MOTIVES TO A Good Life, IN TEN SERMONS.  
By BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by L. Lichfield, Printer to the University, for Edward Forrest, and Robert Blagrave. Anno Domini. M.DC.LVII.   

TO THE Right Worthy, his Honoured Patron, S R WILLIAM BUTTON, of Tocknam-Court in the County of Wilts, Baronet, All Increase of Grace and Honour.  
NOBLE SIR,  
TO be a Favourer of Knowledge is from a Bounty of Goodness; yet the Honour of many: to be a Favourite of Knowledge is from a Bounty of Nature; yet the Honour of few: Each in itself is Happiness; Both in yourself a Double Happiness. The first of which being in the effects of it, as Freely, as Unexpectedly derived of late unto myself, by that providence which works by man and for him: I cannot but behold it as from God's Favour yours, and therefore with reverend proportion endeavour an Imitation of our Gratitude to God; to whom we must be thankful and speak Good of his Name. In which pursuit I may not forget your happy Education for Arts in the University; for farther Prudence in the studies of Our Law, I may improve the Expression of that Education by your improvement of that Education in Foreign Travail, not only in Language, but in Wisdom; learning from the French his Learning without his Vanity; learning from the Spaniard his Gravity without his Arrogance; learning from the Italian his Civility without his Impurity. I may not forget your more happy Retreat from the Dangers of Travail, rescuing yourself to yourself in a retired Eminency, and becoming by Virtue your own Memorial. Nor may I forget your most happy choice of Marriage and the Blessing of that choice, your Noble Consort, in whom the Ornaments of Nature portray the Ornaments of Grace, and by Fame present them beyond the reflex of Art. Your singular Goodness at the Interring of a provident and Loving Father, blazoned not more your Birth, than your Love: This was his Funeral, and his Funeral will be your Epitaph. I should not insist on these particulars, were they not extracted from Gratitude by your Merits, as Fruitfulness from Earth Enlivened by the Sun. This makes me present something like Thanks and Life. Life indeed it is, a Christian Life; which as it is man's Duty, should be his Study; From a practical Life than I here present the Christian's Fear and Sorrow and Strife. I present his Obedience to the Husbandry of God; though he Soot, him and Plough him: The Purity of Mind he must attain, or not attain Heaven, though this be not pure in God's sight, and yet nothing shall enter into it that is impure: The Meekness he must Imitate and Enjoy, or not Enjoy Him, in whose mouth was no reproach, though reproached: The Innocent Prudence he must practise towards God and Man, that would exactly be a man of God: The Covenant he must remember, when he became a visible Christian, and make the Performance of it no less visible: The Mystical Food he must delight in, it being delightful, though food and Physic: lastly, The Love due for such Love, as made Christ Our Jesus; whose Innocency could not deliver him to the Curse of the Law; whose Love would not deliver him from the Curse of the Law. The Meditations upon which Ojects, though to some they will seem Lifeless, as the dead bones of the Prophet; yet I shall wish they may prove, not Miraculously but Spiritually, of power to raise up some to newness of Life. In which Desire and Hope, Noble Sir, I shall always rest.  
The Servant and Witness Of Your Merit, BARTEN HOLIDAY.   

The Arguments of the Sermons.  

1. Of Searching the Conscience and of the Last Judgement. pag. 1.  
2. Of Spiritual Sorrow. pag. 31.  
3. Of The Christian's Strife. pag. 55.  
4. Of God's Husbandry. pag. 87.  
5. Of The Misery of Uncleanness. pag. 107.  
6. Of Racha. pag. 135.  
7. Of The Serpent and the Dove. pag. 157.  
8. Of Baptism. pag. 183.  
9 Of The the Bread of Life. pag. 213.  
10. Of Anathema Maranatha. pag. 241.    

Emendations.  
