The BEST NAME ON EARTH Together with several other Sermons lately preached at St. Brides; and in other places.  
By T. Fuller, Bachelor in Divinity.  
London Printed for the use and benefit of William Byron, Gent. 1659.   


ANTIOCHIA.   
Behold this ancient City from whence cam●  
As from the sacred Font the Christians name  
Heaven grante ●● our once famous London may  
What Antioch gave in time not take away.  Io: Queen 
john Stafford Excu: 1657   

The BEST NAME ON EARTH Together with several other Sermons lately preached at St. Brides; and in other places.  
By T. Fuller, Bachelor in Divinity.  
London Printed for the use and benefit of William Byron, Gent. 1659.   


Collegium Emmanuelis Cantabrigiae    

The Best name on Earth.  Acts 11.26. And the Disciples were called Christians first in Antioch. 
1. WE meet with four names in Scripture whereby the servants of God converted to embrace the Gospel, were called, before the time that my text was written. These took their denominations from the four Cardinal graces so necessary to man's salvation. 

1. From their Holiness Called Saints.  
2. From their Faith Called Believers.  
3. From their Love Called The Brethren.  
4. From their Knowledge Called The Disciples.   From their Holiness called Saints, Acts 9.13. I have heard by many of this man, how much evil he hath done to thy Saints at jerusalem. Acts 9.32. He came down also to the Saints which dwelled at Lydda.  
From their Faith called Believers, Acts 5.14. And believers were the more added to the Lord, multitudes both of men and women.  
From their Love called the Brethren, Acts 9.30. Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus. Acts 11.1. And the Apostles and brethren that were in judea heard that the Gentiles had also received the word of God.  
From their Knowledge called the disciples. The number of the disciples was multiplied. Acts 6.2. Called the multitude of the disciples unto them. And in my text, And the disciples were called Christians first in Antioch.  
2. Observe in the words, 

1. Who were called; The Disciples: all they, and only they.  
2. What they were called, Christians.  
3. Where they were called, at Antioch.  
4. And lastly, when they were called; First, neither sooner nor later, but just now when the Church so increased with the preaching of Saul and Barnabas.    
We will chiefly insist on the second and third parts; and therein for the more conveniency, invert the Order, and begin first with the place called Antioch.  
3. First then Negatively, not at jerusalem, and that for two reasons.  
First, because jerusalem had lately lost its credit with the great God of Heaven, it was become Bankrupt in its reputation for her ingratitude to God, and cruelty to his servants, Matthew 23.37. O jerusalem, jerusalem, Thou that killest the prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? Behold, your house is left unto you desolate. Yea it was utterly unfit that the name of Christians should begin, or be born in that place where Christ was so cruelly put to death.  
4. Secondly, because jerusalem was of a covetous, envious, and engrossing nature, ready to monopolise and enclose all honour to itself. So that had the name of Christians first begun within the walls of jerusalem, the Jews would have been ready alone to lay claim thereunto, excluding the Gentiles to have any participation therein. As Christ therefore suffered without the walls of jerusalem, thereby proclaiming himself a public good, not appropriated to that private nation, and for the same causes the name of Christians began not at jerusalem but at Antioch.  
5. Secondly, Negatively, The name began not at Rome. O how would the tide of Tybur have swollen beyond bounds and banks, had the name of Christ first begun from that City? How would the papists boast (though not without some cause) yet beyond all measure, that Rome in a manner was the godmother of true Religion, & gave her the name of Christianity? If a father cannot in his writings veil his bonnet in a civil respect to the city of Rome, and give it a regardful salutation, because it was the imperial city of the world; if an ancient Ecclesiastical Historian cannot give it a Rhetorical compliment, in respect it was so famous a Church, and most ancient patriarchal Seat, having precedency before, though not superiority above, all other Churches; I say, if in such cases their expressions are hailed and tugged by popish parasites, to signify (contrary to the mind of the speakers) the primacy and infallibility of the Romish Church: how would they ere now have hollowed it into the ears of deaf men, & imperiously upbraided the Church of England, if the name of Christians had its rise from Rome, and original in the walls thereof? But God hath marred their mark, and paired their pride, and blasted their boasting: Christians were first so called, not at Rome but at Antioch.  
6. Here let us inquire orderly into two things, 

1. What was Antioch.  
2. What is Antioch.    
What was it? I confess there be many cities in Asia of that name, no fewer than seven and twenty, which I could easily demonstrate, were it not my work to preach heaven unto you, and not to read a Geography Lecture.  
7. The reason why there were so many Antioches is this, because there were two Antiochusses successively, both puissant princes and eminent Emperors of Asia, who founding, repairing, and enlargeing several cities, called them all after their own name. Besides, they had many friends and favourites who to ingratiate themselves with these princes, called the cities of their own erection after the names of Antiochus.  
8. But the Antiochia mentioned in the text, is certainly known to be Antiochia in Coelosyria, so called, because lying in a hollow vale interposed between the mountains of Libanus and Antilibanus.  
It was commonly called Antioch the great, and was a Metropolis for trade in those Eastern parts.  
9 Come we now to consider what is Antioch.  
It is a pitiful inconsiderable village, famous only for what it hath been; the Churches therein are buried in their own Churchyards. It falleth so much under the notice of a Geographer, that it falleth not under it generally; omitted in most Maps, except some charitable ones, which are pleased in pity to take cognizance thereof.  
Yea, which is worst of all, a sound Christian and orthodox in his judgement, is hardly to be found in that city where Christianity first began. It is at this day infected with Mahumetism, and such few sorry Christians as remain therein, are infected in the Fundamentals of Religion: for they follow the Greek Church, and deny the procession of the holy spirit from the son, the second person in the Trinity.  
Use 10. To teach humility to all places of greatness, not to confide in their own populousness, but to walk in humility before God, seeing Antioch the great, that voluminous city, is now epitomised to nothing: yea, we may generally observe, that all cities that wear the surname of Great, are beheld by God with a jealous eye: partly because greatness is a flower of the Crown of heaven; partly because great cities presume on their populousness to be great sinners; hoping in vain that their greatness will procure them an Act of Indemnity, and God be moved to let them alone, rather than to punish so many, enough to make the sword of his Justice turn edge, before, it can cut through them.  
11. The premises I say have moved the great God of heaven to hold a strict eye, and heavy hand over all cities surnamed Great; whilst lesser places, Zoars, escape best in general judgements: Nineveh the great, Jonah 3.3. Hamath the great, Rabbah the great, Babylon the great, Revel. 18.2. No the infinite, Nahum 3.9. And Antioch, by humane writers called Antiochia magna, are all reduced to ruins.  
12. Give me leave to say to this city of London, as Darius did to Daniel in a holy compliment, O Darius, live for ever, that is, (understand it a finite ever) might he, in life, health, and prosperity, continue to the utmost possibility of nature. So say I, O London, last for ever, may it flourish as long as any place hath a subsistence in this sublunary world; however, let it not be high minded, but fear, seeing Antioch a place as plentiful, as puissant, as populous, is now dwingled away to an inconsiderable village.  
13. Come we now to the name of Christians:  
This will bear a double debate, first, whether it was imposed by the enemies of the Church in scorn and derision, or whether the Church itself did assume it as an act of their own election and approbation.  
14. I conceive the first utterly improbable: for had the persecutors of the Church, the depravers of goodness and good men, given a name unto them, they would have invented and imposed one more defamatory, of greater shame and disgrace, as to call them Heretics, Nazarites, Crucifictians, and the like; and not so noble a name as Christians.  
By the way we may observe, that the word Christian is used twice in the Bible, or if you will, but once and an half. Once, 1 Pet. 4.16. Yet if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf. The half time, Acts 26.28. when Agrippa said, Thou hast persuaded me almost to be a Christian. In both which places we find the word taken in an honourable acception, nothing of shame being imported therein; which persuades us to believe, the name was never fastened on God's servants by their professed enemies.  
A second enquiry succeeds, viz.  
15. Whether this name was by divine injunction immediately bestowed upon them, or whether the Church meeting together, by a prudential Act, with a joint consent assumed it upon themselves.  
I confess at the first reading, I conceived the text in the Original favoured the former, where I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes containeth divine inspiration therein, and is so used Matth. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And being warned of God in a dream. This, I say, inclined me to believe the name of Christians to be revealed from God, and by him immediately imposed on the disciples.  
16. But on second thoughts, I find the word sometimes to import no more than a plain denomination. And so it is used, Rom. 7.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she shall be called an adulteress; which moveth me to believe, that without any such immediate revelation from heaven, in an extraordinary manner, in the manifestation of God's will, the Apostles there present, by the assistance of God's spirit within them, and the general consent of the Church about them, assumed that name upon themselves.  
17. Possibly because many believed, some of the Circumcision and some of the Uncircumcision; and because Gentiles was a name odious to the jews, and jews offensive to the Gentiles: therefore the word Christians was pitched upon as common to both, to bury the former names under it: for though jew and Gentile did ever remain as words of civil distinction, they were henceforward abolished, as terms of hateful disparity.  
Quest. 18. But why were they not called Fatherians from God the Father, or holy Ghostians from the holy Ghost? why only Christians from Christ the second person in the Trinity? here, if any return that they are too harsh and ill sounding, too troublesome and tedious to be pronounced, the answer is in no degree satisfactory to the question.  
For, first, were our tongues as long accustomed to the pronunciation of these words, as they have been used to the word Christian, a very lisping utterance would easily be able to express them.  
Secondly, we in England within these last fifteen years, have acquainted our tongues with as hard terms, with as numerous syllables, & some of Latin, others of Greek extraction, (Presbyterians, Antinomians, Independents, Representatives, etc.) and yet these go down glib with us in our common discourse.  
Answ. 19 The true answer is this, we are called Christians from that person in the Trinity, that hath merited most in the redemption of mankind.  
20. And here far be it from me to make odious comparisons betwixt the persons in the Trinity, and their deserts towards us, which have most endeared us unto them. That person who hath done least for us, hath done more for us than we can requite, than we can deserve, than we can express, than we can conceive; however, may dust and ashes in all humility confess this most necessary and comfortable truth, that Christ the second person in the Trinity, is the best friend we have in the Court of Heaven, and hath both done and suffered most in the effecting our salvation.  
21. Thence is that expression of David, Psalm 110.1. The Lord said unto my Lord, sit thou at my right hand, until I make thy enemies thy footstool. The Lord, that is, God the Father, said to my Lord, that is to God the Son, to jesus Christ; indeed one can take but little comfort in the Lord, if not for my Lord's intercession. The Lord considered in his greatness and justice, is our enraged enemy, affording us cause of fear and sadness, till beheld as reconciled in our Lord unto us.  
22. Now it will plainly appear, that Christ hath performed most for mankind in order to our Salvation.  
For, first, in operibus ad extra, in all outward actions, Christ the second person in Trinity hath an equal share with the other two. Thus Christ, as well as the other two persons in Trinity, created the World, and all therein, John 1.1, 2, 3. In the beginning was the word, and the word was with God, and the word was God. The same was in the beginning with God. All things were made by him, and without him was not any thing made that was made.  
23. Secondly, we are justified by Christ, as well as by God the Father, Gal. 2.17. But if while we seek to be justified by Christ, we ourselves are also found sinners, is therefore Christ the minister of sin? God forbid.  
24. Thirdly, we are sanctified by Christ as well as by the holy Ghost: for as it is said, Rom. 15.16. Being sanctified by the holy Ghost; so it is said, 1 Cor. 1.2. To them that are sanctified through Christ jesus.  
25. Hitherto we have proved, That Christ's goodness came parallel with the other two persons in Trinity, in their relation to mankind, creating, justifying, and sanctifying us: now it remains that we show what Christ hath peculiarly done and suffered for us. And this will plainly appear, if we consider, how three parts of four in the Creed, are made up of our Saviour's performances for our salvation, wherein he alone had a personal interest.  
26. Christ it was, who was conceived of the holy Ghost, Christ it was who was born of the Virgin Mary; Christ it was who suffered under Pontius Pilate; Christ it was who was crucified, dead, and buried; Christ it was who descended into hell; Christ it was who the third day rose again from the dead; Christ it is who sitteth on the right hand of God almighty; Christ it shall be, who shall come to judge both the quick and dead: And thus we see, that the greater part of the Creed is but a Chronicle of Christ's achievements for mankind, from whom we are justly called Christians.  
27. But some will say, grant it fit that God's servants should be denominated from the second person in Trinity, yet, why are they not called Jesuits from jesus, rather than Christians from the name of Christ?  
28. I answer, The name of jesus which signifies a Saviour, is not of so transitive a nature as the word Christ is, nor can it be so properly applied to men, without some suspicion of blasphemy, and confining thereupon; jesus importeth a Saviour, Christ importeth anointed; now every servant of God cannot be termed a Saviour, but may properly be called a Christ, and an anointed.  
29. This may be proved from the expression of David, Psal. 45.7. Thou lovest righteousness, and hatest wickedness, therefore God, thy God hath anointed thee with the oil of gladness above thy fellows. See we here, That Christ being anointed above his fellows, implieth that his fellows were also anointed, though in an inferior proportion; though the grand shower of graces fell only on the head of our Saviour, yet some straggling drops did light on all them who truly believe in him, so that every Saint of God is a little Christ or anointed,  
30. They may also be called Christians, that is the professors of the faith, maintainers of the doctrine which Christ delivered to his Apostles, and endeavourers to imitate the examples which he set before them.  
31. Here we must not forget how the heathen made another deduction, and etymology of the word Christians; for such pagans, in the Primitive times, beholding the love and charity betwixt Christians, how they mutually relieved each others wants; but especially, how they conversed together in the time of plagues and epidemical diseases, comforting one another, when heathen people started from the embraces of their nearest relations: I say, seeing this, they conceived they were called Christiani quasi Chrestani, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word for mild and meek, as more merciful men, more pitiful and compassionate persons then any others.  
32. But alas, should heathens now look on the carriage and conversations of Christians one towards another, how spiteful and cruel we are, how Bearish, how Boorish, how Brutish we are in our mutual dissensions, they would conclude us not called from meekness; so ill we broke our names.  
33. Come we now to the uses of what hath been delivered, which may serve to confute two sorts of people.  

