these Rulers, and comes next to be published.   

second part  
If that distinction in Clemens be right, of a twofold confession, 
Heraclean apud Clem. Alexand.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The one in believing, the other in uttering, they had already confessed him with their heart, and can their tongue then deny the natural duty of confession? Speech is the delivery of the soul, and brings forth to the life of knowledge those conceptions of the mind, which by concealment had either perished in the womb, or swelled into an irksome timpany: 
Mat. 24.19, Isid. Pelusi●●a Epist, lib▪ ● 21●, Do generat A●im, lib, 1, ap▪ 8.  whose unhappy Bearers may fear in some sense that * We praegnantibus of our Saviour, so as Pelusiot expounds it, of those which are only big with good notions, and cannot deliver them. But what Aristotle observeth of other Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That the smallest are most fruitful, because the substance of their growth is consumed in the supply of generation; The custom of mankind hath translated on themselves; among whom many times the least in dignity, more abound in goodness, bestowing their vacancy ●rom honours, in the practice of virtue; when the great-ones like that Indian figtree (in Athenaeus) which though of fair and goodly dimensions, 
Athen. de ipnosoph lib 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sup. v. 12.13.  yields little fruit, as rioting all its sap into blossoms, so they lavishing out in luxury, and vain flourishes, prove barren in the works of piety. Neither need we be troubled for an instance; If we look but a little back in story, we find the unregarded multitude in a public procession going forth to meet our Saviour; and with trophies of palme-branches mystically preluding the triumph of his resurrection, when these Pythagorean Rulers in a cowardly dumbness, suppress their applause, and afford nothing to entertain him, beyond a courteous opinion. Thus is he requited, that left the glory of heaven, to take penance in flesh; the service of Angels, to be the servant of men; Not to be acknowledged by those whom he came to redeem, by those who expected the ransom of his blood, to satisfy for their guilty souls: the guiltiness whereof, had they rightly considered, they would rather have been ashamed of their sins, than their Saviour, which debased him thus low in compassion, to procure their expiation. Or had they rightly considered the worthiness of that duty, which so unworthily they declined, they would not have needed any other encouragement to embolden them: confession is the honour of a Christian; whereby God makes man the witness of his truth, 
Calvini hom. 2. de ferenda persecut.  and the patron of his cause; and in this vouchsafed excellence, prefers him before the Angels in dignity. An honour that raised the Baptist so near to the son of God, 
Io. 1.8. Math. 11.11.  as it is possible for the sons of men; witness that of the Evangelist. He was not that light, but (which is next unto it) was sent to bear witness of that light. In regard whereof, Christ was pleased to honour him with that high testimony; That among them that were born of women, there arose not a greater than John the Baptist. But certainly, had they duly weighed the necessity of this duty, the whole world would have proved too weak an Orator to have tempted them to so foul an omission: by which wilful defect of theirs, their faith did but serve to aggravate their guilt; and in being enlightened Christians, they became only more knowing offenders: No less severe is the judgement of Prosper; 
Prosper.  that, not to confess truth is equally pernicious, as not to believe it. Tam reprobi sunt qui verum quod credunt non loquuntur, quam qui verum quod loquuntur, non credunt. And some men are so much offended at their silence; 
In hoc ingressu fidei si proficerent etc. A●gustin in locum. Minut. Felix.  that they will not allow them a saving faith; Or if because of St. Augustine's authority, they afford them a beginning of faith; they accuse them of stifling it in the beginning; like cruel Parents, that fearing shame, or the like inconvenience, paricidium faciunt, antequam pariunt; murder their issue before the delivery; as no less cruelly do these with their faith. In whose hearts had is lively resided, as it seemed only pictured in their brains, it could not but yield some signs of life; at least breathe our into expression; for our of the abundance of the heart, the mouth speaketh; as spoke the mouth of truth itself. Which natural correspondency (Nature seems to have intended in that elegant structure, 
Mat. 12.34.  by which the tongue of all visible parts) is rooted nearest unto the heart; 
Charron de sag. lib. 1. cap. 11.  as if thence receiving the juice of knowledge, it should spring forth in the fruit of utterance. Which the Symbolical Priests of Isis employed in their doctrinal emblem, presenting each votary with a branch of the Persian tree, whose leaves, and fruit are said to resemble the heart, & tongue: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plut in Isi. de.  as Plutarch gives the moral of it: for man cannot be more divinely employed, then in speech concerning God. But the Royal Prophet more clearly evinced it by his practic Enthimem, 
Psal. 116.10. Psal. 39.3.  I believed, therefore have I spoken: concluding it necessary, that when his heart was hot within him, and the fire of zeal enkindled in his breast, than was the time, he should speak with his tongue. And could those Rulers believe on a Saviour, whom they would not confess; or rely on his divine promises, which they durst not approve before impotent men? 
1 Joh. 5.4.  Can that faith whose victoriousness should vanquish the world, be thus easily vanquished by the infirmities of fear, and ambition? By the same weakness as they feared to acknowledge Christ, they would sooner have denied him, by how much the presence of dangers doth more affright us, than the possibility of them: whose degenerous practice had others repeated by imitation, how would Christianity have become abortive, and even been ruined in its infancy? 
Calv. excusatio ad pseudo Nicodem.  Can they be so injurious to the providence of the Almighty, as to leave him no other means of protection, but the dastardly stratagem of shrinking flesh? Or so ungrateful to his bounty, as thus to smother the riches of his grace in shameful obscurity? Nay could they be so malicious unto their own goodness, as by this absurd hypocrisy to make themselves suspected of that evil which they inwardly detested; to seem opposers of that doctrine, which in conscience they allowed. To counterfeit sin, is the Plague of fiction, which beyond a single mischief, inveagles others into the society of perdition: Whereas on the contrary, to personate virtue, however it doth condemn the Actors, may yet by a charitable cozenage, beguile the spectators to a serious goodness.  
The courtesy of some would needs put such a religion on Seneca: that reserving to himself a dissenting mind, 
Non quidem ageret fingentem scenicum in theatro sed imitaretur in templo, eò damnabiliùs, quod illa qua mendaciter agebat, sic ageret, ut eum populus veraciter agere existimaret: Scenicus autem ludendo potiùs delectaret quam fallendo deciperet. Aug. de Civit. lib. 6. cap. 10.  he did but mock his heathen Idols with a mimical worship: But herein, their charity doth only render him a more impious Tragedian, thus to make the temple his Theatre, and consecrate his dissembling under a feigned idolatry: which was so much more damnable here, then if he had acted it on the stage, as the people were thereby deceived, mistaking his fiction for reality. Nor are these Rulers less worthy of blame, whose seeming judaisme, either hardened the ignorant in their error, or offended the conscience of weaker converts. But notwithstanding this heavy charge, others there be, that from a sense of humane fraility, step in to the rescue of these Rulers, and bestow on them a true, though a weak, and implicit faith, alleging for them, that as to have denied their Saviour after examination, had been solemn apostasy, so being not asked, 
Corse●: Ph l: M●●:  to suppress him, was only infirmity, and might consist with the Infant faith of the springing Gospel: when to avoid the tumult and danger of sudden innovation, they could not so soon conform themselves to the public profession of a new religion: whose nature it was to proceed rather by insinuation, then by violence. Neither could these legal ceremonies (imprinted by education) be hastily abolished; which must be suffered a while, to give testimony unto their succeeding truths, but were wholly discharged by the fullness of faith; which was perfected at the ascending of our Saviour, and descending of the Holy Ghost. So that following ages are as far from the privilege, as the necessity of this silence; nor can justly pretend the weakness of these Rulers, to cloak them in their masked devotion. Though many desiring rather to impute a fault to some patron, then to want a patron for their fault, 
john 3, 2, & 19, 39 Calvini excusatio ad pres ●do Ni o:  present to themselves the example of Nicodemus; He that came to Jesus by night; as if this might excuse them from coming by day, in the open profession of his truth. But if they will turn their eyes from Nicodemus the Jew, 
Rev: 22.16. john 7.51. james 2.18.22. Joh. 19, 39  to Nicodemus the Christian, and behold him enlightened with the bright morning star, They shall find him in the midst of raging conspirators, the only advocate in defence of Christ, and vouching the equity of their Law in his vindication. And if they will accompany him to the funerals of Christ, They shall find him manifesting his faith by his works; in his hundred pound of sweet Odours; when the chief Rulers were now prosecuting the victory of their malice on the scattered believers, and by a greater wickedness strive to blot out the memory of their wickedness, in blotting out the memory of our Saviour, yet not wholly to deprive them of the favour of so great a protection, they may perchance resemble him somewhat, in the burial of Christ, whom they carry sepulchred in their stony hearts. although herein also they may note the incongruity; that whereas he honourably interred his Body with costly ointments; They Bury his divinity in their rotten breasts; and with unexcusable violation, entomb to themselves the Lord of Glory. 
Pharisees.   
You have seen the subjects of this fear, and now if you please to reflect on the Authors of it; to your just wonder, and commiseration, you shall find them the learned, and zealous Pharisees; 
Eorum nomen Epiphan. (lib. 1. cap. 19:) appositissimè a separando deducit quod uè spontaena quadâ et superflua religione, et ficta vitae morumque sanctitate a reliquis se seperarent: Corn: Betram: de pol: Iud: Cap, 19:  Men so incapable of Christianity, that they disgrace, revile, and persecute all that countenance, and embrace it. They were the Doctors of the Law, 
Chrysil serm: 15, 7. de St. Palo:  & from the direction of these mystic ceremonies, expected the accomplishment of a Messiah; and would you think these so uncivil, as not to welcome him in the flesh? nay so unskilful, as not to know him in the flesh? whose life and preaching, daily unridling their types, and prophecies; They yet accuse him not to fulfil the Law, but to destroy it: Adeo per zelum legis impugnabant legem; et in Deum, dei amore peccabant. Thus, by a strange malady of judgement, they abhorred the truth of that doctrine, which, they admired in figures: and as if their heresy would make a schism in the Trinity, think they did God good service in fight against him. If you do but severely examine the Chronicles of our Saviour's warfare, you shall find this busy faction his fiercest adversaries, and almost paralleling every action of his, with unwearied opposition: Sometimes you may find them attempting to ensnare him with subtle questions; as if they would entrap him in his own words, that knew the wickedness of their thoughts. before ever they sounded in blasphemy. Sometimes you may find them detracting from his applauded miracles, and rather ascribing goodness to Beelzebub, than divinity to the Son of God. He casteth out devils by the prince of the devils: And sometimes you shall find them repining at the success of his miracles; Behold, 
john 12.19, cap. 11.48. Tertull: Apologet:  the world is gone after him, and if we let him thus alone, all men will believe on him: Omnem sexum, aetatem, conditionem etiam dignitatem, transgredi adhoc nomen, quasi detrimento moerent? Even bewailing the loss of Mankind, as if revolting to Jesus of Nazareth, from the God of Israel: So improbable did it seem unto their untamed reason, that Omnipotence should be shrouded in passable flesh; neither could they out of an ungracious reverence, conceive an estate so misbeseeming a deity. And yet (if the authority of Sixtus Senensis, and learned Drusius can prevail against Chameron) they maintained that which was more unlikely; 
Biblich. Sanc. l. 2. p. 123. piorum animas ab iuferis in hanc vitam in nova corpora reverti.  a pilgrim-metamorphosis, and thereupon phancied that the body of Christ was animated with the borrowed soul of Elias, 
Mat. 16.14. 2 Thes. 2.10, 11.  or john Baptist, or one of the Prophets, peradventure, because they received not the love of the truth, that they might be saved, 
Matth. 23.2.  God sending them strong delusion, that they should believe a lie. But their sublime spirits, that dealt oracles out of Moses chair, would not stoop to the rudiments of so poor a Master. 
Austin. de Civit. l. 13.  Ne common illis cum vulgo vocabulum, etc. as Saint Augustine of the Platonics, lest that the vulgar title of Christians should vilify their profession into the likeness of the multitude; 
Matk 12.38.  from which they would be distinguished in purity and profoundness, though indeed they only differed in 
* Chald. Paraph. jonathas in Amos 2.12. innuere voluit Pharisaeos perpetuos quosdam esse Nazaraeos (1) ab institutis vulgi separatos, & in lege occupatos, unde & authoritatem illam docendi sibi arrogarint, qua etiam eos una cum simulata illa vita sanctitate omnibus maxime eximios & illustres, reddiderit Betram.  long robes and austerity: The opinion of sanctity raised them into esteem with the people; and thereby their politic zeal easily winning on the superstitious rout, attained chief jurisdiction in the Common wealth; being confined to no authority but by a kind of equivocal superintendency, interposing all, as well in matters of Religion as Policy, whereby they became not only terrible to their Inferiors, but to one another: Insomuch that our Rulers are afraid of them, lest confessing Jesus to be the Christ, they should be put out of the Synagogue.   

Part. 3.  
IT is the privilege of private persons to order their affairs with conscience, whereas Princes (by a miserable bondage of state) must direct their proceed according to fame, and reputation: 
Chrisos●. ad Antioc Ebomil. 44.  Their dignity gives them command over others; But their ambition gives others command over them; whilst every action must be composed for the service of vulgar opinion: Their virtue only, and Religion are made use off, but as so many pictures to adorn their greatness; and shall be employed, or neglected, as will best suit with their advantage. Nay God himself, if he stand in competition with their wealth, and honour, shall suffer many times the execrable indignity of being rejected, and even weary his Infinite patience to see the broken Cisterns of worldly vanities preferred to the fountain of living waters. 
jere. 2.13.  But if the primates of this age (that have better learned Christ) 
Eph, ●4  disclaim so preposterous a method; It is too apparent in our Jewish Rulers, who affecting rather impious applause, than Innocent obscurity, valued their interest in the Synagogue, above the owning of a Saviour: which, how great a sin it was, the Holy Ghost hath plainly showed, by setting his Brand upon the sinners, That they loved the praise of men more than the praise of God: 
verse 43.  declaring thereby, that it was not conscience, or superstition which kept them from confessing Christ; but only the care of incurring disgrace, and hatred with men: which idle phantasms would have vanished like the smoke; if the fear of God had been (as it ought) before their eyes, as they might have learned from Moses, their great Master, who being the meekest on earth; yet seeing him who is invisible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Apostle, grew hard enough for any encounter, not fearing the wrath of the King himself; 
Heb. 11.27. Prov. 19.12.  though it be (in Solomon's words) as the roaring of a lion.  
And more from him they might have learned, to choose rather to suffer afflictions with the people of God, than to enjoy the short pleasures of sin; to esteem the reproach for Christ, greater riches than the treasures in Egypt. Nay, Hermes, the heathen could have taught them this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that devoutly serveth God, will undergo any adversity, by a rare chemistry, converting that which is grievous to others, into his delight and benefit: or if their faith had been so qualified, 
Phil. 3.8. Gal. 5.6.  as it should be by that of Saint Paul, which worketh by love, they would (as he did) have suffered the loss of all things for Christ, and now counted that loss their greatest gain: such is the property of love, 
Max. Tyrius, serm. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it hates nothing so mortally, as fear and necessity, as being of a magnanimous nature, and more for liberty, than ever were the Lacedæmonians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it admireth not riches, 
job 18.14:  neither feareth tyrant, nor death itself, the King of terrors; They come very far short of this that will leave the spouse of Christ to keep in with the adulterous Synagogue; that Synagogue, 
Gen. 39.12.  which like Potiphars lose wife, laying hold on the garment, the Humanity of Christ, let go his Divinity, not knowing him otherwise than after the flesh: can this be love then, thus to take the members of Christ, and make them the members of an harlot? 
1 Cor. 6.15.  It had been too slow for love to have once demurred on a separation; or however, their voluntary flight should have at least prevented the fear of being expelled, and not expected the violence of others, to impeach the forwardness of their departure. 
1 Tim. 1.19  But these young Christians, more sensible of infamy than of sin, will rather adventure a shipwreck of their faith, 
Duos facultates suoe velut compedes ligaverunt etc. Cypr. ser. 5. de ●apsis. Seneca Epist. 22.  than of their authority, and ere they will relinquish their possessions of honour, will retain them with guilt and impiery. Illa fuerunt remanentibus vincula, illae catenae quibus, & virtus retardata est, & fides pressa; as Saint Cyprian chargeth his lapsed auditors; these were the fetters which shackled their faith, and restrained the courage of their zeal, these 
Arist. rhetor.  mala magnifica, the precious impediments, that like too long garments (as Socrates phrased it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sic veteres inquilinos indulgentia loci & consuetudo inter injurias detinet, Seneca Ep. Hippo●r. Aphor.  intercepted their mind from proceeding in the way of virtue, and held them grovelling in the embracement of earthly pleasures, so unhappily did they verify that note of the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the smallest grievances affect our senses, but the greatest evils are little perceived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the presence of sin is not troublesome unto us; so ancient inhabitants enured to a place are loath to forsake it, though annoyed with encumbrances, reason that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. long accustomed evils, are less grievous unto us than wholesome changes. But if at last we examine the quality of that punishment, which they so fearfully declined, the physician, 
E●astu. contra Boza de excommun.  Erastus will boldly assure us, it was no spiritual Excommunication, (so reasonably to affrighten them) but merely a local removal, or laic discommoning, 
At Betramo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fieri, est excindi ex popalo suo, & in eo ampliùs non ●enseri, Exempl. in Corinthio incests, 1 Co●. 5: 3. Hym. & Phileto 1 Tim. 2.20. de pol Jud. cap. 7.  or depriving them only of civil immunities; not of Ecclesiastical rites and ceremonies: still under the covenant of some nice distance, they might come into the Temple, and partake of the Sacraments, being as it were, transformed out of natural Jews, into Proselytes: So as, had not their ambition perverted their judgement, they would have congratulated so convenient a mischief, which happily banished them to a reformation, and the more free profession of the Gospel; nay which so graciously delivered them from the inflicters of that banishment, the unsociable Pharisees: who by this means rather 
* Sicut de dione ciracus dicitur, a quo missus in Exilium, dionysium in Exilium misit. Aelian. de var hist. lib. 4.  banished themselves from the means of their Salvation, yet see the fool-hardiness of vain glorious dispositions that can with more patience endure the troubles of iniquity, than these for religion: the terrors of conscience in betraying Christ, than the frowns of men, in confessing him: 
P. Bless. Epist. 14. de vita curialium, & ejus incommodis. 2 Cor. 11:  which stirred up the pity of Petrus Blesensis, to consider the Courtiers of his time, suffering as many vexations for vanity, as good Christians for the truth; weariness and painfulness, hunger, and thirst, cold and nakedness, with all the catalogue of Paul's afflictions, in quibus gloriam martyrij mererentur, whereby they might purchase the glory of Martyrdom, si haec pro Christinomine sustinerent: if they suffered all this in the name of Christ, 
Acts. 14.22.  that whereas the Righteous by many tribulations enter into the Kingdom of God, these Martyrs of the world, by as many tribulations adventure for the Kingdom of Satan.  
I dare not pass so hard a censure on these Rulers. They are gone long since, to stand, 
Application.  or fall unto their own Master, and from him have received the reward of their do, whether good, or evil. It will be more wisdom for us that remain (considering ourselves, 
Gal. 9.1.  lest we also be tempted) to excuse them all we may; and to cover their imperfections in the remembrance of our own; who happily had we fallen on their difficult times should likewise have fallen by the same infirmities; which yet so faintly we withstand, although assisted with so many advantages: They believed on Christ, in the nonage of the Gospel, being environed on every side with affronts and discouragements: when we that are in a manner, borne Christians, and learn more in our Catechism, than they could through the course of their lives, 
2 Pet. 3. 18Vt● s●la ei immacula t●rum actuum puritat & vitae incontam nabilis sanctitate plana●●s Salvian de ●●b. lib. 3.  yet so little exceed them in the practical knowledge of our Lord and Saviour Jesus Christ: we for whom all preceding ages endured a warfare against heresy, that we might enjoy the easy inheritance of their victory, and bestow our leisure from the trial of faith in the devout practice of it; we fear no persecuting Pharisees to molest our lawful zeal; contentus est deus noster, ut pax ei nostra serviat; our indulgent God is pleased to accept the service of our peace, although the degenerous practice of some abuseth others into Pharisees, whose favour they think not otherwise to be gained, then by the suppressing, or at least, the disguising of the truth of Christ; fearing lest their open profession should betray them into contempt, and obscurity: thus for the acquiring of some trifle in comparison, they hazard the richest jewel of their soul; too evidently presaging, how they would undervalue their faith in the defence of their dearer lives; should it please the Lord, as heretofore, to examine their constancy by rack, 
Calvin. de vitand. superstit Opusc,  and tortures: If dissimulation might honestly save us from the rage and displeasure of men, in vain did those primitive Martyrs so prodigally expend their vital blood, when a close devotion might have secured them, and yet they chose rather to expose their bodies unto all the 
* Loddela corda; computeth 44. several kinds of torments; wherewith they were tried. Adu. Sacr. Cap. 128.  variety of torments, than they would gratify the enemies of Christ by a seeming compliance.  
'Tis happy for us, that Christ hath no such enemies, here, no chief Rulers to hinder his truth, but to promote it all they can, dictis, scriptis, precibus, exemplis, but should it please God for our unthankfulness to permit such over us, 
Vid. Epitaph. mag. antistitis; Lanc. Andr.  these souls of wax would be apt enough for any impression, though never so monstrous.  
It pretends little less, to see men tampering with the doctrine received; quasi non caeleste dogmasit— (to speak with primitive lirinensis) as though it were no celestial ordinance, 
Vincent lirin. Commonitor  which were enough to be once revealed, but only some earthly or humane invention, that could not otherwise be perfected, 
1. Tim. 6.  than by continual changing, and mending; Not minding St. Paul's depositum custodi, his charge unto Timothy, to keep that which was committed to his trust; 
* Rem non ingenij sed doctrina ut profectus sit ille fidei non permutatio.  not to broach new of his own devising: to teach only that which himself had learned; the same for substance, though in other expressions, so as to be the improving of faith, not the changing of it: as the natural body that is grown in strength, and manly dimensions, is still the same that it was in infancy, though increased in stature, and proportion. It is true, we are bidden to prove all things, 
1. Thes. 5.21.  for they agree to the analogy of faith; but then withal too, there we are charged to hold fast that which is good, If having found this, we seek aught else, it may be feared to be that which is worse; The Heathen man could say as much; Reperto quod est optimum, 
Quintil. instit. Lib. 3.  qui quaeritaliud, pejus velit. Truth is God's coin that hath his Image & superscription enstamped on it; and to alter it in the least, is no less than high treason against the majesty of Heaven, nor were ever any known to escape his vengeance, that attempted it.  

Mat. 15.6.  The Scribes and Pharisees may be our example in this case; they making void the law of God by their traditions; and for this cause, God gave them over to a reprobate mind, confounded their wisdom into Jewish fables; 
Tit. 1.14.  as their Thalmud bears sad record to this day, 
Rudis indigestaque moles.  a rude, confused mass of nonsense, like Virgil's Monstrum, horrendum, inform, where the very light is darkness: And as they for the old Testament, so for the New, the seven Asian Churches; 
Rev. c. 2. & 3. Mr. Hooker Eccl. pol. Lib. 5.  never quiet from heretical impieties touching God, and the glorious Trinity, till the deluge of misery (wherein now they are) overwhelmed them, viderint qui Stoicum, 
Tertul de prescript. cap. 8.  & platonicum, & dialecticum Christianismum protulerint. It seems there were such in Tertullia's days, that framed Christianity by the rules of Philosophy, 
† B. Andr. on th' worshipping of imaginations.  and thence have issued more swarms of Monsters, than ever Africa produced.  
But the later times may serve sufficiently to warn us, by these ration all heretics; the Socinians, on the one side, and those irrational, the Anabaptists, on the other; how dangerous it is to affect speculations, besides the warrant of God's word, and that as Luther truly said, cum exardescit ira Dei— when the wrath of God is once inflamed, 
Sleid. Cammens: Lib. 10.  there is no error so absurd, and senseless, but Satan can make it to be believed; as it is to be seen in that of Mahomet.  
But, to let these pass: there is more to be said in favour of these Rulers.  
1. 
1 Tim. 3.16. 1. Pet. 1.12:  They were not catechised in the great mystery (as St. Paul terms it) God manifested in the flesh: which is so profound; that St. Peter tells us; The Angels desire to look into it; it is task enough for the blessed Spirits to contemplate; they cannot be satisfied with the sight of it, but was not made known to the Sons of men, in that first age, 
Ephe. 3.5.  as it was afterward by preaching of the Gospel.  
2. Christ our passover was not yet Sacrificed; 
1 Cor. 5.7.  by the example of his death to incite them to suffer with him, and by the virtue of his death to work so powerfully to the mortifying of their earthly affections.  
Nor 3. was the Holy Ghost descended, 
Acts. 2: 3.  so, as afterward he did in the likeness of fire, to quickcn the deadness of their cold and dull affections. 
Mat. 13.12.   
All is otherwise with us; vobis datum est, saith our Saviour, nobis datum est, may we say unto us it is given to know the mysteries of the Kingdom of God, the veil is long since laid aside, the Curtain drawn; that now is fulfilled that Prophecy of Isaiahr, 
Isa, 11.9.  The knowledge of the Lord hath fiilled the Ea th', as the waters cover the Sea.  

1 Pet. 2.21. Gal. 3.1 John. 12.32. Rom. 8.29.  2. Christ hath suffered for us, leaving us an example to follow his steps, and is daily before our eyes evidently set forth, crucified among us: and for the virtue, it is magnetical, being lift up, to draw all unto him, to be conformed unto the Image of his death.  

Act. 2.17.  3. For the Spirit, it is the promise for these last days; that it should be poured upon all flesh; 
1 Cor. 10.1. Gen. 7.11.  not sprinkled by drops, as to these of old, that were under the cloud, but showered down, as it was in the flood, when the windows of Heaven were opened.  

R●m. 12.6.  Having then gifts so far beyond them; it will be required, that in duties, we should be beyond them too, according to the grace that is given to us; and we to hold ourselves obliged, as more firmly to believe on Christ, so, more zealously to confess him: this we should; but what we do, it would do well to be considered.  

1. Faith.  First, for believing; never was more pretending to it: which of us would not be offended at any, that should make question of it? 
Luk. ●8. 8●  and yet it is that which our Saviour questions whether he should find any such thing at his coming; and as unquest onable as we make it, it is easy to be mistaken in it; there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith St. Paul) a knowledge falsely so called; 
1 Tim. 6.20.  & why not such a faith too; for faith is itself but a kind of knowledge. Nay clear it is, we may be deceived in it, by the dead faith in St. james; 
Jam. 2.17. Mat. 13, 21.  not working by charity, by the temporary faith in the parable, that which endureth for a while; by the hypocritical faith in St. Paul, 
Eph. 4 20.  without repentance, or newness of life; and therefore the Apostle knew what he did, in calling upon the Saints at Corinth to examine themselves, whether they were in the faith, or no, 
2. Cor. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to try their faith as it were on the touchstone, whether it were right, or counterfeit, as gold, or silver is wont to be tried, (for so the word there importeth.  
And no better touchstone then that of Philip to the Eunuch, Si credas toto cord; 
Act. 8.37.  if our faith be the fruit of a sound heart, and not the blossom of the brain only. The brain is that which the wise of the world do so much magnify; as the imperial Throne of the Soul; the Oracle of reason, and understanding: But holy Scripture sets more by the heart, making that the instrument of choosing, judging, believing, and all; the reason whereof may very well be, because the heart being the fountain of life, heat, 
Illyric. clavis. p. 1. in verb. Cor.  and vital Spirits, and having besides a powerful influence, into the affections, it is to show, that God is chief for the practic, or active knowledge: as that which is lively, fervent, and affectionate, that he regardeth not so much the speculative notions, which are many times cold, and heartless and may be in hypocrites nay in Devils, whose knowledge surmounts, the profoundest Doctors, all the Sorbon are but Infants in comparison.  

Ethic. Lib. 6. cap. 5. & 12.  As Aristotle notes of vicious persons, that they may be excellent in the Mathematics, but are wholly disabled for moral virtues, and civil prudence; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that wickedness perverts the judgement, and makes it erroneous in that which concerneth practic duties: the like saith Aquinas touching proud persons; 
Aquin secundae, second q 162 citans Gregro.  that they may attain to the understanding of deepest mysteries, but can not perceive the sweetness of of them; & si noverunt quomodo sunt, ignorunt quomodo sapiunt, see they may, but can not taste how good the Lord is.  
By faith with the heart than is understood, not only light, 
G. Paris. de fide  to show wbat is to be believed, but life, and spirit to act and move us to do good works, and decline the contrary: It not sooner enters into the Soul, but by its lively heat, and vigour, all obstructions, and impediments are removed from the mind; depraved habits and corrupt desires like Sampsons' cords are burst asunder.  
A dead faith, indeed, may move the understanding to apprehend and discourse of an object laid before it: but not with a vital motion; it is but as the trembling, or panting of the body, when the head is smitten off, but no complete, and perfect motion; such as that of walking is; which is not found in a Carkcase.  
Nay a walking there may be too, or seem to be, to the eyes of men; and yet proceed from no principle of life; but as the devil can borrow a body, 
Delrio Magic. disquisit.  whose Soul is newly departed from it, and by the heat therein remaining, make it seem to be alive, and to perform all the offices of life; So, many there be of these walking Carkcases; Pharisees Hypocrites, as our Saviour joins them, 
Revel. 3.1. 2 Tim. 3.5.  that have a name that they live, and are dead; having (as the Apostle speaks) a form of Godliness, but denying the power thereof.  
But then as these Corpses are soon described to be what they are, and within a little while, 
Ficto citò adnaturam suam redeunt. Nemo personam diù far potest. 1 P●t. 11.7.  relapse into their state of corruption; so here, the inconstancy, or imperseverance at length discovers the imposture, and shows what metal their faith is made of, sure, not of Gold, that is tried with fire, although it glistres never so much in the eyes of men.  
That ours is not of that allay, we shall best assure ourselves, if we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as St, 
2. Thes. 1.11.  Paul terms it) the work of faith in our souls; whose work it is, as to implant us into Christ; so to bring forth in us the fruits of his spirit; his spirit can not be idle, or barren, but will still be doing somewhat toward the forming of Christ within us; purifying the heart, 
Gal. 4.19. Act. 15.9. Eph. 4.23. Heb. 6.14 Gal. 5.24. Rom. 8.19. juxta Crellium, in cap. 5. ad Galat.  renewing the spirit, purging the conscience, crucifying the flesh, with the affections, and lusts. This one for all; If Christ be in us, the body is dead as unto sin, hath lost as it were, the power of tempting us to fulfil the lusts thereof; but the spirit is life as unto righteousness; Our inward man is fresh and lively to do the will of our heavenly Father.  
To conclude this point, If Christ be rooted, and dwell in our hearts by a lively faith; 
Eph. 3.17.  and do not only hover in the brain, by an airy knowledge, we make him the Centre of our affections; fixing our love, hope, joy, desire in him; we live no longer to ourselves; but to him that died for us, 
2 Cor. 5.15.  all our study is how to please him; we set ourselves to obey his commands, though never so harsh to our nature, or interest, offering our service with the Apostle, Lord, What wilt thou have me to do? and ready with him, 
Acts. 9.6.21.13  not only to be bound; but also to die (if there be cause) for the Name of the Lord Jesus.  
Such was the effect of St. Paul's knowing Jesus Christ, and him crucified; and there is hope it might produce somewhat at least, like in us, if we determined, as he did, to make it the principle mark of our knowledge O si Jesus crucifixus in cor nostrum veniret, 
Tho. de kempis. de imit. Chr●l. 1.  citò quàm còito & sufficienter docti essemus? So resolved by one that excelled in the practical science of Christianity; That if Christ were fixed in our hearts, as he was to his Cross, we should become sufficiently learned in a short time; This Book of the Lamb that was slain, would supply the reading of many books; 
Revel. 5.9. and 13.8.  and teach such virtues as we can not meet with in all the Doctors of morality; 
Io. arnd de vero Ch●istianismo. lib, 2. cap. 19 2. Tim. 3.7. Esai. 55.2. Honesta col mus, quantum vacat Seneca.  And for want of studying this, it is no marvel if there be so very many non proficients; Ever learning, and never coming to the knowledge of the truth, spending their time, strength, and labour for that which can not satisfy the soul; however it may please the fancy, and mean while neglecting the one thing necessary, or intending it but on the by, when they can be at leisure from other employments.  
How defective men are in this kind, it is not more against our charity to judge, then beyond our power to know, 'tis a secret belongs to God alone: If our hearts condemn us not; he is greater than our hearts, and knoweth all things; 
1. joh 3.20 1 Co. 4.5.  The time cometh, when the secrets of all hearts shall be revealed; such as we could not know ourselves, by reason of our heart's deceitfulness. 
jerem. 17.9.   
But if our faith be cordial indeed, or with the heart, it will not be imprisoned there, 
2 Confession.  but come forth at the mouth, there will be confession joined with it; the other duty that we mentioned, which is then necessary unto salvation when the glory of God, and our Neighbours edifying are concerned in it: 
Aquin. secunda second ●. 3.  And for want thereof our Rulers are thought not to have had a lively faith; which will not consist with the spirit of fear, or graceless bashfulness, 
Rom. 1.16.  so as to be ashamed of the Gospel of Christ.  
But if this be it that proves good Christians, no fear on our part; we have given our names to Christ in our Baptism, and are known to all the world by the name of Christians; and if our faith be not spoken of too, (like that of the Romans) through out the whole world; 
Rom. 1.8.  it is not for lack of our not professing it, 
Mat 6.17.   
Only here we should do well to take our Saviour's direction along with us; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discern the tree, 
Clem. Stromat lib. 3.  not by the leaves, and the blossoms, but the fruit: never indeed more leaves, and blossoms to be seen; we are all become Gnostics; men of knowledge; that the Heathen man might better have said it of this age; 
Sene●a Epist. 106.  literarum intemperantia laboramus▪ when most are for that which St. Paul termeth Oppositions of science; or the science of opposition, 
1 Tim. 6.20.  and few for the conscience of Christian duties: to inform the head with curious notions, not reform the life by true repentance; Divinity (for the form thereof) is in every woman's mouth, to be arguing (or rather 
* verse eodem.  babbling,) (the Apostles word) in the highest, and deepest mysteries; Gods secret decrees can not escape them; they make but a shallow of that great deep, and can found it to the bottom; but for the power of it, when all is done, it is but talk, a zeal that vapours out in words; and thus Religion (in effect) becomes a Comedy, or an art of pure dissembling; the discourse whereof hath so filled the world, 
Sir W Ralegh preface.  as it hath well near driven the practice of it out of the world.  
But if St. Cyprian may be heard, nihil prodest verbis proferre virtutem & factis destruere veritatem, it availeth nothing to build religion with our tongues, and destroy it with our deeds; to profess a believing on Christ with our mouths, but in works to deny him; So it may be done no less, 
joh A●nd, de vero Christ. l. ●. c 9 2 Pet. 2.22.  and such there were of whom the Apostle St. Peter and Judas do both complain, ungodly men that turned the grace of God into wantonness, and so denied the Lord that bought them: Nay such there be in this last age; the the lawless libertine, that transformeth Christian liberty into carnal licentiousness, and returneth to his wallow, 
Z●ch. 13.1.  because of the fountain that Zechary mentions, opened for sin, and for uncleanness, the presumptuous Predestinarian, that holds himself to be in Christ, without feeling any change in himself, by repentance from dead works; and that have he but faith, 
Heb. 6.1.  live how he list, he can not choose but be saved, Now what is this else, but Ethnicum agere sub nomine Christiani, To walk as other Gentiles walk, 
Eph 4.18.  in the vanity of their minds, being alienated from the life of God nay worse than these if the judgement of Salvian may be credited; atrocius sub sancti nominis professione peccamus: we offend more heinously, being invested with a sacred Title, the higher our prerogative is, so much the greater is our fault; for the very religion that we profess; helps to aggravate our sin, and to make it much more sinful; there may be some excuse for ignorance; the chief of sinners (as he calls himself) obtained mercy to nomine, because he sinned ignorantly, & in unbelief; 
1 Tim. 1.13.  but contempt, of wilful sin will not find such easy pardon; Scienti & non facienti (saith St. james 
jam. ●. 17. ) To him that knoweth to do good, and doth it not, it is the increasing of his sin, & consequenly of his punishment; to be seen by the Servant that knew his Lords will, and did not accordingly,  

