SERMONS PREACHED UPON Several Occasions, BY LANCELOT DAWES, D. D. Now Minister of Barton in Westmoreland, and sometimes fellow of Queen's College in Oxford. MATH. 23. 37, 38. O Jerusalem, Jerusalem, how often would I have gathered, etc. LONDON. Printed for Humphrey Robinson, at the three Pigeons in St. Paul's Churchyard, MDCLIII. The Contents. First Sermon. God's Mercies and Jeusalems' miseries. jeremy 5. 1. Run to and fro by the streets of Jerusalem, and behold now, and know and inquire to the open places thereof: If ye find a man, or if there be any that executeth Judgement, and seeketh the truth, and I will spare it. pag. 1. Second Sermon. Matth. 26. 15. What will ye give me and I will deliver him unto you? pag. 53. Third Sermon. Matth. 27. 3, 4. Then Judas which betrayed him saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the Chief Priest's and Elders, saying, I have sinned, betraying the Innocent blood: but they said, what is that to us (see thou to that) and when he had cast down the silver pieces in the Temple, etc. pag. 89. Fourth Sermon. Psal. 82. 6, 7. I have said ye are gods, but you shall die like men. pag. 105. fifth Sermon. Galat. 3. 10. As many as are of the works of the law, are under the curse: for it is written cursed is every man that continueth not in all things which are written in the book of the law to do them. pag. 139. sixth Sermon preached at the funeral of Dr. Senhouse, Bishop of Carlisle. Job. 14. 14. If a man die, shall he live again? all the days of my appointed time will I wait till my changing come. pag. 159. The second part. Four Sermons on this Text. Luk. 12. 32. Fear not little flock, for it is your father's pleasure to give you the kingdom. pag 1. The second Sermon upon the same, pag. 30. The third Sermon upon the same, pag. ●5. The fourth Sermon upon the same, pag. ●●. Fifth Sermon. Matth. 7. 22, 23. Many will say unto me that day. Lord, Lord, have not we by thy name prophesied, and then I will profess to them, I never knew you. pag. 93. Sixth Sermon. Jer. 22. 3. Thus saith the Lord, Execute ye Judgement and Righteousness. pag. 129. GOD'S MERCIES AND JERUSALEM'S MISERIES. JEREMY 5. 1. ¶ Run to and fro by the streets of Jerusalem, and behold now, and know and inquire to the open places thereof: if ye can find a man, or if there be any that executeth Judgement and seeketh the Truth, and I will spare it. MAny means did the Lord use to reclaim Jerusalem from her rebellion against him, by sundry commemorations of his benefits he wooed her, by the sweet promises of the Gospel he incited her, by the captivity of her sister Samaria, he forewarned her, but yet she continued like her forefathers a Psal. 78. a faithless and stubborn generation, a generation that set not her heart aright, she runs still on a wrong Bias, in stead of being a faithful Spouse, she becomes a filthy harlot, and b Jere. 3. 6. playeth the Whore upon every high mountain, and under every green tree, her c Isa. 1. 22. wine is mixed with water, her silver is become dross, her Prince's rebels and companions of thiefs, and as she grows in years, so she increaseth in all impieties, she which at the first did only pull little sins with the small d Isa. 5. 18. cords of vanity, doth now draw greater transgressions with the huge cartropes of iniquity; so that now g Isa. 1. 6. from the sole of her foot to the crown of her head, there is nothing sound in her but wounds and swellings, and sores full of corruption. In this case God, h Psal. 5. 4. which cannot abide wickedness, neither can any evil dwell with him, as the Psalmist speaketh, begins to loathe her, and to give her up into the hands of her most savage and cruel enemies, (the Chaldeans) who shall i Psal. 79. 1. defile the holy Temple, and make Jerusalem a heap of stones. Oh, but shall the husband be so unkind to his Spouse k Jer. 2▪ 2. whom he hath married unto himself? shall a Father be so severe to his child? shall the God of mercy be so unmerciful unto his chosen? l Gen. 18. 25. Shall not the judge of the world do right? far be it from God, that he should slay the righteous with the wicked. God answereth, that there is no reason, why she should repine against him, or accuse him of cruelty: her Apostasy is so general, her disease (like a Gangraena) is spread through every member of the body, her malice is so incurable, that he cannot without impeachment of his justice, spare her any longer. Run to and fro by the streets of Jerusalem, etc. as if he had said, O ye men of Judah and inhabitants of Jerusalem, do not say that your teeth are set on edge, because m Ezech. 18. your fathers have eaten sour grapes: do not object, that my ways are not equal: it is your ways that are unequal: it is your sins that brings this heavy doom upon your heads: whether this be so or not, you yourselves be Judges: for I beseech you seek up and down, not in the Country towns only, and villages of Judah, but in the Metropolis of the whole Kingdom, in the n Matth. 4. holy City, Isa. 52. 1. run through every corner of it, search and inquire in the houses and allies and back-lanes, and high streets thereof, mark their conditions, observe their practices, consider their behaviour, take a full view of their whole carriage, if after such enquiry, there be found but one man amongst the whole multitude that feareth me, or maketh any conscience of his ways, and I will spare the whole City for that one man's sake: but if after you have sought man by man, there be not one godly man found amongst them all, think it not cruelty, if now at length I inflict (in justice) my judgements upon her: the sum is contained in this short proposition: I will spare Jerusalem if there can one righteous man be found in her. Wherein we may observe these two principal points: God's mercy, in that he would have spared Jerusalem for one man's sake; Jerusalem's misery, in that not one righteous man can be found in her; the former I deliver in this proposition; God's mercy in sparing doth exceed his justice in punishing, and with this we will begin. But alas, Doctrine. who am I dust and ashes that I should entreat of this Subject? it is a bottomless depth, who can dive into it? it is an unaccessible light, Tull. de. natu. deorum. who can behold it? if the Heathen Simonides after three day's study how to describe God, was further from any resolution in the latter end, then when he first began: nay, if o Exod. 33. Moses (a man more familiar with God than any that ever lived upon the face of the earth) when he was put in a cleft of a rock, and covered with God's hands, could not behold the glory of his face; then may it not seem strange, if the tongues of men and Angels fail in describing the very back parts of this one attribute, being more proper and essential unto God than any whatsoever. Justin. l. 18. That Tyrian proved the wisest in the end, who having concluded in the Evening with his fellows, that he which could first in the next morning behold the Sun (which they worshipped as a God) should be King; looked not toward the East where he riseth, but towards the western mountains where his rays did first appear. We will follow his Example, and seeing we cannot seek into the fountain at which the Cherubs did cover their faces: let us behold it in the mountains, that is, the Prophets and Apostles, Hieron. lib. 11. Comment in Ezech. as Jerome expounds the word, or the mountains, that is the creatures and works of God, in all which it doth most clearly shine: there is no work of God in which there do not appear such manifest Characters of his mercy, that he which runneth may read them. Those benefits intended towards his children; as namely Election before all time, creation in the beginning of time, Vocation, Redemption, Justification in the fullness of time, Glorification after all time, etc. To prove them to be so many rivers of the bottomless Ocean of Gods never dying mercy; it were but to busy myself about a principle, which I hope none of you will call into question: Gods almighty power is manifested unto us, in that he hath created the world of nothing, p Psal. 33. 6. and made all the host of heaven by the breath of his mouth: and it is a property, in describing of which, Gods Secretaries do strive to be eloquent. Job to show it faith, that q Job. 9 he spreadeth out the heavens like a Canopy, and walketh upon the height of the Sea, that he maketh the stars, Arcturu; and Orion, and Pleyades, and the climates of the South. Elihu sets it forth under Behemoth, whose tail is like a Cedar, and his bones like staves of brass, r Job. 40. yet the Lord leadeth him whither soever he will; and under Leviathan, which makes the depth to boil like a pot, and the sea like a pot of ointment, and yet the Lord can put a ho●k in his nose, and pierce his jaws with an Angle. David to show it, faith, Psal. 114. that he maketh the mountains to skip like Rams, and the little hills like young sheep: Esay, to express it saith, that s Isa. 40. all nations before him are as a drop of a bucket, and are counted as the dust of the balance, that he taketh away the Isles as a little dust, that he hath measured the waters in his fist, and counted heaven with a span, & comprehended the dust of the earth in a measure, and weighed the mountains in a weight, and the hills in a balance, and yet his mercy goeth beyond his power, in that his omnipotency hath made nothing but what his mercy moved him to create, and it comes after too, in preserving, and guiding, and protecting by his heavenly providence (a branch of his mercy) whatsoever his powerful hand hath made, if he should but once stop the influence of his mercy, all the works of his hands should presently be annihilated. t Psal. 33. 5. The earth is full of the mercies of the Lord (saith the Psalmist) he saith not the heavens saith Austen, Quia non indigent misericordia ubi est nulla miseria: they needed no mercy where there is no misery; Augustin in illum locum. and yet in another place he addeth the heavens too: thy truth (an other of his attributes) goeth unto the clouds, there it stayeth, but thy mercy goeth further: it reacheth unto the heavens, in fewer words: It is over all his works. Psal. 14. 5. 9 But my text leads me to entreat of his mercy, as it hath reference unto his justice; where you shall find that of two infinites one doth infinitely surpass an other, to be called a merciful God, and the father of mercy is a title wherein God especially delighteth, but he is almost never called the God of judgement: here how he proclaimeth himself: The Lord, the Lord, strong▪ there is one Epithet of his power; merciful, gracious, slow to anger, abundant in goodness, and truth, reserving mercy for thousands, forgiving iniquity and transgression and sin: there are six of his mercy. Then comes his justice in punishing of offences: not making the wicked innocent, visiting the iniquity of the Fathers upon the children, unto the third and fourth generation: there he confines his justice, he saith unto it as he doth unto the seas in Job: w Job. 38. 11. Hither shalt thou go, and thou shalt go no further, here shalt thou stay thy raging waves, it shall not pass the fourth generation, and that is more than Ordinary, if it come so far, it is but as a high spring, Exo. 20. 5, 6. upon such as hate him: but his mercy flows like a boundless Ocean, upon thousands of those that love him. Nay the Prophet tells us, that to punish, is with God a rare and extraordinary work. x Esa. 28. 11. The Lord (saith he) shall stand as in mount Perazim, he shall be angry as in the valley of Gibeon, that he may do his work, his strange act. This is an act of judgement, where you see that to punish, with him is an uncouth and strange work, an act indeed, unto which without compulsion of justice, he could not be drawn; he is more loath to put out his hand for to inflict a judgement, Sueton. than ever was Octavius to subscribe his name to the execution of any public offender, whose usual speech was this, utinam nescirem literas, I would to God I could not write. How oft doth miserable man offend against his maker? surely if the just man fall seven times, than the wicked falleth seventy times seven times, and yet he maketh his Sun to shine upon them both, he makes his rain to fall upon them both, still almost he containeth the sword of his justice within the sheath of his mercy: If in case he be enforced to draw it, he is as it were touched with a feeling of that which the wicked suffer; hear himself speak, Therefore thus saith the Lord of hosts, the holy one of Israel, ah, I will ease me of mine adversaries, Isa. 1. 24. and avenge me of mine enemies: it is a kind of ease to be avenged of thine enemy, and therefore God when the Jews continue still to provoke him to his face, will ease himself by inflicting his judgements upon them, I will ease me of mine enemies: but it comes with an (ah) or (alas) it is pain and grief to him, he is wounded to the very heart, his bowels are rolled and turned within him; a few tears might have made him sheathe his sword, and defer his punishments; the history of Ahab will prove as much, who was one that had sold himself to work wickedness, that provoked the Lord more than all the Kings of Israel that were before him, 1 King. 16. 30 than Baasha, than Omri, than Jeroboam the son of Nebat that made Israel to sin, therefore the Lords sends unto him the Prophet Eliah telling him, that in the field where the dogs licked up the blood of Naboth they should lick his blood also, 1 King. 21. 19 21. and that he would wipe away his posterity as one wipeth a dish, when it is wiped and turned upside down. Ahab hath no sooner rent his clothes at the Prophet's words, than God repenteth him of what he had threatened: Seest thou how Ahab is humbled before me? Verse 29. a simple humiliation God wot, only in outward show, and yet shall suffice to revoke part of God's judgements against him, because he submitteth himself before me, I will not bring that evil in his days upon his house. Nineve had multiplied her transgressions as the sand upon the sea shore; she had by her sins blown upon the coals of God's anger against her; but yet he will not come upon her as a thief in the night to destroy her, she shall have forty day's warning, and if in the mean time she will turn her playing into praying, and her feasting into fasting, and by covering herself with sack cloth, hide from his eyes her broad sails of pride, he will make it known unto her, that he was not so ready before to lend a left ear of justice to her crying sins, as he is now to afford a right ear of mercy to the cry of her sinners: he will repent of the evil that he had denounced against her, Jonah 3. 10. and will not do it. The old world had so defiled the earth with her cruelties, and the smoke of her sins did so fume up to Heaven into the Nostrils of God, that he was sorry in his heart that ever he had made man: Gen. 6. 6. yet he will not presently destroy this wicked generation, there shall be an hundred and twenty years for repentance, Verse 3. before he will purge this Augaeum stabulum, with a deluge of waters. Nay, such is the never drying stream of his mercies, that for the righteous sake, the wicked though they do not repent, shall far the better. Ruffin. Hist. Eccles. lib. 2. cap. 18. God is not like to the Emperor Theodosius, who for the offence of a few, put all the Thessalonians to the sword: but rather (if without offence the Potter may be compared to the clay) like to that Persian General, who spared Delos because that Apollo was born there; Herod. Lib. Plut. in Caesar. or Caesar who made the Cnidians free men for Theopompus his sake: it was an opinion of the Heathen, that for one evil man's sake, many good men were put to the worse, — Pallas exurere Gentem Argiuûm atque ipsos voluit submergere ponto: Virgil. 1. Lib. Aeneid. Pallas overthrew the whole navy of the Argives: Vnius ob noxam & furias Ajacis Oilei, for the sin of one man by name, Ajax the son of Oileus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God punisheth a whole City for one man's sin, Hesiod. op. & dies. and sends upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, famine and plague for the sin of some particular, it is not so: God never punisheth one man for another's offences: if thou object unto me, that the Israelites were plagued for David's trespass, I answer, David's sin did occasion that punishment which the Israelites did justly deserve for their own iniquities: for howsoever David in respect of himself (who deserved more) called them sheep, yet indeed they were Wolves in sheepskins: and verily in this particular, we have an evident demonstration of his mercies: for first, of three several punishments, he gives him leave to choose which of them he would: When David had chosen the Pestilence for three days, indeed he sent his destroying Angel; but before his sword was half drawn, he puts it up again, and repenteth him of the evil, and abridgeth the time: Now we know that every substraction from his judgements is a multiplication of his mercies, and how far he is from punishing the righteous with the wicked, let Sodom witness, a sink of the filthiest sins, a cage of the uncleanest birds, a den of the wickedest thiefs that ever the earth bred: yet he will not rashly come upon her, Gen. 18. 〈◊〉. but first he will go down and see whether they have done altogether according unto that cry which was come unto him, and if there can but fifty righteous men be found in five Cities, which was but for every City ten, nay, if but forty, nay, if but thirty, nay, if but twenty, nay, if but ten can be found amongst them all, which was but for every City two, he will not destroy the City for those men's sake: when none can be found save just Lot, he will not subvert Sodom before he be brought out of the City, nay, he will spare the whole City of Zoar for Lot's sake: Acts 27. if good Paul be in the ship, all that are with him, even the barbarous Soldiers shall for his sake come safe to land. But of all others (that I may end this point where I began it) Jerusalem in my Text is most famous: whom the Lord doth so tenderly compassionate, that if within her spacious walls, amongst so many millions of souls, one righteous man could have been found, either among the Nobles or Magistrates, or Priests, or people, he would have spared Jerusalem for that man's sake. And is this true? Use. 1. be not then dismayed thou fainting and drooping soul, whom the burden of thy sins hath pressed down to the brink of hell: is there such a thunder-threatening Cloud of God's justice set before thine eyes, that thou thinkest it impossible that the Sun of his favour should pierce through it into thine heart? Rom. 5. 20. deceive not thyself, where sin aboundeth, there grace super-aboundeth; thou a●t a fit Subject for God to work upon: where should the Physician show his skill▪ but where the greatest maladies do reign: and where can God better show his mercy, then where is the greatest abundance of man's misery? the desperatest diseases that can befall the soul of man, dead Apoplexies, unclean Leprosies, dangerous Lethargies, remediless Consumptions, whatsoever they be, God can as easily cure them, as the smallest infection: and as he is able, so is he most willing to do it, because his mercy (as I have already proved) is his chiefest attribute, and every attribute of God is the Essence of God, so that he can no more cease from his works of mercy, than the eye being well disposed from seeing, or the fire from heating, or the Heaven from moving, or the Sun from shining: he that denyeth this is a Traitor to the King of Heaven, because he gain-sayeth that stile wherein God especially delighteth. There is no sin of itself 〈◊〉, but God can wipe it away: he will forgive 〈…〉 as wel● as righteous Abraham, ten thousand talents a● one penny. Suppose that all the sins that ever were committed, from the murder of Cain to the treason of Judas, laid upon thy shoulders, there is no more proportion between them and God's mercy, Cicero de finibus. then between stillam muriae & mare Aegaeum, betwixt a drop of brine and the Aegean, nay the great Ocean, the snuff of the Candle, and the light of the day, or a mote in the Sun, and the Globe of the high Heaven. Fly unto the throne of grace, and though thy sins were bloody like Scarlet, he will make them as Wool; and though thou be as Purple which is twice died, to wit, in the Wool and in the Cloth: Though thou be died in the Wool (the first lineaments of nature) with original depravation, and in the Cloth (after thy natural perfection) with actual transgression, yet he will make thee as white as the snow in Salmon: Esay 1. he will bind all thy sins in a bundle, and cast them into the bottom of the Sea, he will nail them unto his Son's Cross, he will remove them as far from thee as the East is from the West, or the North distant from the South. No man ever begged an alms at God's hand in faith, and returned empty. Heaven gates are never shut when penitent sinners knock, there is a Master of requests in that Court, which is more ready to prefer thy Petition unto God, than thou canst be to request his help, and will he which for ten men's sake would have spared Sodom, and for one man's sake have passed by the crimson sins of Jerusalem, who was moved with compassion at the hypocritical repentance of wicked Ahab, and revoked his Sentence at the counterfeit humiliation of proud Niniveh, stop his ears at the petition of any penitent sinner? doubt not but he will hear thy petition and give his royal assent to that thou desirest, though thou canst but with David roar and not speak, or with the poor Publican utter a short and abrupt speech, O Lord be merciful unto me a sinner, etc. or with Hezekiah chatter like a crane, Esay 38. 14. and mourn like a Dove. Oh then flee unto him as a Dove unto the Windows, Cant. 2. hide thyself in the holes of the true Rock, put thy finger in Christ's side, there thou shalt find both Oil to soften and Wine to cure thy festered soul, cry mightily to God with Niniveh, 2 Sam. 12. 13. say with David, I have sinned, mourn with Hezekiah, weep bitterly with Peter, fall down at Jesus his feet with Mary Magdalen, Matth. 26. say with blind Bartimaeus in the Gospel, John 11. O Son of David have mercy upon me. Mark 10. 47. And doubt not but God will be merciful unto thy sins, and make his favourable countenance shine upon thee. Again, Use 2. is God's mercy such that he will spare the wicked for the righteous sake? Here than ye sons of Belial, may learn this lesson to spare the righteous for the wickeds sake. I mean to cherish and to make much of all those that fear the Lord, if for no other reason, yet even for this, because such men are often times a means to keep away God's judgements from the evil doers, the chaff shall not be burned as long as it is mingled with the wheat. Plut●rch saith, that in the sacking of Cities such houses as were erected near unto a Temple, of any of the heathen Gods, were untouched, when the rest were overthrown by the enemy: as long as a sinner standeth near unto a Temple of the living God, he needeth not fear an overthrow. God could do no hurt unto the Sodomites as long as just Lot was in their company, Gen. 19 as he blessed the house of Obed Edom, 2 Sam. 6. 12. and all that he had because of the Ark that was with him, so the blessings that fall upon the wicked man's head, are because of the godly with whom he dwelleth; Plutar: in Caesare. it was the encouragement that Casan gave unto the Boatman, when his Boat was almost overwhelmed by the violence of the waves, in the river Anius, that he should not fear because Caesar was in his company. And the best encouragement that can be given to the wicked, in the time of danger, is that some good man is in their company, than they may say as Michah said, when he had hired a Levite to be his Priest, now I know that the Lord will be good unto me, Jud. 17. 13. seeing a Levite (a man that feareth the Lord) is with me, and therefore at the least in this one point, let them resemble the just man, which maketh much of them that fear the Lord, Psal. 15. because they are as it were Bucklers to keep away the force of the blow, and with faithful Moses they stand in the gap to turn away his wrathful indignation, Psa. 106. 23. lest it should destroy them. But if they seek (as the custom of so many is) by all means possible to destroy them, to trample them in the dust, and (as much as in them lieth) to root them out of the land of the living, that they may have none to control them for their unlawful deeds, than they do their best to cut asunder the thread that keepeth up the sword of vengeance, or Samson like to pull down the pillars upon which their house standeth, and so to bring all down upon their heads. Again, Use 3. is God so slow to anger, so unwilling to revenge? had he rather save one righteous man then punish a whole City, of such as sin against him? Where be the gallants of our days, who will not brook the least offence offered against them? Nothing shall wash it away but the peccants Blood, it is a disgrace unto me, an ignominy unto my whole kindred, is that a disgrace in thee which is an honour in God? For thy kindred I little account of it. If thou canst draw it from the loins of Adam, thou gettest nothing there but shame, Luk. 3. 38. unless thou canst step a foot higher (as Luke doth in the Genealogy of Joseph) and say that Alum was the Son of God, if thou wouldst be counted the Son of God, tread in his steps, walk as thou hast him for an example. Be thou merciful as thy Father which is in Heaven is merciful. For so doing thou showest thyself to be a sparkle derived from that infinite flame, a drop taken from that bottomless Ocean, it is remarkable (which one observeth) that God hath given unto Beasts both weapons of defence and offence, the Lion hath his Paws, the Ox Horns, the Boar Tusks, the Serpent his Sting, the Birds Claws, the Fish's Scales, the very Hedgehog is not without his Pricks: But man the excellency of his dignity, and the excellency of his power (as Jacob speaks of Reuben) he brings into the world smooth and naked, Gen. 49. 3. in token that he should be like unto him, Gen. 25. 25. soft to anger, slow to revenge. Esau, that was borne red, and rough God disinherited as a Monster, and no true Child of his, but smooth Jacob he acknowledged to be his Son. The child of wrath is no Son unto the God of mercy. How often dost thou sin against thy God? By thy blasphemous oaths thou tearest him, by thy hypocritical holiness thou mockest him, by thy uncleanness thou pollutest him, by thy arrogant pride thou disdainest him, and spittest in his face. The least trespass that thou committest against him, is no less than treason against his royal person, and doth God for every offence un-sh●ath his sword against thee? Si quoties peccant homines sua fulmina mittat Jupiter, etc. If God should in judgement punish every sin upon the offendor, where should wretched man be? now when God writeth thy sins in dust, wilt thou write thy Brothers in Marble? When he forgiveth thee ten thousand talents, wilt not thou forgive thy Brother an hundreth pence? If thou wilt be indeed his Son, be like unto him, be pitiful, tenderhearted, full of mercy and compassion, Eph. 4. 26. if thou be angry beware that thou sin not, by speedy revenge, if thy wrath be conceived in the morning, and perchance increase his heat with the Sun till midday, yet let it settle with the Sun at afternoon, and set with it at night, 1 Kings 3. Let not the Sun go down upon thy wrath, if its conception be in the night, use it as the harlot used her child, smother it in thy bed, Psal. and make it like the untimely fruit of a woman which perisheth before i● see the Sun, to this purpose remember that the Citizens of this Jerusalem are at unity amongst themselves, the stones of this temple are fast coupled and linked together, the members of this Body as they are united in one head with the nerves of a justifying faith: So are they knit in one heart with the Arteries of love: The branches of this Vine as they are united with the boale (from whence they receive nutriment) so have they certain tend●els whereby they are fastened, and linked one to another. Now if without compassion thou seekest thy brother's hurt, thou dost as it were divide Christ, thou pullest a stone out of this Temple, thou breakest a branch from this Vine, nay (more than so) thou cuttest the Vine itself. Aeneid. 3. Virgil tells us that when Aeneas was pulling a bough from a mi●tle tree to shadow his sacrifice, there issued drops of blood from the boale trickling down unto the ground: at length he heard a voice crying unto him thus, Quid miserum Aenea laceras? jam parce sepulto, parce pias scelerare manus; the Poet tells us that it was the blood of Polydorus Priamus his son which cried for vengeance against Polymnester the Thracian King which had slain him, in like manner whensoever thou seekest the overthrow of thy Christian Brother, and hast a desire to revenge thyself of him (as he had to pull a bough from the Tree) think that it is not the branches but the Vine thou seekest to cut down. Think that Christ will count this indignity done to his members as it were done to himself. Think that thou hearest him cry unto thee after this manner, jam parce sepulto, parce tuas scelerare manus, imbrue not thy hands in my blood, hand cruor hic de stipite manat, it is not the branches thou fightest against, Nam Polydorus ego, I am Jesus whom thou persecutest. Acts 9 5. I am now come near to a point, which I have pressed heretofore in the other public place of this city, At the spital. therefore I proceed no further, but turn aside to my second general point observed in this verse, which was Jerusalem's misery. The Tree is very fruitful, and I am but a passenger, and therefore must be contented to pull two or three clusters which I conceived to be the ripest, and the readiest to part with the boughs, which when I have commended to your several tastes, I will commit you to God. First, the Paucity of true Professors (if ye can find a man, or if there be any). Secondly, the place where, (In Jerusalem.) Thirdly, that God will bring his judgements upon her, because of her wickedness; not expressed but necessarily understood. From these three I collect three Propositions; from the first, Gods flock militant may consist of a small number: from the second, There is no particular place so privileged, but that it may revolt and fall from God: from the third, No place is so strong, nor city so fenced, but the sins of the people will bring it to ruin. Of these three in order, God's holy Spirit directing me, and first of the first. God made all the world, Proposition. and therefore it is great reason that he should have it all to himself: yea, and he challengeth it as his own right: Hag. 2. 8. The gold is his, and the silver is his, and all the beasts of the field 〈◊〉 his, and so are the cattle upon a thousand hills: and the Heavens are his, for they are his Throne, and the earth is his, Psal. 110. for it is his footstool, and the reprobate are his, for Nabuchadnezzar is his servant, Acts 7. 49. and as Judah is his, Jerem. 25. so is Moab likewise: but in another kind of service: Psal. 24. in a word, The earth is the Lords and all that therein is, the compass of the world, and all that dwell therein, but not in that property, which is now meant, for that belongs only unto men, and yet not unto all, but to a few, which are appointed to be heirs of salvation. Heb. 1. 14. God made all men, so that they are all his sons by creation, but he ordained not all to life, so that there is but a remnant which are his sons by adoption: our first Father did eat such a sour grape as did set all his children's teeth on edge: by transgressing Gods commandment he lost his birthright, and was shut out of Paradise, by committing treason against his Lord and King, Gen. 3▪ his blood was stained, and all his children were made uncapable of their father's inheritance, but God (who is rightly termed the Father of all mercy and God of all consolation) as he purposed to show his justice in punishing the greater part of such, 2 Cor. 1. 3. as so grievously incurred his displeasure: so on the contrary side, it was his good pleasure to show his mercy in saving of some, though they deserved as great a degree of punishment as the other; and therefore in a Parliament holden before all times, it was enacted, that the natural son of God, the second person in the Trinity, should in the fullness of time take upon him man's flesh, and suffer for our transgressions, and gather a certain number out of that Mass of corruption, Augustin. wherein all mankind lay: these be they which shall follow the Lamb whithersoever he goeth; these be his people, and the sheep of his pasture, these be they which have this prerogative to be called the Sons of God, Psal. 100 and the heirs of God annexed with Christ: Gal. 4. 1. and these are they which I affirm to be often contained in a very narrow room in respect of the wicked. Rom. 8. 17. There is much chaff and little wheat, it is the wheat that God keeps for his garner: there are many stones, but few pearls: it is the pearl which Christ hath bought with his blood. 2 Cor. 4. Many fowls but only the Eagles be good birds. Satan hath a Kingdom, and Christ but a little flock, it is like to Bethleem in the land of Judah, but a little one amongst the Princes of Judah, it is like to Noah's flood, Luke 12. 32. going and returning, like the 〈◊〉 flowing and ebbing, Mich. 5. 2. or like to the Moon filling and waning, Gen. 8. 3. and sometimes so eclipsed and darked with the earth, that thou canst not perceive, that Christ the son of righteousness doth shine upon it. The story of times will make this plain, innumerous were the men of the old world, yet God's flock was only contained in the family of Sheth, they only were called the Sons of God, afterward this flock was compassed in a very narrow fold, Gen. 6. 2. in Noah's family, Nat lupus inter oves. Ovid. Metam. lib. 1. it was enclosed in one Ark, and yet there was one wolf amongst these few sheep. Thus it continued in a very narrow compass till Abraham's time, and so downward, till it began to multiply in the land of Egypt, and afterward in the promised Canaan, as yet it was still tied to one place, there was but one pasture for God's sheep, the rest of the world played the Harlot with other Lovers, and went a whoring after their own inventions, and in this one pasture there were more goats than sheep, for though the number of the children of Israel were as the sand upon the sea shore, Rom. 4. 27. yet only a remnant was to be saved. When the fullness of time was come that God had sent his Son made of a woman, this Moon did suffer such an eclipse, as that the quickest eye could hardly perceive her: then she began to recover her light, for God broke down the partition wall, and rend the veil of the Temple, and made no difference betwixt the Jew and the Gentile, Tros Tyriusque mihi nullo discrimine agetur. Then God's sheep brought forth thousands and ten thousands in the streets, than the Vine stretcheth forth her boughs unto the river, and her branches unto the lands end, than God gave unto his Son the Heathen for his inheritance, and the utmost part of the earth for his possession. Yet then and ever since, the glean of Satan have been more than the Vintage of Christ. Yet take a survey of the world, as it is at this day; divide it into three parts with Ptolemy, or into four with some later Writers, nay into six or seven with our last Geographers, Maginus. and you shall not find much above one of these seven which profess Christ. Amongst these separate the orthodox from the heterodox, and you shall find that Christ is now almost banished out of the world, so that if the Son of Man should now come, Luke 18. 8. he should scarce find faith in the Earth, the true profession of the Gospel, is confined in a little corner of the Northwest, and in this corner remove the Atheists, and Heretics, and Worldlings, and Neuters, and Hypocrites, how little will the remainder be after so many subtractions? And no marvel, for many are called, but few are chosen, and broad is the way that leadeth to destruction. God's sheep have a little narrow path, Use 1. but the Goats have a beaten Cart-way. This being so, it is strange what Bellarmine meant to make amplitude, and multitude, to be a note of the true Church; especially when he proposeth to speak of such notes, by which it may be most easily known, and distinguished from the false Religion of the Jews, and Heretics, and Pagans, and Infidels whatsoever: and therefore such as are both * Notae debent esse propriae non communes. l. 4. cap. 2. & postea in eodem cap. Notae verae sunt inseparabiles à vera Ecclesia. proper and inseparable, in respect of the Church; and again such as ‖ Non quidem efficiunt evidenter verum ipsam esse veram Dei Ecclesiam, sed tamen efficiunt evidenter credibile. De Ecclesia lib. 4. cap. 3. though they make it not evidently true, yet they make it evidently credible, not only probable (for † Lutheranorum notae non sunt ullo modo sufficientes, nam non declarant quae sit vera Ecclesia, secundum heretic. nisi probabiliter lib. eod. cap. 2. that is the imperfection of our notes, if you will believe him) nay, amongst those which admit of the Scriptures and ecclesiastical Histories and writings of the ancient Fathers, faciunt etiam evidentiam veritatis. Lord, how plausible a doctrine would this have been unto Ahab, how would it have fitted his turn to plead for Baal? what meanest thou Eliah thus to trouble Israel? As though we were all Idolaters, and thou only a true worshipper of God? Consider the matter aright, and thou shalt find what a weak Ground thou standest upon, those are the true worshippers of God, who are the most in number, now thou art but one, and the Prophets of Baal are four hundred and fifty: how pleasantly would it have sounded in the ears of the Jews? when Jeremiah thus prophesied? Behold (might they say) all the inhabitants of Judah and Jerusalem are against thee, and is the Spirit of God departed from us all to possess thee? Thus Constantius disputed with Liberinorum Bishop of Rome against Athanasius, * Hoc orbis terrarum comprobat: quota tu pars es orbis terrarum qui solus facis cum homine scelelerato & pacem orbis dissolvis. Theod. lib. 2. cap. 16. Athan. Epist. ad solitariam vitamagentes. Bellar. lib. 3. de Eccles. milit. cap. 16. Idem lib. 4. cap. 5. Alii flammis exusti, alii ferro perempti, alii flagris verberati, alii cruciati patibulo, etc. The whole world is of this opinion, and what art thou that thou shouldest take part with a naughty fellow, and dissolve the peace of the world. If this objection had been urged against Luther, when he first began to bait the Pope's Bull, he might easily have answered in Athanasius his words: What Church is there now that doth openly adore Christ, if it be godly it is Subject to danger, for if there be any that fear God (as indeed there are many every where) they have hid themselves with Elias in Dens and Caves of the earth. But the example of the Jews will not much move our adversary, quia non est eadem ratio populi Judaeorum & populi Christianorum, and might the Church of Christians be still known, by the multitude of professors, so that a man not yet resolved in the Truth, might be guided by this mark to find her out, as the wise men by the star were directed unto Christ! Surely no, for scimus initio fuisse multo pauciores Christianos, quam essent Judaei, what better was she in the time of those ten bloody persecutions which endured for the space of three hundred years? when a man could no sooner make profession of his faith, but he was either killed with the sword or burnt with fire, or drowned in the Sea, or stoned to death, or stean quick, or famished with hunger, or thrust through with bodkins, or thrown to wild Beasts, or pulled in pieces with Trees or wild horses, or boiled in lead, or made away with more exquisite, and more Tragical torments. (If that be possible) then the Perilli of our time have invented to gratify the Romish Phalaris. Come a little lower and compare the Church not with the number of the Gentiles, (which no Papist in the world can for shame deny to have ever exceeded the number of Christians) but with Heretics, I mean not all sorts joined together (for they will subscribe to a Haeretici sunt per tam faciem terrae; alii hic alii ibi alia secta in Africa, alia haeresis in oriente August de de past. Cap. 8. Austin, the Church is every where, and Heresy every where, but the Church is the same every where, Heresy is not the same but most different) but only the Arians, which sometimes have so overspread the whole Christian world, as that if any had said Lo here is Christ or there is Christ, thou wouldst not have believed him. The Church was like a Sparrow that sitteth alone upon the house top, or like a Pelican in the Wilderness, and an Owl in the desait: they counted themselves the only Catholics, but the true Christian; they termed Schismatics, calling them Joannites, and Ambrosians, and Athanasians, and Homousians: Even as the Papists at this day challenge the name of Catholics, to themselves, and call us Lutherans, and Zwinglians, and Calvinists. They did not only possess the Church of Jerusalem, and Alexandria, and Antiochia, and Constantinople, and the rest in the Eastern Empire, Hieron. in dialog. contr. Luciferianos. but passing thence into the North, and from thence with the Goths, and Vandals into Germany and France, and Spain, and Italy, (yea into afric too) had infected all Churches in the West. Which makes Hierome say, that the whole world groaned and marvelled, to see herself become an Arrian, an Arrian sat in Peter's chair, the head of the Church a Durand lib. 2 that great Melchisedeck whose Priesthood is not to be compared to any other, their * Dominus deus noster Papa Ex tran. I●h. 22. ut citat. Juel. God and their Lord, the Pope himself, rather than he would die in the defence of the Gospel, subscribed to Arianism; surely the whole Body must needs go wrong, Liberius teste. A●han. Epist. ad Solitariam vit●m agentes ●dem patet ex ●●eambulo. Concil. Nicen. when the head did thus miscarry. This plague endured not for some small moment (like the Macedonian Empire which was but a Flash and gone) but for the space of three hundred years and upward. Where was now the true Church amongst the Arrians, Bodin. which oppugned the Doctrine of the Nicene Synod in sundry counsels, and expelled the Orthodox Bishops and enjoyed their rooms, and instead of the true Christ worshipped an Idol of their own inventions? or rather in a few miserable and forlorn wretches, which remained in prisons and wildernesses, and Mountains, and dens, and Caves of the Earth, as was the case of the Church at that time, so was it in the time of Wicliffe and Husse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then the Devil had for a long time been loosed, and Antichrist was in the height of his pride, and the light of the Gospel was raked for up in the Ashes of Popery, in so much that that which Nazianzen spoke in the oration against the Arrians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might fitly have been applied against the Papists. Where be those that object poverty unto us, and boast of their prosperous Estate? this is another mark of the Popish Church. Where be those that define the Church to be a multitude, Nazianz. in oratione contra Arrianos. and set at nought a little Flock? and yet if multitude should bear the bell away, the Papists should not have any such cause of triumph, as they will bear the world in hand that they have. There are at this day four Religions in the world (if the name of Religion may be given to them all) Judaisme, Paganism, Mahumetanisme, and Christianisme: of all these judaism is the least, but Paganism exceedeth all the rest. Mahumetanisme (which is a mixture craftily composed of the other three) both in largeness of Countries and multitude of people, goeth beyond all Christendom: for it hath not only seated itself in the whole Turkish Empire, and the large kingdoms of the great Sophi, but spreadeth abroad in many places of the vast dominions of Tartary, Cathaia, and China almost unto the Eastern Ocean, and what it hath of latter years gained in the West, we feel partly in the miserable distres●e of Hungary and Transilvania, and have just occasion ●f greater fear, if the Lord out of compassion to his poor Church, shall not overthrow the plots of that proud Senacherib, 2 Kin. 19 28. and put a ●ook in his nose, and a bridle in his lips, and carry him back again the same way that he came. N●w for Christianisme, amongst those that profess the name of Christ, there are not above a third part that are Papists: for the Russians together with the Relics of the Greek Church, the Armenians and the Christians that are under the Emperor of the Abassens, do exceed the number of all those, which hold the Principles of the Romish Church. The Protestants come not much behind them: for howsoever within these hundred years, the Moon did suffer such an universal Eclipse, that a man would have judged she had lost her light, and the Lords flock was but like a few grapes after the Vintage is ended, here a grape and there a grape on the outmost boughs. Brevi occupapavit doctrina Lutheri, non solum multa regna in partibus septentrionalibus sed etiam usque ad Indos excurrere ausa est. Bel. lib. 3. de Pont. Ro ca 23 Yet since it pleased God to stir up the heart of Martin Luther to stand at open defiance with the Italian Goliath which reviled the Israel of God: she hath every day recovered her light, the Gospel that was then hid under a bushel, is become like to David's Sun, which cometh forth as a Bridegroom out of his chamber, and rejoiceth as a Giant to run his course: the professors of the Gospel have wonderfully increased so that now their sound is gone through the earth, and their words unto the ends of the world. There is no place in the Globe of the earth, where Christ is professed, Psal. 19 4. which hath not some Protestants. Italy the very Centre and sink of Popery, and the seat of the great Whore, when jezabel hath done what she can, in murdering the Lords Prophets, will afford seven thousand men which have never bowed the knees of their hearts unto Baal. Vid. Bell. de Pontif. Rom. lib 3. cap. 21. Nostris temporibus Romana sedes magnam Germaniae partem amisit, Suetiam, Gothiam, Norvegiam, Daniam, etc. In France we have a far greater number, in Germany the major part, almost all Polony, all Denmark, Swethen, Norway, Britain, and all the Islands in the Northern seas, which have taken the military Oath to fight under Christ's standard. If these be not equal to them, yet consider on either side such as know the Principles of Christian Religion, and can give an account of their faith, and we have a far greater number, for the common people amongst them are stupid and blind, and do no more understand the mysteries of their salvation then Pagans and infidels, or those in the Acts, who being demanded of Paul, Act. 19 ●. whether they had received the holy Ghost, made answer that they never heard whether there was an holy Ghost or no. And little marvel; for many of their Priests do no more understand their Masses, which they mumble daily in their Churches, than Balaams' Ass understood his own voice. It is enough for them to believe as the Church believeth, though they know no more what that is, than did Bellarmine's Collier, who being demanded what he believed, (quoth he) that which the Church believeth, being again demanded what that was, answered, the same which I believe: Herein we will not think much that the Papists exceed us: Bellarmine may give good measure if he draw the dregs and all: August. in Psal. 39 but Austen will teach him another lesson, Noli numerare turbas hominum incedentes latas vias, implentes crastinum circum, civitatis natalem clamando celebrantes, civitatem ipsam male vivendo turbantes, noli illas attendere, multi sunt, & quis numerat, sed pauci per viam augustam incedunt. chrysostom will teach him that not in numeri magnitudine, Chrysost. hom. 40. ad populum Antiochen. sed in virtutis probitate consistit multitudo. It was a pretty stratagem of the Roman Captain, when his Soldiers were few in number, to make every man draw a bough in the dry dust, that so the Samnites (with which he was to encounter) beholding them a far off might believe that his Army was greater than indeed it was: we are no such dastards as to be afraid of every withered branch that can raise up dust into the air: Livius decad. 1 lib. 9 if the Papists purpose to match us with multitude, let them bring such as have some skill to handle their spiritual weapons. I end, seeing the Church is like unto the Moon, sometimes in a glorious splendour, sometimes clouded with Schism, and sometime so darkened with the shadow of heresy and superstition▪ and persecution, that the eyes of Lynceus can scarce behold her. Seeing that the Papists at this day, cannot compare neither with the number of Christians (taking the name generally for all such as profess the name of Jesus) nor with the Protestant Churches, if we take an account only of such as understand the Principles of their Religion: Hic non tenetur nota marginalis quae nonnunquam occurrit in li. Sent. P. Lombardi. I see no reason why Bellarmine should make multitude a Note of the true Church; or if it were, why the Papists should challenge it themsemselves: and therefore he may be well censured with a hic magister non tenetur, or not a quod haec nota nihil notat, it was only to make up the number of notes, that he may number one note, Nam cum non prosunt singula, multa juvant; Vive de Causis Corrupt. Art. though they be of little force being severally considered, yet if they be all jointly taken, they will prove like Seleucus his rods, or like a threefold cord which is not easily broken. Plut. Apoth. Indeed he had need to be stronger than Hercules, that could cut oft all the heads of Hydra at one blow: but a simple warricu● taking one by one may make an end of them, before he be wearied; for they are like to the tail of Sertorius his horse, which a valiant Soldier taking it altogether, Plut. in vita Sertorii. could not pull off, but a poor Skull pulling one hair after an other had quickly made it bare. Secondly, doth God's flock sometimes consist of a very small number? Use 2. then it behoveth thee (beloved Christian) with greater diligence to try and examine thyself, whether thou be comprehended in this number: for as in that universal deluge of waters, all were drowned that were not in Noah's Ark: so in the great flood of fire, which shall be at the end of the world, all shall be swept away with a river of brimstone, which are not of this flock: it is a common saying, he shall never have God for his father which hath not the Church for his mother, and he shall never be a member of the Church triumphant, which is not first of the Church Militant: first, than thou art to inquire whether thou be of the true visible Church; and this thou shalt know, by two marks; by the true preaching of the word, by the right use of the Sacraments, for where these two are performed according to the prescript of God's word, there must needs be a true church; this is somewhat, but it is not all: for what did it avail Judas to be numbered amongst the twelve? he was in hell before any of the rest came at heaven: all that are in the Church be not of the Church: there are both good and bad fish in this net; there is wheat and tares in this field, Sheep and Goats in this fold, thou must go further and examine, whether thou be one of that Company, which God from eternity elected unto life, and in time effectually calleth by his holy Spirit, and makes true Members of his Son Jesus Christ, which is the head of this body, whether thou be of that flock, which Christ calleth his garden, Can●. his sister, his spouse, his love, his dove, his undefiled, which the pillar and ground of truth, 1. Tim. 3. 13. the body of Christ, Eph. 1. 23. the temple of the Lord, Eph. 2. 21, which the gates of hell shall never prevail against, Matth. 16. 18. Here thou must exercise thy wits, this must be thy care to find thyself in this little number, but how may this be known? by the cause? that is the will and good pleasure of Gods which dwelleth in light that none can approach unto. This is a bottomless depth, who can sound it? Never man looked into this Ark and lived: busy thy brains about it, and when thou hast done all thou canst, thou art but like a fly about a Candle, which playeth so long with the flame, Lipsius' lib. 2. de Con. that at length she burns her wings and falls down: and good reason it should be so: for it is enough for wretched man to be of God's Cou●t, and it is too much to be of his Privy Council: Plut. in Thess. Thou must therefore do as Theseus die with the Labyrinth, thou must catch hold of the threads end that hangs without the door, and so by winding steps come at length to the first cause. Seeing thou canst not know it a ●riori by the cause; thou must know it a posteriori, by the effect▪ one effect of God's immutable decree and an undoubted mark (to let all others pass) of God's child is Sanctification: for as on the one side it is certainly true that without holiness of life, no man shall see God: Heb. 12. 14. So it is as true on the other side, that he which walketh not after the flesh, Rom. 8. 1. but after the Spirit, is engrafted into Christ, and shall never be condemned. So then holiness of life is the true touchstone, to try whether thou be of this number: but here deceive not thyself, for there is a verbal holiness, and a Pharisaical holiness, and a Herod's holiness, and a Popish holiness, joh. 29. 13. and an anabaptistical holiness. The verbal holiness is of such as draw near unto God with their lips, but with their hearts are far from him as the Prophet speaks: the Pharisaical holiness, is of those which devour widows houses under colour of long prayers; and such as will not leave a mote on the outside of their cup, but never care how filthy it be within. The Herod's holiness is of them which will quench the fire on the hearth, and leave it burning in the top of the Chimney, will mend their least faults, and let their worst be marring. The Popish holiness is in observing humane traditions, and treading under foot the law of God. The anabaptistical holiness, is of such as are well persuaded of themselves (though without all reason, but can never have a charitable opinion of any others: they are troubled with a Noli me tangere, Isa. 65. 5. touch me not, come not near me, for I am holier than thou: Matth. 5. 20. but I say unto thee, except thy righteous exceed the righteousness of all these men, thou shalt not enter into the Kingdom of Heaven: it is another kind of holiness which thou must have, if thou wilt assure thy soul that thou art one of Christ's flock: it is indeed in the tongue, but it proceedeth from another fountain, (the heart) and makes a man say with David, Psal. 119. thy words have I hid within my heart, that I might not sin against thee. It makes a man have a care to approve by outward actions unto men, but much more to approve the cogitations of his heart unto God: it strives not to break off some branches of sin (such as may be best foregone) reserving the rest, but it is most severe against those sins which are the sweetest to man, because such sins as are most pleasant unto man, are most unpleasant in the sight of God. It will not stick charitably to censure others: but it makes a man most sharp in censuring and condemning his own sins, Phil. 3. 13. it resteth not contented with any one degree of perfection, but forgetteth that which is behind, endeavoureth to obtain that which is before, and followeth hard toward the mark for the price of the calling of God in Christ Jesus. Beloved in our best beloved Jesus Christ, do you all desire to be fully assu●ed that you are of that little number, whose names are written in the book of life: I know you desire it, for (alas) what comfort can a man have in this life, though he should be Monarch of the whole World, and to have Kings to lay their crowns before his footstool, if he doubt what shall become of his own soul? Verba morientis Hadrians. that of the heathen Emperor, animula vagula blandula quae nunc abibis in locis, etc. Though it be allowed by popish Divinity, 'twill be but a cold comfort to a Christian on his death bed: he shall never come in Heaven that is not perfect of the way, before he go hence. This is the best mark whereby you may assure yourselves, that ye are already in the high way even your sanctification. Oh then be not (as too many are, like painted tombs, guilded without, rotten within; tip not your tongues with godliness, when your souls are full of gall and bitterness. Bear not Bibles in your hands, and Mammon in your hearts. Let the remembrance of this, that holiness of life is the cognisance of every true member of Christ's Church, be as it were a knife to cut asunder the cords of vanity wherewith Satan strives to strangle you, or to draw you headlong into hell and destruction. Let it be as a spur to prick you forward in the course of idleness, assuredly howsoever my words may now pass away as a wind, Ovid Meta▪ lib. ●5. and not sink into the hearts of many that shall hear them: yet Cum volat ille dies, etc. When those muddy walls are ready to fall (and fall they must for all your daubing) there cannot a greater terror befall you consciences (to make you fear that you are but rotten members at the best of Christ's Church) than the remembrance of an evil life: nor on the other side can there a greater comfort betid you, when your pitchers are ready to be broken at the cistern, Eccl. 12. 8. then to assure yourselves by your lives past (abounding with good works which are the fruits of a justifying faith) that you are amongst those that God hath adopted to be his children. For than you may go with greater desire● to your graves then a weary pilgrim unto his bed, assuring your souls, that your souls should be transported into Abraham's bosom, there to reign with the holy Angels into eternal happiness, for ever more. The second proposition followeth, 2. Proposition. no particular place is so privileged, but that it may revolt and fall from God. If eve● City that was seated under the cope of Heaven, had a Patent from the God of Heaven, for her perseverance in religion, it was Jerusalem: for as of all the countries in the world, Josh. 18. 1. he chose Judea, so of all the Cities of Judea, he preferred Jerusalem. Sometimes his tabernacle was placed in Shilo, but this he disliked, and remooved unto Jerusalem, as the only place which he had picked and culled out of all others to set his name there; according to that of the Prophet. He refused the Tabernacle of Joseph, and chose not the Tribe of Ephraim: but he chose the Tribe of Judah, even the hill of Zion, which he loved, and there he builded his Sanctuary as an high palace like the earth, which he established for ever. Psal. 78. 67, 68, 69. This he made a seat for himself, an holy place, for the Tabernacle of the most highest. Here was a Temple for the Lord, an habitation for the mighty God of Jacob, those that shall but slightly peruse the grants and privileges which God had promised this one City, will think that it had been as impossible for her to fall away, as for the Sun to be darkened in the midst of heaven. The hill of Zion is a fair place, even the joy of the whole earth, upon the North side lieth the city of the great King, God is well known in her palaces, as a sure refuge. jerusalem have I chosen out of the tribes of Israel, to put my name in it for ever. 2 King. 21. 7. Psal. 132. 14. 15. The Lord hath chosen Zion to be an habitation for himself, he hath longed for her, saying, this shall be my rest for ever, here will I dwell, for I have a delight therein. Psal. 132. 5. Here was the seat of judgement even the seat of the house of David. To whom the Lord had sworn by his holiness, that his seed should endure forever, and his seat should be as the sun before him: that he should stand fast for evermore, as the Moon, and the faithful witness in heaven. Psal. 89. When the Israelites were yet in the Wilderness, God told them by his Servant Moses, that he had appointed them a place in the in the Land of Canaan, where they should all meet out of their several tribes, and towns to offer their first fruits, and to sacrifice unto the Lord: You shall seek the place which the Lord your God shall choose out of all your tribes, to put his name there, and thither you shall come, and bring your burnt offerings, and your sacrifices, and your tithes, and the offerings of your hands, and your vows, etc. And there ye shall offer before the Lord. Deut. 12. This was Jerusalem, for thither the tribes came up even the tribes of the Lord, to testify unto Israel, and to give thanks unto the name of the Lord. Psal. 122. Moreover he was there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their chief Council, Sigon. de rep. Heb. lib. 6. cap. 7. or high Commission, (consisting of the King and Princes of the people, to wit, the chief of every tribe, and of seventy Elders, and of the high Priest, with the Doctors of Law) in which all matters of greater moment were concluded, and unto which (as unto the Oracles of God) in difficult points, which could not be decided by Judges of particular Towns and Cities, they were to have recourse for the full determination thereof, according to that of the Prophet: If there rise a matter too hard for thee to judge between blood and blood, between plea and plea, between plague and plague, in the matters of controversy, within thy gates, then shalt thou arise, and go up unto the place which the the Lord thy God shall choose, and thou shalt come unto the Priests of the Levites, and unto the judge that shall be in those days, and ask, and they shall show thee the sentence of judgement, and thou shalt do according to that thing which they of that place (which the Lord hath chosen) shall show thee, and thou shalt observe to do according to all that they inform thee, Deut. 17. Beside this, the law was there more diligently then in other places expounded; the Prophets did reveal God's secrets unto the people, and by thundering out the Canons of the law did strive to wean them from their evil ways, and by the promises of the Gospel, t● woe them unto God, the jebusites which before time God had permitted to dwell amongst them, that they might be thorns in their eyes, and prickles in their sides, were now extirpated, so tha● they could not choke the word of God which was sown amongst them, Sig●●ius de ep. Heb. lib. 1. and make it unfruitful. Was there ever City upon the face of the earth, which had such a Charter as this? the City where God had promised to be resident, where was the Ark of the Covenant, and the glorious Temple which Solomon had built at God's appointment, where the Kings of judah had their abode, where the Law and the Prophets were diligently read and expounded unto the People, where all points of difficulty were handled, where was the Priest's Palace, whither the whole land had recourse out of their several Tribes, ●oh. 4. as unto the place where men ought to worship: it was a heaven upon the earth, and a type of that glorious City which is above: and is jerusalem so fallen from God, can there not one righteous man be found within her walls? is the holy city become so wicked? is the faithful Spouse become a harlot? are her Princes become rebels? her Judge's murderers? her gold dross her charity oppression, her ripeness, rottenness? her almesdeeds, al-mis-deeds? Hath the leprosy of sin so infected every part of her body, Isa. 1. that from the sole of the foot to the crown of the head, there is nothing whole therein, but wounds and swellings, and soresful of corruption? what need we go further for proving our conclusion, for as he speaks in Tully, Cicero lib. 1. de orat. Either this is enough, or I know not what will suffice: If you would have topical arguments after such a demonstration as this I could lead you through many places of invention, which would manifestly confirm my assertion. I could show you the Churches of Galatia, and Philippi, and Corinthus, which Paul had planted, Apollo's and other Disciples had watered, and God had wonderfully increased; I could instance in Smyrna and Pergamus and Laodicea, etc. In which the Evangelist john had so painfully laboured in Constantinople, and Ephesus, and Nice, and Chalcedon, famous for the general Counsels, in Carthage, and Hippo, and other Churches of Africa in Anticohia, the first Godmother of Christians, and in a word, in all the Eastern and African Churches, in which so many Worthies have flourished. What is the case of these particulars at this day? Isa. 40. behold they are fallen, as though they had not been planted, as though the seed of the word had not been sown amongst them, as though that stock had taken no root in the earth, the Lord hath blown upon them; and they are withered, and the whirl wind hath taken them away like stubble: the abomination of desolation (let him that heareth it, consider it) sitteth in their holy places, Philip. Lonicerus de rebus Turcicis. which are now nothing else but as it were an habitation for Dragons and Courts for Ostriches, instead of the Sacred Bible, they have entertained the blasphemous Koran, their Moph●i Mezin and Antippi, and such Idolatrous Mahometans have gotten the rooms of the ancient Fathers. What? and are these also fallen? then let her that thinketh she standeth take heed lest she fall. Use. I mean that strumpet which advanceth herself above the stars of God: which saith, I am, and none else, and sings with Niobe in the Poet, Sum foelix, I am in a happy estate, and there shall no harm happen unto me; which with Laodicea thinketh that she is rich and increased with goods, and needeth nothing, Rev. 3. where as indeed, (as anon you shall hear) she is wretched and miserable, and poor, and blind and naked. Nineve had such a conceit of herself, and did so far presume upon her strength, that she thought it had been impossible for all the powers of the world to bring her under the hatches. And therefore the Lord bids her look upon the state of Alexandria, a stronger City than Nineve, and yet she was destroyed. Art thou better (saith he) than No, which was full of people? that lay in the rivers, Nahum. 3. 8. and had the waters round about it, whose ditch was the sea, and her wall was from the sea, Ethiopia and Egypt were her strength: and there was no end: Put & Lubin were her helpers, yet was she carried away, and went into captivity. The same may be said of Rome, (suppose that none of these cities which I have last mentioned may parallel with her) is she better than Jerusalem, which was seated upon such strong bulwarks, as already hath been mentioned? yet she fell from God, and moved the holy one of Israel to anger against her: grant unto her all that she can claim (and she will be sure to lack nothing for want of challenging, for she is not unlike to him who could not espy a ship floating upon the seas, Thrasilaus' apud Athen. Dipnos. 12. but presently said it was his) and more than all the Papists in the world can prove to be her due; yet she hath no more to brag of, than had Jerusalem; is she the mother-city of all other, and the Metropolis of all Christendom? So was Jerusalem, in respect of the Inhabitants of jury. Which at that time were the only people which God had chosen. Are all others to appeal unto her, as unto their supreme Judge in matters of difficulty; so were Jews unto the high court of jerusalem; did Peter the Prince of the Apostles, the porter of heaven gates, remove his chair from Antiochia and placed it at Rome? so did the Lord his tabernacle from Shiloh to jerusalem, hath Rome the head, or chief Bishop of all christendom? jerusalem had the like, is she the keeper and dispenser of the Lords treasury? So was jerusalem: doth she challenge a freedom for persevering in the truth? jerusalem had better grounds to do the like: and verily, as Rome doth at this day flatter herself with a false application of universal promises, So did Jerusalem. Abraham is our father, john 8. 33. 36. Psalm. we are the Children of Abraham, this is my rest forever the sceptre shall not depart from Judah, nor a lawgiver from under his feet: Gen. 49. 10. the temple of the Lord, the temple of the Lord, this is the Temple of the Lord. jer. 7. 4. All her titles that she can any way lay claim unto▪ will not make her better than jerusalem, which became such an Apostate, that not one godly man could be found in her. So that she cannot challenge any privilege to herself from falling to the like wickedness, that which happens to the one, may befall the other, U●lesse she can deal with the truth, as the old Romans handled d●d the goddess 〈◊〉: who after they had w●ne the field, used to ●ippe her wings that she might not fly away. But what need we stand of the possibility, when the Act proveth it. A certain man, walking on his way, while he looked not so well to his feet, as he should have done fell into a pit, when divers of his acquaintance came by, and saw his mischance, they began to inquire one after another, how he fell thither: What a question is that said he, you see that I am fallen, think rather of some means how to help me up again. We never need make question, whither and how Rome could revolt, and fall from Christ; certain it is she is fallen; and well it were for her, if she could be holp up. When Philip told Nathaniel, that he had found the Messiah, of whom it was written in the Law, and in the Prophets, and told him who it was, viz. jesus of Nazareth: Nathaniel wondered at it, joh. 1. 47. and said; Can any good thing come out of Nazareth? If any shall wonder that there should be any defect in Rome, which so many ages hath been counted the mother and nurse of true religion: I answer him as Philip answered, Nathaniel, Come and see. When thou art an eyewitness of all her abominations, thou wilt subscribe to his testimony, who at his coming away, bade her thus adieu. Roma vale, vidi, satis est vidisse revertar, Cum leno meretrix scurra cinoedus ero. I must confess, that when first I made choice of this portion of Scripture, I did not intend to have played upon this string with my least finger. But now that I have met Rome in my high way, I cannot choose, but (by your patience) speak a word unto her before we part, especially, when I consider how ready she is to disgrace all such as will not drink of her Cyrcean cups. How she sendeth her panders amongst us to get her more customers, and her pedlars to sell her deceitful wares. How busy she is in hanging up her spiderwebs to catch our English butterflies which have neither wit to avoid them, nor strength to break them; and what pains she taketh in decking herself, and in painting her ugly wrinkled face, Prov. 7. 7. that she may allure Men destitute of understanding, to forsake their first love, and commit folly with her. There was a time when Rome was a glorious Church, Paul giveth her this testimony, a Rom. 1. 8. her faith was published throughout the whorle world. She was (as some say) the chief seat for one of the four Patriarches. b Praefat. in Conill Nicenum 1 sedes, Romae 2. Alexandria. & Cant. 6 antiqua Consu●tudo, etc. or rather of equal dignity with the others. Her approbation was desired in sundry Counsels, as one more incorrupt than the rest, by reason that she was not shaken with Schisms and Heresies, as were the Eastern Churches she was an Asylum for many which were persecuted for the testimony of Jesus Christ: Quid urbis Romae peril. est mos. this she was, and this is all that she can boast herself of at this day. Which when she had done, she is no better than those degenerous spirits of Nobility and Gentry, who when they have nothing in themselves worthy the ●least commendation, will dig up the col● root whence they sprang. Si vita labat, perit omnis in illa, Gentis honos cujus, Ovid. laus est in origine sola. He leaneth upon a rotten staff, which hath nothing to speak for him save his dead Progenitors virtues. If any man think I do her wrong, may it please him to compare her with the state of jerusalem, in the time when Jeremy prophesied: the sins of jerusalem were either in doctrine and matters of Religion, or in conversation and manner of living: for the former it is as much (if not more) corrupted at this day in the Romish Church, jer. 5. 31. than it was then amongst the jews. The Prophets there Prophesied lies: d Chap. 23. 24. God sent them not, and yet they ran, he spoke not unto them, and yet they prophesied e Chap. 14. 14. even a false vision, and the dreams and devices of their own hearts: whether the Romanists do this or no: those impious assertions which they maintain against the reformed churches (for oppagning whereof, many holy Martyrs have with their blood died the skirts of the purple whore) may sufficiently witness. Vid. Lind. li. Cap. 100 & Petrum à Soto contra Brentium. What I shall tell you of their prayers for the dead, their Sacrifice of the Mass, their communicating under one kind, their vows, their forbidding of marriage's, their indulgences, their Purgatory, their works of Supererogation, and a number moe, by which like g Act. 14. 25. the Silver smith's of Diana, they have gotten their goods? all which make a goodly show of holiness, to such as are blinded with the mists of ignorance, by reason that the candle of the word is covered under a Bushel and locked up in the closet of an unknown tongue, but bring h Psal. 119. David's Lantern to try them, and you shall find that when they are viewed in the light▪ they will prove like gloe-wormes, and Toadstools, more like to any thing then that which they were taken for: or like i Solinus. the Apples of Sodom, which make a goodly show a far off, but if they be once touched, they will presently fall into dust, or like those k D. D. in his preface upon Euclid. Mathematical Shows, which in the twilight seem to be gold or precious stones, yet where the light comes, prove nothing but lime and sand:: than their prayers unto Saints will prove but much babbling: their Images teachers of lies, their forbidding of marriages, doctrines of Devil: their Purgatory fire borrowed from the Superstitious Ethnics, to keep their Kitchens hot their Masses, massacres of souls, their Holy-water, crucifixes, relics, and ●ags of Saints, etc. beggarly rudiments, base Merchandise not worth the cheapening: this they themselves know full well, Tertul. de resurrectione carnis. Per●●us. Eckius Pighius contro. 3. de scriptura. Ludov. Canoninonicus Lateranenss orat hab. in Concil. Trid. vide Chem. in exam. Concil. Trid. & Tuellum in defen. apol. cap. 19 20. Si quis habeat interpretationem Roma●nae Eccl. de aliquo loco scripturae etiamsi nec sciat nec intelligat an aut quomod. eum cum scripturis conveniat; habet tamen ipsissimum dei verbum, Hosius de expresso dei verbo. and therefore if you ask these Lucifugae scripturarum what warrant they have from the Oracles of God. Romulidae Satyriquid diâ Poemata narrant? They will tell you they have it by tradition, or the Church hath ordained it: or it is not needful to bring Scripture for a ground of their positions, which it pleaseth some of them to call a Lesbian rule, and a nose of wax, and a black Gospel, and inky Divinity, and a dumb Teacher, and a dead and kill Letter. Indeed, if they can wrest any place of Scripture, though it be contrary to the meaning of the holy Ghost, yet it must be taken for sound Divinity, because as a great Cardinal speaks, if any man have the interpretation of the Romish Church, of any place of Scripture, although he know not whether it agree with the word of God or no: yet it is not to be doubted, but he hath the very Word of God. Thus must these Expositions go for sound Divinity, mark them, and compare them with the Jewish glosses: Drink ye all of this, that is not all, but some, to wit, the Clergy, Marriage is honourable amongst all men, not all, but some, the Laity: Cast not Pearls before Swine; that is, suffer not the people to read the Scriptures in a knownetongue: Thou hast put all things in subjection under his feet, that is under the Pope's feet: The fishes of the Sea, that is the souls in Purgatory, The Beasts of the Land, that is, the men of this world, The fowls of the heaven, that is the souls of the blessed which the Pope hath canonised. Psal. 8. Here are two swords; that is, the Pope hath the managing of both swords Civil and Ecclesiastical, Anton. in Sum. part. 3. tit. 2. cap. 5. an Exposition not altogether so harsh, as that which n In his advertisement to Pope Paul the fifth touching the Venetians. Baronius brought of late, to prove that the Pope had authority not only to feed Christ's Sheep, but also to punish with death such as resist his Papal dignity: because he which said, o joh 21. Peter feed my sheep, said also, p Act. 10. 13. Arise Peter and kill: if he had pressed the Text a little further, he might by the same Argument have proved his Holy Father to be an Antropophagus or Cannibal because it is not simply said, Arise Peter and kill, but Arise Peter kill and eat, Bellar. de Rom. Pont. lib. 1. cap. 12. unless he had Bellarmine's wit, who proveth the Pope's Supremacy, not from the first word kill, but from the second word eat. But the main fault in Religion, which hastened God's judgements upon Jerusalem, was her idolatry: She changed her God: r Jer. 2. 13. She forsook the fountain of living waters, and digged unto herself even broken pits which would hold no water: she played the harlot upon every high mountain, Verse 17. and under every green tree: She said unto a tree, thou art my father, and to a stone, thou hast begotten me. Whether Rome go not beyond her in this particular, he that hath but half an eye may plainly see, Cur natos toties crudelis tu quoque falsis Ludio imaginibus? Virgil, Aene. 1 — We do not read of many Idols that were famous amongst the Jews, there was Ashtoreth the God of the Sidonians, and Milcom the abomination of the Moabites, and Chemosh the abomination of the children of Ammon, and Baal, and a few more: but the Idols which Papists have invented are so many, that Rome can scarce find room for placing them: She is more like to the old Gentiles, who did acknowledge one chief Jupiter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And, Jupiter Omnipotens, Hominum rex atque deorum. qui res hominumque Deûmque Aeternis regis imperiis: But he had three hundred under him, Varro. which they worshipped as gods: though the Papists acknowledge one supreme power, yet are there three hundred to whom they perform that worship which is due only unto God, and as they had twelve which they counted greater gods, which Ennius containeth in these old verses, Juno, Extant apud Apuleium, & Natalem Comitem. Sen. na. quaest. lib. 2. cap. 41. vesta, Minerva, Ceres, Diana, Venus, Mars. Mercurius, Jovis, Neptunus, Vulcanus, Apollo. Whom they hold to be of God's Privy Council: but many lesser gods and goddesses for particular purposes, as for their waters, Lympha, Varro. lib. 1. de re Rustica. for her Gardens, Pomona, for their grounds, Terminus, &c So the Papists have the twelve Apostles, which (with the Platonists) they use as Mediators between them and the high God, unto which they have added the Virgin Marie, thinking especially by her intercession to have their desires; as the Trojans in the Poet used the mediation of Venus to obtain favour of Jupiter. Now for particular matters, there is scarce any thing but they have a God or Goddess for it: When they are in fear of the plague they pray to Sebastian; against the falling sickness to Valentine, Lutherus in Decalog. against sudden death to Christopher, against the Ring-worm to Anthony. Now then as Pythagoras from the print of Hercules his foot in the games of Olympus, did collect the bigness of his whole body. So from these few things which have been spoken, you may gather how far Rome hath declined from her former purity, and how well she may parallel with Jerusalem in my Text. I might take occasion to speak of that pre-eminence, which the Pope challengeth over all Christian Kings (God's immediate Deputies on earth) by reason of a supposed Authority, given unto Peter, whose successor he pretendeth himself to be the very same argument in substance, by which the Turk claimeth the Western Empire, because he succeedeth Constantine: or he that married Tully's wife, laid claim to his learning, because he had married his executor: all Pinces' must hold their Sceptres from him, all Nations must couch down before him and all kingdoms must do him service: Here Jerusalem dare not stand out in comparison with Rome: her high Priests were never come to that height of impudency, as to set up their heads above the Lords anointed. When Tiberius observed the base servitude which the Romans used towards him: Tacius Annal. lib 3. he could not choose but cry out, O homines natos ad servitutem, he that considereth how vilely and servilely: she which sometime was the Empress of the World, doth obey him which is styled a servant of servants, he may well use Tiberius his words or those of the Poet. Roma tibi quondam suberant domini dominorum, Servorum servi nunc tibi sunt domini. but this only by the way. From her religion, let us come to her conversation, z Jer. 7. 9 and manner of living. jerusalem was as corrupt in life, as she was in religion. She did steal, murder and commit adultery, a Cap. 6. 13. and swear falsely. Her Inhabitants from the least to the the greatest, were given to covetousness, and from the Prophet unto the Priest, b Cap. 2. 34. they all dealt falsely. In the wings was found the blood of souls of the poor innocents': How far Rome goeth beyond jerusalem, even in this also we may have a little taste in our holy English Catholics, the remainder of the Romish Church, and the only true Professors (if ye will believe them) of the ancient faith in this Kingdom but try them by the works of regeneration (the principal body of true Christianity) and you shall find, that in profanation of God's Sabbath, in swearing and blaspheming, in lying and cozening, in drunkenness and whoredom, in oppression, and all unconscionable dealings, they are for the most part the very scum and excrements of this land. And why should they make conscience of these sins, Venalia Romae templa, sacerdotes, altaria sacra, coronae, ignet, thura, preces, Coelurn est venale deusque. seeing their holy Mother is as it were a fair royal Exchange, where any sin may be bought at a reasonable rate. Nothing more common, then what do you lack, or what will you buy, etc. A pardon for your sins past, or for any sin you shall hereafter commit? a toleration for common Stews, for, (but I dare not name it) dispensation, for incestuous marriages, or any thing else, you shall have it if you can agree for the price: shall I say all in a word? She is a hell of impieties, a habitation of Devils, and the hold of foul spirits, and a cage of every unclean and hateful bird. And therefore I less marvel why Friar Mantuan should be so bitter against her corruptions in his time. Rev. 18. 2. Sanctus ager scurris venerabilis ara cinaedis. Servit, Mantuan. honorandae divum Ganimedibus aedes. And he saith further, Nullae hic arcana revelo, It was no shriving secrets the Friar did disclose, but such things as all the world could witness to be true. Bernardus lib. 4. de consideratione ad Eugenium. Bernard is more sharp against the abuses of his time (though the rotten hmours were but then in gathering) when he complaineth, that the covetous, luxurious, ambitious, incestuous; sacrilegious, and all such hellish Monsters did flock to Rome, to get a warrant from the Apostolic Sea, for their proceedings. And that they made no more conscience of sinning, than thiefs after they had robbed a man by the high way, are afraid to divide the spoil. Curiae tua recipere honos magis, quam facere consuevit, (he speaks unto the Pope) mali enim illic non proficiunt, sed boni deficiunt. I intent now to lay open her monstrous cruelties and bloody massacres, of such as truly profess the Gospel of Christ, in which point she doth very well resemble (Shall I say) jerusalem, which killed the Prophets, and stoned them, that were sent to her? Tacitus lib. 14. Annal quoties fugas & caedes jussit princeps, toties gratiae diis actae quaeque rerum secundarum olim nunc publicae cladis insigniae fuere. Nay, rather old Rome under Nero, as often as the Emperor gave commandment that any should be slain or banished (saith Tacitus) did they give thanks unto God: and those things which in former time had been notes of some prosperous success, were now the ensigns of public slaughter. Is not this her custom at this day? are there any bloody butcherings of Christ's flock, any cruel murdering of Christian Princes, by Romish Jebusites, but it shall be received at Rome, with Bonfires and Hymns in most triumphant manner? all which things when I consider, I am fully resolved that a learned Divine of later years, doth not speak of any malicious humour when he saith that there be three points of divinity, Calvinus lib. 5. Instit. ca 7. (he calleth them Capita arcana Theologiae) which go current in Rome. The first, that there is no God: the Second, that whatsoever is written of Christ is lies and deceits. The third that the Doctrine of the resurrection and the last judgement is merely fabulous; now than this being the case of that great and glorious City, we may well collect, that her horrid desolation and fearful downfall is at hand. For there is no state so strong, no City so fenced, but the sins of the people will bring it unto destruction, which is my third and last proposition out of the second general branch of my Text, whereof I am now by your patience to entreat. That Kingdoms and Commonwealths have their periods and downfalls, Proposition 3. is a conclusion which the premises of all former ages do demonstrate; learned Athens, stately Sparta, rich Babylon, victorious Carthage, ancient Troy, proud Ninive, and a thousand more have numbered their years: and at this day have no stronger fence than Paper walls, to keep their names from oblivion, the great enemy of antiquity. Now for the true cause of their subversions, it is a truth, which the greatest wizards of this world, after much study, and many serious consultations with nature, could never find out. The Epicures attribute it to Fortune, the Stoics to Destiny, the Pythagorians to numbers. Which last opinion Plato made such reckoning of, that he will have numbers to be the sole cause of the transmutations of Commonwealths. Whose words be so Enigmatical, that Tully makes them a Proverb, Plato lib. 8. de rep. Cicer. lib. 7 and Marcilius Ficinus invocateth not Oedipus but Apollo to unfold them. Aristotle (who of all others cometh nearest unto the truth) maketh the cause to be a disharmonie in the body politic, Epist. ad Atticum. as too much wealth of some few, the great misery of many, Arist. 5. lib. pollit. cap. 12. injury: fear, etc. I little marvel that Heathen Philosophers should shoot so wide, when Christians have so grossly mistaken their mark. Bodin. method. hist. cap. 6. Bodin how witty is he in pleading for numbers? what virtue doth he attribute to 7. or 9 or 12. and their squares and cubics. How doth he shift himself to prove his opinion sound, by instances of the most Commonwealths that have been hitherto in account, adding or detracting years at his pleasure, from the Calculation of the best Chronologers, to make the number square, or cubick, or spherical, or at the least, some way consisting of 7. or 9 or of their roots or squares. Cardanus. Cardanus hangeth all upon the tail of the greater Bear. The common sort of Astrologians, refer it to the Planets and Stars, making such a scheme at the first foundation of any City, which made Varro (as Plutarch witnesseth) so earnest with Taruncius Firmanus, to inquire the opposition, and aspect of the Planets, when Rome was first situated, thinking here by to conjecture how long that Empire should endure. Copernicus. Copernicus' will have the conversion and motion of the centre of his imaginary excentricle circle (which circle according to him, is not caused by the Heaven's motion (for the Heavens in his opinion are unmoveable) but by the earth, which he will have to be continually wheeled about, to be the cause of these alterations of Commonwealths. Thus while they groped in the dark, they miss their mark, as the Sodomites did Lot's door, Gen. 19 and while they professed themselves wise, they became fools. Rom. 1. 22. And little marvel, for the wisdom of this world is foolishness with God: None of all these have happened on the true cause, it is the sins of the people which bringeth every Commonwealth to ruin. 1 Cor. 1. And how can it be otherwise? for if thou lay more weight on the root, than the pillars can support, the house must needs fall. Now sin is of such an intolerable weight, that no house, nor city, nor commonwealth can stand under it, but it will press it down, it is a burden to the whole earth, and makes it reel to and fro, Isaiah, 24. 20. and stagger like a drunken man: it is a burden to all the creatures, Rom. 8. 22. and maketh them groan, and travel in pain: it is a burden to God himself, which makes him cry out in the Prophet against the Jews, Amos 2. 13. that they had pressed him with their iniquities, even as a cart is pressed with sheaves: it lay so heavy upon Christ's shoulders, Luke 22. 44. that it made him sweat drops of blood. This burden of itself so heavy, like a malefactor that is pressed to death, cries for more weight, to press the sinner to the pit of Hell: Jerem. 23. it calls to Heaven for the burden of the Lord, that is, for vengeance to be inflicted upon the impenitent sinner. God in regard of his patience and long suffering, is said to have leaden heels, he cometh slowly, even against his will to punish, but in respect of his justice he is said to have iron hands. He striketh with a witness, when once he begins to smite in his proceedings against the sins of men, he hath a double method sometimes, (and this method is most usual when he proceedeth against the sins of his children) he comes to them as he came to Elias. 1 Kings 10. First he sendeth a mighty strong wind, to blow down the tall cedars, and cast them to the ground, as Paul was, before he was converted. Then an Earthquake, to shake the flinty rocks, Acts 24. 26. I mean the stony hearts of men, and to make them tremble, as Felix did, when Paul disputed of the judgement to come, than a fire to burn up the stubble, and consume the briars, and then (when these forerunners, like John Baptist have prepared away for the Lord) he comes himself in a soft voice, the gracious and sweet promises of the Gospel, to seal a pardon to such, as by the former Judgements are dejected and humbled. And this may be termed Gods Ordo compositivus: Sometimes (and this is more usual, especially when he proceeds against the wicked, he taketh a contrary course: First, he comes in a soft and still voice, to woo them to himself: But when they harden their hearts, and will not be reclaimed from their evil ways, then at length he will send a fire to devour them, and an Earthquak and mighty strong wind to scatter them away like chaff from the face of the earth, Psal. 1. and to blow them down even into the bottom of Hell, and this I may fitly call God's ordo resolutivus; it is said of Alexander, Q. Curtius. that when he besieged certain City, he held out a Lamp, proclaiming a pardon to as many as would yield themselves before the Lamp was burned: so the Lord first holdeth out the Lamp of his word, whereby he calleth them to submit themselves, and gives them a time to deliberate, if in the mean time they do not yield, nothing remains but death and destruction: it is storied of Tamburlaine the Scythian, that whensoever he besieged a City, first he displayed a white flag in token of mercy, if they would yield themselves, Stephani Apol. in Herod. the second day a red flag threatening blood because they did not in time submit themselves, if they continued until the third day, than came out his black flag, menacing utter ruin and desolations; this is God's method. First he sets out his white flag of peace; if this be not regarded, then comes his red flag of correction, though not of destruction: if this will take no place with them, than he sets out his black flag, bella, horrida bella, nothing but death and desolation. Down with it, down with it, even to the ground, tribulation and anguish, fire and brimstone, Virgil lib. 4. Aeneid. storm and tempest, this shall be their portion to drink. It's long before he be moved to anger, but if the coals of his wrath be kindled; O Lord God how terrible will this flame be! it will lick up the Sea like dust, and melt the mountains like wax, and burn to the very bottom of Hell, so that nothing in the world will quench it, but the blood of the Lamb, and the streaming tears of unfeigned repentance: cast your eyes to the time of old, for we are but men of yesterday, and our days on earth are like a shadow, Job. 8, 9 as Bildad speaketh in Job, and you shall find my conclusion proved by the occurrents of all ages. Sodom that fruitful and plentiful City, which was for beauty and pleasure like the garden of God, Gen. 19 or as the valley of Egypt, as thou goest unto Zoar, if the stink of her sins ascend into heaven, Gen. 13. 