First, Those that are ashamed of the name Christians.  
Secondly, Those that are ashame to the name Christian.   
For the first, We charge this on the account of the Church of Rome, let them get it off as they can. For the word Christian in the city of Rome, is taken to be a term of disgrace, a note or brand of infamy; so that when they will disparage a person, they call him a 
* See the Rhemish Testament, and Dr. Fulk in his Annotat. on this verse, Acts 11.26. citing one Christophorus Francius for the justifying of this observation.  Christian, which amounteth to as much as a silly fellow, a mean man, a man of no parts or endowments.  
34. And will you know the true cause thereof? It is this; All pregnant wits of able and active parts, or of high and honourable parentage, enter themselves into some Order: if men, of Benedictines, Dominicans, Franciscans, Carmelites, Jesuits, etc. if women, Bridgittians, Clarians, etc. so that besides the name of Christians, they have an addition from their Order to distinguish them from the common sort of people. And if they be Seculars of any considerable Eminency, then are they known by their dignities of Arch-deacons Bishops, Cardinals, etc. So that such plain poor people which are without welt or guard of any such Religious Accessions, are called Christians, as useless in the Church, save as ordinary persons without any degree or dignity therein. Thus Christian passeth there for the civilest expression of a fool, and doth not Rome show herself to be Antichristian to purpose, where the name of Christian passeth for a term of dishonour, or at the best of diminution?  
35. In the second place we charge it on our Romish adversaries, that they are ashamed of the name Christian, because they write themselves Dominicans, Franciscans, Carmelites, etc. pleasing and priding themselves in those titles, whilst the name of Christian (though not actually disowned) is disused by them, and left in silence and obscurity.  
36. But here the Romanists turn our own Ordinance against us, and assault us with our own weapons. They heavily accuse us for being ashamed of the name Christian, because calling ourselves Lutherans, Calvinists, Hugenotes, Protestants, Remonstrants, Antiremonstrants, etc. Thus as Mary complained, John 20.13. They have taken away the Lord, and I know not where they have laid him. They charge us that we have left out and lost Christ, under those many strange names we have assumed to ourselves.  
37. I must enlarge myself in answer to this Objection. And first I lay down this Foundation, that we never took these names unto ourselves, but they were fixed and fastened on us by the spleen & envy of our Romish adversaries; and here we appeal to any unbiased person to be judge betwixt us, whether this be fair and ingenuous dealing of the Papists? who first asperse us with such nicknames, first call us so, and then accuse us for being called so. And this will plainly appear, upon a particular examination of the aforesaid names.  
38. To begin with Lutherans and Calvinists. This we say. We acknowledge Luther and Calvin two eminent instruments of God's glory in their generations; whereof the first was more than a common man, armed cap a pe, with a courageous spirit, to break through, and rout the ranks of the Romish superstitions. However, we utterly disclaim to be called by their names: call us Lutherans, call us Calvinists, call us Protestants, or what they please, we stand silent, and return no vous aves, as utterly unconcerned in that call, only we sinned our tongues, when termed Christians: For the disciples were called Christians first at Antioch.  
39 We read a passage Isaiah 4.1. much appliable to this purpose. And in that day seven women shall take hold of one man, saying, we will eat our own bread, and wear our own apparel, only let us be called by thy name, to take away our reproach. Here we may plainly perceive, that it is the prerogative Royal of the Husband alone, and part of his Marital privilege to have his wife denominated from him. God therefore who is a jealous God, may justly be suspicious of our Church her loyalty, if offering to be named from any other, but from Christ her Husband.  
40. What saith John the Baptist? John 3.29. He that hath the Bride is the Bridegroom: but the friend of the Bridegroom which standeth and heareth him, rejoiceth greatly, because of the Bridegroom's voice, this my joy therefore is fulfilled. We allow Luther and Calvin friends of the Bridegroom, shining and burning lights, stars of the first magnitude, but Christ alone is the Husband, the Bridegroom to whom our Church humbly and heartily applieth itself, triumphing to be called after his name alone.  
41. Come we now to the third term of Protestants, wherein we take no delight, as cast upon us by our adversaries. Here first, we confess that in a general sense all the Saints of God may be termed Protestants. S. Paul himself was one, 1 Cor. 15.31. I protest by your rejoicing which I have in Christ jesus our Lord, I die daily. Protestation is no more than a solemn and serious profession of the truth.  
42. But the name of Protestants, as imposed on those of our Church, had this original. The Germane princes being in war with Charles the fitfh Emperor, drew up an Instrument which they called a Protestation, containing a Breviate of the Articles of their Religion, in opposition to the superstitions of the Church of Rome; and this they protested jointly to defend, with their lives and estates: hereupon their Adversaries termed them Protestants; a term now extended to all of their persuasion: but it can never be proved that we took that name to ourselves, or took any delight or contentment therein, as too narrow a name of party, whilst Rechoboth, God hath made us room in the word Christians, seeing that we rejoice in the latitude and comprehensiveness thereof.  
43. As for the name Huguenots, it was imposed by the Papists on the servants of God, who declining the common superstition repaired privately to S. Hugh's gate at Toures in France, there secretly to here Sermons, and receive the Sacrament. But it cannot be evidenced, that ever they of the Reformation in that country, appropriated the name to themselves, or did ever style or write themselves by that Appellation; the same may be said of the remaining names, which without our consent, yea against our wills, have been fastened upon us.  
44. Here I will not descend to those petty names of private Sects, which these last ten years have produced, nor will I honour them with any mention. Chiefly, because as the youngest of discretion in this congregation, may remember the beginning of such names, I hope the oldest may live to see the end of them, when such ridiculous and absurd names shall utterly be abolished.  
45. Come we now to the second sort to be confuted; namely, such as are a shame to the name of Christian, and these may be reduced to three ranks.  