Luke 2.47.  It is that which Nacianzen so passionately bewailed, under the person of such wretches; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, woe unto me that ever I was cleansed, if after my cleansing I am fouled again; 
Orat. 24.  if I see those Heathen that are not baptised, cleaner, and purer than myself.  
It is no more than St Peter warranteth It had been better for them, not to have known the way of righteousness, 
2 P●t. 2.21.  then after they have known it to tu ne away: Too many such Apostates there be among us; that for every trifling circumstance are so ready to part with Christ, for a momentany flash of sensual pleasure, for a little dust of shining clay, 
G parisians. de Moribus cap. 4. Act. 3.14.  for a vain blast of popular praise; which is all one as with the Jews, to dery the Holy one, and the just, and prefer a Barrabbas, any wicked lust before him.  
This is worse yet, than we can charge our Rulers withal, we can not blame them for staining their profession with a vicious conversation: all their fault was not confessing for fear of men, what they believed concerning Christ, not that perchance they were utterly dumb, or speechless that way; but because their confession was not free, and ingenious; the Evangelist brands them for non professors, as a point of abatement in the praise of their faith. 
Calvin. h c  Wherein had they been rightly grounded, at their first entrance thereinto, 
Augustin. on the place.  they would have profited so well, as to have conquered the love of humane praise to have fixed their glorying with St. Paul in the Cross of Christ, and to esteem all the pomp of the world beneath it; 
* Ad hoc enim et ipse dominus Crucem suam ubi eum dementia superbae impietatis irrisit, in e●rum▪ qui in illum crederent, frontibus fi●it; ubi est quo, dammodo sedes verecundior ●t de nomine ejus fides non erubescat. Augustin ibidem.  for to this end our Lord was pleased (for the confounding of proud impiety to consign his Cross on the forehead of his servants; on that very part which is as it were the seat of shame facednesse, in token that they should not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the Devil.  
And such was the zeal of the primitive Christians, the noble Army of Martyrs, and Confessors, whose heart was warmed with the reaking blood of Christ, they thought nothing to much to lose, or suffer for the Testimony of his truth, 
Multò avidiùs t●nc mortyria gloriosis mortilus quaerebant, quam etc. Sulp. Seu. lib. 2.  seeking more earnestly the glory of Martyrdom, than the most ambitious to aspire unto the height of worldly glory,  
It is that which may exercise our thoughts in wondering, how they should suffer what they did, with so much cheerfulness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozom. lib. 1. cap 1.  as though it had been in other bodies; considering they had no more to move them thereunto, than what we reckon ourselves to have, that is, a good Captain to lead and encourage them; a righteous cause to prompt, and embolden them, a gracious God to relieve, and secure them, and a glorious Heaven to receive, and reward them.  
But what shall we think then of these poor s ules, that wanting all these, yet endured no less torments! such as we find in the Heathen martyrology, as Zeno, Socrates, Anaxarchus, &c, that sealed such lean, and barren truths as Philosophy taught them, with the expense of their dearest blood!  
Hac non sine causa dominus in seculum admisit: so thought Tertullian; 
Tertullian ad Martyr's.  these examples God permitted to be in the world, not without some special providence; but either to exhort us in this our day, or to confound us in the great day, if we fear to suffer for saving truth, what they affected for lying vanity,  
But here there is some c●use to fear, that if our courage were to be laid with theirs in the balance, it would be found much too light.  
Indeed we have no present occasion to make experiment of our valour in this kind; living under no Pagan Princes, or persecuting Tyrants, 
N●n ●nim sunt Pagani principes, n●● T●●anni persecutores, non sang ●●●●●lorum fundit ●r, nec fides s ●●●●●i●s comp●obatur. Salvian de Gu●● lib. 3.  such as might summon us to a bloody trial, to attest our faith, by suffering for it: Nay on the contrary, not to confess Christ in some sort now, is all the danger, lest we should suffer that which amounteth, unto a putting out of the Synagogue: but yet however, there is matter enough to exercise our Christian fortitude; there be some things as odious to the men of this age, as the name of Christian was, or could be two Jew, or Gentile, 
Mr. Her●us fi●st sermon on the Eunuch ba●ti●ed. 1 P●●. 4 4.  as namely for a man to make conscience of his way●s, to walk more circumspectly than the common sort, to be strict in those things, wherein others take more liberty, and not to run with them into the same excess of riot; this the Apostle expressly notes to be an occasion for the Christians to be evil spoken of by the Gentiles, 
cap 3. v. 16.  having nothing else to accuse in them, but their good conversation in Christ, and this hath ever been cause enough for the righteous to be hated, sojourning (as they do) in Mesech, 
Psal ●10. 95.  in the midst of a crooked and perverse nation, esse jam inter nocentes innoxium, crimen est, etc. Among vicious persons to be virtuous, is a crime (saith S. Cyprian 
Cyprian Epist secunda lib. 2. W sdom. 2. ●5. ) not to imitate evil man, is to offend them. They in Wisdom are not ashamed to profess it; He is grievous unto us, even to behold him, for his life is not like other ●ens, His ways are of another fashion; he upbraideth us with our offending the law, Such an upbraiding is the good, 
vers. 12.  & innocent life to corrupt and depraved manners, Peccantium frontem, etsi not verbis, tamen ipsa vita genere dissimi●i verberat; 
Cur en●m sint aliqui intempestiuè boni, qui corruptis m●rib●s pu●licis, convitium bo●o vivendo facia●t & ●. lactantius lib. 5. cap. 9  it is Lactantius: the pious man's life, though his tongue be silent, rebukes the offendor, not to have fellowship with the works of darkness, is to reprove them; In regard hereof, 
Eph. 5, 1  the mocks and flouting of graceless persons may bear the name of persecution, by the authority of St, Paul, so terming the carriage of Ishmael toward Isaac which though it were no more than mocking that we read of Gen. 21.9. The Apostle styleth it persecution, 
G●l. ●. 29.  and applieth it to the state of the Christian Church, 
Nun quam deest tribulatio persecutionis si nunquam deset observantia pietatis le●. s. 8. de quad.  as than it was; Even so it is now, was so then, and will ever so be, so long as there be any borne after the flesh, they will be presecuting those that be borne after the spirit: there is no avoiding it. 
2 Tim. 3.12.  All that will live godly in Christ jesus, shall suffer persecution, 
Vis probare verum esse quod dictum est! incipe piè vivere in Christo. Aug. in ps. 5●.  more, or less, it is part of the Cross that Christ left to be the portion of his Disciples: 
Rev. ●3. ●0.  Here is the patience, and the fa●th of the Saints, if we that profess ourselves to be Christians, 
1 Pet. 4. ●6. and ●. 17.  can be content to suffer as Christians, that is, for well doing, and glorify God on this behalf: not regarding what we may lose in credit, favour, or preferment, not reckoning of the reproach, 
V 14.  or scorn that can be cast on us for the name of Christ, this will testify that we are Christians indeed, and not falsely so called. All which we promised, and much more, at our first entrance into Christianity▪ cum ad hanc sectam utique suscepta conditione ejus, paecti venerimus, as saith Tertullian, 
Tertullian ad Scap.  when by solemn oath, and covenant, we engaged ourselves upon this warfare, to continue Christ's faithful Soldiers unto our lives end.  

2. Tim. ● 3.  Where is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then, the Apostle speaks of, the enduring hardness as good Soldiers of jesus Christ, 
2. Sam. 6● 20. Acts 17.  when every small affront appalls us, the scorns of Michal, the Athenians mocking, quencheth the smoking flax of our zeal, makes us ashamed of our forwardness in the profession of religion; nay see the perverseness! The fore head of brass in the acting of sin, is more tender than flesh in defence of Christ: can suffer his name to be dishonoured with horrid blasphemy, his body all torn and mangled afresh with cursed oaths, his truth impaired with impious absurdities, and never once open their mouths in his just vindication.  
Toward these baptised Atheists, 
Clem strom. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Clemens speaks) unchristing our Saviour (what lies in them,) and unchristning our holy profession, we are (it must be confessed) too patiented, In zeal to the glory of God, Babylon hath exceeded Zion; we want that decree of Nabuchadnezzar: 
Mr. Hooker Eccl. pol. lib. 5. Dan. 3.29.  the fury of this his wicked brood hath the reins too much at liberty: the venom of their poisoned hearts breaketh out at their mouths to the annoyance of many others,  
Now what is this else, but (as one says well) to show ourselves Gods against God, 
R●legh  and slaves towards men! to side with flesh, and its corruption against Christ; and his spirit, and how shall we think to look him in the face, when he shall come in the glory of his Father, with the holy Angels; 
Mark. 8.38. Rev. 6.26.  but even call to the mountains to fall on us, and to hid us from the wrath of the lamb.  
Knowing therefore this terror of the Lord, we persuade men, 
2 Cor. 5.11.  those that have reason to be persuaded, not to eclipse the bright Sunshine of his truth with earthly affections, not to be ashamed of confessing that which with all our study we endeavour to know, and in knowing whereof we account our chief felicity. Not to make religion a cloak for the weather, to put off, and on, upon occasion, as will best suit with our worldly ends, I but to count Godliness our greatest gain, 
1 Tim. 6.6.  what ever we lose by it in outward respects, 
P●●▪ 3.8.  to esteem all things else in the world but loss and dung for the excellency of the knowledge of Jesus Christ: 
E●●. 1.14.  Not to be as children tossed to and fro, and carried about with every whifling wind of doctrine, 
H ●. 1● 23.  by the slight of men, but to hold fast the profession of our faith without wavering; for he is faithful that hath promised, 
M ●●. 5.1●.1●.  a blessed reward to all that suffer for him, and his righteousness, even a crown of glorious immortality.  

Heb. 12.3.  And lest we be wearied, and faint in our minds, consider we him that endured such contradiction of sinners against himself; and yet this notwithstanding, gave not over to do the the work he had in hand, but as for this cause he came into the world, that he might bear witness unto the truth, 
I ● 1●. ●7.  so when he was to leave the world, 
1 T●● 6.13.  he witnessed (as saith the Apostle) before Pontius Pilate a good confession; and confirmed the truth of his doctrine by a dolorous, 
〈…〉 9  and bloody death, Quantaflibet nobis anxietatem pateras vitae praesentis propinet afflictio etc. as Sydonius, exp●esseth; let the world present us with never so great a Cup of afflictions it is but little, if we remember how much our Saviour drank at the Cross, Nor should we need any other cordial to refresh us in our sufferings, but that wherewith Peter is said (by Clemens 
Clem. strom. 7. ) to comfort his wife, when he saw her led to martyrdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember the Lord; whose Disciples if we be, we must not think to speed better than our master; No, he tells us, it is enough for the Disciple that he be as his Master: 
Math. 10.25.  and we to hold ourselves highly honoured to drink of that cup, wherein he hath drank before us: nay, to rejoice in as much as we are partakers of the sufferings of Christ, 
1 Pe●. 4. ●3.  that when his glory shall be revealed, we may be glad also with exceeding joy, for if we suffer with him, we shall reign with him: If we follow him by the way, 
2. Tim. 2.12. Phil. 3.10.  of his Cross (being made conformable unto his death) it will bring us where he is, to be partakers of his glory: But that is a vobis datum est, too, we cannot have it of ourselves, it must be given us, in the behalf of Christ, not only to believe on him, but also to suffer for his sake. 
Phil. 1.29.  Unto him then to make our humble request.   

O Blessed Jesus, Author and finisher of our faith, who hast given us the grace to believe on thee, 
Hebr. 12.2.  give us also the courage to confess thee, and as thou hast enlightened our minds with the knowledge of thy truth, so inflame our affections with the zeal of it; that whether by life, or by death, we may glorify thy name; and nothing be able to separate us from the love of thee, for thou only art Holy, 
Rom. 8.35.  thou only art the Lord, thou only O Christ with the Holy Ghost, art most high in the Glory of God the Father.   
AMEN,   

SERM. III.  Matth. 20.15. 
Is thine eye evil. because I am good  
IT is pity that goodness should give an offence, or be troubled to justify her worthy proceed; and yet such is her fate with evil men, that make 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Perynd py●h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  virtue the ground of their hatred, and disparage it (all they can) with foul 
Menand  detraction: you have here the truth of this complaint represented in a parable, the parable of an householder, that hired labourers into his Vineyard, who for giving alike wages unto some that came last, is blamed by the first of dealing unjustly, but innocence is never unprovided of reasons; either for the defence of herself, or the conviction of gainsayers; It was his bargain (he saith) with them, he had agreed for so much, and so they could demand no more; then besides, what he gave, was his own, and therefore why not as much to these, as to themselves? and none to control him for it: and thus having cleared himself from their false imputation, he now charged them with a fault indeed, their envious repining, and this occasioned by his good deeds: there eye was evil, because he was good.  
In which words, he so reprehends their envy, as he seeks to amend it, and this, by displaying unto them the state, and condition of that wicked passion.  
Division. 1. In the Organ, and instrument by which it worketh, Oculus, the Eye.  
2. In the nature, and quality, of which it consisteth, Malus, Evil.  
3. In the motive, and occasion, from which it proceedeth; Quia ego bonas sum, because I am good.  
These parts ad oculum, the text presents; from thence we have the draught, or portraiture, as it were, of a picture laid before us; and that so accurate, as none can presume to mend it: our labour is only to fill up each part, as the grace of God shall enable us, desiring there be in none here present an Evil Eye, 
Mat. 6.23.  to censure the limners imperfections, but in all, a single eye, to make the best use of them, for the amending of their own; I begin with the Organ, or instrument of envy; that is, the Eye.  

Part 1. The Instrument.  
MAn at his creation was an uniform and entire, his creature soul and body like a well tuned instrument, sounded nothing but the praise of his maker, and his own felicity: but being once subdued by sin, he fell at discord with himself laboured his own destruction. And as in the besieging of a City, those Forts and Bulwarks that lately defended her, but now surprised by the Enemy, help to better, and demolish her, 
〈◊〉 122.3.  so in ruining of man (built once as a City that is at unity in itself) those members and faculties that were the chief agents of his happiness, became now the Engines of his misery. I will instance only in the eye, a member abounding with so much excellency, and withal, so much iniquity, that I know not whether it may more invite your admiration, or your sorrow. An Organ so divine, that the mystical Egyptians could not find a fit hieroglyphic to express the divine allseeing providence. 
C●rl. Rhod. lib. ●. cap. 28.  But the Stoics unable to satisfy their wondering without the help of idolatry, entitled it a very God, as if to be sure of a present deity, they would have their Heaven of Gods about them. But without such wild Hyperboles, it is praise enough, that which, may consist with piety; and for this, we find an instance in St. Chrisostom, 
Chrysost. ad Antioch h●● 11.  who chose this part above the rest, to assert the power, and wisdom of God, that from so vile a matter as earth which affordeth brick, and tiles, could extract so goodly a piece, as is the eye, that for its majesty, strikes an awfulness in the beholders, and besides, endued it with such virtue, as within so narrow a compass to comprehend so many objects, as mountains, Forests, Seas, & Heaven. God hath so done this marvellous work, 
P●● 〈◊〉.  that it ought to be had in remembrance: giving the eye such a pre-eminence above other parts in man; either 1. in regard of the eldership thereof before the birth; a seniority (as we may call it) in the womb; where it is first begun to be form, before any other part; that as the light was the first creature which God made in the greater world, 
Gen. 1.3. Mat. 6.22.  so this light of the body is the first thing too, that is made in man, the lesser world. Or 2. in regard of its composition, with such manifold variety of humours, and tunicles; as if this little globe were the model of nature, wherein are comprised all her perfections: Or 3. in regard of the munition, being fortified in a cave of bone, more artificial, and defensive, than the tent of a diamond; as the jewel within it is fare more precious; and besides too, fenced above with a pentice of brows, & shutting of lids, whose quick motion comes nearest in nature to the rate of a moment, as if thereby to prevent (beside other annoyances) the temptations of sin; 
Jerem. 9  that death may not enter by these windows; But you will cheerfuly give God the praise of so rare a work, if you consider the singular use, and office thereof.  
It is the Eye whereby we put ourselves into our own protection; and then make no doubt of our being in safety, when this centinel tells us, 
Exod. 10.23.  we are not in danger, which the sight (by a kind of providence) can discover before it approach, and needs not, as the other senses, to be warned in the smart of it.  
It is the Eye that makes us to be in the presence, each of other, which we seem to acknowledge with bashfulness at the look of it: and wanting this, we come somewhat near the Egyptians case in their plague of darkness, 
Exod. 10.23.  to account all the world but our dungeon or sepulchre.  
It is the eye that assureth our understanding by the most certain demonstration, and turneth our opinion into knowledge; 
john 20.27, 28.  as no less our infidelity into belief, that on the testimony of our sight, we disclaim and renounce our reason, and are confident any thing may be so, because we see that so it is.  
It is the eye that enricheth us, by giving us the fruition of all God's creatures; and not only satisfies our curiosity, but assists our invention, for the enquiry of arts and sciences.  
It is the eye whereby we can travel, even while we sit still, by whose celerity we can outrun the swiftest star, and be in an instant at the end of that journey, which they must by leisure attain unto.  
Nay, lastly, 
Cum spectamus totam hanc coelestem rempublicam, & in ea singulorum quasi quaedam officia disposita ad summi Rectoris obsequium, etc. Mou. Polym. c. 25. Acts 17.28.  by this we can make that better use of Astronomy, that beholding the Commonwealth of those heavenly bodies, how regularly they observe their courses, and conform unto the first mover, we should strive to imitate their orderly Government, and frame our actions after the image of him in whom we move, and have our being.  
Thus have you seen the excellencices of the eye, and now be content to see the iniquity, which the eye so abounds withal, that some Heathen Philosophers (as Clemens reports) maintained it to be man's highest happiness to abstain from the evils thereof; Nay, some Christians too we read of, that in an impious and ignorant obedience to the literal advice of our Saviour, 
Mat. 5.29.  finding their eyes to offend them, plucked them out, lest they should light them to utter darkness. But without the help of madness to aggravate this woeful truth, we may with grief enough confess, that there is scarce any sin that is not promoted by the eye, which by reason of its activeness and volubility, is apt to offend both with more frequency and facility, and that at a distance too, without the company of the body: For if it look on food with greediness, without the charging of the stomach, it commits the sin of gluttony: 
Mat. 5.28.  and if it look on a woman with lust, with out the touch of carnal embraces, it commits the sin of adultery; and if it look on riches with covetousness, without the seizure of the land, it commits the sin of robbery. Not that the eye alone is guilty of producing these wicked acts, which flow originally from the heart, as the fountain of evil things, 
Mark 7.21  and by name of the evil eye, as our Saviour voucheth it, Mark 7.22.  
The heart then, that corrupts the eye; and the eye betrays the heart, and both have their respective interest in the service of iniquity. But however, the eye is entitled to the fault; because it doth not only yield to the heart, but seduces it, and it is as the window to let in evil; as you may find in viewing only the Records of sin; it was the eye that enticed Eve next to the serpent; 
Gen. 3.6.  or rather tempted her beyond the tempter; When the woman saw that  tree was good for food, and that it was pleasant to the eye, she took of the fruit thereof and did eat, and thence bequeathed the itch of curiosity to all her posterity. And if you turn over to the next great sin of the world, (that could not be purged without a deluge of waters) you shall find that all beginning from the eye; 
Gen. 6.2.  The sons of God saw the daughters of men that they were fair, and they took them wives of all that they chose, by which wild polygamy, they replenished the earth not so much with children, as transgressions; and yet this was but the dull mischief of the eye, unacquainted as then with the art of sin; but if you look into the elder age of the world, you shall see the studied and elaborate malice of the eye, 
1 Sam. 18.8.  bursting forth from Saul in envy against David; when being applauded with songs of triumph for his victory on the Philistine, it follows thereupon, Saul eyed David from that day and forward; confingebat oculos; so renders Tremelius; darted his eyes on him, as it were sharpened or pointed with envy, that sure we may be, he was full of rancour, which thus run over so high as his eyes. And yet the eye is not sole instrument of envy, for blind men may be affected therewith, and the Ear also can entertain envy, as the tongue can utter it; but this notwithstanding, the eye is chief actor in this passion.  
Because being of a more busy and inquisitive nature, it meets with many occasions of envy, that come not unto the knowledge of the ear.  
2. Besides, being of a quicker apprehension, it more deeply affects the mind with such objects, as be presented unto it, than the ear can move her by the most certain information; and therefore being infected with envy, it woundeth the soul with deeper impression of the object it maligneth, 
Livor tabificum malis venenum. Virg  and maketh the poison much more strong in operation.  
3 As the eye is said to be animi index, the minds interpreter; so here it is most truly verified; no tongue can so express the thoughts, as the eye discovers the disposition of an envious soul; 
Ovid. Metam.  Nusquam recta acies; the look is never but awry, as was that of Saul toward David; 
In his notes on the place.  limis intuebatur (saith Junius) he looked askeve on him, as if dazzled with the splendour of his virtue, he were not able to behold him aright.  
Nay 4. Some are bold to affirm, that it can send forth the power of its malignity, by hurting that object it beholds with envy; as if it were not enough for the eye to be like those heavenly planets in figure and brightnese, but it must resemble them in their worst quality, by casting a malign aspect; and though Valesius under the title of his sacred Philosophy, 
Valesius de sacra Philosoph. c. 68 fusè.  do deny this blasting property, yet Aquinas and Azorius as rationally maintain the likelihood, and that without the danger of admitting any Platonical emission of Eye-beams: for when every passion of the soul hath such dominion over the spirits, that it can force them into any part of the body, agreeable to its several property, and doth manifest the same by some outward alteration in the part so visited; why should we not allow the like effect unto envy, whereby the spirits boiling up from the heart into the brain, and thence driven into the eyes, may well flow out at those porie passages in poisonous rays, which issuing into the eyes of those whom they eagerly behold, by mediation of the infected air, do thence stream into the heart, as seeking a place of like affection unto that from which they sprang; and tainting that with the noisomeness of their strange quality, at last, declare the contagion thereof in the languishing of the outward parts. 
Basil. hom. de invidia,  Or if with St. Basil, we reject this opinion, as rather believed by the vulgar, than allowed by the learned; yet thus much he gives us leave to resolve, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the devils, enemies to all that good is, if they find any person inclined to maliciousness, as they have power to abuse their bodies, so likewise their eyes to the executing of their wickedness; so that still it is the guilt of the eye, that becometh thus a weapon of unrighteousness to the Prince of darkness. And as if Nature would be revenged for so foul a violation; you shall find no part infested with more diseases, nor sooner decaying; as if she would make us to bewail the errors of our sight, in the want of it; and you may observe, that the end suffers most in the agony of death, by the cracking of its strings, and dissolution of spirits; nay and after death too, bears the tokens of that deadly conquest, being fling wide open in ghastly wise, as if justly then to lie open to injury, that was before so injuriously open to all iniquity. But than you may withal observe the carefulness of nature too, that in the same part whereby we offend, 
Ecclus 31.3.  hath provided an expiation, that seeing (as Syracides speaks) nothing is more wicked than the Eye, therefore it weepeth on every occasion; And (beloved) let this proneness to weeping, be a motive unto us of godly sorrow, 
Lam. 3.48. v. 49. 2 Cor, 12.21.  and let us teach our eyes with Jeremy, if not to run down with rivers of water, yet to trickle down at least with some few drops of penitent tears: to bewail the sins that we have committed, 
Zelare quod bonum videas & invidere melioribus, leve & modicum apud quisdam crimen videtur; dumque existimatur leve esse, non timeretur, etc. Cyp. de livore.  and have not repent of, nay, scarce acknowledge them to be sins; as many alas! too many do, until with the rich man in the Gospel, they lift up their eyes being in torments: one precious drop of this water, now, now may quench the glowing sparks of envy, which by our neglect might kindle into everlasting fire. O let us be here then all Baptists to ourselves, 
Mark 1.4.  and preach unto our eyes the Baptism of repentance for the remission of their sins;  
Here let us arise and bathe them in the laver of their own compunction, and with the tears of our eyes, wash away the evil of them, which in the sense of my Text, is the nature and quality of envy, and comes next to be discovered.   

Part 2 The nature  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; It is Plato's apoththegme, words are the image of things, and represent them as they be in nature unto our understanding: but behold here a vice beyond the propriety of Expression! It is not enough for the envious eye to be called by the name of Envious, but it must be paraphrased by the term of Evil, as if it could not be otherwise sufficiently made known unto us; and if you will bestow your attention on so vile a subject, you shall hear it abundantly make good the stile of evil, both in regard of the evil of sin, and the evil of punishment.  
First, for the evil of sin; we consider it in the general by the Parents from which it descends; which are no less than two capital sins, pride and covetousness, when making our own persons the God of our desires, and seeking infinite contentment in the compass of ourselves, we malign the prosperity of others, as seeming to diminish our own felicity: which 
(a) Ser. 2. de zelo & livore.  Saint Cyprian and 
(b) Post peccatum superbiae consecutum est in angelo peccante malum invidiae, secundum quod de bono hominis doluit. Aquin. 1. 9 63. a. 2.  Aquinas conceive to be the cause of Satan's banishment from heaven, as grieving at the dignity of man, whom he beheld made after Gods own image, insomuch that he would relinquish his own glory, to divest so noble a creature of perfection, and rather be in hell himself than see Adam placed in Paradise. 
Wisd. 2.24.  But certainly after his fall it was the first practice of his wickedness on earth, to envy man's innocence, and to implunge him with himself in the 〈◊〉 of sin, and misery: and it was envy too be made choice of, to be his engine of perdition, 
Hinc Diabolus inter initia statim munda periit primus & perdidit. Cypr. aliad. & Lactans. lib. 2.9. Deum zelotypia inductum exprobrat, & consulto mandasse de arbore, ut in gradu inferiori hominem teneret Calv. in Gen.  possessing Eve with an envious thought of God, as if he forbade them the tree of knowledge for no other end, but to debar them from the Society of his glory. Neither is there any infection in man, that seems so properly to be the infusion of that venomous Serpent: for whereas all the other passions were in the soul in the state of innocence, 
Inter caeteros pestilentiae morbos quos antiquissimus ille ac foetidissimus serpens gravissima laetiferae aemulationis invidia, & teterrimo illo virosi oris spiritu inhalat. Calv. ad. Ecc. Cath lib. 1.  (although in a pure and perfect condition) there was only no occasion for envy; but this (like a cursed weed) sprouted immediately from the soil of corrupted nature. Neither is there any vice arising in us from the bitter root of original sin, 
Jam. 4 5.  that more enforceth us to acknowledge our derived corruption; & that the Scripture saith not in vain, The spirit that dwelleth in us lusteth to envy. 
Est totum venenum antiqui serpentis. Paris de mor. 4.  The place of the Scripture that saith this, St. james (that voucheth it) hath not told us; 
Gen. 6.5.  it is by most conceived to be, Gen. 6.5. where it is said, that God saw that every imagination of the thoughts of man's heart was only evil continually. And then, this parallel will confirm the sense of my Text, that envy and evil are Synonyma, two words implying the selfsame thing, and we thereby to be admonished, that there is something more of evil in this passion than the rest, or else, this expression might have been spared.  
The evil whereof we come in the next place more distinctly to consider; First in respect of the universality, and then of the malignity of it.  
First for the universality; it is of such a diffusive nature, that like a general inundation, it spreadeth almost over 
* Vidi ego & expertus sum zelantem puerum, nondum loquebatur, & intuebatur pallidus amaro aspectu collactaneum suum. Aug. Confess. l. 1. c. 7.  all mankind, so as very few (like Noah and his family) are exempted from it; though happily they may be free from other infirmities, (as Nazianzen instanceth in Eusebius, a man (otherwise) victorious over his passions, and endued with singular piety, as the troubles of these times abundantly manifested; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only toward Basil he expressed somewhat of humane weakness in the maligning of his eminent endowments; you may see the tincture of this malignity in secular profession, as namely in the compilers of history, 
Major historiae pars in rebus deterioribus moratur, etc. Tyr. Max. Serm. 12.  whose Collection, (as Tyrius observes) are most employed in matter of a more dismal nature, as tyranny, oppression, rebellion, murders, and the like sad accidents; as if these things only could raise the authors observation, that carry in them the reproach of humane misery. So for Advocates, Orators and Poets, it is the note of Charron, 
Qui sont lasches à reciter le bien, eloquens au mal, etc. Charron de la foy lib. 1. cap. 39  that being cold in the praise of goodness, they are eloquent in mischief: the words, invention, figures to defame and flout, are more rich, more emphatical, and significant, then to commend or speak well: And so generally for the rest; all are infected with the plague of envy, more or less, as it may appear,  
1 By the credulity of men unto evil reports, either 
* Eccle. 10.1  out of their own guiltiness, 
Isid. Pelus. Ep. 162. l. 3.  esteeming others by themselves; or else supposing their own faults lessened by the aspersion of others, when like dead flies in precious ointment, one senseless rumour shall cause the best name to send forth a stinking savour, and disrelish all the sweetness of the most approved virtue.  
Or 2. By the acuteness of men in discerning the imperfections of others, though it be but a mote in their brother's eye, 
Mat. 7.3. Isid. Pelus. Ep. 237. l. 3  and taking no notice of their virtues, like the Ravens, of which Pelusiet speaks; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who passing by gardens and flowery fields, direct their flight only to carcases; and as the nose can smell no water (saith Hypocrates) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless it be corrupted; so neither can they perceive any action, that is not leavened with some depravity. This for the universality.  
We are apt to look upon the malignity, 
Nullum malum impugnat, sed solum & omne bonum. Paris. de mor. 4.  which is more peculiar unto envy, than to any other vice; for whereas any other vice is contrary but to some single virtue; as pride to humility, anger to patience, and the like; This of envy is contrary to all, hating every thing for which any one is commended: and as it is contrary to all virtue; so especially unto charity, 
1 Cor. 13.13.  the chief and greatest of Christian virtues: being grieved at that good for which charity rejoiceth, and rejoicing at that evil, for which charity lamenteth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint chrysostom: Then only the envious man becomes a friend, when he sees one weeping and bewailing his misfortunes, and he more willingly condoles his misery than he could congratulate his prosperity. Besides, Charity, as it extends unto all men in a courteous respect, so in a nearer affection to those that are allied by some natural relation, or resemble them in some like quality or action; but envy chief maligneth those that are nearest, 
Arist. Rhetor. l. 2. c. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. either by country, or kindred, or age, and which are most like them in riches or fame, or art, or the desire of the same things: then further, 
1 Joh. 4.8, 16.  as it is contrary to charity or love, so likewise is it to the God of love; for whereas God freely communicates his goodness to his world of creatures, and delighteth in the good which he imparteth unto others: the envious man would rather be deprived of goodness himself, than that another should enjoy it, and is more vexed at the welfare of his neighbour, than he would be at his own calamity. And if you will descend in your thoughts by the several steps of nature, you shall find it as far from the creatures, as they come nearer to their Maker in perfection.  
The blessed angels are so far from envy, that (as the Schoolmen do affirm) they rejoice more in the happiness of their blessed associates, 
Francisc. Victoria, & alii ab eo citati.  than these their selves do in their own happiness. The higher in glory are more delighted in the felicity of those below them, than those below them are delighted in their own felicity: because (as they argue) the accidentary perfections, which followed happiness, being communicated according to the copacity of the receivers, it must needs follow, that the superior having a larger capacity, must conceive more happiness in apprehending the joy of their inferiors, than the inferior conceive in apprehending their own joy. 
Psal. 8.5.  Step we next unto him that was made a little lower than angels in dignity; it is not to be found in the best of men, but always where it is, it is an argument of a degenerous disposition, 
Semper minor est qui incedet. Plin. Epist. Ego semper sensi, neminem alterius qui suae confideret virtuti invidere. Philip. 10.  that confesseth a minority to the person envied: So that Cicero did not more bravely then truly resolve, that no man also is confident of his own virtue, doth envy that of another. Nay, look on those creatures that are lower than man, I mean the brute beasts; and Plutarch will tell us, it is not in them neither, as having no apprehension of glory or prosperity, which are the main provocations of envy. So that those fabulous contrivers of Man's Creation, that would have each creature contrive an affection to the making up of his soul, might here have failed of a creature to make up their invention; Nay, one degree lower yet, look we down on those that have made themselves the lowest in nature (if sin and misery can make them so) the very devils themselves; and although we cannot deny it to be in them, yet we cannot deny neither, but it is worse in men than in Devils; For Devils do not envy one another; and besides, their envy ariseth from the want of that good which they have lost; whereas man envies that good, which he may obtain, nay, ofttimes that which he hath already, envying 
* Non ut aliquid boni sit ipsi qui invidet, sed quia illiis est quibus invidetur. Aristotel.  not that himself wants good, but because another doth not want it. This may suffice for the evil of sin, our next prospect is that which attends it, the evil of punishment; which may be considered either in regard of the discommodity, or of the anguish, and torment of it.  
First, for the discommodity; it is injurious to the Common wealth; 
Plato de Rep.  for as Plato wisely blames the envious man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. while by derogating from others, he thinks to excel them, he proceeds not aright himself to virtue, and hinders those that would proceed by unjust detraction; so that damping the desire of attaining virtue in the City, he deprives it (what lieth in him) of worthy achievements; For though such spirits there may be, that take pleasure in the envy of their adversaries, as a testimony of their goodness, yet others of a softer temper choose rather to obscure their own excellence, then to provoke another's malignity. And as some 
* Neque enim Christianos quantumvis fortes ac singulari tolerantia praeditos, sui tantum rationem habere oportet, sed persecutoribus quoque consulere, etc. Nazian. Orat. 3. Perdit quaecunque omnes mercatores lucrantur. G. Paris.  Christians are said to have fled from the glory of martyrdom, to spare their persecutors from the guilt of murder; so they will restrain their meriting endeavours, for fear of endangering the innocence of their brethren.  
Thus is envy unto others; but is much more injurious unto the envious person himself, as defrauding him of that benefit, which he might enjoy by charity, whereby he might make his joy as universal as the blessings of mankind; nay, make all these blessings as it were his own, by rejoicing in them.  
This is the first sort of punishment, 
Quid infelici viro praestat invidia, quem in secretis conscientiae quibusdam ungulis liver ipse discerpit, & alienam felicitatem tormentum illius facit. Aug. de temp. Serm. 83.  but a worse is behind, that is, the Anguish and Vexation wherewith envy requiteth those that entertain it, as if the divine justice had appointed this sin to be the torment of itself. that could not likely have a worse torment them: therefore rightly termed by Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sting of an evil spirit; and certainly he that lodgeth it in himself, doth but nourish a snake in his breast, to afflict and torture him: 
Velut quosdam pectori suo a admovere carnifices, qui se intestinis cruciatibus lacerent, etc. Cypr.  For whereas every other sin hath some pleasure to endure it, as lust, intemperance, and the rest, only the envious man gives away his soul for nothing but bitterness, and anxiety: a sin so painful, that God is wont to make this the punishment of other sins; as appeareth by that which he threatneth to Eli, 
1 Sam. 2.32, 33.  concerning the wickedness of his sons; videbis aemulum tuum in templo, 
Vide P. Martyr. ibid. Excitaaemulum contra te qui oculos tuos perpetuò urat.  thou shalt see thine enemy in my habitation, and the man of thine whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart, that is, by seeing others in the Priesthood, from which they were rejected. Nay, a plague reserved, to accomplish the pains of the damned, as our Saviour tells the Jews; 
Luk. 13.28.  There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God; as if it should be a hell to them, but to behold the glory of heaven, and the extremity of their damnation should be the sight of others salvation: 
Luk. 16.24  An instance whereof you may see in Dives, begging of Abraham to send Lazarus with the tip of his finger dipped in water, for the cooling of his tongue; Certainly, this could not way ease him, being tormented in that flame; it rather showeth that being more inflamed with envy, than with hellfire, he made this motion for nothing else, but that Lazarus so for a while might be deprived of his happiness, and descend into hell out of Abraham's bosom. And well may it be the pumishment of the damned, when it hath in this life the property of the damned, that is, incurableness: which therefore Cassianus supposes to be that plague intimated by the Prophet Jeremy in the eighth of his Prophecy; 
jer. 8.17.  Behold, I will send serpents, Cockatrices among you which shall not be charmed, and they shall by't you. For as he that was first infected with this poison, 
Zeli vulnera occulta sunt, nec remedium curâ medentis admittunt, qui se intra conscientiae latebras, caeco dolore clauserunt. Cypr.  I mean the Devil, was past the recovery of repentance: so they that are throughly stung with this serpent, are beyond the cure of the charmer, charm he never so wisely: you will yield the disease to be desperate, if you consider the quality of it, which contrary to all other diseases, is increased by the remedies: for the more one stirs to mitigate the unhappy patient, 
Hic est ignis Graecus qui superfusione aquae accenditur, etc. Paris.  either by patience or humility, or munificence, the more is he exasperated with the horn of envy; nor is any way to be cured thereof, but by the ruin and destruction of him that he envieth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says St. Basil: 
Basil. hom. de invidia.  This alone is the period of his hatred, if he see his rival become miserable, and instead of being the glorious object of his envy, the wretched subject of his pity.  
Hitherto you have seen the nature of this evil, as well in respect of the sin, as of the punishment, together with the particulars contained in either; in the former the universality and malignity, in the later, the discommodity, and vexation; but yet you have not seen the ground of this evil; which is no other than goodness itself; as it followeth in the next words to be considered, because I am good.   