10. shall be converted into a stinking Fen, Deut. 3. 3. for an everlasting remembrance of her iniquity. jericho a goodly place, a City of palm-trees, a fenced City, whose walls reached up to Heaven: if she be withal a sinful and Idolatrous City, she and all that is in her, both man and woman, young and old, Ox and Ass, Joh. 1. 21 shall be utterly destroyed. Arist. Polit. Babylon, which Aristotle for the greatness calls rather a region then a City, the Empress of the earth, the Princess of Cities, the glory of Kingdoms, the beauty and pride of the Chaldeans, which said, I sit as Queen, I am no widow, and shall see no mourning: If she continue in her sins, shall be as the destruction of God in Sodom and Gomorrah, it shall not be inhabited for ever, Isa. 13. neither shall it be dwelled for ever from generation to generation, but Zim shall dwell there, and their houses shall be full of Ochim, Ostriches shall dwell there, and the Satyrs shall dance there, and Limb shall cry in their Palaces, & Dragons in their pleasant places: so that a man shall be more precious than gold, even a man above the wedge of the gold of Ophir: It is not her powerful state, nor rich Citizens, nor strong walls, nor high Towers, nor magnificent buildings, that shall free her from God's punishing hand may, jerusalem in my exit, the Vine that God's right hand had planted, the City of the Gr●at King, the holy place of the Tabernacle of the most high, the beauty of Israel, the glory of Nations, and Princesses of Provinces, if she will not be awaked from her sins, Lament. 1. shall not be much better than the destruction of Sodom and the miserable desolation of doleful Gomorrah, her was shall be turned into heaps of dust, her houses consumed, her Temple burned, her treasury empty, her inhabitants killed: Quis cladem illius urbis, quis funera fletu Explicet. What heart is so flinty which will not melt into tears, when it shall think of the misery which did twice befall this one City. Use 1. Now all c 1 Cor. 10. 11. these punishments came upon them for an ensample and and are written to admonish you upon whom the ends of the world are come, that you should be armed and warned, that you should see and foresee, Cicero Phil. 1. before the time be past, ut quorum facta imitamini eorum exitum perhorrescatis, that if you tread in their footsteps you should remember their downfals, God is the same God still, he is as strong as ever he was, he is as just to revenge as ever he was, his Arm is not shortened, his strength is not abated, his wrath is not turned away from sin, but his hand is stretched out still. Sin may bud in the spring but it withereth before Harvest: it may flourish for a time, but godliness endureth unto the end. When the wicked thinketh himself the surest, when he saith unto his soul, Peace, Peace, and Soul, take thy rest. Even then there is but one step between him and destruction: believe the kingly Prophet, he speaketh it of his own experience, Psal. 37. 36. 37. I myself have seen the ungodly in great prosperity, and flourishing like a green bay tree; what followeth, I went by, and lo, he was gone; I sought him, and his place could no more be found. Behold his countenance, he is but as the grass upon the house top, which withereth before it be plucked up, or as the foam upon the water, or as a garment fretted with moths: Psal. 73. 18. O how suddenly doth he fade, perish, and come to a fearful end: even as a dream vanisheth when as one awaketh. It is noted of Pyrrhus and Hannibal, that they could quickly conquer a City, Plut in vita Pyrrhi. idem in vita Hanib. but they could never keep that which they had once subdued I little marvel, that the wicked have great facility in heaping up of riches, but I should think it strange if they could keep them till the third generation. Their wealth is like a snow ball, gathered in the fall, not without labour and cold fingers: and anon after it is melted with the Sun, or washedaway with the rain. But alas, alas beloved, I may here take up the Prophet's complaint. Isa. 53. 1. Who will believe our report? my words seem unto many, as Lot's Sermon did to his son's in-law, when he foretold the destruction of Sodom, who seemed as though he had mocked, Gen. 19 14. Give me leave a little to speak plainly: I came not to sing unto you a gloria patri without a sicut erat, to flatter you with a smooth tale, as to lay pillows under your elbows, whereby you may securely sleep in your sins, Multi sunt placentini, & laudenses pauci Veronenses, many come hither from Placentia, and Lauda but few from Verona. I doubt not but ye will all with your tongues confess my proposition to be true, but the practice of the most denieth it: it is the sins of the people that bringeth every commonwealth to ruin. Every one will say as much, but yet in our practice we hold an other strange Axiom that goeth for currant amongst us: it is the sins of the people that upholdeth every Commonwealth: conscionable and true, and faithful dealing, which my Prophet as I suppose meaneth, by executing of judgement, and seeking of the Truth, is like an Almanac out of date, every man hath found out a new way, both to maintain and better his estate, this old way is too far about. The bloodsucking Usurer, instead of lending and expecting nothing again, a lesson which our Saviour would have him to take out, if he look for the true treasure, doth eat and consume his needy Brother, even as Pharaohs lean and ill-favoured Kine devoured the other. This is the way he taketh to support his house, God loves not such an Arithmetician as spendeth his whole study about Multiplication, Regula falsttatis. and the Rule of falsehood, and can never learn, the practice of Division. The Lawyer who should employ his best knowledge in untying the knots of the law, and should be an Atropos to cut off the thread of controversies between man and man: feedeth his Client with golden hopes, and sugared words, and in the mean time like Lachesis draweth in length the thread of contention, using unnecessary delays, and posting off the matters from Court to Court, Term to Term, year to year, not unlike the cogging Surgeon, who in hope of greater gain doth poison the wound, that it may be longer in curing, or (if I may use a homely comparison) like the waggish Boy in the streets, who when he seeth two dogs snarling and grinning one at another for a bone, is never at rest till (for his own pleasure, but little for their profit) he hath brought them à rictu ad morsum, to try their right by their teeth, till at length the weaker be enforced to resign up his right to the stronger: this is a principal plot to maintain his estate. The Citizen that liveth on his trade, is like to the idolatrous Jews in the Psalmist, which worship the Images of Canaan; Canaan signifieth a Merchant, and what is the Merchant's Image (saith Luther) but Denarius the Cross. This he maketh such reckoning of, as that he careth not for making shipwreck, not of a crazed, wooden vessel, but of a good conscience, so that he may obtain it: he selleth days and months, and years at a higher rate than his best stuffs; if his wares be too light, false balances must make up the weight, if too bad, too dear, a false oath must mkae amends for both. The country Landlord (for though I speak in Jerusalem, yet I do not doubt but some of every quarter of Judah doth hear me, whom the Lord hath endowed with ample possessions, that he should be as it were Pater Patriae, an upholder of his Country, a maintainer of justice, a scourge of vice, a protector of Religion, Xenocrates apud Aelianum. var. hist. lib. 13. cap. 31. a shelter for the distressed to defend them from the rage of oppressors, as the Philosopher did the Sparrow that fled into his bosom from the talons of the Hawk. What doth he▪ he raiseth his rents, wringeth his Tenants like sponges, shaketh by some new devise the ancient custom; if this will not serve his turn, he farmeth out his livings (especially in such a year as this, when he should break his bread to the poor at his own doors) and taketh a room in this City, or some other, where he may live with much ease, little charges, and small credit, this he counceth an especial means to hold up his estate. If I have been in the bosoms of many of you, blame yourselves, for mine own part I may truly say to every particular that thinketh himself touched, as our Saviour said to the woman that was taken in Adultery; Joh. 8. 11. Hath no man condemned thee? neither do I. Marry, 1 Joh. 3. 20. withal I add that of John, If thine own conscience condemn not thee, God is greater than thy conscience, and knoweth all things; and therefore I dismiss thee with that speech of our Saviour spoken to the Cripple, that was newly restored to his feet; Go thy way and sin no more, lest a worse thing come unto thee. What shall I say more? Joh. 5. 14. Run through each particular Estate and calling, and you shall find by the practice, though not of all, God forbid that I should think so, I know there are in every profession which make a conscience of their ways, and in all their actions set God before their eyes, yet of the most part, that fraudulent and deceitful dealing, or some other unlawful means, is thought the most expedite and beaten way for supporting them. Few will let this conceit sink into their heads, that sin is the means that bringeth every Estate to ruin, the Preacher may tell them as much, but they will believe him at their leisure; in the mean time, they will still run on their old Bias; the husbandman may labour in weeding those grounds, but still they bring forth briers to entangle, and nettles to sting others: the Gardener may busy himself in pruning those vines, but still they bring forth sour grapes, such as will set the teeth of God's children on edge. God's shepherds may watch continually about their flocks; Jer. 2. yet like swift Dromedaries they run by their ways, and like the wild Ass used to the wilderness, which snuffeth the wind by occasion at her pleasure, as the Prophet speaks; they cannot be kept from going astray. Every one can be angry if his worldly purpose be crossed never so little, but few or none will say with David; it grieveth me when I see the transgressors, because they keep not thy law: Many can weep and command plenty of tears, when any worldly calamit, doth befall them, but few or none can shed one tear, Miserè terendo oculos (as he speaks in the Comedy) for their sins, much less weep bitterly as Peter did, Math. 26. or have their eyes gush out with water, Psal. 119. because other men keep not Gods Laws: with David many will sing to the Vi●l, and invent to themselves instruments of music like David as the Israelites did; Amos 6. 5. But few will say with him, Psal. 119. 143. All my delight is in thy commandments; Many will say, with those good fellows, Come and bring wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. Isa. 56. 12. But few or none will say with those good professors. Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, Isa. 2. 3. and he will teach us his laws, and we will walk in his paths. I think I cannot truly say with Hosea, that the Lord hath a controversy with the inhabitants of this land, because there is no knowledge of God in the land. Isa. 1. 5. For our heads are not so sick, as our hearts are heavy: I mean our heads are not so void of knowledge, as our hearts are of obedience, but I dare boldly say, that which followeth: By swearing and lying, and killing, and stealing, and w●o●ing, Hos. 4. 2. they break forth, and blood toucheth blood. Will you hear the judgements annexed in the subsequent words? Therefore shall the land mourn, and every one that dwelleth therein, shall be cut off. This is a terrible curse and he that dwelleth in heaven, still avert it from u, but yet it is a conclusion which the Lord useth to infer upon such premises. Give me leave to repeat a pa●able unto you, Isa. 5. 1, 2, 3, etc. My beloved had a vineyard in a very fruitful hill, and he hedged it, and gathered the stones out of it, and he planted it with the best plants; and he built a Tower in the midst, and made a winepress therein. The Prophet in that place applieth it to the land of Judah, Surely the vineyard of the Lord of hosts, is the land of Israel, and the men of Judah, are his pleasant plants: me thinks I may not unfitly apply it unto this Island. Surely the vineyard of the Lord of hosts is the land of Britain, and the men of this land are his pleasant plants, Now therefore, O ye inhabitants of this land, judge I pray you, between him and his vineyard, what could he have done unto it, that he hath not done? He hath planted it with his own right hand, he hath so hedged it about with his heavenly providence, that the wild boar out of the woods cannot root it up, nor they that go by, pull off his grapes. He hath watered it most abundantly with the dew of heaven: he hath gathered the stones of Popery and superstition out of it; he hath set the winepress of his word therein: he hath given it a Tower, even a king as a strong tower against his enemies, whose reign the Lord continue over us, if it be his pleasure, as long as the moon knoweth her course, and the sun his going down and let all that love the peace of Britain say Amen. Now he hath long expected that it should bring forth grapes, but behold it bringeth forth wild grapes. He looked for judgement, but behold oppression, for righteousness, but lo● a crying. These were the sins of Jerusalem, and you know her judgements, he that was Jerusalem's God, is Britain's God too, and therefore if she parallel Jerusalem in her iniquities, let her take heed she taste not of her plagues; God though he hath not yet begun to punish her in his fury yet hath he sundry times shaked his rod of correction over her, if this will not work amendment, her judgement must be the greater. Fearful was the case of Samaria, whom God's punishments could not move to repentance. I have given you cleanness of teeth in all your Cities, and scarceness of Bread in all your places, yet have ye not returned unto me saith the Lord God. Amos. 4. I have withholden the rain from you when there was yet three months to the harvest, and I caused it to rain upon one City, and brought a drought upon another, yet have ye not returned unto me saith the Lord. Pestilence have I sent amongst you after the manner of Egypt, and yet ye have not returned unto me saith the Lord. I have smitten you with blasting and mildew, etc. yet ye have not returned unto me saith the Lord God. The Lord hath not hitherto dealt with us after our sins, nor plagued us according to the multitude of our iniquities, yet he hath made it manifest that he is displeased with us: His mercy hath pulled back his hand from drawing his sword of vengeance against us, yet he hath left us sundry tokens that he is angered with our sins. Deut. 28. 23. It is not long since that the heavens were made as brass, and the Earth as iron, nay, the very waters became as iron or as brass, so that neither the heavens from above, nor the earth, or water from below did afford comforts for the service of man. This extraordinary cold distemperature of the air might by an Antiperistasis have kindled some heat of zeal and devotion in our breasts; Psal. 105. 16. when it had not the expected effect, than he Called for a dearth upon the land, and destroyed our provision of bread: even such a famine, that if we were not relieved from foreign countries, Ten women might bake their bread in one Oven, as the Lord speaketh, Levit. 26. 26. But all this hath not brought us upon our knees, nor humbled our souls before our God, therefore once again, he hath put life in his messenger of death, and set him on foot, which heretofore of late years hath raged in this city, like a man of war, and like a giant refreshed with wine, and bestirred himself (though not with the like violence) almost in every part of this kingdom: I mean the pestilence that walketh in the darkness, Psal. 91. 6. and the sickness that hath killed many thousands at noon day: all these are infallible tokens that he is offended with our sins: Howbeit he is so merciful that he will not suffer his whole displeasure as yet to arise, — Horum si singula duras Flectere non possunt, poterint tamen omnia, mentes: If each of these by themselves cannot prevail with us▪ yet if they be all put together, they may serve (as a threefold cord) to draw us unto repentance. If these be not of force but still we continue to blow up the coals of his anger, then let us know for a certainty, that they are the forewarners of a greater evil▪ as the cracking of the house is a forewarning of his fall: these be but the flashing lightnings, the thunder bolt will come after. The cloud that is long in gathering, will make the greater storm: he is all this while in setting his stroke, that he may give the sorer blow; Eurum ad se Zephirumque vocat; he is in bringing the winds out of his treasures, that he may rain upon our heads a shower of vengeance which shall be the portion of all the ungodly to drink. I began like a Barnabas, I will not end like Boanerges: my song had an Exordium of mercy, I am loath to bring for an Epilogue a thunderclap of judgement. Wherefore (my beloved Brethren) now that you see the true causes of the ruins of every commonwealth and the judgement that hangeth over your heads (like Damocles his sword) for our iniquities; flatter yourselves no longer in your own sins, but turn unto him by speedy and unfeigned repentance, that he may repent him of the evil, and turn away his plagues from you: let the wanton leave his dallying, and the drunkard his carousing, and the Usurer his biting, and the swearer his blaspheming, and the oppressor his grinding, and every one amend one in time, before the Lords wrath be further kindled: then will the Lord be merciful unto this land: he will quickly turn the sour looks of an angry and sinne-revenging Judge, into the smiling countenance of a mild and gentle Father. He will take the rod which he hath prepared for you, and burn it in the fire. These plagues which do hang over you for your iniquities, he will blow away with the breath of his nostrils, as he did the Egyptian Grasshoppers into the red-sea: he will command his destroying Angel to put up his sword into the sheath, he will open the windows of heaven, and pour down a blessing upon you without measure. Then shall you be blessed in the City and blessed in the field, blessed at your going out, and blessed at your coming in, and whatsoever you put your hands unto shall be blessed; your sons shall grow up as Olive branches, Psal. 129. 4. and your daughters shall be as the polished corners of the Temple. Your grounds shall so abound with grain that the tilers shall laugh and sing; Psal. 144. your garners shall be full and plenteous with all manner of store, Joel. 2. 24. your presses shall abound with Oil and wine, your sheep shall bring forth thousands, and ten thousands in your fields; Every thing shall prosper, nothing shall stop the current of God's blessings, there shall be no decay, nor leading into captivity, and no complaining in your streets; and which is better than all these, he will give you faithful and painful Pastors to feed you, his spirit to comfort you, his word to instruct you, his wisdom to direct you, his Angels to watch over you, Esther. 6. 9 his grace to assist you, and in a word, He will be your God, and you shall be his people: thus shall it be done unto all those whom the King of heaven shall honour: so that all the world shall wonder at your felicity, and say, Blessed be the Lord which taketh pleasure in the prosperity of his servants, and happy are the people that be in such a case, yea blessed are all they which have the Lord for their God; thus will he be with you, and direct you in the desert of this world, till he bring you into a fair and goodly place, the promised land, a land that floweth with better things than abundance of Milk and Honey, the celestial Paradise, the heavenly Canaan, the kingdom of glory prepared for you from the beginning of the world, even that kingdom where the King is verity, the Law's charity, the Angels your company, the Peace felicity, the life eternity. To this kingdom, the God of all mercy bring us for his sake that bought us with his own blood, to whom with the Father and the holy Spirit, three persons in trinity, and one God in unity, be ascribed all honour and glory, power and Majesty, both now and for evermore, Amen. TO THE Right reverend father in God, the Lord Bishop of CARLISLE, RIGHT REVEREND, WHen I preached at Carlisle at the last Assizes, I made no other account, Arist. de hist. animal. lib. 5. cap. 10. but that my sermon should (like Aristotle's Ephemeron) have died the same day that it took breath. Since which time I have been entreated by divers to make it common: to whom I would not yield the least assent, as doubting that their desires proceeded rather from affection towards the speaker, then from a sound judgement of the things spoken. But when I perceived how distasteful it was to some, that bear Romish hearts in English breasts; I resolved, as David did when Michal mocked him for dancing before the Ark, to be yet more vile, by publishing that unto their eyes, which before was delivered to their ears; hoping that the more it displeaseth them, the better acceptance it shall find with the true Israelite. Which now at length I have effected. So as that before they heard it (or at least heard of it) so now they may read it. And if I have evil spoken, let them bear witness of the evil, but if I have said well, why do they smite me? It seems to them a mere calumniation to say that there is no probability that a Papist shall live peaceably with us, and perform true and sincere obedience towards our Prince. To whom I might return the short answer of the Lacones to their adversary, Si: if it were so, my speech was not to no purpose, because not only rebels to the King, but, much more to God and his true worship and service, are to be rooted out of a Christian commonwealth. And if those be worthy a sharp censure which agreeing with us in the fundamental points of Divinity, cannot away with the carved work of our Temple, but cut it down as it were with Axes and Hammers, how much more those Sanballats and Tobiah'sses, that strike at the foundation thereof, and say of it, as did the children of Edom in the day of Jerusalem, down with it, down with it, even to the ground. But I rather say, O si, I wish it were so, and that there were no fear of danger by their means and devises. But this I doubt cannot be effected, unless there be, I will not say with the Orator, a wall, but a sea between them and us. Till than there is as great probability of peace between us, as there was of old time between the Catholics and the Donatists, the Orthodoxal and the Arians, the Hebrews and the Egyptians, the jews and the Samaritans: Immortal odium, & nunquam sanabile vulnus. And for true loyalty, and faithful obedience there is as great probability, as that the two poles shall meet. The King and the Pope are two contrary masters, none can truly serve them both; Either he must hate the one, and love the other, or he must lean to the one and despise the other. The obedience which either of them requires is so repugnant, that they cannot lodge within one breast. This loyalty which our adversaries do outwardly pretend is but equivocal, no more true loyalty, than a dead hand is a hand; it wants the very form and soul (if I may so speak) of true dutifulness, which is to perform obedience voluntarily, and with a free heart for God's cause, as to Christ's immediate Vicar over all persons within his dominions. It is with some secret reservation, till their primus motor, the man of sin, upon whom their obedience depends, shall sway them another way: rebus sic stantibus, the state standing as it doth, & donec publica bullae executio fieri possit, until they may have power and strength to resist. So that I may use the same words unto them which Austin doth doth to the Rogatists, Aug. ep. 48. Saevire vos nolle dicitis, ego non posse arbitror; ita enim estis numero exigui, ut movere nos contra adversarias vobis multitudines non audeatis, etsi cupiatis. I speak chiefly of such as are grounded in the Principles of Popish Divinity, and take for current what soever is stamped in Rome's mint. As for their ignorant followers, I only give them that censure, which S. Paul gives the jews; They have the zeal of God, but not according to knowledge, for they being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. I have adventured to join with this an other Sermon preached before upon a like occasion (so far as I could gather it out of a few scattered Papers, flying abroad like Sibylla's leaves.) — rapidis ludibria ventis. Which I have the rather done, because my experience these few years in the Country, hath taught me how common those sins are which I have herein endeavoured to reprove, if these my labours shall not be distasteful, I shall be willing to go forward in a greater subject. Howsoever they shall be taken, I submit to the censure of your Lordship, and of every indifferent Reader (not counting what carping Momus can say against them) in the words of judicious Vives; Si quid dixi quod placeat, Lud. Vives in August. de Civit Dei lib. ult. cap. ult. habeat lector gratiam Deo propter me; si quid quod non placeat, ignoscat mihi propter Deum & malè dictis det veniam propter benè dicta; and of holy Austin in the conclusion of his long discourse de Trinitate Domine Deus unus & Trinitas, vaecunque dixi de tuo agnoscant & tui, si qua de meo & tu ignos& tui. Your Lordships in Christ to be commanded, LANCELOT DAWES. MATH. 26. 15. What will ye give me, and I will deliver him unto you? I Have elsewhere, in a great and populous auditory, discoursed of our Saviour's mildness, and humility, and of the deceit and hypocrisy of the Judasses' of these times, from these words of our Saviour: Luk. 22. 48. judas betrayest thou the son of man with a kiss? Being commanded to supply this place, I thought it not unfit for this present occasion, to look back into the story of our Saviour's passion, and to seek out the cause of Judas his cruel, and more than hellish fact, in betraying his Master, which I find wrapped in the words already delivered unto you. These two questions, what will ye give me? and what shall I give you? be two evils at this day much reigning amongst men; which though they may stand somewhat upon their antiquity, yet they have little reason to brag of their pedigree. For the one may be fathered upon Simon Magus, Act. 8. 19 who offered to buy the gifts of the holy Ghost for money: What shall I give you, that upon whom soever I shall lay my hands, he may receive the holy Ghost? the other upon Judas the traitor, who offered to sell the giver of the holy Ghost for a small sum of money. What will ye give me, and I will deliver him unto you? Both of them wicked, but the speech of Judas the more heinous. Who not contented with that which he got by stealth out of the bag which he bore, and being disappointed of a profit which he expected, in regard that that box of ointment which he purposed to have sold, (that he might have converted a good part thereof to his own proper use,) was poured upon our Saviour's head: and perceiving our Saviour to defend the fact of the woman, anon he goes out; and because he was frustrated of his hope of gain by selling the ointment, he offers for a small sum of money to sell the Anointed. What will ye give me, and I will deliver him unto you? As if he should have said, I perceive that ye are marvellous desirous to apprehend my master, but ye cannot easily effect your purpose, by reason of the people, which make such account of him, that perchance they would make an uproar, if any open violence should be offered unto him: yet if ye will listen unto me, and follow my counsel, I will quickly ease you of that care, upon this condition, that ye will afford me any reasonable reward for my pains; tell me therefore before I go, what shall my recompense be, and I will undertake without any tumult to deliver him into your hands. In which words observe these two points, 1 Judas his question, what will ye give me? 2 His promise to deliver his master, so that he may be rewarded: and I will deliver him unto you. In the question we see, that though Judas was an Apostata, fallen from God, and led by Satan to betray his master, whom he little esteemed, as appears by the price he sold him for; yea though he had a desire to make his master away, lest he should afterward get knowledge of his theft, yet he will not betray him unless he have something for his pains. And therefore before he make any promise of delivering him, he covenanteth for a price: whence ariseth this note, that even the wicked, and reprobate will abstain from horrible and gross sins when there is no provocation offered, and when they see no end of committing them. There are in every sin which is voluntarily committed two causes; An inward impulsive moving them; and something which may have the name of a final cause, or else an external object, alluring them. The impulsive cause in Judas was covetousness. The final cause was to obtain some money. The impulsive cause kept itself close, and like a thief, lurked in a corner, till a fit opportunity was offered, and a reward was expected. As it was in Judas, so was it in Achan; no doubt but Achan had given lodging to covetousness before the overthrow of Jericho▪ but than he had the opportunity offered him. Jos. 7. 21. He saw amongst the spoil a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold, and because he coveted them he took them (contrary to the Lords commandment) and hid them in the midst of his tent. As it was in these two, so was it in Gehazi. I make no question but an inordinate desire of having, had possessed his heart, before that Naaman the Syrian, came to his master, to be healed of his leprosy. But never such an opportunity was offered, as was then: for when he saw Naaman offer his master some rich reward; for curing him, and his master absolutely refusing them, he thought then was the golden occasion offered him to satiate his greedy desires, 2 Kin. 5. 20. and therefore posts after Naaman to get something of him. Wicked Ahab who (as the holy ghost speaketh) sold himself to work wickedness, did not shed the blood of Naboth the Israelite, but to this end, that he might obtain the vineyard which lay near unto his house. Now as it is in covetousness, so with other sins. And the reason is very plain: for though the understandings of the wicked be so darkened, Isa. 5. that they call good evil, and evil good, sour sweet, and sweet sour; though their appetites and affections be so perverted, that they swallow up sin with greediness, and drink iniquity like water: yet there is some relics of the image of God in their understanding, whereby they have a glimpse of good and evil, which though it cannot moderate the will, and affections from running into sin, yet it doth so far forth bridle them, as that they will not commit any heinous impiety, but when some thing is offered which puts as it were a vizard upon the object of the will, and makes it choose that which otherwise it would refuse. For the will by nature is always carried unto his proper object, which is good, and abhorreth that which is evil. So that when it chooseth evil, it is not as it is a will, but as it is depraved, and as the understanding, which judgeth of the object, before the will choose or refuse it, counteth that good which indeed is evil. 3. Here two sorts of men are to be censured: Use. 1. the first is such as think themselves sufficiently excused for committing any sin, if they can bring any occasions or the allurements which have moved them to commit it. The drunkard will say that company hath drawn him to forget himself, and therefore he must be pardoned. The adulterer will plead for himself, that his own corrupt affection hath moved him, and that the circumstances of time and place have caused him, and therefore he must be excused. But these excuses are such, as that, if they would serve the turn, the wickedest reprobate upon the face of the earth might be found not guilty. For might not Judas have pleaded for himself, that he would never have betrayed Christ, but that he expected some reward from the high Priests? Might not Ahab have sworn that he would never have sought Naboths blood, if it had not been for his vineyard which was so commodious for his house? Might not Achan have avouched that he would never have transgressed the Lords commandment by taking of the excommunicate thing, but that it so offered itself that he thought he might have taken it, and none been privy to it? Might not Cain have excused the slaughter of his guiltless brother, that he would not have killed him, if the Lord had not had a greater respect unto Abel's sacrifice, then unto his? It is true indeed, that such objects may occur, such inducements may happen, as that the dearest of God's children (which as long as they remain in these houses of clay do taste too much of the old Adam) may thereby be led to commit gross impieties. We know, that the fear of death moved Peter to deny his master: That idleness, and the sight of Bathsheba, caused David to adultery: That Lot's daughters brought their father to commit incest: That Solomon by his wives was drawn to Idolatry: That the fear of the Egyptians made faithful Abraham to distrust God's providence, and to say that his wife was his sister. But this only shows their imperfections; it excuseth not their facts, that they had sundry provocations to these sins. If Peter had thought that the fear that the Jews put him in, by reason of the great cruelty which they used against his master, might have excused him for denying Christ, he might have spared his tears. If occasion, Mat. 26. and time, and place, might have purchased a pardon for David, Psal. 51. 1. he would never have been so vehement, and passionate, in confessing his fault, and craving a pardon for the same. And indeed this is the only course to be freed from God's plagues, not to excuse our sins, and say that such and such provocations brought us to them: (for so the wickedest reprobate might be innocent) but to humble ourselves before the Majesty of God, and to confess our misery, that he may receive us to mercy. 4 There is another sort of men which if they commit not such iniquities as others do, Use. 2. (either because their natures are not so prone, and bend to those vices, of because such objects and allurements are wanting, as others have had) will boast (at least within themselves) that they have attained unto a far greater measure of holiness, than others, which by their natural proneness, or some external cause, are drawn to wickedness. But (alas) what credit is it for the Scythians, that they were no drunkards, when they never got wine nor strong drink? Tacitus. What commendation for the old Germans, that they abstained from the unlawful company of women, when by nature they were not addicted to wantonness? What credit is it for a young child, or withered old man, to abstain from carnal pleasure, when the heat of youth in the one is quelled, and the other never knew what lust meant? What grace for a weak spirited man, who was never moved with any excessive anger, not to be a murderer? This is rather commendation worthy, if we shall abstain from those vices to which our corrupt nature doth most propend: If the Dutch can leave his drunkenness, the Italian his lustfulness, the French his factiousness, the Spaniard his haughtiness, the English his gluttony, and greediness▪ if the choleric can lay aside his anger, and rashness; the phlegmatic his sloth, and idleness; the melancholic his hatred, and enviousness; the sanguine his concupiscence, and wantonness; in a word, if Herod can be contented to part with Herodias, and every man his beloved sin, to which by nature he is most addicted. When a certain Physiognomer looking upon Socrates, gathered by his complexion that he was given to lust and wantonness, the people which knew the continency, and virtuous life of Socrates, mocked him as unskilful of his art, thinking that Socrates was not addicted to any such vice. But Socrates acknowledged the judgement of the Physiognomer to be true, and confessed that by natural disposition he was prone unto it; thinking it a greater virtue to conquer, and keep under the corruptions of the flesh; then to keep himself under, and within the bond of reason, when he had nothing to draw him away. And yet this is little worth, unless it be at such time, when some external means, and provocations do concur, for bringing that into act, which depraved nature most affecteth. The drunkard will sometimes abstain from his beastliness: but it is when he can get no wine. The oppressor from grinding, and grating the faces of the poor; but it is when he lacks matter to work upon. The wanton from his pleasures; but it is when he wants time, and place to effect his desires. The glutton from his excessive eating: but it is in a dearth or scarcity, when he knows not how to fill h●s paunch. It had been praiseworthy in Judas, if having a covetous mind, the high Priest had come unto him, and offered him a large sum of money, upon this condition, that he would have betrayed his Master; and he should have replied, as Simon Peter did to Simon Magus: your money perish with you, Act. 8. 20. because ye think that the Son of God may be bought for money. It is a good commendation which Tully gives to Muraena, that living among the effeminate and luxurious Asians, he was not infected with their faults. Laus illi tribnenda est, non quòd Asiam viderat, In Orat. pro Muraena. sed quòd Asia continenter viverat. And Ulysses deserves the name of a soberand temperate man, not because he was so amongst the Grecians, but because he kept himself sober in Circe cellar; where all his fellows except Eurylochus were drunk. On the contrary it argueth weakness in Anacharsis the Scythian Philosopher (who used to say in commendation of his Country, that there were no Pipers in Scythia, Arist. Post Analyt. lib. 1. because there were no Vines) that falling into the company of some Cellar-knights which drank for a wager, he took their part, and was first drunk under board himself. The Lord, saith the Psalmist, trieth the righteous. He suffereth such objects to be offered unto them, Psal. 11. 5. as may be allurements unto sin; that by refusing and forsaking thereof, they may make it known to the world, to whom they belong. So was Lot's righteousness tried, not when he dwelled with Abraham, but when he was removed to Sodom: which though it was for the pleasantness of the soil like the garden of Eden, yet for wickedness and unnatural uncleaness it surmounted Hell itself. And yet for all this it could not infect righteous Let, who dwelling amongst them, from day to day vexed his righteous soul by their unlawful deeds. 2 Pet. 2. 8. So was David's innocence tried, not when he fled from Saul, but when he found him asleep, and might have killed him. So likewise thou declarest thy righteousness, 1 Sam. 26. not, when thou abstainest from such sins as thy nature is averse from, or from such sins, as thy flesh is prone unto, at such times as fit means are wanting to accomplish thy desire: but when thou abstainest from such as thy flesh inwardly desireth, and some external provocation urgeth and allureth thee unto. Thou must, when the high Priest offers thee a rich reward, not be bribed to sell thy Master. With Ulysses thou mayest live sober at Cyrces' table, with Lot thou mayest persist honest among the Sed mites: otherwise if thou persuadest thyself, that thou dost well, if thou canst abstain from gross sins, when there is no great inducement to persuade thee to act them; this is but Judas his righteousness, who would not betray his master but in hope of reward, what will ye give me, and I will deliver him unto you? 5. And so I come unto the second general part: wherein observe, 1. The person delivering, I. 2. The Action, deliver. 3. The party delivered, him. 4. The parties to whom, unto you. Of which before I particularly entreat we may from the promise as it hath reference to the question, gather this conclusion. That a covetous mind, setting all respects aside, will not be afraid to commit any sin, so that he may be rewarded for his pains. Luke and John tell us, Luk. 22. 2. that the Devil put it into the heart of Judas to betray his Master. Joh. 13. 3. He put it not into the heart of Peter or John, or any other of the Disciples; why? because this Phylarguria, had only taken root in Judas his heart: the rest were not infected with this disease. They were indeed weak, and feeble in the faith, and therefore Peter, though he followed him a far off, and came into the high Priests hall, yet a poor damsel did so shake the rock of his faith that presently he denied him, the rest immediately after he was taken forsook him, and fled: but none of them did entertain any such suggestion as to betray him, save judas Iscariot, who before was entangled with the chains and fetters of covetousness. So true is it which the Apostle saith, those that will be rich fall into snares and tentations of the Devil; for so the vulgar addeth 1 Tim. 6. 4. Here than if ever, the Poet's exclamation may have place. — Quid non mortalia pectora cogis, Aenid. lib. 3. Auri sacra fames!— What vice so scandalous; what thing so monstrous; what sin to God and nature so odious, which the desire of money will not cause a man to commit? joh. 17. 12. A man betrayeth a man, a servant his Master, Matth. 16. 16. a creature delivers his Creator, the son of perdition the son of God; 1 Tim: 6. 10. the Lord of life must be put to death for a little money. Well therefore doth the Apostle term covetousness the root of all evil. Gal. 5. 20. 21. For as all the the lines of a circle do take their beginning from one middle point or centre; so all other evils do spring from this fountain. The works of the flesh are manifest (saith the Apostle) which are Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, muther; I may add lying, swearing, stealing, oppressing, whence do they proceed, but from a covetous and insatiable heart? This is the womb where they ordinarily are bred. — Lucri bonus est odor ex re Qualibet— saith the Poet; juven. alluding to the fact of Vespasian in Suetonius, who gathered a tax from some homely matters, and told his son Titus, Sueton in Vespasiano. that it smelled as well, as any other silver did. Be it gotten by theft, lying, stealing, swearing, forswearing, usury, oppression, what way soever it be gotten, (faith the covetous in his heart) if it be gain, it is well gotten. Tacitus tells us of a Roman knight, that killed his own Brother, Tacit hist. lib. a. in hope to be rewarded for his pains. Histories are full of the like, which I will pass over with silence. I will only instance in one of our own country, (which methinks in all points, save in the difference of the parties betrayed, may be compared to this of Judas) I mean Humphrey Banister, servant to the Duke of Buckingham: whom the Duke had tenderly brought up, and above all loved and trusted, in so much that being pursued by King Richard the third, he hid himself in Banisters house, thinking it to be the only Sanctuary, where he might safely repose himself. But when King Richard had promised 1000 pounds to those that would find him out, the desire of gain so wrought with him, that presently he betrayed his Lord and master into the king's hands. As the fact was like to that of Judas, so the punishment hath some resemblance with it. Judas though he had no bond for payment, In the life of Richard the 3 written by Sir. Th. More. yet he got the money. The high Priests proved better of their promise then the King. Judas did not enjoy the money, for he went out, and hanged himself. Banister was not executed, but was shortly after for a murder condemned: his son and heir became mad, and died in a hogsty, his daughter was infected with a leprosy, his second son deformed of his limbs; his youngest son drowned in a puddle. 6. By this which hath been spoken, you see my conclusion plainly proved: that a covetous man, setting all respects aside, will not be afraid to commit any sin, so that he may be rewarded for his pains. And how can it be otherwise? for he is like an hunger-starved man which will do any thing, so that he may satiate his appetite. Covetousness like the pit of hell, is never satisfied, and like the barren womb, it never saith, I have enough. Quo plus sunt potae, Ovid. Fast. plus sitiuntur aquae, the more blood the two daughters of the horseleech shall suck, Prov. 30. 15. the more eagerly they cry out, give, give. This barren and d●y earth is never satisfied with water: Hor. nec sitim pellit, nisi causa morbi. Nothing will content this dropsy, but that which more augmenteth the disease, as nothing will satisfy the fire, but that which more augmenteth the flame. He is like unto him that hath the Caninus appetitus, the more he eateth the more he hungreth. Some Physicians say that gold is good for him that is in a consumption, but I never read that it is good against a surfeit. But experience proves it true, that a gold-hungring man, doth not only long for this metal when he is in a consumption, but far more when he hath taken a surfeit through abundance. — congesto pauper in auro est. The richer, the poorer: his mind hungereth as much for gold, as Dionysius his belly hungered for flesh, who used to stand all the day in the shambles, Justin. l. 21. & quod emere non potuerat, oculis devorabat. That which he could not buy with his penny, he devoured with his eyes. And here that comes in my mind which Herodotus recordeth of Alcmaeon the Athenian, who because he had kindly entertained the messengers which Croesus sent to the oracle of Delphos: Herod. lib. 6. Croesus sent for him and offered him as much gold as at one time he could bear out of his treasure house. Alcmaeon not a little glad of the offer, prepared a large doublet with wide sleeves, a pair of breeches reaching down to his heels, both of them fitter for Hercules then for himself. This done he went to Croesus his coffers; and first filled his breeches as full as he could stuff them, than his sleeves, and bosom, then glued as much as he could to the hairs of his head, and beard, and then lastly stuffed his mouth with as much as he could thrust in it, and so with much ado, crept out of the treasure house. This sin, Application to magistrates. as of all men it is to be avoided, so especially of magistrates which sit at the stern to direct our ship in this glassy sea: and which are the pillars of justice to support her battered fabric. Ye must not give it the least welcome in your hearts: but (like the wise traveller) stop your ears at the songs of this Siren, and not give it the least attention though it charm never so cunningly. You should have eyes like unto Lynceus, to dive into the bottom of the most deep and abstruse controversies. Now hope of reward blindeth the eyes of the wise: so that as a blind man which hath a pearl upon his eyes, cannot see his way, but stumbleth at every block, and falleth headlong into every pit; right so if you shall have this rich pearl (this pearl of riches) before your eyes, you can never tread right in the way of truth. The eye, or any faculty of the sensual, or intellectual part, if it be busied about any one object neglecteth the rest: and if your eyes be exercised about this object, it will make you negligent in public affairs. Artist. de anima lib. 3. Intùs apparens prohibet alienum: if the species of gold possess your hearts, there will be no room for justice to lodge in them. For these two be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non benè conveniunt nec in unâ sede morantur. They can no more lodge within the same breast then light with darkness, the ark with Dagon, God with Mammon. Cic. lib. 3. Offic. It was Caesar's saying, borrowed from Euripides in his Phoenissa: If justice must be broken, it must be for reigning. But he might more truly have said, for gaining▪ For gold could never away with justice, and therefore the Poets fain, that when gold first began to be digged out of the earth, justice durst tarry no longer, but presently fled into heaven. Therefore jethro describing the quality of a good judge, Exod. 18. 21. saith that he must deal justly or truly, and then he adds, as it were by way of explication for the better understanding of the former word, that he must hate covetousness: as if he had said, if he be a covetous, and gold-thirsting man he cannot be a true and just dealer. And to this purpose David prayeth, Psal. 119. that the Lord would incline his heart to his testimonies, and not to covetousness. 7. Now as this insatiable desire of gain, 2 To Lawyers. is not to sit on the bench with the judge, so is it not to plead at the bar with the counsellor, which with the key of knowledge is to unlock the secrets of the law, and with as skilful, and expert hand, to untie the knots of hard and difficult questions. It will make him Pharisee-like to strain a Gnat, and to swallow a Camel; to tith the mint, and cummin and to let pass judgement and fidelity, it will make his tongue play fast and loose with justice at its pleasure. A golden key commonly opens a wrong lock. Auro loquente, nihil pollet quaevis oratio. When Pluto speaks Plato may hold his hand on his mouth like Harpocrates the Egyptian God, and say nothing. It is a great commendation which Tully gives unto a Lawyer: De orat. l. 1. The mouth of a Lawyer is an oracle for the whole city. But if this mouth be once corrupted with gold, it will prove like the oracle of Delphos of which Demosthenes complained in his time, that it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tull. de divinat. lib. 2. speak nothing but what Philip, which gave it a fee, would have it to say. And such an oracle Demosthenes himself sometime proved: Aul. Gel. l. 11. cap. 9 who being feed to plead a cause, and immedatly after receiving a large sum of money of the other party for holding his peace, the next day comes into the court in a rugge-gowne, having his neck, and jaws all muffled with furs, and warm clothes, and told the Judges he was troubled with a squinancy that he could not speak. Whereupon one that perceived his disease, said that it was not a cold, but gold that hindered his speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Ox, I warrant you, was in his tongue. The Athenian coin which was stamped with the form of an Ox had bunged up his mouth, no marvel if he was speechless. 8. But especially this sin is to be avoided of you that are witnesses, 3. To witnesses and Jurors. and jurors, which are the one by testifying, the other by examining the truth to make a final decision of controversies. If you shall entertain any such thought as to say with Judas, What will ye give me? ye shall be sure to find some Simon Magus ready to say, What shall I give you? Falsity and lying have ever been the handmaids to covetousness. And therefore when the Prophet jeremy complaineth, that from the least to the greatest they were all given to covetousness, Jer. 6. 13. it must needs be true which he addeth in the next words, that from the Prophet even unto the Priest they all dealt falsely. As Judas was hereby moved to betray his master, so were the soldiers persuaded to lie, and falsely to forswear themselves, that his disciples stole him away when they were asleep; and that most palpably too. For if they were asleep how knew they that it was his disciples, and if they knew that it was his disciples, how were they asleep? 9 Follow not then the ways of Balaam the son of Bosor which loved the wages of unrighteousness. 2 Pet. 2. 15. Only herein ye must keep his resolution, Num. 24. 13. not for an housefull of silver and gold to go beyond the word of truth to say less or more. Equivocations and mental reservations which the Papists make such reckoning of, are the ready way to renew that old tohu, and bohu, to make a chaos and confusion of all things, Gen. 1. to mix light and darkness, truth and falsehood, heaven and hell together. Whosoever shall for filthy lucre sake, either wittingly conceal part of the truth, or add any thing thereto, and thereby turn the truth into a lie, I say unto you that an untimely birth is better than he; Eccl. 6. 3. and better it were for him, unless he repent, that a millstone were put about his neck, Matth. 18. 6. and that he were drowned in the deep of the sea. 10. To end this point, 4 To all. let me speak unto you all in the words of our Saviour, Luk. 12. 13. beware of covetousness, and with the Apostle, let it not be once named amongst you. Eph. 5. 3. But if ye will needs be covetous, 1 Cor. 14. 1. covet spiritual things: set not your hearts on the things that are below, but on the things that are above, Covet that which will satiate your hearts, and that is nothing in this world. For the heart is triangular, and the world is round, and a round body cannot fill a triangle, but there will remain some empty corners: no more can the whole world fill the three corners of an heart, nor any thing save he which is three, and one, God blessed for evermore. Inquietum est cor nostrum O Deus, postquam recessimus à te, donec revertamur ad te, saith Austin, O God our heart is never contented when we turn from thee, till we return to thee. Oh then as your hearts are, so let your hearts desire be; that is, the Basis or broader part upward toward heaven, and heavenly things, and the conus or narrow point towards earth and earthly things. Use not your riches as Anacharsis said the Athenians did their money: Plut. de profect. virt. sent. Nummis ad numerandum, only to count it over, and then to coffer it up. Enjoy them, but joy not immoderately in them, knowing this that ye are not owners, but only users of the things that ye possess. Alas why should a man, which is a little world of himself, a man whose conversation should be in heaven, be wedded to these base, and vile excrements of the earth? they deserve no better name. For what I pray you is the best gold, but a congealed vapour? and the greatest possessions but so much earth? and the finest silk, but excrements of silly worms, which live but two or three months? 1 Kin. 10. 17. Solomon had as much experience in them as any man that ever lived. For he gave in Jerusalem silver as stones, and Cedar trees, as the wild figtrees that grow abundantly in the plains, yet in his old age, when he became a preacher, and repented him of his former life, he took such small comfort in this transitory trash, that in the beginning of Ecclësiastes, he took this for his text, Eccles. 1. Vanity of vanities, and all is but vanity: and if they be weighed in the balance of the sanctuary, they will want of weight. They are altogether vanity, nay they are lighter than vanityed self. Let us then so love them, as that we care not to leave them: and in all things, let us learn both to be hungry, and to be full, Philip. 4. 12. and to abound, and to have want; accounting all things, but loss, and dross, and dung, that we may win Christ. Which Judas for the desire of a little money promiseth to deliver unto the high Priest: I will deliver him unto you. And so I come to the particulars of the second general branch of my text. 11. And first we are to begin with the Person delivering, and that is Judas, no Saducee, nor Pharisee which oppugned his doctrine, no professed enemy which openly sought his destruction, but an Apostle, one of the twelve which he had chosen unto himself, and sent abroad to preach the Gospel, and to cast out Devils, and to heal the sick. Hence I infer this conclusion: that no calling is so holy but that it hath some wicked imps, and dissembling hypocrites (which though for a space they may deceive the world with a vizard of holiness, yet time will unmask and show them in their own colours) intermixed with true professors. A conclusion which if the instances of our time could not make good, the premises of all former ages do abundantly demonstrate it. When as yet our first Parents had no more Children than Cain and Abel, the elder of these two, Gen. 4. the first that ever was borne of a woman, the heir apparent of the whole world, was an Apostate: his hypocrisy was disclosed in killing his brother. When the whole Church was compinged within the sides of one Ark, all were not sheep that were in this little fold, for — Nat Lupus inter Oves, there swum one wolf among these sheep As there was a Sem which was elected, so was there a Cham which was rejected: his apostasy declared in mocking his father. Gen. 7. Of the same father (even of him, who was the father of the faithful) there came an Ishmael, as well as an Isaac of the same mother (even at one and the self same birth) came an Esau as well as a jacob. Gen. 16. The same kingdom had as well a Saul, Rom. 4. 16. as a David: Gen. 25. 24. the same place a Barrabas, and a Barnabas, the same profession a Cephas, and a Caiphas, a Judas and a Judas, and as it was, so it shall ever be till the son of man come in the glory of his kingdom, as long as the net swims in the salt sea of this world, till it be brought to land, it shall contain both good and bad fishes. Till the reapers come, there must grow wheat and tears together in this field: till the shepherd come there must be sheep and goats in this fold. This great house till it be builded a new, must contain vessels of honour, and vessels of dishonour: the gold must be mixed with the dross, 2 Tim. 2. 20. till the great and terrible fire come to separate them. In this floor the wheat shall be mingled with the chaff, till the Lord come with his fan in his hand to winnow it, and shall blow the chaff, and scatter it away from the face of the earth. Psal. 1. The reasons hereof first respect the wicked, and that is to make them more inexcusable, Reasons. in that conversing with the godly, they do not learn godliness: but as those which walk in the sun, though they change their outward colour, yet they still retain their inward nature, so these though they receive an outward tincture of godliness, yet they still keep their inward corruption. Hereupon it is that Corazin and Bethsaida are more inexcusable, then Tyrus, and Sidon: Mat. 11. 21. that the men of Nineve, and the Queen of the South shall rise against the Jews, Mat. 12. 41. and shall condemn them: Mat. 11. 23. that it shall be better for them of Sodom in the day of judgement then for Capernaum. 2. The Lord by this means effecteth the conversion of some, which are not yet called. For as the Aramits, by walking with the Prophet, 2 King. 6. were at unawares brought unto Samaria: so many who are not as yet called by walking with the righteous, are catched at unawares, and brought to Christ's sheepfold. 3. The Lord doth hereby exercise his children and keeps them still fight, whereas otherwise they would be ready to fall asleep in the cradle of carnal security. The coldness of devotion, that is in the worldlings, doth by an Antiperistasis oftentimes stir up the heat of zeal in God's Children. While the winds strives to blow out the fire, it increaseth the flame, and while the wicked do endeavour to consume the heat of zeal in God's Children, and to make them as cold as they themselves are, they often blow it up, and make it far greater than it was before. I told you before what Tully saith of Muraena, that his chastity was more seen in living among the effeminate Asians, then ever it was at Rome. And I am sure Lot's continency did far more appear when he lived amongst the Sodomites, then when he was in the mountain with his two daughters. If God's Children should have none but such as Moses, Gen. 19 and Elias to converse with them, they would say as Peter did unto Christ, when he was transfigured upon the mountain, Mark. 9 5. Master it is good for us to be here: let us here (upon this mountain) build us Tabernacles. Psal. 15. 1. They would never say with the Psalmist: Lord who shall dwell in thy tabernacle and who shall rest upon thy mountain? Whereas now being vexed with these Canaanites that dwell amongst them and are thorns in their sides, Num. 33. 55. and pricks in their eyes: they are weary of the earthly Canaan, and long for another, which floweth with better things than milk and honey. Gen. 25. 22. They cry out as Rebeccae when she felt the two twins struggling in her womb: if it be so, why are we thus? 12. To leave then the conclusion, 1. Use. and to come to some application thereof. Are the wicked intermixed with true and zealous professors? What shall we then say to the old Donatists, and the Brownists, and Anabaptists, which separate themselves from the true Church, and say with those in the Prophet. Come not near us for we are holier than ye? Socrat. hist. Eccless. lib. 1. cap. 7. Methinks I may say unto them as Constantine said to Acesius a Novation Bishop: Let them make a Ladder for themselves to ascend into heaven, here is no place for them on earth, as long as this world shall last, the Lords wheat shall grow up with the tares Christ hath spoken it, and Christ is truth, if there be in them any charity, Mat. 13. 29. they will assent to this verity, yea but light hath no communion with darkness nor bitterness with honey, Sat in illis charitas & congaudeant veritate. Aug▪ nor life with death, nor the unbeliever with the infidel. It is the objection of Petilian the Donatist against Austin. But his answer is, that when they eschew the darkness, they forsake the light: Cor. 2. 6. when they flee from death they flee from life also Attendis Zizania per mundum, & triticum non attendis, cum per totum utraque sint jussa crescere? Attendis semen maligni, quod ad finem messis separabitur; & non attendis semen Abrahae, in quo benedicentur omnes gentes? Dost thou mark the darnel, and dost thou not remember the wheat? Dost thou think upon the seed of the Serpent, whose head shall be crushed; and dost thou not think upon the the seed of Abraham, in whom all the Nations of the earth shall be blessed? when thou fleest from the chaff thou forsakest the good wheat, which is mingled with it. When thou separatest thyself from the seed of the wicked, thou separatest thyself from the seed of Abraham. When thou thus dividest thyself from the Hypocrites, that are in the true Church, thou cuttest thyself from the Church, and a member taken from the whole must needs perish. If thou wilt think upon this with that heedfulness that thou shouldst, thou wilt not forsake the green pastures of the Lord, that are besides the waters of comfort, because of the goats, nor leave God's house because of the vessels of dishonour; Psal. 33. 2. nor run out of the Lords floor because of the chaff; nor separate thyself from the wheat, because of the tares, which shall at length be bound in a bundle and cast into the fire; nor burst the unity of the Lords net, because of the bad fish, Aug. lib. 3. contra lit. Petil. cap. 3. which swim in it, (which when the net is brought to land shall be cast away:) but as a father speaks tolerare potius propter bonos commixtionem malorum, quam violare propter malos charitatem bonorum; rather for the good to tolerate the bad, then for the bad to forsake the good. But before I leave this point, 1 Use. I must give thee this lesson) and I beseech thee mark it well) though of necessity thou must live amongst the ungodly, Psal. 1. 1. yet thou must not walk in the counsel of the ungodly, much less standing stand in the way of sinners, and least of all, sit down in the seat of the scornful. Though thou dwell among Wolves, 1 Co. 5. 10. thou must not ululare cum lupis, howl with the wolves, though thou accompany with the fornicators of this world, and with the covetous, and with extortioners, and with idolaters, (for else thou must go out of this world, yet be not partaker with them in their sins, 2 Tim. 2. 19 lest thou be partaker with them in their punishments. Though a corporal separation cannot be had, yet in spirit thou must separate thyself: for let every one that calleth on the name of the Lord, separate himself from iniquity. Thou seest what is thy lot, if not with Lot, to dwell with Sodomites; or with Naaman, Psal. 120. 5. to be amongst the Aramites: or with Joseph to live among the Egyptians; if thou canst not say with David, Woe is me that I am constrained to dwell in Meshech, and to have my abode in the Tents of Kedar: Isa. 6. 5. Yet mayest thou say with Esay, Woe is me for I dwell in the midst of a people of polluted lips. With Christ and his Apostles, thou must converse with a Judas: with the Hebrews thou must live with the Canaanites: with the Spouse in the Canticles, thou must be as an apple tree amongst the wild trees of the forest, Cant. 2. 2, 3. or as a lily amongst the thorns. Let not these wild trees, which are moved with every blast of wind, by the shaking of their boughs beat down thy fruit, and though the thorns prick thee, yet keep still a lilies beauty. Thou must touch pitch, but beware of being defiled with it. Thou must walk upon coals, beware of burning thy feet: though thou lie among the pots, among the washpots of the Lord (as Moab is called) among the vessels of dishonour that are kept for the day of wrath, Psal. 108. 9 yet must thou be as the wingr of a dove, Psal. 67. 13. that is covered with silver wings, and her feathers like gold. Be not like the Apothecary, that carrieth the smell of his shop about him, Plin. nat. hist. l. 5. c. 15. nor like the River Jordan, which looseth his sweet waters in the lake Asphalites. But like the fish in the salt sea, which still retain their freshness; pass through the brinish Ocean of this world, as Arethusa doth under the Sicilian sea. Doris amara su●●● non intermiseat undam. Virg. Eclog. 10 In a word, though thou canst not wholly separate thyself from the workers of darkness, yet have no fellowship with the unfruitful works of darkness, but even reprove them rather. Nay from such works, Eph. 5. 11. as much as thou mayest lawfully separate thyself: for thou wilt in time joy in the latter, if thou long enjoy the former, it is a matter of some difficulty to be continually handling pitch, and birdlime, and to have none cleave to thy hands. a Arist. Met. lib. 1. cap. 2. Aristotle noteth it of his master Plato, that conversing long with the Pythagorians, he learned from them many erroneous opinions, which afterward he stiffly maintained. b Q. Curtius Alexander by conversing with the effeminate Persians, and c Liv. dec. 3. lib. 3. Annibal by living in Capua, did abate so much of their former valour, that it was doubted whether they were the same men they had been before. d Sozom. l. 5. cap. 2. Julian, in profession sometimes a Christian, by conversing with Libanius, and Maximus, became an Apostata. To go no further with the examples of heathen men, you know that Joseph living in Pharaohs Court, began to swear e Gen. 42. 16. by the life of Pharaoh. And the Hebrews dwelling among the Idolatrous Egyptians (which f Herod. l. 2. worshipped an ox) did meetly well imitate them, for they g Exod. 32. worshipped a calf. And pitching for a time in the plain of Moab, they sacrificed to Baal Peor, and ate the offerings of the dead. Numb. 25. An infected sheep will sooner spoil a whole flock, Psal. 106. 20. than a whole flock will cure an infected sheep. It is no hard matter to change wine into vinegar, but to turn vinegar, or to change water into wine. Hoc opus, hic labor est. This is such a miracle as will never be wrought, unless Jesus be at the feast. It is an easy matter to be infected with the plague of sin, If thou remove out of the fresh air into the company of contagious persons. And though thou be regenerate, and the old man hath got his deadly wound, yet is there a sympathy between thee, and the wicked. Thy affections are like tinder, ready to kindle with every sparkle, that the wicked shall strike in them. And sin once kindled is like wildfire, it will not be quenched with every kind of water. This poison perhaps will not be perceived at the first, yet, like the biting of a mad dog, it will never cease infecting thy blood till it come at thy heart. Beware then of dogs. Philip. 3. 2. Avoid (as much as is possible) such contagious places, as are dangerous to infect, and keep thyself in the fresh air, where the spirit, that quickeneth, doth blow. But whereas thou canst not wholly avoid the company of sinners (for as before was said, the good and bad fish swim together in God's net) avoid their sins. Prov. 1. 10, 15. hearken unto Solomon, My son, if sinners entice thee, consent thou not. My son, walk not thou in the way with them, refrain thy foot from their path; but chose when they entice thee to evil, persuade them unto that which is good. Be to them, as Noah was to the old world, a preacher of righteousness; 2 Pet. 2. 5. Vers. 8. as Lot was to the Sodomites, who dwelling amongst them vexed his soul with their unlawful deeds; as Christ was to the woman of Samaria, who by desiring of the water of Jacob's well to quench his thirst, Joh. 4. brought her to desire the water of life, whereof whosoever drinketh shall never more thirst; and as he was with Publicans and sinners, who refused not to go to their corporal banquets, that he might feed them with spiritual food; as john was with the Pharisees and Saducees, Mat. 3. who preached unto them faith and repentance; and as Paul was amongst the Idolatrous Athenians, who went with them, through their idolatrous temples, and read the titles and inscriptions written upon their altars, Act. 17. 23. but to this end, to take a text, and argument thence, to persuade them to the worship of the true God. So much of the person delivering. The action followeth, (deliver.) 13. Treason is a sin so odious, Deliver. that even the heathen which were guided, but with a glimpse of nature's light, howsoever, sometimes for their own advantage, they approved the fact, yet they could never away with the author of it. It was Augustus his saying of Rimotalchus the King of Thrace, which vaunted himself for the betraying of Antony: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I may love the treason but I hate the traitor. And it was the saying of Antigonus: Proditores tantisper amo dum produnt, hast ubi prodiderint odi. I love a traitor when he commits the treason, but when he hath done it, I detest him. These speeches, though plausible at the first, argue corruption in the speakers. For if the traitor be evil, surely the treason cannot be good. The old Romans could abide neither. For when Pyrrhus his physician, seeking to gratify the Romans, promised to give his master poison, the Romans made Pyrrhus acquainted with it, and willed him to look unto himself. And when the schoolmaster of the Phalascides children offered to betray those which were committed to him, Liv. dec. 1. l. 5. to Camillus his hand: Camillus sent them back again, and made his own scholars to beat him. This fact, Him. of itself so heinous, is further aggravated by the person betrayed. If Judas had betrayed one of his fellows, the sin had been horrible: but he makes it far worse, he betrayeth his master. He goes yet further, for (behold whither man doth fall, Unto you. if the spirit of God do not direct his steps) he delivereth him into the hands of his hateful enemies, Luk. 1. 71. who came to deliver us from our enemies and from the hands of all that hate us. He delivereth him to death, who came to restore us, that were dead in our sins, to life; who to satisfy for our hunting after vanities, was himself hunted like a Pelican in the wilderness; to satisfy for our carnal, and sensual pleasures, left the bosom of his father with whom is fullness of delights, and at whose right hand is pleasure for evermore: to satisfy for our pride, humbled himself and took upon him the form of a servant: Phil. 2. 7. to answer for our gluttony, tasted gall, and vinegar; to answer for our covetousness, paid not gold, nor silver, but the ransom of his own blood. These things I do but point at, having discoursed of them elsewhere, when I handled our Saviour's mild speech unto judas, when he went to betray him. Therefore I pass them over, and come to apply this fact unto these present times. 14. Judas is dead, and all men cry, fi● upon him, and say that if they had been in Judas his days, they would not have been partners with him in the blood of our Saviour. And so said the old Pharisees, if they had been in the days of their fathers, they would not have been partners with them in the blood of the Prophets. Mat. 23. 30. And yet they fulfilled, nay they exceeded the measure of their father's wickedness. And now a days howsoever many will build the tombs of the Prophets, and garnish the sepulchers of the righteous, yet we have Judasses', which will betray Christ unto the high Priests. I cannot reckon them all, but there are 3 transgressors, nay 4 which I cannot pass over. 1. The sacrilegious Church-robber, 2. The grinding oppressor, 3. The close briber, 4. The deceitful lawyer. All these do their best (nay their worst) to betray Christ, if not in his person, yet in his members, into the hands of the hellish Caiphas, And me thinks they do somewhat resemble those 4. great plagues mentioned in the first of Joel: which were the Caterpillar, the Locust, the Cankerworm and the grasshopper. The Caterpillar eats the first fruits when they are in setting. To him I compare the Church-robber, which lives of the first fruits and tithes, which by the law are due to God. The Locust (as Naturalists describe him) is a great fly, which liveth upon the less, and with no difficulty can burst a spider's web, wherein the smaller flies are quickly catched. To him I compare the oppressor, which devours his inferiors, and will with no less difficulty pass through those good statutes that are made against him, than a great Locust will burst through a spider's web. The Cankerworm doth secretly shave off the tender barks of herbs and trees before he can be perceived. To him may be likened the briber, which doth so closely carry himself, that none can perceive him, but the plant which he feeds upon. The Grasshopper hath a chirping voice to allure a man after him, but yet so nimble is his motion, that he which followeth him shall scarcely find him. Like to it, is the deceitful lawyer, which with fair promises, and sugared hopes, draws his clients after him; but so nimbly he hops up and down, for his own advantage, that ye shall perhaps not find him twice in one tune, insomuch that ye shall be worse resolved in the end, than ye were in the beginning. These four lie as heavy upon our land, as those four plagues did upon Judah: so that we may say, that which is left by the Locust, the grasshopper hath eaten, and the residue of the grasshopper, hath the cankerworm eaten, and the residue of the cankerworm hath the caterpillar eaten. Before I begin to speak of these in particular, let me use the Apostles protestation. Rom. 9 1. I say the truth in Christ jesus, I lie not, my conscience bearing me witness in the holy ghost. I do not seek the disgrace of any particular, it is the truth's cause, and God's cause that moveth me to speak and let my tongue cleave to the roof of my mouth when I shall be afraid to discharge a good conscience in God's behalf.) If then my music seem harsh, and unpleasant in the ears of any that hear me, I would have them to know thus much, that the strings upon which I am to play are far out of tune. If any man shall find himself wounded with my speech, I say unto him as our Saviour did to the adulteress, Hath no man condemned thee? neither do I condemn thee; yet I add with john, Joh. 8. 10. 11. if thine own heart do condemn thee, 1 Joh. 3. 20. God is greater than thy heart and knoweth all things, and therefore I dismiss thee with that speech of Christ to the impotent man: go thy way, Joh. 5. 14. and sin no more, lest a worse thing happen unto thee. Now to the particulars. 15. In the first place come the Simoniacal Patrons, the heirs and eldest sons of judas, the caterpillars of our Church, and the notablest thiefs in all our land. Which will not part with that portion which is due unto the sons of Levi, and which is committed unto them, as the golden apple was unto Paris, with this motto engraven upon it, detur digniori, let the most worthy have it, unless with judas they covenant for a price before hand. Let a man's gifts of mind be never so good, yet if he bring no gifts in hand; let his care, and industry, and learning be never so rare, and extraordinary, yet if he do not speak with the tongue of men, and angels, yea arch-angels, he shall have little hope to prevail in his suit. He that will insinuate himself into their favours, must come, as jupiter came into Danae's lap, per impluvium, secretly in at the chimney top, (not in at the door) and he must come as jupiter then came, in a shower of gold. This is the way, this is the best means to effect his desire; for he that is as blockish and stupid, Plut. Apoth. as Philip's Ass in Plutarch, if he be loaden with gold (with that ass) oh he is a man of excellent gifts, of rare endowments, no exception must keep him back; that which he wants in learning, he hath it in simplicity: as if it were simplicitas Asi●ina, and not simplicitas columbina, Mat. 10. 16. which the Lord would have in his ministers. And what if he lack Latin? he hath gold enough, and that is a far more precious metal. But if this way will not hold, than they will take another course, they will act the parts of Ananias and Sapphira, and keep back part of that possession, which they should voluntarily lay down at the Apostles feet. Act. 4. 12. There must be an exception in the general rule, a reservation of their own tithes, a limitation of such a township, or such a field. Or they will say with the harlot, 1 Kin. 3. Let it neither be thine nor mine, but let it be divided. Here is treason in another kind; they do not sell the king of heaven, by covenanting for a price before hand, as Judas did, but (which is all to one effect) they clip his coin and make it so light, that it will not sustain the sons of Levi. And this verily is a principal reason, that we have so many mutes, and so few vowels in our crosserow: that many lapwings which hopped out of their nests with their shells on their heads, before ever they get a feather on their backs, have builded in those rocks where eagles should nestle; and many which have never put down their buckets, into either of the two fountains of this land (or if they have, it hath been but tanquam canis ad Nilum, they have only wet their lips, and taken a lap by the way) are advanced to Ecclesiastical preferments, and made Pastors of flocks being not able to feed themselves, and are become captains in the Lord's field, being not able of themselves to take one stone out of Gods brook to cast at the forehead of the spiritual Goliath. I confess some of them will now and then be flinging in the pulpit, but they be mentita tela, other men's weapons they fight with: they have, indeed, as good a property in them, as they have in their benefices, Carmina Paulus emit, jactat sua carmina Paulus: nam, quod emit, possit dicere jure● suum. and as Paulus in Martial had in his verses, which he used to brag of. Such wand'ring Levites as these, are the fittest merchants that sacrilegious Judasses' can meet withal: for they will be contented to dwell with every base filching Michah: and will serve him for ten shekels of silver by the year, and a suit of apparel, and meat, and drink, and withal their hearts, will be contented to part with beautiful Rachel, Judg. 18. (though they serve for her) so that they may be assured of blear-eyed Leah. They will never say as much as jacob did to Laban: Gen. 29. Wherefore hast thou done thus with me? did I not serve thee for Rachel? wherefore then hast thou beguiled me? Truth it is, that even these would gladly mend their estates (and who can blame them?) but they are withholden with a triple cord, which, as the wise man saith, is not easily broken. 1. The Patron's bounty, which though it be little, yet it is more perhaps than they deserve. 2. Their own promise, or hand-writing, which if it be not of sufficient validity, then comes a third cord to make all sure, and that is want of ability. A spider's web you know) is strong enough to hang a silly fly withal. God forbid, that I should object this sacrilege, as a general fault of these times, not admitting any limitation; or say that these devouring Caterpillars have eaten up all the houses of God in the land, 1. Kin. 15. I remember what the Lord answered Elias, when he complained against Israel, that they killed his Prophets, and diged down his Altars, and that he was left alone. I have (said the answer of God) reserved unto myself seven thousand men, Rom. 11. 3, 4. which have not bowed their knees unto Baal. Even so at this present time, by the grace of God, there is a Remnant (though I think far fewer than seven thousand yet a remnant there is, which have never digged down the Altars of God to build their own houses with the ruins thereof; which have not bowed unto their angle, nor sacrificed unto their net, nor burnt incense unto their yarn, nor monopolised that unto themselves, which of right belongs unto God's Ministers, So that in this case they may say with good Samuel, Whose Ox have I taken, 1 Sam. 12. 3. or whose Ass have I taken, or of whose hand have I received any bribe? They bate such sins of unfaithfulness, and they will not suffer the least chip of God's bread to stick on their fingers. By the means of such faithful Nehemiahs, thanks be to God, and remember them herein O God, and wipe not out that unkindness they have showed on thy house, Nehem. 13. 14. and on the offices thereof) the glorious Gospel of Christ doth give a goodly lustre in many places of this land. But the great number of the other (which I purpose not to leave as yet, for I would gladly make a rod of such small cords as I have, to whip these buyers and sellers out of the Temple) is such, that it doth almost overshadow these, that they seem but as it were a handful, jud. 7. and do bear (I take it) the like proportion, that gideon's army did to the huge host of the Midianites. 16. The donation of ecclesiastical livings, Hospin. de orig. templor. was at the first, for avoiding of faction and confusion, amongst the ignorant and seditious multitude, which otherwise should have made choice of their Pastors, commended to some particulars, which for their worth, and wisdom, and uprightness were thought fittest, both to make choice of such, as could sufficiently discharge the places, and to protect them, and their right against such ravenous harpies, and Eagle-clawed Nebuchadnezars: as would scrape and gather into their hands the vessels of the temple, and hereupon they were ledled Patrons. But time is like a river, — Nec enim consistere flumen, Nec levis hora potest. That is not my meaning, but as a river sins that which is heavy and substantial, and carrieth down that which is light and naught, so hath time in this point. The uprightness and faithfulness, that is sunk long ago in a great number: their carefulness in protecting the ministers right, that swims not down so low as to our time: and yet as Tully said of a tyrant, that he gives life to those that he doth not kill; So we could willingly account them worthy maintainers of the Levites portion, if they would take nothing from them. But the name of patron, this is light, and the current of time hath conveyed it unto us. But (alas alas) it is but as he said. — Sine corpore nomen It is secunda notio, a shadow of a name; and yet a name is no more than a shadow of a thing. And verily it may be feared that the great house of the thing will in future ages make the word to be of a contrary signification: Isidor. orig. lib. 9 cap. 3. as the name tyrannus, which at the first signified any Prince, which had a care of his Subjects safety, and protected them against their foes; by the cruelty of the governor's (handling them as Samuel told the jews their King should use them; 1 Sam. 8. or as the Stork in the fable dealt with the Frogs, when he was made their King; or as Vespasian used his nobles squeezing them like a sponge, Sueton in Vespas. when they were full) is now degenerate from its ancient sense, and used for the contrary. We have occasion of doubting the same in this point. For judas claimeth Christ's bag by prescription. Is not now the advouson of a benefice accounted as a man's proper inheritance? Is it not offered to him that will bid the most, as an Ox in the shambles, or an Ass in the Market? Is it not accounted a good patrimony to many younger brothers, which scorn forso oath to be Priests; and would God they would scorn the Priest's portion too, then would they abate a little from the height of their own conceits: and would at length be enforced for their delicate fare, to eat husks, and to turn their Satin Suits into Country russets. But they are of the same opinion as was William Rufus sometimes King of this Realm, who kept diver Bishoprics in his own hands as they fell, and would not restore them unto ecclesiastical persons. Being demanded a reason hereof, he said that God's bread was sweet, and good for Kings. Or like our old Countryman q Mat. Parisiensis in vita Guil. 2 Rex in proprio tenebat, die qua obit) Archiepiscopatum Cant. Episcopatus Wint. & Sarisb. cum 12 Abbatiis. Brennus who (when he went about to rob the Temple at Delphos) said that God was rich, and therefore should part with something to supply his wants: and with r justin. Aelianus variae hist. lib. 1. Dionysius, they count gold too cold to clothe Apollo with, a garment of worse stuff is good enough. s In Synodo Triburiensi An. Do. 895. when the question was proposed whether golden chalices or wooden were to be used in the administration of the sacrament: Boniface bishop and afterwards Martyr made t Beat. Rhenanus lib. 2. rerum Germanicarum. answer, that in former times they had golden ministers, and wooden chalices: but in his time wooden Priests used golden chalices. I may say the contrary, in the times of our forefathers, were blockish and wooden Priests, and then they had golden cups. Then the people would even have pulled out their own eyes to have given to those blind guides; and were so ready to offer their free gifts to the building of the Tabernacle, that Moses was constrained to say, the people bring too much, Exod. 36. 5, 6. and more than is enough: nay moreover to make a proclamation, and enact a statute, which yet is in force, but needless) that neither man, or woman should prepare any more for the oblation of the sanctuary. But now (thanks be to God) we have golden pastors, and wooden▪ dishes are thought good enough for them. Dicite pontifices in templo quid facit aurum? Per●rus. What should the Church do with gold? Act. 3. 6. Peter said unto the lame man, Psal. 45. 14. gold and siver have I none. The King's danghter is all glorious within (they forget what follows, her clothing is of wrought gold) the Minister's Kingdom is not of this world, a competent living is sufficient, that is 40. or 50. l. tush, he must not be troubled with the thorny cares of this world, Num. 16. you take too much upon you ye sons of Levi: thus would these wild asses and fat bulls of Bashan beat out of the manger, the Oxen that tread out the corn, that they may have the best themselves, and leave only the orts for them, which should have all. Alas beloved, that God's Legates, which should be barbarous and beneficial unto the poor, and provide for their Family, should thus be st●nted by such, whose hearts are never satisfied with earth, till their mouths be filled with gravel. But let them not think that the ministers living is ever competent, where any part of his right is detained. And therefore let them beware how they play the Judas instealing out of the bag, which is committed unto them, part of that relief, which should sustain Christ and his Apostles: or betray him in his maintenance, and by a consequence in his Members, the flock by withdrawing their food. For if Succus pecori, than it must needs follow that lac subducitur agnis: if the pasture be without the fleece, the flock shall want their fodder. It is an objection which some would fasten as a scandal upon our Universities, that many of our preachers drone-like lurk in their own hives, and flee not abroad; that they bury their talon at home in their own studies as in the ground; whereas, by settling themselves in some Country charge, they might put it out to their Master's best advantage. But (I shall tell you?) the case is with them as it was with the sick impotent man by the pool Bethesda in the 5. of John, gladly would they be in the pool, but there is none to put them in: an angel troubles the water, and presently, while they are coming, another steps down before them. The fountains are stopped; no stream can flow abroad unless Tagus-like it have golden sands, or like unto Eurotas, and Alpheus, it pass under the earth as it were by some sleight and secret conveyance, and so burst up on the sudden in some place where it cannot be prevented: or like unto Tigris, that fierce and swift running river, which perforce will burst down such dams, and banks as would hinder his course: or last of all like unto Meander that insinuating, and parasitical river (as I may call it) which winds and turns itself into every pleasant valley, that it may, as it were, get the good will, and favour of the places where it comes. These 4. rivers find the easiest passage rich Tagus, fierce Tigris, subtle Eurotas, and winding Maeaender. The rest, Gen. 8. 10. for the most, (for I speak not of all) though the waters be as pleasant as the 4. rivers of Eden, Ios. 3. yet shall they stand on a heap like the waves of Jordan when the Israelites passed over; or as a pool, or the dead sea without any vent: whereas if there might, at the vacancy of livings, an offer be made unto one of the Universities, and a choice made thence, no doubt but the gospel of Christ would flourish in every quarter of this realm from Dan to Beersheba, from the river of tweed unto the lands end. And God would for this cause even open the windows of heaven unto the inhabitants thereof, and pour down upon them a blessing without measure, and rebuke the devourer for their sakes, that he should not destroy the fruits of their ground, neither should their vine be barren in the field, Mal. 3. 10, 11. as the Lord speaks by the Prophet Malachi. 17. I have dwelled too long upon this point. Only to end, I would these men would remember judas his end. Demirorte Antonî quorum facta imitaris eorum exitum non perhorrescere▪ it is the saying of Tully to Antony. I wonder Antony that thou art not afraid of those men's deaths, Philippic. 2. whose lives thou imitatest. And it is strange that these men will be like unto Judas in the premises, and never think of the conclusion that was inferred thereupon. I am not a Prophet, Amos 7. 14. nor am I the son of a Prophet, that I should foretell the manner of their particular ruins. Thus much upon good grounds I will say, that these goods will in time profit them no more, than the price of him, that was valued, availed judas: they will be like Eagles feathers; Plin. l. 10. c. 3. they will eat, and consume the rest of their substance: or like equus Sejanus and aurum Tolossanum in Gellius, AGell. l. 30. c. 9 which were still infortunate to those that had them. And those goodly buildings, which they make for themselves with the ruins of God's house (I will speak in the words of Isaiah against the enemies of the Church) the Pelican and the Hedgehog shall possess them, Isa. 34. 11. 13. etc. the great Raven, and the Owl shall dwell in them, and he shall stretch out upon them the line of vanity, and the stones of emptiness: they shall bring forth thorns in the palaces thereof, nettles and thistles in the strong holds thereof, and they shall be habitations for dragons, and courts for Ostriches: there shall meet Zim, and Jim, and the Fairies shall dance there, and the Skrichowle shall rest there, and shall find for herself a quiet dwelling: there shall the Owl make her nest, and lay, and hatch, and gather them under her shadow; there shall the vultures also be gathered, every one with her mate. Seek in the book of God and read: none of these shall fail. For more confirmation hereof, consider the subversion of Abbeys: they were founded by religious men in their generations, to a good purpose: their situation was as the garden of the Lord, Gen. 13. 10. like the land of Egypt as thou goest unto Zoar; as Moses speaks of the plain of Jordan before the destruction of Sodom and Gomorrah; they stretched their towers up to the heavens, like the Pyramids of Egypt; but, behold, the Lord hath wiped them as a man wipeth a dish, which he wipeth, and turneth up side down. They are now the fittest places for the raven to build in, habitations for Dragons, and courts for Ostriches, they stand, Phys. 6. (but as Aristotle saith, quod stat movetur, they stand so as they are moving to a fall) in the plasantest valleys of the land, as the relics of Babel in the valley of Sinar: Isa. 7. 8. or like a cottage in a vineyard, like a lodge in a garden of cucumbers, and like a besieged and defaced city, dropping down by joints, as a thief rotteth from the gibbet. What were their sins which brought so heavy a judgement upon them? suppose they were (as they were indeed) the sins of Sodom, Ezech. 