PAg 21. l. 5. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. l. 6. posset. p 38. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 24. held p. 46. l. 27 fast. p. 48 l. 29. pretended. p. 49. l. 5. Lynceus. p 52. l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 59 l. 10. the place. p. 60. l 12 & 22. Pausamas. l. 24. when he p. 63. l. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 64 l 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 14. Pausanias. l. 24. Phil. p. 66. l. 6. deal but l. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. proverbiail. p. 68 l. 9 impl●●d. p 73. l. 17. the wednesday. l. 25. del. ●ay. p 74. l. 22. Panarit p. 76. l. 11. in l. 17 consequence. p. 77. l. 11. strife l. 12. an. p. 81. l. 12 or wearing. p 88 l 30 which. p 89. l. 27. the dry p. 104. l. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 113. l. 21 Sacrificer. p. 116. l. 26. natural. p. 121 l. 1. Roman by education. p. 122. l. 12. for touch, r. with p. 123. l. 2. of p. 124 l 25. dimensions. p. 125. l. 18. parictibus l. 22. Orleans. p. 126. l. 23 are. l. 24. speak. p. 138. l 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 139. l. 29. were justly p. 146. l 7. better. l 17. there were; p. 147. l. 14. then is. p. 148 l 8 Gehinnom. l. 12. rugitus p. 149. l. 20 being not p. 157. l. 15. a wisdom. p. 160. l. 9 sweetness. p. 161. l. 12. the ancient. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 24. too p. 164 l. 20 her l. 25 fall of. p. 165 l. 16. examine it. p 166. l. 31. Barthena. p. 168. l. 8. diversities l. 23. simple. It l. 28 Prieras p. 170. l. 10. call them l. 29. divine nature. p. 171. l. 23. employ. p. 172 l 9 del. of. p. 173. l 26 was p. 175. l. 9 friend. p. 176. l. 4. learned. l. 21. sec. l. 29. del. by p. 177. l. 4. masters. p. 178. l. 25. shall. p 185. l. 1 from the l. 5. clean. p. 187. l. 7 drowned p 191. l. 9 Cyprian p. 193 l 3. that p. 194. l. 14. Christ? l. 16. sanctity, p. 196. l. 24. the Jewish. p. 198 l 22. perceptionem, p. 199. l. 1. spirit p. 200. l 16. Christians; they p. 201 l. 30. some others. p. 20●. l. 17. Cyril. p. 208. l. 3. his promise to. p. 209. l. 8. a seal p. 214. l. 31. three p. 215. l. 27. for of whom. p. 219. l. 7. instrument. l. 19 the bread. p. 221. l. 4. Sabbath. l. 19 opimitate p. 222. l. 24. drank p. 226. l. 24. us this p. 227. l. 27. del. with p. 228. l. 29. Paulinus p 231. l. 30 the Jaspar p. 235. l. 1. were p. 236. l. 31. mystical p. 237. l. 9 on Couches l. 16. it, strictly. p. 243 l. 27. is, the p. 244. l. 1. (my Lord): l. 9 Abimilech p. 245. l. 19 the l. 11. known p. 247. l. 9 characters l. 20. Son of p. 248. l. 7. were l. 25. them p. 249. del. ap. 250. l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 252. l. 23. frequently p. 253. l. 21 Beginning l. 28 Civil. p. 154. l. 10. Hypocrisy p. 154. l 19 such p. 255. l. 6 anciently l. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 258. l. 19 in the l. 28. too grievous to p. 259. l. 9 & 10. Maran-athap. 264. l. del. to,   

OF Searching the Conscience, AND OF The Last Judgement. A SERMON BY BARTEN HOLIDAY Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
1 Cor. 11.31, 32. 
If we would judge our-selves, we should not be judged.  
But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.  
NOTHING is more contrary to the nature of a man, then to Judge himself; and there is nothing more agreeable to the nature of a Christian, then to Judge himself. The Apostle therefore in this place teaches us how to correct the stubborness of nature, by the Discipline of Christianity; and to prevent punishment, by punishment. He proposes here two Judgements; the judgement of man, and the judgement of God: which two can never stand together; If man does judge, God does not judge: If God does judge, man did not judge. But that man might judge, and so prevent God's judgement, God has in mercy given unto man the power to judge himself, the power of Conscience. That therefore we might understand both our own power to judge, & our danger in the neglect of it, we may first speak of our own judgement, or judging ourselves, and afterwards of God's Judgement.  