1. The Profane.  
2. The Ignorant.  
3. The Factious.   
To begin with the first. Such may justly forfeit the title of Christian, whose works confute the word, and conversations contradict their denominations; let such either live as they are called, Christians, or be called as they live, Pagans.  
46. Scipio the worthy Conqueror of Africa, had a son that had nothing of his father but the name, being cowardly dissolute, and given to all debauchery. It happened that he came into the Senate-house with a ring on his finger, wherein the picture of his father was most lively made; where the Council, by an Act of State, commanded him to forbear the wearing of it, adjudging it unfit that he should wear his father's picture, who would imitate none of his father's virtues.  
47. I am sorry the story is too natural to be applied, and your meditations have prevented me herein. Let them no longer abuse the name of Christ, but desist from making any further use thereof, except they will make a Reformation of their lives, with all possible speed, to an acceptable proportion.  
48. Secondly, it confutes the ignorant, which wear the name of Christ, yet can give no account of Christ, from whom they were so named; demand of them a reason of their denomination, and they are utterly unable to return any satisfaction.  
49. Laban being questioned for his cozonage by his nephew Jacob, for substituting Leah in stead of Rachel, had nothing to plead for himself, Gen. 29.26. Save only that it was the custom of the country not to marry the younger first. So were some country people taken to task, and seriously catechised about the cause of their names, they would render no other reason, but the custom of the place they lived in; it hath been fashionable say they for many hundred of years, our fathers, grandfathers, Great grandfathers, time out of mind, have been called Christians, and we succeed, as to their lands, so to their appellations.  
50. It is sad there should be so much darkness in our land of Goshen, where the Gospel hath been so plentifully preached, and publicly professed: these things I could as heartily wish they were false, as I do plainly know they are true.  
51. Lastly, it confutes those who are factious, and willingly and wilfully make rents in the Church; how can these without apparent usurpation be entitled Christians?  
52. Well, to conclude, let us leave off all by-names of parties, interest and factions, and return to our best, largest, and ancientest name of Christians: best, because no doubt imposed, if not by the command, by the consent of God himself, and therefore good reason it should always continue as an honourable denomination. We read, Gen. 2.19. That whatsoever Adam called every living creature, that was the name thereof. It seemeth he gave them expressive and significant names, such as were brief definitions of their natures, or else God would have reversed and revoked them, and not have suffered them to stand and remain; seeing therefore the name of Christians was given by a greater than Adam, being, if not jure divino, at the least jure apostolico, by the joint concurrence of the apostles thereunto, let it last to all posterity.  
53. Yea, as this is the best name, because the best men were the authors thereof, so is it also, because of the best matter contained therein, the name Christian well understood, it preacheth a double Sermon unto us.  

1. It putteth us in mind of what Christ hath done for us, and the many benefits we obtained by his life, death, resurrection, and intercession.  
2. It is a remembrancer unto us of what we should do for Christ, in gratitude to the many favours he hath done for us.   
54. Secondly, Christians, it is the largest name, it takes in all Christ's little flock within the compass thereof, agreeing in the same fundamental doctrine, though there may be difference betwixt them in unimportant controversies, where the error doth not entrench on salvation; though their opposites may unmercifully censure and condemn them for the same. O! if God were not more merciful to us than we are charitable one to another, his flock would be so little, it would not deserve the name of a flock.  
55. 3. It is the ancientest proper name; Believers, Saints, Brethren, Disciples, they were but epithets and appellatives; and though they still be in being and lustre, yet they are all out-shined with the word Christian, the best, largest and ancientest name for all of our profession; And the Disciples were first called Christians at Antioch.  
FINIS.   

THE WORST of EVILS.  Ephes. 2.3. 
And were by nature the Children of wrath even as others.  
By T. F. B. D.  
LONDON, Printed by R. Daniel, MDCLVI.   

THE WORST of EVILS.  Ephes. 2.3. And were by nature the Children of wrath even as others. 
IN this chapter S. Paul is the remembrancer to the Ephesians, and reads them a lecture of their badness, before their calling and conversion; & surely such thoughts are right profitable to Christians, to call to mind how bad they were whilst they were wild Olives, before they were engrafted into Christ: for first it will raise their thankfulness to God; What am I, or what is my father's house, that thou shouldst bring me hither? it will make us pay one tribute of praise more fully, more freely, when we consider if we be vessels of honour, it is no difference in the clay, but in the pleasure of the Potter. Secondly, it is excellent physic against the pleasure of pride, to let our souls blood with the consideration how bad we have been; he that will not confess his former badness, I suspect his present goodness, whether he hath any or not. Lastly, it will make us both pity the present woeful estate of wicked men, and hope well, and pray heartily for their future conversion; why should we fear that arm of God should be too short for others, that could reach us? think not that we are the last lost sheep that shall ever be found; The most crooked tree will make timber for the temple, if God pleaseth to hew it.  
For these and other reasons, S. Paul in this chapter paints out to the life the dead estate of the Ephesians, whilst they were in trespasses & sins, following their own lusts, and the power of the Prince of the air; and in conclusion shows the cause thereof, namely their corruption by nature; so that the last item in this black bill is in effect the very imprimis of all the rest. And were by nature the children of wrath even as others: we will observe this plain method. 