16. 49. pride, fullness of bread, mercilessness towards the poor, and abundance of idleness. Now if these sins of some few, or suppose the greater part (certain it is that all were not such, some were industrious, some humble, some merciful towards the needy, some of a moderate and spare diet,) if these sins, I say, brought so heavy a judgement upon those houses, that they are, in comparison of that they were before, 1 Sam. 5. 4. like the stump of Dagon, when his head, and the two palms of his hands were cut off upon the threshold in Ashdod; or the remainders of Jezabel, when the hungry dogs had eaten her up, 2 Kin. 9 35, 37. so that there was no more found of her, than the skull, and the feet, and the palms of her hands; insomuch, that none can say this is Jezabel; these be the houses they were before: shall we think that their houses shall continue for ever, which turn Bethel into Bethaven; the house of God, into a house of vanity; which take the children's bread and cast it unto dogs? which, with the consecrated things of the altar, maintain their own pomp, feed their Hawks, their Horses, keep—? but I stay myself. 18. After the Church-robber comes the grinding oppressor, another great plague, which sits sore upon the skirts of our land. He saith unto his gold, Job. 31. 24. thou art my God, and to the wedge of gold, thou art my confidence. And instead of counting godliness great gain, 1 Tim. 6. 5, 6. he accounteth gain great godliness: he addeth house to house, and land to land, as if the way to the spiritual Canaan laid all by land, and not through a red sea of death. He brayeth the people as in a mortar, and grindeth the faces of the poor. He selleth the poor for silver, Amos 8. 6. and the needy for a pair of shoes: he eateth up the poor as if they were bread. — Vtpisces saepe minutos Magnu' comest, ut aves enecat accipiter. As a Pike devoureth the little fishes, and as a goshauk kills the smaller birds: he gathereth the livings of the poorer sort into his own hands, as the great Ocean drinketh the rivers: he enhanceth his rents, and pilleth his poor tenants, and doubleth, yea, treableth their fines, 1 Kin. 12. 10. telling them, with young Rhehoboam, that his little finger shall be heavier than his father's loins. Not contented with this cruelty, he thrusteth them out of their houses, and depopulateth whole towns, and villages, making those streets which used to be sown with the seed of men, Isa. 7. 25. Pastures for the sending out of bullocks, and for the treading of sheep. Apud Cand. in descript. Northampt. One justly complaineth of our English sheep: that whereas in former times, they were the meekest beasts of the field, and contented themselves with a little, are now become so fierce, and greedy, that they devour men, and town-fields, and houses, and villages, and lay all waste; insomuch that that which the Psalmist speaketh of Israel, spoiled by his enemies, may be verified of our Jacob also: They have devoured Jacob, Hab. 2. 11, 12. and laid waste his dwelling places. Surely, the very stone out of the wall doth cry against these men, and the beam out of the timber doth answer it: woe unto him that buildeth his house with blood, and erecteth his walls by iniquity. While the spleen swelleth, the body languisheth: and it may justly be feared, that if our good Physician do not in time purge these tumorous, and swelling members, they will cause a lienterie in the body politic. God forbid that this flourishing kingdom, which sometime hath deserved that title which Cyneus, Justin. Ambassador unto Pyrrhus, gave unto Rome when he called it a City of Kings, Aven●im. should ever deserve that title, which one gives unto France, when he calls it a kingdom of asses, by reason of the burdens, that are laid upon the base sort by their superiors. 19 Therefore it behoves you, and as many as sit at the stern of justice, not to sleep with Ionas, while the ship is tossed with these mighty winds: nor to be careless in a matter so nearly concerning the good of this Commonwealth. Gird you with your swords upon your thighs, Psal. 45. 4, 5. O ye men of might, according to your worship, and renown, ride on because of the word of truth, and righteousness, and let your right hand teach you terrible things. But if you shall be negligent herein, surely, as Mordecai said to Hester, help, and deliverance shall come from another place. Est. 4. 14. For doubtless the cry of the afflicted, is already ascended, into the ears of the Lord of hosts, and he will take the matter into his own hand. Believe it, it is his own promise: Now for the comfortless troubles sake of the needy, Psal. 12. 5, 6. and because of the deep sighing of the poor, I will up, saith God, and will deliver him from such as vex him, and will restore him to rest. I will prosecute this point no further: only let me tell these locusts, that their goods whereunto they trust are but a broken staff of reed, 2 Kin. 28. 21. whereunto if a man lean it will pierce into his hand: that their pleasures are but as Dalilab was to Samson even gyeus and fetters of Satan, Jud. 16. to entangle them: that their gold will be as a millstone about their necks, to carry them down headlong into the pit: that their hands and goods are as a bunch upon a Camels back, which will not suffer them to enter in at the needle's eye, the narrow way that leadeth to heaven: Mat. 19 24. that those goods, which by grinding, and oppressing they have scraped together, the Lord will fan them away with the fan of 〈◊〉, Dan. 4. 24. unless (as Daniel said to Nabuchadnezzar) they break off their sins by righteousness, and their iniquity by mercy towards the poor; and that which they have by unlawful means gotten (with Zachaeus) they restore it again fourfold. Luk. 19 8. 20. From the Locust, we come to the Cankar-wormë; from oppressing Ahab, to bribing Gehazi: of whom I may truly affirm that which Tacitus speaks of the Astrologians in Rome, Hist. lib. 1. it is genus hominum pestilens, & fallax, quod in hac republic â semper prohibetur, & semper retinetur; a pestilent, and froward kind of people, which hath been still gainsaid, and yet never more common, and frequent then now; an offspring, not so degenerate from the loins of Judas, as is the oppressor. Because the oppressor like the fat Bulls of Basan, closeth the poor on every side, and gapes upon him with his mouth, as it were a ramping, and a roaring lion; whereas the briber lieth closely in the thievish corners of the streets, that he may ravish such as he shall get into his net. Psal. 10. 8, 10. The oppressor takes it perforce, the briber gets all by secret compact: What will ye give me? Est. 4. 11. None might come to the inner court of king Ahashuerosh, save he, to whom the king held out his golden sceptre. But none may come to the bribers inner court, save he, that shall hold out a golden sceptre unto him. Be thy cause never so light in the balance of equity, it is not material, if thou canst make it up in gold, it shall be currant through his liberties. Right and wrong, truth, and falsehood are only distinguished by their attendants. If injustice get the overthrow, it is because she is not guarded with such companies, as are expected. But I have not Elisha's eyes, to point out Gehazi, and to observe what he hath done in secret, and therefore I will pass him over: only thus much I would have him to know, that Judas cannot so secretly compact with the Priests, but Christ knoweth it. That speech of our blessed Saviour (which that worthy Martyr Hugh Latimer used for his posy) is an undoubted truth: There is nothing so secret, but it shall be revealed. Thou mayest well flatter thyself with an outward show of justice, Hor. epist. l. 1. ep. 16. like that monster in the Poet: — Pulchra Laverna Da mihi fallere, da sanctum justumque videri: Noctem peccatis, & frandibus objice nubem. O beautiful Laverna, grant that I may deceive the world with a counterfeit show of holiness: cover my sins with a cloud of obscurity, that they may be hid. Deceive the world thou mayest, but thou canst not deceive God. Soloculis hominem, quibus aspicit omnia cernit: Ovid. Met: God, whose eyes are ten thousand times brighter than the sun, can pierce through this cloud, if it were darker than hell, and behold thy doing. It is no heathenish counsel, which a heathen man gives, neither doth it smell of Epicurism, though it was his dictate, who was the father of that Swinish Sect, that whatsoever thou art about to do, Epicurus apud Senec. though never so secret, thou shouldest still imagine, that some doth behold thee, and observe thy actions. Vt sic tanquam illo spectante vivas, & omnia tanquam illo vidente facias, saith Seneca. And therefore whatsoever thou art about to do, saith the same writer, imagine that Cato, a severe reprehender of the least vices, or (if this be too much) suppose that Laelius, a man of a quiet disposition, but such as cannot brook any notable offence, doth behold thee. This is good counsel of a heathen man, which knew not God aright; But thou which dost profess Christianity, shouldst go a step further, and fully assure thyself, that not a sinful man, but that a sinne-revenging God doth watch thee. Propè à te Deus est, intùs est. And Sacer in te spiritus sedet, bonorum malorumque observat, & custos, as the heathen Stoic divinely speaketh: there is a holy spirit within thee, which seeth whatsoever thou dost, good or bad. Do not then deceive thyself like that Sophister in Aristotle, Post. Aanl. lib. 1. cap. 1. who thought it impossible to know by demonstration, the affections of a number or triangle because he kept some number or triangle in his fist, which others did not know of. Be it Nummus or Numerus, triangle or cross, or whatsoever it be, thou canst not keep it so closely in thy hand, but God looks into it, and will one day call thee to an account for it. 12. In the last place comes the Grasshopper, the cozening Lawyer, who feeds his Client with sugared words, and golden hopes, but all proves in the end for a quid mihi dabitis? Here as Tully said unto the Romans touching the Catilinarians; Cupio me patres Conscripti esse clementem, cupio non dissolutum videri; I would gladly hold my peace, and not be judged by any to exceed the limits of modesty. But voces reipublicae imo totius regni me nequitiae inertiaeque condemnarent, the voice of the whole kingdom, exclaiming against the great abuses of these times, would condemn me of negligence. The time is protracted, unnecessary delays are used, new doubts are daily invented, insomuch that the causes are oftentimes more uncertain in the latter end than they were at the first beginning. What postings off from Court to Court! what delays and procrastinations from term, to term, from year to year to year! insomuch, that a man may sooner travel about the whole globe of the earth, then pass through an English court. The Laws are made like a game at the cards, wherein all the players are loser's, and all the gain comes to the butler, which found them cards to play on. And the Lawyers prove such Arbitrators, as was Quintus Fabius in Tully; who being appointed a daies-man between the Nolanes, and the neopolitans, touching the borders of their grounds, took a great part of their right from both: or rather like to Philip of Macedon; who being chosen a judge between two Brethren, touching their father's kingdom, took it from them both, and reserved it to himself. They take from both the Parties, though not the same numero, which they contend for, yet the same specie, (I mean the value of the same) and gain it to themselves. The silly sheep in a tempest runs to a briar bush for a shelter: when the storm is overblown, he is so clapsed in the briers, that before he get out, he is enforced to leave some good part of his fleece behind him, so that he is made unable to endure the next storm. And yet better it is that he should endure with patience, then, by having recourse to such an Harbour, have his skin riped by the bramble. I will not apply, I reverence the profession. It is good and necessary for the commonwealth, and a calling warrantable by God's Word. And I make no qustion but there are many of this profession, which do study to approve their doings in the sight of God and man. And so I am persuaded of you all, though I thus speak: but as the Apostle saith of himself: I know nothing of myself, yet am I not justified, so say I, though I know nothing by any of you, yet I am not justified. 1 Cor. 4. 4. I do not discharge a good conscience, unless I should admonish you of these things; that if any be guilty of that which I have spoken, he may learn to amend it, if not he may do his endeavour to avoid it. 22. If I should speak unto you, (R. H.) and offer to instruct you in the particular duties of a Judge, I might perchance be judged by many, Aslian. Var. hist. lib. 2 cap. 2. with Megabizus to discourse of the Art of painting, before the scholars of Zeuxis. To say nothing that my Text gives me no fit occasion to discourse of this subject, notwithstanding I beseech you, in one word give me leave to move you to that which ye both know, and are ready I am sure to put in practice. You know the saying of the Poet, Qui rogat ut facias, quod jam facis, ipse rogando. Laudat, & hortatu comprobat acta suo. The object of your office is either life or living. About both these, it is requisite you have three properties; An Eagles eye, a Lady's hand, and a Lion's hsart An eagle's eye, to dive into the bottom of such matters as shall come before you: for the wound is never sound cured, unless the bottom be first searched, A lady's hand, to deal softly, and gently with your Patients. A lion's heart, Aug. in Ma. Ser. 15. to be courageous and resolute, when there is no place for lenity. Herein ye must imitate a good Chirurgeon, who cuts the wound though his patient weep never so sore. Ploratsecandus & secatur, plorat urendus & uritur. The sick weeps, and yet the Chirurgeon cuts, the sick laments, and yet the Chirurgeon seareth. Is this cruelty in the Chirurgeon? none at all. For, savit in vulnus ut homo sanetur; quia si vulnus palpetur, homo perditur. Where there is hope of cure without searing, or cutting, use there a Lady's hand; in this case a plaster is better than a knife. But where the Member is incurable, and incorrigible, and like to endanger the whole, cut it off. Melius est ut pereat unus, quam unitas. And. — immedicabile vulnus, Ense recidendum, ne pars sincera trahatur. But yet, Cuncta prius tentanda; fire must be the last medicine. All gentle means must be first tried: and even in this act of justice, Plutarc. de audiendis poetis. ye must not altogether exclude mercy. When many of the Lacedæmonians were drunk with wine, Lycurgus gave charge that the Vines should be cut down; but Plato's counsel was better, who willed, that the fountains should be caused to run among the Vines, and that the rage of Bacchus should be tempered with the soberness of Neptune, that is, that the water should be mingled with the wine. Though the extremity of juice make some desperate, (as did Draco's laws, which for their severity are said to be written in blood) yet must it not therefore be taken away, but rather the rigour of justice must be mixed with clemency, as his counsel was, that the rage of wine should be assuaged with the coolness of the water. For justice, with out mercy is bloody cruelty, mercy without justice is foolish pity; but justice with mercy is perfect Christianity. Oh than those which God would have joined together, do not you put asunder. But let them both be so linked together, that ye may verify that of the Psalmist, Mercy and truth are met together, righteousness, and peace have kissed each other. Psal. 85. 10. To this purpose, in all your consultations and actions set God before your eyes, let him be on your right hands, and so ye shall not greatly fall, A Poet when he is to bring a person upon the Stage, will have this care, that the action and speech be agreeable to the person. Inter erit multum, Davusne loquatur an Heros. Hor. de art. Poet. Cicero. Id histrio videbit Scena, quod non saepiens in vità? shall a stage-player observe that decorum on the theatre, which a wise man will not look to in his life? The world is stage, and every man acteth his part upon this stage. You (R. H.) do act the part of God himself. The more wary aught ye to be in your actions. Ever waiting, whether God, if he were in your places, would do thus, or thus. Remember likewise, that, though ye be Gods, yet ye must die as a man. The greatest Judge of the earth, must one day hold up his hand at the bar, and answer for himself, when the Judge of the world shall sit on the bench. This do, and when it shall please God to call you hence, ye shall be advanced to a higher Court, the Court of Heaven; where for your scarlet garments, ye shall be invested in long white robes, Rev. 7. 13. your bench shall be the Throne, your attendants the Angels, the parties ye shall judge the world, 1 Cor. 6. 2. your sentence an Hallelujah: Amen, praise, and glory, and wisdom and thanks, and honour, and power, and might be unto our God for evermore Amen. MAT. 27. 3. 4. Then Judas which betrayed him saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief Priests and Elders, saying, I have sinned, betraying the innocent blood. But they said, what is that to us? (see thou to that) and when he had cast down the silver pieces in the Temple, etc. THese words contain in them part of an history of some things which happened unto Judas after he had betrayed his master, together with the answer of the High Priests and Elders at such time when he being sorrowful for the fact, confessed his fault and restored the money. They prettily excuse themselves what is that to us: O Hypocrites, what is that to us? did not you hire Judas to betray him? did not you incense Pilate to condemn him? did you not all cry with one voice crucify him, and what is that to us? O generation of vipers, how can ye escape the damnation of hell? but my speech at this time, shall be about the history of Judas, wherein observe three things. 1. His condemnation, by the virdict of his own guilty conscience, (than Judas when he saw that he was condemned) 2. His mortification or imperfect repentance, he repented, etc. 3. His desperation, he departed and went, etc. let us begin with the first, (than Judas when he saw that he was condemned) they may be understood two ways; either thus when he saw that his master was condemned; for though Christ in this chapter comes after, yet that is not material. For the Evangelists do not observe a strict order of time in setting down the story; but sometimes by way of Anticipation set them down before, and sometimes by way of recapitulation bring them after; or thus, when he saw that himself was condemned: take them whether way you will and they afford us this doctrine, there is no man so wicked but his conscience will at one time or other, upon one occasion or other, convict and condemn him for his sins. He that shall a little look upon Judas before this time, would think that all the threatenings of the law would not mollify his stony heart. When the High Priests and Elders send Officers to apprehend Christ, Judas goes with them as their captain, and brings them to the place where Jesus was, and though the barbarous Soldiers and pitiless Officers and cruel servants were so appalled and daunted with his speech, that when he told them, that he was the man whom they sought, they were so far from apprehending him, that presently they started back; veluti qui sentibus anguem pressit humi nitens, as a man doth when he treads upon a snake, and were beaten down with the breath of his mouth. For the text saith, they went backward and fell to the ground, John 18. 6. and moreover were struck into such amazement and astonishment of heart, that when Peter drew his sword, and smote off one of their ears, they scarce (or as it is probable) not at all observed it; For when they were come into the High Priests hall, and Peter amongst them, though they could say this is one of them, and saith his speech betrayeth him; yet none could say this is he, that cut off Malchus his ear; yet all this wind shakes not Judas. Is seu dura silex stat vel Marpesia cautes. all the thunderbolts of the law, will not make a breach in his flinty heart, whereby repentance might enter in. For all this when he hears that Christ is condemned than he begins to repent. The conscience is of marvellous great force saith the heathen Orator, and that two ways; for those that have done well are not afraid, & poenam ante oculos semper versari putant qui peccaverunt, and those which have done amiss think that God is always shaking his rod over them. The righteous is bold as a Lion, his conscience hath passed upon him, and found him not guilty: but the wicked flieth when none pursueth, his own guilty conscience hath condemned him. He may perhaps be hid from the eyes of men, but he can never assure himself that he cannot be catched, as Epicurus in Seneca speaketh. Suppose his sin be hid from the eyes of men, let him think that the Angels that are about him do not take the least notice of it; let him imagine that he hath drawn a curtain before the eyes of God, so that he cannot behold it; let him say with those Epicures in the Psalmist, tush, God doth not regard it, there is no knowledge in the most highest. He hideth away his face, and he will never see it; yet there is one within him that noteth it in the table of his heart, as it were with a pen of iron, and with the point of a diamond: it is a witness to accuse him, a bailiff to arrest him, a prison to contain him, a jury to convince him, a judge to condemn him, an hangman to kill and torment him. The Poet's fable of Prometheus, that he was tied to the mountain Caucasus, and had an Eagle still gnawing upon his heart for offending Jupiter; me thinks it is a fit emblem of a sinner, who for offending his God is as it were tied to a stake, and hath the worm of conscience as a hungry eagle still gnawing upon his heart. Plutarch compares it to a boil or imposthume in the flesh. For as a boil pricketh and eateth the flesh, so doth a sinner's conscience his mind. Now as those that have cold or hot agues within them, are more troubled then when they are made cold without by the frost, or heated by the beams of the sun. So those grievances which happen by some external cause, are far easier than this inward sting of conscience, and therefore (saith he) a mind void of sin, were more to be wished for, than houses, than lands, than dignities, than riches, than any thing which this greedy world doth so much gape after. The saying of Diogenes is notable for this purpose, who seeing his host in Sparta making great provision for a feast; what needeth all this (said he) for an honest man hath a feast every day, meaning that an honest man hath a good conscience, and a good conscience is a continual feast, Prov. 15. 13. Those that were to be crucified amongst the old Romans, did bear the Cross upon which they were to suffer: So the wicked do carry with them the cross of a guilty conscience, which though for a little they may lay it down, yet can they never cast it from them, till they come to the place of execution; indeed they willmake a goodly show outwardly, as though nothing did trouble them within, they laugh, they jest, they quaff, they play, but all this is but from the teeth outward, they are like thiefs (saith one) in aprison, which are condemned to death, who will sometimes play at dice or cards, to put out of their minds the cogitation of their future execution, but all in vain, for haeret lateri laethalis arundo. It is so rooted in their hearts, that no sponge of oblivion can wipe it out, they are in Damocles his case, they see God's sword of vengeance still hanging over their heads, ready to fall upon them, and to hew them in pieces, that deep wise man (saith Tacitus) said not without cause, that if Tyrant's hearts (and what he spoke of Tyrants is true of all such as sin with a high hand) were laid open a man should see them torn and rend asunder, for as the body is torn with stripes, so their minds are rend with the sting of conscience,, for their cruelties, their lasciviousness, their oppression, and such other sins as they have committed, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conscience of a sinner doth whip and scourge his soul, therefore saith the Poet, Turpe quid ausurus, te sine teste time. When thou art about to do any unlawful act, fear thyself, though thou want a witness, for thou art not alone. Nocte dieque tuum gestas in pectore testem. Thou carriest a witness withthee, thy bosom, and that is thy conscience which is as good as a thousand witnesses, wretched and desperate is thy case, if thou make not account of this witness. 3. Examples will make this point plain, begin with the first man that ever sinned, and the first sin that ever he committed. Our great Grandfather Adam, had no sooner transgressed God's commandment by eating of the forbidden tree, but presently his conscience accused him, and made him ashamed: for when he heard the voice of God walking in the garden, in the cool of the day, he hid himself from the presence of the Lord, among the the trees of the garden. Why was Adam so afraid of God's presence? had he not been with him before? He had made him, he had made a helper for him, he had made him Lord over the whole world, and put all things in subjection under his feet, all Sheep and Oxen, yea and all the Beasts of the field, the fowls of the air, and the fishes of the seas, and therefore a man would think, that he should rather have run unto God, to have given him thanks for all his benefits, but it may be God came in a more terrible manner than he was wont, not so the text saith, the voice of the Lord came, he did but send his voice, not his fearful and terrible, which shakes the Wilderness, but his mild and gentle voice, it came walking it came not running to take vengeance, and therefore it must needs be that his guilty conscience made him afraid. Cain after he had murdered his innocent brother, howsoever he could prettily excuse the matter unto God, telling him that he was not his Brother's keeper, yet had he an inward accuser, which laid the murder so hard unto his charge, that he was enforced to confess the fact, and desperately to cry out, my sins are greater than can be pardoned. jacob's sons, when they sold their Brother Joseph, were never troubled in conscience for it, but many years after, upon their trouble in Egypt, their consciences were awaked, Gen. 42. 21. They said one unto another, we have verily sinned against our Brother, in that we saw the anguish of his soul, when besought us; and we would not hear him, therefore is this trouble come upon us. Ahab was one that sold himself to work wickedness, that provoked the God of Heaven to anger, more than all the Kings, that were before him, than Baasha, than Omri, than Jeroboam the son of Nebat, that made Israel to sin, this wicked King hearing from the mouth of a poor Prophet, who a little before fled out of the Country, for saving his life, those fearful judgements that God would bring upon his house, was smitten in conscience; and rend his clothes, and put sackcloth upon him, and fasted and lay in sackcloth and went bare footed 1 King. 21. 2. (the Scribes and pharisees brought a woman (that was taken in adultery) to Christ, desirous to know his opinion, but to no other end, save only to tempt him our Saviour, made no particular enumeration of their sins; but only wrote with his finger upon the ground, adding these words, He that is without sin amongst you, let him cast the first stone at her. What followed? when they heard it; being accused by their own consciences, they went out one by one. beginning at the eldest even to the least, there was never a greater contemner of God, then was Caligula, never man burst out into more outrageous sins than he; he was one of those fools that say in their heart, their is no God, yet none so fearful as he, when he saw any signs of God's judgements, insomuch that when it thundered, he was wont to hide himself under his bed, his guilty conscience made him fear that God, whom of purpose he studied to contemn. 4. I do not speak this as though I were of opinion, that all men were alike touched with a feeling of their sins. I know there is great difference between the sons of God, and the sons of Belial, when they have sinned between such as sin of infirmity, and such as by long practice have gotten an habit. Sin is to the Children of God, asit it were a thorn in their sides, and a prick in their eyes, they feel it at the very first▪ yea, and that most grievously too, but thewicked which sin with a high hand, have so overcharged their conscciences, that they are benumbed and past feeling, as the Apostle speaks Eph. 4. 19 such have their consciences burned as it were with a hot Iron, as he elsewhere saith, meaning that they are so dulled and hardened by custom, that they can hardly be brought to any feeling of their sins, and no marvel▪ for, Consuetudo peccandi tollit sensum peccati, custom of sinning taketh away the feeling of sin. I may compare the conscience of God's Child to the eye of a needle which streitneth the smallest thread, but such as have gotten a custom of sin, their consciences are like to great broad gates, at which a loaden Camel may find easy entrance, or it may be likened unto a green path, in soft and marish ground, which in the beginning is so soft, that a man cannot set his foot upon it, but will leave an impression in the ground, but in process of time by continual passage, it is worn unto the gravel and then a loaden Cart will scarce leave any print behind it: so like wise the conscience at the first is so soft, that the least sin leaveth a wound and print in it, but continuance in sin weareth it to the gravel, and maketh it so hard, that the greatest iniquity can scarcely be felt. Now the Children of God commonly sinning upon infirmity, seldom upon presumption, never upon habit, after they be effectually called, but the wicked adding drunkenness to thirst, that is, heaping one sin in the neck of another, without entering into a due consideration of their wicked estate, it falls out that the ungodly for the most part are not so soon touched with a feeling of their sins, as are God's children when they have transgressed. Holy David after he had committed adultery with Bathsheba slept divers months in his sin, (a thing not so ordinarily befalling the Children of God) but he was no sooner roused out of this Lethargy, by the Prophet Nathan, than the prick of sin did sting him to the heart, and made him cry as in Psal. 51. Have mercy upon me O Lord, according to thy great mercies, and according to the multitude of thy compassions do away mine offences. One deep calleth upon another, the deepness of his sins, calleth for the depth of God's mercies, but Herod had so long enjoyed Herodias his Brother's wife, that the preaching of John Baptist, a greater man than the Prophet Nathan, a Prophet yea and more than a Prophet, could not move him from that particular, though he dissuaded him from other sins, to which he was not so much enured. The same Prophet David, when he had numbered the people (a thing of itself indifferent, if he had taken no pride in the multitude of his Host) was smitten at the heart, and said unto the Lord, I have sinned exceedingly, in that I have done. If his Predecessor Saul had done the like, it may be supposed he would have defended the lawfulness of the fact, who was so ready to excuse himself for keeping the fat Oxen of the Amalekites contrary to God's commandment. Godly Austin in his old age was moved in conscience for the least faults he had committed when he was a Child, for playing at the Ball when his Parents had forbidden him, for stealing a few wild Pears out of his Neighbour's Orchard; sins which few will remember, or if they do, it is only to brag of them: so than it is without question, that such as are not enured to any sin, will be sooner moved, than those which by long custom have made it natural unto them; but yet none are so wicked, though with Ahab they sell themselves to work wickedness, but their consciences will now and then check them, will accuse them will condemn them, yea, when the world doth take little notice of it: that which made Caligula to hide himself under his bed, made Faelix to tremble, and Nero to cry, Ego nec amicum habeo, nec inimicum, I have so wickedly misdemeaned myself, that I have neither friend to save me, nor for to rid me out of my misery. And Pharaoh whose heart was harder than brass, or the nether millstone, to say: I have sinned, God is righteous, but I and my people are wicked. The story of Theodoricus King of the Goths is notable for this purpose: When the Romans (being backed by Symmachus and Boatrius, two worthy men) would not give leave to the Arrians to erect any churches where they might promulgat their blasphemous heresy against the son of God. Theodorick sent for those two to Ticinum, and there after he had for a time kept them in close prison, and confiscated their goods, commanded that they should both be executed. Theodoricus was a man of that power, that few could, none would revenge the blood of these two famous men, neither did God presently inflict any outward punishment upon him, yet his guilty conscience would not suffer his sin to sleep, for a little while after, when the head of a fish was set before him on the Table, he calling to mind how he had beheaded those two men, thought that he saw the head of Symmachus, with horrible jaws, and fiery eyes, threatening death and destruction unto him, at the fight whereof being suddenly astonished, and cast down, he willed his Servants to carry him to his bed, where lying some short space, after much sorrow of his offence, he gave up the ghost. And here another story comes in my mind, which I find recorded by Plutarch, of one Bessus, who had killed his father, but so secretly, that none knew of it; as this Bessus was going to supper with some of his acquaintance: finding a swallows nest in the way, he thrust it down with his spear, and killed the young swallows, when the rest reproved him for it, telling him it argued a cruel mind, to kill the innocent birds, especially seeing they were not good for meat: why should I not kill them said Bessus, seeing they objected unto me that I had killed my Father; hereupon he was examined before the Magistrate, where he confessed the Fact, and suffered condign punishment. The young Birds could not speak, and yet his guilty conscience made him think that they cried to Heaven for vengeance: here than we may note another difference between the consciences of the godly and the wicked; the wicked though their consciences be not so soon touched as the consciences of the godly: yet when they once begin to feel their sins, than they feel as it were daggers stabbing their hearts, which seldom leave them before they be overwhelmed in the pit of desperation. The children of God are said to have hearts of flesh, and the wicked to have hearts of stone: now the flesh will be easikly wounded, and oftentimes quickly cured; so God's children are easily wounded with the feeling of their sins: but as Pliny faith of the Hearts, that when they have eaten any poysonful herb, than they run unto the herb Cinara, and by eating thereof are cured; and when they are wounded with an arrow, they have recourse unto the herb Dictamnum, by which they are healed. So these, when they feel the poison of sin working in their bowels, than they run unto the good Physician of their souls, which giveth them a potion of his blood to cure them; when Satan that hunter of men hath wounded them with his poysonful arrows, they have recourse unto Christ, who with a plaster of his merits healeth them. A stone will hardly receive any characters, but when they are once graven in, than they stick fast, and cannot easily be razed out, nor will the characters of sin be quickly graven in the sinner's conscience, but when they are once stamped in, they remain for ever, so that they may be read in this book, in the day of judgement. Thus have I proved, that sin is a burden unto the sinner's conscience, a doctrine (if ever) in these days most needful to be urged, where in the practice of the greater part doth seem to cross the truth of that which hath been delivered. It was an old complaint of one, that there was in his days, multum scientiae, but parum conscientiae, much science, but little conscience; another of later years doth aggravate the complaint: and saith, that in his time, the two first syllables con and sci, were taken away, and nothing remained but the latter end of the word entia: pure beings without knowledge or honesty; the complaint is too true at this time; conscience seemeth to be banished from most men, and knowledge from may; so that nothing is left but the metaphysical notion entia: mere beings, pure naturalists. They lad themselves with sin, as a cart is loaden with sheaves; and yet they feel no weight. It is storied of Milo of Croton, that accustoming himself every day to carry a calf into the fields, he was able to hear it when it became an ox: and these have so accustomed themselves to lesser sins, that great and terrible sin, seem not a whit burdensome unto their consciences. There is a story of Mithridates King of Pontus, that he had so used himself to take poison, that in fine his stomach would digest it, as well as wholesome meat: and these men have so enured themselves to feed upon sin as the monkey doth upon the spider, that they make as good, nay, more reckoning of it then the best meats, wherewith their souls should be fed unto eternal life: wretched and unhappy men, which have their consciences so feared, that they cannot feel their sins. Verily, Pharaoh, and Cain, and Judas, and Caligula shall arise against these at the day of Judgement and shall condemn them. Those sins which they drink with greediness, even as the beast drinketh water, will one day prove like Ratsbane to poison them; they will prove like John's book, which was sweet as honey in the mouth, but bitter in his belly: or like the head of Polypus which is sweet in eating, but afterward it causeth fearful dreams: they will in the end sting like a Serpent, and bitelike a Cockatrice; let them not say to their souls, peace, peace, when there is no peace; for there is no peace saith my God unto the wicked. When they promise unto themselves most security, when they shall say with the fool in the Pa●able, eat and take thy pastime, even than shall sorrow come upon them, as travail upon a woman with child: when they shall carouse in their golden cups, and enjoy their greatest pleasure; then shall their sins like that palm of an hand, Dan. 5. Write such a lesson in their consciences, that it will make their countenance changed, and their thoughts troubled, and the joints of their loins loosed, and their knees to smite one against another. But to leave these, and to make an end of this point. Seeing that sin is such a burden unto our consciences, let us take head, that we do not load them too much; if we were fully persuaded that such and such meats would cause an ague, we would willingly abstain from them. Now sin causeth a greater sickness unto our souls, then is an ague unto our bodies (viz▪ a troubled conscience (and a wounded spirit who can bear) how then dare we▪ commit it? when Rebecca felt the struggling of Esau and Jacob in her womb, she wished she had been barren, and said if it be so, why am I thus? Sin may be pleasant in getting, but it is bitter in bearing; better we were barren, then feel the pains and throws, before we be delivered of it. And if it be so, why are we thus? Turpius ejicitur quam non admittitur alter. Better to give this guest no entertainment at all, then discredit ourselves with God for harbouring it. Therefore before thou do any thing consider with thyself whether it be a sin or no; examine it by the law of God, if it be a sin, see thou do it not, lest afterward thou feel the pain when it shall come into thy bowels like water, and like oil into thy bones. When the remembrance of it shall burn within thee like fire, and gnaw like a worm upon thy heart, perchance thy conscience is so heardned that thou canst not feel, nor call to remembrance thy sins; (which if it be so, miserable and wretched art thou, for without a feeling of sin, and repentance for the same, there is no remission to be expectedyet there will a day come (when God knows, but certainly it will come) when thou shalt find them to be heavier than lead upon thine heart. When thy master shall call thee to a reckoning, and the day of thy departing cometh: then will the book of thy conscience be laid open and thou shalt read such a Catalogue of thy sins therein, that even then thou shalt plainiy perceive the never dying worm to gnaw upon thy soul; and the unquenchable fire to begin to burn within thee, unless the Lord in merey shall give thee grace to repent, that so thou mayest be saved: therefore strive always to have a good conscience, and if thou wilt be careful, that thine eye because it is the most tender, and precious part of thy body, be not troubled with the least mote: Be much more careful of thy conscience (the eye of thy soul) that it be not troubled with beams of great and horrible sins. Wilt thou never be sad? live well; this is the best means, to gain the joy and peace of conscience. Happy is that man, who when his fatal hour approacheth can say with Paul, I have in all good conscience served God, until this day. Verily this will more avail him, then if he should conquer the whole world, and have all the Monarches of the earth, to cast down their sceptres before his footstool. Thus much of the first point, his condemnation; I proceed to the second, his mortification or imperfect repentance. He repented himself, etc. THis repentance was an extreme grief of heart, arising from the curses of the law, and apprehension of God's wrath: which as it was in Judas, so was it in Pharaoh, and Ahab, and the Ninevites, and many of the heathen. Orestes and Nero, when they had killed their Mothers, were exceedingly troubled, and wished to be cleansed; and Hercules in the Tragedy, when he had killed his wife and children, runs up and down like a madman, and cries out, that if the whole sea should run through his hands, it would not wash him from that bloody fact. So that this is no part of true mortification, yet it is a preparative thereunto: The wheat must be threshed with the flail, before it be fanned from the chaff with the wind, and a natural man must be as it were threshed with the terrors of the law, before he be fanned from his corruptions with the wind of the Spirit. In natural mutations, before a substantial form be corrupted, andan other educed è potentiâ materiae, certain alterations or previal dispositions are required as necessary for hastening of this change. So in a Supernatural mutation when a son of wrath is to be made a son of God, the terrors of the law are required as necessary precedents for hastening this change. Aug. 1. The law like the shoemaker's elson pricks the heart, legal sorrows and fears like the bristle come after, and true mortification like the thread comes in the last place. Take the elson and the bristle from the shoemaker, and he cannot use his thread take legal sorrow and compunction of heart from a natural man, and he cannot be brought to true repentance. So that Judas goes well thus far, he goes yet further: he makes confession of his fault, first in general, I have sinned; then in particular, I have been a traitor, I have betrayed, and which is worst of all, I have betrayed the innocent blood. If Judas this repentance notwithstanding be damned to hell; merciful God what shall become of thousands amongst us, which go under the name of Christians, and come short of Judas in repentance. They are seldom touched with any sorrow for their sins, but say they be, surely not half of that sorrow that Judas was in; admit they be, come they to the next step: do they make confession? admit this too, come they to a third; do they make satisfaction? doth the sacrilegious Church-robber bring back again that which he hath wrongfully taken from the sons of Levi, and say, I have sinned? doth the bloodsucking Usurer restore that which he hath wrongfully taken from the poor, by sundry practices of covetousness, and say, I have sinned? is there any, who after that he hath done wrong, is sorry for it, and confesses his fault, and is ready to make amends, and say, thus and thus have I done, thus and thus have I sinned? all these are necessary to salvation, but these are not all that are necessary to salvation. We must go thus far with Judas, but we must not here stay with judas. judas by stepping a foot short, got a break-neck fall, and is tumbled into the pit of hell. We must go a step further, and fasten our feet upon the corner stone by a true and saving faith, and then our sins be they never so many, never so grievous, shall not bring us to condemnation, but though they be as Crimson, they shall be made white as snow; Isa. 1. 18. though they be red like scarlet, they shall be as wool. We read in the Gospel of 3 whom our Saviour razed from death to life; Mat. 9 the first was jairus his daughter: she was dead in the house, and Christ raised her in the house. The second was the widow's son of Naein, Luk. 7. he was dead in the way, (they were carrying him to the place of burial) and Christ raised him in the way. The third was Lazarus, and he was dead, stinking in his grave, and Christ raised him there. Saint Austin doth thus moralise the stories: ista tria genera mortuorum sunt tria genera peccatorum, etc. These three kinds of dead men are three kinds of sinners, whom our Saviour doth daily raise from death unto life. These are those that be dead in the house; these be they that have conceived sin in their hearts, but have not actually committed the same; he fear dead in the house, for there is no sin (no not the least exorbitant thought) of its own nature venial: but he that raised jairus daughter, will upon their repentance raise these▪ the second sort are those that are dead in the way, these are they that have conceived sins in their souls, and actually committed the same, these are in the way, to be buried in Hell, but he that said to the widow's son of Naim young man arise, is able and willing upon their repentance to raise these. The third are those that with Lazarus lie stinking in the grave, these are they that have not only conveyed sin in their hearts, and actually committed the same, but by long continuance have got an habit of sinning and continued, custom like a great stone is laid upon their graves; the case of these men is fearful, but he that said Lazarus come forth, is able and ready, if they lay as deep as Hell, upon their serious repentance to raise these. Non haec dico fratres (saith he) ut qui vivunt, vivant, sed ut qui mortui sunt revivificant. I speak not these things (Brethren) that those that live in sin may be encouraged to continue therein, but that those who are dead in sin, may be revived, well then let us be sorry with Judas, let us make confess●ion with Judas, let us make fatisfaction with Judas, but let us never despair with Judas, be our sins never so heinous, for there is no more proportion between our sins and Christ's merits apprehended by faith, then there is (to use Tully's phrase inter Sillam muriae, & mare Aegeum, between a drop of brine and the Aegean, nay the whole Ocean Sea. For as Rahab the Harlot was saved by reason of a red thread which was tied to her window when Jericho was destroyed: so (be thou ten thousand times worse than ever Rahab was, if the red thread of Christ's bloody passion be tied to the window of thy heart by faith, doubt not but thou shalt be saved, though not jericho, but the whole world should be destroyed. But without this faith, our legal sorrow will avail nothing, our confession nothing, our satisfaction will profit nothing, for as a plaster be it never so excellent, if as soon as it is laid upon a sore, it be wiped off, will not heal the sore: and as a potion be it never so precious, if as soon as it be drunk, it be vomited up again, will not 〈◊〉 he inward maladies that are in a man's body: So the precious plaster of Christ's merits will not heal the wounds of our souls, if it be wiped off by unbelief, nor will the Sovereign potion of his merits cure our inward maladies, if they be vomited up by incredulity. I have read somewhere of a Lacedaemonian, who riding on his way, happened to find a dead man, and not knowing perfectly that he was dead, he alighted from his horse to try whether he could make him stand, when he could not, but the dead fell sometime this way, and sometime that, he said to himself, de●st profecto aliquid intus, there is something wanting within that should keep him up, he said truly, for his soul was wanting a man without faith, be he never so sorrowful for his sins, make he never so ample a confession of them, be he pressed even to the mouth of hell with a doleful remembrance of his iniquities, yea though he could say the whole Bible on his finger's ends, he is never able to stand in judgement, nor to make answer before the Lord in the congregation of the righteous, and no marvel for by faith we stand, 2 Cor. 1. 24. and therefore it stands us all upon for the best of as all hath but fidem implicitam, I mean a weak and imperfect faith, to pray with the Apostles, O Lord increase our faith, and with the father of the possessed child, Lord I believe, help my unbelief. PSAL. 82. 6, 7. I have said, ye are Gods; but ye shall die like men. THere are three sorts of men, who, if they be faithful in their places, and follow the direction of their books, are the chief pillars, to support a Christian commonwealth: the Physician, the Divine, and the Magistrate. These three are in the body politic, as the three principal parts, the liver, the heart, and the brain, are in the body of man. The Physician is the liver, the Divine is the heart, and the Magistrate is the brain of the commonwealth. The liver is called the beginning of the natural faculty; it segregateth the humours, it engendereth alimental blood, and by veins sends it into each part of the body, whereby the whole is nourished, and preserved. Like unto it is the Physician, who purgeth the body of man, from such noxious humours, as whereby it may be endangered, and prescribeth such a diet, as whereby it may be best nourished, and kept in health. The heart is called the beginning of the vital faculty, it engendereth the vital spirits, and by arteries sendeth them into every particular member. To which I compare the Divine. For as the heart is the fountain of the vital spirits, and the beginning of the vital faculty: so is the Divine the fountain and beginning, though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of generation, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of radication, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to use the Physician's terms) of the dispensation of the true vital spirit. He is the means to make thee, of a natural man (such as the Physician leaveth thee) a spiritual substance. The brain, which is called the beginning of the animal faculty, is the chief commander of the whole: it sitteth in the highest room, as in a stately palace, being compassed about with the pericranium, the cranium and the two meanings, as so many strong castles, and countermures, against all foreign invasion. It hath the five external senses as intelligencers, to give notice, what is done abroad, the common sense, the fantasy, and the understanding as privy counsellors, the memory as a book of records. But yet it is not idle, but is continually busied in tempering the spirits received from the heart: which it sendeth by the nerves, through the whole body, thereby giving sense, and motion to every part. A fit emblem of a good Magistrate, who as he hath his forts, and guard, and counsellors, and records, etc. so must he remember that he hath not these for his own proper use, but for the whole, and therefore should bestir himself, for benefitting the whole, especially in tempering the spirits received from the heart; I mean in using those spiritual admonitions, and instructions, which he shall receive from the minister of the Gospel, for the good, and benefit of all those that are under him. As the body is in best estate, when all these are well disposed, so it is most miserable, when there is a dyscrasy, and distemperature in any of them. So in the state likewise: Woe unto that Commonwealth where the Physician for wholesome physic ministereth hemlock: and the Divine, for sound doctrine, broacheth heresy, and the Magistrate turneth justice into wormwood. Of all these three, the brain is subject to most diseases: and of all these three, the Magistrate is most obnoxious to falls; both because he hath many ineitements unto sin, which others want; and because he is deprived of a benefit, which others have, that is, he is not so freely reproved for his offences, as commonly others are; And lastly because of those Cubiculares consiliarij, (as Lipsius calls them) tinea & sorices Palatij, Polit. l. 3. c 9 (as Constantine termed them) the very moths and rats of a court, which live by other men's harms; à quibus bonus, Vopis●. in Aureliano. prudens, cautus venditur imperator, (as Dioclesian an ill Emperor said well) which sell the magistrates favours, as if one would sell smoke, Lamprid. Ant. Heliog. (as did Zoticus the fair promises of Heliogabalus) and are always ready, for their own advantage, to give an applause unto his worst actions. By these he is led whithersoever they will have him, Ducitur ut nervis alienis mobile lignum, Hor. Even as an arrow is led by the bowstring. Therefore David in this Psalm maketh a sharp sermon against the corruption of Magistrates, out of which I have made choice of this one branch. I have said, ye are Gods; but ye shall die like men. As if he had said: truth it is, your authority is great, your power extraordinary, Psal. 75. 6. (ye are Gods) yet set not up your horns on high, and speak not with a stiff neck, ye are no transcendents, ye have no more reason to boast of your superiority, than the moon hath to brag of the light, which she borroweth from the sun, or the wall of the beam, which it receives in at the window; ye have it only from me (I have said:) and though ye be Gods, yet ye are but earthly Gods, ye are Gods in office, not Gods in essence, ye are made of the same metal that others are, and your end shall be like other men's (you shall die like men.) In which words, not to stand upon the divers acceptions of any of them, may it please you to observe these three points. 1. The party from whom Magistrates receive their authority, it is from God, (I have said) and Gods saying is his doing. 2. Their pre-eminence above others, in that they are called Gods (ye are Gods) 3. The limitation of their dignity, ye shall die as men. Out of which I collect these three propositions. 1. Magistrates and Judges of the earth do receive their authority from God. 2. They are Gods deputies to minister justice, and to judge between party and party. 3. Though they be extolled above their brethren according to their office, yet they must die as other men: where is implied this general conclusion, that it is the lot of all men, once to die. These are the pillars of my intended discourse: of which while I shall plainly entreat, in the same order, that I have now proposed them, I beseech you all to afford me your Christian attention. 2. Of all the corporeal creatures that God made, 1 Part. none is more exorbitant then man. The highest movable is constant in his motion. He doth not hasten, nor neglect his course. The Sun is precise in his course under the Ecliptic line, and turneth not an hair breadth, Psal. 19 5. unto the right hand or unto the left, but cometh forth as a bridegroom out of his chamber, and rejoiceth as a giant to run his race. The rest of the Planets, though they turn to both sides of the Zodiac, and are (the most of them) sometimes direct, and sometimes stationary, and sometimes retrograde (as Astronomers speak) by reason of their motion in their imaginary Epicicles, yet they have their constancy in this inconstancy. Thou (O God) hast given them a law that shall not be broken. The elements keep themselves within their bounds. The beasts of the forest, in their kind, have their policy, and society. The raging sea goes not beyond his limits: Job. 38. God hath bound it (to use Jobs words) as a child in swaddling bands: he hath given it doors, and bars, and said unto it, hither shalt thou go, and thou shalt go no further, here shalt thou stay thy proud waves. But man is more exorbitant than all these: no bounds can keep him in. Therefore God hath written in the heart, and conscience of every man, that comes into the world, a law, which we call the law of nature: as that God is to be worshipped, good is to be embraced, evil is to be avoided. That which thou wouldst not another man should do unto thee, thou must not do to another man. And according to these general notions, he would have every person to direct his actions. But this law (like an old inscription upon a stone) is written in the stony heart of man in such blind characters, that he is put to his shifts before he can spell it. And howsoever he understand it, in Thesi, yet in Hypothesi, in the particular, he makes many soloecismes, and oftentimes calls good evil, and evil good. Therefore God hath written with his own finger a paraphrase upon it, which we call the moral law, and added a large commentary of judicial laws, by the hand of Moses. Which benefit (though not the same numero) he hath not only granted unto Christian Commonwealths: but even to the heathen also, amongst whom, in all ages, he hath stirred up men of excellent spirit to make laws, for the better government of their several states. The best of which did acknowledge that they had them from God. Howbeit after the custom of nations, which held a plurality of Gods, they did not all agree in one name; Diodorus Siculus. Lycurgs affirming that he received his laws from Apollo, Minos from Jupiter, Solon, and Draco from Minerva, Numa from the Nymph Egeria, Anacharsis from Zamolxis the Scythian God. 3. But all this will not confine man within his bounds, for it is true of him, which was spoken of the Athenians, that they knew what was to be done, and yet did it not. And, which was objected by the Cynic, against the old Philosophers of Greece, that they gave good rules, but put none in practice. — video meliora proboque Ovid. Met. Deteriora sequor,— said Medea, when she was overcome with passion. It is true of most men, though they know the law, how that they which commit sin, are worthy of death, Rom. 1. 31. yet they do not only the same themselves, but also favour them that do it. The law of itself is but a dead letter. It is like a sword in the wars without a soldier to draw it. Many make no more account of transgressing it, than Remus did of going over the furrow, Liv. l. 1. dec. 1. which Romulus had caused to be drawn. Or the frogs in the fable of skipping over the Lion, when he was fast a sleep. Therefore God hath added the Magistrate, as the life, and soul of the law, as a Captain to manage this sword. Him he hath made (if I may so speak) the summum genus of the commonwealth, by two generical differences of poena, and praemium, to coarct, and keep his inferiors in their several ranks: that as Jehu, and Jehonadab, went hand in hand together, for the rooting out of ahab's posterity, and destruction of Baal's Priests; Ethicorum, lib. 5. cap. 4. so the Magistrate being (as Aristotle calls him) a living law, and the law, being a mute, and dead Magistrate, should join hand in hand, and proceed valorously, to the rooting out of sin, the suppression of Idolatry, the protection of justice, and maintenance of true religion. 4. Now that they have this authority only from God, it is a point, which I hope in this place, Jam. 1. 17. I shall not need long to insist upon. For if every good and perfect gift be from above, even from the father of lights, much more this excellent, and supereminent gift of governing God's people, must proceed from this fountain. And to think otherwise is but with the Epicures, to be of opinion, that though God made the world, yet the government thereof, he leaveth to fortune's discretion to be directed by her. One of the styles wherewith God is invested, is this, that he is the author of order, 1 Cor. 14. and not of confusion: if of order then of Civil government, seeing that an Anarchy is the cause of all disorder, and confusion in the state. Insomuch that the reason of all the sins that were committed in Israel, is often in the book of Judges ascribed unto this, that they wanted a Magistrate: There was at that time no king in Israel, Judg. 17. 6. 18. 1. 19 1. 21. 25. It is a miserable life, to live under a tyrant where nothing is lawful; but far worse, to live in an Anarchy where nothing is unlawful. But I shall not need to trouble myself, or to tyre out your attention, by heaping up multitudes of reasons for proving of this point, seeing it is a conclusion so plainly averred by the holy Ghost: Prov. 8. 15, 16. by me kings reign (saith the wisdom of God by the mouth of Solomon) and Princes decree justice; by me Princes rule, and the nobles, and all judges of the earth. As if he had said: it is not by the wit, and policy of man, that the governments of states is committed unto kings, and other inferior Magistrates: it is effected by the wisdom, and providence of God. With which the Apostle agreeth, Rom. 13. 1. when he tells us, that there is no power but of God, and the powers that be, are ordained of God. It was sometime said of Nabuchadnezzar, Dan. 5. 19 that great king of Babylon, that whom he would, he pulled down, and whom he would, he set up. But it is always true of the king of heaven, who is — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Kings, and Lord of Lords; he pulleth down one, and setteth up an other, he disposeth of their rooms, at his pleasure. Prov. 21. 1. For if the hearts of kings, much more their kingdoms, are at his disposition. This is a truth to which the very heathen themselves have subscribed. 2 Chr. 9 8. It was God alone that did exalt Solomon unto the throne of his father David, so the Queen of the South affirmed; that did exalt Cyrus to the kingdoms of the earth, so he himself confessed. 2 Chr. 36. 23. Agreeing with that of the prophet David, Promotion comes not from the East, Psal. 71. 7, 8. nor from the West, no nor yet from the South. And why? God is the judge, he putteth down one, and setteth up another. 5. And is this true? 1 Use. Here than first the Anabaptists come to be censured, which withdraw their necks from the yoke of civil government, and condemn it, as not beseeming the liberty of a Christian man. A lesson which they never learned from the prophet Esay, who foretold, that in the time of the gospel (an assertion which they cannot away with; for though they grant, that the Jews, at God's appointment, had their Magistrates, yet they think it not fit for a Christian to be subject to such slavery) in the time I say of the Gospel he will appoint kings to be patrons, and propugnators of his Church. Isa. 49. 23. King's shall be thy nursing fathers, and Queens shall be thy nurses. Nor from our Saviour Christ, who though he told his disciples, Luk. 22. 25. when they strove for superiority amongst themselves, that one of them should not domineer over another, as did the kings of the nations; yet it was never his meaning to withdraw them from obedience to superior governor's, but that Caesar should have that which did belong to Caesar. Mat. 22. 21. Nor from Peter, 1 Pet. 2. 17. who commands us to honour the King. Nor from Paul, who commands us to pray for Kings, 1 Tim. 2. and all that are in authority, and that to this end, that we may lead a quiet, and peaceable life in all godliness, and honesty. God knows better what is meet for Christians then the Anabaptists do. He knows that we are strangers on earth, and not angels in heaven. 1 Pet. 2. 11. And being strangers and pilgrims, stand in as great need of these helps, as of fire, of water, of air, of apparel, of any thing, which is necessary for the sustentation of our lives; seeing that they are not only the means that we are partakers of all these while they effect, that we may live together in civil society, but also the promoters of true religion, the advancers of virtue, the rewarders of piety, the punishers of sin, the destroyers of Idolatry, superstition, and all misdemeanours amongst Christians. So that as God said unto Samuel concerning the Jews, when they disliked their present government, 1 Sam. 8. 7. they have not cast thee away, but they have cast me away, that I should not reign over them: so I may say of these fanatical spirits, it is not the Magistrate, but God himself, whom they have rejected, that he should not reign over them. 6. There is an other sort of men, 2 Use. who, though not directly with the▪ Anabaptists yet indirectly, and by a consequent, cross my proposition. I mean the Papists. These do not altogether take away the civil Magistrate, but they tie his thumbs and abridge his authority. It must be only in temporalibus: for spiritual matters, he must have no more dealing with them, 2 Sam. 6. than Vzza had to touch the ark of God. This they willingly grant, that the Magistartes are Gods, 1 Kin. 20. 28. but as the Aramits said of the Israelites, that their Gods were Gods of the mountains, and not Gods of the valleys: so say they, the civil Magistrates, are Gods of the mountains, and not Gods of the valleys; they are Gods of the Laity, but not of the Clergy. This is naught in respect of that which followeth. For whereas God challengeth this as a prerogative unto himself, to bestow kingdoms on whomsoever he will, and placeth the Princes of the earth in authority next unto himself, this they have perforce taken from God, 2 Thess. 2. 4. and bestowed it upon him, that sitteth in the temple of God, and advanceth himself, above all that are called Gods. It is he to whom (if ye will believe him, and his parasites) all power is committed, both in heaven and in earth. He is that King of Kings, and Lord of Lords, by whom Prince's rule, and on whom the right of Kings dependeth: all nations must fall down before him, and all kingdoms must do him homage. The greatest Monarch of the earth must prostrate himself before him, and kiss his holy feet. The Emperor, if he be present when he taketh horse, must hold the bridle, when he lighteth, he must hold the right stirrup, when he walketh, he must bear up his train, when he washeth, he must hold the basin, when he would be born, he must be one of the four that must carry him upon their shoulders in a golden chair. 7. And as he takes upon him to give kingdoms to whomsoever he will (like the Devil, who told our Saviour Christ that all the kingdoms of the world were his, Luk. 4. 6. and he gave them to whomsoever he would (whereupon saith an ancient father, Irenaeus. mentitur diabolus, quia cujus jussu homines creantur, hujus jussu reges constituuntur, the devil is a liar, for by whose authority men were created, by his are kings appointed) as he takes upon him, I say, to give kingdoms at his pleasure, so will he take them away when he listeth. So far is he from that obedience, and reverence, which every soul should give to the higher power. Who knoweth not that Leo Isaurus for putting in execution, Chron. Charion. lib. 3. ● a decree of a Council held at Constantinople in his time, touching the taking away of Images, was first excommunicated, and then deprived of all his revenues in Italy? That Pope Zacharie deposed Childerick, the French king, that he might gratify Carolus Mertellus, and his son Pipin? Bonfin. rerum ●ng. d●c. 4. l. 1. That the proud Venetian pedlar, Paul the second, by a public edict deprived of crown and kingdom, George the king of Bohemia, because he was an H●ssite, and stirred up Mathias the king of Hungary, (his son in law) to war against him? What shall I tell you of the indignities, offered in our own land, against Henry the second, and John, king of England? or of the bulls of Pius Quintus, sent against Queen Elizabeth of never dying memory, whereby he hath excommunicated her, absolved her subjects, from their oaths of allegiance, stirred up rebellions in these middle parts of Britain, and taken upon him, to bestow the regal diadem upon strangers. Psal. 2. 4. God be thanked he that dwells in heaven (and, of right, challengeth the authority of disposing the kingdoms of this world to himself) laughed all their devises to scorn. So that his Canons, though they made a terrible noise, yet no bullet was felt. And his Bulls which sometimes had such a terrible aspect, that a whole provincial Synod durst scarce venture to bait them, proved such cowardly dastards, that every single adversary hath been ready to tug them. Much resembling the counterfeit shows of Semiramis, when she warred against the king of India, which, a far off, seemed to be Elephants, and Dromedaries, but when they were throughly tried, proved nothing but Oxen hides stuffed with straw. Apoc. 16. 7. Even so Lord God Almighty true and righteous are thy judgements. That I may cut off this first branch of my Text, 3. Use. my third and last inference shall concern you (R. H.) whom the Lord hath placed at the seat of judgement. Have Magistrates their authothority from God? this concerns you in your places, as well as the greatest potentate of the earth. And therefore as on the one side it should be encouragement unto you, to hold on in all godly courses ye have begun; so on the other side, it should work in you, an humble, and thankful acknowledgement of so rare a benefit. Say not then within yourselves, that it was not your own deserts, the excellency of your wits, the ripeness of your judgements of so rare a benefit. Say not then within yourselves, that it was your own deserts, the excellency of your wits, the ripeness of your judgements, the deepness of your knowledge in the laws, the integrity of your persons, that did advance you, unto those rooms: If these were means of your preferment, yet have ye nothing whereof ye can justly boast, because ye have all from him. For Dei dona sunt, quaecunque bona sunt. Use then your places as received from him, acknowledge God to be author of your advancement, and say with Mary in her Song: Luk. 1. he that is mighty hath done great things for us, and holy is his name. And so much of the first proposition. The second followeth, Magistrates are Gods Deputies. 2. Propos. 8 God as he is jealous of his honour, so is he of his name too. He will not give it unto any other, but only so far, as hath he some resemblance with him. I find only three in God's book, (to say nothing of that eternal essence, to which it principally agreeth) which have this name given them. The first is Satan, who, by reason of his great and almost unlimited power, which he hath for a time, here on earth, by ruling & reigning in the hearts of the children of disobedience, is called a God. The God of this world, 2 Cor. 2. 4. The second are the blessed Angels, those yeomen of the guard in the Court of Heaven, which wait about the throne of God. These by reason of their supereminent offices, are called Gods. Thou hast made him a little inferior to the Gods, Psalm. 8. 5. which the Apostle, following the Septuagint, translateth Angels, Heb. 2. 7 The third, is the Magistrate, who, both in this Psalm, and sundry other places of Scripture, is called a God, His master shall bring him to the Gods, Exod. 21. 6. Thou shalt not rail upon the Gods, Exod. 22. 28. that is, the Judges: implying thus much, that as they have a commandment, and authority from God; so they have, in some sense, the authority of God, and do supply his room. Therefore, said Moses unto the Judges which he appointed in every city, Deut. 1. 16. ye shall not fear the face of man, for the judgement is Gods. 2 Chr. 19 6. And Jehosaphat to those Judges, which which he had set in the strong cities of Judah: take heed what you do, 1. Use. for ye execute not the judgement of man, but of the Lord. 9 Now then, if Magistrates be Gods deputies, what reverence, it behoveth each private person, to exhibit unto them, I appeal to the conscience of every particular. There be many at this day, who howsoever in common civility, they will seem to give an outward reverence unto the Magistrate, yet in heart they scorn and contemn sundry of them: as perchance not being able to equalise them in wealth, peradventure not descending of so ancient a house as they. Tunè Sylli, Horat. Damae, aut Dionysi filius audes Dejicere è saxon cives, & tradere Cadmo? It was an old objection in the Satirist: what? darest thou, being thus, and thus descended, presume to give judgement upon a man that is better born then thyself? yes, why not? he is now in God's place. He that lifteth the poor out of the mire, and raiseth the beggar out of the dunghill, that he may set him with the Princes of his people, hath styled him, with his name, and set him in his room. Herod. l. 2. I remember a story in Herodotus, of Amasis' an Egyptian king, who, in the beginning of his reign, Arist. polit. l. 3 was scorned of his subjects, by reason of the baseness of his parentage: which when the king observed, he took a golden basin, wherein his guests were wont to wash their feet, and use to some homely purposes, and thereof made an image of one of their Gods, and set it in an eminent place of the city; which when the Egyptians saw (as they were marvellous superstitious) they came flocking on heaps unto it, and worshipped it. Hereupon Amasis, calling the people together, told them, that he was like unto that basin, which before was vile and abject, yet now was worshipped, because of the form it bare: so he, though before he was mean, and base, yet now was to be honoured, because he was the king, for the persons sake whom he did represent. It skilleth not, what the Magistrate hath been, or what hereafter he may be. For the present, be thy reputation never so great, thou art to honour and reverence him, if not for the man's sake, yet for God's sake, whose person he beareth. Liv. dec. 3. l. 4. The story of Quintus Fabius is very worthy the noting. Quintus Fabius was sent by the Senate of Rome to his son, Plut. in vit. who was Consul, Fabii. and resided at that time in Apulia. The old man, either by reason of his age, or to try his son's courage, went riding to his son: which when his son observed, he sent a Sergeant, and commanded him to light, and come on foot, if he would speak with the Consul. The bystanders thought it great arrogancy in the young man to be so bold with his aged father. But old Fabius, who had experience, what it was to be Consul, knew well, that he did no more than did beseem him: experiri volui fili (said he) satin' scires Consulem te esse. It is not for a Magistrate to debase himself: neither is it for others, of what reputation soever, to equalise themselves with the Judge whom God hath placed over them: Prov. 24. 21. whom Solomon would have to be feared; 1 Pet. 2. 14. whom Peter would have to be honoured; Rom. 13. 5. whom Paul would have to be obeyed, not for wrath only, but even for conscience sake. 10. And this is not only meant of godly and religious Magistrates, Deut. 17. such as are described by Moses, which make God's law of their privy Counsel, and turn not aside to the right hand, or to the left: but of wicked and ungodly governor's too; such as are described by Samuel, 1 Sam. 8. which take men's sons, and appoint them to his charets, and to be his horsemen, and to run before his charets, and take their fields, and give them to his servants, and their vineyards, and give them to his eunuchs. The reason, is, because as well the bad, as the good are of God. The one he gives in his love, the other in his anger. He that gave the regiment of a Commonwealth to Caius Caesar, a mild, and gentle Prince, gave it also unto Marius, a bloody Consul. He that gave it unto Augustus, a mirror of humanity, gave it unto Nero, a monster of crudelity. He that gave it unto Vespasian, gave it unto Domitian. He that gave it unto Constantine, a religious defender of Christianity, gave it unto Julian, August. de Civ. Dei l. 5. c. 21. an author of apostasy, saith Austin. And be they good or bad, we have no commandment from him, but parendi & patiendi: of obeying them, when their precepts are not repugnant to God's statutes, and of suffering with patience whatsoever they shall lay upon us. It was a worthy saying of the mother of the two Garaes', Bonfin. rerum Ung. dec. 3. lib. 2. when they kept Sigismond in prison, that a crowned king, if he were worse than a beast, could not be hurt without great injury done to God himself. A lesson which she learned from David, 1 Sam. 24. whose heart smote him, when he had cut the the lap of Saul's garment, because he was the anointed of the Lord: although he himself was before that time anointed to be king over Israel, 1 Sam. 13. 14. and was without cause, hunted by Saul like a Pelican in the wilderness, and an Owl in the desert. 11. Then to draw thy sword▪ and to seek perforce to depose such as God hath placed over thee, either because they are not suitable to thy affections, or not faithful in their places, what is it but with the old giants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fight with God: with the cur dog, to bite at the stone, and not regard who casteth it: or, with the rebellious child, to snatch at the rod, and never remember who smiteth with it. The weapons of a Christian, in this case (when such a case doth happen) must be preces & lacrymae, prayers, that either God would turn the heart of an evil Magistrate, or set in his room a man David-like after his own heart: 1 Sam. 13. 14. and tears, for his sins, which as they are the cause of war, famine, pestilence, and all other calamities, so are they also of wicked and ungodly Magistrates. Otherwise they have reason to fear, that, Val. Max. l. 6. c. 2. if God should displace an evil Magistrate, he would set a worse in his room. According to that of the old wife of Syracuse, who when others prayed for the death of Dionysius the Tyrant, she prayed for his long life, being sent for by Dionysius, and demanded wherein she was beholden unto him, that she so devoutly prayed for him: in nothing, said she, am I beholden to thee and yet I have great reason to pray for thee? For I remember when I was a young wench, there was a cruel tyrant, that reigned over us; and all of us prayed for his death, I as fast as any: shortly after he was slain, and then came a worse in his room. Then we prayed for his death, at length he was dispatched. Now after both these art thou come, and thou art a thousand times worse than all thy predecessors. And wl o knows but when thou art gone, God may (if it be possible) send a worse in thy room? This they may justly expect, which continue in their sins, and think by their private endeavours to cross God's ordinance. Thus much of those duties, which are required at the hand of every private man towards the Magistrate. 12. My second inference shall touch those duties that are required at the hands of Magistrates, 2. Use. in that God hath made them his deputies. As God hath done great things for them, so he requireth much at their hands. But (alas) it often falleth out that those which owe God the most, pay him the least: and those, who of all others should be most careful of their places, of all others make the least conscience of their ways. Annal. l. 6. Tacitus reporteth of Claudius that he was a good subject, but an ill Emperor: of Titus, that he was an ill subject, Hist. l. 2. but a good Emperor. Where one proves like Titus, two prove like Claudius. Honour's change manners. And those goodly blossoms, which did appear in many when they were private men, when they come in Gods-place, like frost-eaten buds, whither away, and prove like thunder-blasted fruit, not worth the touching, much less the tasting. It is noted of Aeneas Silvius, Buchelc. Ind. Chron. that when once he became Pope, and got his name changed into Pius secundus, he condemned divers of those things which he had written, when he was a private man. Whereupon upon one came over him with this quip, quod Aeneas probavit, Pius damnavit: that which Aeneas commended, Pius condemned. A fault to which men of eminent place are too much subject, to condemn and dislike those good things when they are in authority, which they approved when they were private men. Quod Aeneas probavit, Pius damnabit. Thus▪ those whom God calls Elohim, change their natures, and prove Elilim idols, and vanities. Abbas Ursp. The heathen persecuters (as some writers have recorded) in the place where Christ was crucified had placed the image of Venus, a heathen idol, that if any should worship Christ, he might seem to adore Venus. This is the devils practise, to set an idol in God's room; sometimes a Venus, or a Cupid, that use their authority for the enjoying of their own carnal pleasures; sometimes a Mars, using his power to blood and revenge; fomet●mes a saturn, that eateth up his children (that is, his inferiors, which he should affect as a father doth his own children) as if they we●e bread; sometimes a Mercury, who is eloquent in speaking, but withal nimble in fingering, having a smooth tongue lie Jacob, but rough hands like Esau, nay Eagle claws like Nabuchadnezzar, to scrape, and scratch together whatsoever comes in his way, using his place only for his own advantage. Here is the undoing of all: for, besides that God's place is polluted, and the people wronged, there is an evil precedent given to private men, to follow the wicked example of their Governors. For as the lower spheres, follow the motion of the higher: so in the commonwealth, those that are of an inferior rank are ready to follow the practice of those that are set over them. When a shrub, or bramble falleth, they hurt none but themselves; but when a Cedar of Lebanon, or an oak of Basan falleth, down goes all the underwood that grows about them. It is the nature of the plague to infect upwards, from a lower, to a higher room: but the plague of sin is more forcible in effecting downwards, from an higher, to a lower room. It descends from the top to the toe, and from the head to the skirts of the clothing. Mat. 2. 3. If Herod be troubled about the birth of Christ, all Jerusalem will be in an uproar with him. 1 Kin. 12. And if Jeroboam be an idolater, — componitur orbis Regis ad exemplum: Claud. all Israel will go a whoring after him. And hereupon it is, that ye shall seldom meet with his name in the book of kings, but you shall find him branded in the forehead with this mark, that he made Israel to sin. 13. God be thanked, we have no great occasion of complaint at this day; especially in our chief Magistrates (and I wish, I might without check of conscience say as much of those, that are of an inferior rank) The Lord hath set over us his name for ever be blessed for it) a most godly and religious King, Rara temporum felicitate, ubi sentire quae velis & quae sentis dicere licet. Hist. lib. 1. of whom (as Tacitus saith of Trajane, and Cocceius Nerva▪) a man may think what he will▪ and speak what he thinks, God hath given him (as he did unto (a) Solomon) a large heart as the sand that is upon the sea shore to judge his people according to right, and to (b) discern between good and bad. 1 Kin. 4. 29. Whose princely care is to observe the practice of the old Romans, 1 Kin. 3. 9 (c) to set Honour's temple close on the backside of Virtue's temple, August de Civ. Dei l. 5. cap. 12. and not wittingly to suffer any to come into the Temple of Honour, which have not first done their devotion in the Temple of Virtue: not to make his Judges, and chief Magistrates) like Jeroboams Priests) of the basest, 1 Kin. 12. 31. and lowest of the people; Exod. 18. 21. but such as Moses, at Jethroes persuasion, made Judges over Israel, men of courage, fearing God, men dealing truly, and hating covetousness. 14. And such (R. H.) you have by good demonstrations evidently proved yourselves to be. So that to make any large discourse before you, of your particular duties, may peradventure seem unto some, as needless a piece of work, as it was for Phormio, Tull. de orat. lib. 1. to make a military discourse before Annibal; or for Plotin to read a lecture in Philosophy in the presence of Origen. Yet because it comes within the limits of my text, I beseech you that you, will with patience hear me, while I shall say somewhat of that duty which God requires at your hands, in that he hath seated you in those high rooms. Many will tell you of the greatness of your places; but not so many will truly acquaint you with that which God requires for the discharging of those places. For my part me thinks I may say unto you, Liv. dec. 1. lib. 10. as Lucius Posthumius sometimes said unto the Senators of Rome: No● sum Patres-conscripti adeò vestrae dignitatis memor, ut obliviscar me esse Consulem. I am not so mindful of the greatness of your places, that I should in the mean time forget mine own, how that God hath made me his Ambassador, and commanded me to acquaint you with some part of his will. 15. It is our parts, and duties, to give you that reverence, and honour, which is due unto men of your place. But yet as the people said unto the Ass that carried the image of Isis, when the beast seemed to be proud, because the people bowed as it went along the streets, as if the honour had been given unto it, and not unto the image: religioni non tibi, said they, it is not thee, but the goddess, whom we worship. So it is not to you as ye are men, but as you are in God's place, and do bear, and resemble his person, that we exhibit this reverence. You are Gods, but ye are Gods on earth, and Gods of earth, as we shall hear anon. Mathematicians tell us, that the whole earth is but a point in respect of the highest movable: it is no more in respect of that heaven, which is God's throne, Aelian. Var. hist. l. 3. than Alcibiades his lands were in that map of Greece that Socrates showed unto him. The greatest Judge in the world, if his circuit should extend over the whole globe of the earth is but a God of God's footstool. Your circuit is far less: you are but Gods of an outcorner, nay, a little portion of an outcorner of God's footstool. Let me then speak unto you in the words of the Tragedian, Vos, quibus rector maris, atque terrae. Jus dedit magnum necis, Seneca in Thyeste. atque vitae, Ponite inflatos tumidosque vultus. you whom the God of heaven, and earth hath so highly extolled, as to make Judges of life and death, be not proud of your authorities, but think with yourselves, that, Quicquid à vobis minor extimescit, Major hoc vobis Dominus minatur. What hurt soever your inferiors shall sustain by your means, there is a greater God, that threateneth the same (nay a worse) unto you. Psal. 2. Be wise now therefore O ye Gods: be learned ye that are Judges of the earth: serve the Lord with fear, and rejoice before him with trembling: kiss the son, lest he be angry. Let his word be a law to direct your sentences, his will the line to measure your actions. With what conscience can those hands subscribe to an untruth, which should be God's instrument to confirm a right? with what faces can those mouths pronounce an unjust sentence, which should be the organs of God to confirm a right? When you do amiss, you are not only injurious unto man whom ye wrong, but contumelious unto God, whose sacred judgements ye pollute. Give me leave then to say unto you with good king Jehosaphat: 2 Chr. 19 6, 7, 10. take heed what ye do, for ye execute not the judgements of man, but of the Lord, and he will be with you in the cause, and judgement. Wherefore now let the fear of God be upon you; take heed and do it: for there is no iniquity in the Lord our God, neither respect of persons, nor receiving of reward. Therefore in every cause that shall come unto you, between blood and blood, between law and precept, statute and judgement, ye shall judge the people according unto right, and admonish them that they trespass not against the Lord. Let me say with Moses, Deut. 1. 16, 17. Judge righteously between every man, and his brother, and the stranger that is with him: ye shall have no respect of persons in judgement, but shall hear the small, as well as the great. Jer. 22. 3. With Jeremiah unto the king of Judah: Execute judgement and righteousness, deliver the oppressed from the hands of the oppressor, vex not the stranger, the fatherless, nor the widow, do no violence, nor shed innocent blood in this place. And finally with my Prophet in this Psalm: Defend the poor and fatherless, see that such as be in need, and necessity have right, deliver the outcast, and poor, save them from the hands of the ungodly. 16. I speak not this, as if I would have you to exceed the limits of justice, for commiserating the cause of the poor. I know the poor may offend as well as the rich: and as the poor is to be pitied, so the rich is not to be wronged. And he that hath given this law unto the Magistrate, that he should not respect the person of the mighty, Leu. 19 15. hath given this also, that he should not favour the person of the poor. It is not the misery of the one, nor the felicity of the other, that the Judge is to respect. For the matters in question, sound them to the bottom, anatomize them to the least particle, and sift them to the bran: but for the parties whom they do concern farther than this, that ye are to judge between a man and a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ye ought not to inquire. The law in the Greek tongue comes from a verb that signifieth to divide, because it divideth to every man, that which is his own. You then which are dispensers of the law should give to every one, poor or rich, Arist. Eth. l. 5. ●4. that which is his right. Hereupon it is that Aristotle calls the Judge in commutative justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as some copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medianus, or medijurus, a mean between two; because he should not propend to the one party, more than the other, but only so far as the weight of the cause carrieth him, and should give to every man that which is his right, and that not according to geometrical, but according to arithmetical proportion: that is, not with Xenophons' young Cyrus give the greater coat unto the greater man, and the lesser coat unto the lesser man, but to give the greater coat (if it be his due) unto the lesser man, and let the greater man (if he have right to no more) be contented with the lesser coat. 17. But the principal thing, which it beseemeth me to put you in mind of, and which is chiefly required at your hands, as ye are factors for the God of heaven, is the care of religion, and the true worship of God. Nothing is so dear unto God, as his own worship. He that toucheth it, wounds him to the heart, and pierceth the apple of his eye. It is an injury which he will not put up at the hands of any man, but will come against him, as the fire that burneth up the stubble, and as the hammer that breaketh a stone. Therefore it most nearly concerneth you, who are his deputies, to maintain his service, and to put what strength you can unto the hammer of justice, that ye may (as far as the laws will give you leave) burst into pieces, whatsoever shall advance itself against his worship. 18. The sicknesses in religion, that are amongst us, are not Novatianisme, Brownisme, Catharisme. No, no: these hot frenzies are scarce heard of in this cold climate wherein we live. They are cold Epilepsies and dead Apoplexies, and sleepy Lethargies, and dangerous Consumptions, that vex us. The main root, whence they all spring, is a disease, with which this land is sick. And that is the bold profession of Popery: for hereby the true Christian are mightily discouraged, those that are infected with Romish superstition take occasion, by little and little, to fall away from us; The ignorant are doubtful, and know not what to do, but are ready to embrace any religion, or no religion, as time and occasion shall require; The Atheist (a vermin wherewith this whole country swarms, though they cannot be well discovered, by reason that they wear vizards upon their faces) is hardened and heartened in his impiety. For us, we do what we can to cut in sunder this bitter root. Gladly would we heal them of Babylon, but they will not be healed. For our private conferences with any of them, if they want wit to answer our reasons, they have will to let them alone. For our public work of the ministry, lest we should catch some of them they will not come within the compass of our nets. The last weapon of the Church is fulmen excommunicationis, to drive them out of our Synagogues. And what care they for this, who will not come in them, no, when we do entreat them? they count it but brutum fulmen, a thunderclap, without a bolt, a canon-shot without a bullet: it hurts them no more than the dart which old Priamus in the Poet shot at Pyrrhus: — Quod protinus aere repulsum, Virg. Aenl. l. 2. In summo clypei, nequidquam umbone pependit. Further than this we cannot go: the weapons of our warfare are spiritual. Coactive jurisdiction is beyond our sphere. What is now behind? Vbi desinit Philosophus, incipiat medicus; where the word leaves them, let the sword find them. Brachium seculare, was the help, and assistance that the holy fathers of the Council of Constance implored against the poor Hussites. And brachium seculare is the help and assistance, that we implore against these Canaanites, that are amongst us. Which (howsoever unto the halting Mephibosheths, and lukewarm Laodiceans of our time, which can blow both cold and hot out of the same mouth: and wear linen and woollen in the same garment, and yoke an ox, and an ass in the same plough, and care not if their fields be sown with mingled seeds, they be never a whit noisome: yet unto the true Israelite, they are thorns in his sides, Num. 33. 