Th' third part. The occasion. Eccles. 11.7.  
THe light is sweet, and a pleasant thing it is for the eyes to behold the Sun, and yet nothing is more unpleasant to a diseased sight, that is not able to endure the brightness, and thus likewise it befalls the eye of the soul.  
That good which is the delightsome object of the mind, while she is sound and rightly ordered, is the occasion of her hatred being once depraved, and instead of pleasing her becometh her loathing and detestation: and as to a corrupt stomach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hippocr. Aphor.  saith the great Physician, the very nourishment becomes corruption, so to a soul vitiated with envy, that goodness which should feed and cherish her, increaseth her malady and perverseness; 
Rom. 8.28.  that whereas evil things work for good unto the righteous, on the contrary, good things work for evil unto the envious; who by the worst kind of Chemistry turns the happiness of others into his own unhappiness, 
Non commodum aliquid sibi quaerit, sed solo fraterno pascitur detrimento, Paris.  King Solomon in his time observed this wicked disposition, and complained of it, Eccles. 4.4. I considered all travel, 
Eccles. 4.4  and every right work, that for this a man is envied of his neighbour, but his father David felt the experience thereof from his enemies, as he seems to imply by that expression, Psal. 118. 
Psal. 118, 12.  They compassed me about like bees; for they would not have been so troublesome, but that they perceived some sweetness in him more than ordinary, and this we may safely affirm to be one main cause of the best men's persecution in all ages of the world; and we may make it the ground of Scaligers observation; 
Perquam pauci viri ex iis qui clari illustresque tum virtute tum fortuna habiti sunt, quos non infelix exitus, etc. Scalig. Poet. l. 3. c. 15. Alienam virtutem propriorum vitiorum exprobrationem existimantes, Joh. Wooer polymath.  that there have been scarce any personages accounted famous for virtue or fortune, but some dismal death hath pointed them out, for an example to posterity: while the envious nature of man accounteth such illustrious merits, an upbraiding of their own defects, as if they were lighted unto infamy by the splendour of virtues shining about them. The truth whereof will many ways appear, if we consider the diversity of goodness, which envy opposeth.  

Gen. 4 8. 1 john 3.12. Tantum valuit ad consummationem sceleris aemulationis furor, ut nec charitas fratris, etc. Cypr. de zelo.  It was righteousness in Abel, that enraged Cain to imbrue the earth with his blood; the fury of envy so transported him, that neither could the love of a brother, nor the fear of God, nor the punishment of sin deter him from so horrid a wickedness; 
Rom. 1.21. Gal. 5.21.  so that this may be one reason why the Apostle joins these two, Envy and Murder more than once, to show how near they are allied each to other.  
It was graciousness in joseph, that made him envied of his brethren, 
Gen. 37.4.  because his father loved him more than all his brethren: so that jacob was in the right, 
Vers. 33.  when he told them (at the sight of his bloody garment) an evil beast hath devoured him. 
Omnium infernalium ferarum ferior, & à domesticatione elongatior; G. Paris.   
It was victoriousness in Gideon against the enemies of God's people, 
judges 8. 1 Invidebant Ephraitae Gideoni, quod magna gloria ex isto praelio ad eum redierit. P. Mart. ibid.  that incensed the men of Ephraim to chide so fiercely and sharply with him, as if they would encounter him afresh with envy, after his victory over the Midianites; And therefore God furnished Abraham upon his Conquest of the four Kings, with a protecting shield instead of a triumphant garland, fear not Abraham, 
Gen. 15.1.  I am thy shield, as it were to defend him against the fiery darts of envy; 
Macrobius Saturn. Bullae gestamen erat triumphantium quod prae se ferebant, inclusis intra eam remediis, etc. lib. 1.  and in Rome it was usual for Captains in triumph, to wear in a golden ball or boss, certain charms against envy, which then they thought most enraged with the fame of their noble actions.  
It was virtuousness in David, that provoked Saul to malign him every day more than other; and to requite his greatest benefits, with the greatest injuries that were possible: as the one increased in grace and favour with God and men; so the other no less in deadly hatred, and utmost practices to destroy him; that if the Lord had not secured him by the saving strength of his right hand, 
Psal. 20.6. 1 Sam. 27. ●  he had certainly perished by the hand of Saul, whose honour, state, life and safety, were dearer unto him than his own.  
It was repentance in the Ninivites, that so much distempered jonah, as to envy in a manner at the success of his own preaching: 
Jonah 3.10. chap. 4.1.  God repent him of the evil which he said he would do unto them; and this seems evil in the eyes of the Prophet, 
verse 3.  who forgetting his own deliverance from the whale, repineth bitterly at the deliverance of his auditors, and that mercy which he should have given his life to obtain, he beseecheth God to take away his life, because he seethe it obtained.  
But if you will at once behold the unparallelled history of envied goodness, you may copiously read it in the jews against our Saviour; still increasing their malignity, as he increased his good works; when even those miracles that saved others, served only to destroy himself, and stirred up the people to importune Pilate that he might be crucified, which the Roman governor clearly perceived, and sought to release him, 
joh 19.12 Math. 27.18. Pyndarus Nem. ode. 8.  for he knew that for envy they had delivered him. Hi sunt invidiae mores, this is ever the nature of envy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it assaulteth the worthiest persons, those that shine beyond the rest in glorious actions; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it meddles not with such as be of a meaner quality, that in this respect it is a kind of misery to grow eminent, when by obscurity one may avoid the grief or envy of being envied.  

Athletarū●●exia quae ad summum plenit●dinis evasit periculosa; natura enim sua statu manere non p●test, neque ociosa quiescere. Hippoc. Aphor. 3. Lib. 1.  And as it is with single persons, so with public bodies too; States, and Kingdoms being once grown into wealth and greatness, have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, like the natural body, such an exquisite state of health as is in danger to be subverted by some malignant predominant humour; for the sins that are bred by long peace, and plenty, God lets in the spirit of envy, which turneth a fruitful land into barrenness, 
Psa. 107.34.  for the wickedness of men that dwell therein.  
And thus it fareth with the Church too; when flourishing most in outward prosperity, 
Christianorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c●ntrariamque mutationem quaerens, licentiaque et honor et saturitas, etc. Nazions. Orat. 2. Acts 20.30.  and having peace from enemies abroad, there ariseth a sort of men within her, (like worms that breed in the fairest fruit) speaking perverse things, to draw away disciples after them, by means whereof, the bond of Christian peace is broken, 
Hinc dominicae vinculum pacis rumpitur etc. Cypr. de zelo.  charity violated, truth corrupted, unity rend into schisms and heresies; These among others, St. Cyprian reckons to be the fruit of an envious spirit; But for the season of these ill weeds, our Saviour seemeth to have intimated in that parrable of the Tares; Matth. 13. where 'tis said expressly, 
Matth. 13.26.  When the blade was sprung up, and brought forth fruit, than appeared the tares also, that is, when the Church was grown to some ripeness, than was the time for the enemy to annoy her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Clem, Ale● Strom. 7.  as Clemens gives the reason of it; because every excellent thing is attended with malignity.  
All this while, we have considered envied goodness in reference only unto men in whom it resideth; But than it would be as well considered in reference unto him from whom it proceedeth, 
jam. 1: 17.  that is, (as the Apostle saith) The Father of lights, from whom cometh down every good and perfest gift. And in this respect, envy will prove to be a fowl of an higher flight, a sin that strikes at God himself: and thus the text here sets it forth. Our labourers in the vineyard seem displeased at the equal wages of their fellows; but God who is meant there under the title of an householder, takes the matter to himself, and interprets their repining to be a murmuring at his own most just proceed; an envious upbraiding of his goodness. So that in short, to malign the gifts and blessings bestowed on our fellow-servants, is to offend the Donor of them. This were enough for a silcat caro, to stop the mouths of all gain-layers, considering whose doing it is; 
Zech. 2.12. Psal. 12.8.  when the vilest men men are exalted; And yet the world is full of such murmurers, who are not satisfied with that which struck our labourers dumb, and lest them nothing to reply: But think they have reason on their side to prefer a bill of complaint, seeing some persons out of a stupid lethargic dulness (as it were) awakened to preferment, or as the 
* Related by Ulpian and Plutarch, citante Rho digino. 9.18.  Ancients pictured Timotheus lying asleep, and Fortune by him holding a net, with goodly Cities flowing into it without any care of his: so these rewarded with a donative, that never laboured in the vineyard, much less have born the heat and burden of the day: when on the other side, others there be, like those in the Gospel, that have toiled all the night, 
Luke 5.5.  and have taken nothing, that have employed their whole age in virtuous industry, without any the least encouragement, save the conscience of their good deserts, and are either referred over to another life for their recompense, 
2 Sam. 19.35.  or so unseasonably advanced, that like old Barzillai, they have not the time, or the mind to enjoy it: Here, many think, they may be suffered to discharge their indignation, and defend themselves with the examples of Job, David, Jeremiah, Habakuck, whom the Scripture records to have done the like; and yet we do not hear them blamed, for so doing. Nay, so far from being blamed, that some great Doctors affirm it lawful for them, and others, 
Greg. de Valentia.  by the help of a distinction: as, that considering the advancement of unworthy persons precisely according to humane distribution, we may be offended at such a disproportion, as a defect in nature, but that considering it absolutely, as it dependeth on the orderly disposition of divine providence; or as it is opposed to spiritual things (in comparison whereof it is as nothing) we are not allowed to murmur at it: But sure the Scripture scarce alloweth of this difference in the dispensing of promotion; declaring clearly in this case, 
Psal. 75.7. Psal. 37.1 & ver. 7.  that God is the Judge who puts down one and sets up another, and forbidding us without any limitation, to fret ourselves because of him that prospereth in his evil way: or to be envious against the workers of iniquity: 
Malderus  unto whom perchance God gives their heaven in this present life, even all the heaven that ever they shall enjoy; and gives them riches, power, and honour, for their greater punishment in the abuse of them. So that to murmur at their prosperity, were to prejudice the wisdom of God, who employs the hands of men, as the instruments of his bounty, to dispense those benefits unto others, which from him they have received.  
Thus (according to my weakness) I have laid before you a Map of envy; containing the instrument, the nature, the occasion thereof. But, as he were but an ill Physician that would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in St. Basils' words) leave the patiented in his sickness, 
Homil de Inu.  without endeavouring to amend it: so having discovered thus much of the disease, it is meet I should apply the remedies; which is the last exercise of your patience.  
Applicacion. In applying the remedy, we first found the cause of the disease, and this being taken away, the rest is easily amended; 'Tis the eye (we heard) that is the instrument of this passion; but the mind is that which moves this instrument; and therefore this is first to be dealt with, ere we can hope to cure the other. The wisest heathen (as the Oracle voted him) had light enough to direct us in this method; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Soc ate's in Platonis Charmide.  we must not think to cure the eye without the head; nor the body without the mind: and for this, he commends as the only physic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wholesome charms of moral precepts. But for these, 
1 Tim. 2.7. & 2 Tim. 1.11.  we need not go to any Gentile, having the teacher of the Gentiles (as he styles himself) for our Physician in this kind, who prescribeth two directions for the redress of this dangerous affection; that is, a Caution and a Recipe, an extirpation of vain glory which is the root of it, and an implanting of charity, which is the cure of it.  
The former we find Gal. 5. 
Gal. 5.26.  Let us not be desirous of vainglory, provoking one another, envying one another. It is the fruit of vainglory: for it cannot be, but that he who strives to exalt himself, must envy the estare of those whom he thinks his competitors in glory: and therefore the way not to envy another is to think humbly of thyself; and by reflecting on thy infirmities, to esteem another better than thyself; which is that the Apostle calleth, 
Phil. 2.3. Rom. 12.10. ver. 3.  In honour preferring one another: But he that maligneth the praise of another, as undeserving it, thinks more highly of himself than he ought to think, and falls into the Pharisees sin of despising others: 
Luke 18.9.  and should God take him at this advantage, he would be so far from claiming an inheritance with the Saints in light, 
Col. 1.12. Luke 12.46. Joh. 5.44.  that he might rather fear his portion with the hypocrites, and unbelievers; for with their very sin our Saviour chargeth him; How can ye bel●eve that receive honour one of another? 
Col. 3.14. 1 Cor. 13.4   
The other direction is, to put on charity, which envieth not; for it cannot be, that he should envy another's felicity, that is ready to impart his own felicity unto another, as unto a member of that body whereof Christ is the head; 
Col. 1.18. Eph. 5.29. 2 Cor. 12.26.  for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church; and if one member he honoured, all the members rejoice with it; 
Rom. 12.5 Bnsil Hexam. Hom. 7.  Now we are all one body in Christ, and every one members one of another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Basil, The Viper being to accompany with the Lamprey, is said to empty himself of his poison for the love of that soul conjunction: How much more should the spouse of Christ, cast away all her venomous rancour for the reverence of so holy an union! This is a great mystery; 
Eph. 5.32.  but I speak concerning Christ and the Church.  
To furnish you with particular remedies befitting the several kinds of your diseases; If thou seest thy neighbour advanced above thyself by favour, 
Nazianz.  titles, or preferment, look on the Disciples of Christ, and there you find one called a rock, another leaning on his Master's breast, without the indignation of the other Disciples.  
Or if thou see another abound in Learning, Judgement, or the like abilities, be not so envious to thyself, as to be vexed at that which may better, or inform thee, if thou wouldst make a right use thereof; and if thou hear him defend the truth with applause of others, let not a perverse emulation tempt thee to maintain the contrary, 
2 Tim. 2.14. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccles. 3.1.  to the subverting of the hearers: For there is (saith a great Divine) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a time even to be overcome, as to every thing beside: and it is better to be honestly vanquished, than to obtain a wicked victory, 
jam. 3.16.  with the shipwreck of thy Religion; For where envying and strife is, there is confusion, and every evil work. 
2 Pet. 1.5.6.   
Or if thou see him endued with spiritual graces, as Virtue, Knowledge, Temperance, Patience, and the rest commended by St. Peter to our Christian practice; Here is matter for thy godly emulation, but not for thy bitter envying; 
Jam. 3.14.  thou shouldest earnestly strive to match him in the exercise of holy duties; but not to damp his alacrity by malicious detraction, according to our Saviour's precept; 
Matt. 5.26.  Our light is so to shine before men, that they seeing our good works, may glorify our Father which is in Heaven. And shall thy envy be the cloud to dimn the light of others works, and thereby hinder so much glory as might redound to thy heavenly Father? 
Chrysostom.  Although such a man were thy enemy, yet because God by him is glorified, he ought to be made thy friend; and now because that by him God is glorified, shall he therefore be thine enemy? O remember whose business it is he is about! and rather encourage his faint endeavours with the addition of thy service; that so thou mayest help to effect what thou daily prayest for, that Gods will may be done on earth by thee, and thy fellow servants, as it is in Heaven by the glorious Angel.  
Or lastly, If nothing here below can quench thine envy, where thou thinkest thyself to be scanted with the possession of others; look on those things that are above, that eternal inheritance with the Saints in light, which is not lessened, but enlarged by the number of possessors, who shall he sure of room enough in those many Mansions: 
Joh. 14.2.  so many as shall be accounted worthy to enjoy them; But then here lies the fear on thy par●, 
Rev. 21.27  There shall in no wise enter any thing that defileth; 
Gal. 5.20.  and thus do all the works of the flesh; among which are named emulations, strife, envyings; whereof the Apostle warns the Galatians with some vehemence, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they which practise such things, 
Crellius in hunc locum.  shall not inherit the Kingdom of God: To inherit God's Kingdom, is only for those that be the Children of God; that is, such as be reform after his Image: which he comes short of, or abolisheth in himself whosoever doth the works of the flesh. The Corinthians are roundly told as much, 
1 Cor. 3.3.  For whereas there is among you envying, and strife, and divisions; are ye not carnal, and walk as men? that is, as natural unregenerate men, who are described by the Apostle to be full of envy, and malignity: and such were we all by nature, 
Rom. 1.29 2 Cor. 6.11 Rom. 6.4.2.  but we are washed, but we are buried with Christ by baptism into death: and how shall we that are dead to sin, live any longer therein? 
1 Pet. 4.3. Tit. 3.3.  The time passed of our life may suffice us to have wrought the will of the Gentiles, when we lived in malice, and envy, hateful, 
Rom. 13 11 13.  and hating one another. It is now high time to awake out of sleep, and to walk honestly as in the day,— not in strife and envying: Si recesserunt de pectore tuo tenebrae, etc.— as St. Cyprian hence inferreth, If darkness be dispelled from thy heart, if the beams of day have shined on thy soul, and thou art become a child of the light, and of the day, follow the things which are of Christ who is the light and the day. Quid in zeli tenebras ruis? Why dost thou rush into thine old Egyptian darkness, and enwrap thyself again in the night of envy, and with the damp of that earthly passion extinguish the light of peace and charity? 
1 john 2.9.11.  St. John hath showed the danger of it, He that saith he is in the light, and maligneth his brother, is in darkness even until now, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. Vadit enim nescius in Gehennam. Both St. Cyprian, and Austin are bold to say it; for he goeth blindfold the way to hell, and falleth headlong on his ruin: as having forsaken the light of Christ, 
Luke 1.79.  which should guide his feet into the way of peace.  
To be secured from this danger, 
john 8.12.  there is no other way then to follow him who is the light of the world; and that by observing what he did, and taught, who pressed nothing so much as charity while he lived on earth; and dying, left us an example, 
1 Pet. 2.21  that we should herein follow his steps: Were it not for this, he could have saved us, 
Naz. Orat. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nazianzen speaks) by His will alone, as He made the whole frame of the world only by his commanding word; but that he would show how much he loved us, and would thereby excite us to love one another.  
This love of Christ should constrain us to walk in love, as he also loved us, 
2 Co●. 5.14 Eph. 5.2.  and gave himself for us an offering to God for a sweet smelling savour. All our bitterness should be allayed with the sweetness of what he hath done, and suffered for us; 
Exod. 15.25.  as the waters of Mara were made sweet by the tree that was cast into them. Lignum crucis is of that virtue, that if we apply it as we should, 
Heb. 12, 15  no root of bitterness could ever spring up in our minds to trouble us; it would prove the mortifying of our lusts and affections, the crucifying of this body of sin.  

Rom. 6.5.  Now if we have been thus planted together in the likeness of his death, we should be also in the likeness of his resurrection, 
2 Pet. 1.11.  and so an entrance shall be ministered unto us into his everlasting Kingdom.  

Rom. 5.8. Col. 1.20.  Unto which, He bring us in his due time, that gave his Son for us when we were enemies, to make our peace by the blood of his cross.  
And in the mean time,— O thou great householder of Heaven and Earth, that hast called us into thy vineyard, to work out our salvation by faith and love, 
〈◊〉. 12.6.  according to the grace that is given unto us; give us evermore of that grace to enable our souls and bodies, 
〈◊〉 12.  to bear the burden and heat of the day; all the difficulties that shall befall us by thy providence, during the course of this mortal life. And if it shall please thee to impart any of thy special graces to our fellow-labourers; so content us with thyself, that we may not envy them, but glorify thee, O Father, Son, and Holy Ghost, One God eternal.   
Amen.   

SERM. FOUR  PHIL. 3.21. 
Who shall change our vile body, that it may be fashioned like unto his glorious body.  
OUr Saviour hath got the victory over Hell, 
Hos. 13.14 with 1 Cor. 15.54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Cypril. Cat. 14. Heb. 2.10. Acts 5.31. john 14.2. Dr. Donns' Devotions expostulat. 14. Eph. 2.19, w●th Heb. 12.22.  and the Grave, and well may we be at the solemnity of a Triumph: a Triumph of joy, and exaltation, though not of glory and fruition; this we look for hereafter. It was necessary, that the Captain and Prince of our salvation should go before us into Heaven, both to prepare a place for us, and us also for the place; we are not ready to go yet a while. It is not meet we should come thither in our old , these course and soiled bodies; this were to lessen the glory of our Saviour's triumph: they must be new fashioned and refined ere we appear in his train; yet in the mean time we are Citizens of the heavenly Jerusalem, and have our title and interest therein, if we do not forfeit them by our own fault: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— says the Apostle, Our 
* Nos ut municipes coelorum nos gerimus secundum Bezan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 municipium potiùs quàm c●nversationem significat. Gallicè, la Borgefia, (ו) Jus civitatis nostrae in coelo est, sea cives sumus coeli, non terrae Zanch.  corporation is in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body.  
A strange, and happy alteration, from misery unto felicity, to be taken out of the dust, and crowned with celestial glory; and yet such shall be the honour of our body at the last resurrection: it shall be raised out of humble corruption into high and glorious immortality; of which blessed expectation, my text is both the promise and assurance, wherein you may see comprised all the means to effect this marvellous work; the exalting of our body: Division. Here is, 

First, The Artificer Christ, employed in this Relative, Qui? Who?  
Secondly, the miraculous manner of his working, agreeable unto so powerful an Agent, transfigurabit, shall change.  
Thirdly, the matter, or subject of this work, Corpus nostrum, Our body, and that, though never so unlikely to appearance in being humile, a vile body,  
Fourthly, the pattern, or ensample whereunto he will work, Ejus corpori glorioso, his glorious body.  
Lastly, the project, or intent of this work,  conforme fiat, that it may be fashioned like unto it.    
So, we have every thing requisite unto the performance of this work, the Artificer, the Matter, the manner, the Pattern, the Project, that may now serve to the raising of our faith, as hereafter to the raising of our bodies: while we make each several circumstance the Object of our consideration, beginning with the first, the Artificer, Qui? who?  

First Part The Artificer.  
It is not curiosity, but gratitude, to inquire after our Benefactor, and him so great a One, as the Repairer of our bodies, whom we may find with as much ease, as satisfaction, by reflecting on the last words before, where we have displayed with accurare heraldry, the Saviour, the Lord jesus Christ; 
verse 20.  And why in such plenty of Titles? But to intimate unto us both the might, and mystery of our deliverer, God, and Man; who, as he began, will consummate our 
† 
Tali auxilio, et natura nostra indigebat, et causae, ut reparare humanum genus nec sine majestate posset humilitas, nec sine humilitate majestas. Aug. de tem. 33.  
Oratione 3. in resurrect. Auctor resurrectionis non alius statui potest, quam Deus natura auctor; longissimè enim exuperat omnem naturae virtutem. Voss. de resur. thes. 20. P. Mart. in 2. Reg. 4.   redemption in his twofold nature, both as Christ the Lord in his divine, and as Jesus a Saviour in his humane nature, showing in the one his hability, in the other his propriety to raise us: But both ways the raising belongs unto him, more eminently as he is God, for who fit to repair the body than he that made it? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as St. Gregory Nyssen speaks, He best knows how to mend his own work that is ruined, and to restore it unto its former integrity. This is the Act of his Wisdom, but it is the Act also of his Power, and that so transcendent, as no power beside is able to effect it. Not 
* Num. 4.  Plato's revolution of the Spheres, nor 
* et 62.  origen's disposition in the dust, that might lie for ever dispersed, did not God recall it into a body: So it is this way the Prerogative of the Deity, and thus, it is common unto the whole Trinity; who 
* Singulorum in trinitate opera trinitas operatur; unicuiqne operanti cooperantibus duobus, conveniente in tribus agendi concordia, non in uno deficiente efficacia peragendi. Aug de ver. dom. serm. 11.  as they are one in Essence and nature, so they are equal in working; But it belongs more peculiarly unto Christ, as he is Man; for by man came also the resurrection of the dead. 1 Cor. 15.21.  
First, by the virtue of his humane nature united personally unto the Deity, wherewith 
* Caro suo ministerio divinitatis operibus inserviit, et humanitas factae est organon per quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam operationem exercet. Athanas. in Aur. ser. 4.  it concurreth as an instrument unto the raising of our bodies; being endued with a quickening power, conducing to that work; which Power he manifested in these essays of the resurrection, (those dead that he raised to life, in the days of his mortal flesh) when he dispatched not the miracle by a Word alone (as he made the World) but by touching the Bier, 
Luke 7.14.  to show us thereby (saith Theophylact) that his flesh hath a quickening virtue, being married to the Word that quickeneth all things. And he will manifest this power more apparently at the general resurrection, 
Dan. 12.2.3. with john 5.28.29.  when by the voice of the Son of Man, all that sleep in the dust shall be awakened, and start up unto Judgement.  

In protrept. seu admonitione ad Gentes.  Then again, as by the Virtue, so by the Merits of his humane nature, in his bitter and bloody passion, whereby He crucified death into life, (as Clemens strains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and opened the Kingdom of Heaven unto all believers; That as the death of the legal Highpriest did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Isidor Pelusiot notes) restore the casual  unto the Land of his possession: 
Epist. 109. lib. 3. on that place in Numbers chap. 35. v. 25.  so the death of our eternal Highpriest, will restore us to our heavenly Country; for having taken away sin, that was 
a Christus per mortem suam peccatum sustulit quod fuit causa mortis, nemini v. dubium est, quin causa remota effectum auferatur. Pet. Mart.  the cause of death, life followeth of itself, as we may see in the Articles of our Creed, strait after the forgiveness of sins, comes in, The resurrection of the body, that cannot long be imprisoned in the Grave, the ransom once paid for its deliverance: or our Saviour should lose thereby the reward of his sufferings; who had not suffered so much in his body, but that ours should enjoy the benefit. So that, 
Tertul. de resurr. carnis  Merito suscitaturus— we may assume Tertullia's confidence; well may he raise the flesh, that himself was made, and from death, that himself suffered, and from the grave where himself was laid. Nor need we make doubt, but what He hath begun in himself, He will accomplish likewise in us, and raise also our vile body; the subject of this work. and our next particular.   