1. That by Nature all are the Children of wrath.  
2. How it comes to pass that we are so.  
3. Seeing so it is, what good use we may make thereof to ourselves.    
1. That by nature we are the children of wrath, is the very language of my text; yet lest any should object my text should be but a single Instrument, hear how it is tuned according to the doleful consort both of scripture and reason in this point: of scripture, Psal. 51.5. behold, I was shapen in iniquity, and in sin did my mother conceive me: Romans 5.12. wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned.  
2. By reason, fetched from the mystery of Circumcision under the old Testament, & Baptism in the new; the whole, saith our Saviour, have no need of the Physician, but those which are sick.  
Secondly, because we want that original righteousness wherein we were created, and which is required to the purity and perfection of our nature; which righteousness was in Adam who was created after Gods own image, consisting chiefly in knowledge and holiness▪ as for Adam's knowledge, he gave sufficient proof thereof in giving names to the Creatures; if a Godfather at the font give a foolish and fond name to a child, the Bishop at confirmation hath power to alter it; had Adam either imposed improper or insignificant names on the creatures, God no doubt could have reversed and revoked them, but the text saith Gen. 2.19. whatsoever Adam called living creatures, that was the name thereof, God did concur with Adam, and approve their names as brief definitions of their natures: nor was his sanctity any whit inferior to his knowledge, each faculty of his soul did look strait forwards on his proper object without squinting aside on any other; so that what was said of this great world, was as great a truth of this little world man, and behold all things therein were exceeding good; now because we want thi● original righteousness, we are therefore the children of wrath.  
Thirdly, because all the part● and powers of our soul and bod● are depraved with original corruption: now as Nehemiah did by night survey the ruins of the walls of Jerusalem, so let us with shame, sorrow and silence, behold the breaches and dilapidations of our souls. Our understandings are so bad that they understand not their own badness; our wills which are the Queens of our souls become the vassals of sin; our memory like Jet good only to draw straws, and treasure up trifles of no moment; our consciences through errors in our understanding, sometimes accusing us when we are innocent, sometimes accquitting us when we are guilty; our affections all disaffected and out of order; must not that needs be a monstrous face wherein the blueness which should be in the veins, is in the lips; the redness which should be in the cheeks, in the nose; the hair that should grow on the head, on the face? & must not our souls needs seem ugly in the sight of God, who have grief growing there where joy should, & joy where grief should? we love what we should hate, & hate where we should love; we fear where no fearis, and fear not where we ought to fear; and all our affections either mistake their true object, or exceed their due measure: this made the purest Pagans see somewhat of their natural impurity, and the most refined Philosophers complain of their drowsiness by nature; they saw al● was not right, all was not well which made them complain tha● nature was Noverca, a stepmother nature was a mother in law, but when or how their own mother died, that they could not tell or remember; they could not know how their souls forfeited original righteousness, being a mystery too high for them to mount unto, who wanted the wings of holy writ, & the direction of S. Paul in my text, that we are by nature the children of wrath even as others.  
Here perchance some may expect, that as the master of the feast said to him that wanted the wedding garment, friend how camest thou in hither? so I should demand of original sin, foe and worst of foes how camest thou in hither, and by what invisible leaks didst thou soak into our souls? but I desire if it be possible to present you this day with a rose without prickles, to deliver plain and positive doctrine, without thorny disputes or curious speculations, lest as Abraham's ram was caught in the thicket, so I embroil you and myself in difficult controversies; and here in general to prevent such objections as might be made against this doctrine of the wrath deserving condition of men by nature, pray hearken to these three excellent rules.  
1. Let us not with our wanton wit kick against the pricks of our own consciences, and go about to prove by arguments that is not, which we by woeful experience find is, or that that is not just which is done by justice itself.  
2. Let us not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine of the chair to determine controversies between God & us; for the wisdom of the flesh is a malefactor, no wonder if the malefactor being made a Judge doth accquit himself: 2ly. it is enmity to God; no reason that he should be censured by him that is his enemy, his ways I say which are often above reason but never against right: let us not make the palate of corrupt flesh which savoureth not the things of the spirit, our taster in spiritual matters.  
3. Let us not busy our brains so much to know how Original sin came into us, as labour with our heart to know how it should be got out of us; but the worst is, most men are sick of the Rickets in the soul, their heads swell to a vast proportion, puffed up with the emptiness of airy speculations, whilst their legs and lower parts do waste and consume, their practical parts do decay, none more lazy to serve God in their lives and conversations: and here the better to ballast both mine and your judgements aganinst all blasts and billows of private opinions, harken to the resolution of the Church of England, as she hath delivered herself in the article which is the ninth in number, and beareth the title of original or birth-sin: original sin standeth not in the following of Adam, as the Pelagians do vainly talk, but it is the fault and corruption of every man, which naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always against the spirit; therefore in every person born into the world it deserveth God's wrath and damnation: and that this infection of nature doth remain, yea in them that are regenerate, whereby the lust of the flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expound the wisdom, and some sensuality, some the affection, some the desires of the flesh, is not subject to the law of God; and although there be no condemnation for them that believe and are baptised, yet the Apostle doth confess that concupiscence and lust hath of itself the nature of sin.  
So far the golden Article, which as all the rest was written by their hands who had good heads and hearts, in whom wisdom did contend with their learning, but their piety was a Conqueror above both; who what they learnedly distilled out of the scripture, faithfully infused into these Articles: and as the real serpent of Moses did devour the seeming serpents which Jannes and Jambres the Egyptian enchanters did make, so shall the truth of these Articles outlast and outlive confute and confound all false and erroneous doctrines whatsoever; even when wilful Heretics shall have their eyes put out with the beams of truth, and factious Schismatics want a conventicle to hide their shame in, and furious Innovatours either run themselves out of breath (if the law do not first overtake them) or else fall down through the giddiness of their own brains; and then shall the eternal truth of these Articles want nothing but a foe to oppose them, because herein they concur with the doctrine of S. Paul in my text, that we are by nature children &c,  
Is it so that that we are by nature the children of wrath? this serves to confute three sorts of people, namely those who either faintly affirm it, or flatly deny it, or falsely maintain it: faintly affirm it, and such are those as have written, Peccatum originis non nisi ex duobus scripturae locis effoditur, original sin is digged out but of two or three places of scripture; is diggd out, do they mean is extracted by faithful consequence? as if what were so deduced were not Scripture as well as that which is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many words; Is diggd out, and so are gold and precious stones; and are mysteries of religion of less price, because they are to be gathered by some pains? is diggd out, and that is false, for it lies above ground in plain and pregnant places of scripture, though these men had rather stumble at it then behold it. But out of two or three places of scripture, why, out of the mouth of two or three witnesses shall not every truth be established? but out of two or three places of scripture, as if one were not all one with one thousand, when it comes from an infallible mouth; places of scripture are not to be taken out by the tale, but the weight. Thus these men labour to lessen original sin; O let us all labour to lessen original sin, but not by extenuating it in our tenets and opinions, but by labouring to crucify & mortify it in our lives and conversations; and surely many men's immoderate diminishing original sin, making it next to nothing, gave the unhappy occasion to learned Illyricus to fall foul on that opinion (if his meaning there be not mistaken) that original sin was a very substance indeed; an opinion so absurd, that at the same time I could both laugh at the ridiculous tenet, and weep at the unhappiness of the man that maintained it; well, let us go backward, and if we want wherewithal to cover his nakedness, let us do it with the sheets of his own books, and let his admirable mastery in other things crave a concealment of his error in this.  