55. and pricks in his eyes; and gives him just occasion to exhibit that bill of complaint against them which the Jews framed most falsely against the Apostle, Act. 21. 28. ye men of Israel (nay ye Gods of Israel) help, these are the men that teach all men every where, against the people, and the law, and this place. Moreover they have brought (not Grecians, as it is in the text, but a more pestilent sect) Romans into the land, and have polluted this holy place. 19 I speak not only of those children of Babylon, those sons of Belial, the followers of the beast, the viperous brood of Rome, the Seminary Priests and Jesuits, that crawl in every quarter of this land, Exod. 8. like the frogs of Egypt; and travel sea and land, to make one of their own profession, Mat. 23. 15. that he may be twofold more the child of the devil, than they themselves are: but also of these limbs of Antichrist, these factors, and panders for the great whore, that are at home, and sit under their own figtrees, and drink the water of their own cisterns. Cic. 2. Cat. Quos video volitare in foro, quos stare ad curiam. quos etiam venïre in senatum, as the Orator speaks. These, these are nostri fundicalamitas, the very moths of our region, Ps. 45. 4. and the cankarworms of our religion. Wherefore gird you with your swords, Jud. 8. 20. upon your thighs, and be not faint hearted (like Jether the first born of Gideon) but let your right hand teach you terrible things. No doubt but they will complain of cruelty, and persecution (they do that already, when they have no cause) but let not that discourage you, but rather let it be a means that they may have the same law, Tull. Pro. Roscio. which the old Capitolian dogs had: when they barked without a cause, their legs were to be broken. If the difference between them and us, be de lanâ caprinâ, about toys and trifles, let them be ashamed of their bloody cruelty, that have butchered, and massacred so many thousands of our brethren, for toys and trifles. Yea, and let us be ashamed likewise, that have continued so long in schism; and division from the Roman Church for matters of so small moment. If they be (as I take them to be) fundamental points of Christianity, (alas) what worldly respect shall be sufficient to cool the heat of our zeal in God's cause? If our religion be a new religion, and theirs the old, and Catholic, let us forsake our new-fangles, and join with them. The old, is the true religion. If ours be the old, and Catholic religion, which the Apostles have taught us, the martyrs have confirmed unto us, and the faithful till this day have maintained and taught: and theirs a new and an upstart religion, an hotchpotch and Pandora, composed of all the religions in the world, scarce heard of (for any material point of difference between them and us) in the Church of God, for six hundred years after Christ: let them pair away these rotten rags, these filthy and menstruous clouts, Is. 64. 6. and beggarly rudiments, and let them join with us. Gal. 4. 9 E●ther let us all swear by God, Zeph. 1. 5. or all by Malcham. Either let us all serve God, or all Baal; if God be God, let us all follow him, if Baal be God, let us all go after him. 20. I know what some will be ready to answer me, though in matters of religion they be different from us, yet for civil duties they will be subjects good enough. You say true, sir, and so the kite will be a dove good enough: Isto pacto & milws quando pullos rapere territus non potuerit columbum se nominat. Aug. contra lit. Petil. lib. 2. c. 83. but wot ye when▪ marry when he cannot seize upon a chicken, and make her his prey, as Augustins speaks. Is it likely that he will be true to an earthly king, that in matters of religion is his opposite, who is false to the King of Heaven? Philosophers, though they hold that it is not the same virtue that makes bonum virum, and bonum civem, yet the best of them agree in this principle, that he cannot be bonus civis, good in the duties of civil policy, which is not first bonus vir, perfect in the general duties of morality: neither can he be true in practising the virtues of the second table, which is false in the first. Dost thou think, that the oath of Allegiance is a band of sufficient force to tie a Papist in true allegiance unto his Prince? Quo teneas vultum mutantem Protea nodo? Horat. Canst thou bind Proteus, that turns himself into every shape? Or canst thou make a coat for the moon, that is never at a stay? Was there ever oath so wisely contrived, so religiously taken, but the slippery snakes, and stretching horseleeches of Rome, could find some chink to creep out at? or their Holy Father, out of his Papal, and transcendent power can dispense with it, or cut it, as Alexander did Gordians knot, Justin. l. 11. or break it, Jud. 16. 12. as Samson did the new ropes, where with the Philistines had bound him, which he broke from his arms, as a thread? 21. Verily I think there is no probability, to be a true Papist, and a true subject. A few simple seduced creatures amongst us, that understand not the mysteries of popery, but only in a generality, I speak not of them: (and yet I know how easily the young cubs may be taught to learn the tricks of the old Foxes) but for the rest, the time past will help us to discover them in the time to come. To say nothing of their damnable, and treacherous practices abroad against foreign princes, and here at home against Queen Elizabeth of never dying memory, and the breath of our nostril's King James; that one gunpowder-plot, a devise set from the bottom of hell, may be an everlasting memento of their disloyalty. Accipe nunc Danaûm insidias, & crimine ab uno Disce omnes— By this one fact we may judge of all the rest, as an ass may be known by his long ears, and as the bigness of Hercules might be gathered by the print of his foot. And though some of them, to make it less heinous, P. R. call it a particular fact of a few, and that temerarious too, as though, forsooth, it had been far from their hearts to have attempted any such cruelty against the Lords anointed: yet it may be truly said of them all, as Tully said of the Catilinarians, aliis facultas defuit, aliis occasio, voluntas profectò nemini. And he, that in outward show seems most against it, would have lent both heart, and hand, and put to the very match, so that he might have effected that matchless treason. And why should it be otherwise? For what, I pray you, is any▪ Prince in the world, if he do not adhere to the Apostatical Sea of Rome? shall I define him unto you out of their Logic books: A wolf devouring the sheep? Bell. Sand. an Ahab or Jezabel, destroying the Lords Prophets; Creswell. an Holofernes, Bancherius Rainolds. a professed enemy to the true Israelite; a Goliath, reviling the host of the living God; a seducer, and deceiver of the people, as our Saviour was called by their old grandfathers. And must not such a one be made away by one means or other, by open hostility, or secret conspiracy, it makes no matter? — dolus an virtus quis in host requirit? Shall not the shepherd do well to kill a wolf? Jud. 13. 8. shall not Judeth be highly extolled if she can kill Holofernes though sleeping in his bed? 1 Sam. 18. 7. And if David kill Goliath, deserves he not to be met with the two women of Israel with timbrels, & instruments of joy, singing thus, Saul hath killed his thousand, but David his ten thousand? In a word, is it not their assertion that Princes must not be suffered to reign, when they draw the people into heresy, but must be made away yea by all means possible. And therefore I less marvel, why that reviling Rabshakeh, that brasen-faced fugitive Parsons, who blushed not to say any thing in his younger years, in his old age took upon him a kind of modesty, and durst promise no more for his fellows then this; that there was no impossibility for Papists to live in subjection, and dutiful obedience unto the king of great Britain. For possibility it is not the question, but for probability it is no more, then that the wind, and the sea, light, and darkness, the Ark and Dagon, God and Mammon, the unbeliever and the infidel shall be together. For what I pray you is it, which knits men, as it were with chains of adamant, in love amongst themselves, and in loyalty and obedience unto their Prince? Is it fear of punishment? Oh no, for malus est custos diuturnitatis metus. He never reigns long, whom every man feareth; Caveat multos, quem timent singuli, let him beware of a multitude whom every particular dreadeth. Is it hope of reward? not that neither. For that is often frustrated, and then followeth an alteration in the affections. It is neither of these. It is religion and the true fear of God. This, this is it which knits the heterogeneal parts, of the same kingdom unto the Prince, as the several parts of man's body are by arteries knit, and united unto the heart, and as the lines of a circle, though they be far distant about the circumference, yet concur in one middle point: so must it be with them. Though they be different about the circumference of worldly affairs, yet must they concur in one common centre of religion. A good Christian commonwealth is like unto Peter's sheet, Act. 10. wherein were all manner of four footed beasts, and creeping things, and fowls of the heaven. There are in it all sorts of men. There are nobles flying aloft, like the fowls of the heaven; there are of the base sort, creeping as it were below; and there are of a middle sort, men of all conditions, and callings. But this sheet is knit together (as that was) a the four corners (the most distant and remote parts thereof) with the unity of religion. 22. This is so plain, Arist. Pol. l. 5. c. 11. that Aristotle gives it as an especial rule for a Tyrant, if he mean to continue his government, to make an outward show of Religion. For such kings (saith he) as seem to be religious, are in least danger of treacherous practices by such as are under them. Now where this unity of religion is wanting, (as wanting it is, seeing we differ from the Papists, not in a few circumstances, but in sundry fundamental points of Divinity) how can this knot be made fast? Nay, seeing they are so far from counting any Protestant Prince religious, that they count him an heretic; and the more diligent he is in cleansing and refining his kingdom from the dregs of Romish superstition (as our Saviour Christ was in purging the law from the absurd glosses of the Scribes and Pharisees) the greater persecutor he is holden with them to be of the Catholic faith. Verily I see no probability, I had almost said, no possibility, that they will hereafter prove true and dutiful subjects to the King of Great Britain. They may well make protestations, and outward shows of love, and duty, and obedience towards the Prince: but Lupus pilum, non ingenium mutat, a wolf is a wolf though he be clothed in a sheepskin; well may he cast his old hair, but still he keeps his own nature. Shall their fair speeches make us believe them? Sic notus Ulysses? Is the craft of the Romish foxes no better known unto us? Timeo Danaos & dona ferentes. I fear their fawning far more, than their frowning, it was but a frivolous tale, which the people of Alexandria told Timothy, etsi non communicamus tecum, tamen a●mamus te, although we do not communicate with thee, yet we love thee. For how can a man love him in his heart, with whom he cannot find in his heart to communicate? I am in a field, in which I might coarse at large, but I am mindful of the time, and will not presume too long upon your patience. Some of our worthies do stoutly with their pens oppose themselves against these men, and I pray God every Magistrate in his place would be as careful in unsheathing the sword of justice against them. Habemus in eos Senatusconsultum satis 〈◊〉 & grave; Catiline. 1. we have an act and statute strong enough 〈…〉, but daily increasing, makes me almost say, as it followeth in the Orator, habemus inclusum in tabulis, 1 Sam. 21. tanquam gladium in vaginâ reconditum. It is closed in the book as a sword in the scabbart, or (as Goliaths sword was) wrapped in a cloth behind the Ephod. The best that I can say in this case is to use the Prophecy of the Crow in Suetonius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suet. in Domitiano. all will be well: Est benè non potuit dicere, dixit erit. Pliny writeth that the tricks of an ape will so vex and move a Lion, Plin. nat. hist. lib. 8. cap. 16. that he will disgorge, and cast up, whatsoever lies on his stomach. I doubt not but their apish tricks will in time move the heart, and stomach of our gracious, and merciful Coeur de Lion, and other Magistrates in their places, to cast up, and show such tokens of their inward grief, as they shall have just occasion to conceive against them; and to purge the body politic from these noxious humours wherewith it is endangered. And without this there is no assurance of peace. For as Jehu said unto Jehoram, when he went against the house of Ahab: 2 King 9 22. is it peace Jehu? said Jehoram. What peace said the other, while the whoredoms of thy mother Jezabel, and her witchcrafts are in great number? So say I, what peace can be expected, as long the whoredoms of the Romish jezabel, and her witchcrafts, and enchanting cups, wherewith she withdraweth the people from their obedience to their Sovereign, 2 Sam. 15. 6. and stealeth their hearts from him (as did Absalon the hearts of the Israelites from David his father, are in great number. As long as the Pope can set any foothold in Britain, he will bestir himself to molest the peace of our Zion. Et si non aliquâ nocuisset, mortuus esset. But enough (if not too much) of this subject. It is a point which I vowed to handle; not out of any spleen to any particular person whosoever (he that seeth the thoughts of my heart, knows that I lie not) but for the love of the truth, the zeal of God's glory, the integrity of my conscience, and the discharge of my duty. And herein liberavi animam meam: look ye unto it. The third proposition followeth. 23 Ye shall die.) What metal other creatures were made of, whether immediately of nothing, or of some preexistent matter, I find no express mention in God's book. This I find, that man was made of a matter, and that not gold, nor silver, pearl or precious stones, but of earth, the basest and vilest of all the elements, yea, of the dust of the earth, even of dry dust, which is good for nothing: that if he shall with proud Phaeton in the Poet, boast that Apollo, God is his father, he might presently call to mind that poor Clymene, the earth is his mother; that he was made of dust, Gen. 2. 7. that he is but dust, and that he shall return to dust. Psal. 103. 14. And yet I know not how it comes to pass, but I am sure it is true, Gen. 3. 19 that many in authority resemble the dust in no property better than one, that as the dry dust in the streets, is with every blast of wind blown aloft into the air: so are their hearts blown aloft, and swollen up with a windy tympany of their own greatness. But let them climb as high as they can, God will one day send a shower, and lay this dust. They are but natural men; and the thread of nature (as a Poet feigneth) is tied unto the foot of Jupiter's chair: he can lose it, when it shall please him. Though Adam's wit was such, that he could give names unto every creature, according to their natures, yet he forgot his own name. He did not remember that he was called Adam, homo ab humo, by reason of that affinity that was between him and the earth. These sons of Adam are very like their old grandfather, they are witty in seeking out the names, and properties of other creatures, but they forget their own names, and their natures too. And this is the cause why they be so holden with pride, and overwhelmed with cruelties. They will with Nabuchadnezzar, Isaiah 14. 13. strive to advance themselves above the stars of God; and to match their old grandfather, the first Adam, who though he was made of earth, yet with the wings of pride and arrogancy would needs soar up into heaven, and care little for resembling their elder brother, the second Adam, who took upon him our weakness, that we might be strengthened: our poverty, that we might be enriched; our nakedness that we might be clothed; our baseness that we might be exalted; our mortality that we might be invested in the robe of immortality; and was contented to descend from heaven: to earth, that he might make a way for us, to ascend from earth to heaven. But let them secure themselves as much as they will; their hourglass is continually running; Ezek. 18. the tide of death will tarry no man. Our father hath eaten a sour grape, and his children's teeth are set on edge. Our grandfather for eating of the forbidden tree, had this sentence denounced against him; that he should return to dust. And his children are liable unto it, till heaven and earth be renewed, and there be no more death. Those great and mighty Gods of the earth, Luke 16. 19 which cloth themselves in purple and fine linen, Isaiah 5. 8. and dwell in houses of Cedar, and add house to house, and land to land, as if the way to heaven laid all by land, have a time appointed them, when their insatiable desires shall be contented with a Golgotha, a place of dead men's skulls, a little portion of the great potter's field, as much as will serve to hide, and cover a dead carcase in it. You which sit on the seat of judgement, whom the Lord hath so highly extolled, as to be called Gods, you have your days numbered, your months determined, your bounds appointed which ye cannot pass. It is not the ripeness of your wits, nor the dignity of your places, nor the excellency of your learning, nor the largeness of your commission, that can add one inch unto the thread of your days. Pallida mors aequo pulsat pede pauperum tabernas, Hor. car. lib. 1. Od. 4. Regúmque turres— Death's arrow will as quickly pierce through the strong castle of a King as the muddy wall of a country swain. Were ye wiser than Solomon, stronger than Samson, richer than job, mightier than the greatest Monarch of the earth, faithfuller in your places then Samuel, that faithful Judge of Israel, Ire tamen restat Numa quò devenit & Ancus. This must be the conclusion; Ye must die as men, and yield your bodies to death's Sergeant, to be kept prisoners in the dungeon of the earth, till the great and general assizes that shall be holden by our Saviour Christ, in the clouds of the sky, at the last day. The conclusion is most certain, howsoever the premises be fallible, and doubtful. Seneca. Alexander, when by his followers he was called a God, forgot that he was to die as a man, till by a poisoned arrow he was put in mind of his mortality, and then he confessed the truth: Vos me Deum esse dixistis, sed jam me hominem esse sentio. You said that I was a God, but now I perceive I am but a man. And shortly after he perceived it with a witness, when he was poisoned by Antipater, and then enclosed in a small parcel of ground, whose aspiring mind the whole world could not fill. Cui satis ad votum non essent omnia terrae Climata, Epitaph. terra modò sufficit octo pedum. Hen. 2 Regis Angl. He, whom the whole earth could not content, was at length contented with a parcel of ground of eight, yea, of six foot long. Herod when upon a day he was arrayed in royal apparel, Act. 12. and sat on the bench, and gave such an excellent charge, that the people cried. — non vox hominem sonat— It is the voice of God, and not of man, immediately after proved neither God nor man. For he was eaten up of worms, and gave up the Ghost. Rare examples for the Gods of the earth, to look down into their own bosoms, and to remember that they must die as men. It is a good custom of the Emperor of the Abyssenes (Prester John) to have every meal, for the first dish, that comes on his table, a dead man's skull, to put him in mind of his mortality. So was that which was used by Philip: namely, to have a boy every day to put him in mind, that he was to die as a man. Munst. Cosmogr. Not much unlike was the old practice of the Egyptians, who when their Princes went to banquet, used to bear before them the picture of a dead man, to put them in mind of their mortality. 24. Seeing then that ye must die, study to have your accounts in readiness, that whensoever the Lord shall call you hence, he may find you provided. Be faithful in those high rooms wherein God hath placed you. 2. Chr. 19 6. Ye execute not the judgements of man, but of the Lord. Ask counsel therefore of God, and weigh your proceedings in the balance of the sanctuary. Do nothing but what God commands you, and the testimony of a good conscience will warrant to be lawful, remembering that ye must one day (God knows how soon that day will come) be summoned to appear before the common Judge of all flesh; who is a burning, and consuming fire, Hab. 12. 29. who is not blinded with secret closeness, nor corrupted with bribes▪ nor moved with friends, nor alured by flatterers, nor persuaded by the importunity of intreaters, to depart an● hairs breadth from the course of justice: no though these three men Noah, Daniel, and Job, should stand before him, and make intercession in your behalf. These things remember, and do, and ye shall have comfort in your lives, comfort at your deaths. And when your souls shall be removed from those earthly cottages wherein they now dwell, Ezech. 14. 14. they shall be translated into everlasting habitations, and received with this joyful, and comfortable welcome: Mat. 25. 21. it is well done good servants and faithful: ye have been faithful in a little, I will make you rulers over much; enter into your master's joy. 25. Like men] It is implied in the conclusion of my text, that it is the lot and condition of all men to die. And therefore as it concerns magistrates, so it concerns all others to provide themselves for their end, Eccl. 11. 3. because as the tree falls, so it lies: that is, as the day of death shall leave them, so the day of judgement shall find them. Remember this ye that are to be witnesses, Application. 1. to witnesses, etc. for giving testimony unto the truth, and jurers for giving a verdict according to the truth. And as you love and reverence the truth itself, as ye desire the benefit of your Christian brethren, which ye should love as yourselves, as ye wish the glory of God, which ye should tender more than yourselves; let it be a forcible motive unto you to deal uprightly in every cause with every man, without declining to the right hand, or to the left, then shall ye sanctify the name of God, by whom ye do swear to speak truly, to deal truly: ye shall give occasion to good men to praise God for you, and ye shall not need to be ashamed to meet God in the face, when he shall call you to a reckoning for your doings. But on the other side, if rewards shall blind you, or fear enforce you, or pity move you, or partiality sway you, or any respect whatsoever draw you to smother the truth, and favour an evil cause: ye pierce yourselves through with many darts. For first you are false witnesses against your neighbour: secondly, ye are thiefs, ye rob him of his right: thirdly, ye are murderers, ye kill him in his body, or in his name, or in his maintenance: fourthly, and which is worst of all, ye take the name of your God in vain, yea, as much as in you lieth, ye take his godhead from him, and make him who is the truth from everlasting, to be all one with the devil, who is a liar from the beginning. If ye must be countable unto God, when he shall call you hence, for every idle word that goes out of your mouths; and if the least ungodly thought of your hearts, in the rigour of God's justice, deserve eternal death, how shall ye be able to stand in judgement under this ponderous Chaos of so many crying sins. I cannot prosecute this point, only for conclusion I say with Moses, behold this day have I set before you life and death, blessing and cursing, Deut. 30. 19 20. choose life, and ye shall live. If not, I pronounce unto you this day, ye shall surely perish. The mouth of the Lord hath spoken it. 26. You, To Lawyer's Attorneys, etc. whose profession is to open the causes in controversy, and by your knowledge in the laws to distinguish between right and wrong, truth and falsehood, remember that ye must die. And therefore I beseech you in the fear of God, to study to make the cause of your clients sure, as that ye do not in the mean time forget S. Peter's counsel, 2 Pet. 1. 10. to make your own election sure. I urge this the rather, because (— absit reverentia vero) I will speak the truth in despite of all scoffs, and I hope such as are ingenious will bear with my plainness, Plut. Apot. if as Philip said of the Macedonians, I call a boat a boat, and a spade a spade; because it seemeth to be much neglected by many of your profession, who with Martha trouble themselves about many businesses, but anum necessari●m, to meet Christ, and talk with him, they scarce remember it. I remember the saying of Demades touching the Athenians, when they refused to make Alexander one of their Gods, and Cassander (who was his successor) threatened that unless they would do it, he would presently overthrow their city: the Athenians (said Demades) have reason to look to themselves, lest, while they are too curious about heaven, they lose the earth. But these men have need to look to themselves, lest while they trouble themselves too much about the earth they lose heaven: by whose means especially it is effected, that our courts, do too much resemble the Lion's den, which howsoever other beasts in simplicity went flocking on heaps unto, yet the fox, that found by experience how others sped, durst not come near it. — Quia me vestigia terrent (said she) Omnia te adversum spectantia nulla retrorsum. All comes to them, little from them: they have as attractive a force for silver, Hom. Iliad. l. 6. as the loadstone hath for iron. Glaucus made no good market with Diomedes, when he changed his golden armour, for armour of brass: but many clients complain that they meet with worse merchants, who for a pu●se full of angels give them nothing but a black box full of papers. Procrastinations, and unnecessary delays, for filling of the lawyer's coffers, and pilling of the poor clients, is a fault which I have glanced at heretofore, and might a thousand times hereafter ere ever it be reform. For never was it more spoken against then now, and never was it so much practised as now. Well fare the old Athenian laws, which (as Anacharsis once said) were like unto Spiderwebs, that catched the little Flies, and let the Wasp, and the Bee, and the Beetle burst though them: in respect of them that hold Wasp, and Be, and Beetle and all, and scarce any can burst through them. But what do I now? Condemn I the law? I do wrong. Is the law sin? saith Paul (he speaks of the moral law) Nay the law is holy, Rom. 7. 6, 7, 12, 14. and just, and good, but I am carnal, sold under sin. So say I, is our law sin? Nay our law is just, and good. Here is the break-neck of all: too many of our Solicitors, Attorneys, and learned Scribes, are merely carnal and sold under sin, using it not to that end for which it is ordained, the glory of God, and the peace of the commonwealth. But as the fowler doth his net, for catching of plovers to enrich themselves withal: making that which should be for the common good, a Monopoly for themselves, a profession of mockery, and a mere shop of most horrible, and detestable covetousness. But it is the worst thriving in the world to rise with an other man's fall. It was a short, but a sharp quip, which a captive gave unto Pompey the great, Nostrâ misiriâes Magnus, It is our misery that gave thee thy surname. It is so in this case, Nostrâ miseriâ es Magnus, may the client say to his counsellor. As the swelling of the spleen argueth the consumption of other parts: so the enriching of the lawyer, the impoverishing of the client. If then his cause be good (alas) why is it never ended? If it be nought, why is it still defended? If the cause be nought, the defence is worse than nought. Understand me rightly: it may be a Counselors hap to be a speaker in an ill cause, and yet he not worthy any blame. The party may misinform him in the truth of the cause. Judgements in the like case may be different, or some other circumstance may deceive him. But where it plainly appears to be nought indeed, by nimbleness of wit, and volubility of tongue, to smooth it over with colourable probabilities, thereby (as far as thou canst) to give the truth an overthrow, this is but to gild over a rotten post, to call good evil, and evil good, to let loose Barrabas, and destroy Jesus, to make the devil, who is a fiend of darkness, to appear in the likeness of an angel of light, and therefore worse than nought. Better with Papinian to have thy head parted from thy shoulders, then to be a common Advocate in such causes. There is a kind of men in the world, who though they know before they begin their suits, or at least before they have waded far in them, as well as they know their own names, and the number of their fingers, that the matter which they prosecute, by extremity of law, is manifest wrong: yet either out of a malicious humour, to give their adversaries an overthrow, or because their ability is such, that it will hold them out, or because others do join with them, and make it a common quarrel, or because they love (Salamander-like) to be broiling in the fire of contention, can by no means be dissuaded from their wicked enterprise. This matter so wickedly, and mischievously begun, one counsellor or other, (that loves (with the Eele-catchers in the old comedy) to be fishing in muddy waters, and desires alive to bathe himself in any pool that an Angel shall trouble) must manage. He must find some probable title in the law for it: he must as long as the law will afford him any kind of waif, wove it out in length, and when it fails, he must Spider-like spin it out of his own bowels. He must prolong judgement, and defer the matter from one day to another, from one term to another, from one year to another, from one court to another; till at length he who hath both God, and the law, and a good conscience on his side, for very weariness, be enforced to give it over, or be brought to extreme beggary, that he can follow his suit no longer, or till Atropos have cut in sunder the thread of his days, and so made an end of the quarrel. Well were it for the Commonwealth, if such seditious quarrellers, and make-bates were by some severe punishment, taught not to delude justice, and oppress the truth, that others by their example might be terrified from such wicked attempts, and that honest and godly men might live in more peace, and tranquillity. If my words do sound harsh to some of my hearers, I must say of them as Hierom saith of some in his epistle to Rusticus, dum mihi irascuntur, suam indicant conscientiam, Hieron. multoque pejùs de se, quam de me judicant. If they be offended with me, they bewray their own guilty consciences, and have a far worse opinion of themselves, than they have of me. I name none, I know none, I speak in general against sin, 1 John. 3. 20. and if any man's conscience condemn him, 1 John. 5. 14. God is greater than his conscience, and knoweth all things, and therefore let him go his way, and sin no more lest a worse thing happen unto him. My hope is, that all you are of a better disposition. But I kow ye are all men, and therefore subject to the like passions and infirmities that others are. Let me therefore once again (to return to that from which I have a little digressed) beseech you in all your plead and legal proceedings to remember that account that ye must make unto God, when ye shall be called hence. Remember that there is woe denounced against them that call good evil, Isa. 5. 20. and evil good. Remember the end of your profession: it is not to sow dissension, to fill your own coffers, to make a mart to utter your own wares, to show your ready wits, and voluble tongues, in speaking probably of every subject good or bad: but to help every man to his right, to cut away strife and contention, and to restore peace and unity in the commonwealth, that all the Members of the body politic may be of one heart, Eph. 4. 4, 5, 6. and one soul. Even as there is one hope of our vocation, one Lord, one faith, one baptism, one God, one father of all, which is above all, and through all, and in us all. Remember that our God is called the God of peace, 2 Cor. 13. 11. his Gospel the Gospel of peace, Eph. 6. 15. his ministers the Ambassadors of peace; Isa. 52. 7. his natural Son the Author of peace, Coloss. 1. his adopted sons, the children of peace: if then ye will be the sons of the most highest, Eph. 4. 3. your endeavour must be this, to preserve the unity of the Spirit in the bond of peace. 2 Tim. 2. 7. Consider what I say, and the Lord give you wisdom, and understanding in all things. Finally to speak unto all (and so to make an end of all) seeing that we are all Tenants at will, 3. To all. and must be thrust out of the doors, of these earthly Tabernacles, whensoever it shall please our great landlord to call us hence, let us have our loins girt, and our lamps continually burning, that whensoever the Lord shall call us hence, in the evening or in the morning, at noonday, or at midnight, he may find us ready, Happy is the man whom his Master when he comes shall find watching. Let us every day sum up our accounts with God. Ita aedificemus quasi semper victuri, ita vivamus quasi cras morituri: Hierom. let us build as if we would ever live, but let us live as if we were ever ready to die. Then may every one of us in the integrity of heart, and sincerity of conscience, when the time of his departing is at hand, say with the blessed Apostle, If have fought a good fight and have finished my course. 2 Tim. 4. 7, 8. I have kept the faith, from hence forth is laid up for me a crown of righteousness, which God the righteous Judge shall give me at that day: Unto this God, one eternal, omnipotent, and unchangeable jehovah in essence, three persons in manner of subsistence, the Father, the Son, and the Holy Spirit, be ascribed all honour, and glory, power, might, and majesty, both now and forever more. Amen. Galathians 3. 10. As many as are of the works of the Law, are under the Cuurse, for it is written, cursed is every man that continueth not in all things which are written in the book of the law to do them. IN which words observe two things. 1. A Doctrine. 2. A Reason of the doctrine in the former part, the reason in the latter. I have spoken of the doctrine: I purpose now to speak only of the reason, for it is written, etc. wherein observe three things, 1. It is to no purpose to begin a good course of life, unless thou hold it out, and continue till the end. 2. It's not enough for a Christian to perform obedience to some of God's precepts, and to bear with himself wilfully in the breach of others. Cursed is he that continueth not in all. 3. That the rule of our obedience, is no unwritten tradition, but the written Word of God, that are written in the book of the Law. But before I speak of these, I gather from the connexion this conclusion, That no man can in this life perfectly fulfil the Will of God: it followeth thus, because as it is written, Cursed, etc. So it is written, Rom. 7. This do and thou shalt live, Rom. 8▪ 7. and the man that doth these things shall live in them: So that the Apostle takes this for granted or else his argument is of no force: this is evidently confirmed by many places of Scripture, 1 Kings 8. 49. Eccles. 7. 22. Psal. 143. 2. Isa. 64. 6. Acts. 15. 10. Acts. 13. 39 1 joh. 1. 8. 2. It is confirmed by reason: the first is drawn from the corruption of nature which is in the best Christians; from which we may thus argue, he that consisteth of flesh as well as of Spirit canno● fulfil the Law, no not in his best actions, but the best Christian that ever lived, consisteth of flesh as well as of Spirit, therefore he cannot fulfil the law. The minor hath been formerly proved. The Major is plain, for as he is carnal, he is sold under sin. The wisdom thereof is enmity against God, for it is not subject to the Law of God, neither indeed can be: Thus it is proved from the the death of Christ; for if righteousness be by the works of the Law, than Christ died without a cause, Gal. 3. 21. and if they which are of the law be heirs, then saith is made void, and the promise is made of no effect, Rom. 4. 14. for he came to fulfil the law, Matth. 5. 17. which was impossible to be fulfilled of us, in as much as it was weak because of the flesh: Therefore God sent his son in the similitude of sinful flesh, Rom. 8. 3. But the Romish Sophisters answer, that this maketh against the Pelagians, which were of opinion, that a man might by the strength of nature fulfil the law; not against them which hold that this ability comes from grace, and that the good works of a Christian proceed from Christ, as the juice in the branches proceedeth from the Vine. To this I answer▪ 1. That neither the Pelagians, nor these against whom the Apostle disputeth, did altogether exclude grace, and therefore if it be strong against them, it will be of force against the Papists too. 2. Their answer is grounded upon a false supposition as that the works of a Christian do proceed wholly from Christ; for, they they do in part proceed from the flesh, and therefore though as they are the works of the holy Ghost (who applieth unto the faithful the force and efficacy of Christ's resurrection, they be perfect, yet in respect of the flesh they be stained and polluted. 3. Christ died for us, not by any inherent, but by his imputed righteousness (which righteousness is applied and appropriated unto us principally by the holy Ghost, instrumentally by faith, whereby we are, incorporate into Christ, and so partakers of his righteousness we might be justified. I think Abraham was as holy a man as Ignatius the father of Jesuits, or Dominicus and Franciscus, the founders of Friars, in whom saith Bellarmine, their very adversaries can find nothing that deserveth reprehension, praeter nimiam sanctitatem, save their too much holiness; and yet it was not his good works, but his faith for which he was counted righteous. I know that this imputative righteousness, is counted with them a putative and imaginary righteousness, but herein the injury is not done unto us, but unto him who saith, to him that worketh not, but believeth, in him that justifieth the ungodly, his faith is imputed for righteousness. Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed is the man unto whom the Lord imputeth no sin, we say that faith was imputed to Abraham for righteousness: now it is not written for him only, that it was imputed unto him for righteousness, but also for us to whom it shall be imputed for righteousness, etc. A third reason, to prove that no man can fulfil the Law, is because all have need to say, forgive us our debts: who more excellent amongst the old people (saith Austin) than the holy Priests, and yet the Lord commanded them that they should offer sacrifice for their sins: who amongst the new people holier than the Apostles? and yet the Lord commanded them to say in their prayers forgive us our debts. To this Bellarmine answereth, that we may say forgive us our debts for venial sins, which in this life we seldom or never want. But I object. Either these sins which they call venial are against the law of God or not: if the former, than the faithful do not fulfil the Law; if the the latter, than they are not debita, and therefore we need not say in respect of them, forgive us our debts. This assertion is further confirmed by the testimonies of Hierom and Austin. Hierom against the Pelagians lib. 2. I confess that there are just men, but that there are any without sin, this I deny; again, behold the Apostles, and all the faithful cannot do that which they would. Austin de spiritu & litera cap. ultimo, Siquanto major notitia, tanto major dilectio, profecto quantum nunc deest dilectioni tantum perficiendiae justitiae deesse credendum est: and de perfecta iustitia, tunc erit plena iustitia, quando plena sanitas, tunc plena sanitas, quando plena charitas, tunc plena charitas, quando videbimus eum sicuti est: neque enim erit quod addetur ad dilectionem; cum sides, pervenerit ad visionem. And in the same book, as long as there remaineth any carnal concupiscence, we cannot love God with all our heart. Now what these Fathers maintained, was the opinion of the Church at that time. Bernard came long after them, when the Church had gathered much corruption, and was become like Glaucus the Sea God, who having sundry parts of his body worn and consumed by beating upon the rocks, and the shelves, hath the same parts repaired with shells, and wreck: yet what was his opinion in this point, we may gather out of his fiftieth Sermon upon the Canticles: Si placet tibi de effectuali charitate datum fuisse mandatum, non inde contendo, dummodo & acquiescas tu mihi, quod minime in ista vita ab aliquo homine possit, vel potuerit impleri. Thus we have proved our assertion by reason, by Scripture, and by testimony of the ancient Church. Contra rationem nemo fobrius, contra Scripturas nemo Christianus, contra Ecclesiam nemo pacificus senserit. Against reason no sober man, against the Scriptures no Christian man, against the Church no peaceable man will judge. Thus much concerning the connexion: Now I proceed to the first proposition. It is to no purpose to begin a good course of life, unless thou hold it out, and continue till the end. For to forsake sin for a time, and to return again unto it, is as ill as not to forsake it at all. If the righteous turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth, all the righteousness that he hath done shall not be metioned, but in his transgressions that he hath committed, and in his sin that he hath sinned, in them he shall die, Ezech. 14. 24. nay, it is far worse, for if after they have escaped the filthiness of the world, they be yet entangled again therein, their latter end is worse than their beginning, for it had been better for them not to have known the way of righteousness, then after they have known it, to turn aside from the commandments given unto them, 2 Pet. 2. 20, 21. And if we sin willingly after we have received the knowledge of the truth, there remaineth no sacrifice for sin, but a fearful looking for of judgement, and of violent fire, which shall devour the adversaries, Heb. 10. 26. And the Apostle elsewhere saith, that it is impossible for such to repent. Judas run well, but Satan hindered him, he cast before him a golden Apple, which brought him out of his way; it had been better for Judas to have been a stranger unto Christ as Pilate was, then to have forsaken him after he was chosen, for though both of them did most grievously transgress in that they put to death the Lord of life, yet. Judas that delivered him had the greater sin, john 19 11. as it is in bodily diseases; so it is in the sickness of the soul: if the sick person be well guided, oftentimes there is hope of recovery; but if while he is in recovering, he by negligence fall into a relapse, his disease is more dangerous than it was before, and for the most part proveth incurable. Even so in spiritual sicknesses, those that sleep in their sins may be awaked, those that are sick with sin may be cured, yea, those that are dead in their sins may be raised, but if after they be awaked they begin to snort again, if after they be cured, they fall sick again, if after they be raised they die again (this is a spiritual relapse) their case is dangerous, if not altogether desperate. The reasons hereof are divers. 1. Because such men refuse the means of salvation, when they, have been offered unto them, and therefore their sin is greater than if they had been hood-winked with a vizard of ignorance, which though it doth not altogether excuse, yet doth it extenuate the offence. This made the Jews more inexcusable, in that when Christ offered himself unto them, they rejected him. This is the condemnation (saith our Saviour) that light is come into the: world, and men love darkness rather than light. Again, if you were blind you should not have sin, but now ye say we see; therefore your sin remaineth. 2. Such men commonly sin upon presumption, neglecting the commandments, contemning the threatenings, abusing the patience and long-suffering of Almighty God; now these sins of all others (that great sin against the holy Ghost excepted) are most pernicious, and therefore David prayeth God that he will keep him from presumptuous sins. 3. Such men do crucify unto themselves the Son of God, and make a mock of him, they tread under foot the blood of the Covenant as an unholy thing, they make Christ like Sisyphus in the Fable, to begin his work of redemption anew, after that he hath once finished it, as if the sick person, after that his Physician hath recovered his health, should of purpose eat such meats as would renew his disease, and that to this end, that he may put his Physician to a new labour, and try his skillin recovering him again, or as if a bankrupt after that his friend out of his love hath discharged all his debts, and undertaken to be his surety, he should of purpose run upon a new score, in hope that his friend will pay it again; and therefore (this may be the fourth reason) the Lord giveth them over unto reprobate minds, and vile affections, to do those things that are not convenient, and to commit iniquity even with greediness. Now as when the Pillar upon which the house standeth is taken away, the house must needs fall, and when the Pilot is removed from the Ship, the Ship will be dashed upon rocks and shelves, and at length sink: even so when the Lord substracteth his graces from them, they presently fall and plunge themselves headlong into the gulf of perdition. Hitherto may be added, that those who have once been dispossessed of Satan, and have begun to embrace the truth, shall of all others be most assaulted by Satan, and to be inflamed with his fiery darts, than he entereth in, and keepeth possession more strongly than he did before. When the unclean spirit is gone from a man (saith our Saviour Christ) he walketh through dry places, seeking rest, and when he findeth none, than he saith, I willreturne into my house from whence I came, which if he find empty, swept and garnished (ready to receive him) then goeth he and taketh seven other spirits worse than himself, and they enter in and dwell there, and the latter end of that man is worse than the beginning. Think upon this whosoever thou art, which hast begun to leave the world, and profess thyself a scholar in Christ's school, beware of backsliding, all downfals are dangerous, be not weary of well-doing, but (with the blessed Apostle) forget that which is behind, and strive to obtain that which is before, remember Lot's wife when she turned her eyes back towards Sodom, she became a Pillar of salt, this came upon her for an ensample, and is written to admonish thee, that when thou art fled out of the Sodom of sin, which is ready every moment, to call for fire and brimstone from heaven, thou shouldst not with her look back but (with Lot) hasten unto the hills. The Poet fableth of Orpheus, that with his melodious harmony, he brought his wife out of hell, but when by the way he looked back towards the place whence she was brought, he lost her. In vain doth Orpheus (I mean the Minister of God's word by warbling upon the ten stringed harp of the law, bring thee home from hell, if in the midst of the way thou turn back again; it is to no purpose for Moses to lead thee through the Wilderness towards the promised Land, if thou long after the flesh pots of Goshen, and account more of the stinking garlic and onions of Egypt, then of the milk and honey of Canaan; it is a trick of the most unclean beasts to return to their filthiness, the dog taketh up his vomit after he hath once cast it up, the Sow returneth to the mierie puddle, after she hath been once washed. The Spouse in the Canticles is of another humour, I have washed my feet, how shall I defile them, I have put off my coat, how shall I put it on? she is married unto Christ, how shall she play the whore with others, and so forsake her first love? It is not for a Christian to imitate Demas, first to make profession of Christ's Gospel, and afterwards to revolt from it, and embrace the present world; or with the Galathians, to begin with the Spirit, and end in the flesh; or to be like King Joash, who did uprightly in the sight of the Lord all the days of jehoida the Priest, and repaired the house of the Lord, but afterwards became an Idolator, and slew the Prophet Zacharias, Iehoida's son, or to be like Hercules in the Poet, who when he was a young child overcame a Serpent which set upon him in his cradle, when he was come to man's estate, he overcame a Lion, and sundry other Monsters, but in his old age, he became slave unto jole a drab, who had him at her command; whereupon his wife doth thus complain, Coepisti melius quam desinis, ultima primis cedunt, dissimile hic vir, & llle puer; we must not in our young years be able to kill a Serpent (that wily Serpent, who deceived our old Grandmother) and afterward a Lion (that roaring Lion, who goes about seeking whom he may devour) and in the end fall in love with a jowl, the world, Satan's Concubine, whereby he seeks to entangle us, as the Philistines by Dalilah, beguiled Samson. Nebuchadnezars image is no good picture of a true Christian, to have a head of gold, and feet of clay, a good beginning and a bad ending: such sacrifices offered unto Juno are little accepted with jehovah; the first year he offered a golden sheep, the next year he sacrificed one of silver, and the third year one of brass: Such Mandrabuli there are too too many now a days, of whom the old proverb may be verified; young Saints and old Devils; like those, 2 Tim. 3. 13. which wax worse and worse, deceiving and being deceived, first professors and then persecutors: first Apostles, and then Apostates. Try and examine thine own soul in this point, and be not partial in this examination: hast thou sometime loathed the world, and the vanities thereof, and counted them but loss, and dross, and dung, that thou mayest win Christ? hast thou once abhorred such sins, as thy corrupt nature is most inclined unto, and canst thou find in thine heart to fall in love with them again? To instance in some particulars; dost thou delight in swearing and blaspheming the name of God, a sin which thou hast sometime detested? hast thou sometime had a longing and hungering desire after the word of God? and dost thou now not greatly thirst after it, nor esteem more of his Ministers, then of other men? dost thou now take pleasure in dallying and wantonness, in gluttony and drunkenness, in envy and maliciousness, in oppression and covetousness, or in any other vice which thou hast once forsaken? Thy case is dangerous, this is a spiritual relapse, it had been as good, nay, better for thee, never to have trodden in the path that leadeth to heaven, than thus to turn out of the way: the more heedful must thou be in looking to thy steps, and in persevering in that godly course, which thou once hast begun, and not with the Israelites to start aside like a broken bow in the time of temptation, nor to be like the children of Ephraim, which being harnished and carrying bows, turned themselves back in the day of battle. Every block that satan can cast in the way of Hypocrites, will make them run out of the way as did Balaams' ass, when the Angel stood before him with a drawn sword in his hand. Is the Gospel of Christ ready to be persecuted? then there is a Lion in the way, they will walk no further; is not the profession of the Gospel like a ladder, whereby they may climb unto some preferment? then they will bid it adieu, Discede pietas, religion be gone, haec non successit, alia tentanda est via, this way proved not so well as was hoped, another course must be taken in hand, worldly pleasures on the right hand and on the left, are sufficient motives to draw them aside, they must needs divert out of their course to gather a poesy of these flowers, though by that means they lose the goal of everlasting felicity; but a true Christian must be constant in his course, he must resemble the sun which comes forth as a Bridegroom out of his chamber, and rejoiceth as a Giant, to run his course; and yet in one thing, he must be unlike the sun, he ascendeth above the horizon in the morning and travaileth to the meridian, where he showeth himself in his best strength at noonday, but from that hour he declineth, and casteth his beams more and more obliquelie, waxing faint by degrees, till at length he hide himself under the western horizon: a Christian must not be like the afternoon sun, he must still strive towards the top of Heaven, he must never decline: let all the powers of Hell stand in his way, they shall never make him run away, perhaps they will beat him down on his knees, but then he falls to prayer; if they bring him to the ground, than he is humbled, and so Antaeus like stronger than he was before; perhaps they may violenly drive him backwards; but yet he will strive against them, and pass through the midst of them, as our Saviour passed amongst the Jews, when they would have stoned him, dangers before him, honours and worldly preferments behind him, riches on the right hand, pleasures on the left hand, all these shall not make him discontinue his course, but with greater speed to fly towards Heaven, as a Dove into the window, he must keep a straight course like the two kine that carried the Ark from Ekron to Bethshemesh, and turned neither to the right hand nor to the left. Thus have we seen what a danger it is for a man to fall into such sins as he hath once left, to drink the deadly poison of iniquity after he hath once been recovered, to run into the danger of his spiritual enemies, after he hath been once cured of his wounds that were inflicted upon him, it may here be demanded, whether a man relapsing into sin, may repent, and so be again received into God's favour. Montanus the Heretic denied all hope of salvation after a relapse. This Heresy was by the Novatians, who for their uprightness did proudly term themselves Cathari, Puritan: The Donatists who were the right Cathari, because they deemed their Church love without spot or wrinkle, refused to communicate, with such as they suspected to be polluted with any sin. Tertullian who was much addicted to the heresies of the Montanists, insomuch that in his old age he became a Montanist, granteth, that a man may once repent after a relapse, but no more than once. And of this opinion saith B. Rhenanus were many old writers, and amongst others, St. Austin; but Austin meaneth only that public repentance, which he calleth humilima poenitentia, and Lombard and the schoolmen term poenitentia solennis, which was imposed only for such grievous offences, as whereby a City or Commonwealth was greatly scandalised. And the reason why it was but once granted by the Church, was, lest the medicine being made too common should less profit the sick, as Austin speaks in an Epistle written to Macedonius, in which Epistle he plainly averreth, that a sinner relapsing after this solemn repentance, and afterward repenting of his fall, may obtain a pardon at the hands of God. But we have a better witness of this point, than Austin, even God that cannot lie, who by the mouth of his Prophet hath promised, that Whensoever the wicked turneth from his wickedness that he hath done, and shall do that which is lawful and right, he shall save his soul and live. And therefore be not dismayed, thou faint and drooping soul, which hast fallen into such sins, as were sometimes hateful in thine eyes. It may be that Satan will object the place of the Apostle before cited, if we sin willingly, etc. for answer whereof thou must know that the Apostle speaketh not of every kind of backsliding; But First, Of that which is committed with a full consent of the Will (if we sin willingly) and this the child of God after his conversion can never commit, because he is partly flesh, and partly Spirit: so that though the carnal part be still ready to draw him unto most heinous and gross sins, yet the Spirit is at his elbow, ready to pull him back again; it is unto him as the Angel was to John when he was ready to worship him, see thou do it not said the Angel, see thou do it not said the Spirit; or as Abigail was to David, who met him in the way as he was going to kill Naball, and dissuaded him from that bloody fact: and though it do not still prevail, by reason that the flesh is like an headstrong horse, that can hardly be kerbed, yet it prevaileth thus far, that the Will giveth not his absolute consent to the committing of such sins; and again the Apostle meaneth, not every sin wherein the Will yieldeth his full assent (for without doubt the elect before their conversion fall into such sins) but of a general, malicious, and purposed revolting from the known truth, and a proud and scornsul rejecting of the blood of Christ, once offered for sin, such as was in Julian, who first professed Christianity, but afterward became a most bloody Persecutor of Christians, even till his last gasp: so that when he was deadly wounded with an Arrow, and ready to yield up the Ghost, he thrust his hand into the wound, and threw his blood into the air, crying blasphemously against the Son of God, Vicisti Galilee, O Galilean thou hast overcome. So that this place is understood of sin against the holy Ghost, which shall not be forgiven in this world, nor in the world to come, of which also the Apostle speaketh, Heb. 6. 4 5. 6. it is impossible that they which were once lightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, if they fall away shall be renewed by repentance. In which places, if every relapse, were understood; then who should be saved, for the dearest of God's Children have sliden backwards, after their conversion. Lot into incest, Noah into drunkenness, David to murder, and adultery, Solomon to Idolatry, Peter to forswearing his Lord and Master. 2. The consideration whereof made Constantine bid Acesius a Novatian Bishop (who refused to communicate with such as had fallen after baptism) set a ladder for himself to climb into Heaven, noting his intolerable pride, as if he and his followers had guided their feet so well, that they had never slid after baptism. It is very dangerous to commit such sins as have been once left and forsaken (as hath been already proved) but yet Gods Children have no particular privilege. For First, their inbre●d corruption; though it be quelled yet it is not killed. And therefore it is still ready to give them the foil, and carry them captives to the Law of sin; again, the causes remain, which may move God to give over his Children a little unto themselves, and to permit them to fall, as namely to humble them, to make them more earnestly implore his help to show unto them their own misery in relapsing, and to make known his own mercy in forgiving, but still he is ready to receive them again, if they return unto him by repentance. For if he would have us to forgive our Brethren their trespasses (when they turn unto us and ask forgiveness) not seven times, but seventy times seven times, that is, as oft as they offend us: much more will the Lord, out of the bottomless depth of his mercy, pardon his children when they fall, if afterward they return unto him by earnest and unfeigned repentance. And thus much in effect, the Novatians did at length confess, holding that such as sinned after baptism, were not to be admitted into the congregation; but yet they should be exhorted to repentance, that so they might obtain remission of sin of God, who alone can forgive sins, meaning that if after their relapse they should repent, the Lord would have mercy upon them: and this is the difference betwixt God's children and revolting hypocrites; these when they fall, they fall away, but Gods Elect though they fall seven times, yet they rise as often. The fall of the wicked is like the fall of Eli from his chair, or of jesabel from the window, it is a break-neck fall, but the fall of the godly is like unto the fall of Eutychus, though they fall from the third loft, yet they are taken up (though dead) and some good Paul by embracing them with the sweet promises of his Gospel doth revive them: the wicked are like to the Raven which (as the vulgar corruptly reads it) went out of the Ark and returned not, they go out of the Ark (the Church) and return not, but feed upon the carrion of this world; but the godly are like the Dove, they fly sometimes out of the Ark (the church of God) yet when they find no rest for the soles their feet, they return again with an olive-branch in their mouths, like the Dove, I mean with an humble confession of their offences, and earnest and hearty prayers unto Almighty God; which when they do, than Noah, the true Preacher of righteousness, will put forth his hand, and again receive them into the ark. And therefore let not the weak Christian be discouraged with the remembrance of such sins as he hath fallen into after his justification, as if now there were no hope of pardon, but let him prostrate himself before the throne of God, and with many bitter groans cry after this or the like manner. Father I have sinned against Heaven and against thee, I dare not lift up my impure eyes unto the heavens, the seat of thy majesty. I am one whom thou hast vouchsafed to adopt to be thy son, and yet I have never reverenced thee, as a loving Father, but like a stranger have transgressed thy precepts, and neglected thy statutes, so that I am most unworthy to be called thy son. I am one for whom thou hast given thine own, and only son, Christ Jesus, God and man, the very brightness of thy glory, the engraven form of thy person, the essential word by which thou madest all things, and yet I have been unmindful of so great a benefit, I have rejected the sweet promises of thy son's Gospel, I have denied the faith. I have sinned, Father, I have sinned against Heaven and against thee, I am no more worthy to be called thy son. I am one whom thou out of the bottomless depth of thy mercy (many others of better desert being still leftin darkness) hast illuminated with the light of thy word, hast called unto faith and repentance, hast engrafted into the true Vine; when I was a wild branch, thou hast made me partaker of thy holy sacraments, and yet these inestimable Jewels, these heavenly treasures, these rich endowments I have set at naught, and trodden under foot: I have sinned Father, I have sinned against Heaven and against thee, I am no more worthy to be called thy son. I am one whom thou hast washed with the blood of thy dear son, whom thou hast restored to newness of life, and yet I have returned like a dog to my vomit, and with the Sow to the wallowing in the mire: to thee therefore, to thee belongeth righteousness, but unto me belongeth nothing but shame, and confusion of face▪ yet O my God, the greater my offences are, the more earnestly I implore thy help and the more shall thy mercy appear, if thou pardon and forgive them: I have polluted and defiled all my ways, thou O Lord Jesus which art purity itself, which camest into this world to save sinners (whereof I am chief) wash my filthiness, revive my deadness, quicken my dulness, awake my drousiness, kindle my zeal, increase my faith; Lord Jesus I fly unto thee, my soul gaspeth after thee as a thirsty land. Peter denied thee, and thou didst receive him again, the Apostles forsook thee, and yet thou forgaust them; Paul persecuted thee, and yet thou didst receive him to mercy: David did grievously trespass, and yet thou O God hadst pity and compassion upon him, the Israelites oftentimes provoked thee, and yet thou didst in thy mercy forgive them, thy love is not abated, thy bowels of compassion are not lessened, the bottomlesse-Ocean of thy mercy is not dried; thou hast protested, and made it to be proclaimed by thy Herald the Prophet, that thou wilt not the death of a sinner, but that he turn unto thee and live. Lord, I turn unto thee, receive me to mercy, let thy favourable countenance once again shine upon me. And when his heavenly Father shall hear these, and perceive that they proceed from an humble and contrite heart, presently he will have compassion upon such a prodigal Child, and fall on his neck and kiss him, and bring forth his best Robe, even the Robe of Christ's righteousness, and put it upon him, and put a Ring on his finger, and shoes on his feet. Thus far of the first Proposition; the second follows, It is not enough for a Christian to perform obedience to some of God's precepts, and to bear with himself wilfully in the breach of others: Cursed is he that continueth not in all. There were some of opinion (as saith Lombard) that a man might truly repent of one sin, and obtain pardon for the same, and yet continue in another; but these did never rightly understand the nature of mortification, which requires a detestation and forsaking of all sin, and not a paring away of some, which may best be spared: as we cannot at the same time look with one eye into Heaven, and another unto the earth, so may we not in somethings serve God, and in other things be servants of sin: when a man seeth his house on fire, he will not quench some part of the flame, and let the rest be burning, but he will use all possible means to extinguish all the fire, lest peradventure if one spark be left, it spread abroad, and consume the whole building. Sin is as dangerous to a man's soul as fire in the chimney top is dangerous to the house: he that would avoid the danger, must not cast water in some corner, not meddling with the rest but he must do his best to quench it all, and not willingly leave one spark remaining, lest it spread abroad, and he at the length be burned with unquenchable fire. Christ never healed any man, but he healed him all. Marry Magdalen was possessed with seven Devils, Christ did not cast out six, leaving the seventh, but he cast them out all. And when a Legion of Devils did possess one man, he did not deliver him that was possessed from some of them, but from them all; to teach us (as the Author of the book of true and false repentance, which goeth under Augustine's name, doth moralise the story) that he would not have us to forsake some of our sins, but leave them all, Whosoever shall keep the whole Law (saith James) and yet faileth in one point, he is guilty of all: which place Austin understandeth of love, which is the fulfilling of the law: this Exposition is good; for he that coveteth or stealeth, or committeth adultery, loveth not his Neighbour as himself, and he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen. Now of these two hang the whole law and the Prophets. But I suppose that the meaning of James is rather this, that God would have us to keep the whole Law, and to leave no commandment great or small unobserved. This exposition James seemeth to approve in the next words, for he that said, Thou shalt not commit adultery, said also, Thou shalt not kill, now though thou dost not commit adultery, yet if thou killest, thou art a transgressor of the Law, he than that offendeth in one is guilty of all, because he offendeth against him, who is the lawgiver of them all, and who would have us without respect, to observe them all, and like wise because he is liable to that curse (though not according to the same degree) which shall come upon such as shall break them all. For Cursed is every man that continueth not in all things, that are written in the book of the Law to do them. God is not like the false mother, which would have had the child to be divided, he will either have all or none, he useth not to hire by halves, he will either have all our service, or else he will have none at all, we cannot serve him and Mammon too, he likes no Mermaids, which are half fish, and half flesh, no Ambidexters shall dwell in his house, no such Satyrs as can blow both cold and hot out of the same mouth, no such Monsters as the Roman Legate saw at Alexandria, which was half white, and half black, no such worshippers as those Assyrians, which served God and their Idols, no such Jews as swear by God and by Malcolm, no sacrificers like to him in the Poet, which offered one sacrifice to summer and another to winter, one to God and another to the Devil. (But alas) how far are the most from the practice of this duty. Some (nay the greater part) make no more conscience of sinning, than an hungry man of eating his dinner, as if they had no God but the Devil to serve. Others are like those Eastern people called Coords, which worship both God and the Devil: God because say they he is good, the Devil lest he should do them harm; these will with Herod fear john Baptist (the Preacher of the word) and reverence him, and hear him gladly, and do many things which he exhorts them to do, but they had rather see his head off then part with their beloved sins. Saul was contented at God's commandment to kill the lean kine of the Amalekites, but the fat and well liking Beasts he kept. So these at the commandment of the Lord by the mouth of his Preachers can be contented to kill their lean sins, their little sins, but they have some fat sins they must needs enjoy, these must of necessity be spared. Naaman the Syrian was contented to worship no other God save the God of Israel, but yet he must needs go with his Maaster into the house of Rimmon, the Lord must be merciful to him in this point; so it is with very many which would be counted good Professors, they can forgo most of their sins, yet some beloved sin they must needs enjoy, the Lord must be merciful unto them in this point, the Covetous man can abstain from excess in eating and drinking, but usury and oppression, this is a fat sin, he will not kill it, the Lord must be merciful unto him in this point: the Drunkard can be contented to hate usury and oppression, but he must needs drink till the wine do inflame him, oh this is a merry sin, the Lord must be merciful unto him in this point: the wanton perchance can be contented to bid them both adieu, but his carnal appetite he must needs obey, this is a pleasant sin, the Lord must be merciful unto him in this point; these men are like unto those double pictures, which if they be viewed one way, have the fices of men, look upon them another way and they have the shape of Foxes or Goats, or some deformed Creatures, behold them directly, and you shall see no perfect picture, but a mixture of divers. So look upon these in some of their actions, and you will take them for good Christians, behold them in other things, & ye will think them wicked Miscreants, take a view of all at once, and you shall find a mixture and confusion of both, but God loves no such confusion, the livery of his Children is white, not particoloured. Some there be that have stepped a foot further in Christianity, and will be loath to commit any of these gross sins, but yet they have some little sin which they must needs enjoy, the Lord must be merciful unto them in this point. Oh said Lot (when he came out of Sodom) Let me flee into this little City (Zoar) behold it is a little one, and my soul shall live, so it is with these; when with Lot they are fled out of Sodom, they must needs go with him to Zoar, when they have left their great and gross sins, they have some little one as they call it, oh let them enjoy this and their soul shall live, but (Beloved Christian) thou must remember what I told thee before, that no sin of itself is venial, for the wages of the least sin is death; and therefore thou must beware, of these little ones as well as the other: what helpeth it a man to escape the edge of the sword, if he stab himself with a penknife? to escape drowning in the great Ocean, if he drown himself in a little brook? and what will it profit thee to cast away the great Cart-ropes of iniquity, if thou strangle thy sefe with the small cords of vanity? Thou must therefore be contented to forgo those little ones, a great beam will put out a man's eye, so may a mote too; a great flame may burn a house, so may a small sparkle, a cart-rope may strangle a man, so may a small cord: a sword will take away the life of the strongest man, and so may a little penknife, nay the point of a needle: a Canon shot may murder a man, so may the shot of a pocket dagg; the deep Ocean may drown a man, and so may a small River. It is even so with sin, the Egyptians were as surely drowned that laid dead on the shore, as those that were overwhelmed in the deep, so the least sin without repentance, drowns a man in the gulf of perdition, as well as the greatest; and let me add this which is a most certain truth (though at the first it may seem a paradox) that more are damned to Hell for little sins then for great. Why? Because as it is not the falling into the fire that burns a man to death, but continuing in it, nor the falling into the water that drowns a man, but lying in it: so it is not the falling into sin that damns a man (for then all should be damned, seeing all fall into sin (but cotinuance in sin and impenitency. A great sin may prove venial, and a little sin the same kind●n mortal. exempli gratia, oppression may be venial, and the least desire of another man's goods mortal; actual adultery, venial, and adultery of the heart (unlawful desire, mortal, shedding of innocent blood venial, and unadvised anger mortal, one of these we find pardoned in David another in Zacheus, the third in Manasses, and pardoned they shall be to all such as truly repent, and believe the Gospel: but these being breaches of God's law, are in their own nature mortal, and unless repentance follow them, they are sure to bring death with them; not that these are more grievous in their own nature then those, or did more provoke God's wrath, the contrary is true in both, but because they often find mercy when the other do not, because they are often accompanied with repentance, when the other are not, and it is not the greatness or littleness of the sin, that makes it mortal or venial; but the continuance in it or forsaking of it, he that continueth in his sin (though never so small) shall not prosper, but he that forsaketh them (though never so great) shall find mercy. Now many that have been overtaken with grievous and crying sins, having had the looking glass of the Law laid before them, have been humbled, and upon their humiliation pardoned, and so their mortal sins made venial, whereas these less sins, wherein men walk securely, and never are truly humbled for them, but bless themselves with the fancy, that they are free of many heinous crimes, wherewith many others in the world are stained: these, these I say bring many million to hell: experience showeth that many dangerous wounds being timely looked unto are cured whereas the least, as a stab with an Awl, or prickle of a black or prickle of a black thorn neglected, may endanger a member if not life; So the greatest sin, sound and timely repent obtains pardon, whereas the least neglected as if there were no danger, because of itself not so dangerous, brings death on the back of it. Let then the men of this world (who make a sport of sin) mince, and qualify, and extenuate their greatest offences, let them think themselves happy, because they are not the greatest transgressors; let them never have any Scriptures but such as sound God's mercies in their mouths, but for thee (Beloved Christian) if thou look to find favour at the hands of the Almighty, though after thy falls and slips, thou art to meditate upon God's mercies, lest thou be swallowed up with over much heaviness, yet before, to keep thee from falling, mediate upon his judgements and fierce wrath against the least transgressions, lay them open before God, that he may cover them, condemn them, that he may forgive them, confess them to be by nature mortal, that by grace he may make them venial. Thus much concerning the second proposition; the last proposition is against the Romish doctrine of traditions; we receive traditions (say the Fathers of the Council of Trent) pertaining to faith and manners, with like devotion and reverence, that we do the books of the Old and New Testament, they mean divine and Apostolical traditions, these wee reverence and receive as well as they (viz.) if they be expressly delivered in the Scripture, or may by necessary consequence be thence proved: this is not their meaning, but such as are not written, but only said to be delivered by Christ and his Apostles: very well but seeing the ancient received some for divine and Apostolical, which are not rejected even by the Church of Rome, as abstaining from blood and that which is strangled, praying toward the East, etc. How shall I know what traditions are divine and Apostolical, Bellarmine gives me a good rule, that is, without doubt an Apostolical tradition (saith he) that is taken for Apostolical in those Churches where is a continued succession of Bishops from the Apostles, where is that, marry, only in the Church of Rome. Et ideo ex testimonio hujus solius Ecclesiae sumi potest certum & indubitatum argumentum, ad probandas Ecclesiasticas traditiones, and therefore from the testimony of that Church only may be taken a certain and infallible argument for proving of Apostolical traditions. This is the strongest stake that stands in the Pope's hedge, allow him this principle, and he will be sure to win the field. The Protestants have challenged the Romanists at three several kind of weapons; Reason, Antiquity, and Scripture. The first they put off with their nice and aerial distinctions: the second (when all other shifts have failed them) they wipe oft with the wards of their expurgatory indices. wherein they deal with the ancient Fathers (and some of their own side also) as Terence in the Poet did with Progn●, that is, cut out their tongues, that in future times they shall never be able to cry down Popery, when they are assaulted with the third, which is the fittest that can be used to maintain God's quarrel against his enemies, being taken out of David's Tower, where hang a thousand shields, and all the weapons of the strong men; they put off this blow by their tradition, yea, but traditions are against the Word of God, Ye shall add nothing unto that which I command you, Deut. 4. Yea but traditions are the word of God, though not written, how prove you this? because our Church holdeth them to be such. Et quod nos volumus sanctum est, as Tichonius the Donatist was wont to say, Woe unto you ye Hypocrites, for ye bind heavy burdens, and lay them upon men's shoulders, ye make the Law of God of no effect by your traditions. So ye show yourselves to be Children of the old pharisees, hold on in your courses, and fulfil the measure of their wickedness. A Sermon preached at the funeral of Dr. Senhouse Bishop of CARLISLE. Job 14. 14. If a man die, shall he live again? all the days of my appointed time will I wait, till my changing come. IF for this life's sake only, the faithful had hope in Christ, they were of all men the most miserable saith the Apostle, 1 Cor. 15. 19 For, though they be not in distress, yet are they afflicted on every side; though not overcome of poverty, yet in poverty; though they perish not, yet they are cast down; though they be not forsaken, yet for his sake they are persecuted all the day long, and are accounted as sheep appointed to be slain: but they know that he that raised up the Lord Jesus, shall raise up them by Jesus, and therefore they faint not, knowing that their light affliction which is but for a moment, causeth unto them a far more excellent and eternal weight of glory, and that when this earthly house of this Tabernacle is destroyed, they have a building given of God, that is an house not made with hands, but eternal in the heavens, 2 Cor. 5. 1. If any man be not fully persuaded hereof, John 1. I may say to him as Philip did to Nathaniel, Come and see: Come and behold a lively picture, a notable experiment hereof in the speaker of these words, who not long before (if any men in the world) might have taken up Niobe's boast in the Fable. Sum foelix, Ovid. Metam. lib. 6. quis enim negat hoc, foelixque manebo, Hoc quoque quis dubitat, etc. His Garners had been full and plenteous with all manner of store, his sheep brought forth thousands and ten thousands, in his field, his Oxen were strong to labour, no leading into captivity, and no complaining in his streets, his wife was as a fruitful Vine upon the walls of his house, his sons grew up as the young plants, and his daughters were as the polished corners of the Temple; besides this he was so hedged about by God's providence, Mag. Com. in lib. 1, etc. that the son of wickedness could not hurt him: And was he not happy that was in such a case? But, maxima pars est foelicitatis fuisse foelicem, the remembrance of a man's felicity past, adds to his present misery; For now his Children which were unto him as the Arrows in the hand of a Giant, are taken away by death's arrow, Psal. 127. they cannot assist him, his goods and cattles, the external compliments of his former felicity, are violently taken away by the Sabeans, his enemies they cannot love him, his friends (miserable comforters God wot) instead of sweet consolations to his distressed soul, thunder out such sharp threatenings that they do increase his calamity, and more to grieve him, the wife of his own bosom, appointed by God as a help for man, is now become as Dalilah was to Samson, a snare to him, his own flesh (like a tinderbox, kindling with every sparkle that Satan doth strike unto it) lusts and fights against him, yea, and God himself hath drawn a curtain before his eyes, hath his face as though he had quite forsaken him, behold now and see if there be any sorrow like his sorrow, his Children have left him, his goods taken from him, his friends revile him, his wife entangles him, his flesh buffets him, God seemeth to forsake him, tell me if his hope were only in this life, if he were not of all the men in the world the most miserable, nothing is left to solace him in this great calamity, but that which the Poet fableth left within the vessels mouth. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Some hope remaineth in the crooked and broken vessel, Hesiod. op. & dies. which as a helmet keeps him from blows, 1 Thes. 5. as an anchor holds the ship both sure & steadfast, Heb. 6. 19 that it be not dashed by the winds upon some shelves or rocks, as a cork holds up above the waters, that he sink not, and in a word makes him resolve with himself, not to be quite dismayed, Rom. 8. nor utterly discouraged at these calamities which are befallen him, being such as are not worthy of the glory, which shall be revealed, but with patience to wait when his landlord will come, 2 Co. 5. 2. and put him out of this earthly house, and clothe him with that house which is from Heaven, All the days of my appointed time will I wait till my changing shall come: As though he had said, the Arrows of the Almighty are in me, an the venom thereof doth drink up my spirit, Job. 6. 4. and the terours of God fight against me, which makes me I confess to send forth some unsavoury speeches, yet they shall neve● quite discourage me, nor deprive me of my hope, which shall be accomplished after this fleshly Tabernacle shall be destroyed; for I am sure that my Redeemer liveth, Job. 14, and that I shall see him even with these eyes, and no other for me, and in this hope and confidence I will patiently wait and expect, not for a short time, but even all the time that my soul shall continue in this Tabernacle (which cannot be long) for that hour when this body shall be dissolved, and the Spirit shall return unto God that gave it, All the days, etc. In which words we may observe and learn these Lessons, 1. That every man hath an appointed time by God, which he cannot pass, mine appointed time. 2. That a man's life is not long before he come to his full period days 3. Seeing the time of man's life is limited, we ought always to wait, and provide ourselves for death, I will wait. 4. We are not to wait some part, but all our life long, All the days. 5. That death to the godly and regenerate, is but a change or a passage to a better life, my changing. These shall be handled in their several order, but first I will speak a little of the connexion of this latter part, with the precedent part of this verse. In the former he proposed this question, If a man die shall he live again? not as one denying the resurrection of the body, but (as I take it) as a fleshly man not fully persuaded, but somewhat doubting of the truth hereof, as in the tenth verse of this chapter, man is sick, and dyeth, and man perisheth, and where is he? As if he should have said, is it impossible that a man shall die, and be turned to dust, and eaten up of worms, and turned to grass, and go as it were a progress through a beasts body. shall be revived and live again, if a man dy shall he live again? The spiritual man which prevaileth against the flesh, makes this reply, that though he do not see any natural reason for it, yet he will believe it, and he will defend the conclusion, maugre all the premises that can be brought against it, All the days of mine appointed time will I wait till my changing shall come. Whence this note doth naturally arise; That in this life, in the regenerate man, there is a combat and conflict betwixt the flesh and the spirit. A natural man of himself is like a heavy body, which in a well disposed medium, moveth downwards of itself without resistance, he goes downwards without violence, nay, praecipitat non descendit, he throws himself down as Satan would have persuaded Christ to cast himself down from the Pinnacle of the Temple, and doth not descend down by stairs; but a regenerate and spiritual man, as he cannot easily fall down, being holden up with the two wings of saith and hope, so can he not easily ascend, being pressed down by a weighty burden too heavy for him to bear, he is like to the Giant under Sicily: Nititur ille quidem pugnatque resurgere saepe, Ovid. Metam. lib. 5. Dextrae sed Ausonio manus est subjectae Peloro, Laeva Pachine tibi, Lylibaeo crura premuntur Aetna caput— Upon his right hand lie presumptuous sins, upon his left, honour and fear, upon his feet and thighs the lusts and affections of the flesh, upon his head blindness and ignorance, doubting and unbelief, so that oftentimes the good which he would, that he cannot do, but the evil which he would not, that he doth: or he may be compared to a man that swims against the stream, with much ado he gets upward, but if he miss the stroke, the stream carrieth him back again, or to one which ascendeth up to the top of a Hill, with a but then on his back, much panting and sweeting hath he before he can get up, and if his foot chance to slip, so heavy is the load on his back, that he will hardly recover himself without a fall: the spirit strives against the stream, to swim up to the fountain of goodness, and the flesh strives to beat him back, and as it were with an easy tide to carry him down into the Ocean of sin and iniquity: the spirit strives to creep up the hill, upon hand and foot, 1 Sam. 14. as Jonathan and his armour bearer did between the two rocks, Bozez and Seneh when they went against the Philistims, but the flesh striveth to beat him backward, and to tumble him down like Nebuchadnezars stone from the top of the mountain; Dan. 2. 45. so that it fareth with a regenerate man, as it did with Rebecca, when she was with Child, the flesh and the spirit fight and struggle one with another, Gen. 25. 22. as the Children did in her womb, so saith the Apostle Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to another: so that we cannot do the thing which we would, which is not so to be understood, as though the body fought against the soul, or that these two the flesh and the spirit were locally separated, for as the flesh is partly spiritual, so the spirit is partly carnal, these two are mingled and joined in both body and soul, and in every part and faculty thereof; In the understanding, there is knowledge mixed with ignorance and blindness, there is spirit mixed with flesh: in the Will there is a willing and a nilling: in the affections there is a desiring and forsaking of that which is good, as Medea in the Poet had between natural reason, and carnal appetite. — Video meliora proboque Deteriora sequor; The reason is manifest: For as a Child becomes not a perfect man in an instant, but groweth by little and little; So after our regeneration, when we are new born of water and the spirit, we become not presently strong men in Christ Jesus, but we grow daily in perfection, we ascend as it were up Jacob's ladder, we climb from one degree or stair of perfection to another, till all imperfections be removed from us. For howsoever justification be actus individum & simul totus, ●eckerm. Syst. as judicious writer truly aver-Justification is an individual act, and admits of no degrees, yet sanctification comes by parts and degrees, for it fareth with him as it doth with cold water when it is made hot by fire, as the cold is by degrees expelled, so is the heat brought in by degrees, omnis remissio est per admissionem contrarii: In like manner, as the old man, which like the earth is cold, perisheth, so the new man, heated by the fire of the spirit, quickeneth and reviveth; and again, as there is a struggling and mutual conflict, and encountering betwixt the the contrary qualities, Frigida cum calidis pugnant, humentia siccis, One endeavouring to captivate and destroy the other so it is betwixt these two, the spirit indeavoureth to conquer the flesh, but like a natural agent agendo repatitur, it suffereth blows of the flesh which rebelleth against it, and leadeth it captive to the law of sin, only here is the difference, that two contrary qualities may be so tempered, as that a mean consisting of both, and not specifically distinguished from both, may be produced of them, but the flesh and the spirit will never make one, and therefore the spirit saith to the flesh, as Alexander did to Darius, who offered him half of his kingdom, so that he might quietly enjoy the other half, but as one world cannot have two suns, so one kingdom must not have two kings, and therefore 'twil endeavour utterly to dispossess the flesh, and depose it from its estate which it holdeth in man, as Alexander did to depose Darius from his kingdom; it can no more live in agreement with the flesh, than Sarah could with Hagar and her son, and therefore it saith as she did to Abraham, Gen. 21. 10. Cast out this bondwoman, and her son, for the son of the bondwoman may not be heir with my son Isaac: Of heat and cold may be made one individual quality which we call lukewarm, but the flesh and the spirit cannot be mixed no Christian may be lukewarm, Apoc. 3. for such will Christ spew out of his mouth. Thus you see that so long as a Christian remaineth in this world, so long there is a contention betwixt the regenerate and carnal part, the flesh which like a Zopyrus keeps within the walls of the City, Herodot. is ever ready to betray him unto his enemy's hands, it is to him as the Canaanites were to the Israelites, thorns in their eyes and pricks in their sides, so that a Christian may say of it as David did of Absalon Even my son which comes out of my bowels seeks my life: or take up that complaint which the Prophet doth elsewhere; it is not my open enemy that doth me this dishonour, for then peradventure I could have borne it, neither was it mine adversary that did magnify himself against me, for then peradventure I could have hid myself from him, but it is thou my guide and mine own familiar friend (my flesh) which eatest my bread, that liftest up thy heel against me; on the other side the spirit seeks to root out the earthy affections and lusts of the flesh, as the Hebrews by little and little rooted out the Canaanites, it seeketh to repress this rebellion, as David did the plots of his son Absalon. Experience we have in the main pillars of the spiritual Temple; David a man after Gods own heart, so moved at the prosperity of the wicked that he begins to say, Psal. 73. 