That we may judge ourselves, God has endued us with power of Conscience, which is that practical judgement of reason, whereby man knows, what he ought to do or avoid: which God has so implanted in man's nature, that we may truly say, it is an immortal gift in a mortal creature: since this accompanies him both in this world, and in the world to come. And this judgement God has left in man so entire, that it leaves man without all excuse; as S. chrysostom says: & it proves man to be created after the image of God, whiles he still retains this evident and invincible truth of judgement, in despite of his will to condemn his will in all unlawful acts. From whence it was no doubt, that even the Philosophers, as Theophil. Antiochenus tells us, (against the calumniators of the Christian Religion) did account Conscience amongst their Gods. And it was an excellent speech of the old Stoic Epictetus, who said, that when we are Children, our Parents deliver us to Schoolmasters, that we may do no evil: & afterwards for the same purpose, God delivers us to Conscience. This indeed is the Law written in our hearts, as the Apostle speaks, (Rom. 2.15.) Now our Conscience being given to us thus entire, we must especially labour to preserve it so: which is by a perpetual Examination of it. Which Examination is Commanded by the Prophet David (Ps. 4.4.) Commune with your own heart upon your bed. Qui in occulto lapsus est, erubescat, says S. Ambrose, occasionally expounding those words; He that has sinned in secret, let him blush for shame: because he has sinned in the presence of his own Conscience, which perpetually beholds him. This was that, which made the same Prophet cry out again, (Ps. 5.3.) I acknowledge my transgressions, and my sin is ever before me. (and my sin is ever before me) See, says S. chrysostom; O see this royal) Prophet at his Confession; he still sees his Adultery and Murder; he sees his sin; yet God had forgiven his sin. He still sees his sin: but God did not see it: nay, God did not see it: because David did see it. If we writ our sins against ourselves, God will strait blot them out; if we forget them, God remembers them. This made the holy Prophet even the third time cry out, (Ps. 77.5, 6.) I have considered the days of old, the years of ancient times. I call to remembrance my Song in the night: I commune with mine own heart, and my spirit made diligent search. If a man, says S. Austin, should with just reason take the pains to search for a mine of gold, it would be judged an action of wisdom: but, says he, Quanta homo habet intu, & non fodit! O what strange things has man within him, yet searches not for them! But he should search for them, for all the secret sins of his soul. He should search for them, says Athanasius, till-no more could be found; and then he should persevere to search, that no more might be found. We should continually judge ourselves, as the Apostle says, that is, we should continually search and examine ourselves, as both S. Gregory and S. Bernard expound it. And this examination must be Daily; yea and Nightly, we must says devout Ephrem, judge at evening, of our day; and at morning, of our night; of our night, we must judge of the holiness of it, by our preservation from unholiness: And we must do it with exact severity; Smite thy soul, says S. chrysostom, smite it; it will never be in danger of death by the stroke; nay, it will escape death by the stroke. It is written, judgement is before the Lord, therefore trust thou in him, (job. 35.14.) He is judged before the Lord, says S. Gregory, who in his life time judges himself: but he that stays till the end of his life, non jam coram illo, sed ab illo judicatur; He is not judged before the Lord, but by him. But a just man prevents God's judgement, as S. chrysostom observes in holy job: who did continually offer Sacrifice for the sins of his children, for their uncertain sins, their sins, that he knew not; How much more careful was he, no doubt, to prevent God's judgement for his own sins! The thoughts of the righteous are right, says Solomon, (Prov. 12.5.) where the Latin Translation has it, Cogitationes justerum judicia, the thoughts of the righteous are judgements, severe and happy judgements passed upon himself. S. Bernard therefore enjoins a part of every day to be set aside for this examination, besides all other spiritual exercises. The very Heathen were excellent in this examination; S. jerom telling us, that the Pythagoreans had an especial care and estimation of two seasons of the day, the morning and evening; that is, says he, of those things which we have to do, and of things, which we have done. Sencea also (l. 3. de Irâ. c. 36.) reports his own practice; how that every night, being gone to bed, when the light was removed, and his wife, who knew his custom, silenced herself, to leave him to the silence of the night, he examined himself and his whole day; and triumphs with himself in the peace of his sleep after such meditation; whereby his mind, as