Flatly deny it, and such are the Pelagians, who say that all sin comes only by imitation, surely Cain never learned to kill his brother by imitation; he was the first that set that black copy, and wrote not after any other. Indeed children would not be so bad, or so soon bad, but for bad examples set before them; but bad examples are not the root from whence children's badness doth grow, but rather the water or compost tha cause it to spring and sprout more speedily.  
Falsely maintain it, and so the Papists, who though they allow the deprivation of original righteousness, will not allow the depravation of our nature, but hold that we differ from Adam no more than a naked man from him whose clothes are taken away; and to make this more plausible, Bellarmine creates in his brains, that Adam was created with a reluctanty and rebellion of the inferior powers of his soul against the superior faculties thereof, nay blusheth not to affirm that God could not make a man so pure and perfect, but praeter Dei intentionem ex conditione materiae, there would be such a rebellion in him: Lord! this same Bellarmine at other times without necessity and against reason could conceive how omnipotency props up accidents without a substance, and makes the same body at the same time in several places, and now he cannot see how an infinite power is antidote strong enough to expel out of the matter any venomous quality whatsoever: true it is that there was in Adam, motion, tendency, and propensity of each faculty to its proper object, but as for any obliquity and deordination in them, it neither was nor could be, as repugnant both to God's goodness and man's perfection: But thus they go about to make (as I may say) some corption in Adam in his state of integrity, that they may make way for some integrity in the sons of Adam after their corruption: but the best is, that as the Pharisees Act. 23.9. though enemies to S. Paul's person, yet friends to his tenets about the resurrection from the dead, and valiantly vindicated both him and the truth from the Sadduces who traduced him for an Heretic; so the Dominicans who are sound in this point, that we are unsound by nature, defend both us and the truth against the jesuitical faction that maintain the contrary: on then with courage you learned Friars, and may the school of Dominick be too hard for the shield of Loyola; whilst verity is on your side, let victory be at your backs, may you as far surpass your enemies for piety and solid learning, as they go beyond you and all honesty, in policy and treacherous designs. And thus whilst they fight one against another, let us come to ourselves, and apply what hath been delivered, first to those that are children to parents, then to those that are parents to children.  
Ye children to parents have heard how we are by nature the children of wrath even as others, which wrath-deserving condition is derived to you from Adam by your immediate parents, they alas could not convey life, but must pass death unto you also by the same grant, yet this ought not to lessen your love, abate your affection, diminish your duty unto them, Isay 45.10. woe unto him that says to his father, what hast thou begotten? or unto his mother, what hast thou brought forth? Rather imitate the example of David, though he complained that in sin had his mother conceived him, yet he was a father to his father, and a mother to his mother in her old age, taking order with the king of Moab that they should be provided for, 1 Sam. 22.3. grant our parents should turn Ostriches unto us and forsake us when we are young, we nevertheless are to be Storks unto them, and feed them when they are old, having received from them under God the greatest benefit that can be, our being.  
Ye parents to children have heard that this wrath-deserving condition is derived by you unto your posterity. How solemnly, seriously, and religiously than aught marriage to be undertaken and used? how too too blame are they who add to this natural corruption other stains before God and man? antedating their wives, whores, and heirs, bastards; a sin in some places that is made so common, that 'tis made no sin: have we too little wickedness of Peor, whereof we are not cleansed unto this day, that before the old debt be satisfied ye run on a new score, and add bastardy and illegitimation to the natural infection of your children?  
2. Secondly, ye see how (though against your wills) ye have propagated this wrath-deserving condition unto your children; know then that you are bound both in honour and honesty, civility and Christianity to pluck them out (what lieth in your power) of this pit wherein they are plunged; and this ye may do, first, by embracing the speediest opportunity to fasten the sacrament of baptism upon them; by baptism the condemning power of original sin is drowned, in the font the bane is removed, the blot doth remain, the guilt is remitted, the blemish is retained, the sting is gone, the stain doth stay, if not consented to it cannot damn us, though it may defile us. In baptism, the finall-peaceable-commanding power is washed away, ever after it may be in us, not over us, it may rule as a tyrant, not a king, being ever resisted, often subdued, though never expelled. Some prisoners have eaten off their irons with Mercury water, but there is no way to fret of the fetters of original corruption, (wherewith our feet are hurt in the stocks, the irons have entaed into our souls) but by the water in baptism, and therefore take heed how ye needlessely defer it: let marriage feasts be put of till the parties have got their wedding wardrobe, let churching be deferred to attend the perfect health of the woman, let funeral pomps be delayed, they may be put of without danger, which rather please the living, then profit the dead: these are movable feasts whereof ye make your own Almanacs, and set them to fall higher or lower, sooner or later, at your own pleasure, but oh take heed how causelessly ye put of the baptising of your children, stand not on the shadow till ye lose the substance, ne quod deferatur auferatur, lest what ye delay God deny, & whilst you defer the christening of your child, God take away the child to be christened, and then, though I will not be the judge to condemn the child, were I one of the Jury I should scarce accquit the father.  
Secondly, let them not want good prayers, which if steeped in tears will grow the better, good precepts, good precedents, and show thy child in thyself what he should follow, in others what he should shun and avoid, let them not want wholesome correction, if occasion require; blast not their souls with the honey-dew of cockering and indulgence; fetch those little malefactors from the horns of the Altar, from the sanctuaries of their mouths, sides, lips and bosoms: what saith Solomon? folly is bound up in the heart of a child, and the rod of correction shall drive it out, not drive out the heart, but the folly; never was brave spirit spoiled with moderate correction. But the mischief is, that as in the beginning of the year we make much of those weeds which bring the first news of the approaching spring, nettles are used for potherbs, and salads made of Eldern buds, so fond parents welcome and embrace in their children the first beginnings of sin, yea please themselves to hear their infant's dispraise God, swear, call names, talk wantonly, yea this is accounted wit in the little children; I am sure it is want of wit in the greater children, for so I may fitly call their foolish parents who take delight therein. I say no more, but as for those parents who will not use the rod upon their children, I pray God he useth not their children▪ as a rod for them.  
Now lest those who at this present time are neither children to parents, nor parents to children, should complain with the Grecian widows that they this day are neglected in the dispensation of my doctrine, harken to a general use which will take us all in, let us all take notice of a bad principle which lurks in our hearts, this natural corruption which deserves the wrath of God; in the low Countries half their houses lie buried in the ground, the laying of the foundation is counted as much as the rest of the building▪ so half our badness lies secret and unseen, consisting in original corruption, whereof too few take notice, for though (as I have said before) baptism taketh away the commanding and condemning power thereof, yet the blot still remaining (as by woeful experience we daily find) makes us backward to all goodness, and headlong forwards to all badness, this is that which S. Paul to the Romans (who though he might touch at an improper expression, sure would never land there and dwell so long therein) calls sin fourteen times, and we shall find it fourteen thousand times to be so in ourselves. Away then with the sick doctrine of the soundness of freewill, and merit of works; we have always that in us which baneth the perfection of all our performances, namely the lawless law in our members which rebelleth against the law of our mind, and leadeth us captive to the law of sin which is in our members: Thou shalt not commit adultery, and thou shalt commit adultery, thou shalt not steal, and thou shalt steal, thou shalt not bear false witness against thy neighbour, & thou shalt bear false witness against thy neighbour; witches (they say) say the Lord's prayer backward, but concupiscence (this witch) in our soul, says all the commandments backward, and makes us cross in our practice what God commands in his precepts. Thus every day we sin, and sorrow after our sin, and sin after our sorrow, and do what we would not, and would what we do not, and the wound of God's spirit bloweth us one way, and the tide of our corruption hurryeth us another: these things he that seeth not in himself is sottish-blind; he that seeth and confesseth not, is damnably proud; he that confesseth and bewaileth not, is desperately profane; he that bewaileth and figheth not against it, is unprofitablely pensive; but he that in some weak manner doth all these, is a Saint in reversion here, and shall be one in possession hereafter.  
FINIS.   