13. that certainly he hath cleansed his heart in vain, and washed his hands in innocence, there is a carnal David, which make his feet almost to go, and his steps well-nigh to slip, but when he goeth in the Sanctuary of God, than he understandeth the end of these men; there is spiritual David, which makes him condemn his former thoughts and speeches; so foolish was I and ignorant, even as it were of a Beast before thee. Peter who sometime was so confident as to continue true unto his Master, that he made protestation, that if all should deny him, yet he would never do it, presently after he begins to follow afar off, and anon after the rock of Peter's faith, is so shaken with the voice of a damosel, that he begins to curse and swear, Mat. 26. that he never knew him; but presently again at the crowing of a Cock, the spirit is awakened, and goes about to take some avengement of the flesh, 2 Cor. 2. he went out and wept bitterly; who more strong in the spirit than Paul was, in zeal fervent, in labours abundant, in nothing inferior to the chief Apostles, and yet he hath given him a prick in the flesh, the Messenger of Satan to buffet him, which makes him say when he would do good, Rom. 4. 23. evil is present with him, and that he finds a Law in his Members, rebelling against the law of the mind, and carrying him captive to the law of sin; and good reason it should be so, for if the spirit should so domineer over the flesh, than there were no resistance and reluctation, then would we not have an earnest and longing desire, to be out of this world, we would not with the faithfully say, Revel. 22. 22. Come Lord Jesus, come quickly, we would not desire to be clothed with our house which is from Heaven, but would say as Peter did, Master, it is good for us to be here. Mark. 9 5. To end then; that we should long after our future perfection, when corruption shall put on incorruption, and mortality shall be swallowed up of immortality, we find this conflict in our own bowels, that we may be weary of this present state, and say as Rebecca did, when Esau and jacob struggled in her womb, if it be so, why am I thus? Only here is our comfort, that though the flesh be still lusting against the spirit, and we have more flesh than spirit, for flesh is like to Goliath, & the spirit is like to little David; yet the spirit shall be in the end sure to prevail, as David prevailed against Goliath, for though it be little in quantity, yet it is fuller of activity, as a little fire hath more action (though less resistance) than much earth: for it fareth with these two, as with the house of Saul and David, the spirit like the house of David, waxeth stronger and stronger, but the flesh like the house of Saul, 2 Sam. 3. 1. waxeth weaker and weaker, it is with them as it was with John Baptist and Christ, I must decrease (saith John) but he must increase, the flesh which like John is before, it must decrease, but the spirit which like Christ comes after, whose shoe latchet the flesh is not worthy to lose, it must grow and increase, and this is plain, and of this place; for whereas the flesh objecteth, that man is sick and perisheth, and where is he? and again, If a man die shall he live again? the Spirit replieth, and puts the flesh to silence, All the days of my appointed time will I wait till my changing shall come. Is it true beloved Christians, Use 1. That the Children of God, yea even in such as have obtained the greatest perfection that a mere man hath obtained in this life, there is reluctation between the flesh and the spirit: Oh then let as many of us as long after life, and desire to see good days, even life everlasting, and days which never shall have an end: Let us, I say, labour to subdue this Rebel, and bring it into subjection to the Spirit; for it is the Spirit that quickeneth, the flesh will profit nothing: The flesh is like Caligula, (who as Tacitus saith of him) was a good servant, but an ill master: It will be a good servant if we keep it in subjection to the spirit, Tacit. Annal. but it will be an exceeding bad master if it once get the upper hand; and it will use the spirit as the Scythians servants dealt with their masters, who when their masters had for many years warred in the Southern parts of Europe and Asia, Just. l. 2. in the mean time married their wives, and got possession of whatsoever they had; and therefore we must use it as these Scythians used their servants, who when they could not prevail against them with open war, at length handled them like servants and slaves, took rods and beat them, and so recovered their ancient possessions. We must not proceed against the flesh as against an equal enemy; but we must use rods and scourges, we must chasten and correct it, and so bring it again in subjection to its lawful commander: It is like the dumb devil, which could not be cast out but by prayer and fasting: we must implore the assistance of God's spirit (being of ourselves unable) that we may be strengthened and enabled to overcome it; Mat. 17. we must by fasting withdraw its food wherewith it is nourished; I do not mean only our meat and drink, but all worldly delight, and enticing allurements to sin: wanton and idle spectacles they be food of our carnal eyes, Job. 31. these we must withdraw away, and with Job, Make a covenant with our eyes that we will not look upon wantonness; foolish and undecent speeches be the delight of the tongue; those we must remove away, and pray with David, Set a watch, O Lord, before our mouths, and keep the door of our lips: In a word, whatsoever will be an incitement to sin, and is like to strike fire in the tinder of our corrupt affections, that must be debarred, and kept from them. Let us then use the flesh as the enemy useth a besieged City, observe and watch the byways, that there be no intercourse, or secret compact between it and Satan, that there be no provision carried by Satan and his vassals into it, that so it may be enforced to yield itself, or as the Hunters use Mole and Foxes in the earth, stop the passages that through hunger it may be at last enforced to come out, and leave its habitation; otherwise, if by excessive eating and drinking we nourish it, if by gorgeous and costly attire we deck it, if by epicureous and voluptuous delights we pamper it, what do we but arm our enemies against us, and Goliath like, give him a sword for the cutting of our own throats. Again, 2. Use. Is it so, that in the regenerate▪ so long as he remaineth in this earthly Tabernacle, there remain not some few relics, but many fragments of the natural man, so that there is a combat between the flesh and the spirit? where than be the Papists which maintain justification by works? Can a clean thing come out of that which is unclean, Job. 14. 4. saith Job? and can our minds wills and affections wherein the flesh and the spirit are mixed together, produce any effect which is not impure and imperfect? and therefore far short of that perfection and righteousness which is required by the Law, I do not say that they are sins (that is but a slander of the Papists) but they have some degrees of sins and imperfections joined with them, the best come that groweth in our fields, hath some grains blasted, the best fruits that we can bring forth, are in some part rotten, the best gold that we can show, is much mixed with dross, and cannot abide the touchstone, it is an easy matter I confess, for a sinful and unregenerate cloisterer to say somewhat for the dignity of works in justifying a man, but when we enter into an examination of our own consciences, and find so many sins and imperfections lurking in every corner of our hearts, it will make us cry out with Bernard, meritum meum miseratio domini, Ber. sup. Cant. sect. 6. my merit is the Lords mercy; and again, sufficit ad meritum, scire quod non est meritum. Nay if we look up unto God, and consider him not as a man's brain considereth him, but as his word describeth him unto us, with whose brightness the stars are darkened, Job. 9 2. with whose anger the earth is shaken, with whose strength the mountains melt, with whose wisdom the crafty are taken in their own nets, at whose pureness, all seem impure, in whose sight the heavens, nay the very Angels are unclean; we must needs confess with Job, that if we should dispute with God, we could not answer him one for a thousand, and confess that he found no steadfastness in his Saints, yea and when the heaven is impure in his sight, much more is man abominable and filthy which drinketh iniquity like water, Job 15. 15, 16. and therefore pray unto him with David, Psal. 143. 2. that he will not enter into judgement with us, because in his sight shall no man living be justified; but I must leave this point, and come unto the second, All the days of my appointed time, etc. Every man hath an appointed time by God which he cannot pass: 2 Doct. Though Adam's wisdom was such, that he could give names to every creature, according to their nature, yet he forgot his own name; because of his affinity between him and the earth, the sons of Adam are like their father, they are witty enough about the creatures, but they quite forget their own names and their natures too, and this is the cause why they be so holden with pride, and overwhelmed with cruelty, they will contend with Nabuchadnezzar in Isa. to advance themselves even above the stars of God, and to match their Grandfather the first Adam, who though he was made of the earth, would with the wings of pride soar into heaven, and care little for being like their elder brother, the second Adam, which from Heaven came unto earth, and took upon him our infirmities and miseries, but let them secure themselves never so much, the tide will tarry for no man, for their Father eat sour grapes, and his children's teeth are set on edge, their Father for eating a grape of the forbidden Vine, had this sentence pronounced against him, Unto dust thou shalt return, Gen. 3. and his children shall be liable to it, till heaven and earth be removed, Revel. 21. and there be no more death. The tender and dainty women, which never adventure to set the sole of their feet upon the ground for their sofness and tenderness (as Moses speaks) have a day appointed when their mouths shall be filled with mould, Deut. 28. and their faces which they will not suffer the sun of the Firmament to shine upon, lest it should stain their beauty, shall be slimed with that earth which they scorned to touch with the soles of their feet; those rotten posts, which spend themselves in whiting and painting, as though they would with Medea recall their years, or with the Eagle by casting their old bill, renew their youth, have a day set them, in which deaths finger shall but touch them, and they shall fall in pieces and return to their dust; those which cloth themselves with linen, and build them houses of Cedar, and add house to house, and and to land, as though they should continue for ever, or at the least as if their journey to the heavenly Canaan, lay all by land and nothing by Sea, have a determinate time, when their unsatiable desires shall be content with a Golgotha, a place of dead men's souls, a little part of a potter's field, as much as will serve to hide and cover their earthen vessel: Cui satis ad votum non essent omnia terrae Climata, terra modo sufficit octo pedum. Are not his days determined (saith Job) the number of his months are with thee, Job. 14. 5. thou hast appointed his bounds which he cannot pass; it is not nobility of Parents, nor wisdom, nor comeliness of person, nor strength of body, nor largeness of dominions, that can lengthen the thread of a man's days. Pallida mors aequo pulsat pede pauporum tabernas regumque turres. Death's Arrow will as soon pierce the strong Castle of a King, Hor. as the poor cottage of a Country Swain be thou more zealou than Moses, or stronger than Samson, or beautifuller than Absalon, or wiser than Solomon, or richer than Job, or faithfuller than Samuel. Ire tamen restat Numa quo devenit & Ancus. This is the conclusion of all flesh, at the time appointed thou must die, & yield thy body to death's Sergeant to be kept Prisoner in the Dungeon of the earth, till the great Assizes which shall be holden in the clouds at the last day; the conclusion is most certain, howeusr the premises be most fallible and doubtful, I say not, that the time of our lives are equally lengthened; or that the days our life consist of like hours, some see but a winter day, and their breath is gone, some an equinoctial day, and they live till their middle age, some a long Summer's day, and live till old age, all of them with the Beast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be sure to die at night; the course of man's life is like the journey of the Israelites, from Egypt to Canaan, Cicer. lib. 10. some dye as soon as they are gone out of Egypt, Tusc. Quast. some in the middle way, some with Moses come to the edge and borders of Canaan, some indeed with Caleb and Joshua, enter the promised Land alive, such as shall be living at the last day, but this is without the ordinary course, and beyond the extent of the statute enacted after man's transgression: to say nothing that their change shall be equivalent with death, that it may be as great a question whether their bodies be the same which they were before, as it was amongst the Athenian Philosophers, Plut. in Thes. whether the Ship wherein Theseus sailed to Crete to kill the Minotaur was the same when the decayed parts of the ship were repaired with new planks, till at length none of that wood was left, that furrowed the Sea between Athens and Crect; the rest which are without this compass, have an hour assigned them, when they must leave their bodies in the Wilderness, but then be careful of their health, use recreation, observe diet, seek to the Physician, all these as they will not add one cubit to their stature, so can they not add one minute to their appointed time. Indeed Hezekiah had fifteen years added to his days, but this was not by the help of man, but by his immediate power which turneth man to destruction, Psal. 90. and again he saith, Come again ye sons of Adam: and again it was not added to his appointed time, (for as God is not as man that he should lie, so is he not as the son of man that he should repent) but it was added to that time wherein by the course of nature the thread of his life should have been broken, Cicer. de senect. the thread of nature is tied to the foot of Jupiter's chair; for as it is with the fruits, those which are not pulled off the trees when they are ripe will fall themselves, so it is in men, those that are not by force taken away, by the course of nature drop down themselves: that axiom in natural philosopy is true, that every thing is resolved into that whereof it is composed, which made Anaxagoras to say, when he heard his son was dead, I knew still that I had begotten a mortal man; and Epictetus when walking one day into the fields, he saw a woman break an earthen pot at the Well, and going abroad the next day, he heard some Children weep for their Father that was dead; when he came home, his speech was this, heri vidi fragilem frangi, body vidi mortalem mori; it is no greater matter that a mortal man should die, then that an earthen vessel shall be broken; if any man should doubt of the certainty hereof, I would say unto him as Bildad said to job, Inquire I pray thee of the former age, Job. 8. 8. and prepare thyself to search of their Fathers (for we are men of yesterday, and are ignorant, so our days on earth are but as a shadow) will not they teach and tell thee, that all flesh is grass? How many millions have lived before thee, and where are they? Omnis haec magnis vaga turbaterris, Ivy ad manes; so that I may say with I●. know ye nothing? have ye not heard it? hath it not been told you from the beginning? Isa. 40. 21. have ye not understood it by the foundations of the earth? he sitteth on the circle of the earth, and the Inhabitants thereof are as grashopers, he bringeth the Princes to nothing, and maketh the Judges of the earth as vanity, as though they were not planted, as though they were not sown, as though their stock took no root in the earth, so he bloweth upon them and they wither, and the whirlwind shall blow them away in stubble, Isa. 40. Out of which place its plain, that as God hath set every man his limits and bounds, which he cannot pass, which was my first collection out of the second part of my division (mine appointed time) so it is evident likewise, that this time is but short which is my second observation (days). To this purpose it is that Moses saith, 2 Doct. teach me O lord to number my days, if he had said months, they had been but the passing of the sun through a sign, or years, they had been but a few revolutions of the swift running Giant, through the Zodiac quickly gone; Psal. 19 6. but yet to show unto us the momentary shortness of our lives, he expresseth them by days, which if they be natural, they contain but so many turns of the heavens upon the axletree of the world, or artificial, they contain but the remaining of the sun in our Horizon, which seemeth to be David's meaning, when he saith, that God hath made his days as it were a span long, a short winter day, he makes but a little fragment of a circle, and then presently the sun of his life is down; as the Lord liveth (said he unto jonathan) and as thy soul liveth, there is but a step between me and death; he meant in that place that he was daily in danger of his life, by reason of Saul, which never ceased from persecuting him: though there were no persecuting Saul's in the world (as there are too many) yet with David as many as are sprung from the loins of Adam, have but one step between them and death, it is nearer unto them than their clothes on their backs, they carry it about with them in their own bosoms, and though it presently get not the mastery, yet Serpent like, it is still nibbling at their heels, and will never leave tripping them till it hath brought them to the ground, Prima quae vitam dedit, hora carpsi●. The first hour that they began to breath, Sen. 〈…〉. but an inch from the thread of their life: if a man's body were made of Adamant or steel or brass the wicked Ethnic needed not to have exclaimed against God, that the Raven and the Hart, and the Phoenix should live so many ages, whereas the life of a man like a Weavers shuttle, or swift post is presently gone, for though they should come at length to a full point (as the flint will at length be broken, and brass and steel cankered and consumed) yet they should first pass so many ages, that they could not say with jacob, few and evil have our days been? but alas they are but of a glassy mettle, the least fall will crack them, they are of potter's clay, the feast knock will break them, so that we may say to death with him in the Tragedy. Parce venturis, Loc. Cit tibi mors paramur Sis licet segnis properamus ipsi. Hence it is that man's life is counted as as a bubble of the water, a vapour, a smoke, a dream, a spa●n, a tale that is told. And are these things so? 1 Use hence than we might first learn not to put our trust and confidence in man, as though he were able to prolong our days,, for let him be as tall as the sons of Anak, or mightier than Og king of Basan, whose bed was of Iron, or more terrible than Goliath, which so afraid the Israelites, that they durst not come near unto him; yet he cannot deliver his own, much less thy body from the grave, or make an agreement unto God for it, he is but a man whose breath is in his nostrils, and shall be sure though he be the mightiest potentate in the world, to hear Nebuchadnezars sentence against him; O man to thee be it spoken, not thy kingdom only, Dan. 4. but even thy life is departed from thee: but to trust in him with whom the Inhabitants of the earth are reputed as nothing, and who according to his will worketh in the inhabitants of the earth, and the Army of Heaven, and none can stay his hand, or say unto him, why dost thou so, it is he that hath limited our lives, and set bounds to our days, which we cannot pass. Again, 2. Use. hath God limited our lives, and given Bars to our days, as unto the Seas, saying, hitherto shall ye go, and ye shall go no further, than I might put you in mind, to beware of two dangerous rocks, upon which many unheedful Sailors have split their Ships: the first lies on the left hand, that we rely not too much on the outward means, for that were to trust in man and contemn God: the second on the right hand, that because our years are determined we neglect not the ordinary means, for that were to tempt God, we must not think that we can keep ourselves in prison, when we are called to the Bar, nor yet must we break the Prison, before the Goal delivery. Asa sought to Physicians and died; Hezekiah sought not, and had fifteen years added to his days; the one sought to the Physician, and not to God, the other to God, not to the Physician: we must join them both together, or else we shall make a fallacy or paralogism in Christianity, which Logicians call, a benè divisis ad malè conjuncta; for we may with Asa use the Physicians, but far more with Hezekiah seek unto the Lord. But the third and last use is this, that seeing man's death is appointed, 3. Use. yea, and that it must be shortly, we make use of this short time, and not wastefully misspend this golden opportunity; it was Apelles his custom not to let any day slip, without drawing of some lines with his pencil; and it was Pythagoras his rule to his scholars, that they should never suffer their eyes to sleep at night, till they had taken a diligent survey of all their day's labour, no more should we let one day pass without using of that talon which God hath given us, nor suffer our eyes to sleep, nor our eyelids to slumber, nor the temples of our head to take any rest, before we have taken a strict account with ourselves, how we have bestowed the day past, always waiting and expecting that day, when we shall pay our Grandmother her due, which is the third note I observed, Scilicet, — Vltima semper Expectanda dies homini est— We should ever expect our last hour, when we must make our account to God, that whether he call us to a reckoning at evening or at morning, or at midnight, we may have our accounts ready: when we see a vapour drawn up by the heat of the sun, when we see the smoke ascend up the Chimney, when we see the Post coursing on the way, when we see a glass broken, when we hear a blast of wind, when we put off our clothes, when we lie down to sleep, when we dream a dream; we should still remember the shortness and uncertainty of our lives; that they are like vapours quickly consumed, like smoke presently vanished, like a Post in a moment passed, like a wind shortly ceased, like a glass presently cracked, like our clothes quickly sullied, like a dream in an instant perished, so that it is as strange that we should not remember it, as that we should not remember the number of our fingers, or with Corvinus forget our own names; but alas we see this, and yet we will not see it, we know it well, and yet we will not consider it, we are sure that death will shortly knock at our doors, and yet we will say unto ourselves, as Peter did unto Christ, pity thyself, this thing shall not happen unto thee: we will persuade ourselves of our lives, a● the false Prophet persuaded the Jews of the safety of their City, when the enemy was ready to surprise it. This City shall not be delivered into the hands of the King of Babel, we can build our houses, plant our trees, sow our fields, gather our fruits into our Barns, for those things we can observe a fit season; but yet the ordering of our lives, the salvation of our souls, as though they were trifles not worthy the looking into, we post them oft to our better leisure. Surely the Stork in the air knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming, Jer. 8. 7. and yet man will not remember the time, when he must come to his particular judgement, when he must leave these toys which he makes his chiefest delight, and say I have no pleasure in them. Eccl. When we see a man die, we remember our mortality, but we have no sooner pu him in the grave; then we have buried in the earth of oblivion the remembrance of our own death, we are no sooner in our own houses, than we return to our old sins, the swearer to his blasphemy, the wanton to his pleasures, the Usurer to his unlawful gaining, the Drunkard to his vomit, every one to his old ways, not one will think with himself that he may be the next which shall be turned out of the doors. We count that rich cormorant in the Parable a right fool (and so he was indeed) who when his field brought forth abundance of fruit, determined to pull down his barns, and make them greater, and then to say to his soul, take thy rest, not remembering that even that night his soul might be taken from him, ●. Philip. demiror te Antoni (said Tully to Anthony) quorum facta imitaris eorum exitus non perhorrescere; and is it not as strange, that we should imitate this Cormorant in his life, and not think upon his end, we sleep and secure ourselves with the old world, and never remember a flood which is ready to sweep us all away; we remember well the former part of the Epicures sentence, let us eat and drink and be merry, but we forget the latter end, to morrow we shall die; we do not remember that every one hath a Sergeant at his elbow ready to arrest him, and to say, Lusisti satis, edisti satis, atque bibisti, Tempus abire tibi est. Hor. Thou hast eaten and drunken thy pleasure thou must now be gone. Beloved Christians, do ye desire the salvation of your own souls? I know ye desire it, oh than bestow not this short time, which the Lord hath lent you here in the Land of the living in chambering and wantonness, in luxury and riotousness, in strife and envy, in oppression and covetousness, but use it to the glory of God, that when ye shall go hence, and be no more seen, ye may be received into everlasting habitations. The Lord could take your souls from you before ye depart this place, if ye depart in safety, before ye come into your houses, or before you go to bed or before you rise in the morning, but if you enjoy to day, and to morrow, and the next day, despise not the riches of his bountifulness and patience, and long suffering, knowing that his bountifulness leadeth you to repentance. Be not like to the wicked job 21. which take the Tabret and Harpe, and rejoice at the sound of the Organs, and spend their days in wea'th, Rom. 2. and then suddenly go down into the Grave. Nor like those in Eccles. 9 12. which do not know their time, Job. 21. but like fishes which are taken in an evil net, and like birds that are caught in a snare, so they are snared in the evil time, which falleth upon them suddenly; nor like the evil servant in the Gospel, Eccles. 9 12. which saith in his heart, my Master doth defer his coming, and begins to smite his fellow-Servants, and to eat and to drink with the drunken, lest death come upon you in a day when ye look not for it, and in an hour that you are not aware of, Mat. 24. and cut you off, and ye receive your portion with Hypocrites in the Lake that burneth with fire and brimstone, where shall be weeping and gnashing of teeth. Blessed is that man, whom the Lord when he calls him from hence, shall find waking, but woe, yea thrice woe be to that man, whom the Lord when he cometh, shall find sleeping; verily I say unto you, it had been good for that man, if he had never been borne, wherefore once again I say, use this golden opportunity to the honour of your God, redeem the time because the days are few, not for a day, but even all your days, which is the fourth note, 4. Note and which I can but touch, let it be your care, not how you may be rich in this world, but how you may be rich unto God, not rich in goods but in goodness, let your chief study in this life be how he may be saved in the life to come. Alas it was but a cold comfort to Adrian the Emperor when he was ready to die, to jest with his soul doubting what should become of it. Animula, Charionis Chron. vagula, blandula, hospes comesque corporis, quae nunc abibis in loca? Pallidula, rigida, nidula, nec ut soles dabis jocos. What speeches but this, or worse than this can any expect will proceed from you in your sickness, when you are ready to leave the world, if in your health you have not studied to make your election sure; if in your life ye offer to God nothing but dregs, there is little hope you will set forth good wine at the hour of your death, late repentance is oftentimes counterfeit, never so accepted with God, we must blossom in the spring, if we will bring forth fruit in harvest, it is no commendation to offer to the world and Satan the flower of our youth, and sacrifice to God the withered stubble of old age, to turn to God when we can scarce turn ourselves in our beds, and to leave this world, when it is ready to take a farewell of us, wherefore have your loins still girded about, and your lights still burning, and you yourselves waiting and expecting, nay desiring not only for that time, when your souls and bodies shall be separated, but much more for that great day, when they shall again be united and conjoined; let these and the like be each of your meditations and prayers: How long Lord, how long holy and true; as the heart desireth the water brook, so longeth my soul after thee O God, my soul is a thirst for God even for the living God; when shall I come to appear before the presence of God, into thy hands I commend my spirit, for thou hast redeemed me O Lord God of truth, yea thou art my helper and my redeemer, O my God make no long tarrying, but come Lord Jesus, come quickly. The 5th and last thing, 5 Obs. which was observed out of these words was this, That death to the Children of God is but a change to a better and more blessed state: for so with Mercer and other learned Divines, I take the meaning of the words to be, when it is said my changing, and not to be meant of the resurrection as some would have it. Death is the wages of sin. (saith the Apostle) Rom. 6. 23. not only a temporary death which is a separation of the body from the soul, but an eternal death which is a separation both of body and soul from God; for so it was told our Grandfather, before he tasted the fruit of the forbidden tree, whensoever thou shalt eat thereof, thou shalt die the death, seconded after the fact with this judicial sentence, dust thou art, and unto dust thou shalt return, Gen 3. and so by the transgression of one, death reigned over all unto condemnation, Rom. 6. 14. But behold the abundant Ocean of the riches of the mercy, and bountifullness of our God, who by the balm of Christ's blood hath so tempered this popson (that like Treacle which is made of venomous worms) it becomes a preservative against poison, and hath broken the teeth of this Lion, that we may say with the Prophet, the Lion and the Lamb may dwell together, hath taken the sting from this Scorpion, that we may even now in some sense say, O death where is thy sting? thus by the grace of God, Aug. de civet. dei lib. 5. c. 4. the punishment of sin is to us turned, to a freedom from sin; it was said to our first Parents (saith Austin) thou shalt die if thou sin, now it is said to a Martyr, die lest thou sin; than it was said, if thou transgress the commandment thou shalt die the death; now it is said, if ye refuse to die, ye transgress the commandment; that which then was to be feared, that they should not sin, is now to be undergon lest they sin, than death was gotten by sinning, now justice is fulfilled by dying. Behold the great difference of death in the godly, Use. and the wicked, to the wicked it hath the same force which before it had, to the godly it is like a sleep which resteththeir bodies, and makes them more lively than before, to the ungodly it brings a tail or sting with it, and that is condemnation, to the godly it is as it were a Bee without a sting, to the godly it is terminus a quo of misery and vexation, to the wicked it is the beginning of sorrow and damnation, to the ungodly it is Satan's Cart to carry them to Hell, to the righteous it is like Elisha's fiery Chariot to mount them to Heaven, to the wicked it is Satan's Sergeant to carry them to Tophet, which is prepared for them, to the godly it is the Lords Messenger to remove them to their expected home; let then the ungodly fear and tremble when they hear of death, and let them use the means they can to put this evil day from them, as being the beginning of their eternal woe and sorrow; but let the children of God be no more afraid to die, than they fear a Bee without a sting, than they fear a sleep when their eyes are heavy, or they fear to be comforted when they are in misery, or to be at home when they are abroad in a strange Country FINIS. TO THE READER. Reader, IF the reverend Author of those Sermons had not been one of those, Qui male merentur de viribus suis (for so I shall take leave to expostulate with his modesty) his more than vulgar Abilities might have added much to the lustre of his Name, with which he hath hitherto dealt so unkindly as to detain it (though not in the shade, yet) at too great a distance from the Sun. Whilst he lived in the University, he was a singular Ornament to the College where Providence had bestowed him; and being thence called forth to a Pastoral charge (over the * Barton in Westmoreland. place which first welcomed him into the World) he was quickly taken notice of, as worthy of a more eminent Station in the Church, to which he was accordingly preferred, with the general acclamations of all the knowing and pious Divines in the Diocese, with whom (to say nothing of others, though of greatest note in that Precinct) for a comprehensive and orthodox Judgement, adorned with all variety of learning, he hath ever been held in greatest Estimation. As for these Sermons (some of which saw the light, and all have been delivered many years ago) they are able to speak for themselves. Their main design is to heal the plague of the Heart, not the Itch of the Ear: Animis composuit, non auribus, Here is good wholesome viands 〈◊〉 before you, and if your Palate be not over 〈◊〉, you will have no cause to quarrel with the Sance. What help soever the Book shall afford you in your spiritual negotiations, give God the glory, and the Author (I doubt not) hath his End. T. Tully LUKE 12. 32: Fear not little Flock, for it is your Father's pleasure to give you the Kingdom. CHRIST the Great Shepherd of our souls, being shortly to finish that for which he came into the World, the work of our Redemption, and to lay down his life for his Sheep, and according to his corporal presence to have them, in the wilderness of this World, where they should find Amalekites to encounter them, the Sons of Anack to impugn them, fierce Serpents to sting them, Lions and Bears, and Foxes, and Wolves, to devour them, and the very Wilderness itself by its natural barrenness, ready to starve them; doth in the precedents of this Chapter, warn and arm them against all humane and mundane fears. Humane, from Verse 4. till the tenth. Mundane, from the tenth till this thirty second: both which if I be not mistaken, are by way of recapitulation wrapped up in the beginning of this Verse, Fear not, etc. And in the later part confirmed by an Argument, a majori, For it is your Father's pleasure, etc. As if he should have said, My friends which have forsaken all and * 〈…〉 followed me in the regeneration, though ye be as a flock of Sheep subject to wand'ring, unfit to provide fot\r yourselves things necessary, unable to resist the Wolves amidst whom ye are, though ye be little in the opinion and estimation of the World (being reputed the scum of the earth, the filth of the world, 1 Cor. 4. the outcast of the people, and of-scouring of all things) less in comparison with the world (being in respect of them, as the first fruits in respect of the Harvest, as the glean in comparison of the Vintage) yet be not dismayed nor discouraged for any thing that the world will or can inflict upon you▪ for lo, he that was your enemy is now become your friend, he that had a Sword of vengeance drawn against you, will now fight for you, he that was a just and severe Judge, is now become your Father, because you are in me, and howsoever of yourselves you have deserved no better than others, whom he hath left in that mass of corruption wherein all Adam's Children lay drowned: yet his good will and pleasure is such, that he will at length freely bestow upon you an inaccessible Inheritance in his Kingdom of glory; much more will he watch over you by his heavenly protection, provision, and direction in this Kingdom of Grace: Fear not, etc. A Doctrine proposed by way of exhortation. Which words divide themselves into two branches. 1. Fear not little Flock. 2. A reason or argument to confirm this, For it is your Father's pleasure, etc. In the first of these observe, 1. The object, Flock: 2. The quantity of it, Little flock: 3. An encouragement against fear. In the second note these particulars: 1. The Grantor, Your Father: 2. The cause impulsive that makes him respect us, and that is his good pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our Father is pleased: 3. The manner of conveyance, by Frank Almaigne, to give: 4. The quality and quantity of the gift; a Kingdom. Of each of which particulars, because I cannot now particularly discourse, Ezek. 47. for as much as they seem unto me like Elishaes' Cloud, still bigger and bigger, or like the waters of the Sanctuary, deeper and deeper: I will by your patience, make the object of our serious speech, the subject of my speech at this time (Flock.) The party to whom this speech is directed, are his Disciples, Verse 1. and Verse 22. those which he had picked and culled from amongst all the Sons of Adam, and effectually called to his grace, the Church without that was actually existent at that present; so that what is here spoken to them, is spoken to the whole Church of God: They than were, she still is, a Flock of Sheep, for that is meant as may appear by conference with like places, John 10. 11. 16. 27. John. 21. 15. Matth. 25. 33. Psal. 100 3. Whence observe two things, 1. The quality of the members, in that they are resembled unto sheep: 2. The unity of the whole body, in that it makes but one Flock of Sheep. Concerning the first, The Church of God is called a Flock of Sheep, not a Herd of Swine, nor a Kennel of Dog●, nor a Stable of Horses, nor a Fold of Goats, nor a Mew of Hawks, nor a Capine of Foxes, nor a Den of Wolves, nor a Puddle full of Toads; because she must not wallow in the filthy mire of sin like Swine, nor bite one another like Dogs, nor be proud and stomachful like Horses, nor stink in her corruption like Goats, nor be ravenous like Hawks, nor fraudulent like Foxes, nor cruel like Woules, nor poisonful like Toads, but in patience and sincerity, in meekness and simplicity in innocency and humility, she must resemble a Flock of Sheep. So then the ungodly miscreant that drinks iniquity like water, and is frozen in his own Dregs, and presseth the Lord with his sins, as a Cart is pressed with Sheaves, is a filthy Swine and none of CHRIST'S Flock. The backsliding Hypocrite, that like Nebuchadnezars Image, hath ● head of Gold and feet of Cl●y, a good beginning and a bad ending; that with M●●diabilis, first offers a golden, than a silver, than a leaden Sacrifice; and with the Gallathians begins in the spirit and ends in the flesh, is an unclean Dog licking up his own Vomit, and none of Christ's Flock, the oppressing Landlord, that wringeth, and squeezeth his Tenant like a sponge, and eats up their guts, and pulls the skin from the flesh, and the flesh from the bones, as the Prophet speaketh, Mich. 3. 2. 3. is a ravenous Wolf, and none of Christ's Flock. The unjust Magistrate that sitteth to judge according to the law, and commandeth to smite contrary to the Law, and maketh his place a Monopoly for himself, Acts 23. is a wily Fox and none of Christ's Flock: The deceitful Lawyer that hides the weakness of his Client's Cause, as the Panther doth the deformity of his head, Plin. lib. 8. cap. 18. when he would allure other Beasts to follow him, is a deceitful Leopard and none of Christ's Flock: The Priest and Jesuit, that barber's in every quarter of our Land, like the Egyptian Frogs and goeth about to poison the hearts of Christ's Sheep, with the enchanted cups of the Italian Circe, is a venamous Toad and none of Christ's Flock: All those we wish to be removed and separated from this little Flock, into their own proper Elements: The Sow to the More, the Dog to his Kennel, the Wolf to his Den, the Fox to his Earth, the Leopard to the Wilderness, the Toad to the stinking Italian Fens where they be bred: And I pray God that you R. H. and others like unto you (I mean zealous, godly, and watchful Shepherd's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might deal with as many of these as are incurable and incorrigible, as our Saviour dealt with the Gaderens' Swine, Matth. 8. when they were possessed with Devils, Drive them into the Sea that they might be choked in the waters: or as the Legend fables Saint Patrick dealt with the Irish Toads, or as the Welshmen used the English Wolves, root them out, that there might not one be left alive to worry the tender Lambs of this little Flock. Give me leave in handling the first Point, to touch two or three propertyes of a Sheep, wherein every man must study to resemble her that will acknowledge Christ for his Shepherd. 1. She is Sincerum simplex & Sine fraude pecus. Simple without all guile and dissimulation. 2. Meek without all harm or offence. 3. Patient, without all desire of revenge. Concerning the first▪ We must have this Sheeplike simplicity, and that in heart, in word, in deed, we must be plain and simple of heart, so we must be wise as Serpents but simple as Doves▪ Matth 10. 16. Plain and simple in speech, for we must cast off lying, and speak every man the truth unto his Neighbour, Ephe. 4. 25. Plain and simple indeed: for he that doth uprightly, and worketh righteousness, shall dwell in God's Tabernacle. Psal. 15. 1, 2. But alas where is that Sheeplike simplicity, Use. that should be amongst us, where is that true Nathaniel, that true Israelite in whom is no guile: So far hath deceitful hypocrisy prevailed in men's hearts, that amongst all vocation, ● in Court and in Country, in Church and in Commonwealth, dssimulation is now counted a great part of policy, and it is grown a common Proverb in our mouths, but much more in our practice, Qui nescit dissimulare nescit vivere. And this sheeplike simplicity is contemned and condemned for mere folly, and brutish stupidity, in so much that a sheep, a simple man, and a fool, are become Symonymas, all one in signification, to cog, to cloak, to fawn, to flatter, to speak what thou never thinkest, and think what thou never speakest. Oh these are high points of wisdom: And as under the fairest flowers, and greenest grass lie the most poysonful serpents, so oftentimes under the fairest and sweetest tongues, the most poysonful and deceitful hearts. Briefly, men so live, as if our Saviour had not given this Commandment, Be wise as Serpents, and simple as Doves: but, Be wise as Doves, and simple as Serpents. They resemble the Dove and the Serpent too, but in contrary qualities, the Dove in knowledge, the Serpent in simplicity; for knowledge (I mean saving knowledge) it is as far from them, as the Dove is from being a great Statesman, or wise Politician: and for plain and honest simplicity, it is as proper unto them, as it is to the wily and winding Serpent: so that it is plain there is no truth in their hearts and ●eynes. Now if the fountain be polluted, is it likely that the stream will be clean? If the root be bitter, will the fruit be sweet? If the house be full of smoke, will the chimney be fair without? I the Clock be out of tune below, will the Bell strike right above? If the heart be full of deceit and hypocrisy, will there be truth in our words? Surely no, For of the abundance of the heart the mouth speaketh: And no marvel therefore, seeing we dissemble with our double hearts, if that be true also which immediately goes before, They speak deceitfully every one to his neighbour. And as simplicity is banished from our hearts and tongues▪ so from our actions, as we have double hearts, & double tongues, so we have double hands, and love double dealing. So that we may cry with David, Help Lord, for there is not a godly man left, the faithful are minished from amongst the children of men. They speak deceitfully every one to his neighbour, they do but flatter with their lips, and dissemble with their double heart, Psal. 12. 1, 2. And here I could be well contented to break off this point, and pass to another, without descending to any particulars, but that I see two sorts of men so directly in my way, that I must needs salute them before I go; both which, although they converse and live amongst the Lord's sheep, yet in nothing, save in the outward appearance they resemble sheep: Matth. 7. Beware of them, for they come to you in sheep's Clothing, but inwardly they be ravening wolves. Or if they will needs be called sheep, I will be so bold as call them as they deserve, Rotten sheep. Introrsum turpes speciosus pelle decora, their hearts are rotten, they are wholly corrupted, they have nothing but a fair sheepsskin to cover and conceal their inward deformities from the eyes of the world. The first is he that wears a vizard of Religion; the other, that under a cloak of Law, and consequently of Justice, works his own private intendments with the loss and hindrance of other men. The fi●st shrouds himself under God, the second under the King, both damnable hypocrites: and seeing the Scripture will warrant us to call every hypocrite a Fool, we may call the first of these God's fool, and the second the Kings. To speak a little of either of these by themselves: the first is our Statute-Prote●tant, our indifferent Apelles, our hollow-hearted Interimist, our lukewarm Laodicean; which howsoever he make an outward show and profession of Religion, yet he counts no more of it, than the Gaderens did of Christ, Matth. 8. who made more reckoning of their swine than they did of him: And this man rather than for Christ's cause he should lose a swine, he can be contented that Christ should part out of his Coasts. He will make an outward show to the world as if he did love and reverence the truth: he will perform the outward works thereof as far as the law of man binds him, but all without a simple and sincere heart, only upon some sinister respects, and indifferent considerations. As 1. because he will not be singular, but desires to live at unity with the people with whom he converseth. 2. For fear of humane Laws. 3. Religion is to him as a fair Cloak to a beggarly Swaggerer, it hides his rotten rags, and keeps him from wind and weather. 4. Peradventure it serves him as a ladder to advance him unto some preferment, and as soon as he hath attained the top of his hopes, he cares not though he push it down with his heels. Now because he makes no account of Religion, but only as an instrument to effect his own private purposes, hereupon it falls out, that he is ready to embrace any Religion, or no religion, as the circumstance of persons, time and place shall require. For as they fable of the Sea-god called Proteus, that he doth always resemble the colour of the Rock upon which he lies, or as Glass reflects the visage of him that shall look upon it, or as water forms itself according to the fashion of the vessel into which it is poured: so he is always ready to join in profession with them with whom he liveth and converseth; the reason in all is the same, the Proteus' and the Glass have no perfect colour nor visage of their own, and therefore they reflect the colour and visage of others that are next unto them. The water hath no figure of his own (for humidum suis terminis non est terminabile) and therefore it applies itself to the vessel that contains it: And this man hath no Religion of his own, it is enough for him if he have some species and reflection thereof from others. By this unstableness and mutability of profession, may this hypocrite be discerned, and distinguished from a true Professor. For as wild Apes are catched while they imitate the motions and dancing of men: so may this same Ape be catched and disclosed by framing his Religion to the disposition and affection of others: For though he hath no man save himself in his Pater Noster, yet he hath every man in his Creed, because every man's Creed for the time is his. This Country is full of this kind of Vermin, I have found it too often amongst the meaner sort, and I pray God that all of you that are Gentlemen, and of place and authority in the country, could wash your hands from this sin. I charge no particular, 1 Cor. 2. 11. I cannot, For no man knows the things of man, save the spirit of man which is in him. Only let me crave leave to propose a few queries, and let every man upon the examination of his own heart, at his best leisure return an answer. Is there any among you, any Pharisee, that under a colour of long prayers devours widows houses? Any Absolom, that under pretence of performing a vow, practiseth rebellion against his father? Any Jezabel, that under a colour of executing Judgement, sucketh the blood from guiltless Naboth? If there be, (as I hope there will) a non est inventus returned upon all these. Let me go a little further: Is there any Ambidexter, that can play with both hands? Any satire, that can blow both cold and hot out of the same mouth? Any Jew that can swear by God, & by Malchom? Any Assyrian that can serve God and his Idols? Is there any that can be contented to hear a Sermon in the Church, and to see a Mass at home? That yoaketh an Ox and an Ass in the same Blow, and weareth Linen and Woollen in the same Garment, and soweth his field with mingled seeds? To speak plain English, that hath not Joshuah's resolution; I and my house will serve the Lord, but comes himself to Church, leaves his wife to say over her Beads at home, and permits to his children and family, greater liberty in their Religion, then in their Garments, to shape what fashion they like best? I pray God there be no such, if there be, I pray God turn their hearts, that there may be no such: but those that will, maugre what can be said or done unto them, continue such, and hang like a Thief upon a Gibbet between Heaven and Hell, God and the Devil, the Pope and the King. It were to be wished they were handled by the Magistrate as Tullus Fostilius dealt with Motius Suffetius, when he stood indifferently affected between the Romans and the Fidenates, or used as Birds use the flying fish, because it is a master in the Sea, the Dolphin persecutes it there: and because it is a master in the Air, the Fowls set upon it there: So because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither Protestants nor Papists it matters not if they were expelled out of both their Elements: If not, yet let them fear and hear Laodiceas censure, Rev. 3. 16. I speak not these things out of any spleen to any particular persons what soever (he that knows the thoughts of my heart, knows that I lie not) my worst wish to any of you is the salvation of his own soul in the day of Jesus Christ. I am persuaded far better things of many of you, and for others, as far as charity binds me, I judge the best; and therefore if any be offended at my speech, it is scandalum acceptum non datum, not I, but his own guilty conscience that deserves the blame. If I should in this place seek to please man, I were no fit Ambassador of Christ: As long as the Chirurgeon works according to the rules of his Profession, let his Patient weep, and cry, and complain of cruelty, yea and scratch him on the face, he needs not care for it: And he that rides in the street armed on every side, from top to toe, what counts he if all the dogs of the Town bark at him? As long as a man is faithful in his Vocation, and without fear or favour of man, doth those things that are proper to his place, Hic murus aheneus esto, He is armed on every side with God's protection, and therefore may say with David, The Lord is on my Side, I will not fear, what man can do unto me. But let us come to the other Hypocrite, which I called the King's Fool, this is he of whom I may complain, as Nazianzen did of some, Pugnant pro Christo, contra Christum, saith he, and Pugnant pro lege contra legem, say I, they fight for the Law against the Law, and Legis nomine armantur, & contra legem dimicant, They arm themselves with the Law to fight against the Law, Leo. Epist. 83: as Leo speaks, Ad Palaestinos. Thus the Covetous and the unconscionable dealer makes the Law his Patron, the oppressing Landlord makes her his Sanctuary, the deceitful bargainer, makes her his stalking horse, the bloody Revenger makes her his sword and buckler, to offend his Enemies and defend himself, and thus she that is ordained for a public good, proves the hurt of many, she that is the Mistress of Justice proves the Minister of injustice, she that is a Preserver of Peace, proves a Trumpet and an occasion of War, not that of herself she is any such cause, no no, but as the middle region, which of all the three is the coldest, by antiperistasis produceth the hottest effect, Thunder and Lightning, as water which naturally doth quench, being poured upon lime, causeth it to burn, as the moral Law, the Law of all righteousness, is the cause of sin, Rom. 7. 8, 10, 11. as the Gospel of Peace is an occasion of War, Matth. 10. 34, 35. So our Law, which of itself is holy and Just and good, by accident turns to be a cause and occasion of Evil. All the blame hereof rests upon the heads of two men, the wrangling Client, the unconscionable advocate; the 1. is that Ahab that troubles all Israel, who is, as Jeremia speaks of himself upon another occasion, a contentious man, and a man that strives with the whole world, that rough Ishmael, that hath his hand against every man, and every man's hand against him, that Salamander that loves to be bryling and broiling in the fire of contention, Et lachrymas mittit cum nil lachrymabile cernit, he is never well but when he is doing or plodding some ill, he goes to Law, not out of a desire of public peace, (for what hath he to do with peace, he may say, as Nero did when he set Rome on fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So that it go well with him, he cares not if the whole world be set on fire, not out of an honest defence of his own Right (for his own conscience tells him he hath none) but either of a desire of revenge, or because he knows himself to be more skilful in packing and shuffling of Cards, than the party with whom he is to play, or presuming upon his own purse, or upon the simplicity of his Adversary, or out of an hope by spinning In infinitum the thread of contention, and bringing his opposite into an inextricable maze of troubles, to enforce him, either wholly to depart from his own right, or to say of it, as the Whore did of the child, Let it neither be mine nor thine, but let it be divided, or at least (which is the ordinary work that such Archers aim at) to draw him to a Composition. This is sometimes sacrilege, when it is for depriving the Church of her right, sometimes these, when it is for stripping men of their lawful Rights, sometimes murder, when it is out of a desire of Revenge, sometimes other sins, when other ends are proposed, shrouded and sheltered under a cloak of Law. Well, the cause cannot be so bad, so repugnant to common Equity, to Law, to Honesty, to Conscience, but some will be found to solicit it, and not only privately to countenance and support it, but publicly, if need so require, to plead and report it; this is done by such as makes his vocation a Monopoly for himself, and levels all his pains, not at the public good, but at his private gain, and in his heart applauds that saying of Vespasian to his son Titus, Juven. Sueton. in Vesp. when he gathered a tax from some homely matters, lucri bonus est odor ex re qualibet, It is no matter how bad the cause be, so the fee be good. Weight it never so light in the balance of Justice, Gold is a heavy mettle, and will soon make it weight. Of both these I may well use the words of the Heathen Orator, Tull. off. lib. 1. Totius injustitiae nulla capitalior est pestis, quam eorum, qui tum, cum maxime fallunt, id tamen agunt, ut boni viri esse videantur, Of all kinds of injustice, none is so capital a crime, as of those who when they hurt worst, yet do they it under a pretence and colour of right. In the time of King Edward the third, Fox. Acts ult. there was a Phamphlet set out in Latin verse, bearing the style of Paenitentarius asini, The Ass' confessor. The Argument is this, The Wolf, the Fox, and the Ass go to Shrift, and do penance: First, the Wolf confesseth himself to the Fox, who doth both absolve him, and extenuate his faults; then the Fox makes confession to the Wolf, who obtains like favour; at last comes the Ass, and makes his confession, who as his fault was less, so the more he expected absolution. And what was his fault? marry this: Being very hungry, he had pulled a Straw out of the Sheafe of a Pilgrim that was travelling towards Rome; this is no sooner confessed, but it is made a capital crime: Immensum scelus est injuria quod peregrino Fecisti Stramen subripiendo sibi. Such, as for which he must have the rigour of the Law, and that is to be slain and devoured. The Author of that Book did, no doubt, obliquely gird the Pope, whom he meant by the Wolf, and his Prelates, whom he understood by the Fox. I think we may not unfitly apply it to the persons whom we have in hand: The wrangling Client is the Wolf, the unconscionable Advocate is the Fox, the plain dealing man is, I would say the Sheep, but the Fable calls him an Ass, and indeed he is made the Ass, and enforced to bear the burden away: The Fox and the Wolf shrive themselves one to the other, and all their sins are minced and qualified, mountains with them are but Molehills, blocks in their ways are but straws, beams in their eyes are but motes, great sins are little sins, and little sins are no sins: Let the poor silly Ass when he comes to shrife, the least wrong that can be pretended, especially if it be against one of them, though it be but the turning of a straw, Immensum scelus est, etc. It is an action of Trespass, and unless he will compound for the wrong that he hath done, he must undergo the rigour of the Law. Let not our learned and worthy Lawyers mistake me, as if I sought to disgrace and defame their profession, I respect, I reverence, I honour it; and I make no doubt but there are very many of this Profession, as learned and skilful in the Law, so also honest, conscionable, religious: And (to use Jethros words concerning Magistrates) men of courage, fearing God, men dealing holily, and hating covetousness; and such I hope all are that be here present. Now that which I have spoken concerning them that are deceitful and unconscionable, is no more a disgrace unto these and their Calling, than it was to Christ's Apostles, that one of them was a Judas, or to the levitical Priests, that one of them was a Caiphas, or to the Sons of God, the good Angels, Job● that the Prince of darkness the Devil was one of their company. Only this one thing let me beseech them to take notice of, the better that any thing is, the more dangerous it is, when it is abused. Can there be any thing more necessary than Fire and Water, when they keep their proper places? displace them, remove the fire from the hearth into the housetop, and astus, incendia volvunt, it indangereth the whole Town: remove the River out of its Channel into the mown Meadows, and new grown Corn, and, Sternit agros, sternit sata laeta, boumque labores. It sweeps away the C●r●, and makes havoc of all. Was there ever Creature that God made more excellent than the Angels? and yet those Angels that fell, and kept not their first Estate, no Creature under Heaven so hurtful and dangerous, as they▪ Come to man; is there any calling, if ye respect public peace, so necessary as the Magistrate, whom God hath set in his own room, and styled with his own name: If ye respect the Soul of man, so worthy as the Minister, if ye respect the health of Body, so necessary as the Physician, if ye respect the outward and temporal Estate, so requisite as the Lawyer? But if these abuse their places; if the Magistrate, under a colour of executing of Justice, practise Tyranny, if the Minister for sound Doctrine, preach Heresy, if the Physician, instead of wholesome Physic, minister poison to his Patients, who so pernicious? So likewise the Lawyer, if in stead of opening and explaining the Laws, and defending the right, and standing in the gap, that falsehood and wrong may not enter, he labour to smother the Law, and outface the truth, and patronise falsehood, who more hurtful than he? The more you are to be exhorted, (for you are all but men and no man, walk he never so uprightly, but he is subject to fall) to walk worthy of that excellent vocation whereunto you are called; love your Friends, honour the Mighty, regard your Clients, respect your Fees; The labourer is worthy of his hire: But prefer truth, and a good conscience before them all, and let neither might, nor fear, nor Client, nor Friend, nor Fee, nor any thing in the World, cause you to make shipwreck of a good conscience, or to give leave to your tongues, which as the Heathen man said should be Oracles of the truth, to be Bawds and Brokers for an ill cause; remembering that that description, which old Cato and Quintilian gave of an Orator, as it agreeth to us that are Ministers, so to you also that are Lawyers, Viz. that he is Vir bonus, dicendi peritus; and therefore as he must be Dicendi peritus, a good Speaker, to must he also be Vir bonus, a good liver. Enough of this. To conclude this first general Point, 2. use. and so to descend unto the second, (for I will not now trouble you with the other two properties of a Sheep) seeing the Dovelike, or sheeplike simplicity is a virtue, wherewith every Member of Christ's Flock must be qualified, we are all to be exhorted, and let me say unto you with Saint Austin, August. de verit. cap. 55. Horror vos omnes charissimi, meque hortor vobiscum, I beseech you, yea and myself with you to avoid hypocrosie, and that the rather, because it is a sin unto which all Adam's Posterity are, yea though they be regenerate by the spirit of God, in a greater or lesser degree subject. To this purpose we are to labour for single hearts, because these are the soul of our actions, without which, well they may have a being, yet have they neither life nor moving. For as the Body, when the Soul is separated from it, how comely soever it be in outward form, will presently stink and become noisome; so all our words and actio●s, whether they concern Piety, or honesty, God or our Neighbour, if the heart be not joined with them, are but stinking Carrion, and filthy Abominations in the Nostrils of Almighty God. The second general Point is the unity of Christ's Church, she is but as one Flock, as the Sheep under one Shepherd, though never so many, do all concur to the making of one and the same numerical Flock: So all Christians, though never so dispersed over the Globe of the Earth, being fed in the green Pastures of the Lord, which are beside the waters of comfort, do make but one and the same individual Church. And this the very word itself doth imply, if we look into his Parentage in the Greek tongue, viz. a Congregation, or collection of many particulars, into one society and city of God, for which cause she is called one undefiled Love Cant. 6. 8. one Body. Ephe. 4. 4. within which nothing is dead, without which nothing is alive, as Hugo speaks: one Sheepfold, John 16 Figured by one fleece of Gideon, which was wet with the Dew of Heaven, when all the ground beside was dry, shadowed by the Ark of Noah, wherein eight Persons were saved, when all the rest or the World was drowned, the Board's of which Ark were conglutinated and pitched together within and without: within, that she should not lose her own, and without, August. de un. Eccles. Ca p 5. Ne admitteret alienam. that she should not leak in foreign waters: as a Donatist did not unfitly expound it, or rather as Austin moralizeth it, Vt in compagine unitatis significetur tolerantia charitatis, ne scandalis ecclesiam tentantibus, sive ab●ijs quritus, abijs sive quae foris sunt cedat fraterna junctura & solvatur vinculum pacis. August, contra Faustum lib. 12. Chap. 14 reason. 1. In respect of Christ, the Shepherd is one, therefore the Flock but one, the Bridegroom one, therefore the Spouse but one, the Head one, therefore the Body but one▪ In this respect Cyprian holds the whole Church one Bishopric, not that his meaning is, that any one man should be ministerial head of the whole church in Christ's corporal absence, & that the Bishop of Rome, for that were to marry the chaste Spouse to two Husbands, & instead of a faithful Spouse, to make her a filthy Harlot: Cyprian de Praelat. Cyprians words will admit no such Interpretation: unus est episcopatus, etc. And what account he made of the Bishop of Rome, which then was a man of better worth than all those Magogs', who have possessed that Chair for a thousand years' last passed, it may appear by this, that he contemned his Authority, vilipended his Letters, opposed his Council to his, his Chair to his, called him a proud man, an ignorant man, a blind man, and little better than a Schismatic. It is then one Bishopric in respect of Christ, the Bishop of our Souls, 1 Pet. 2. 25. The sole ecumenical and universal Precedent of the whole Church. So then, as there are many Beams proceeding from the same Sun, yet one Sun, in which they are United, many branches growing from one Tree, yet one root wherein they are conjoined, many Rivers, yet one Sea wherein they all meet, many lines in a circle, but one Centre wherein they all concur: So the Members of Christ's Church, though in respect of themselves they be divers, yet they have all but one beginning, one Spring, one root, one Head, one Centre, and in this respect all but one; as one in respect of the Head, so in respect of the Spirit, which animateth every Member thereof. This is the soul that informs the whole Church, it is that Intellectus agens, of which Philosophers have so much dreamt, which is Vnas numero, in every Member of Christ's mystical Body: So that as the integral Members of man's Body, though of themselves they be specifically distinct, flesh, bones, nerves, muscles, veins, arteries, etc. Every one of them having a peculiar, essential, and specifical form, yet being informed with one humane Soul, they are but integral parts of the same man: So all Christians in the World, though in sex, and state, and degree, and calling, and Nation, and language they be different, yet being regenerated and animated with the same spirit, they are but integral Members of one and the self same Church. 3. One in respect of Faith and Religion, and profession contained in the sacred volume of the Bible, the two Breasts of the Church, out of which Christ's Lambs do suck the sincere Milk of the word, that they may grow thereby: The two Cherubims, that with mutual counterview do face the mercy Seat, that is Christ, the two great lights that enlighten the World, the old, like the Moon, to rule the night, the new, like the Sun, to rule the: day that for the Patriarches, this for us, the two Pillars to lead us from Egypt to Canaan, the old of a Cloud, dark and obscure in figures and shadows, the other of fire, bright and clear, both of them making one, and absolute rule of our faith and profession: she is then one, because one spirit quickeneth her, one, because one rule directeth her; that is, the essential form, this is the proper passion flowing from this form, by which the Church a Posteriori may be demonstrated, For they are my Sheep saith Christ which hear my voice. John 10. 27. thus then briefly, one Spouse, one love, one Dove, one Body, one Fleece, one Ark, on Spirit, one Faith, one Religion, one Head, one Shepherd, one Flock. Here (to come to so me application) give me leave to use the Apostles protestation. Rom. 9 1, 2. I say the truth in Christ Jesus, Ilye not▪ my conscience bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart, and with the Prophet Jeremy could wish that my head were full of water, Jer. 9 R. 1 and mine eyes a fountain of tears, that I might weep day and night for the Schisms and divisions that are at this day in the Christian world. There was a time (there was, Woe worth that unhappy Tense, there was; but, Est bene non possum dicere, dico fuit, I cannot say there is, I must needs speak as it is) There was a time when the whole Church of God, in all places of the world, was of one heart, and one mind, of one accord, and of one judgement. And howsoever there was, and ever will be some difference about some circumstances of no great weight, yet was there not the least discrepance amongst them, in any one essential point of our faith. una agebat in omnibus membris divini spiritus virtus, & erat omnibus anima una, & fidei propositum idem, & divinitatis celebratio omnibus una, Euseb. lib. 10. hist. Eccl. Chap. 3. in somuch that as when any member of the body is ill affected, all the rest do conspire to cure it: or when a house is set on fire, the whole town will run to quench it: So if any heresy happened to spring in any part of the World, their common desire was to crush the serpent's head, to make it like jonas his gourd, of short continuance, and to smother it in the birth, and make it like the untimely fruit of a Woman, which perisheth afore it see the Sun: they did conspire to heal the affected member, and did concu to stay the flame from further combustion. Thus did they from the most parts of the world concur at Nice against Arius, at Constantinople against Macedonius, at Ephesus against Nestorius, at Chalcedon against Entiches. Thus was the head of Britain's snake (as Prosper Aquitanus tells) Pelagius crushed by provincial Synods, Euseb. lib. 5. cap. 25. in most places of Christendom. And long before these times, when as yet there was not a Christian Emperor, thus they dealt with Montanus in many of their Synods. And at Antioch against Paulus Samosatenus, they met from all Churches under Heaven, as it were against a common thief that stole the Sheep out of Christ's flock. But now (O times) the one, and undivided spouse of Christ is like a Traitor drawn and quattered, the North and the South, the Orient, Rom. 1. and the Occident, each differ from other in sundry material, and essential points of Faith. And here in the West, that Church whose faith was once famous through the whole world, which was as a Beacon upon an hill, a guide for all the Churches round about her, a Sanctuary for orthodoxal exiles, one of the four patriarchical Seas, and that in respect of place and order, the first; the Empress of the World, the Glory of Kingdoms, the pride and beauty of Nations, the faithful City, is so estranged from the Bridegroom's Voice, and hath so depraved the purity of Christian religion, both by losing of her own, and the taking in of Foreign water, that as one said of Athens, we may say of Rome, thou mayst seek Rome in Rome, and canst not find it, being become like unto one of the old Egyptian Temples, beautiful without, and Cats, and Rats, and Crocodiles adored within. And whereas she hath no more reason to be called Catholic, than the old Mahometans to call themselves Saracens, than the Jews had to call Herod that was ready to be eaten with worms a God, than the Persians that were shortly afterslaine by the Romans, to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than Manes had to style himself an Apostle of Jesus Christ, than Celsus the Heathen Philosopher to entitle his Books written against Christian Religion, Origen Contra cells. lib. 1. the word of truth; or Drunkards to be termed good fellows, or light housewives honest women: (having made the rule of her faith like▪ Glaucus the Sea, which losing some part of his Body by beating upon Rocks and shelves, hath the same repaired by rocks and sand that cleave to him: yet must she be called the only Catholic Church of Christ, and all others that descent from her, although they do consent with Christ, shall be counted and called Heretics and schismatics, and Calvinists, and Lutherans, and Zwinglians, and I wot not what; even as in former ages, the Arians called themselves Orthodoxalls, and branded the Catholics with the name of Heretics, and Homousians, and Johanites, and Ambrosians, and Athanasians: and as he that is troubled with the vertigo or swimming in the head thinks that the earth turns, when he stands still, whereas the earth stands still, and his giddy brains turn, as those that sail from the shore into the main Sea, think that the Land goes back from them, when they go back from the Land: So they charge us to have turned from the truth; when it is not we, but their giddy brains that have turned, and to have gone back from the ancient, Catholic, and Apostolic Church, when it is not we, but they that have run backwards, and made an apostasy. Hear yet more cause of grief in this little Flock in these Northwest parts of the world, Revel. 18. which at the commandment of Christ is come out of Babylon. Alas, what a rent have two or three points of difference made; and those not of such moment, but that a reconciliation might have been made, if a charitable construction had been admitted on both sides. It's worthy the observation which the holy Ghost sets down, Gen. 13. 7. when there was debare between the Herdsmen of Abraham's, and the Herdsmen of Lot's cattle, The Canaanites and the Peresites dwelled at that time in the land; whereupon Abraham was more desirous to make a pacification: Let there be no strife between thee and me, nor between thy herdsmen, and my herdsmen, for we are brethren. So say I, let there be no strife between Abraham and Lot, between Luther and Calvin, nor between the Herdsmen of either side (especially seeing it is with us as it was with them, the Canaanite and the Peresite dwells amongst us) for we are brethren: The matters of difference are not such, but that they may, and I hope will in time be determined in a lawful Assembly: Till than▪ oh let no heat of passion melt the pitch of Noah's Ark, no violence of perturbation burst in sunder the thread, and knots of God's net, but both endeavour to preserve the communion of Saints, and so continue the unity of the Spirit in the bond of peace. Worthy is that admonition which Saint Austin gives to certain brethren that did not fully agree in the doctrine of predestination, I wish these men would hearken unto it: Itaque dilectiss: ne vos perturbet hujus quaestionis obscuritas. Moneo vos primum ut de his quae intelligitis agatis deo gratias. Quicquid est autem quo pervenire nondum potest vestrae mentis intentio, pacem inter vo & charitatem servantes, a domino ut intelligatis, orate; & donec res ipsa perducat ad ea quae nondum intelligitis, ibi ambulate quo pervenire potustis: St. Paul shall english it, Let us as many as are perfect be thus minded: and if any be otherwise minded, God shall reveal even the same unto you. Nevertheless in that whereunto we are come, let us proceed by one rule, that we may mind one thing, Phil. 3. 15. 16. To come yet nearer home; although peradventure it may befall me, as it doth him, who stepping in hastily to part a fray, gets a broken head for his pains, and receives blows from both parties: Tamen subibo discrimen, I will hazard myself, & pro virili aquam infundam in sacrum hunc ignem: I will do the best I can to pour out my Bucket, to quench if I may this holy Fire; I mean the fire that is burning in our English Church, those hot and fiery flames of contention about Circumstances and Ceremonies, Figures and Colours (shall I say more?) toys and trifles, if not in themselves, at least in regard of many things that are neglected, even by those who most oppugn them, which might be badges and tokens of unity and consent in our Church; yet prove they (I know not how) like the waters of Massah and Meribah, causes of strife and contention, and serve to make a rent in the veil of our Temple, even from the top to the bottom, and to tear in sunder the seamlesse Coat of Christ Jesus. Mark those unchristian speeches cast to and fro, and those Books which are by sundry divulged on both sides, I except neither (and yet I must needs say there is a difference, the one maintaining the decency and order of our Church, the other striving to beat down all the carved work thereof, Deut. 32. 33. as it were, with axes and hammers) and compare them with the most tart polemical books that have been written against, or for the Papists, and you shall find some of them in bitterness and sharpness of style far exceeding them, as if their pens were dipped in vinegar and wormwood, or their ink were made of the blood of Dragons, and the cruel gall of Asps. Yet Michael the Archangle, when he strove against the devil; & disputed about the body of Moses, Lucan pugna Pharsal. lib. 1. durst not blame him with cursed speaking, but said, The Lord rebuke thee Judas 9▪ May we not justly exclaim, as the Poet did concerning the civil Wars between Caesar and Pompey, Quis furor Ocives? what madness is this! quae tanta licentia linguae, what mean these unbridled terms? Cumque superba foret Babylon spolianda trophaeis, Bella geri placuit nullos habitura triumphos. When we should march with joint Forces against the whore of Babylon, shall we every man slay his brother, and sheathe his sword in his companions bowels? Oh that they would remember that general name, which as many have taken, as have taken the Military oath, to fight under Christ's Standard, I mean the name of Christian. It was thought a good motive to Julius Caesar (in the first of Tacitus his Annals) to unite the minds of his dissenting Soldiers, to call them Quirites. Divus Julius seditionem exercitus compescuit uno verbo, Quirites vocando: And should not the name of Christians be as great a motive to compose those jars, as Quirites was to the barbarous Soldiers? Oh that they would remember that they are brethren, Gen. 49. 5. not like Simeon and Levi▪ brethren in evil; nor like those bred of the Serpent's teeth, which slew one another, as the Poet saith, Marte cadunt subito per mutua vulnera fratres. But brethren bred in one womb, the Church, fed with one milk, the Word, animated with the same spirit, governed by the same Lord, justified by the same faith, watchmen over the same Flock, fight under the same Banner. Sen. in Thyeste. Nefas nocere vel malo fratri puta, said he in the Tragedy: and Moses thought it a good argument to compose the two Israelites which were at odds between themselves: Sirs, ye are brethren, why do ye wrong one to another? If this be not of force, oh that they would consider how they weary, and wear, and waste themselves, while they thus rub one upon another. It was a pretty invention of the States of the low Countries, upon some fear of discord between them and England, when they painted two earthen pots floating upon the Seas, Meteran. lib. 15 with this motto, Si collidimur frangimur; the like might they justly fear. Si collidimur frangimur: If we thus be knocked together, we shall both be broken in pieces: If we thus bite and devour one another, we shall be bitten and consumed one of another. And last of all, which is not the least of all, oh that they would consider, that the Politician at home, and the Papist abroad, looks upon them: and howsoever they may seem in outward show to incline to the one or the other party, yet indeed they laugh in their sleeve, and in their hearts say, There, there, so would we have it: Virgil Aen. l. 2. Hoc Ithacus velit, & magno mercentur Atridae. It is noted that when the Grecians strove amongst themselves, Philip got them all into his hands: and certainly there is not a fitten opportunity then this for the dissembling Atheist, and the neutralizing Worldling, and the statizing Politician; for the Foxes, these little Foxes that dwell amongst us, and have already destroyed our Vines, Tacitus in vit● Agricol. and left us nothing upon them save a few small grapes, to obtain their much desired prey: For these are like the Eele-catchers in the old Poet, it's best fishing for them in troubled and muddy waters. Tacitus notes of the ancient inhabitants of this Land, Joh. 11. that by their continual factions and dissensions, they made an easy way for the Roman conquest. Britanni factionibus, & studiis trahuntur, nec aliud adversus validissimas gentesnobis utilius quam quod in communi non consulunt, sed dum singuli pugnant universi vincuntur. While the present Inhabitants of this Land tread in the footsteps of those ancient britains, behold Hell hath enlarged itself, the Antichristian Synagogue of Rome hath hereout sucked no small advantage, and the Romans do their worst to come and take away (which God forbid) both our place and our Nation. 3 Use. True it is (say they) which thou hast said; the Church is one Flock, one Body, one Spouse, one Sheep-fold; all the members thereof have one belief, one heart, one soul. This very point doth manifestly demonstrate the Protestants to be not so much as members of the Catholic Church, because they be at continual jars and wars amongst themselves; To whom I may return this Proverb, Physician heal thyself: Or I may say as one said unto Philip, when he began to reprove two foreigners for dissensions between themselves; quoth one unto him, look first to your own house, and make peace there, and then reprove your neighbour. Quis tulerit Gracchos de seditione querentes? Our dissensions we see, we lament and bewail, yet are they neither in number so many, springing all from one or two roots, or in quality so flagitious, being matters of question, not of faith, about the hem and fringe, not about the garment itself; about the husk, not about the kernel; about ceremonies and circumstances, not about the essentials and fundamentals of faith, or that they exclude us not from the society of the faithful, unless Austin, and Jerome, and Ruffinus, and Epiphanius, and chrysostom, Cyrill and Theodoret, Ireneus and Victor, Paul and Barnabas be excluded together with us; who although as was before said, they consented in all the fundamentals of Religion, yet in some points of circumstance and ceremony they varied. But what do all the builders of Babel speak the same language? do all the Romans agree amongst themselves? indeed as well as Dogs in a Kitchen, or Cocks in a pit; or as did the Midianites host, and Cadmus his Soldiers, they consent together as did Herod and Pilate, both at odds amongst themselves, yet both against Christ. Or as Sampsons' foxes, their heads look every one several ways; marry their tails are tied together with firebrands in them for annoying their enemies; or as the Beasts which Cacus, an old Italian Giant (who dwelled where the Pope now dwells) was wont to steal from others, which lest by their footsteps they should be discovered, he was wont to draw into his den by their tails, their faces looking another way; all the unity that they can boast of is in the tail, whereby they are drawn to yield and submit themselves and their works to the censure of the Romish Church, their heads looking another way. I will not now speak of their actual and moral dissensions, neither of the many schisms and divisions, which have been in the Romish Church, when sometimes there were two, sometimes three Popes at once, and for the space of two years together none at all. Neither will I mention the difference of their Religious orders, whereof there are, or have been at the least 100 in many things differing one from another; their intellectual and dogmatic differences are such, and so many, as that if I should repeat them unto you, I should both weary myself, and much abuse your Christian attention. Our learned Solomon in his Apology for the oath of Allegiance, hath gathered 11. gross contradictions out of Bellarmine: Pappus hath observed 237. different opinions cited in Bellarmine: Crastovius hath observed 205. contradictions amongst the Jesuits: Willet hath cited 57 points wherein Bellarmine contradicteth himself, 39 points wherein Popery crosseth itself, 100 opposite constitutions in their Canon law, Fox. acts and monuments. and 70. contradictions between the old and the new Papists: Bishop Ridely hath quoted 17. manifest contradictions out of Steph. Gardiner in one question, viz. touching the Sacrament of the Altar, as they call it: And a worthy Prelate of our Land in his Catholic Apology hath confirmed almost all those positions which we maintain against the Church of Rome, by evident testimonies out of their own Writers. What shall I say more? Let the Papists, if they can, name any main controversy between them and us, wherein they do agree amongst themselves. For my part, I think it requires more pains and judgement to set down the doctrines and positions of the Church of Rome, then demonstratively to confute and overthrow the same. If I allege Bellarmine, Suarez, or the greatest Jesuits, Pighius, Catharinus, or who wear the name, one or other peradventure will reply that it is but a particular opinion, and not the doctrine of their Church: Whither then shall I go? to the Pope himself? then say I the Papists must condemn their Communion under one kind; for so did Gelasius: nay they concur with the Montanists, for so did Zepherinus; with the Arrians, for so did Liberius; with the Nestorians; for so did Anastasius 2. with the Monothelites; for so did Honorius; with other Heretics in other points, for so other Popes have done; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus see you Pythagarus determine. Here I am put off with the words of their nice and quirling distinctions: The Pope as a private Doctor may err, Rhenanus in marg. Tertul. adver. Prop. but as he is Pope, his judgement is infallible: If he be sitting in his Chair in the Consistory, if he back the whole Church, than he is like Apollo in tripod, he can speak nothing but Gospel. Marry if he be walking, or riding, or sitting at Table, he will talk as madly as any of his Cardinals. Now because I know not what the Popes were doing, how their behaviour was when they did thus and thus determine, Hieron. in Chronic. Athan. Epist. ad solitar. vitam agentes. whether they were sitting in their Chairs, as Plato was wont when he did dictate; or walking with the Peripatetics; or which is most likely, lying, with the Epicures; the Pope's authority is not sufficient of itself to prove this or that to be the doctrine of the Romish Church. Gratian. distinct. 19 Can. Apost● Whither must I now go? to their Councils confirmed by the Pope? Indeed these be the Church representative, or branch of the unwritten word, which is to be received with no less reverence and authority than the books of the Old and New Testament. Vid. Bell. de Rom. pont. lib. 4. cap. 3. Well then, I will go no higher than the Council of Trent, it was called by a Pope, continued by a Pope, confirmed by a Pope: and shall I take this for an undoubted truth, that whatsoever is there decreed is universally received amongst Papists? Oh but the very Council itself, though it hath been sundry times attempted, yet could it not be received into the Kingdom of France, nor is as I suppose to this day. Yea, and in Italy and Spain too, both private Doctors, yea and Popes too have crossed the determinations of that Conventicle. I will instance in one particular; the Council of Trent commands that the old and vulgar edition shall be received for authentical, and that no man under any pretence whatsoever, shall once dare or presume to reject it. And yet Bellarmine, a great Champion of that Synagogue, holds that in four cases it is lawful to appeal from it to the Original Languages: and Azorius, Vega, Sixtus Sinansis, Canus, Lindanus, and divers others since that Council do aver, that in that edition there are many gross errors, and ridiculous Solecisms, not only by the negligence of Writers and Printers (which the Lovanianists, and Colonianists have noted in the Margin) but by the negligence and ignorance of the Interpreter himself: yea and Popes themselves contrary to the Precept and Decree of that Synod, have revised and corrected the same. For about 43. years after the first publication of this Decree, Dr. James. Sixtus 5. did review and correct the whole Bible; and publishing it in the last year of his Popedom, did command that that of his should for evermore stand in force, upon pain of the great Curse: and yet within three years after this comes Clement 8. with a new Edition in many hundred of places, different from that of Sixtus, the diversities whereof being gathered together by a painful Antiquary into a Book, which he entitleth Bellum Papale, do make a pretty volume; and this latter must (I trow) upon no less penalty be received for authentical. These be they that boast of unity, and make Consent a mark of the Church. But let us grant that unto the Papists which they are never able to make good, that Rome is at Peace with herself, will it hence presently follow, that that Church is this little Flock? Thiefs and Robbers are at peace amongst themselves, and true men may go to Law one with another. The Scribes and Pharisees, yea Herod and Pilate agreed in crucifying Christ: The the Kings of the earth stood up, and the Rulers took counsel together against the Lord, and against his Christ. Psal. 2. 2. They have cast their heads together with one consent, and are confederate against thee O God, the Tabernacles of the Edomites, and Ismaelites, the Moabites and Hagarens, Geball and Ammon, and Amaleck, the Philistims, with them that dwell at Tyre, Ashur is also joined unto them, Psalm. 