XIII SERMONS: Most of them Preached before His MAJESTY King CHARLES the II. IN HIS EXILE.  
By the late Reverend HENRY BYAM, D.D. Rector of Luckham, Canon of Exeter, and one of His Majesty's Chaplains in Ordinary.  
TOGETHER With the Testimony given of him at his Funeral, by Hamnet Ward, M. D. Vicar of Sturminster-Newton-Castle, and one of the Prebendaries of the Cathedral Church at Wells.  
LONDON, Printed by T. R. for Robert Clavell at the Peacock in St. Paul's Churchyard, 1675.   

TO THE Right Honourable HENEAGE Lord FINCH, Baron of Daventry, Lord Keeper of the Great SEAL of ENGLAND, AND Of His Majesty's most Honourable Privy Council.  
My Lord,  
THese Sermons having been, many of them, preached before his Majesty in the Isles of Scilley and Jarsey, and much approved and accepted of by him, I cannot think to whom they may be more welcome, under that qualification, than to Your Lordship; Your Goodness likewise giving me a confidence of Your Acceptance, Your Greatness of their protection. That is not only known, but admired too by all that indeed know you; This, as I long since had the good fortune luckily to foretell, so I do now most hearty congratulate. Nor had I need to erect any other scheme for this prognostic than that of Your own Countenance, — vultus portendebat honores, When You were yet young, the traits of Honour were there fairly visible to any discerning Eye, which now by the accession of His Majesty's favour are grown so eminent, that he that runs may read Your yet increasing Grandeur and Felicity. May Heaven add its blessing to all your Enjoyments here, and prepare for You hereafter such as Eye hath not seen, nor Ear heard, neither hath it entered into the Heart of Man to conceive. These, My Lord, as they are my earnest wishes, so they are my real hopes; for the accomplishment whereof his Prayers shall uncessantly be poured forth, who humbly begs leave to subscribe himself,  
My Lord, Your Lordship's daily Votary, and most obedient Servant, Hamnet Ward.   

TO THE READER.  
I Shall not commend these Sermons to such as had the happiness to be acquainted with the Author. 'Tis sufficient I know, to them, to be assured that they are his. And to such as were strangers to him I shall need say but little, only what was once spoken to a Holy man in a Vision, concerning the Scripture, Tolle, Lege: Take up and read, take up and read. Whoever doth but diligently peruse them cannot but both like and admire them. And sure if a work may receive a real addition to its worth from the reputation of its Author, this may challenge as great an advantage as any; since I can boldly say, that for Learning, Piety, Charity, and Loyalty, the Age he lived in scarce afforded his equal. He that desires to be yet farther acquainted with the transactions both of his Life and Death, I refer him to what was delivered as a Testimony to him in a Sermon at his Funeral, by him who highly honoured his person when living, and doth now reverence his Memory being dead:  
H. WARD.   

A SERMON Preached before His MAJESTY, King CHARLES the II. In the ISLE of JERSEY.  DEUT. XXXIII. 7. 
Hear, Lord, the voice of Judah, and bring him unto his people; let his hands be sufficient for him, and be thou an help to him from his Enemies.  
YOu expect a Sermon, and I am come with a Prayer: But so the fit for the place: Domus Orationis, this is the House of Prayer. And so the fit for the Times: Molesta tempora, perilous times; as the Apostle spoke of them. And so the fit for the Persons: Orate pro Regibus, One of our chiefest Duties is to pray for Kings, and all that are, or should be in Authority.  
Sermons offer themselves to the Ears, and perchance find thence some further passage to the Heart: But Prayers pierce the Heavens; yea, Coelos Aereos, when they are Brass. Oratio Justi; a good man's prayer finds a good and speedy passage through those obstructed passages and walls of Brass, James 5.16. Deut. 28.23.  
Now here you have not only a Prayer, but a Good man's prayer, the Meekest man upon the Earth, Numb. 12.3. and he a King too, but two verses before the Text: A King in Jesurun that is, amongst all good and godly men, a King, and so esteemed: or, Rex apud Rectissimum, as the Vulgar hath it. God and all Good men acknowledge him for such.  
And so you have the Prayer of a King for a King, or rather for a Race of Kings. Though a Benjamite, the Son of Belial, blow the Trumpet, and say, We have no part in David: David of the Tribe of Judah; yet, Non, non auferetur Sceptrum de Judah; the Prayer is for the Zion of Judah, and that Royal Race.  
Again, 'Tis the Prayer of a Dying man, which commonly doth most affect. The las● Words leave the deepest impression behind them. Extremum morientis munus, non extremum munus: And we would willingly preserve a Legacy, especially a rich one as this is; and which like the River of Paradise, doth part it ●f into four heads. First, Hear Lord the voice of Judah. Secondly, Bring him back unto his people. Thirdly, Let his hands be sufficient for him. Fourthly, And be thou an help to him from his Enemies. Every one of these doth properly subdivide itself into four parts also, that so we may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every way a Cube full of itself, able to subsist upon his own Basis.  
Audi Domine vocem Judae, etc. Or you have here, First, A Prayer in general; a Two-mens-Prayer, Moses and Judah, which like the stem of a Tree, breaks forth and parts itself into three Branches. Secondly, The Prayer speciallized, or those special Branches: First, for Reduction, Bring him back. Secondly, for Sufficiency, Self-sufficiency, Let his own hands do it. Thirdly for Assistance, Heavenly-assistance, the prime Branch upon this Tree, And be thou an help to him from his Enemies.  
I shall handle the Words in their order, and with what brevity I may. Hear Lord the voice of Judah. O, now for some Moses who might fully express the drift of Moses! He would tell you, We are not born for ourselves alone: King, Country, Friends every one requires some special duty at our hands. He would tell you, The Care of Governors doth extend itself in Nondum Natos. 'Twas a wretched wish of his, who with himself would have the World dissolved, that they might perish together.  
But Moses knowing his day of Dissolution to approach, prays for a perpetuity of happiness on his Country; especially on Judah, who was to sway the Sceptre. Hear Lord the voice of Judah. You may call it a Legacy, a Prayer, and a Prophecy, for 'tis all these; and what is here given, prayed for, and foretold in Earth, was all ratified and confirmed in Heaven. And this Blessing is conveyed to Judah in a Prayer, because Oratio is Clavis Gratiarum, the Key which opens a door to all our happiness. And therefore Christ proposeth a Parable, that we should always pray, Luke 18. Prayers are Arma Christianorum, as Tertullian. And I fear those weapons have been too often wanting in our Armies. I am sure they were the weapons, the best weapons in Moses days. And you may see what made Joshua conquer Amalek; and what put life into the Camp, whiles Moses, Cruse and Prece, prevails with God, Exod. 17.11, 12. And the Apostle doth perchance allude to this, 1 Tim. 2. when he requires men to pray, Lifting up pure hands every where: much more when we expose our lives to the Casualties of War. When the Host goeth forth against thine Enemies, then keep thee from every wicked thing, Deut. 23.9. then especially, then or never. When Judah is in Captivity, or danger, then pour out thy soul in Prayer to God; and then especially, then or never.  
Audi Domine; the second thing observable; To whom Moses doth direct his Prayer; Hear Lord; not hear Abraham, hear Isaak; or if those Patriarches were then in Limbo, as our Neighbours tell us, yet methinks they should have another conceit of Enoch, whom God took away, Gen. 5. nay translated him, that he should not see death, Heb. 11.5. And yet, 'tis not Hear Enoch, but Hear Lord. Unto thee will I direct my prayer, Psal. 5. Whom have I in Heaven but thee? Psal. 73.25. To him therefore, to him let us make our Addresses in all our Troubles, for He calls, He commands; Venite ad me. And doubtless that of Isai, Chap. 63. is sound Divinity in the New Testament also: Abraham is ignorant of us, and Israel knows us not. And those Saint-Servants may remember what Tertullian upbraided the Heathen withal in his days. Vos Irreligiosi qui eam, that is, health and help: Quaeritis ubi non est, petitis à quibus dari non potest, praeterito eo in cujus potestate est. God is a Jealous God, and will not have his Honour given to another.  
Now, as 'tis Hear Lord, so 'tis Hear Lord the voice of Judah. Moses the Magistrate, or, if you will, Moses the Priest: For Moses and Aaron among his Priests, Psal. 99.6. Moses prayeth for Judah; that's not enough, Judah must pray for himself also: whether it be Judah the Warrior, or Judah the Lawgiver, Psal. 60. In War, in Peace, Judah's Prayer must be heard: Hear Lord the voice of Judah.  
St. Peter bid Simon Magus repent, and pray to God, Acts 8. But what saith Simon? pray ye to the Lord for me. 'Tis true; Abraham's Prayer is heard for Abimeleck: Moses is heard for Phara●h: Micha is persuaded of God's favour for getting a Priest into his house: Obed-Edom thrives for giving harbour to the Ark: And the Shunamites Cost bestowed upon Elisha was not in vain. 'Tis true, Oratio Justi, oratio efficax, multum valet, as St. James said; The fervent Prayer of a righteous man availeth much. But, Pray ye to the Lord for me, is not enough: Your own Repentance must make way for the Priests Prayers, and your Prayers must go along with Theirs. Judah's voice must be heard, as well as Moses' Prayer: His heart is not enough, God requires his voice also.  
I hate those Pharisaical Long-prayers, and those cryed-up Babblers of the times: so much say I of our Hypocritical Zealots, whose House-reading is Roaring, and their loud Prayers give Alarms to their sleeping Neighbours; and what they do is to be known of men. Intra in Conclave, saith our Saviour, Matth. 6. When thou prayest, retire thee to thy Closet, and shut the Door, etc. That's for thy private Prayers; but in the Church, do the Works of the Church. If thou be of the Congregation, bear a part with the Congregation: Let thy tongue tell me thy hearts awake.  
I know Hannah prayed with the heart, her lips only moved, her voice was not heard. Her Sex perchance required that Modesty: And she well knew the place she prayed in. But surely the Godly cannot always contain themselves. They will, they must break out. Tears and Desires will seek for vent. Concalvit cor meum intra me, saith David, Psal. 39 Mine heart was ho● within me, the fire kindled, and at the last I spoke with my tongue. And in this posture shall you▪ most while, find the Saints in their Prayers▪ Moses cries to the Lord, Exod. 8. Samuel crie● to the Lord, 1 Sam. 7. Thus the Israelites; thus David almost every where, Clamavi ad Dominum.  
In the 142 Psalm 2. v. I poured out my Complaints before him: so we read. The Tremel●ian reads it, I poured out my Meditations before him: not Quicquid in Buccam venerit; not those sudden Raptures, and ex tempore-long-winded-prayers of our New-gifted Pharisees. But, I poured out my Meditations. I durst not offer any indigested, unpremeditate-Prayers. I Conclude this part, Non vox, sed votum. The Heart, as 'tis the principal part of the body, and seat of life, so is it the principal part and life of our Prayers: wherefore the heart must in no case be away: But, as our Saviour said upon another occasion, These things ought ye to have done, and not to leave the other undone: Heart and Tongue, let both in God's name go together. Give him both that made both. So will God hear the voice of Judah.  
The Second part followeth; And bring him unto his people; or as the Tremellian reads it, Reduce, bring him back: Bring him home again unto his People. Who hath not read the misery of Kings and Princes in all Ages? Their Captivities, Banishments, and unthought-of Deaths! How many have attended the triumphant Chariots at Rome? Or who hath not heard of Bajazet's Cage, or Sapor's Footstool? Many have gone forth, but vestigia nulla retrorsum. They wanted this Blessing of Judah: God brought them not back unto their People. But I shall keep myself to Israel and Judah, those great Examples of God's Justice and Mercy. The Rebellious Israelites did a long time prosper; at length, losing their Religion, they lost withal God's Favour, and their dearest Country. They were totally Conquered, made Captives, and A never to Return, did seal up their sorrows. They left the Commandments of their God, and their God left them. He was angry, very angry with Israel, so that the Lord removed them out of his sight, 2 Kings 17.18. They lost not only their Power and their Country, but their Name also: None left but the Tribe of Judah only; in the same place. And Moses' Blessing did not departed from Judah. Still a Duc and a Reduc followed him. God brings out David from the Philistines, and Joash out of the Temple: Manasseh is carried into Babylon, yet God brought him back again, 2 Chron. 33. And Jehoiachin, after 37 years' Captivity, comes out of Prison to a Throne. Still God rememembred Judah. Afterwards follow those Indulgencies of Cyrus and Darius: Judah's full Restorement. They to their Country, and one of their own to govern them. Moses' Prayer still takes place, Judah was brought back unto his People.  
We have the same Prayer to make for our Gracious Sovereign, after so many pressures, places and strange People. O Lord, bring him, bring him back, bring him home. But, where be those People of his he must be brought unto? Amon was an Idolater, and one that forsook the Lord: His Servants conspired against him, and slew him in his own House. The people of the Land slew all them that had conspired against the King, and made Josiah 's Son King in his stead, in the 2 of Kings 21. We had no Amon, no Idolater, but A Defender of the Faith, and for that very cause Martyred by his own Subjects, and in his own House, as the other was. But where are Populus suus? those People of the Land to kill the Conspirators, and Crown Josiah? Where be those his People we would have him brought unto?  
Shall the Presbyterians be the men? 'Twere strange they should. They that brought the first Fuel to that prodigious Fire: They that swore against him, fought against him, betrayed, sold their Innocent Master: They that disavowed that Cement, by which the Church of Christ hath been firmly knit together ever since there was a Church Apostolic upon the Earth; I mean Episcopacy.  
The Independents can be none of them; they have cut themselves off from all Communion with the Holy Catholic Curch by their professed Factions, Fractions, and Independencies. They cut off that Sacred Head, and Quantum in Ipsis, all future hopes, that Root and Branches should ever bud forth and sprout again.  
Both these have sold themselves to work wickedness: And though their heads look several ways, like Samsons Foxes, yet each carries fire in his tail to burn the Church and Commonwealth. Manasses against Ephraim, and Ephraim against Manasses, yet both against Jadah: Both Anti-Monarchical, and the Kingdom's Bane: Both can agree together to divest the Zion of Judah from his innate and just Authority. To give these men the Right hand of Fellowship, to join with either of these, were to partake of their Sins, and render ourselves guilty of that Sacred Blood their hands have spilt. To join with them, were to Justify all their Infernal and unparalleled Actions. O my Soul come not thou into their secrets. O God, Divide them in Jacob, and scatter them in Israel.  
Where are those People then our Judah must be brought unto? What? to Complyers and Compounders! whose Moneys have fomented those Wars; and their Examples have encouraged the Rout of Rebels in their wickedness! I fear, I fear these are some of Gomers' Children in the first of Hosea. Sure in that glorious Martyr's phrase, if not imbrued, yet are they besprinkled with Royal Blood. Let no man tell me, He gave but a Little, or he gave unwillingly. A little Leaven leaveneth the whole Lump. And there can be no pretext for Sin.  
Marcus Arethusius, an holy Bishop, had caused an Idol-Temple to be overthrown in Constantine's days; afterwards, when Julian came to be Emperor, He commanded the said Temple should be built again at the cost of the Country: and because the Bishop would Contribute nothing thereunto, the People lanced his Body with Pen-knives, and anointing him all over with Honey, they set him naked in the Sun to be stung with Wasps: At length they offer him Life and liberty, if he would give never so little, if but one halfpenny to the Work; nor would he give that Halfpenny to save his Life.  
Cicero tells us of one Philoxenes, A Courtier, A Poet; that chose rather to be condemned, in Lapidicinas', to live a Slave, a Quarry-man, rather than he would speak against his Conscience, in favour of Dionysius. And Papinian, the greatest Lawyer of his time, chose rather to die than to defend Caracalla for murdering of his Brother Geta. O poor Compounders! I pity their Case. God give them Grace to Relent, Repent, and make their Composition with God too. But truly they are at present in a sad Condition. Laodiceans; nor hot, nor cold. Vestertilios or Bats; nor Mice, nor Birds: Men, and no Men: You know Panarches Riddle. Tytides in the Trojan War, or as Suffetius in Hostilius' days, Populus and no Populus; I am sure not Populus suus; never cut out to be Martyrs for Religion, nor truly Loyal to their Sovereign.  
And, yet hath our Judah his People, a truly Faithful and Religious people, such as much scorn to bow the Knee to those Rebellious Monsters. Such as abhor all Covenants and Negative Oaths. Such as with Arethusius will lose their Liberty, Livelihood, Lives, and All, rather than Compound, contribute, or give one Penny to that cursed Crew, who have destroyed their Country, Religion, Monarchy; And that King, Quo non surrexit melior— After-Chronicles will speak Him the best of Kings: worthy of better Subjects, a longer Life, and a more timely Death. O Lord, bring our Judah back to that People, that faithful, Conscientious, and oppressed People.  
Methinks I hear a voice, like that of the Vision, Acts 16.9. Trajice in Macedoniam: Come over, Come over into your own Country, and to your own People, and help us. These are they of whom may be said what St. Paul's Nephew said of others, Acts 23. They are ready, and look but for an Opportunity. And, I hope, we shall find that true of them, which Tertullian spoke of the Christians in his days: Singuli magis Noti quam omnes. They are a Numerous People: Good and Many. And as Joab said, 2 Sam. 24. The Lord God add unto the people (how many soever they be) an hundred-fold: and that the Eyes of my Lord the King may see it. And to this People, His People, Reduc eum, bring him back speedily, and in safety too.  
The Third part followeth: Let his hands be sufficient for him. What is meant by Hands in Scripture you well know, Psal. 78. They remembered not his Hand, nor the day when he delivered them from the Enemy. Psal. 80. Let thy Hand be upon the man of thy right Hand. Psal. 144. Send thine Hands from above: rid me and deliver me out of the great waters, from the Hand of strange Children. The Hand being the Instrument of Power and Execution. Hence say we, that, Milites sunt Manus Imperatoris: The Soldiers are the General's Hands. And Manus Militum are a Band of Men. So then, Let his hands be sufficient for him: Let him have Force sufficient of his own, to defend his Right, and beat down his Enemies.  
To implore Foreign Forces hath ever been usual, and yet more usual than safe: But, Necessitas cogit ad tristia. Alphonso, King of Naples, had recourse for Aid to the Great Turk: The Council of Mantua resolved to flee thither in Favour of their Marquis kept Prisoner by the Venetians. And some such thing is said of our King John. Periculosa Remedia; and one main cause of the Ottoman Greatness.  
Many with Adoniah have craved a Boon, but to their own Destruction, and called in those they were never able to drive out again. Thus did the Roman State, in former times, restore divers Kings to their Dignities; but still they pared away somewhat of their Kingdoms. Modicis Regni terminis Vterentur: or if they honoured them to be their Socii, that sweet word enslaved them to assist in all offensive and defensive Wars.  
Lodowick's Force lost his own Dukedom, by calling in the French into Italy. Quae Regio in Terris, Where's that Country that cannot afford us Examples in this kind? I shall add but one, and that of no great Antiquity: An. Dom. 1534. Two Brothers contended for the Kingdom of Algiers; One of them craves Aid of one Horuc (at that time a famous Pirate on the Seas:) Horuc comes accordingly with two thousand Men. They join Battle; The Enemy Competitor was slain: Then falls Horuc upon the other Brother which called him in; and having likewise cut him off, and the Country being quite wearied and spent with their Intestine Wars: He, and his Brother after him, invade, enjoy that Kingdom. So dangerous is it to call in those Foreign Succours, which men cannot Master, and drive out again. And therefore 'tis a good Prayer: Let Judah's own hands be sufficient for him.  
But may we not lawfully crave Foreign Aid in such tempestuous times? Sure, Yes. 'Tis sometimes necessary, commendable, and successful too. What were to be wished, and What is to be done, are two things. Here that saying, Fathered upon Luther, is true, Vxor si nolit, Veniat Ancilla: And the King is the Commonwealth's Husband. If your hands will not, cannot; Veniant Conductitiae: We must drive the Nail where 'twill go.  
The Bulgarians restore Justinian. Our Black-Prince another in Spain. The Assyrian, as he was Virga Furoris, the Rod of God's Anger, and carried his People into Captivity, Isai. 10. So was Cyrus, Christus Domini, who restored them to their homes again, Isai. 45. And sure, ours is Communis omnium Regum Causa, as Darius said of his own, All Kings are nearly Interessed in this Business. The striking off of the Head of One, hath wounded All. And therefore, while they do revenge the wrong done us, they do in that secure their own Estate; and punishing Rebellion abroad, they do suppress the growth of that Evil weed at home.  
O! but where are our Hands and Hearts the while? Our Hands have been Tenaces, rapaces, languidae & remissae Manus. Our Hands have been Tenaces: Miserable Wretches! We lost All, while we were loath to part with Any. We who cried We were All for the King, were loath to part with a small part for the King's Service. And how many have paid thousands for their Compositions, who would not lend some Hundreds to advance the Common, and that Rigbteous Cause? Our Hands have been Rapaces too. Though it be true in those days what Elisha said of his: This is no time to take Bribes. Yet our Hands were full of Bribes; selling Offices, Towns, Castles, Every thing. Captain-Collectors and Plunderers were the bravest Fellows. Last of all, Our Hands have been Languidae & remissae Manus; we have showed ourselves Cowardly and faint-hearted Creatures. No strength, no Courage, but ofttimes stricken with a Panick-fear; We were afraid where no fear was (as the Psalmist said.) In pedibus spes non in lacertis fuit: Our feet ofttimes served us better than our hands.  
We have forgotten ourselves, our Gracious God, our Injured Sovereign, the Goodness of the Cause: All is forgotten. We do despair, and despair binds God's hands. We do forget how many Victories have been achieved beyond hope and belief. Even Restauration hath sometime made way where it could find none. We have forgotten, That with GOD 'tis all one to save with Many or Few. And that of the Apostle, 1 Cor. 1. God hath chosen the weak things in the world, to confound the mighty.  
I pass by Vasques, Numes, and Hernando Cortes. The Venetians will tell you of one Mark a Shoemaker, the Preserver of their State. The Romans cry up their Coeles, that kept a Bridge against Porsenna and his whole Army. One Man, one day, one hour hath made incredible Alterations.  
Our Times will tell of all Portugal lost in one Month, and regained in less. Lodowick's Force lost his Cities, Castles, Country, in eight Days. One Night put an end to the Danish slavery in our Land. The Bruit of Henry the Eighth, his coming into Lincolnshire, drove twenty Thousand Rebels out of the Field. A Word mistaken hath rend the Victory out of the Conquerors hands. You know what was said of Sisera, Judges 5. The Stars fought against Sisera. And King Philip said as much of his Armado in 88  
But Seven years before that, an Army of Mice destroyed a whole Country. Mice were too hard for the Philistines. Lice for the Egyptians. And Frogs forced the Abderites (a People of Thrace) to leave their Country. In a word, No Creature, but, if God say the word, will plead our Cause, and fight our Quarrel against the Mighty.  
And therefore the Fourth part makes all Cocksure. And be thou his help against his Enemy. Mark: Our Hands, and then Gods help. Not, Lord, help, and no more. That's a good word, but it must not be misplaced. First, Do we our parts; and then Succurre Domine. Thus David undertakes the Quarrel against Goliath, Armatus non tam ferro quam fide, as St. Augustine said: Takes his Sling, but trusts in God. Qui confidit in Homine, Confidit in Vmbra transeunte, saith the same Father. That Rule is General, Without me ye can do nothing: Our Saviour's words, John 18. Except the Lord keep the City, Psal. 127. Except the Lord go out with our Armies, Psal. 60. which if He do, how easily shall Gideon prevail against the Midianites? and with an handful of Men overcome a numerous Army? He breaks the Counsel of Achitophel. He frees Samaria from the Syrians. He makes Senacheribs huge Army an heap of Corpses. And that knew well the first King of the Tribe of Judah, Psal. 44.6. In nomine tuo conculcabimus: Not my Bow, not my Sword; But in thy Name shall we tread down those that rise up against us.  
'Twas the saying of a Madman in Sophocles (Aiax) Let Cowards cry to the Heavens for help, we could overcome without a Deity. And you have read of Timotheus, that noble Athenian Captain, who in all his Erterprises did still return Conqueror, till puffed up with many Victories, he looked on himself as more than a Man, and cried out, Hoc ego feci, non fortuna; but he never won Battle afterwards. God will no longer help, than he is magnified for his help. And therefore, God be Judah's help against his Enemies. Nor is this the least of God's Titles to be an Helper: An helper in Need. An helper in Adversity. An helper of the Poor, and Fatherless. Adjutor meus, faith the King of Judah of the God of Judah. When formidable Monsters sought after his soul, The Lord is my Helper.  
GOD worketh all in all, and yet is God said to be our Helper only; That we should (as I said) use our best Means; and yet, in our greatest Extremities, Lift up our eyes to the hills, from whence cometh our Help. Do our best, but trust in God. When all other helps fail, then is God our Helper. The Lord saw the Afflictions of Israel, that they were very bitter, For there was not any shut up, nor any left, nor any helper for Judah, than he saved them by the hand of Jeroboam, 2 Kings 14.26. Look on us, say those two Disciples, Acts 3. yet were they but the Instruments only, and they confess it, v. 12. Look on him who is both able, and willing to help all those that faithfully call upon him. Then may we say with David, with Paul, and that with confidence, Heb. 13.6. The Lord is my Helper, I will not fear what Man can do unto me. 'Tis taken out of 118. Psal. v. 6. And 'tis remarkable, at the 10. v. All Nations compassed me about; Philistines, Syrians, Ammonites, Moabites, Edomites; and yet 'tis but, Quid mihi faciat homo? a Man, nay one Man. Psal. 90. A thousand Years are, with GOD, but as one day; and a thousand Armies as one man. So for St. Paul: He was oppressed by men; fought with Beasts, 1 Cor. 15. wrestled with Devils, Eph. 6.12. yet still 'tis but Quid mihi faciat homo? All these are but one man, in comparison of him that made Man. And therefore, I speak confidently, saith St. Paul, I will not fear what Man can do unto me.  
And this is Judah's Case. Let his Enemies be never so many, never so mighty, and so malicious: yet if GOD be his Helper, he need not fear what Man can do unto him. Nay, let them be worse than men (if aught can be worse,) for Homo homini lupus; Let them be the worst of Beasts, unreasonable, indomitable, and perversely violent; yet Lysimachus was not the first that slew a Lion, David will tell you so, and others after him: Heb. 11.33. Men, Beasts, and All will come under, if GOD be our helper against those Enemies. Let them be Devils too, if they be, yet with Devils must the Christian man encounter. Et hoc genus Daemoniorum: Let them be the worst of Devils, Matth. 17.21. yet nought but Incredulity can retard our Victory over those most malicious and incarnate Devils.  
Si Deus nobiscum: Rom. 8.31. If God be for us, who can be against us? O therefore, Hear, Lord, the voice of Judah, be thou his help against his Enemies. All the Blessings which Jacob the Father bequeathed to this Son, Gen 49. All those Blessings light upon our Judah. Let his hands be in the neck of his Enemies, verse 8. Let him be a Lion whom none durst rouz up, v. 9 Let the Sceptre never departed from him, till Shiloh come again, v. 10. All peace and plenty be to him and his, v. 11.12.  
And that I may conclude with Moses' Words, with Moses' Prayer: Hear Lord the voice of Judah: His Prayers, and our Prayers. Let our Cries find entrance to the Throne of Grace. Bring him back unto his People. And they that will not be his People, O, let them not be a People at all: Cut them off from the face of the Earth. Bring him back unto his People; that People who with us have born the burden and heat of the Day: Who cut of holes and Prisons peep out for a Redeemer and a Deliverer. Who pray for Judah, and will fight for Judah: To this People bring him back. O be his Hands, his own hands sufficient for him. Let no Foreign power say, Ego restitui. This is thy Title to make, and un-make Kings. O therefore, strengthen those Hands of his: Make all the World see, that this is Thy work, and that Thou LORD hast done it. And therefore, Be thou his help against his Enemies. TV DVC: TV REDUC. And, as the Vulgar reads it, TV INTRODUC, Bring him home, Bring him in: Give him Livery and Seisin: His Kingdom here, and Thy Kingdom of glory hereafter. Propter JESUM CHRISTUM, Dominum Nostrum.  
AMEN.   

A SERMON Preached before His MAJESTY, King CHARLES the II. In the ISLE of SCILLY.  ACTS III. 17. 
And now Brethren, I wots that through Ignorance ye did it, as did also your Rulers.  
LET it not seem strange, that I bring Pascha and Advent so close together, and speak of Sorrow so shortly after Joy. But so ' 'tis. Extrema gaudii luctus occupat. And our Saviour was no sooner Agnitus quam Agnus, A Lamb appointed for the slaughter. And Herod sought the Babes life. Yea, the first moment of his Incarnation, was also the first degree of his Exinanition. The greatest Birth was followed with the greatest Murder. The First was Opus Spiritus Sancti. The Second had a Vos fecistis; Men are the Actors. In the first the Angels sing; in the second, Heaven and Earth, and All did mourn: The Temple rend, The Sun obscured, etc. Of the first the Prophet says, Quis generationem ejus enarrabit? of the second the Apostle, Quis ad haec idoneus?  
'Twere no wonder to hear of Murder, but such a Murder, and in Domo sua with Amon; and by his Friends, those friends whom he came to visit, to serve, to save: And in so barbarous a manner, with such a superlative Cruelty; Be astonished ye Heavens: And all you that pass by, look and see if there were ever sorrow like this sorrow! If ever Murder like this Murder!  
Now, If one man sin against another, the Judge shall judge him, but if a man sin against the Lord, who shall entreat for him? 1 Sam. 2.25. None to plead the Jews Cause, Jer. 30.13. Their wound is incurable. Yet here's one found that dare plead their Cause, and seeks to Cure by Compassion, scio fratres: by extenuation, quod per ignorantiam: by God's praeordination, v. 18. 'Twas foretold by all the Prophets, and must, be fulfilled: Then follows a Resipiscite ergo, the way to make it an absolute Cure, by bathing their Sins in that Blood they had spilt. But I must keep me to the 17 verse, and see what Ignorance can do; for take away Ignorance, and the Sin must needs be incurable: A sin against the Holy Ghost. And therefore we must see what hopes this Door of Ignorance will open to us.  
I know, Brethren, that through Ignorance ye did it, as did also your Rulers. Where you have, First, A Compellation, or Title which St. Peter gives those Jews, Brethren. Secondly, The Sin that he lays to their charge, Fecistis ista, ista praedicta; Betraying, Denying, Killing the Lord of Life. Thirdly, A mitigation or extenuation of the Sin, You did it of Ignorance. Fourthly, The extension of the Extenuation; to the Rulers as well as to the Inferior sort: You and your Rulers did it through Ignorance. There are two other little words in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which maybe referred either to what went before, or to that which follows after. First, Et nunc, after all this. Those Sins of yours, though they be Capital and scarlet-Sins, yet were they done through Ignorance. Secondly, or And now, what remains, but that you should Repent, and be Converted, that you may find favour and forgiveness?  
I begin with the Compellation, Brethren. I remember the Counsel a Monk of Bangor gave his Fellows, who were to appear before Augustine, another Monk sent from Rome by Gregory the Great. Hereby, saith he, you shall know whether he be a Good man, and sent from God, If he be Affable? Courteous, and doth Rise-up when you come before him. Affability and Gentleness get ground upon men, and creep into their Affections. A soft tongue breaketh the bones, saith Solomon, Prov. 25.15. St. Peter showeth himself a cunning Chirurgeon. Though the wound were deep, and might seem to require Corrosives; yet applies he Lenitives withal. Reproves, but with the spirit of Meekness.  
St. Stephen went another way to work: You stiffnecked, and uncircumcised in hearts and ears, ye always resist, etc. But what was the issue? When they heard these things, they were cut to the heart, and gnashed on him with their teeth, Cry out, stop their Ears, and stone Stephen. But Peter takes another course, and with better success. In the 2. Chapter Viri Israelitae, Viri Fratres: And his hearers began to melt; they cry out Quid faciemus? In this Chapter at the 12. verse, Ye men of Israel why wonder ye? and here, I wots Brethren. You know the Fable of the Sun and Wind, and which of them made the Traveller forgo his Cloak. 'Tis true, the Jews violence and cruelty deserved all bitterness, and they worthily hear; ye have betrayed, ye have denied, ye have killed. But here's sweet and sharp tempered together: Ye men of Israel; and I wots Brethren. He acknowledgeth them for Brethren, and wisheth they might prove such by Grace as they were by Nature.  
But what hear I? Is not Peter a saucy Fellow? that poor Fisherman that said but even now, Silver and Gold have I none, and by and by taxeth so bitterly, and salutes so unmannerly; I wots Brethren. Is there not? must there not be a difference amongst men? In giving Honour go one before another, Rom. 10.12. And, Render every man his due, Honour to whom Honour? Rom. 13.7.  
There is a fourfold Nobility: Mundana, Philosophica, Christiana, Judaica. The common Honour of the world consists in Ancient Riches. Let a Pander, an Usurer, a Traitor, or a Devil be our great Gransier, and leave these Monuments of his Philargury (as Chrysostom calls them) to his posterity, though his Offspring be scurra, Cynaedus, and the wine of Naples run in every vein, yet this man is, and must be so esteemed, An Ancient Gentleman. The Second is Philosophical: Here Genus, and Proavos & quae non fecimus ipsi are out of date. A Just, Honest, Valiant man must go for Honourable.  Nobilitas sola est atque unoica virtus. 
Thus did the Romans look upon Terentius Varro: his Father a Butcher, and he a Consul. And on M. Scaurus, whose Father was Carbonarius, a swarthy Collyar. Each History is full of these like Examples. The Third is Christian Nobility: where, by the way, I approve that saying of His, He that pays most Subsidy to the King is the best Subject; And, he that gives most Alms to the poor is the best Christian. As for their Nobility, He is best that doth best. This man knows there is one God and Father of all, Ephes. 4.6. one Mother, the Church; one Livery, Baptism. He that sanctifieth, and they that are sanctified are all one: for which cause he is not ashamed to call them Brethren, Heb. 2.11. And, he hath taught us all to pray, Our Father which art in Heaven. The Fourth is the Jewish Nobility, and that w●nt by the Tribe: whereupon Saint 〈…〉 doubted to call Joseph a Nobleman, because he was of Judah's Tribe: Et Faber, & Nobilis. And St. Paul a Nobleman, because he was of the Tribe of Benjamin. Gloriosa tribus è qua primus Rex, & quae praestitit in sua Nobilitate, etc. A glorious Tribe, out of which came their first King; A Noble Tribe, when all the rest forsook their King, that Tribe stood firm and Loyal; Inconcussa Nobilitas, saith he; no Cross-Bar, or Arms reversed: Always Loyal to the Crown. However, All Jews acknowledged themselves for Brethren. Ye are Brethren, saith Moses to two in Egypt. And, non licuit foenerari fratribus, Deut. 23.19. And, Eligendus Rex è fratribus, Deut. 17.15. And this were enough to free Peter from all arrogance and incivility. But there is more. Peter speaks to the Vulgar sort, and Common People. The Text is plain, You and your Rulers. Thirdly, Peter is to be looked upon not as a private person, but as an Apostle and Ambassador for Christ, 2 Cor. 5.20. And therefore must speak according to his Commission, downright in simplicity and truth. No respect of Persons with God, or in God's Errand. No sowing of Cushions. No base Flattery. No palpable Insinuations. Si ita: Tollet me, Qui fecit me; God would soon take me away that made me, and put me out of Commission that sent me: Elihu's words Job 32. At other time's Honour, Magistracy, Age, look for some Respect and Reverence but here, Speak Exhort, Rebuke with all Authority, Tit. 2.15. Nathan may say to David, Tu es, 2 Sam. 12, Elijah to another, Tu, & Domus tua, 1 Kings 18. And the very first words in our Liturgy of the Exhortation, seems to carry all men in the same Chariot, to the same place, our Heavenly Jerusalem.  
Now come we to the second part, the Sins laid to their charge; You did it. Where you have the Deed, and the Doers, Vos fecistis: All this I have said; Quantum, Quantum, so foul, so fearful, so bloody: you did it all. You have betrayed, denied, killed. And will you know whom? His Son Jesus, v. 13. That Holy and Just one, v. 14. The Prince of Life, v. 15. Prodidistis, not a common Man, or a Servant, that were no wonder; for Quem non Prophetarum? Matth. 23. the Servants have all found bloody entertainment. But you betrayed the Heir himself, The Son of God. Abnegastis, not one of the scum of the people, not a base deboist Varlet, but that holy and just One, who went about doing good, and healing all, Acts 10. Trucidastis, not some tumultuous Thief and Murderer; not a Barrabas, but a Prince, The Prince of Life.  
Prodidistis, we are wont to say of Judas, when we name him Judas the Traitor. But here we have many Traitors: And some of them worse than Judas. He went no further than Tradam vobis, Matth. 26. But here's Betraying, bribing, buying, selling, nor is there an end there, but Abnegastis also: And thus far Peter went. Non novi hominem. He returned, and these go on. They do it in the presence of Pilate when he was determined to let him go; and they prefer a Murderer before Innocency itself. The Judge labours for his Deliverance: The giddy and bewitched Multitude, they thirst after Blood, after his Blood.  
There is a saying in Philosophy, that violent motions slacken by degrees, the longer, the lesser, the softer. These men impugn the very principles of Nature, and their violent motions grow more violent. A malo ad pejus. Betray him, deny him, and kill him too. In the 19 of St. Luke, the Parable goes no farther than Nolumus hunc Regnare: Fare-him-well: He might live; but he must not be their King. But these men cry, Nolumus hunc vivere, Cut him off, he must not live. Deprivation of a Crown is not enough, unless it be of Life too: No, nor is it enough to kill him: He must die of all Deaths, the most disgraceful and ignominious Death. For, whereas the Jews had four kinds of Death appointed for Malefactors: Stoning, Burning, Decollation, and Suffocation: None of these will serve the turn, and therefore they deliver him over to Pontius Pilate, that he might die that worst of Deaths; that death the Romans inflicted upon the basest sort of People; the bitterest and the basest Death.  simul honour & persona Christi Crucifigeretur, as St. Augustine saith: They would kill his good Name as well as his Body.  
Constantine the Emperor, did afterward forbid this kind of Death should be inflicted upon any, Ne salutare signum serviret ad pernitiem; so Sozomenus. And this is all I shall say of the Fecistis, the Did it. VOS FECISTIS follows: You Did it. You as well as your Rulers: You the Common sort of People: You that cried, Crucifige, Away with him; Crucify him. You killed him, in that you Cried to have him Crucified, to have him killed: You are guilty of that blood the Soldiers shed. And though they were loath to hear it, Acts 5.28. God forbidden this man's blood should be laid to their Charge: Yet, Vos, & primores Vestri: Rulers and People, all were involved in the same Sin. Interficiebant quem interficiendum offerebant; as St. Augustine said. They who conducted him to Pilate, and they who cried for Justice at pilate's hands: All Murderers, Guilty All.  
O wretched, World! They who flocked to him from all parts, who followed him by thousands, who climb Trees to see him, Untile houses to come to him; who say, Never man did as this man did: They who cut down Branches, spread their Garments in the way for him to tread upon: They who sang Hosannas with a Benedictus to him, Mark 11.9. These are that VOS, the selfsame Men who presently after, within the compass of a week, call for Justice at the hands of Pilate, and nought but that Innocent Blood can quench their thirst. Constat de Facto, They are All guilty: You did it. And yet, I wots (saith our Apostle) that through Ignorance ye did it.  
If one man sin against another, the Judge shall Judge him; but, if a man sin against the LORD, who shall entreat for him? Ely's words, 1 Sam. 2. Now these men sinned against the Lord of Life; and who doth first plead for them, but the Lord of Life? Nesciunt quid faciant. Father, forgive them, they know not what they do. Luke 23.34 They did it through Ignorance; so Christ. And St. Peter after his Master; I know that through Ignorance ye did it; mitigating, extenuating; and directing them to a Resipiscite: the only salve for that soar.  
Let us see then, First of Ignorance, what it is. Secondly, of these Jews Ignorance. Thirdly, how far this Ignorance of theirs might excuse them: Ye did it of Ignorance. The Schools distinguish of Nescience, and Ignorance. Nescience is simplex scientiae Negatio, or Negative Ignorance: and this may be, nay is in Saints; in Angels. A finite Nature cannot have an infinite power, and therefore of necessity must be ignorant in many things.  
Ignorance is the privation of Knowledge, and 'tis twofold; Lawful, and Unlawful: Of those things which we may know; and of those things which we are bound to know.  
We may know many things which we are not bound to know, but may be ignorant of them without sin. Aristodemus the Philosopher, bestowed many years in searching out the Nature of the Bee, which yet he could not compass; so Augustine. Another in Tertulllian, Sexcentoes execuit, ut Naturam hominis inveniret, Anatomised six hundred men, to find the Nature of Man, and he came short of his desire. In the Day of Judgement, men shall not be judged and condemned for their Ignorance in Logic, Astronomy, Music, and the like; but for the neglect of that Duty they were bound to perform; so the same Augustine. Now, in those things which we are bound to know there is a double Ignorance; The one they call Simple the other Gross, or Affected. The first, Quo simplicior eò tutior; The more simple, the more pardonable. Of this St. Augustine, Temeritas poenam habet, Ignorantia promeretur veniam: Resolved, rash, wilful undertakers must expect a plague, when honest Ignorance will find favour. And this I take to be St. Paul's Case; A Blasphemer, a Persecutor, and Injurious; but all through Ignorance, 1 Tim. 1.13. And therefore, saith he, I obtained Mercy. And being better informed, you have him by and by a Better man; and no way disobedient to the Heavenly Vision. There is another which they call gross or affected Ignorance: When he that is ignorant, will be ignorant still. He doth quench the motions of the Spirit; Slights the dictates of his own Conscience; Neglects to inquire, or use the means whereby he may be better informed. Thus the Sadduces: They did err, not knowing the Scriptures, Matth. 22.29. They would not know them: But as the Psalmist saith of such like; They know not neither will they understand, but walk on still in darkness, Psal. 82. From these men's Ignorance, The Lord Deliver us.  
Now, which of these was the Jews Ignorance? Our Saviour tells us, Matth. 13.14, 15. The Heart of this people is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed; lest they should see with their Eyes, and hear with their Ears, and understand with their Heart, and should be converted, and I should heal them.  
Occaluerunt, Rom. 11. stark, stupid and senseless men! They know not the voice of the Prophets which are read every Sabbath day! Acts 13. No excuse here: And therefore they are not only said to kill our Saviour, but Manibus sceleratis, by wicked hands they killed and Crucified him. pilate's, or worse than Pilate: He feared Caesar; these men feared not GOD! A Sin; a monstrous, malicious, matchless Sin!  
Most gross Ignorance, but still Ignorance. Scio quod per Ignorantiam: and Ignorance Repent shall find favour. Nay, every pardonable Sin hath some Ignorance or other annexed to it. Either they examine not the greatness of that Sin they do commit, which divers Circumstances do aggravate and make greater: As, The Party against whom we offend; The Example we give; The Scandal we leave; The small Reason we had to do it: nay, The strong Reasons we had against it. Or, they do not consider the Justice of that Righteous Judge, who brings all ad Stateram, Thoughts, Words, and Works: All must be weighed in the Balance. No, nor think they of that Day so near at hand. All Ignorant; but some more, some less: But all Ignorant. Maxima pars eorum quae scimus est, minima pars eorum quae nescimus. I hope the great Rabbins would not away with this Doctrine. What? Are we blind too? John 9 I, God help; All blind! Vos & primores vestri; Blind and Ignorant; and through this Ignorance ye did it.  
See we then in the next place, how far this Ignorance will excuse. Christ saith in the fifteenth of St. John, Non haberent peccatum: If I had not come and spoken unto them, they had not had sin: Not that sin of Incredulity, saith St. Augustine. 'Twas spoken by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Beza. Our Saviour doth expound himself: They should have had some cloak for their sin: They might have pretended Ignorance.  
The simple Ignorance deserves more pity, and the gross more punishment: But both excuse, A tanto, non à toto, as the Schools speak. Gross was this Jewish Ignorance; they might have known Christ, both by the Testimony of John, by our Saviour's Works, and by the holy Scriptures. You have all these, John 5.36, 39 But wilfully blind, they shut their Eyes, and Ears and All. Coccineum Peccatum, they might have known, they were bound to know: And yet even here this wilful and gross Ignorance admits of a Resipiscite. So St. Pet●● to Simon Magus, Acts 8. Repent of this thy wickedness, and pray to God, if perhaps the thoughts of thine heart may be forgiven thee. Perhaps indeed whether he could Repent. But if he Repent, than No perhaps, but he should be forgiven. And therefore I have read how the Devil hasted to take Judas out of this world; left by Repentance he might find Grace, and Favour in the world to come.  
Erubescit, salva res est. 'Tis so here: Resipiscit? Salva res est. He that can repent, cannot but find mercy and forgiveness. I shut up this Point in these five Conclusions. First, Habet aliquid boni carentia boni. Ignorance if it hath stripes, yet hath it not many stripes: Luke 12.47. Secondly, All Ignorance, I speak of that we are bound to know, is dangerous; being both a sin, and a punishment for sin. Thirdly, This sin is ferax, fruitful, and the mother of many other sins. Affectata inficit, Neglecta interficit. Fourthly, Gross and Affected Ignorance is no unpardonable sin, and therefore is in itself no sin against the Holy Ghost. Last of all, If Ignorance make a man so capable of mercy (yet understand it for sins committed through Ignorance) and what is this to all other our audacious sins, malicious sins, and such as we wilfully plunge ourselves into, and ofttimes with much reluctancy of Conscience: Be not merciful to them, Qui operantur Iniquitatem, Psal. 59.5. That offend of malicious wickedness: Perfide, sum operantur, saith the Tremellian: One Adverb would not serve his turn. Their whole Aim and Endeavours were by what means soever to destroy poor David: And therefore Be not merciful unto such.  
And now how willingly would I say to my Countrymen, what St. Peter did to his: Scio Fratres: I know that through Ignorance you did it. A Did it, sure enough, and a Bloody Did it. I leave the Parallel to those who have undertaken it. The Books are extant, and for the Persons, Christ, and Christ's Anointed, Non tam Ouum ovo simile: Never shall you find another pair under the Sun that have run so clearly parallel. I shall only remember you of what concerns ourselves, and that by way of Application. And now Brethren; Brothers indeed, I and younger Brothers too, for aught I see. When Nobility must stoop to Baseness: A Lower House eat up the Higher: The Aequaliferi cry out for Parity in Church and State. A Gulbron of Vri amongst the Swisseses shall require as much honour to be done his Bonnet set upon a Pole, as is by us done to the Chair of Estate: yea, and a Gentleman of good quality and courage must receive a strange punishment for his neglect of duty to the Peasants Hat. Brethren may be a pretty word in such a State. But lest that familiar Compellation should offend, I shall grant you a double portion. You have Prerogatives, and not a few; More liberal Education, more glorious Examples, more careful Monitors, a longer Line, and unspotted Pedigree. But oh beware, do not Cateline-like, shut up the glorious day of your Progenitors in a misty, dismal Cloud. But as St. Paul said of himself, Philip. 3.5. Hebraeus ex Hebraeis: So be you Generosi ex Generosis; truly Noble in yourselves as well as in your Ancestors. 
— Virtus decurrat in ipso—  
Sanguine venarum.—  Convey to your Posterity the honour you received of them which went before. chrysostom will tell you, and prove it too; The Wicked are not men, much less Gentlemen. And therefore in the Apostles phrase, Viriliter agite, play the men, and act those parts become your places. Disprove that Proverb, Exeat Aula qui vult esse pius.  
But I must follow my Text, which, next itself, will lead us to the foulest Fact the Sun did ever see. You must have it the self same words, I cannot give it you in better: Prodidistis, Abnegastis, Trucidastis, betraying, denying, killing the Lords Anointed: More Traitors than Judas: More Deniers than Peter: More Killers than Pilate. And all under the cloak and vizard of Religion. A Cloak, and a short one, 'tis not add Talos, none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Scribes did wear, or if it be, A cloven Foot will be seen under it, and too much of the Devil will appear. The Clo k is Religion, but such a Cloak, such a Relig on as is pernicious and destructive to Church and Monarchy. All Ornaments, Do●●●ves, All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All Consecrated ●●●gs, those which the very Heathen did 〈◊〉, or smart for, these All have the presages to this new reformed refined Religi●●● said upon. I speak not yet of Episcopa●●● and yet that's the great Eyesore, though apostolic, and for such approved by the constant practice of all Christian Churches ●●om the Apostles down to these very days: ●et do our Hesterni cry down this for Anti-●hristian; and suppressing one Pope at Rome, ●●●y labour to erect a world of Popes in every place they Domineer in. If my words smell sour, I must tell you they are gathered out of a sweet and Royal Garden.  
And this is the Religion, the reformed, refined, and new Religion. A Religion but of yesterday, however they pretend to the Apostles days. But 'twere very strange It hath much outslept Endymion, and the Seven Sleepers; And fifteen hundred years could scarce awake it.  
Well, 'tis up at last: And no sooner up, but up in Blood. Bred and fed with Treason and Rebellion. I might call Germany and Geneva to be witnesses, but we have many nearer home.  
Begin with Knox and Buchanan, who transplanted that Weed into their own unhappy Country: And be pleased with an indifferent eye to look upon the Sequel ever since. You shall see a Noble Queen deprived and banished by her own Subjects: A Child crowned to dethrone the Mother: A King persecuted (he'll tell you so) from his very Cradle: And unless he could have made his part the better, must have gone the way his Mother did.  
The next in order is our First Charles, whom Prodiderunt, Abnegarunt, Trucidarunt, hunted him as a Partridge on the Mountains, And at length by Traitors put to a Traitor's death: Tantum Religio potest suadere malorum. And these are the Fruits of this pure refined Religion: To which Kings must bow their Sceptres: A Religion which takes away the Kings Negative Voice: And he must know he hath a Kirk above him, which can both Excommunicate and dethrone him too. There's the Deed, next see the Doers. Vos fecistis: You that first courted the Country to send up Factious Puritan Burgesses: You that called in the Scot: You that made the Apprentices come, and welcome: You that drove so many worthy Gentlemen from the House. You that cried down Bishops: That took up Arms: That contributed Weapons and Money. You that fought against your Sovereign. You that countenanced so many scurrilous and hellish Libels. You that sold your King: And you that cried for Justice.  
And who these are you know; Prodiderunt, Abnegarunt, Trucidarunt. Some body is loath to be thus far guilty: they never intended thus far; Nay they do acquit themselves: The Independents are the only men cut off that Sacred Head. But you have heard St. Augustine's verdict of the Jews; An non interficiebant, quem interficiendum offerebant? They killed him who delivered him up to Pilate: Or if St. Augustine's Authority sway not, St Peter's must: You killed him (saith he) as well as your Rulers.  
And these are they who build their Piety on the ruins of Loyalty, and hue out their Reformation by the Sword; and would now make the Churches writ after them in bloody Characters. You know whose words these are.  
And now how willingly would I go along with St. Peter, and say to my bewitched Countrymen what he did to his, And now I know that through Ignorance ye did it. I assure me, There are thousands like those in Absoloms' Rebellion, who went in simplicity, not knowing any thing. Such Ignorance deserves both pity and pardon. But what shall we say to those Princes, the Rulers and Ringleaders in those grand Rebellions?  
There are certain Ingenita Principia, as they call them: As twice two makes four: Ab aequalibus aequalia si demas, etc. things undeniable by the Light of Nature: And such are these, God is to be worshipped: The King is to be honoured! Thou shalt not kill: Suum Cuique: Do as you would be done unto. To go against these, is to sin against Conscience, Nature, and the very Dictates of Reason. And yet even here should we breathe with the Spirit of Meekness. And I would willingly say, That even these men, what they did, They did through Ignorance. Ignorance I say, if not of the Premises, yet of the sad Conclusions: And therefore wish I that they may repent, and be converted, that their sins might be blotted out, when the times of refreshing shall come from the presence of the Lord.  
That they may Repent, I say, and that speedily, or let them know that God is not mocked, but he will surely wound the heads of such his Enemies, and the hairy scalps of such as go on still in their wickedness.   