THE SNARE BROKEN.  Genes. 49. vers. 6. 
O my soul come not into their secrets.  
By T. F. B. D.  
LONDON Printed by R. Daniel, for J. S. 1656.   

THE SNARE BROKEN.  Genes. 49. vers. 6. O my soul come not thou into their secrets. 
AMong the many arguments to prove the penmen of the scripture inspired by the spirit of God, this is not the last and least, that the penmen of holy writ do record their own faults, and the faults of their nearest and dearest relations: for instance hereof, how coarsely doth David speak of himself? So foolish was I and ignorant, I was as a very beast before thee.  
And do you think that the face of S. Paul did look the more foul by being drawn with his own pencil, when he says, I was a murderer, a persecutor, the greatest of sinners, etc.  
This is not usual in the writings of humane authors, who praise themselves to the utmost of what they could; and rather than lose a drop of applause, they will lick it up with their own tongues.  
Tully writes very copiously in setting forth the good service which he did the Roman state, but not a wo●d of his covetousness, of his affecting popular applause, of his pride and vain glory, of his mean extraction, and the like.  
Whereas clean contrary Moses, he sets down the sin and punishment of his own sister; the idolatry and superstition of Aaron his brother; and his own fault in his preposterous striking the rock, for which he was excluded the land of Canaan. No wonder then if he tell the faults of Simeon and Levi, both their cruel murder, and the heavy curse which their father laid upon them.  
Old Jacob lies now a dying, the lantern of his body was ready to be broken, and the light that was in it to be extinguished; his twelve sons get about him, every one expects a blessing, and they raise their intentions the more, because they knew that he was a prophet.  
He begins sadly; Reuben hath a check, and Simeon and Levi have a curse. No doubt old Jacob as a private man had affection to them both, but now he speaks to them as a prophet; he knows no natural affection, being acted with spiritual inspiration; he leaves off flesh and blood, being prompted by the spirit of God, and tells them, cursed be their wrath, for for it was fierce, and their anger, for it was furious.  
I shall use no other method in the words, but such observations as are pertinent to the text, & profitable for your souls.  
First, O my soul, etc. seeing Jacob doth entertain a discourse with his own soul, we may learn,  
A Christian who can discourse with his own soul, may make good company for himself.  
This was David's precept Psal. 4. vers. 4. common with your own hearts upon your beds; this is no contradiction, there is a kind of discourse which makes no noise: this communion is the heart of heavenly meditation, he may give himself a question, and answer it himself; and David what he prescribes to us, practices himself, when he says, why art thou so sad O my soul, and why art thou so disquieted within me? trust still in God.  
Had people this art of entertaining a time to discourse with themselves, it would prevent much mischief; thou mayest divide thy soul into several parts, and thou mayst discourse if thou wilt with every faculty, with thy understanding, memory, fancy, and the several affections of thy soul.  
Ask that question of thy understanding which Philip asked of the Eunuch, Acts 10. understandest thou what thou readest? call your understanding to account whether you understand what you read or not.  
Ask thy fancy that question which Acbish once propounded to king David, where hast thou been roving all this day? bring thy fancy to account.  
Ask that of thy memory which the master did of the unjust steward, Luke 16. give an account of thy stewardship; ask thy memory what good hast thou measured up.  
When thou findest thyself transported with mirth, ask thy soul that question, God did to Sarah, why laughest thou? when thou seest the passion of anger grow too violently upon thee, ask of it that question which God did to the prophet Jonah, dost thou well to be angry?  
Consider, if you could thus discourse with yourselves, you would prevent much bad company; for when we run into the company of good fellows, we have but one thing to pretend unto as a thing incident to man's nature, that he loves company. But if we could entertain this discourse with our own souls, we should be never less alone, then when we are alone, and abate the tediousness of solitariness with good society.  
Oh my soul come not thou into their secrets. The next observation is,  
That wicked men have certain secrets, which they communicate to those of their own society.  
We read in the 26. Psalms of the secrets of the Lord; now as the Lord hath his secrets, so the devil hath his secrets of iniquity; and the reason why they keep them secret, is, because otherwise they would not attain to those ends which they propound to themselves: if all their designs were open, they would be frustrated and never obtain their hellish intents, and therefore that they may not be hindered in bringing them about, they keep them secret.  
And yet know by the way, though they are secrets to men, they are not secrets to God; all things are naked and open before him, he is the searcher of the heart and reins. But no further of this; I come to that which is of more concernment.  
It is a dangerous thing to come into the secrets of wicked men.  
I divide wicked men into two sorts, those that call people into their secrets, and those that come into their secrets when called; the principals, and the accessaries: there is a generation of people that think they will far well enough, if they be not the first contrivers, or the most active instruments in an evil design: they think this will bear them out, if they came in but by the by; oh beloved, know it is not enough to excuse thee.  
And know that a man may come into an evil secret, and not command it, contrive it, or act it.  
First by consent to it, thus (not S. Paul) but Saul the persecutor came into the mischievous secret of stoning Stephen; for though it was openly acted, yet it was privately plotted. And what did Saul do? he threw never a stone, he did not, but I tell you what he did, he kept the clothes of those that did it: the jews put off their upper garments that their hands might be at the more liberty, with the more strength and steady aim to throw their stones at him, which their sleeves hindered; now Paul standing by, and keeping the wardrobe of their clothes, was equally guilty with them in that act.  
The next thing by which a man may be guilty of a wicked sercret, is by concealing of it, and we find that God brought heavy judgements upon mere concealing.  
In the fifth of the Acts, it is said of Ananias that he kept back the price, his wife being privy to it, it is not said she did consent, but only conceal it. Now S Austin saith in this case it is one of the hardest things to clear Gods judgements.  
God is just, the fault was in her use of this action, she might have discovered it unto the Church, and so have been spared.  
Thirdly, by commending it; though we neither consent to it, or conceal it, yet if thou commend it, thou dost adopt that wicked act to be thine own, and draw the guilt thereof upon thee; and so men come to be guilty of other folk's sins.  
But if a man be a minister or a magistrate, he may be guilty of sin otherwise, and neither of these ways here spoken of; the minister if he doth not publicly reprove it, and the magistrate if he do not punish it.  
The minister, if he do not reprove it with Christian discretion and moderation; though in the sins of great men there is much more danger in reproving them. A crack or want of repair in the top of a steeple is more dangerous to mend then any part; the mason must have many devices to climb unto it with the danger of losing of his life: so it is dangerous to reprove great persons to high for us to meddle with. But if we be called to it, we must trust in the assistance of God; and we partake of their sins if we do not reprove them.  
But the magistrate is guilty though he do reprove it, if he do not punish it. Ely did reprove his sons, it was well he did it, but this is not enough, the heinousness of their offences was of that nature, that the proud flesh must be cut off, and not be suffered to fester in the body. But he being a magistrate and not punishing of it, suffered himself.  
But now let us come to know the secret; what was the mischief which these two had done? the story is large, and is set down by the spirit of God in the 34. of Genesis.  
Now may I request you, when divine providence shall carry you to your quiet meditations, to read the whole story.  
I shall give you a brief account of it.  
jacob had but one only daughter, and she would go gadding abroad to see other daughters; see what comes of the wand'ring of virgins from their parents houses, for this was it which wrought her misery, she would go abroad to see fashions, and going forth, she sees and is seen by the prince of the land.  
Give now Shechem his due that did her this wrong, he was more honest in his dishonesty then many in this age, who when they have improved their wicked thoughts upon women's weakness, how many are there who do scornfully & spitefully throw them off, and triumph in the conquest they have gotten by their own treachery, and the others fault, and throw away the snuff of their wantonness which ends their love?  
It is said of Thamar the daughter of David, that after Ammon had abused her, he fell from her; but Shechem had more generous principles, he doth endeavour to make her, whom formerly he had made his harlot, to be his wife.  
This done, the sons of Jacob will not consent, unless they be circumcised, which done, in comes Simeon and Levi and kills them all, men, women and children. Now two things give accents to their cruelty.  
First, that they abused the holy sacrament of circumcision, which God had appointed for a sign and a seal to the children of Israel, and to make this a cloak to their murderous intents this is the first aggravation, they brought heaven into their intended designs.  
The second was this, that whereas the offence done was personal in Shechem; yet the punishment fell upon the whole city, and the women and children.  
What mischief had the women done, whose known weakness is their professed armour against any true valiant man? What fault have little infants done, whose fathers were the only committers of the faults? this added to their cruelty.  
But as a musket makes no report when discharged in the same place and time with a full cannon; so the act of these is but small in comparison of the cruelty of which this day is our grateful remembrance: my soul come not thou into their secrets. It was a secret in its nature, but a greater secret in regard of the time and place in which it was committed; it was plotted in the bowels of the earth, and they undermined many yards therein, lest the sun ashamed to see it should discover it; or as if they would creep nearer to hell, from whence it was first invented.  
And it was a secret in respect of the persons who were joined and soldered together with an oath of secrecy; and mark a double concurrence of cruelty in this secret.  
The sons of jacob abuse the sacrament of circumcision, under the covert whereof they might the better bring to pass their intended villainies; so Gardiner, he gave the sacrament of the Lords supper, to all those that were conspirators in this wicked design and treason; that so he might enjoin them to the greater secrecy.  
And as in the secret of Jacob's sons there were men, women & children slain; so these traitors intended not their cruelty against the king only, but surely that blow had not been given, but many thousands of people whose occasions might have summoned them to that place, would have been sent with the peers of the land the same way of destruction. I do not question but there are those here present, whose memories have not let fall the day of this great deliverance; for it must not be said that the deliverance extended only to those then living, but we, though then in our mother's wombs, and not thought on, participate fully in the enjoyment thereof. For had it been effected as it was intended, it is easy for you to judge and conceive the sad condition this land had groaned under; had it took effect the miseries of this land had been great, but the dishonour to God had been far greater, and if God had suffered it to come to pass, presently they had censured their own actions to be good and just, but the snare is broken, and we are delivered.  
Oh let your prayers be therefore joined with mine, that we may be all kept from the secrets of wicked men, and in a thankful remembrance be constant in our praises to God for this day's deliverance.  
Some desire that this day may not be kept, but forgot, and methinks it looks with a paler colour in the Almanac than it use to do, but next year it will be a full jubilee, fifty years since the contrivance thereof: let all those whom God shall lend life unto that day, keep in your minds the memorial of so great a blessing, and to preserve the memory thereof, for what principles of false doctrine had infected this land, had this plot taken effect? and therefore it shall be my prayer; that God will write thankfulness in your hearts to a continual remembrance of the same.  
FINIS.   