Second part. The subject.  
Had it been our innocent body, such as it was at the first making, it had been no ordinary preferment; for flesh and blood, the spawn of earth, to inherit the Kingdom of God. And yet, than it was in its purity, and had some nearer affinity with Heaven; but for this vile and despicable body, so marred and disordered by sin; for this to have the glory of a resurrection, is a miracle as great as the resurrection: you will easily allow of the wondering, if you but survey the story of its vileness; 
Tertul. de resur.  In its Original, Ex foecibus terrae, in in Tertullia's language, from the slime and dregs of the earth, no better than the dust we tread on; Nay, worse since that, 
a Job 14.4 secund. vulgat.  De immundo semine, in Jobs confession, conceived of unclean seed, such as we even blush to think on; Then in its best estate obnoxious to all the variety of miseries, as want, diseases, age, deformity, and whatever either injury can inflict, or weakness suffer; and yet there were some excuse in its weakness, but it hath malignity also, opposing, and 
b Wisd. 9.15.  depressing that which is divine in us with its earthly weight, and obscuring the splendour of our heavenly spirit: that some 
* Aliud esse inferos negaverunt quam ipsa corpora, quibus inclusa anima carcerem foedum pa●iatur, etc. Vid. Macrobius somn. Scipionis, lib. 1.  Philosophers in a zealous blasphemy, pronounced it the only hell of the soul, in which she did not so much live, as take penance; and some 
* Martio Basilides, Valentin. Manich.  Heretics by a bolder sacrilege, denied it to be Gods own making, and devised another to be the Creator. But in a more sober detestation you may hear Nazianzen accusing it by his own experience. 
Nazian. Orat. 16. de Paup. amore.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that when it flourishes, vexes me with war, and when it languishes, afflicts me with grief; which I love as a fellow-servant, and loath as an enemy, fly as an impediment, embrace as a companion; If I strive to oppress it, I want its assistance in good actions, and if I deal friendly with it, I endanger a rebellion. O wonderful Conjunction, and alienation! what I fear, I cherish; what I love, I fear: we have here so much to look upon, that we may forget to look any farther. 
Post totum ignobilitatis elogium, caducae in originem terram, & cadaveris nomen, & de isto quoque nomine periturae in nullum inde jam nomen, in omnis vocabuli mortem. Tertull.  And yet the greatest vileness is behind, in its frailty and dissolution: to see it fall into earth, that earth crumble into dust, that dust vanish into air, so that now we have nothing to see any further. 
Act. 17.32.  And can you then blame the Athenians for mocking at the news of a resurrection? You cannot from the light of nature, but you may from the school of Christ, which doth teach us to our comfort, that our body is neither so desperate, or ignoble, but it may rise again; 
Mat. 19.8.  All the vileness is from ourselves, A principio non fuit ita; it was not so from the Creation. It is Corpus nostrae humilitatis, in the text, not 
a It is Zanchies observation on the place.  the vileness of our body, but the body of our vileness: the vileness is more ours then the body; The body is Gods, who created it honourable, till we dishonoured it by sin. And yet hath it pleased the divine goodness that can work good out of evil (as it brought light out of darkness) to make even this vileness serve to our advantage: This weakness to humble us, 
Admiranda Dei potentia, ac bonitas, quae illa quoque quae ad contumeliam, & destructionem videntur tendere, ad suam gloriam, & ad hominum utilitatem convertit. Hyper. m. lib. 2. cap. 33.  that when the conceit of our excellency too much exalts us, the sense of our infirmities may curb and restrain us. This malignity to exercise us, that having our enemy still at hand to encounter us, we may still be addressed to a spiritual warfare. This misery to excite us, 
Praeunte taeli corruption, corpora ad novas qualitates accipiendas redduntur idonea, etc. ibid. Name in massa carnis nostrae qualis nunc est, excellentes illa corporum resuscitatorum dotes induci, atque inhaerere minimè possent: quamobrem morte confumi penitùs, & hac non aliter quam aurum igne purgatur, capacia novarum qualitatum fieri necesse est; quod & eloquenti similitudine de semine scriptura ostendit. 1 Cor. 15.36.  that we may groan the more earnestly for our adoption, the redemption of our body. Nay lastly, this corruption to purify us, that we may so become capable of glorious endowments; when our body shall arise more glorious out of that dust, in which it seemed to be abolished; for though it be hidden unto sense, it is not loft unto nature: nor may we call that a perishing, which is only a retiring. Habet & caro suos sinus interim, as Tertullian had the faith to discern them. 
Cum in haec dissolvi videtur, velut in vasa transfunditur; si etiam ipsa vasa defecerint in suam matricem terram resorbetur, ut rursus ex illa repraesentetur, de resur. cap. 63.  The body hath its receptacle as well as the soul, and though it be dispersed among the four Elements, it is but laid up in so many vessels, that shall faithfully restore it at the resurrection. Look but on its Creation, and we need not doubt of its repairing: that was from the dust, and this is no more. 
a 
Pineda in job.  
Quid mirabilius quam in nostra origine & prima formatione ex terra imaginem & memoriam nostrae mortis constituisse Deum, rursus in ipsa nostra morte & reditu in terram futurae per resur. nativitatis, & vitae solatium osten●isse. Greg. Nys. Orat. 3. de res. v.   Then did God prov●de us a type of the resurrection; and as by forming it out of earth, he presented us with the memory of our death: so by its returning into earth, he presenteth us with the hope of a new life. Or if we look on the excellencies of its creation, we may there find hope of its repairing, the deliberate 
* Aquin. p. 1. q. 9 art. 4. Gen. 1.26.  contrivance of the Trinity, the divine curiosity of its workmanship, in making it after the image of its maker, with the marks of sovereignty and dominion. It is not likely they had been graced with so many prerogatives to lie for ever abandoned in the grave. 
Absit ut Deus ingenii sui curam, adflatus sui vaginam, molitionis suae reginam, liberalitatis suae haeredem. religionis suae sacerdotem, testimonii sui militem, Christi sui sororem in aeternum distinet inte itum Tertul. de resur. car.  And yet how little are these to those others in their regeneration? When it pleaseth the Almighty to fashion them into weapons of righteousness, 
Rom. 6.13. 1 Cor. 6.15 verse 19  to incorporate them into members of his Christ, and to build them into Temples of his spirit? Now can any imagine that these weapons should lie useless in the grave, or these members divorced f am their body, or these Temples demolished in the dust? Certainly God is to less jealous of his glory in heaven, then upon earth; 
1 Cor. 6.10.  and when here we glorify him in our bodies, 
Cum Deus sit Rex gloriae, necesse est ut cives ejus Regni congruenter vestiantur, imperfectum (Psalms 6 verse 5.) autem vestimentum in hominibus est gloria animarum, ● c. Gal. Paris. de univ. p. 2.  'tis reason that there we should have bodies wherein to glorify him, or else, he should lose a great part of his glory; for none give him thanks or praise in the grave. And as God should lose so much of his glory, so we of our happiness, if our souls only reign in bliss, without the fellowship of their bodies, that are no less sensible of bliss, convenient unto them. Nay, our souls being parts only of humane nature, we should be thereby 
* Si enim non redderentur ipsis corpora sua, non glorificarentur animae ipsae, sud essent quasi mutilatae quantum ad res quarum operationes exercentur p r corpora, Gal. Paris. de univers. p. 2 ca 21.  no more then half blessed, nor appear so complete Saints, as we are men; but more imperfect in the state of glory, than we were at the Creation. But let man fail of his happiness, yet cannot God of his 
* Haec est series & causa justitiae, ut quoniam corporis animaeque communis est actus, quae animus cogitavit, corpus effecit, utrumque in judicium veniat, utrum que aut poenae dedatur, aut gloriae reservetur. Amb. de fide resur.  ex societate, & clientela quam reddiderit animae caro, aliquid ei commodi proveniat. Cyp. de resur. Et in quo convenientius incorruptibili corpore laetabuntur, quam in quo corruptibili gemuerunt. Aug. de civ. 22.26.  justice; which rendering unto every one according to to his work, will not suffer the body to be unrewarded, but as it hath assisted the soul in her labours, in watching and fasting, and praying, 
Corpus nostrum.  so to accompany the soul in her recompense, the joys of Heaven. And that not any other, but Corpus nostrum, Our body. The same to reap the fruit, 
Sicut aequum est, ut corpus quod fuit instrumentum Animae ad opera justitiae. sit particeps beatitud. ipsius, ita congruum est, ut pars, n. oculus, per quem sanctus la chrymas compunctionis effudit, etiam Christi visione fruatur. See job. 19.27. Suarez.  that sowed the hope of salvation. These eyes that have smarted with tears of compunction, to be delighted with objects of joy; These hands that have been open in charity, to be filled with plenteous blessings; These bowels that have yearned in compassion, to be refreshed with cheerful pleasures, which otherwise they had all done in vain, 

Acquiesce homo ipsum te futurum esse in carne tua, ne tu ipse non sis, si in carne surrexeris aliena. Chrysol.  
Si distincta sit materia quam informat, erit potiùs illa quaedam animae transmigratio. Suarez.  
Ad sananda infidelium cordium vulnera, clavorum & lanceae erant servata vestigia etc. Leo de Ascens. Ser. 1.  
Ipsa facit testimonia sui corporis, suae resurr. indicia, quae sue fuerant contumelia passionis Chrysol. 76.   and so the bodies of Christians were of all men's most miserable; nor should their souls be in much better condition, that by taking a strange body, should set up another person, and by that means incur (poor souls) the transmigration of Pythagoras. But our Saviour hath quit us of this fear, by retaining the print of those wounds that he received at his passion; both to show, that his body is the same that it was, and ours to be as his, at the resurrection; the same that it was in reality, though mended in conditions, by the power of Christ, who shall change them; The miraculous manner of his working.   

Third part. The Manner.  
HE that hath so much subtlety, as to divide a moment, might give you a description of this change, allowing it a place between the resurrection and glory. 
1 Cor. 15.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) brevissimo tempore absolvenda. V Voss. Thes. 27. d●sp.  But when all shall be done in the twinkling of an eye, (be done in less space than we say it now) Our best understanding thereof is to confound it with the rest, making all three but one Act: The rising, changing, and glorifying of our body. Yet, though we know not the doing of it, we must believe it to be done, which is so requisite unto glory, that none can be glorified without it: 
V Aug. de Civit. lib. 20. cap. 20. Compendio mortis per demutationem expuncta concurrent cum re surgentibus. Tertul. de resurr: cap. 41.  not those that shall be found alive at the last day, who shall rather escape death, the condition of Mortals, than this changing, the condition of the blessed: For though we shall not all sleep, yet we shall all be changed. 1 Cor. ch. 15, 
V Pet. Mar. M. 2. etc. 4 Num. 62 & Voss. Thess. 5. disp. 2. V Greg. Moral. lib. 14. cap. 29 V. Peltii Harmon. art. 22. paragr 3. & Besleri examen physica Photin. Ser. 1. princip. 5.   
All shall be changed: That is agreed on, but in what manner they shall be changed, hath divided opinions. Some imputing this change unto the substance of our bodies, which (in disdain of this gross composition) they would promote into an airy, or celestial nature. An error once committed, and † reclaimed by Eutychius; but resumed after him by the Socinians, that with the resurrection of an old error, deny the resurrection of the old body, nay thereby make it no body at all, but a mere spirit; or which is more prodigious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bodiless body, no less fantastic, than the minds that conceive it.  

a 
Non possum dicere ô tristes ineptias! ridicula sunt. Sen. epist. 114. V.P. Mart. ibid.  
Num. 64. Dan. 12.2.  
Si materia corporis resurgentis non esset ejusdem specici, compositum ex illa non solum non esset idem homo, verum nec homo, sed monstrum. Suarez.   Others as ridiculously, ascribed this change unto the figure of our body, that in stead of this humane shape, it shall be round, and orbicular, not thinking it enough to shine as the Stars, unless it be moulded like unto them. (A metaphor well befitting the Poet) But this were to rise Monsters rather than men, and (to the infamy of heaven) to make us more deformed by glory.  
We need go no farther for our direction herein, then that, 
V Gerhardi loc. come. post Pet. Mart.  that was the occasion of their mistake; which is the word here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a change, not of the substance, or the figure, but of the qualilities, such as be not worth the keeping; It is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habit only, 
1 Cor. 15.53. Gloriâ superveniens naturae, ipsam non destruit sed illustrat. G. Par. de tentat & resist.  not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body, that shall thereby be changed; which our Apostle expresseth elsewhere, by a phrase of investing; This mortal shall put on immortality; not as a flame to devour, but as a garment to , and adorn it. Glory, though it exalt, yet will not destroy nature, nor take away aught of her entireness, but amend her imperfections. It shall be still the same body in essence, though different in properties. As the iron that gloweth with fire, 
Sicut lanasi colore purpureo tingatur, manet quidem pristinae, sed est pulchrior quam antea. Chrisost  is the same that it was before, and the wool no other that is stained with purple. And since our Saviour hath demonstrated this truth in himself; it is not boldness, but piety, to make him our Example who in the 
a Mat. 17 2. Splendore tali referebat speciem nostrae resurrectionis, & formam, quia resurgentes per Christum, Christi mutantur in gloriam, Chrysolog. Ser. 74.  preluded heavenly glory of his transfiguration, when his face did shine as the Sun, retained then the same feature, and lineaments, to be ᵇ known of Peter. And in these many Epiphanies of himself, after his rising, it was but the usual substance of of his body that he presented unto his disciples; which he proved by the evidence of his flesh and bones, and exposed it unto the discussion of their ablest senses. That we need not fear to lose any thing by our change, no more than he did by his, as not doubt of the certainty of our change, 
Transfigurabit in the future tense.  though so long after his, though his be in the time past, so many ages ago; and ours be in the future, we know not when: Ille tertia die ab ariditate mortis viruit; 
On that in Num. ch. 17. v. 8.  It is St. Gregory's allusion. He indeed like the rod of Aaron soon reflourished into life, showing the power of his divinity, by the renewing of his body. But we like those rods of the other tribes, must lie withered in the grave, expecting until the last day, the spring of a resurrection. And good reason we should so; if he as the 
a 1 Cor. 15.20. V.P. Mart. in 2. Reg. 4 Num 32. & Gerhardi loc. come.  first fruits is gone before us, that we as the residue, stay till the harvest, that he in all things may have the pre-eminence, as in time, and order, so in virtue, and dignity. His body that was all pure, and immaculate, had nothing at all to hinder the rising; but ours that was born in sin, and hath drunk iniquity like water, must be content to lie in the grave, to extract its impurity: there waiting all the days of its appointed time, until our change come 
b Job cha. 14. ver. 14. : And come it will one day, with the coming of our Saviour, who will recompense the delay of his coming with the fullness of his bounty: changing this same body of vileness, into a body full of glory, even after the likeness of his glorious body; which is the pattern or ensample whereunto he will work; Ejus corpori glorioso; his glorious body.   

Fourth part. The pattern.  
THen, a body he hath in heaven; and did not leave it behind him, when he went into glory. It was but a dreaming fancy of 
a 
Non ergo in aliam naturam mutatum est, sed mansit divina gloria plenum, & spargens lucis radios, cui sanctorum corpora erunt conformia. Theod. dialog. 2.  
Seleuciani ex Ps. 19.4. 2 Cor. 5.16.   some, that he had bequeathed it unto the Sun, because of that of the Psalmist, in Sole posuit tabernaculum; as the vulgar reads it; He hath set his tabernacle in the Sun; Or that he had swallowed it up by his divinity, because of that of the Apostle, We know Christ no more after the flesh: As if the flesh did misbecome him in his glorious estate, and were therefore in their rigid construction, to be excluded from entering heaven, which is a treason beyond that of judas; 
b V Gerh. loc. come.  even to rob Christ of himself, by robbing him of that nature, which he made himself. But it is as easy for our faith to restore, 
Resurrectio Domini non finis carnis sed commutatio fuit, nec virtutis augmento consumpta substantia est: Qualitas transiit, non natura defecit, & meritò dicitur, Caro Christi in eo statu, quo fuerit nota, nesciri, quia nihil in ea passibile, nihil remansit in ea infirmum, ut et ipsa sit per essentiam, & non sit ipsa per gloriam. Leo de res. Ser. 1.  what their impiety would violate, and more catholic to to avouch, that the Body of our Lord is not ended, but refined with glory; nor hath changed the propriety, but the mortality into the state, and wonder of incorruption; By means whereof it now appeareth in no less Excellency, than before in humility, and is no more a dishonour, but a glory to our Saviour; serving him as a Trophy of that conquest which he won in his flesh, nay as a Triumph of that conquest of that conquest which he won in weakness; 
Secura estore ca●o & sanguis, usurpastis & coelum & regnum Dei in Christo. Tert. de resur. carnis.  in weak flesh prevailing over the power of darkness. And as thus it serves to his glory, so as much unto our benefit, to confirm in us the hope of a like advancement: that having (as Tertullian styles it) depositum carnis, a pledge of our flesh in heaven, we may expect our own to come after, 
a 
Ita dubitandum non est de consortio gloriae, sicut dubitandum non est de communione naturae. L●o ce resur. Ser. 2.  
Anima Christi à principio suae conceptionis fuit gloriosa per fruitionem divinitatis perfectam; Est a. dispensative factum, ut ab ab animae gloriâ non redundaret in corpus, etc. Aquin. & 3. q. 54. art. 3. v. Geth. loc. come.  
Et Melch. Cani loc. theol. lib. 12. cap. 13.   not doubting of a fellowship in glory, as we doubt not of a communion in nature; A communion still real in substance, as before time in misery, while he conversed here on earth. For though his soul was originally glorious by the fruition of the deity, yet for the work of our redemption he restrained that glory from flowing out into his body: For who had been accessary to his passion, if his divinity had brightly shined through his flesh, as one time it did on the Mount? But having once accomplished that mystery by his death, then strait way his soul at his resurrection diffused her glory into the body, although the body appeared not glorious unto the eyes of his disciples; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad astruendam carnis veritatem fidemque resurectionis. Jo. Damasc. lib. 4. cap. 1.  
Quòd manducavit, potestatis fuit, non egestatis. Aug. de temp. Serm. 147.   as being unable to endure so bright a lustre. But yet, then was his body discharged of all mortal affections; For in that he took food, it was not out of humane necessity, but divine dispensation, and done with like miracle, as he fasted in the wilderness. Neither was it for the refreshment of an hungry body, but for the proof of a true body; or (if you will) not to nourish his own flesh, 

Cibo non indigebat corpus immortalitate donatum, sed cum viventium in hac vitâ proprium sit edere, necssario Dominus carnis resurrect. per cibum, & potum demanstravit dubitantibus de ejus veritate. Theod: dial: 2.  
Sic voluit dubitantibus exhibere cicatrices vulnerum, ut sanant vulnus incredulitatis. Aug: Ser: de temp. 147.  
Non ex impotentia curandi, cicatrices servarit, sed ut in perpetuum victoriae suae circumferret triumphum. Uener. Beda.  
Mysterio redemptionis peracta statim Anima in resurrectione, gloriam in corpus derivavit, & ita factum est corpus gloriosum. Aquin. 3. q. 53. art. 3.   but the faith of his disciples And to like purpose were his wounds, ad sananda vulnera, (as St. Austin applies them) to cure the wounds of their unbeleif; neither were they any tokens of his weakness, but rather ensigns of his glory, in witness and remembrance of his noble victory. But being once ascended into heaven, He no longer concealed his glory, but suffered it to stream forth into his body in all glorious abundance; honouring it with all the graces that the deified na ure can receive, and the divine nature bestow; Graces surpassing the conceit of man, and how much more the expression! yet what he hath discovered that was caught up into the third Heaven, we may safely report; 
1 Cor. 12.2  being the gifts of Christ's glorious body, wherein ours shall be fashioned like unto it, which is the project, and intent of this work.   

Fifth Part. The Project.  
IT was the privilege of Man at the Creation to be made after God's image; but 
a Communicatur homini Dei similitudo per modum imaginis secund. mentem tantum. secundum alias v. parts per modum vestigii (Ephes. 4.23, 24.) Aquin. p. 1. q. 93. art. art. 6.  that was chief in his soul: His body had little share in that likeness, and soon forfeited that little by sin, unto death, and corruption; yet see the rare mercy of God that for the repair of his workmanship, became an incarnate Example, that so, the body as well as the soul might partake of the divine similitude. Thus is the body more 
b Per verbi hypostaticam unionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. de Dei imag.  honoured at the repair, than it was at the creation, as the likeness wherewith it is honoured, is likewise more honourable. That was only by the word, but this by the 
c Deitas enim est ceu fons unde fluunt omnia bona, vita, & salus, sed caro atque humanitas est quasi canalis per quem ad nos derivantur. Z nch in Eph.  company of Christ, arising from the vision of his glorious body. That only consisted in some fading resemblanblances, but this in permanent 
d Does est perpetuus animae & corporis ornatus vitae sufficiens, in aeterna beatitudine jugiter perseverans. Aquin. suppl. q. 95. art. 1.  endowments; and those so precious, that all the treasures and riches of Nature are too poor to express them.  
When the body shall be attired in these 
e Veluti quibusdam ornamentis Christus Electorum suorum corpora ditabit.  ornaments, whereof St. Paul gives the sum, and 
f Estius in 4. sent.  Schoolmen the terms; in 
g 1 Cor. 15. ●  impassibility, being 
h Incorruption. v. 42. Rom. 8.21. and 23.  delivered from the bondage of corruption into the freedom of inviolable eternity. In 
a Glory. ver. 43. shining forth as the Sun. Mat. 13.43.  clarity, so resplendently beautiful, as none but a glorified eye can behold it. In 
b Power, ibid. so as to meet Christ in th● air. 1 Thes. 4, 17.  Agility, answering the soul in motion as easily as her own thoughts, & with like expedition. 
c Vers. 44.  sit simile spiritui, non vertatur in eum Aquin. suptq. 83.  In spirituality, becoming so conformable unto the spirit, as if it were even changed into it: when we shall be no no more subject to any bodily encumbrance, 
Mat. 22.30  more than the blessed Angels, (but more wonderfully they) in the truth of a body, be without the infirmities. O this were a transformation worth the study of 
a Lib. de restituenda juventute.  Paracelsus; though not to attempt it on earth, but to expect it in heaven. A transfortation really effecting what he vainly pretended, the enfranchisement of our bodies into youth, and immortality; In contemplation of these joys, how may we anticipate heaven! and be tranported thither in our souls, by meditating on the glory of our body, that it shall be not only fashioned into a glorious body, but fashioned like unto Christ's glorious body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Chrysost. in locum.  as that Chrysostom repeats it with astonishment, fashioned like unto that body, that sitteth at the right hand of the Father, like unto that which is adored by glorious Angels, and attended with heavenly Spirits: that which is above all Principalities, Power, and Dominions! Then to consider the disparity in the subject glorified; that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and no other.  this vile body, and none other, that is ennobled thus with glory. This weak and impotent body so armed with impassibility; 

Revel. 21.4. & 7.6.  
De Civit. 22.19. Partium congruentia cum coloris suavitate.  
— jam ineffabili facilitate, ut sit ei gloriae, quod fuit sarcinae. Pet. Lomb. lib. 4. dist. 50.   that what was liable before to all evils, should now be liable unto none. This dull, and heavy body so quickened w●●h agility, as to become as a wing to the soul, that was here a burden! This poor and indigent body so enriched with spirituality, as to bestow itself wholly in praise, 
De Civit. lib. 22. c 30. In secula seculorum laudabunt te. Psal. 8.4.  and thanksgiving. Here we may have leave to break out with the Psalmist, Lord! whaet is man, 
Psalm. 8.4. and v. 5  that thou shouldst be so mindful of him, that by a glorified body hast made him, not a little lower only, 
Humanam, non angelicam naturam, & eam stola immortalitat. glorificans, vexit super omnes coelos, super omnes choros Angelorum, super Cherubin, & Seraphin, collocans ad dextram suam, hanc laudant Angeli adorant dominationes, & omnes virtutes coelorum tremunt super se hominem Deum. Aug. medit. cap. 15.  but so much higher than the Angels, who shall not disdain, but reverence our nature, which they behold thus crowned with dignity, thus preferred in its worse part, the body, to be like unto Christ's glorious body; like unto it at least in proportion, though not in 
* Corpus noster conformabitur corpori Christi in gloria secundum similitudinem, non secundum aequalitatem. Aquin. sup. q. 92. art. 3.  equality, or in Theodoret's distinction, like unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the kind, though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the degree of glory: wherein the body of our Saviour shall fare differ from ours, as ours shall in some sort each from other; They shall not all be alike glorious, in this glorious likeness. For as the Sun, though with equal bounty he diffuse his beams on all sides, yet is more dimly, 
Ex inaequalitate sanctificationis necessariò inaequalis sanctorum dignitas coelestis efficitur, non quidem ex merito operanti, sed ex benignitate miserentis qui coronat munera sua, & gratiam pro gratia remunerabit. Morton. Apologia.  or brightly represented according to the object that he enlightens; appearing otherwise in Glass, and Crystal, and Diamond: So the Sun of glory, though he impart his splendour alike unto all the blessed society, yet it is diversely received among them, according to their several capacities; which proceedeth not from the merits of the receiver, but the favour of the Rewarder, who gratifies those gifts that himself bestowed, and accumulates the grace of sanctity, 
— Sicut nunc non invident Archangelis Angeli caeteri, tanquam nolit esse unusquisque quod non accepit.— Sic itaque habebit donum alius alio minus, ut hoc quoque donum habeat, ne velit amplius. Aug. de civet. l●b. 22. cap. 30.  with the grace of glory. Nor shall this diversity be any motive of envy in those glorious Inhabitants, when he that hath less than another, shall have so much, that he shall desire no more; not any that awaketh up after Christ's likeness, but shall be satisfied therewith. That is God's part, and so no fear of the performance; but than something is required on our parts, to attain unto this likeness: and that is by another likeness to conform ourselves here unto him, by the likeness of his life, in the practice of good works, 
Rom. 6.5. Gal. 5.24. 1 Joh. 3.3.  and by the likeness of his death, in the crucifying of our lusts, for every one that hath this hope, purifieth himself, even as he is pure. 1 John 3. 
2 Cor. 7.1.   
Leaving therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh, and spirit, and prepare for this glorious conformity, by an holy conversation; Remembering that they are those 
* 
Every one to receive the things done in his body. 2 Cor. 5.10.  
 ab omnibus offensionibus resurgentes, ad illam incorruptib glorificandae carnis resurpervenire mereamur in Christo Dom. Leo de resur. Ser. 1.   bodies, in which we are to receive the fruit of our labours; which being vile by their native impurity, O let us not make them more vile, by our voluntary transgressions, and so more unworthy of the glory that shall be revealed. Neither consuming them with envy, nor defiling them with lust, nor corrupting them with intemperance; but disposing them by religious discipline unto that glorious alteration.  

jam renati in Changed isto, & vocati ab eo ad societat. immort. vitae, & gloriae, totis viribus ad illam aspiremus, ac portemus imaginem Christi coelestem, ut coelest. hic vitam ineamus, etc.  And as we have borne the image of the earthly Adam by the society of sinning; so let us bear the image of the heavenly, in the imitation of his righteousness: by fashioning ourselves (so near as we may) like unto our blessed Saviour, like him in impassibility, by our hardiness amidst the miseries of this world; like him in charity, by our good works shining before men; like him in agility, by our readiness in holy actions; and like him in spirituality, by mortifying the deeds of the body.  
That so, beholding as in a glass the glory of the Lord, 
1 Cor. 3.18  we may may be changed into the same image, from glory to glory: when the King of glory shall once more descend from heaven for the perfecting of our redemption; and where as before, for the justifying of our souls, 
* Creator universitatis qui pro animabus justificandis, humilis ante venerat & occultus, pro te glorificando, o misera caro, sublimis veniet, & manifestus, etc. Ber. Ser. 6. sup. missus est.  he came obscured in humility, he shall then for the glorifying of our bodies, appear in full majesty, coming in the clouds of heaven; when Angels shall be his forerunners, that with the voice of a trumpet, 
1 Thes. 4.17.  shall rouse this vile body out of the dust, to meet the Lord in the air, and to follow him into his Kingdom.  
Unto which exalt us O Jesus, by the virtue and merits of thy resurrection, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unus occultus, qui est sicut pluvia in vellus, & alter illustris qui est futurus. In primo adventu fasciis involutus est in praesepio, in altero circumdabitur lumine sicut vestimento; In priore sustinuit pudoris crucem contemptus, in altero veniet cum exercitu Angelorum gloriosus. Cyril. Catech.  that our bodies may communicate with our souls in the triumph of happiness; to be the monuments of thy power, of thy mercy, of thy glory in heaven: That our souls and bodies united in bliss, may be united in praising thee; even thee, our Lord Jesus Christ, the Creator, Redeemer, and Glorifyer of our souls and bodies.  
Amen.    

SERM. V.  PSAL. 116.12. 
What shall I render unto the Lord for all his benefits towards me?  
A Proposal very seasonable at what time soever; while men are receivers (and such still they are) it is fit they should think of rendering, of rendering somewhat for benefits received. And not only seasonable, but also necessary in these times of ours, when more benefits are received, and yet less rendered now then ever: for whereas men in all times have been charged with ingratitude, 
When they knew God, they glorified him not as God, neither were thankful. Rom. 1.21. 2 Tim. 3.2.  the Jews in their time by the Prophets every where in their writings, the Gentiles in their time by the Apostle, Rom 1.21. we Christians are beyond either in our time; Our time is marked out by St. Paul for the very time of ingratitude, 2 Tim. 3.2. In the last days (and they are these) Men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unthankeful; not only give no thanks, but have no thanks in them to give; be altogether void of any mind thereunto, and therefore in these perilous times (as the Apostle there calls them) it behoveth every one to look unto himself, and to consider with the Psalmist of Quid retribuam, What shall I render, etc.  
Occasion. Which words are occasioned on a deliverance that David obtained, although from what danger, appears not in the Text, whether from Saul his Father, or Absalon his Son, but one of them it was, and a great one it was, even from the sorrows of death, and the power of hell, v. 3. And accordingly was his gratitude. He will not rush hastily on a recompense, but deliberates which were the best way, that he may more solemnly perform it: and the more to increase his thankfulness for this one deliverance, he setteth all God's benefits before him, Quid pro omnibus, etc.  
The whole verse is vox onerati, 
Sum. Bernard. in Psal. 91 Serm. 15. Division.  (as St. Bernard termeth it) the speech of one burdened with God's blessings, and troubled (as it were) in himself, that he had nothing to requite them; But to view it more distinctly, at the first sight, it gives you the prospect of two main parts; that is, David's gratitude, and God's beneficence: That in the first words, What shall I render. This in the latter, for all his benefits; (although this that is last in order, is first in nature, God's munificence is the cause of David's thankfulness)  
These two main parts divide themselves into several members, One as many as the other; so as we see in the natural body the members answer each to other.  
In the former we have 

1. The consultation; Qui d what.  
2. The Act, retribuam, render.  
3. The Receiver, I, that is, David.  
4. The Donour, Domino, the Lord.    
In the latter likewise the same number. 

1. The motive, Benefits.  
2. The quality, Ejus, his benefits.  
3. The quantity, Omnia, All.  
4. The relation, supra me, towards me, or upon me.    
Then last, that we may find an head for these members; that our discourse be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a body without an head, we shall sum up the whole in the duty of ourselves; and see what we also are to render for the benefits towards us. I begin with the consultation, Quid, what?  
Particular. 1 Something he would render, but what he cannot tell, the sight of God's benefits urgeth him to three one, and the feeling of his own wants holds him to the other; that as a spur incites him to a requital, but this as a Bit, makes him pauze awhile, puts him to his quid of consultation, what he were best do. If he had gone with the world, no need of consulting then: a few words of course would serve the turn well enough, 
Luke 18 11  at most, that sleight compliment of the Pharisee, God I thank thee, and no more: But David is of another mind, he makes it a business of meditation, calls a Parliament within himself, musters up all the powers of his soul, that he may do it to some purpose; in the mean time thinks it better to remain in God's debt, then to repay unworthily. It was his custom still at the receipt of a new benefit, to study for a new praise, all his Psalms are so many monuments of his deliberate thankfulness, that we may see 'tis not enough to thank God ex tempore. 
Levit. 7.12  And it seems God intended no less by appointing a sacrifice of thanksgiving, but that it should be done with solemnity, as sacrifices are wont to be, and it may appear more expressly by his manner of appointing it. First for the rank of it, it was one of the kind of peace-offerings, whereof a vow was the other, and so both ways doth intimate unto us a deliberateness in the doing of it; both as it is put under the one, and as it is joined with the other. 1, As it is put under the title of peace-offerings, that it should be done leisurely, and maturely, as in time of peace things are done, not hastily, and tumultuarily, as in time of war. 2. As it is joined with a vow, that it should be performed with like heed, and foresight, as vows ought to be, not rashly and inconsiderately, without regarding what we are about.  
Then for the matter of the sacrifice, besides the Cakes and the Wafers, 
Verse 13.  it was to be of leavened bread, which required some time for the preparation; could not be done of a sudden: and besides too, in leaven we know there is salt, which was the seasoning of all sacrifices in the old Testament, but is a type of wisdom, and discretion in the new.  
And all this to teach us a due care and advisedness in our thanksgiving, without which it is but insulsum sacrificium, a saltlesse or unsavoury sacrifice, 
Eccles. 5.1  no other in Solomon's verdict then a sacrifice of fools, who consider not that they do evil; do evil even then when they think to please God, who is not pleased with such sacrifices, but rather highly offended, that's all the thanks they have for their thanksgiving. They are but so much the greater sinners, and while they think to quit themselves of ingratitude, they fall into irreverence, and profaneness. So that, Consulto opus, we see, great need there is of consulting, to bethink us well of the sacrifice ere we offer it unto God: It is that which makes way for the rendering. The Act, and our next particular.  
Particular. 2 A difficult matter indeed, for can there be any rendering to God? 
Eccles. 5.2.  Deus in coelis (saith Ecclesiastes) God is in heaven, and thou upon earth, and so as much above the reach, as the need of thy recompense; But more difficult yet, that we may be able to render, we must have something of our own, for we cannot repay one with that which is his already: but alas! what have we of our own but only our sins; and these no way meet to pay God: let us see how David resolves this case, it follows in the verse, 
Verse 13.  I will take the cup of salvation. But is that to render, by taking more? St. Austin is so bold to tell him if he speak yet further of taking, he is a debtor in his very payment▪ a greater debtor certainly, and so we are all, the more we pay unto God, 
Quantò quis amplius retribuerit Domino, & amplius solverit gratitudinis debitum, tantò amplius ei debet, & amplius obligatur, O admirabile gratitudiris vinculum! etc. Bradward. de gratitude. in Deum.  the more we are obliged unto him for his grace whereby we paid it, and so by a strange knot of gratitude we are tied the faster by losing.  
And yet notwithstanding all this, God hath left us the means of rendering, and he is pleased to accept of it though never so little, according to that a man hath, though but a willing mind. 2 Cor. 8. so that none need to plead a disability, of what condition soever be he; poor and indigent, he may do it without cost; or weak and sickly, he may do it without pains, 
Qui grate beneficium accepit primum ejus pensionem absolvit f●atim gratus est qui se onerat. Sen. de ben. lib. 2.  have he only a thankful heart, humbly acknowledging Gods benefits, he hath rendered already; it will be taken for requital enough, but to confess, that he is unable to requite them.  
That's enough for such as can do no more, but for such as can, not enough for them; a more real performance is required at their hands: for so the word here importeth; not what shall I say, or wish, but render, a word of doing, so that if God hath enabled thee with greater faculties, then resolve with David, I will not offer unto the Lord of that which costs me nothing, be at some charge upon him, 
2 Sam. 24.  in the repairing of his house, in the relief of his poor members, with the like works of mercy.  
And yet this not of courtesy neither, but of duty, not as free largess, but as a due debt; It is not quid tribuam, what shall I give, but retribuam render, by way of restoring, as Gods right, and so unlawful to withhold it: that when all is done, 
1 Chro. 29.  they must say with David, of thine own have we given thee, given thee, saith David, 
Cum totum suum sit quod ab eo accepimus, nostrum esse dicit ut demus, ut quem devotio non illiceret ad largiendun, neecssitas cogeret ad exolvendum. Salvian. ad Eccles. Cathol. lib. 1.  but our Saviour calls it rendering, Matth. 22.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the word is, render unto God the things that be Gods, and both to good purpose, according as the parties be from whom they come, given from them that do it willingly, it goes for their gift, but render to such as be backward, 'tis a tax upon them; so Salvian smartly enforceth it, Da si vis, red si non vis, give if thou be willing, if unwilling, restore, God exacts it at thy hands.  
But 'tis the language of the world, Quid recipiam! what shall I receive? more if you will, but not rendering any thing at any hand, or if they do, it is but malum pro bono, (as the Psalmist speaks) evil for good. 
Psal. 35.12  Nothing for God's seed, and his rain, but the weeds and briers of sin, nothing after his pains in planting, fencing, digging, 
Is. 5.  pruning, but wild, and sour grapes; those of murmuring and repining, 
Deut. 33.6  But, haeccine reddis Domino? it was Moses exprobration to the Israelites; do ye thus requite the Lord? and I fear it may be said to us Christians, that are as deep in God's benefits as ever they were; but that so it may not be said, let each of us endeavour for his part; and put in with David for a particular thankfulness, that what he said in his own person, we may every one say in ours, what shall I render? Our third particular.  
Particular. 3 I, that is David, and David in a threefold respect, 1, as a more beneficed man; 2. a parricular man, 3. a righteous man; in each of these respects to be thankful, and we in each  
1. As a beneficed man, endowed with more favours and deliverances than others, and so more engaged to thankfulness too; 
Gloria umbra virtutis est. Sen ep. 79.  for ever as the benefits are, so must the gratitude be, for as glory is said to be the shadow of virtue, and this for one reason, that it increaseth as virtue doth, which is as the body that makes it; so thankfulness is the shadow of bounty, and should grow in proportion, as the benefits do, that look how great the one, so great should the other be also. Neither may any man here think himself excused from a larger measure of thanks, because his outward blessings are not so eminent as another's; for not any of us all, but if we did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as St. Basil speaks, look down on that which is beneath us, and compare our own good with that which is some way worse in others, we should find great cause of thankfulness, and to say that of the Pharisee in a very good sense, Lord I thank thee that I am not as this man, not hereby to magnify ourselves, but to glorify God in his blessings; which is by acknowledging them: for, 