A SERMON Preached before His MAJESTY, King CHARLES the II. In the ISLE of JERSEY.  PSAL. XXXVII. 37. 
Mark the perfect man, and behold the upright: For the end of that man is peace.  
WE are all Pilgrims and Travellers, and that not only Coram Deo, Psal. 39.12. in regard of God, but Coram Mundo too: The World sees it. And we may well say with Jacob, Few and evil have the days of the years of our life been: We have not settled nor abiding place; But with those Heb. 11.14. Patriam quaerimus. We are (the more the pity) Seekers: Not, with these Upstarts of Religion; (I hope we shall preserve that Jewel entire) But we are Travellers, and seek a Country; A lost, and longed for Country. In the mean time let us do as Travellers use to do, Qui si tardius fortè surrexerint, cursu corrigunt tarditatem: If they have overslept themselves, they go the faster to recover what was lost before. If we have let slip many a fair opportunity of honouring God, of bettering ourselves, Arise, arise, Let us make haste to redeem the time, for the days are evil. A good Use. There is yet another: Travellers observe the Castles, Forts, Shipping, the Manners of the Men, the Commodities of the Country, and their Laws, their Liberties, and suck like. Nay he were not worthy, as some think, the Name of a Traveller, that could not tell you of Hunniades-Zisca, a Tamburlaine, or a Castriot. Goliath, or an Evans shall be looked upon for his Stature: A Pigmy or Geoffrey for his Dwarfishness. And the Italian, when he came home, could report much of the French-Court, the Dames in one place, the Wives in another; yea, the very Funambuli were not forgotten; But as for poor Bernard and his poor Abbey of Clare fall, 'twas not worth the while to stop there: This were too much beneath his proud thoughts. Thus did the greatest Traveller in the world overleap Job, till God did wrest out mention of him much against his will. Hast thou not considered my Servant Job? A perfect and a just man. But the Devil cares not for such an one: He is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not worth the writing down in his Table-book. And this is the fashion of the World: Mos Mundi, sed non Coeli. David gives you another Lesson; Observa integrum, & considera rectum, Mark the perfect man, and behold the upright; If you meet with such an One in your Travels, pause a while, he is worth the notice; and therefore mark, observe, have such an one in estimation: Be his Person never so contemptible, and his Condition never so poor; his Enemies mighty; his Miseries many; yet Finis hujus hominis pax: His best is to come, The end of that man is peace.  
I did instance in Job, I cannot in a better. He was perfect and upright: The middle part of his life troublesome and tragical; A man of Sorrows: But finis hujus hominis pax: His end was peace. Thrice in two Chapters he is said to be perfect and upright. And yet this perfect and upright man suffers Afflictions: No man more, no man like: In his Family, in his Goods, in his Body, Wife, Friends; All serve to increase the heap of his Calamities. But Novissima ejus pax; The end of that man was peace.  
Examples sway much: Nay, Vivitur exemplis, we most while live by Examples. In Julius Caesar's days, all Warriors: In Augustus' days, all Scholars: Nero fills the City with Swashbucklers: Bassianus with Whoremongers: Julian with Atheism. Regis ad exemplum— was the old Saying: Men are led by, men live by Examples. And those are some pernicious, some glorious, some dangerous and destructive: And others set down for imitation. I have given you an Example, saith our Saviour, John 13.15. Take me for an example, saith St. Paul, Philip. 3.17. And St. James, Take the Prophets for an example, James 5.10. Examples of Affliction, examples of Patience. And my Text leads you to an example, to a gracious, glorious example: Observa integrum; Mark the perfect man, and behold the upright, for the end of that man is peace. Such an one is worth the taking notice of, and well worth your imitation: And therefore mark him. A good Example— A glorious object. They say, Quae rara, chara: If Rarity commend, here's one very rare and seldom seen. His Goodness consists in two things: First, He is perfect. Secondly, He is upright. I cannot admit of a Pleonasme or Tautology in so few words: Let the two words point us out two Duties: And therefore I conceive, First, Perfectness to be in homine: Secondly, Uprightness to be ad homines. The first points us out a Lesson, what we should be in ourselves. The second shows u● what we should be towards others. Integri Domi: Recti foris. And both of these must concur in one man: Distinguish them we must: Separate them we may not. For though they be two Offices, yet 'tis Finis hujus hominis— One man owns them both, is both. Nay, one of these without the other will not stand. 'Tis impossible that man should be just, who is not in some measure perfect. An ungodly man may sometimes pronounce just Judgement, and deliver sentence according to Equity: But most while he is overswayed by hope, fear, favour, or some by-respects. Propter Buccellam panis deficiet talis: As Solomon said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proverbs 28.21. for a piece of bread that man will transgress. And therefore mark the perfect man, Qualis est in se: And behold the upright, Qualis erga alios. First, Perfect in himself. Secondly, Just or upright towards others. And then thirdly, Mark his End, not the middle. A thousand Miseries may intervene, and one Calamity may follow close upon the back of another, like Jobs Messengers; and 'twas Job's case: But mark his end, his last end, Novissima ejus pax. They say, All is well that ends well: The end of that man is peace. Here's his Life: And here's his Death. First, The Righteous man: And secondly, The Righteous man's Reward.  
And first, Observe Integrum; Mark the perfect man, There's Integrity or perfection of the body, when there's no member too many, none too little, and every part is sound and able to that use or office 'twas ordained for: And such an one we call a perfect man, a perfect and sound man: But 'tis ' not this. Secondly, There's Integrity of Conscience when the heart is sound, and our Inclination good. This Abimelech pleaded for himself Gen. 20.5. In the integrity of my heart and innocency of my hands have I done this. And St Paul, Acts 23.1. I have lived in all good Conscience before God until this day. But another Conscience is to us a secret: And secret things belong to God. Let the Anabaptists press into God's Cabinet, and pass judgement upon their poor Brethren; This man is a Child of God, That man a Reprobate, and a Castaway. Christian discretion moves in a lower Orb: And I shall only call you to what your Eyes behold, Mark the perfect. I, and here I shall be deceived too, if I expect to find a man without spot or wrinkle; every way absolute. If we say we have no sin, we deceive ourselves, 1 Joh. 1. Nemo qui non peccet; All sinners, 2 Chron. 6.36. We say therefore, There's Perfectio partium, non graduum, in some measure, not absolute. Quum contenditur ad perfectionem, when men labour to be good, and do their best.  Integer est omnis qui integer esse cupit. 
And therefore mark such an one, such an one whom no fear or favour, no by-respects can draw away from doing his duty to God and Man. Ita ero integer à Superbiis ne Dominentur mihi. Psal. 19.13. So (saith David) so shall I be perfect and innocent from the great transgression: from malicious and presumptuous sins. And such an one is said to be Custos Legis, in God's Book; with Zachary and Elizabeth, to be perfect before God. Not that they could fulfil the Law of God, but they conformed and squared their actions according to that Law; And were therefore Acceptatiuè integri; Comparative integri: And in the Schools phrase, pro statu viatorum. Mark this perfect man: he'll not say with Naaman, God be merciful to me in this sin: 'Tis true, 'tis a sin, and I acknowledge it, but I must do it, and I will do it; No, but he strives to be every way sound and perfect. 'Tis said of many Kings in the Old Testament, That they did many brave things: But there came in a But afterwards that spoilt all: But the High Places were not taken away: But the Calves in Dan and Bethel stood still: But he departed not from the sins of Jeroboam, etc. Still one But or other did mar all.  
Naaman homo magni, sed Leprosus: Naaman was a gallant man, but he was a Leper. Suffetius was a brave Fellow, but he stood wavering between two Opinions. Tully a good Commonwealth's man, but he sat upon two Stools, he knew not which part to take, Caesars or Pompey's. The Israelites Claudicant inter duo: They would willingly serve the God of their Fathers, but withal were loath to offend their Neighbours: and therefore make a Covenant with them, interchange Marriages with them, learn their Laws. These men are men, and no men: Sure not integri, no sound men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divided, defective, and much imperfect.  
But he that will be himself, and play the man, that holds out in Constancy and Resolutions, that endeavours to grow up in holiness and Religion, that will not sell his Birthright for a Mess of Pottage, nor stupefy his Brains with Pot and Pipe, nor spend his purer Spirits in the bosom of Harlots; nor give himself up to the Cares of this Life, and thoughts of Ambition: That hath learned (with the Apostle) in what state soever he is to be content. This is Homo quantumvis pretii, A man well worth the noting: Mark such an one. This were a work beseeming a Traveller, and not feed their eyes, and fraught their discourse with Coriats' Gallows: The Tun of Heidelberg: The Venetian Courtesans: The Stews at Rome: or that Charitable provision made for Bastards: And yet are these the chiefest Observations of many a frothy Traveller, bringing home little else unless it be a rotten Carcase, corrupt Manners, a wounded Conscience, or some Fantastic fashion of Attire.  
But wiser men have wiser thoughts; They'll mark the perfect man: Yea, and with Herod, they will observe him too: Mark 6.20. Highly honour him for his Goodness sake, 1 Thess. 5.13.  
And thus the Baptist leads us to our second part: And behold the upright. He was a perfect man, and Herod knew it, but that's not all, He was Rectus, An upright man too: And he did smart for it. And he might have slept in a whole skin, as we say; If he could not flatter, yet he could hold his peace: He might have chosen whether he would have come in with his Non licet. And he that takes upon him to reprove great Men, must expect no great thanks afterward. 'Tis true indeed; But how should he be a good man then? how should he be upright?  
The man you are to mark, must be, Bonus sibi, aliis benevolus: Good to himself, Good to other, Just to both There's a double Uprightness or Justice; Of the Person, and of the Cause. We would have both: And yet may a Wicked man have a good Cause, and a Good man have a bad Cause, or a good Cause badly prosecuted or acted. But I shall leave this. The uprightness in my Text is in relation to others; To render to every man his due, Rom. 13. First, to God: Secondly, to Caesar: Thirdly, to our Fellow Subjects. Our first care must be Religion and God's Glory. Our second, Loyalty, and the honour of the King. Our third, Suum cuique, To do as we would be done unto: To live in peace and unity with our Neighbours. The first is Religion: David thought it a preposterous Course, to beautify his Palace, and leave the House of God neglected; That he should dwell in an house of Cedar, and the Ark of God lie within Curtains, 2 Sam. 7. That Cardinal saw his Error too late, who first finished his Kitchen, then sets upon the College, and reserves the Fabric of the Church till last. Not so, Not so: The upright man will be sure in the first place to preserve his Religion entire, Give God his due, abominate all Heathenish Sacrilege. And yet why call I it Heathenish? The very Heathens will rise up against the men of these days, and condemn them: They by the very glimmering light of Nature held this sin in detestation, and have recorded to Posterity the fearful punishment from God and Man upon these kind of Malefactors: But yet withal, the wisest of them came short in giving God his due honour, whiles th●y attributed too much to their own Industry, Fortune, and Policy. Thus Atticus, Aristides, Scipio, Socrates, and that noble Athenian Captain, who in the midst of his Conquests cries out, Hoc ego feci, non Fortuna. His unfortunate Enterp izes ever afterward may teach us more Christian Moderation and Acknowledgement. The sword of the Lord, and of Gideon, Judg. 7. God's sword i● the first place, and he must have the first honour. I will honour those that honour me, and they which despise me shall be lightly esteemed, 1 Sam. 2. And therefore Behold the upright: They who cry out with David, Quis ego: and with the Baptist, Non sum dignus. Our chiefest care must be to preserve Religion. Fear God: and then in the next place, Honour the King: Just to him too. A Duty taught by Christ both by Precept and Example, Matth. 22.21. Matth. 17. the last; St. Paul, St. Peter, All require it. And though these days breed men of another temper, who can distinguish between the Person and his Authority; yea, and upon causeless pretences separate them, each from other; bringing the Person into contempt, and transferring his Authority over to the Sword or Frantic People: Yet I make no question, can we but have patience, and use we but the probable and lawful means for our Restorement: God will raise up his Power and come amongst us. The Righteous shall not always be forgotten, and the patiented abiding of the M●ck shall not perish for ever. O therefore fear thou the Lord, and the King, and meddle not with those who are given to change. Fly from those Amphisbaena's double-headed, double-hearted Serpents Those Despisers of Government, as St. Peter calls them, and such as speak evil of Dignities, 2 Pet. 2.20. That curse the King, not in their thoughts a love, but in words and works too: Men like the Stagg, who shelters himself under the leaves of the Vine in a time of trouble, and (such is his requital) he gnaws and rends those leaves which protected him, when once the danger is over. And thus hath Sovereignty been dealt withal: Those very men who were laden with Favours, graced with Offices, raised to Honours, those have been the foremost men to pluck him down who raised them up. And what was said of Joab, 2 Kings 2.5. They have shed the blood of war in the time of peace: And therefore pereant, let not their hoary head go down to the grave in peace. But for the Religious and Loyal man, Behold him: And he that cries Vivat Rex, long may he live, cum Rege, sub Rege, in despite of all Enemies and Opposition.  
The third mark of the upright man is, to give every man his own. He can say with Samuel, Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? And with St. Paul, 2 Cor. 7.2. We have wronged no man, we have corrupted no man, we have defrauded no man: And this is the upright man which we seek, and having found, we behold him with admiration.  
I fear me there are not many of those black Swans in those blacker days; when the world is so full of Oppression, Circumvention, and Fraud: Frater fratrem (a token the world draws near to an end) one brother cuts the throat of another; one friend supplants another: Nulla fides pietàsque viris qui castra sequuntur; that was the old saying. But Court and Camp and all is alike; yea, and Honestissima nomina rebus turpissimis imponunt, as the Orator said. Cheating, Lying, Whoring, Painting, are entertained under the cloak of Wit, Policy, Kindness, Care. Honesty and Religion are dull Ceremonies: unless with Aristippus we can wear all colours, and change our Religion as we do our Garments; or unless we'll speak placentia, run with the Times, and court the Ears of our itching Auditors, our Company may well be spared. Now amidst so many dangerous days, and such prodigious Impieties; amongst so many corrupt People, and so abominable in their do, Considerate rectos via, at the fourteenth Verse of this Psalm, consider, respect, imitate those that be of a right conversation  
If you can see a Samuel, if a Paul if one that hath two Coat-ready to impart to him that hath none, If your Publicans, Scribes, Clarks, exact no more than is appointed them, If Soldiers contented with their Allowance, If a Lawyer that will not entertain every broken Cause for his Fee. If a Toby, who if he hear the bleating of a Kid, cries red, away with it, restore it, no stolen Goods shall come within his Doors; If a Timothy, who will be sure to keep his Faith and a good Conscience; If a Lycurgus, who contra Gentes will restore the Crown to the right owner, and be a faithful Subject, rather than a perfidious Usurper; Mark such, & considerate, Behold them thoroughly; such just, such upright men; for the end of such men is peace.  
Which is the second General; Mark the perfect man, and behold the upright: for the end of that man is peace. Here's the Reward of his Integrity and Holiness: Here's David's Beatus vir, Psal. 1. As for the ungodly, it is not so with them, but they are like the chaff which the wind scattereth away from the face of the Earth. Psal. 73. Ponuntur in Praecipitiis, They are set in slippery places, and in a moment brought to desolation: Cut off from the Earth, and rooted out of it for their transgressions. Prov. 2. the last Verse, Their memory all shall rot. But finis hujus hominis pax: He may encounter with many difficulties in the course of his life, and many miseries may intervene; But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pax, His last end is Peace.  
In the ninth of St. Matthew you have one twelve years diseased; at length a Physician was found who could, and did cure. In the fifth of John one lies impotent thirty eight years at the Pool Bethesda, at length comes one, who with a Surge makes him sound. Another blind from his Nativity, with an easy remedy came seeing, John 9 So (as I said) the good man meets with many difficulties in the course of his life: But Finis pax; All's well at last, his end is happy. I see Abraham driven from place to place, at one time ready to starve; another time his wife in jeopardy to lose her honour; crossed in his Children; unhappy in his Friends, Kindred, every way; and yet his Bosom now a receptacle for the Saints of God. As much might I say of Moses, Elias, and many others: Yea, John the Baptist, whose head was smitten from his Body, yet was not that his last end; But that which was said of him, Multi in ejus Nativitate gaudebunt, afterwards came to pass; the day of his Birth was made sacred to all Posterity, and was solemnised by the very Heathen themselves in St. Bernard's days.  
Take heed therefore what Conclusions you draw from the present condition or success of things. Thus did Shimei deal by David, Nunc ad calculos redactus est; Come out thou bloody man, thou man of Belial; now thou payest for all the blood that hath been shed, 2 Sam. 16. Yet shortly after you have him on his knees, and begging pardon: The King is restored; the Rebels perish. Thus did the Barbarians pass sentence on St. Paul, Acts 28. A murderer, whom Vengeance suffered not to live: Yet shortly after their minds are changed, and they take him for a God.  
Thus do our Adversaries, who, puffed up with their success, and our misfortunes, conclude thence (as the Turk may do as much) the goodness of their Cause. But stay, our last end is not yet come; no, nor theirs neither. Ante obitum nemo, etc. You know what Solon said: And though I undertake not to Devine, yet I dare say with him, Num. 16.29. If these men die the common death of all men, than the Lord hath not sent me. However, there's an end, and a last end; and that Balaam saw, when he would have his last end like the Israelites, Numb. 23. And Amalek might die in his bed, but his last end was to perish everlastingly, Numb. 24. And therefore in Moses' words, and Mose's wish, God make us wise, and that we may consider our last end. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am sure 'twill go well with the perfect and upright man at the last, his end, or his last end will sure be Peace.  
There is a fourfold peace. First a Peace from War; and that is the peace of the Commonwealth. Secondly, the Peace of the Body▪ the eucrasy and temperature of the Humours: A peace from Sickness and Diseases. Thirdly, The peace of Conscience: a peace from sin, and sins deserved punishments. Fourthly, A Peace supra pacem, such a peace as never shall be taken from us in the highest Heavens, eternal peace. First, The Peace of our Country and Commonwealth were a Peace much to be desired.  
— Pax optima rerum  
Quas homini novisse datum est, pax una triumphis  
Innumeris potior.— Silius.  
'Tis bonum desiderabile, as she said of the Tree, Gen. 3. O those blessed days, when men might sit down under their own Vine and Fig tree, and might eat the labours of their own hands: When they were not awaked with the Drum and Trumpet, nor terrified with the clashing of Armour, and the violence of Soldiers; Veteres migrate Coloni was not heard in our Streets: But the Mountains did bring peace, Psal. 72. The barren Mountain requited the cost bestowed on them plentifully: A blessed peace: and this by God's grace we shall have in the end. And yet, secondly, Behold a better, Pax Corporis, The peace of the Body. Abraham was much disquieted for want of Children, Gen. 15. Ahab for his Neighbour's Vineyard. Haman at the very sight of Mordecai, Hoster 5. So much troubled, that neither his Riches, Children, nor Honour, nought could do him good, as long as he saw Mordecai the Jew sitting at the King's Gate: And if he had his purpose in this too, yet what would all avail him, if he could not have his health? The gouty Cardinal would give his Cardinal's Cap a thousand times, that he might be freed of his Disease. Let him speak who hath the Stone or Strangury, nay be it but the Toothache, his courage, strength, appetite, all is gone. The Valetudinary man is like St. Paul's widow, Vivens mortua, 1 Tim. 5.6. as good as dead, while he is alive. So that Pax corporis, the health of the body is no small blessing: and God hath blessed the most of us with this. And yet is not this Pax illa. Thirdly, there is another and a better peace, The Peace of Conscience: and this may he have, who with Lazarus sits at Dives gate, or with distressed Job lies stinking on a Dunghill: He fears not, though the Earth be moved, and the Mountains carried into the midst of the Sea. This Peace had the Saints and Martyrs in the height of their Torments. Now begin I to be Corn for my Saviour, saith one: And verte aliud latus, saith another, roasting on the Gridiron. There was Justitia causae, & justitia personae both; the Cause was good; the Sufferers perfect and upright, and therefore all went well, whiles the Mind and Conscience was at peace. This made David say, I will lay me down in peace, and sleep; yea, even then when his Enemies compassed him round about: Psal. 4. Whereas the wicked are like the troubled Sea that cannot rest, and there is no peace to the wicked, saith my God, Isa. 57 the last verse. Sure if we would look upon the ends of many of our Incendiaries and bloody Traitors, slain, shot, hanged, or otherways cut off, we might see with what fears and terrors of Conscience they took their parting. Their Souls were required of them, as 'twas said of his, Luke 12. God knows, much against their wills.  
But for ours, with what undaunted Courage did they tread the Scaffold, and look grim Death in the face? with St. Stephen, obdormierunt, they fell asleep: And with Simeon, They did departed in peace, So then, look upon both; look upon the end of both: And finis hujus hominis pax; their Life good, their Cause good, and the End of them was peace. Their Enemies might do their worst, but Animae non habent quod faciant, as Bernard said of the seduced Prophet, slain by a Lion. Their souls were safe, and being justified by Faith, they had peace with God, Rom. 5. which brings us to another peace; the best of all:  
Fourthly, Pax illa vera, & Hereditas Christianorum, as St. Augustine said. A peace which no man can take from us; Peace in Heaven Luke 19 A peace which passeth all understanding. Phil. 4.7. Now the Lord of peace himself gave you peace always, and by all means. 2 Thess. 3.16. Peace, from Men; and peace, from Devils; Peace from Sickness; Peace from Sins; The Peace of Conscience; and the Peace of Heaven: Such Honour have all his Saints God make you perfect and upright, and you shall be sure of peace at the last.  
Seek you first the Kingdom of God, and his Righteousness, and then caetera adjicientur, the rest will follow. And no good thing will he withhold from them who live a godly life. I have no more to say but what St. Paul said to Timothy, 1 Tim. 6.12. O Timothy, keep that which is committed to thy trust. Keep your Religion; keep your Loyalty. Look upon those who are gone before: Let your Travels tell you that Man is a Pilgrim, and a Traveller upon Earth, and we have no continuing City; but we seek one to come. O God, grant us so to seek, that we may find. Let us keep innocency, and take heed unto the thing that is right: For that shall bring a man peace at the last.   

A FUNERAL SERMON ON PSAL. XXXIX. the last Verse.  PSAL. XXXIX. the last Verse. 
O spare me, that I may recover strength, before I go hence, and be no more.  
HOW hard it is, for the very Saints themselves to keep a measure in their fearful Trials and Adversities; Job, David, and the very best of men do show. 'Twas said of Job a good while, In all this did not Job sin: At last, Homo erat, and the very pattern of Patience falls into Impatiency, cursing the Day he was born, and the night that could speak a child conceived. And as for David, A long time he held his peace: At length, Locutus sum lingua mea, Complain he doth, and that bitterly.  
Who ever thinks him to speak Rhetorically, or, what some dare say, Hyperbolically: Had they his Trials, they would better be persuaded of his passions. Many were his Afflictions, and deep were his draughts out of the Cup of God's wrath: But Patience and Penitency never lose their reward. Many are the troubles of the Righteous, but the Lord delivereth them out of all.  
The way to this Deliverance is by Prayer. Invoca me; and pray he did. And this his Prayer is composed into a Psalm, and commended to Jeduthun a chief Musician, a Church Musician, to be sung to their Instruments of Music, in their Divine Service. So that Church-music is old enough, and useful too: As Athanasius and Marcellinus; that men by Music might be put in mind to be musical in themselves, and learn to compose their Affections: Not to think well, and do ill: Not like Pilate, Speak well of Christ, but give Sentence against him: This were Discord indeed. And for this cause, amongst others, in the ancient and best of times, He was thought scarce fit for any Christian Company, that could not in some sort bear them company in the Choir: And the Psalms were Quotidianae Lectionis, Repetitionis, Decantationis: They were ever a chief part in all their Liturgies: Unhappy those days that would it otherwise. Well, if we may not keep our Quires; God grant our Churches stand: And if we cannot say Cantemus Domino, with our Prophet, yet let us say, Oremus: Come let us pray together, and magnify his holy Name, etc.  
O spare me, that I may recover strength: before I go hence, and be no more, Psal. 39 ult. verse. The words are david's: Of whom I may say what Chrysologus doth of John the Baptist; That he was Fibula Legis & Evangelii: here's Mercy and Truth; Law and Gospel; Fear and Hope, all knit together. First, he sees his Sin: Secondly, than he trembles under God's Judgements: Thirdly, not yet as one without hope: He sins; he suffers; he sues for mercy.  
The words contain, First, A Request: Secondly, A Reason. Each double, if you will: First, Spare me: Secondly, So spare me, that I may recover strength; There's the Request. Secondly, For I must shortly hence, I shall no more be seen; There's the Reason.  
The Request or Prayer is of that kind which we properly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A Supplication, to be delivered out of his Troubles.  
The Reason is drawn from the frailty of man: He must away, and away for ever: no returning back again.  
I shall take the words in their order: which seem to make four Stops or Pauses: The first of which is, Desist à me; O spare me: Words, which bid us look back upon his Sin and his Punishment, at the tenth and eleventh Verses: The sin great (whatsoever 'twas) for great was the punishment: I am even consumed by the means of thine heavy hand, thy heavy stroke: But so 'twill be; When thou with Rebukes dost chasten man for sin, thou makest his beauty to consume away, like a moth, etc. And this my case; But spare me: O spare me a little: Where we have two things chief observable; First, the confession of his sin: Secondly, his imploring pardon. I begin with the first, his Confession.  
How willingly do we plead, Not guilty; denying, transferring, extenuating our offences? The Heathen would plead Fate for their Defence: The Heathen, do I say? Yea many Christians do as much. Gallinae filius albae, The Founder of Reformation, as some honour him, John Wickliff said as much; and John Hus his Disciple, after him. The Priscillianists thought the Stars had a compulsive power: Not to incline only, but to force men to do wickedly: Making the twelve parts in the Zodiac to overrule the twelve parts in Man's Body; So they number them. Our later Masters have gone beyond all those: making God the cause of sin, as sin: And not permissively only, but (as they speak) effectively. So that the Author of sin is the Punisher of sin: And man, poor man, must suffer for what it lay not in his power to prevent: Not so, Not so: But God made man upright, and He hath found out many Inventions, Eccles. 7.29  
'Tis true, 'tis Amos; Shall there be Evil in the City, and the Lord hath not done it? Amos 3.6. No sure: But they are mala ultoria, non peccatoria, as Tertullian said: Poenae, non Culpae: Supplicii, non Delicti. Sin, as Sin, is ours. The Evil of Sin is from ourselves, the Evil of Punishment from God.  
Ferdinand, King of Naples, in that miserable flight of his from his Country (driven out by the French) lays the whole cause of his Miseries and loss of his Kingdom, upon his Parents and Ancestors. My thoughts (saith he) were never subject to motions of Ambition: my Mind, never defiled with inclination to Cruelty: my own sins bring me not this Affliction: But by a Divine Justice I suffer for the wickedness of my Parents. Ah poor King! But here's a King will read us another Lesson: he'll make another manner of Acknowledgement, and tell you, Ego peccavi, I have done amiss, and dealt wickedly: And therefore Deliver me from all my transgressions: v. 8.  
This is the first step to Penitency, Confitebor: Nay, Dixi, confitebor, Psal. 32.5. I said I will confess my transgression unto the Lord, and thou forgavest the Iniquity of my sin To have but a Purpose and Resolution to confess, finds favour.  
Secondly, Desist à me: As he acknowledgeth his own sin, so doth he likewise God's Justice in punishing him for his sin: Not attributing aught to the bright Stars, blind Fortune, or any other untimely Accident: But Tu fecisti; God made the Gourd; God sent the Worm, Jonah 4. The Lord giveth, and the Lord taketh away, as Job. If therefore the destroying Angel come, we know who sent him, and for what: And he can say, and he alone, Hold thy hand. He lengthens the day to Joshuah: Quencheth the violence of the Fire to the three Children: Stops the mouth of the Lions for Daniel: Addeth fifteen years to Hezekiah: Wealth, Children, all to Job. Whom have I in Heaven but thee? And there is none on earth in comparison of thee. And therefore Desist à me; Good Lord spare me.  
Thirdly, as God doth punish, so doth he punish even Kings themselves. No partiality or respect of persons with the highest. David, Vnctus Domini: Servus Domini: He, whom the mouth of God pronounceth upright, save in the matter of Vriah, 1 Kings 15.5. Yet he smarts under the Rod. Kings are not exempted for their Eminency, nor dispensed with for their Potency. Reges in ipsos Imperium est Jovis: Great they are, and yet behold a Greater. Pharaoh may cry out, Who is the Lord that I should fear him? Caligula may tell his Grandmother, All things are lawful for him, who doth rule and command all: And wicked Julia may buzz into the Ears of Caracalla, That he's above the reach of Laws. But he that sits in Heaven doth laugh them all to scorn: He calls the Chiefest, the Greatest as Stewards to account. And in much rigour and severity are they ofttimes punished.  
You that know the miseries of Flight, and what 'tis to be made Exiles; you will say so; when you shall see a King fly from his Royal City, and with his handful of men, all weeping, seek for shelter in the Wilderness. You that know the sacred tye of Friendship, and what 'tis to be betrayed by your nearest and dearest Friends; you will say so: when you shall see a man, a good man injured, persecuted by those he loved best, and did most esteem. You that have Children, and thereby know (what none else can) the love that Parents bear unto their Children; you will say so: when you shall see a Father rob, and despoiled, and deprived of his Children by his Children. Joseph is not, and Simeon is not, and will ye take Benjamin away also? Tamar is deflowered; Amnon is slain; Absalon, O my son Absalon; Absalon come to a fearful and prodigious end.  
O Lord, spare me. Surely Seneca said much in few words, Bonun incogritum carere liberis: An unknown, and unimaginable good to have no Children. Well, whether 'twere this, or whatsoever else besides this, 'twas Plaga, a Plague; and a sharp one too, that made him cry out, He was even consumed by the means of Gods heavy hand. But that will read a lesson to Rulers, 2 Sam. 23. He that ruleth over men must be just, ruling in the fear of God: If he do otherwise, he must expect a blow. He may rise with the Sun, but his day will not be without Clouds. As secure as many a Great Man thinks himself; God keeps his Circuit, Visitation, punishing their Offences with the Rod, and their Iniquities with Scourges.  
But, fourthly, here's a special and reserved Case; Spare me: Nay, Tu desist, Do thou spare me, who only hast power to punish me. None but the King of Kings may punish or take account of Kings: Tibi peccavi, Tibi soli, Psal. 51.4. David had sinned against men too, by private injuries, by public wrongs, by general scandal: Ask poor Vriah and Mephibosheth, and the thousands of Widows and Fatherless, 2 Samuel, the last Verse. Yet Tibi, and Tibi soli. As a King he was exempted from the punishment of men.  
The lesser are blessed of the greater, Heb. 7.7. So the lesser punished by the greater: And as Joseph said, Gen. 39 There is none greater in the house than I. None is greater in the Kingdom than the King. A Deo Secundus: Solo Deo minor: That the Doctrine and Belief of the Primitive times.  
Fifthly, well now, What shall we poor souls say? Our Fathers had the happiness to see better days, and were carried to their Graves in peace, and had that unspeakable blessing, to have their Children bury them, as Isaac had, Gen. 35. the last Verse. Our miseries increase at home and abroad; and what their end, or when their end, who can tell? But yet Kings and Prophets have drunk, we see, of the same cup before us; Are we better than they? O Lord, I know the way of man is not in himself; It is not in man that walketh to direct his steps. O Lord, correct us; but, ad modum, with measure, not with rigour, as Jeremiah said, Chap. 10. at the end, Pour out thy fury upon the Heathen that have not known thee, and upon the Families that call not upon thy Name: For they have eaten up Jacob, and devoured him, and consumed him, and have made his Habitation desolate. Let us not fall into the hands of men, wretched, cursed, and malicious men.  
And thus are we come to our first Stop or Pause; O spare me: And spare me that I may recover strength That of the Poet is known; and it hath sometimes staggered the best of men: 
Qui cum res hominum tanta caligine volvi  
Aspicerent, laetsque diu florere nocentes  
Vex arique pios, etc.  David's case, Psal. 73.17. vexed at the heart, to see the ungodly in such prosperity. But when he went into the Sanctuary of God, then understood he the end of these men: They do but treasure up wrath against the day of wrath: And often times they perish, and come to a fearful End in this life also. The Righteous shall rejoice when he seethe this Vengeance, he shall wash his feet in the blood of the wicked; so that a man shall say, Verily there is a reward for the Righteous: Doubtless there is a God that judgeth in Earth, Psal. 58. the last Verse.  
Pompey, after the Pharsalian Battle, disputing with Cratippus of his overthrow, did thence conclude against all Providence: Because (saith he.) his Cause was good, and his Success naught. But we have not thus learned God (however he sometimes suffer us to be oppressed.) And we assure ourselves he will deliver and refresh us: But as God told Abram, when the Iniquities of the Amorites is full, and our sins fewer. And that day, we hope that day is coming.  
In the mean time, Spare me:  recreer, ut roborer, against Infirmity, that under the burden of Punishment I sink not: Against the violence of Affliction, that I despair not: And against Desperation, that I totally perish not. But he cannot perish that cannot despair: He cannot despair that sees a Door of Comfort open in the midst of Sorrows. No man brought so low but he may rise again. I am consumed, saith he, quite consumed, verse 10. Yet no Disease but may find a Physician a Cure. Ask that Woman in the Fifth of St. Mark, that had an Issue of Blood twelve Years, and had suffered many things of many Physicians, and had spent all that she had; and was nothing bettered, but rather grew worse and worse. Or another, Luke 13. That had a spirit of Infirmity eighteen years, and was bowed together, and could by no means get help. Or a third, in the Fifth of St. John, that had an Infirmity thirty eight years, comfortless and friendless too. Yet Insperatum auxilium (as he said in his Emblem) All of them found unhoped, unthought of Comfort, and were delivered. Thus one in the Whale; another in the Stock●; a third in the Den: yet refreshed, and restored again. Yea, the Lord blesseth the ●●ter end of many, as well as of Job, more than the beginning. And poor David, after a general revolt of his Subjects, after his miserable fear and flight, finds a sudden and strange alteration in the affections of his People, 2 Sam. 19 at the ninth Verse; All the people of Israel were at strife, the one laying the blame of this Rebellion on the other: and all accusing themselves of slowness in making satisfaction for their fault, and to make some part of amends, striving who should do the King most Service: And at the fourteenth Verse, He bowed the hearts of all the men of Judah: so that with an unanimous consent, they all profess themselves the King's Servants, and desire his speedy return unto Jerusalem.  
And is't not possible? Why may we not live to see our Israel and Judah, after their so general a Rebellion, do the like? Why may not England and Scotland do as much? Accuse each other of the sowing the seeds first of this unnatural Rebellion? Strive who shall be the first with melted hearts to make amends for their Disloyalty? And with a general consent bring up the so much, so long injured King to his Jerusalem, Amen, Lord Jesus. O spare us, that we may recover strength, that we may see those blessed days again. Peace within our Walls, and plenteousness within our Palaces: The King glorious: The Kingdoms flourishing: Our Forces formidable to Foreign Nations: But all at unity amongst ourselves.  
But stay: The Ark must back again as well as the King: Nay the King prefers the Arks safety before his own: Carry back the Ark again, 2 Sam. 15.25. And indeed Currus & Auriga Israelis: There lies our strength. Till the Ark be brought back again: Till Religion be restored: And the Church re-beautified: And her Revenues recovered out of the Harpies Claws: No hope or strength and full Recovery.  
Peace without this is but a painted peace, the Commonwealth a Corpse which must be animated by true Religion: And true Religion is that which maintains the Worship of God, the peace of Conscience, and the love of Christians one to another. Or in other words: That which gives most Glory to God, most Alms to the Poor, and most endeavours to keep the unity of the Spirit in the bond of Peace. Now the Lord spare us that we may recover this strength: That the Lissomes of this three-twisted, strong-twisted Cord may never be broken.  recuperemus vires; That we be not oppressed, either with the burden of sin, nor the punishment for sin; neither smiting our knees together with Baltasar, nor turning our face to the Wall with Hezekiah, but with a cheerful confidence we may say, Come life, come death, etc.  
'Tis too true; The best of men cannot so curb and conquer their Affections at all times but that sometimes their Passions will find vent; And poor Clay dares adventure to expostulate with the P●tter. But here's one teacheth us after such a slip, to implore strength for a Recovery: Neither to turn Stoics, and be insensible: Neither to faint under the burden of our Afflictions, and grow desperate: Neither to rely upon our own Abilities, and become insolent: But to make our address to him, who only can cure and comfort us. And this was Job's Case, Job 10.20, 21. Are not my days few? Cease then and let me alone, that I may take comfort a little, before I go whence I shall not return; even to the Land of darkness, and shadow of death.  
And here make we our second Stop and Pause; That I may recover my strength. The third comes in, Before I go hence: Recover, and recover speedily: Before I go hence; Mors Medicus, a sure Physician; he cures all Diseases; all bodily ones. But here's one seeks a salve before he go hence; for hence he must. The Walls of Purgatory were not built in those days. He must recover before he go hence, or not at all. He was a King and a rich King too. He might have had Prayers enough, and Doles enough after his Obits and Interment; but he dares not venture on that Cure. And though he knew a locum refrigerii after this life, yet he sees, and shows us out the way thither by a recovery here, before he go hence, to get remission, and refreshment afterwards. Recover here to do well afterward. The refreshment which he here craves, is from the pain and trouble which he suffered for his sins. Yet this good do his troubles work upon him, They withdraw his mind from the Vanities of this World; make him meditate upon the frailty of this life, and the certainty of approaching Death.  
There was a time, when 'twas otherwise; Dixi in prosperitate mea, etc. Psal. 30.6. I said in my prosperity, I shall never be moved: I made all cocksure. I thought the World had been mine eternally. But now in his Affliction, he is better informed; and he that thought he should live for ever, doth tell you of his going hence. The Wise man's counsel is, Memorare novissima: the thinking upon Death is the ready way to Life. And here's one takes that course, meditating on another World, before he be compelled to leave this. Many cast of these thoughts as too dull, sad, and melancholy. None so old, as the Orator said, but he thinks he may live one year longer. And that's the Millstone that hath sunk so many souls into the Abyss of Hell. Senex volo, intermortuus volo: I may repent in mine old Age, and on my Deathbed. A late Repentance will serve that God, who hath promised to accept of any: At what time soever, etc. Sure we are afraid to be too good, or to be too great Saints in Heaven. And I may so often say, I will, and I will, till God say, I shall not. I who have had so long a time, and do neglect it, may chance hear the Angel swearing, That there shall be no longer time. Solomon tells us of Evil da●es that are to come. Old Age are those, and Sickness are those, and Casualties are those. The Scriptures tell us of an Hodie, a time, and an appointed time, when we should repent, and when God will surely hear. But if we let slip that opportunity, we may call, and knock too, with the Foolish Virgins, and yet the Doors of Mercy be shut against us.  
But what doth this concern the young man? He hath many fair years to tell: And those young Saints are never good. Such indeed they may be: But young Devils are always naught. And truly they set not the right foot before, whose Rhetoric is Lies and Oaths: Their Music a Bawdy Song in their lips, and a Prayer-book in their Pocket: (The greatest Discord in the World.) Their Devotion, I am sure their Gesture, yea and in Loco Sancto too, is Antic, Baptick, any thing but what they should.  
Their knees without joints, they cannot bow: Their hands indeed sometimes lifted up, but 'tis to whiffle their locks, or advance their Mustachio's: Their eyes are rolling and adulterous eyes, as St. Peter calls them, and the whole model of their Carriage such, as St. Paul said of some Jews. They please not God, and are contrary to all men, 1 Thess. 2.15. And do such Gallants think of going hence? Do they dream of that Dance they must shortly dance? That loath to departed. Do they believe their own eyes? Youth hath no privilege: As soon the young sheep comes to the Shambles as doth the old: as soon indeed, and ofttimes sooner too: Nay, for one old man, die twenty young. Ego ludebam foris in platea, & intus in Conclavi ferebatur super me judicium mortis: Then wallowing in the sink of sin, when the dismal Sentence of Death is pronouncing against them. Well, Youth gives these men no protection.  
No, nor Greatness neither: And therefore David thinks of going hence: Reads to himself and others that Lecture of Mortality. Mors aequo pede pulsat pauperum Tabernas, Regumque Turres. Many are the privileges of a King: But none against Death: And therefore the Heathen gave it and their supposed Fate the same Epithets; Ineluctabilis, Inevitabilis: No wrestling against that Enemy. Canutus may as well forbidden the Sea to flow, as any man can stop or turn back Death. I must go hence: And man is always going; A fasciis ad ferela linteum: From the Womb to the Grave he is always keeping on his progress. St Gregory compares him to a Passenger or Merchant at Sea; Stet, sedeat, etc. Let him eat, drink, wake, or sleep, whatsoever he do, the Ship keeps on his Course unto the Harbour, Et nos impulsu navis ferimur: The Gale is strong; the Passage short: and what our Merchandises will be, God knows. I fear many of us shall come short in our accounts, and bring home stubble and straw, Apes and Peacocks instead of Gold of Ophir, 1 Kings 10.22. And what must our hope be? What, to make a better Voyage next? No, no: our Ships will prove like Jehoshaphats Ships, they'll all break at Ezion-Gebe●. No hope for a second Voyage, or another Return. If once we go hence, we shall be no more.  
And here make we our third Pause, which hath brought us to the end of the race, the visible race. Now follows the last, which brings us to the land of Forgetfulness, as the Psalmist calls it: If once we go hence, we shall be no more.  
There is hope of a Tree, saith Job, if it be cut down, that it may sprout again; and by the scent of Water it may bud, and bring forth Boughs like a Plant: But man dieth, and is cut off, he giveth up the Ghost, and where is he? Jobs first Quaere was, Quid est? What is man? A poor, silly Creature, of few days, and full of trouble. A flower, a shadow a nothing. His next Quaere is, Vbi est? What becomes of him? Where is he?  
The Widow of Tekoa said much, when she compared man to water spilt on the ground, which cannot be gathered up again. But Job likens him to a flood decayed and dried up: no moisture, or vestigia left. For man lieth down and riseth not till the Heavens be no more, They shall not awake, nor be raised out of their sleep, Cap 14. v. 12. And this is david's, Be no more; no more a Man of this world: No more in esteem: no more to repent, and find Grace. For as the Tree falleth, there shall it be, Eccles. 11. And therefore lay no more upon me, than I can bear. For I am a man, and man is nothing: I must away, and be no more. I go, from whence I shall never return again. O, would our sons of Anak think on this! who have sold themselves to work wickedness, and drink up iniquity as Beasts drink water. Their eyes swell with fatness, and they do even what they list: or (as our last Translation reads it) they have more than heat can wish. They murder the widow and the fatherless, and put the innocent to death.  
Those men have their Day, but 'tis a short one: Adhuc pusillum, and we shall see them no more. No more, till we see them dragged to a worse Judgement than they now hale others. Well, if they'll not think on't, God grant we may. Our Goods, they were but lent us, and the less we have, the less we have to answer for: we can but go out naked as we came in, and so shall all. Our Afflictions will not last for ever: and be they never so many, and sharp too, yet are not our sufferings worthy that glory that shall be revealed. And at most, those Lions can do no worse by us, than did that Lion by the man of God, 1 Kings 13. kill the body and gaze upon the Carcase. But Animae non habet quod faciat, as Bernard said; the best part of us is without the reach of the Lion and Dragon too.  
You know that story of Anaxarchus, when the Cyprian Tyrant caused him to be pounded with brazen Pestles in a Mortar; Tuned, saith he, Tuned sacculum Anaxarchi, Pound, pound the bag, the Case of Anaxarchus, himself you cannot hurt. They may have that power upon us, as the Devil had upon Job: we may suffer in Children, Goods, Body: There's one part of us they cannot hurt. Keep we our Conscience sound, and God will preserve our soul entire. In the mean time their day is coming, when they must hence, and shall be no more: Yea, happy they, if they might be no more indeed; if soul and body might perish everlastingly. But they must know, a Day of Retribution is at hand, when God shall render unto every man according to his works. Return they shall, but not to life: Not to those Monuments of Blood, Avarice, and Ambition, which by their Cutthroat cruelty they shall leave behind. Those places from which they must, shall see them no more, Psal. 103. What say we then to Apparitions? To the raising up of Samuel at the instance of Saul? etc. 2 Kings 4. A Child, 2 Kings 13. A man restored to life again. A thing frequent in the New Testament, and afterward. One in the Bed; another in the Bier: Lazarus from out his Tomb: And after the Passion of our Saviour, the Graves were opened, and many Bodies of Saints, which slept, arose, and came out of the Graves after his Resurrection, and went into the holy City, and appeared unto many, Matth. 27.52.53. Some body tells us of one Curma scent b ck again from the Judgment-Barr, because Death (or the Angel of Death) had mistaken him for another of the same Name. And a Jesuit tell us of one, who, a good wh●le dead and buried, by prayers and permission came back again, enjoyed his wife, and kept his former habitation. To these two last my Answer is, No Scripture, no Belief. I may call these men's return from Hell (or wheresoever 'twas) a Fable, more safely, than doth Beza call the Descent of our Saviour thither, Fabulam, & Fabulam: a Fable, and again (saith he) a Fable. I do not belly St. Beza: you shall find it in his greater Notes upon the Twenty seventh Chapter of St. Matthew, Verse 53.  
As for those frequent Apparitions, there may be such, Sed non ego credulus illis. But these are, most while, pretended for the Soul alone. Though I deny not some such power to the Devil, as to put on what shape he please, For he that can transform himself into an Angel of Light, 2 Cor. 11 14. may easily make or take some body at his pleasure: Though most times I conceive such things to be Illusions. And some such thing was that of Samuel. God forbidden we should once imagine any such skill or prevalency in Witches, or their great Master either (by whom they work) that they should have any power upon the Souls of the Godly that are departed out of this Life. No, no; The Scriptures tell us, They are in the hand of God, and no evil can touch them.  
As for those others restored to life by Elisha in the Old, or our Saviour in the New Testament: Quod lego, credo. And God forbidden any man should stagger at such plain Evidences. Christ hath the Keys of Hell and Death, Rev. 1.18. And he can open and shut at his pleasure. But this takes not off that General Rule, Hebr. 9.27. It's appointed unto men once to die: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; once, and once for all. One Death, one Judgement for all men. Yet Enoch and Elias were excepted; as also these others in the Gospel. A few Privileges or Exceptions break not the General Law. But what is this to David? and to us? We must go hence, and shall be no more: No second Return.  
And therefore, as our Saviour said, we must agree with our adversary quickly and while we are in the way. We have Adversaries enough, and too many, God knows, and some of them will not agree with us: But do we our best for Reconcilement, especially at such a time as this, and such Adversaries, as by our doing injuries we have made such.  
There are some Adversaries we may not agree withal: No casting in our Lots amongst the Wicked: no shaking hands with those whose Religion is Rebellion: And therefore no peace with such, unless we will be at Enmity with God; and there were an Adversary indeed: 'Tis good agreeing with him, and that quickly too: no delay; and while we are in the way. For once gone, and no returning back again. Si Deus nobiscum— If we can get him our Friend, no matter if all the World be our Enemies.  
O Lord, do thou pardon and forgive; Do thou return and refresh us. O Lord spare us, that we may recover our strength, before we go hence and be no more.  
Deo Patri, etc.   