STRANGE JUSTICE.  judges 19.30. 
There was no such deed done nor seen, from the day that the children of Israel came up out of the land of Egypt, unto this day: consider of it, take advice, and speak your minds.  
By T. F. B. D.  
LONDON Printed by R. Daniel, for I. S. MDCLVI.   

STRANGE JUSTICE.  Judges 19.30. There was no such deed done nor seen, from the day that the children of Israel came up out of the land of Egypt, unto this day: consider of it, take advice, and speak your minds. 
Tragedies begin smiling, but end weeping & bleeding; so this chapter: the former part thereof merry with feasting, the latter mournful with murder, a murder most strange, most true; and give me leave a little to unfold the manner thereof, the rather, because it it a leading case, & I pray God that it may never hereafter have any to follow it. A nameless Levite with his wife journeyed on the highways side, waited on by one servant. Balaam the false prophet road in state with his two men: Numb. 22. the Levite in this chapter is decently attended, has his man: how many poor ministers now adays for want of means are forced to be slaves to others, and servants to themselves? going on they come to the city of Gibeon, whose inhabitants were notoriously wicked, addicted to the sin of Sodomy, where all the pleasure and delight consisteth in the enormity thereof. But as lust in this city was hot, so hospitality was cold, none invite this Levite home to their house; for then amongst the Jews there were no inns, or rather every house was an inn, wherein strangers were freely entertained, and at their departure thanks was all the shot they had to discharge. At last comes an old man from his work out of the field at evening, and gives him a free invitation; mark (I pray) his character, ● he was an old man: your youthful gallants have more bravery on their backs, than bounty in their hands; alas! they have been born since the death of hospitality. Even amongst us for the most part they are old men of an ancient stamp and edition almost worn out, which are most to be commended for their hospitable bounty. 2, he came from his work, those are most pitiful to others, who are most painful in their own callings. Your great gamesters that will play away an estate by wholesale, are loath to retail out an alms to the poor, whilst commonly the best husbands are the best housekeepers; liberality being a fire that is maintained by thrift. The Levite entered into his house, but finds the haven more dangerous than the open sea; more safe might he have been in the wilderness amongst beasts, then in the city amongst beastly men, who now press to offer that violence to his person, which is not to be named amongst Christians. At last they are content to spare the Levite himself (which I impute not to their pity, but to God's providence) and make his wife the prey of their lust; till the violence and variety thereof caused her sudden death; where mark by the way the justness of the ways of God. This woman had formerly been false to her husband verse 2. and now see wherein she had offended, therein is she punished.  
Culpa libido fuit, poena libido suit.  
By lust she had sinned, by lust she doth suffer. She that could not be content to be several to her husband alone, is now against her will made common to so many, till it cost her her life; yet it might please God so to sanctify this affliction unto her, as thereby to bring her to a sight and sorrow for her sins, and her shameful death on earth might occasion to her a glorious life in heaven. Her husband laying hand on her corpse, with a knife cut it into twelve parts, and severally sends them to the jury of the tribes of Israel.  
Hard hearted husband, if the least pity be alive in thy breast, offer not this wrong unto the dead. Is it not enough that her soul is parted from her body, but her body also must be twelve times parted from itself? suffer her ashes to sleep in quiet, the pawn for the return of her soul; methinks that knife that cuts her hands should pierce thine heart: but comdemn not the Levite for this deed; it was not cruelty, but pity and piety that moved him unto it, that the sight of the corpse might make the Jews the more throughly prosecute the cause, and every tribe that had a part of her body, might have a part in revenging her innocent blood. Her mouth only spoke whilst she was living, now each piece of her mangled corpse speaks when she is dead, whilst the Israelites both attentively heard and judiciously understood the language thereof, which made them condemn the causers of her death for matchless offenders: many men have done villainously, but these surmounted them all, there was no such deed done nor seen since etc.  
I will not mangle my text as the Levite his wife, with often dividing it; let it suffice to observe therein two principal parts,  
First, a narrration of a notorious villainy, there was no &c.  
2 The prescribing of wholesome orders for the future: consult, consider, and give etc.  
In the first, two commendable practices of the jews commend themseIves to our meditation.  
1 First, they were well skilled, well versed in the several actions which were done in their country before their time, and used to match & compare one deed with another, to see which was better, which worse, which more which less vicious; and amongst the army of sins behold this in my text stands like a Saul, stands higher than his fellows by the shoulders upwards.  
Herein let us follow the example of the Israelites, let us read histories that we be not made an history; let us compare the passages of the time passed with those of the present age; for as it is a great blemish in a Gentleman though never so proper and personable, if he hath but such a crick in his neck, that he cannot turn his face backward to see what is behind him: so it is a great shame in such a one as pretends to learning and wisdom, if by the benefit of wisdom he cannot reflect the eyes of his mind backward, and see those things which were done in the days of his fathers, and in the old time before them. You therefore that have the chronicle of our kings in your houses, the Acts and monuments in your halls, condemn them not to a desk, as the Jews did their harps to the willows, rather for sight then service, till moths have fretted out the books as worms have eaten the bodies of those worthy men who compiled them; but at your best leisure read and peruse them. But when you have read all humane Authors over, they will be but so many muddy and brackish channels to the pure and fresh fountain of God's holy word: meditate therefore in the same both day and night, wherein alone you shall find stories more true, more various, more pleasant, more profitable, than all other writers ancient or modern are able to afford.  
2. The second praiseworthy practice in the Israelites is this, they kept the solemn and constant memorial of their coming out of the land of Egypt; from which as from a memorable aera, and remarkable Epoch they used to date, and compute their several actions; not since the day that the children of Israel came out of the land of Egypt. And good reason they had to remember it; God then bestowing on their fathers a great deliverance, who whilst they lived in Egypt, lived in continual slavery. Indeed they had meat enough; which may serve to condemn the cruelty of some masters to their servants now adays, who though they give them their bellyful of work, will not give them their bellyful of victuals.  
The Egyptians dealt better with the Jews in this kind; of onions, cucumbers, and the fleshpots of Egypt, they had their full by their own confession. Yet their life being a bondage must needs be miserable; liberty being the very life of our life without which our life is a continual dying. Yea the coming of the children of Israel out of Egypt may in some sort seem to them to have been the creation of the world; Adam was made of the dust of the earth, they then fetched from the clay of the earth, whereof they had made many hard bricks, though not half so hard as the hearts of those Taskmasters, which were set over them; the world was made of nothing, the Jews when they came out of Egypt, being made formerly for outward respects no better than nothing. And as their remaining there was miserable, so their removing thence was miraculous; wonderfully therefore should they have forgot themselves, if they had forgot God's wonders towards them in this deliverance.  
And have not we English men as many and remarkable deliverances as ever the Jews had? some common with us to all Christians, as the second birth day of the world at the birth of our Saviour. You therefore that are clarks and notaries, who in dating of acts and instruments, with your posting pens make such frequent mention of the year of the Lord, labour that those words which have been so often written with your hands, may once be written in your hearts, with the benefits accrued to all mankind by the birth of our Saviour. Some proper to this our nation alone, as the deliverance from the Spanish invasion in 88 Naomi said to the men of Bethlehem, Ruth 1. call me not Naomi fair; but call me mara bitter, for the Lord hath afflicted me, I went out full but return empty, etc. so might that great fleet say, call me not the invincible Armado, but call me the conquered Armado; for the Lord hath punished my pride, I went out full, the terror of the world, but return empty to the scorn of all nations. Go then you Spaniards, brag of Lisbon, Bilboa, and Toledo blades; sure I am that then an English sword managed by the arm of the God of heaven was proved to be the best mettle. Nor less miraculously from homebred conspiracy in the gunpowder treason, where the reason only was intention, but nothing (thanks be to God) brought to execution, but the traitors. Well, it's said that things written in marble are most durable in difference of time; I would not wish to us a marble, hard or stony heart, but such a one as is soft, tender and pliable, and surely this will sooner receive and longest retain the print of God's favours unto us, and principally of these deliverances wherein the people of England may be said to have come out of the land of Egypt.  
Now that this sin in my text may appear in its proper colours, consider with me; first the party to whom the wrong was offered was a stranger; the word stranger in the very mention of it ought to carry with it a protection from all wrongs; the heathen Romans were so Christian in this kind, that if their enemy chanced to enter into their house in nature of a stranger, there was a cessation from enmity, during his abode under their roof, and revenge gave place to hospitality, Secondly she was a woman, & that sex may seem in some sort to be fenced from injury, because it is not fenced from injuries. For such is the known weakness of women, that we count it weakness in men to offer them any wrong, and our modesty is the best safeguard and defence for theirs. Thirdly, she was a Levites wife, and methinks some shadow of sacredness should be reflected from him on her. Fourthly she was abused to death; indeed she died not presently, but before she came into the house, her soul got out of her body, and even in our law it is murder, that comes within the compass of a year and a day; now murder you know is a crying sin, yea, like Stentor the Grecian, it shouteth louder than 50. other ordinary offences. The monster mother may smother her child, but when she hath done, she cannot smother the murder of her child. Fifthly, abused to death by a whole city: those are deceived who conceive the multitude of offenders diminish the offence. Rather the more the sinners, the more heinous the sin; the worst sin that ever was, was the most general sin that ever was, when all mankind together sinned at once in Adam: yea in our law that which being done by one or two, is but a trespass, committed by more assumes the name of a riot. Lastly by a whole city of Israelites: but if they had been Hivites, or Hittites that had done me this dishonour, than perchance I should have born it; had they been Canaanites or Jebusites had offered me this disgrace, then more patiently could I have digested it, but they pretended to serve the same God, and observe the same religion. They were descended from the loins of Jacob, and issued from the womb of Rachel: what good doth the ark of God in Shiloh, with Levites a tending before it, Aaron's rod, pot of manna, mercy seat within it, if there be a Sodom in Zion, a Bethaven in Bethel, folly in Israel? verily I say unto you I have not found so great an offence no not amongst the Gentiles. Happy those poor Armenians which live in those remote parts, where the shrill sound of the gospel was never trumpetted forth, their invincible ignorance will be an Orator in the ears of the merciful judge, not wholly to excuse but much to diminish their fault, not to prevail for a full pardon, yet to procure a lighter punishment, whilst in the same day they shall rise up, and condemn the Jews in my text, seeing better by the light of a candle, than the jews by the beams of the sun.  