As Rigaltius reads it. Lib. de poenitentia.  
Non verecundae, sed ingratae mentis indicium est beneficia tacere divina. Leo. Ser. 1. Non est ista verecundia, sed inficiandi genus. Sen.   negat beneficum, qui beneficium non honorat, (It is Tertullian) he denieth the Giver that does not honour the gift; and, Ingratae mentis est— saith Leo, to conceal God's benefits, is not so much modesty, as ingratitude: a way with that modesty, that prejudices God's glory.  
The second respect considereth David, and with him every one beside, as he is a particular man; who having received particular benefits, is obliged eo nomine, unto a particular thankfulness: For besides those benefits in common, whereof all do partake alike, every man hath those by himself, for which, by himself, he is to be thankful: which our Saviour did intimate unto us after his curing of the lepers, when but one of the ten returning to give thanks, 
Luke 17.17,  he enquireth after the rest; where be the nine? would excuse none from the duty. Nor is this to be done in private only, with ourselves, but in public also, with the whole congregation, that God may reap no less of us than he did of old in David's time, 
Psal. 28.9.  that in his Temple every man speak of his honour. None must be dumb in this Choir; Any one's silence doth injure the consort, that the Music is not full: Every one should lend a voice unto the Anthem of God's praise, and all little enough.  
Every one should, but every one cannot, that is not as David in the third respect, 
Basil in Psal. 32.  that is, a righteous man, for so he telleth us, Psal. 32. praise is comely for the upright; for none but them, and for them comely, will not fit well with a perverse or crooked heart, no more than a strait shoe with a wry foot; and 'tis as uncomely in their mouths too, 
Ecclus. 15.9.  saith Ecclesiasticus, praise is not seemly in the mouth of a sinner, so, no where comely for such as they, And hence it was, that when the devils would have blazoned our Saviour, he straight forbade them, 
Mark 1.25.34. Acts 16.18  would have none of their praises; And the like did St. Paul to the spirit of divination, would not suffer the most high to be dishonoured with such vile commendations. And therefore Saint Basils' advice would do well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Basil. ibid.  etc. let us be ambitiously careful to avoid all crookedness in our do, and rectify our souls as a strait rule, that becoming upright indeed, we may be fit for the praise of God, for without that, no praising of him. Which the Church most wisely considering, hath taught us by prayer to prepare ourselves thereunto, both for the cleansing of our hearts to conceive God's praise, and for the opening of our mouths to utter it.  
The former we have before the Commandments; cleanse the thoughts of our hearts by the inspiration of thy holy Spirit, that we may worthily magnify thy holy name. The latter, at the beginning of our service, (having David's warrant for it) O Lord open thou our lips, 
Psal. 51.15  and our mouth shall show forth thy praise. To the doing of both we receive his assistance, and obtain that of himself which we offer unto him; who is the object of our thankfulness, as he was of David's, Jehovae, to the Lord.  
Particular. 4 And to whom more fitly the thanks, 
Qui molem istam verbo quo jussit, ratione quâ disposuit, virtute qua potuit, de nihilo expressit in ornamentum majestatis suae. Tertul. Apologet.  then to him that gave the benefits? who by his word commanding, by his wisdom disposing, by his power effecting, brought the mafs of this world out of nothing for the glory of his Majesty, and doth continually from the treasures of his bounty, sustain the whole family of heaven and earth, For being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Cyril styleth him; the everflowing fountain of all goodness, and beneficence, he never ceaseth to defund on his world of creatures, 
Psal. 19 Psal. 148.10.  and to refresh them with the streams of his mercy: whose glory not only the heavens declare, but every creeping thing of the earth, be it it never so despicable, and if men should hold their peace, the very stones would immediately cry out against our ingratitude: And yet, strange it is to see, how many have failed in this duty of praising the Lord, The Gentiles so much for their part, that they praised any thing more than him, They changed (saith St. Paul) the glory of God into an image made like to beasts, 
Rom. 1.23.  and 
a Felis, Cunis, Lupus, pro Deo sunt adorati, & Leo voraeor hominum Anguis & Dreco. Et (erubesco refer) jam etiam apud nonnullos coepae sum adoratae. Cyril. Hiero. Cater. 6. & Clem. Alex. proto.  creeping things. A Cat, a Snake, the fire, nay the Onions in their Gardens were more highly accounted of them, and obtained divine worship instead of God. Of which horrid impieties should I speak with Cyril, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! O wonderful blindness in men! to fall from such lofty Majesty, to such abject baseness; or rather with that other Father, O stupendam Dei patientiam! O the admirable patience of God that could forbear to break the heavens, and revenge so foul indignities. Now though heathenism be dispelled by the Sunshine of the Gospel, yet some clouds do still remain in the minds of many Christians, who set up other Names together with the Lord, and unto them ascribe their felicity, as those of fortune, and nature, words so riefe among us, which are indeed but the attributes of God, though mistaken by men, for that which is termed fortune here below, hath the name of providence above, and is nothing else but the will of God, from whom (as St. James speaks) Every good gift descends. 
Jam. 1.17  Descends, saith he, not, slippeth from him, that is, comes down by appointment, not falls down by chance.  
And as Fortune is the will of God; 
Naturam intelligimus ordinariam Dei potestatem, sic●●i fortunam ejus voluntatem, etc. Scalg. Excicit. 188.  so nature is no other than the power of God, and what she doth is by him, as his Agent, or Commissary here below, only storing us with those blessings which she receiveth from him; for though she reach out her hand, and give us plenty of provision, it is God that fills her hand before, and then opens her hand after, that she may rain down her showers upon us.  
Another sort more directly injurious unto the divine honour, exalteth Saints (whom the God of Rome is pleased to admit) into the throne of God, and giveth that honour to the Creature; which belongeth only unto the Creator, making them the object of their praise and thanksgiving; 
Fully evinced by Dr. Th. jackson on the Cree●.  A sin of so foul a nature, that (let them mince it how they can) is no less than plain sacrilege, or idolatry, choose they whether.  
A third sort make idols of themselves, and impute what they have to their own ability, like those of whom the Prophet complains, 
Hab. 1.16. of the Chaldeans.  that sacrificed unto their nets, and burned incense unto their drag. It was their own hand that wrought it; and their own brain that compassed it, and no thanks to any other. Thus is the Lord on all sides rob of his due, his due I may call it, 
Psal. 29.2.  for David does so, Psal. 29.2. Give unto the Lord the glory due unto his name: and if due, then, in no wise to be withholden; for so saith the Apostle, 
Rom. 13.7  render unto all their deuce; of which, one of them there is, honour, to whom honour; much more to God then; he to have more than all, as being more than all to us; either King, Father, Benefactor, or what else we can name, and may well therefore challenge this honour at our hands. This is all we can return him for his infinite benefits; and this is all he requires of us for those benefits; The nature whereof we now come to consider in the next place; The motive of David's thankfulness, and our second General.  
Particular. 5 What Benefits are, we all better understand by experience, then by definition; every thing that we enjoy is such, some ray, or beam of the divine goodness imparted unto us; nor do the beams so clearly discover the Sun, as benefits do God, who displayeth hereby the riches of his glory over all his creatures. Nay, thereby the Creature gets so much glory, as to be like his Creator, and in nothing so like, as in this; by doing good. In this alone, God and man have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Synesius speaks) a kind of fellowship, 
Synes. epist.  and communion, each with other: a communion so near, that the heathen could not distinguish them, but mistook Paul and Barnabas for very Gods in the likeness of men, upon the healing of a cripple. 
Acts 14.11 Dr. jackson on the Creed.  And what ever other Gods they devised, as the Sun, Moon, Stars, nay the vilest beast that was, it was merely for the opinion of some benefit received from them. Whereby they seemed to acknowledge, that Benefits came all from God, though they knew not the God from whom they came: from whom nothing but goodness proceeds; no worse matter from him: (however some heads that are giddy in the maze of God's counsels imagine to themselves) for more possible it is for darkness to come from the Sun, then evil from God, who being essentially good, or goodness itself, can as soon cease to be God, as to do good; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (It is St. Basils' argument) if he be the Author of evil, he is not good, 
Basil. hom Quod Deus non sit Author mali. Quid interest utrum Deos neges, an infames? Sen. ep. 123.  and if not good, not God neither, they both go together.  
But though not of the evil of sin, may he not be of the evil of punishment? no, 
Melch. Cani loc. Thelog. lib. 2, c. 4.  not of that neither, as evil, not of losses, or sickness, or any tribulation so: indeed of the punishment in the evil, he is Author; but then that is a benefit; the very thing we have in hand, an Act of mercy from God that inflicts it, and on man that suffers it, either for the exercise of his patience, or the correction of his sin, and so as a benefit, look for jobs benediction, 
Job 1.21.  to have the Lords name blessed for the ●●me; for these as well as for others, that be all (His) benefits; which is the worth or quality of them, in the next place to be considered.  
Particular. 6 Benefits are thereafter esteemed, as the party is that gives them: indifferent ones from a person eminent, are highly accounted of, yet if with the excellency of the Donour, they are precious in themselves, 'tis good reason they find better acceptance; But besides this, if they come freely too, 
G●atissima sunt beneficia parata facilè occurrentia etc. Sen. de ben. ●. 2.  without any suit or desert of the receiver this gets them a welcome, none the like: Now all these degrees are to be found here in these (His) benefits, and that in the highest degrees that may be.  
1. The Donour is God Almighty, supreme Monarch of Heaven, and Earth; unto whom the mightiest Monarches of the world are but Viceroys, and Deputies; and derive that from him, which they impart unto others; now for such an one to give us; what can be more?  
2. The Benefits are such as make us to be ourselves; and but for them, we should not be at all, not only what we have, but also what we are; our souls, and bodies, with all that sustain them, and what can be greater than these?  
3. For the manner of conferring them; it is graciously first, and then continually. 
Planum est, quia nihil ante promeruit, qui penitùs nihil fuit. Bernard. serm. 14. in Psal. 91.  1. Graciously without our desert, as is manifest at our creation, when we could deserve nothing at all, that were nothing at all; that had not so much as a tongue to ask, nor an h●●rt to think of a prayer; and might still have been left in our nothing, had it not pleased God to prevent us, as he did David, 
Psal. 21.3  with the blessings of goodness.  
Graciously, so, without so much as a request, but graciously again, at the first offer of a request, ere we can spend any time in a Petition: Adhuc illis loquentibus ego audiam, 
Isai 65.24  is his own promise by his Prophet Isaiah; whiles they are yet speaking, I will hear: O the main speed of his clemency! said Nazianzen; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Naz. Orat. 40. in sanctum baptisma.  he desires to be desired; seems pleasured with a benefit, when he is asked one, and gives more readily than others receive.  
But how graciously soever he give once, if we need again, and dare not ask, for fear of a check, or a denial, we are but in an ill case, 
jam. 1.5.  but here is comfort for that too; he upbraideth not, 
Luke 16.25.  jam. 1.5. sends us not away with a Fili recepisti, these, and these many good things thou hast received, and art thus much indebted already: 
Ne Deos quidem immortales ab hac tàm effusâ liberalitate sacrilegi, negligentèsque eorum deterrent. Sen. de ben. lib. 1.  but is still ready with new benefits, like ware upon ware, to follow and orewhelm the former: hits none in the teeth with their unworthiness, but how unworthy soever, makes them partakers of his favours; who makes his Sun to rise on the evil, Matth. 5. such as vex and offend him; nay, 
Mat. 5.45. Luke 6.35  is kind to the unthankful; Luke 6. such as forget, or repine at him; nay further yet, bestoweth gifts on his enemies; Psal. 68 
Psal. 68.18  such as blaspheme and persecute him; On these gifts, a plurality of them, but all upon David, and such as he, which is the Quantity of these benefits, and comes next to be weighed.  
No marvel if he stick at a quid retribuam, that sets all God's benefits before him; any one had been enough to puzzle his gratitude, and does he speak of rendering for all? what worlds of david's could do this; nay, what heavens of Angels, or any thing less than the Almighty.  
Cast we but our eyes awhile on some of that All, and we may soon guess at the difficulty of the attempt; 
Psal. 139.14.  on these bodies of ours, so fearfully, and wonderfully made, so curiously wrought by divine art, 
Corporis fabricam cum intueor tot invenio beneficia tua quot membra, quot sensus, quot venae, quot fibrae, etc. Granatens.  as struck the very heathen into the confession, and wonder of a Deity: where look how many members, so many benefits appear; Every nerve, and muscle about us, is an instance of God's singular bounty.  
2. On our souls made after the divine Image; and 
* Rodigin. Ant. lect. lib. 2. cap. 17.  capable of all Arts, and Sciences; all virtues and graces, all natural, and heavenly endowments, and which is more than all; of God himself, the Lord of all.  
3. On all about us, and what see we but a world of benefits? where among so many millions, 

R●ymund. de Sab. liber Create. tit. 98. & 99  
Basil Hexam.  
 omnes rerum naturae pars tributum aliquod nobis conferret. Sen. de Ben. lib. 4.   and millions of creatures, there is not one but serveth us, either for our necessity, or delight, or instruction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Basil saith; it is for us that the Rivers flow, and the fountains spring, and the clouds yields rain; The heavens with their host, and the earth with her fruits, they are all for us; All nature in a manner is tributary unto man.  
We cannot stay too look on that Sea of benefits, the manifold benefit of our redemption; which Saint Ambrose thinks, David here chief intended, wherein the Lord gave us himself for a benefit; and with himself the whole treasure of his riches, and bounty.  
Yet can we not but look with David on that other sort of benefits, his many deliverances, 
Ver. 3.6, 8.  (one of which surely was the chief motive of his present gratitude) They are benefits too, and as great as any; every deliverance from death is as much as a new life, the keeping one alive, as much as the giving life; And though every one be not thus delivered, their benefit is no whit the less; nay, rather the more, that they were not in danger; In the state of our bodies, we all know, It is better not to be sick, then to be recovered from sickness; And in the state of our soul too, Saint Austin thought it better, 
August. Confess. Non est peccatum tam grande quod unquam fecit homo, quod non possit facere alter homo, si Creator desit á quo factus est. Quapropter omnium hominum peccata non immerito mea appellabo beneficia, etc. Granatens.  non implicari, quàm exui, not once to be entangled in sin, then to be released from it. And so, not improperly in this respect I may call every man's sin my benefit, there is none of them all that any man hath committed, but I might have committed the like (that am the same by nature) if God's grace had not prevented me: And I may call the punishments of all men my benefits too; There is no man born blind, or lame, or distorted, but I might have been so; that am made of the same clay that they were, if God's mercy had not succoured me.  
After these, do but glance on those swarms of Benefits (like so many motes in the Sunbeams) that are every day renewed upon upon us with the morning, 
Lam. 3.23.  which although for their custom, and frequency, we cannot perceive, 
Psal. 68.39  (and the more unthankful we) yet David did, as it seems, Psal. 68.19. where he blesseth the Lord, who daily loadeth us with benefits: yea double loadeth us, once by heaping on us the blessings of each day, and again, by taking from us the sins of each day; Th●s unloading is a loading in Saint Bernard's account; 
* In Psal. 19 Serm. 15.  Onerat beneficio, cum exonerat peccato, he loads us with benefits, when he unloads us of sins: whole loads of benefits; and 'tis strange we feel them not, who are each of us under them, that have not only all upon all of us, but all upon every one, none bears off the weight from another: which David acknowledged for his part, in his all upon me; the relation, and our last part.  
Particular. 8 God loaded David with benefits, and David loads himself with thankfulnse, setting all those benefits on his own score, that were bestowed on all men, so it appeareth by the words, if we read them according to the original, in a distinct proposition; All his benefits are upon me: as counting all his own in regard of the obligation, what was every man's in regard of the possession; Nor is it the practice of David alone, but of every man else, that will be thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Chrysostom affirmeth, 
* De compunctione cordis. lib. 2.  It is the good servants property, that what benefits his Lord gives in common to all, he accounts given to himself, and himself engaged for all; as he instanceth in Saint Paul; touching the death of our Saviour, which though undertaken it were for all believers, he applieth unto himself, as if he only were the receiver, for so he speaketh, Gal. 2.20. 
Gal. 2.20.  I live by the faith of the Son of God, who gave himself for me: not that he would hereby impropriate the exuberant merits of Christ, but as one that reckoned himself obliged for all men beside. It was here his practice, and his counsel elsewhere, that giving of thanks be made for all men; 
1 Tim. 2.  as if the benefits of all belonged to every one. An envious nature would stand off at this, and be ready to shuffle the thanks on others that be alike interessed in the benefit, But as 
* Ad Eccles. Cath. lib. 2.  Salvian well urgeth against them. The debt that is common unto All, is as much every man's in peculiar; For as Christ did suffer for mankind, so withal, for each single person, & totum se dedit universis, & totum singulis; And so whatsoever he did by his passion, as all men own the whole unto him, so likewise doth each man the same; if not (rather) each man more than all, because he hath received as much as All. Thus, he that thinks much to be indebted for others, is as deeply in for his own particular: nay, deeper by far, if he mark it well, not only for the benefits bestowed on mankind, but for those on all creatures beside that serve man. david's (All upon me) will reach out to that too, 
Raimund. de Sab. Tit. 96.97  what benefits are conferred on those creatures, are conferred on me, because on them for my sake; They receive none of those benefits for themselves, but only for me; and therefore, as the Master is beholding for those courtesies which are done to his servant, so am I obliged for all theirs that are made to serve me; and so, am to perform for every creature, that which every creature owes unto God: Ours, I say, and cannot perform of themselves, for lack of those faculties which I have. I have understanding to apprehend God's benefits, and I have a tongue to report them, which the other creatures have not, and therefore I, as the public Orator, am bound to praise God in their behalf, that so they also by my voice, may give God the glory.  
Application. So much of the Text in David's behalf, now something in our own, to see what we on our parts, should render unto the Lord: a matter very important to be considered, no less than our welfare is worth, both for the keeping of those benefits we have, and for the procuring of others; For as it was said of Trajan the Emperor, that the way to obtain new favours at his hand, 
Efficacissimum pro candidato genus est regandi, gratias agere. Plin. in P●neg.  was, by giving thanks for the former: so likewise with the King of heaven; no means so effectual to continue his bounty, as our thanksgiving: whereas on the other side, Ingratitude is ventus urens (as Bernard calls it) as it were a red wind, that blights, 
Ingratitudo ventus urens siccans sibi fontem pietatis, rorem misericordiae, fluenta gratiae: Super Cant. Serm. 51.  or blasts the fruit of God's mercy, and dries up the fountain of his graces towards us; 
Deut. 28.23.  For what makes our prayers so uneffectuall, our labours so unprosperous; the heaven brass over us, the earth Iron under us, the air infectious round about us? All is, our unthankfulness to the Lord for his blessings, that rendereth us unworthy of them: your iniquities says the Prophet) have turned away these things; 
jer. 5.25.  and your sins have withholden good things from you.  
This shows enough the necessity of our duty in his kind, how much it concerneth us all to be thankful: which duty we shall the better perform, if as David did, we consider of God's benefits towards us; if, as the Prophet Esai willeth us, we do levare oculos in circuitu, 
Isai. 49.19.  lift up our eyes round about, and see how God hath encompassed us on all sides with benefits; that whithersoever we turn ourselves, we are full of the sight of them; and it will appear on the review, that we are not behind David in benefits, not behind him in any, but before him in some.  
First, for temporal benefits, we were born in peace, and tranquillity, which David scarce obtained in his old age, and that after many years, and persecutions, and these not from strangers only, but from his own subjects, nay his children. Then, for spiritual benefits, we have the happiness to see that performed, which David desired, and could not obtain, that is, 
1 Cor. 13.12. Gal. 3.1.  the coming of Christ in the flesh: what he saw darkly, by prophecy only, as through a glass, we evidently in the Gospel, as before our eyes: what he by figures, and obscure ceremonies, we by clear and perspicuous Sacraments. We then, that are before David in benefits, not to be behind him in thankfulness, but to offer unto God, 
2 Cor. 9.12.  as he did (verse 15.) the sacrifice of thanksgiving. Of thanksgiving, by our lives, that by our innocence, and good works, his Name may be praised, and so (as Saint Paul speaks) the thanksgiving of many may redound to God's glory.  
Secondly, of our mouths, by making them full of God's praises; rendering thanks unto him, according to his benefits on, or towards us, for the plurality of his benefits, a plurality of thanks, for the continualnesse of his benefits, the continualnesse of our thanks, 
Psal. 103.1  thank him manifoldly, and thank him continually. And that not faintly from the lips alone, but from the heart and bowels; rowzing up our souls with David, and all that is within us, to praise his Great, 
Isai 29.13.  and holy Name: remembering that it is to him, who pondereth the heart, and despiseth the honour that is only from the lips; and therefore (as the Apostle adviseth) to do it hearty as to the Lord, 
Colos. 3.23, 24.  knowing that of the Lord, we shall receive the reward; when for our rendering, we shall be rendered unto, both the benefits of this life, and of that better which is to come. Which the Lord grant unto us All, for the merits of Jesus Christ; unto whom with the blessed Spirit, we desire to be rendered Thanksgiving, Honour, Praise, and Glory, now and for ever.  
AMEN.   

SERM. VI  JOHN 1.23. 
He said, I am the voice of one crying in the wilderness, make strait the way of the Lord.  
THe words are John Baptists, and are part of the Gospel appointed to be read upon this day. So the Church in her wisdom thought it meet; that next before the birth of our Saviour, (the Feast of his coming in the flesh) his forerunner should be heard with his warning sound, to make way for his coming; It was the office chief for which he was born (as his Father Zachary spoke at his birth) to go before the face of the Lord, 
Luk. 1.76.  to prepare his way; to be the Harbinger unto Christ; 
Heb. 5.4.  He took not this honour unto himself; without a calling thereunto, 
jer. 23.21.  as many do now adays, that run on God's errand, without his Commission. He was none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nazianzen styles them) extemporal divines, 
Heri prophani, hodie sacrorum Antistites, veteres vitio, pietate rudes. Nazianz. Orat 21.  that start up like Mushrooms, in one night, into great professors: He had good warrant for what he did, a Commission granted long before from God himself, as he voucheth authentical record for it: no less than one of God's chief Secretary's, the Prophet Esayas; He said, 
Isai 40.3.  I am the voice of one crying, etc.  
To examine this testimony then aright, we are to take view of the Original copy, and there we find at the fortieth Chapter, 
H. Grotius.  these words of my Text, first spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, typewise, concerning a deliverance of the Jews from the bondage of Babylon; by the means of Cyrus' King of Persia, unto whom this charge is therefore given to make all things ready, for that deliverance. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under that type is prefigured a greater deliverance from the bondage of sin, and death, by the coming of Christ, whose coming to make it appear more lively, his forerunner is appointed to make way for the same; and that is John Baptist; he was intended chief thereby; so he applieth it unto himself, and with him concur the four Evangelists: All agreeing in this, that in him this Scripture was truly fulfilled; he was the vox clamantis indeed, that brought the glad tidings of a deliverance.  
Division. To lay out the Text as we are to entreat of it; there arise two parts to be considered. 

1. The Preface, I am the voice of one crying in the wilderness.  
2. The message, Make strait the way of the Lord.   In the Preface, we have these two particulars. 

1. The quality of the messenger, Vox clamantis, the voice of one crying.  
2. The place where he cried, in deserto, in the wilderness.   In the Message likewise, we may have as many. 

1. The Subject, Viam Domini; The way of the Lord.  
2. The Act; Complanate 
(1.) Planas & aequabiles facite (quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat) nam purgare viam propriè dicitur (inquit Ulpian) ad libramentum proprium redigere, sublato eo quod superest. Th. Beza. ; make strait:   But these two relating so near each to other, we shall treat of them together: Of the rest, in the order, and method propounded, by the assistance of him whose way it is, that he would vouchsafe me to be his Harbinger unto your souls; though I be but the Echo of Vox clamantis; the voice of one crying, my first particular.  

1. Part.  
This is John's record of himself; when the Jews sent Priests and Levites to ask him, 
Verse 19  who art thou? It may seem somewhat strange they should doubt of that; considering the parents of whom he came; his Father one of the chief Priests, an eminent person at Jerusalem; his Mother, 
Luk. 1.36.  she that was called barren, and so had the fame to bring forth at once, a Son, and a miracle. But herein lay the ground of their error, they heard from Moses of a Great Prophet that the Lord would raise up; 
Deut 18.17 Acts 3.34. Malac. 4.5.  they heard from Malachy, that Elias must come before the Messiah; and now seeing John by his doctrine and deportment give tokens of a person more than ordinary, they inquire of him, 
Vers. 12. Matth. 11.9 14.  whether he be Elias, or that Prophet. He was both in some sort, as Christ bore witness of him, and yet unto both his answer is negative; He was neither of them in that sense as they imagined; 
M. Bucer.  A fancy there was at that time among them of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of souls; and so, he denieth himself to be such as they conceived him. He was indeed that Elias who was to come, in regard of the Spirit and Power of Elias; 
Luke 1.17. 2 King. 2.11.  but not that very Elias though, who was hurried to heaven in the fiery Chariot; And a Prophet he was, yea, and more than a Prophet, as showing Christ present to the eye of flesh, which the others did only to the eye of faith. But yet he was none of the old Prophets newly raised to life, as their question supposed: And therefore to put them out of doubt, he tells them plainly what he is; Vox clamantis, whom Esayas spoke of so long before, there they might be satisfied concerning him, and seek no farther.  
But Vox clamantis is Vox aequivoca, and will bear a double acceptation, to be meant either of the voice of God, speaking by john as his Minister, or secondly of john's greater vehemence in the delivery of his doctrine: Both these senses the Text will bear, and we in both to consider it,  

Quod sc. johannes tantùm ministerium vocis praebeat, Ipse autem Deus per johannem clamet. Chemnit. Luke 1.70.  In the former sense, Vox clamantis referreth unto God, speaking by john as a King by his Herald; so as he spoke by the mouth of his holy Prophets since the world began; and as he will speak unto the world's end, by his Ministers appointed to declare his will: As we have his own word for it unto Esaiah; 
Isai 59.21.  My words which I have put 
a Ostendit Deum sic nos alloqui, ut hominum ministerio & opera uti velit. Calvin.  in thy mouth, shall not departed out of the mouth of thy seeds seed, from henceforth, and for ever: which cannot be meant of those that were of the race of Isaiah according to the flesh, but so as elsewhere some are termed the 
b Non quòd juxta carnem ex illis prognati essent, sed quòd sanctâ institutione ab illis erudirentu●. P. Mart.  Sons of the Prophets; 
2 Kings 2.3.  that is, such as were trained up in the Schools of the Prophets, for the edifying of God's people.  
This course so established by God in the Old Testament, Christ reestablished in the New; by giving, as for the first time, Apostles, Prophets, and Evangelists; so for the last, Pastors, 
Eph. 4.11.  and Teachers, to continue successively for the works of the ministry, unto the world's end.  

Etiam hodie clamat Iohannes exemplo & verbo, & vocis suo tonitruo deserta nostrorum concutit peccatorum. Ambros.  The world hath ever, will ever have need of those that bring the good tidings of peace, not only for such as come out of darkness, to be converted from the error of their ways, but the children of light too, otherwhiles have need to hear of their sins being remitted, and themselves restored to the favour of God, upon their repentance; and for this purpose (saith the Apostle) God hath given to us the ministry of reconciliation, 
2 Cor. 5.19  to be Ambassadors for Christ, and in his stead to beseech and pray men to be reconciled unto God: An Embassage of so high concernment, as could hardly be believed, if it came only from the mouth of man; But that we have Christ's warrant for it; He that heareth you, 
Luke 10. ●6  heareth me: and, whosesoever sins ye remit, they are remitted unto them. For what he said unto his Apostles, in this kind, Id ad totum liturgorum nationem refertur, it belongeth to all the nation of Ministers; If Tertullian had not said it, we have no reason to doubt thereof, but for those last words of the Commission, 
M●t. 28. ult.  I am with you always, even unto the end of the world: whereby not only those that were sent viuâ voce, to teach all nations; but all faithful Ministers that ever should be in every age, are promised to have the presence of Christ; that is, the assistance of his Spirit, unto the enlarging of his Church.  
Such honour hath God vouchsafed to men, (and many times, to the meanest of them) to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Cor. 6.1.  workers together with himself to the work of salvation; 
Posset quidem è coelo ipso loqui, aut Angelos mittere, sed in eo magis nostri rationem habuit quod per homines nostri similes compellat, ut eorum voce magis familiariter nos ad se adjiciat. Calvin in Isai. Hyperius m. theol. l. 3. c. 12.  not but that he can do it of himself, without Ministers, as he can work without means either of word, or of Sacrament; This is confessed, that thus he can do, and doth many times, how and when to him seemeth good; and thus he can speak immediately by himself, or can employ the tongues of Angels to make known his pleasure, but that were not so expedient for us, as may be seen by the Jews; who having once heard the voice of God, 
Ezod. 20.19. & Heb. 12.19.  entreated to hear no more of that; but that Moses the man of God might impart his commands unto them. It is mercy in God then, to condescend so far unto us, as to make choice of men like ourselves to be his messengers, and to employ them as his own mouth to speak unto his people: And it will be duty in us, 
H b. 12.25 2 Cor. 4.7.  not to refuse him that speaketh (thus) from heaven, nor to esteem the treasure less that is presented in earthen vessels; lest for our want of reverenee herein, the heathen rise up in the day of judgement, and condemn us; Even Eglon the Moabite, 
Judg. 3.20 See this f●lly asserted by Mr. Heron in the Preachers plea in medio.  when he hears of a messenger from God, riseth our of his throne; and that is no other which is spoken in God's name, agreeable to Scripture; the sound is Man's: the substance and tenor thereof is Gods: and the Embassage is not his that delivers it, but the Kings, or States in whose name it is spoken. And so we to acknowledge the great King of heaven in his Vox clamantis, and to receive it, 
1 Thes. 2.13.  not as the word of men, but (as it is in truth) the word of God.  
But a Caveat withal unto God's Ministers, that they speak in their Sermons, 
1 Pet. 4.11.  as the Oracles of God; that is, the sound wisdom of God's word; not the fond conceits of their own brains much less that which is repugnant to Scripture, as schism, sacrilege, resisting of Magistrates: Certainly this is none of God's voice, it is Vox Rugientis, 
1 Pet. 5.8.  the voice of the Roaring Lion rather; or the hissing of the Serpent; It was his practice from the beginning to be a Preacher of disobedience. Our first parents found it so by woeful experience, and we have felt the like sad effects from his Ministers now, whereby there is heard nothing almost but Vox lugentis, the voice of many a one, crying indeed in another sense: many a Rachel weeping for her children; 
jerem. 31.  Our Country is even become that Rachel.  
2, This Vox clamantis relates unto the person of him that cryeth, 

Lucas Brugensis.  
Hic enim spiritu & virtute Eliae praeditus, fortissimè impietatem insectatus est, & constantissimè Christi praeconem egit, ut nemo esset qui se excusare posset, quòd clamantem non audisset.   and so the Hebrew seems to favour it, kol●koreh in the Prophet, the crying voice, implying the boldness and liberty of john, that he shown in his preaching. That openly without fear of men, or respect of persons, he rebuked the people, and proclaimed the Messiah; In discharge whereof he so behaved himself, that he took for his title Vox clamantis, I am the voice of one crying, as if he were nothing else but a voice, exciting to repentance, and amendment of life; as indeed, every thing almost about him may seem to have done somewhat that way: 
Tertullian de pallis.  Ipse habitus sonat; his apparel, diet, his place of abode were as so many Sermons of mortification; even to look on him was to hear him preach, though he opened not his mouth, he taught by his actions, the most effectual way of preaching.  
Again, in regard of those unto whom he cried, his crying implieth their spiritual deafness, and hardness of heart, that such they were as Stephen after called them, 
Act. 7.51.  stiffnecked, and uncircumcised in heart; and ears; The world was ever, will ever be sick of this disease; the voice of a Crier is no more than needs; Against crying sins, we may be allowed to be Boanerges; 
Mark 3.17.  to come with the thunder of the law, when the soft voice of the Gospel will not be heard. It was the way that God himself took to procure audience unto his Son, speaking in so loud a voice, that the Auditors said it thundered; 
joh. 12.29.  And Gods true 
* 1 King 21.27. Luke 3.20.  servants have never forborn to thunder in effect, against what is unlawful, although it hath cost them the punishment of John Baptist, 
Jer. 38.6.  to be cast into prison. But no reason for any (here) to complain, that their mouths are stopped in this kind; 
Isai 58.1.  They may cry aloud and spare not, lift up their voice like a trumpet; they are liked best, most cried up, that cry down sin, that show the people their transgression: 
Amos 7.13  even in the King's Chapel, and in the King's Court; the meanest Prophet may reprove, 
Acts 26.25  and not fear to be reproved for it, so he speaks the words of truth and soberness.  
And herein the Lord is gracious unto us; that though he hath given us the bread of adversity, 
Isaiah 30.20.  and the water of affliction, yet he hath suffered this vox clamantis to be heard amongst us; Only (under favour) it were to be wished, that some which are ablest to cry in this kind, for their worth and parts, did not stop their own mouths, now in this time of greatest need, when the Church and government, are so cried down by the sons of thunder: We hear in the Prophet a Woe denounced against Idol-shepherds, that is, 
Zachar. 12.17 Ps. 135.16.  such as have mouths and speak not; I shall say but this, that heed would be taken, ne silentium clamet, that this silence be not a crying sin; This, for the quality of the messenger, come we next to the place where he cried, In deserto; in the wilderness.   

Second Part.  
THis was the School wherein John was bred, until his showing unto Israel, and this was the Diocese wherein he preached: This may seem strange, that he should preach in a wilderness, and lose his labour by speaking there, where none was to hear him, but it was not so desolate altogether, 
Luke 3.3.  as to afford no Inhabitants. Saint Luke calleth it the Country about jordan, where though there were not many houses, yet some there were, and that of john's Father among the rest; 
Tanta erat vis & virtus suae praedicationis, ut deserto civitatem gentium concursu efficerci, etc. Stella.  But the fame of his preaching was such (it seemeth) that it changed the wilderness into a populous City, for all jerusalem went out to hear him, nay all judea, 
Mat: 3.5.  (saith Saint Matthew) and all the Region round about jordan. It might be out of curiosity, to hear some new doctrine, (as people are wont to run violently that way) but considering the soundness of the Preacher, we will call it their zeal, and so I may ad erubescentiam vestram dicere; 
1 Cor. 6 5. As Erasmus renders it.  speak it to the blushing of many among us; that will scarce take the pains to step out of their Chambers to worship God in the beauty of holiness; 
Psal. 29 2.  when they thought not much to go into the wilderness to hear john preach.  
But why must this be done in a wilderness? would not jerusalem serve as well, where the people might better be called together to hear a Sermon? The reasons are divers; and these among other.  