A SERMON Preached before His MAJESTY, King CHARLES the II. In the ISLE of JERSEY.  2 TIM. iv 10. 
Demas hath forsaken me.  
I Shall rather be persuaded, esse Lunares Homines, quàm Joculares Daemons. To be for Signs and Seasons, Gen. 1. doth not exclude those capacious Bodies from other purposes. And I know what Heraclides, Cardan, and others have said touching those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Creatures of a middle condition between Men and Angels: As also what Hermes, Apollonius, and Plotinus have said for the Genii. These may be the fancies of men. But sure wherever Cornelius à Lapide found his Merry Devils, I am confident he could never find any well-affected to Mankind.  
The malicious and wrathful Dragon is ever at war with the seed of the Woman; and that same Ponam inimicitias, is almost as old as Adam. If once the Woman, the Church, or any Child of hers do parere masculum, any virtuous and masculine work, that old Serpent is ready with his flood of poison to destroy both Root and Branch. His first attempt is to stifle it in the birth; if he fail there, then by allurements to make it Deviare in its calling and subjection: If he prevail not here, then una eurúsque notúsque ruunt; Earth, Water, and all must conspire its utter ruin and destruction.  
Take for this St. Paul's example, and where should a man find a better? First he is armed with Authority and Commission against the Church: A shrewd Temptation, which once overblown, and the sometime Persecutor become a Preacher: Next, there's a plot to kill him in Damascus: at Lystra he is lapidatus: scourged and imprisoned at Philippi: His death sworn at Jerusalem: suffers shipwreck at Malta: at length post varios casus, he comes to Rome, lives in an hired house, and hath his Friends about him: Afterwards he comes to his Answer; and now is the time to know his Friends. In prima mea defensione nemo mihi adfuit; every one fled to corners, and shifted for their own safety. Only Luke is with me, and therefore have a care to come to me speedily. For Demas hath forsaken me.  
Simplex miseria non sufficit; One Calamity follows close upon another. Squama squamae, fluctus fluctui; The wages of well-doing is Injury: And all that will live godly shall suffer persecution. But, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what must Brutus make one amongst the rest to stab his Caesar? Thou my familiar Friend and Companion, saith David, Psal. 55. What none but Judas the oeconomus Christi, none but the Purse-bearer to betray his Master? And will Demas show his heels, fly, and forsake that heavenly Mercury, and Truth's Trumpeter, who took him, taught him, and instructed him the way to Heaven? This Demas did, and did it in the worst of times, a time of need. When his Friend was in misery, and a little Comfort might have been worth a World to persecuted and distressed Paul Yet Dominus mihi adfuit, saith the Martyr, when all the World forsook him, God did not: But corroboravit me, 'Tis a Meditation for men in distress: Aderit Dominus, & corroborabit. But my undertaken Task calls me back to Demas: Demas hath forsaken me.  
Thus take the words, and it a Complaint: Take in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 'tis a Reason: Have a care to come quickly unto me; for Demas hath forsaken me. And thus you have three things: First, The best men are driven to their straits. Secondly, the ungodly fly and forsake their best Friends in their greatest need. Thirdly, the Godly must and will assist one another. Take it as a Complaint, and so 'tis too; and you have three things also. First, the Inconstancy of Friends: Secondly, the bewitching Pleasures of the World: Thirdly, the Miseries of Persecution.  
But with Demas must we begin. He parts first, and he parts from Rome, from Paul, from God. First, from Rome; nay, that may be well done, Exeat Aula, Qui vult esse pius: No man could deem it a fault to fly from Nero's Court. And this is that so much commends Moses, That he forsook the pleasure of sin, Pharaoh's Court, and chose rather to suffer Affliction with the Children of God. But secondly, Demas forsakes Paul too: And that might be  in some Case also: For Barnabas and Paul exacerbati, not without some bitterness depart one from another. Or, last of all; He might secedere ad tempus, leave St. Paul for a time, and upon better thoughts return again, as did Onesimus to his Master Philemon. And Beza is of that Opinion; Videtur ille postea resipiscens ad Paulum revertisse: But his Opinion stands upon two, but too weak Grounds: The first, that Timothy was never at Rome, but once; which were much for such Friends, and in so long a time. The second, Probabile est, That the Epistle to Philemon was written after this Second Epistle to Timothy. All is but videtur, and probabile; and under correction, I shall say, Videtur quod non: For first, for Paul's going from Barnabas, as also of Onesimus from Philemon, 'twas but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a parting or separation. Here is a plain Dereliction: And secondly, read but this Chapter, and you shall see 'twas written very little before his Death: Ego jam libor, vers. 6. I am ready to be offered up, and the time of my Dissolution is at hand. But in the Epistle to Philemon, Para mihi hospitium, verse. 22. He was in hope to scape and come amongst them. And so 'tis here spoken of Demas his Dereliction, when Paul was ready to suffer, but no where is mention of Demas' Return.  
And therefore I add in the third place, That he forsook God too. Rome, Paul, and God too. For in this verse, three things are witnessed against him: First, Demas hath forsaken me. Secondly, hath embraced the present World. Thirdly, He is gone to Thessalonica: He had made merchandise of his Soul before, and is now gone about his other Merchandise: or he goes far enough from Rome, lest some good Friend or other should labour to reclaim him. And now because order carries some help to memory, though in the weakest Endeavours: Out of all this Chaos I shall select some few Particulars to be insisted on, in this order. First, You shall see an Inconstant Friend. Secondly, A Faithless Steward or Minister. Thirdly, The Motives which induce him to forsake his Friend, his Office, his God.  
Demas hath forsaken me: Demas my supposed Friend; For a processed one till now he did appear: But what saith Be●-S●i●ach, A Friend cannot be known in Prosperity. When Paul had entertainment as an Angel from Heaven, multitudes weeping for his departure; Men, Women, and Children accompanying him to the Ship; The Galatians ready to pull out their eyes to do Paul good: The Priest of Jupiter bringing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bulls in their Garlands, ready for Sacrifice, to do him honour; When a word from his mouth, or a Napkin from his hand could cure the sick, and revive the dead; when a Lycaonian cry was heard, Gods are come down among us; 'twas a brave World: and who would not strive to make one in such a gallant, glorious Company:  
But the Case is altered now with Paul: His power is (it seems) eclipsed: He that could cure others, cannot now free himself: Sistitur ad Tribunal Caesaris; and he must answer for his new Profession. He shall find his Sect every where spoken against. That, Si Tiber ascendit in Moenia, si Nilus non descendit in Arva: Si Fames; si Lues; Statim Christianus ad Leones: No Calamity in East or West, but 'twas all imputed to their toleration of this new Religion. And therefore no favour is to be expected now for Paul, or Paul's Profession.  
No wonder then if Demas hath given the slip, and left this miserable Prisoner to shift for himself. Friendship is like Corn in stony ground, ten to one if it gather root. Friends for the most part are like Swallows, they love our Houses all the Summer time, and seem a part of our Family: But when once Winter comes, farewell Swallows.  
These are the Rats and Mice who love to repose them, and take up their rest in the fattest Barns, and best inhabited Mansions: But if the Edifice begin to totter, and the Buildings shake, farewel Rats. And this is that made Solomon say, Prov. 17. A Friend loveth at all times, and a Brother is born for adversity: Then were the Nunc or Nunquam to do good. But then indeed the Vizard is plucked off from most men's faces, and false friendship shows itself in its own Colours.  
And that you see by Demas, who will be sure to look to the time, and provide for a sore finger in season. There is a place in Scripture (which amongst some other) hath found several Readins; 'tis Rom. 12.11. Origen reads it, Be fervent in spirit, serving the time: A brave Text, say the Time servers, and inconstant Friends: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in these latter times, Erasmus with some others, sticks to that Reading. But we will say with St. Hierom of old, Illi legant tempori servientes; nos legamus, Domino servientes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Serve the Lord. Let them serve the times that will, we'll read, we'll follow, we'll serve God and the King. And yet if the other reading were admitted, 'twould little patronise the Changerlings of these days, the fickle, faithless, and inconstant Friends. For by serving the time, what were we taught, but to submit to the time, and take Gods visitations patiently: Or serve the time; that is, be ready to help and assist your Neighbours, Friends, and Brethren at all times, on all occasions: As St. Paul became omnia omnibus; all things to all men to do them good. But sure the world is cast in another mould now; The major part so serve the time, that they run with the time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as one said: So often turning and returning, that you know not where to find them. Similes Ericio, like the Urchin or Hedghogg, who hath always two holes, to which he doth apply himself, according to the Winds. Such was Tydides' and his Followers between the Greeks and Trojans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such was Cicero, demurring between Caesar and Pompey: And therefore Luberius Mimus told him truly, though tartly, That he was wont, Duabus sellis sedere; He sat upon two stools. O (Beloved) how many Tully's and Tidides hath this Land afforded? in those latter days, Men, and Women: Like Panarchs' Riddle; R●ts, Bats, Neuters, and more treacherous than Ziba: Non Hospes ab Hospite tutus, Non socer à Genero. So little do men now-a-day regard the sacred tye of Friendship, or the many, many Obligations in which they stand engaged.  
The Sarmatian, if once he swear by the Blade of his Sword, 'twas as good as a Persian Law, unalterable. The Canter, if he swear by Solomon, you m●y believe him: If those of Ulster swear by St. Patrick's Staff, you might be bold on't. But now God, and God's Bible, all the Obligations and Oaths of Allegiance in the World cannot keep the graceless Multitude within the Pale of their Obedience and Fidelity. You have a Proverb, Over Shoes, and over Boots. And the Philosopher tells you, Concatenata sunt vitia. Though it may be said of a Solitary man, Aut Deus, aut Daemon: A Solitary man, or most Solitary men are most while Evil; yet Evil itself is never Solitary. Vices grow like Grapes, by Clusters. And therefore when you see Demas forsake his best Friend and Tutor, you may not think he sets up his rest here: Plus ultra is his word, his work, and one sin begets another. Chrysostom gives Instance in a Lie, which doth ofttimes procure Swearing, Forswearing, and Cursing too: Augustine in Drunkenness, which caused Adultery and Murder too: How David fell from sin to sin, the holy Scriptures testify, as likewise Peter. And I would we had not in our days the cursed Fruits of Disobedience: And how Discontent did hammer out the Sword of the Covenant, to cut asunder the Gordian-knot of all Obedience and Religious Duties in Church and State.  
Here Demas goes from Rome, from Paul, and from God too, which is the second thing we would observe; That he is not only an Inconstant Friend; but a faithless Steward or Minister.  
Pars secunda: We did look upon him but now under the common notion of a man, or at most an obliged man: Now behold we him a little as a Minister, for such doubtless shall you find him. For in the Epistle to Philemon, vers. penult. Marchus, Aristarchus, Demas, Lucas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Two of them Evangelists; And he amongst the rest a Fellow-labourer with St. Paul, a gallant Title, but quickly lost.  
But may not a Minister in any case forsake his Calling. I know the Papists resolve in this point, who though they teach the Character of Priesthood to be indelible, yet they tell us, There is a Superlative Power in the Pope, who can dispense with any thing In ordine ad melius, or Communius Bonum: And many a Cardinal hath enjoyed that privilege.  
In our days (when every harmless Ceremony is looked upon as a Monster in the Church) some have thought it lawful to quit their Callings rather than Conform, others laudable, and some with the rigid Flaccians, proclaim it necessary. But the greater and better part, old and new, truly tell us, That for a full Minister (as some speak) for a Priest to forsake his Calling, what were this, but to put his hand to the Plough, and look back? He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separate to the Gospel of Christ; and what were this Desertion of his Calling, but to separate him from Gospel, God, and All. Vae mihi si non Evangelizem, 1 Cor. 9.16. But what cares Demas for this? What doth St. Paul's Vae trouble him, who had left St. Paul and his Religion too? O but there may be many faithless Stewards who do not quite renounce their Stewardship: They writ down fifty instead of an hundred; lessen or excuse sin; sow Cushions; bid Achab go up and prosper. There are too many of this untimely brood, such as are become Nobiles in scelere, as Hierom spoke of Helvidius, men without Note, Learning, or Merit, who by their libelling, railing, and complying, are cried up and commended to the World, for the Grandees of the time. Nay, there are some of Eminency and good Parts, whom St. Paul might sometime have owned for his Fellow-labourers; Yet these men do not always set the Right-foot before; they turn Ephraimites, starting aside like a broken Bow. I knew the time when those Sons of Thunder would have preached Obedience, and have told their Auditors what 'twere to resist the higher Powers: But the wind is turned; and see what Reputation, Applause, or some other worldly By-respect can do. These with Demas forsake Paul, Paul's Doctrine, and by Consequent Paul's God too: Nay truly, some man would speak them worse than Demas; for I take Demas to be a new Convert, lately, and but lately warmed with the Sunshine of the Gospel, not thoroughly grounded, and therefore the more apt to make Relapse into this Paganism.  
But these men (I fear some of them, not without reluctation of Conscience) withhold the truth in unrighteousness, and wittingly, willingly oppose that selfsame Religion in which they were born, which they ever did profess, and of the truth of which they are reasonably well persuaded, if I say not fully. O would to God these men would seriously consider what 'tis to rend the seamless coat of Christ: And whilst they do pretend the Fear of Idolatry, they become not flat Idolaters themselves: For what else is Will-worship, and Invention of Man's Brain, but mere Idolatry? Aliena Dogmata, Alieni Dii, as said Lyrinensis. And whilst they pretend to make a thorough Reformation (as their phrase is) they aim at a thorough Destruction of Church and State. This is not Reformare, but Innovare, as Maximilian the Emperor said; this is not to mend, but to mar all.  
The Lord hath given us a Rule in Jeremy, and we will hold us to that Rule, Ask for the old way, for that's the best way, and walk in it, and you shall find rest to your souls, Jerem. 6.16. If we preach ourselves, and not Christ: If we set the world together by the ears with our new Opinions, as Erasmus said of some: If, with Isaiah, Cap. 8.20. we do not keep us to the Law, and to the Testimony: If we speak not according to this Word, receive us not, say not to us, God speed, 2 John.  
But when men grow weary of the old ways, and seek them out Bypaths to wander in: When the Primitive Church is counted but an Embryo, which must be licked into a better Form by future Ages (vide Calvin.) When the best of the Fathers are but Dishclouts (an homely phrase in a Scholar's mouth) when men gape for new Doctrines, as the Oysters do for new tides: When the Precepts of God, and the practices of men do clash; Beware of such Prophets, and be ye not carried away with every blast of Doctrine. Take heed how you forsake St. Paul with Demas. Obedite praepositis vestris, Hebr. 13.17. Be subject to the higher Powers, Rom. 13. Kings and Bishops both must have our Prayers and Obedience: And they who fail in these, forsake St. Paul.  
The last Part followeth: The Motives which induced Demas to forsake St. Paul: And they are two, employed in the word, me. First, Me, under the Rod of Persecution: Secondly, Me, who am in penury or want. And both of these expressedly in this Chapter. He suffered multa mala, v. 14. And Nemo adfuit, v. 16. few Friends, and many Troubles: And this were enough to make a Demas forsake Paul: many weak in the Faith to stagger; many worldlings to fall away. But we have not so learned Christ. The Servant is not above his Master: And our Master hath left us an Example, and we must tread in his steps: For if we suffer for doing well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Peter 2. And this made so many Martyrs so prodigal of their lives (if I may so speak) so ready to suffer, so willing to die: Many offering themselves to the Fire, even to the amazement of the Beholders: Not to speak of Adavetus-Romanus, or St. Laurence and his Grid-iron: And in the Arian Persecution at Edessa, Modestus the Governor did wonder to see not only the constancy, but the forwardness of the Martyrs; Women hastening with their Children to the Fire, to the astonishment of the Tormentors. They went (saith one) tanquam ad Nuptialem Thalamum, as joyfully as to a Wedding Feast, or to a Bridal-bed.  
Since the beginning of those late miserable Confusions in our Land, how many good men have been cut off in Ships, Prisons, and the Royal-Scaffold? And many poor Widows and Fatherless do yet cry out, and cry up for Justice at the hands of Heaven?  
If Christ should say Sequere me, as he did to Peter, Go follow your Friends, your Leaders, your Betters, and drink of their Cup, What should we do? We must do that, or do worse: And therefore where St. Paul's Sword doth come, God give them St. Paul's Courage.  
But all who suffer are not Saints, nor are all Martyrs who die by the Hangman's hand for their Religion's sake. What think you of Baal's Priests, that did slash and cut themselves: or Cybiles' Priests that did geld themselves? What of those poor Children made to pass thorough the fire to Molock? or those Bohemian-women who suffered so much, so miserably for the Opinion of the Adamites? To these I might add whole swarms of Marcionists put to death for their Religion: And the like might be said of most Sectaries and Separatists. And (what is observable by the way) not an Heretic, not a Schismatic, but have Scripture at their finger's end, and all pretend Conscience and Religion. John of Leiden, Clement Ravilliack: All Usurpers, Rebels, Monsters, take shelter There. Yea, he who called the Scripture Nigrum Atramentum, or another, A dead Letter, or A Nose of Wax, yet all these fly to Scripture and Conscience, as to the Shoot-Ancre in a Tempest. They who crucified our Saviour did as much. Yea, the Devil had his Scriptum est to tempt him. All I shall say to this, is, The Scripture must be sanè Intellecta, the Conscience must be benè Regulata; they miss in both. And so do all those, who would be thought Martyrs for their Disobedience. They forget St. Peter, Let no man suffer as an evil Doer, or a Busybody. They forget St. Paul, who suffered for Christ's sake, 2 Cor. 12.10. And vestro commodo, for the good of the flock, Col. 1.24.  
The last thing which caused Demas to forsake his Friend and Master, was (I told you) Paul's Poverty: If Paul could have left some great Legacy behind him, I know not what Demas would have done. A golden hook, they say, will catch any fish. But Paul is poor, and must be beholding to his Friends for Maintenance: And therefore the less wonder if Demas do as the young man did in the Gospel: He would follow Christ wheresoever he went, till he saw no hope of profit, pleasure, or preferment in the World; the chiefest mark the most do level at.  
I think the Millenary took his Rise from hence, No life to this life: And that made him dream of Wealth and Wantonness in his New World. Ah poor Christian, what can that New Earth be in comparison of the Old Heaven? Or what comfort can it be to be kept out of the Celestial Paradise? yet the Millenary makes that a step to his future Felicity? 'Tis his Mount Nebo to see a better Canaan. But we, fading we to dote upon this fading World, to crave a Knife to cut our Throats, and tie a Millstone about our Necks. To talk of Heaven, and yet make provision only for the Earth: O wherein do we, do such surmount the Beasts that perish? Nay, Beasts do like Beasts, and perish like Beasts: But Man, Divinae particula aurae, to whom the blessed Deity hath given a Jewel invaluable, a Soul so capable of eternal Glory; for Man so much to unman himself, and make this World his summum bonum; Angels and Saints, I think the Devil himself doth wonder at it.  
When Lot went out of Sodom, and was now upon his way to Zoar, his Wife looked back again upon her wealth she left behind; There lay her heart. When Demas was in a fair way for Heaven, he looks back again upon the World; There lay his hopes. Nazianzen said of her, That she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an immortal Pillar, set up by the hand of Mercy to give a Caveat to all future Ages: Beware, look not back. And thus stands Demas registered in God's Book, a warning for the wretched Worldlings: Take heed, look not back Value not those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Dirt and Dung of this World, at so high a Rate. There's pain in the getting, care in the keeping, grief in the losing: And besides all this; there's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark 4.19 Riches are a slippery and deceitful thing: They have wings, as Solomon said, eagle's wings, and ofttimes quickly gone, and gone for ever. I could remind you of Bajazet's Cage, Sesostris Chariot, Chraesus' Pile, Cyrus' Tub, Marcus Crassus among the Parthians, and Baldivia among the Americans drinking down Ladles full of melted Gold. I could fetch Sejanus from his Closet, Seneca from his Orchards, Bassianus from his Fishponds; Tigillinus, Plautian, Atabaliba, Metezuma: These and millions more, as well as these, have from Darlings of Fortune been quickly turned into Footballs, and nothing left of all their Greatness but their Name. A warning piece for future times. I was nothing: I am nothing: I shall return to nothing▪ or in the words of Solomon, Vanity of Vanities, All is Vanity, saith the Preacher. Honours mundi, Tumores Mundi, Adam's Apple, or Sodoms: Esau's Pottage, Jonathan's Hony-comb: All dulcia in aspectu, laethalia in gustu, as said Arnobius. These all do but fill our mouths with Gravel, and we shall never be satisfied, till God's glory do appear, Satiabor cum apparuerit Gloria Tua. The King of Spain's Motto was, Non sufficit orbis. And I believe the greatest part of the World approve it. The World cannot content a worldly minded man; He hath the Dropsy, the more he drinks, the more he thirsts.  
You have heard of Lysamachus and Saleucus, two of Great Alexander's greatest Commanders; Cum orbem Terrarum Duo soli tenerent, augustiis sibimet inclusi videbantur.  Justin. lib. 17. And only Death could put an end to their Ambition.  
All I shall say to shut up all, is, Optimum est insania frui aliena: Seeing so many men are mad with Demas let us be wiser, and reap some benefit by their madness. Let us learn to make Treacle of Vipers, and by the fall of other men to beware: And come Life, come Death, let it never be said, that for the embracing of a bad World, we should make shipwreck of a good Conscience. Let us never forsake God, and God's Word, our Courage, Calling, and Profession.  
Let us beware how we do Idolise the Covenant, which binds Kings in Chains, and giveth stop to the Subject to demur upon Oaths. And for the Hierarchy and Government of the Church: Let those, who seek Nodum in scirpo, take heed of Crysippus' Pride, and Palaemon's Arrogancy.  
Let us lay before our eyes the harmony of the two Testaments, the general practice of Antiquity: The Consent of Fathers, Councils, all the World, till those worst of Times. And for those who are otherwise minded, God reveal it to them, and make us all of one mind, that we may unanimously with one mouth glorify God.   

THIS SERMON Was Preached at St. HILIAR Before the KING In his Exile, Sept. 23. 1649.  PSAL. CV. 12, 13, 14. 
When they were a few men in number, yea, a very few, and Strangers in the Land.  
When they went from one Nation to another, from one Kingdom, to another People.  
He suffered no man to do them wrong.  
SET Service in the Church is out of date. Church-music is an Irreligious Rag of Popery. And for our Solemn Feasts, the very Name must be expunged, and the People must forsake, detest, and forget all. Thus he, who said I am wiser than my Teachers, must (if now alive) be set to School again, turn a new Leaf, or be shut out of the Synagogue of these Saints. David kept his Festivals; had Set-service; blessed God with Music, Church-music, Vocal and Instrumental both. And on that day, a great Festival-day, David delivered first this Psalm, to thank the Lord, into the hand of Asaph (the Precentor) and his Brethren, 1 Chron. 16 7.  
So that if you fear God, this Psalm was made to thank him: If you honour Kings, a King made it. If you approve Festivals, at a great Feast 'twas first given and sung: When the Ark, after so many toss and tumblings, was with much solemnity brought home, and settled in Jerusalem. So that without straining, the Text may prove tuneable; and though Asaphs mouth be stopped, and his Cymbal broken, yet this may be the dawning of that day, when we shall all sing, Haec est dies quam fecit Dominus, etc. make it our Festival, Solemn and Annual, and for such, warrantable by the practice of the Jewish Church and Primitive Christians.  
But we must travel awhile with Abraham, before we can sit down in David's Choir, and with the poor Israelites, hang up our Harps upon the Willows, ere we can frame ourselves to sing those Songs of Zion: Meditate a while upon our miseries, and afterwards come in with a Psalm of Thanksgiving for God's Mercies.  
And this is the Order of my Text, a Text Historical, it relates to a Story, and the Story of no small Antiquity, it goes as high as to the Father of the Faithful. His, and his Sons troubles present themselves in the two first Verses; Gods mercy and deliverance in the third. These are the two General Parts of which I am to speak. utinam pro dignitate.  
Roscius would feign himself that Party whom he was to personate; and the Orator would have his Pleader make the Case his own, the better to express his Clients passions. We shall need none of those helps. We (sure in some sort) we are the men we are to speak of. In eadem Navi, embarked in the same Ship, and therefore sharers in the same Fortunes. Non tam Ouum Ovo simile. I am sure 'tis so for the first part, that of Troubles: And I hope it will prove so in the second also, that of Protection and Deliverance.  
But we are the Children, and 'tis fit the Father should have the precedency; we shall therefore first begin with Abraham. Abraham and his Family: 
When they were but a few men in number, yea very few, and Strangers in the Land.  
When they went from one Nation to another, etc.   
I may well call it the Pilgrimage of the Patriarches, Abraham and Isaac and Jacob, for so ' 'tis.  
The old Proverb or Epistichium was— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here are three PPP's, Peregrini, Pauci, Pauperes, all miserable, but the misery ends not here. In 2 Cor. 4.17. there's excellenti excellentius, a super-superlative Glory: So here, a super-superlative Misery. One much worse than the rest.  
1. Pilgrims. Strangers that went from one Nation to another.  
2. Their Paucity; They were few in number, yea very few.  
3. Their Poverty; A Rolling stone (they say) gathers no Moss, They went from one Kingdom, to another People.  
4. That super-superlative, that worse than worst, The People to whom they went in their distress, Egypt and Palestine. Here's squama squamae, trouble upon trouble: These in the first place.  
In the second, there's somewhat will make amends for all, the Providence and Protection of God. He suffered no man to do them wrong. I cannot present them to you in a better dress, nor in an easier way for method, memory, and a plain Expression.  

1. Pilgrims.  
2. Their Paucity.  
3. Their Poverty.  
4. The People, whither they were driven.  
5. And then last of all, comfort amidst all, He suffered no man to do them wrong. God's gracious protecting them.   
1. I begin with the Pilgrims. And where can I begin better, then where the New Testament began with David, and Abraham? A Psalm of David concerning Abraham, and his Posterity. And in seeing what befell him him and his, we may know how to bear our own Calamities the better.  
The Jews ask Christ, Art thou greater than our Father Abraham? John 8. I hope no man thinks himself better than Abraham; And Abraham was a stranger. And this I take the first degree of his misery.  
You can tell me of the treachery of Companions; the Churlishness of Innkeepers; the Dangers of the Way. Sparta would hardly give a stranger any admittance: the best place in the world for old men, one of the worst for strangers. The Chinois kept them all out. The Scythians slew them all, and hung their heads upon the doors of their Idolatrous Temples. Diomedes fed his Horses with the flesh of Strangers.  
Some will say this was done in the days of Ignorance, which as 'tis true, so 'tis not all. Ezekiel will tell you, 'twas one of Israel's sins; They oppressed the Stranger wrongfully, Cap. 22.29. And the Psalmist, how they murder the Widow and the Stranger, and put the Fatherless to death, Psal. 94. This made the blind Poet term Ulysses' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that would sail with every wind, and wear all Colours. Indeed, they say, the Stranger must have three things: The eagle's eyes, the mouse's ears, and the Fish's mouth.  Audi, Cerne, Tace, cui Publica contigit Vxor. 
Said one of the Wittol. Audi, cerne, tace, for the Stranger too; see, and see what he would not; hear, and hear what he should not, and still as mute as a Fish.  
Let his God, his King, his Religion, or whatsoever else is nearest and dearest unto him; let them be dishonoured never so much by blasphemy, slanders, and reproaches, yet must he hold his mouth as with a Bridle, Psal. 39 And thus was Lot (one of this small Company) vexed with the filthy conversation of the wicked, in seeing and hearing, he vexed his righteous soul from day to day, with their unlawful deeds, 2 Pet. 2.8. But if he once speak, let it be in the most submissive terms and offers, beyond belief to flesh and blood, yet shall he hear— This fellow came in to sojourn, and will he needs be a Judge? He shall surely pay for it.  
This is the condition of Strangers, and such you see were these in the Text. Yet God suffered no man to do them wrong.  
But all Strangers are not of one condition. Some are such voluntary, others by constraint. Some only Strangers; others Strangers and Exiles too. I call all those Exiles, who by Sword, Famine, or pretended Laws, are driven from their own Countries. And such are these: They must fly or starve. A Famine, a grievous Famine forced them from their Country, or place of their Habitation. So Abraham's c●se here, and Isaac's Cap 26. the one flies into Egypt, the other to Abimelech the King of P●lestine.  
Now the Exi●● will find, be his Religion never so good, and his Integrity never so great, yet periculosum est in tot humanis erroribus sola Innocentia vivere, his Innocency will do him little good.  
In Quintilians' days, Tace Exul was enough to daunt a Gallant. A base Parasite, a Slave with that one word stopped his mouth, at whose very sight another time, and in some other place the Slave would tremble. But what shall we say? Where the Style is low, every one will leap over.  
Omnibus invisus quocunque accesserit Exul  
Semper erit: semper spretus, egéusque jacet.  
Nullus Honor generi est, etc.—  
His Honour will hardly buy him a meal● meat, or a good word.  
Now amongst Exiles all things befall not all alike. Themistocles continues with the Persian; And Hannibal finds some repose in Bythinia. But Abraham and his handful went from one Nation to another, from one Kingdom to another People: From place to place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul said of himself, and the rest of the Apostles, 1 Cor. 4.11. having no fixed or certain abiding place.  
But the more like their Saviour, who could say, The Foxes have holes, and the Birds of the Air have nests, but the Son of man hath not where to lay his head, Matth. 8.20. yet wheresoever these poor Pilgrims went, the Providence of God went along with them, and he suffered no man to do them wrong.  
2. The second thing we look upon is their Paucity: They were but a few, a very few. We use to say, The more, the merrier, and I think that Proverb very true: Solamen miseris— Socios habuisse. You know the Story of Earl Godwin, One leg will help another. And that of Solomon, Prov. 18.19. Frater qui adjuvatur à fratre, est quasi Civitas firma vel munita; so the Vulgar. Or if you like not that Translation; yet two are better than one. Vae soli. Eccles. 4.9, 10. And Christ commended to us this mutual comfort in our Pilgrimages, in that he sends out his Disciples Binos & Binos, Luc. 10. But he that hath his Quiver full shall not be ashamed when he meets with his Enemy in the Gate, Psal. 127.  Multorum manibus— 
Sure if heart and hand go together, a multitude will do a multitude of business. A Quiver full, saith the Psalmist. Seylurus Quiver.  
We see what Multitudes may do in the Tartarians, Scythians, Goths and Vandals, who made way where they found none, conquered Kingdoms, and in despite of Opposition, planted themselves in the chiefest places of Europe and Africa. Our Country can say as much for Danes, Saxons. On the contrary, you know the event of those, who Dum pugnant singuli, vincuntur universi. Many petty Armies because disjoined, destroyed, and we smart for it. Divide & Destrue.  
Our Pilgrims therefore here were exposed to many dangers, and destitute of much comfort, seeing they were few, and very few too. Abraham and his Wife and his Kinsman Lot, not many more at first, for many Servants were given him afterwards by Pharaoh. A small beginning, few, and very few, unable to defend themselves in case of any offered violence.  
But thus 'twas ever, and ever will be,— Credentes, pauci numero, few believers, and few loyal; and this very thought of Paucity makes so many run with the Multitude into the common Errors of the times.  
The Jews Argument against Christ; Do any of the Rulers or the Pharisees believe on him? The Papists Argument, Universality. The Westminster Argument, the major part is ours. I, the more the pity. All Forts, Castles, Ships, all ours. I know what Masters they serve the while: He that cried, 'Twas all his, and he could give it to whom he would.  
Again, as the Church hath been from time to time pusillus Grex, harmless ●nd armless too, yet must it not be dismayed. Fear not thou worm Jacob, Isai. 41.14. A worm which every one is ready to insult over, and tread upon: yet fear not, I will help thee. Be they Pilgrims, be they few, yet suffered he no man to do them wrong.  
3. The third thing is their Poverty. Strangers, few and poor too. Much misery, sharp arrows and coals of Juniper, Psal. 120. But methinks, I hear some men say, He cannot find Poverty in the Text, and I know not how to keep it out: Or if I find it not there, I am sure we find it here in these times; Times, which will set Porphyry to School again, and tell him Poverty is Accidens inseperabile; I am sure if the Text could shift it off, there's many a poor Exile cannot. But let me see! While they were yet but a few: and these, they were such as could say with Bias, Omnia mea mecum porto, and he that would not be enriched by a King of Sodom, afterwards was glad to receive gifts of the King of Egypt, and so did Isaac of the King of Gerar. And Jacob could say, With my staff came I over this Jordan, and did serve for wages. So that hitherto you have them poor, few and poor. Take one more, and you have all the Company, except Servants, and that's Lot. He and his Daughters dwell in a Cave, Gen. 19 no House nor Home but a Cave to dwell in. And there the story leaves them, and so must I, and return to the rest of this sm●ll Company, this poor Company, for such you see them, and therefore the more unfit for travel.  
Strangers at the best find poor Entertainment; but such poor Pilgrims, where shall you find an Eye to pity them. Money is one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Principle in the trade of Travelling, to be supposed and not disputed, 'tis that holds soul and body together, as he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Money must be had. Oportet habere, as old Ennius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our best Friends look a squint on Poverty. What then can be expected at the hands of Strangers.  
I remember a story of one Cosmus Bishop of Constantinople, who when he saw the Church and Commonwealth torn all in pieces, all Discipline in the one, and Government in the other, brought to confusion, and (as he thought) quite past recovery; he relinquished his Bishopric, and bidding adieu to that Royal City, he took along with him only one Servant whom he commanded, to carry with him of all his Wealth, nothing but the Psalms of David. If he took no better Viaticam with him in these days, he might quickly die unburied, unlamented.  
St. Austin was much of this man's mind; and he tells us, Paupertas foelix est, si laeta est. But by his leave 'tis not so toothsome, 'tis but a Pill at best: And I cannot but remember the counsel St. Paul gives Servants; If thou be a servant take it patiently: but if thou canst be free, utere potius, 1 Cor. 7. So of Wealth; if it cannot be had, take it patiently; but if thou canst honestly compass it utere potius. Sure begging is the worst of Trades. Et non levi mercede emitur quod rogatur.  
4. But all men are not of one mind, and some Countries are more charitably affected than others are. See we then in the next place, The Country whither they were forced to fly for succour and relief: 'Tis said from one Nation to another, from one Kingdom to another People. Gen. 12.20 26. ch. design the places, from Caldee to Canaan, from Canaan to Egypt and Palestine.  
I know Arguments taken from names are not demonstrative, yet some would hence conclude their Cruelty; Mitsraim signifying Streights or Tribulations. Whereupon is that (I conceive) of Isidore, Egyptii, hoc est, affligentes. St. Bernard, that it signifies Tenebrosum: And after him Scaliger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem est quod niger.  — Hic niger est, hunc tu Romane Caveto. 
Others fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Vulture, a Bird of prey, all comes to this. Egypt was a fierce, afflicting, cruel Nation. And so for Palestine, it signifies (they tell us) a bruising, hammering, and braying as in a Mortar, to show us, 'twas a hard-hearted and malicious cursed people.  
But let their Names say what they will, I am sure their Actions cry louder. They speak them the greatest Enemies the Church of God had, and for their Religion Idolaters. The Egyptians (I dare say) of all the World the greatest.  
— Quae non Aegyptus  
Portenta colit—  
And for the Philistims, Abraham tells Abimelech to his face, he did believe the fear of God was not in that place, Gen. 20.11.  
What brought this handful of Believers thither then? What make the Sons of God amongst the Miscreants? Sure matter of pity rather than wonder. That which hath made in our times Children eat their Mothers; Mothers eat their own Children; Men to drink their own blood. A man, a moneyed man to hang his wife and two daughters, and last of all himself to complete the Tragedy. The Famine was grievous in the Land they dwelled in, and necessitas cogit ad turpia, ad tristia. And therefore abroad they must, or starve at home. Abraham and Jacob got them into Egypt for succour, and Isaac into Palestine to King Abimelech.  
Here was bona terra, though mala gens. For Egypt, Moses describing the fruitfulness of Sodom and Gomorrah, before the stood of Fire fell down from Heaven, tells us 'twas like the Garden of the Lord, like the Land of Egypt, Gen. 13 10.  
And for Palestine; Isaac sowed in that land, and received the same year an hundred fold, Gen. 26.12. But as 'twas said of Sodom, the men were exceeding sinners against the Lord. So that the worst people have oftentimes the best Land, the richest Country. Full fed and wicked go much together. The belly and some other thing near Neighbours, St. Hieroms observation. These poor Pilgrims had much ado to keep their heads from Horns in both places. But God suffered no man to do them wrong. The second Part;  
2. Eliphaz chargeth Job wrongfully, as that he should think how God sitting super cardines Coeli, could not through the thick Clouds see what was done upon the Earth, Job 22.14. Yes, yes, he seethe, ordereth, disposeth, and delivereth, as it seems him best.  
Here's a sealed Protection; He suffered not man. Pharaoh and his House are plagued with great Plagues. Abimelech's Court is strangely punished. The King is told he is a dead man, if he restore not the man his wife. I kept thee, saith God, from touching her. And for his Posterity afterward, Joshua 24. when the Israelites were in distress, and made their complaint to God, he protected them. Take one place for all, or rather one Psalm, for there is a toties quoties in that Psalm: As often as they cried unto the Lord, he delivered them out of their distress, Psal. 107.  
Now let us view ourselves a little while in Abraham's Glass.  
And by what befell him and his Family, we know the better what to hope in our own Case.  
We have here a Company of Pilgrims also: And these but few in comparison of the many left behind; and these few and poor to. And the fewer and the poorer, the more subject to many miseries and inconveniencies. But the Righteous did I never forsake. God make us righteous, and then we need not doubt the second part, for his Protection.  
Omnium Calamitatum materia est homo diu foelix. The Land was flourishing in which you dwelled; Your Places honourable; your Friends great; your Means usque ad invidiam, every thing did speak you happy. Now Crosses fall bitterly, where a continued prosperity went before. For miserum est fuisse— A sudden tempest followed this glorious Sunshine, and you have been driven from one Nation to another, from one Kingdom to another People. But the more Abraham's Children.  
You are Pilgrims and Exiles too. I need not tell you many of the best Commanders in the world; Grecians and Romans, have been such, and many of them died in Banishment, whereof three in one year; Philopaemen, Hannibal, and great Scipio. But I call to mind that saying, 
Exulerat Christus, Comites nos Exulis hujus  
Esse decet, cujus nos quoque membra sumus,  we are the Sons of Abraham, the Servants of Christ. So then no other than our Father and our Master were. But what will you say, if they which forced us to sing Canticum Domini in terrâ aliena, and have sported themselves in our Banishment, what will you say if they be Exiles too? worse Exiles than ourselves? They cannot breathe one gust of free Air. Nunquam minus Domi quàm cum Domi. That which men did use to call their Castle is now their Prison, and their Country is a Wilderness of wild Beasts. The Cynics Lantern to find a man, an honest man: Can any one there say, His Goods are his own? Can he tell of what Religion he is to day, or must profess to morrow. Can he find him (after such liberal and rich promises) can he find him any Rules or Statutes, by which he may frame himself to walk in some Security? Is there any face of a Church or Commonwealth left? Nay, Can he find one corner in that Hell of Confusion, where he may sit down, and without fear of a Committee-bloud-hound, lament the times? No sure. And they think it strange if every man run not with them to the same Excess of Riot, as St. Peter said. So that we may say with Themistocles, Periissem, nisi Periissem. If we had stayed with them, we must have strayed with them; and whilst we sought to keep our Homes, we might have lost that Home, the Saints did seek for and enjoy. And therefore as matters go, I am of P. Rutilius' mind, who when he was called home from Banishment, chose rather to remain an Exile.  
O! but to be Exiles, and poor Exiles, with that great Duke of Exeter, to be unmonied and unpitied too: first by Injuries, and next by Miseries to be made Contemptible. What greater misery, then for an Ingenuous man, out-living his Means, to spin-out a lingering loathsome life in Contempt and Penury.  
Where shall you find in these worst of Times, An Abraham sitting in his Tent-door? Or a Lot in the Gates of his City? Or a Cymon of Athens, not more famous for his Arms then Alms-deeds? Or a Johannes Eleemosynarius? and some more such there have been, and may be now. And say some Hand of Providence should lead us thither.  
Ah miserum est Patriâ amissâ laribúsque vagari  
Mendicum: & timidâ voce rogare Cibos.  
St. Augustine said, Magnae virtutis est 〈◊〉 s●licitate luctari: magnae foelicit●● 〈…〉 non vinci. He that could wrestle 〈◊〉 Prosperity was a gallant fellow. But by 〈◊〉, I think him that can wrestle with ●●●erty, and come off without a Foil, the better Wrestler of the twain.  
Of all Sects of Philosophers, I would not be a Pythagorist. Of all Heretics, I would not be an Adamite. Of all Fraternities, I would not willingly be a Mendicant. But say there be no remedy: why then we must endeavour to act that part upon the Stage of this World we are called unto. Hath not the Potter power over the Clay? Sure yes: And non est invidentiae sed Providentiae, as Bernard said. God best knows what's for our Good, and that he will give us, or give us Patience to endure that which we account worst.  
Mean while remember in what Condition our blessed Saviour was upon the Earth. Call to mind the Apostles, of whom one of the chiefest could say, Silver and Gold have I none. Think of St. Paul's hunger and thirst, cold and nakedness, 2 Cor. 11. The Martyr's misery, Heb. 11. who were destitute, afflicted, and tormented. In a word, no temptation hath or can befall us, which is not common to man, 1 Cor. 10. And most while to the best men, as saith the Psalmist, Psal. 73.  
Seneca said (and you know his Religion) Digni visi sumus Deo in quibus experiretur quantum humanae naturae potest pati. We may not say so: there's a plus ultra, and we have not as yet resisted unto blood, as the Apostle speaks. And for Seneca's one Nero, we have many, who have wript up the very Womb of their Mother, and trampled on those they were forbid to touch. Curae leves loquuntur; and in comparison ours are not other; if we think on the sometime Chariots and Horsemen of Israel; Potentates, Princes, and the best of Sovereigns.  
Well therefore may the low Shrubs suffer, if such Cedars fall: For my part, come what will come, Statutum est deficere, potiûs quàm desperare. I may sink under the burden, but I shall never despair. I know who brought water out of the Rock: who provided a Whale for Jonah: Ravens for Elija; and Oil for the poor Widows. And I shall never forget the Pease in Suffolk, the Muscles of Rochel, the Cobweb at Paris.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we serve a God (and I pray God we may serve him aright) who is able to help in time of trouble.  
There is another thing that would be thought of; and that's our Paucity. Few of them, and few of us too, yea very few. But the way is broad that leadeth to destruction, and the multitude run that way. In St. Hierom's time, Totus mundus miratur se factum Arrianum. How suddenly is our Land turned Anabaptist, Atheist, and I know not what.  
Elijah cried, Ego solus: Blessed be God we need not say so; we amount to thousands: and as Tertullian said of the Christians in his days, Singuli magis noti quam omnes: Can we take a view, there thousands might amount to millions, such as (whatever their knees have done) their hearts never bowed to God-Parliament. But what are these to many millions? So many, so suddenly fallen off from Religion, Loyalty, Friends, Faith, and all that good is.  
But the Devil is a cunning Fisher, and hath baited his Hooks thoroughly with the fat Lumps of Bishoprics and Cathedrals, and least that should he too little for the Maws of those Cormorants, there's more bait, Forrest-lands, Ships, Offices, and I know not what.  
And now have they verified that old Proverb, No Bishop, no King. But God bless them both. I hope he will suffer no man long to do them wrong.  
There is one thing yet remains, and that's the Place, whither our Pilgrims went. But I remember that saying, Vivorum difficilis censura, 'tis dangerous to censure living men, much more whole Countries, specially where the Censor is nec beneficiis nec maleficiis cognitus. But something doth misg ve, where the sweet Innocent Dove finds no rest foe the sole of his foot; I hope he shall ere long, and an Olive-branch too.  
But you Worthies, and the rest of my dear Countrymen: In Joshuah's days one A●h●● was the overthrow of an Army: The Theft of Achan. Afterward in Jeroboam's days (the Son of Joash) one Jonah, w thou't a special Providence, had been the total ruin f a Ship and all the Passengers: The Disobedience of Jonah. In Christ's days, one Judas dissolved the best Society that ever trod upon the Earth: The Treason of Judas. Is there no Achan, Jonah, Judas, amongst us? God grant it. You have gone from one Nation to another, from one Kingdom to another People, and are you all sound at the heart? none tainted with the Vices of those Countries you come from? Let no Amasiah by't the lip, and tell me this is Bethel, I know it well. But where was God more dishonoured then at Bethel, which became Bethaven? And who hath more betrayed a glorious Cause for King, Country, and Religion, than some which were the sometimes Grandees of the Court, and the pretended Servants to the same? And who hath more disgraced, dishonoured, blasphemed the Name of Christ, and his Religion, than those that do profess themselves the Reformers and Refiners of Christianity.  
You know the Macedonians in Babylonia, Carthaginians at Capua, and the French at Naples; what they found, and what they learned, and what the end of it was. If any one be tainted, yet there is a Salve for that soar, there is a Noli amplius. O sin no more, lest a worse thing happen. Give Glory to God with Achan. Cry tollite me with Jonah: Or if that be hard, then say with David, Tolle, or Deal; blot out my unrighteousness till thou find none.  
I conclude with the words of St. Paul, Rom.  10. My heart's desire and prayer to God is, that they may be saved. And that as Israel, you may have power, and prevail with God and Man. Be of one heart and of one mind. Pour out your souls in prayer for all men, for Kings, for our King. O Lord deliver him not over unto the will of his enemies, and let not those who causelessly and maliciously persecute him; let them not longer triumph over him. Cloth them all with shame, but upon himself let the Crown flourish. 
May we live to see the day when we shall sing with Moses, Surge Domine: Rise up Lord, and let thine Enemies be scattered. Nay; Return O Lord, return to the ten thousands of Israel (Numb. 10. ult.) With David I began, with David I must end. Arise Lord, into thy resting place, thou and the Ark of thy strength. Let him find a resting place. Let his golden Pot of Manna be all glorious without, and gracious within. Let Aaron's Rod bud, blossom, and yield Almonds. Let the Tables of the Covenant be preserved entire in despite of all cursed Covenanters: And let him who is utriusque Tabulae Custos, find favour in the eyes both of God and Man. Amen.   