I come now to the prescribing of the wholesome order for the future consult, consider, and give sentence: but first we must remove an objection which here may rise; for may some say, why is it not particularly expressed in the law of Moses, what punishment ought to be inflicted upon an whole city, when by lust they abuse a woman to death? had this been a book-case and the penalty precisesly specified, it would have spared the Israelites all their pains to consult and consider; yea this may seem to argue the law of God of some defects and imperfections, that it is not adequate to all occasions, and of extent large enough for all necessities, and needs to be patched and peeced with the accession of humane deliberation. For two reasons the particular punishment is expressed, first because the spirit of God being charity itself, charitablely presumed that no Israelites would be so wicked; the heathen appointed no punishment for parricides, supposing that sin could not be committed. Men must first murder all nature in themselves, before they can be so unnatural as to murder their parents. Secondly, the mentioning of the punishment might by satins suggestion, and man's corruption be abused to make them commit the sin: some sins are left out in the law, not because they are too little, but because they are too great; should the punishment of every villainy be put into the law, the committing of many villainies would be put into our minds, which otherwise might be forgotten; and sins punisher would be made sins remembrancer. Yet though this case for circumstance is not set down in the Bible, for substance it is in several places; who sheddeth man's blood, by man shall his blood be shed, Gen. 6.9. now the scripture is not written for those that will be idle, but for such as comparing one place with another, by faithful consequence will proportionably extract and deduce, what ought to be done in each several action whose substance in the bible is recorded, though each circumstance particularly set down. And now I come to the order for the time to come: but behold in the order itself much confusion arising from the variety of translations; you shall scarce find three bibles wherein two of these words are rendered alike: what therefore must we do? the best way to expound the text is to practise it; and before we give sentence what should be the meaning of these several words, let us first consult with interpreters, and consider the original. The first word in the great Bible, consult, importeth in the original a meeting of many together, rendered by learned Tremelius, adhibete vos ad istud, settle yourselves together to this matter. The observation is this; in matters of moment we are not severally to follow our private advice, but jointly to unite yourselves together in consultation; eyes see more than an eye (saith the proverb.) I must confess Paphnutius with his one eye (for his persecutors had bored out the other) saw more in the matter of ministers marriage then the 300 two-eyed bishops assembled in the council o● Nice. But he was an exception from a general rule; ordinarily tow are better than one: yea Solomon the wisest of earthly kings had his council of aged men, which stood before him, 1 Kings 12.6. nay a greater than Solomon may be brought for the proof of this point: God himself, Genes. 1.26. being about to contract the first volume of the world into the abrigement of man, called as it were a council in the persons of the Trinity; let us make man. Had God any need of council? is not the same eternal act which is done by one person, done by all? or are not these things rather written for our instruction? surely for our instruction they are written, that when we enterprise things of consequence, we may call for and make use of the counsels and directions of others; to blame then are they, who rashly run on their own heads. I cannot but commend the swiftness of Ahimaaz his feet, 2 Sam. 18.28. who being sent out of Cushi came to David before him, yet can I not but dispraise the shallowness of Ahimaaz his judgement, who running before he had received perfect instructions from Joab, came to the end of his journey scarce with the middle of his message.  
Is it so then, that we must consult with others? then most lawful, laudable, & necessary is the vocation of them who are of learned council: for should your silly clients be entrusted with the managing of their own suits, they would cut the throat of their most rightful causes, even with the same sword with which you are able to defend them. But may you be pleased patiently to hear the best spiritual advice which I freely bestow upon you, who would be glad to pay your fees, and give you deserved thanks for your council, if mine occasions so required it. When such a cause shall be brought to your hands, as your own consciences shall proclaim to be bad, let Baal plead for himself, let iniquity be her own advocate; offer you not once to defend them: and when the case shall be good, lose it not in the labyrinths of delays, and Meanders of demurs, but bring it the narrowest cut, the nearest course from the first motion to the final verdict. I must confess there may be much corruption in a festered sore, but I dare boldly say, there is more corruption in the dishonest Chirurgeon, that may quickly cure it, but will not for his private ends: indeed they that hold leases by lives, could be content that each life in their lease should be a Methuselah sith then your gain dependeth on the long depending of suits, some perchance may think it more beneficial for you needlessly to protract them. But know by the speedy ending of them, your gain shall be the more by being the less; what is wanting in bulk shall be supplied in blessing, no diseased tympany shall swell your estate, but all your substance shall be solid wholesome flesh: all the shekels in your coffers shall be shekels of the sanctuary, such as you may enjoy with content, whilst you live, and leave to your wife, and thrifty heirs, when you die. To you therefore it belongeth to consult: this differs from the former, consult is with others, consider is in our selves; for after we have heard what others can say, we must not so pin our practice on their opinions, but we must also use our own best consideration, especially if it be in a case of conscience wherein our own good is particularly interested. And this consideration is to go before our final sentence. Before we pass our utmost verdict, we are first seriously to premise a due deliberation in ourselves, as formerly we have had 1 consultation with others. Let us go down and see, Gen. 1.18.21. whether the sins of Sodom be according to the cry which is come up unto me. Our adversaries of the Romish Church are too too faulty herein, in giving sentence before they have well weighed the cause. In the days of Queen Mary when our land was dark with ignorance, and light only with those bonfires which burned the martyrs, a woman in Jersey at the stake being delivered of a male child, the standers by took the infant, and threw it into the fire: matchless cruelty! children when newly born are to be baptised with water, not to be cast into the fire, or did they take it to be like the viper, Acts 28. which no sooner crawled out of the heat of the flame, but S. Paul presently cast it in again? alas as yet it was no viper, no poison in the teeth, no venom in the tongue, whereby it may do hurt. Or did they think that it would take it by kind, because his mother (as they termed it) was an heretic? no sin is so throughly entailed from parent to child, but grace and good breeding may break it off. Had they well pondered those things before hand, perchance they might have prevailed for a reprieve, if not for a pardon for this child. The Hebrews contrary to all other nations, read their letters backward, so the papists in their practice read backward, and invert the order of my text, and instead of consult, give sentence and consider; they first give sentence, and then consult and perchance consider: and I would to God all that hated popery hated also this popish practice; for in some sort hereof guilty are they who seeing one wallowing in sins, rashly reason from the present to the future, and condemn such a one for a reprobate or castaway. Let us not flatter black and say its white, nor defame white and say it is black; let us tell Judah of their sins, and Israel of their transgressions; for our callings warn us: let us tell a drunkard that he is a drunkard, an adulterer that he is an adulterer, and that his estate is desperate and damnable, if he live and die impenitent in that condition. But as for their final estate, it belongeth not to us to give sentence of them; it is not for us to know these things which the father hath put in his own power: but if our censuring faculty be so sharp (on God's blessing) let us turn the edge thereof inward: let us first read a critical lecture on all our own bad thoughts, words, and actions, and then shall we have less leisure and delight to room and range abroad.  
Now the word consider in my text, warrants me to address my speech to you who are of the jury: for after consult is past, after you have heard a case debated and argued by learned council, then is your duty to consider: your way, is so hedged on either side you cannot go out of it, except you will wilfully; for you are only conscionably to find things, according as you hear them alleged and proved, and this done your office is discharged; but beware of one thing, the being overswaied by one appearing and potent man amongst you. Barach said to Deborah, Judge. 4.8. if thou wilt go up with me, I will go up, but if thou wilt not go up with me, then will I not go up. So too often the the rest of the jury to one principal man amongst them, please you Sr to be for the plaintiff, we are for the plaintiff, if you be for the defendant, we are for the defendant; cast the prisoner, & we cast him, accquit you him, and we accquit him: in a word, we'll be the wax, print you upon us what impression you please. Beloved, these things ought not to be so; that the prisoner should be cast at the verdict of twelve men, and eleven of these twelve have their judgements cast by the verdict of one. Look therefore to yourselves, except others will answer to God for your perjury; for to you it belongeth to consider.  
I come now to the third step of the throne of justice, give sentence; where we may observe, after due consultation and consideration are past, we ought not still to be neuters & Sceptics, but absolutely to express and declare ourselves on one side, as we shall see most occasion. And yet how many be there which have learning too much to be papists, & yet religion too little to be good protestants? They are loath to say that Luther is in the right, and they are loath to say that Bellarmine is in the wrong. And as God saith of himself, I am what I am; so may it be said of these men, they are even what you would have them to be: nor need we go out into the wilderness to see these reeds shaken with the wind; I am afraid in our towns best traded, places most populous, there be too many of them who spending all their life in tedious consulting, and considering of points, continue more unresolved than when they begun, & will never give sentence. Which word putteth me in mind, to apply myself unto your Lordships to whom his Highness' authority hath committed the power of passing the sentence of life and death; but I remember what john Baptist said to our Saviour, Matth. 3. I have need to come to thee, and comest thou to me? Is your Honour's courtesy and humility such as to repair to my weak pains? when ay, whose learning in law matters is no better than ignorance, have need to come to you, who are the captains of the first form in the school of justice, and therefore need not now to learn the alphabet of your office: well do you know how to wield the sword in the hand; when to give a slanting blow, and where to make a down right stroke; whose actions are a continual web, whereof justice & mercy are the woof, and the warp. Leaving therefore your Lordships, I come to them who come to these assizes, neither to do nor to suffer, but only to hear and behold: when I compare this meeting in my text with ours at this time, I find a threefold cause for which we ought to be heartily thankful to the God of heaven▪ first, that though there be many sins in our land, yet most of them are personal, not like this in my text, wherein a whole city together was jointly engaged. Should we have a murder generally committed by a whole city, I am afraid, that the cable of that offence twisted with so many lesser cords of several offenders, would be so tough and strong, it would almost make the sword of justice turn edge before it could cut through it. God daily diminish the sins of our land, that they may be fewer for number, lesser for measure, lighter for nature, and may our eyes live to see our churches more full, our prisons more empty. Not to flatter ourselves, we are a sinful nation; felonies amongst us are frequent, & murder sometimes, (and were they never so seldom, they were too often (yet be it spoken to God's glory, these be private sins, not city villainies as this of the Gibeonites: not but that we English men are as wild, and as untamed horses as ever the jews were, but that God is pleased to hold us with a stronger bridle, & curb of his restraining grace than he did them. Let him therefore have all the honour of the action.  
Secondly, we see the poor Levite was fain to send for justice abroad and about, from Dan to Beersheba with much care and cost: had the allowance of this Levite been no larger than the poor pittance of some curates and vicar's amongst us, this one charge would have exhausted his two years' revenues: but let us thank God that justice is brought home to our doors. When I have seen with what tedious paces & weary thighs poor people have painfully climbed and clambered up the steep ascent to the town of Shaftsbury in this county, to bring water to the town; then have I commended the conveniency of those cities, which seated in champion places have water at will; then have I praised the commodity of those houses where turn the cock, and plenty flows at pleasure: so when I consider the great trouble of the Levite in my text, to send about for justice, then have I just cause to praise God for the benefit of our itinerary judges which without our cost, or procuring, bring justice home unto us. If any in this sense doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behold the cup is at his mouth, let him drink his fill.  
Thirdly, the cause of all this mischief is set down in the first verse, because there was no king in Israel; a tyranny is to be preferred before an anarchy: for a commonwealth to want a chief, it is the chief of all wants, every man will do what he lists, none what he should. Too much liberty would make men slaves to their own lusts; Westminster hall would be turned unto the Gluttons kitchen▪ in a word, compared to this confusion, that of Babble may justly seem an exact model of method. But (thanks be to God) our happiness will appear the greater, if we consider the state of foreign countries, divided from us no less in condition, then by the sea; look upon high Germany which ever Prometheus like hath a cruel eagle feeding upon her entrails: Is this the civil law, wherein nothing stands good but violenta passessio, and firma ejectio? where soldiers keep Term all the year long, and scarce make a short vacation in the dead depth of winter? whilst thus the continent is drowned with woes, our happy island is dry; the waves rage round about us, but thanks be to God none run over us; we are more safe under our vines, than our neighbours in their castles.  
Oh let us take heed that we take not a surfeit of our own happiness, but be heartily thankful to God, and express our thankfulness in the reformation of our lives. But what go I about to do? this is none of Joshuas day wherein the sun stands still, time will wait attendance on none; and I am privy to the undispenceablenesse of your occasions, wherefore the half of my text shall be the whole I will add at this time, consult, consider, and give sentence.  
FINIS.