83. The Nobles and Princes and Dukes and Judges, and all agreed in the dedication of the Image which Nabuchadnezzar bade set up; they must either be at peace with God, or their brags are wind: There is no true peace amongst men when they war with God; there is no truth in unity when there is no unity in truth. Now how they agree with the Spirit of God speaking unto us in the holy Scriptures, he that will hear them 〈◊〉 speak shall quickly discern. God forbids that any Image be made to any religious use, or being made, to be worshipped, the Church of Rome commands both; God commands that the Sacrament shall be ministered in both kinds, the Church of Rome commands that the greatest part of Christians have it but under one kind: God teacheth us, that howsoever before men we are justified by works, yet before him we are justified by Faith without the works of the Law; the Church of Rome teacheth that we are not justified before God by faith without the works of the Law. God tells us that we must pray with the understanding, the Church of Rome maintaineth praying in a strange tongue; God saith that Marriage is honourable amongst all men, the Church of Rome denies it: God calls the prohibition of marriage a Doctrine of Devils, the Church of Rome makes the prohibition of marriage equal to Canonical Scripture: God hath taken away all legal distinction of meats, and tells us that every creature of God is good, 1 Tim. 4. etc. they, the Church of Rome, puts more religion in abstinence from meats, then in the observation of God's precepts: Briefly, whereas the sum of the whole Bible is comprehended in the Decalogue and Creed, and both these included in the Lord's prayer; there is not a Commandment in the Decalogue, scarce an Article in the Creed, or petition in the Lord's prayer, against which, if not directly, yet indirectly and by consequence, they do not offend; they ascribe an inward religious worship to Saints, against the first Commandment, they adore Images against the second, they maintain swearing by the creatures, invocation of Saints, they dispense with Oaths against the third, with greater strictness they observe their own holidays and fasting days then the Lords day, against the fourth; they extol the Pope above all Emperors and secular Princes, they admit Children into religious Orders without consent of Parents, against the fifth; they teach and practise rebellions, murders, and massacres of such as be opposite unto them in matters of Religion, against the sixth; they prohibit marriage and allow the Stews, against the seventh; they hold that in extreme necessity it is lawful to take another man's goods, against the eighth; they maintain equivocation and mental reservation, against the ninth; they hold that concupiscence, unto which the will doth not yield consent, is not properly a sin, and so overthrow the tenth; that concupiscence unto which the will yields her consent, being forbidden in the former precepts. Not to trouble you further, the sum of all is this, Such is the unity of the Romish Church, as neither old Papists agree with new, nor old with old, nor new with new, nor new with old, nor School Doctor with School Doctor, nor Friar with Friar, nor Priest with Priest, nor Jesuit with Jesuit, nor Pope with Council, nor Pope with Pope, nor one with another, nor any with God: And therefore as he in Plutarch, who when he cast a stone at a Dog, happened to light upon his Stepmother, said, That though it was besides his purpose, yet it was not greatly amiss: The Printer of Doctor Reynolds his Theses. Or as the Printer of a learned Treatise, when in stead of Cardinals he Printed Carnales; although it was besides the intent of the Author, yet was it neither incongruous Latin, nor false English. So if Bellarmine in setting down the works and rules of the Catholic Romish Church, when he made Vnitas for One, if in writing of Vnitas he had overreached a little with his Pen, and added one Vowel more and made it Vanitas, though it had been beside his own intendment, yet had it neither been beside, nor against the truth: this being a proper passion immediately flowing from the principles of that Church, and consequently an inseparable mark whereby to discern her. But to leave the Papists, Last use, exhortation to all. and with an exhortation to all, to make an end of all, Is the whole Church of Christ but one flock? then let us all which profess ourselves to be members of this Church, of what calling and condition soever we be, bend all our endeavours, nor for our own particulars, but for the peace and good, and preservation of the whole; even as the members of a man's body (which is a fit emblem of God's Church) do not so much tender their own good, as the safety and preservation of the whole; and because the bond of this Unity is Peace, let it be the care of you that are Magistrates to maintain peace, and of us that are Ministers to Preach peace, and of you that are Lawyers to procure peace, and of you that are Jurors to conclude peace, and let us all with joint consents pray for the peace of this Jerusalem, that plenteousness may be within her Palaces, and peace within her Walls, peace in matters of opinion, and peace in matters of action, peace in matters of piety, and peace in matters of equity, peace with God and peace with ourselves, and peace with all men, remembering that God himself is called the God of peace, and his Gospel the Gospel of peace, and his natural Son the author of peace, and his adopted Sons the children of peace. But especially let me entreat, yea and as an Ambassador of Jesus Christ, charge you that are Magistrates of our Country, Justices of the peace, to make your practice agree with your names: I use this exhortation the rather because I may use the same words to you which the Apostle did to the Corinthians, It hath been certainly declared unto me that there are contentions among you: and one saith I am Paul's, another, I am Apollo's: Who is Paul, or who is Apollo's, but the servants of Christ, and members with you of the same body; let no man so respect one particular member, as that he neglect the whole, the whole Church militant, and so every particular Church is like unto that Ship wherein Paul sailed under the Roman Centurion from Sidon towards Rome: Act. 27. Caelum undique & undique pontus. She is amidst a glassy Sea, every where beset with dangers: una Eurusque Notusque ruunt— The air thunders, the winds blow, the rain falls, the Sea rageth, the waves rise and beat upon the Ship: Exoritur clamorque virum stridorque rudentum, the ropes crack, Virg. A●n. lib. 1. the men cry, they are carried up to the Heaven, and down again into the deep, so that their souls even melt within them: What must be done in this case? Every man must shift for himself and his friend, and leave the Ship to the merciless Seas; or as Parnus his Mariners did, fall together by the ears about a rotten Shipp-board, and hurt, and wound, and disgrace, and displace one another? No no, but the Centurion must command, the Pilot must guide the Compass, Paul must preach, the Mariners must row, every man in his place, all private respects set aside, must labour to bring the Ship to Land. Let me then with the blessed Apostle beseech you, that all injuries forgotten, all wrongs forgiven, all factions abandoned, all contentions and discords buried, ye walk as the Elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, if any man have a quarrel to another, even as God for Christ's sake forgave you; and above all things put on Love, which is the bond of perfection, and let the peace of God rule in you, and the God of peace shall be with you. Colos. 3. Once again for conclusion of all, let me with the same Apostle exhort you, if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy, fulfil my joy (my joy, nay your own joy, and the joy of all Gods Elect children) that ye be like minded, having the same love, that nothing be done through contention and vain glory, but that in meekness of mind every man esteem better of another then of himself, supporting one another through love, endeavouring to keep the unity of the spirit in the bond of peace, being of one heart and one soul, of one accord and one judgement, even as the Church whereof we profess ourselves to be members is but one Flock, and the Governor of this Flock but one Shepherd, and the milk of this Flock one Word, and the soul of this Flock one Spirit, and the inheritance of this Flock one Kingdom; and that I may neither add to, nor detract from the Apostles words, As there is one hope of our Vocation, one Lord, one Faith, one Baptism, one God and Father of all, which is above all, and through all, and in us all; consider what I say, and the God of Gods give you wisdom to know, and a conscionable endeavour to put in practice that which hath been said. The second Sermon. LUKE 12. 32. Fear not little Flock, for it is your Father's good pleasure, etc. CYRUS, Herod. lib. 1. when he went against Babylon, falling in his way upon Gyndes a Navigable River, for his more speedy dispatch he caused it to be cut into many streams, and the event was answerable to his expectation, for by that means he found a safe and ready passage for his Army and Carriages. When I first looked upon this River of God, in hope of the like event, I did the like, but the success hath proved different, for whereas I might in an hour's space have swimmed it over (going in one Channel) having cut it into two streams, and divided either into sundry smaller Rivers, it hath proved like Elishaes' Cloud, ever bigger and bigger, or like the waters that flowed out of the Temple in Ezekiel's vision, ever broader and deeper, Caelum undique & undique pontus: So that it hath cost me one day's travel already, and is like to put me yet to more before I shall be able to waft it over. The last time I spoke in this place upon this occasion, this Scripture was divided into two streams. First, An encouragement against all humane and mundane fears. Secondly, A reason, For it is your Fathers, etc. In the first of these, 1. A dehortation, 2. The object of it, Flock: 3. The quantity, Little. In the second: First a gift, a Kingdom: 2. The Donor or Grantor, your Father: 3. The Grantees, not to all, but to his children, You: 4. The manner of conveyance in Frank Alms, He gives it: 5. The cause impulsive, or the consideration, not Faith, nor foreseen works, nor any thing in man, but that love wherewith from everlasting he loved them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is your Father's good pleasure: Or, Your Father is well pleased. I began with the object, and made it the subject of my speech at that time, and therein observed, first the unity of Christ's Church, it is but one Flock: Secondly, the quality of the members, a Flock of Sheep, not a heard of Swine, etc. So far already. We are now to come to the second branch, the quantity of Christ's Church, A few, Matth. 7. A remnant, Rom. 9 27. A little Sister, Cant. 8. 8. A little City whose inhabitants are few, beleaguered by a mighty King (Satan) and preserved by the wisdom of a poor man (Christ.) So Olympiodorus expounds that of Eccles. 9 13. A little Flock here in my Text: Little in two respects: First, little in the esteem of the World: Secondly, little in comparison with the World: From which two respects we may gather these two propositions. 1. Those that are in the sight of God the dearest, are commonly in the eyes of men of meanest and basest esteem. 2. The number of true Believers is little, being compared with the World. The former of these (for I must handle them severally) although to a natural man it may at the first blush rather seem a Philosophical Paradox than a Theological conclusion, especially seeing man naturally desires that which is good, and what he desires he loves, and the better any thing is, the more he loves it, and the more he loves it the more he esteems it: Yet he that is acquainted with the Oracles of God, and the writings of the Ancient, and the practice of present times, and finds what befell the Patriarcks and Prophets, and Apostles, and Evangelists, and Martyrs, and Confessors, and Christ himself, and the best in all Ages since the Serpent began to bite the heel of the Woman's Seed, and sees what miseries they endured, what indignities they suffered, in what account and estimation they were had in the World, will rather take it for an undoubted principle than a disputable Problem. That which David spoke of himself, or of Christ, whereof he was a figure, was true of all Prophets and Patriarches, before, and in his time. I am a worm and not a man, a shame of men, and the contempt of the people; all that see me have me in derision, Psal. 22. 6, 7. We are a reproach to our neighbours, a scorn and derision to them that are round about us, Psal. 79. 4. Paul speaks or himself and the rest of the faithful in his time, We are made a gazing stock to the World, and to Angels and to men: We are fools, we are despised, we are made the filth of the World and of-scouring of all things, 1 Cor. 4. And that which the Pagans spoke of one, they meant of all that were of his profession: Bonus vir Caius Sejus, sed mutus tantum quód Christianus: Nomen non crimen in nobis damnatur; & ignotam sectam vox sola praedamnat quia nominatur, non quia revincitur, saith Tertullian: And yet to say the truth, Tertul. Apol. they spared no lies to excuse themselves, and make Christians more odious to others. Pliny calls Christianity, Plin. Epist. Aunal. lib. 15. a wicked and excessive superstition: Christiàni per flagitia invisi, saith Tacitus: And again, Exitialis superstitio Christianorum, the deadly superstition of Christians. Christiani genus hominum novae ac maleficae superstitionis, saith Suetonius: In Nero. These were but small crimes; they were Idolaters, troublers of States, overthrowers of Empires: Atheists with Diagoras, Worshippers of the Sun with the Persians, incestuous like Oedipus; Man-eaters like Thyestes, and what not? And what marvel that these should find such entertainment with strangers, when their Master found no better entertainment with his own, but was accounted as Isaiah long before had foretold, a man forsaken and contemned of men, Isa. 53. A deceiver, a Samaritan, a Wine-bibber; a friend of Publicans and Sinners; nay, a Witch, a Sorcerer, whom none of the Rulers or of the Pharisees, but a few ignorant and cursed people which knew not the Law, made any reckoning of▪ John 7. 48. I dare not spinn along this thread to our times, neither is it needful I should, seeing these present days do sufficiently demonstrate my proposition to be true; I speak not of the Beast, and those that have its mark in their foreheads and right hands, between whom and such as are sealed with the Seal of the living God, there must needs be immortal odium & nunquam sanabile vulnus, a wonderful great antipathy as between the Serpents and the Woman's Seed. I count little, how little these account of us, it is indeed a singular honour to be dishonoured by them: I speak not I say of these, though these do sufficiently confirm the truth of my proposed Doctrine. It is well known (would God I might be found a liar) that even in our English Church which is fled out of Babylon, and professeth herself to be a follower of the Lamb whethersoever he goeth: such as yet carry the most evident and apparent mark of God's Sheep in their foreheads, are not by professed Enemies, but by many thousands which in outward profession join with them, counted the excrements of Christians, and out-cast of all things, and branded with the odious names of Precisians, Catharists, Puritans, and I wot not what: odio est in hominibus innocuis nomen innocuum, as Tertullian spoke of Christians in his time. Mistake me not, I desire to be counted a Son of our English Church, and am not come to make an Apology for our Donatists, that have burst the unity of God's Net, because of the bad Fish that are within it, and have leapt out of Gods Fold because of the Goats, and have forsaken his Field because of the Tares, and his floor, because of the Chaff which they find mingled with the Wheat: those that will live in no Church on Earth, but such as is without spot or wrinkle, must (as Constantine said to Acesius a Novatian Bishop) make Ladders for themselves to climb into Heaven, here is no place for them under the Sun. Neither go I about to patronise such as agree with us in the Fundamentals, but differ in the Ceremonies and circumstances of Religion, that hold with us the substance, but as David did to Saul, would pull a lap of our Garment, and hew down the carved work of our Temple, as it were with Axes and Hammers. I never thought it a sound Argument that Ceremonies must be abolished, because they have been abused: for if the abuse should make the thing unlawful, there is nothing in the world which a tender conscience might not make scruple of: the Sun, the Moon, and all the Host of Heaven, the Earth which we tread upon, the Air which we breathe, our Meat and Drink which nourish us, our Apparel which cover us, the Bells, the Pulpit, the Font, the Church, and what cannot have been wickedly abused? We abridge the liberty of the Church too much, if we think that it may not use any thing which the Pope or others misused, saith Peter Martyr in an Epistle written to Hooper Bishop of Gloce ●er, there being some cavilling at that time between him and Ridly then Bishop of London, about some Ceremonies of the English Church: the one seeking to abolish them, the other to maintain the lawful use of them, yet were they both so far from Popery, that he that stood so stiff for those Ceremonies, was as ready as the other in Queen Mary's days to spend his best blood in defence of the Gospel. Our Elders, if not before the Egg was laid, yet before the cockatrice of Popery was hatched, were of another opinion, when they converted the Temples that were erected to heathenish Gods, and the reverence which were due to the Vestal Virgins, and Idolatrous Priests to the service of the true God. And this is the meetest sense that can be taken in the Judgement of any that is not wedded to his own conceit, to take away the abuse and keep the thing: we have no commandment to deal with false Religion, as Saul was commanded to do unto Amelek, to root out good and all that belonged unto it: but rather as Joshuah was instructed to deal with Jericho, to destroy the execrable things, to reserve the Silver and Gold, and Vessels of Brass and Iron, for the Treasury of the Lord. It is a pretty saying of Austin, Lib. de ser. Domini in mon. lib. 2. non debet ovis pellem deponere quod lupi aliquando eam j●duunt, the Sheep must not therefore put off his Skin because Wolves are sometimes clothed in Sheeep-skins. Let no man then take me to be a Pleader for such, although I must confess that I have partly learned Judes' Rule, to have compassion of some in putting difference, such as not out of a spirit of contradiction, but out of a tenderness of conscience, choose rather to forgo all worldly preferment, then to have the Eye of their Souls (their Consciences) troubled with the least mote: I cannot choose but lament their cases, as he did the seduced Prophet, Alas my Brother, 1 King. 13. 30. and be●one the Church's loss, as the Israelites did theirs of the Benjamites because a Tribe was perished out of Israel, Judg. 21. 6. But now to return to that from whence for mine own excuse I have somewhat digressed: that such as neither make any donatistical Separation from our Church, neither any Rent in our Church, but allow and approve as well the Ceremonies, as the fundamental points of our Religion, if they strive to sail against Wind and Wether, and to swim against the Stream, and (as much as humane practice will permit) to keep themselves unspotted in the World: Should in Streets, in Markets, in Taverns, on Stages, yea in Pulpits, and Books too be branded for Puritans, because by their Lives and Conversations, they give Evident Demonstration that they are of this Flock (for other Reason I cannot give) Quis talia fando temperet a lacrimis? This shows, that all they are not Israel which are of Israel, but woe unto them that call Good evil. If thou abhor that beastly and swinish sin of Drunkenness, and either envy against, or refuse to be an ordinary Companion to such: Thou art a Puritan, if thou canst not endure that blasphemous, horrible, hellish swearing, which is so common almost in all Professions, that we may justly renew St. Augustine's Complaint, Et cum creduntur jurant, & cum non creduntur jurant, & horrentibus hominibus jurant, & plura sunt plerumque juramenta quam verba: Thou art but a Puritan, if thou exclaim against the Chemarims and Baalites of Rome, thou art with Elias, a Troubler of Israel, inclining to Puritanisme: if thou make a Conscience of keeping the Sabbath, and call it a Delight to consecrate it as glorious to the Lord, as thou art commanded, Isa. 58. 13. Hic nigrae succus loliginis, haec est aerugo mera, it is a strong strain of a Puritan. Hereupon it falls out, that as of old Arius, for avoiding of Sabellianisme, fell into a more dangerous Heresy, and Eutiches for fear of Nestorianisme defended a contrary, but worse Error: And Pelagius, out of dislike of Manichisme founded a proper heresy of his own: So many amongst us, (verifying Horace his Verse In vitium ducit culpae fuga si caret arte; like unskilful husbandmen, who going about to make straight a crooked piece of wood bend it so far the other way, that instead of striaightning of it they break it) for avoiding of Puritanisme, fall into more pernicious Errors, then either the old or new Catharists ever maintained, to wit Papism, Neutralisme, and Libertinism, and Epicurism, and Arminianism, and Atheism: They care not what they be, so they be not counted Puritans. Hos populus ridet, multumque torosa juventus: The name is so generally derided, they cannot endure it. Thus than it hath been, thus it is at this day, and thus no doubt it will be in times to come; they that are in the sight of God the dearest, shall commonly in the eyes of men be of little and base account. The Reason of this Proposition are chiefly two. The first ariseth from the difference of Judgement between the World and the Sons of God. The second from the enmity and Antipathy of the Serpent's Seed against the Woman's. For the first, God's Ways are not as Man's Ways, nor his Thoughts as man's Thoughts. The Wisdom of the World is foolishness with God; and the Wisdom of God to a natural man seems foolishness. The reason is, because a natural man cannot perceive the things of the Spirit of God, such knowledge is too wonderful and excellent for him, he cannot attain unto it, he wants a Spiritual Eye to discern Spiritual things. The Milesians objected to Thales, that the Study of Astronomy and other liberal arts, was idle and fruitless, because it commonly fell out, that those that study them the most, were the poorest: and when the same of Aristotle his learning was spread abroad through all the Regions of Greece, many desirous to be acquainted with that which they heard by Report from others, flocked to Athens to hear him read a Philosophy Lecture: when they were come into his School, and heard him make a large discourse about the Subject of the Metaphysics, Ens, and Vnum, and speak never a word, how a man might augment his Goods, and enlarge his Possessions; they altered their Judgements, and (for all his wisdom) counted him but a fool, to leave that by which a man may become great in the World, and discourse about such abstruse and abstract notions as they could not understand. This is the World's judgement still, to count light of all that savours not of some present profit, or pleasure; he declines his felicity no further than the present Ten a Lease for life in this World is of more worth with him, than the Reversion of a Kingdom in another; and therefore the Child of God that looks not on the things that are seen, but on the things that are not seen; and first seeks, and then sets his affections on the things that are above, and makes more reckoning of a peaceable conscience, than a worldly Kingdom, is by him contemned, and reputed a fool by troubling himself with such metaphysical notions as he (the worldling) cannot understand. A Jueller makes reckoning of a Pearl, but Aesop's Cock, that knows not the use of it, counts it but a Babble. When Protogenes the Painter did earnestly eye a Picture made by Apelles, admiring the curiousness of the workmanship; an ignorant man comes to him and tells him, that he wonders why a Painter should admire that Picture, for I have seen (said he) a hundred better: Oh said Protogenes, if thou hadst mine eyes thou wouldst never ask me that question, but wouldst judge as I judge. The child of God looking upon heavenly things with a spiritual eye, prizeth them at a dearer rate than ten thousand Worlds all of Gold and Pearl: But an unwise man that doth not consider these things, and a fool that doth not understand them (because he wants a spiritual eye) doth far undervalue them; as he that measuring the Sun by his eye, conjectures it to be but a foot and a half broad (as Tully notes) which Mathematicians know to be far bigger than the whole Globe of the Earth and Water. When the Romans for the good service performed by the Cappadocian Slaves, offered them liberty (which all creatures naturally desire) they not knowing the benefit thereof, because they had ever lived in bondage, refused it. The worldling scorns and contemns that liberty which the Sons of God have in Christ, because having ever been bound with the evil Angels in chains of darkness, he knows not what that means, If the Son make you free you shall be free indeed. This is the first cause of contempt of God's Children with the worldling, he understands not the things of the Spirit of God; he counts them foolishness, and him that studieth them no better than a fool in respect of himself. The second is the antipathy between the Woman's Seed and the Serpents: I will put enmity between thee and the Woman, and between thy Seed and her Seed, said God to the Serpent, Gen. 3. 15. Hic incipit liber bellorum Domini, saith Rupertus: true; for the whole Scripture is a Book describing the Wars between the Serpent's Seed and the Woman's; which shall be continued until the consummation of the World. Basil writes of the Panther, that he hath such a mortal hatred against man, that he cannot endure his picture, insomuch that if he see it but drawn in Paper he will presently pull it in pieces: The Serpent, that Hellish Panther, bears such an inveterate hatred against God, that he cannot endure his Picture; and therefore when he saw God's Image drawn in a piece of earth, I mean in Adam at the creation, he was never at rest till he had pulled it in pieces: and in whomsoever he shall find it drawn anew (as it is in all believers, though not so perfectly as was the first draught) against them he and his Imps bear an implacable hatred, and labours with tooth and nail to tear in pieces this Image, if they cannot this, then at least to keep them under that wear it; or as the Garderens dealt with Christ, to keep such out of their coasts: By a Law of Ostracism they will banish such out of their company, Plut. Herod. Tully, Tuscul. quaest. lib. 5. as the Athenians did themselves, and the Spartans' Demaritus, and as the Ephesians used Hermodorus, who cast him out of the City because he was a trusty and an honest man, adding this sentence, Let none of us be over good for aught, if he be let him seek another place, and get him other companions. Here then (beloved Christian) learn not to be discouraged for this that thou art not respected, Use. nor had in account with many worldlings as thou deservest; the more the men of this World shall hate, the more strive thou to be unlike them, that they may hate thee; the more Invidiâ rumpantur ut ilia Codri: They contemn thee because they do not know thee; thou art not of the World, what marvel if the World hate thee, thou art a stranger, care not if the Dog's bark at thee: The Philosopher in Laertius said of a Dancer, Apud Diogen. Laertium. Quo melius feceris eo deterius facias, and Quo deterius eo melius, The better thou dancest the worse thou art, and the worse the better: So the better thou art in the World's judgement, the worse thou art; and the less thou art in the World's account, the greater art thou in Gods: As Tacitus speaks of the Images of Brutus and Cassius, which were not showed amongst the rest in Tiberius his time, Eo honoratiores quòd non ostendebantur: So the more thou art despised the more honourable art thou, if thou canst enjoy riches and honours and favour with the men of this World, as Joseph under Pharaoh, and Obediah under Ahab thou mayst, so that it be without the loss of God's favour: if thou canst not, count not of the loss. The woman clothed with the Sun, treads the Moon under her feet, Revel. 12. If thou be clothed with the wedding Garment of the Sun of righteousness, and the bright beams of the Gospel enlighten thy dark and cloudy heart, all worldly honours, riches, pleasures (which are as mutable as the Moon, tread them under foot, and set them at naught: requite the worldlings with a like kindness, have the most precious things on earth in as base esteem as they have thee. This is a lesson (I confess) hard to be learned, and practised by very few: No marvel Christ's Flock as it is little in estimation and account of the World, so is it also little in comparison with the World, which is the second proposition observed from the quantity. It is true which the essential truth hath told us, That many are called, yet not so many as the upholders of universal Grace would have us to believe; for he that showed his Laws unto Jacob, his Statutes and Ordinances unto Israel, and dealt not so with any Nation, nor gave the Heathen knowledge of his Laws: he that prohibits to cast Pearls before Swine, and to give that which is holy to Dogs, he that brings a drought upon one City when he makes it rain upon another: he that commands Paul to Preach in Macedonia, and forbids him to Preach in Asia, shows plainly that he is not tied in any obligation to offer so much as the internal means of Salvation to all, but of those many that are called few are chosen, Matth. 20. Will ye have a type of it, six hundred thousand are called out of Egypt, but only two of them enter into the promised Land: Three and twenty thousand are called to fight against Midian, but only three hundred are chosen, Jud. 7. gideon's Fleece is wet when the whole Earth is dry. Eight persons are saved in the Ark, when the whole World, that would not hearken unto the Preacher of righteousness, is drowned: five Cities are burned, only three Souls that believed God and fled unto the Hills were preserved. The Seed falls four ways out of the Sowers hand; some amongst Thorns and that is choked: some amongst stones, and that is withered; some by the way side, and that is devoured, scarce the fourth part falling into good ground is preserved: Christ hath a little Flock, but the Devil hath a Kingdom, nay a world of Kingdoms: All these are mine: He lied, but in some sort his speech was true; he is the Prince of this World, he drives the whole World in a drift before him, as a Butcher doth his Flock to the Shambles: Christ catcheth here a Sheep and there another out of Satan's Drove, to make up to himself a little Flock; he hath the Vintage, Christ hath the Glean, as the scattered Grapes when the Vintage is ended, and as the after shaking of an Olive Tree, here a Berry and there a Berry on the outmost boughs, Isa. 24. 13. For this cause, as if it were too much that Christ's Church should be called a Flock, it is elsewhere called a Household, Eph. 2. Gal. 6. This is too large a name, and therefore is it limited: in a House there be Vessels of honour and Vessels of dishonour, the former only are Christ's, the other he leaves to Satan: there be Sons in an house, and there be Servants, Christ makes challenge to none but Sons and Daughters, the reason is plain; the way to Hell is a broad way, they may go by thousands to it, there is room for Foot and Horse, and Cart and Coach and all; it is plain and pleasant, no hedges to keep passengers in, no mire to withhold them, no blocks to stop and hinder their passage: But the way to Heaven (like that described by Livy to Tempe in Thessaly) is but one single narrow craggy path, all that go that way, Dec. 4. must (as near as may be) tread in the footsteps of him that is gone before, Viz. Christ: There is the sharp thorny hedge of the Law to pale them in, and the fiery Cherubs to affray them, and the blade of a Sword shaken to discourage them, and the mire and clay of tribulation to keep their legs, as it were, in the stocks, and many blocks and stops doth Satan cast before them to bring them to the ground; and when thou art come to the gate, it is but like a needle's eye: If thou be puffed up with luxury and drunkenness, thou must empty thyself: If thou be swelled with pride and ambition, thou must humble thyself: If thou be loaden with the dross and trash of this world, thou must disburden thyself, thou must pull down thy topmast, and strike sail, and become slender and little, and nothing in thine own eyes, or thou shalt never find entrance. This being thus, I much wonder why either Bellarmine, or the most impudent and brazenfaced Divine that ever the Roman Church bred, should not blush to place multitude, and a glorious visibility of Professors amongst the infallible marks of the true Church; which if they prove, I will not say to be proper and inseparable marks (the mark which Bellarmine aims at) but to carry so much as a show of probability, I dare boldly infer that neither Abraham, nor any of the Patriarches; nor Elias, nor any of the Prophets; nor Athanasius, nor any of the Orthodoxal Bishops of that time; nor Christ, nor any of his Apostles were of the true Church: all of which had multitude, and glorious visibility of Professors as strongly against them, as the Romanists can prove it to be on their side. Where was this multitude and visibility, when Abraham and his Wife were Pilgrims in Egypt, and Canaan, and had not so much as a child to leave behind them? where, when Elias complained that he was left alone, that small remnant which God had reserved to himself being so hid, that they were unknown to Elias himself, though a principal member of the Church? Where, when the Prophet complained, that not a righteous man could be found in Jerusalem? Jer. 5. 1. Where, when Christ first began to preach, and made choice of 12. Apostles for this purpose, one of which proved a thief. Where in the time of the Arian persecution, when to use Hieroms words, the whole world groaned and wondered to see herself become an Arian? When this plague spread over the whole Christian world, and infected two Bishops of Rome, and was strengthened by ten several Counsels, in which the decrees of the Nicene Synod were repealed. When whole burden of the Church (in respect of men) lay upon the shoulders of Athanasius, and a few other forlorn Bishops, which endured either imprisonment or banishment, or otherwise hid themselves, and durst not show their faces: By this which hath been spoken, as it is evident that this note of multitude notes nothing; or if any thing, the contrary to Bellarmine's note: So is it also as clear, that that glorious show of visibility (of which these Thrasoes make such great boast) neither makes their cause good, nor hurts ours. Where was the Protestants Church for divers hundreds of years before Martin Luther's days? many there were not of that Church; true, there needed not. Christ's flock is little, gloriously conspicuous it was not; true, for neither was that needful. Where was this great multitude of Believers, and glorious splendour of Professors, when the Prophet complained that he was left alone? When Esay exclaimed, That from the sole of the foot to the crown of the head there was nothing but bruises and putrified sores, Isa. 1. When all Jerusalem was troubled about the birth of Christ, when the Christians groaned under the ten bloody persecutions inflicted by the Pagans, and under the eleventh caused by the Arians? As in those times, so in the times before Martin Luther, the western Church was at a low ebb, and the Moon did suffer almost a total Eclipse: No marvel, seeing it was foretold that there should be an apostasy, 2 Thes. 2. And that the second Beast should cause all, both great and small, rich and poor, free and bond to receive a mark in their right hands, and in their foreheads, Apoc. 13. 16. And that all Nations should be drunk with the wine of the fornication of the whore of Babylon, Apoc. 18. 3. Yet even then I make no doubt but God had his true Church, because the gates of Hell shall never prevail against it. Although I could neither neither name the persons who, nor the places where (which notwithstanding I can do both) as I doubt not but we had all Ancestors living 120. years ago, and yet none of us can name either person or place, or profession of any of them: and I doubt not but there is a moon immediately after the change, although I cannot point out the place with my finger, and say here it is. Now as this doctrine proves amplitude and multitude of Believers to be no true and infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God's Church: Use 2. So it takes away an excuse which is common in the world to do as the most do: wherein we may justly renew Seneca's complaint, Inter causas malorum nostrorum est quod vivimus ad exempla, nec ratione componimur, sed multitudine abducimur. Quod si pauci facerent, nollemus imitari: cum plures facere caeperunt, quasi honestius sit quo frequentius, & sequimur, & recti apud nos locum tenet error ubi publicus est factus. Epist. 123. Here comes into my mind a story recorded by Munster in his description of Friesland: Carolus Mertellus Duke of Brabant, coming into Friesland, persuades Rapotus Duke thereof to embrace Christian Religion, and to this purpose sent Wolfrancus a certain Bishop to instruct him in the grounds of Christian Faith; After a time Rapotus yields, and going into the water with the Bishop to receive the Sacrament of Bapt. having one foot in the River where he was to have been baptised, he demands of the Bishop whether more of his Progenitors were in Hell, or in Paradise, the Bishop replying in Hell, presently the Duke steps back, and refusing baptism, said, I had rather be in Hell with the most, then in Paradise with the fewest. Many deride the folly of this man, who follow his example; rebuke the Adulterer for his dallying, or the Drunkard for his carousing, or the Swearer for his blaspheming, or the Usurer for his grinding, or the Sabboth-breaker for his profaning: What but universality of sin must procure him a pardon; in Ruffian. in Joh. Ser. 49. but multitude peccantium non parit erroris patrocinium saith Hierome, and he that excuseth his fault by alleging of multitude (saith St. Austin) seeks not a patron for his cause, but a fellow for his punishment, and God hath commanded us not to follow a multitude to do evil: and we have now learned that Christ's Church is not a great, but a little flock. It is a true saying of Livy; major pars plerumque vineit meliorem. In doing of good it is good to have company: but where they leave the way of God, we must leave their ways. It is the worst kind of good fellowship to go to Hell for company, Bonum quo communius e● melius: but malum quo communius eo pejus, It's more dangerous when a whole house is sick of the Plague, then when only one of the family is infected, worse when it is in a whole Town, but worst of all when it is spread through the whole Kingdom. The universality of sin is an argument that God's plague is waiting at the doors of that house or City, or Kingdom, to fall upon it, and to destroy it. Poet's fable that a little before the Trojane war, the Earth made complaint to Jupiter that she was loaden with the sins of wicked men, and could no longer bear them, the offenders were ●o many. Whereupon Jupiter stirred up the Trojan wars, to ease of the earth of the multitude of offenders: and indeed Wars are commonly God's new brooms (which sweep clean) whereby he purgeth this Augaeum stabulum, and sweepeth away the common heaps of sins. And in them it falls out according to the proverb, Vt victor fleat, & victus intereat, That both parties sustain loss as then it fell out. But we have better examples then Poetical fictions for illustration of this point. What was the cause of the drowning of the old World? See Gen. 6. 12. Universality of sin: All flesh had corrupted his way upon the earth. What was the cause why Sodom was burned? See Gen. 18. Community of sin: not ten righteous men could be found in five Cities. For shame then plead not universality for sin, lest if thou be partaker with the multitude in their sins, thou suffer with them in their punishments. If Noah had been like unto them of the old world, he had been drowned with them: And if Lot had been like his neighbours of Sodom, he had been burned with them. If thou wilt enter into life, be singular, go not with the most, but with the best. Abraham must come out of Chaldaea, though none but his Wife accompany him: and Lot must leave Sodom, though all his neighbours forsake him. He that will follow the stream and current of Rivers, shall at length come to the deep Sea: and he that will follow the stream and current of times, shall at length come to the deep of Hell. So much of the second, the third followeth. Fear not. Of that fear whereby a man is moved either to obey God, Third part. or depart from his precepts, Peter Lombard sets down 4. kinds. Servile, which hath poenam for its object; it ariseth from the apprehension of God's wrath, and curses of the Law. He that is the subject of this fear, will abstain from sin, and do that which is good, Non virtutis amore, sed formidine paenae, as Horace speaks. Non timore amittendi aeternum bonum quod non amat, sed timore patiendi malum quod formidat, In Psal. 127. ver. 1. as Austin notes. This is a preparation, or previal disposition to the next kind of fear, which is called chaste and filial: It is the beginning of wisdom, as Solomon calls it, and it is to filial fear, as the needle is to the thread so Austin illustrates it) the needle makes way for the thread, and draws it after it, yet so as that the thread, not the needle remains in the cloth, and ties the parts together. Filial fear, the second kind, is joined with faith, and love of God, and hath Culpam for its object: this is a special part of God's worship: Thou shalt fear the Lord thy God and serve him, Deut. 6. 13. The third is Initialis, which doth not specifically, but modally and gradually differ from filial: And indeed in the best of God's children, as all other virtues, so also filial fear is but Initial. Cunctorum in terris gementium imperfect a perfectio est, saith Hierome, they are pilgrims, and a pilgrim's motion is (as all mutations are) actus entis in potentia, as the Philosopher defines motus. The fourth is mundane and humane, unto which we may refer that which some Schoolmen make a fifth kind of fear, which they call natural, which is not evil if it be kept within its bounds. For to be touched somewhat with those things which be by nature terribilia, and may do evil, as Death, Famine, want of necessaries for this life, is not evil. Aristotle notes it as a kind of brutishness in the Celtaes that they feared not Lightnings, nor Inundations, nor Earthquakes. But now to exceed in this kind, and for avoiding of mundane evils to incur the displeasure of God: with Elisha's servant, to see thine Enemies, but not thy Friends: with Saul, to be greatly afraid of Goliath, and not to see the power of God in little David: It proceeds from an evil root, an immoderate love of this world, and is joined with a distrust to his providence, who hath said, I will not leave thee nor forsake thee, and is here forbidden by our Saviour, Fear not. Janus-like it looks both backward and forward. Backwards to the precedents of this Chapter, & so it contains the use which we are to make of that which hitherto hath been delivered concerning God's providence. Forward to the latter part of the verse, and so it is a conclusion of an argument a majori, thus: Gods elect are King's sons, States of Paradise, and heirs apparent to the crown of Heaven; Ergo, they need not fear, but he will watch over them, with his fatherly provision, protection, and direction in his kingdom of grace. Take it whether way ye will, and it will afford us this proposition; Such is God's fatherly care and providence over his children, that they need not be discouraged by humane nor mundane fears. As the night Crow sees in the night, but is blind in the day: So a natural man is quick-sighted in temporal things, Aquinas 1. 2. quaest. 102. art. 6. but blind in spiritual; For as the Sun lighteneth the Earth, but darkeneth the Heaven: So his understanding giveth him direction about earthly things, but for heavenly and spiritual, them it darkneth and obscureth. This as by many other things it is evident, so especially by the world's rash judgement touching God's providence over his children while they remain in these houses of clay; for they seeing that the godly are oftentimes hunted as a Partridge upon the mountains, or as a Pelican in the Wilderness, and an Owl in the Desert: whereas the ungodly (as Job speaks) have their houses peaceable, and without fear, and the rod of God is not upon them, they rejoice in the sound of the Organs, and spend their days in wealth: They I say, seeing these things, not being able to give the true reason of them, (because God made them neither of his Court nor Privy Counsel) and yet storning to be ignorant in any thing (though they knew nothing as they ought to have known) began to lie and libel against that eternal power in which they live, & move, and have their being. Some of them, because they would not seem to impute any injustice unto God, thought that such as they saw groaning under the heavy burden of affliction, howsoever unto the world's eye they might seem devout and righteous, yet in very deed, and before God, which seeth not as man seeth (for man looks on the outward appearance, but God beholds the heart) they were dissemblers and hypocrites. Thus Paul when he had gathered a few sticks for the fire, Acts 28. and a Viper came out of the heat, and leapt on his hand, was by the Barbarians counted a murderer. Job 11. 6. Job, when the heavy hand of God was upon him, was by Zophar thought to be a man forgotten of God for his iniquity. Nay Christ our Saviour, that immaculate Lamb, who had done no wickedness, neither was there any guile found in his mouth, was judged by the Jews as a man plagued and smitten of God for his sins, Lib. 4. Isa. 53. 5. Others, not much unlike the old Thracians, who (as Herodotus writes) when it thundered, used to shoot up their arrows towards Heaven, and to tell God that he cared for none but himself) affirmed, that though God had made the world, yet the government thereof he committed to Fortune's wisdom and direction. Others, that he ruled Celestial bodies, and those that are above the Moon: but for these base creatures that are below, it is against his divine Majesty to respect: Scilicet is Superis labor est, etc. Others, that he was tied to second causes, and could work no otherwise then he found them disposed. Hereupon came the fable of the three Fates sitting by Jupiter, the one holding a Distaff, the second spinning, the third cutting the thread, whose decrees Jupiter cannot alter nor resist: and Homer brings in Jupiter with a chain in his hand, to which the whole world is tied in certain links of Causes: Jupiter hath in his own power the moving of the first link; but after the first like is moved, than he meddles with no more, but one link draws on another. The same Poet brings in Jupiter complaining upon the Fates, by whose immutable decree he is hindered that he cannot deliver Sarpedon from death: And Neptune desiring to hinder Ulysses from coming into his Country, for the hurt done to his son Polyphemus, but cannot, because the Fates are against him. So Juno in Virgil complains that she is resisted by the Fates, from hindering Aeneas to come into Italy.— Mene incoeptodesistere victam, Nec posse Italia Teucrorum avertere regem! Quip vetor fatis. Nay some upon this occasion sticked not to come to that height of impiety, that they adventured to deny that which with a pen of iron, and with the point of a diamond is written in the tables of their hearts, that there is a God. Marmoreo Licinus tegitur tumulo, Cato parvo, Pompei●snullo.— And hereupon to make up the verse came that blasphemous speech— Quis putat esse deum? Yes blasphemous mouth, there is a God, and this God is not God of the mountains only, but he is God of the valleys too; he looks not only to the things which are in Heaven (his Throne) but also unto the things that are on Earth (his footstool) the young Ravens are fed by him; one Sparrow cannot fall unto the ground without him; he numbers the hairs of our heads, and puts our tears into a bottle, and marks our tread, and reckons our steps. He careth for his chosen as a Shepherd doth for his Flock, nay as a Master doth for his household; nay as a Father for his own Children. As a father pitieth his own children, so is the Lord merciful to them that fear him: Nay as a mother loveth the son of her womb, which is greater than the father's love, Lib. 8. Ethic. cap. 12. as Aristotle well noteth. Can a woman forget the child of her womb? Isa. 49 Emphatically spoken, a woman? womans where they love, love earnestly. David to show the ardency of Jonathans' love towards him, hyperbolically extols it above the love of a woman. Can a woman forget her child? Her love to children is great, not only by reason that the sex doth daily converse with children, which is a means of increasing love, but also by a natural sympathy between them. Can a woman forget the child of her own womb? She loves others, but much more that which is nearest of her blood, a part of herself, whom she loved before she either knew either name or sex. Can a woman forget the child of her womb? It's almost impossible: but because such Monsters have been heard of in the world; Saevus amor docuit natorum sanguine matrem Commaculare manus. Therefore he adds; Though she should, yet I will never forget thee. His love to his is more than a woman's to her own child. He respects us as a member of his body, to speak after the manner of men: Isa. 49. Nay as his dearest member, as his eye, nay as the chief part of his eye, As the apple of his eye, Zach. 2. 8. And though Baal (as Elias mocked) may perhaps be weary, or be in pursuit of his Enemies, or asleep, and would be awaked; Yet he that keepeth Israel shall neither slumber nor sleep. Witness the wonderful preservation of his Church against the persecutions and cruelties of Pharaoh, Haman, Antiochus, Sennacherib, Decius, Dioclesian, and other Pagans, Valets and other Heretics of old, and many other, both of former and last times, whose names I will not now repeat, because I may not load your ears with such harsh stuff. If I might presume upon your attention in this kind, I had rather instance in this little Israel of ours, since she fled out of the dark Egypt of Popery, through the red Sea of Queen Mary's Reign. What curses hath the Romish Babylon intended? Nay what hath he not intended against her? He hath sent his fierce Bulls to push her down, & to trample her honour in the dust. He hath thundered out his Canons charged with bullets of Anathemaes against her: He hath set open Hell gates (for to this three-crowned Cerberus is given the key of the bottomless pit) and sent out locusts to annoy her. He hath used base flattery, open hostility, cunning practices, secret conspiracies, dangerous treasons, hellish deviles, to overthrow her. But behold the watchful eye of God our heavenly Father over his Children: His Bulls which in former times have seemed so wild, that scarce some hundreds met together in a Provincial Synod dared bait them, have proved such cowardly Dastards, that every single Cur hath been able to lug them, proving much like to the counterfeit shows of Semiramis, when she was to fight with the Indian King, which afar off seemed to be Dromedaries and Elephants; but when they came to trial, proved nothing but Oxen hides, stuffed and bombasted with straw. His Canons troll like Domitian's thunder, a noise heard, but no bullet felt. His locusts hurt none, but such as had not the Seal of God in their foreheads. His plots and devises against Queen Elizabeth, and King james, so defeated and brought to nought, that maugre the beards of all Romish Traitors, and in despite of all the Devils of Hell; they were both brought unto their graves in peace. Give me leave (before I make use and application of this proposition) to put you in mind of two deliverances, which as they are never to be forgotten, but to be written with pens of iron, and the point of a Diamond in the tables of our hearts; So do they give evident testimony of the care which our heavenly Father beareth over his Chosen. The one was in 88 when our Enemies were purposed to swallow us up quick, they were so wrathfully displeased with us: Then the Kings of the earth stood up, and the Rulers▪ (M●●rulers) Ba●lac and Balaam; the Spaniard● and the Pope took counsel together against the Lord, and against his Anointed; saying, Come and let us root them out, that they be no more a people, and that the name of England may be no more in remembrance. But what followed? He that dwells in Heaven laughed them to scorn, the Lord had them in derision. He spoke unto them in his wrath, and did vex them in his sore displeasure. He put a book in their noses, and a bridle in their lips, and carried them back again, not the same way they came (as he did Sennacherib) but a strange and unknown way (to the Spaniard for all his sailing) through the cold Northern Seas, and the boisterous Western Ocean; Whence after Leviathan had taken his full of them, and the Sea which then fought for England was glutted with the multitude of dead corpse, a few weather-beaten Soldiers returned home in torn and tattered Ships, to carry their Master word, that it was hard for him to prevail where God was his enemy. Pretty were those verses of Claudian spoken to Theodosius the first, when he prevailed against his Enemies by help of the wind which blue dust in their faces, applied to Queen Elizabeth. O nimium dilecte deo cui militat aether, Et conjur ati veniunt in praelia venti. Turned thus to Queen Elizabeth. O nimium dilecta deo cui militat aequor, Et conjur ati veniunt in classica venti. Neither is the Zelanders invention to be forgotten, who upon this occasion in a new coin of silver stamped a Ship sinking, with this motto, Venit, ivit, fuit: and in a coin of Gold, Hom● propovit, Deus disponit, 1588. This, though of itself great, may find examples parallel to it; but the other which happened, Novemb. 5. 1605. which is such that a man would scarcely believe that the Devil himself, though he be a subtle Serpent, could invent so wicked a plot: or he and all his Angels, though they be murderers from the beginning, would not tremble to put in execution so cruel a device; if we shall turn over all Histories of ancient and later times, we shall not find one to match it. What shall I say unto you by way of Preface, but as Isaiah begins his Prophecy, Hear heavns, and hearken O earth: Or with joel, Hear ye this O ye Elders, and hearken all ye Inhabitants of this land, whether ever such a thing hath been in your days, or in the days of your fathers, or in the days of your forefathers: Tell ye your children of it, and let your children tell their children, and their children tell another generation: When Balaams servants did not only wish as once that Barbarian did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Suet. in Ner. Nor as Nero added, when he set Rome on fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I am living let the whole World burn with fire; but had almost put in execution their cruel intendments. Nor as Tarquin in Livy, and Periander in Herodotus, to cut off the chief heads, that there might be a parity (Cousin german to confusion) amongst the rest, but to cut off head and tail, branch and rush in one day: To make the body of this Kingdom like dead Priamus in the Poet,— Auulsum humeris caput, & fine nomine corpus: When that place which was ordained for the establishing of wholesome Laws, for the safety and peace of this Kingdom should have been made like to that old Tophet, where is burning and much wood kindled, as it were, with a river of brimstone: Or as Aetna did of old. Flammarum globos liquefactaque volvere saxa, belching out flames of fire, and heaps of stones, not much unlike to the destructions of Sodom, and the miserable desolations of doleful Gomorrah. When those true Professors, which should have remained after such an overthrow, should have been like a few scattered grapes after the vintage is ended, and like Pelican's in the Wilderness, and could have expected for nothing but what was written in ezechiel's scroll, Ezech. 2. Lamentations, and Mourning, and Woes: O daughter of Babylon, worthy to be wasted with misery, happy shall he be that rewardeth thee as thou hast deserved of us: Yea, blessed shall he be that taketh thy children and dasheth them against the stones. Now did not he who hath said, Fear not little flock, who keepeth us from the snare of the hunter, keep us from those snares which they had laid privily for us, and from the traps of those wicked doers? Did not he which taketh the wily in their own craftiness, and saveth the poor from the hand of the violent man, as Eliphaz speaks in job; Let these fall into their own nets, and let us ever escape them. Yes doubtless it was the Lords doing, and it is marvellous in our eyes. By this which hath been said, the Doctrine is clear, let us now come to the Use. Is God's care and providence over his children such, Use. that they need not be discouraged by humane or mundane terrors and fears? Oh than comfort thyself thou child of God, whosoever thou art, which art tossed with contrary winds in the tempestuous Sea, and begin to say unto thy weary and distressed soul with the Kingly Prophet. Why art thou so sad O my soul, and why art thou so disquieted within my breast? Doth he, Who lays the beams of his chambers in the water, and makes the clouds his chariots, and walks upon the wings of the wind, care for Agar and her brat, and will he neglect Sarah and her son? Doth he make his Rain to fall, his Sun to shine upon the unjust, and will he suffer to famish the soul of the righteous? Is he a Saviour of all men, and will he forsake them that believe? Doth he nonrish the roaring Lion, feed the young Raven, give the little Wren her dinner, provide for the poor Sparrows, whereof two are sold for a farthing, Mat. 10. thats too dear, five for two farthings in this Chapter: In a word, doth he give food to all flesh, and will he oversee his own? Doth his providence extend to senseless creatures, to the grass and Lily of the Field? What will he not do for them, for whose sakes these and all other creatures in the world were made? He that hath given us his Son, what will he deny us? He that hath provided for us, and promised us the Kingdom of Heaven, will he deny us the Earth so far as it is expedient for us to have it? Heaven and all creatures under it shall change their natures, rather than this little Flock shall be left desolate. The hungry Lion shall not touch the Lords Prophet; The devouring Fire shall stay its burning; The Whale shall preserve jonas; The Earth without labour shall yield her increase; The Sun and Moon shall stand still; The barren Wilderness shall afford bread; The raging Sea shall become dry ground, and the flinty Rock shall be turned into a springing Well, before the least Lamb of Christ's little Flock shall be left destitute. Go too then, let Hell rage, let fury swell, let the men of this world threaten to swallow thee up quick, when they are so wrathfully displeased with thee; yet put thou thy trust & confidence in him, who hath said, Fear not little flock; and say, In the Lord put I my trust, how say ye then unto my soul, that she shall flee like a bird into the hills? The Lord is my strong rock and my defence, whom then shall I fear; the Lord is the strength of my life, of whom shall I then be afraid? What if the greatest Potentates of the world shall join their Forces against thee, he who hath said, Fear not little flock, and I will not leave thee nor forsake thee, is able, though they had sinews of iron, and necks of brass, to break them with a rod of iron, and to crush them in pieces like a Potter's vessel●: so that thou mayst boldly say, Hebr. 13. I will not fear what man can do unto me. What if the boisterous sea carry thee up to to the heaven, and down again into the deep? What if the waters do compass thy soul, Jon. 3. and the weeds be wrapped about thy head (as jonah speaks of himself) Fear not any of these things that shall come upon thee; for though the waves of this troublesome Sea be mighty, and rage horribly, yet the Lord that dwells on high is mightier: So that they shall not be able to drown thee; but as Noah's flood carried the Ark above the waters, so they shall carry thy head above the water floods, till they bring thee to the Rock that is higher than thee. Come rock, come tope, come evil, come Devil, come what can come, nothing can come amiss; For he that hath given the bars, and hath said unto it, Hither shalt thou go, Job 38. & thou shalt go no further; here shalt thou stay thy raging waves. He that can put a hook in the lips of Leviathan, and pierce his jaws with an Angle: though he make the depth to boil like a pot, Job 41. and the Sea like a pot of ointment (as job speaks) hath bound Leviathan that piercing Serpent (as Esay calls him) and all the powers of Hell in chains of darkness, so that they shall not move one foot to hurt thee, but as he permits them, and looseth out their chains. The spiritual Pharaoh may be a terror to thee, as he of Egypt was to the Israelites, but he shall not hurt her: For though he be not cast into the bottom of the Sea, lest thou shouldst be secure, yet he is dead on the shore, lest thou shouldst despair. The world may be to thee as the Canaanites were to the Israelites, thorns in thy sides, and pricks in thine eyes, but it shall not overcome thee. Thy wife may be as sampson's was to him, fetters and snares of Satan to entangle thee, but they shall not prevail against thee. Thy children may be as Absolom was to David, a wicked and a rebellious offspring, but they shall not overthrow thee. Fear not; for as the Angel said to Gideon, The Lord is with thee thou valiant man; Thou art a branch of that Vine, whereof the least sprig shall never be cut off: Thou art a member of that body, whereof the least part shall never be corrupted: Thou art a Sheep of that little flock, whereof not one shall ever perish: Thou art a Soldier in that Camp, whereof the weakest in the end shall be a Conqueror. Fear not, the Lord is with thee thou valiant man; Neither tribulation, nor anguish, nor nakedness, nor sword, nor death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God in Christ Jesus. He whose name is Amen, Revel. 3. the faithful and true Witness (and therefore cannot go back with his word) hath promised to his whole Flock his divine protection and assistance in his Kingdom of grace, and will at length bring us to everlasting happiness in his Kingdom of glory. Fear not little Flock, for it is your Father's pleasure to give you the Kingdom. The Third Sermon. LUKE 12. 32. For it is your Father's good pleasure, etc. HAving finished the former branch (the Doctrine) we are now to come to the second part (the Reason) and herein observe, 1. The granter (your Father.) 2. The thing granted (a Kingdom.) 3. The grantees: Not all Adam's sons, but the Sheep of this little Flock (you.) 4. The consideration, or cause impulsive, and that is nothing in Man, but the love and good pleasure of Almighty God (your Father is well pleased.) At this time only of the first, the Grantor, your Father. He who hath one only natural son, God begotten from everlasting, of the same substance with himself, and in all things equal to himself, and one only begotten son by grace of Conception, Man, made of the seed and substance of a Woman (both which concur to the making of one and the same individual person of Immanuel, the Messiah) is (if you take the word not personally, but essentially) 1. A Father of all his Creatures, Similitudine vestigij, because there is not the meanest creature in the world, wherein he hath not imprinted some characters and footsteps of himself, in which respect Job calls the Worm his sister and mother, Job 17. 14. 2. A Father of the Angels, Similitudine gloriae: So they are called The sons of God, John 1. 6. 3. A Father of all Mankind, Similitudine imaginis, wherein man was created, Gen. 1. 27. 4. Not of all mankind, but only of a certain number, whom he, before the foundation of the world was laid (not for any goodness either of faith or works which he did foresee; for what did he foresee, but what he decreed to bestow upon them, of his free grace and love picked and culled out of that mass of corruption, into which by Adam's sin they were to come: and in the fullness of time effectually calleth, that is, separateth from the world, Ephes. 2. and admits into his household and family, and makes them (Who by nature were dead in sins and trespasses) living members of Christ's mystical body: Thus he is a Father of all believers. I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty, 2 Cor. 6. 18. The spirit of adoption beareth witness that we are his children, and bids us cry Abba Father, Rom. 8. 16. In this sense our Saviour bids us Call no man father on earth, because we have but one Father, which is God, Matth. 23. 9, and sends us in our prayers to our Father which is in Heaven, Matth, 6. 9 Thus is he a Father of his little flock. And well may he be called Father; for what doth a natural parent to his child, which the Father of Spirits doth not in an infinite, larger, and better measure to his? 1. An earthly father begets his child, and is the cause of his natural being. 2. He gives him a name. 3. He feeds him. 4. He clotheth him. 5. He protects him from wrongs. 6. He corrects him for his faults. 7. According to his means he provides an inheritance, or a portion for him. God doth all these to his sons, the Sheep of this little flock. 1. He begets us, Jam. 1. 18. For which cause he is styled the father of spirits, Heb. 12. 9 This is a mere work of God, to which the power of freewill doth no more concur then a child is a Coadjutor to his father at his natural generation. I grant that as in substantial mutations, before a form be corrupted, and another educed, e potentia materia, there are certain alterations, or previal dispositions for making way to this change: So in this supernatural mutation, when a son of Adam is to be made a son of God, God ordinarily useth certain previal dispositions. The Law and the Gospel are preached; the heart of man is shaken with the terrors of the law, and cast down to the ground as Paul was at his conversion, and touched with fear of punishment, sorrow for sin, desire and hope of pardon, etc. But as those previal alterations are no essential parts of natural generation, (though preparatives thereunto.) Nor is there in the Matter any more than a mere passive power for receiving the substantial form: so neither are these previal dispositions any essential part of our supernatural regeneration: Nor is there in the will any active, but a mere passive power, for receiving this supernatural being, which is only wrought by the finger of God. The Apostles evidences are strong for this point; let us hear them: Ephes. 2. 10. we are his workmanship, created in Christ Jesus: meaning that there is no more power in a natural man for begetting himself a new, then there was in that dry dust whereof Adam was made, Ephes. 2. 1. for assisting God in the creation of man. A natural man is dead in sin: Colos. 2. 13. Can a dead man revive himself? Could Lazarus, when he had been three days stinking in the grave, move hand or foot, till Christ had put his soul into him? No more can a natural man so much as move himself to a supernatural and spiritual work, till God regenerate him, and as it were create him anew, and infuse into the powers and faculties of his soul a quickening spirit. Ezech. 11. 19 He hath a heart of stone; (I will take the stony heart out of their bodies) a heart of stone, not a heart of iron; for though iron be hard, yet the heat of the fire will mollify it, and the stroke of the hammer will turn it into a new form: but no heat will mollify a stone, no hammer can beat it out, or bring it into a new shape, but by breaking it: So our hearts are by nature such, that they cannot be softened or turned to that which is right, till they be broken in pieces, and cast in a new mould. And again, as no water can be drawn out of a stone, so no goodness can be educed out of a natural man's heart. We are by nature evil trees, and an evil tree cannot bring forth good fruit. Matth. 7. 18. The Apostle tells us, That of ourselves we cannot so much as think a good thought: That it is God that giveth both the will and the deed. And our great Master (whom we are commanded from heaven to hear) saith, That without him we can do nothing: That those to whom Power is given to be the sons of God, are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God. 1. They are not borne of blood; that is, they come not by natural propagation, for by this nativity we are children of wrath. 2. They are not of the will of the flesh. This may be referred to them which are borne of faithful Parents, yet begotten carnally. For as the wheat is sown without chaff; but when it grows, the chaff comes up with it. Or as the Hebrew Males which were circumcised, begat children which were uncircumcised, so the most holy and spiritual man begets a carnal son; Aug. de peccatorum merit, & remiss. lib. 7. cap. 9 the reason is, Quia ex hoc gignit quod adhuc vetustum tenet, inter filios seculi, non ex hoc quod in novitatem promovit inter filios dei, as Austin: He begets according to that corruption which he retains amongst the sons of men, not according to that perfection which he hath attained unto amongst the sons of God. 3. They are not borne of the will of man: That is, the will of man doth not co-work with God at his regeneration, to receive grace, and convert himself. Let the Papists, and Pelagians, and Semi-pelagians busy their brains, and confederate themselves, and join their forces against Christ and his Apostles, maugre their beards it shall stand, which is confessed by an honest Friar, that there is not in the whole world of natural men, John Ferus in Joh. 1. vel mica virium, so much as a dram or crumb of power, whereby he may convert himself, and become a son of God. Thus then first he is our Father, not only by grace of adoption, but by grace of regeneration; he regenerates and begets us a new, by the washing of the new birth, Tit. 2. 5. and the renewing of the holy Ghost. 2. To his children thus begotten and born anew, he gives new names. Thou shalt be called by a new name, Isa. 62. 2. To him that overcometh I will give a white stone, and in the stone a new name, Rev. 2. 13. I will write in it my new name. Rev. 3. 12. Old things, when they are renewed, have new names given them: So old Byzantium, renewed by Constantine, was called after his name. So a son of the old Adam, who of himself Is a child of wrath, a firebrand of hell, God's enemy, and an alien from the commonwealth of Israel, being renewed and regenerate, and having given his name to Christ, is called a Christian. This is a new name received from him, who after he had spoilt Principalities and Powers, and like a triumphant Conqueror, showed them openly in his Chariot of triumph (so Origen calls it) the Cross, hath received a name above all names that are named, not in this world only, but also in that which is to come. The name also we receive in our Baptism when we are admitted into Christ's Church, is a new name, and may put us in mind of our new and spiritual estate (as the other which we receive from our Parents and Ancestors is a mark of our natural state we received from them:) So that whensoever we think of our names given us in our baptism, we should think of our new birth, and be more and more renewed, according to that of the Apostle, Old things are past, behold all things are become new. Therefore as many as are in Christ, let them be new creatures. New names and old natures are like new wine in old vessels, or like new cloth in an old garment. 3. He feeds us, 1. with corporal food for the sustenance of our bodies: The greatest Prince of the world hath not so much de proprio, as a morsel of bread to put in his mouth, but what he receives from him who hath Heaven for his throne, and Earth for his footstool; Isa. 61. 1. who opens his hand, and gives to all creatures that wait upon him their meat in due season; For which cause Christ sends us to heaven gates to beg our daily bread, Ezek. 4. 16. viz. not only the substance of bread, but baculum panis, Dan. 26. 26. (as the Scripture calls it) the power and strength to nourish us, without whose benediction, be our tables furnished with never such variety of dishes, we shall be but like Caligula's guests, at his golden banquet, we may well feed our eyes, but not our stomaches: Or like to him that eats in a dream, and when he awakes, behold his soul is empty. 2. He feeds us with spiritual food; that which was figured by the tree of life, and the waters that flowed out of the stony rock (as some of the Fathers expound it) the body and blood of Christ unto eternal life. 3. He clotheth us, Psalm 45. as the King's daughter, with a vesture of gold, the robe of Christ's righteousness, which we must put on as a wedding garment, that our filthy nakedness may not appear in his sight: Revel. 3. 18. and withal by degrees makes us glorious within, with the habit of sanctification and inherent righteousness. 5. He protects us against all dangers, as hath been already showed. 6. He corrects us for our offences, Hebr. 12. as a father doth his child in whom his soul delighteth. 7. He provides for us an Inheritance immortal, and undefiled in the heavens. 1 Pet. 1. 4. For it is your father's good pleasure to give you a kingdom: The next thing that comes to be handled. But let us first by way of use and inference reflect upon the point we have in hand. Is God Almighty a Father of his little flock, 1 Use. and such a father as doth not only regenerate, but feedeth and clotheth, and protecteth, and directeth, and hath in a readiness a Kingdom for the meanest of them that be his? Here then let us take notice of the dignity, and worth, and happiness of the meanest Christian, above all the sons of Adam, be they never so great, swell they never so high with a conceit of their own worth. The greatest of heathen Philosophers tells us, that felicity consists in a cumulation of moral virtues: Others place it in worldly pleasures: The common sort of men in worldly honours and preferments: and the higher a man is advanced, the more worthy, the more happy they repute him. But (alas) what great felicity is it for a base fellow to act a King's part upon the Stage, and when the Play is ended, to be contented with a ragged coat? far less to be a King in this world, and then to be cast into Hell fire. Here is the state and condition of the greatest Potentates on Earth, that have not Christ for their Brother, and God for their Father; when they have acted their parts upon the stage of this world, down they must go into the infernal lake. The Spider thinks herself no base creature, when she hath got herself into the roof of a Princely palace, and there woven her web, and rests there secure (as she thinks) from all danger; but anon, when she least fears, up goes the broom, down goes the Spider and web and all, and are trodden in the dust, and there is an end of her pride. So it is with the greatest of them that are without Christ, when they have seated themselves in the highest rooms the world can afford, anon when they least think upon it, God sends his broom of death, and sweeps them down into the pit of hell and destruction. What was that Lucifer, the son of the morning (Nabuchadnezzar) which did advance himself above the stars of God, and other Potentates of the world, Egyptians, Assyrians, Chaldeans; but (as it is said of them of the old world that occasioned the flood) great Giants: Genes. 6. or (as Nimrod is called) mighty hunters before the Lord: Gen. 10. 9 or as the Scripture phraseth them, Swords, Syths, flails, Axes, Hammers, Rods, wherewith God whipped his children for their disobedience, and then cast them into the fire. Attila that great scourge of Europe in his time, who was wont to boast that the stars did fall from Heaven at his presence, and that he made the Earth to tremble wheresoever he came: Or Tamberlane, the terror of Asia, who led a million of Soldiers against his Enemies, what were they, but as they styled themselves, the one Flagellum Dei, God's whip, the other Ira Dei, God's wrath? Neither of the two was Filius Dei, a son of God. Or to speak of present times, what is the great Mogor of the Indians, or the Cham of the Tartars, or Sophi of the Persians, or grand Signior of the Turks, but God's hangmen, and bondslaves, not worthy to lick the dust of the feet of the poorest Christian, that endures bondage and miserable captivity under them. It's a world to see how many will stand upon their Gentry, and busy their brains in deriving themselves from some ancient stock. How doth Bonfinius bestir himself in deriving Mathias King of Hungary (a man of mean descent, if you except his father John Hunniades) from the Corvinoes amongst the old Romans, leaning altogether upon improbable conjectures? And how do many, of no great rank, busy their wits in deriving their descents from the Normans, as did Ajax from Jupiter, the old Italians from the Aborigines, the Egyptians from the Earth, the Arcadians from the Moon? How far they can climb this ladder, I cannot precisely define; Certain it is, that the ancientest surname we have is but of yesterday bre●d in respect of true antiquity: and he that is proudest of his Parentage, and stands most of the antiquity of his house, if he will take pains to climb the line of his descent, he may within a few hundreds of years run his name out of breath. But say that every ordinary Gentleman could derive his Pedigree from the first of his Nation: the English from the Saxons, or Normans, the Spaniard from the Goths or Vandals; the French from the Franci or Burgundians, etc. What were these at their first coming, and others which like a general deluge, after the removing of the Emperor's seat into the East, overflowed these Western parts of the World, but godless, graceless, cruel Pagans, that usurped other men's rights, and reaped where they had not sown. Imagine (and it's but an imagination) thou couldst without interruption derive the line of thy pedigree from Adam, what canst thou find there but shame, unless thou shouldst climb a degree further, as Luke doth in the genealogy of Christ, The son of Adam, the son of God? What is the ancientest in any Pedigree, to him that is called The ancient of days, Dan. 17. 13? And what is a dead stock unto the living God? This, this is the specifical Form which gives nomen and esse to a right Gentleman, to have God for his Father, to have the Almighty, the Summum genus and top of his Kin: And without this all Gentry, how ancient soever, is but loss, and dross, and dung, and guilded vanity, and golden damnation; or to give it a milder name, it's but a grace of flesh; or (as we commonly call it) it's but blood: And what is the best blood of itself, if flesh, and bones, and nerves, and spirits, and a soul be not added, to make it a perfect man? No more is parentage, if virtue, and grace, and religion, and other habiliments of body and mind be wanting. But now as a sanguine complexion is the fairest and best of all, when all the parts and members are correspondent: so Gentry, when it is adorned and beautified with Religion and other graces from above, gives the greatest lustre. I may speak of it, as Solomon speaks of old age (when it is found in the way of godliness) It's a Crown, It's like apples of gold in pictures of silver. Quale manus addunt ebori decus, aut ubi flavo Argentum pariusve lapis circumdatur auro. Like a picture of Ivory curiously set forth by the hand of a skilful Artificer, or like a ring of pure gold beset with a precious Diamond; Or like the King's daughter, which was not only outwardly adorned with a vesture of gold, but (which is better) All glorious within. Virtue in a mean person is like a Candle under a bushel, it gives light to him that hath it, but brings little help to others; but in a Gentleman, it's like a Taper set up in the midst of a room, or like a Beacon upon a hill, Plut. it gives direction to all that come near. Happy are those Kingdoms (Et multos habet Sparta tales) God's name for ever be blessed for it, this Kingdom hath many such, in whom goodness equalizeth greatness: and like stars of the first and second magnitude, as they exceed others in bulk and substance, so do they also in light and influence. Cato said that the people of Rome were like a flock of sheep, let the Shepherd single out one, and he will hardly drive it; but put them together, the greatest will lead the way, and the rest will follow. Christ's Church is a flock of sheep; had this poor Country many such Belweathers to lead the way, it would prove no small case to the Lords Shepherds for driving of the rest into the green pastures of the Lord, Psalm 23. that are beside the waters of comfort. But if Religion and grace be wanting, a man, be his parentage never so ancient, his Lands and Lordships, his Honours and Preferments never so great, is but like matter without form, like Apuleius his golden Animal, or like Polyphemus without an eye. And here I cannot choose but censure those for degenerous spirits, & unworthy the name they bear, who think themselves in all points complete Gentlemen: Si venaticam noverint, si in alea fuerint damnabilius instituti, si corporis vires ingentibus poculis commonstrent, etc. If they can discourse about Horses, Hawks, & Hounds; If they can hunt skilfully, and dice damnably, and drink profoundly, and sweat profanely, and spend riotously, and make their recreation their vocation (without doing any service to God, or their King, or their Country) as if they were borne to live on the Land, as Leviathan in the Sea, whom God hath made to take his pastime therein; and (that I may come to a second use) superciliously scorn and contemn such as in means or lineage come short of them, as if they were not in the same Predicament, nor originally hewn out of the same Rock, nor regenerate by the same Father. Who art thou that contemnest a state of Paradise? 2 Use. one of the blood-royal of heaven? whom God hath adopted for his Son? over whom he hath appointed the Angels to be his Protectors and Governors? Psal. 91. 10. Whose enemies he hath threatened to curse, Gen. 12. Whose prayers he hath promised to hear, Psal. 50. For whose sake he reproves Kings, Psal. 104. Whom he tendereth as the apple of his eye, Zach. 2. The hairs of whose head he numbers, the tears of whose eyes he bottles. If a King's son should come to us in Beggar's attire, like Codrus, or lame and impotent of his feet like Mephibosheth, Justin. or with any other imperfections of body or mind, we would not scorn him because of his imperfections, but yield him all honour due to a King's son. Have thou the like respect to Christ's little ones; let their outward condition be never so mean, & subject to contempt, let them be poor, ignorant, of base parentage, friendless, servants, bondslaves; let them be all these, or whatever else may cause contempt in the eyes of man, if they believe in Christ (for of these I speak) they are sons to the King of Kings, and consequently more noble than the Turk, or Persian, or the greatest Monarch of the world, that is without Christ. It's not nobleness of Parents, nor Lands and Possessions, nor riches, nor humane wisdom, nor worldly dignities, that makes a man truly honourable, and worthy of respect; nor is it the want of these that makes a man contemptible, but the want of God's favour and adoption in Christ. Stemmate si Thusco ramum Millessime ducis: If thou couldst number thy Progenitors for a thousand generations; if God be not in thy pedigree (as I said) thou art a bastard and no son. Hadst thou all humane knowledge in the world, and dost not know Christ crucified, thou art but a fool. Hadst thou all the riches in the world, and wantest the great riches which the Apostle calls godliness, 1 Tim. 6. thou art but a beggar. Hadst thou all dignities and honours in the world, and be not one of God's household servants, thou art base, and of no respect in comparison of Christ's little ones. I do not derogate from such as are well descended, nor from such as are rich, nor from such as excel in humane Acts and Sciences, nor from such as are set over others in honours and worldly preferments (God forbid I should) I allow them that which of right pertains to them, a civil honour, because of some divine representations that are in them; as of his eternity in such as can show the antiquity of their stock; of his dominion, in such as are rich; of his Sovereignty, in such as are in authority, etc. But such must remember that it is no more than a civil honour that is due unto them for these. And howsoever for these considerations they ought to have their due respects according to their places in the civil Regiment, and to be honoured above others: Yet in the spiritual Regiment, the poorest Christian that believes with his heart, and confesseth with his mouth that Christ died for his sins, is their equal. There is no difference, saith the Apostle, in the Kingdom of Heaven; Saturns●easts ●easts are continually kept, Master and Servant are both alike: There is neither Jew nor Grecian, there is neither bond nor free, there is neither male nor female, etc. Gal. 3. He that is called, being a servant, is the Lords freeman; 1 Cor. 7. and he that is called, being free, is Christ's servant. All then, of what state soever they be in the political Regiment, must think of the poorest Christians as of their brethren, and remember that rule given by God even unto Kings, to read the book of the Law, Deut. 17. 20. that their hearts be not lifted up above their brethren, and imitate the example of holy Job, who did not contemn the judgement of his servant, Job 31. 13. nor of his handmaid, when they contended with him. My third inference shall contain a double duty; 3 Use. one we owe unto God, as our Father, the other to our Neighbours, as sons of the same Father, and consequently brethren one to another. It's the sum of John's first Epistle, and Synopsis of the whole Law, and comprehended in one verse, 1 John 3. 10. In this are the children of God known, and the children of the Devil; be that doth not righteousness is not of God, neither he that loveth not his brother; these are children of the Devil. Gods are known by the practice of two affirmatives, 1. Doing of righteousness. 2. Loving of the Brethren. Touching the first: They that call God their Father, must carry themselves as children of such a Father, and without limitation obey him in whatsoever he commands. A son honoureth his father: Mat. 1. If I be your Father, where is mine honour, saith the Lord of Hosts to the rebellious Jews, who called God their Father, and neglected his precepts. Many such Jews are amongst us; common Drunkards, abominable Idolaters, bloodsucking Usurers, profane Atheists, blasphemous Swearers, filthy Whore-mongers, and that hellish and damned crew of impenitent sinners, that live within the bosom of the Church (though they be no integral parts of it, no more than hairs and other excrements are parts of a man's body, or dogs & swine, essential parts of a family) will call God their Father. If God be your Father, where is his honour? where is that filial obedience you should perform to his commandments? when the Jews told Christ that Abraham was their Father, he tells them no, Because it Abraham were your father, ye would do the works of Abraham. And when they said that God was their Father, he proves it false: Joh. 8. 42. If God were your father ye would love me: Ye are of your father the Devil, and the lusts of your father ye will do: So say I to these miscreants, If God were your father, ye would do the works of God: If God were your father, ye would love him, and keep his commandments. Because ye walk in darkness, ye are of your father the Devil, and the lusts of your father ye will do. And if ye would speak aright, ye should not say as Christ bids his brethren say when they pray, Our Father which art in heaven: Latimer in Orat. Dominic. But rather as Latimer speaks of such (truly, though somewhat plainly) Our father which art in hell. Beloved in Christ, Behold what love the father hath showed us, that we should be called the sons of God: 1 Joh. 3. 1. Let us be followers of God as dear children: and in all things study to resemble him, Who hath called us out of darkness into his marvellous light. Aristotle notes of the Eagle (whether truly or no, I will not dispute) that when her Birds are pen-feathered, in a hot sunshining day she holds their eyes directly towards the beams of the Sun: those that cannot endure that intensive light, she casts out of her nest as degenerous; such as directly eye the Sun, she loves and feeds as her own Hereby it will appear, whether we be Jovis aquila, God's birds or no; if we look upward upon the Son of righteousness, and have our eyes (the eyes of our souls) fixed on Heaven and heavenly things, then are we of this Feather; if downwards, and have our cogitations Swinelike, rooting in the earth, and wallowing in the filthy puddle of worldly vanities, then are we a degenerous offspring, not worthy to be called Sons of such a Father. What an absurd and indecent thing were it, if a Galleyslave, or a Kitchin-boy, should have that honour as to be made the adopted Son and Heir of some great Prince, and he (not considering his high advancement) should continue in his former sordidness and baseness of condition? Much more undecent it is, that a man when he is advanced from a child of wrath, and a bondslave of the Devil, to that transcendency of honour, as to be made a Son of the King of Kings, should continue as before, in his blindness of heart, crookedness of will, uncleanness of affection, and perverseness of action. Shall such a man as I flee? Neh. 6. 11. said Nehemiah to Shemaiah, and shall such a man: as hath God for his Father debase himself like the Cat in the Fable, who being turned into a Gentlewoman, kept her old nature, and leapt at a Mouse? Or like the Pope's Ass, who adorned with golden Furniture, as soon as he came to a Carriars Inn, began to smell at a Packsaddle? Cyrus, when of a Shepherd's Son (for so he was then supposed to be) he was made a King in a Play, began to show himself like a King; and Saul, when he was anointed by Samuel to be King, had his heart changed, He had another heart, 1 Sam. 10. 9 Honour's change manners; if then we be advanced to this high dignity, let us be ashamed of our natural baseness, let us have our hearts changed, and walk worthy so high a calling, not doing our own will, but his, who when we were of no strength, Rom. 5. nay when we were worse than nothing, sent his own natural Son to die for us, that we might be his Sons by grace of adoption. I urge this point the rather, because it is not only a necessary duty which God requires at our hands, but also the most certain and infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God's child, and consequently a matter of the greatest moment in the World, upon which depends the everlasting salvation or damnation of our souls. If at these Ass●ses a man shall in a case criminal be convict of Felony, perhaps his Book may save him; suppose not, he at the worst but loses his life for it, his soul, if he repent, is in no danger. If in a civil controversy a Verdict shall go against him, he looseth but the thing in question; but he that hath not God for his Father (and none have him but such as work righteousness, and in holiness of life endeavour to resemble him) looseth all his title and claim to the Kingdom of Heaven, and is for evermore in body and soul a Bond slave to the worst Master that ever man shall ●erve, unless God in mercy shall effectually call him, and engraft him into the body of his only. Son by faith. And it is lamentable to see so many Marthaes' and so few Maries in the World, so many that drown themselves in worldly employments, and doubt where there is cause, and use means to clear their doubts, and neglect this Vnum necessarium, as if it were a matter not worthy the regarding. If a man's body be ill affected, he will send to the Physician; if he doubt of the weight of his Gold, he will seek to the Balance; if of the goodness of the mettle, he will try it by the Touchstone; if the title of his Lands be questionable, he will have the opinion of a Lawyer; but whether he be a Son of God, and consequently whether he shall be saved or no, he never doubts, but whatsoever he do or thinks, or speaks, he takes it as granted: The most wicked and hellish liver, who serves no Master but the Devil, will (as I have ●ayd) direct his prayers to God as to his Father; others we have who●e practice is far better, (being kept from gross sins by Gods restraining grace) our careless and carnal Go●pellers, our sleepy and drow●e Protestants, who content themselves with the shadow, and let fall the substance of Religion; these, if they be Baptised, and can say that in their Baptism they were made children of God, if they come once or twice in a week to hear Prayers or Sermons, if at usual times they receive the Sacrament of the Lords Supper, if they give their assent to the Law and the Gospel that they are both true, and with a general faith believe all the Articles of the Creed, and withal have a care to lead a civil life amongst men, than they persuade themselves their case is good, they are sound Christians, children of God, and sheep of that little flock to whom our heavenly Father will of his good pleasure give a Kingdom. But alas, a man may do all these, and more than these, and be a son of the Devil. He may do all these, 1. He may be baptised, so was Simon Magus. 2. He may hear the word preached, so did Pharaoh: 3. He may receive the Sacrament of the Lords Supper, so did Judas. 4. He may believe the Law and the Gospel, and all the Articles of the Creed to be true, so doth the Devil. 5. He may lead an honest and civil life amongst men, so Socrates, and divers Pagans, if ye look to the matter of good works, have outstripped many Christians in the practice of sundry moral duties. He may do more than all this, and be a reprobate and child of the Devil. 1. He may be sorry for his sins, and make satisfaction, both these we see in Judas. 