A SERMON UPON 2 KINGS IV. 1, 2.  Now there cried a certain woman of the wives of the Sons of the Prophets unto Elisha, saying; Thy servant mine husband is dead: And thou knowest that thy servant did fear the Lord: And the Creditor is come to take unto him my two Sons to be Bondmen. And Elisha said unto her, what shall I do for thee? tell me, What hast thou in thy House? And she said, Thine Handmaid hath not any thing in the house, save a pot of Oil. 
DEATH, Sorrow, Penury, and Fears begin the Text; Compassion, Deliverance, and Plenty end it. Here's a Story fraught with much variety. Many are the Miseries, and yet a Salve for every Sore. After Poverty comes Plenty: unexpected Mercy follows cutthroat Cruelty; Fear and Danger find Deliverance.  
You have here the brief Relation of a Man and his Wife; of a Widow and her Children; of a Creditor and his Debtor; Of a Prophet and his Client or Petitioner.  
The Woman acts the greatest part, in whom you may observe three things: Her Distress, Her Address; Her Redress. 1. What she suffered: 2. To whom she applied herself: 3. What the Issue was. Her Distress is fully showed in three respects. 1. In the loss of a good Husband. 2. Ecce Creditor, she is like to lose her Children after. 3. Her poverty and inability to relieve herself, or them.  
We shall begin with the Husband: He is said to be Filius Prophetarum, and a good man, and therefore the loss the greater. Where (by the way) those Prophets were not only such as did foretell things to come, and are often called Seers in Scripture, but also such as did interpret and expound the Law, teach and instruct the People, and pray for the Congregations.  
Now Filii Prophetarum were such as were bred up in Learning, and fitted to succeed the Prophets, either at Jerusalem in the Temple, or in the lesser Synagogues abroad in the Country. And we shall note in them three things: Cohabitation, Subordination, Preparation. First, their Cohabitation in the Schools and Nurseries of Learning. Secondly, their Subordination and rising by degrees. Whence the younger are called Filii Prophetarum. Thirdly, their Preparation and fitting them to the work they were to be employed in, not leaping into the Ministry, but acquiring some competent knowledge and measure of Learning, before they presumed to offer themselves abroad unto the World.  
First, For their Cohabitation in certain Schools and Nurseries of Learning, read but 2 Kings 2.3. at Bethel; vers. 5. at Jericho; 2 Kings 4.38. at Gilgal: Unto which add 2 Kings 6.1. Acts 22.3.  
Secondly, For their Subordination and Degrees. You have Aaron and his Sons; Priests and Levites. Principes Levitarum; & Principes Princip●●●, Numb. 3.32. In the New Testament we have our Saviour the Highpriest, twelve Apostles, seventy Disciples, Luke 10.1. After his Death, Apostles, Bishops, Deacons. After the Apostles days, Bishops, Priests, Deacons. I too well know Hesterni Illi, as Tertullian called Praxeas. Some later Writers have had their newfound and different thoughts touching those Church-Degrees and Hierarchy. But the Consentient Judgement of Antiquity, and universal continued practice of the Church shall ever be reputed by me, The best Interpreter of Scripture.  
The third thing is their Preparation. The two first make good the last. And we must be Discentes antequam Docentes, as Bernard said; Learners before we can be Teachers. They tell us greater Gifts were reserved for these times, and those days of Ignorance are past; Amen, say I. But what if our Gifts be less, and our Presumption more? They tell us of Jeremy and Daniel, both Children; of Amos an Herd-man; of Elisha (this Elisha) taken from the Plough.  
But sure Jeremy was Propheta Natus, Jer. 1.5. yet was afraid to undertake the Calling till he had a command, and a promise, and a touch too, v. 9 Daniel was bred up a Scholar, Dan. 1.4. and at v. 17. God gave him knowledge and skill in all learning and wisdom. And Amos had his special call from God, Amos 7.15. etc.  
I have read indeed of Learning gotten without Learning. Archippus Ingenio pro Libris utebatur. Anthony had the Heavens for his Schoolmaster. Nepotianus his memory alone made him learned; so that from a Soldier he became a Priest. Johannes Trajectensis Episcopus à Plaustro ad Pulpita ascendit, Divinitùs edoctus. Nay, I have read of one, Qui omnium Linguarum notitiam ex morbo adeptus est. An happy Sickness. What shall I say of these, but that Spiritus ubi vult spirat, John 3.8. The Creator of Spirits can inspire how, and when, and whom he please. And these and the like Examples are not for Imitation, but Admiration.  
Solomon hath a good Rule, Prov. 24.27. Prepare thy Materials, and then build thine house. First get Learning, and then expect a Call. 'Tis St. Paul's Rule too, 1 Tim. 4.13. Attend Lectioni, and v. 15. Give thyself wholly to it. v. 16. persist, continue.  
But beware of those Clouds without Rain, that boast themselves of their false Gifts, Prov. 25.14. Who instead of dividing the Word aright, 2 Tim. 2.15. do slice and chop it out without Rules, Method, Matter, any thing, full of Battologies, Tautologies, vain Repetitions, tumbling out Nonsense with incredible Confidence.  
The second observable thing: This Filius Prophetarum was Vxoratus, a married Man. We meet with three sorts of men: The first are Enemies to Women: The second to Marriages: The third to Priests marriages. As for Women-haters in general, I could willingly let them pass by as unworthy to be thought upon, but that some of them think it their greatest praise when they can wittily dispraise that Sex. I can think them no better than Cowards that are sure to strike when they cannot be stricken again.  
Doubtless there's many a Jezebel, Herodias, Messalina, and those Jones of Naples: There are many such as Bernard stigmatizeth, Mulier secularis Organum Satanae: But 'tis Secularis then, 'tis a bad woman must be so bad an Instrument. Tertullian cries out, Tu es Diaboli Janua, Tu es, etc. But I see no reason why one Eve should make us angry with the whole Sex, more than one Adam who did personate and represent Mankind, and by his Transgression conveyed sin to all his Posterity.  
And though the Apostle some where lays the blame on Eve for the priority in the Transgression, Adam was not deceived, but the Woman, 1 Tim. 2.14. Yet for Nature's Gangreen, and Sins Transmission, the same Apostle sends us all to Adam. Omnes in Adamo, 1 Cor. 15.22. All died in Adam.  
I might hear bring in Cyril speaking but untowardly of Women; but he elsewhere gives them their Right again: And the like doth Hieronimus: Tertullian after so many shrewd speeches, yet he allows them a place in Heaven; though not as Women, for he thinks they must change their Sex into that of men. Idem Sexus qui est viris. The Turk in his Alcoran shuts all women out of Heaven; But let him go for a Turk.  
Some may think better of him who gave the God's thanks that he was not born a woman. But I am sure he had never been born without one.  
We must pass from Women-haters to Wedlock-haters; Such as like the Sex, but not the Knot. They can love a Woman, but not a Wife. There are perchance too many Libertines of this Opinion in these days: of old, the Adamites and Albanenses: of late, the David-Georgians taught Matrimony to be evil in itself: The Tatians, nil differre à Scortatione: Durand de Waldach; Matrimonium nil aliud esse quam occultum Meretricium.  
O Enemies of Mankind! O Doctrine of Devils! Foretold, condemned by St. Paul, 1 Tim. 4.3. Matrimony instituted in the time of Innocency, and honoured by our Saviour's presence in the Gospel, 2 John.  
Well, if not all Marriages, yet Priests-Marriages are cried down, hewed down by a stronger hand. Indeed they be, but yet with greater strength, justice, reasons, powerfully maintained: I shall but touch this string: 'Tis a common question between us and the Papists. 'Tis sufficient, that amongst the Patriarches, Prophets, Apostles, and ancient Bishops and Fathers of the Church we still find married men, who lived more chastely with their Wives, without Concubines, than these now with their Concubines without Wives. But above all, we have the Apostles warrant for it, Marriage is honourable in all, Heb. 13.4. And the Son of the Prophet here was a married man.  
The third Observation: He was a good man; He did fear the Lord. Yea, will some body say; So did the Devils also, Ja. 2.19. Nay, not so; 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, they do more than fear, they tremble, and always tremble: A word taken from the waves of the Sea, that are never at rest: No Lucida intervalla, no hope, no intermission: Non est pax impiis— Lesle Diabolo.  
The usual distinction of Fear is, into Filial and Servile Fear. Fear to offend, and Fear to suffer. But Devils fear, Timore Desperationis. And good men fear, Timore Venerationis. So is Fear taken in this place for the Worship of God, Veneration and Piety. Moses will tell you that to fear God is, To keep his Commandments, Deut. 6.2. The Psalmist will tell you, He that fears the Lord doth delight in his Commandments, Psal. 112.1. Solomon, He that fears the Lord will departed from evil, Prov. 3.7. and Chap. 14.2. He that walketh in Uprightness feareth the Lord. St. Paul sums it up in three words, Titus 2.12. Sobrie just, pie. Those three duties concern God, our Neighbour, and ourselves. Piety is for God: Justice for our Neighbour's: and Sobriety for our own selves. And these make a man good indeed. These are like Solomon's three-twisted cords, not quickly broken, Eccl. 4.12.  
Religion consists not in Lip-labour, nor in hanging down the he●d, or rolling up the eye, nor in tumbling of the Bible (though all these may have their Uses) a Pharisee, an Hypocrite, a Time server, an Anything may do all these and more too.  
Thus have we gone along cum Filio Prophetarum, A well-bred man, a married man, a good man, that did fear the Lord, I, and yet a poor man, a miserable poor man: He lived poor, and he died poor. His Inventory was quickly made: One pot of Oil, and little more, vers. 2. But this is not the worst: Ecce Creditor: He had bound his Sons for default of payment, to be the Usurer's Bondmen: O hard Condition! He forfeits his Bond: They their Liberty. Well, I see then, Piety and Poverty may dwell under one Roof, ay, or woe the while.  
Not to speak of Philosophers, who found no greater sweet than in their Poverty. woe to those Primitive times when men sold all, and felt a great deal of felicity in disburdening themselves of those Cares which brought so many thousands unto ruin. woe to the Martyrs and Confessors, Antiquos-Hodiernos, who preferred a Good Conscience before all the Riches and Pleasures of the World; who left all to follow Christ. Vade, Vende was our Saviour's Lesson, Luke 12. And to the Ruler, Chap. 18. Sell all. His own Possessions were none at all: He had not where to lay his head. And St. Peter could say, Silver and Gold have I none.  
The Conclusion must be: Man's Life consisteth not in the Abundance of those things that he possesseth, Luke 12.  
Nay, but what oftentimes falls out, Pecunia tua tecum pereat, as the Apostle told Simon Magus. Many men perish with their money. Vere miserabiles: Bis miserabiles: Twice miserable; for their too much Care, and their too little Conscience.  
St. Bernard will tell you that wicked men ace not Rich: Chrysostom, That they are not men: And how the Devil is Divitum Canis; The Devil, like a Dog, doth wait upon them (add Pop. Ant. Hom. 53. One saith (Ber. de mod. vivendi ad Sororem, Serm. 8.) Nullus administrat res terrenas sine peccato; He makes them all unjust Stewards. St. Hierom hath a saying, Dives aut Iniquus, aut Iniqui Filius: The rich man must either be an unjust man, or the son of one.  
Our Saviour goes beyond them all: It is harder for a Camel to pass through the eye of a Needle, then for a rich man to enter into the Kingdom of God: And in his mildest terms he leaves them to a Quam difficile: Mark 10. 'Tis a very difficult thing to be rich, and righteous too. And yet here lies the Totum Hominis: most men's chiefest care is, How they may leave golden Children, and vast Revenues, and call their Land after their own Names, Psal. 49. But those very Names in time are lost. Houses and Lands find new Names, new Lords, and ofttimes are possessed by our mortal Enemies. But the sins, the sins by which those Lands were gotten, they stick close for many Generations, like Leprosy to the wall.  
So that in the second place; Riches are no Argument of Man's felicity or God's favour: no Concluding Argument.  
I know Abraham, Lot, Isaac, Jacob, Job, Ezechias, and a world beside, were Good and Great; Rich and Righteous too: And little Zacheus is a Child of Abraham, Luke 19 But the having of Wealth makes not up the Conclusion. For all things come to all alike, saith Solomon. And no man knows Love or Hatred by all that is before them, Eccl. 9 Wherefore as the Apostle said of Meat, 1 Cor. 8.8. Meat commends us not to God: And Wealth commends us not to God. All is in the Use.  
The like by Poverty, which as it oftentimes befalls God's Children, so is it (and that not seldom) A portion for the wicked, Prov. 30.8. Agur deprecates both Poverty and Riches as two Extremes; Give me neither Poverty nor Riches, feed me with food convenient for me: lest if he were rich, he might grow proud, if he were poor, he might fall to thieving, etc.  
One compares Poverty to the River Rhenus, 
Et quos nascentes explorat gurgite Rhenus.  Claudian.  
It tries what Metal men are made of. And sure 'tis a very hard thing for a man in want not to envy or grudge, or cheat or steal. And few men have learned that Lesson of St. Paul; I have learned, saith he, in what state I am, therewith to be content, Phil. 4.11.  
You have here a poor Prophet, and a godly Prophet: And first this Poverty of his might proceed from the hardheartedness of the Jews, and their Impiety; who withheld their Tithes: For of this doth God complain, Mal. 3.8.  
Secondly, Perchance he was not called to any public Office in the Church, but had bestowed his Means and Patrimony in his Breeding; and yet Preferment came but halting on. It hath been a Disease of those later times. Many men spend many years in the University, and are driven after all to set up their Rest there: or marry some broken Chambermaid; or serve for Micah's wages, Judg. 17. And leave the rest to their worshipful Patroness to buy Lace and Painting.  
Thirdly, This Story fell out in a time of War, and a bloody War too, as you may read in the former Chapt. And the no wonder to hear of those Miseries that do follow War. One of our Henry's said, that Bellona had three Handmaids; Fire, Famine, and Sword: But our woeful Experience hath found out many more, Tortures, Butcheries, Ravishments, and a thing they call Living by Discretion, or Freequarter, with Plunder to boot. So that if any one wonder that the Prophet had but one pot of Oil, he may rather wonder that any one was left him; And he might well be poor.  
Once I am sure 'twas not his prodigality, or any other debauched Course of his that made him poor: For he did fear the Lord: And Tu nôsti, saith the Widow to Elisha, the man of God did know so much: And without this, Poverty may be as damnable as the most cursed Riches in the world. And therefore Gregory the Great said true, That some men are his Miserabiles: Hic ob Inopiam rerum, illic ob nequitiam Meritorum. None so poor as he that wants Means and Grace too: He is sure to suffer here and hereafter also.  
Now come we to the Height of all her Misery: Ecce Creditor. She hath lost her Husband: A good Husband. She is left poor, very poor. All her Comfort is in her two small Children: And lo, the Creditor is come to take them away, and make them his Bondslaves.  
Of all losses the loss of Liberty is one of the greatest. There was no hope of one Jew sold unto another, till the Year of Jubilee came; And than if he had a Wife and Children in the time of his Slavery, they must be none of his. For this very Cause many chose rather to continue Slaves for ever. The Affection they bore to their Wife and Children made them forget their Father, and their Father's house, and they became Bored Servants for the time to come, Exod. 21. Nor was there any hope of Freedom afterward.  
No marvel then if the poor Woman cried; Clamavit mulier. There is a saying, Curae Leves loquuntur, ingentes stupent: Light Sorrows speak when greater silent are. And it might seem then somewhat to lessen her Sorrow, that she could, and did Cry. 'Tis true; In some sudden and unexpected Misery, Vox faucibus haeret, the unexpectedness and greatness of Sorrow doth stop the Floodgates, and there are found those, who could neither weep nor speak for a while: But violent Motions are not lasting, and the thickest Cloud will be broken, and the Rain will fall. Tears and Words will find vent. Tell me ye Mothers, tell me what you would do if you should see the merciless Officer or Soldier seizing on your Child for his prey, if but one Child? But Vtrumque Filium! Both, All, and All without hope of Redemption! Not one left to comfort the poor Mother in her Calamity!  
Me thinks I see Rebecka's swollen heart ready to break, Gen. 27. when she counsels Jacob to fly from the fury of his Brother Esau, who had sworn his Death. O why should I be deprived of both of you in one day? And that witty Complaint of the Woman of Tekoa did pierce David's heart: Thy Handmaid had two Sons; they strove; they fought, and one is slain: The Kindred call for Justice; and lo, they'll quench my Coal which is left: O King, without thy help and pardon, I shall be deprived of them both.  
Here's a widow, a poor widow deprived of her best Comfort, and now like to be rob of her Children also. Well might she have borrowed Jerusalem's mournful Complaint out of Jeremy: O ye that pass by, behold and see if there be any sorrow like unto my sorrow. Let Fathers speak, who exeunt hominem, leave off to be men, if they leave off natural affection. Let Mothers speak (if Schools distinguish right) their Love is more fervent, though the Father's love be more constant. Let all those speak who are so much troubled at every common Cross, Loss, or Affliction. What would they say if Mephibosheth must lose all? If they must go hand in hand with Job? If with this poor widow, Goods and Children, and All must be lost, and for aught they know without the hope of any Jubilee or Restitution.  
Here we may see the affection of Parents towards their Children. How many years doth Jacob lament the supposed death of his beloved Joseph? How bitterly doth David bewail the untimely death of his ungracious Absalon? Anna calls young Toby (sorrowing for his Departure) the Staff of her old Age, the Staff in her hand that she went by.  
Story's will tell you of some Fathers that have given their own eyes to save their Sons; of those who have resigned their Crowns, their Loves, their Lives, and all to do their Children good.  
I will add but one Example more (though of many in that one) in the third Punic War, when the choicest young Noblemen were sent away Hostages into Sicily: The Mothers accompany them to the Ship with all expressions of sorrow: Thence they get up the top of the Rocks, and at their going out of sight, the Mothers (many of them) cast themselves headlong into the Sea: A sad farewell. Yet were their Sons sent away for Hostages, and not taken away for Slaves.  
And thus doth Love descend in a full carrier from the Parents to the Children. But I fear the Motion is very slow in rising upward from the Children to the Parents. Sure this Motion is against the Hill: we pause too often. The Poet said true Filius ante diem—  
And many say in their hearts what Esau did Gen. 27.41. The days of mourning for my Father are at hand. He cannot live long. And then a sad Suit, and a merry heart: But beware of that Lex talionis: As sure as a day they are paid again in their own Coin: Besides, the sting of a guilty Conscience is sure to follow them as long as they live.  
O that Children would but think upon the many Cares, and Fears, and Cost that Parents are put to for their Children, and with what neglect, contempt, and disobedience 'tis ofttimes repaid: But take heed; remember that of the Apostle, Eph. 6.1.2. Filii obedite, etc. Honour thy Father and Mother, which is the first Commandment with promise. The Promise is long life, which all desire: And our undutifulness to our Parents cuts of the thread of life, and sends men headlong to the grave, etc.  
Now come we to those Horseleeches, whose Teeth are spears, as Solomon says, And they devour the poor of the earth, Prov. 30.14.  
Ecce Creditor: The Father is dead: The Mother almost distracted: The Children in despair. The whose little House nought but Tears and Terror: And in comes this Moths-of-man, this Canker that hath eaten up many good Houses and their Masters to boot: In comes the Usurer, one qui laetatur de lachrymis proximorum: when all weep, he laughs. He hopes to gain wherever the loss fall; and he riseth most while by the ruins of the poor.  
Of all Virtue's Mercy is the best; It conforms us to our Maker, and hath the promise of a reward, both in this life, and in the life to come, Matth. 5.7. Blessed are the merciful, for they shall be sure of mercy.  
The object of Mercy is Misery. To him that is afflicted, pity should be showed, Job 6.14. So David, Psal. 41. Blessed is he that considereth the poor and needy. And Solomon; He that hath pity upon the poor dareth unto the Lord; and look what he giveth, God will pay him again, Prov. 19.17.  
Now of all People in misery, God regardeth none so much as the Widow and the Fatherless: And therefore one special Branch in Moses' Law was a Proviso for them, Exod. 22.22. Ye shall not afflict any widow or fatherless child And when ye make a Feast, call the fatherless and the widow, Deut. 16. Nay, thrice in that Chapter you are bid to rejoice in your Feasts, but call the fatherless and the widow: No good feasting without them.  
So likewise at Harvest-time; at Olive gathering, and Grape gathering, still Remember the widow and fatherless, Deut. 24. And one of the Charges which Asaph gave the Judges, was to help the poor and fatherless, Psal. 82.3, 4. When Eliphaz thought to load Job with Reproaches, he tells him, he had sent away the widows empty; and he had not relieved the fatherless, Chap. 9 And in Psal. 94. one of their crying sins was; They slay the widow and the stranger, and put the fatherless to death.  
Well then, see here one that regardeth nor God, nor Man, nor Widow, nor Fatherless, All's fish that comes to his Net: he'll have away the Children: And let the Mother break her heart; All's one to him.  
The Debt could not be great: But the Forfeit was too great. The Debtor was a good man, and therefore would not borrow, what in all probability he could not pay again. For 'tis the Note of an ungodly man to run into Debt, without any care how he may get out, Psal. 37.21. And therefore the less the Debt was, the greater was this Monster.  
The Text (or the Translation rather) calls him Creditor. The word indeed doth signify a Creditor, an Usurer, and a Biter too: Now 'tis to be supposed, A good woman would use the mildest term: And next, The Jews were forbidden to take Usury one of another; they were indeed; that was the Law: But the practice was quite contrary. They did take Usury, and exact it too. Nehem. 5.7. You exact Usury every one of his Brother: So that it was a common sin, And afterward Ezekiel 22.12. Thou hast taken Usury and Increase, and thou hast greedily gained of thy Neighbour by Extortion, and hast forgotten me, saith the Lord God. Every word carrieth force with it; Usury, Increase, Extortion, Greedy-Extortion, And hast forgotten me and my Laws.  
God's Laws cry it down directly, and in terminis. Man's Laws at most do but tolerate it, prescribing bounds to insatiable Avarice. One saith, Vsura aliquando tolerata, nunquam approbata; that it hath been sometimes tolerated, but never approved of.  
I, but saith the Usurer, If it be evil, why is it permitted? Nay, there needed no permission, if 'twere not Evil: 'tis suffered as the giving a Bill of divorce, Matth. 19.8. only for the hardness of men's hearts.  
All Countries, all Laws have cried the Trade down (for to that Credit it is now gotten) one speaks it as bad as Murder, 'tis Cato. Another calls it Statute-Thievery. By the Civil and Common Law, they are Inter Vivos Maledicti, Inter mortuos Insepulti; cursed alive, and not be buried being dead.  
One tells us, Solon in Athens, Lucullus in Asia, Caesar in Spain, did as much good in their days by putting down Usurers, as did our Christian Kings that expelled the Jews (those old Usurers) out of their Dominions. Boterus.  
I might say much more out of our own Countrymen and late Writers; but to what end, as long as the Laws permit. There is no doubt but the Jews will find Scholars enough to learn their Trade.  
Now come we to the second General Part, Her Address. To whom she makes her Complaint: She cried unto Elisha.  
Here we are taught then to whom we ought to address ourselves in time of Adversity. This widow directs us add Elisham. What, to the Prophet? I, to the Prophet. That Course is safe and warrantable that's taught by God. Gen. 20.7. God tells Abimelech that Abraham was a Prophet, and should pray for him: And vers. 17. Abraham prayed, and Abimelech was healed. In the second of Joel, vers. 17. we find that the Priests and the Ministers of the Lord were to pray for the People: And than vers. 18. The Lord promised to have pity upon the People.  
In 2 Kings 3. Elisha procured water to save three Kings and their Armies from perishing; and the Victory besides. In 2 Kings 5. Naaman is cured of his Leprosy by Elisha. In 2 Kings 8. The King of Syria being sick, sends to Elisha. Nihil inconsulto Sacerdote. In War, in Peace, in Sickness, in every thing, still the Prophets were consulted with, their counsel, their prayers ever in most esteem.  
Nor was this Course in the Old Testament only, but 'twas the constant and appointed Course in all Ages, and to the end of the World. ostend te Sacerdoti, said our blessed Saviour, Matth. 8.4. Go show thyself unto the Priest. Or if that refer to Moses Law; yet are the Ministers of the New Testament called Pastors, Teachers, Guides, Fathers, Angels. Their duty too is to pray for the People, to watch for men's Souls, Heb. 13.17. And therefore they must be called upon, and sent to in times of affliction and distress, James 5.14. Is any man sick among you, let him call for the Elders of the Church, and they shall pray over him, etc. Not Lay-Elders (I warrant you) but the Elders of the Church, such as are put into the Ministry, 1 Tim. 1.12. Ordained Preachers, 1 Tim. 2.7. such as must feed the Flock, 1 Pet. 5.1, 2. But now what St. Paul foretold 2 Tim. 4.3. The time is come, when men will not endure sound Doctrine, but after their own Lusts, heap to themselves Teachers, having itching ears, turning away their Ears from the Truth, and harkening after Fables. Instead of the Levites, Oxen now carry the Ark again: And men seek to Diotrephes, Hymeneus, or Alexander's, factious and seditious Spirits, rather than with the widow here, to the Prophet, to Elisha.  
But what Redress could this widow in her condition expect from Elisha? He was poor himself, and therefore in all probability unable to secure her against her greedy Creditor.  
But what saith St. Paul, 2 Cor. 6.10. of himself, and of his Fellow-Labourers: Though they were poor, yet they made many rich. And so did Elisha by this poor Widow in the Text. Though, I presume, 'twas the least of her thoughts when she cried unto the Prophet. Potuit emollire creditorem. The utmost of her hopes was, that the Prophet might prevail with her Creditor to gain some farther time, or some easier condition. But here you see how God provides for his; Exceeding abundantly, saith the Apostle, above all that we ask or think, Eph. 3 20. Thus was it with Abraham, Gen, 17.18. O that Ishmael might live in thy sight; And lo God gives him a Son by old Sarah. Thus David, Psal. 21.4. Petiit vitam, & dedisti longam vitam, etc. So the lame man, Acts 3. he expects but some poor Alms, and he hears, Surge, ambula, Arise, and walk. And so this widow, she desired but only to ease her grief, by opening it to the Prophets, or at the most, that he might obtain some favour for her from the Usurer, and she finds wherewith not only to discharge the whole Debt, but a sufficient and plentiful livelihood for herself, and her Children.  
Thus doth God give men, good men, aut quod petunt, aut quod expedit, what they ask, or what is better, that which he in his Wisdom knows most needful for them. If they ask Stones, or Serpents, such things as may hurt them, they may be denied; but if they ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good things, things may tend to their real interest and welfare, they are sure to have their Petitions granted. For God will give Grace and Glory, and no good thing will he withhold from such as lead a godly life.   

THIS SERMON Was Preached at DUNSTER UPON Thursday the 19th Day of March, Anno Dom. 1656. at the Christening of T. L. Son and Heir to Fra. Luttrell of Dunster-Castle, Esquire. By H. B. D. D.  St. JOHN III. 5. 
Verily, Verily, I say unto thee, Except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God.  
THE Text is part of a Dialogue. The Interlocutors are our Saviour Christ & Nicodemus the Pharisee. The Question is concerning Regeneration. The Doubt made by Nicodemus is, How can a Man be born which is old? Answer is returned by our Saviour— Verily, Verily, I say unto thee, Except a Man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God.  
You may here understand the Sacrament of Baptism, with his parts, Water and Spirit.  
Secondly, His Benefits, To regenerate, and give us a new life.  
Thirdly, The Danger in omission and neglect. Without it, no entrance into the Kingdom of God.  
Fourthly, The Result. He that believeth, and is baptised, is made a Member of the Church, and shall be (if he continue faithful) partaker of Eternal Bliss.  
The Exposition which many of Ours do make upon this place, runs another way: That our Saviour speaks not here of the Sacrament of Baptism. And therefore, by Water they understand not material water, as Willet 
* Synop. : or the Element of water, as Zanchy 
† De tribus Eloi. l. 4. c. 5. . But the purifying Grace of Christ, which is called The water of life (or living water) John 4.11. and is here an Epithet of the Spirit.  
So that, To be born of Water and the Spirit, is with them no more, then to be Regenerate and born again of the Holy Ghost.  
I dare not condemn this common received Opinion among the Protestants. And yet I know 
a Exam. Concil. Trid. par. 2. p. 20.  Chemnitius and 
b Loc. Com. loc. 47. §. 4.  Bucanus (with many 
c B. Andr. in Or. Dom. Ser. 19 p. 132. D. Feat. in Dippers dipped. pag. 10. Confer. at Hampton Court. p. 17.  others) are of another mind. And what do I speak of these? The Ancient 
d Cyril. l. 1. in Isai. c. 3. Aug. Ep. 23, etc.  Fathers (I think all) understand the Text of Baptism. And the Council of Trent pronounceth Anathema to all those who shall make any Metaphorical Construction of these words: but we fear not that Thunderbolt.  
Yet whiles the many of Antiquity have run this way, I hope it will not seem a Deviation to any indifferent Hearer. I am sure there is no Danger, and I may safely tread in those steps, where the best of men in the best of times have gone before. And the Analogy which in a Sacrament is required, is here every way answerable to the full.  
Here are two parts. Terrena & Coelestis: Visible and Invisible; Water and Spirit: an outward Washing, and an inward Ablution: one of the Body from Filth, and the other of the Soul from Sin.  
And both these are necessary: both necessary here, Water and Spirit. Abbess non possunt, alterari non debent. Or these must be, or we must perish.  
For verily, verily, etc.  
I am not so quicksighted, or so Eagle-eyed, as some men are. I cannot find an Oath here, as they have done.  
A Protestation, an Asseveration I see, and such as doth command attention and belief. I shall only pass by it with the words of Bernard. Amen, Amen— Verbum Confirmationis praemittitur, magnum esse noveris quod sequitur. Where such an emphatical and significant word, as Verily, verily, doth go before, there is without doubt some great matter following after.  
There is indeed. For Water and Spirit must oo before, or Heaven and Happiness will not follow after. This is The Way, this the Door through which we enter into Life. For,  
Except a Man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God.  
And here's the Answer to Nicodemus, and a full one too.  
First, 'Tis possible to be born again: and How.  
Secondly, 'Tis Necessary: and Why.  
Again, you have here  

The Duty— and Direction.  
The Peril— and Prevention.  
What to do— and what to hope for.   
First, Man. Except a Man. Incola Mundi. All Men next. Water— be born of water 
a King on Jonah. 26. lict. p. 345. Anton. A. Bish. of Florence, part. 3. tit. 22. c. 5. §. 1 4. & Bell 's Defiance to Popery, c. 3. p. 7. . Cingulum Mundi. All Waters. Then the Spirit: And that's Anima Mundi. A Platonic phrase; but such as may well beseem a Christians mouth. That Spirit that enlivens the whole world: That Spirit that moved upon the face of the waters, Gen. 1, 2. Nay, incubabat, cherished and gave life; must do the like to the water ●n the Text: the water in Baptism.  
Thus Heaven comes down to Earth,  
That Earth may ascend to Heaven.  
Me thinks I am got to the top of a Mount, from whence I have a goodly prospect, a world of variety offers itself. But 'tis Mount Nebo, from whence I may behold more than I may enter. I must content me with a little out of much.  
And I shall only Answer five Quaere's.  

1. What Baptism is, and of its parts?  
2. To whom it appertaineth to Baptise?  
3. Who they are, which are to be Baptised?  
4. What peril they are in, who die without it?  
5. What benefit they receive, who are made partakers of this holy Sacrament?   
1. There is in Baptism, as in every other Compound or Material, a co-union of Matter and Form, which Two concur as parts essential of the thing. The matter here you have expressed, Water and Spirit: not Fire; not Blood. 
b Ga. pratec●. Hermian. etc.  There were certain Heretics of old, who instead of water did use fire, branding the Baptised with an hot Iron in the Forehead: because forsooth it was said Matth. 3.11. That Christ should baptise with the holy Ghost, and with Fire.  

c Ib. tit. Flagell.  There were the Flagellantes (those a later Crew) who instead of water did baptise in blood: And those had Scripture for it also. For Christ had said, Luke 12.50. That He must be baptised with a baptism, and he was much troubled till it was ended. And in Mark 10.39. he tells the Sons of Zebedee, They should drink of the Cup that he should drink of, and be baptised with the baptism with which he should be baptised. By which the Fathers all do understand A bloody Baptism.  
But my Text tells you, that it must be water: And not my Text alone, which hath received (you heard) a metaphorical Construction, but all along from John in Jordan, down to the Eunuch and Cornelius. Yea, long before praefigured in Noah's flood, in the Red Sea, and the River Jordan; and ever since in all Orthodox Congregations or Churches. The outward sign, the Visible or Element was Water.  
Yet Sursum Corda: Here's a slippery Element to stay in. And therefore not Water alone, but Aquae usus, or Aqua taliter applicata, saith one. What can water do to the washing away of sin? No, no, Christ hath given himself for his Church, that he might sanctify it, and cleanse it, by the washing of water, but through the Word, Eph. 5.26.  
And now are you clean (saith our blessed Saviour) now are you clean through the Word, which I have spoken unto you, John 15.3. Upon which words thus 
d Tract. in Joh. 8.  Augustine somewhere: Why (saith he) did not Christ say, You are clean by the Baptism wherewith you have keep washed? but you are clean by the Word, etc. Nisi quia & in Aqua verbum mundat. Surely (saith he) because the Water of itself cannot cleanse us, but 'tis the Word: the Word in Water. Detrahe verbum— take away the Word, and what is Water, but Water? Accedit Verbum ad Elementum, & fit Sacramentum?  
So that Word and Water, the outward Element, and the inward Spirit to enliven it, must go together: Titus 3.5.  
The Form of Baptism you have fully and in terminis delivered, Matth. 28.19. In Nomine Patris, & Filii, & Spiritus Sancti. Canus a School m●n cannot tell, whether the Apostles did use those very words, this very Form or not, because some places in the Scripture seem to say the contrary, as Acts 2.38. Acts 8.16. They are there said to Baptise only in the Name of the Lord Jesus. And in Acts 10.48. Peter commands Cornelius, and his Household, and Friends, to be baptised In the Name of the Lord.  
The 
e Catech. ad paroch.  Council of Trent tells us, That the Apostles did indeed, for some time, baptise In the Name of Jesus Christ only; That by this means, in the Infancy of the Church, The Name of Jesus Christ might become more famous and renowned. And that they did this Afflatu Spiritus Sancti.  
Ambrose and Basil interpret the words, In the Name of Jesus Christ, to be nothing else, but none in Baptismo Johannis: Not in the Name, or with the Baptism of John. But this can no way satisfy those, who take the Baptism of Christ and his Forerunner to be all one.  
Some tell us, In the Name of Christ implies the whole Trinity. The Anoynter, the Anointed, and he per quem, the holy Ghost. Others, In the Name— that is, By the power and authority given by Christ.  
Calvin denies those places to be meant of the Form of Baptism. Anw 
f Mr. Gill. spy in Aaron's Rod. l. 2. c. 7. p. 238. and so Mr. Rogers in Bethshemesh, l. 2. c. 4. etc. 9  Writer, distinguishing of Words and Actions, tells us, That in Baptism Christ doth not command us either this, In the Name of Christ, or that other In Nomine Patris, etc. Matth. 28. But we are commanded to do the Thing.  
Sure we are— and as the Thing, so the Words also.  
I willingly here omit those strange Baptisms in Irenaeus, lib. 1. cap. 18. nor will I trouble you with those Opinions of Cajetan, Victoria, and Pope Nicolas: and what miserable shifts the careful Canus is driven to that he might save and salve the Credit of his Pope.  
Again, I shall forbear to speak of those Accessories in Popish Baptism, as The putting of Salt into the Mouth of the baptised: The anointing of their Ears and Nostrils with spittle: The Chrism for the crown of the head: A burning Wax-candle for the hand: The Alb, Milk, and I know not what.  
These may have (I confess) certain significations not unprofitable. But the Burden of Ceremonies was long since buried. And we may justly fear that of putting to— Deut. 12.32. or that in Isai. 1.12. Who required this? And therefore we content ourselves, as with the Form, so with the Formalities prescribed u● by our Master. And Scriptum est, must be our Guide. Yet if ought conduce to Decency, we are content, we do embrace it. But with the Law of Liberty, which teacheth us to make a difference between the Necessity of Obedience, and the Necessity of the Thing commanded.  
Something here m●ght be said touching Immersion and a plunging in: Effusion, and a pouring on: Or the Aspersio Aquae (now most in fashion) the but besprinkling of the water on the parties which are to be baptised.  
So likewise touching that other Quaere, De unica & trina, etc. Wither this diving, dipping, pouring, sprinkling, call it what you will, must be done Thrice, or but Once?  
How eagerly here, have I heard some Men to plead against Antiquity, abusing a Spanish Council to that purpose: The fourth of Toledo. Our Conclusion for this time shall be that of Gregory the Great, 
Atque ita Cyprian. l. 1. Ep. 6. ad Magnum,  approved by Calvin in Acts 8.38. Sive una, sive trina, etc. Whether it be done once or thrice, the Baptism is good. And as Josephus Angles, Mos cujusvis Ecclesiae servandus est. In things accessary and indifferent, alterare iterare— The Church may alter, add any thing, so it be done with Decency, and for Orders sake.  

Part 2.  To whom it appertained to Baptise?  

J. Angles q. 3. de Ministro Baptism. Art. 1. di. 1.  The Papists tell us roundly, To All. To Priests, to Laics, Women, Heretics, Turks, Jews, and All. All in some Cases may baptise. Quicunque, cujuscunque Conditions in extreme Necessity, and (as they call it) in Articulo Mortis.  
But I demand whose that Office is? and to whom was that Authority given? Doubless to those, and those alone, to whom 'twas said, Go and teach all Nations, Matth. 28.19. Go and teach: Go and baptise. Teach and Baptise go together. He whose calling is not warrantable for the one, cannot doubtless, without a grand Impiety, presume the other.  
What should any one object to us, the Example of a Frantic Woman, that of Zipporah, Exod. 4. who in a rage cutteth of the Foreskin of her Son? whiles we as well might urge the Example of a fearful or forgetful man, who had so long been so remiss and negligent in the performance of so great a Duty, and that strict Command.  
But doubtless neither should be urged, because neither may be followed. Examples without Precepts, Non cogunt.  
There is a Canon in the fourth Council of Carthage, Mulier baptizare non praesumat; Let not a Woman presume to baptise. And saith not the Scripture the same? 1 Cor. 14.34. 1 Tim. 2.12.  
Indeed, Solis Presbyteris convenit solenniter, say their Schools. 
Angles ubi supra.  None but a Priest can do it solemnly. And I say, none should do this solemn work but solemnly; much less a Woman, and least of all a Turk or Jew, however a Pope approve such Baptism.  
But one Opinion begets another, and whiles they show themselves such Duri Patres Infantum, as 'twas said of the 
g August.  best of them, such bloody Censurers of all unbaptized Children, they forget the tender Mercy and Compassion of the Almighty, etc.  
That supposed absolute Necessity of Baptism which wrung so many tears from so many millions of Mother's eyes (whiles their poor Babes died unbaptised) made men invent that comfortless Comfort of baptising by Women, nay, by Infidels in Case of Necessity.  
The Scripture is plain; Ite, baptizate. They must be sent that do this work. They must have a Mission and Commission. They may not run, before they be sent nor go before a Call, and a lawful Call: lest they offer strange fire, with Nadab and Abihu: or with Vzza, perish for touching the Ark.  

Part 3.  Our next Quaere is; Who they are, which are to be baptised?  
Except a Man be born of Water and of the Spirit, etc. The School Axiom is; An Indefinite Proposition in things Necessary, makes or matches an Universal. If therefore Baptism be necessary for all, A man in my Text must be All men. And so our blessed Saviour, Teach All, Baptise All, I, this is that which some do look for; Therefore, say they, Teaching must go before Baptism. Which, because Infants are uncapable of, therefore Baptism must be deferred till they come to years of Discretion. And so Mark 16.16. He that shall believe and be baptised, shall be saved. Belief must go before Baptism.  
Some Answer, That the first place is not well translated. The words go thus: Go; make all Nations my Disciples, baptising them: and then follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 20, teaching them, etc.  

h August: l. 1. de peccat. merit. c. 25. Decret. l. 3. tit. 42. c. 3  Some have said, That Newborn Babes have the use of Reason. Others tell us, That they believe, not by the use, but by the habit of Faith, which they receive in Baptism. Some say, 
i Tilenus.  They have the Seeds of Faith. Some, That they have Fidem inclinativam. So Vrsin and Paraeus. A late or now-Writer tells us, The Case of Infants is obscure. 
* Mr. Baxt. in Confess. p. 204.  And so are all those Answers, under Correction.  

k In D●cret. ub● supra.  Innocentius the Third, saith of these Texts, Intelligendi de Adultis: Teaching, is for those of Discretion. But Children have a Privilege or Dispensation. Now if the Answer for the Author's sake must be rejected, methinks that saying of Augustine is full and satisfactory, Qui peccat in altero, credat in altero. Can aught be more agreeable to Justice? As another's Sin is made ours, so let another's Faith be ours also. Quod sine Consensu contrahitur, 
Gregor. in Decret. p. 297. b.  sine Consensu remittitur. Why may not a Child be saved without his consent, as well as sin without his consent? I add that of Bernard, Infants are saved per fidem non suam, sed alienam. Surely (saith he) God's Goodness is such, that whereas Age hath denied Faith of our own, we should enjoy the benefit of another's Faith.  
And Crysologus proves it out of Mark 9 where a poor Father desires help for his Son, who had been vexed with a Devil from his Childhood. Christ tells the Father at the 23. verse, If thou canst believe it. All things are possible to him that believeth. The Father of the Child cryeth with tears, Lord, I believe. Pater credit, & Patris liberatur fide, qui Patris fuerat Infidelitate damnatus. Christ required not Faith in the sick Son, but in the sound Father. The Father believes, and the Son is delivered.  
So likewise Jairus believeth, and his dead Daughter is restored to life, Mark 5.  
And thus have Babes, the Faith of the Parents, and the votum or desire of the Church: I add, The Covenant which God hath made with the faithful. And these all give them a right or title to Baptism.  
Many more are the Arguments our Men do use, and those (for aught I see) unanswerable As how Baptism came in the place of Circumcision. How our Saviour commanded young Children to be brought unto him, etc. How the Children of the Faithful are holy, etc.  
I shall only add, the practice of the Ancient, Primitive Church, which I take to be the best Expositor of Scripture. The Scripture tells us of whole households baptised, Acts 16.15, 33. 1 Cor. 1.16. But I cannot prove there were young Children there: and who can prove there were not?  
Go we then to those who were Contemporary with the Apostles, and whose Names are registered in Holy Writ. And you have two of them speaking of Paedobaptism, as of a thing practised in their days. And these are Clement and Dionysius. But some may tell me, These have gone under the black Rod: The Books either none of theirs, or else corrupted. Perchance corrupted: yet not in that of which there was no doubt or dispute in those days.  
Come we to the next then. In origen's days in the East: In Tertullian and 
l Ep. 59 ad Fidum.  Cyprians days in the South: In 
m Iren. l. 2. c. 39  Irenaeus days in the West: In Europe, Asia, Africa, in all the Christian World they did baptise Infants.  
And 
n In 6. ad Rom.  Origen tells us, That the Church hath ever thus received and done, from the Apostles themselves down all along to his days. And 
o De pec. merit. l. 1. c. 3. 33. contra Donat. l. 4. 3. 13. & lib. 10 de Gen. ad lit. c. 23. lib. 4. de Bapt. Infant. etc. & vid. Dippers dipped. p. 53.  Augustine saith, That Infants should be baptised, and that, being once baptised, they are to be reputed among the number of the faithful. Vniversae Ecclesiae clamat Authoritas: This is the joint Cry and Consent of the Universal, and holy Catholic Church. Mark this: This was the Opinion, this the practice of the whole, and holy Catholic Church.  
Good Children will own and honour the voice and authority of the Church, their Mother: and he who will not hear Her, must be (some will say) a tanquam Heathen, and a Publican. But God forbidden I should set my foot upon Mount Ebal: They shall have my pity and my Prayers, whom the distractedness of the times have drawn away: and those Labyrinths of Opinions have rendered dubious.  
Next come we to speak of the Peril those are in who die unbaptised.  
Our Saviour saith, John 5.28. The hour is coming in the which all that are in the Graves shall hear the voice of the Son of Man, and shall come forth, and they that have done good, unto the Resurrection of Life, and they that have done evil, unto the Resurrection of Damnation.  
Out of which words Gregory Nyssen concludes, That the unbaptized Infants shall rise again, but whether they shall appear in Judgement, he cannot tell. His own Opinion is, They shall not. Augustine resolveth otherwise. First, That they shall appear in Judgement. Secondly, That they shall undergo the Sentence of Condemnation. And thirdly, Torquendos esse, 
5. Adu. Julian.  poor Creatures, they must be tormented.  

p Tom. 2. l. 2. de vocat. Gent. c. 8.  Ambrose at the first, doth flatly shut them out of Heaven. Neque credi fas est— 'Twere with him a kind of Heresy to imagine, They could be partakers of eternal life, who were not partakers of this Sacrament. 
Ambros. tom. 4. l. 2 de Abraham. Patriarch. c. 11.  Yet afterwards he speaks somewhat more moderately, Nisi quis renatus fuerit— etc. You have (saith he) the Scripture: Except a man be born of Water, and the Spirit, he cannot enter into the Kingdom of God. Here's no exception of any, no not of Infants, no not in case of Necessity. But doubtless they shall feel no pain. Nescio an habeant Regni honorem. But he cannot say, They shall enter into Heaven.  
Thus far Ambrose, and 'tis well, he will conclude with Nescio. He cannot tell.  
But the common Opinion of the Papists is peremptory; That all Infants dying without Baptism, are shut out of Heaven into a Limbus, an imagined place of theirs, where they shall feel no pain at all; no poenam sensus, but poenam damni: No Torments, but the Torment of Loss, which (they all say) is the greatest, to be deprived of that visio beatifica, the sight of God.  
The farther opening of the Text, will open a way to answer all their Arguments, unless it be those from Authority.  
Now that the Fathers should be so violent in this matter, we shall not wonder, if we consider, The frailty of men, and how far the heat of Opposition doth oft times transport us.  
How have we seen Authority idolised by some, and submitted to with blind Obedience? whiles others cry down all Magistracy and Superiority, as unlawful unsufferable in Christian Societies. Some in some Cases do patronise perjury— Jura, perjura— etc. Others condemn all Oaths, as simply unlawful, though before a Magistrate, and for the testifying of the truth.  
In the Observation of the Lords Day, because Some require a Jewish Rigour, and such a strictness as cannot suit with Christianity, Others let lose the Reins to all Intemperance and Profaneness.  
And thus have we gone from a Superstitious Lenten-fasting, to feasting on the Passion Friday: From praying over the Graves of the Dead, to cry down all Decency in Christian Burials.  Sic trahit in vitium Culpae fuga— 
God help: I can be too copious in this Theme. And therefore to return to the Fathers. They were men also.  
Vigilantius undervalved Virginity, and Hierom to cross him, speaks disgracefully of holy Wedlock. The Manichees take away all  from Man, in Morals, in Naturals. Many of the Fathers in heat of opposition cry it up too fast.  
Pelagius held the Baptism of Infants a thing needless, useless. The Fathers again and against him, so far urge the Necessity thereof, That they exclude all Infants, dying unbaptised, from the hope of Heaven.  
But will the Scripture say as much? They say it will: and the Master-Argument is this of my Text. Except a Man be born of Water and the Spirit— that is, Except a Man be baptised, he cannot enter into the Kingdom of God.  
You heard before what Answer most of our Side made unto this place: That nothing less is here intended than the Sacrament of Baptism. But we have granted it: And yet the Universal Negative shall not hold Universally.  
You have such another place, 2 Thess. 3.10. Except a Man will work, he must not eat. And shall an Infant then be kept from Meat, because Impotency disables them to work?  
Again, 'tis said in sixth of John, Except ye eat the flesh of the Son of Man, and drink his blood, you have no life in you. And must all perish who do not partake of that other Sacrament of the Supper. 
q v. Aug. contra 2. Epist. Pelagii, l. 4. c. 4. & in Ps. 64. & l. 1. de peccat. Merit. c. 20. & Cypr. de lap. etc.  Indeed the Fathers some of them, were sometime of this Opinion: And therefore did they moisten some little portion of the Bread, and so imparted it unto the Little ones. Stillantur quaedam de Sacramentis.  
This Opinion is long since exploded: And Except ye Eat, must suffer an Exception. And why not here as well! Except a man be born of water!  

r lib. 4. dist. 4. ●.  The Master of the Sentences understands it of those who may, and do contemn to be baptised. And the whole Schools except many. They tell us; The Baptism of Blood will suffice a Martyr. They tell us, Votum sufficit in Adultis. If they come to years of Discretion, the Desire of Baptism will suffice.  
Now then, if the words of my Text be not so General as to exclude All absolutely (that die unbaptised) why shall poor Innocent Babes be here excluded? If some may be received into bliss without Baptism, Why should any Man tie the Mercies of God to second Causes in the case of Innocents'?  
Absit ut Vniversi parvuli pereant, etc. 
Innocent. 3. Decret. l. 3. tit. 42. c. 3.  They are the words of Innocent the Third, in favour of Innocents'. God forbidden that all those poor Souls, those harmless Babes (which daily die) should perish everlastingly, but God hath allotted out some means to bring them also to Salvation. Where though he understand the Means or Remedy to be Baptism, yet I may s●y the same of other Ways, if Baptism cannot be had. God forbidden, That all those should perish, those Newborn Babes to whom that Sacrament is wanting, they are not wanting to the Sacrament.  

Epist. 77.  Bernard tells us, there were other Remedies in elder times. To Abraham and his Seed was given the Sacrament of Circumcision. The Gentiles (many of them) were saved by faith and sacrifices: And for their little Ones, Solam profuisse, imo & suffecisse parentum fidem. 'Twas enough and enough to be born of faithful Parents. The faith of the Parents did suffice for the Children. And this (saith he) endured till the time of Baptism. An verò ultra, penes Deum est, non meum definire. But yet he concludes with the rest, That Infants dying without Baptism go not to Heaven.  
But I would ask him: The Faith of others shall suffice the Infants which are baptised, and why not those, which born within the League or Covenant did die without it? when not the Contempt of the Sacrament, but the Article of Necessity excludes the Mystery?  
Augustine himself will tell us, That in others the Visible Sacrament is then supplied invisibly. 
De Baptis. count. Donat. l. 4. c. 22. Epist. 77. and Hug●n. vict.  And why not here? Me thinks in Bernard's words, it stands well with the gracious Mercies of the Almighty, That where age alone hath denied faith of their own, there Grace should accept the supply of faith from another.  
I farther add (what all Men grant) That Baptism came in place of Circumcision. Now David's Child died without Circumcision, yet could the Prophet comfort himself with that Heavenly Resolution, I shall go to him, 2 Sam. 12.23.  
Besides, the Little Children slain by Herod, some of them (as 'tis granted by Bellarmin and others in all probability not eight days old, and therefore by the Law not Circumcised; yet are these Little Ones enroled by their Church into the Alb of Saints.  
Again, That Circumcision was not simply and absolutely necessary (which had yet as absolute a Command as this of Baptism) those forty years will testify in which it was omitted in the Wilderness, Jos. 5 5. 
Gen. 17.14.   
Besides, Jeremy and John Baptist were both sanctified in their Mother's womb: And who then durst cut them off from the hope of Heaven, if they had miss the cutting of their Foreskin? And so likewise in the New Testament, many are said to receive the Holy Ghost before they received Baptism. Wherefore as St. Peter said of some of them, Act. 10. Can any man forbidden Water? I may say, Can any man forbidden Heaven, if they had died without Water?  
If any say, 
Vid. Dom. Soto in 4. Sent. dist. 5. q. unic. art. 2.  The Votum or desire might suffice them because they were Adulti, and come to years of discretion. Let them know, here could be no Votum, because no knowledge. And ignoti nulla Cupido.  

In Comment. in 2 Pet. 3. & habet Sixt. Senens. bib. lib 6. Annot. 340.  Ambrose Catharinus is more favourable to Infants; He thinks they shall live in that New Earth (which shall be at the end of the World) in all pomp and jollity, and shall there praise God for ever.  
Thus do our Adversaries pass their Judgement on holy Innocents', and that Rule of their Aquinas is forgotten, Deus non alligavit gratiam suam Sacramentis: Gods hands are not bound, nor hath he tied his Mercies, or confined them to the Sacraments.  
The Conclusion of this point is: That Baptism is the ordinary appointed Means for our Salvation: And therefore neglect it not. Yet hath God his special favour, and his extraordinary Grace, saving, oft times saving without Means, where the Means cannot be had.  

Vid. morton's Apol. not. 6. c. 41. p. 121. & jos Angl. par. 1. q. 1. de Bapt. art. ult. con. 3.  And many learned Papists, as Cajetan, Gerson, Gabriel are of our Opinion: & vid. Dom. Soto in 4. Sent. didst 5. q. 1. art. 2. ubi & de Aliis.  

Part 5.  The Benefits obtained by Baptism, and how they are conveyed unto us.  

Vide Chemnit exam. Concil. Trident part 2. p. 20.  Many Schoolmen (attributing too much to the outward Signs) tell us, That Grace is given in them and by them, not only Instrumentally, but either Effectiuè or Dispositiuè, by an inherent virtue in the Elements.  
You heard of some in elder times, 
Vid Danaeum in Aug. de haeres. in fin.  who did wholly slight this Sacrament. The Socinians have done as much in our days. And some have done but little better, whilst they make the Sacraments distinctive only, nought but bare Signs or Notes of our Profession, whereby from Jews, Turks, Pagans we may be discerned.  
But we acknowledge Power in these holy Mysteries, and that they are not merely significative, but exhibitive also; Offering and conferring Grace, Sed ex Institutione, promissione, etc. Not of themselves, but by the mercies of God in Christ, they carry and convey the blessings of our Redemption, and seal unto us those Promises which God hath made, and Christ hath purchased with his precious blood.  
Thus Augustine: 
Tract. 80. in Joh.  How and whence comes this power to the Water, that touching the Body, it doth cleanse the Soul? The Word, the Word, sa th' he, is cause of all, not because spoken, but because believed.  
And thus Cyril of the Pool Bethesda, Joh. 5. 
Tom. 1. in Evang Joh. l. 6. c. 14.  That it did cure Diseases, not by its own Nature, for than it should have always done it, but only at the coming of the Angel. 'Tis so (saith he) in Baptism, where not the Water, but the Water sanctified by the Holy Spirit doth wash away sins.  