Chap. 40.3  1. Esay the Prophet had so foretold it; and so this Scripture must be fulfilled; The Prophet thereby the term of a wilderness implieth the desolate estate of the Church in the bondage of Babylon, 

Allegorice Isaias desertum vocat miseram Ecclesiae vastitatem.  
Sed Dominum viam reperturum per invia. Calvin.   but assures them withal, that though there appeared no more escape than in a wilderness; where the ways are obstructed with thorns and brakes, and other encumbrances, yet God would make his way through all, for their deliverance; The like does john the Baptist here, though the Church at that time seemed barren and unfruitful, yet by the coming of the Messiah it should flourish, 
Isai. 35.1.  and blossom as the Rose. Though nothing but beasts now seemed to range in it, 
Mat. 3.7.  gen mina viperarum, as he termeth them, a race of vipers, yet by the preaching of the Gospel, those vipers should be changed into children of Abraham.  
2. This preaching in a wilderness representeth the liberty, and universality of the Gospel, in comparison of the law; then the Church was hortus conclusus, 
Cant. 4.12  (as Solomon pictures it) a Garden enclosed, a spring shut up, a fountain sealed, 
Legis doctrina in angulum illum jud. populi conclusa, Evangelium, autem quod à Iohanne cepit praedicatur in vasto deserto: est enim doctrina liberrima in publica, tàm communis omnibus quàm hoc coeli lumen. Luther.  so guarded with a Cherubin, and flaming sword, that no Gentile could enter thereinto, but now 'tis become like a spacious wilderness; all may come into it. The grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 5.15.  saith Saint Paul, hath broken forth (like the course of waters) unto all; and so the gift which is by grace, is justly called by St. jude, 
jude ver. 3.  the common salvation.  
3. This preaching in a wilderness directeth the means whereby we may become meet hearers of the Gospel, that is, by forsaking the pomp of the world, the noise and tumult of jerusalem, all our trust in earthly things, and to rely on God alone, and his good pleasure: For so long as we trust unto our own strength, and rely on worldly succour, we receive not john's doctrine of repentance, nor admit the comfort of a Saviour; 
Hos. 2.14.  I will bring her into the wilderness (saith God of his Church) and speak comfortably unto her, speak to her there, 
Deserta enim minùs habent strepitus, minùs offensionum, quas mores, & vita ac gestus hominum in urbibus exhibent, hinc Prophetae, etc. Christus secessit à turbis. Aretiu●.  where he may be heard with awful silence, without noise, or distraction.  
Hereby is not meant, that we should become Hermit's, and live secluse by ourselves out of humane society; but this is intended, an holy retirement (so oft as might be) from the noise of the world, 
2 Pet. 3 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul's term, to withdraw and sequester ourselves otherwhiles, that we may the better converse with God, 
Psal. 4.4.  by holy meditations, and devout soliloquies, to commune with our heart in our Chamber, and be still; that every one may say with David, 
Psal. 85.8.  Audiam quid loquatur in me Deus: I will hear what God the Lord will speak.  
Or if this privacy will not be had, (as never more hardly then at this time, when every place is filled with clamour & confusion) yet, 
In turba & conviviis faciat sibi cogitatio ipsa secretum. Quintil. Instit. lib. 10.  faciat sibi animus secretum; we may be alone even in company; having our conversation in heaven, and fixing our thoughts on heavenly things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as St. Basil speaks) in the closet of our hearts (if all be well there) we may be retired from the world, and go no farther for a wilderness.  
No lazy employments need hinder us from this; David, and Esther, for King, and Queen; joseph and Daniel, for Courtiers and Statesmen; they could all be at leisure for the practice of piety; amidst all their pleasures, and engagements, to converse nevertheless with the God of Spirits. 
Numb. 16.22.  I have done with the place, and come at last unto the message; Make strait the way of the Lord.   

Third Part.  
WE could hardly expect to hear this from the wilderness, but that the doctrine should be wild as the place; at least, something tending to separation, or the like. By his preaching in woods, and forbearing the Temple, he might seem to countenance that very way; and 'tis marvel that our new-fangled Teachers allege not john Baptist for their Founder, as well as those of the Church of Rome do, for their monastic life.  
But we need not to fear any such thing from john, whence he took his Commission, he takes his message, and that is no more, but the point of repentance, which was never known to raise tumults in a State, but to be the only means to suppress them: To allow of the message then and weigh it aright, 'tis presented unto us in the form of a metaphor, and this alluding unto a 
a Sicut fieri solet principibus solenni comitatu in urbem ingressuris. B●za in Matth. 3.3.  custom used by Kings, and Generals of Armies in their march, or military expedition. They had certain 
b H. Grotius citing Xenophon.  Officers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or munitores) to levelly the way, that nothing might hinder them in their journey. So at Titus Vespasian his coming to jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith josephus) the valleys were filled, 
joseph. de Bello jud.  the hills abated, the woods cut down, along that coast, for his easier passage. Answerable hereunto, This King of Kings (as he is styled Rev. 19) in his spiritual progress unto our souls hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or forerunner to prepare his way, that nothing may hinder him in his coming unto us; 
Acts 9  Come (indeed) he can by his power, and nothing shall hinder him, as he came unto Paul at his conversion; but that is not a way so easy for us; such a coming God threatens to the Jews, Mal. 3.1. 
Mal. 3. 1●  Behold he shall come (saith the Lord of hosts) but who may abide the day of his coming? 
Verse 2.  or who shall stand when he appeareth? for he is like a refiners fire; not to be endured of such as are nothing but dross, unclean flesh is not mettle for such a furnace: unto such alone he will arise a Sun with healing in his wings, 
Mal. 4.2.  that by godly fear, and pure affections, are prepared for his coming. Nor it is not his usual way neither, we are not to expect he should come unto us still, as once he came unto the Apostles, 
Acts 2.2.  in the sound of a mighty rushing wind: like that which Eliah someheard, 
1 King. 9.11.  renting the mountains, and breaking the rocks: although sometimes he do come this way, or make his way rather like that famous 
* Annibal adhibito incendio, & infuso aceto, scopulos fregit. ●. Livius. Dec. 3. l. 1.  General thorough the Alps, with fire, & vinegar, by the heat and sharpness of persecutions.  
The ordinary way he is pleased to take, is to knock at the door of our hearts, 
Rev. 3.20.  by his gracious inspirations; to exhort, and invite us, by his Word, and Sacraments: But when we are raised by this means (as by the right hand of the most high) and are stirred to repentance, 
Qui filii Dei sunt, aguntur ut agant, non ut illi nihil agant. Aug. de cor. & gra. cap. 2. Sicut Cylindrum primò motum, mox suo impetu volvitur, etc. A. Gell. noct. At. lib. 6.  then Acti agimus; we are to obey his grace so moving us: Our will is here in the manner of a Bowl, that by virtue of vis impressa, (the force imparted from the Agent) is set on rolling; yet so, as the aptness of the round form conduceth somewhat unto the motion.  
It is our part not to resist his grace, and holy Spirit, not to stop our ears, not to harden our hearts, nay more, to stir up the gift that is in us; by pious incentives to enkindle that fire, that we receive not his grace in vain; by devout invocation to pray with David, make thy way strait before my face: 
Psal. 5.8.  and with Solomon; The Lord God be with us, let him not leave us, nor forsake us, that he may incline our hearts unto him, to walk in his ways: Lastly, by repentance to remove these 
a Opinio sc. proxima justitiae & persuasio impunitatis, ut ita durae & aspera viae in leves faciles & expeditas vertantur, etc. Chemn.  impediments, these stumbling-blocks of sin that lie in Christ's way; who will come as a Redeemer unto them (alone) that turn from transgression in jacob; 
Esay. 59.20.  Otherwise he may and will come as a Judge, but not as a Saviour, or Redeemer unto them. So that vita recta is vita correcta, to amend our lives, is to make a strait way; to suppress our lofty, and high swollen thoughts; these mountains, and hills to be brought low by unfeigned humility, to reform our depraved, 
Isai 40.4.  and perverse conditions, these crooked ways to be made strait according to the rule of our heavenly Master: to moderate our fierce, and outrageous passions, these rough ways to be made 
b Quod sit, si salebrarum asperitas conteratur (nam id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significant) ut quando terra contunditur, quae ad doctrinam contritionis pulchrè conveniunt, vult enim Deus habitare in fracto & contrito Spiritu Isai 66.2.  smooth, by gentleness, meekness, and the like virtues. This is the way that Christ himself trod in the days of his flesh, and by this way he would come unto us; He stays but our leisure to make it ready for him: you may hear it from his Prophet Isaiah, Expectat Dominus ut misereatur. 
Isai 30.18.  The Lord waiteth that he may be gracious unto us: Can we see what need we have of his coming, by the sight of our sins, and our misery by sin, we should not let him wa●t for us, but sue unto him, and importune him with David's passionate, earnest longing, 
Psal. 101.2  Psal. 101. O when wilt thou come unto me? And look what resolves he there makes, to prepare himself for so great a Guest, the same should we, and aught so to do; as we hope to obtain his presence among us.  
But see the course of the world herein, and this may seem to be the least of our care, as if the charge did run quite otherwise; make strait your own ways, and not that of the Lord: The practice of men runs chief that way, wholly to mind their own ways, to make them strait for the compassing of their ends; and for God's way, Ipse v●derit, let him see to that. It is thus with the most of us, we follow each other like sheep in a tract; not qua eundem est, but qua itur; walking (as the Preacher notes) in the ways of our heart, 
Eccles. 11.9  and in the sight of our eyes, and never set ourselves about the way of the Lord, to prepare for his coming: until we are going the way of all flesh, and are even within the hemisphere of the other life.  
Some inclinations we have perhaps, sometimes that way, but it is only as a morning cloud; let a trifling pleasure, or some sorry profit come beside us (as the golden balls to her in the fable) we are apt straightways to turn out of the way, 
Heb. 12, 1.  and forget the race that is set before us, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, imports as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a path so strait, as no turning aside unto any thing else, no turning back to our former courses.  
And rectas facite, meets with another disease of the world, that is, talking much about the way of the Lord, great discoursing of Religion, but little or not doing at all; as if it were rectas dicite only; some goodly words, and no more to be thought on, a fair show of leaves, and no ftuit at all; but rectas facite is the charge, not to be talkers of this way, but doers of it.  
And yet (rectas) requires something more at our hands, a right intention we are to proceed with, in the way of the Lord; that our obedience be not out of fear, vain glory, covetousness, etc. but only for the Lord himself, and for the glory of his Name. 
In 1. sent. dist. 1.  It is one thing (say the Schools) to seek God for fruition, or to enjoy him; another to seek him for commodity, or make use of him; One thing to seek him only for conscience to know his will, and do thereafter, another to seek him to serve our own turns, and make advantage by it; one thing to seek the face of God, to take delight in the light of his countenance, another to seek the hand of God, that it may be opened, and fill us with good: To seek him thus, is not the right way; the Jews he blameth for so seeking. 
Hoseah 7.14.  They have not cried unto me with their heart, when they howled upon their beds, they assemble themselves for corn and wine: Seek him they did, after a sort, when his chastening was upon them; but it was not with their heart, not with a desire to regain his favour, It was for nothing but to have their empty Barn, and Cellar supplied with Corn, and Wine, the want whereof made them howl like beasts: 
Ro. 16.18.  and so by their crying, they served not God, but their own belly; which is that, that God here complains of, and we to beware of doing the like: It is true indeed in our coming to God, 
Heb. 11.6.  we are to believe that he is a rewarder of them that diligently seek him; and we may with Moses have respect unto the recompense of the reward: 
Vers. 26.  But still, the principal end must be, the glory of God, this the mark we are chief to aim at, in our seeking, and serving of him.  
There is something yet behind in the Text, that calls for our speed in this godly employment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the present tense; allows us no time to put it off, but out of hand to go about it: what ever our other businesses are, this first to be done that most concerneth us: And this is not all neither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quickly; an adverb standing in the forefront of the verb, to excite and quicken us (slow as we are in spiritual matters) not to let slip this opportunity, which being once lost, can never be recovered. 
2 Cor. 6.2.  Behold, now is the accepted time, behold, now is the day of salvation! to work it out now while we have the light, 
Phil. 2.12.  before the night of death overtake us, before we be gone too far on that way, from which there is no returning.  
But this is a motive at large as we make it, it may serve all our life-time; There is somewhat more particular now, that the rod of God's judgements is upon us; even to drive us into the way of the Lord, when all ways below are distracted, and full of danger.  
To pursue our sinful pleasures still, were a strange kind of stupidness, 
Isai 42.25.  when the fury of God's anger hath set us on fire round about; even while he is storming us with his judgements, then to provoke his wrath against us. We laugh at the 
* Thr●ces dum tonat fulguratque, in coelum sagittas excutiunt, Deo minit ants, quòd nullum alium praeter suum esse arbitrantur. Herod. U●erpe.  Thracians for no better than mad, that when it thundered and lightened most, shot their arrows against heaven in threatening wise, and what other do we by our oaths, and blasphemies, but shoot arrows against heaven, and challenge the Almighty! so long it will be in vain to complain with the Prophet Jeremy, how long shall I see the standard, 
jer. 4.21. Vers. 22.  and hear the sound of the trumpet? It is Gods answer there; For my people is foolish, they have not known me, were never the wiser after all those sufferings; and till that were done, his anger would not be turned away, but his arm stretched out to inflict new punishments.  
There is one motive yet that comes nearer than all, from time of Advent, and from this day especially; the last of that name. Wherein by the Gospel of Christ's forerunner, the Church would teach us to prepare for his coming in the Feast approaching: that we keep the Birthday of so great a Prince in some measure answerable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Orat. 4: adversus Julian. 2.  as Nazianzen speaks, not in the magnificence of gorgeous apparel, and costly fare, (indeed, our wants take an order for these, our exceeding that way) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in the purity of the inward man, in the joy of the spirit. This we may all, and the more of this now, by how much shorter in the other: even to make a virtue of necessity, 
Phil. 4.4. john 16.22.  and turn all our mirth to Gaudere in Domino: This joy none can take from us, yet.  
As we have time then, (now more than ever for this purpose) to bestow the more in the decking of our souls, that we come not into the presence of Christ, 
Augustin. Sir de temp. dom. 2. Adu.  vitiorum pannis involuti, (as St. Austin warns us) clothed in the rags of our wont corruptions; to search, and examine all the corners of our hearts, that no sin lurk there to offend the eyes of his glorious majesty: to come furnished with charity, meekness, humility, etc. as the trim of our faith, the wedding garment.  

Secundum quod unumquemque ornatum bonis moribus viderit, ita illi gratiam suae misericordiae dispensabit. Aug. ibid.  As he seethe us thus prepared, he will come the more furnished with gracious largesses of his mercy; will not be behind earthly Princes, in munificence on his Birthday.  
Thus (as the Prophet Hosea speaks) after two days he will revive us; 
Hos. 6.2.  so many as shall be partakers of his feast at the holy table, 
joh. 6.51.  and in the third day we shall live in his sight, by eating of the living bread that came down from heaven: and shall thereby receive all the benefits of his merits: Remission of our sins for one, with the assurance of inward peace, the peace of conscience. And who can tell but that this may be the pledge, and earnest of outward peace, even that with our enemies! It was so unto Jerusalem; The Prophet next before my Text, bids cry unto her, 
Isai 40.2.  that her warfare is accomplished, that her sin is pardoned; The forgiving of the one, is the finishing of the other: It would the sooner be so with us, if following the Prophets, and John Baptists counsel, we did make strait the way of the Lord, that nothing might hinder him from coming to help us: Then would he make a strait way for us, unto that peace so much desired: both filling valleys, and flatting mountains, removing all obstacles that lie in our way, which that he would do, we make our address to his throne of grace, in part of the Collect of this day. Lord raise up thy power, and come among us, and with great might secure us; that whereas through our sins and wickedness, we be sore let and hindered, thy bountiful mercy may speedily deliver us; through the satisfaction of thy Son, our Lord; to whom with thee, and the Holy Ghost, be Honour, and Glory, world without end.   
AMEN.   

SERM. VI  ROM. 12.21. 
Be not overcome of evil, but overcome evil with good.  

Militia est vita hominis super terram. job. 7.1, Secund. vet.  THe life of man is a warfare upon earth, his enemies are those of own house; his fleshly affections, a kind of viperous generation, that destroy the womb that breeds them: we are the field in which they spring, and we are the field in which they fight, and we are the enemies too, against whom they fight; they fight in us, against us; 'Tis Saint Peter's metaphor; 
1 Pet. 2.11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they war against the soul; and with too good success, do oft gain the victory over her. Sometimes pride and ambition sways the Sceptre within us; then lust and covetousness, get the dominion: until Anger, and Revenge, snatching the Empire from each of them, usurp the sole tyranny over us. Affections more violent and outrageous than any of the other affections: 
Caetera vitia impellunt animos, ira praecipitat. S n. de ira. l. 3.  Other affections do win the soul by assault; but these at once overrun her, and like a mighty tempest, bear all down before them; minding nothing but the dispatch of their fury, though with ruin and destruction. So that great need we have to beware of this evil, and with our utmost strength to conquer it; which is that, our Apostle adviseth every one in this precept; 
Deut. 30.15.  Be not overcome of evil, but etc.  
Here is good and evil set before you this day, and it is at your liberty whether you will choose, either to overcome with the one, or be overcome with the other. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. l. 2. 24.  
Homines igitur qui iracundia se permittunt, divino illo libertatis dono se spoliant, & cum non agant, sed agantur, non inter homines, sed inter pecudes sunt numerandi, Donzellinus: de ferendis injuriis, Remed.   No fatal decree or necessity compels you to either. If any such thing there were, than were our preaching vain, and your labour also were vain; vain striving to reverse what heaven hath determined. It is (we see) the Apostles counsel unto the Romans, whom he would not (certainly) have deluded with a task impossible, nor have made them doubly miserable, by seeking to avoid a misery unavoidable. It was their practice, not their destiny to be revengeful; who being descended from warlike ancestors, thought it base, and degenerous, to suffer the least injury to pass unrevenged. And hence (likely) it is, that St. Paul dissuadeth (them) more expressly from this sin, than any of those other Nations unto whom he sent his Epistles, that he chargeth this doctrine upon them with such variety of persuasion: as knowing how hard it is to reclaim men from a vice of tradition. That summing up the whole charge in this verse of my Text, he arrayeth it in the language of war, as best agreeable to their military condition; as if thus he had said in plain terms; That shame it was for them who had overcome Nations, to be themselves overcome of evil; the vile passion of revenge. That after all these great victories obtained on others, there was one yet far 
* Nulla est tanta vis quae non ferro, ac viribus debilitari frangique potest, at animam vincere, iracundiam cohibere, fortissimi est, Lactant. Instit. l. 1.  greater remaining over themselves, by patience, and meekness, which is to overcome evil with good.  
Division. So, the matter of his advice consists of two parts; a dehortation, and an encouragement; And the same shall be mine in the prosecution.  
The Dehortation in the former; Be not overcome of evil.  
The Encouragement in the latter; But overcome evil with good.  
In the treaty whereof while I am as the trumpet, 
Rom. 10 1.  to excite you to the Battle, my hearts desire and prayer is, that it prove not only a sound, but that it may more affect the hearts, than the ears, of those that hear me. I begin with the Negative part, or dehoration; Ne vincitor à malo. Be not overcome of evil.  

First Part.  
IT is a misery to be overcome, whereby we become subject to the scorn, and insolence of the Conqueror: yet if our Adversary be noble, our sorrow is the less, that he only overcame us, whose virtue (as it were) deserved a victory: But where the unworthiness of the Conqueror meets together with the overthrow, that makes the misery extreme indeed: Now both these mischiefs befall every one in the act of revenge. He is overcome, and that by the worst of enemies, evil itself; nor this by a single only, but a manifold evil; three in one.  
1. By his own anger, and impatience, that stirs him to revenge.  
2. By the injury of his enemy, which he covets to revenge.  
3. By the malice of Satan, who forwards the revenge; By all those he is overcome, as may appear in each particular; have you but the patience to hear the manner thereof, in the order proposed; and first, how he is overcome of anger.  
To be overcome is to suffer that which we are unwilling to undergo, and this, does every one that is affected with anger. He suffers anguish & grief from his adversary, and therefore betakes himself to revenge: which is no other but the acknowledgement of his grief and vexation: And therefore Anger of all the affections may best be termed (as St. Chrisostom notes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passion of the soul; 

Chrysost. ad Antiochen! Hom. 62.  
Dolorem cum inferre vult patitur, amara solicitudine ne non contingat ultio, anxius. Val. Max. lib. 9 c. 3.   because he that is angry, is not so much agent, as patiented rather, and suffers a kind of agony in the fit of his anger: But you may see all the effects of an overthrow; those that usually befall such as be overcome. First, in regard of the body, which it ransacks as a City that is taken by the enemies, filling all with tumult, and confusion; employing the members, some, as instruments of its fury, the hand for striking, the tongue for reviling; 
Vultus minax, torvus aspectus. pallor in fancy, in labiis tremor, stridor in dentibus, verba rabida, effrenata convitia, manus ad caedis violentiam prempta ●●si gladio int●rim vacua odio tamen furiosae mentis armata Cypr. de Z lo. Qualem intra putas esse animum, cujus imago extra tam foeda est. Sen. de ira. lib. 2.  others as the patients of it, as the eyes in flaming, the lips in trembling, the teeth in gnashing. Nor be the colours here wanting neither, but set up to the view, in token of victory, either a ghastly paleness, like the guilt of sin, or a bloody redness, like the rage that kindled it: And yet these are but shadows of the disorder within; which could it appear, and shine thorough in its true deformity, were enough to amaze, and startle the beholder.  
Then secondly, you may see the effects of this overthrow in regard of the soul, which it holds in captivity, despoiling, and robbing her of all her chief faculties, 
Qui eo morbo laborat neque cernere, neque audire rectè quidquam valet, sed rabie quadam efferatur, & rationis fit expers. Plato in Tim.  that should lend their assistance: The reason, and memory can have no audience in this garboil. The senses become senseless, and lose their employment; So as the party like a person possessed, neither hearing, or seeing any thing, rusheth headlong, 
Sine id tempus veniat quo ipsi jubeamus, nunc ex imperio irae loquimur. Sen. de ira. 3.  he knows not whither: does all ex imperio irae, from the command and violence of passion. The man is expelled, and anger rules all: The Comedian noted this in his angry man, when he makes one bid him, Ad te redi, return unto thyself, he was gone out of himself by anger, and had need to be recalled by friendly admonition.  
The last evil of an overthrow is death; nor is this wanting here, Stultum interficit iracundia, 
Job 5.2.  saith Eliphaz to Job, wrath killeth the foolish man; it doth so either way. 
He that loveth not his brother, abideth in death. 1 John 3.14. Quam utique sibi irrogarit, cum enim amor vitalis calor sit Anime, ejus extinctio mors est spiritualis. Paris. de mor. cap. 4.  First with a spiritual death, depriving him of God his true life, & all the comforts of his spirit; that he is no more but ambulans cadaver, a walking carcase, being deprived of the true soul, that should quicken and enliven him. Then ofttimes too, with a bodily death, when inconsiderately rushing on revenge, he lighteth on that mischief himself, which he intended to another; or, but at best, doth accompany him in the overthrow. An instance whereof we have too often, in so many pairs of duelists, the bravest Actors of revenge, and such as the age most highly accounts of, where either party that engageth, is both sides in danger, if he have success in his rage by the death of his Adversary, vincendo victus est, he is overcome conquering; The law, and his conscience embitter the triumph, the one pursuing him with just revenge, the other with the guilt of a slaughtered Christian. If he miscarry in the combat (as victory is doubtful) his overthrow is here doubled with infamy, but in the next world with— (God knows what) worse: Purpuream vomit ille animam; he poureth out a bloody soul, even panting with threats, and dire revenge, and what can he expect at the hands of God, but that he become the eternal monument of his just vengeance! Thus you have seen him overcome by one evil (and that were misery enough) but evil seldom comes alone, another follows on the neck of this; he is victus ab injuria, overcome of that injury which he seeketh to revenge.  
His very act of revenging doth witness so much, for had he not been overcome, he had not entered on revenge, unto which he now flies as the redress of his injury, thinking by this means to mend himself, whereas it proveth clean contrary; for while he striveth to be revenged of some outward injury done by man; he bring on his soul a far worse by sin, which tyrannizeth and insulteth over her, and detaineth her in bondage more slavish than that of Egypt, or Babylon. Besides, by revenging too, he becometh accessary to that evil which he revengeth on his enemy; 
Non minus enim mali est referre injuriam quàm infer. Lactan. 6.18.  and thereby makes himself the greater offender of the twain: Quia duplicat malum, says Tertullian 
† De patientia cap. 8. Qui minorem etiam retorquet injuriam, nequior eo qui prior inferendi author erat, quum injurii hominis factum sequens, vituperationem in seipsum transfert. Tyr. Max. Ser. 2. , because he doubles that evil which was but single before, and seconds the fault of another by his own transgression. Thus by answering a fool according to his folly, 
Prov. 26.4.  he becometh like unto him, nay, is a more fool than he, according to Solomon; 
Chap. 14.29.  He that is hasty of spirit (that is, the angry person) exalteth folly, is a fool in the highest degree, that is thus improvident for himself. St. 
† Cited by Bapt. Nuzz. tract. de dilectione Inimicorum.  Hierome reports it for one of the Proverbs of Aristotle; Ignem gladio ne confodias; do not stab the fire with a sword: giving his exposition therein; that when an enemy like fire, incensed with malice, sparkles out in reproachful speeches, a fool he were that would come with the sword of revenge to increase the combustion, and not rather with the water of his tears to allay the heat; he wailing the miserable state of him, that is thus on fire with malice: but so far is the revenger from this, that like the moth to a candle, he leaps into the flame himself, and endures a worse punishment, then that he would inflict on his enemy. The worst he can do unto him, is but some temporal mischiefs, in his body, or his goods, or his good name, but to himself he procureth a spiritual evil, even to the slaying of his soul; And so becomes he as the † Be, 
Nun videtis Apem, quemadmodum moritur aculeo, per illud nos animal docet Deus, ne proximos afficiamus tristitia, ipsi namque priús mortem excipimus. Chrysost. ad Antioch. hom. 68  that by stinging acquireth her own death, and dies herself in the wound that she gives another. So this is enough to show him twice overcome, and too much for his misery, if rightly considered; but yet a third evil is behind, and the worst of all three, he is victus à diabolo, overcome by the devil.  
Although the soldiers win the battle, yet the victory is ascribed unto the Captain, or General, that leads those forces; and such is the devil here, the chief Agent in this conflict, that sets those instruments on work, so to win more soldiers to his side: whereby (accordding to St. Ambrose's comparison) he plays the part of a crafty fowler, 
Ambros. de offic. 1. Diabolus venator ille est callidiss. qui per acceptam avem inclusam caveâ aliam comprehendere nititur, etc.  who takes one bird by another, and having caught thine enemy fast, in his snare of malitousnesse, urgeth him to reproachful language, that so thou an unwary bird answering him with the like note, mayst be taken likewise in the same snare. And to this purpose it hath been observed that the devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel, 
Mat. 13.28  the hostile man; because he assaileth men by man, and makes one the Engine to o'erthrow another. 
Basil. hom. 10. de ira.  Whereupon it is St. Basils' advice, that when we see any man offending us, by contumelious words, or actions, we should conceive him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. a stone cast by the devil against us, and so place our anger aright on him that sent it, and not on the party that is sent upon us, but rather to take compassion on him, who for that time is not himself, but like one 
† Vis tibi demonstrem animam spumantem & immundam? Cogita irascentes, & ebrios ex ira, etc. fusè Changed is. ad Ant. 30.  possessed with a devil, is violently borne unto those outrages, by the spirit that is in him; so that to be like him in malice, is but to come over to the devil, and to take his yoke upon us, who contriveth injuries as a stratagem to provoke our impatience, and thereby to increase his cursed dominions.  
And thus without more ado, we have brought the Revenger to his third overthrow, and that is his highest, or superlative degree of misery, we can go no further. Now meet it were, that we assay how to deliver him from this plunge, and withal to defend ourselves, from the like hereafter; Both which we may do, by making use of convenient remedies: For that which is past, there is no other way but only repentance; with showers of tears to quench those raging flames of anger, and that fire of hell, which thine anger unrepented of, hath kindled against thee. Then, for the time to come, the prevention were easy if we would ourselves: if we did not maintain our enemy against us; But we give way unto it ourselves, we cherish the Serpent in our bosom, that frets and corrodes us. For without our consent, not crosses, nor enemies, nor all the powers of earth and hell could move us to anger: for as it was smartly said of the 
† Icon. Animorum. Quos graves nobis non ipsorum merita, sed nostra delicta fecerunt. Leo. de Quad Ser. 1.— Neque nos hostium foritudine, sed sola vitiorum nostrum impuritate superari. Salu. de gub. lib. 7.  Turks, and their immense conquests; that they gained more, nostrâ ignaviâ quàm suâ v●rtute; by the sloth of Christians, then by their own valour, so it may be as truly of these temptations; that they more prevail by our negligence, then by any strength that is in them: we never strive, nor take arms against them, but like those weak Christians in St. Cyprians time, 
Ante aciem multi victi, sine congressione prostrati etc. Cyp. de laps.  that revolted to idolatry, before any persecution once assailed them; so are we in like manner ante aciem victi, overcome almost before the encounter; nay, foiled and vanquished by anger, without so much as a thought to withstand it.  
But no longer to detain you from the remedies, the means to prevent this dangerous mischief are principally these.  

Sicut qui expectant obsidionem contrahunt & in promptu collocant quibus est opus, nihil spei collocantes in bis quae sunt extra civitatem. Ita nos oportet adversus iracundiam, etc. Plut. de cohib. ira.  1. As against an enemy, stare in procinctu, to keep watch, and ward against it; to meet the first motion thereof arising in our hearts: which we may easily suppress and vanquish at the beginning; but if we suffer it to kindle with delay, it will break forth into a flame, that will hardly be quenched.  
Then secondly, to withdraw those forces whereby it takes advantage against us; as namely, a too much love 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil.  of ourselves, by means whereof every thing enrageth, and offends us, that complies not with our humour, and disposition; whereas did we look 
† Innocentem quisquis se dicit, respiciens testem non conscientiam. Sen. de ira. 1.  impartially into our own bosoms, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam sc. ex multis vitiis, sceleribus, etc. compactus sis. Doncellin.  and there take a right survey of our faults, and obliquities, we should find more then enough for our anger, to spend it on our sins, and not mind the injuries of others against us, by thinking of our own more grievous against God, our heavenly Father.  
3. It may awaken our courage to consider the circumstances, that we are overcome by a passion; that which was made to be the servant of the soul, which is no less shameful and preposterous, 
Nescias utrum magis detestabile vitium sit, a deform. Sen. de ira. 1.  then for a King to be vanquished by a slave: nay, by the worst of passions; such an one, as is not more loathsome and detestable, then ugly and deformed.  
But chief consider the danger. First, in regard of our weak and frail bodies, that may perish in the preparation of our revenge against others. And then, 
See the Parable of the King, that punished him who shown no mercy to his fellow. Matth. 18.12.  Secondly, in regard of our souls, that depart in rage unto the Judgement Seat of God; and what mercy can they look for there of him, that were here so implacable toward their fellow-servants.  
Hitherto we have heard of the several overthrows that accompany revenge, with the miserable consequences arising from the same; which may serve as an incentive to rouse up our courage, and to inflame us with a desire of conquering that evil: To the conquest whereof we are incited by our second General; which is the encouragement, or active part; vince bono malum, But overcome evil with good.  
It is not fuge, fly from evil, 
Second General. Quaeris quare te fuga ista non adjuvet? tecum fugis. Sen. Ep. 28.  no flying from Anger, unless we could leave ourselves behind us; Nobiscum fugimus: we carry the enemy along with us: nor it is not resist, neither, resist evil only, which is enough to foil the devil, 
Jam. 4.7.  as St. James informs us; resist the devil, and he will fly from you. But it is vince, overcome, to assure us, that in this combat against anger, it is as well the Christians case, as the Roman soldiers; aut vincere, aut emori; either to overcome, or be slain; no other way besides that, to save us.  
Overcome then we must; but what are the means, whereby we may obtain the victory? why easy enough, and as certain too; for as there is no poison in nature, but hath its antidote; no disease in the body, but hath its remedy: so likewise in the spiritual state, each mischief is answered with a redress. The evils (as we heard) were three, and right so many are the goods to amend them. And as in physic, 
Ad morbos extremos, extrema exquisitè remedia praestant. Hip. Aph. lib. 1.6.  each disease is best cured by his contrary; so here in like sort, against each evil, we have its contrary good, for remedy.  
1. The good of patience against the evil of injury.  
3. The supreme Good, God Almighty, against the devil, the Arch-evill, by every of these we may get a victory; and first, vince patientiâ, overcome by patience.  