2. He may confess them even in particular, and desire good men to pray for him, both these we see in Pharaoh: He may have a delight in the Word, and love the Preacher, both these did Herod. He may for a time be zealous of God's glory, so was Jehu. He may be humbled for his sins; and declare his humiliation by fasting and weeping, so did Ahab and the Ninivites. He may have a certain taste of faith, which much resembleth a justifying faith, so had Simon Magus. He may in many things reform his life, so did Herod and Maxentius. He may tremble at the threatenings of God's judgement, so did Falix, and so doth the Devil. Now then how can such drowsy Protestants, such carnal Gospelers, prove themselves to be sons of God, when they are matched and outstripped by the sons of Satan: when they are matched with Simon Magus in their baptism, and with Judas in receiving the Lords Supper, and Pharaoh in hearing the word preached, and with the Devil in believing, and with Pagans and Infidels in the practice of civil and moral duties? Nay when Judas goes beyond them in repentance, and Ahab in sorrow and humiliation, and Herod in delight in the Word, and reverence of the Preacher, and amendment of life; and Jehu in zeal of God's glory, and Pharaoh in desiring the prayers of the godly, and Foelix and the Devil in trembling at God's judgements: Oh pitiful! If you should live (I speak to them that are such, and I doubt there are too many in this place, the hearts of most are like this Country climate where they live, cold, and their brains more subject to Lethargies then Phrenfies) If you should live amongst the Turks or Tartars, where the sound of the Gospel is scarce heard; if you had lived and died in those days when God gave his laws to Jacob, his statutes and Ordinances unto Israel, and dealt not so with any Nation: Or if you should live in Spain or Italy, where the heavenly treasure is locked up from ignorant men in the closet of an unknown tongue, and where no more is required of a son of the Church (for that's a term they are better acquainted with then a son of God) then to be baptised, to say his prayers in Latin, to hear and see a Mass, to keep fasting days, and to believe, as the Collier told the Devil, as the Church believeth; you might have some excuse for yourselves. But now that you live where the judgements of the Law are denounced, and the sweet promises of the Gospel proposed; now that the Sun doth shine, and no better blossoms of righteousness appear in you, how can you escape the hatchet of God's wrath? How can you call God your Father, or Christ your Brother? Shall Judas be sorrowful, and make confession of his sins, and will not you? Shall Ahab and the Ninivites be humbled, and manifest their humiliation by fasting, and sacke-cloath, and tears, and will not you be humbled for your sins? Shall Herod amend many faults at the preaching of John Baptist, and will not you reform your lives? Shall the Devil believe and tremble, and will not you believe with him? Or if you believe with him, will ye no● tremble with him? Shall all these I have named be damned to hell, and look you for the reward promised to God's children, the Kingdom of Heaven? No assuredly, no. I deliver unto you that which I have received from the Lord: Except your righteousness shall exceed the righteousness of all these, you cannot enter into th● Kingdom of heaven. The spirit of adoption is not severed from the spirit of sanctification, it's one and the same individual spirit. Holiness becometh God's house for ever. It's written over Heaven gates (as it was over Plato's School door) Let no man that is not a Geometrician enter this room: Let no man that hath not measured his life by the line of the Law, that hath not this Motto written on the Table of his heart, Holiness to the Lord, presume to come into God's Tabernacle, or rest upon his holy Hill. That for the first duty we owe unto God as he is our Father, and we his children. The second is to our Neighbour; Judas 3. For if God be our Father, than all we which make profession of that faith which was once given to the Saints are brethren, and should live as brethren, and love as brethren. And how brethren should be affected one to another, we see in the members of our bodies: our two feet are as it were two brethren, one to support another; two arms, two eyes, two ears, one to help another; the utmost part of the hand divided into five fingers, one for assisting and strengthening another. No otherwise, even by the judgement of natural men, should one brother be affectioned to another. Hence in Poets came the fable of Briareus, with one body and 100 hands, and of Geryon, with one body and three heads; by the first was meant fifty, by the second, three brethren so linked together in the bands of brotherly love, as if they had all been members of one and the fame individual body. And he that for his own particular benefit seeks the loss and hurt of a brother, doth as if one foot should supplant and trip up another; or as if the fingers of the hand should fall out, and one wrest another out of joint. Nay further, a brother that forsakes his brother, and joins himself into society with a stranger (saith Plutarch) doth, as if a man should cut off one of his own legs, and take a wooden leg in the room of it. As their love is the greatest, so their hatred (if they fall out) is noted to be the greatest, so that of all others they are hardest to be reconciled. For as those things that are glued together, if they go asunder, may easily be reunited; but a body that is all of one piece, if it be broken, cannot be so fastened again, but you may discern where the breach was. When friends, who by affections are joined together, if they descent, may easily be reconciled: but brethre, who are as it were one by nature, can hardly be so united, but there will remain some scar behind, for which cause it concerns them to avoid the least occasions of disagreement. Now (that I may bring that which I have spoken home to my purpose, grace is a stronger bond than nature: If then natural brethren should be thus affected one to another, how much more brethren in Christ, begotten by one father, God, bred in one womb, the Church, fed with one milk, the Word animated by the same spirit, justified by the same faith. And this love must show itself chiefly in two things. 1. In pardoning wrongs without private revenge. If the injury be little, forget it; if great, yet must thou not be Judge in thine own cause, but as children say when they are wronged, I will tell my Father, so do thou. All malice and private revenge lay aside, out of a zeal of justice make thy complaint to those who are the Ministers of God to take vengeance on them that do evil. 2. In supporting and relieving such as stand in need of thy help: As the great stones that are laid in the bottom of a building, bear the weight of the less that are laid above them; or as a bundle of rods bound together (to use Seleucus his comparison) do one strengthen another: Or as when a faggot of grove sticks is laid on the fire, and warms and kindles another) and that which he hath be ready to communicate to such as want: those that are learned, to instruct others that are ignorant: those that be strong, to support them that are weak: they that are rich, to relieve such as be poor: that there be no schism in the body of Christ, but the members may have the same care one of another, and every man please his brother in that which is good to edification and comfort. Here me thinks I discover in my way troops, troops (to follow the Hebrew phrase) great multitudes, and whole legions of persons, who though they profess that God is their Father, yet are they so far from the practice of the duties of brotherly love, that if God should ask them what is become of their brethren, they might well reply with Cain, What is that to them, are they their brother's keepers? They live as if only born for themselves, swinelike, hurtful to all, good to few or none, as long as they are alive, as if the stomach should not only deny to communicate the meat which it receives from the mouth to other parts of the body according to each particulars necessity, but should suck and exhaust the nourishment from other parts to itself. When Richard the first in his Wars against certain Rebels in Normandy, had taken in the Field a French Bishop armed like a son of Mars, he caused him (and good reason) to be committed to Prison: The Pope being acquainted with it, requires the deliverance of his dear son, so he called the Bishop: whereupon the King sends his Ambassador to the Pope, and the Armour wherein his Catholic son was attired, with the Message which Iacobs sons sent to their Father when they had sold joseph: This we have found, see now holy Father whether it be thy son's Coat or no. All of them count themselves amongst the sons of God, and call him Father: But look to their practice, see their works, and tell me whether these be the Coat of the sons of God or no. Amongst many I will name three, (and I can but name them) they are all in an high degree sinners against the 8. Commandment, and therefore I will be bold to give them their right names (Thiefs▪) 1. The needy Thief. 2. The greedy Thief. 3. The wrangling Thief. By the first, I mean such as first steal from themselves, and then from others, those idle and inordinate persons, who carry cain's curse upon them and his mark about them, Vagabonds & Runagates in the Earth, which work not at all, nor eat their own bread, but live on other men's labours like Mice and Rats; which though they neither plough, nor sow, nor reap, nor carry into the Barn, yet will be as bold with the poor man's Corn, as he that took the pains to bring it thither. And as they live like Mice and Rats on other men's labours, so like them they multiply, and breed a numerous offspring, which they bring up at their own Trade, without any lawful vocation, without any knowledge or fear of God, any feeling of Religion, any respect or awe of the Laws and Magistrates, only like their Parents, eating up the Corn which the Husbandman hath provided by his own pains and industry, so that they may well apply to themselves the Epicures verse in Horace, Nos numerus sumus, & fruges consumere nati. This Country, this part of Cumberland swarms more with this kind of Vermin than any part of England beside▪ The Judges do almost every year call for houses of correction, and a reformation of these things, and how little is done, we all see and know. The number of these is much increased by the greedy Thief, who lives amongst men, as the Pike amongst the little fishes, or as the Hawk amongst the little birds; he makes a prey of those he should commiserate, and robs such as he is bound to relieve; and, like a wild Cannibal, loves no meat so well as men's guts, and drinks their blood, and eats up the people as if they were bread, Mich. 3. and plucks off their skins, and their flesh from their bones, and chaps them in pieces as flesh appointed for the Cauldron. I speak of bloodsucking Usurers, grinding Oppressors, grating Extortioners, close Bribers, gripping and merciless Landlords, ravenous Wolves, and such Worshipful and right Worshipful Thiefs, as make havoc of all, till there be no place for the poor, that they may be placed by themselves in the midst of the Earth, Isa. 5. 8. Be these practice the liveries of God's sons? See now o God of jacob, Psal. 38. whether these be thy son's coats. Break their teeth O God in their mouths, smite the jawbones of the young Lions O Lord, let them be like water that runneth apace, and when they shoot their arrows let them be broken. The third is the wrangling Thief (and as the second) a Murderer as well as a Thief, though he will plead not guilty to both; using the Law like a stalking horse to hide his theft, as the Panther hath a bush in a readiness to hide the deformity of his head. This is that rough Israel, that hath his hands against every man, that Salamander that's never well but when he is in the fire of contention, who will neither do right, nor take wrong: If he have hurt his brother, let him right himself as he can, he shall buy it at a dear rate: If another have done him the least appearance of wrong, if he have trodden upon his grass if his beast have looked, over a wall, if he have taken a rotten stick out of a hedge, if he have given him a harsh word, etc. any of these is enough to break in sunder the knots of God's net, the bonds of brotherly love: A writ shall be procured, a suit commenced, no tolerable condition will give contentment, no private arbitrement will satisfy, no submission will be accepted; but either he will be his own carver, and take what he will, peradventure ten times more than the loss sustained, or he will try it to the utmost extremity, to the impoverishing perhaps, and undoing of the other party. Whereupon such as are sons of peace, are willing to buy their peace upon unreasonable conditions (as a Traveller for saving his life will part with his purse to a Robber) rather than they will spend their times, and waste their moneys, and neglect the works of their callings, and hazard their estates upon the event, and wait the final determination of the Law, which too often (not through fault of the reverend Judges (as I conceive) but of others, who flee as rank about Courts of Justice, as the Ravens did about Abraham's sacrifice, and grow happy by other men's misery) a Sea of that deepness, that he must be both a strong and skilful swimmer that can dive into the bottom of it, and a way of that length, that it will almost make an Hercules weary, and cause him to set a Nihil ultra before he come to his journey's end. I am no Anabaptist, I speak not against going to Law, where the matter is of moment, the cause just, and cannot otherwise be peaceably and friendly determined. To whom may a child when he is wronged make complaint, rather than to his Father? and to whom shall a man have recourse for redress of injuries done to him, but to them who are Gods Deputies, Fathers of their Countries, and living Laws to give every man his own? And if every wrong should be put up with patience, it would embolden such as we speak of to multiply their abuses, and with greater impudence to go on in their lewd courses. Veterem ferendo injuriam, invitas novam: whereupon the Ephori amongst the Lacedæmonians did punish a man that had put up many injuries, and never made complaint. Nam si primum vel alterum accusasset, vel jure vindicasset, cateri abstinissent. But yet it's not fit that Fathers of great Families (such as our reverend Judges) should be molested with the petty complaints of every peevish Boy that is in the house. In this case there is utterly a weakness of mind amongst men, especially in these parts so remote from the chief Coures of Justice, that they go to Law one with another. As for the Wrangler, of whom I was last speaking, (who makes the Law sometimes a Sword to revenge himself of his Brother, sometimes a Coak to cover his theft) Surely if that law of Pittacus was good, that he who committed a fault when he was drunk, should suffer a double punishment, one for the offence, the other for being drunk; then this deserves a double one, one for abusing the Law, the other for wronging his Neighbour, to whom he should perform all duties of brotherly love. But I leave him, and will end this branch with a general exhortation: As we all profess ourselves to be children of one father, so let us be affectioned to love one another with brotherly love, Rom. 12. 10. Now then as the elect of God, children of one father, holy and beloved, put on the bowels of mercy, kindness, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against another, even as God for Christ's sake forgave you. Colos. 3. 12, 13. 15. And let the peace of God rule in your hearts, and the God of peace shall be with you. O holy Father sanctify them whom thou hast given unto thy Christ, the sheep of thy little flock; keep them in thy name, pour into their hearts the spirit of peace and unity, That they may be all one, as thou & thy son are one. John 17. 11. Last of all, Use. 4. Is Almighty God the great Judge of the World? Is he a Father to his little flock? Here than Judges and Magistrates, and the great ones of this World, and all those whom the great God of Heaven and Earth hath set over others, and styled with his own name, are to be exhorted to imitate him whose person they bear, in this relation of Paternity, remembering bring that as they are called Gods, so are they also named Fathers: so Job a Judge, or as some think a King, is styled, Job 29. 16. And David speaks to his Subjects as unto children, Psal. 34. Come ye children. Naaman's servants call their Master father, 2 King. 5. 13. And Joseph when he was made ruler over Egypt, was called Abroach, that is, tender Father; and the Philistims called their Kings Abimilech, as who should say, the King my Father. So amongst the old Romans, the worthiest of their Senators were called Fathers, as Juvenall speaks of Tully, Roma patrem patriae Ciceronem libera dixit. They must then, Jer. 22. as Jer. exhorts, not only abstain from violence and shedding of innocent blood, but after God's example, deliver the oppressed from the hands of the Oppressor; & as much as in them lies, show themselves fathers and protectors of the righteous. This God requires at their hands; and those that purposely neglect it, shall one day hold up their hands, and answer for it, when the Judge of the world shall sit on the Bench. And this they are the rather to look too, because the more eminent their places are, the more conspicuous will their faults be, if they neglect their duties. As a blain on the eye beseems worse than a wart on the face, and a wart on the face worse than a wen on the back, or other part that is not seen: That which others may do, great men, and those that are in authority may not. (Quibus omnia licent propter hoc ipsum multa non licent, saith Seneca,) Sen. de Clem. cap. 8. other men may look out at a window, and observe passengers in the streets. Tull. Offic. lio. 1. Sophocles when he is on the bench may not; Praetorem decet non manus solum, sed & oculos habere abstinentes, Plut. in. Themist. another man may stoop and take up something that lies in his way, Themistocles may not. Others may wear Sycionian Pantofles, Tull. de Orat. lib. 1. but they become not Socrates, though fit for his feet. Magistrates play God's part, and a Fathers on the stage, and therefore have need to remember Jehosaphats rule, Take heed what ye do. They walk upon the top of a steep Rock, they have need to tread warily: And if their places and their names put them in mind of their duties, especially of protecting the innocent after God's example, a shame befall those Courts, and Magistrates, and Advocates too, who by the greatness of their places think to manage and in-law the foulest enormities. Vbi is qui sedet crimina vindicaturus, Cypr. ad Donat. admittit, as Cyprian complains: Or (as Aeneas Sylujus once said of the Court of Rome) where Justice is made the lure, Suitors the fowls, Attorneyes and Solicitors the drivers, Pleaders the fowlers, the Law the net, and he that should sit in the gate to protect the cause of the Innocent, sits lurking in the theivish corners of the streets, that he may ravish the poor, and such as he gets into his net. It was a bold, but a true Speech of Diomedes a Pirate, to Alexander the Great, when he was convented before him for Piracy: I who rob with one poor Pinnace am called a Pirate, and thou that dost it with an invincible Navy art called a Monarch; I, because I rob one private man am called a Thief, and thou because thou robbest and wastest whole Kingdoms, to which thou hast no right, art called an Emperor; I by the misery of a few have purchased a name of disgrace, and thou by the misery of a great part of the World, hast got the Surname of Magnus. If I had thy Navy by Sea, and thy Forces by Land to command, I should be saluted Emperor; if thou wert alone, and a poor prisoner as I am, the whole World would condemn thee for a notable Thief. For in the cause we differ nothing, save that he is the worse, who doth more manifestly forsake Justice, and more notoriously impugn the Laws; those whom I flee, thou persecutest, whom I after a sort reverence, thou scornest; it was the iniquity of Fortune, and want of necessaries that made me; it's intolerable pride and insatiable avarice that made thee a Thief: had I more, I would be better; thou the more thou hast, the worse thou art. Thus, thus (alas) it too often falls out; Sen. in Thyestes. Diomedes is a Pirate, but Alexander a Monarch, Magnum & prosperum scelus virtus vovatur: Landlords, and such as do eminently bear the image of Gods, in respect of his power (and consequently should show themselves Fathers to those that are under them) if they prove unto their Tenants like Briars and Thorny hedges, and squeeze and waste whole Towns and Villages, and turn those Streets which used to be sown with the seed of men, Isa. 7. 25. to the sending out of Bullocks, and the treading of Sheep; they take but their own, the Law must be their discharge: The poor hunger-starved Caitiff, if in extreme necessity he take a Sheep from a Pasture, or a Sheet from a Pale, must (and deservedly) hold up his hand at the Bar for it. If a Cutpurse take a few pence out of a man's pocket, its felony; a Magistrate, or an Advocate, if for expedition, or procrastination, or managing of an unjust cause, or otherwise unjustly or deceitfully he shall exhaust the Purses and Coffers of many, its Honorarium; the former by his practice becomes odious, and disgraceful; the latter, by his, great and worshipful: Ille crucem paenam scelenis fert, hic diadema. Verily for the matter I see no difference, Juv. Sat. 13. but that the latter is in a greater degree an oppugner of Justice, not only in respect of the sin itself, which is far fouler (as Alexander's sin was worse than that of Diomedes) and of the cause impulsive (want and necessity being the one, pride and avarice the other) but chiefly in respect of the persons, who act a part directly contradictory to their profession. If upon the Stage a father, sitting to examine and correct the faults of his family, shall cheat some of them; or if a Magistrate sitting on the Bench, when a Suppliant shall come to him with a Petition, shall put his hand into the Suppliants pocket, and ●eale away his Purse, Attollent omnes equites, peditesque cachinnum: All the spectators would deride the folly of the Poet; Quintil. lib. 1. as when an insulse Actor cried O Jupiter, and held his hand downward, and after cried O terra, and looked up to Heaven: Polemo, who was Master of the company, ran off the Stage and cried out, Manu hic soloecismum fecit, ●aliud voce, aliud gestibus designans. Cicero Off. l. 1. No more but this, Id histrio videbit in Scaena quod non sapiens in vita. The two lowest Elements are not heavy, but when they are out of their proper places; no more is sin any where so heavy as when it is displaced. Meretrix male facit quòd est meretrix, sed non male facit accipere quatenus meretrix, saith Bodin. So it may be said of a Thief, and consequently of all Offenders. A thief doth ill that he is a thief, but he doth not ill to steal, quatenus a thief: This is after a sort his profession, he is in his own element. But a Magistrate, and such as should be a Father to those that are under his jurisdiction, for him to play the Thief, is to imitate Horace his Painter, Delphinum sylvis appingit, fluctibus aprum. It's to displace the Elements, and to put the water in place of the fire, with Cleanthes to put vice in Virtue's chair; with Antiochus, to set up the image of Jupiter in Solomon's Temple, and the abomination of desolation in the holy place. For a filcher and hedg-creeper to pill a sheep, it's no great matter, it's ordinarily done: but for a Shepherd to do it were a foul blemish. If a man be cozened at Cards with a common Cheater, I'll never pity him, he might have looked better to himself; but to be cozened by a common Lawyer, to whom he shows his cards, hoping by his direction to win the game, here is an element displaced, it's heavy and grievous to be borne, and I am sorry that it should be applied to any of that worthy profession, which was spoken of Usurers, Alienas negotiantur miserias, & lucrum suum aliorum adversitatem faciunt: They make it their vocation to make men miserable, and to make themselves great by other men's falls, and hurts, to hurt them whom they pretend to help. But enough of this subject. I know well that it befalls a Minister in touching the faults of great men, and such as are heads of the people, as it doth a Butcher in flaying a Beast, he goes smoothly away with the skinn that covers the Carcase but when he comes to the head it sticks, so that unless he work very warily, he shall be reprehended for misguiding his hand. If he hold his knife high, he shall leave part of the skin behind; if low, he takes part of the flesh with him. So it is with a Minister in preaching to men of place, if he (as is commonly done) preach nothing but Placentia, and sing a Gloria patri, without a Sicut erat, and Gentlemanlike shoot fair, and far off, and for fear of hurting hold his knife too high, he shall leave sin top whole; if he go deep, he shall be censured for cutting the quick flesh: a mean were to be wished; but it's of so little latitude, that it's hard to be hit upon; of the extremes, I hold the latter the better. I had rather be reproved for saying too much against sin, then for speaking too little. I had rather be counted an enemy, than a flatterer in God's business. Aug. de temp. Ser. 6. Plus timeo illum qui jubet, quam illum qui detrahit, I am more afraid of him who saith, Cry aloud and spare not, then of any that can censure me for want of discretion. Christ's Church in my Text is a little Flock: And he said truly, if he be rightly understood: Multi sunt Placentini & Landenses, pauci Veronenses. Lauden and Placentia are populous Towns, and their Citizens swarm every where, but Verona is a poor ruinated Village, and hath few Inhabitants. Tacitus writes, that Caepio Crispinus (a man well acquainted with the vicious life of Tiberius) accused Marcellus, an honest Citizen of Rome, for certain bad speeches touching the Emperor. The Emperor knowing the things to be true, that Marcellus was accused to have spoken, was easily persuaded that he had spoken them: Nam quia vera erant, ideo dicta credebantur. None I hope will (Sure I am none justly can) censure me for aiming at any particular, save he whose conscience with Tiberius accuseth him to be guilty of the same sins I have reproved: and Si vera sint, ideo in eum dicta credantur; If he find those things in himself, let him think that he is the man, or rather his sins the mark that I have aimed at; And let him go his way and sin no more, lest a worse thing befall him. I am persuaded we have at this day as many worthy and religious Gentlemen, as many learned and religious Lawyers, as many reverend, learned, and religious Judges and Magistrates, as ever England had: and for you (my Lords) although the one of you is known to me but Ex auditu, but being such as John gives of Demetrius, 3 John 12. I may speak to you both, as I concluded my speech to you the last year, that you may say with that worthy Judge of Israel, Whose ox have we taken, and to whom have we wittingly done any wrong, or at whose hands have we received any bribe to blind our eyes therewith? Now as Plutarch writes of Garlic and Rue, that being planted besides Rosetrees, they make the Roses smell the sweeter: So the corruptions of evil men set by the virtues of the good, make them more pleasant in the nostrils of all good men. The condemnation of evil is a secret commendation of them. The threatening of judgement to the evil, implies a promise of reward to them that are good. Go on in the name of God, and the Spirit of the Lord, even the Spirit of wisdom and understanding, the Spirit of Counsel and fortitude, the Spirit of Knowledge, and the fear of the Lord rest upon you, and guide you in all your Consultations, Proceedings, and Judgements; that Justice and Equity may be advanced, Vice suppressed, Religion and Piety established, God's name glorified, Peace maintained, your Duties discharged, and your Souls saved through Christ Jesus, etc. The fourth Sermon. LUKE 12. 32. For it is your Father's good pleasure, etc. We have in it observed four things. 1. The Granter, your Father. 2. The thing granted, a Kingdom. 3. The grantees, not all Adam's sons, but the Sheep of this little flock. 4. The consideration, or cause impulsive, and that is nothing in man, but the love and will, and good pleasure of Almighty God (your father is well pleased)▪ The last time I supplied this place, I spoke of the first, I will now follow the words as they lie in order, and leaving that which I noted in the second place to the last, as it lies in my Text, I will conclude the other two in this one Proposition: Our heavenly father bestows upon the members of his little flock, eternal life in his Kingdom of glory, not for any merit either of Faith or of Works, but merely of his good will and pleasure. We do not now dispute, whether any, being come to years of discretion, can be saved without faith and new obedience; (I grant none can) these and others be media ad salutem, and fruits and effects of predestination to life; but the question is, which is the Sola causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which internally moves God to do this. Here we exclude both faith and works, yea predestination in Christ, yea and Christ himself, in whom, as in the head this little flock was elected to a Kingdom, and ascribe all those to the good pleasure of his will. This is the little inward wheel which sets all the rest on work: it's the Primus motor, which carries all the inferior orbs (Election to Salvation, the death and merits of Christ, Vocation, and the rest, with and under it. Election to glory is the first link in this golden chain, it's the Primum mobile that carries all the rest with it: and for this, and so consequently for all the rest, we find no praevision either of faith or works, or of any other thing (for what could he foresee to see in man that is good, but what from eternity he decreed to bestow upon him; for his prescience in order of nature follows his decree, that is, he did not decree, because he did foresee; but he foresaw, because he decreed things to be thus or thus) but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good pleasure and will of God. And surely this we may see as in a pure glass (as Austin well notes) in the very head of the Church. Mortal man is conceived of the seed of David; by what works, by what virtue did this mortal flesh merit, that it should be united unto the Divinity, that in the very Virgin's womb he should be made the head of Angels, the glory of the Father, the only begotten son of God, the righteousness, light, and salvation of the world? Surely he was not made the Son of God by living righteously, but it was the Father's good pleasure that he should be dignified with this honour, that he might make his little flock partakers of his gifts. But because we are now about divine mysteries, in which we can know no more than the Lord hath revealed in his word, let us follow this word, as the Israelites followed the cloud, which indeed shows the way to the promised Land; and as the Wise men followed the Star which led them to Christ, and it will bring us into the King's chamber, as a Father speaks, Where are hid all the treasures of wisdom and knowledge. God hath chosen us in Christ, before the foundations of the world were laid, that we should be holy, etc. And all this according to the good pleasure of his will, Eph. 1. 4, 5. here almost every word is an argument. 1. He hath chosen us: From whence did he choose us? Out of that mass of corruption in which all mankind was drowned, and was become sons of wrath, and bondslaves to Satan. Well then, as there could be no merits in them which he passed by (for if they had merited, they had been elected:) so neither did we merit why we should be elected, but from his good will and pleasure have we obtained this grace. 2. Before the foundation of the world; Ergo, from eternity; Ergo, not for works. 3. That we should be holy; Ergo, not because we were holy; and so the Apostle speaks of faith, God had mercy on me: Vt fidelis essem, not because I was faithful. 4. According to the good pleasure of his will. There is the ground and cause of all: Our father's good pleasure; Even so O father, because thy good will and pleasure was such. Add unto this that of the Apostle, 2 Tim. 1. He hath called us with an holy calling, not according to our works, but according to his purpose and grace: Where to our works he opposeth God's purpose and grace. And not to trouble you with other places, that in Rom. 9 where speaking of God's free election of some, and rejection, or (if you like the word better) preterition of others, he sends us to the prine cause of all, the pleasure and will of God. 1. He instanceth in Ishmael and Isaac, both begotten by faithful Abraham, yet one is elected, the other left out; but because the Jews might object that there was not the same reason of Ishmael and Isaac, the one being begotten of a bondwoman, the other of a lawful wife, Sarah, to whom he was promised before he was conceived: Therefore he brings another instance in Esau and Jacob, who though they were both children of Isaac, and descended from faithful Abraham, to whom the promise was made: In thy seed, etc. and were Twins of one Birth▪ and in all things like, save that Esau was the Elder, yet is Esau left, and the birthright given to Jacob, and that before they were borne, when the children were yet unborn, when they had neither done good nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth, it was said, The elder shall serve the younger, as it is written, I have loved Jacob, etc. What will the enemies of God's grace and good pleasure answer to this? Forsooth God in Jacob demonstrates that he makes choice of those whom he foresees worthy of his grace; in Esau, that he rejects those whom he sees unworthy. But why doth he say the children were unborn? why adds he that they had neither done good nor evil? why is it said that the purpose of God might remain according to election, not by works. What wilt thou say to that which followeth? What then shall we say? (saith the Apostle) Is there injustice with God? God forbid: As if he had said, although God to those that are equal give things unequal; although he deprives Esau of his Birthright, and gives it to Jacob, yet God forbid that we should accuse him of injustice, seeing his will is the rule of all justice, which in the words following he proves to be the prime cause of election and preterition; therefore (saith he) It is not in him that willeth, nor in him that runneth, etc. Again, He hath mercy on whom he will, etc. And, O man who art thou that disputest with God? Hath not the potter power of the clay? etc. All that the Potter can do with the clay, is to bring an accidental form into it; the clay he cannot make: but God is Author, not only of the accidents, but of substances too, and therefore hath greater power over his creatures, than the Potter over his clay. Well then, if you ask why God confers a Kingdom upon his Flock of Sheep, and not on Goats, why he loves Jacob and hates Esau, why he pardons Peter and not Judas, we all deserving death, being plunged over head and ears in the water of corruption? thou hast the answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It's our father's pleasure, he will have it so. And why will he have it so? I answer with Austin, Tu homoes, & expectas responsum a me qui sum homo; itaque ambo audiamus dicentem: O homo, etc. Melior est fidelis ignorantia, quam temeraria scientia. Occulta Jehovae, etc. Revealed things belong to us and our Children, but secret things to God: None hath ever pried into his Ark & lived, Oculos amittunt qui eos acrius in solemn figunt: sic & nos omne amittemus mentis lumen si eam intendamus in hoc lumen. God's will is the supreme cause; to ask further is to seek a cause of that which hath none. Now then, Compescat se humana temeritas & id quod non est non quaerat, ne id quod est non inveniat: Now humane Scrupulosity must be silent, and not search for that that is not, lest it find not that that is. Let us leave Pelagins and his Brat Arminius a little, and speak closely to the Papist, concerning merit of works. First, Nothing can properly merit the Kingdom of Heaven, but that which is absolutely perfect, both in respect of parts and degrees; if you look for Heaven by merit of works, you must with the Sun in the Zodiac, keep a precise course under the Ecliptic Line of God's Law, and not divert an hair's breadth to the right hand or to the left; if thou fail but in the least jota, hear thy doom, Cursed is he that continueth not &c. He that offendeth in one is guilty of all, Jam. 2. Let the Papist, with his Forefathers, the proud Pharisees, boast that he hath been so good a proficient in God's School, tha● he hath fulfilled all God's precepts from his youth, an easy matter so to do, he can go further, and become a transcendent; and with the Icarian wings of Supererogatory works soar above the predicaments of the Law, and merit the Kingdom of Heaven, not for himself only, but for others too. But for thee (beloved Christian) if thou be wise, confess with the faithful in the Prophet, Isa. 64. That all thy righteousness is as filthy clouts: with Peter, That the Law is a yoke, which neither thou nor thy Fathers were ever able to bear, Acts 10. With Paul, That it is impossible, in as much as it is made weak because of the flesh, Rom. 8. Say with John, If we have no sin, etc. 1 John 1. And with an ancient Father, Multum in hac vita ille profecit qui quam long sit a perfectione justitiae proficiendo cognovit. It's an easy matter I confess for an idle Friar, who with the Spider spins his Web out of his own bowels, and spends his whole time in making of Sophisms against the truth, as Chrysippus did in making of Fallacies, and measures God by himself; as Praxiteles painted Venus like his own Wise, to say somewhat for salvation by works: but he that will look upward to Heaven, and consider the Almighty as he is described in his word, at whose brightness the Stars of Heaven are darkened, by whose power the earth is shaken, at whose anger the mountains are melted, at the presence of whose purity all things seem impure, who maketh not the wicked innocent, who is a burning and a consuming fire; let him sit on the bench of judgement, and sift and boult our works in the Sieve of his justice, let him try them who looks not on the outward appearance of man, but enters into his heart, and searcheth every corner thereof, and like a curious Critic spells every syllable of our thoughts long before they be conceived, and who can abide his judgement. Who then dare to boast of his own righteousness, or challenge the Kingdom of Heaven by his good deeds? Behold (saith Job) he found no steadfastness in his Saints, and laid folly upon his Angels; how much more on them which dwell in houses of clay, whose foundation is in the dust, Job 4. 18. And again, Behold he found no steadfastness in his Saints, and the Heavens are impure in his sight: How much more is man abominable and filthy, which drinketh iniquity like water, Job 15. 15, 16. Hither, hither let us lift up our eyes, and all boasting of our own righteousness will vanish away, as the morning dew at the heat of the Sun; it will make us say with Austin, God brings us to eternal life, not for our own merits, but for his mercy: With Bernard, Meritum nostrum miseratio Domini: With Job, We are not able to answer him one for a thousand: And with David, Enter not into Judgement with thy servant, O Lord, for in thy sight shall no man living be justified. Secondly, But Dato, & non concesso, suppose that which shall never be granted, that thou couldst say truly with Saul, and the Pharisee, I have fulfilled the Commandments of God; yet wantest thou one thing; for that work which must merit, must be Opus indebitum. Now obedience to every branch of God's law, is a debt which we are owing to God by the law of creation, and God may say to every one of us, as Paul said to Philemon, Thou owest to me even thine own self. Doth a Master thank that servant which did that which he was commanded to do? I trow not: so likewise, When ye have done all things which were commanded you, say, we are unprofitable servants, we have but done that which was our duty to do. Inutilis servus vocatur (saith Austin) qui omnia fecit, quia nihil fecit ultra id quod debuit: And Theophylact upon that place; The servant if he work not, is worthy of many stripes: and when he has wrought, let him be contented with this, that he hath escaped stripes. 3. That work by which thou must merit, must be thine own, but thy good works, if thou look to the first cause, are not so: Quid habes, quod non accipisti, 1 Cor. 4. It's God that worketh both the will and the deed, Phil. 2. 13. Not I, but the grace of God in me, 1 Cor. 13. So then, put case thou couldst fulfil the law, and it were not a payment of debt, yet is no merit due to thee, but to him whose they are. Dei dona sunt, quaecunque bona sunt, Every good and perfect gift comes from above, even from the father of lights. And Deus sua dona, non nostra merita coronat. 4. Admit it were in thy power to fulfil the law, that it were no debt, that thy works were wholly thine, and God had no part in them; this is not enough, there must be some proportion between the work and the reward, or no proper merit. Now between thy best works, and the Kingdom of heaven promised to Christ's little flock, there is not that proportion, that is Inter stillam muriae & mare Aegeum, as Tully speaks, between the light of a candle, and the light of the Sun, between the least grain of sand that lies on the Seashore, and the highest heaven, as shall presently appear. 5. Last of all, that thy work may merit at God's hands, some profit or honour must thereby accrue to him: But my goodness, saith David, O Lord, reacheth not unto thee, but to the saints that are on the earth. If thou be righteous (saith Elihu) what givest thou to God, or what receiveth he at thine hand? Job 35. Who hath given unto him first? Rom. 11. 35. All these five things are requisite for the merit of works, but not only some, but all of them are wanting to our best works: and therefore we must, with the Scriptures, ascribe our whole salvation to the grace of God, and acknowledge nothing inherent in us to be the prime cause of all his graces, but his own good will and pleasure. I count the afflictions of this world not worthy the glory that shall be revealed, Rom. 8. And in another place he tells us, That we deserve hell for our evil works. The wages of sin is death, but not heaven for our good deeds and sufferings, but of God's bounty and mercy. Eternal life is the gift of God, Rom. 6. Not by the works of righteousness which we had done, but according to his mercy he saved us, Tit. 3. And ye are saved by grace through faith, not of yourselves, it is the gift of God, Eph. 2. And how doth he prove that Abraham was justified by faith, and not by works? because Ei qui operatur merces non imputatur secundum gratiam, sed secundum debitum. And if Abraham had been justified by works, he had wherein to rejoice, but not with God, Rom. 3. These are places of Scripture, and let me build upon this occasion, to produce an assertion which once I brought upon another point, which some that I see here present were pleased to except against, as savouring of blasphemy; though the words excepted against were none of mine, but of Justin Martyr, who lived above 1400. years ago, and confidently brought by him in his discourse with Tryphon a Jew; if any, I will not say Pelagian, or Arminian, or Papist; but if all the Fathers of the Primitive Church, if all the ancient Counsels, if Moses and all the Prophets, if Paul and all the Apostles; if an Angel from heaven; nay if God himself (these are the words of Justin the Martyr) should deliver any doctrine repugnant to that which is contained in this book, I would not believe him. Agreeable unto these places of Scripture was the doctrine of the ancient Church; Gratia evacuatur, si non gratis donatur, sed meritis redditur. Aug. Epist. 105. Non dei gratia erit ullo modo, nisi gratuita fuerit omni modo. And in a third place, Non pro merito quidem accipimus vitam aeternam, sed tantum pro gratia, Tract. 3. in joh. And thus have I confirmed my proposition by reason, by Scriptures, and by the testimony of the Church: and Contra rationem nemo sobrius, contra ecclesiam nemo pacificus, contra scripturas nemo Christianus senserit, as a Father saith. Unto all these might be added (if it were needful) the confession of the learnedst of our Adversaries (let our Enemies be Judges, who cry down this blasphemous doctrine of Merit. God (saith one of them) doth punish Citra condignum, but rewards Vltra condignum: and Scotus (as Bellar▪ confesseth) holds that Bona opera ex gratia procedentia non sunt meritoria ex condigno, sed tantum ratione pacti, & acceptationis divinae. And of the same opinion (saith he) were other of the old Schoolmen, and of the new Writers Andreas Vega. Ferus, as in many other points between us & the Pontificians, so in this he is as sound a Catholic, and as good a Protestant as Calvin himself, or any that hath written on this subject, in Math. cap. 20. vers. 8. Gratis promisit, gratis reddit: si dei gratiam & favorem conservare vis, nulla meritorum tnorum mentionem facito: And in Acts 15. Qui docet in operibus confidere, is negat Christi meritum sufficere. Both which places, & many others of the same Author, their Index Expurgatorius hath wiped out, using him & the ancient fathers, as Tereus dealt with Progne, who cut out her tongue lest she should tell the truth. Yea, and Bellarmine himself, after he hath spent seventeen leaves in defence of merit of works, and scrapped and catcht and drawn in by the shoulders whatsoever he could, out of the Scriptures or ancine Fathers for colouring that Tenent, at length brings this Orthodoxal conclusion (with which I will conclude this point) Very Orthodoxal indeed, if two letters be transposed, Propter incertitudinem propriae justitiae, let it be, Propter certitudinem propriae injustitiae) & propter periculum inanis gloriae, tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere. A Kingdom: Of this (as Sallust once said of old Carthage) its better to say nothing then to say but a little, and yet if I should say more than I am able to express, it were nothing to that which might be said, Non mihi si linguae centum sint oraque centum, ferreae vox: Haddit I a thousand mouths and a thousand voices, had I a tongue of steel, or spoke with the tongues of those thousands of thousands that wait about the Throne of God, I were not able to set forth so much as the shadow or back parts, nay the shadow of the back parts of those joys which God hath prepared for them that love him. Nature fails me, reason fails you, the whole Bible fails me in this point. Paul was taken up into the third Heaven (the Kingdom here meant) and what saw he? The glory was such that it did not only dazzle his eyes, but struck him blind that he could see nothing at all, Acts 9▪ 8. Well, but what heard he? Things that cannot be conceived, neither is it possible for man to be uttered, 2 Cor. 12. Saint Austin when he was young did thus de cant upon it, Ibi erit summa & certa securitas, secura tranquillitas, tranquilla jucunditas, jucunda faelicitas, faelix aeternitas, etc. There shall be certain security, secure safety, safe delightsome happiness▪ happy eternity, etc. O gaudium supra gandium, O gaudium vincens omne gaudium; extrae quod non est gaudium: quando intrabo in te, ut videam Deum meum qui habitat in te? ubi inventus nunquam senescit, ubi vita terminum nescit ubi dolor nunquam pallescit, ubi amor nunquam tepescit, ubi sanitas, nunquam marcescit ubi gaudium nunquam decrescit, ubi dolor nunquam sentitur, ubi gemitus nunquam audit ur; ubi triste nihil videtur, ubi laetitia semper habetur, etc. Aust. Soliloqui. O joy beyond all joy, O joy without which there is no joy, when shall I enter into thee, that I may behold God which is in thee, where youth never grows old? De verbis Domini in Joh. Serm. 64. where love never grows cold, etc. After, when he was grown somewhat old, he takes a pause and demands this of himself, after a long discourse: What shall I say? Surely I cannot tell, but I know that God hath such things to bestow: And facilius invenire possumus quid ibi non sit, quam quid sit: We may easilier find what is not there, than what is there: Non ibi erit lassari & dormire, non ibi esurire & sitire, non ibi erit crescere & senescere. Behold what I have spoken, and yet I have not spoken what is there: Eccejam vita, jam incolumitas est, jam nulla fames, nulla paena, nulla si is, nullus defectus, & tamen nondum dixi, and yet I have not told you what is there; that which eye hath not seen, how can I discern? that which ear hath not heard, how can I speak? that which never came into the heart of man, how can it come into my heart to declare? and indeed to make a long discourse about this subject, were but with the blind man to discourse about colours. He may talk long about them but with eyes he cannot know them; and we may talk much of Heavens joys, but till we come there and see God we cannot see them: Our knowledge is no more able to reach to the excellency of them, than a new borne child is to make a demonstration in the Mathematics, or he that is blind to name every colour that is laid before him. Eye hath not seen, nor ear heard, saith the Apostle: Quicquid recipitur, recipitur in modum recipientis: A Quart will not contain a Gallon, nor a Gallon an Hogshead; nothing can receive more than its able to contain. Our understandings are like Vessels of small capacity, and therefore our heavenly Father, who in the Scriptures is often pleased, Balbutire cum pueris, to condescend to the meanness of his children's capacity, expresseth these joys by such things as their understandings are capable of. The Jews report of Manna, that it gave a taste to every man according to their several appetites and desires: For the truth of this, Credat Judaeus apella, non ego: The Scripture tells us that the taste thereof was like Wafers made with Honey, ●um. 16. 31. But it may be truly said of this Kingdom, that in the Scriptures its expressed by such names as may give satisfaction to every man's appetite. Some are delighted with fair houses, it's therefore called an house, 2 Cor. 5. and Solomon's house, 1 King. 7. was a type of it, but far short of the antitype. Yea, and the house of the Sun too. Sublimibus alta columnis, clara micante auro, flammasque imitante pyropo: It's the house that wisdom hath built, Prov. 9 a stately house with a witness, for her stones are Carbun●les, her foundation Saphires, its windows of Emeralds, and all its gates of shining stones, Isa. 54. In a word, It's a house made without hands, eternal, and that in the heavens, 2 Cor. 5. Some it contents not to dwell in a fair house, unless it be seated in a goodly City: It's therefore likened unto a City, a City having a foundation that is a sure foundation; all earthly Cities are founded in quag-mires, they want a foundation, they are like the house builded upon the sand, which cannot endure the weather, but down it goes, as Athens, Lacedem●n, Niniveh, Babylon, and others have done: a City of the best structure. Whose builder and maker is God, Heb. 11. 10. A City having the glory of God, a City of pure gold like unto clear glass, Revel. 21. Oh how excellent things are spoken of thee thou City of God. But neither fair Houses, nor goodly Cities will give contentment to some, unless they may have wealth at will, in which many place their chief felicity. It's therefore likened unto a pearl, for which the wise Lapidary sells all that he hath to buy it, A treasure which neither rust nor moth can corrupt, nor thief steal. All these will not satisfy the minds of some, unless beside them they may have honours and dignities heaped upon them. Here is that that may give these contentment too, it's a Kingdom, A kingdom that cannot be shaken, Hebr. 12. (and the greatest Kingdoms of the world have been often shaken and shivered in pieces.) A kingdom that shall have no end, Luk. 1. Or as was foretold by the Prophet, A kingdom that shall never be destroyed, Dan. 7. 14. Pyrrgus' said of Rome (when as yet it was not Mistress of all Italic) That it was a City of Kings, marry one thing was wanting to that Kingly City, which Hormisda, Legate to Constantine, did well observe, when he saw the Emperor ravished with the beauty of it, as if with Paul he had been wrapped up into the third heaven; and it was this, that men died in that City of Kings, as well as in other places. But it may be truly said of this, that it is not Vrbs regum, but regnum regum, a Kingdom of Kings; not the meanest doorkeeper there, but wears a Crown beset with more precious jewels than the Jasp●r and the Onyx stone: And here is that which makes up their felicity, that the Crown shall never ●ade (as appears by that which hath been spoken) their joy shall never fail, their Sun shall never set, their life shall never end. Is not here honour enough? Indeed neither houses, nor Cities, nor wealth, nor honours will satisfy some, unless they may far well, and have store of dainties: therefore it's elsewhere likened to a wedding feast of a King's son, where nothing is wanting which may delight the heart of man. 1. Costly apparel. 2. Curious and exquisite music. 3. Great provision of all kinds of dishes, etc. All these which I have named are but spoken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the holy Ghost would have us gather the unspeakable joys of this Kingdom, as Pythagoras from the print of Hercules his foot in the games of Olympus did gather the bigness of his whole body. This is not all, fair houses, goodly Cities, wealth and riches, honours and Kingdoms: so rich apparel, delicate fare, etc. join them all together, and without good neighbourhood they are like Jericho, 2 Kin. 2. whose situation was pleasant, but the waters naught. When Themistocles was about to sell an house in Athens, he made the Crier proclaim, that he that would buy that house, should have a good neighbour with it. He that gets this House, this City, this Kingdom we have spoken of, shall be sure of a good neighbour, he shall have the society of innumerable Angels, and the spirits of just and perfect men, and of God the Judge of all, and Jesus the Mediator of the New Testament; who can wish better company? An unwise man doth not consider these things, Use 1. and a fool cannot understand them: The reason is, he wants a spiritual eye▪ and spiritual things must be spiritually discerned; and thinks himself never rich enough; another thinks he hath never preferment enough; another is so addicted to the pleasures of this world, that he never thinks he hath enough; every one is desirous to have his abode here. It was Peter's error, Bonum est esse hic, Let us here build us tabernacles: Here will I dwell, for I have a delight herein. And the holy Ghost saith of Peter, That he wist not what he said, Mar. 9 6. It's true of us too, we wot not what we say; we make not that comparison we should between this present and future life; we think of the moment any pleasures of the one, which notwithstanding is mingled with much bitterness; we think not upon, peradventure we believe not the eternity of the other. Like bruit Beasts, the most are carried with carnal sensuality, and regard the present, they consider not that which is to come. If a Beast could speak, he would say that he is in a more happy estate than men; the reason is, because he feeleth his own pleasures, but he hath not the wit to consider the felicity of man: Man can speak, and he saith at least in his heart, he thinketh that he is in a more happy estate than the Angels in heaven; he feels his own felicity (which indeed is a misery and no felicity) he wants a spiritual understanding to judge of theirs. I remember what Aelian reports of Nicostratus, an excellent Painter; this Nicostratus seeing the picture of Helena which was painted by Zeuxis, did very earnestly look upon it, being much amazed at the curiousness of the work-manship: An ignorant man that had no skill in painting, and therefore thought that he had seen many pictures as good as that, came unto him and asked him the reason why he did so much admire that image; Oh, quoth Nicostratus, if thou hadst mine eyes thou wouldst never ask me that question, but be as much astonished with it as I am. The faithful Christian looking with the eyes of faith upon this Kingdom mentioned in my Text; Explorimentem nequit, ardescitque tuendo, and prizeth it above 1000 worlds all of gold and pearl; the carnal man seeing him, laughs at him, and calls him a God's fool; he seeth no reason why he should be so astonished at the contemplation of that which is so high above his reach, and so far beyond his horizon, as he by his natural understanding cannot attain unto. I am better persuaded of you that hear me this day, though I speak these things only for conclusion, let me exhort you, nay with Austin, horror vos omnes clarissimi, ●eque ipsum; that seeing the riches of this Kingdom is such as cannot be valued, the excellency such as cannot be expressed, the joys such as cannot be conceived, the durance such as cannot be ended, let us not with Aesop's Cock prefer a barly-corne, the transitory trash of this world before this precious pearl, for which the wise Lapidary will part with all he hath that he may purchase it. Let us not with Esau prefer a mess of Pottage before our Birthright; nay with the Israelites, account more of the stinking Garlic and Onions of Egypt, then of the Milk and Honey of this spiritual Canaan: but as the Spies which were sent from the Danites to view Laish, Judg. 18. said to their brethren at their return, We have seen the land, and surely it is very good, arise and let us not be slothful to go and enter to possess it. And if the old Gauls adventured their lives over the rocky Alps, and encountered all their cruel Enemies the Italians, that they might have their fill of the Hetrurian Wine and Figs of Tuscanie: And if the Queen of the South adventured herself from Sheba, or Meroe in Aethiopia through the vast Wildernesses in afric, and the sandy Deserts of Arabia to Jerusalem, to see Solomon, and to confer with him; shall not we with patience swallow up all those calamities, which may befall us in the wilderness of this world? And in despite of all opposition by evil or Devil, let us boldly hold on our journey to the new and holy Jerusalem which is above, where we shall see and confer with the true Solomon, Jesus Christ the righteous, the mighty God, the everlasting father, the King of peace, Isa. 9 of whom we may more truly say then she did of that Solomon; It was a true word that I heard in mine own land of thy sayings, and of thy wisdom, but lo● the one half was not told me. Happy are the men, happy are thy servants which stand ever before thee, and hear thy wisdom. For the better performance of our duties in this journey, let us remember that every one hath a double calling, one general, another particular; in both these let us do our utmost endeavour to spend that little time which God affords us in this land of the living in a conscionable walking with God, after the example of Enoch and Noah. To omit the general; as every man hath a particular calling, so let him make conscience to use as to God's glory, so to the good and benefit of his Country; the Minister in a faithful dispensation of the Word of God to them that are committed to his charge; the Magistrate in using the sword of Justice put into his hands for the punishment of evil doers, and for the praise of him that doth well. He is Vir gregis, the Bell-wether in Christ's little Flock, and as he goes the rest will follow, if by honest, and upright and conscionable dealings he shall lead them the right way, the lesser and weaker Sheep will be ready to follow him into the green Pastures of the Lord that are beside the waters of comfort. To this purpose let him remember that God hath set him in his own room, and styled him with his own name: The study of a Poet, that every speech and action and gesture be suitable to the person he brings upon the Stage. Sat Medea Ferox, etc. The fifth Sermon. MATTH. 7. 22, 23. Many will say to me in that day, Lord, Lord, have not we by thy name prophesied?— And then I will profess to them, I never knew you. THAT which our Saviour delivered in the former part of the Precedent verse, That not all that profess Christ to be their Lord shall be saved, is in these two verses confirmed; for a man may have most excellent gifts, and in respect of his Calling come near unto Christ, be his Vicegerent, and supply his room, and for all that miss heaven. Many will say unto me, etc. In which words note; 1. The plea of certain persons. 2. Christ's answer; Then will I profess, etc. In the Plea, note, 1. The persons described by their Offices; they are Prophets, and they have taken pains in their calling: Have not we prophesied? 2. Their number (Many.) 3. The time when this plea shall be made (At that day.) 4. The Judge before whom (Unto me.) The first will be as much as I shall be able to run through at this time, which I purpose not to handle, ut thema simplex, but as it hath relation to Christ's answer. Have not we in thy name; That is, by thy authority and appointment, as being called by thee to that office, Prophesied; that is, either foretold things to come (that's the proper signification of the word) or else explained and expounded the word. The Prophets in the time of the Law did both, and in the New Testament it is used both ways. In those days there came certain Prophets from Jerusalem to Antiochia, Act. 11. 27. That is, such as by revelation of the Spirit did foretell things to come, such was Agabus, and the daughters of Philip, Acts 21. There you have it in the former signification, Despise not prophesy, 1 Thes. 5. 20. Covet spiritual gifts, but rather that ye may prophesy, 1 Cor. 14. 1. And in the next verse Prophecy is defined, A speaking unto men to edification, and to exhortation, and to comfort: there you have it in the letter; here it's taken generally, as infolding both these particulars: So that from hence may be gathered these two propositions, which shall be the subject of my speech at this time. 1. A man may be a Prophet (that is, a foreteller of things to come) and be a reprobate. 2. A man may be a learned Preacher, and a means of saving others, and for all that be damned himself. To foretell future contingents (as they are considered in themselves, Propositions. and not in their causes (for so they are in some sort present) its proper to him from whose allseeing eyes nothing is hid, Rom. 4. 17. Who calleth things that are not as though they were, and understandeth the thoughts of our hearts (things of all other most purely contingent) long before; and therefore the Lord brings this as an argument against the Idols of the Heathen, to prove that they were no gods, because they could not foretell things to come, 1 King. 13. Isa. 41. 23. It's he (and none but he) that could name Josias long before he came into the world, Isa. 44. 28. and call Cyrus his Shepherd above 100 years before he was borne, Gen. 25. 11, 12 and number the years of the Jews captivity before they were carried to Babylon, Dan. 7. and foresee the four great Monarchies of the world before they were: notwithstanding as the true Prophets have foretold these, and other future events, not by help of Melancholy, Bodin Meth. hist. which made them more addicted to contemplation (as Bodin fond dreameth) but merely by divine illumination: so hath the Lord revealed some of the like nature unto such as were not of the household of faith; Joh. 11. which as it is plain by my Text, so also by the example of Caiphas, an enemy to Christ, and Balaam, Numb. 23. A stranger from the commonwealth of Israel: and Saul, a reprobate: and the Devil himself, who could never certainly have foretold Saul's death, 1 Sam. 9 unless the Lord had revealed it unto him: 1 Sam. 28. which places are so plain, that Bellarmine, De gratia & libero arbitrio, Bellarmine. lib. 1. cap. 10. confesseth as much in substance as now I labour to prove. If it please you to leave the Scriptures a little, and to pass to heathen men, you shall find that they were not without their Prophecies. Hierome. Hierom upon his Epistle to Titus, saith, that Epimenides (whom Paul calls a Prophet of Crete) wrote a book of Predictions, out of which the Apostle borrowed that heroical verse which is cited in the first Chapter of that Epistle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concerning their Oracles, although they were oftentimes given in amphibologicall terms, when the event could not be known, such as was that to Pyrrhus (if such was given) which Tully doubts) Aio te Aeacida Romanos vincere posse. And that given to Croesus, Croesus Halyn penetrans pervertet plurima regna. Croesus' passing Halys, shall great Kingdoms overthrow, viz. either of his own or others: Liv. de c. 1. lib. 8. and such as was given to Alexander King of Epirus, that he should beware of the City Pandosia and the river Acheron, those two being in Epirus, and others of that name in Italy, where he was slain; and sometimes were of things already begun to be done, the news whereof was carried by Spirits in a moment of time unto places far distant, such as that was in the first book of Herodotus, where the Oracle tells Croesus his messengers what he was doing at that time in his own house: and sometimes were of such things as had natural causes, unknown to men, yet known to Devils, by reason of their greater subtlety and quick apprehension; yet were they not all of these kinds, some being of such nature as could never be known without divine revelation. To tell Alexander the time, & place, and manner of his death, as the Indian Oracle did (if that Epistle be not counterfeit, Q. Curtius. Ad. Arist. Justin. Herod. which in the end of Q. Curtius goes under Alexander's name) to tell the Athenians that they should overcome their Enemies (the Dorenses) and the Lacedæmonians, that they should prevail against the Persians, if their King should be slain in the field: Livius. and Brutus, that he should have the government of Rome, who should first kiss his old Mother the Earth; they be things purely contingent, and such as the Devil by his own knowledge could never reach unto. What shall we say of the Sibyls and their Prophecies? peradventure some of them are spurious, and illegitimate: such as that of Sibylla Erithraea in Eusebius and Augustine, where the first letter of every verse being put together make up these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Munst. de Italia. And that of the same Sibyl which Munster hath borrowed, I know not out of what Author: In ultima aetate humiliabitur deus, humanabitur proles divina, unietur humanitati divinitas, jacebit in faeno agnus, & puellari educabitur officio: and that of I know not which Sibylla, cited by Lactantius and Austin: In manus iniquas infidelium veniet, & dabunt deo alapas manibus incestis, & impurato ore expuent venenatos sputus, etc. He shall come into the hands of the wicked, and they shall buffet him with their fists, and with impure mouths shall spit upon him, etc. All which, and many such like were, I am persuaded, forged by Christians (to make the Gospel more passable amongst the Gentiles) especially seeing amongst none of God's Prophets, Hierom. praef. in Isaiam. no not in Isaiah himself, whom Hierom calls not only a Prophet, but an Apostle and Evangelist) are extant such clear testimonies touching Christ. Yet surely that in Virgil's Eglogs was never as yet questioned by any, which the Poet finding in the books of Sibylla Cumaea, and gathering by the first letter of every verse (as Ludovicus Vives thinks) that the time was at hand when that Prophecy should take place, Aug. de civ. lib. 18. cap. 23. applied that to Saloninus, the son of Asinius Pollio, which can be fitted to none, save Christ the redeemer of the world. Vltima Cumaei venit jam carminis aetas▪ What Verses be these? Let us hear them, at least let us have the sense of them. A strange exchange in course of things, This present time unto us brings: The Maid is comeed, the Iron age is spent, A new borne Babe, God's dearest Son, From highest Heaven is sent. Magnus ab integro seclorum nascitur ordo: Virg. Ecloga 4: Jam redit & virgo, redeunt Saturnia regna; Jam nova progenies caelo dimittitur al●●, Chara dei soboles.— And what benefit shall he bring to mankind? He shall save his people from their sins. Hoc duce, si qua manent sceleris vestigia nostri, Jrrita perpetuà solvent formidine terras. And as it follows a little after, The Serpent shall be killed, and th' of poison dead, Our Lady's Rose, from Syrian land, through all the World shall spread. Occidet & Serpens, & fallax herba veneni Occidet, Assyrium vulgo nascetur amomum. What is this Serpent but that wily Serpent that deceived our first Parents? What's this Fallax herba veneni, but sin? And what is this Assyrium amomum, but the Balm of Gilead, or to give it its English name, our Lady's Rose, or the Herb of Jerusalem, Luke 24. 47. the Gospel of Christ, begun to be Preached at Jerusalem a City in Assyria (for Palaestina was then vulgarly accounted part of Assyria) according to Christ's direction, and thence dispersed into every corner of the World: See Constantine's Oration, Ad Caelum sanctorum fidelium, cap. 20. in Eusebio. These things are so plain that a learned Rabbin amongst our Adversaries, Tho. Aquin. 2a. 2ae. q. 172. art. 6. unto whom we appeal in this point (Let our enemies be Judges, Deut. 32.) is not ashamed to confess, that, Prophetae demonum non semper loquuntur, ex demonum revelatione sed interdum ex inspiratione divinâ. And another, that God sometimes permitted amongst the Gentiles some Prophets to foretell future things: Greg. Toless. de rep. lib. 13. cap. 33. And a third in his Commentary upon this Text, that false Prophets have truly Prophesied. The truth of this Proposition being confirmed unto us by such a cloud of witnesses, Mald. in Mar. 7. I wonder what came in Bellarmine's head, Use. to make Lumen Propheticum a mark of the true Church, especially where he proposeth to speak of such notes, by which it may most easily be distinguished from all false Religion, Lib. 4. de notis ecclae. Cap. 3. of Jews, Heretics, and Pagans; and such as are proper; and again, such as though they make it not evidently true which is the true Church, yet they make it evidently credible (not probable only, for that's the weakness of our Notes, as he saith) nay amongst those which admit the Scriptures, and Histories, and Writings of the ancient Fathers (and all these we admit) Faciunt etiam evidentiam veritatis. Shall we count him a Master in Israel that speaks thus? Doth that make it evidently appear which is the true Church, doth that difference true Religion from all false Religion of Jews, Heretics, and Pagans, or is that proper Quarto modo to the Church, which all Sectaries, Apostates, Heretics, Jews, Gentiles, Devils, may challenge? But let us follow Bellarmine a little further (and leave these slippery Snakes no think to creep out at) I demand, had the Gentiles no true Prophecies amongst them: Imo multa falsa, saith he; but because they had many false, had they therefore none true? Speak plainly, were there no true predictions of future things amongst the Pagans? No forsooth, Nisi forsa● fierent in testimonium nostrae fidei, ut fuerunt vaticinia Sibyllarum, & Baalami: Very well: And if these were true, how is lumen prophetitum proper to the true Church. But we will not stand upon this advantage, let us grant that there were no true Predictions amongst the Ethnics, save only such as were for the confirmation of the Catholic faith; and that all others were of such things as had natural causes (though unknown to men) known to Spirits by reason of their subtle nature and quick apprehension. Verily seeing neither the reasons thereof were known, nor the Spirit from which this knowledge proceeded could be discerned, they might, and may as truly be termed Prophecies, as any of those which the Papists brag of: and if they were not Prophecies indeed, yet were they so in the opinion of men: Saltem ipsorum opinion, is a strong argument with Bellarmine, to infringe the Notes which our Divines have set down: Let some of his side answer it. Thales, Arist. Polit. lib. 1. for seeing by Astronomical Observation, the abundance of Olives which would be the next year, might by the Chians and Milesians, which knew not the reason of it, be counted a Prophet. Columbus was for a less prediction little less respected by the barbarous Indians, Benzo. than Paul and Barnabas was by them of Lystra, Acts 14. 12. when they called Barnabas Jupiter, and Paul Merourie. This man being in great distress in an Island, the Inhabitants denying him all kind of relief, he understanding that shortly after there would be a great Eclipse of the Moon, signified unto them by a Messenger that he was a Prophet sent unto them from the great God of Heaven and Earth, and that if they would not furnish him and his company with such things as they wanted, God, whose Prophet he was, would utterly destroy them: In token whereof, quoth he, the next night at such an hour, the Moon shall lose her light: they for all this continued in their obstinacy, and scorned his threatenings. At the hour named the Moon by degrees entering into the shadow of the earth, was at length in those parts for a space quite darkened; which when the Barbarians saw, presently they ran unto Columbus, they fell down at his feet, they honoured him as a man, they worshipped him as a God, they offered themselves, and whatsoever was theirs, to be wholly at his service. Verily the Papists do Columbus great wrong, who for this witty shift, deserves rather the name of a Prophet amongst them, than that great Elias of the new. World, Francis Xaverius, for his juggling Tricks in those Parts, deserves the name of a waker of Miracles. To end this Point: Seeing it is a matter of such difficulty to distinguish a true Prophet from that which is false, both because they are of things to come, the truth whereof cannot be sifted out before the time be expired; and though they have natural causes, yet be they such as cannot be known unto men, and if they could, yet seeing (as already hath been proved) the Infidels and Pagans have had their prophecies; let the Papists prove the gift of Prophecy to be perpetual in their Church (which they can never do) and let them bring us as great Catalogues of their Prophecies, as they do of their Miracles, and lying Wonders (a thing not impossible to men of such rare invention) but let none from these slender Premises infer this conclusion, that there is the true Church of God, but rather let him undoubtedly believe that the words of my Text are verified of these men. Many shall say unto me at that day, Lord, Lord, have not we by thy name prophesied? etc. Let us not think that the Precept of the Law was given in vain. If there arise a Prophet or a Dreamer of Dreams, and give thee a Sign and a Wonder, and the Sign and Wonder which he hath told thee shall come to pass, saying, Let us follow strange Gods (as these men do) thou shalt not hearken unto the words of that Prophet, for the Lord your God proveth you, to know whether you love the Lord your God with all your Heart, and with all your Soul, Deut. 13. 1, 2, 3. Thus much of the first, the second followeth. A man may be a Preacher of the Gospel, 2 Proposition. and a means of saving others, and be damned himself. I have a long Journey to go, and the time allotted me but short, so that I cannot stand upon the proof of this Proposition, neither is it needful I should (having no Donatists, no Anabaptists to impugn) let it suffice to add unto my Text the words of the Apostle, Phil. 1. 15. Some preach Christ through envy and strife; truly, for all that not sincerely: else would not the Apostle have added that which followeth; I therein joy, yea and in that will joy. This Sermon upon the Mount of which my Text is a Branch, was preached at the Consecration of the twelve Apostles, of which number Judas was one, whom a while after he sent abroad to preach the Gospel; then called he the twelve Disciples, and sent them to preach the Kingdom of God, and to heal diseases, and they went through every Town preaching the Gospel, and healing every where, Luk. 9 2. 6. For all Judas his preaching and healing, he did not preach unto, nor heal himself; it had been good for him that he had never been born, Matth. 26. The first Use and Inference (of which let me ●rave your patience to spend some time) shall concern the hearers of the word. 1 Use. It may lesson them not to have the truth of the glorious God in respect of persons, as james speaks: or that I may express myself in other words, that they do not forsake or neglect a truth preached, because the life of the Speaker is offensive and scandalous. Saul may prophesy, and Caiphas may prophesy, and judas may prophesy, And many shall say unto me at that day, Lord, Lord, have not we by thy name prophesied? Shall not Saul be credited, because he is rejected? why not? is not Saul also amongst the Prophets? 1 Sam. 19 Shall Caiphas his prophecy not be esteemed, because he took away the life from the Lord of life? surely yes: for, this spoke he not of himself, but being high Priest that year, he prophesied that Jesus should die for the Nation, joh. 11. 51. Shall judas his Sermons be set at nought, because he is a damned Reprobate himself? surely no: For whosoever shall not receive you, nor hear your words (it was spoken to the twelve, of which judas was one) Truly I say unto you, it shall be easier for them of Sodom and Gomorrah in the day of judgement, then for that City,, Matth. 10. 14. 15. Oh then shall any man be such an Enemy to his own Salvation, as that if the life of his Teacher be misliked, he will therefore set at nought the word of God, truly, though not sincerely delivered? what were this but to reject God himself: as he saith unto Samuel, It is not thee, but me whom they have rejected, 1 Sam. 8. 7. The word of God is a Touchstone, to try every man's Actions whether they be Gold or Dross; it is a line and squa re to make us fit Stones for God's Temple. Now shall I mislike the Touchstone, because the Gold is counterfeit? shall I make fit the Rule for the Stone, and so make it a Lesbian Rule, Aust. Ath. lib. 5. especially if it be a rough and unhewed Stone, and as yet not fit for that building, whereof Christ Jesus is the corner Stone? If I be sick unto death, shall I refuse physic because I mislike the Physician, or because he will not take the same physic himself? An tibi cum fauces urit sitis, Hor. aurea quaeris Pocula? cum esurias fastidisomnia, praeter Pavonem, rhombumque? When thou art thirsty will thou refuse Drink, unless it be given thee in a guilded Bowl? When thou art hungry, will no Meat content thee but Patridges and Pheasants? Surely thou hast too dainty a Stomach; it commonly falls out otherwise: men that are hungry will not refuse wholesome meat, though they, have no good opinion of the Party that reacheth it; and when they are thirsty, they will not refuse Drink, though it be given them in a wooden Dish. Shall a man have a care of his Body, and none of his Soul? if my Soul be sick unto death, shall I refuse physic because the Physician takes it not himself; or shall I refuse the bread of life and water of life, because they are offered me with polluted hands? The Scribes and pharisees, saith Christ, sit in Moses Chair; all that they bid you observe and do (sitting in Moses Chair, that is explaining the Doctrine of Moses) that observe, and do, but after their works do not, because though they have Urim, they want Thummim, they say, and do not. Lo the Scribes and pharisees, those rotten Dunghills, and painted Sepulchers, whom the filthy Sodomites and the proud Ninivites, and the profane wretches of Tyrus and Sidon, shall condemn at the day of Judgement, must be heard as long as they preach the Law, yea and we must do that wi●h they teach us, but after their works we must not do, for they be workers of Iniquity. Hos. 4. If Israel play the Harlot (saith the Prophet) what shall judah sin? If the Ministers of God transgress the Covenant, what must the People sin? If the false Disciples go away (which indeed were only blazing Stars, and not fixed Lights of that celestial Globe, which shall shine for evermore; Stella cadens non est, stella cometa fuit) If these go away (saith our Saviour Christ) will ye also go away? Nay let us make answer with Peter in that place, quo ibimus Domine, Master to whom shall we go, thou hast the words of eternal life, joh. 6. 67. It is not the gross and dark Cloud of man's Infirmity, but the Pillar of fire of God's word, which must direct our Steps; it's not the oblique and crooked square of humane example, but the straight line of Gods revealed will that must guide our Actions. If the King should send his Charter subscribed with his own hand, and sealed with his own blood, to confirm a parcel of Ground, or some earthly Inheritance, to certain of his Subjects; if they because they mislike the Messenger that brings it, shall scorn his bountifulness, and tread under foot the Charter; will the King like of this frowardness think you? I think not. Well then, shall the King of Kings, and Lord of Lords, send these Letters Patents indicted with the holy Ghost, signed with a teste me ipso, with the finger of God, sealed with his Son's blood, by which is offered unto us, not an earthly Inheritance, but a Heavenly Kingdom, and if we by reason of the lewdness of any Ambassador that shall bring it, shall contemn his kindness, and set at nought his promises; assuredly he will invite those that are by the hedges and highways, that his Rooms may be full, but none of those which were thus bidden (unless with the Son in the Parable, who first refused to go into the Vineyard, but afterwards went, they who by unfeigned repentance shall turn unto him) shall ever taste of the Lamb's Supper. Let them look unto this, who are so far from applying unto themselves such Lessions as are delivered by the Minister, that neglecting whatsoever is spoken, as if it did nothing concern them, or forgetting it as soon as they have turned their faces (as he that looketh himself in a Glass, and going away, presently forgetteth what manner of man he was) will only strive to follow the Minister in his life, and yet not in every thing neither (for in many things they have a warrant for so doing; be ye followers of me, saith the Apostle, but with this limitation, as I am of Christ) but with Furius in Tully, will only imitate him in his wants and imperfections. Like those base flatterers of Alexander the Great, who imitated him in crooking the neck; or to give a later example, like those Germans who took a more special care of being like to Philip Melancton, in writing a scribbling and ragged hand, then to match him in soundness of Religion, and multiplicity of Learning; imitatores stultum pecus. But if they will not imitate him, they will be sure to blaze his Arms, and (so quick-sighted are these la●iae, when they carry their eyes of censuring abroad, though they coffer them up when they come at home) not the least hole in his Coat shall escape their censure, and yet they cannot espy one virtue, though peradventure in a far greater measure he shall abound therewith. A black colour may perfectly be viewed; but a bright and shining colour, if we stead fastly eye it, will dazzle our eyes that we cannot behold it. So it befalls men's vices and virtues (especially of the Ministers) their vices many will take a full view of them, and see them through false spectacles, which make one seam many, or at least greater in show then in substance; but with their virtues (as the eyes of an Owl is dazzled with the light of the Sun) their sight is so dimmed, that they cannot behold them. The Merchant, if he sell good Wares, and a pennyworth for a penny, is sought into, whatsoever his person be. A Tradesman, if his work be good, shall be sure to vent it, his life is no further looked unto. But a Minister treadeth upon needles, he walketh upon ice, he danceth upon ropes (to use Nazianzens comparison) if he tread never so little awry he is espied, & both himself and doctrine rejected. And as a mote is seen in the Sunbeam, which is not discerned in a dark corner, or a wart on the face is sooner seen then a wen on the back: so the least blemish in a Minister is sooner taken notice of then the greatest slips and falls of other men. The Sun when he shines the brightest is not much looked upon; but when he is eclipsed, than one calls another out of the doors to see him, and all gaze upon it, and the greater the Eclipse is, the more talk they of it: So is it with them whom Christ styles Lights of the world; their shining virtues, whether in preaching, or living, or both, few take notice of; but for their faults, they can look fully upon them, and call others to be Spectators. Would God I might here stay my speech, and that there were no further cause of complaint in this kind; but alas, it is so commonly known, that it is even told at Gath, and published in the streets of Askelon, insomuch that the daughters of Babylon rejoice, and the daughters of the uncircumcised triumph, that many are not only ready with cursed Cham to discover their spiritual father's nakedness, but which is worse, Sincerum cupiunt va● incrustare. And whereas it is the Devils practise to hide in a bush the deformity of the Panther's head, to mince and qualify the offences of other men (as the old Romans were wont to mince the natural imperfections of their children, by giving them a name of some famous man that had the like; Strabovem appellat P●tum pater, hunc Varum distortis cruribus, illum balbutit Scaurum.) by giving a name of a virtue to that vice which outwardly it most resembles, as to call prodigality liberality, etc. He and his instruments take a contrary course with a Minister, and stile h●s virtues by the name of a vice. Nos quia sericâ veste non utimur, monachi judicamur, quia ebrij non sumus, nec cachinno ora dissolvimus, contumaces vocamur & tristes, si tunica non candueri●, st●tim illud e trivio impostor est & Graecus, saith Hierom. Hierom. ad Marcellam. If a Minister be liberal, he is called riotous, if frugal, covetous; if merry, dissolute; if grave, austere; if silent, melancholy; if he stand upon his reputation, proud and arrogant: Woe unto them that call good evil. In the Primitive Church (when the comparison between Gentilism and Christianity did much resemble Cleanthes his picture in Tully, Lib. 1. de finibus. where Voluptuousness was painted in a chair of State, and Virtue kneeling at her feet) there was not a more odious name, saith Tertullian, then to be called a Christian: Bonus vir Cujus Seius, sed malus tantum quod Christianus. So it is with some, they were good men, but they are but Ministers, they are but Priests. Hos populus ridet, multumque torosa juventus, the name is odious to some, they cannot away with it. But if his person cannot be excepted against▪ his doctrine for matter or manner shall. Hierom. ad ●●mmach. Faelices' essent arts, inquit Fabius (they be Hieroms words) Si de illis soli artifices judicarent, poëtam non potest nosse nisi qui versum potest stuere, Philosophos non intelligit, nisi qui scit dog matum varietates, etc. Nostra autem quam sit dura conditio hinc potes anima dvertere, quod vulgi sit standum judicio. Happy were the Arts, saith Quintilian, if only Artifice●s should judge of them. None judgeth of a Poet but he that can make a Verse: None gives censure of Philosophers, but he that is acquainted with their opinions. A Shoemaker meddles with a shoe, but not with the Stocking; a Tailor with a garment, and goes no further; but for a Preacher, men of all Trades will censure him, and none so much as they that understand least. If with Nathan he tell David that he is the man; If with Elijah he tells Ahab, that it is he and his father's house that troubles Israel: If with John Baptist he tell Herod, that it is not lawful for him to have his Brother's Wife; Hic nigrae succus loliginis, haec est aerugo: Now these be hard sayings, who can hear them. And if they cannot reprehend the matter of his speech, the manner thereof will afford some matter enough to speak of. If Paul speak of his Mysteries and Revelations before Festus, he is beside himself, much learning makes him mad: And if this Doctor of the Gentiles, applying himself to the rude capacity of the ignorant Corinthians (for he becomes all things to all men, that by all means he might win ne some) use a more familiar phrase, and feed them with milk, because they cannot digest strong meat, 2 Cor. 10. 10. he is presently by some seducer in that Church censured to be a plain silly fellow, his bodily presence is weak, and his speech is of no value. Thus he is rewarded Evil for good, and hatred for his good will: and thus are Gods builders in many places constrained to build with one hand, and to hold their weapons against their enemies in the other, as did those builders of Jerusalem against Sanballat and Tobiah, and other Enemies of Judah and Benjamine, Neh. 4. 17. Dextra tenet pennam, strictum tenet altera ferrum. May they not in this case take up David's complaint, I verily lie among the children of men which are set on fire? They have venenum ptyados, the poison of a spitting Asp under their lips, their teeth are spears and arrows, and their tongues a sharp sword. But beloved I have persuaded myself better things of you, Heb. 9 6. and such as accompany salvation, though I thus speak. Only for conclusion of this Use, let me entreat you, with the Author of the Epistle to the Hebr. Heb. 22. 25. See that ye despise not him that speaketh, I mean Ministerial speakers: If ye do, ye despise him that speaketh from heaven, Whose blood speaketh better things then that of Abel. But receive such (as the Galatians received Paul, who received him as an Angel of God, and would have pulled out their own eyes to have given unto him) and have them in a singular love even for their works sake. But above all things tread not under foot the bread of life, because of the unworthiness of any that reacheth it. Refuse not the water of life, because of the uncleanness of any Conduit-pipe that conveyeth it. Reject not the promise of life, because of the lewdness of any Ambassador that bringeth it. Forsake not the way of life, because of the blackishness of any that showeth it. Contemn not the word of life, because of the imperfections of any that preacheth it: For assuredly, as the rain cometh down from Heaven, and ascendeth not thither again, but accomplisheth that for which it is sent, so shall the Word, of God be, (by whomsoever it shall be delivered) it will either harden you if ye be as clay, or it will soften you if ye be as wax; it will either work upwards or downwards, it will either prove the savour of life unto salvation, or of death unto damnation. Oh then so provide your ears to hear, that ye may say with young Samuel, Speak Lord, for thy servant heareth; and hearing it, pray that your hearts may be unlocked to receive it; and receiving it, believe it; and believing it, practise it in your lives and conversations, Philip. 1. 11. that ye may be filled with the fruits of righteousness which are by Jesus Christ, unto the praise and glory of God. Having now dispatched my message to Hearers, let me crave leave that I may turn my speech to the Preachers of the Word. May a man be a Prophet, Use. 2. and deliver true and sound Doctrine for the benefit of others, and for all be an unregenerate man, a damned Reprobate himself? Then let me exhort you all (my dear Brethren) or rather with Austin, Horror vos omnes charissimi, meque ipsum hortor vobiscum, I exhort you, and myself together with you, as we desire to escape everlasting damnation, and to have our part with Christ in his glorious Kingdom; let us as the Apostle exhorts, take heed not only to Doctrine, but to ourselves first, not only to our preaching, that it be sound, but to our lives also, that they be unblameable; let us not only be vigilant that the Bell strike right above, but that the wheels of the Clock go right below: let us not only so speak, but so do, as they that shall be judged by the Law of liberty, lest after we have preached to others, and been a means of their Salvation, ipsi reprobi fiamus, we ourselves be tumbled into Hell; as the Builders of the Ark were means of saving Noah and his Family, and for all that were drowned themselves: we may not expect (it is not expedient we should) for any to gain a good report of all men: Dogs will be barking at the best: was he a good man of whom none spoke ill, it was spoken of a Lacedaemonian. Plut. Woe to you when all men speak well of you, saith Christ, Luk. 6. 