In Nazianz. tom. 1. Orat 6. de Sp. Sanct. & ipse Nazianz. in funere Caesarii fratris: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  To these I add Elias Cretens. in Nazianz. He tells us, How the Water doth renew us unto Regeneration, but the Grace and Blessing cometh from above.  
And thus have you the fruit, the benefit of Baptism. 'Tis Opus Spiritus Sancti: 'Tis a work of the Holy Spirit. Enough were said and say no more, but it doth offer and confer Grace, wash away sins, and cleanse and sanctify, Ephes. 5.26. 'Tis Janua Ecclesia. Janua Coeli; The Door through which we pass into the Church Militant, and from thence into the Church Triumphant. 'Tis our New Birth; our Second Birth.  
There is a double Birth: From the first Adam as Sinners, from the second Adam as Saints. By the first we are liable to Death, by the second we have a right to Glory. In the first we come crying with that of the Apostle, Quis me liberabit? Wretched Men that we are, who shall deliver us? In the second we come with Gratias in our mouths. Thanks be to the Lord who hath so graciously bestowed upon us that worthy Name, that good Name by which we are called, James 2.7. Christians, Christians—. All saving Graces, all our Comfort, all our Hopes are comprised within that Name.  
Our next care must be to walk worthy that Name. We must be New Creatures, 2 Cor. 5. for as the Apostle said of Circumcision, Gal. 6. we may say of Baptism: Baptism or no Baptism, all is one, unless we become New Creatures.  
'Twas one of Jovinians Errors, 
August. de Haeres. cap. 82.  That the virtue of Baptism could not be lost. Homines non posse peccare. Men could not sin: Ergo, Men could not perish. And we in our Catechism say, That we are made Members of Christ, and Children of God. But rotten Members must be cut off; and disobedient Children must be disinherited. If you will hold of the head, you must hold with the Head. Do what he commands you. Do as you have seen him do, John 13. Are ye Christians? Live like Christians.  
Remember what John Baptist told the People when they came to his Baptism, Luke 3. The People (all of them) must be Charitable. The Tax-gatherers and Excize-Men must be no Exactors The Soldiers must be content with their Wages, and do violence to no man. And all this under the Law.  
And doth our Christianity require less? No sure. New Men; New Manners. And he that said, Discite à me, Math. 11.29. sends us elsewhere to School amongst those Little Children, Learn of them. Math. 18 3. Except ye be converted and become as Little Children, ye shall not enter into the Kingdom of God. And so Peter, in the first Epistle, second Chapter and second Verse, As New born Babes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire the sincere Milk of the Word. I, so do you. Sermons, Sermons, All for Sermons. And that's well done. but that's not all: Look what follows and what went before. First lay aside all malice, guile, hypocrisy, envy, and the like (the very sins, the reigning sins of those times.) Be Children in Malice, 1 Cor. 14. And as the same Apostle elsewhere, 
1 Thess. 4.6.  Let no man oppress and circumvent his Brother. No Oppressing, that's for the Gentlemen: No Circumventing, that's for the Chapmen. Here be Children, here be Innocent.  
This is the way, Ambulate in ea, the ready way to Heaven. I spoke but now of a double-birth: Lo here's a Third. The last day will be our best day: The day of Death, the day of Life. Natalitiae Sanctorum. So did the Fathers call those days, in which the Saints and Martyrs gave their farewell to this World, Natalitiae Martyrum. A birth indeed, a happy birth, to be carried into Abraham's bosom by the hands of Angels.  
Our first Birth is into this World. Our second into the Church. Our third into Heaven. Behold a Sinner, a Son, a Saint. In the first we come to live: in the second to live hopefully: in the third happily.  
Our first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A life, and that's all; scarce that: and were there not another Hope, a better Hope, we might with Job and Jeremy, Curse the day of this Nativity.  
But if we once obtain the favour of the Font; if we be born again of Water and the Spirit, Ecclesia uterus: Our Womb's the Church. And as we believe the Church is holy, so must every Member endeavour to be holy and unblameable. Away with that precipice of presumption: I am a Member of Christ: Quis me separabit? I am a Son, and who shall disinherit me? O beware! Thou art now upon the pinnacle of the Temple, as Bernard said of some; The Way is anceps and praeceps too. Many rubs, many turn, and therefore Attend pedi, as Solomon said, Look to thy foot; and last of all, beware of weariness; walk, and walk on to the end of the race that is set before you.  
Many, too many are like the Galatians, of whom 'twas said, They did run well: That begin in the Spirit but end in the Flesh: that make a goodly show, but fall away and whither with the untimely Corn on the housetop.  
Alexander and Lucullus were admired for Temperance in the beginning. Nero and Domitian, famous for their first fruits of Clemency. Nicholas and Demas in great account with the Apostles, but Cui bono? You know what John was bid to write to the Angel of the Church of Smyrna: Be thou faithful to the end, and I will give thee the Crown of life. 'Tis the End that makes or mars all.  
And therefore run with patience the race that is set before you. Conscience be your Guide, Heaven be your Hope, 
Job 18.14.  and the terror of Kings, The king of Terrors, shall never hurt you. Death will be your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Midwife to bring you to your Third birth.  
This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The true life, the only life; when all our sorrows shall be turned into joy, and God shall wipe away all tears from our eyes.  
FIAT, FIAT.   

A Return from ARGIER. A SERMON Preached at MINHEAD In the County of Somerset the 16. of March, 1627. at the readmission of a Relapsed Christian into our CHURCH. By H. B. B. D.  REVEL. II. part 5. verse. 
Remember therefore from whence thou art fallen, and repent, and do thy first works.  
I Shall be forced to do what Israel promised Sihon King of the Amorites, Numb. 21. pass through his Country, without turning aside into the Fields or Vineyards: Or as your Sailors, whom time forbiddeth most while to draw Landscapes, but with a  or twain, they make directly for the Harbour. He whose Name is Wonderful, 
Isai. 9 Heb. 1.6.  and whom all the Angels of God must worship, Alpha and Omega: Bids John write in a Book what he saw, and send it to the seven Churches of Asia, cap. 1. verse 1. and here unto the Angel of the Church of Ephesus, writ. I pass by that strange assertion of some men in favour of unwritten Traditions, that tell us the Apostles received commandment, 
Vide Chemnit. exam. Concil. Trident. part 1a. de Epistolis Apostolorum.  not to Write, but only to Preach: and yet Saint Peter, Paul, James, Judas, writ, and Saint John is bid Writ. I must leave on one side, the dignity of the Pastors, and their duty on the other; and how what is written to the Churches, must be sent to the Pastor of each Church; either because as Anselme will, 
Lauduneus. in loc.  their sins, their Souls shall be required at his hands; or, because the Priest's lips should preserve knowledge, 
Mal. 27.  and they should seek the Law at his mouth. Yet many, with another spirit than was his who spoke it; say, They are wiser than their Teachers; and for the Scriptures, praesumunt, 
Hieron ad Paulinum.  lacerant. O what senseless sense do those presumptuous Ignorants ofttimes impose upon it? But the wisest will remember they are but Candlesticks, and because they do remember it, 
Cap 1 v. ult.  they are golden Candlesticks: but the Candles, the Stars themselves which give the light, are the Angels of the Churches, those whom God hath singled out and set apart to teach his people.  
The Letter to the Church of Ephesus, doth follow: I know thy works, and thy labour, etc. The first part whereof may be divided into a Proof, and a Reproof. First, What God approves and commends: Secondly, What he dislikes and discommends. Many were their good works, especially their undergoing the Cross and Persecution patiently. They made a difference between weaklings, and such as offended presumptuously; they could not forbear them which were evil. Though they were ready to bear home the straying sheep upon their shoulders, yet the incestuous Corinthian must be cut off. 
1 Cor. 5.5.  Their Pulpit was not open to every title-less wand'ring Preacher, but his Calling must be known, ere his Doctrine must be heard; and therefore they did examine such as came unto them in the name of Apostles, And all this did they for the Name of Christ: and what makes much for their commendation, they did all courageously, they fainted not. And yet after all this, 
In Gen. Homil 30.  comes in a nevertheless, and they are reproved. Nevertheless I have somewhat against thee, because thou hast left thy first love. chrysostom speaking of the Pharisee in the 18. of St. Luke, that did pray so earnestly, and fast so strictly, and pay Tithes so conscionably, and yet had a poor Publican preferred before him; tells us that he suffered a strange kind of shipwreck. He had made a good voyage, and lost all at home in his own harbour: this can self-conceit do. I may say as much of these Ephesians. They had made an excellent voyage, and were laden with many gracious commodities, and lo one leak in the harbour did endanger all. This can the want of love do. Thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do thy first works.  
The parts are two 

1. An Exhortation,  
2. A Direction. 

The first discovers the wound,  
the second declares the remedy.      
Or here's 

Remember for the time past.  
Repent for the time present, and  
Do the first works for the time to come.    
Or here's 

1. Their misery or sin. They are fallen.  
2. The height or greatness of their sin. Whence and whither they fell.  
3. The salve. Repentance.  
4. The Rowl which ties it on, or the application. Do thy first works.    
1. St. Bernard hath a true saying; He that knoweth not his own misery, is uncapable of God's mercy. And the Laodiceans in the next Chapter were in a woeful case, that said, they were rich, and needed nothing, and yet were wretched, miserable, poor, blind, naked. The first step to repent, is to know our offence; and the way to arise, is to know ourselves down. The whole need not a Physician, but they that are sick; 
Luke 5.31.  and the sinsick Publican call● for mercy. 
Rom. 3.23.  Indeed we have all sinned, as St. Paul tells us: All in many t●●●gs as St James. 
cap. 3.2.  Although Noah w●● 〈…〉 upright man, yet it ●●s but in sua 〈◊〉 ●●●one, in regard of the time wherei●●e lived, and comparatively. And Zachary and Elizabeth were just before God; that is, sine fuco. What they did, they did unfeignedly, and yet just by the favour of acceptation, not in the rigour of examination. We may not therefore wonder that these Ephesians fell, and that their silver was mixed with some dross, which could not endure the fire. Nor may we think their fall little, whom so severe a Commination doth attend, as is the removing their Candlestick out of his place.  
2. The sin laid to their charge, is the leaving of their first Love. St. Paul tells us, 
Ad Ephes. cap. 1.15, 16.  that he ceased not to give thanks to God for them, because they had faith towards Christ, and love towards all his Saints. St. John tells us, 
1 Reg. 7.21.  they were fallen from this love: their faith is not questioned. These are the two pillars Jachin and Boas, which bear up the entrance or porch into the Temple. Faith and Charity must go together, 
Tertul. advers. prax. of the Trinity.  and must be numerus sine divisione, distinguished they may be, divided, sundered they cannot be, and be at all. And therefore it is not said, They were fallen from love, for so they must have come within the compass of St. Paul's Nothing, 
Lyra in loc. Zanch. tomo 7. de perseverant. Sanctorum,  1 Cor. 13. but they were fallen from their first love, à tanto gradu, from that fervency which formerly they had. Either they loved not all the Saints, or they loved them not in that measure: they were partial or they were cold in their affections.  
This is that sin which called for so heavy a punishment, and without Repentance and Returning to their first estate, would (notwithstanding their many other religious actions) bring on them an everlasting misery. And yet do we scarce love any Saints, much less all; and we never did esteem that doctrine which teacheth us to lose our purse-strings, and pour out. We have fed our Auditory so long with Sola fides, that Charity is frozen amidst the fire of our zeal, and Lazarus is dismissed with that cold, comfortless Alms in St. James, 
2 Cap. 16. Ambrose, a Hip. a Pap.  Depart in peace. And most of us are become Custodes non Domini, slaves to god Mammon; we have not power of our own. And if any be so tender hearted, as to relieve, restore, compassionate his brother's misery; some shall untruly judge him for no true Christian; and other new Reformers shall near challenge him of old Religion. Thus dare presumptuous impiety fall not only from her first love, if she had ever any, but from love itself, and yet shall challenge heaven for her inheritance. She shall add sin to sin, 
Ecclus, 7.8. Prov. 5.22.  and bind many together, and yet forget herself to be holden with the cords of her own sin. She shall fall, never any Ephesian worse, few ever like, and yet persuades herself she stands upright.  
The Church of Ephesus is only taxed for defect in love, but many of us are like Mephibosheth, lame in both feet. 
2 Sam. 9.13.  We are fallen, we are fallen not only from love towards all the Saints, 
Rom. 8.35.  but from the faith we had in the Lord Jesus. Persecution can separate us from the love of Christ, and the blast of affliction can make us throw off the shield of Faith. Yea, 
Eph. 6.16.  many times we fall away non persecutionis impetu sed voluntario lapsu, the demand of a doorkeeper, or the voice of a Maid, will terrify us, as it befell Peter; and we are prone upon the least occasion to renounce, disclaim, defy that excellent Name by which we have hope, the blessed name of JESUS. 
Phil. 2.10, 11.  A Name which every tongue must confess, to which every knee must bow, than which there is no other Name under heaven whereby we must be saved; and of which a Heathen could give this testimony,  uno verbo exprimi non possit. 
Cic in Verrem. lib. 2. of Sotor.  It is a name of wonder.  
But some have thought it tolerable, if not lawful, in time of persecution to deny Manente apud animum proposito: 
Tertul. ad 〈◊〉. 27.  so the mind be free. Indeed what have not some thought, or what monstrous opinions were there ever heard of, but could find some one or other to defend them? One commends the quartan Ague, another writes in praise of Folly; Anaxagoras thinks the Snow is black, 
Danaeus in cap. 4. Aug. de Heros. Gab. Prateolus.  and Catilina, si judicatum erit meridie non lucere certus erit competitor. He will swear the Sun shines not at noon day. The Basilidians, the David-Georgians, not only defend that damnable opinion of denying, but (so commonly doth one absurdity, one sin beget another) they scoffed at, they scorned, they cried shame on all the holy Martyrs for their sufferings. But we have not so learned Christ. Those Chameleons live not in our Element, nor come they within the verge of the Church. Omnis Aristippum decuit colour. He is none of ours. No, no: the resolved Christian will scorn to bow his knee to Baal. He knows there is a woe to him that hath a double-heart, and is faint-hearted. 
Ecclus. 2.  He knows we may not take the Name of God in vain, much less deny him. And that we must not fear those which kill the Body, and are not able to kill the Soul: 
Math. 10.  but rather fear him which is able to destroy both soul and body in Hell: and that whosoever shall deny his Saviour before men, shall one day be denied before God. This makes the School-man resolve, 
Thom. Aquin. 〈◊〉 q 3. art 2  that upon pain of damnation, we are bound in some cases to abide the trial, and confess our faith, when it shall conduce either to the honour of God, 
Math 10 2●. B King, on Ionas, Lect. 29.  or the profit of our Neighbour. And that indulgence of our blessed Saviour, of flying from City to City, is neither for all men, nor all times. This made the Saints, the servants of God, not only not deny, but to proclaim themselves Christians, and to run upon those unsufferable torments and jaws of death, 
Aquin 2.7. q 124. art. 3.  Ex zelo fidei & charitate fraterna, etc. saith Aquinas. Out of the fervency of their faith, and to hearten and encourage their Brethren; The Martyrs have often come forth and offered themselves to the fire, or other fury of their enemies. 
Apolog. cap. 1.  This made Tertullian cry out, Christianis quid simile? etc. What may be compared to the Christian? question him, and he is glad: accuse him, and he saith guilty: adjudge him to death, and he will give thee thanks. This made Antonius Pius give a liberal testimony of them in his time. 
Euseb. Eccl. Hist. lib. 4. c. 13.  It is their desire in God's quarrel rather to die than to live.  
Not to speak of Isaiah cut in twain, 
Sixt. Senens. lib. Sanct. l. 1.  Jeremy stoned, Ezekiel beheaded, Daniel in the Den, and his three companions in the Oven: and indeed which of the Prophets have not been persecuted and slain? 
Act 7.52.  nor of Eleazar beaten to death being fourscore years old and ten? 
2 Machab. 6. ibid. c 7.  nor of that honourable Woman, and her seven Sons, enduring to the amazement of the Tormentors. And though it be most true as one saith, 
Erasmus virginum & Martyr. comparat.  Parents atrocius torquentur in liberis quàm in seipsis: The poor Mother suffered more Martyrdoms, than she had Children, and every stripe their backs felt, went to her heart, yet she exhorted every one of them, with a m●nly stomach, and prayed them all to die courageously, never deploring that she had brought them forth to such misery, but overjoyed that she should be the Mother of so many Saints.  
And though I know it to be true what the Orator hath, 
Cic. 3. in Verrem.  Vetera exempla pro fictis fabulis jam audiri: Yet will I touch at a few of those holy Saints and blessed Souls in Heaven, who willingly, joyfully, constantly yielded up their spirits in his quarrel, who first trod out the way, and shed his blood for them. 
 Policarpe, when many urged him to deny his Saviour and s●ve himself, answered resolutely, fourscore and six years have I served Him, neither hath he ever offended me in any thing, and how can I revile my King who hath thus long preserved me? And when the Proconsul threatened to burn him, his answer was; Thou threatnest fire for an hour, which lasteth a while and is quickly quenched, but thou art ignorant of the everlasting fire, of the day of Judgement, and of the endless torments which are prepared for the wicked. And being now come to his last, he turneth from 〈◊〉 Persecutor to his Maker: O God (saith he) I thank thee, that thou hast g aciously vouchsafed this day and this hour, to allot me a portion among the number of Martyrs and Servants of Christ Ignatius ●hen he was sent from Syria to Rome to be meat for wild Beasts, 
Idem lib 3. c. 32. Gr. ●5.  Now (saith he) do I begin to be a Disciple, I weigh neither visible no● invisible things: Let Fire, Gallows, Violence of Beasts, bruising of Bones, racking of the Members, stamping of my whole Bod●, and all the plagues Satan can invent light upon me, so I may win my Saviour Christ. 
Fox in tertia persecutions.  Simeon, Bishop of Jerusalem, being an hundred and twenty years old, was scourged many days together, and at last Crucified. Peter, a Noble man of Nicome●ia, 
Euseb. Eccl. Hist lib 8. cap 6.  had his body rend in pieces with the Lash, afterward, Vinegar mixed with Salt, was poured into his wounds, and last of all he was fried to death upon a Gridiron. Sanctus, 
Idem l 5. c 1.  one that would neither confess his Name, Kindred or Country, but only that he was a Christian, had his body fired, feared, scorched with hot plates of brass. Forty Martyrs, young Gentlemen, 
Fox in decima persecat. ex Basil.  for professing themselves Christians, were in the depth of Winter compelled to stand in a Pond all the night, and in the morning taken out and burned. Take one Woman n among the rest, Blanaina, 
Euseb lib 5. a 1.  who was tormented from morning till night; the Executioners tormenting her by turns, and after a world of Cruelties, she was wrapped in a Net, and tumbled before a wild Bull, which tossed her too and fro upon his horns; and for a farewell, she had her Head divided from her Body. I have read of some, 
Jaques de Lavardin Hist. of Scanderbag. lib. 11.  and those some of the valiantest the World did see within their Age, who, after all kind of Ignominy and Turkish cruelty practised upon them, were flayed alive by little and little, for fifteen days together. 
Heb. 11.32. Euseb lib. 6. c 40. Gr 41. Ibid cap. 41. Gr. 42. Ibid. cap 40. Idem. l. 5 c. 1.  And (to borrow the Apostles words) what shall I more say? for the time would be too short for me to tell how some had their eyes pricked out with sharp quills, as Metras: some were beaten to death with Cudgels, as Ischyrion: some had all their teeth beaten out of their head, as Apollonia. And what should I speak of the setting them in the Stocks, 
Fox decima persecut.  and stretching their legs unto the fifth-hole? or of the Iron Chair wherein they sat broiling to death? of holes made in their necks, and their Tongues drawn out backward? their Eyes pulled out, and the hollow places seared with hot Irons? 
(a) D King on ●onas, Lect. 24.  pownding in Mortars? rolling in Barrels armed with pikes of Iron? 
(b) D Benefi●ld on Amos Lect 7.  women's breasts seared? 
(c) Sab. Prateolus lib 7. §. 7.  Virgin's faces whipped? their whole body abused, prostituted and tormented? I am faint in telling, and you be weary in hearing, but they unterrified, undaunted, endured all courageously. 
* Erasmus vi●ginum & Martyr comp●rat Tertul Apol. cap 50. Hemming in P●●l. ●4 7. Na●anz: Oat 〈◊〉 de Machabaeis. Hosius. Confess fidei cap. 6 8. Nasianz: Cygneorum Carm. lib. & Orat 3● de Machabeis. Heb. 2 Moses and Maximus, etc. 26 Ep. inter opera Cyprian●.  Tyrannorum ingeniosa crudelitas, saith one. The bloody Tyrants set their wits on work to invent torment, but nihil proficit exquisitior quaeque, saith another: the more the Torments, the more the Martyrs. Their blood was like corn sown, one brought forth many. Yea, the Persecutors themselves were astonished to see their constancy, and how they went to their Martyrdom, tanquam ad epulas, tanquam ad de licias, tanquam ad nuptialem thalamum, they went to the fire as to a feast, as to a dainty feast, as to their bridal bed.  
Wherefore let us also, seeing that we are compassed with so great a cloud of Witnesses, cast away every thing that presseth down, and the sin that hangeth so fast on. Let us remember from whence we are fallen, that so we may repent, and do the first works. We can offer up no greater Sacrifice to our Master: We can purchase no greater happiness to ourselves: We can leave no better example to others: We can bring no greater comfort to our Friends, then under the hand of the merciless Executioner undauntedly to acknowledge whose Servants we are, and with a free, though fading spirit, to confess our Saviour.  
First, We can offer up no greater sacrifice to our Master: You shall first understand who ought properly to be called a Martyr. Cyprian makes two sorts. The first of them who shed their blood, 
Cypri ep st. 9 & Ep●●t 25. &c Lib. de Dupl●ci Martyrio inter opera Cypriani tomo tertio Zanch. tomo 6. in cap. 2. ad Philip v 30. apud Aquinam 2●. 2●. q. 124. art. 4.  the second of them who are ready so to do for Christ's sake: And to those last torments were wanting (saith one) they were not wanting to the Torments. Zanchius a knowledgeth that the Curch did usually call this later sort Confessors, yet he will have Epaphroditus a Martyr, and Hierom doth somewhere call the blessed Virgin a Martyr, quamvis in pace vitam finicrit, and Po●icrates 
* Euseb. l 3. c. 28. G. 3.  calls John the Evangelist a Martyr. And chrysostom tells the people of Antioch, that a man may always be a Martyr, for Job was one and suffered more than many Martyrs did, saith Bernard in his Sermon of Abbot Benedict. 
Homil. 25.  prettily differenceth Martyrs from Confessors, and somewhere else tells us of three kinds of Martyrdom without blood: We must first conclude with Cyprian and Augustine: 
In Senten. Gab. Prateol. Flinch He●es lib 3. §. 5  The Cause, not the Suffering, make a Martyr. We disclaim the Campates a kind of Donatists, who would have all voluntary Death's Martyrdoms. I think St. Augustine calls them Circumcelliones. 
August. de Haeres c 69. Prateol l 13. § ●6 Zanch tomo 6. in epist ad Phillip cap 1. Id●m ib d August. ●om● in Psal. ●●.  And l kewise Pelibianus who taught them to be Martyrs who sl●w themselves in detestation of their Sins: But ●o (saith one) Judas should have been a Martyr. Secondly, As Talis Causa, so Talis Poena. They are Martyrs who testify the Truth Vsque ad mortem, even sealing it with their 〈◊〉. The other whom the Church calls 〈◊〉, are ●e●●de 〈◊〉 Martyrs, aequivocè Martyrs, so Zanchius: 
Vbi Suprà in c. 2. v. ●0. in secundam secundae q. 124. art 4. Apud Zauch. ubi supra in cap 1.  Designati Martyrs so Tertullian: Interpretatiuè, inchoatiuè secundum qu●d, & mental Martyrs, so Cajetan. And therefore we may be bold with St. Augustine to blot out some, and question other some, even the holy Innocent's themselves, question I say not their bliss, but their testimony that the dignity of Proto-Martyrship may remain unto St. Stephen, The sum of all is this: He is properly a Martyr, who is tormented to the death for the Word of God, and for the testimony of Jesus Christ. 
Revel. 1.9.  Of King Henry and Queen Mary's Martyrs, both for the honour of the dead, and the peace of the Church, I say nothing. 
Academic. quaest. Cic 1. Officiorum.  Perchance the question than was, or most while was for bounds, as Tully speaks, but now 'tis for the whole possession and inheritance. Nay 'tis Uter esset non uter imperaret. I am sure Heaven cannot hold us and Mahomet, and blessed is he that shall lay down his life in so good a Cause. A cup of cold Water shall not lose his reward. 
Math 10. 4●.  Whosoever shall forsake Houses, 
Mark 10. 3●.  or Brethren or Sisters, or Father or Mother, or Wife or Children, or Lands for the Name of Christ, shall receive an hundred fold more for the present, and in the world to come eternal life, What shall he have that forsaketh all? He that offereth praise and thanksgiving honoureth God. 
Ps●. 〈◊〉 ver●. 〈◊〉  He that gives his bread to the poor members of Christ, feeds his Saviour, but he that gives himself, his life, his b●●●●, doth give all, and therefore more than all. He that gives his life can give no more, John. 15.13. Remember therefore from whence thou art fallen: thou couldst offer no greater sacrifice to thy Master.  
Secondly, We can purchase no greater happiness to ourselves. I should much wrong you if I should labour to prove this. If Heaven be better than Earth: if the Crown of life, better than the pains of death: if things eternal, better than temporal: if to be always happy, better than ever in hazard, in fear, in trouble, than he that suffereth for the Name of Christ, doth to himself purchase Name, Fame, Heaven, Happiness; and with Mary hath chosen the better part, which shall never be taken from him: then he that loseth his life shall find it, Math. 10.39. and he that dies with Christ, shall live with him, shall reign with him, 2 Tim. 2.11. and the momentany afflictions which he doth here endure, shall cause to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more excellent weight of glory, 2 Cor. 4.17. In a word, participes passionis shall be gloriae participes (as saith Chrysologus) If we share with him in affliction here, 
Chrysolog. serm 40 Calvin. in●titut. l●b. 3. ●ap. 8. sect; 7  he will impart to us blessedness hereafter. So happy are these men whom God vouchsafeth that special honour as to die for him. Writ them bles●ed a● the voice said, Revel 14.13. no men more, no m●n like. And therefore remember ●rom whence th●● a t fal●en. Thou couldst purchase no greater happiness to thyself.  
Thirdly, We can leave no better Example to others. St. Paul, Philip. 1.12, 14. tells us that his durance turned to the furtherance of the Gospel, insomuch that many Brethren in the Lord were emboldened through his bands, and durst more frankly speak the Word. In Ecclesiastic History you shall read continually, how one Martyr led the way to another, and the noble resolution they shown in their Death, made hundreds then alive to take the same course: yea so powerful is Example in this kind, that the very Heathen not only gave them testimony of Courage, but were won to the Faith, and sealed the same Testimony with their blood. 
Beda Hist. Angl. lib. 1. Palatina, and the 3 Convers. of England, part. 3.  So did St. Alban beget his Headsman to the Faith, and had him his Companion to the Kingdom of God. So did the Constancy of Pope Sixtus the second, strengthen St. Laurence; and St. Laurence brings Romanus from a persecuting Soldier to be his fellow-Martyr. Tryphon did the like, and almost who did not? The Phoenix-ashes (some say) yields another Phoenix: but the Martyrs by life and death beget many. 
Tertul. apolog. c. 50.  Semen est sanguis Christianorum. Now, if they that turn many to righteousness, shall shine as the Stars for ever and ever, Dan. 12. How happy are those faithful Witnesses in Heaven, whose holy lives, and unterrified, unappalled deaths did strengthen some, and raise up others, and draw thousands from the very sink of Atheism and Infidelity, to know and acknowledge their most gracious Redeemer? And therefore remember from whence thou art fallen, thou couldst never leave a better Example to others.  
Fourthly, and last of all, We can never bring greater comfort to our Friends. The Heathen when his Child was dead, comforted himself with that inexorable, unavoidable law of Mortality, scio me genuisse mortalem: but what unspeakable comfort would it be, to say, I know I have begot one who is now a Saint in Heaven? 
3. Convers. of England, part. 3. Chrysolog serm 134, etc.  This made those three Mothers, Felicitas, Simphorosa, and that other in the Maccabees, to encourage each of them their seven Children in their torments; and the comfort they received in their children's Constancy, was much more than the pains they endured through the Tyrant's fury. This made the Mother of Simphorianus run after him when he went to h●● Martyrdom, still crying out, Son, Son, be mindful of everlasting life, 
Histor. Eccl. lib. 4. c 16.  look up to Heaven, etc. And this made that Woman in Theodoret, renowned for her care, as well as constancy. When Valens the Emperor had threatened death to all un-Arrianized Christians at Edessa; and Modestus the Governor with his Soldiers, stood ready in the Marketplace to execute the Decree; a Woman leading her little Child by the arm, broke through the press, and laboured to get in among her fellows. The Governor demanded her, whither she went: she tells him, She would drink of the same Cup the rest did. And being further demanded what her Child made there, and why she had brought it; Her answer was, That he also might die that blessed death. Indeed great was the joy of the whole Church, 
Erasmus v●rginum & Martyr. Comparat. & Cyprianus de lapsis. tom. 2.  Vbi Martyr constanter exhalasset animam pro Christo. Great was their joy if any died courageously; and great their sorrow their grief, if any fainted cowardly, wretchedly, wickedly. Remember therefore from whence thou art fallen: Thou couldst bring no greater comfort to thy Friends.  
Tertullian writing to the imprisoned Christians, whom he calls Martyrs, 
Cap. 4.  exhorts them to endure constantly by the Example of Lucretia, Mutius, Empedocles, and such others, who suffered much to little purpose, only to get a terrene fading feign among men. Tanti vitrum? 
Ibid.  quanti verum margaritum? If they did so much for glass, what should we do for gold? If honour were bought at so dear a rate, why should we grudge upon the same terms to get Heaven? 
Cygneorum Carm lib. pag. 1051. a.  Nazianzene s m●where tells us, that the Heathen were only valiant, when the danger could not be shunned, it was much if it were so. But what bad Scaevola burn his right hand for missing in the murder of Porsenna? 
Cic orat. de Provinc. Consul.  or if he stood in danger, what is that to Lucretia? or to those Noble Virgins, who threw themselves headlong into Wells to save their Virginity? Who made Brutus and Torquatus kill their Sons? Who compelled Regulus to return ad crudelissimum hostem, 
Cic. 3. officiorum.  ad exquisita supplicia, to those mercisess Enemies, to that strange death of his at Carthage? And what made the Stoics so prodigal of their lives, 
B King, on Jo●as, Lect. 27.  that they little regarded the very extremity of Tortures? and when they were upon the Rack, they would cry out, O quàm suave! as if it were sport? Surely nothing, but a thing of nothing; Honour, and a Name amongst men, while the noble Martyr shall have the acclamation of the Angels and an Euge of his Saviour. Heaven is his; 
2 Sam. 12.8.  and as Nathan told David, if that be too little, he shall have more; his Name shall never perish from the Earth. As Cicero said of Metellus, 
Pro domo sua ad pontifices.  Calamity hath made them immortal, even here also. Their Prisons were visited as places made holy by the Inhabitants. Men, Women, young, old, did kiss the Chains, in which they had been fettered: preserve the swords for Relics by which any had been deprived of their life: their Ashes sacred: their memories blessed: their Anniverssaries kept, the day of their Death being their Natalitiae, the first of time in which they began truly to live. And what could be wanting, where Miracles were plentiful? God even at those very places where the Martyrs lay, witnessing their blessed state by many Miracles: but I forbear. As St. Ambrose said of one of them, 
De virginibus, lib. 1.  Appellabo Martyrem & praedicavi satis. The Name of a Martyr is a whole world of Commendations. Remember therefore from whence thou art fallen, and repent, and do thy first works.  
But this is not all, here is a Quo vadis; here is, a whither we fall, as well as whence we fall; and a Terminus ad quem. As God said by Jeremy, 
Cap. 2. v. 13.  The people have committed two Evils, They have forsaken me the fountain of living waters, and have digged them pits, even broken pits that can hold no water; and as elsewhere: They have forsaken me, 
1 Sam. 8.8.  and worshipped other gods, no Gods; They have gone from Christ, to Antichrist; from God to Mahomet, that same inimicus home, that hath done so much mischief to God's Vineyard. Wherefore as Pilate sometime said of him, in whom he confessed, 
John. 19  that he could find no fault at all: Ecce homo: I shall say to you of this cursed Caitiff, and scourge of Christendom, in whom I can find nothing but faults, and those monstrous ones. Ecce homo, 
Prateolus en Rinaldo Haeres. lib. 2. in Bayras Polidor Virgil. de invent. lib. 7. cap. 8.  take a view of him. And though I cannot affirm, whether he were genere admodum vilis, as some: or nobili genere natus, as others: Whether he were descended of Noble, or obscure Ancestors: nor whether his Parents were Jewish or Pagan, or both, or neither: nor whether he were an Arabian, or a Persian, or neither: nor whether he was buried at Mecha, or Medina, or at neither, but devoured of Dogs (the hellish history of his Life and Death being as obscure as Hell. 
Purchas. lib cap 3. In Verrem 3. ) yet all accord that he was what Tully said of one, Immensa aliqua vorago aut gurges vitiorum turpitu●inumque omnium, the very puddle and sink of sin and wickedness. A Thief, a Murderer, an Adulterer, and a Wittol. And from such a dissolute life proceeded those licentious Laws of his. That his followers may avenge themselves as much as they list. 
Ph. Morney de veritate Christian. relig c. 33.  That he that kills most Infidels, shall have the best room in Paradise: and he that fighteth not lustily, shall be damned in Hell. That they may take as many Wives as they be able to keep. And lest insatiable Lust might want whereon to feed, to surret, he alloweth Divorce upon every light occasion. He himself had but eleven Wives, 
Purchas l. 3. c. 9 sect 5. An● Guevarra epist. ad Comitem Myrand.  besides Whores; but the Grand-Signior in our days kept three thousand Concubines for his lust.  
Lycurgus, his Laws allowed Manslaughter: Phoroncus permitteth Theft: Solon Solinus toler●teth Adultery: Numa Pompilius makes it lawful to Conquer and keep: The Lydians and Baleares suffer, nay, command what I shame to speak: And even he whom we must acknowledge the first and greatest Lawgiver under God; Moses himself will suffer something propter duritiem cordis: but take the worst out of all the●e, and out of all other the worst of all; 
1 Reg. 12.10.  and Rehoboams little finger shall be bigger than his Father's loins. The wickedness which Mahomet's Laws alone maintain, are more and more monstrous than them all.  
Not to tell you of the Angel he met ten thousand times huger than the whole World: 
Hemming, in Psal. 84. c. 8.  nor of those Angels that lusted, now hanged in Ironchains till the day of Judgement: nor of their fair Hostess taken up into Heaven, and made the beautiful Daystar: Nor of Seraphiel his Trumpet, which is as long as a Journey of fifty years, 
† Purchas lib. 3. cap. 5.  some say, five hundred: and that is more suitable to some of his relations; as namely of an Ox so huge, that it is a thousand years' journey from one of his Horns to the other; and of a Key seven thousand miles long (the doors themselves must needs be great) and of the Bridge that is made over Hell; and of the resurrection of Birds and Beasts: and how death shall be changed into a Ram, 
Cornelius Agrippa de vanitat. scient. Purchas lib. 3 c 13.  and what that Atheist Agrippa said for the Ass, this damned Circumcised Miscreant dare say for his Ram, and that the Ram (more charitable than his Masters) doth pray for his Persecutors, for those which sacrifice him. I should be loath once to mention those Whet-stonelies of his, but that you m●y see what a jolly Fellow those men serve which fall away and turn Turk. And therefore let it not distaste if I add, How Hali his Sword would cut Rocks asunder (but you must understand 'twas an hundred Cubits long) How Mahomet found the Sun where it l●y resting itself in a yellow fountain. How the Moon broke in two pieces, and fell upon the Hills of Mecha, but Mahomet made it whole again. How he tells of an Utopian Land white as Milk, sweet as Musk, soft as Saffron, and bright as the Moon: yet this is nothing to his Paradise, 
Hemming in Psal. 84. c. 8.  the ground thereof is Gold, watered with streams of Milk, Honey, and Wine. How there his Followers after the day of Judgement, shall have a merry mad World, and shall never make an end of eating, 
Purchas lib. 3. c. 5.  drinking, and colling wenches. And these (if you will believe it) are sweet Creatures indeed; for if one of them should spit into the Sea, all the waters thereof would become sweet.  
This is a taste of his infernal Doctrine, of those strange Lies and strong Delusions with which he hath bewitched the World, and led men hoodwinked into the Abiss of perdition,  
This is, or is like that Dragons-tail, Revel. 12.4. 
So Denis in his treatise against Mahomet printed at London, 1531.  Which drew the third part of the Stars of Heaven, and cast them to the Earth; this is that same Abaddon and man of Sin. This is Mahomet, one that hath brought more Souls to Hell, than all other Sects and Heretics besides. I take that saying of a Reverend Divine (whose memory I honour) to be spoken somewhat in heat of opposition and forcedly: 
Whitaker against Campian. in his answer to the tenth Reason.  That the Romish Antichrist alone hath more enlarged the infernal Kingdom, than all Jews, Nero's, Mahomet's, Arrians, Nestorians, Macedonians, Euticheans, and the rest. Truly I confess (as things now go) Many a Pope is rather a Bite-sheep then a Bishop (so one terms him) and much is the woe and wisterness that Rome hath brought upon Christendom. 
D Fulk. in 2 Cor. 2. sect 7.  Many foul, false, frenzie-ful positions hath she obtruded to the World on pain of damnation to be believed, and so great is her Merchandizing that she dare set Heaven itself to sale. But if Turk and Pope together cannot make up that one Antichrist, and he may not be both of these, 
Mr. Mountag. appeal. c 5. & 8.  nor yet a third out of both these, I add, nor a third besides these: I should rather probably conclude with learned Zanchius, 
Tomo 7. de perseverant. Sanctorum. & ib. tract. de fine seculi, & tomo 8. Respons. ad Arrianum.  and others more, The Turk is he. The Turk is he who though he profess himself the Prophet of God, yet exalteth himself against all that is called God, and doth most blasphemously deny God, neither acknowledging the Trinity, nor that holy One, the power of God. The Turk is be who reigneth in that seven hilled City of Constantinople, and sitteth in the vary Temple of God. Jerusalem is his, and a great part of the World runs after him. The Turk is he, who as Hannibal was said of Rome, or Scipio of Carthage, is the very Scourge and plague of Christendom, and Hammer of the World: 
Cic. Philip. 4.  An enemy implacable, who doth count it his greatest sport and recreation, as one said of Anthony, to mangle, murder, wallow in the blood of Innocents': yet with that Strumpet in the 1 King. 3. is content to share the prey, but 'tis with the Devil. The one seeks the body, the other the soul.  

Jaques de Lavard●n History Scanderbag. lib. 6.  Good God, is it possible that the great Princes and Monarches of Christendom can so long endure both to hear and see this extreme misery! And cannot the intolerable servitude of their Christian Brethren, their chains and bonds so hideous and shameful, their Complaints so many, their Torments so merciless, their blood sanctified by Baptism, less valued than the blood of Beasts: Cannot these kindle in our hearts the holy fire of Compassion, and whet our Swords against that Common Enemy? Cannot this put an end unto those woeful Wars of ours; 
Lucan. lib. 1. — Nullos habitura triumphos? Where one Member wounds another to the hazard of the whole Body? that so we might avenge the blood of God's Servants, 
Revel. 19.2.  which hath so long time called, cried for revenge; and set a bound to Turk's pride, and propagate the glorious Gospel of our Saviour. While now our discord is his advantage, and our Wars his opportunity.  
There was one 
† Luther. vid. ubi supra.  who sometime said: 
So Fran, Oliverius 〈◊〉 ●pud 〈…〉 lib 14. 〈◊〉 Poli●or Virgil. ●ib. 7 c. 8.  We might not wage Wars against the Turks, and that it was no Christian war fare; Aliquid humani passus est. He was a man and so he spoke. O might I live to see the time when our Roberts, Godfries, Baldwins would set foot in stirrup again! and might I be one of the meanest Trumpeters in such an holy Expedition.  
But we must leave the wound and him that gave it, 
Prateol. Haeraes. lib. 11. sect. ●8.  that we may provide a plaster. The Montanist like a timid Chirurgeon doth forsake the Cure, and the merciless Novatian doth not only pass by the wounded man, with the Priest and Levite, without reaching an helping-hand: But Ingeniosa & nova crudelitate, as saith St. Cyprian, wickedly, though wittily, kills outright. Indeed that impure Puritan Novatus was all for Judgement, and would not afford one drop of Mercy to those miserable wretches who in heat of Persecution fell away. No tears, no submission, no satisfaction, no possible Repentance might serve the turn, whereby they might be reconciled, and received to the Church again. 
Tomo 7. de perseverant. Sanctorum.  Now Zanchius is of opinion, that the Novatians were not so unlearned or unskilled in the Scriptures, but that they knew, At what time soever a sinner repenteth of his sins, from the bottom of his heart, God would forgive; but they verily believe, That such as committed those grand sins as to deny their Faith, their Saviour, could never have the grace of true Repentance. But we have Promises and Examples to confute their Errors: And the Church did most worthily exclude and banish them, 
Lactantius, lib. 6. c. 24.  who were so difficult and inexorable to receive others. God commands not impossibilities, but such is his goodness, knowing the weakness and frailty of man, he hath left a door open whereby man having gone amiss and returning may enter in. To think God cannot forgive, 
In Homil. Marianis Serm. 15.  is against his Omnipotency; To think he will not forgive, is against his Goodness; To doubt of either is against his gracious Come unto me, 
Math, 11.28. Prov. 28.  etc. For he that confesseth, and forsaketh his sin shall obtain mercy. And he that taught us to pray for remission and forgiveness, intended (who dares doubt it) to forgive.  
But there are sins, and there are crying sins; 
〈◊〉 18.14, ● john 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sins and audacious sins; and sins to death there are indeed; and to deny our Faith is none of those little ones and peccadillios: But he that loveth friends, lands, life, more than Christ is unworthy of Christ, Math. 14. And how detestable such offences are, they may testify whom a present vengeance hath seized on, and who in the midst of their escape have felt the powerful revenging hand of the Almighty. 
De Lapsis.  Cyprian will tell you of one stricken dumb, and of another who presently possessed with an unclean spirit bitten her tongue in pieces: Poena inde coepit, unde & crimen. And divers such like. In a word, 'tis a Millstone-sin and sin of offence: and woe to him by whom offence cometh. 
Math. 18.6, 7. Buc. loc. 17. Althamer. in council. loc. script 12. Vid Aquin. secunda secund●e q. 14. art. 1, etc. And Zanch. tomo 4 lib. 1. cap. 9  But 'tis not a sin against the Holy Ghost, though it come near to that sin, nothing nearer when 'tis not done, Animo peccandi, willingly, wilfully, and maliciously. An● so did Theophilact plead for St. Peter 
* In Luc. 22. , that he had, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seed, the root of Faith was left behind. And Gregory 
† Apud Zanch tomo 7 de perseverant Sanctorum. In Homil. Marian. Serm 15. Platina Carranz. etc. Cyprian.  that some sin of Ignorance, so Paul; some of Infirmity, so Peter; and other some out of a desire and malicious propensity to sin. To the prince of the Apostles I may adjoin that prince of Peace, Solomon that great one, who fell into so great Idolatry. And Manasses who exceeded all men in abomination of sin, yet is he afterward numbered among the friends of God. And Marcellinus the Pope, who burned incense, yet at the last suffered for the Faith, and Casta and Emilius, and a world beside, who first fell, and then repent, and so repent, that they not only obtained pardon of the Church in Faith, but the glorious Crown of Martyrdom in heaven. Yea, I know some that tell us, how for this very cause the Devil hasted to take Judas out of this life, 
In Homil Marian. ubi supra.  least knowing that there was a way to turn to Salvation, he might by penance recover his fall. I press it not; 
Cyprian.  but yet Novatus must hear will he nill he; that the Church was ever ready to receive those which return; Her arms are open, her breasts naked, and she cannot forget her Child, and if she could, yet I know who cannot. And therefore, though this sin of thine be a scarlet-sin, yet will I not say to thee as some, St. Peter to Simon Magus, si fortè remittatur. 
Acts 8.22.  Repent of this thy wickedness, and pray to God that if it be possible thou mayst be forgiven, yea I know thou wilt be forgiven. But thou must repent, and do thy first work.  

Canus, Bucanus, Alsted. etc.  I cannot but approve their saying, who derive Penitency from Poena, sorrow within, and shame without; but this is not enough, it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a godly sorrow which doth cause a gracious repentance. 
1 Cor 7.  Fear and grief doth accompany the damned; but a religious Soul gins in sorrow, walks on in hope, resolves on Reformation, addeth wings to his resolution, and to finish and perfect all labours to do The first works, the works of Grace. 
Herman Colon●ensi ●●t. convers a peccat.  This made one define Repentance to be, An earnest, hearty, serious sorrow 〈◊〉 our sins, enlivened with the hope of pa●d●●, and are 〈…〉 with a firm purpose of amending what 〈…〉 a●●●●. Thi● made another say that to Repent is justitiam denuò operari. 
Lactantius, lib. 6. c. 24. The Book of Common Prayer in Princip ex Mat. 3 2.  Not only to be sorry for what is done, but seriously to intent, purpose, and live a better life, and accordingly hath our Church somewhere translated Penitency into Amendment of life. However the Rhemists, 
Rhem testament. in Mat. 11. sect. 3.  have found a knot in a Bulrush, and dislike what they can never amend. The common division of Repentance is into Contrition, Confession, and Satisfaction; but many think it more common than safe, and in detestation of Auricular Confession, or for fear the All-sufficiency of Christ's satisfaction were hereby questioned, they cannot once endure the name of Confession or Satisfaction.  
And yet the Papists make them not Essential parts but Integral; the Materials, 
Council Trident sess. 14. sub Julio tertio, sess 4. Can 3  or quasi materia: Either as something of, or something belonging to Repentance; either as parts of Penitency, or 
* Ibid. & Concil. Florent.  acts of the Penitent; necessary either ut praecepta, or media, 
† Council Trident in catechist ad parochos, in sacrament penitent.  as things of nature, or conducing to the perfection of Repentance. Many of them have said no more, and for aught I see we may as much; for when no stone is lest unmoved, and sick manlike we have tossed us from side to side, we are still in the same place: We admit them all in some cases As for Confession to the Priest, our Church approves and presseth it 
* Book of Common Prayer. : indeed as 
† B Usher in answer to the Jesuit, challenge, p 92.  Medicinal not Sacramental, and though the Keys be grown rusty yet are they rich. But we have not now to do with any secret sin, 
Canus parte quinta de relict penitent.  but with a known Capital offence. And though with the Greek Church we content ourselves ofttimes with confession to God alone, yet here together with them we do admit, approve, urge a public Exhomolegesis, open Confession and Church discipline.  

S. Thom. ex Anselmo, Satisfactio est compensatio Offensae prae teritae ad aequalitatem justitiae.  As for Satisfaction, our intent is not to make level with the Almighty for our sins. We know the disproportion between Man's weakness, and God's justice. 
* Dr. Fulke ad 2 Cor. 2. S. 6. in Rhem. Test and against Stapleton Fortress 10. difference.  But public offences may not be smothered privately; and he that hath given scandal and offended the Church, must to the Church give Satisfaction. Said I that he must? nay he will, he will willingly. He will cry ignosce pater for his Sin, and ignosce frater for his Example. All his grief is that he did sin, and not that he doth suffer, and freely and ingeniously he will confess, That whatsoever is laid upon him, whatsoever his penance be, either for the humbling of himself, or for a terror unto others, 'tis all too little. 
Lib. 1, c 9  Irenaeus will tell you of a Woman seduced by Mark the Heretic, which did spend her whole time in bewailing her offence, and of others which did, 
Ibid.  in manifesto exhomoliges●n facere, publicly acknowledge and lament their sins and wickedness, 
Lib. 5 c 26.  Eusebius will tell you of an Heretical Bishop, Natalis, who clad himself in sackcloth and ashes, falls down to the feet of the Bishop, and with a world of sighs and tears, craves pardon, Socrates will tell you how Ecebolius for renouncing his Faith, 
Lib. 3. c. 11.  lay along in the Church-porch, and cried to such as came in, Tread me, Tread me under your feet, for I am the unsavoury Salt. 
Lib 1. de penitent c. 16.  And Ambrose will tell you of many who did even plow-up their face with tears, whither their cheeks with weeping, prostrate themselves to the feet of the passengers, and with their continual abstinence and much fasting, they made their living bodies the very Image of Death. I might add unto all these old Origen, 
In Suida, & inter sua opera post libros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that Library of Learning, and Ocean of woe. But we will pass from voluntary submission to Canonical satisfaction.  
And here give me leave to say somewhat of the Laws Ecclesiastical, and punishment inflicted by the Church, that which many ignorantly condemn, and many most maliciously hue at. 
Lib de penitent.  Tertullian will tell you, that such like Offenders as these must, pastum & potum pura nosse. Bread and Water must be their diet, as the Prophet David said: My tears have been my meat day and night. That they must pray, and sigh, and weep, pray to God, humble themselves to the Priest. St. Augustine will tell you, 
De mirabil. Sacrae script.  that they must never think their penance enough, they must always sorrow, always cry peccavi, life and lamentation must end together. St. Ambrose; 
De poeniten. lib. 2. cap. 1.  The more a man throws himself down by sorrow and submission, the more abject he is in his own sight, the more accepted shall he be in the sight of God. But this is general.  
The Church did appoint certain forms of penance, according to the quality of the offences, and for denying the Faith, Grandem redeundi difficultatem sanxit antiquitas, 
Apud Carranz cap. ●7. ejusdem Contil.  'tis a Canon in the Agathon Council about a thousand years agone. Our Forefathers (say they) did command and enjoin a bitter penance to all such as had denied the Faith. Indeed some (as 'twas said of Novatus) would admit no reconciliation, some would receive only once all such as fell after Baptism. The usual practice was to enjoin a three years' penance, at the least, to such as did in time of Persecution, and against their will deny: some had their punishment prolonged, even unto eight or nine years, or more; 
Carranz. in Conc. Ancryan. Can. 6. Ibid. Can. 1.  and some were put off ad magnum diem, even till the hour of Death, or day of Judgement. And if he were a Priest that fell, he lost his Orders, nor might he ever recover his former state, but by enduring the brunt of a second Persecution. 
Lib. Eccles. Hist. 7 cap. 2. tom 1. ep. 10. Pysh Alloy in Miscellan names four sorts ex Conc Nicen. Moses & Maximus, etc. inter opera Cyprian. tomo 1. epist. 26.  And last of all, If any were restored, either of the Laiety or otherwise, it must be done by laying on of Hands, and Confirmation of the Bishop. And this Eusebius calls the ancient Custom, and Cyprian, that to do otherwise were to ruinated and not restore. Now during the time of these long appointed Penance, some were Audientes, and might only stay the Sermon: other were Orantes, and might be present at Prayers, but must departed when the Eucharist was to be administered. To admit them to the Communion, was to give that which is holy to Dogs, some some, and to press to the Altar was Domini corpus invadere. 
De Lapsis. Exam. Concil. Trident. part ult. de Indulgentiis.  So Cyprian; yet all this while there were Relaxations, Moderations, Mitigations, or as the new word (after Chemnitius) hath it, Indulgences from that rigour and severity, and there was a peculiar reserved power in the R. R. Bishop 
† Council Ancyran Cau. 2. & 5. F Th' Gavius, de contrite. , he might either lengthen or shorten the time as he saw cause. For as one saith out of Hierom. Apud Deum non tantum valet mensura tempoporis quàm doloris. God regardeth not the length of the Penance, but the Contrition of the party; not how long, but how hearty we humble ourselves.  
This was the Discipline of the Primitive Church, this was the remedy they did provide against those crimson Capital offences, that as the Orator said, 
2 in Verrem.  They might Cure not cover the wound, and labour to profit, ra●her than to please the Patient. 
So Clerus Romanus ad Cyprianum inter ejus opera, tomo 1. ep ●.  That neither the wicked might be encouraged by their Facility, nor religious minds disheartened by their Cruelty: and yet of the twain, it was better with Domitius to be thought severe in punishing, then dissolute in praetermitting, passing by the wickedness.  
Thus were some strengthened in Faith, and armed against Lapses; others were made to see the greatness of the sin, and terrified against Relapses. All were framed, ordered, tuned to a most wished happy harmony, in the Church of God.  