In Olympicis lex esi malefaciendo vincere; In stadio Christi, non eum qui percutit, sed qui percutitur coronari decretum est. Chrysost.  A new kind of victory, to overcome by enduring; and far different from the custom of the world, where he hath the prize, that by might, and force, subdues his adversary: But it is otherwise in the lists of Christ; here, he that receives the hurt, is crowned as Conqueror, and wins the Field without giving a blow: And therefore in the Armoury of the Church described by Solomon. Cant. 4. 
Cant. 4.4.  We hear of a thousand bucklers, all shields of mighty men; of bucklers, I say, weapons of defence, and safeguard, but no mention of a sword, or spear, to invade, or offend an enemy. And hereupon it is observable, 
2 Cor. 12.12.  that St. Paul makes patience to he the first sign of an Apostle, 2 Cor. 12. The signs of an Apostle were wrought among you in all patience: and peradventure on this ground, 
2 Tim. 2.  he exhorteth Timothy to manifest his spiritual warfare, not so much by fight, as by suff- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, endure hardness as a good soldier of jesus Christ; 
Heb. 2.10. Luke 24.26.  which hardness every one must endure, that will be like unto him our Captain, who by suffering entered into glory. And by this way those Armies of Martyrs fought the battles of the Lord; being armed with no other weapons but patience, and meekness: whereby they triumphed over the malice, and torments of their adversaries. But you may see the evidence of this victory in every true patiented man; 
Eodem exitu dispungetur quo telum aliquod in Petra constantiss duritiae libratum & obtusum, etc. Tertull.  upon whom if an injury light, it is but as the blow of a sledge up- a steel Anvil, that makes no dint or impression at all, but recoils on the hand that smote it. Ille velut rupes pelagi, &c, He stands firm, 
Virgil. Aeneid.  and unmoved, like a rock in the Sea, which though never so much beaten on by the waters, yet it is no ways shaken thereby: but breaks the waves that assault it: So he, as it were, 
Proprium est magnitudinis verae non se sentire percussum. Sen. de ira,  divinely insensibly, either seems to perceive not, or neglects the injury, conceives the doer not worthy of his anger, but rather of his pity, as some frantic person that should assail him: you will easily yield this to be a victory, if you look on his enemy, how he frets and vexes to see his malice thus defeated, 
N. iccirco quis te laedit ut debeas quod cum fructum ejus evertoris non dolendo, ipse debeat necesse est. Tertull. de pat.  and disappointed: and even acknowledgeth the overthrow, by his sorrow and discontentment: neither need we for proof hereof, go beyond his own confession, but come from that unto the next way of victory: vince benesiciis; overcomes with kindness, or good turns.  
A victory somewhat stranger yet, to overcome malice, with doing good, but certainly, more effectual, then that by patience; Thy patience perchance may make thine enemy to consider, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Termena apud Sophoclem.  but thy goodness will make him relent; for in so doing (saith our Apostle in the verse next before) thou shalt heap coals of fire on his head: An expression borrowed from Refiners of metals, that are wont to heap coals on the head of the Crucille, or melting pot, for the more thorow-effecting of the work; and signifying here, Ardorem charitatis (as Haymo expounds it) the fire of charity, 
Luke 12.49.  which Christ came to send on the earth; the coals whereof thou heapest on thine enemy's head, when thou relievest his necessities; Non in maledictum, etc. 
Non in maledictum, aut condemnationem, ut plerique existimant, sed in correctionem, ut superatus beneficiis, odii frigore excocto igne charitatis (nam hoc ordine legenda sint verba) Inimicus esse desinat. Hieron. lib. 1. cont. Pelagian.  saith Saint Jerome, not for his judgement, or condemnation, (as some erroneously imagine) but for his correction, and reformation, that being overcome with courtesies, he may cease to be thine enemy, having his enmity purged away by the fire of charity. This will do it, if any thing will; let him be of never so sullen mettle, the coals of love, and friendly offices will melt, and soften him; and transform his stubborn hatred, into compliances of affection. We have an experiment hereof in Saul, a person of an obdurate nature, that hardly we shall find a worse; and yet David mollified him with good turns; insomuch, that 1. He drew tears from his eyes; 
1 Sam. 24. Verse 17. Verse 19  Saul lift up his voice, and wept, 2. A confession from his mouth, Thou hast rewarded me good, whereas I have rewarded thee evil; nay, 3. A bllessing from his heart; 
Cant. 8.6.  The Lord reward thee good, for that thou hast done unto me this day. So that the Spouse in the Canticles might very well say, (and so the 
† Quia Hebraei comparativo carent.  Original will warrant it) love is stronger than death; stronger certainly in this way of victory, whereby David did more perfectly overcome Saul, then by death he could have done: 
Thou shalt love thy neighbour and hate thine enemy, Mat. 5.43 Quod etiam in uno homine malo impleri potest. In ipso enim uno qui malus est, & proximum habes, & inimicum. Aug. detem. Ser. 8.  For he that conquereth by death, doth but overthrow the body, leaving the mind wholly averse, and unconquered; but he that conquereth by love, overcomes the whole man; destroying the enemy that hated him, and preserving the person, to love and honour him.  
This is God's own way of victory, to overcome by mercy, and goodness, so, he overcame David, with his murder and adultery; Peter with his threefold and shameful denial, Paul with his blasphemy and persecution; 
Gal. 1.23.  who nevertheless obtained mercy, even to preach the faith, which once he destroyed. And but for this way of victory, heaven had wanted many of her Saints, and the earth been desolate of Inhabitants. 
Rom. 5.20.  But this is mercy befitting his Majesty, that where sin abounded, grace did much more abound: 
Isai 42.25.  abound toward those that did all they could, to provoke the fury of his anger against them: 
Rom. 11.3 with 1 King. 19.14.  for what greater provocation, then that which Elias complains of the Jews; Lord, they have killed thy Prophets, and d●gged down thine altars; and yet notwithstanding these indignities 
†  sua sibi patientiâ detrahat. Tert. de pat. , he plies them still with continual blessings; nay, when their malicious wickedness was come to the highest, that they had no more Prophets to kill; after all, he sends unto them his Son, 
† Cum majorem aggressi sunt impietatem majoribus eos prosecutus est beneficiis, etc. Chrysost. ad Antioc. hom. 31.  even then bestowing this highest of his favours, when they had committed their utmost impieties.  
And if we look on him that was sent, our blessed Saviour, in him we may no less behold the like wonder of mercy, when having in his all-torne body, 
† Nec remansit in eo nisi lingua, ut pro crucifigentibus oraret. Ger●. Medit. 2.  no part left whole, save only his tongue; he employeth this in praying for those that crucified, and blasphemed him, which is (if we compare them right) the greatest benefit, for the greatest injury; to pray for those that so despitefully used him. And doubtless, no such powerful means to obtain their pardon of his heavenly Father. The effect whereof we may plainly see in the conversion of so many 
a The number of the men about five thousand. Acts 4.4.  thousand at Peter's Sermon, which had not been so effectual, but for the prayer of Christ on the Cross: which could not possibly but find audience in the ears of a gracious Judge. When we see here below, nothing so prevails with the Judge in behalf of the Malefactor, as when the party offended sues, and intercedes for him; And yet this did Christ for his deadly enemies. Nay more than this, 
Acts 2.23: & 3.15.  he died for those that by wicked hands (as Peter tells them) had crucified and slain the Prince of life, and poured out his precious blood for their sakes that spilt it: 
Vivificatur sanguine Christi, etiam qui effudit sang. Christi. Cyp de bono patientiae.  making this extreme act of their malice, the only means of their salvation.  
Here was overcoming indeed, of abundant evil, with exceeding abundant goodness, 
Tit. 3.4.  as if the kindness, and humanity of God our Saviour, would strive with the perverseness of man, to outvie, and conquer it. And what is this but to teach us the like way of victory, to contend with the malice and crossness of our enemies, by our charity, and good deeds! nor need we doubt of the success, having God himself for our example; nay more, for our assistance too, as it follows in the last place, vince malum Deo, Thou hast God of thy side, and needest not fear, what man, or devil can do against thee.  
This is our last, and surest refuge, that if all other means should fail us, here, we may be sure to overcome, if we commit the matter to him; if we do but as the Apostle exhorts us in the nineteenth verse, dare locum irae, give place unto the wrath of God, who (there) challengeth revenge unto himself, as his royal prerogative. Mihi vindicta, Revenge is mine, and assureth us by his promise, of the execution thereof; Ego rependam, I will recompense saith the Lord. So that to be forward in our own revenge, is to anticipate, and usurp the office of God, and to assume that to ourselves, which is his peculiar jurisdiction; and so by consequence, to make God our enemy also; whereas to refer the cause unto him, is to give him this right, 
Plus improbum illum caedis sustinendo, ab eo enim vapulabit cujus gratiâ sustines. Tertul.  and will prove much more beneficial to us in the end: as bringing the Almighty into our justice, and making him the Revenger of our quarrel, who will not be wanting unto his own charge; but will either vindicate our cause by some sensible token of his wrath on our adversaries, 
Patientes facit de secuturâ ultione securitas. Cypr. count. Demetrian.  or so arm, and fortify our minds with Christian constancy, and resolution, that we shall find even pleasure and contentment in our sufferings; Or howsoever, it shall one day prove our advantage, when 
† The Lord shall reward thee. Prov. 25.22.  God shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wear us Garlands more glorious out of those injuries that we have endured for righteousness sake: 
Mat. 5.10.  so that our short and light afff●ction shall work unto us a far more exceeding, 
2 Cor. 4.17.  and eternal weight of glory: which the righteous judge will give unto every good soldier of Christ, that by patience and meekness following the Captain of their salvation, are made perfect through sufferings. 
Heb. 2.10.  We have his own word for it. Revel. 3. 
Revel. 3.21  Vincenti: To him that overcomeh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father on his throne. Let not this trouble you; though (notwithstanding this glorious proffer here made by Christ) nothing were promised in effect, being to be had on such hard conditions; by 
† Mat. 20.22. Cypr. de Zelo.  drinking of his bitter cup. For, habet & pax coronas suas, besides persecutions Crown of Martyrdom, even peace hath her bowels too; wherewith to crown the Christian Conqueror upon his victory of his adversaries; to subdue incontinence is the prize of hostility: to overcome anger, and revenge, is the triumph of patience; By these, and the like, 
2 Tim. 2.5. 1 Cor. 9.25. 2 Pet. 5.4.  we may strive for masteries, and obtain a Crown incorruptible, a Crown of glory, that fadeth not away.   

Application. YOu have heard in brief the Apostles advice to his Roman Proselytes, whereby he intended not to dissuade them from repelling violence by lawful def●nce, or to disarm the Christian Magistrate for the punishing of injustice: 
Ver. 1.3.4.  The Chapter following will clear this mist, commanding subjection to the higher powers, and propounding Rulers as a terror from evil works; as bearing the sword for that very end, and being God's Ministers to execute wrath upon him that doth evil; His meaning is only here to repress the immoderate passions of anger and revenge in private concernments; that we be so far from returning evil for evil, as rather to forbear, and forgive one another, 
Colos. 3.13. Eph. 4.32. 1 Cor. 11.23. M●t 7.28, 29.  if any man have a quarrel against any, even as God for Christ's sake hath forgiven us. Nor is this any other but what he received of the Lord, who among those astonishing doctrines which he taught as one having authority, inculcated this beyond the rest, with more variety of expression. Love your ensmies, bless them that curse you, 
Chap. 5.44.  do good to them that hate you, and pray for them that despitefully use you, and persecute you. This is the grand result of the Gospel, the great duty that Christ came to preach, and to exemplify by his life, and death, and yet 
b Multum à vero aberrant inepti quidam homines, qui hoc tantum Christianismi esse aniunt, ut hostes diligantur, & negant in Veteri Testamento, ad id Hebraeos fuisse adstrictos; non enim variata est lex Dei post Christi adventum, etc. P. Mart. in 2 Reg. 6.22.  not so new, as some would fancy it, but that the Old Testament had much to this purpose, both for precept, and practice.  
1. For Precept, Thou shalt not revenge, nor bear any grudge against the children of thy people: Levit. 19.18. nay more than so; Thou shalt not abhor an Edomite, 
Inter omnes Gentes quas Judei poterant immicas reputare, erant Aegyptii, à quibus omne injuriae genus, & crudelitatis monstra passi sunt. B. Nuza, de inimicorum dilectione.  no not an Egyptian, Deut. 32.7. Those that the Jews might have reason to hate beyond any other nation; from whom they had suffered all the miseri●s of a most tedious, and cruel bondage. The same was intended by that injunction of reducing, and relieving an enemy's beast, Exod. 23.4. 
* Isid. Pelus. Epist. lib. 3. Ex. 389.  thereby to mediate a reconcilement, when the party thus pleasured could not choose but be wrought on by that courtesy. But expressly and clearly, Prov. 25.21. If thine enemy be hungry, give him bread to eat, if he be thirsty give him water to drink, for thou shalt heap coals of fire upon his head; which very place our Apostle here citeth, for the pressing of Christian charity, 
Cum grandi diligentia observandum est, ne dum hunc locum non bene intelligimus, de medicamentis nobis vulnera faciamus; solent enim nonnulli hoc praeceptum quasi ad satiandum furorem suum assumere. Ser. de tem. 168.  and that is enough to make it appear, that Solomon meant it in a Gospel-sense, not so, as some in Saint Augustine's time abused this precept, for the satisfying of their revenge, feeding their enemy for no other end, but that he might burn in eternal torments; Avertat Deus, 
Ad sanandum ergo talem phreneticum homines sanctos, & charitatis igne succensos hortatur sp. sanct. dicens, Carbones, etc.  saith the Father; God withhold this sense from our minds, that any should do good turns with this mind, to implunge the Receivers into endless punishment. It is none of the Holy Ghosts meaning, this; who intendeth hereby not the bane, but the cure, of him that is sick of the frenzy of malice, 
Cum enim inimico tuo pio animo frequentiùs benefeceris, quam libet sit impiùs & crudelis, tandem erubescet, & debet, & poenitere incipit quod admisit, etc.  and that is (by plying him with frequent benefits) as it were to surround him with the fire of thy charity, which will move him at length, be he never so barbarous, to blush, and grieve, and repent of his rancour against thee, and to requite thee in stead of hatred, with hearty affection: This for precept.  
Then for practice; it is no less evident, by sundry particulars; By the kindness of Joseph towards his Brethren, 
Gen. 50.15.21. Exod. 32.32. & chap. 17.4. 2 King 6.22.23.  that deserved so ill at his hands. By the charity of Moses interceding so passionately for the Jews, that were ready to stone him; By the courtesy of Elisha in entertaining the Assyrian armies, that were sent to destroy him, by the Evangelicall spirit of David, 
Psal, 7.4.  who was so far from rewarding evil, that (to use his own words) he delivered him that without a cause was his enemy.  
But yet however, that which was barely propounded there, and rarely performed by one among a thousand, is powerfully pressed in the Gospel, 
Mat. 5.44.  with an Ego dico vobis, an express Commandment to love our enemies, and to express it with all the tokens of hearty affection, as blessing, relieving, praying for them: And for examples to enforce it, there be such as none can be greater; of God the Father giving his Son for us when we were enemies, 
Rom. 6.8.10. Mat, 5.45 Heb. 12.3 Acts 10.38  and making his Son to shine on the wicked, and the unthankful. Of God the Son, that notwithstanding the contradiction of sinners went about doing good, all his life-time here on earth; and dying, prayed for those that crucified him.  
Of Christ's disciples, that followed their Master both in teaching, and in practising; as Stephen the first Martyr, 
Acts 7.60.  that spent his last breath in crying for mercy on those that stoned him: and Paul the Apostle, with his fellow-labourers, whose profession it was, 
1 Cor. 4.12.  being reviled, we bless, persecuted, we suffer, being defamed, we entreat; and how the next Christians in the Primitive times were affected this way, (when the Spirit that descended in the likeness of fire, 
Acts 2.3.  inflamed their hearts) the ancient Writers have sufficiently witnessed, when the heathen could say of them between envy and wonder, 
a Tertull. Apologet.  Vide ut se invicem diligunt; see how these Christians love one another. And no less for their carriage toward those without, how they poured forth 
b Idem ibidem.  prayers for tyrants, and persecutors, 
c Euseb. Eccl. hist. 5. cap. 5.  refreshed their armies in the time of drought, 
d lib. 9 cap. 8.  relieved such as were their worst enemies in grievous famine, and this they did so much the more cordially, as they 
e Cypr. count. Demetrian. Et sic Deo plus placemus, etc. Hoc nobis credimus expedire, ut vos diligamus, & in vos qui odistis, omnia conferamus. Lact●nt. lib. 5. cap 12.  believed it was acceptable to God, that they should bestow all good things on those that hated them.  
In the Ages, succeeding how much they declined from the Primitive simplicity, and childlike innocence, they increased in maliciousness, every day more and more, fulfilling that Prophecy of our blessed Saviour, that because of iniquity abounding, 
Mat. 24.12  the love of many should wax cold, we have seen the proof hereof, 
Nusquam planè visum tantam hujusce pestis gravitatem, nusquam tàm intolerandam, & nunquam tamen senescentem diuturnitatem extitisset, etc. J. Sau●oman. ad princ. Christi.  if ever, in these last times, when wars and dissensions are not where so frequent, bloody, and continued, as among the professors of Christianity, as if the God of peace and love had withdrawn his influence, and suffered the devil, the Author of discord, to sow his tares of division among us: How have we hereby given occasion to the enemies of the Lord to blaspheme! 
2 Sam. 2.14. Jam. 2.7.  to blaspheme (I say) that worthy name, by the which we are called: and when of themselves they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nazianzen 
* Orat. 33.  speaks in the like case) apt to defame us with forged scandals; how can we think they should now forbear us, having filled their mouths with just reproaches! In stead of that we mentioned erewhile, it may be their note of us us now to the contrary; Vide, ut se invicem oderint! as if this were now become the cognizance of Christ's disciples, to hate one another. Certainly, this is so far from converting Turks, and Jews, unto out Religion, that it may rather 
* Lud. Vives de verit. fidei. lib. 3.  confirm and harden them in their infidelity. That this cannot be the expected Messiah, of whose peaceable kingdom the Prophets have spoken such glorious things. When men are so far from beating swords into ploughshares, that they turn bells into murdering 
† Jovis veluti fulminibus, horrifico quopiam tormento oppetere, Sauroman. deerat adhuc vitiis nostris dignissima mundo Mach●●●, etc. Inu. Bellica.  Canons: so far from not learning war any more, that many have learned nothing else; 'tis become the only thriving profession. The wolf so far from dwelling with the lamb, that the lamb is rather become a wolf, 
a Domestica crudelitas non modo id habet in se mali quod tot Cives atrocissimè sustulit, verum etiam hominibus lenissimis ademit misericordiam, consuetudine incommodorum. Cic. pro Rosc. Orat. 2.  our intestine cruelty having not only this mischief in it, to bereave us of so many Natives, but also to deprive the most gentle natures of all compassion, by the continuance of our tumults. The Leoopard, the Lion, and the Bear, and what other Beasts of prey, 
Isai 11.6.7  whereby the Scripture would set forth the savages and wild conditions of men, have each of them acted their parts of late in human shapes, 
Nulli rabies acrior, caeterae animantia in suo genere probè degunt, congregari videmus, & stare contra dissimilia, Leonum seritas inter se non dimicat, etc. at hercule homini plurima ex homine sunt mala. Plin. hist. nat. 7. prooem v. Cal. Rhodig. lib. 10. pag. 21. Scalig. Exercit. 33. & 189. 5.  and that with more cruelty, than any of those creatures have expressed in their own nature; none of them having been found so cruel, each to other, nor to have done so much hurt unto men, as men have done unto themselves; which may be some colour unto the scoffers in these last days, 
2 Pet. 3.3.  to encourage them in their lewdness, and to say, where is the promise that God repeated by his Prophet; 
Isa. 11.9. & 25.5.  They shall not hurt, nor destroy in all my holy mountain? when this alone hath been the scene where all the mischief hath been acted, insomuch, as the mountains of prey, the deserts of Lybia, 
Psal. 76.4. Num. 35.  and Arabia, were Cities of refuge, in comparison.  
But we need not so much wonder at this perverseness; 
Nimirum videri non debet, quod tam multi adhuc ferociant, pauci enim sunt veri incolae montis Dei.  for as Calvin gives the reason, There be few true Inhabitants of God's mountain (few (he means) so meetly qualified, as David describeth a Citizen of Zion, Psal. 15. few entire and real converts, even among those that profess themselves Christians, when the unregenerate part is yet so predominant in them, it cannot be otherwise, but jars, and conflicts must rage's amongst them. 
Jam. 4.1.  St. James hath clearly so resolved it; from whence come wars, and fightings among you? come they not hence, even of your lusts, that war in your members! 
Vitia quae in nobis regnant, sunt quasi armati satellites ad pugnas concitandas. Calvin. in locum.  The sins that reign in us are as so many armed Troopers, to embroil us in contentions. These must be subdued, as ever we hope to see peace established in our borders; 
Psal. 147.14,  It is not our presuming of the spirit within us, that will do this work, but our conconforming unto the spirit, thereby to mortify the deeds of the flesh. 
Rom 8.13  Now what our endeavours are in this kind, if it may be judged by our works, there is small appearance of any such matter intended by us: when some whose office should engage them to be peacemakers, 
Mat. 5.9. Rom. 10.15.  as to preach the Gospel of peace, Illi ipsi sunt acerrimi turbarum Incensores, (if we may have leave to complain with that devout Frenchman) even they are the greatest Incendiaries of tumults, 
Caroli Paschal. Christianae preces. 53. juctifici belli con●it●●es.  and the fomenters of a dismal war, 
Mare etiam positis flatibus inquietum. Minut. Felix.  sounding alarms from the Pulpit, and stirring up the giddy multitude, as the winds do the Sea, which of its own nature is unquiet, though Aeolus did spare his lungs. 
Psal. 55.21.64.3.  Others having war in their hearts, whet their tongues like a sword, and bend their bows, to shoot their arrows, even bitter words: who is there almost among us, 
Ecclus. 19.16. jam. 3.2.  that offendeth not in this kind? whose language is not well nigh cursing? 
Cujus non sermo maledictio est? etc. votis malis pro armis utimur. Salu. de Gub. lib. 3.  The weapons of our anger are imprecations; what we have not the power to act, we supply with destructive, bloody wishes, 
Acts 9, 1.  breaking out nothing but threatening, and slaughter, and doing more execution this way, killing more thousands in a moment, 
In moment● occidet 10000 hominum, & hoc sola voluntate, etc. G. parisians. de morib. cap. 8. v. 5. v. 11.  than Armies of soldiers can do in the field; That if God should offer us our choice, as to Solomon, to ask what he shall give us, 1 King. 3. it may be justly feared, 
* Drexel. sign. 9 Praedestinat. Sect. 4.  the life of our enemies would be our request; the main thing we should ask at his hands.  
But what we can do fos the promoting of our own interest, that be sure, shall not be omitted, though never so much to the prejudice of others; well said the heathen man, 
Sen. de ira. l. 2, c. 31.  licentiam sibi dari velit, in se nolit.  Regis quisque intra se animum habet, every man hath in him the mind of a King, taking liberty to himself over others, but allowing none over himself; will not do so unto men, as he would they should do unto him; although against the rule of Christ: the Law, 
Mat. 7.17.  and the Prophets. In a word, so fare we are from advancing the profit of others with our own discommodity, 

Tantum abest, ut aliorum commodis aliquid cum propriâ incommoditate praestemus, ut omnes vel maximè nostris commodis cum aliorum incommodo consulamus. Salu. de Gub.  
Assiduitate molestiarum sensum omnem humanitatis ex animis amittimus. Cic. pro Vosc. Orat. 2.   that we rather pursue our own profit, with another's discommodity; so far from overcoming evil with good, that we return evil for good; come short herein of the very Publicans: This we have gained by the length of our civil broils, even to lose all sense of humanity, and civil respect.  
I will not be 
* Non sum ambitiosus in malis, etc. Quintil. lib. 6. pr.  ambitious in recounting evils, nor labour to aggravate matters of complaint; But rather endeavour (if I could do any thing) to propound some expedients to amend them: wherein I shall only touch on such motives, as will best suit with the scope of my Text; lest otherwise I might let in such a Sea of matter, that we should remediis laborare, 
Special motives for loving enemies.  to account the remedy in part of the disease. Our first consideration, 
1. The remembrance of our Christian profession.  then, shall be the remembrance of our Christian profession, which engageth us not only to patience, in the suffering of injuries, but to goodness also, by overcoming them with love, and kindness. It is that which Saint Peter intendeth by charging us not to render evil for evil, 
1 Pet. 3.9.  or railing for railing, but contrariwise blessing, knowing that we are thereunto called; Our calling calleth for this duty at our hands; that we be not herein outgone by the heathen, that a Pericles; Socrates, Aristides, 
a Vid. Val. Max lib. 4. cap. 2. de reconciliatione, & lib. 5. cap. 1.  etc. rise not up in judgement against us, and condemn us; that cannot do by the doctrine of Christ, and the strength of grace, what they they did by the rules of Philosophy, and the light of nature.  
But we have other gates Examples then these, to be our leaders in this kind; one for all, 
b 2. The example of our Lord & Master.  our blessed Saviour, the Author, and Founder of our profession; who suffered for us (saith Saint Peter) leaving us an example, 
1 Pet. 2.23.  that we should follow his steps, who when he was reviled, reviled not again, 
Vnum nobis instar omnium coeli ac terrae fabricator ac Dominus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when he suffered, he threatened not, but committed himself to him that judgeth righteously. Let us be assaulted with the reproaches, affronts, indignities, that malice & cruelty can charge upon us; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! 
Orat. 25.  to speak with Nazianzen, how small a part are these of the spitting, buffeting, scorns, and blasphemies, that Christ endured! 
Cum ab ●improbo quodam caesus esset, ac discissâ terrâ ad tartara virum illum detradere facillime posset, etc. Basil. Orat. count. irac.  And though he could with less than a breath have dispatched the Offenders quick into hell, he never so much as opened his mouth, save only to pray that they might be forgiven: was so far from the least revenge, that being risen from the dead, he gave special charge unto his Apostles, 
Luk. 24.47  that repentance and remission of sins, should be preached in his Name, among all Nations, beginning at Jerusalem, where all the despite was done unto him: And expressly by the mouth of Peter, 
* Acts ●. 38. & 3.19.  made tenders of mercy unto his murderers; whom he received upon their submission, 
Interfectores suos non s lum ad indulgentiam ●rimmis, sed ad praemium regni▪ caelestis admittit. Cypr. de pat.  not only to the pardon of their offence, but to the inheritance of his heavenly kingdom; I know not how this Act of grace affecteth us, but it put Saint chrysostom into an ecstasy of admiration, 
Ad Antioch. hom. 52. ex Matth●eo.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! what more wonderful than this! even they that murdered the Son of God are after this fact, admitted to be the sons of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the zealous Father, at the hea●ing of this, we may hid our faces; that are herein so far from him, whom we are enjoined to imitate, so far, as even to make war with those, for whom Christ laid down his life; and not to be in peace with them, whose peace he made by the blood of his Cross. If all this will not move us yet, 
3. The danger of ●n●●●ing this duty.  At least, and lastly, let the danger be considered: Do we ever hope to see heaven on these terms; or to be ourselves forgiven? for this latter, we have our Saviour's warning-piece▪ Math. 6.15. If ye forgive not men their tresrasses, nei her will your Father forgive your trespasses: 
Ad tàm magnum tonitruum qui non experg●scitur, non dormit▪ sed mortuus est August●i●.  at the voice of which thunder, he that is not awakened, is not asleep, but dead in sin: And for the former, his oath to confirm it; Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter thereinto; As a child, 
† See Mr. Herons Sermon; The minority of the Saints: 2. Doctrine.  not only in respect of humility, but in freedom from maliciousness; As our Apostle expounds it 
* Cor. 14.20.  elsewhere. And no question to be made of it. The unmortified passions of flesh and blood, cannot inherit the kingdom of God, no more than corruption incorruption; 
1 Cor. 15. 5●. Revel, 21▪ 27.  There shall in no w●se enter into it any thing that defileth: of which sort are the works of the flesh; and among these are excluded by name, hatred, variance, wrath, strife, of which the Galatians were forewarned more than once, 
Gal. 5.21  thaet the doers of such things shall not inherit the kingdom of God.  
He that shall well consider this; how much the eternal joys of heaven exceed the delight of a little revenge for the present, 
Qui nondum om●em humanitatem exuerunt, diligenter secum expendant, non ob leviculam voluptatem à tantis bonis velint excidere, etc. Donz●llin.  will never consent to make such an unequal exchange, worse incomparably, then that which the 
† Homer. Iliad. de Glauc. ac Diomedis armorum permutatione.  Poe● laughed at, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of gold for brass; to lose so rich, so glorious a reward, for so poor, so vile, so shameful a pleasure; which though it may seem 
* Idem, ibidem.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweeter than honey to the taste, it will prove bitterness at the last; as it is usual for sweet diet, to engender choleric humours in the body: There is the like humour in the mind too; Anger is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for nought; Among other reasons which I pass, here it may do well to mind us, that we are to take the like course for the care of this inward malady, as we do for the other without; that is, abstaining from al● such things as be apt to nourish it, and by making use of such means, as will help to allay it, 
D. Cyprian. de zel● et livore● in fine.   
Among which, I commend for a close of all, the advice of that blessed Martyr; Cogita coeleste regnum, ad quod non nisi concords, atque unanimes Dominus admittit; Think of that heavenly kingdom, unto which the Lord admitteth none, but those that be of one heart, and affection. Think that they alone shall be called the sons of God, who by a new birth, and holy life, answer the image of their heavenly Father; Think that we stand in the presence of God, beholding, and judging the course of our lives; and that then we shall come to see him; if we now walk pleasing in his sight: which that we may do, beseech we him, who worketh in us both to will, 
Phil. 2.13.  and to do, of his good pleasure; that we may have grace to put away from us all bitterness, 
Ephes. 4.31, 32.  and wrath, and anger, and clamour, and evil speaking with all malice, and that we may be kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven us.   
AMEN.   

SERM. VIII.  ECCLES. 12, 1. 
Remember now thy Creator in the days of thy youth.  
A Remembrance needful for us all; not only for those of the younger sort, unto whom it is expressly directed, but for these likewise of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschy. apud Stob.  elder years, be they never so aged; at least to remember them of that youth they once had; and to recall unto their minds those days of vanity, wherein, if (on strict enquiry) they find any thing amiss, as who alas shall not do so? They may redeem that time misspent, by unfeigned repentance; Nor to defer that work any longer, 
b Vita hac misera est mors incerta, si subitò obrepat quomodo hinc exibimus? et ubi nobis discenda sunt quae hic negleximus? etc. non potiùs hujus negligentiae supplicia luenda sunt? Aug. Cont. lib. 1. cap. 11.  but even now to take it in hand, before they be any elder. So, the precept some way, concerneth us all, and every one of us so to take it, as if spoken to himself; Remember now thy Creator, etc.  
Division. The Charge is but short, and therefore no hard task to remember; Nor be the Contents of it many, no more than two; the Quid, and the Quando; The matter to be remembered, and the time wherein to be remember it. The treaty whereof I shall briefly present unto your attention, beginning with him who is the beginning, both of us, and of all things.  