26. Elias was called a troubler of Israel, Jeremiah a seditious person and a disheartner of the people, Socrates. Paul an Heritick, a mad man, Athanasius a Witch, a Murderer, an Adulterer, yea Christ himself, that immaculate Lamb, who had done no wickedness, a Glutton, a Wine-bibber, a Sorcerer, a boon Companion with Publicans and Sinners. The Disciple is not above his Master: If they have called the Master of the house Beelzebub, much more will they call them of the household. But — hic murus abeneus esto, Nil conscire sibi. Let a man have the Testimony of God and a good conscience, and we may scorn all Dogs, bark they never so loud. I know well we are men while we are in this World, and not Angels in respect of purity of nature, and therefore cannot promise unto ourselves an immunity from falling. Let the old Catharists, the Novatians, Donatists, and Pelagians, and the new Puritans of Rome, who hold an absolute perfection in this life, make Ladders for themselves to climb into Heaven (as Constantine bade Acesius a Novatian Bishop) here is no room for them in this World. For as in the most beautiful face that ever was, there hath been some blemish, (Venus herself was not without a Wart) which though every man do not note, yet by a skilful Painter it may be observed (which made Zeuxis, Cicero de invent. lib. 2. when at the request of the Crotonians, he was to draw the Picture of Helena, Plin. lib. 33. cap. 5. to be set in one of their Temples, to send for five of the most beautiful Virgins that could be found, and from them all to frame a Picture, by reducing the quintessence of all their beauties into one Model) So in the most mortified man that ever lived, there are some dregs of sin; which though the bleared eyes of man's understanding cannot see them, yet the all-seeing eyes of God can easily discern them. But what then; because we cannot be perfect Saints, must we therefore be right Devils? because the perfection of the Law is so high above our reach, and so far beyond our Horizon, that we cannot choose but say, it's too wonderful and excellent for us, we cannot attain unto it: shall we therefore neglect it, or not take it for a Lantern unto our Feet, and a Light unto our Paths? Because we cannot be without sin, shall we therefore be Servants and Bondslaves to sin, and serve it in our mortal Bodies, and obey it in the lusts thereof, and (as I fear some do) as if outlawed by God and man, say with them in the Psalmist, Come and let us break their Bonds in sunder, and cast away their Cords from us, and give liberty to ourselves to do what we list, letting the Reins lose to all licentiousness? Ut cum carceribus sese effudere quadrigae, Fertur equis aurigae, neque audit currus habenas. It's one thing with John to sin, and another to commit sin. It's one thing with Paul to walk in the flesh, and another to walk after, and war after the flesh. It's one thing to stumble, another thing to fall in the highway, another to fall away, and walk or run in a buy way: we cannot promise to ourselves a privilege from sliding and stumbling, no nor from falling in the way; with Eutychus we may get a dead fall, a fall from the third Loft; from desire to consent, and then to act. Here are three Lofts, and the least, in the rigour of Justice, is death; lest it prove a breake-neck fall (in case we shall so fall) with Eli and Jezabell, we are not to lie on the Ground, but arise betime and redeem the fall by running the faster. Let us keep diligent watch over our thoughts, words, and actions, that we do not only abstain from evil, but as much as humane frailty will permit, from all appearance of evil; and even in things lawful, oftentimes for avoiding of scandal, restrain our liberty (after the example of the Apostle, in eating of flesh, and refusing wages for preaching the Gospel) that we may take away occasion from them that desire occasion, 2 Cor. 11. that we may stop the mouths of mad Dogs, and that they which speak evil of us as of evil Doers, and blame our good Conversation in Christ, may not only be ashamed, but by our good works which they shall see, be occasioned to glorify God in the day of the visitation, 1 Pet. 2. 12. 1 Pet. 3. 16. The better that any Profession is, the worse is the man that doth abuse it. There is no Profession but may give wall to the calling of a Minister (though many in contempt of it, with those foolish Suitors in the Poet, Penelopen relinquunt, & ad ancillas confugiunt) So then a lewd and unworthy Minister is one of the worst Creatures under Heaven. I remember a Story in the golden Legend in the life of Macarins: This Saint travelling in a desert found the Skull of a man, and asked whose it was; the Skull made answer, that it was a relic of a Pagan that was slain in that place: and where is thy Soul, said Macarius? in Hell, said the Skull, but it suffers the least degree of Hell's punishments, for in Hell there be three Rooms; in the highest, where are the least torments, are the Pagans that never heard of Christ; in the middle where the pain is doubled, are the Jews who crucified Christ, and persecuted the Preachers of the Gospel; in the bottom of Hell, where the Torments are trebled, lies the false Christian, which outwardly makes a show of Religion, and in his heart denies the power thereof. For the truth of this Story, credat Judaeus apella, he that believes that every word is Gospel, that comes out of a Friar's mouth, may give credit to it if it please him. But for that which the Skull is feigned to report, I can easily assent unto it, because it is agreeable to Divinity: The Servant that knows not his Master's will, and doth it not, shall be beaten with fewer stripes; but the Servant that knoweth his Master's will, and doth it not, shall be beaten with many stripes. If a false Christian, then surely a wicked Minister, who by his profession should be a Guide of the Blind, Rom. 2. a Light of them that sit in darkness, an Instructor of them which lack discretion, a Teacher of the Unlearned, may deservedly have the lowest Room. The Lord calls them stealers of his word, so Austin expounds the place, Jer. 23. 30. Eos dixit Deus furari verba sua, qui boni volunt videri loquendo quae Dei sunt, cum mali sint faciendo quae sua sunt. Aug. de doct. Christ. lib. 4. cap. 25. Our Saviour compares him to unsavoury Salt which is good for nothing, not for seasoning of Meats, not for the Land, not (for that, for which the Mire and the Clay in the Streets is good) the Dunghill. In God's name why should such a Dunghill (that's to fair a name) possess a Room and Sanctuary in the House of God? Extat concilium apud Cyprian. me thinks those words which Caecilius Bishop of Bilta delivered in the Council of Carthage where Cyprian was President (though all of them erred in the main point that they handled) are very emphatical, and may serve as Goads and Nails, nay as Daggers to pierce into the hearts of such men. Fidem dat infidelis, veniam delictorum tribuit sceleratus, & in nomine Christi tingit Antichristus, benedicit a deo maledictus, vitam pollicetur mortuus, pacem dat impacificus, deum invocat blasphemus, sacerdotium administrat profanus. An Infidel preacheth the faith, an ungodly Miscreant remits sins, Antichrist baptizeth in the name of Christ, he that is cursed of God blesseth, he that is dead promiseth life, God's Enemy preacheth peace, a Blasphemer calls upon God, a profane person ministereth about holy things: all Asystataes. Unto the ungodly said God, why preachest thou my Law, and takest my Covenant in thy mouth, whereas thou hatest to be reform? Psal. 50. 16. 17. Dic quaeso, Propheta tinctura coloratur? Propheta stibio pingitur? Propheta tabulis ac tesseris ludit? Propheta foeneratur? Propheta munera accipit? Saith Appollonius in Eusebius of Montanus and his Disciples: Eccles. hist. lib 5. cap. 15. are these endowments of a Prophet? Thou that teachest another, teachest not thou thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, Rom. 2. committest thou sacrilege? Oh let us not hew Timber out of God's Wood by our Doctrine, and instead of bringing our Building to an excellent work, by a profane life hew down all the carved work of the Temple, as it were with Axes and Hammers. Let us with Aaron have on our Brestplates, not only Vrim, light of Doctrine, but also Thummim, perfection of life. Let us be with John not only crying voices, Matth. 3. but burning and shining Lamps, Joh. 5. Let us not only be Salt to season others, Matth. 5. but let us also have Salt in ourselves, Mark. 9 50. we are called the Light of the World, let us imitate the light of the World, the Sun as lumine, by enlightening them that sit in darkness, and guiding their Feet in the way of peace, So motu too, by keeping a straight course under the ecliptic line of the Law, without wilful diverting to the right hand or to the left; not with the rest of the wand'ring Stars, be sometimes stationary and sometimes retrograde, and (which is common to all the Planets, sometimes in apogaeo, and then in perigaeo; or (if I may so speak) in apogaeo about Heaven and heavenly things, by our Doctrine, and then in perigaeo, Seneca de vita beata. about Earth and earthly things, in the whole course of our Lives and Conversations. Seneca notes of Plato, Epicurus, and Zeno, docebant non quemadmodum ipsi viverent, sed quemadmodum vivendum esset, they taught how a man should live, not as they lived themselves. But of all others Seneca himself may bear the Bell away for a notable Hypocrite in this kind, who speaks so divinely of a blessed life of God's providence, of the contempt of the World, that some would have him to be one of those Converts of Nero's Family, of whom the Apostle speaks, Phil. 4. and in favour with this opinion, some have counterfeited Epistles between him and Paul, yet was he one of the most covetous earthworms that ever the World bred. His oppressive usury spread over the whole Roman Empire, this Island felt the smart of it, insomuch that besides his large Possessions in the Country, and stately Palaces, and pleasant Gardens in Rome, he had gathered in four years' space, three thousand times three hundred thousand Sesterces, which makes of our Coin, almost three Million of pounds. Let us not be like these Heathen Philosophers, to teach one thing and do another, Orat. panegy● in laudem Origi. as Boat-men look one way and row another; but rather as Gregory Neocaesariensis speaks of Origen, when he taught Philosophy: ad officia nos invitavit plus factis quam dictis. And as jehu and jehonadab went hand in hand together for the rooting out of Baal's Priests, and Ahabs posterity; so let our profession and our practice go hand in hand together for the rooting out of the sons of Anak (spiritual wickedness) amongst us. And if our profession outrun our practice in the way to heaven, as John outrun Peter to Christ's Sepulchre (which may easily fall out (our tongues are swifter than our feet) yet let not our practice give over, but follow after, though non passibus aequis, 2 King. 3. and say to it as Elisha said to Elijah, As the Lord liveth I will not leave thee, Ruth. 1. I will follow after thee: Or as Ruth said to Naomi; Whither thou goest I will go, and where thou dwellest, I will dwell: Vnum & commune periclum, una salus ambobus erit: and let us always remember that that definition which old Cato gave of an Orator, is very suitable to a Divine, Vir bonus dicendi peritus: and therefore as we must be dicendi periti, good speakers, so should we also be viri boni, good livers. By these two linked together, we teach our Flocks how they should live; but by the former without the latter, we tell God how he shall condemn us, as chrysostom speaks: Bene docendo, & bene vivendo populum instruis quomodo vivere debeat, bene autem docendo & male vivendo deum instruis quomodo condemnare te debeat. For drawing us to a cheerful performance of this duty, beside the judgement denounced in the latter part of my Text, I will produce a threefold Cord, which, as the Wise man speaks, is not easily broken. First it will keep our persons and callings from just contempt; 1. Motive. every man is bound to maintain the credit of his Calling, but a Minister most. See that no man despise thy youth, 1 Tim. 4. See that no man despise thee, Tit. 2. How shall this be effected? by proud looks? by imperious words? by a grave and majestical countenance? by gorgeous and costly attire? these may indeed dazzle the eyes of a few ignorants, which look only on the appearance (as Magabizius with his majestical looks, Aelian. and silken suits at the first did to the Scholars of Zeuxis) and peradventure they may procure a cap or a knee to our persons, but very little or no reputation to our Calling. If we would keep it from just contempt, we must be as John Baptist was, holy and just men: and then the proudest of them all, if they have but Herod's honesty, Mar. 6. will fear and reverence us. We must be unto them that believe an ensample, in word, in conversation, in love, in spirit, in faith, and in pureness, 1 Tim. 4. 12. This will make men fall down on their faces, and worship God, and say that God is in us indeed. Secondly, 2. Motive. holy Doctrine without life will not produce that effect which they would do, if they went hand in hand together, but rather as if a man should blot with one hand, that which he writes with another. Our lives will do as much harm, as our Doctrine good. It's a true speech of a reverend Divine, that the sins of Teachers are teachers of sins; as in a Scrivener's table, when any letter wants its due proportion, the Scholar that takes the Copy for his guide, will imitate that as well as those which are perfectly written. A 'bove majore discit arare minor, not by doctrine, but by example▪ It's to no purpose for the old Crab in the fable to bid her young ones go forward, when she goes backward herself. Hor. art. poetica. Sivis me flere, dolendum est primum ipse tibi. Quod mihi praecipis, cur ipse non facis? Aug. the doct. Christ. lib. 4. cap. 27. Gallo similis est praedicator, saith Gregory. Wherein doth the comparison consist? Inter tenebras praesentis vitae studet venturam, lucem praedicando, quasi cantando, nunciare, dicit enim nox praecessit, etc. That is true, but not all; and therefore others stretch the comparison further thus: As the Cock claps his wings, and beats, and ronzeth up himself before he awake others: so we must first give an example in ourselves of that to which we exhort others; otherwise they will say unto us this proverb, Physician heal thyself. Quis coelum terra non misceat, & mare coelo, Si fur displiceat Verri, homicida Miloni? That then the seed of God's Word which we shall sow may take deeper root, and more abundantly bring forth fruit in our hearers, let us give example in ourselves. — Non sic inflectere sensus Humanos edicta valent, ut vita docentis. Let every of us say with our Saviour, Learn of me, for I am meek: Learn of me, for I am thus and thus: And as Gideon said to his Soldiers; Learn of me, and do ye likewise, even as I have done so do ye. But what is either the fruit of our Ministry, or the credit of our calling in respect of God's glory, which we should so tender, as that we should rather wish ourselves accursed, and razed out of God's book, then that by our means the least stain or spot of dishonour should be imputed unto him. Now as God is honoured by the holy life of a Preacher, so nothing brings more disgrace than the wicked and scandalous conversation of him that carries the vessels of the Lord. If a stranger who belongs not unto me, mis-behave himself, and be a common drunkard, a blasphemer, an unclean person, etc. that is no disgrace unto me; but if one of my family, my son, my friend whom I trust as my right hand, fall into any of these, the disgrace lights not only on him, but it reflects upon me. So if a stranger from God, a Pagan, etc. shall fall into these or the like, the matter is not great, it shows what man is without God. But if he who in outward profession is one of the household of faith, a steward in God's house, appointed to give every one of his family their portion of meat in due season, Christ's Ambassador and Vicegerent shall miscarry, and like Hophni and Phineas, of sons of Eli, prove a son of Belial, God's name is dishonoured, and his offering abhorred. O heavenly Father, that thy Name may be hallowed, sanctify the Tribe of Levi, whom thou hast separated from the multitude of Israel, to take them near unto thyself. Let thy Vrim & thy Thummim be with thy holy ones. Let thy Priests be clothed with righteousness, that thy Saints may sing with joyfulness. Shall many Preachers be damned, 3 Use. as having not expressed that in their lives and conversations which they have delivered to others? what then shall become of them that are called to this honour, and preach not at all: that cannot say so much for themselves as judas, Lord have not I by thy name prophesied? shall they not be condemned at that day upon a nihil dicit? Purgatory (as the authors of it confess) will then have an end: Limbus Patrum is long since destroyed, the Earth at that day shall be burnt up, and whether there will be any room in Heaven for them that neglect the works of their particular calling, I have reason to doubt: Pietas, honestas, probitas, privata bon a sunt, said he in the Tragedy, nay pietas, honestas, probitas, publica bona sunt, they be general duties which no Christian (whatsoever his calling be) may want: He cannot be bonus civis which is not bonus vir; and yet it is not sufficient for a man that would bear Office in a Corporation, that he is bonus vir, unless he be also bonus civis, qualified with such particular virtues, as are requisite to that Place. I commend Gregory Nazianzens resolution, who when they would needs choose him Bishop, fled into Pontus, and having afterward accepted the Dignity, and from that translated to another, and then to one of the greatest Bishoprics in the World (insomuch that some of his Successors contended with the Bishop of Rome for primacy) did afterward voluntarily relinquish it. For indeed though he was a fluent Orator and a great Divine (which got him the surname of Theologus) and so acute a Disputant, that the Arians counted great Athanasius a Child in respect of him; yet was he not fit (especially in those turbulent times) for Church Government. If I be desirous to be resolved in some doubtful points of Law, concerning mine Inheritance, and a Friend advise me to go to such a man, telling me that he is a very honest man, what better am I for that, unless he be skilful in the Laws, and able and willing to resolve me in that where I am doubtful. If I have a Garment to be made, I will not go to this or that man, whom I hear to bear the name of an honest man. I will suppose every man to be such, unless I know the contrary, but to him that is a professed Tailor, and able to do the work. So for us (that I may bring that which hath been spoken home to my purpose) It is not sufficient for us that the World carries an opinion of us, that we are good men in respect of general virtues, unless we be good Ministers, and put in practise those Gifts which are proper to that state of life, wherein our Master hath set us. Now preaching is the best flower that grows in our Garden, it's the very grace and ornament, nay the very life and esse, and specifical form of a Minister, being the only ordinary means, for aught that I know, which God hath appointed for saving of Souls. This was meant as some moralise it) by the Bell and Pomegranet on Aaron's Garment; The Bell signified the preaching of the Gospel, and the Pomegranet, the merits of Christ; implying thus much, that the merits of Christ are by no other means ordinarily conveyed to the Sons of men, then by the preaching of the Gospel; this is agreeable to the Apostles Doctrine: Seeing the World by wisdom knew not God, in the wisdom of God, it pleased God by the foolishness of Preaching, (So the World of Jews and Gentiles counted it) to save them that believe, 1 Cor. 1. How shall they call on him of whom they have not heard, how shall they hear without a Preacher, Rom. 10. Where Salvation, Faith, Hearing, Preaching are linked together. Christ sent me not to baptise but to preach the Gospel, 1 Cor. 1. 7. his Commission was for both, Go and teach all Nations baptising them, Matth. 28. His meaning then was this, that the latter was the principal, the other but an appendix unto it. Like that Jer. 7. 22. I spoke not unto your Fathers, when I brought them out of the Land of Egypt, concerning Sacrifice, but this is the thing which I commanded them, to obey my voice: and Hos. 6. 6. I will have mercy and not sacrifice: obedience and mercy rather than sacrifice or burnt offering. So it may be said of us, we are by our places to baptise, to administer the Sacraments, but our chief Office is to preach: For a Minister then to have the name of an honest man, a learned man, and seldom or never to come into the Pulpit (as some do) is as if I should say, this man is an excellent Scrivener, but never puts Pen to paper; an excellent Lawyer but never pleads nor gives counsel; an excellent Artificer, but neglects his Trade, this (but) takes more from him than my commendation gives him. Here I cannot choose but censure two sorts of men. Fist, they that cannot. Secondly, those that can but will not preach. Of the first, we have not many in these parts of this Diocese (in which Gods name be blessed) I dare boldly speak it, we have at this present day more Baruabasses, Sons of consolation, and Be●nerges, Sons of thunder, ●nd Apollo's, Eloquent men and mighty in the Scriptures, than any one Century of years hath seen, since the Gospel of Christ was first preached in this Island) yet some few we have (the fewer the better, Satis pauci, satis unus, satis nullus) in speaking to whom, let me take leave as the Apostle speaks to the Gallatians, Gal. 4. to change my voice as Nurses do when they speak to young Children; thou canst not preach. Yea but as I have heard a Judge speak to a convinced Malefactor, whose life he was desirous to save; I cannot read, yea but I know thou canst and must read, or else I must pronounce Sentence against thee. Yea but thou canst preach, and preach thou must, or else I must say unto thee, friend how camest thou in hither? I add no more, thou wantest Logic and knowledge in the Arts, which are handmaids to Divinity, and many other helps which are requisite to a Preacher; yet mayest thou teach: As an overweening conceit of a man's abilities, so too base an opinion of thyself, may be an hindrance to virtue. Many had proved great men, if they had not thought themselves on the Hils-top, before they were at the midst of the way: and some of our not-preaching Ministers might prove better than they are, if the weakness of their brains did not hinder them from climbing, because they despair of being excellent Preachers, therefore they will do no good at all in their Profession, they seldom look upon Book but when they are in the Church: possunt qui posse videntur. A man's conceit that he can do, will make him somewhat adventure. When John Bradford was unwilling to enter into the Ministry, alleging his weakness and inabilities for preaching, if thou canst not (quoth Martin Bncer) feed thy Flock with fine Manchet, feed them with brown Bread. Non possumus omnes esse Scipiones, aut Maximi, saith the Orator, if thou canst not do as thou wouldst, do as thou mayest; if thou wantest strong Meat, feed with Milk, catechise and instruct thy hearers in the ground of Religion, pray, hear, read, study, confer, meditate, stir up the Gift of God which is thee, kindle and blow up this fire, desire the best Gifts, 1 Cor. 12. and in so doing, God giving a blessing to thine endeavours, Si non evaseris in summum, at certe multos infra te videbis: as Quintilian speaks, if thou prove not the best, thou shalt not be the worst of thy profession. If thy learning be so slender, that thou canst not well understand a Latin Author, be not discouraged for that. We have many excellent Books of moral Divinity in our English Tongue, and of controversial writers we have no want, furnish thyself not with all, but with the best. Distrahit animum librorum multitudo (saith Seneca) and qui ubique est nusquam est. Read then rather multum then multos, much than many books, so shalt thou make it thine own which thou hast read, and be able to make use of it for the discharge of thy duty, and benefit of the Flock committed to thy charge. And if thy learning and judgement be so weak, as that thou canst not so skilfully extract the quintessence out of the flower, with the Bee, then rather give it them in thy Author's words, than not at all. I confess I could never approve of those lapwings, which having hopped out of their nests, with their shells on their heads, before they got a feather on their backs: Priusquam sacra volumina vel nomine noverint, priusquam veteris & novi testamenti signa not asque cognoverint, as Nazianzen speaks, having provided themselves of half a dozen Sermons, which they have as good right too, as Paulus in Marshal had to his Verses; Carmina Paulus emit, jactat sua Carmina Paulus; Nam quod emit poterit dicere jure suum. Like jolly fellows, make a flourish up and down the Country with them, as if they were men of worth. I have no more to say to them, but only send them that salutation which Horace sent Celsus. Quid mihi Celsus agit monitusque & saepe monendus, Privatas ut quaerat opes, & spernere discat Scripta, palatinus quaecunque retexit Apollo. Otherwise (for all their shows) the riddle may well be applied to them, Nullus malus magnus piscis. But now for such as have Cures, where the Stipend is so small that it will not maintain a tolerable Preacher (as in some of our large and spacious Parishes, there is scarce so much left as the Pharisees petty tithes, tithe of Mint, and Anise, and Cummin, little more than would give contentment to a Swine-heard) if these, not out of any vainglorious humour of being reputed that they are not, but out of a desire to benefit their Flocks, besides the instructions given them by way of catechising, they shall commit to memory, and deliver other men's labours; in St. Austin's judgement they are not to be disallowed: Aug. de doct. Christiana. lib. 4. cap. 29. Nor will I; for beside that it will keep them from idleness, and peradventure from worse exercise, they shall both benefit their hearers, and receive at least some tincture of Divinity: as he that tarries long in an Apothecary's shop will carry the smell of it about him, and he that walks in the Sun will be coloured by the heat of it. The second sort is of such as will not: my censure must be sharper against these then against the former. He that hath his Garners full of grain, and will not bring it out to the Market in such a year as this, but rather suffer the people to starve, then sell a bushel, unless, he may have an excessive price for it, is worse in the judgement of all men, than a poor man that doth not furnish the Market because he wants. The mother is worse, that hath breasts full of milk, and will not give suck (which the Dragons deny not the young ones, Lam. 4. 3.) then she that hath dry breasts and cannot: and is not he worse that hath a candle and hides it under a bushel, and will not give light, than he that is dark and cannot? that hath eyes, and winks, and will not see, than he that is blind and cannot? that hath a tongue, and will not speak, than he that cannot because he is dumb? It's true of a Lawyer, Scire tuum nihil, si te scire hoc sciat alter: If every man knew as much in the Laws as the Lawyer doth, none would seek unto him for Counsel. But it befits a Minister better, if a ni be put to it, as Persius hath it, Scire tuum nihil est, nisi te scire hoc sciat alter. His knowledge must not be shut up in the Ventricles of his brain like Timon's money in his chest; but like that precious oil that was poured on Aaron's head, it must descend to the skirts of his clothing, the meanest of them that are committed to his charge. It must fall from the brain to the tongue, and from thence Drop as the rain, and still as the dew, as the shower upon the Herbs, and as the great rain upon the grass, Deut. 32. 2. The Priest's lips must preserve knowledge, Mal. 2. 7. The Lord hath given me the tongue of the learned, to minister a word in season to him that is weary, Isa. 50. 4. And he that makes no conscience of this is liable to a double curse. 1. A curse in his gifts, they will rust and canker away: The faithful servant that employeth not his master's talon, shall have it taken from him, Matth. 25. This idol Shepherd that feedeth not his flock, shall prove a right idol indeed; for as he hath a tongue and speaks not, so shall he have eyes and shall not see. His arm shall be dried up, and his right eye shall be utterly darkened, Zach. 11. ult. 2. A curse upon his soul, Matth. 25. Cast him into utter darkness. I am not credulous in believing ill reports of any man (especially of a Minister) but if it be true which I have heard (and by reason of the late Visitation, I have somewhat more than a bare report) it is to be lamented even with tears of blood, that some of extraordinary gifts (as they would be deemed; and the greater their gifts are, the greater shall their judgement be if they be found negligent) do scarce once in 12. or 13. years visit a great part of their Flock. Their little ones cry for bread, and there is none to give them any. And in the place where they reside, like Atheists very often mew themselves up in their private houses, when they should be in the house of God feeding their Flocks: and when they go to the Church, ordinarily continue there like images without a word speaking, and so frustrate their poor hunger-starved sheep of their hopes. Like as when a barren cloud hangs in the air in time of a drought, and yielding no drops to water the dry and gasping Earth, the expectation of the Husbandman is made frustrate: If they afford them once in the year, or at most once in the quarter a dish of Strawberries (as Latimer spoke in the same case) it's a dainty, they must hold themselves contented. I wish it were as good as a dish of Strawberries, and not rather like Caligula's banquet, where all the banqueting stuff was made of gold, which did only feed the eye, but not the belly; this banquet is not of gold, but for the most part of a worse mettle (Latin) which with a tinkling noise may tickle the ear, but never fill the stomach. Pliny writes of some people of Mount Atlas that were without names; it seems these men think their Parishioners to be without souls: or else that the calling of a Minister is not Virtutis exemplum, sed vitae adjumentum atque subsidium, non munus reddendae rationi obnoxium, sed imperium liberum, & reddendarum rationum metu solutum, as Nazianzen speaks. In Apol. Oh beloved brethren (that I may speak to all) let us beware of these things. Let the doing of his will that hath sent us be our meat and drink, our joy and crown, and the gathering together of his dispersed Flock our game and advantage: our names may put us in mind of our duties. Conveniunt rebus nomina saepe suis. We are called Shepherds. If we love the great Shepherd of our souls, let us feed his sheep, feed his lambs. We are watchmen, let us stand upon our watch, and give warning to the City of God of the approach of the Enemy. We are lights of the world, let us consume ourselves that we may enlighten others. We are voices of criers, or crying voices; for Zions sake let us not hold our peace, and for Jerusalem's sake let us not keep silence, but lift up our words like Trumpets, And tell the house of Jacob their transgressions, and Israel their sins. Let us be like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nec Dedonaei cessat tinnitus aheni: No more should we, remembering that strict adjuration of the Apostle: I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and in his kingdom, preach the word, be instant in season and out of season, 2. Tim. 4. 1. We are Captains of the Lord of Hosts, Let us fight a good fight, and resist unto blood, striving against sin. Where should a Captain die but in the field? and where should a Preacher die (said learned Jewel) but in the Pulpit? Add for a second Motive that joy and comfort which will attend us, 2. Motiv. when we shall leave these houses of clay, and these earthen pitchers shall be ready to be broken at the Well, if our consciences can bear us witness that we have continued faithful in our Master's service. No doubt it was no small comfort to Cyrus, when Lysander admired the sweetness of his Gardens, and fit ordering of trees in his Groves, that he was able to tell him they were his own work, and that he had planted them with his own hands. No less comfort will it be to us, when we can persuade our own souls that such trees we have planted in the Lord's garden, such sheep we have brought into Christ's sheepfold; if every of us can say to the great Archbishop of our souls, when he shall keep his visitation, Here am I, and the children thou hast given me. Add last of all, 3. Motive. that Crown of righteousness wherewith our service shall be rewarded at the last day. Those that have been his faithful witnesses here on earth, when the earth shall be no more, shall be as the Moon, and as the faithful witness in heaven. And whereas those which follow wisdom shall shine, ut expansum, as that which is stretched out over our heads (the Firmament) those that turn many unto righteousness (and let no painful Minister be discouraged) if the fruit of his labours fall short of his expectation. We are but God's Instruments: Except the Lord keep the City, the watchman watcheth but in vain. Except the Lord build the house, their labour is but lost that build it. Paul may plant, and Apollo's water, but to no purpose, unless God give an increase. Jeremiah thundered out God's judgements against the sins of Jerusalem the space of 50. years, and she was more obstinate in the end then at the beginning. Esay preached 64. (some say 74.) years, and profited little for all his pains. Noah preached 120. years to the old World, and we do not read of one person he converted. Let it be our desire and study to turn many unto righteousness, and our reward shall be with our God. He that accepteth the will for the deed, will as surely reward us as if we had done the deed. So then (as I was about to say) whereas those that follow wisdom shall be as the thinner parts of heaven, or as the Lacteus Circulus, which is caused of the confluence of the beams of those heavenly torches; Those that turn many unto righteousness shall be as the thicker parts of the celestial Orb, and shall shine as the stars of heaven for evermore. The sixth Sermon. JER. 22. 3. Thus saith the Lord, Execute ye Judgement and Righteousness. THREE things there were amongst the Gentiles, to which they (dreaming they had them from God) trusting too much, Lib. dec. 1. lib. 1. disadvantaged themselves, and gave occasion of rejoicing to their Enemies. First, their twelve Ancilia, or Targets, one of which they say fell from Jupiter into the hands of Numa. Secondly, their Palladium, which fell from Heaven into a certain Temple in Phrygia, being then without Roof. Thirdly, and the Image of Pessinuntia day, or Idaea mater, the Mother of their Gods, which the Romans with great cost and pains brought from Pesinuns, a Town in Asia the less, to Rome, Lib. dec. 3, 4. lib. 9 and placed in the Temple of their Goddess Victoria, as a means to perpetuate and eternize the felicity of that State. The Jews likewise had three things, which they said (and said truly) they had from God. The Temple, and the Ark, and the Law; which because they looked no further into, than the outside and external Superficies of them (as if a man should busy himself with picking and licking the Shell of a Nut, and neglect the Kernel; or rest satisfied with keeping a true measure and balance in his house, and never use them; or as if a Scholar should content himself with looking on the Cover and Strings of his Book, and never open it, nor learn the Contents thereof) brought many Calamities upon them, and at length proved their destruction; as long as the Temple was in the City, and the Ark in the Temple, and the Law in the Ark, they thought all sure; they themselves were called, the people of God, their City, the City of God; in it they had the Temple of God, and the Ark of God, and the Law of God. What was wanting? verily as much as is wanting to a good Soldier, when he hath his Sword hanging by his side, and never offers to draw it, when the Enemy assaults him; or to the Office of a Judge when he sits on the Bench, having the Scales painted over his head, but speaks not a word. Against this remissness (not to give it a worse name) the Prophet exclaims the Law is dissolved, than the Letters remain in the Book, the practice is perished, Judgement never goes forth. Defluxit lex, Hab 14. its a metaphor borrowed from the Pulse; a man's bodily constitution may be known by his Pulse, if it be fallen down and give over beating, the man is in the pangs of Death, or dead already; if vehement, he is in a hot Fever; if temperate, he is in good health. The Law is the Pulse of the Commonwealth, if it move not, the Body Politic is dead, if its motion be violent, its sick of a hot Ague, if moderate and equal, it's well affected. In the days of our Prophet, the Pulses of the Law were quiet, no more motion in them, then in the dead Sea, which neither ebbs nor flows. Judgement was fallen, and Justice could not enter, the faithful City was become an Harlot, her Prince's Rebels and Companions of Thiefs, every one loved Gifts and followed after Rewards, they judged not the Fatherless, neither did the cause of the Widow come before them, Isa. 1. They had altogether broken the Yoke, and burst the Bonds, Jer. 5. 5. Whereupon the Lord sends his Prophet to the King of Judah, and his Servants, that is, his chief Officers and Magistrates, with this Charge, that if they desired to continue their Possessions in that good Land which he had given them, and to escape a miserable slavery and captivity under cruel Tyrants, in a strange and Idolatrous Country, into which for their sins he was ready to bring them, they should put life into the Law, that the Pulses thereof might be perceived to move. Execute Judgement: And because the corruption of man's nature commonly runs from one extreme to another, in vitium ducit culpae fuga, here quires that this Judgement be not too violent, but moderate and equitable. Execute Judgement and righteousness, that is, righteous Judgement. For the Law, like a man's shoe, Si pede major erit subvertit, si minor urit, if it be too wide it will give Liberty to the Foot to tread awry, if too straight▪ it will pinch it. But what hath a private man to do in matters of State? what Commission hath Jeremy a Priest, to come to the Court of a mighty King, and to tell him and his Nobles of their duties? Surely a very strange one: He who is King of Kings and Lord of Lords had set him over Nations and over Kingdoms, to pluck up and to root out, Jer. 1. sends him now as his Ambassador into the King's house, and gives him instruction what he shall speak; Thus saith the Lord God, esteem not my Message according to the quality of my person, for though I be mean in place and of small reputation, yet my Errand is of another nature: I am vox clamantis, a Crier or Summoner sent unto you from the great God of Heaven & Earth, who with a mighty hand and outstretched Arm brought your Forefathers out of the Land of Egypt, and gave them this fruitful Land which you now possess, who being almighty is able to defend you if you shall cleave unto him, and to punish you, if you shall neglect his word, whose name is JEHOVAH, I am yesterday and to day, and the same for ever, which was, and which is, and which is to come, without change or shadow of change, that which I have received from him, I deliver unto you: Thus saith the Lord, Execute Judgement and Righteousness. As than Judges in their Circuit, in the several Counties where they sit, to hear and determine Causes, first cause their Commission to be read, then give the charge to the Inquest; So our Prophet first shows his Commission, Thus saith the Lord, and then gives his Charge, Execute Judgement: And these be the two Branches into which my Text divideth itself. In the Commission I note, that a Prophet, and consequently a Minister, who in the new Testament is also called a Prophet, is an Ambassador sent from God unto the Sons of men: So saith the Apostle, We are Ambassadors from Christ, as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled unto God, 2 Cor. 5. 20. Let a man so think of us; as of the Ministers of Christ, and disposes of the secrets of God, 1 Cor. 4. 1. This shows the Dignity of this Calling, a Calling whether you respect the Author, or the Subject, or the end, as far exceeding all others, as Saul in length of body, did the rest of the Israelites: And surely if the Philosopher could call the Stones happy of which the Altar was builded, because they were had in honour when others were trodden under feet, then much more may they be termed happy, Protarchus apud Arist. phys. lib. 2. whom the Lord hath separated from their Brethren, and taken near unto himself, Nomb. 16. to minister unto him, if they shall be found faithful and diligent in so high a calling. But here I may justly take up the Prophet's Complaint; Who will believe our report? If I should dilate on this Subject, my words would seem to many, as Lots did to his Sons in Law, when he spoke of the destruction of Sodom, who seemed to speak as if he had mocked. I appeal to your consciences, whether the Vocation of a Priest (so the profane Gulls of this World call it in disgrace) be not by many reputed the most base and contemptible Calling in the Land; that which the Apostle speaks of our general calling to Christianity, is at this day verified; of this particular Vocation; not many mighty, not many noble are called, 1 Cor. 1. The poor, and the halt, and the lame, and such as are good for nothing else, are thought sufficient for these things; though the Apostle could ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! who is sufficient? do not many with the foolish wooers in the Poet, Penelop●n relinquere, & ad ancillas confugere, leave the Mistress and become Suitors to her Maids, and choose rather to be of any calling, nay of no calling, to be idle Hunters, riotous Gamesters, loose livers, to be any thing, rather than to be employed in this great and weighty business, of being an Ambassador from God unto the Sons of men? But it's no matter, Philosophy suffers no great disgrace, because Agrippina will not have her Son, young Nero, to study it; and a Pearl is not a straw the worse, because Esop's Cock cares not for it. Rauca reful gentem contemnit noctua Phoebum; Non crimen Phoebus, noctua crimen habet. The Owl cannot abide the Sun; the fault is not in the Sun, but in the Owls eyes that cannot behold it. The very Heathen shall in the day of judgement arise against these men, and condemn them, amongst whom this Calling hath always been honoured for the best. Alexander, ab Alex. Amongst the Phoenicians they wore a crown of gold: Amongst the Athenians none were admitted King that had not been of this Order. It was not scorned by the best Senator of Rome; insomuch that Gellius having set down four properties of Crassus, which he calls Rerum humanarum maxima & praecipua, the greatest things amongst the sons of men, Quod esset ditissimus, quod nobilissimus, quod eloquentissimus, quod jurisconsultissimus; that he was the richest, and the noblest, and the most eloquent, and the best Lawyer that Rome had: He adds in the last place, as it were, a specifical form restraining all the rest: Quod pontifex maximus, that he was the chief Bishop: and Virgil had no intendment to disgrace Amus, when he called him a King and a Priest: Rex Amus, rex idem hominum Phoebique sacerdos. And the custom of the old Egyptians is well enough known unto Scholars; Qui ex philosophis sacerdotes; and Ex sacerdotibus probatissimum in regem elegerunt, who from Philosophers chose Priests, and from Priests Kings: whereupon their Hermes had the name of Trismegistus, thrice greatest, the greatest Philosopher, the greatest Priest, and the greatest King. Such an one was Moses, the Prince and chief of all the Prophets, who did not preach to Pharaoh, and the Israelites, till first instructed by the Lord what he should say. Such were the Priests of the Law (or at least such they should have been) and therefore the Lord saith, That the Priests lips should preserve knowledge; and, That they should seek the law at his mouth. The reason is added, because he is the Angel, or Ambassador of the Lord of Hosts. Such was Ezekiel, whom the Lord tells, that he had made a watchman over the house of Israel, Ezek. 3. 17. and that he should hear the word at his mouth, and give the people warning from him. Jer. 1. 9 Such was Jeremiah, who prophesied not to the Jews till the Lord had touched his tongue, and put words into his mouth. Finally, such were all the Prophets before the coming of the Messias, who had this law given them, that they should teach no more than he had given them in charge. Hence be these and the like speeches: Thus saith the Lord. The word of the Lord. The burden of the Lord. The mouth of the Lord hath spoken it. Come to the New Testament, and look upon the Apostles and Evangelists, surely very excellent things were spoken of them; they were called the salt of the Earth, the light of the World, the friends of Christ; they had the keys of Heaven gates given unto them, That whatsoever they bound on earth should be bound in heaven; and whatsoever they loosed on earth, should be loosed in heaven. They were sent to preach to all Nations, but not what they would, but what they had in commission from Christ, Teach to observe all things which I have commanded, Mat. 28. 20. Nay, Christ Jesus the Son of God, the Privy Counsellor of the Father, the only Master and Teacher of his Church, did impose this law upon himself, telling the Pharisees, that his Doctrine was not his own, but the Fathers that had sent him. Now than if the Priests of the Law, if the Prophets, if the Apostles, if Christ Jesus himself did not preach any Doctrine but what they received from God, if they were tied to the word, and might not decline to the right hand, nor to the left: Much more are the Lords Ministers at this day tied not to deliver any Doctrine to their Hearers, but what is evidently grounded upon the sacred Oracles of Truth. They are to build the Kingdom of Christ, to subvert the kingdom of Antichrist; to feed the Lords Sheep, to drive away the Wolves; to comfort the weak and feeble knees, to break the brazen and iron sinews of impenitent sinners; to sing a song of mercy to penitent and humble souls, Jerem. 1. to thunder judgements to forlorn miscreants: To bind, and to lose, to pluck up, and to root out; to destroy, and to cast down; to build and to plant, but all by the word of God. The writings of Heathen men contain in them many excellent precepts of Morality, but they are mingled with a number of untruths and vanities. The writings of the ancient Fathers are of especial use in the Church of God, but they are not sufficient groun is for me to build my Faith upon them. I may no more in all things follow their steps, than I may be drunk with Noah, or commit incest with Lot, or be an Adulterer with David, or an Idolater with Solomon, or with Peter deny and forswear Christ. I say of them all in respect of the Scriptures, as Stankarus a Polonian Heretic spoke of our Protestant Writers, in respect of Peter Lombard: Plus valet Petrus Lombardus quam Centum Lutheri, etc. One Peter Lombard is of more worth than 100 Luther's, 200. Melanctons, 300. Bullingers', 400. Peter Martyrs, and 500 calvin's. But one plain sentence of Scripture is more worth than 100 Augustine's, 200. Cyprians, 300. Jeremies, 400. Ambroses, 500 Gregory's, where their Doctrines are not warrantable by the word of God. I say of them as Aristotle did of Socrates and Plato; Socrates is my Friend, and Plato my Friend, but Truth is my greatest Friend. And as Austin said of his Countryman Cyprian: Cypriani literas non ut Canonicas lego, sed ex Canonicis considero, & quoth in iis divinarum Scripturarum autoritati convenit, cum laude ejus accipio, quod non convenit cum pace ejus respuo. I read Cyprian, not as canonical Scripture, but I examine his Writings by the canonical, and where I find them agreeing, with his due commendations I receive them; when repugnant, with his good leave I will reject them. To the Law, and to the Testimony, if they speak not according to this Word, it is because they have no light in them, Isa 8. 20. Quest. Is it then unlawful for a Minister to use humanity, or secular learning in his Sermon? Ans. I have known many, who have said that a Sermon is too barren and dry, and not so learned, nor so pleasant, nor so powerful, nor so profitable, if it consist merely of testimonies from Scripture, without some inspersions at the least of secular learning: as if that were dry which is like the Rain that comes down from heaven, and waters the earth, that it may yield seed to him that soweth, and bread to him that eateth; or any thing were more learned than that which will make a man wise unto salvation; or any thing more pleasant than that which is sweeter than honey, or the honie-comb; or any thing more powerful than that which is lively, And mighty in operation, and sharper than any two-edged sword, Heb. 4. 12. and entereth through, even to the dividing of the soul and the spirit, and of the joints and the marrow: or any thing more profitable than that which is given by inspiration from God, and is profitable to Teach, to reprove, to correct, and to instruct in righteousness, 2 Tim. 3. 16. 17. that the man of God may be absolute, being made perfect unto all good works. Again on the other side, I know many, both Preachers and Hearers, who distaste as much a sentence borrowed from a profane Writer, as the children of the Prophets did of that branch of Coloquintida that was cast into the pot, mors in olla. One sentence in their conceit spoils a whole Sermon, the thing otherwise never so good. These men are verily persuaded, that Hieroms dream was in good earnest, that he was wrapped into the third Heaven, and miserably beaten before the Tribunal seat of God for reading of Tully; which although he (writing to a certain Lady, who was too much addicted to reading of secular Authors) he relates as a story: Yet when the same was objected against him by Ruffinus, and without question Lactantius, and Tertullian, and Austin, and some others of the Fathers deserved to lick of the whip for this as well as Hierome, who were so throughly acquainted with all secular Writers, that (as he himself speaks of some of them) a man cannot tell whether he shall more admire them for their secular learning, or their knowledge in the Scriptures; insomuch that (as Julian complained of some of them) De aquila pennas evellerent quibus aquilam configerent: They pulled quills out of the Eagles wings (the Roman Ensign) wherewith they wounded and killed the Eagle. My resolution then is this: As I cannot approve of the former sort, so can I not altogether of the latter; my reasons are these. 1. No Sermon is purum putum dei verbum, 〈…〉 mere Logic, and Rhetoric, and humane invention are used in the best: and therefore if I shall sometimes borrow a sentence from a secular Writer (be it Goatshair, or hay, or stubble, or call it what you will) peradventure it may prove as good as any thing I can bring of mine own. 2. I take it to be a property of a foolish Captain to scorn to use any stratagem which his Enemy hath used before. It's lawful for the Hebrews to spoil the Egyptians, so that it be not to make a golden Calf of the spoil. 3. St. Paul himself sometimes brings sentences out of secular Writers, as Tit. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. an heroical verse out of Epimenides. So Acts 17. We are his generation, part of an heroical verse out of Aratus: and 1 Cor. 15. Evil words corrupt good manners, a comical verse out of Menander. 4. There is but one truth, and Omne verum est a Spiritu Sancto, saith Ambrose: so that if thou shalt allege that it is unlawful to use it; because it dropped from the tongue or pen of a Pagan, I will reply, that if it be true, it is lawful, because it is originally from God; but here these cautions are to be observed. 1. It must not be a Doctrine, but only an Illustration, or amplification of a Doctrine. 2. It must be sparingly used in popular Congregations. 3. As an Israelite, when he was to marry a captive woman taken in the Wars, was first to shave her head, and pair her nails: So a Minister, when he is in his Sermon, to join a sentence of a secular Writer with the Scripture, he must shave and pair off all superstition, profaneness, idolatry, and whatsoever may seem to be repugnant to the doctrine of godliness. 4. He must so carry himself in this business, that his Hearers may be benefited, his Duty discharged, and Gods Name glorified. 2. Observe; That a Minister, being God's Ambassador, must after the example of my Prophet, deliver no private message of his own, but only that which he hath in commission from him that sent him: Duo sunt pontificis opera, saith Origen, Vt aut a deo discat, aut populum doceat, sed ea doceat quae ipse prius a deo didicit: such a one was Moses, etc. The charge contains two branches. 1. Judgement must be executed. 2. It must be executed without partiality, it must be just judgement. I deliver them in these two Propositions: 1. It is the duty of a good Magistrate, to see that the good laws of his Country be duly and speedily executed. 2. A Magistrate must with out partiality, or respect of persons give just judgement. Touching the first; It's God's commandemennt, and no sacrifice so acceptable as obedience: Behold to obey it better than sacrifice. 1 Sam. 15. It's true in the general, especially in this particular: To do justice and judgement is more acceptable to God then sacrifice, Prov. 21. 3. It is a proper work of the Magistrates calling, and he is a slothful person that goes carelessly and negligently about the works of his vocation, it is a work of God. Ye judge not for men but for God, 2 Chron. 19 6. And cursed is he that doth the work of the Lord negligently, Jer. 48. The Law of itself is a dead letter, execution is the soul of it. As the body without the soul is dead, so is it without execution of judgement. It's not material how good a man's Will be, if the executors who are put in trust do not perform it. The laws I may call God's Will, and the Will of the King: it's no matter how good they be, if those who are appointed Executors neglect to put them in execution. In this case they are no better than Scarecrows, which being set up in the Fields by Husbandmen to keep away Birds, at the first because they seem to be fenced with bows, and Bills, and other weapons, are terrible to the Fowls; but at length, seeing them still in the same place, and doing nothing, they make bold with them, and sit on their heads, and worse too. Or like the Stock in the Fable, which Jupiter cast into a pool amongst the Frogs, desiring a King: At the first by its fall it so troubled the water, that they were all afraid of it, and hid themselves; but afterwards observing it to be still, they came croaking about it, and skipped over it, and counted it (as it was) a dead block. So the Laws, though never so dreadful at the first; if they be not duly executed by them that are in place, grow in contempt, and give occasion to the bad, to go on with boldness in their lewd courses, as Solomon hath well observed, Eccles. 8. 11. Where sentence is not executed speedily against an evil work, the hearts of the sons of men are fully set in them to do evil. So they are now, Use. and they are therefore so now, because Sentence is not executed speedily against an evil work, the complaint is great (too true I doubt) that there is too great remissness in executing Judgement, and that first in matters criminal; Secondly, in civil controversies between party and party. The first of these doth not so much touch (or rather scarce at all) the reverend Judges of this Circuit, as those that are of the Commission of Peace, and other Officers in the County; whereof some because they would not be holden busy bodies, others because they would not be counted rash and indiscreet persons, others because they would be reputed gentle and quiet men, content themselves with the honour of their Office, and neglect the duty and burden, and suffer many good Laws to faint and languish for want of Execution. Like Gallio Deputy of Achaia, who when an open Outrage was committed before his face when he sat on the Bench, past it by, and took no notice of it; the Grecians took Sosthenes and beat him before the Judgement Seat, but Gallio cared nothing for these things, Act. 18. In some particulars conducing to the public good we see some hope of Reformation, and if the old Proverb be true, according to the sound of the Letters, Principium dimidium totius, and dimidium plus toto, it's done already, and many think that's all will be done. I am better persuaded of you, I would be loath to place any of you amongst those improvident Builders, who having not counted the loss before hand, after they have said a good Foundation, give over, and are not able to bring it to perfection. But there be many other things of a civil nature, the redress whereof would prove much beneficial to the whole Public, which Gallio is pleased to wink at; and those things which are of a spiritual nature, which every Magistrate above all other things should take to heart, and so far as the Sphere of his Authority will extend, procure Judgement to be executed upon the Offenders; true Religion and the Service of God, Gallio cares for none of these things: if popish Recusants grow more and more insolent, if their number increase, if Priests and Jesuits run up and down the Country at their pleasure, if God's name be horribly blasphemed, if his Sabbaths profaned, Gallio cares for none of these things; are your minds set on Righteousness, Psal. 81. 1. O ye Congregation, and do ye judge the things that are right, O ye Sons of men? Alas what skilleth it, how great, or how powerful, or how good a man be in respect of general virtues, or how able and sufficient for his particular place, if he shall be deficient in the practice of those duties, which are proper to that State and Condition of life, wherein God hath placed him? Now a fearless and just, and impartial executing of Judgement upon Malefactors, is the best flower that grows in a Magistrate's Garden, it's the grace and ornament, nay the very life and esse and specifical form of a good Governor, and the main end for which God Almighty puts the Sword into his hand; Rom. 13. and herein he shall not only clear, his own conscience, in discharging his duty, and credit his calling, and do good Service to his Prince and Country, and encourage the good, and dishearten the bad, but (which is more) he shall make peace between God and his Country, and send a prohibition to the Court of Heaven, and stop the mouth of the Judge of all the World, from giving Sentence, or if Sentence be given, from executing of Judgement, or if Judgement be already begun, from further proceeding. Take one or two examples, Psal. 106. They joined themselves to Baalpeor, and ate the Offerings of the dead, they provoked him to anger with their own inventions, and the Plague broke in amongst them: but when Phineas stood up & executed Judgement, the Plague was stayed, and the Lord said unto Moses, Phineas the Son of Eliazer, the Son of Aaron the Priest, hath turned away mine anger, because he was jealous for his God, and hath made an Atonement for the Children of Israel, Numb. 25. For Achans sin, God substracteth his helping hand from the Israelites, they flee at the sound of Leaf shaken, and turn their backs upon their Enemies, the sinner is put to death, and the Lord turneth from his fierce wrath, See Jos. 7. for Saul's bloody house and cruelty against the Gibeonites, God sends cleanness of teeth in all the Cities, and scarcity of Bread in all the Villages of Israel; when Judgement is executed God is appeased with the Land: See 2 Sam. 21. But till judgement be executed upon Saul's bloody Family, let David do what he can, the Lord will not be appeased toward the Land. Till Achan be stoned, let Joshuah and all the Elders of Israel rend their Clothes, and put dust upon their heads, and fall down and pray before the Ark, the Lord will not turn from his fierce wrath. Till Phineas execute Judgement, though Moses and all the Congregation of Israel weep before the Door of the Tabernacle, the Plague shall continue. If a Land be defiled with blood, do what otherwise may be done, it will not be cleansed but by the blood of him that shed it, Numb. 25. 23. Thus then when the Gods of the Earth execute Judgement upon the transgressors of the Law, they give an inhibition to the God of Heaven from further proceeding: Hence be these and the like speeches so frequent in Charges given in the Law to Magistrates, for punishing Offenders; so shalt thou take evil away forth of the mids of thee, Deut. 13. Deut 19 and in other places, what evil? not only malum culpae, but that which is a consequent and fruit of it, malum paenae too, as is plain, Deut. 13. 17. that the Lord may turn from his fierce wrath, and show compassion upon thee. On the other side, where they suffer the sword of Justice to rust and canker in the Scabbard, and suffer their Inferiors, as if they lived in an Anarchy to do what they lust, and let the Reins lose to all licentiousness, ut cum carceribus sese effudêre quadrigae, fertur equis auriga, as if there were no providence in the Almighty. Then the Lord who is jealous of his honour, and abhors all irregular motions, awakes as one out of sleep, and as a Giant refreshed with wine, he unsheatheth his glittering Sword, and executes vengeance both upon Prince and People, and (unless repentance follow) turns them to a perpetual shame; whereof you have many examples in the Book of Judges, to which David alludeth, Psal. 106. The wrath of the Lord was kindled against his people, insomuch that he abhorred his own Inheritance, and gave them over into the hands of the Heathen, and they that hated them were Lords over them. And what a fearful Judgement did Lot his neglect of executing Judgement bring upon himself and Family, and upon all Israel? of Israel there fell by the hands of the Philistims at two Battles 3400. Hophni and Phineas were both slain with the Sword, old Eli at the news broke his neck, his Daughter in Law, Phineas his Wife, at the hearing thereof was brought to Bed before her time, and died, and which had never before happened, as she complained at her Death, the glory departed from Israel, and the Ark of God was taken. This heavy curse came upon Eli, and upon his house, and upon all Israel, for not executing of Judgement upon such, as by their sins had kindled God's wrath; and through the whole Book of Judges, how many Plagues are executed upon Israel for this sin; this is meant by that which is so often repeated in that Book, In those days there was no King in Israel, Judg. 17. 6. 18. 1. 21. 25. that is, no ordinary Magistrate to inflict condign punishment upon notorious Offenders. As there is a neglect in executing Judgement in matters criminal: So (I fear in administration of Justice in matters civil. Where (if it be true which is commonly spoken) too many frustratory and venatory delays, (as Bernard calls them) are used; it's a general complaint amongst those that have Law suits, that expedition is a Court-Lady, so nice and dainty, that a common person shall hardly be able to speak with her, yea that men of good rank must wait long, and woe much, and make Friends and send love tokens, some peradventure as costly, as she used to take, who gave occasion of the Proverb, Non cuivis homini contingit adire Corinthum, before he can see her Face or enjoy her favour: thus it is with him that begins a Suit in any Court of Justice, whether ecclesiastical or civil (I call them both so, because they both should be so) as with him that ventures upon the Ocean: Caelum undiqueet undique pontus, or with one that enters into a maze, where he finds it an easy entry, Sed revocare gradum, hoc opus, hic labor est. He that is to contend with a potent and contentious adversary, must as he that undertakes voyage to the East-Indies, furnish himself before hand with 2. or 3. years' provision at the least, or he shall be ●nforced to put on shore for new supply, before he shall be able to discover the Cape of good hope; the Medicine proves worse than the Disease, insomuch that if a man shall in the end prevail against his Adversary, he may peradventure give the same answer to his Neighbours that rejoice for his success, that Pyrrhus gave his friends, who came to congratulate with him, after a great Victory he had got over the Romans, but with much bloodshed and loss of his best Soldiers and Captains: yea (quoth he) but if I shall get such another Victory, I shall be for ever undone. This makes some willing rather to part with their own Right, then to buy it at so high a rate, in those places ubi major erit expensarum sumptus quam sententiae fructus, as one complained of the Pope's Court. I do not, I cannot, I will not lay the blame upon the reverend Judges, who sit to hear and determine Causes in their several Courts, the Causes that come before them are many, and as in all other things, so especially in matters of Judicature, it's almost impossible in a short time to do much, and all well. Veritas latet in abdito & profundo, Cicero. as Democritus said; Truth lies hid in the bottom of a deep and dark pit, they must delve, and dig, and seek till they find it. Some falsities at the first seem no less probable than some truths; as the Croy-cole bears the colour of the best, and many base metals make as fair a show as the gold o'er, till the Fire discover them. The false Mother cried as loud the child was hers, as the true Mother did: and therefore as a good Physician doth first view the Urine, and feel the Pulses of his Patient, and inquire diligently into the cause and manner of his disease before he prescribe physic: so the Magistrate (who is the Physician of the body politic, as the other is of the natural body) lest he err in prescribing medicines, must dive into the bottom of the cause, hear witnesses, examine evidences, weigh all circumstances, and omit no means that may conduce for bolting out the truth. It's good counsel which was given to the Israelites touching the abuse done to the Levites Wife by the Benjamites: 1. Consider apart. 2. Consult amongst yourselves. 3. Givesentence. The two former be as the two propositions in a syllogism; and to proceed to sentence before the other be throughly done, is to conclude without premises. No sinner was by the law of God so severely punished as the Idolater, but not upon a bare hear say. (For Si unusquisque erit accusator, quis erit innoeens?) The Judge must seek and make search, and inquire diligently whether it be true, and the thing certain, Deut. 13. 14. It's the glory of God to conceal a thing secret, but it is the King's honour to search out a matter, Prov. 25. 1. So did Job, a petty King as some suppose (a Judge at the least) When I knew not the the cause, I sought it out diligently, Job 29. 16. But he that for expedition gives sentence upon the first relation, may judge as untruly, as the accuser informs falsely; as David did against Mephibosheth upon the report of a false servant. The Magistrate then in using all the helps and advantages that may probably conduce for the clearing of the truth, and informing his understanding in the thing controverted, may not be justly censured for a delayer of judgement; marry if after the cause be ripened, and all things fitted for Sentence, he shall then either for his own benefit, or for friends or Favourites in the Court use delays, let others plead for him that can, for my part I cannot excuse him from being partaker at least in other men's sins. But I blame most the wrangling Client, whom I define a Salamander, that loves always to be broiling in the fire of contention, Qui lachrymas mittit, cum nil lachrymabile cernit. He is never well but when he is working some ill; a right eele-catcher, no fishing for him but when the waters of peace be troubled and mudded. This is that Ahab, that troubleth all Israel, who as Jeremy speaks of himself, but in another sense a contentious man, and one that striveth with the whole world. A rough Ishmael, that hath his hand against every man, he goes not to law out of a desire o● peace (for what hath he to do with peace) nor out of an honest desire of maintaining his own Right (his own conscience can tell him he hath none) but either out of a desire of revenge, or because he knoweth himself more skilful in packing and shuffling the Cards, than the party with whom he plays; or presuming upon his own purse, or the simplicity and weakness of his Adversary, or out of hope by spinning in infinitum the thread of contention, and bringing his Adversary into anin extricable many of troubles, to enforce him at length either to part with his own Right, or to say of it as the false Mother said of the true Mother's Child, let it be neither thine nor mine, but let it be divided. This is much furthered by Birds of a like feather, unconscionable Pleaders, Attorneys, Solicitors, Clarks, and such like (mistake me not, I speak not to disgrace their Professions, they are all necessary and warrantable Callings, and I doubt not, but there be many of their Profession, not only skilful and learned, but which is better, honest, conscionable, religious, and to use Jethroes words concerning Magistrates, men of courage, fearing God, men dealing truly and hating covetousness: but withal it cannot be denied (the more pity) that there be to many that use their places as Monopolies for themselves, and level all their pains and studies, not at the public good (which every private Tradesman in the works of his calling should principally intend; much more such as have the least employment in Courts of Justice) but at their private gain: they count not how bad the Cause be▪ so the Fee be good: Gold is a heavy Mettle, an I will soon make it weight. When these shall meet with a tough and wrangling Client (as it is not like but Birds of a feather will meet) they will invent for his and their own advantage mille nocendi arts, a thousand delusory and venatory delays, by demurrers and Writs of Error, and appeals, and I wot not what to make the Suit endless. Soldiers live better by war then by peace, and these gain as much by contention, as they would lose by quietness. Maggots and flesh-flies feed on galled Horse-backs, and putrified sores, which if the skin were whole and sound, would quickly perish for want of food. These Vermin know no better means to preserve their own lives, then to keep the soar raw and open: And many Empirics that want means and have little practice, when they meet with a Patient that is for their purpose, will impoyson the wound that it may be long in healing, and spend as much time in curing a rue-rub, or a blind blain, than an honest and skilful Physician will do in healing a Gangraena, or a fistula. I will not, I need not apply. When the Cause is ripened for hearing, and like to go against them in the same Court, then if all other tricks and advantages fail, an appeal must be made to another, and thence perhaps after much time and money spent, dismissed and returned to the place whence the appeal was made: as Christ was first brought before Pilate as a computent Judge, before whom he was to be tried, thence upon better advice was sent to Herod, where after he had been falsely accused, and shamefully abused, a Consultation was had, and he returned to Herod. Give me leave to instance in one particular: a Minister wronged by his Parishioners in payment of Tithes, commenceth a Suit for his relief in an Ecclesiastical Court, as a place proper for trial of such things: and when after much trouble and many journeys and long time spent, and (that which is not only of war (as Vespasian laid it was) but of Law-Suits also, the string and strength) much money wasted, he is in good hope of Sentence, in comes a Prohibition and blows all away, Velut ventus folia, aut panniculum tectorium. Methinks those Verses which were made of Caesar and Bibulus, when they were Consuls, the one being little better than a cipher to supply the room, the other ruling at his pleasure, may not unfitly be applied to our Ecclesiastical and civil Courts. Non Bibulo quidquid nuper, sed Caesare factum est, Nam Bibulo fieri consule nil memini. Both Caesar and Bibulus are Consuls, they have both the Sword of Authority put into their hands; but non Bibulo quidquam sed Caesare factum est: Caesar doth all, Bibulus scarce any thing at all, except drinking up of Fees: and as Philip (in Plutarch) said of two Brethren, whereof one was called alteruter, and the other uterque; having heard them both speak, out of a dislike he had of the one, and approbation of the other: alteruter (quoth he) shall be uterque, and uterque shall be neuter. In our Forefathers days, the Ecclesiastical power did not only stretch over Ecclesiastical persons, but like the Tree which Cambyses saw in his Dream, it over shadowed and over topped the temporal power too, and like Noah's Flood, it overflowed the highest Mountains as well as the lowest Valleys. Then he might well have been termed (and so he was by some) uterque, but now the case is altered, alteruter is become uterque, and uterque is become a plain neuter; or rather as Ulysses termed himself to Polyphemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a no body. So that when on the one side I consider the Styles and Papal Commands (for I think they had them from Rome) which our Ecclesiastical Judges use in their Monitories and Citations; and on the other side, find how little is effected, and how easy all their doings are dashed out of countenance at the first sight of a Prohibition, it makes me call to mind the Story of a Lacedaemonian, who hearing a Nightingale singing in a Hedge, supposed she had been some great Bird, but having afterwards catched her, and found her almost nothing but a few feathers, he said, vox es, praeterque nihil, and I cannot better resemble them then unto the counterfeit shows of Semiramis, when she fought against the King of India, which a far off seemed to be Elephants and dromedaries, but when they were throughly tried, proved nothing but Oxen-Hides, stuffed and bomebasted with straw. Or to those Enemies of Agesilaus which seemed as they had been Giants, but one of them being gotten, it was found that they had stuffed their Dabblets and Breeches only to this end, that they might appear terrible to their Enemies. I disallow not Prohibitions where the Law allows them; where there is (as sometimes there may be) just cause for them: a River if it keep its self within its bounds, is as good a Neighbour as a man can have; but when it swells above its compass, and overflows the Banks, Sternit agros, sternit sata laeta boumque labores, it sweeps away and makes havoc of all things that comes in its way. My wish is, that every river were confined within its own bank, that for the more speedy dispatch of Law-Suits, every Court were bounded within its own limits, that neither Ecclesiastical would encroach upon Civil, nor Civil upon Ecclesiastical, that when Prohibitions are granted, and the suggestion not sufficiently proved, the party wronged may be speedily dispatched by consultation, or otherwise convenient expedition releived according to Justice and Equity. I am no Proctor for Ecclesiastical Courts, in which I hear there be as many rubs, and lingering delays, as in any other. It's piety and commiseration of the Clergy, that moves me thus to speak, who between these are tossed up and down like Balls in a Tenes-Court, having no sooner ended in one, they must begin a fresh in the other; So that in this case it falls out with a Minister, as with a silly fly, which with much labour and trouble having got out of a Spider's web, presently falls into another that holds her fast, and the faster for this, that having spent her strength in the former, she hath no power to resist in the latter. Or as it is with Sisyphus, whom Poets fain to be continually rolling a stone to the top of an Hill, as soon as he hath got it thither it tumbles down again, so that he is put to a new labour: Aut petis, aut urges rediturum Sysiphe saxum. Sisyphus, tumbling a stone may be a fit emblem of a Minister suing for his Tithes, and the Motto agrees very well, aut petit aut urget. Thus far of my former Proposition (its the duty of a Magistrate to see that the good and wholesome Laws of his Country be duly and speedily executed) together with a touch by way of use of some impediments, which stop the due Execution of Judgement, both in matters criminal and civil; the latter followeth. A Magistrate must without partiality or respect of persons give just Judgement: 2 Doctr. a Lesson as commanded in my Text, so long before commended to Magistrates by the first Lawgiver: Judge righteously between every man and his Brother, and the stranger that is with him, ye shall have no respect of persons in Judgement, Deut. 1. 16. 17. Ye shall not wrest the Law, Deut. 16. 19 and by Jehosophat, in every cause that shall come before you, between blood and blood, between Law and Precept, Statute and Judgement, ye shall judge the people according to right, 2 Chron. 9 10. he must not be so hard hearted, as not to be pitiful and compassionate to the poor, nor so high minded, as not to give to the mighty his due titles and honour, nor so opinative and self-conceited, as never to be led by a multitude, nor so precise and scrupulous, as for fear of temptation, to debar a rich man from his presence; but neither pity of the poor, nor honour of the mighty, nor consent of the multitude, nor reward of the rich, must draw him an hair's breadth from the Rule of Justice: this is the way, in it he must walk: not pity of the poor, for thou shalt not esteem a poor man in his cause, Exod. 23. 3. relief of the poor is a proper work of Charity, not of Justice; not honour of the great, for thou shalt not honour the person of the mighty, Leu. 19 15. not consent of the multitude for thou shalt not follow a multitude to do evil; neither agree in a controversy to decline after many, and overthrow a truth, Exod. 23. 2. not love of the rich, for thou shalt take no reward, because reward blindeth the eyes of the wise, and perverteth the words of the Just, Deut. 16. 19 The Law must be the Copy he must write by, the rule he must build by, the Cynosura he must sail by; and as Job saith of the Seas, Hither he must go and no further: hanc ultra citraque nequit consistere rectum; he must neither go too short, nor too far, nor too much, nor too little, nor one way nor other tread awry: but as the Sun keeps a straight course under the Ecliptic line, without declining to either side of the Zodiac, so must he keep a strict course under the line and rule of the law, and not decline to either party further than equity and a good conscience will warrant him; he must not like Mariners and Sailors, Obliquare Sinus, fetch a compass when the wind will not serve his turn, but rather be like the two Kine which carried the Ark of the Lord from Eckron to Bethshemesh, and turned neither to the right hand nor to the left, unless (as in some case it may fall out) there be just cause of mitigation. In a word, he must lay judgement to the rule, and righteousness to the balance: and as the balance puts no difference between gold and lead, not giving a greater weight to gold because it is gold, nor a less to lead because of the baseness of the mettle, but giveth an equal or unequal poise to both without respect of either: so should a Magistrate with an equal hand weigh every man's cause alike, not respective to one more than another. This the Egyptians figured by the hieroglyfical from of a man without eyes or hands, intimating thereby that he should neither have hands to receive bribes, nor eyes to behold and respect the persons of men. The same did the Greeks signify, when they painted Justice between Leo and Libra, meaning that the Judge should be courageous in executing, and equal and indifferent in determining. For the effecting whereof, three things are to be avoided as so many dangerous rocks, any of which of itself is enough to cause him make shipwreck of honesty and a good conscience. The first is that which the Apostle calls the root of all evil, Covetousness, it's the very cutthroat and cankerworm of all Justice; it and Justice be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non bene conveniunt, nec in una sede morantur; they cannot lodge within one breast: Facite me Romanae urbis Episcopum, & ero pretinus Christianus, said the wicked Pagan in Hierome: Hierom. ad Pamma●hium. Give a covetous man such and such an Office, give him gold enough, or what will ye give him, and you shall have him sure; he will be what ye will, he will do what ye will; though as absurd and repugnant to justice and right reason, as that Atheist thought it was to be a Christian. He will make the Laws as fit for your purpose, as Procrustes fitted his guests for his Bed, if they were too long, he cut them off by the knees; if too short, he stretched out their joints till they were as long as the Bed. For avoiding of this, the Judge must remember that it is a property of every good Officer and Magistrate to be an hater of covetousness, as a thing e●diametro repugnant to his profession, Exod. 18. 21. And that he cannot act such works of darkness though never so closely, neither by himself, nor by such Brokers as he keeps about him for like purposes: But God (who is like a wel-drawn picture, that eyeth every man in the room) doth behold it. Quaecunque capesses, testes factorum stare arbitrabere divos, saith the Poet. Quare si peccare vis, quaere ubi te non videat, & fac quod vis, saith Saint Austin. The 2. Rock is fear or favour of great persons; but a Magistrate must be a man of courage, and where doth courage appear, but in resisting the mighty, in using the severity of the Law against Great ones if they offend. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Poet called a King, a Shepherd of his people, and should have that care over those that are under his charge which a Shepherd hath over his Flock; who will not only destroy Maggots and flesh-flies, and such little Vermin as are noisome to his Sheep, but much more Foxes, and such Beasts as make havoc of them; because one Fox may do more hurt in one night, than 10000 Maggots can in a whole year. Now to make the Laws like Cobwebs, to hold Flesh flies, and such little Vermin, and for fear of displeasure or hope of gain, to let great ones escape, is as if a Shepherd should kill the Maggots in his Sheep, but withal give liberty to Foxes to worry them at their pleasure: or with Domitian to have a flap for every fly that cometh, and neglect the weighty affairs of the Commonwealth. Hath not God styled the Magistrate with his own name, Psal. 82. I have said ye are gods? Hath he not made him a promise of his presence and assistance? God standeth in the congregation of gods, he is a Judge among Gods. He will be with you in the cause and judgement, 2 Chr. 19 6. And he that hath assurance of God's presence, needs not fear any other, though (his Magistracy set aside) far greater than himself, no more than David the Lion and the Bear when they assaulted his Sheep. The third and last Rock is Kindred and Friends: and surely if any thing may give the Magistrate leave to set the Law upon Tenters, to rack and stretch it beyond its compass, or to strain courtesy with it, or to muzzle and smother it if it be against him, it must be Kindred. Those whom Nature hath made dear and near unto us, we cannot choose but love; this is a lesson we learn, not by reading or hearing, but Ex natura arripuimus, expressimus, hausimus, as the Orator speaks. This every man may see (if his own affections will not tutor him in this point) in David's love to his son Absalon, an incestuous person, a murderer, a Rebel against his own Father, one that sought to kill him from whom he received life: all this could not make David forget he was his son. What a mournful Elegy sings he upon news of his death: O Absalon my son, O my son Absalon, would God I had died for thee, O Absalon, my son, my son. This was it that made good K. Asa dispense with the rigour of the law against Idolaters, when his Mother was found guilty, 1 King. 15. 13. And which made Seleucus, King of the Locrenses to be cruel unto himself, that he might show some pity on his son, when he had made this law against Adulterers, that both their eyes should be pulled out: his own son being taken in the act, and brought before him, out of a fatherly pity he divided the punishment between his son and himself, and caused one of his sons, and one of his own eyes to be pulled out. But this, how potent soever to flesh and blood, must not prevail with God's Deputy and Vicegerent, to cause him to make the least digression from the course of Justice. Truth must be nearer to him then any of his Kindred: If thy brother, the son of thy mother, or thine own son, or thy daughter, or the wife that lieth in thy bosom, or thy friend which is as thine own soul, shall offend the law, thou shalt deal with him according to law, Deut. 13. All should be of like kin to the Judge, he should be as it is said of Melchisedec, without Father, without Mother, without Kindred; or as Moses saith of Levi, Deut. 33. Who said to his father and mother, I have not seen them, neither knew he his brethren nor his own children. Father, and Mother, and Brother, and Sister, and Wife, and Children, and Kindred, and Servants, and Favourites, if they be as dear to thee as thine own eye, or right hand, erue, abscind, cut them off, cast them from thee, part with them rather than they shall part thee and justice. A worthy example we have in the Roman story: Junius Brutus, first Consul of Rome, a Heathen man (yet indeed divers of the Heathen have outstripped christian's in the practice of moral duties, though through want of faith their best works were but splendida peccata) when sundry young Nobles had conspired to reduce Tarquin after his banishment, he proceeded with to less severity against his own, and Brother's son, being of the conspiracy, then against the rest which were nothing allied unto him. The like authority did Titus Maulius use against his son, when he had offended the Law. Liv. de●. 1. lib. 8. Histories are full of the like, one of our own shall suffice for all. About the beginning of Edward the sixth his Reign, when in stead of Romish Superstition and Idolatry, the Gospel of Christ began to be planted in England, Clarles the Emperor made request to the King and his Council in behalf of the Lady Marie the King's sister, that she might have Mass in her house, without prejudice of Law; the Council amongst other matters of policy, consulting about this, sent unto the King Archbishop Cranmer, and Ridley then Bishop of London, to entreat for the same, who coming before him alleged the best reasons they could to accomplish it; which reasons he so pithily answered and confuted out of Scripture, that they were forced to confess his Replication to be true. Then they set on him another way, alleging Civil and Politic reasons, her nearness unto him in blood, the dangers the denial thereof might bring to the Realm, the breach of Amity on the Emperor's part, the troubles and rebellions the denial thereof might renew at home; to which he replied, that all those reasons should never move him to yield to that he knew unlawful, and that he was ready to part with Goods, and Kingdom, and life, and whatsoever he had, rather than to yield to that which he knew certainly to be against the Truth: When all this would not move him, but they set on him a fresh, and would have no denial, he burst into sobs and tears, and desired to desist from further molesting him in that matter; which made the Archbishop, when they were gone, to say to the other Bishop, that the King had more Religion in his little Finger, than they had in their whole Bodies. If this resolution was seated in the hearts of all, to whom the Lord hath committed the Sword of Justice, then should we not have so many Jethroes, that dare not strike when God bids them, so many Ananiasses, that give command to smite when God forbids them; then should not the person of the mighty be so much honoured, nor Kindred so much respected, nor friends and followers so much favoured; nor should the Doric Pipe seem so sweet Music in many of our Courts, nor should the Laws cry out that they are sometime smothered in their Beds, like the Harlot's Child, and sometime stretched like a Traitor on the Rack: nor should truth renew her old Complaint out of Tertullian, that she wanders up and down like a stranger in the World, and cannot find Entertainment with some that profess it: nor should Justice exclaim, that she is sometimes shouldered out of her Predicament of Quality, and enforced to take a room in Relation, to become a mere respective thing, which hath no entity of itself, without relation to some other thing. I have persuaded myself far better things of you (R. J.) who as you have a long time already given sufficient demonstration of your learning and abilities, for those high places wherein God hath set you; so have you also of your care and zeal, for executing of righteous Judgement. Now as Plutarch writes of Rue and Garlic▪ that being planted beside Roses, they make them smell the sweeter; So the corruption of evil Magistrates, set by the virtues of the good, make them more pleasant in the nostrils of all good men. I doubt not but you may say with Samuel, whose Ox have we taken, or to whom have we willingly done wrong, or at whose hand have we received any Bribe, to blind our Eyes therewith? Only for conclusion, because you are men, and therefore cannot challenge unto yourselves any immunity or privilege from falling, let me beseech you, that the Doctrines already proposed and proved, may serve as Rules to keep you in an even course; let the fear of God be upon you, take heed and do it. To this purpose, first remember, that God hath set you in his own room, and styled you with his own name: it's the chief study of a Poet, that every speech, and action, and gesture, be suitable to the person he brings upon the Stage. Si● Medea ferox, invictaque, flebilis Ino, Perfidiu●●xion, Io●vaga, tristis Or●stes. You are upon the Stage, and you act God's part, with whom there is no iniquity, nor respect of persons, nor receiving of reward, 2 Chron. 19 2. think that God is present with you. God standeth in the Congregation of Gods, he is a Judge among Gods; he notes your Actions, he hears your words, he pries into your hearts, and spells every syllable of your conceits: the Almighty cannot be more fully expressed to the eye then by that old Hieroglyphic of an eye upon the top of a Staff, an eye upon the top of a Staff looks every way, a Staff is not only a prop to support him that leans upon it, but it is a weapon both of defence and offence: God is an Eye, do what ye will, he sees you; he is a sure staff, if ye lean unto him, he will support you; if ye do well he will defend you, if amiss he will beat you. Wherefore now let the fear of God be upon you, take heed what ye do, for ye execute not the judgements of man but of the Lord; let not reward blind you, nor friends sway you, nor entreaty move you, nor might terrify you, nor one thing nor other draw you aside from that which is right; honour the mighty, pity the poor, respect friends and favourites, love kindred, but still, Salva pietate & justitia prefer truth and a good conscience before them all: These God and the King, and the Laws, and the Country, and all good men, expect at your hands; and if ye do them, the evil shall dread you, the good shall pray for you, the Heavens shall applaud you, the Angels shall rejoice at you, God shall bless you with his best blessings and ye shall not need to be ashamed, when you shall speak with your enemies in the Gate. For the better effecting of that which hath been spoken concerning righteous judgement, some things are required of others who come hither to act their parts in such businesses as are to be handled at these Assizes: Judges, though they be styled Gods, yet are they not omniscient, but must hear many things with other men's ears, and see with other men's eyes; and as the Philosopher saith, that Quicquid est in intellectu, prius fuit in sensu: so whatsoever comes to the Judge to be determined according to Law, must first pass through the hands of witnesses and Jurors, and Pleaders, and others; these are to the Judge as the external senses, and memory, and fantasy, are to the understanding, now if these fail in performing their several duties, the best Judge may err in Judgement, as doth the understanding in apprehending of objects, when the senses being ill affected, do not rightly inform. It is in matters of Judicature as in a Clock, if all the Wheels and Wires be in tune below, the fault is in the Hammer or Bell, if it keep not time above; but the Bell may miss the hour, and no fault in it, but in some Wheel or Pinn or Wyer, that is out of order; so if any inferior parts of this Engine be out of course; if the witness come hither to sell or lend his friend a false oath, in hope of a like courtesy from him at another time: if the Jury agree upon a Verdict contrary to the evidence, or if the Lawyer respect his Client more than the truth, A Gellius. lib. 7. cap. 3. and study rather to show himself Dicendi peritum, then Virum bonum, as if he were one of Protagoras his Scholars, whose profession (as Gellius tells us) was to teach Quanam verborum industria causa infirmior fieret fortior, how to make the worse Cause seem the better: How can the Judge, who (unless the contrary be privately known unto him) is to proceed, Secundum allegata & probata, but fail in executing of Judgement and righteousness? To these I should now have directed my speech, but being prevented by the time, I only beg at God's hands, that he would work in the heart of every man who is to be employed in any of these businesses, an holy desire and conscionable endeavour to discharge his duty. Lord thou hast commanded that Judgement and Righteousness be executed: Da quod jubes, & jube quod vis: thou O God of truth, let no man open his mouth against the truth; let Witnesses swear truth, and Jurors verdict truth, and Pleaders lay open the truth, and Judges give sentence and judgement according to truth; that equity and truth may meet together, that righteousness and peace may kiss and embrace each other, even for Jesus Christ his sake, who is the way and the life, and the truth; to whom with thee and the holy Spirit, etc. Errata. Page 1. l. 6. for have r. leave. p. 6. l. 7. for speciosus r. speciosae. p. 133. l. 19, 20. for Amus r. Ancus. FINIS.