Reply, p. 41.  Yet Mr. Cartwright, that disturber of Zions peace, will cry out against the Church's severity, extreme, excessive severity: and though he somewhere tells us, That Murderers, Adulterers, and Incestuous persons must die the death; the Magistrate cannot save them (such is this mild Moses's mercy toward those) yet here pardon, 
Ibid. p. 36.  pardon, pardon. And lest he might seem any way to favour the proceed of the Roman Church, though when she was younger by fourteen hundred years, than now she is; 
Ibid. p. 149.  He tells you, That if Offenders be not meet to receive the holy Sacrament of the Supper, they are not meet to hear the Word of God, they are not meet to be partakers of the Prayers of the Church; and if they be for one, they are also for the other. But this is he who thinks it more safe for us to conform our indifferent Ceremonies to the Turks, 
Ibid pag. 131. Calvin. Institut. lib. 3. cap. 3. sect. 16. Ibid lib. 4. ●. 12. sect 8.  which are afar off, than to the Papists, which are so near. Indeed his Master tells us, That the Church did use too much rigour: And would know, Si Deus tam benignus est, ut quid Sacerdos ejus austerus vult videri? God (saith he) is merciful and gracious, why should his Priest be so austere and rigorous? 
Ibid. lib. 3. c. 4. sect. 10. Art. 33.  And yet Calvin here in our case, will have the Sinner yield sufficient testimony of his sorrow, That the scandal which the offender hath given, may be obliterated and taken away. And it must be palam in Templo: and so doth our Church teach, The Offender must be openly reconciled by Pennance.  
Indeed we might be as unreasonably plausible as other some are, and with those Hesterni, as Tertullian calls Praxeas, 
Cyprian. tomo 1. epist. 10. Prov. 22.28.  we might remove the ancient bounds which our Fathers have set. We might be as unhappily, undiscreetly merciful as Foelicissimus in Cyprian, or another, if it be true, 
Tom 1. ep 40. lib. 6. cap. 9  in Socrates; we might after a welcome-home, admit them to the Church and Sacraments, 
Cyprian. de lapsis.  but it would prove a worse persecution than the first; and we should call them A medela vulneris, 
Idem tomo 1. ep st. ●●. Serm de Benedicto Abbate.  it were the way to kill outright, and not to cure the disease. Quae nimis propere minus prosperè The words are Bernard's, but it is a Proverb of our own: More haste than good speed. This made some Holy men of old prey; That those which had fallen, might know and acknowledge the greatness of their fall, that so they might learn non momentaneam neque praeproperam desiderare medicinam. That they might with all fearful humbleness expect, 
Clerus Romanus ad Cyprianum inter ejus opera tomo 1. epist. 31.  and not audaciously presume a pardon. But to solder those rents, to daub the breach with untempered mortar, to incarnate on the splintred bones, to cry peace, peace, in a present peril, and the greatest danger; what is this else, but to precipitate and plung a poor distressed Soul into a more perplexed case and desperate disease? It is a terrible lenity, as saith St. Augustine; 
Terribilis lenitas, blanda pernicies, stulta misericordia. Bern ser. 24. super Cantica.  a courteous mischief, as St. Cyprian; a foolish pity, as St. Bernard: Misericordiam hanc ego nolo: God keep all poor sin-sick-souls from such Physicians. Let the righteous rather smite me friendly, and reprove me; but let not their precious balms break my head. Let me know my danger, and whence I am fallen, that I may repent, and do the first works.  
If much be remitted of the ancient severity, as we see there is, and the punishment be much less than those primitive Times did usually inflict: it is not because the Sin is now less, or the Compassion of the Faithful greater; for that ancient discipline is to be wished for again, but these delicate Times will not suffer it. And the Church is forced to condescend to the weakness of her Children. 
Church-book ante Comminat. Tertul de penitent. cap. 1.  Many men are become pudoris magis memores quàm salutis. They will rather hazard the loss of Heaven, than endure disgrace (so they account it) on earth.  
And this is the very cause why many, and as I am informed, many hundreds are Musmans' in Turkey, and Christians at home; doffing their Religion as they do their , and keeping a Conscience for every Harbour where they shall put in. And those Apostates and circumcised Renegadoes, think they have discharged their Conscience wondrous well, if they can Return, and (the Fact unknown) make profession of their first Faith. These men are Cowards, and flexible before the fall; careless and obstinate after it: but what good will it do them, saith Lactantius, 
Bern. in Psal. Qui habitat. serm. 11. l. 6. c. 24.  non habere conscium, & habere conscientiam? To have no witness without, and one within? To hid their sins from men, and to appear as they are to the righteous Judge, from whose eyes nothing is hid, nothing is secret? To be baptised with Simon Magus, and yet live in the gall of bitterness, and bond of iniquity? 
Cyprian. de lapsis.  These are those cursed wretches to whom proprius interitus satis non fuit: who will not perish alone, but both by their example, and their exhortation, draw others into the same pit of perdition also; who do add sin to sin, and multiply and aggravate their offences, by hiding, denying, excusing, translating sin. So that they may be Men here, they care not to be Devils afterward. If any such be here who hath received the Mark of the Beast, and lives unknown; yet for God's sake, for his own sake, for that sweet Name by which he is named the Name of Christ: by the hope of Heaven, by the fear of Hell; by his Friends on Earth, and the holy Angels in Heaven, who joy at the Conversion of a sinner; by whatsoever is dearest unto him, 
Gregory Nyssen in the end of his Homil. of Repentance. Si vis curam, agnosce languorem. P. Chrysolog. serm. 30.  and nothing should be dearer than his Soul: I shall, I do beseech such an one to be merciful to his own life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Get thee to some learned Priest, open thy grief to the Physician of thy Soul: He will compassionate thy case with a fatherly affection: show unto him without blushing, those secret sores of thine: and he will (or be he branded for ever with the ignominy of Irregularity) he will save thy credit, and salve thy wound. Credit? alas, alas, What's Credit if the Soul must perish? or what's Reputation, which cannot compass one drop of water to cool a flaming tongue?  
And you whom God suffered to fall, and yet of his infinite mercy vouchsafed graciously to bring home, not only to your Country and Kindred, but to the profession of your first Faith, and to the Church and Sacraments again; Let me say to you (but in a better hour) as sometime Joshua to Achan; Give glory to God, sing praises to him who hath delivered your Soul from the nethermost Hell: Magnify him for his unspeakable goodness and mercy towards you: labour not either to cover, or lessen your offence.  
When I think upon your Turkish Attire, that Emblem of Apostasy, and witness of your woeful fall; I do remember Adam and his fig-leave Breeches; they could neither conceal his shame, nor cover his nakedness. I do think upon David clad in saul's Armour, 
1 Sam. 17.  and his helmet of Brass: I cannot go with these saith David: How could you hope in this unsanctified habit to attain Heaven? how could you, clad in this unchristian weed; how could you but with horror and astonishment think on the white-Robe of the innocent Martyrs which you had lost? 
Revel 6. 1●  How could you go in these rewards of Iniquity, and guerdons of Apostasy? and with what face could you behold yourself and others?  
I do assure myself, the torments you endured, were grievous, and the hope for your delivery, was little or none: but Seneca puts it down for an Axiom; That a man cannot be much grieved, and long together; and that the pains will be either sufferable, or short: if it be not always so. Yet what saith Cicero of Trebonius miserably slain by Dolabella? 
Ep. 97. Philip. de●●ma.  Sickness doth oft times punish many of us here, as much and much more, than stripes could torment you there. However the longest day hath a night, and the Torments and Tormentors cannot last for ever: but Montes uruntur & durant. 
Tertul. 76.  Aetna and Vesuvius burn and continue. We should think upon the pains of Hell which last for ever.  
I know you were young; so was Daniel and the three Children: 
Euseb. lib. 6. c 40. Gr 41. Euseb. lib. 5. ca 1. Fox Zuinger.  so were Dioscorus the Confessor, and Ponticus the Martyr: add (if you please) our English Mekins, who all at fifteen years of Age endured manfully whatsoever the fury of the Persecutors pleased to inflict upon them. I might adjoin to these some of ten years, old, and Vitus of seven. And (though we call them the weaker Sex) yet hath the Church her Women-Martyrs, not a few, who have endured as courageously as ever any than did. Witness St. Agnes at 12 years old; 
Ambrose de virgin. lib. 1.  Cecilia, Agatha, and a world besides.  
In a word, Youth and Torments, and whatever else may be alleged, do somewhat lessen ●nd extenuate the sin, but they cannot clear the Conscience We are bound without fainting to resist unto the death  
I would be loath to break a bruised Reed, or add affliction to affliction. Let not what is said or done, encourage any of you to rejoice in your Neighbour's fal●, nor triumph in his misery. Far be all unchristian upbraiding, reproaches, twictings, from your Christian hearts; but as St. Paul said of Onesimus; Receive him as a beloved Brother for ever, and do it with the spirit of meekness, considering yourselves, lest you also be tempted. God forbidden that any of you should grieve his Soul, 
Gal. 6.1. Illo hodie ego cras, so ●lle apud Ber● de resurrect. Dom. serm. 2.  for whose return the Angels do rejoice in Heaven. Prophets, Patriarches, Apostles, Angels, have fallen, and who is he that is assured of his strength? or who can say, He shall stand fast for ever? Though you traffic not for Turkey, yet may you be Apostatas at home, 
Tit. 1.16. 1 Tim. 5.8.  denying in deeds, and worse than Infidels.  
But you that go down to the Sea in Ships, and occupy your business in great Waters (for the State of the World cannot stand without Buying and Selling, Traffic and Transportation) what shall I say of you? Pittacus reckons you neither amongst the dead, nor the living. The Grave is always open before your face, and but the thickness of an inch or twain that keeps you from it: One breath, flaw, gust, may end your voyage. But if Paul scape drowning, yet he sees a Viper on the shore; and if all dangers of the Sea quit you, yet a mischief from the Land may overtake you. That African Monster, to which so many poor Souls have been made a prey: The Turk (which God forbidden) may bring you under his Lee: And as our Saviour said of Peter, 
John 21.18.  you shall stretch forth your hands, and he shall gird you, and lead you whither you would not. If such a calamity should ever befall any of you, yet remember your first love, the God of love, your blessed Saviour: 
1 T m. 1.  fight a good fight, keeping faith and a good Conscience. So shall Christ hear when you call, and shall deliver you in the needful time of trouble: He shall bring you back unto your home in safety; and as you have confessed him before men, so shall he confess you before his Father which is in Heaven.  
The first works come now in the last place to be spoken of; this is one of the lissoms or twists of that cord which will hardly be broken. Remember, repent, and do the first works. 
Eecles. 4.12.  Works must be one, or it will never hold, but add them, and you shall make St. Bernard's Rope; 
Serm. 16. in Cantica.  strong enough to draw Souls out of the Devil's Goal. I should here tell this poor penitent, what one tells the Citizens of Luca. 
P. Martyr.  It behoveth him to make good what he hath formerly and faintingly denied. He must cast off his barbarous Barbarian habit, and putting on a Christian resolution, he must boldly confess his Saviour in the same place, where he did first deny him; or because Durus est hic sermo, as they say in the 6. of St. John, This is an hard saying; and it is indeed, and requires a special fortitude and most heavenly resolution: and non omnes capiunt; it must be given them from above: yet in the whole course of his life, let his repentance be made manifest, and let him engrave in his heart those words of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor death, 
Rom. 8.38, 39  nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor Turk, nor Atheist, nor any other Creature, shall be able to separate him from the love of God, which is in Christ Jesus our Lord.  
And I should say somewhat of the Ephesians of them, and to them; for I fear me they have a populous posterity, even in our own Land. 
Heb 11 6. Jam. 2.17.  Works without Faith are unprofitable; and Faith without Works is dead: nor will every work serve, but there must be 
(a) Rom. 12.  fervency in prayer, 
(b) 2 Cor. 9.7.  cheerfulness in giving; a 
(c) Titus 3 1.  promptness, 
(d) Coloss. 1 10.  fruitfulness, and an 
(e) 1 Cor. 15. ult.  abounding in every good work: 
(f) 1 Cor. 9.26. Jam. 1.22.  so run, so fight, SPERO MELIORA must be your Motto. Do what you can, yet know you can never do enough. Lip-Religion doth but set an edge upon God's anger, and make man the more inexcusable; and therefore see that ye be Doers of the Word, and not Hearers only, deceiving yourselves: And so Hear, so Do, as men that strive for the Mastery: they do it, 
1 Cor. 9.25.  as the Apostle saith, to obtain a corruptible Crown; and the height of their hopes is but unius herae hilaris insania: I went by, and lo they were gone; 
Psal 37 37. In Homil. Marian. serm. 16.  but you shall escape that strange, dark, durable fire of Hell, where the worm dieth not; and shall be received into your Master's joy; into the blessed fellowship of Saints and Angels, into the glorious liberty of other the Sons of God: as Children, Heirs, Coheirs with Christ, you shall be glorified with him. To whom be ascribed all Honour, glory, power and praise for ever, AMEN.   

A SERMON Preached at the Funeral OF Mr. Humphrey Sydenham.  
GOD be merciful to me a Sinner. Here's my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my Wish; this is my Prayer; and this must be my Text, written in the 18. Chapter of St Luke and 13. Verse, GOD be merciful to me a Sinner. This is the last Legacy of a dy●● 〈…〉 commending his Soul to God, and 〈…〉 to the Earth; from both which both came. This is the Vltimum Vale of a penitent Christian, leaving behind him a memorial of his Faith, and an Example for all Believers. This Task, and this Text, were committed and commended unto me by that Mouth which hath now breathed his last, whiles in the conflict it had with Sin and De●th, amongst many other gracious Ejaculations it shed forth this, which you have now both heard and read: God be merciful to me a Sinner.  

Eccles. 4.12.  We are bound, Triplici funiculo qui difficile rumpitur: we are loaden with the weight of Sins; sins of Impiety against God, sins of Iniquity against our Neighbour, and sins of Impurity against ourselves: And therefore O wretched men that we are, 
Rom. 7.24.  who shall deliver us from the body of this death? But God hath promised, Christ hath purchased, the Prophets and Apostles all have preached Remission and forgiveness to the Penitent. And therefore, Agite poenitentiam, this was the first lesson John the Baptist taught, Math 3.2. This was the text to our Saviour's first Sermon, Math. 4.17. And this is the second Means God hath afforded the Sinner to lay hold on and, climb up by unto the Throne of Grace. Repentance, 
Li●. 4. Insti●. ●. 19 S. 17.  saith St. Hierom, is Secunda tabula post naufragium. Mr. Calvin doth somewhere nibble at this. But there is a double shipwreck: One traduced, the other perpetrated; one transmitted, the other committed: One as we are in Old Adam, the other as Old Adam is in us. Baptism is Tabula prima, and relieveth us against the first; and Penitency is Secunda, and restoreth us after the second. But as Aliena praevaricatio, first enthralled us, first plunged us; so Aliena justitia, must bear us up amidst those waves, and bring us out, and set us free. And therefore discerning our own Inability, we disclaim ourselves, and Peccavi is our only plea. Peccavi with the Prodigal, or Miserere with the Publican in my Text. God be merciful to me a sinner.  
Here's a gracious and acceptable Text, pleasing to GOD: A piercing and winnowing Text, differencing Men: A cutting and reproving Text, unmasking Monsters. Monsters who affect to spuddle in the dung of infirm Offenders, and preventing Gods secret Counsels, sit down in Judgement, and dethrone their Maker, justifying themselves and condemning others; forgetting that in the 7. of Matthew, Judge not; but taking up the first stone to cast at the Adulterous woman, Joh 8.  
My Text is a Prayer, a Prayer short and sweet, made by a Publican, and directed to God. He hopeth not to be heard, More Ethnicorum, for his much babbling, 
Mat. 6.7.  but petitioneth much comfort in few words. It containeth in brief his Heaviness, and his Hope.  
Me a sinner— Here's his Confusion.  
Deus miserere— Here's his Consolation.  
A sinner— yet Miserere.  
No despairing, no presumptuous sinner.  
Here's the Physician— Here's the Patient.  
Here's the Soar— and Here's the Salve.  
The Physician— is GOD.  
The Patient— the Publican.  
The Soar— is Sin.  
The Salve— is Mercy.  
God be merciful, etc.  

1. GOD: Ergo potens est. He needs not to be roused up with Baal, nor taken up with Dagon, nor assisted with Bell. He only is, and is All-sufficient of himself. He can.  
2. Be merciful: It's His property to be merciful, and to forgive. Ergo, Vult: He can, and He will.  
3. To me: What were the whole World to me if my Soul must perish? and therefore To me. God be merciful to me who do humbly crave it.  
4. To me a sinner: A sinner; I confess it; but there are Micae Catellis, there are Crumbs for Dogs. And therefore, GOD be merciful to me A sinner. 

1. Again: Many dig unto themselves dry pits, which will hold no water. Petitis à quibus dari non potest, 
Apol. c. 29.  praeterito eo in cujus potestate est, as saith Tertullian: Therefore GOD.  
2. Many ask and receive not, because they ask amiss; like those Sons of Thunder, in the 9 of Luke: Therefore God be merciful.  
3. And now, because Amor omnis incipit à seipso: and very Nature teacheth every thing to affect and desire its own good: Therefore To me. God be merciful to me.  
4. Last of all: God resisteth the proud, and boasting Pharisees are rejected. He that fails in one Commandment, in one point of the Commandment, is guilty of all: 
James 2.10.  and he that kept all, yet lacked one thing, Math. 19.21. When we have done all we can do, yet shall we do too little: And he that doth best is but a Servant unprofitable. Therefore, To me a sinner. GOD be merciful to me a sinner.     
1. Thus lie the Words, and thus lie they in their own order to be handled: and first for the Physician, that Shepherd and Bishop of our Skulls, as St. Peter calls him: GOD. 
1 Ep. 2.25.  There are two ways especially by which miserable man doth dishonour his Maker, and rob him of his Glory. The one is by taking from, the other is by adding to the Sacred Deity. Of the first are those Irreligiosi, who strike at the Divine Majesty, and either acknowledge none, or such an One as, by disabling Him, they m●ke none. Of the second are those Superstitiosi, who (such is their Holiness) acknowledge a God, yet afford him (for which they shall never receive th' nke) certain Coadjutors: this same Deos populares, or Mi●orum gentium: Angels, or Saint, or Stocks, or what they most fancy, and unto these in all Necessities do these miserable wretches address themselves. Of the first sort was Diagoras, and he flatly denies a God: secondly Protagoras, and he is doubtful and makes a question whether there be a God: thirdly, I add unto these both another as bad as both, David's Fool, Dixit insipiens in cord: 
Psal. 14. and 88  The fool hath said in his heart there is no God. This is some religious outside (of which, God help, the World is too full in these days) who together with his Dog comes to the Church, and perchance dares stare the Preacher in the face. He will tell you there is a God, and a Religion, after which that God is to be worshipped; and perchance he shall talk and tumble out as much Divinity as may win him the Name and Reputation of a Zealous Gentleman: but Dixit in cord all this while. He can distinguish of Quota pars to rob the Church: And as the Jews could plead a Law to put Christ to death; 
Joh. 19.7.  We have a Law, and by our law he ought to die: so can he find Law to manacle those hands which reach to him the Blessed Sacrament, and find a Law to dishonour those the Sacred Writ pronounced worthy of double Honour. 
1 Tim. 5.  As much will he do by Fatherless or Widows, or aught else; accounting (whatsoever his pretences be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
1 Tim. 6.  His Gain is his Godliness, and his Revenues his Religion.  
After this Fellow comes there in another, and he Confesseth, and with halting- Agrip●a is half-perswaded of the matter. His heart tells him there is a God: But what Eli●haz casteth in Jobs teeth, Epicure-like he proposeth to himself; That God, walking in the circle of Heaven, cannot through the thick Clouds see our misdoings. And therefore after his Master Ennius he concludeth, Ego Deûm esse genus semper dixi & dicam coelitum,— sed eos non curare—: Either for their Greatness they may not, or for their Goodness they will not, behold the things that are done here beneath upon the Earth. His Gods are Gods upon the Mountains, not in the Valleys; Gods in Heaven, and not in Earth. God's only somewhere, and therefore no where. God's so confined to places, and Cases, as he is yet to seek for his Religion. And therefore with the Samaritans, 2 Kings 17. He dares be of any or of all Religions; yet Lions taught them a lesson how to fear God: and that roaring Lion, 1 Pet. 5.8. will teach him when 'tis too late to acknowledge God's Providence. In a word, to him and all the rest, I say no more but what Michaiah sometime did to Zidchiah: The day is at hand, and you shall see in that day, when you shall go from Chamber to Chamber to hid you; when you shall say to the Mountains fall on us, and to the Hills cover us. You shall see there is a GOD who beholdeth all that is done here beneath upon the Earth: 
Bern.  You shall see there is a GOD too great to be terrified, too wise to be deceived, too Just to be corrupted; when yourselves against yourselves shall be forced to confess, Verily there is a Reward for the Righteous, doubtless there is a God that judgeth the Earth Now after Irreligion steps forth Superstition, who believeth a God, and a Righteous God; yet with jacob's, How should it, hath not yet learned to put away those Deos alienos, those strange Gods, other Gods, no gods, which He and his Father worshipped. He hath found out for every Town, and every Trade, and every Sickness, and every Any thing, a god, proper and peculiar to that purpose he would employ him in. St. Gallus shall keep his Geese, St. Wendolin his Sheep, St. Eulogy his Horses, St. Anthony his Pigs. One is good for the Toothache, another for the Plague: One is for the Mariner, another for the Tanner, etc. In a word, He hath his Angelos Tutelares, and his Sanctos Tutelares; and nothing makes me more wonder, then that so many dear Friends will after all this suffer his poor Soul to fry in Purgatory. Well, I say no more but with the Apostle 1 Cor. 8. Though there be that are called Gods, whether in Heaven or in Earth (as there be many Gods, and many Lords) yet unto us there is but one GOD, which is the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. But every man hath not knowledge; the Publican had, and therefore doth he invocate God alone: GOD be merciful to me a sinner.  
And indeed, thus must He, thus must all do; whether we regard his Mercy or his Justice: the favours he hath bestowed on us, or the punishments he may inflict upon us. This made David somewhere cry out, Tibi soli peccavi: 'tis in that penitential Psalm of his after his Murder and Adultery; Against Thee only have I sinned, and done this evil in thy sight. Bathsheba is dishonoured, Vriah is murdered, David's posterity disgraced, the whole Realm endangered; yet Tibi soli, Against Thee only have I sinned. O my God, though my Sins be never so many, never so bloody, never so hellish, never so execrable; yet Tibi soli peccavi: The Sin against Thee alone is more than all the rest; more many ways, more infinitely. I have offended Thee my God, my good and gracious God, I have offended Thee, who mightest justly expect much of me, to whom thou hast given much. Thy eyes cannot behold Vanity, and lo thou spiest out all my ways. I could blear others Eyes, Thine I cannot: For thou, O Lord, knowest the very Thoughts of my heart long before. Thou hast, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Homer.  Thou art, Oculus ille insopitus, Thy Eyes will neither slumber nor sleep: but every Creature is manifest in thy sight, 
Heb. 4.  and all things are naked and open unto thy Eyes, with whom we have to do.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Hesiod.  
And therefore Deus, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thereby intimating that Fear and Reverence due to so infinite a Majesty; of whom the Prophet David somewhere saith, 
Psalms, 34.9.22.23.35.8.  Fear the Lord all his Saints, fear him all ye seed of Israel. And in another place, Let all the Earth fear the Lord: Let all the World fear him.  
But I must look a while from the Physician to his Physic, from GOD to his Attribute, which is MERCY. God be Merciful.  
2. This is not so light a thing, as many may suppose, to cry for Mercy. Many palliate their sins, hid them, lessen them, deny them, justify them, and therefore Healthy as they are, they need no Physician. Adam had not learned this lesson, when he tranferred the fault on Eve; nor Eve when she laid it on the Serpent; nor Saul in that expedition against Amaleck, 1 Sam. 15. nor the Jews when they put their trust in Neighbour Nations Jer. 2.35 nor Jews nor Christians. How many spoil God of his Tithes and Offerings, and yet stricken with a most palpable Egyptian darkness, they can see nothing? Yea, they cry out with those in Malachy, Wherein have we spoiled thee? How many increase their Meanss to maintain in their Pride? wrack their Tenant's 〈◊〉 their Rents, grind their poor Neig●●●●● and yet flatter themselves with Peace Peace. How many persecute God. 〈◊〉 ●d Servants causlessly, and yet (O st●●●●●●um!) think they do God good service? How many justify their miserable wretched, sordid Covetousness with the Propriety of their Goods? As their Goods are their own, they came lawfully by them, and they may lawfully keep them: To whom, Bernard makes this short and sharp answer; Enimverò non pascetis in cruse corvos: Indeed, saith he, so you may escape the Gallows. Dives could say as much as you, but this is no privilege nor plea against Hell: No, no, these all must learn another Lesson of our Publican, to cry, God be merciful, and that speedily too, while they may be heard, or else they will howl with Dives in Hell fire, Father Abraham be merciful, when 'twill be too late.  
The Pharisee here in this Chapter is one of this Crew, and yet why should I do the Pharisee wrong? His whole life may be a School of Virtue to these Villains. But the Pharisee, in his gesture insolent, in his thoughts proud, in all malicious; because he was not sicut caeteri, absent; nor sicut hic, present; all, all in comparison of himself are set at nought, because he had not learned this Lesson of Humility, and began not his Devotions with miserere. He made Shipwreck (saith Chrysostom) in the Harbour, and lost the rich reward of a laborious voyage. This was not to do what he came for, (as St. Augustine said) he went up to pray, this was not to pray, but to praise himself: Such is thy case, whosoever thou be, that hearest me and imitatest him: Be thy Honours never so great, nay be thy Virtues never so great: Be thy Honour ancient, than the Normans and let thy good Deeds tell the hours of the day; yet if thou ●o magnum quid de te sentire, 
Chrys st.  if thou presume on aught else, but the Arm of Mercy to bear thee up, down down thou tumblest with Icarus from the very Gate of Heaven to the nether most Hell.  
Look and learn: In comes the Publican, and he comes to pray, and pray he did, and he stands afar off, and hangs down his head, and he beats his breast, that Shop of sin wherein 'twas first hammered, and got its being: He is swollen as big with sorrow, as the Pharisee is with pride, at last out comes this Miserere, God be merciful. Breve verbum (as St. Augustine said of Peccavi) Breve verbum, sed portas aperit Paradisi: His words were few, but sorcible; not many, but effectual, projicit ampullas. Here's not ago gratias but miserere: If thou O Lord shouldest be extreme to mark what is done amiss, O Lord who may abide it? but there is Mercy with thee, and therefore, O Lord, be merciful.  
Herein (says he) lies my hope, Ego perdidi quod erat filii, ille quod patris est non amisit; (so Chrysologus of the prodigal) I am unworthy to look up, but God looks down, I dare not go, but God calls me; I am a sinner, but he tells me redire vult impium, non perire: If I will turn, he will forgive. His Mercys is that Ocean, which will quite quench the fire of my sins, be they never so many, or never so great: And he hath promised to send into the World that immaculate Lamb, who by his blood shall take away the sins of the World; 
Scultet.  and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter futurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii●ui, forgive me even for his sake whom I expect and long for: God be merciful.  
Again Miserere, not Retribue. Here's no Merita, or propter me, but guilty, guilty; If thou O Lord shouldest be extreme to mark what is done amiss, O Lord who may abide it? No, no, as Daniel said in the 9 Chapter, O Lord unto us appertaineth open shame, but unto thee compassion and forgiveness: If the best of our works should be weighed in Baltashers' balance, they will be found too light; and therefore nothing can do us good, nothing can stand in the gap, nothing can salve our inveterate Canker, but only Mercy; nay we cannot beg for that neither but it must be Gratia illius, 
Ambros.  qui sedet in th●ono gratiae, it must be God's only Mercy and Grace, that gives us Grace to cry for Mercy: wherefore with the Apostle in the 4. of Hebr. 16. Let us go boldly unto the throne of Grace, that we may receive mercy, and find Grace to help in time of need: why should we fear? 
Tul. 2. de nat. dear.  Jupiter a majoribus nostris dicitur optimus maximus (saith a Heathen) & quidem ante optimus quam maximus: God is good and great, but good before great, and merciful before powerful; his Mercy is above all his works; he hath put his Bow in the Clouds, but 'tis a Bow without an Arrow, and his Mercy shows itself even amidst, and above his Justice: Let us therefore draw near, and open our grief; let us humble ourselves and acknowledge our wretchedness: Tam pater n●mo, tam pius nemo, 
Tertul,  as a father pitieth his own children so is the Lord merciful. Psa 103.13. And if a Mother can forget her child, yet God will not. I●ai. 49.15. When father and mother and all forsake us, the Lord taketh us up. Psal. 27.12. Wherefore let us go, and let us go boldly with our Publican unto the Throne of Grace: And let every faithful Soul apply those gracious promises to himself, and say Lord be merciful unto me: which is the third thing to be handled.  
3. The Publican was an Officer among the Romans, a Collector or Receptor of those taxes, which were laid on other Nations subject to the Roman Empire. They were Homines honestissimi & ornatissimi, as the Orator saith, in his Oration pro Lege Manilia: Men of worship and good esteem, yea in his defence of Plancius, Flos Equitum Romanorum, etc. They were the very flower of the Gentry, the Ornament of the City, and the very strength of the Commonwealth: Such an one was the Proto-Evangelist St. Matthew, and Zachaeus in the next Chapter, nay he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Such a One (if I mistake not) as was called Decumanus, in 2. contra Verrem: An Officer over those Officers: now whether this was Zachaeus, or another besides Zachaeus, I cannot say. He was a Publican and his prayer was, Lord be merciful unto me.  
In the 9th. Verse of this Chapter 'tis said, That the Pharisees trust in themselves, that they are just; not so I (saith he) nihil mihi arrogo, I crave Mercys, I will not speak of Corah and Dathan those wretched Rebels; nor of that poor man, whose stick gathering, or rather Sabbath breaking was punished with so exemplary a death: No, nor of Sodom and Gomor those Registers of thy displeasure, nor yet of that pillar of Salt, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nazianz. calls it,) which proclaims to all passengers thy Justice; yet each of these is enough to strike terror into the flinty heart of the most obdurate and benumbed sinner: But O my God thou didst destroy a whole world for their wickedness: Thou gavest a whole Nation into Captivity: Meek Moses and holy Aaron were in thy displeasure kept out of that wished for Land of promise: David a man after thy own heart, felt thy fury: And thou wouldst not spare Coniah, though he were the Signet of thy Right hand. And whither then shall I turn? whither shall I look? whither shall I run? O God be merciful unto me.  
It is most true; I am not summoned to give up my account, and, for aught I know, I may live many fair years, and take these dumpish, melancholy, hateful cogitations into my consideration at my best leisure: But I know not how, There is something within me troubles me:  furiae, sic meae mihi recurrunt injuriae, A thing they call Conscience doth bear witness against me, and my own thoughts are ever accusing or excusing, 'tis so, 'tis so.  

Juven. — Prima est haec ultio quod se  
Judice nemo nocens absolvitur—  
But I am rich and wealth, why may I not then say to my Soul, Soul take thy ease? surely, me thinks, 'twere not much amiss; but I have read In Solomon's Proverb. 23.5 That Riches have wings and will fly from us, or we shall be taken away from them. I was told of late by one, 

Hor.  Linquenda tellus, & domus & placens  
Vxor; neque harum quas colis arborum  
Te praeter invisas Cupressos  
Vlla brevem Dominum sequetur.  I must leave all behind me Lands and Houses and Wife, and all; and of all my Groves and Gardens I shall have nothing but a few boughs or flowers to besprinkle my Grave. Nay there died the other day ('tis before in the 16. Chapter) there died a noble Gentleman and a gallant House keeper, great Dives that was clothed in purple and fine Linen, and fared delicately every day: And, they say, that now in Hell he is no more regarded than the poorest slave, or most debauched Rascal in all the world, yea he cannot get one drop of water to cool his tongue. And therefore I shall never forget what I was taught of late, 
Luk. 6.  Woe be to you rich men, for you have received your consolation: And therefore, my prayer shall ever be G●d be merciful unto me.  
'Tis true, I am in health, able to go to Church, able to go up to Church, at the 10th. verse.) But what is health? To day a Man, to morrow none: To day well, to morrow dead; I am in Authority; but this is as uncertain as Health or Life: for 'twill enter into no Covenant, but be gone at his own pleasure; besides they say potentes potenter, in the 6th. of Wisd. and 8th. ver. That mighty men shall be mightily punished, and the greater we are, the greater our account must be: Indeed, I am any thing befriended of Caesar, favoured at Court, feared at home, I am any thing, yet am I nothing, Vanitas Vanitatum, & omnia Vanitas: Vanity, Vanity, and all is Vanity; and therefore, God be merciful unto me  
Surely these are the words of great Humility, God be merciful unto Me: He saith not To Us, to Us Sinners; but to Me: What have I to do with other men? They are all just and righteous in comparison of me; and therefore to Me, not disclaiming that mutual bond or debt of praying one for another, but acknowledging himself unworthy to be ranked together with others. I see here before mines eyes a famous Pharisee, and one who hath done many good works, and lives that strict life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (read Act. 26.8.) a strict and rigorous kind or life, 
Act. 26 5.  his works are many and manifest: But what have I done? What have I to boast of? An Exactor, a Briber, a merciless Oppressors', but God be merciful to me a sinner. This is the last point of my Text, and to be considered.  
4. A Sinner, alas I am a Sinner, not only Theologically, but Philosophically also; I have gotten the very habit of Sinning: My Sins increase, and a● with many little brooks into one River I overflow the Banks; and therefore mihi peccatori: I know nothing in myself worthy the name of a Man: I am not worthy to be called thy Son, my fittest Title is the foulness of my life, I am a Sinner, totus peccator, I am sold under Sin; if I had any thing whereof to boast timeo tamen omnia dixit, I may have too well a weening of myself, and if I could say Nihil mihi conscius sum, which alas, alas, is quite contrary; 
Chrysol. Job. 25. Isai. 64.  yet could I not thereby be justified: No, no Moses dubitat Aaron deviat, and the Saints, the Stars themselves are impure in thy sight: But as for me, I am all of me an unclean thing, and all my righteousness is as a filthy clout. Moses rod in his hand was a rod, but when he cast it from him it became a Serpent; while I lay slumbering in my sins, and delighted me in my wickedness, 'twas the Rod in Moses' hand, I thought all was well, but now I hate them, I fly them, they are Serpents, and I shake at the very sight of them. So a Sinner, but a repenting Sinner. He knew the way to Remission and Forgiveness was by Submission and Acknowledgement: But to ask pardon for his sins, and yet to lie wallowing in his sins, would avail nothing, or if avail to his f●rther Condemnation: And therefore he will not with the Dog to his vomit again; but either with St. Matthew he forsook the Telonium, and came not to his place of Receipts again, or if he did, 'twas but to make friends of his unrighteous Mammon, and either he did restore, or Dispersit, dedit pauperibus: You know Zachaeus course in the next Chapter of Giving, and of Giving back too. And then shall Zachaeus be the heir of Salvation, then shall he be the child of Abraham.  
Take him as a Publican, and I will not except as much as Sicily with the Orator; 
2. In Verrem,  but all the World will hate him: But take him as our Publican, an humble penitent Publican, and the God of all the World will love him, will call him, will dine with him: He shall no sooner say with David, I have sinned; but he shall hear how God hath put away his sins: He shall no sooner say, God be merciful to me a Sinner, but he shall obtain mercy.  
This is to agree with thine Adversary quickly, while thou art in the way with him: This is not to post off Repentance from day to day, and slip that opportunity which can never be recovered: Remember that of our blessed Saviour, in the 9th. of John, Nox venit, etc. The night cometh, when no Man can work any more: I must work the works of him that sent me while it is day. O my Christ! While it is day? Can the day fail thee that madest it? What shall then become of us? I am sure the day may, the day will fail us, if we embrace not proffered Grace: The time will come when there shall be no longer time; believe him that hath sworn it in the 10th. of the Revelat. No longer time to repent in; no longer time for Reconciliation: 
Heb. 12.  But Esau shall be rejected though he beg the blessing with tea●: And many shall strive to enter in at the strait g●te, which shall not be able. This is the ju●t Judgement of God, saith a father, ut moriens obliviscatur sui qui vivens oblitus est Dei, He that thinks not upon God in his life, doth commonly forget God and himself at his death. O therefore, 
Hesiod. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 'Tis no bad Counsel the Poet gives, make your Nests, build your Houses, Summer will not last for ever. Set thy house in order, set thyself in order, this seasonable time and opportunity will not last for ever. Thy  wear, thy buildings wear, Iron wears, Time wears, 
2 Reg. 18.  and dost thou stand at a stay? No, no, I have read of Asahel, 2. Sam. 2, that could run as fast as a wild Deer, yet could he not run from Death: Of Senacherib, that overcame the God of Hamah, and the God of Arpad, and so forth, God after God; yet Diaboli conjux the Devils Wife (so Chrysologus calls death) could easily overcome him. 
Ser. 118.  I have read of one who dined with the King to day, and ere night was hanged by the King's command, Est. 7. And what should I speak of Sesost●is Chariot? Of great Bajazet led about by Tamberlane in a Cage? Of Valerianus the sometime Emperor of Rome, used as footstool for Sapor the Persian, to get to horse by? All proclaim the mutability of the Creature, the inconstancy of the world, the uncertainty of this life, and the unavoidableness of Death; so doth the tallest Cedar, and the strongest Oak, which though they were never so long in growing, yet are oft times felled in an hour.  
And now what followeth, unless God be merciful to the sinner? Let St. Gregory tell thee momentaneum est quod delectat, aeternum quod cruciat. Thy joys vanish, as if they had never been: Thy pleasures go before thee to the Grave: Thy Executors triumph in the goods thou leavest behind thee: Thy friends Si modo de multis unus & alter erit. Thy Friends can do thee no good: And for thy Sin Non potes avelli simul hinc simul ibimus inquit: O that Companion worse than Death! 'twill never departed from thee, but hangs fast by that Hangman of thine, thy Conscience, which together with the Fiends of Hell drag thy poor Soul before the Tribunal Seat, where we must leave it; and yet it cannot stay the●e, for after this, comes that Ite Hence, depart into everlasting fire; which that we may escape, O merciful Saviour! let us learn the Prayer of this Publican, God be merciful to me as Sinner: Let us learn the practice of the other Publican, who willingly forsook all, and underwent all difficulties to follow Christ: O my God We might learn of the Emmet, the Crane, the Swallow.— The Seaman provides for his voyage: The Husbandman lays up against Winter: The Ploughman commits his corn to the ground in hope; we only we with the chaff make our nest in the Steeple, and are not terrified with the Bells, ring they never so many Knells: We sit abrood on our Goods; we fear no change; we forecast on nothing; And yet we know Deus salva veritate miseretur: 
Chrysol.  As God is merciful so is he just; And Christ is a door, but we must come while the door is open; and Christ is a Bridge, but a Draw-bridg, passable in the day, but lift up in the night; and Christ is a way, but a narrow way, and few there be that find it: O therefore, while the Door is open, and the Bridge down, and the way made plain before our face; let us come, let us come, with the penitent Publican, nor let it suffice us if we pray at home, or in our Sickness, but in our Health, and in the Temple, privately and publicly: Let us praise our God, and let our prayer ever be, God be merciful to me, a Sinner.  
AND now, I make no question, but many in this great Assembly have brought with them itching Ears, and are troubled with the Athenian Disease. Act. 17.21. They came not so much to learn how themselves might live; but how this Gentleman died, whose Funerals we now celebrate: And if I should say no more at the end, then hath been spoken in the beginning: This was the Text which himself gave, and is indeed an Epitome of the frequent and fervent prayers, which he used in his sickness; If I should say no more, this were enough to give ample Testimony of his faith, and satisfaction to the Hearer: But I obey Custom, and am ready to render a more full account of what I have both heard and seen.  
As for his Life, He was a Man, and I have no reason to justify him, who in all humble contrition did condemn himself; yet Aliud requirit Dei justitia, arrived hominum charitas; 'tis one thing to judge our Neighbour, according to the rule of God's Justice; another to examine him by the Law of Christian Charity: For the first thou mayst not meddle with it, without dethroning thy M●ker; and for the second remember that of St Ambrose, Judicet de alteri●s errore, qui non habet quod in seipso condemnet: who dares take up the first stone? or, who can forget that of the Apostle, Gal. 6.1. Consider with thyself lest thou also be tempted: The Truth is, we pass rash Judgement on others, because we pay into their sins, and are too well conceited of our own Righteousness; whereas we ought chief to condemn ourselves, and with the Cloak of Love cover, or interpret charitably the 'scapes of other; I will say no more, but with the Apostle, 1. Tim. 8.24. Some men's Sins are open before hand, and go before unto Judgement, and some men's sins follow after: You shall have many a glorious Pharisee at that day, when the works of all men shall be laid open, and the hearts of all men shall be disclosed: Ye shall have many a close Villain, many a seeming holy Hypocrite shall be unmasked at that day, when God shall judge the World by Jesus Christ.  
Come hither, therefore come hither, thou fault finding Pharisee, that seest not, Manticae quod in tergo est; and Lamia-like layest down thine eyes, when thou comest home: Come hither, and tell me, whose Ox hath he taken? or whose Ass hath he taken? or to whom hath he done wrong? or of whose hand hath he received any Bribe to pervert Justice? when did any Tenant complain of his Landlords cruelty; But his Annulus was testis voluntatis suae not Minister alienae: His Seal was your security, and his Grants were like the Acts of Medes and Persians, they should surely stand: His Revenues were mighty, and his Estate honourable: He was 
Mantuan.  Dives agri, dives pecorum, ditissimus auri; as one sung of another George: He had what that gaping Cormorant, Covetousness, or a dainty, curious stomach could wish: The full and the fine of every thing, and yet could he 
Pindar. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Poet wanted in Tantalus: He could digest his great wealth and worldly felicities: He was Dominus, not Custos; a Stewar●, not a Slave to what he had; I may call for witness Sea and Land, this very place and others near adjoining; And for the poor I may justly say of him, what was said of St. Geo●ge to whom Antiquity hath consecrated this day 
— inops nunquam indonatus abibat  
Nam Pietas homini semper comes, 
Mantuan. ut supra.  inter egenos  
Effundebat opes, etc.  The stones in the street will cry out, if I should hold my Peace: He was eyes to the blind, 
Job. 29.  and feet to the lame, and a Father to the poor, nor would he eat his morsels alone: and therefore, multis ille quidem flebilis occidit: 
Job. 31.17.  Many lament this Sunset of his, and more would, but that they look to the Sun rising.  
I should much forget myself, if I should forget his Love to the Ministry: He honoured the the Calling in his Life, and he remembered some of them with Legacies at his Death, Large, Learned and Living Legacies.  
I will come with the end of my Sermon to the end of his Life; when his Physician dealt in genuously, and bade him prepare for another World: after many and earnest prayers made to God; he addressed him to some Friends of his, then present, and desired them to beware of Usury: 'Tis a Sin, which, I presume, none here will tax him with, but Love, and somewhat else made him say so. The Odiousness of the Sin, and the discharge of my duty makes me say more 

An●ere.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  If Money could buy Life, I would address myself, and counsel all my Friends to that execrable Trade; but if it make your life no longer, and your sins the more; if your present gain be future loss, and oft times loss of Soul too; learn to be righteous Usurers of Solomon's Prov. 19.17. He that hath mercy upon the poor, faeneratur Domino, he lends his Money to God upon Usury; for I cannot away with this late new-name of Rent. 
2. in Ver.  Honestissima nomina turpissimis rebus imponunt; They call their ill-gotten Increase, Rents. Read the 15 Psal. the 18. of Ezek. and 8. ver. and many other places, and you shall find an Amplius, a word of increase will increase your danger. I return again to the Bed of the sick; How often did he wish there might be Peace amongst his nearest friends, when he was gone? What Fatherly Love did he show his Heir? What heavenly Counsel did he give his Servants? And now because I am to bear a part, in the last Act of his Life; let me farther tell you, how he desired and prepared to receive the holy Eucharist, an awful reverence made him defer the taking for a Season, and his increasing Sickness kept him from the Sign for ever. I say the Sign, for Qui habuit Spiritum tuum, quomodo non accepit gratiam tuam? as St. Ambrose said of Vale●tinian the Emperor, dying with the desire of Baptism, but without it. Will any man tie the Sacred Deity to sic and nunc? or consine his secret will to second Causes? If Votum in adultis be the Tenent of the Schools for Baptism, and that first Sacrament may be dispensed with, and the will or holy purpose shall suffice? How much more in this shall our desire supply the want; which not a dis-esteeming or neglect, but humility, and afterward infirmity keeps back? I hope this may suffice you. He could and did satisfy himself with that saying of St. Augustine, Crede & Manducasti: yet not determining but crav●ng my Resolution Nor in thi● alone; but pressed with the weight of sin, he betook him to that well-approved medicine of Confession; and therefore commanding all out of the Chamber, he laid open his Grief; and to use Tertullia's phrase, 
Lib. de Poen.  he made a publication of himself: nor was he Pudoris magis memor quàm salutis. He did what he went to do, and what the issue was I leave to God, who hath promised to ratify in Heaven what we shall do upon the Earth. But alas this accersat Presbyteros, J●m. 5.14. is most where quite forgotten, or slighted, or condemned rather, and therefore most-while that Remission of sins in the 15 verse is not obtained.  
The Fathers were not all out of their wits in this point, and the Jacobites and Albanenses are of two late a strain to cross the current of the Primitive Times, and purer Antiquity. And therefore Confess, and confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man to Man, Sinner to Sinner, Penitent to Priest. Surely this is the way to save Souls from death. But still the Rainbow is in the Clouds, Reconciliation itself comes from above: And therefore Remission, 
Jam. 5.15. Joh. 20.23. Math 18.20.  there's the Blessing: Remiseritis, ye forgive, there's the Bringer: In nomine meo, there's the Donor: and therefore Accersat Presbyterum, but God be merciful. God be merciful to me a sinner. Thus did I begin, thus must I end; for thus made he his end, and with his hand in the Priest's hand, having said the Lords Prayer, Obdormivit.  
Alas my Brother, so said one Prophet of another lying dead before him, and slain by a Lion. Alas my Brother. The Devil is called a Lion in the Scripture, ever seeking for his prey. He missed it here. Death is another Lion and stronger than the Devil; for resist the Devil and he will fly from you, a good man will send him packing: But Death will have no denial; good and bad, little and great, all are fish for his Net; and he pleads Law for it too, Statute-Law, Heb 9  
The Time, the Man, the manner of his Death; these all concur to make it the Innocents' Christmas: Let not the word offend: I come not to chant a Mass, or sing a Dirige at these Funerals.   

A SERMON Preached at Brushford in , At the FUNERAL OF Colonel Edward Deyer, 12th. of MAY, 1654. By Henry Byam, D. D. and one of His MAJESTY'S Chaplains in Ordinary.  ECCLES. XII. 7. 
And dust shall return to the earth as it was, and the spirit shall return to God who gave it.  
IN the 9th. Chapter of St. Matthew our Saviour telleth us, that he came not to call the Righteous, but Sinners to repentance: Not that there are any Righteous amongst men, for we have all sinned, and all gone astray, but thus we are given to understand, that all those who do think themselves Righteous, can have no benefit by Christ's Righteousness. He came not to call the righteous, those that are just in their own eyesight; but the sinner, that hath a feeling of his sins, and is sorry for them, and doth repent him: The whole need not the Physician, but they that are sick. All those therefore that do hope for benefit by Christ, must confess their own unrighteousness, and that they cannot be saved without Christ's. All those that hope to go to Heaven must acknowledge him righteous, and him only that came down from Heaven.  
The Angels fell in Heaven, and Adam fell in Paradise, and all Men cannot but fall that live upon the Earth; but happy is he that offendeth least. Now as touching Angels, but some fell, and some were punished; but as for Men (as graft from the same stock) we have all of us an inbred-Corruption derived from the loins of our Father Adam, and should die for that: And we have a●●dded sin to sin, actual to original, and should die for that.  
But Go● being Mercy as well as Justice, hath granted unto miserable Man that which he denied the Angels, The opportunity of returning to his first estate; a way to Salvation, a means to come to Heaven. And what is this but only our Repentance? This did Christ preach, Mark 1. This Christ's forerunner, John the Baptist did p●each, Mat. 3. Repent. And this Repentance is twofold, by Aversion, and Conversion; by shunning evil, and doing good. This is that which Solomon presseth us to with a MEMENTO, Remember thy Creator; remember thy Creator Now, now betime, now in season. But though there be never so many motives both Legal and Evangelical, both Threats and Promises to rouse us up, yet wretched Men that we are! neither the hope of Heaven nor the horror of Hell; nor the love of God, nor the fear of Devils, can aught prevail with worldly-Men. Like him who sets the greatest burden on the weakest Horse, we reserve all Reformation and Repentance till our old, decrepit Age: Till those days, those evil days come, in which we can take no pleasure. And as those in Malachy, The worst of the flock must serve for sacrifice: That only do we allow for our deepest sigh●, and best Services of the Almighty: that part only of our life which is distracted with Cares, plunged with Distrusts, rend with Maladies, oppressed with Miseries; the vilest, weakest, worst of all.  
And will the Almighty accept of this? We that Grashopper-like have spent the Summer of our life in pleasure and wantonness, shall we find relief in the Winter of our Old-age? And will our late compelled Sacrifice be accepted of that impartial Judge, that weighs the words and works of Malefactors in Baltasher's Balance, and is, as Bernard saith, Too Great to be terrified, too Wise to be deceived, too Just to be corrupted? May we serve the Flesh, the World, and the Devil, and having all our life time been most unworthy of the Earth, shall we expect an Hodie mecum, and with the repenting Thief to be by and by transported into Paradise?  
O therefore Remember thy Creator in the days of thy Youth, ere sickness approach, and thy senses fail, and thy sins oppress. There is a time coming (yet scarce two of a thousand live till that time) when the keepers of the house shall tremble, and the strong men shall bow themselves: When the legs shall grow weak, and the eyes hollow, and the Almond-tree shall flourish, our whiteheads will tell the winter of our life is come.  The dust must return to the earth as it was, and the spirit return to God who gave it. 
Here's a praeterit, and a sic praeterit à moritur, and sic moritur. Here's that we wish for, and would fly it; pray for it, and loathe it; and after many wind and turn in the wilderness of this wretched life, we are like the Reubenites and Gadites that will not venture over Jordan.  But dust must return to the earth as it was, and the spirit must return to God who gave it. 
Wilt thou know what thou art? Dust, saith the Text. Wilt thou know what thou shalt be? why Dust too. Thy Body must to the Earth; O be not proud. Thy Spirit must to GOD; O be not careless.  
That must be dissolved. This must be judged. Both must return.  
Here's the Vnde, or what thou wert, Earth. Here's thy present condition, what thou now art, Earth. Here's thy future state, what thou shalt be, Earth.  
Why then, as the Prophet said. O Earth, Earth, Earth, hear the word of the Lord: for when that which was made of Earth, and is now no better, than Earth shall return to the Earth; The Spirit returns to GOD that gave it.  
Here's Man in his Mould: and Man in his Majesty: and Man in his Mortality. Man what he was: Man what he is: and Man what he shall be.  
And how the Body must be dissolved, and how the Soul must be convented. And within these bounds I shall confine my Meditations.  