First Part.  
AN admonition superfluous, one might think, to bid any one remember his Creator, as if any one could be so unmindful as to forget him, that hath bestowed ●o many memorial of himself, all the Creatures that we see about us; that hath given us ourselves, so full of eminent blessings, and wonders to be the 
c O admirabile, & divinum divinae sapientiae monumentum artificii excellentiâ, & nobilitatis splendore, & majestate pulchritudinis praestantissimum! Ant. Zara Anal●mia ingenior.  monuments of his divine bounty. Insomuch, that we cannot look any where, not move, not breath, not live; but we have objects on all sides to remember him. The 
d Seneca de Benef. lib. ●. cap. 3.  Heathen Moralist prescribed this as the only remedy against the most desperately ingrateful person, Beneficiis tuis illu● cinge. so to encompass him with thy benefits; 
Quocunque se vertit. memoriam suam f●giens, ibi te videat.  that which way soever he turneth himself, from the memory thereof, he should not choose but behold them. God hath done thus for every man, even what the Devil said of Job, made an hedge about him, and about his house, 
Job. 1.10.  and about all that he hath on every side; that if he would never so ●ain, he cannot avoid the sight thereof; and yet all this notwithstanding, it is possible to forget him, nay 
e Tùm maximè Deus ex memoria hominum elabitur, cum beneficiis e us fruentes honorem dare divinae indulgentiae deberent. Lactant div. inst. l 2. c. 1.  then most of all, when he hath given most tokens of his favour to be remembered. It is that whereof he warns the Jews; Deuteron. ch. 6. v. 10, 11, 12. 
Deut. 6.10.11, 12.  When the Lord thy God shall have brought thee into land which he swore unto thy Fathers to give thee, Great, and goodly Cities which thou buildedst not, and houses full of all good things, which thou filledst not, when thou shalt have eaten, and be full, then beware lest thou forget the Lord. A caveat it seems, no more than needed, and not enough to secure them from the danger. It is this, which God so much complains of by the mouth of all his 
* Psal. 78.42. & 106.21. Isai. 51.13. jer. 2.32. Ezech. 22.12.  prophets, that his people had forgotten him, who had done so great things for them. For Ios. 8.14. etc. So it falleth out many times, that whereas a greater largesse of his blessings should be the improving of our memory, it proves (as we make it) the main obstruction thereunto; 
Bishop Andrews on Filirecordare. Luk. 16 35.  and as a full diet in the vessels of our bodies, so a plenteous receipt breeds stops in the mind, and the vital parts of our souls. It is thus with the best of us many times; and therefore no marvel, if the worst have need to be roused with the Psalmists compellation, Hear this, O ye that forget God Every sinner doth certainly so, in an high degree. 
Psal. 50.22.  The drunkard in his intemperate quaffing, 
Dan. 5.1. Isai. 5.11. job 24.15. Psal. 94.7.  the adulterer in his lewd embraces, the oppressor in his cruel violence; who would not dare to commit these impieties, did they remember God as they ought.  
To remember him therefore as we ought, is not with a bare remembrance that there is a God; 
jam. 2.19. Ephes. 2.4. Psal. 119.137.  (The very devils do so, and tremble) but with serious, and deep consideration, that he is such a God; a God both rich in his mercy, and also just in his judgements, and thereafter to express the fruits of this remembrance in an holy and reverend conversation.  
First then, memento, & ama, Remember thy Creator by remembering his work of thy Creation, that he made thee so exccellently; Little lower there the Angels, 
Psal. 8 5.  setting thee next to these glorious spirits, to partake with them in their highest perfection, in bearing the image of thy Creator; 
f 
Omnia quidem bona opificia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. Catech. 12.  
In creaturis rationalibus, in quibus est intellectus, & voluntas, invenitur representatio Trinitatis per modum imaginis, in quantum invenitur in eisverbum conceptum, & amor procedens. Sed in creaturis omnibus per modum vestigii, etc. Aquin. p. 1. q. 45. a. 7. & h 93. art. 2.   which is not vouchsafed any of the other creatures, remembering this, let it enkindle his love in thy heart, that seeing nothing so like unto thee as thy God (and 
g Aquin. 1a. 2ae. h. 27. art. 3.  likeness ever begets affection) thou reflect thy whole love on him, and hold him only worth thy loving; disdaining to bestow that Jewel of thy soul on any other inferior object, 
Colos. 3.2.  by setting thine affections on earthly things; 
a 
Sicut ineptissimum esset & contra naturam conjungere mulierem cum Brutoita etiam contra naturam esset, si voluntas noctra quae est de natura spirituali conjungatur per amorem cum re primò amata naturae extraneae; ut cum auro, argento, & rebus mutis, & irrationalibus. Raimund. de Sab. lib. Create. tit. 136.  
Si inferius est te quod amas, ad utendum ama, non ad illigandum; u.g. Aurum amas; noli te alligare auro, quantò melior es quàm aurum; Aurum enim terra est fulgens; Tu autem ut illuminareris à Domino, ad imaginem Dei factus es, cum sit aurum creatura Dei, non tamen fecit Deus aurum ad imaginem suum, sed te▪ Ergo posuit sub te aurum, amor ergo iste contemnendus est, ad usum assumenda sunt ista, non eis vinculo amoris quasi glutino haerendum est; non facias tibi membra, quae cum coeperint praecidi, dolebis, atque cru●iaberis. Quid ergo? assurge ab isto amore, quo amas inferiora quam tu es. August. hom. 37.   which were as incongruous as for a Prince brought up in scarlet, to embrace a dunghill; 
jam. 4.5. Psal. 49.12.  Being created into so great honour, do not become like the beasts that perish; nay 
b Quando cogitatione percurrimas omnia Creaturarum genera, offered se in singulis magnâ admiratione conspiciendus pulcherrimus ordo divinitus constitutus, in solo homine in quo tanquam imagine Dei illustriora deberent esse divinitatis vestigia, tàm tetrae sunt conf●siones, etc. Ch●mnit. loci come. de causa peccati.  worse than these, in swarving from the Rule and Order of thy Creator; 
c Ne Dei opus flagitio coinquina, non peccato perverte— Tu es vas à Deo fictum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Ny●s. de hom create. Serm. 2. Quia sola vitia & peccata Dei injuriae sunt, & contumeliae, qui diligit● haec, est Dei inimicus. saltem facto: Gal. P●ris. de virtut cap. 11.  Every act of love to a sin, is a violation of that duty which belongs to the God of love, 2 Cor. 13 11. who having done 
d v. Nieremberg: de arte volunt. lib. 4. cap 62, 63. & seq.  all to endear thy affection, as if he had made a 
e Gul. Paris. de elect. div. cap. 2.  fire about thee, to inflame thy heart with heavenly ardours, may justly challenge 
f Et quid enim non amaret opus Artificem, cum haberet unde id posset? Bern. de dilig. Deo.  this tribute at thy hands; and it were sacrilege in thee, to withhold it from him.  
Render it then, as a rent most due unto thy Great Landlord, and to make it appear the better, that it lie not smothered in thy breast, like the talon hidden in the earth; 
Mat. 25.25.  in the next place, Memento & gratias age, Remember his gracious, constant blessings wherein he daily remembers thee, which should he forget but only one moment; 
g 
Homo continuè, & incessanter indiget conservari, & manu teneri ut esset, quia de nihilo est, & in nihil rediret, si n● à manu Dei conservaretur; Ecce ergo quomodo homo sum ind get Deo; quia sine ipso, nullo m●d● potest esse, nec potest durare per unum m mentum. Reimund. tit. 107. & supra tit ●7.  
Hunc autem effectum ca●sat Deus in rebus, non solum quando primó incipiunt sed quamdiu in esse c nservantur, sicut lumen causatur in aere à sole, quam liu aer illuminatus manet▪ quamdiu igitur res habet esse, tamdiu oportet qu●d Deus adsit ei secundum modum quo esse habet. Aquin. part. 1. q. 8 art. 1.   no other way there were with thee, but to fall back into thy original nothing, 
Heb 1.3.  from which the same power of his word upholds thee, which once created thee; Remembering this, 
Heb. 13.15.  offer (as the Apostle minds thee) the sacrifice of praise to God continually, that i●, the fruit of thy lips, giving thanks to his name. This is 
* Mr. Hooker's Ecclesiastic. pol. lib. 5. ser. 43.  all the requital we are able to make for his unspeakable mercies towards us; a hearty, and sincere acknowledgement, how precious we esteem such benefits received, and how infinite in goodness, the Father of lights from whom they descend. 
jam. 1.17.  
† D. sanderson's Sermon on 1 Tim. 4.4.  More than this in his mercy he will not desire; less than this in all reason thou canst not give; It were gross injustice, if 
h Teneris illi regratiari, qui tibi tantum dare voluit; unde omnis creatu●a clamat tibi, accipe, red; accipe beneficium, red debitam, etc. Raim. t●t. 97.  receiving his good creatures, thou wilt not return him thanks for them.  
Yet lest the remembrance of these blessing should exalt thee above measure, 
2 Cor. 12.7  as it befell th' blessed Apostle through the abandance of revelations, 3. Memento, & humilis esto, Remember what 
i 
Mr. hooker's Sermon of the nature of pride, toward the end.  
Vndique vilissimi sumus, ob id quod sumus, & ob id quod non sumus— ob ea q●ae Deus fecit pro nobis, &c ob ea quae non fecit in nobis, etc. N●eremberg: de adorat. lib. 2. c. 16.  
Eph●s. 2 3. Rev. 3.17. 1 Cor. 4.7.   thou art, or hast of thyself; that is nothing whereof to glory, b●t to humble, and abase thee; being by nature, as others are, wretched and miserable, and poor, and naked; For who maketh thee to differ from another? and what hast thou that thou didst not receive? The more thou hast, so much the more ᵏ indebted thou art to his grace that gave it; and more 
l Verò humilis omnia bona quae à Deo recipit, sibi esse onera intelligit, quibus in quanto plura sunt, in tanto se Deo strictiùs obligari veraciter conspicit. Guil. Par●s. Mat. 25. ●5.  accountable for the talents committed unto thee; which if thou improvest not in some measure according to the grace that is given thee; He that lent them (finding thee like that 
m 
Unto whom much is given, of them much will be required. Luke ●2. 48. Cùm enim augentur do●a, rationes etiam crescunt dono●um. Greg. hom. 9 Quantò enim maius abiquis beneficium accipit▪ tanto magis est obnoxius poenae, ingratus existens, & neque honore melior effectas, etc. Chrysost.  
Piger ejicitur in tenebras exteriores; quod siis qui tantum non est usus, quidei futurum qui fuerit abusus ad injuriam Dei? Lu●. de Pont. par. 5. med t. 58.   slothful servant) can take them from thee ' and strip thee naked, as in the day of thy nativity, Ezech. 16.4, 5. and therefore 
n Humiliter confitentes fragili●atem nostram illius mise●icordiam deprecemur, ut dignetur in nobi non sol●m cust●dire, sed etiam auge●e beneficia, quae ipse dignatus est da●e. August●n.  humbly confessing thy frailty, become a suitor unto his mercy, that prevented thee with the blessing of goodness, that he would vouchsafe not only to keep, but also to increase those benefits in thee, which he vouchsafed to bestow on thee; All that thou hast is from his bounty, and therefore 
o Non ait simpliciter quid gloriaris? quasi non acceperis, sed addit, ut adferat reprehensibilem, non qui in habitis, sed qui tanquam in non acceptis gloriatur. B●rnard.  glory so in the having; as to be humbled in the receiving; giving all the glory to him, from whom alone thou hast received. 1 Cor. 4.7. Or if this be not enough to work in thee a due regard of thy Creator; let this be the fourth advice, 
Gen. 18.25  Memento & time, Remember that he is the Judge of all the earth; who is no less sharp in discerning, then severe in punishing iniquity: having eyes so piercing, that he beholdeth even the 
p Heb. 4. 12.1●. Haec ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referri possunt. Hensius.  the thoughts and intents of the heart; neither is there any creature that is not manifest in his sight; but all things are naked, and opened unto the eyes of him with whom we have to do; (or as the Syriack 
q Cui reddunt rationem ut sit sensus reddendam esse Deo omnium n strarum cogitationum & actorum rationem. B z●.  reads this place) unto whom we must give an account of our inmost thoughts, and actions: that if our hearts should be so false as not to condemn us, 
r 1 Joh. 3.10.  God is greater than our hearts, and knoweth all things; knoweth them better than we do ourselves; as being 
s Quod sit in me, & intra me magis quam anima in corpore, & intimiùs, per modum essentiae, praesertiae, potentiae: Lud. de Ponte. p. 6. med. 14. Aquin. p. 1. q. 8. art. 3. Cu●li●et n. Creaturae realiter illabitur, estque sibi intimus ratione suae immensitatis. Nich de Orbellis. dist. 37. Sent. 1. Tu enim altissimo, & proxime, secretissime, & praesentissime, ubique totus es, & nusquam l●corum es. Aug. Cons. l. 6 c. 3.  nearer to our souls; then our souls are to our bodies; 
t Nequaquam tales sunt hominis gestus & actiones quando solus in domo sua, quales sunt cum versatur coram magno aliquo Rege, quare quicunque elegit persectionem humanam, & in rei veritate vir Dei esse cupit, expergiscatur à somno suo, sciatque Regem max. perpetuò sibi adesse, & inhaerere, Regem inquam longe majorem omnibus Regibus mortalibus, etc. Ralt. Ma●mon. Nebochim. p. 3. cap. 52.  remembering then, this allseeing presence; that filleth heaven and earth with his glory; be afraid to offend so dreadful a Majesty, or if thou hast a mind to sin, 
u August. de verbis Domini: serm. 46. Aut si peccare vis, quaere ubi te non videat, & fac quod vis.  seek thee out some ret red corner where he may not see thee, and do what thou wilt. It were desperate madness in that malefactor, who ˣ 
4 Deus qui suâ adest essentiâ, Judex est omnipotens & justus, quis audeat coram Judice, cui semper praesto sunt satellites & carnifex ipse furtum, etc. admittere? Zanch. de Na●. Dei. lib. 2. cap. 6.  should dare to commit any capital crime in the sight of his judge, that were certain to to arraign him, and how much more, in presence of that Almighty Judge, who observes thy closest actions; be they never so wittily stifled with walls, 
y Quos plerunque circumdatos nobis judicamus, non ut tutiùs vivamus, sed ut peccemus occultiùs. Sen.  and darkness; so as he needs no witness to accuse thee; but shall his self be both witness, and Judge, and lay all thy misdeeds before thee, when thou must give an account of thy thoughts; thy lose and licentious thoughts; which securely lodging within thee, 
z O quam mirabiles & terribiles oculi quos neque cogitatio prava praetervolat! Deus enim sicut videt actus, ita hominum contemplatur affectus, nec opus est ut quis ei testimonium perhibeat de homine. Pet. B●es. epist. 20●. Cui cor omne patet, & omnis loquitur voluntas. Gloss in G●atiani deci.  as if none could see them there, made thy heart a cage of unclean birds, of noisome lusts, and vile affections: an account of thy words, thy idle, and impertinent words, all what ever thy tongue hath rashly and vainly uttered; and how much more then, 
a Quòd si de omni etioso verbo, Deo sunt reddituri rationem in die judicii, quanto districtiùs de verbo mendaci, mordaci, etc. bern, serm. de 3. custod.  of thy profane and malicious words; whereby thy Creator hath been dishonoured, and thy neighbour wounded! an account of thy gifts, thy manifold, and several gifts; be they natural endowments, as wit, and memory, or temporal commodities, as wealth, and honour, or bodily eminencies, as strength, and beauty, or spiritual graces, as faith, and knowledge; And as in all, or any of these, thou shalt be found any ways delinquent, to receive thy sentence at the mouth of God; Oh! th●s were enough to curb, and restrain thee in the midst of thy sinful courses, when thou walkest (as Solomon speaks) in the ways of thy heart, 
Chap. 11. v. 9  and in the sight of thine eyes, but then to remember, that for all these things God will bring thee into judgement; a judgement from which there is no appealing, 
Greg. Naz-Orat. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as the great divine expresseth it, but it is the only, the supreme, and dreadful judgement, and yet more just than dreadful, or to speak rightly, because just, 
2 Cor. 5.11.  the more dreadful; knowing therefore this terror of the Lord, let the thought hereof, like a clap of thunder, awaken thy memory; And if hitherto, thou hast forgotten thy Creator, 
b Quod homo qui primò amat seipsum, facit seipsum tanquam Deum, & praeponi● se Deo. Raimund. tit. 140.  by thinking too much, and making an Idol of thyself, yet now, (let me be thy Remembrancer) begin to remember him; Thou that art grown old, and ruinous in the neglect, let no more time scape thee, do it nost in the days of thine 
c Et damna aetatis malè exemptae labor sarciat. Sen. nat. quaest. l. 3.  age; And thou that enjoyest the prime of thy youth, 
d Opt●mos vitae dies efftuere prohibe. Sen. Hippol.  let no time scape thee, do it now in the days of thy youth; the Text bespeaks thee more particularly, In diebus juventutis tuae; Now, in the days of thy youth.   

Second part.  
NO time is unseasonable to remember our Creator; who deserveth our continual remembrance, as well in Childhood, and old age, as in youth, and yet youth more then either, hath need (it seems) to be remembered of this duty. Reason. First First, for the frailty and unstaidness of thi● age, which by reason of its heat, and vigour, is more prone unto looseness, and disorder; 
Regenda magis est fervida adolescentia Sen. in Octau.  It is hence that wickedness beginneth her reign, which but kindling as a spark in infancy, doth now break forth into a flame, catching hold of all about it. Now is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as St. 
* Epist 3. ad Olympiadem.  Chrisostome calls it,) the tempest of concupiscence, which raising up waves, and billows in the blood, endangers a shipwreck of the soul; Now those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as St. 
† In Chap. 3. Isai.  Basil termeth them) unruly motions, which like wild, and untamed horses, not obeying the curb of reason, do carry the rider 
e Confess. l. 2. c. 20.  per abrupta cupiditatum (as St. 
f V Tyr. Max. serm. 22. par. 2.  Austin confessed of himself) thorough the precipices of sinful desires▪ Now is that 
g Lively expressed by Sinesi●s, lib. de provide. p. 1. under the fable of Osi●is and Typhos.  war of the affections, which l●ke rebels cause sedition in the soul; that we may say of them, as the Church did of her enemies; Saepe adversati sunt mihi à pueritia mea, Many a time have they afflicted me from my youth; 
Psal. 129.1.  although we cannot say on with the Psalmist: they have not prevailed against me; too oft, alas! they have prevailed, 
h Jam mortua est adolescentia mea mala & nefanda, & ibam in juventutem, quantò aetate major, tanto vanitate turpior. Aug. confess. l. 7. c. 1.  may the best of us complain, for besides this heat of youth, it is rash, and inconsiderate too; and instead of quenching, increaseth this fire with the fuel of riot and intemperance, addicts itself wholly to sports, and pleasure, not thinking of the viciousness that lieth under; as being yet unacquainted with the deceitfulness of sin: 
Heb. 3.13.  never so much as dream● of repentance, but puts off that (with frugality) 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. rhet. lib. 2· cap. 14.  until old age, in hope of a long life to come; and in the mean time let's lose the reins unto all excess of riot. 
1 Pet. 4.4.  So that Job reckons it up for one of his bitter punishments, 
Job 13.26.  that God made him to possess the iniquities of his youth; and David craves pardon especially for these, Remember not the sins of my youth: which are so much more dangerous than the sins of riper age, as they are done with more eagerness, and less remorse; 
Psal. 25.7.  with so little remorse of conscience; that oft times rather with delight, and ostentation; libidine laudis, as it was with St. 
k Praeceps ibam tantâ coecitate, ut inte● coaetaneos meos puderet me minoris de●eco●us, cue audiebam e●s jac●antes fla●itia s●d & tantò gloriantes magis, quantò magis tu pes essent, & libebat facere, non solum libidine jacti, verum etiam lau●●s. Conf. 2.  Austin in his younger days, even glorying in those foul extravagancies, that should be their shame and sorrow; Good reason therefore that this warning should be addressed unto youth, as a bridle to withhold it from the course of sin, by the remembrance of that great God, who shall one day examine them before his dreadful Judgement Seat. And so, this may suffice for our first reason, why this charge is given unto youth.  
Reason: 2 Now to enter on a second; As youth is licentious, and therefore needeth admonition, so it is more apt, 

Animus dum tener est, ritu cerae quae formas impressas facili●● recipit, confestim ab ipso initio omni rerum bonarum un●●i eccercitatione debet quod viz. ubi postea rationis usus accesserit pie●ati jam ●b ineunte aetate assurtus, cursu utatur facliore, etc. ● ul.  
Tum vel maximè formanda aetas cum simulandi nescia est & praecipientibus facile cedit, frangas enim citiùs quam corrigas quae in malum induruerunt.   and ready to receive it; either, first, in regard of the memory, that is now like soft wax, meet for any impression, and never likely letteth go, what is once committed to it. Or 2. in regard of the will, which in tender years is pliant, and yielding unto the direction of teachers, and governor's: whereas being then left undisciplined; it will prove a difficult matter afterward. Just as it fareth with plants, or Ciens; which being young, or but newly set, are apt to be bended any way, and to be ordered in a right posture; but let them grow into trees of bulk, and hardly any reforming then; than you may sooner break, than amend, that which is hardened by long custom. 

Deficit esse remedio locus, ubi quae fuerant vitia, mores sunt. Sen. epist. ●9.  
Naturâ ten acissimi sumus eorum quae rudibus annis percipimus, ut sapor quo nova imbuas, durat, nec lanarum colores quibus simplex ille candor mutatus est elui possunt, & deteriora pertinaciter haerent. Qu●n●.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said the Philosopher; for custom becometh a kind of nature, and can no more in some sort be altered, than nature itself. Now therefore good heed would be taken unto what youth is accustomed; and as in the spring of the year there is great care commonly had of the body, in dieting and purging it; for likely as it is then disposed, it continueth all the year after; so likewise in youth, the spring of our life; no less care would be had of the soul, by seasoning it with godly virtues; for it will ever after retain a tincture of this first institution; 
— Adeó à teneris assuescere multum est.  So that Solomon adviseth to very good purpose, Instrue puerum; 
Prov. 22.6.  Train up a child in the way he should go, and when he is old, he will not departed from it, not departed from that way which he learned of a child: and great pity it were then, but now he should learn it. 
† Dicunt philosophi humanae vitae cursum Y literae esse similem, quod unusquisque hominum cum primum adolescentiae limen attigerit, & in eum locum venerit, parts ubi se viafindit in ambas, haereat nutabundus, ac nesciat in quam se partem potiùs inclinet; Si ducem nactus fuerit, qui dirigat ad meliora titubantem, etc. Lactant. lib. 6. cap. 3.  He is now come to that place of his life, where the way parts in twain, and he stands doubtful unto which he should incline: whether on the right side, to virtue, and labour, or on the left, to vice, and pleasure? Good counsel would do very well now. Now it concerneth parents, and governor's 
† 
Pet. Bless. Epist. cap. 51.  
Richeri obstetr. Animorum cap. 3.  
Montagnes Essays lib. 1. cap. 26.  
Charron de sagesse lib. 3. chap. 14.  
Causins' Holy Court. tom. 1. lib. 1. mot. 8. & l. 3. sect. 39   chief to order them; to make use of this convenient season for discipline, and instruction; to employ that violence of their affections on virtuous courses; to sow that rank soil of their minds with the seeds of piety; which would otherwise be overgrown with the weeds and briers of sin; to nourish them up in civility, modesty, temperance, meekness, and the like Christian virtues, as to guard them no less from the contrary, insolence, impudence, pride, debauchedness, 

Malignus comes quamvis candido & simplici rubiginem suam affricuit.  
Pejora juvenes facilé praecepta audiunt. Sen. trag.   and what vices soever; to prevent all occasions of these, and especially, corrupt company, the plague, and bane of all goodness, whose poisonous leven more infecteth, and sinketh deeper into the soul, than all the precepts of virtue, and godliness can do on the contrary.  
Lastly, to put them oft in remembrance of these things, and to use all the means and advantages to help their memories herein: As the Romans did wisely for their parts, 
Nonnulli credunt ingenuis pueris attributum ut cordis figuram in bulla ante pectus annecterent, quam inspicientes ita demum se homines cogitarent, si corde praestarent, etc. Saturnal●●  in the apparelling of their youth, by ordaining them (first) a robe of scarlet, or purple colour, ut pudore suae nobilitatis (saith Macrobius) that for the reverence of their nobility, they might refrain from vicious actions; and then 2. a golden boss on their breasts, in the shape of an heart, that so beholding each other, they might then account themselves true Gentlemen, if their hearts were honest, and virtuous; But here, parents themselves (too many of them) had need to be remembered, who in this point (worse than the heathen) are not where more supine, and negligent, than in this matter of education; 

Mollis illa educatio quam indulgentiam vocamus, nervos omnes & mentis, & corporis frangit. Quintil.  
Verba ne Alexandrinis permittenda delitiis, risu & osculo excipimus.   that instead of breeding, do oftentimes corrupt their children, either (1) with too much indulgence, and mildness towards them; never finding in their hearts to chastise them, but rather cherish them in their faults; receiving all their lewd words with applause and smiling, as the tokens of a pregnant nature; which fond indulgence, as it is still pernicious to children, by unsinewing their minds, and bodies, into all kind of luxury, so it proveth many times (by the divine justice) no less disastrous unto parents, 
If you leave them unmanured, all overrun with thorns, and briers, you shall become answerable to the justice of Almighty God, finding them one day nails, and lancets in your sides, to transfix you even to the heart. Causin.  who are commonly most grieved with those whom they bred most wantonly; then feeling the sad truth of Syracides his observation, Ecclesiast. 30. chap. (that excellent Chapter of advice in this kind) verse 9 Cocker thy child, and he shall make the● afraid, play with him, and he will bring thee to heaviness. Or (2ly) with their evi● example, the most powerful motive unto sin, which never entereth so forcibly, as when 'tis armed with the authority of a parent: 
Pet. Bles●: Epist. 74. acriter fit ex his consuetudo, deinde natura ●d scunt haec miseri antequam sciunt vitia esse. Quint. Richeri Obstet cap. 3. & 4. ●gregie.  be it lying, swearing, drinking, or gaming, that usual, though dangerous sport, which doth not so much recreate, as infect them with all ill customs of lying, and cozenage, and the like abominations: Or (3ly, and at best) all their care is to instruct them in a thriving profession, whereby they may obtain 
† Both. de consol. lib. 2. prosa. 5.  in hoc seculo florerem Cons. t●. 9 cum interea non satageret pater qualis crescerem tibi; lib. ● cap 3.  inopes divitias the beggarly riches, and base glory of the world, not caring how they thrive in religion, and the fear of God. And hence spring so many defects both in Church, and Commonwealth; so many defects as we see in old age, spring chief from an ill-bred youth; 1. A barren and ignorant old age, 
Eccclus. 2● 3.  from an idle and lazy youth, that neglected the 
* Tuam in senectam condito viaticum. Menand.  provision of knowledge against elder time: for Quomodo invenies, as Syracides well demandeth; If thou hast gathered nothing in thy youth, how canst thou find any thing in thine age? 2ly, a profane wicked old age, from a wild and ungoverned youth; which then refusing the yoke of discipline, would never away with it afterward: and therefore, Bonum à juventute, 
Lam 3. ●7.  saith jeremy; It is good for a man that he bear the yoke in his youth; for after, he will not so well endure it; when his neck is grown stubborn and unruly. 3ly, A diseased, and impotent old age, 
† Libinosa ● intemperans juventus effoetum corpus tradit senectuti. Cic. de senect.— Ind Coel. Rhodig. Ant. lib. 19 cap. 20. Lod. Vives de verit, fidei lib 5. cap. antepenult.  from a dissolute, and intemperate youth, which bequeathes effoetum corpus (as the Orator speaks) a decayed, and broken body unto age, abounding in nothing so much as sin, whereof the bones shall be full, when they are empty of marrow: by the witness of Zophar, one of jobs miserable comforters; job 20.11. Ossa ejus implentur,— His bones are full of the sin of his youth, which shall lie down with him in the dust. The effect whereof is no other than a too late repentance, as thou mayst hear from knowing Solomon, lively forewarning thee of the misery; when thy flesh and thy body being consumed, thou shalt take up that woeful complaint, 
Prov. ch. 5. Vers. 11, 12, 13.  How have I hated instruction, and my heart despised reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! And all this, for lack of taking this opportunity of learning in the days of youth; Our second reason.  
Reason. 3 We now proceed unto a third; which is the acceptableness of this service to God, in offering unto him the flower of our age. It is his command Numb. 18.29. 
Numb. 18.29.  You shall offer unto the Lord of the best; and the best of our time is our youth, in comparison of old age: For 
* Quem admodum ex amph●●â primum quod est sincerissimum effluit, etc. Se●.  even as out of a vessel the purest liquor cometh first, and the thicker stays behind, so in the course of our lives, the better days go before, and the worse remain behind; therefore rightly here called by Solomon, Mali dies, 
† Vnde veteribus senectus mala aetas dicta est, ut pluribus ostendit N●n. Marc●llus referente J●●io. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ant. ap. Stob.  the evil days, that charge the mind more with vices, than the body with infirmities: and for the body, disable that toward the performance of holy duties, as watching, fasting, perseverance in prayer.  
For true is that of St. Hierome, Cuncta quae per corpus exercentur, fracto corpore minora fiunt, Every thing that is done by help of the body, is impaired with the body's decay. So unapt is old age for the service of God; nor is God so favourable to old age, 
See old age and yovih compared by Ch●rr●n of Wisd. lib. 1. c 35. and Montagnes Essays. lib. 3. cap 2.  as he is unto youth, as may appear by the difference of his favours imparted unto them; those forementioned by the Prophet joel, Chap. 2. of his prophecy, and repeated by St. Peter, Acts 2. Your young men shall see visions, and your old men shall dream dreams: 
* So the youth is the worthier age, for that visions are nearer apparitions of God than dreams: Fr. L●. Verulam, Advanc. of Learning. lib. 1.  where the first shall have clear apparitions, and the latter only drowsy fancies, no more to compare with the other, than a dream in the night with a vision at noon day. He than that hath spent his youth, the choicest of his time, in service of the world, and the devil, and comes unto God in his old age, with 
† 
Non enim tantum minimum in imo, sed pessimum remanet, Sen. ep. 1.  
Doctus Archimimus senex jam decrepitus quotitidiè in capitolio mimum agebat Aug. de Civit. 6. 10. Ex Seneca contr superstit.   the dregs and lees of his life, what acceptance can he look for then! that then when he can sin no longer, comes to present himself a rotten, and unsavoury sacrifice: like that old decrepit Mimic, or Actor in Rome (reported by Austin, out of Seneca) that being grown out of liking with the people, made his recourse into the Capitol, and there fell a playing before the Images, his Heathen God; Quasi Dii libenter spectarent, quem homines desierant: as if the Gods would accept, and take pleasure in that, which men had despised first. Whereas he on the contrary, that hath means, and occasions of sinning, as youth, strength, beauty, etc. and n glects them 
a Omnia ei qui me servavit d●no dedi, opes. splendorem▪ val●●dinem serm. ipsos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod ea contemsi, ac quaedam ●abu● quibus Christum anteponerem N●z. Orat 1. apol●get.  all for his God, may be sure of kind acceptance. Amidst so many impediments, and distractions to remember his Creator, this is thankworthy indeed, no less worthy than a spiritual martyrdom, 
b Magnae virtutis est cum felicitate lucta i● ne corrumpat; magnae felicitatis est à felicitate n●n vinci. Aug. e d verb. Dem ser 13.  to debar himself of delights in the opportunity of enjoying them. Now then is the acceptable time to draw nigh unto God, before the years draw nigh, 
Verse 2.  when thou shalt say, I have no pleasure in them; while the Sun of thy prosperity is not darkened, nor the clouds return after the rain, 
c V Junii notat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mi●●o●.  new causes of sorrow succeeding the former, that shall wholly indispose thee to godly actions; when thy alacrity shall be dejected 
d Nothing remaining but these sorrows which grow up after our fast springing youth overtake it when it is at a stand, and overtop it utterly when it gins to whither. Sir W. Rauleigh press.  with cares, thy devotion interrupted with aches, thy zeal even quenched (as it were) with rheums; and all the good motions of thy soul oppressed with infirmities, when (diseases surprising thy senses) thou canst neither speak, nor hear words of comfort; not lift up thy hands, nor bow down thy knees in prayer, and confession to God. Now therefore seek the Lord while he may be found, 
Isai. 55.6.  while thy strength and abilities serve to seek after him: 
Optima quae que dies miseris mortalibus aevi prima fugit, subeunt morbi, tristisque senectus, & labour.— Virg. Aenead. 10.  while the graces of youth may endeer thy service, and make thee to appear more pleasing in his sight. And so we have done with our third reason of this charge unto youth.  
Reason. 4 We may yet adventure on a fourth; and the most important of all, if well considered, that is, to remember thy Creator even now, 

Ista res est quae multos occidit cum dicunt cras, cras, & subitò ostium clauditur. Aug. ser. 16.  
Quis scit an adjiciant hodiernae crastina summa tempora dii superi! Hor. Od. 7. l. 4.   while it is in diebus, in the days of thy youth, not knowing whether thou mayst live to do it any older, but that even this night thy soul may be fetched from thee, and what becomes then of that conversion, which thou hast so improvidently deferred? He that hath promised mercy at any time unto the repentant, hath not promised one day to the negligent, that refused to 
* 
Amos. de Consc. l. 2. c. 3.  
Qui poenitenti veniam spospondit, peccanti diem rastinum non promisit. Grec gor.  
Luke 19 44. Psal. 95.7. 2 Cor. 6.2.   know the time of his visitation. It is his admonition, hodie, to day if ye will hear my voice, harden not your hearts; And his again, Ecce nunc est dies salutis, Dies salutis utique (saith 
† Declam. in verba Petri. Matth. 19.27.  Bernard) non voluptatis; It is not said the day of pleasure; and therefore spend not that time on thy pleasure, which God hath allowed thee to work out thy salvation; 
Philip. 2.12. joh. 9.4. & 12.35.  work it out now, while thou hast the day, ere the night overtake thee, when no man can work, nor have any remembrance of a Creator, for in death (saith the Psalmist) there is no remembrance of him. 
Psal. 6.5.  And how soon this may befall thee, who can tell, but the Father alone, that hath put the times and seasons in his power? 
Acts 1.7.  Thou that most flourishest in thy youth haste no less reason to suspect it, 

Nemo tam divos habuit faventes, crastinum ut possit sibi polliceri. Sen. in Thyeste.  
Inter casus ambulamus, si vitrei essemus, minus casus timeremus: quid fragilius vase vitreo? & tamen servatur, & durat per secula; etsi enim casus vitreo vasi timentur, senectus ei & febris non timetur, etc. Aug. de ver. dom. ser. 1.   amidst so many dangers, and casualties, as daily beset thee, it may be so much the nearer to thee, as thou art more secure, and less careful to avoid it: so far from avoiding, as thou rather pursuest it, by thy riots and surfeits, and manifold distempers: in regard whereof, the Venice glass is not so brittle, nor exposed to so many hazards; Or if no such chances happpen; at best, thy youth is by nature but flitting, and transitory, and of very short continuance; much like the vapour, whereunto the Apostle compareth our life, that appeareth for a little time, and then vanisheth away. 
jam. 4.14.  It is but in diebus juventutis, here, in the days of thy youth; a few days only will conclude it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The●gn.  But more briefly expressed above; at the last verse of the former Chapter, (as Tremellius renders it) & ortus ipse est vanitas; The very beginning thereof is vanity; that is, no sooner gins, but vanisheth, 
Nascentes morimur, finisque ab origine pende●. Manilius.  is ready to set at the first rising: Nay more briefly yet, if possible; As if the Preacher made it nothing indeed: He affords it not so much as the least description; whereas old age he sets out to the full, from the first, unto the seventh verse of this Chapter. So short, and momentary is that state we so highly account of, no better than a 
a Festinat enim decurrere velox flosculus, angusta, miseraeque brevissima vitae portio. Juven. 9  flower of the field, that by growing decays, and perisheth by increasing, as thou that art now in thy lusty prime, shalt shortly confess, by a remarkable 
b Heu quantum muratus ab illo! Virg. Aen.  change of thyself, when thy 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mimner apud Stob.  beauty shall be buried in wrinkles, thy activity shackled with stiffeness, and a general damp of faintness shall seize on thy spirits; when this fleshly building 
d 
In senili corpore tanquam in putri aedificio omnis junctura didacitur. Seneca Epist. 30.  
According to the sense of Expositors.   (thy body) shall be out of repair, and grow ruinous all about thee, when thy arms, the keepers of thy house shall tremble, and thy thighs, the strong men shall bow themselves; when thy teeth (the grinders) shall cease because they are few, and thine eyes that look out at the windows shall be darkened; when the voice of the bird, and music, and all the 
e Veris & autumni laedit amoena dies, Cor. Gal. Mala aetas nulla delinimenta accipit. Afran. apud Nonium.  joys of the spring shall be a burden unto thee. O than it would stand thee in stead to have God thy refuge, 
Psal. 91.9.  thy refuge even then, when all things else fail thee. And the means to have him so then, is now to make him so, by a religious, 
Psal. ●1. 9.  and godly youth; by casting off thy sins with repentance, and by cleaving fast unto him in sincerity of heart. So mayst thou confidently rely on thy Creator, who will never 
f Omnes in aetate juvenili insurgent, sine ullo defectu, etc. Aug. de Civ. 22. 15. Lomb. lib. 4. sent. dist. 44. Aquin. sup. q. 82. art. 1.  forget thee in thine age, that didst remember him in thy youth, but will continually relieve and cherish thee in all thy neccisities, and at length redress them in his heavenly kingdom, when thy age shall be renewed into 
g The dead shall be raised incorruptible, 1 Cor. 15.52 Flos resurrectionis incorruptio est. Ambros. de fide resurret.  youth, a glorious, and unfading youth, that shall not wax older with time, but flourish unto all eternity. Unto which, The King eternal bring us in his good time, 
1 Tim. 1.17. 1 Pet. 1.17. Heb. 12, 28 1 Pet. 4.19.  and for the time of our sojourning here, grant us his grace, to serve him acceptably, with reverence, and godly fear, committing the keeing of our souls to him in well-doing, as unto a faithful Creator.    
FINIS.  

READER,  
THese Errata, occasioned partly by the Correctors haste, and partly by the difficulty of reading the Authors Copy, (it being no strange thing for good Scholars, to be no good Scribes) you may please to correct with your Pen.  
IN the Title page, for Swanford, read Swarford. page 12. line 19 for hang, r. laugh. p. 17. l. 34. defection, r. desertion. p. 25. l. 33. imposthume, r. imposture. p. 26. l. 23. besetting. r. befitting. l. 34. Gibeon, r. Gilboa. p. 50. l. 13. metamorphosis, r. metempsychosis. p. 57, l. 21. pretends, r. portends. p. 58. l. 6. f. for, r. how. p. 64. l. 26. cito quam cito, r. quam citò. p. 78. l. 29. his creature, r. creature, his. p. 82. l. 21. land, r. hand. p. 91. l. 3. end, r. eye. p. 88 l. 17. infection, r. affection. p. 91. l. 3. apt, r. next. p. 92. l. 32. also, r. who. p. 93. l. 6. contrive. r. contribute. p. 94. l. 34. l. 33. itself, omitted. p. 95. l. 5. endure, r. endear. p. 96. l. 23. horn, r. thorn. p. 129. l. 16. transfortation, r. transformation. p. 131. l. 33. Leaving, r. Having. p. 149. l. 23. ware, r. wave. p. 154. l. 12. Ours, r. Owes. p. 170. l. 18. lazy, r. busy. p. 177. l. 3. distracted, r. obstructed. p. 192. l. 25. add, anger. 2. The good of beneficence against the evil of