And for the first.  
1. Man in his Mould, or what he was. Let us make Man, Gen. 1. God that framed and fashioned all other Creatures with a bare Fiat, let this or that be so, and it was so, yet when he comes to make Man, the whole Trinity seems to make a consultation, and that indivisible Godhead seems to divide his work in parts: Let us make him thus and thus.  
His Body is framed of the dust of the Ground, and God breathed in his face the breath of Life, and out of both results a living Creature, made ad Imaginem & similitudinem Dei, in our Image, according to our likeness, saith the Almighty. Which, whether it was meant by way of excellency, or for his Sovereignty; or because the Soul doth consist of as many parts as the God head doth of Persons; or because Anima is tota in toto, every where in the Body, as God is in the World; or for his holiness, or for his immortality, or in every one of these respects this Image and similitude be understood: Do you not, Do ●ou not deform this Image.  
Thou wert made to God's likeness; where is thy Integrity? Of the dust of the Earth; where's thy Humility? If to God's likeness▪ why dost thou sin? If of the Earth; why dost thou boast?  
De pulvere, of the dust of the Earth, quasi quis dicat tenuissimum, & vilissimum, saith chrysostom. 'Tis not said of the Earth alone, but of the dust of the Earth; as if it had been said of the shortest, meanest basest of the Earth.  
And yet are we proud of that we have lost, and boast of that is taken from us. Our Sovereignty is lessened: Our righteousness is gone; and only one thing remains as fully ours, The Sin of Lucifer.  
We would be thought to be what we are not. We ride upon the Clouds of Honour and Vainglory, and that heathenish foolish thought o● Betterness hath made such deep impression in the heart o● Man, that forsooth our Blood is better than the Multitudes, our beginnings more honourable, our flesh more precious; and as the Pharisee said, we are not as these Publicans: And yet were we all cast in one Mould, and had all one Father, and have the same hope, and serve the same God.  
And whereas God made many Fowls, and many Fishes, yet made he but one Adam, and one Eve, the Parents of all, that Man, in time to come, might not make a difference, where the Almighty had made none.  
I speak not this, O Worthy Brethren, broaching Anabaptism, and condemning Magistrates, whom I honour; or favouring Community, which I abhor: I know the Laws of God and Man require a difference. Yet 'tis an Accident, and Policy must have that of force, which Nature well could be without.  
But let not, O let not those Ornaments of Nature, nor those endowments of Fortune; or to speak as a Christian, those gifts and blessings of the Almighty, of Wealth, of Beauty, or aught else: Let them not make us unthankful to God; or to forget ourselves; or to despise our Brethren.  
The worst came from the Earth, and the best had no better beginning.   

The second Part.  
Now follows Man in his Majesty. Methinks I hear one say, What we were is past, and 'tis a madness to perplex us for the things to come. The Sea yields us Pearls, the Earth yields Gold, and what though our beginnings were from thence, yet now we are Lords of all, and he is unworthy any thing, yea the Name of a Man, that will not know himself. Was not Valde bonum at our Creation? and did not Gods own mouth proclaim a DOMINAMINI, at our Inauguration? When other things were made, 'twas only said of them that they were good; but Man being once made, they were pronounced very good. And Man is he, and Man alone, to whom 'twas said, bear Rule.  
'Tis true indeed. But over Fish and Fowl, and Beasts of the Earth. Mistake not me, nor yourselves.  
These are the words of man, forgetting himself to be a Man, who with the Fig-leaves of Honour and Authority seeks to cover his nakedness, and his infirmities; and yet food Parietem (as the Prophet said) dig through the thin Walls of his Carcase, and you shall find him eat as a Man, and purge as a Man, and sleep as a Man, and (in a word) to be nothing else then that which every Man is: Earth, or Dust of the Earth.  
These are the words of Man, who will not see his weak condition, but all this while doth cherish and support his greatest Enemy, The Flesh, The Flesh, as Bernard saith, born in sin, and nuzzled in sin; bad of itself, made worse by Custom.  
These are the words of Man: who will not look into the many Woes, and Cares, and Miseries that do attend the greatest Man, and mightiest Monarches of the Earth, and how Post Equitem sedet atra cura. The strongest Armour, the richest Curtains cannot keep out Care or Death.  
As for Beauty, though it be amiable, yet God-wot 'tis not durable: and Honour is a Wind (as Plutarch saith) Venerabilis sed instabilis, of some delight, but of no certainty: and Riches are sometime a torment, most time an occasion to sin, always a burden: and got with pain, kept with care, and lost with sorrow.  
And is not there many a Noah persecuted by Idolaters? and many a Joseph made a slave by his Brethren? and many a Job tormented by Friends as well as Sickness? Should God deal with us, as he did with Abraham, whose ten Temptations are as famous as were those ten Plagues of Egypt remarkable and prodigious. Or who can once remember, without astonishment, those bitter Miseries that befell King David? The Sword (saith Nathan) shall never departed from thine House, and God will raise up evil against thee out of thine own House, and will tak● thy Wives before thine eyes, and give them unto thy Neighbour, etc. Absalon was this man, this Neighbour; wretched Absalon, whose miserable end you know, and transpiring to the Kingdom. Thamar is deflowered, Anon slain, Shimei curseth, Adoni●●h rebelleth: O who can but recount the M●series befell this man! That his Son, should be Murderers, Rebels, and incestuous, and (which is worst) finish their lives without Repentance? That his Daughter should be a Whore? His Subjects Revolt? and He himself be forced to fly from place to place to save his life.  
Suppose that ●●●e of these Calamities fall to thy ●ot, Let thy Riches match the bounds of the Sea, and thy Honour acknowledge no bounds but fly over; Let the strength of Samson, and beauty of Absalon, and all things else thy heart can wish concur in thee as in one Person; yet one knock breaks this goodly gi' ded Earthen-pot in pieces. In the mean time wouldst thou but consider, Quid per os, quid per aures exit, etc. & vilius sterquilinium non vidisti: Filth from thy Nose, stench from thy Mouth, and from those other Parts some other Excrements, will force thee to confess with David, That every man living is altogether vanity: Yea, Omnis homo stans, as Pagnine doth translate that place; Every man standing, take him, take him in prosperity and at his best; yet such a man, every man is vanity. His strength decays, his sight grows dim, his blood corrupts, his body wears, his days consume as doth a Garment.  
And yet all this is Man in his Majesty; and yet Man in his Majesty is all this: He is Earth, the dust of the Earth; weaker than the worst and weakest of the Earth; which Bernard proves by a Glass, etc.  
Now if Man in his Majesty be no better, what is he in his Mortality? if this be his case while he is a Man, (and as he thinks himself) a jolly Man, O what shall be thought of him when he shall cease to be a Man? when dust shall return to the Earth as it was: for this dust shall return to the earth as it was, and Body and Soul must part their fellowship.   

The third Part.  
The Laws established by Parliament say (where the order of State requires a difference, and mortal Powers claim a privilege) Let no man presume to kill Patridges, Pheasants, etc. at length; except they be Earls, Barons, Knights, or any other that can thus and thus dispend. But the Great Lawgiver gives no suc● liberty; his words are general, All Men must die.  
Though with Asa we run to the Physician, 2 Chron 16. or with Saul we seek to Witches, 1 Sam 28 or with Maximus his Father, we beg for mercy at their hands, who never knew what Mercy meant. The story is recorded by St. Gregory. Yet, nor the Physician by his application and lawful means; nor the Witches by stipulation, and ungodly compact; nor the Devil by his long experience and accommodation, can lengthen man's life? Let the Physician pardon me for his being knit up in this triplicity; I honour his Skill, and if he be a good Man, I honour his Virtue: ease me he can, but lengthen my days he cannot.  
I have read Bevenovitius, who hath left no stone unturned to maintain their Power, and when all is done, that in Job stands as a firm Maxim or Conclusion: His days are determined, the number of his months is with thee; thou hast appointed his bounds which he cannot pass, Job 14. verse 5. In Noah's days some went into the Ark, and some were kept out: In Joshua's days some went into Canaan, and other some remained beyond Jordan. In the Circumcision Women were privileged. In the Wars Levites were excepted. In Egypt only the Firstborn perished.  
But here is a general Decree of Death, an universal sentence is passed upon all flesh. All Men are Dust; and all dust must return to the earth from whence it came.  
The Sun did once stand still at the prayer of Joshuah; and once went back in the Dial of Ahaz; and Death did once departed again for fifteen years, at the earnest Prayer of Hezechia's: But the Sun returned to his course again; and Hezechia's Plaster could not prevent a second sickness. Once these things were, to show GOD is above Nature, and these things were but once, to show Nature is the handmaid of God: Once these things were, that we might acknowledge a God above; and these things were but once, that we might not forget ourselves beneath.  
The first Garments our first-Parents wore (Fig-leaves excepted) might read us a lesson of our frailty and mortality, those exuviae mortuorum, those Skins of Beasts taken from the Dead to cover those that could not live for ever. But he is now worse than a Beast that needs a Beast to be his Teacher. Adam, and all Adam's Posterity unto this day do speak as much.  
Our Life is like Jonah's Gourd, which a little Worm could smite and make it whither. Our Life is a shadow, which every cloud of Sickness can take away. Our Life at best is but a Sun, which if it can hold out till the Afternoon of Old-Age, yet at length it doth decline, and set, and shrink away. Said I a Sun? or like the Sun? No, no; Soles occidere & redire possunt; the Sun doth set and rise again, and as he goes he comes again: But Man, if once he sets he sets for ever. Dust doth return to the Earth as it was, and all corrupts, and all resolves into that Element from whence it came. All that was Earth returns to the Earth.  
What saith the Jewish Sadducee, or the Seleucian Heretic, is there therefore no resurrection of the Flesh? Can these Bones live? Ezekiel 37. and can dead Earth revive again? Surely those Bones did come together, and live, and stand up: And Aaron's dry Rod did bud: And a Virgin did bear a Child. Why not as well a Resurrection of the Flesh? Yea, why not rather a Resurrection than a Creation?— facilius est restaurare, quàm à novo & nihilo facere, Tertul. Apolog. cap. 48. Though to God it be all one, it should seem in all Humane understanding a great deal easier to recollect what is, then to Create what is not.  
I might argue from the Justice of God, and from the Resurrection of Christ, and from the Renovation of the Phoenix, and from the Resuscitation of Lazarus, and the rest: Or which our eyes daily behold; from the Corn in the ground, which is not quickened except it dies: Or from those industrious subtleties of the Alchemist, who by his Calcination dotb pulverize his Metals, and by his Congelation doth restore them much more perfect than before. But we believe, and therefore I return to Solomon: The Spirit returns to God that gave it.  
Returns to God? and to God that gave it? Why then, the Soul of Man was not Created by Angels, as the Enthusiasts and Seleucians' have foolishly imagined: Nor doth the Soul die together with the Body, as the Albians and Trinitarians, would fain persuade themselves. Neither have we a Catabaptistical sleeping Soul: neither have we a Papistical walking Soul. Neither said the Pythagoreans true, there was a transmigration into Beasts, nor the Tertullianists, how the Souls of wicked men are converted into Devils.  
No, The Spirit returns to God that gave it. Those Spectrum's, those Apparitions of Men departed, how are they of the Body which returns to the Earth? how of the Soul which returns to God?  
But 'tis not mine intent at this time to handle Question●, or compound Differences. Only my desire is hereby to excite us to Repentance: That seeing our Body must to the Earth we be not proud, and seeing our Spirit must to GOD we be not careless: that we acknowledge our weakness in that we must die here; and by a good life labour to prevent all danger that we may live hereafter. That since our Body and Soul are come as Friends together, Friends meet and part, and so must they: Since life cannot be kept, death cannot be avoided; and since our Soul must needs appear before his Maker, before his Judge, to have its private Trial, and particular Judgement, according to the things it hath committed in this life, good or evil. O listen we not to those Sirens Songs, that cry Peace, Peace, all is well. Be we not like frozen and benumbed ones, that have no feeling. Suffer we not ourselves to be lulled asleep in that pernicious Cradle of Security, as if one Sighs, one Groan, one Domine or Mercy LORD, should by and by transport us into Paradise.  
The Devils did believe, and Judas followed Christ, the Pharisee did good works, and Ananias gave half of that he had unto the poor. Balaam did pray; and Cain reputes, and Judas restores. O GOD help us, we are not gone as far as these in the way to Heaven; and how shall we escape their punishment who have matched them, and I fear over-matched some of them in our sins and wickedness.  
O therefore here make a stand; yet now begin to provide Oil for your Lamps; now learn of Joseph to lay up against those years of Famine; now bethink of your wedding-Garment. GOD is Just and will not be mocked.  

LIFE is frail, and will soon be ended.  
The BODY is dust, and must be dissolved.  
The SOLDIER returns, and must be judged.   
O therefore make use of that little time is left you. Defer not your Repentance from day to day. Say not to morrow I will do thus and thus. 'Tis Vox corvinae, as St. Augustine said; 'tis harsh, 'tis hellish to say thou wilt to Morrow, and appoint a day to save thy Soul, who art not sure thy Body hath one hour to reckon. Of this thou art surr, That many millions perish in their sins, who had they known what now they feel, they would have repent long ago in sackcloth and ashes. Of this thou art sure, The longer thou continuest in sin, thy Case is the worse, thy danger the greater, and thy return will be more difficult. Of this thou art sure, That late Repentance is seldom true Repentance: and as one saith, Percutitur hâc animadversione peccator, ut moriens obliviscetur sui, qui vivens oblitus est Dei. 'Tis a just Judgement of the Almighty, That he that would not remember God in his life, should forget himself at his death.  
The Stork, the Turtle, the Crane, the Swallow, these all observe their times, Jerem. 8.7. and shall Man that was created Lord of all, be more ignorant than them all? shall he foreslow the time given? and reject the Grace proffered? Nay, shall he make the times, and observe the seasons in every thing but what concerns his Soul? Sow in season, and reap in season, and plant in season? and shall the hour for our Repentance allowed be unseasonable?  
There is a time for all things, saith Solomon, and shall we never find time for this? Thus, thus it is, and thus it followeth, That many are Called, and few are Chosen.  
In the general Deluge Noah only, and his Family, escaped drowning. At the destruction of Sodom and Gomorrah, Let only and his Family escape the fire. At the overthrow of Jericho, Rahab only and her Family escape the Sword. Here is Antefactorum narratio & futurorum Prophetia, as Irenaeus said in another Case. Those fearful Examples, those handfuls of People that were exempted from the common Calamity, they tell us not only what befell them, but what assuredly shall befall others, when those that will not now, and cannot then repent must look for nought but woe and misery; a rejection, a separation, an Ite maledicti away for ever.  
Leave we the Impenitent in his sins, and leave we the impenitent to his sorrows; for Tophet is prepared of old, a place is made ready for them who will not make themselves ready for God.  
And let us trace another while the steps of him, who, as chrysostom said, hath made that voluntary, which he knew necessary, who could welcome Death without fear, and bid adieu to life without sorrow: Yet by David's judgement he had not attained the half of Man's life, and by our account had Youth and Strength, two promising supporters in time of need.  
O come hither and behold, for here he lies, here he lies whose hands were not hound, nor his feet tied in fetters of Brass: his grinders did not cease because they were few; nor were they grown dark that did look out at the windows; he arose not up at the voice of the bird, the daughters of Music were not brought low, the Almond-tree had not yet budded, etc. And lo, Earth is returned to the earth as it was, and the Spirit is returned to God who gave it.  
Well then, what if he were prevented by Death? What if his days were not so many? or life so long? had he not the better gale of wind to bring him to his harbour? Yes, yes, and was old enough. Quicunque ad extremum fati sui pervenerit, hic moritur senex: the honourable Age is not that which is of long time, neither that which is measured by the number of years, but wisdom is the gray-hair, etc. therefore, verse 13. though he were soon dead, yet fulfilled he much time, for his Soul pleased God, therefore hasted he to take him away from wickedness. De medio iniquitatis: from Sin, from Sinners.  
O Noble Israel, how are the mighty overthrown! tell it not in Gath: O yes, tell it in Gath, and publish it in the streets of Ashkelon. Let the Philistians see, and the uncircumcised hear. Si sic in viridi quid fiet in arido? If a young Plant in the prime of his years, and the most flourishing time of his life be thus taken away, why do we live as if we had made a Truce with Death? or as if this World should last for ever.  
We have a Consumption as well as He; his was patens, ours latens, and the more dangerous; his in Januis, ours in Insidiis; his was open, ours in secret, and yet not so secret, but every man may run and read the Characters of DECLINING writ in our Foreheads; and every Limb can tell, there's something works within it to our end; and every day can tell another we are worse than when he found us.  
That Death then may not come suddenly, let us amend speedily. LOSE NO TIME, was Great Caesar's Motto. Nought is more dangerous than Delays. Cur non hodiè? cur non hâc horâ? Why then this day, why then this hour begin we to amend our lives.  
Say we as sometime Balaam did, but with a better resolution, If Balack would give me his house-full of silver and gold, I will not do thus and thus: If I might win an house-full of silver and gold, I will not do as I have done. I will not grieve the holy Angels, nor re-Crucifie my Saviour, nor hazard my Soul, nor offend my God: I will not oppress where I am the stronger, nor undermine where I am the subtler.  
I see Man's life is in his Nostrils, and he is quickly gone. I see the World is deceitful, and can give no true content. I see that blessedness is reserved till another World.  
BEATI MORTVI QVI IN DOMINO,  
Blessed are the dead which die in the Lord, etc.  
So let us die, O Lord; and so let us live that we may so die, Sweet JESUS,  
AMEN.    

Reverendissimo In Christo Patri ac Domino, DOMINO SETHO, EPISCOPO SARISBURIENSI, Et Nobilissimi Ordinis Periscelidis Cancellario, HAMNETTUS WARD Clericus, Longaevitatem pancraticam, dignitatis sastigium, & vitam aeternam ex animo optat.  
DVO sunt, Pater, Praesul dignissime, quae homini famam optimam apud posteros conciliare solènt, & debent, benè facta scilicet, & benè dicta. Vtcunque tamen benè dicta quaeque fuerint, vel facta, nisi etiam literis committantur, plerumque incassum pereunt. Nam quae per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traduntur (nescio quo fato) vel lubricis hominum memoriis excidunt, vel linguis variè referentibus vitiantur, vel post multorum annorum decursum in omnimodam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficiunt. Sola quae benè scripta sunt interitum non sentiunt. Optimè igitur optimi hujus Authoris memoriae posteri ejus consuluerunt, scripta ejus typis mandari curantes. Cui ego saltem non minus contulisse mihi videor Paternitati Tuae ea inscribendo, ut sic etiam nominis Tui aeternitate quodammodo fruantur, & dignissimum ei apud bonos Patronum, apud improbos fortissimum Vindicem conciliarem. Nec sanè si aliàs quaesiverim, invenire potui cui hoc opusculum magis vellem, magis deberem offerre quàm Tibi; Vellem, quia inter concionatores optimos primum locum facilè obtinuisti, ut qui sacrum hoc concionandi munus magno bonorum omnium applausu & admiratione administraveris; Deberem autem, cùm propter illustres, & in ore omnium Tuas virtutes, quibus certatim doctrina & pietas lucem affundunt, tum ut delato hoc munusculo gratititudinis meae propter Tuum erga me ultro & immerito collatum favorem testimonium aliquod publicè afferrem. Exile igitur hoc observantiae meae pignus columnis Tuis SETHIANIS nunquam ruituris appensum patiaris oro; & inter integerrimos Paternitatis Tuae cultores numerari digneris  
Servum Tuum obsequentissimum, magnique Tui Nominis ●vanidam prorsus & indignissmam umbram, HAMNETTUM WARD.   

Osculum Pacis. CONCIO AD CLERUM Habita EXONIAE, IN Trien. Visit. R.P. ac D. D. JOS. HALL. Episcopi Exon. Ab H. B.  S. MAR. cap. IX. v. ult. 
Habete in vobis-ipsis Salem, & Pacem habete inter vos mutuò.  
POST angustias persecutionum, amissam libertatem, vulneratam existimationem, post improperia & suggillationes. Sancti Matth. 5. sequitur, Vos estis Sal: & hîc post detruncationem manus, abscissionem pedis, & vulsuram oculi, sequitur Textus, Habete Salem. Ita formati sumus à natura, ut fastidium pariat omnis Difficultas. Jacturas & dispendia aliorum tanquam ex Arce intueri cupimus ipsi Lucriones & incolumes. Nec patitur ferrea haec Generatio Mammoni emancipata Apostolicam illam perfectionem de Relinquendis omnibus propter Christum. Sin autem ad illud Bernardi deveniendum sit ure, seca: Si dilanianda caro, dilaceranda ossa, si carcer, si equuleus, si Tortor: pellem pro pelle, ut juratus ille nostri generis inimicus, cum Titanibus ipso Olympo bellum indicimus: architectabimur voluptates, & ruat Coelum. Et tamen qui non accipit crucem suam, & sequitur Christum, non est Christo dignus; & qui praesenti vitae consulit, 
Mat. 10:  perdet futuram? Durus sermo, levidense ferculum pro collapso stomacho, & tam insipidum esculentum deposcit Salem: Nihilosecius si pro grato velimus nos haberi Sacrificio, Igne, sumus saliendi, quomodo Omnes Sale Oblationes in Lege Mosaica. Et quòd Psalmista, Transeundum per ignem & aquam ut educamur in loca refrigerii. Et siqua spes est perveniendi ad Coelum in Curru, igneus erit ille Currus, quomodo Eliae, 2 Reg. 2. Sanctis Paulo & Barnaba attestantibus, per multas tribulationes oportet nos intrare in Regnum Dei. Verissime tam acetosa, qualis haec, Doctrina dubias animas & instabiles anhelare faciet, si non referre pedem, cum illis in sexto Sancti Johannis vers. 66.  
At ego aliam vobis Salituram commendaturns sum, eamque igneam. Ignem veni mittere in terram, S. Luc. 12. Sanam scilicet doctrinam, & sinceram verbi promulgationem. Quare legimus Sp. Sanctum apparuisse in forma Ignis, Actorum 2. qui consumere solet & decoquere, perpurgare, illuminare, & quod magis accedit ad naturam Salis, à tabe defendit & putredine. At Textus.  Habete in vobis Salem. 
Salem, non Ignem, ne plus satis incalescatis.  
Et tamen Igneam salsuram, ne infatuati ad nihilum valeatis.  

1. Salem, ne parasitemini seu palpetis.  
2. Pacem, ne admordeatis.   
Utrumque in Textu, Salem, Pacem.  

1. Salem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Pacem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Salem ad exsiccandum foeces peccati.  
Et tamen Pacem ut omnia fiant in spiritu lenitatis.  
Primum, excitat remissos & jacentes.  
Secundum instruit, dirigit excitatos.  
Habete salem, clamitate, intonate, 
2 ad Thes. 3.  coarguite, corripite, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed omnia in pace, omnia propter pacem.  
Scriptum est, S. Matth 5. Vos estis sal terrae, ac si dixisset salvator, Estote Mundo quod sal est carni. Aeternitatis estis salitores (ut loquitur Hilarius) condite ergo; voce & vita exsiccate humores carnalium operum, antevertite foetoribus, compellite sapiant quae sursum, nam estis Sal, & Textus. Habete Salem.  
Imo illud Habete non sufficit, nec Habete pro aliis. Quamvis Candelae instar conficiatis vos & conteratis, nihil non agentes pro conditura Hominum & salute: sed Habete in vobis-ipsis. Quomodo postea Apostolus, Artende tibi & doctrinae nec sis 
1 Tim. c. 4. — vice cotis acutum.  
Reddere quae valeat ferrum exors ipsa secandi. Judas ejicit Doemonia: Balaam vaticinatur; & multi multas virtutes possunt edere in nomine Christi, quibus nulla pars, seu sors in meritis Christi. Habete ergo Salem in vobis-ipsis: nec satis sit cum Scopulo vel Indice aliis monstrasse viam, sed sitis praevii, sed ductores. Exemplaria estote fidelium in sermone, 
ad Tim. c. 4.  in conversatione, in cha●itate, in spiritu, in fide, in puritate.  
Post semper primo loco appositum Salem sequitur pax tanquam ferculum. Habete pacem: imo illud Habete de vi verbi diminuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id quod Beza alicubi convertit in pace agite. 
in 2 Cor. 13.11.  Nostrates etiam In pace degite. Denique ut oportet pacem habere, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agere. Ita & Habere inter nos mutuo: 
Rom. 10.15.  sive prolatare quis velit ad Domesticos fidei, sive restringere ad Legatos illos quorum speciosi pedes eó quod evangelizent pacem. Si fieri potest quantum in vobis est cum omnibus hominibus pacem habete. Ad minimum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Semel & summatim. Habemus hic facultates & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastorum: Habemus etiam utilitatem & profectum Auditorum. Quales in Nobis-ipsis. Quale erga alios, ut & nos-ipsos servemus, & eos qui nos audiunt.  — Haec meta: hic terminus esto. 
In 2. Levit. Tres Regulas statuat Deus Sacerdotibus Sacrificaturis observandas. Primo, non assumerent Fermentum, cujus ea est natura ut inficiat & subacidam reddat totam Massam. Quare Salvator, impiam & contagiosam Pharisaeorum doctrinam, quorum Scholia & commenta (verè commenta) saepius corruperant, Legem Dei & violaverant Fermentum appellat.  
Nec Acredinem solum inducit, sed & turgere facit & intumescere. Ergo Christus S. Mar. 8. videte (inquit) & cavete a Fermento Phariseorum, quorum eo usque gloriosa sese extulerat arrogantia, ut omnibus aliis detraherent, suarum laudum praecones acerrimi.  
Secundo interdictum est Mel. De nullo melle adolebitis. Sanè quamvis dulcescat in Ore, amarescit in Stomacho, & Choleram gignit. Choleram dico, illum illum suavissimae pacis implacabilem inimicum. Et probabile est Salomonem id recogitasse, Mel multum comedere non est bonum. 
Prov. 25.  Debinc quamvis ea sit natura Mellis ut computrescere corpora haud facile sinat, 
Lect. anti. l. 21. c. 3.  & multi eo solum nomine (teste Coelio) evaserint Polychronii quod Mellis cibo assidué uterentur. Cedat tamen necessum est antiquo illo Amicitiae symbolo, cedat divino Sali, 
Ib. l. 12. cap. 1.  cujus unius ope putrescentia corpora per secula aliquot quasi sarta tecta perduraverint.  
Et hîc admonendus est mihi qui foris est Gnato, ille glabrae linguae pellicator, admonendus est, ut pro Melle apponat Salem Convivis suis. Desinat per Christum consuere pulvillos sub axillis populi, 
Eze● 13.18. Isai 30 Hier. 6.  loqui placentia, promittere Pacem. Non fermentum, non Mel, in Mosaicis Sacrificiis assumere licuit, sed Salem Quicquid obtuleris Sacrificii Sale condies. In omni oblatione offeres Sal.  
Vos optimè nostis quantilla sit differentia illa veteris novique Testamenti: & quod Zeno ille dixit de Artibus, vetus compressis dig tis pugnoque simile: Novum palmae vel manui dilatatae. Vetus est novum involutum, complicatum. Novum est vetus replicatum, expositum & enodatum.  
In Ceremoniis illis planè videbimus esse aliquid infra corticem, nec ità institutae erant, ut in tempore penitus interirent, (cum nec umbrae adventu solis evanescant) sed significativae erant sed praenunciae. Mortuam dicimus illam Legem in quantum Lex; sed vivit, efflorescit tanquam Dux & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christum adducens.  

In Leu. prin.  Theodoretus ait, ideo precepisse Deum Sacerdotibus Sacrificia Sale conspergenda, ut inde discerent dijudicandi Artem: Hoc est Discretionem & Prudentiam suum cuique tribuendi: Deo optimo maximo maximè optima offerendi. Et hoc (inquit) Sale carebat Sacrificium Cain, non excerpsit, non selegit quae oblaturus erat, non quomodo frater suus, qui de pr●mogeni●is & de Adipe obtulit, scilicet De optimis optima, ut Chrysostomus: sed qualiacunque qui●quid prius occurreret, & ille facilius comparceret. Quare ad coercendam hanc Mortalium socordiam tenacitatem & sordes, Deus in Lege sua edixit Salem, Hoc est discretionem & judicium, sine quibus fatua redduntur & insipida quanta quanta Sacrificia.  
Et hunc Ego Salem vobis commendaturus sum, Apostolicam illam sapientiam, coelestem philosophiam, solertiam officio nostro congruam & congruentem, ne Convivae nostri aut dimittantur jejuni aut pascantur siliquis.  Habete Salem. 
Mare suppeditat, terra suggerit Salem copiosè. Quamvis Hilarius: Sal, inquit, 
In S Maecan. 4.  ut arbitror Terrae nullum est, Quomodo ergo Christus Apostolos suos Sal Terrae nuncupavit? Sed pace tanti viri, Plinio, Chromatio, experientiae credendum est. Sicut è Salinis, ita & Salem fossilem habemus. Recolo igitur. Mare suppeditat, Terra suggerit Salem copiosè. Sal autem ille Discretionis & Judicii quem noster Ordo postulat & Officium optandus alicubi facilius quàm inveniendus est.  
Habemus, id quod Antiquitas noluit, expuit, condemnavit, Habemus nonnullos ad Sacros Ordines, sine Titulo, sine merito promotos, Adolescentes, inflatos, barbaros. Sed nihil est audacius ignorantia. Quare isti pulchrae virtutis pessimi pictores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripturis inflectunt & detorquent perditè. 
N●z●an. 2 Pet. 3.  Isti Classicum canunt cum Bichri, & quoniam omnes aditus ad Ascensum sibi praeclusos vident, Reliqua spes est in turbidis Aquis expiscandi. Isti venenum Cleri lues Ecclesiae, vel si placet, Homines praetenerae Conscientiae (quamvis hoc vulgari nomine contentus vix sim) Isti inquam, ferre non debent, perpeti non possunt Pallium Sacrum Episcopi, superpellicium Presbyteri, Annulum, pileum, & multa alia Antiquitatis symbola, sint licet prorsus innocua, nonnunquam significativa, saepissimè splendida signa, addo & necessaria Graduum, Ordinum, & Hierarchiae in Ecclesia Christi. Verba quae dixit Nazianzenus de Discordia, 
Tom. 1. Orat. 7.  in hac hominum calluvie hic habetis. Hoc illud est quod ut plurimum membra divulsit, disjunxit fratres, urbes turbavit, furiavit populos, Nationes armavit, Reges, Sacerdotes, Parentes excitavit, etc. Hic apud se sunt. Hic dominantur. O Latera! nil videmus nisi Salem. Imo quod Rex ille Ezrae. 7. Argentum, triticum, vinum, omnia in numero, pondere & mensura: sed Salem sine mensura dedit. Isti Salem suggerunt, Massam Salis, fed amarulenti, rancidi, infatuati, & praeterea nihil.  
Sed mittamus hos aliquantulùm.  

Ad vos me converto.   

— Quibus arte benigna:  
Et meliore luco finxit praecordia Titan.   
Qui & Salem habetis, & insulsos plebis mores Sale vestro condire soletis. Qui vosmet instar Salis eliquatis, & more Candelae conficitis ut Gregem vobis commissum a tabe defendatis, è tenebris Ignorantiae eruatis, & tanquam puram & castam Virginem sistere Domino vestro valeatis. Vos nostis & agnoscitis illud Chromatii, 
I● 5. cap. S. Mat.  Sal Terrae indiscrete omnibus inservit. Regi, subdito, Diviti, pauperi, servo, Domino. Sic & coelestis sapientiae verbum omnibus est ad vitam necessarium: nam omnes egent Gratia Dei, etc.  
Imperii vestri terminos, vel, si vultis, Ministerii, calletis optimè: pax, pax non erit vobis pro Themate. Mercenariorum est illa provincia & Palponum, qui caemento rudi & insulso parietes obducunt. Quare comparatis & virgam Discretionis & Mannam dulcedinis, cum S. Gregorio. 
Mor. l. 3.  Et Sermo vester cum Gratia semper & Sale conditus est, & scitis quomodo oporteat vos unicuique respondere: Facto ejus, si verbis tacuerit, ut Anselmus. Comprobatis dictum illud (licet Jansenii) non opus est multo Sale sed efficaci: virtus concionis non consistit in verborum multitudine sed pondere. Tenetis illud Sancti Hilarii, 
In S. Ma t. can. 4.  Sal in se uno continet ignis & aquae elementum, & est revera unum ex duobus: Hoc est, quid tertium ex utroque co●litum. Est Aqua, ne plus satis incalescamus; est Ignis, ne tanquam frigore obtorpeamus. Qui Sal●m habet; — Omne tulit punctum. Ergo, Habete Salem.  
Sed & illud Habete (ut diximus) non sufficit: nec Habete pro aliis: sed Habete in vobis ipsis. Audistis modò quid Apostolus praecepit suo Timotheo, Attende tibi & Doctrinae. Simile illud est quod Ephesinae Ecclesiae Presbyteris edixit discessurus. 
Act. 20.28.  Attendite vobis-ipsis & toto gregi in quo vos Spiritus Sanctus constituit Episcopos. Vobis-ipsis & toto Gregi. Ego solum dicam quod S. Ambrose & suis verbis dicam. 
De dig. Sacer. c. 1.  Non mihimet praerogativam Scientiae, si haec meis consacerdotibus Charitatis intuitu praerogem, vendicabo: aut vitae perfectae me esse profiteor, cum de vita perfecta alios moneo. Sed potius cum haec ad illos loqui audeo, 
Cap. 3.  simul cum illis quae, loquor, audiam. Et paulo post, Quod sumus professione, Actione demonstremus: ut nomen congruat Actioni, Actio respondeat Nomini, ne sit Nomen inane & Crimen immane: Honor sublimis, vita deformis: Deifica professio, illicita Actio: Religiosus Amictus, irreligiosus provectus: Locutio Columbina, & vita Canina, etc.  

De Offic.  Idem alibi. Non agnoscent superiorem Consilio, quem vident inferiorem Moribus. Imo ipse Orator ex naturae promptuario non dubitavit dicere, 
In Ver.  Nihil minus ferendum esse quam rationem vitae ab alio reposcere eum qui non possit suae reddere. Quare nos colligamus, & qui simus, & quid facere debeamus, consideremus, ut homines nos non solum audiant, verumetiam libenter studio séque audiant. Legantur Consilia nostra non in verbis tantùm, sed in moribus. Et quod Nazianzenus de Magno Basilio, 
Orat. pro M. Celio.  Doceamus vel tacendo. Denique ut Ille, praebeamus nos viros Bonarum Artium, Bonarum partium.  

Sinite Monitorem.   

Qui monet ut facias quod jam facis, ille monendo Laudat—   
Ita praeconem habetis Laudis vestrae, non calumniatorem seu incusatorem socordiae.  
Sed ad alteram pensi partem contendendum est. Habete Pacem.  
Non immerito queritur Magnus Ille Augustinus, Habere multos linguam auream & cor ferreum. Et clarissimus Ille Clarevallensis Abbas, non pacidicos sed pacificos commendari: non blaterantes Pacem sed actitantes, Coronam vitae reportaturos.— Quoniam isti primum & ultimum, salve & vale, Epilogum illum discedentis, ac etiam Exordium redeuntis Christi pensitant & meditantur pax vobis.  
Profecto pax est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Elias ille. 
Apud Nazian. tom. 1. orat. 10. tom. 4. Ep. 7. ad Cler. Constant.  Et Cyrillus Discordiam nil aliud esse quàm Mortem merito profitetur. Sed Duplex est Pax, & neutram planè volumus. Pax impiorum & Pax cum impiis. Hanc periculi plenam, Illam insaniae videmus. Hanc dubiam & culpabilem, Illam alteram odiosam & detesta. bilem.  
De Pace impierum quid dicemus? Illi nusquam Gentium magis sunt Inquilini quàm domi apud se. Et siquid Gratiae fideive habeant (quod non potest non esse perexiguum) tantillum id facilitati & Clementiae aliorum, non Conscientiae propriae aut rebus benè gestis ascribendum est. Flagitiosè vivunt & securè; etiam sponte obcaecati & ipsâ Senecae puella caeciores non cogitant: imminentia mala & calamitates brevi adventuras non prospiciunt. 
Resp. ad cap. Gal. c. 6.  Amant (inquit Prosper) languores suos, & pro sanitate habent quod aegrotare se nesciunt. Tales expergefacere, excitare non contendimus. Cauterio resectam habent Conscientiam, cui preciosissima malagmata mederi nequeunt. Formam hic quandam videmus Pacis sed fucosae, brevis & perluctuosae. 
Cic. Orat. pro domo sua.  Imo quod Ille Stupor non virtus est. Nil magis dissidet à pietate quàm Cor lapideum. Hic habemus illud Hieremiae pax pax & non pax. Non illam Salvatoris pacem relinquo vobis. Pacem illam meam do vobis; non illam Sancti Pauli (Dei dicerem) quae omnem superat intellectum, sed qualem Mundus dat fallacem, vanam, brevi perituram.  
Quare Habete pacem, sed non Mundi. Nec illam Impiorum, nec hanc cum Impiis, de qua modo dicturi sumus.  
Non tollo penitus omne consortium aut commercium etiam cum sceleratis & flagitiosis hominibus. Alioquin scilicet è Mundo exeundum esset (ut Apostolus ad Corinthios) Itaque non sine foro, 
1 Ep. 5.10.  non sine macello— caeterisque commerciis cohabitamus in hoc seculo. Navigamus & nos vobiscum, & militamus & rusticamur & mercamur. Miscemus Artes, opera nostra publicamus usui vestro. 
C●p. 4●  Ita Tertullianus ad Gentes.  
Imo adsumus illis, & ad sumus in conventu frequentes, sed quomodo Prosper; Spe correctionis, non consensu malignitatis. Plus dico, Amamus. Sed Gnari naturam errantem dividere à vitiis. Omnia suscipienda, peragenda Amore compassionis non Approbationis. Quantum ad sustentationem naturae non ad fomentum Culpae, ut Aquinas. 
2a. 2ae. q. 31. art. 2, ad 1.  Si fieri potest (inquit Apostolus) quantum in vobis est cum omnibus hominibus in Pace degite: Quantum scilicet proposito vestro & fidei vestrae convenit; ut Origines: Quantum Dei Gloria, 
In Ep. ad Rom. l. 9 c. 12.  professio nostra, & Religio Christiana patietur. Habete Pacem.  
Nihil hic mihi de exterraneis calamitatibus dicendum est, & quomodo Equus ille rufus jamdiu exiit ferociens citatis greffibus, cujus Moderator districto Gladio Pacem è terris sustulit. Imo quod Abrahamo accidit conflagrante Sodomâ intueri possumus fumum vicinarum Regionum ascendentem sicut fumum fornacis, Vrbano illo alicubi folles arrip ente scintillas saevitiae & feritatis suscitante, inflammante. Sed hoc nomine, ut multis aliis, maximas tibi Omnes gratias agmus, Amplissime Praesul, majores etiam habemus, quod tantam— Inurbanitatem suggillare, contundere, oblidere non dubitasti.  
Sed mittamus exterraneas illas Calamitates, quamvis etiam ex illis uberrimam nobis exultandi, ac etiam Gratiarum agendarum Segetem comparemus. Cum videamus tanquam jamdudum decantata illa Trojae incendia, Aedificiorum subversiones, Agrorum depopulationes, Virginum ac M●tronarum stupra, promiscuae plebis trucidationes, Gladiis & incendiis undequaque truculenter grassantibus.  
Nos interim— O nos faelices!  
— Bona si sua norint  
Angligenae—  
Nos securè consedimus sub vite nostra & sub ficu—  

Horat. — Et Deus obtulit  
Larga quod satis est manu.—  
Filii nostri sicut plantae generosae, filiae sicut anguli politi in structura Templi, Promptuaria plena, oves feracissimae, Boves praepingues, nulla irruptio, nulla eruptio, denique nulla querela in plateis nostris. Beatus populus cui ita est. Beatus populus cujus Jehovah est Deus. Attamen Nos inter Nos officium illud Pacis & Concordiae exequi & tueri debemus.  Habete Pacem inter vos mutuo. 
Sic sanè. Nihil Mortalibus à Deo immortali praestantius dari, nihil ab ipso homine optabilius expeti, quàm pax, potest. Sed quae pax illa erit? vel quomodo pax, cùm, ut Jehu, Scortationes jezabel & veneficia ejus abundent plurimum? Cum Praepotentes & Subdoli, Opulenti & Vu pini, Venator Nimrod & veterator Achitophel fratres suos inescare, praedari & obruere allaborent?  Ita Inimici hominis domestici ejus. 
Et non tam extraneus seu transmarinus hostis aliquis pertimescendus est, quàm sint illi, quibuscum vivimus & victitamus, praecavendi. Suffitum illum qui Vespasiani matulas edulcavit pro tam grato habemus thymiamate ut omnem arbitremur quaestum esse pietatem. Et Vectigalia pro Diis colimus & veneramur.  
— Sic pars vilissima rerum  
Certamen movistis Opes.—  
Atque eo insaniae processit pars hominum maxima ut sese emancipare non vereatur Generationi cujus Dentes sunt Gladii, 
Prov. 30.14, 15.  & cultri Molares ejus; seu Sanguisugae cujus duae filiae nil nisi Affer, Affer, clamitare didicerunt. 
Cic.  Bulbus aliquis seu Stalenus tertiam Haeredii partem deportabit, vel altera illa Reipublicae pestis.  Non missura cutem nisi plena cruoris hirudo. 
Foenerator potius quod reliquum est praedicrum deglutiet, quàm quis Alicui in Aliqua re cedat, quàm ulciscendi libidinem remittat, quàm fraternè agat & candidè: Sed morosè, injuriosè, crudeliter omnia. Ita non potestis dicere Pax huic domui, 
Can. 10. in S. Mat.  aut Pax Dicta erit, non Data ut S. Hilarius. Quoniam ad vos revertetur, quibus dictum est, Habete Pacem inter vos mutuo.  
Quarè, Ad Aream Ecclesiae accedite, & siqua spes Pacis & Concordiae in Loco Sancto commoretur, stud●ose diligenterque circumspicite. Videte mecum si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Impietas sacra Majorum Monumenta cum vi & impetu non harpagaverint. Si veneranda patrum Donaria violenter non arripuerint Si Augusta & sacrata Pietatis Legata, immunitates & privilegia non deturpaverint. Si ullum sit Officium tam sanctum atque solenne, quod incredibilis non-nullorum Avaritia comminuere atque violare non est ausa.  

Cic. Orat. post Red.  Ita, Nobis quicquid potuit vis, & injuria, & sceleratorum hominum furor detrahere, cripuit, abstulit, dissipavit.  

Horat. — Fuit haec sapientia quondam  
Publica privatis secernere, sacra profanis.  
At hodiè Canes venatici odorantur, venantur, devorant omnia. Ipsa Delubra (instar Verris) depeculantur. Atque Ornamenta Templorum, quae non solùm viscre sed & venerari Patres nostri solebant, auferentes, Sua facere, hoc est, exaugurare non verentur.  

Lactant. l 2. c. 8. A. Gel. l. ●. cap. 9  Nemo mihi posthaec de Appio Claudio, Fulvio E, Pyrrho Rege, aut Q. Cepionis exercitu ad Oppidum Tholosanum renunciet, quorum nesatia facinora instans & memorabilis ultio subsecuta est. Multis nostri Sacrilegiis Occalescunt. Vindictae dilatio audaciores reddidit, adeo ut omnes mortales compilationis & Impietatis jam non Vestigia, 
2. In Ver.  sed ipsa Cubilia videre possint.  
Quid dicam de Resectione vestium ad nates, & Ammonitica barbarie? 
2 Sam. 10.  Quid de Invidentia illa & Odio plusquam Vatiniano, quo tanquam tempestate abrepti quidem Homines, insaniunt, insurgunt, insectantur Justissimas Reverendorum Praesulum Jurisdictiones & Censuras? Amplitudines Basilicarum & proventus? Geminatam Graduum mercedem, Gemina Parochorum Sacerdotia? Adhaec, 
Orat. pro Rosc. Amer.  post multa vulnera C. Fimbria Scaevulae Diem dicit quod non totum Telum corpore recepisset. Tantillum id praesidii quod nobis ad commodè vivendum superest, & quod multis (proh dolor!) locis consistit in tenuioribus Salariorum Reliquiis, hoc est raris post copiosam messem Spicilegiis: Tantillum id satis superque judicat Invidia. Imo & egregii isti Decimatores expectant gratias: & nos habemus; sed quales olim Romanis Antiochus Rex, 
Orat. pro Deiotar.  cum magna Regni parte cedere jussus est. Benigne, dixit, sibi à Populo Romano esse factum, quod nimis magna procuratione liberatus Modicis Regni terminis uteretur.  
Profuit olim dicere Civis Romanus sum, & Apostolus Paulus, Act. 22. huic legi Porciae non nihil debuit. Sacerdotum Indulgentiae longè plures erant, & multo aequiores, si ad Patrum Consilia, Regum Diplomata, & ipsas Orbis consuetudines provocare liberet. Hoc solùm dicam, non est ulla sub Coelis Natio, non est Populus aliquis, quem magnus ille Mundi Oculus suo perlustret ambitu, non est Ethnicus, non est Mahumetanus qui suos non revereatur Sacerdotes, qui eosdem in magno non habeat honore & admiretur. Cum illos ipsos pro quibus nos quotidie oramus, quibus Pharmacum illud Animae & Corporis Sacrosanctam Eucharistiam porrigimus, quorum Saluti pro viribus consulentes, ad multam saepe noctem evigilamus, quos volumus & cupimus, aeque ac nosmetipsos incolumes & Regni Coelestis cohaeredes; Illos, inquam, ipsos, obtrectatores famae, Direptores praesidii, perturbatores Pacis nostrae habeamus.  
Veniamus igitur ad Tribum (ut dicitis) nostram; Hoc est ad clerum, & Legatos illos quorum speciosi pedes, eo quod evangelizent Pacem. Pacem in Christo, Pacem Conscientiae & Remissionis. Et videamus, num Legati ipsi habeant hanc nostram Pacem, Pacem Concordiae & Conversationis. Num ita in Pace Christo serviant, ut grati sint Deo & probati hominibus, num quae ad Pacem faciunt sectentur, & mutuam aedificationem.  Habete Pacem inter vos mutuo. 
Quae Deus conjunxit, Homo non separet. Habete Salem, Habete Pacem pari passu ambulent. Sal symbolum est Amicitiae (ut Coelus) unum ex multis coalitum Aquis. 
Lib. 12. c. 1.  Pax filia ejus, unum ex multis coalitum Animis.  
Sed dic age quid fiet cum Vulpibus illis quae faces in caudis portant? Capitibus licet disjunctae sint & discriminatae Sententiis, concinere tamen & quasi conspirare in Ecclesiae tranquillitatem videntur. Manasses Ephraim, Ephraim Manassem, simul isti contra Judam. Qui Primus in acie Exercitus & procinctu stat, cum juratissimus sit Hostis, & aperto Marte praeliari consueverit, minus habet periculi, minus facessere nobis negotii potest.  
Cum Circulator ille Pontificius Universalem requirat Obedientiam sub Anathemate; hoc est aeternae salutis dispendio. Cum Veros adulteret Patres, aut supponat Spurios. Cum solvat seu liberet Subditos Legibus, Juramentis, atque aliis quibuscunque Religionis aut communis vitae Vinculis, facile deprehenditur Cujas sit, ipsa vox prodit, & qu● non talpa caecior, hunc Minorem natu fratrem esse & Tyronem manifesto comperiet. Glorietur de Vetustate, jactitet de Apostolicis suis Traditionibus, & sub specie tam acceptabili imponat filiis suis quos Vino fornicationis inebriavit. Nos tamen actutum indagantes Proteum hunc, & larvam detrabentes, esse eum (quod Tertullianus de Praxea.) Hesternum aliquem manifesto videbimus.  
Sed instat infestissimus ille Pacis nostrae perturbator, & quas eluere non potest sordes, occulerce elaborat, id agendo ipse bonus ut videatur, cum alios mordacitate sua & contumeliis inquinaverit. Hinc illa Heshusii, Lindani, Praterii, Bosquieri & Aliorum; Lutherum incubo Daemone esse progenitum: Saepius fuisse collocutum cum Diabolo, ab coque edoctum. Calvinum Homicidam, virgis insuper caesum, & Stigmaticum gessisse in humeris inustum Galliae Lilium. Bucerum non agnovisse jesum pro Messia, sed alium cum Judaeis esse expectandum. Bezam Epicureum, blasphemum Scurram, planè Atheum, illos verè beatos praedicantem— Qui 
— Metus omnes & inexorabile fatum  
Subjiciunt pedibus, strepitumque Acharontis avari  Angliam oppletum Bestiis Saltum Monstra alere humana specie. Esse Nos Bonorum Operum expertes, interim caelitus securos de Salute. Insignes cum Mezentio illo Divorum contemptores, haereticos, furias, omnia.  
Atque ita inter Nos & illos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec possumus illis Dextras dare Societatis. Nulla hic Pacis conditio esse potest.  
Sed geminae erant (ut diximus) Voragines scopulique Ecclesiae. Par illud Simile, Par dissimile. Nihil unquam fuit tam nobis contrarium, tam dispar sibi. De Pontificiis diximus. De istis quid statuendum sit, videte.  
Scimus omnes quales homines videri volunt & haberi. Sed quia tam acriter nobiscum dimicant, De rebus modicis & indifferentibus, Quomodo ipsi indifferentes sint & moderati planè non video. Et tamen Potestatem Regiam, Hierarchiam Ecclesiae, Ordinationes Episcoporum, impositionem manuum, & hiis similia nemo sapiens in numero Indifferentium recensebit.  
De caeteris, in Apostoli verbis, Testimonium illis perhibeo, quod zelum Dei h●beant, sed non secundum scientiam. Quorsum enim illae Academiarum obtrectationes? Patrum fastidia? Homiliarum contemptus & despicatio? Non Nemo est qui Accurata Antiquitatis scripta pluris non aestimat quàm Penicillos. Qui Disciplinam Ecclesiasticam humani Cerebelli inventum autumat. Qui Sacrarum Precum Lectionem Theatro seu Ludis Scenicis postponit. Qui ementitur (sit Verbo venia) in sacros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrae Codices, continere eos Multas tolerabiles ineptias. Sed hinc lachrymae: 
T.C.  Hujus Praesultor Turbae (ut erat oculissimus) vidit magnum Rituum nostrorum numerum è Romano Breviario desumptum esse. Pius erexit Baptisteria. Adrianus instituit Superpellicium. Higinus voluit Baptismi Sacris interesse Susceptores. Honorius imperavit Genuflectionem tanquam decentissimum Statum omnibus ad Sacram Mensam accedentibus. Demus omnia. Atque ita Novus hic Terminos quos Antiqui Patres posuerunt non est veritus transilire. Et Majorum monumenta ipsa canicie veneranda, & quae Omnes pii in magno semper honore habuere, inauditâ arrogantiâ flocci facere non dubitavit.  
Atqui Ego sic statuo, Amplissimi viri, Nomini unquam longius recedendum esse à Romana Ecclesia, quam ipsa eadem recesserit à Christo. Et ad veritatem hujus Conclusionis doctissimi viri Bucerus, Gualterus, Martyr nobis suffragantur. 
T.C.  Quare librum ejus flammis, Autorem ipsum Oblivioni devoveo, qui maluit Mahumetanae Synagogae quae procul, quam Romanae Ecclesiae quae prope est in negotio Rituum & Ceremoniarum adhaerescere.  
Et ne in pari scelere dispar sit conditio, idem esto Judicium de praecipiti illo Homulo: vel si mavultis, precamini illi mentem sanam in corpore sano, 
D.H. Ep. Exon.  qui Amplissimum Praesulem (cujus virtus in causa Religionis nunquam contremuit) palam lacessere non erubuit. 
Tract. de Justificat. Z. Vid. f●n. post Judicium Cassandi E●ul. in Apocap. ●5. Serm. 〈◊〉 7 Col. Ep. 104 ●. Survey of the pretended holy Discip. etc. R. Hook.  Hookero, Zanchio, Bullingero, Calvino, nube Testium, imo Orbe Christiano Assertionem indubiam comprobante, Ecclesiam Romanam esse membrum Catholicae Ecclesiae, infirmum, morbidum, putridum, Membrum tamen.  
Atque Ego non dubito esse plurimos in medio Romae, quorum Genua non curvaverunt se Baali. Eorum autem qui ceu impetu quodam & torrente opinionum abripiuntur, non idem de omnibus Statuendum est. Sed inter Rastra & Rostra, inter Plaustra & Pulpita, inter simplicem Credulitatem & affectatam Ignorantiam, inter Stivae incumbentem, & magnum illum Semideum in Arce Sancti Angeli intonantem discernendum est. Quod siquis, tenuissimo licet filo, ipsum fundamentum amplectatur, huic ego, omnem spem salutis praecidere non audeo, aut Januas coelestes obserare. Atque hic sanè Rivulus non e Charitatis solùm, sed & Veritatis fonte profluxit ac dimanavit.  
Absit, Absit, Ego pro Impietate Patronus ut prodirem, aut Officium, tam Deo hominibusque invisum, in me susciperem. Romana Ecclesia suos habet naevos, errores, scelera. Laborat, & acuto morbo laborat. Sed Excessit medicina modum. Fere dixeram, nec sine comprobata Authoritate, 
Survey, pag. 9  Excessit medicina Malum. Non est hoc instaurare Zion, sed multiplicare ruinas in Jerusalem. Et egregii isti Reformatores viam Pacis non cognoverunt. Quare videntes & vitantes geminos hos scopulos, inter nos mutuo Pacem habeamus.  
Atque hîc (proh dolor) nescio quis torrem aggescit, & ex specu ac Barathro Discordiae, Spiritum Contentionis excitavit, quem haud scio an quis facile sedare & sopire queat. Hic monstrat, remonstrat Alter, & fortassis acrius utrinque quàm par est, decertatur. Cum magna certè Animorum vi, nec sine stomacho ab hominibus alioqu●n prudentissimis res agitur.  
Multùm, fateor, arridet mihi illud Oratoris: Aut undique Religionem tolle, 
Philip. 2.  aut usquequaque conversa. Quid non debemus facere pro tuenda fide & pietate? Sed multa saepe ferenda, quae non laudanda sunt. Multa plus Disputationis habent quàm 
Pro M Ca●.  Atrocitatis. Multa ad Structuram magis quàm Fundamentum pertinent. 
Voss.  Multa Academiis relinquenda, non ventilanda Pulpitis. 
S. Aug.  Multa cum discrimine definiuntur, quae sine discrimine nesciuntur. Vultis planius de causa quid cogitem? praeclusit mihi os Authoritas: Amor Pacis non patietur reserari.  
Interim quis dabit Capiti meo Aquam, & Oculis meis fontem lachrym●rum? Quis satis deplorare potest humanae mentis caecitatem? caliginem Intellectus? & per totam vitam nostram in rebus tum agendis tum credendis fluctuationes, perturbationes, & impotentias?  
Audivimus reviviscere Praedestinatos, & quod magis est dolendum reflorescere, quibus ipsa de Aeterno Dei Decreto atque immutabili persuasio prodigiosam intulit incuriam & securitatem: Ita ut flagitia non obesse, bene-actae vitae Conscientiam non prodesse stultè ac dementer praedicent. Audivimus Godscalci Scholam reaedificatam iri, & jamjam abundare Discipulis, qui quidem ausi sunt Abyssum illum Misericordiae divinae sua orgya dimetiri, & angustis humanae praesumptionis terminis coercere. Audivimus etiam nonnullos tanquam ad commune incendium advolasse, sed magno suo labore nil egisse aliud quàm (quod est in proverbio) Clavum Clavo.  
Mihi quidem cum Labieno videntur Omnes Causam suscepisse antiquiorem memoria sua, 
Orat. pro C. Rabirio.  quae Causa ante mortua est, quàm illi nati essent. Sed (quod Beatus Job) lignum habet spem: Si praecisum fuerit, rursum virescit, & Rami ejus pullusant. Truncus ille mortuus, si tamen mortuus, novos indies emittit surculos. Irridetur (inquit S. Bernardus) simplicium fides: 
Ep. 188.  eviscerantur Arcana Dei: quaestiones de Altissimis rebus temerarie ventilantur: insultatur Patribus, quòd eas sopiendas potius quàm solvendas censuerint. Ego autem in verbis S. Hieronimi, Dignabor ista nescire. Tu rationare, 
S. Aug.  Ego mirabor. Tu disputa, Ego credam.  
— Quid aeternis minorem  
Consiliis animum fatigem? 
Hor.   
Quod siquis aliter apud se statuat, fruatur per me Opinione sua. Imo tam Alta tam Abdita perscrutanti per tot difficultates & praecipitia gradienti sanum progressum, foelicem exitum comprecabor. Vos interim exoratos velim, quamvis Velle parum est, quare precor, deprecor, obtestor. In calamitosa hac combustione & incendiis, ne asportetis, ne funditetis Oleum. Sed cum omni modestia, mansetudine, & animi lenitate tolerate, Alii alios per Charitatem. Cogitate Fratres vestros non cupiditate alqua seu pravitate lapsos, sed Opinione tantùm, eâque stultâ magis aliquando quàm improb●. Quare Voluntate simul sitis, quamvis Sententiis dispertimini. Si fieri potest & quantum in vobis est Cum omnibus hominibus Pacem habete.  
Vetus est apud Judaeos Prophetia, vel (si vultis) Diverbium; Elias corriget omnia difficilia & dubia. Quod Ego Aenigma, Apostoli verbis sic explico. Modò ex parte cognoscimus, & ex parte prophetamus, & ex parte omnia agimus; postquam autem advenerit quod perfectum est, tunc, quod ex parte est, abolebitur. Interim per Dominum Christum, & si fieri potest, Habeamus Pacem inter nos mutuò.  

De modo henè vivendi, ad Sor.  Memini quia S. Bernardus, Nil prodest si nos contineat una Domus, & separet Voluntas diversa. Plus Deus diligit Unitatem Animi quám Loci. Ecce sumus in Domo ista multi Homines, diversi Mores, diversa Corda, diversae Animae. Ita ille Avertat Deus hanc pestem, ne ipsis militibus ferociores inconsutilem Christi Tunicam dilacerare, 
Lib. 4. cap. 62.  Imo quod Irenaeus, Magnum & gloriosum Corpus Christi conscindere & dividere, & quantum in nobis est, interficere laboremus. Quod fi cui, instar Scurrae, Convicium pro deliciis suerit (quamvis nemo aliis maledicere didicit qui prius ipse non malè vixit) huic Ego Sapere & Valere.  
Agite ut omnia quasi dispersos Flores in unum fasciculum colligemus. Tenetis quid Christus Leguleio S. Lucae 10. Quid scriptum est? quomodo legis? vade & tu fac similiter. Ide Ego pace Christi, pace vestra in hoc Pacis negotio dicturus sum. Quid Scriptum est? quomodo legitis? & vos etiam similiter facitote. Notum est illud S Augustini: Summae Religionis est imitari quem colis. Intuemini itaque Salvatorem, & totum vitae cursum intuemini. A praesepi ad patibulum, A fasciis ad Coronam spineam: Ab ipsa Incarnatione ad Glorificationem, & omnia suaviter Pacem redolent, Omnia ad Pacem provocant.  
Natus est Emmanuel Salvator noster in auspicato, Pacis, tempore, 
●lut.  cum Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 
— Vacuum duellis. 
Hor.   
Janum Quirint Clausit.   
Angeli feciales denunciant Pacem, Gloria in Altissimis, Pax in Terra Christus Legem Pacis sanxit: diligatis invicem. Moriturus Legavit Pacem: Pacem relinquo vobis. Resurgens Pacem pro Strena obtulit, Pax vobis. In veteri Testamento inscribitur Princeps Pacis. In novo Author & Deus Pacis. Quare Beati pacifici, Beati vos.  
Quod superest Patres, & Fratres Valete, instauramini, vosmet consolamini, idem Sapite, Pacem habete.  
O Spes & Salus Israelis, O Deus Misericordiarum, immitte Gratiae tuae Radios in Corda nostra, jacentes excita, la●guentes incita, Currentes dirige. Bonum Opus, tuum Opus in nobis perfice usque ad D●em Jesu Christi, cui, etc.   

Nativitas Christi. CONCIO In Aedibus Sanctae MARIAE OXON. Habita pro gradu, An. Dom. 1612.  MATTH. cap. I. vers. 18. 
Jesus vero Christi nativitas ita fuit. Quum mater ejus Maria desponsa esset Joseph, antequam ipsi convenissent, inventa est uterum ferre ex Spiritu Sancto.  
POST molestam Mosaicae Legis servitutem, austerum Veteris Testamenti vultum, & crebriores Prophetarum minas, ex nobis tandem nova quaedam Evangelicae gratiae lux, nova serenitas, & (quasi inversâ mundi scoenâ) nova rerum facies exoritur.  
Liber primus veteris Testamenti Genesis, Liber primus novi Genesis; illic creationem Mundi, hîc reparationem, ibi hominem factum & infectum, hîc de novo factum & refectum intuebimur. Illic generationem hominis, hîc plusquam hominis JESV CHRISTI.  
Aggressus sum, ut videtis, miraculum omnia excedens miracula creationis, omnia complectens reparationis. Cùm enim nec Deus solus sine homine, nec homo solus sine Deo subvenire homini valuit; quando nec Deus sine homine mori, nec homo sine Deo vivere, vitamque sibi caeterisque mortuis largiri potuit; inde, inde coelum cum terrâ filius miscuit, Deus in hominem sese infudit, ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ante jacta mundi fundamenta praeordinatus, à lapsu Adae promissus, Sanctis repromissus, Patribus & Patriarchis in Sacrificiis praefiguratus, à Prophetis praedicatus, ab omnibus desideratus, & jam tandem in ipsâ temporum plenitudine natus & incarnatus, est verè homo, de nostrâ carne caro, & os de ossibus.  
Et quid nunc mihi tantillo misero percatori in tam arduis versanti, tam sublimia pertractanti, ima superis, coelestia terrenis necessariò miscenti sperandum est? Ah, ah Domine Deus, ecce nescio loqui, puer ego sum, quod & Elihu in Job, parvus sum diebus, vos vero senes & maturi; timui, horrui interponere meas cogitationes: non enim in populi foece, sed in Platonis politeiâ dicendum est. Sed cognita mihi bonitas vestra scrupulum hunc fere eximit, & ipsa rei magnitudo magnam praebet consolationis segetem. Quid enim vel laborantibus conscientiis opportunius, vel doctis ingeniis gratius obvenerit, quàm in eo doctrinae genere philosophari, quae latissimos divinae gratiae sontes aperiat? Neque enim res alia ulla est, in quâ vel potentiam suam Deus expressiùs exercuit, vel justitiam illustriùs patefecit, vel sapientiam luculentiùs ostendit, vel denique omnes misericordiae sinus, omnesque gratiae suae copias in nos opulentiùs effudit, quàm in hâc ipsâ filii sui incarnatione, Cujus nativitas ita fuit, etc.  
Totum ego negotium ad haec pauca reducam Capita: 

Primo, ut ostendam qui natus sit. Jesus Christus.  
Secundo, ex quâ. Mariâ matre, Mariâ Virgine.  
Tertio, per quem. Spiritum utique sanctum: aliis intervenientibus circumstantiis temporum & personarum: quae omnia ad suos locos reservabimus.    
Nativitas Jesu Christi. Dominus Jesus dulcis est in voce, dulcis in facie, dulcis in opere, dulcis in nomine: dulce enim nomen & suave JESUS, consecratum ab aeterno, nunciatum ab Angelo, prophetatum Solomonis oraculo: ita Bernardus in coenâ Domini, ser. 2. JESUS nomen est misericordiae & Salvatorem sonat; ita Angelus, hujus capitis versu 21. & hinc est quòd multi qui Israelitas liberâ●unt à suis periculis & servitute, Salvatores s●ct● sunt. Ita Othniel, in tertio Judi●●●●: & ●lius Jehosedech, Aggaei 1. & Josua à Paulo ad Hebraeos capite 4. & versu 8. JESUS dicitur. Sed isti omnes & quotquot praeter istos omnes umbra, signum, typus sunt nostri JESV, & typus tantum.  
An filius Jehosedech Salvator, quòd Templum (non sine multis ad opus concurrentibus) reparaverat? quanto magis hic noster Christus, qui Templum, qui solus, Templum Deo nostro extruxerit? nec illud materiale quoddam ex calce & lapidibus, quem enim coelum & coeli coelorum non continent in manufactis Templis non habitat, sed vivum, spirituale, & quale Paulus testatur Corinthios fuisse, omniúmque coetum fidelium: Templum Spiritûs sancti.  
An Othniel, Salvator, quòd Israelitas totos jam octo anno; oppressos servitute liberaverat? quanto magis hic noster Christus, qui totum humanum genus multis vexatum miseriis, perpetuâ attritum servitute, post multa tandem annorum millia è manu non dicam Aramitae, sed Diaboli, è potestate tenebrarum & faucibus inferni vindicaverit.  
Et Josua, magnus ille dux Josua, Salvator erat, sed quàm iniquâ comparatione? Quid Josua ad Jesum? Quid salvator ille ad suum salvatorem? si conferantur, nihil est. Tuetur Josua suos contra Cananaeos: Jesus suos contra Carnem, mundum, tenebras, tartara. Praefuit dux ille duodecim Tribubus: at Noster praeest longe pluribus, multae turbae, quam nemo potest numerare, ex omnibus gentibus, & tribubus, & populis, & linguis: Apocalyseωs septimo. Eduxit ille suos ad rivos aquarum, sed sitiêrunt iterum: producet nos Noster Dominus ad vivas & perennes aquas, è quibus quisque biberit non sitiet in aeternum, Johan. 4. Ille Israelitas in terram optatam: hic nos omnes ducet in terram optatissimam: Amen.  
Hic insurgunt increduli Judai, & quibus cordi est Gentilizare potiùs Athaei fabulosi, duabus ut arbitrantur sagittis totum salutis nostrae corpus perfodientes; utraeque ex unâ eâ demque pharetrâ depromuntur. Esaiae 7. vocabitur Immanuel, quid ergò nobis cum nativitate Jesus? ad haec ego cum Tertulliano, subjuncta est interpretatio hujus vocis Immanuel (viz.) nobiscum Deus, ut non solum sonum nominis expectes, sed & sensum. Ita ita Judaei perfide in nono Capite, vocabitur Admirabilis, Consiliarius, Princeps pacis, etc. si verba tantum consideres, ubi nonomen? si sensum, ubi non nomen? Aut Spiritum Sanctum tenuit oblivio nescio quae, & incuria singularis, aut idem sonant ista nomina; sed illa, sed ista uno ore intonant JESUM.  
Atqui Esaiae 62. vocabitur tibi novum nomen, non quale filio Nun, aut filio Jehosedech, aut illis quorum sub nomine prodiit.  
Liber ille cui titulus Sapientia, sive Ecclesiasticus vocabitur tibi novum nomen. Ad haec Aquinas, hoc nomen JESVS aliis conveniri propter particulare aliquod & temporale suum commodum populo praestitum: sed ratione spiritualis & universalis salutis esse CHRISTO proprium, & proinde novum; & Bernardus illi (inquit) illos quibus praecrant ab hostibus defendebant, sed numquid salvabant à peccatis eorum? Is autem noster Jesus, & à peccatis salvat populum suum, & introducit in terram viventium. Haec illi animo (putem) bono sed non pari successu: ad quid enim diversas praetendunt operationes, salutes, commoda, si (de quo quaeritur) idem nomen illis cum Christo competat? Aliud ergo huic malo remedium Hebraicae linguae peritiores adhibuerunt, differentiam nescio quam in literis & punctis jactitantes: quòd aliis nomen JEHOSVA, i. e. Deus salvabit, sed Christo nomen Jesua, Salvator; sed date veniam veneranda canities. Ego, ut tantorum virorum authoritate non nihil commoveor, ita tam apertas de Messiâ praedictiones obliterari sine causâ justissimâ non patiar: & plus apud me, valebit unus Paulus, quam centum Pagnini aut Jansenii. Ad Esaiam ergo ceu potius Esaiae inimicos respondemus. Verba illa de Christo non intelligi, sed de toto populo Israelitico. Ergo NOWM NOMEN, Nova, scilicet Facies reipub. & inaudita gloria; aut novum denique, pro Israelitis Judaei, pro Judaeis Christiani dicendi sint.  
Atque haec de nomine JESV, praeter quod nullum est aliud nomen sub coelo per quod oporteat salvari, & ad quod omne genu flectendum est, coelestium, terrestrium, & subterraneorum.  
Jam huic proprio nomini additur appellativum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod unctum sonat: ergo credimus esse Regem, non mundanum qualem Judaei expectabant, sed coelestem, qui suos & possit & velit liberare à mundo, morte, & Diabolo; & credimus esse sacerdotem, qui unum obtulit sacrificium; neque illud hircorum aut vitulorum, sed semet-ipsum, semet pro omnibus, ut multorum peccata tolleret, & aboleret: & denique credimus esse Prophetam, magnum illum Prophetam qui venturus erat, nec quis alius expectandus est. JESUS est ergo volens, CHRISTUS est ergo potens: quia Jesus, vult facilis & libentissimè, quia Christus, vult suaviter & mitissimè, & ut Bernardus, non utens cauterio, sed unguento, non ustione, sed unctione. Huc ergo huc flectamus oculos, hic miseri figamus anchoram, ad hunc portum appellamus naufragi. Jesus est, qui justificat, quis est qui condemnet? filius Dei qui exaltat, quis est qui humiliet?  Ejus vero nativitas ita fuit. Quàm Mater ejus Maria. 
Hic ego non pauca Haereticorum genera sub Antichristiano vexillo militantia ad certamen provoco. Abstulit Manichaeus Christo corpus (si tandem denegare sit auferre) abstulit inquam, & omnia sub inani nescio quâ conclusit imaginatione. Cui ego ut Christus olim Thomae incredulo, Infer digitum. Appelles corpus comedit; sed aereum dote subtilitatis praeditum, & tanquam ipso Proteo versatilius, ad omnes formas paratum, per uterum Virginis tanquam aqua per tubam, aut canalem traductum. Macedonius permittit corpus, & solidum quidem, sed (quo nihil potuit absurdius) cum Valentinianis à coelo allatum asserit. His addo Anonymum nescio quem ex Bernardo, qui Mariam parvulum non peperisse, sed reperisse sibilabat. Sed hic, ille; alter, omnes audiant, quod mater ejus erat: quapropter Paulus ad Galatas 4. Postquam venit plenitudo temporis emisit Deus filium Suum, factum ex muliere: materiam enim illi mater dederat, quae materiam simul cum formâ ab illo acceperat.  
Et huc usque habeo Apollinarem confitentem, sed ita ut, Mariam corporis matrem, non Christi diceret: atqui Matthaeus, Jesus inquit Christi Nativitas: non belluae Augustino cujusdam, non materiae nescio cujus informatae, non corporis solius absque animâ, sed Jesus Christi. Etiam in hoc ipsius Originis pseudophilosophiam prorsus excludere, & opinionis fundamentum in homine opiniosissimo desiderare cogor, qui animarum antequam corporibu, insererenter, non solum vitas, sed & diversas fuisse asseruit actiones.  
Angosco Deum ante natam matrem, ante factum mundum, ante omnia principia; sed aut animam in coelis cum Origine, aut carnem à coelis cum Macedonio non agnoscam.  
Cloacam vocitent uterum tanti animalis, i. e. hominis producendi officinam. Cloacam, inquam, cum Marcione blasphemo, qui illud ex ore suo ausus est, persequantur & partus immunda, & pudenda, torments, & ipsius exinde puerperii spurcos, anxios, ludicros exitus, tamen cum omnia ista destruxerint, ut Deo digna confirment; non erit indignior morte nativitas, & cruce infantia, & matre paena, & carne damnatio. Tertullianus libro tertio adversus Marcionem.  
Quid si coelestis illa anima, Doctor gentium, lingua orbis, primâ ad Corinth. 15 statum resurrectionis plenissimè percurrens, apertam posuit ant●thesin inter Adamum & Christum, quod ille de terrâ terrenus, hic de coelo Dominus: An ergo à qualitatibus & conditionibus ad ipsas rerum substantias argumentari quis debuit? aut si de corpore dictum putem, an quae ratione communicationis Idiomatum de toto Christo praedicantur, ad alterutram partem proprio quodam, & quasi suo jure transferenda sunt? Atqui mentio corporis nulla est, imo mentio hominis, secundus homo. Dominus ergo à coelo, homo à terra.  
Atqui Christus ipse Matthaei 12. Mariam matrem aperto ore denegavit, Quae est mater mea? audite Martion, & Manichaei, vox est ista objurgantis, non negantis, ut Tertullianus lib. de carne Christi: & 4. adversus Marcionem: Aut si ista non arrideant, vox est praeponentis patrem, non inficiantis nativitatem. Non debuit, non potuit, non enim venit in carnem, nec habitavit in carne, sed factus est caro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut habet Athanasius, ex ipsâ matris substantiâ, caro de carne, & os de ossibus.  
Et nunc mihi dicite, Vos O Pomposi & Luciferiani milites, ad quid ipse caelorum Dominus ad tantam descenderit paupertatem? Cur spretis tot principum aulis, relictis dominis & matronis ad tam pauperis tygurium divertere dignatus est? O ubi nunc humanae carnis fastus, ubi superbia, postquam ipsum carnis universae principem, coeli Dominum, Dei unigenitum, in tantâ nos praecedere humilitate, & paupertate advertimus? cui non jam cristas & supercilium deprimet mitissimi Domini tanta dejectio? quem non a pecuniis corradendis revocabit tantae paupertatis tantus oeconomus? Non Regis apud illum major gratia, non barbari alicujus imperiosa laetitia, non dignitatum, aut natalium cujusquam discreta merita: omnibus aequalis, omnibus Rex, omnibus Deus & Dominus est.  
Atque hactenus de Mariá matre; pauca adjicienda sunt de Mariâ Virgine, de Mariâ desponsâ. Quum mater ejus Maria desponsa esset.  
Hic ego cum Bernardo dicam, quod mihi, imo quod ante me patribus visum fuit, & dicam breviter. Christus ex desponsâ Virgine, sui, matris, nostri causâ natus est; ad tutelam pueri, salutem virginis, & utriusque existimationem: ut credamus Josepho testimonium perhibenti, obediamus Christo matrimonium confirmanti, compatiamur Judaeo per ignorantiam peccanti, & denique ut partus iste ex Virgine Diabolo celaretur: Ita Ignatius, & post illum, Theophylactus: Sed non mororista, neque hic ego de Nicolaitarum, & Gnosticorum impudendâ haeresi quid adjiciam, neque Graeci Socratis & Romani Catonis de publicandis uxoribus exempla proferam: ad alia festinat oratio mea, ne dum veteribus eradicandis totus haeream, novis zizaniis aditum patefaciam.  
Pontificii perpetuis ignibus fumantibusque sacrificiis altaria Vestae onerantes; justissimis autem Hymenaei laudibus plus aequo detrahentes.  
Virginitatis supra quam par est admiratores stupidi, matrimonii vero supra fidem vituperatores stolidi, Mariam fulminant perpetuam Deo suo vovisse Virginitatem. Jeremias in utero matris sanctificatus matrimonium contrahere non debuit. Johannes Baptista non voluit. Maria Virgo non potuit.  
Omnes in utero sanctisicati, omnes Virgines. At quae prima in terris Angelicam proposuit ducere vitam Maria erat, quae prima emii●t votum castitatis Maria erat, quae prima exempla praebuit tot sanctis Virginibus & sanctimonialibus Maria erat. Pulchrè admodum, sed scitis qui? prudentibus viris non placent phalerata, sed fortificata. Quâ authoritate, quibus innixi rationibus haec propalâstis omnia? scilicet quoniam, inquit Virgo, virum non sum cognitura. Revera virum non cognitura, quae tantam apud Deum invenerat gratiam, ut in utero conciperet, & impleto tempore Jesum pareret magnum Dominum Altissimi filium: Sed quid hoc ad votum virginitatis? quid hinc ad institutum Monalium stabiliendum expiscentur adversarii? imo Thomam audiamus, non illum Christi incredulum discipulum, sed nimis credulum Pontificiae saecis propagatorem.  
Augustinum enim missum faciam, cujus ego quàm humillimè pedes deosculor, & a quo sine causâ justissimâ ne latum unguem non discederem. Thomam ergo audiamus.  
Maria promissae Virginitatis non immemor, audito filii nomine, interrogat Angelum, quomodo fiet istud? nam voverat.  
Quando? quo voti genere? Ante desponsationem conditionalitèr, post absolutè: Absolutè Virginitatem anteà non vovit, simplicitèr non vovit: Quid hoc? scilicet vovit sub conditione si Deo placeret: peractis autem sponsalibus absolutè vovit demptâ conditione. Diis putem vel invitis: O egregium in genere illo moroso cavillatorem! Quot diverticula? quot miseras distinctiunculas ad Doctrinam perfectionis & vitae monialis stabiliendam excogitavit? quot decipulas te●ere coguntur qui contra veritatem obduruerunt.  
Atqui ut Tertullianus adversus Praxean, probare debuit tam apertè ex scripturis sicut & nos Sponsalia legimus, & virum Mariae ab Angelo admonitum, & id genus plurima. Quid quod lex in plenâ suâ potestate erat Crescite & multiplicamini, neque adhuc post natos homines quid piam in sacris scripturis legitur, quod huic doctrinae Pontificiorum favere videatur. Provocent ad Paulum licet 1. ad Timotheum capite 5. de prima fide. Et demus tubam illam coelestem de voto coelibatus locutam, quod tamen nunquam probabunt Pontificii, Quid hoc ad votum beatae Virginis? aut quod tantopere cupiunt, ad vitam monastic●m, ad l●castas moniales? Diaconissas vult Paulus, sed vidwas, sed sexagenarias: nunc autem intra monialium septa includuntur mis●rae Virgines, vix pueritiam egressae, vix ingressae adolescentiam. Et quorsum ●●ta omnia, nisi quod sanctissimum matrimonii statum devoverunt perditi, hoc ipso nequiores quod in tantâ otii & rerum affluentiâ ipsâ incontinentiae voragine absorbeantur penitùs. A ducendis interim uxoribus sic abhorreant, ut quicquam libero lectulo negent esse jucundius cùm tamen è multis vix unum reperiatis liberum lectulum, nisi hoc sit esse liberum, onerari meretriciis complexibus, premi concubitu Sodomitico, contrahi libidine incestuosâ: Deus bone! quot cum Haereticorum patriarchis pep●gerunt faedus? Montanis, Talianis, Manichaeis, etc. verbo complectar omnia.  
Vxorem habendam non putat Quizinalis,  
Cum vult habere filios & invenit.  
Quanto foret consultius si ad Apostoli verba aures arrigerent aliquando? Quisque suam uxorem habeat propter fornicationem: si exempla Patriarcharum, Prophetarum, & Apostolorum sibi ante oculos proponere non dedignarentur, 
Quorum vita fuit melior cum conjuge, quam nunc  
Nostra sit exclusis thalamis & conjugis usu.   
Atqui in ipsis etiam thalamis (proh dolor) quàm multi quàm multis errarunt turpiter, nec cognationi, nec religioni, nec aetati quicquam tribuentes miseri! Jam, ô jam divitiae, & praeter divitias nil quaeritur amplius! Quid habeat, quantum possideat, de moribus ultima fiet quaestio; pro pecuniis, & possessionibus dimicatur vehementiùs, quam pro aris & focis. Jam nec una India nostrae satisfacit cupiditati, nec unus orbis explet habendi insaniam, acsi ad omnia potius, quam ad illud Pauli attenderemus de nubendo in Domino, de fugien â divitiarum cupiditate: Quin potius demissis cristis, agnitâque nostra & nostrorum fragilitate, sub potenti manu Dei humiliemur; nubamus, sed in Domino, Joseph cum Mariâ, Justus cum justâ, Catholici cum Catholicis, ut simus in connubio Dei pariter, in Ecclesiâ Dei pariter, Deo inservientes, bonis operibus invigilantes, ad Dei gloriam & commodum proximorum.—  
Sequitur  
Antequam convenissent, inventa est uterum ferre.  
Helvidius homo ille turbulentus, & de Ecclesiâ Dei malè meritus, textum hunc, ut multa alia, non sanâ fide exponens benedictam in mulieribus Mariam, modo caeterarum verè conjugem esse docuit, conjugio quidem rato & consummato in Templo & in toro, & quod Christus est primogenitus non solum inter multos fratres qui sunt per gratiam, sed & primogenitus inter multos, quos habuit fratres, secundum carnem. Ecquid simile haec verba sonant? annon Virginem intactam, immaculatam, illabatam evincunt penitus? post sponsalia non convenisse? Joseph Mariam non cognovisse? gravidam licet, at sine viro gravidam fuisse? Atqui illud Ante terminis reciprocis aliquid, Post factum vel faciendum ingerat necessum est. Bellè quidem & Philosophicè. Audias igitur ipsissimus locutionis formulas. Antequam in portu pranderet ad Aphricam navigavit (i. e.) sine prandio. Moriebatur antequam poenitentiam egerat (i. e.) sine poenitentiâ. Judicárunt Judices antequam causam cognoscerent (i. e.) causâ incognitâ. Antequam convenissent (i e.) sine al●quo congressa & commistione carnis.  
Desponsa erat Maria, non tamen in concupiscentià juncta: ibi nuptiae, sed ibi nuptialis concubitus non fuit: matrimonium sed copulâ conjugali, non carnali.  
De fide itaque credimus & contestamur Christum natum ex Mariâ Virgine, Virgine ante partum, post partum Virgine, & semper Virgine. Annon ista cuivis sanae mentis Christiano sufficient? Sufficerent proculdubio, sed antiqua illa Serpentis filia Curiositas discordiarum semina & litis materiam undique seminans, Hominem novitatis avidum ad vias Dei impervestigabiles perscrutandas excitavit, fabulas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stultas quaestiones, contentiones vanas & mutiles excogitavit.  Omnes hodiè Theologorum centuriae clauso Virginis utero Christum prodisse volunt, ita Rhenanus: negat Tertullianus. Ego mihi obstetricis partes non aslumam, nec tantis componendis litibus operam dabo. Videant tantum Pontificii si non & Valentinianae haerese●● rei sint. Christum per Mariam tanquam per fistulam pertransisse: eò enim res redeat necesse est, dum suam de sole per vitrum transparente similitudinem amplectuntur. 
Atqui Virginem dicemus, aut corruptam; aut more caeterarum non peperisse, aut more caeterarum Virginitatem amisisse.  
Iniquus es Aquinas, & inconsideratè callidus; ac si parere Jesum esset corrumpere Mariam; aut Aperire filii perire matris denotaret. Vide potius ne tu justissimis Mariae laudibus, quàm injustè detrahas qui mavis virginem quam matrem perhiberi, aut si matrem quòd portaverit non quod peperit Christum Dominum.  
Sed missa haec faciam, quid enim nobis cum topicis Scholasticorum argumentis? cur tam strenuè pro aris & focis discutienda, quorum nec cognitio ad mores informandos, aut ad haereses extirpandas, aut ad divina Scripturae theoremata enucleanda quicquam proderit.  
Atque utinam apud nos non haberemus plurimos, qui ob modicas quaslibet causas & contentiones, scindunt & separant unitatem Ecclesiae, inconsutilem Christi tunicam, fere dixeram gloriosum Corpus dividentes.  
His ita explicatis eò jam tandem provecta oratio est, ut quod in ultimum hujus Concionis locum reservavi, de Spiritu Sancto aliquid adjiciendum sit.  Inventa est uterum ferre ex Spiritu Sancto. 
In paucis verbis quàm multae sententiae elucent? quot miracula & praedictiones attinguntur? quantus misericordiae thesaurus & abyssus latitant? Deus homo: Virgo mater: Creator creatura: profectò quod caecus ille à nativitate, Johan. 9 à saeculo non est auditum, & aetas postera simile non dabit. Quod ille Deus & factus est homo: illa virgo, & peperit hominem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! Quis tandem homo, quis Propheta, quis Angelus planè plenè istam enarrabunt generationem?  
Esaias Propheta, sed non potuit, cap. 53. liceat enim mihi (multi licet reclamitent) non sine multis consentientibus, de hâc Christi nativitate Prophetam intelligere. Esaias Propheta, sed non potuit.  
Johannes Baptista plusquàm Propheta, nec ille valuit: Vox illa clamitantis tam altè clamitare non didicerat.  
Gabriel qui mysterium hoc multos antè anno, Danieli praedixerat, & dum haec geruntur ad beatam Virginem nuncius advenerat, Gabriel (inquam) quaerenti Virgini, Quî fiet istud? ulterius respondere non potuit, quàm virtus altissimi obumbrabit.  
Et tu O Matthaee, nativitas Jesus Christi sic fuit? dicat licet Evangelista, sic fuit, atque sic tantùm potest dicere Inventa est uterum ferre ex Spiritu sancto. Homines, Prophetae, Angeli amplius dicere non possunt. Homines, Prophetae, Angeli, amplius inquirere non debent.  
Dicam ergo quod Tertullianus, quis revelavit quod Deus texit? unde sciscitandum est? praestat ergo per Deum nescire, quia non revelaverit, quam per Hominem scire, quia ipse praesumpserit. Aut quod Augustinus, in rebus mirabiliter factis, Tota ratio facti est potentia facientis.  
Facessant hic Philosophi cum naturâ specificâ, & naturâ determinatâ, cum potentiâ generantis ad rem genitam, & genitae praeviis ad suam formam dispositionibus: cum sub his terminis & primus Adam è rerum serie eximendus, & primus motor ad ipsam seriem restringendus sit; & (quo magis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dari non potest) natura naturans ipse Deus in angustias ipsi naturae naturatae non competentes redigeretur.  
Facessant Theodosion Ephesius, & Aquila Ponticus, de quibus Irenaeus, lib. 2. cap. 24. Facessant (inquam) cum omnibus suis Judaeis vanis, impiis, & incredulis; non opus est ut sit adolescentula, si Virgo sufficiat: fert enim uterum ex Spiritu sancto. Quid ego hic turbam illam Haereticorum in scaenam producerem Spiritu erroris agitatam? Cerinthum, Ebionitas, Photinianos, Eunomium, & Nestorium? quorum haereses vel nominare, esset operâ abuti & oleo▪ Ecclesiae credant, vel loquenti Angelo fidem adhibeant: Evangelistam sine praejudicatis affectibus & contradicendi studio legant, perlegant. Maria inventa est uterum ferre ex Spiritu sancto.  
Non ergo Christus filius est Josephi.  
Nec filius Dei per adoptionem tantùm.  
Nec habuit Deum factum sibi comitem.  
Nec quid aliud, ut autumat antiquorum prophanitas.  
Sed filius altissimi, conceptus ex Spiritu sancto, natus ex Maria Virgine. Et adhuc desiderat incredulus rationes? Qui scripsit lapideas tabulas sine stilo ferreo, ipse gravidavit Mariam Spiritu sancto: Qui fecit mundum ex nihilo, formavit Christum in utero: Qui os aperuit loquentis asini, & ventrem aperuit concipientis Virginis, & adhuc desiderat incredulus rationes? dicat ergo mihi quomodo Aaronis virga, arida Aaronis virga in unicâ nocte floruit, germinavit, & matura protulit amygdala? quomodo sol stetit tanquam immobilis pugnante Josua? aut decem gradibus reversus est petente Ezekia? aut denique nullo interveniente lunari corpore obscuratus est perpetiente Christo Domino? Accedam propius— Dicat de solis ortu & occasu, de terrae faecunditate, temporum vicissitudine, & multis id genus millibus auditis, visis, & quotidianis. Si ad haec vacillet, titubet, obmutescat humana ratio, num comprehendat magnum illud mysterium de modo impraegnationis Mariae, aut incarnationis Domini? ah nihil minus aut cedat ratio, aut cesset ingraculum.  
Et jam quoniam ad radios solis hebescunt oculi, paulisper si placet ad umbram remeemus, hic videbimus illam de quâ diximus Aaronis virgam aridam & faecundam; rubum ardentem, sed non comburentem: lupidem abscissum, sine manibus abscissum lapidem; & denique florem campi non horti, florem inquam campi, sine omni humano florentem adminiculo, non seminatum ab aliquo, non inpinguatum fimo, non defossum sarculo; nolo plura quia non possum satis.  
Est enim aenigma quod ipse Sampson non potest explicare; est nativitas quam homines, prophetae, Angeli non possunt enarrare, puteus est altus, & in quo hauriam non est mihi.  
Habetis nunc commissae nobis legationis summam, verbis quidem perpaucis expositam, sed quae reipsâ immensam praebeant consolationis materiam. Quomodo filius altissimi Dominus jesus a throno patris sese demiserit ad uterum virginis, nostram operaturus salutem & redemptionem, idque sine ullâ operum praecedent um, comitantium, subsequentium ratione; quomodo incredibili communione divinam naturam & humanam in unam simul personam consociavit, ut justè victus esset inimicus hominis, factus homo; & denique quomodo Judex ille cujus in manu vitae & necis potestas inclusa est, per omnia excepto peccato nobis similis factus est. O quanta in his verbis misericordiarum abyssus? quanta oppressi; conscientiis reposita spes? quanta post crebras hujus vitae calamitates & multiplices miserias veram agentibus paenitentiam emersit consolatio? Verum si quid laetioris aurae nos afflaverit, siquid gaudii nebulas doloris & aerumnarum dispulerit; siqua faelicitatis expectatio languentes animo, solata est, rerum meliorum successu ne insolescamus cum Epicureis, sed in timore & tremore ambulantes nostram operemur salutem; hoc est sine vanitate & arrogantiâ in justitiae stadio currentes fortiter operam demus bonis operibus, ut quae emblemata sint salutis & praecursores gloriae, rami paenitentiae, fructus fidei, ne cum Atheis pariter scortatoribus & adulteris, qui Deum in hoc mundo, ejusque Religionem, qui Christum ejusque incarnationem risui habent & contemptui, è sublimi praecipites subito in profundum exitium & miserias sine fine duraturas abripiamur; sed quaeramus ante omnia regnum Dei & justitiam ejus, & Christum ejus, Dei filium Dominum nostrum, cui cum patre & Spiritu sancto sit omnis honor & gloria in secula seculorum.  
FINIS.   

The Testimony Given to the Reverend Dr. HENRY BYAM, AT HIS BURIAL IN THE Parish Church of Luckham in the County of Somerset.  
— UNto which blessed and happy estate, I doubt not but the soul of this our Reverend Father here deceased is already arrived, whose body is now returning to the earth from whence it came. But there is a box of Spikenard to be poured upon it before it goes; and there is none here so much a Judas, I hope, to account it wasted: For since the Wiseman tells us That a good Name is better than a precious ointment, it were great injury to defraud him of that now he is dead, who was so careful to preserve it whilst he was living: Especially since this, and our tears, is all that is left us now to bestow upon him. But I know that by my endeavouring to rehearse his due praises, I cannot but aggravate that loss whereof I find you already but too too sensible: I shall therefore, in pity to myself and you, be as brief in the relation of them as I can. And though his whole life were like a garden of Spices, replenished with all the Graces and Virtues that can adorn a Christian; yet I shall only lead you through some passages of it, where by the way you may gather yourselves such Posies of spiritual flowers, as may serve to perfume all your Actions as long as you live.  
I shall use n● mystical order in composing them, but bind them up all together, that so (as flowers do) they may yield the sweeter smell the one for the other. But — Inopem me copia fecit, which to pluck first I know not; like a curious appetite at a sumptuous feast, I am puzzled with variety. And sure I am, the Character I shall present you will be no more fit to be compared with him for worth and excellency, than his Picture now taken by an unskilful Painter, would be like him when he was flourishing in his perfect health and vigour: But such as it is, drawn as well as I can, in water-colours you shall have.  
As his Body was Ex meliore luto,— of a most excellent frame and constitution, of a Temperature well nigh Ad pondus, so he had a Mind as near Ad justitiam, most richly endowed: which portion of natural parts he improved so well, that by the advantage of an ingenious and liberal Education, joined with his own diligence and industry, he soon became in his younger years one of the greatest Ornaments of the University; — monstrari & possit hic est, a man of most excellent and polite learning; which seconded with Judgement and Experience, after he began to serve at the Altar, made him like a burning and a shining light, looked upon as the most acute and eminent Preacher of his time. Witness those exquisite labours of his yet extant, and those other most elaborate pieces which I have seen fairly written, and (if his Executor will so far oblige us) ready for the Press. Witness his being chosen by the general and unanimous consent of the whole Clergy of this Diocese, to serve at the Parliament for their Clerk of the Convocation. Witness his most honourable attaining of the Degrees of Bachelor and Doctor of Divinity; and last of all his being advanced to serve near His Majesty's Person, as his Chaplain in Ordinary, his Majesty doing him the honour to be his constant Auditor, admiring equally his Learning and his Loyalty.  
And in which of these he excelled most 'tis hard to speak: for during the time of the late unhappy Rebellion, what could he do? how could he suffer more than he did? at his own charge (as far as he was able) raising both Men and Horse for the King, engaging his five Sons (all that he had) in that just quarrel; exposing all his Estate to rapine and plunder, his Children to distress and danger, and himself to many grievous shifts and exigencies: hunted up and down by his and the King's enemies as a Partridge upon the mountains, foret to fly and hid himself in by-places and corners of the Country: And at last at that great Age to cross the Seas for the safety of his life.  
And all this he did only that he might keep a good Conscience, not out of any base or greedy desire of Reward: For after his Majesty's return, when he might easily have obtained what he would have asked, he contented himself only with what his Majesty was pleased freely to bestow upon him; but had not his own modesty stood in the way, 'tis well known his Majesty's bounty towards him had not rested here, but he must have died a Bishop.  
Come we now from the Court into the Country, where we shall find him as much in the affections of the People as in favour with his Prince: Respected by the Nobility and Gentry, honoured by the Commonalty, reverenced by the Clergy, and generally beloved of all. And good reason there was, for besides his excellent good, sweet, and obliging nature and disposition, which drew to him the affections of all that had the happiness to converse with him, his free hearty entertainments and constant bounteous hospitality challenged a respect from all: Semper aliquis in Cydonis domo, may truly be applied to him; for his house was Bethlehem, a house of Bread, where the rich were sure to find divertisement, and the poor relief.  
Yet was he as far from a wasteful prodigality, as from a base penuriousness. His Bounty was allayed with that Vetus parsimonia, so much heretofore esteemed, and still exercised by all wise and sober persons: After he had taken enough for himself, his Friends, and his poor Neighbours, he carefully laid up the remainder, wherewith he hath made a competent provision for his Family: which being so honestly gotten, and so honourably saved, will doubtless carry God's blessing along with it as it had his.  
Nor was his Religion towards God less than his Loyalty to his Prince, or his Charity to his Neighbour; it lay not so much in the tongue as in the heart. He manifested his Faith the surest way, by his Works. He was no Pharisaical Christian; he did not blow a Trumpet when he gave Alms; not tell the People by his looks when he fasted, nor call for a witness when he prayed. He had got such an art in Giving, that one hand know not what the other gave. He had a way to conceal his Fasts, by the cheerfulness of his Countenance, and he cared for no other eye to behold his Devotions but Gods and his holy Angels.  
And as he had God for his Father, so he had the Church for his Mother, which, next to God, he still respected and reverenced, sympathising with her in what condition soever she was in. If she wept, then did his eyes gush out with water; if she rejoiced, then was his mouth filled with laughter, and his tongue with joy. How have I seen him droop at the news of God's Ark being in danger to be shaken? and how would his spirits revive again at any good tidings of its peace and settlement? how did he hate all those that had evil will at Zion! yea he hated them as David did with a perfect hatred. And how did he delight in all such as did seek the peace of Jerusalem! In a word, they that were friends to the Church were his friends; and he had no enemies but her Adversaries.  
As to his deal amongst men, they were all square, and above-board. He was a perfect lover of Justice, and hated falsehood more than death. His love where he professed it, was without dissimulation: He was a true Nathaniel, in whom there was no guile.  
And have you heard of the patience of Job? why such was his: I can compare it to no other: As they were both upright men, and such as feared God and eschewed evil; so was God pleased to afflict them much alike. Job was cast out of his own house, and so was he: Job was plundered of his  by the Sabeans, and so was he of all that he had, by worse than the Sabeans, if possible, by the rebellious Sequestratours: Job lost his Children, so did he; only in this his misery was not so great, Jobs Children were taken away rioting in a Banqueting-house, but his died honourably in the service of their Prince: Job was afflicted in his Wife too, and so was he; but in a quite contrary manner, Job in having the worst of Wives, He in losing the best: But the manner of his losing her could not but add much to his sorrow; for she was snatched out of the world in a tempest, and swallowed up quick by the merciless waves, having all the remainder of the treasure he had about her, to a very considerable value; and a far greater treasure in her arms then that, even his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his young and darling Daughter, who chose rather to embrace Death, than leave the embraces of her tender Mother; and so both sunk together, with a Maidservant that attended her, into the depth of the Sea. There are some, as I think at this time present, who were then with her, who remain the Monuments of God's mercy in their deliverance, and faithful Witnesses of the truth of what I speak. Whose Courage, whose Constancy but Jobs or His, would not have staggered at such a shock? whiles he like Job (having the Anchor of his Hope both sure and steadfast) stood like the Centre unmoved: And in the midst of all these Crosses and sad events that befell him, he looked upon the Divine hand invisibly striking with those sensible scourges, against which he durst not either Rebel or Murmur. All those extremities did but exercise his Faith, not weaken it, which like a well wrought Vault, grew the stronger for the many pressures which were laid upon him. In all this he did not sin against God by his Impatience, nor charge God foolishly, but (with holy Job) resigned himself wholly up to Gods will, saying with him, The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord.  
Nor were they more unlike in their Deaths, than in their Lives. The Lord blessed the latter end of them both, more than their beginning. Job died being Old and full of days, and so did he; so full of Days that he was satisfied, if not weary with long life, desiring rather to be dissolved, and to be with Christ. And so he died with Moses at the mouth of the Lord: God gently drew out the breath which he had breathed into him; quietly impinned his Tabernacle, and so took him to himself in peace.  
And now I find myself like to that bad Orator, who could not desinere, knew not how to make an end; which I cannot but be the more unwilling to do, because I know that as soon as I have finished my discourse, he will be carried from us, into the silent retirement of the Grave, and will be no more seen. And methinks 'tis some comfort to enjoy him even thus: But we must part. The Grave beckons him, and methinks I see him beckoning us to follow him. O my Father, my Father—! Nature would speak more, but Religion commands me silence. Can our Prayers have prevented his death, we should have sighed out our Souls to God to have begged his life; and could our tears yet restore him, I see by those watery planets in your eyes, we could command a deluge, like to that in the floor of Atan, or that of Hadadrimmon in the Valley of Megiddo. But he cannot come to us, and that's his happiness; but we shall go to him, and that's our comfort. Let us not mourn for him therefore as men without hope. 'Tis but his Body that is dead, his Soul is still alive, as well as ours; but far more happy: being already free of the glorious Company of Saints and Angels. And we shall meet again (I trust in Glory) both our Souls and our Bodies; where all sorrow shall be wiped from our eyes; where there shall be no more fear, nor death, nor sin; but we shall be all as the Angels of God.  
And so Lord thy Kingdom come; so come O Lord Jesus, come quickly: In the hour of Death, and in the day of Judgement, good Lord deliver us. Give us grace so to live in thy fear, that we may die in thy favour, that so after this mortal life ended, we may be received by thee into those heavenly habitations, where (we trust) the Soul of our Dear Father here departed, together with the Souls of all them that sleep in the Lord JESUS, enjoy perpetual rest and felicity. Unto which, GOD of his infinite mercy bring us all for Jesus Christ his sake. Amen.  
FINIS.