he says, was always either praised, or admonished. Now we shall the more effectually make this examination, if we will resolve, as S. chrysostom counsels us, every month to conquer a sin in ourselves. For thus, says he, we shall by degrees ascend unto heaven, as by Iacob's ladder; not by visible steps, but by the secret increase of virtues. Let us still remember the noble examples proposed in Scripture. If lust tempts thee, call to mind the holy joseph: and if it sets furiously upon thee, break violently from it, and cry out unto thyself, soul remember joseph: and if again it returns, cry out again, soul remember joseph; and he was proposed to be remembered. If thou art tempted to distrust in God, being ready to be swallowed up by thy enemies and despair, remember David; and if fear does yet assail thee, cry confidently unto thyself, soul, remember David. Let us take Cassianus his advice; let us first fight courageously against our greatest sins: and the rest will be over come with an easy victory. Let us take also that excellent counsel of S. Basil; let us compare the present day with the former day: so to understand exactly our own proficiency. As the merchant uses his books of account, says S. chrysostom, Let us consider what speech we have spent upon disgraces of other men; what upon foolish jests, what upon uncleanness; how we have employed our hands, our feet, our eyes. And let us know, it is as absurd, to think our souls can be kept clean without such searching, as to think our garments cab be kept clean without brushing, our houses without sweeping, our gardens without dressing●; or to expect comeliness and order in a City, without the eye of a Magistrate to descry offenders, yet for all our searching, we must not think we shall be free from all sin; we cannot kill it, but we must suppress it. Whether thou wilt or no, the Jebusite will dwell within thy borders, (judg. 1.21.) conquered he may be; cast out he cannot be. Wherefore let every one examine himself, and then think he has profited, says S. Bernard, not when he finds nothing, which may be reprehended; but when he reprehends somewhat which he finds. Then hast thou searched thyself, not in vain, when thou findest, that again thou hast need of Searching; And if thou dost it always, when thou hast need; thou dost it always. But this examination must be serious, it must be solemn: we must go into the presence of God with all Humiliation, examining ourselves in his presence, by his Commandments, which will show unto us all the kinds of our sins, as our memory must recall unto us the greatest acts of our sins; And then, no doubt, but our examination will break forth into Confession; and we shall cry out with the Leper, ,  (Levit. 13.45.) Then let us imitate the good Hezekiah (2 Kin. 19.14.) So let us acknowledge before him all our sins, & beseech him as our merciful Physician, to deliver us from them. Then will this mournful confession not go alone; It will be attended with a Resolution to forsake even our most dearly beloved sins: it will make us pray against our own heart; against our natural heart, but not against our regenerate heart. It will make us pray more against the uncleanness of our sin, than the punishment: which is the true mark of true repentance. last: this Resolution will at last proceed unto Execution; and will make us punish ourselves with holy Exercises: which are punishments to a sinner, as they are delights to a repentant sinner. It will make us resign up all our Affections unto God, that we may be a living and acceptable sacrifice unto him. Now because man has but three things to offer unto God, his Soul, his Body, and his Goods; this will make him offer up his Soul by Prayer, his Body by Fasting, and his Goods by Alms. And since our Offering must be free from all uncleanness, which is our sin, this will make us put away all our sins: which being principally reduced unto three, by S. john (1 Ep. 2.16.) unto the Lust of the Flesh, the Lust of the Eyes, and the Pride of life, that is, unto Lust, covetousness, and Pride; we shall put away these three, by the three foresaid virtues; we shall put away lust by Fasting, covetousness by Alms, and Pride by Prayer, by the humility of prayer. And when by prayer we shall have obtained Perseverance in Prayer, in Alms, in Fasting, then may we with truth to our own souls, say, we have judged ourselves, and with triumph to our own souls, say, we shall not be judged; we shall not be judged. This is the benefit of the judgement of Man: but now behold if man's judgement prevent it not, behold the horror of the judgement of God. And this we must also seriously behold, it being a fearful thing to fall into the hands of the living God, But if we would judge ourselves, we should not be judged; we should not be judged. The judgements of God are by the Apostle distinguished into chastizements, and the Condemnation with the world; with that World, the world of the perseveringly unrepentant, for which our Saviour prays not. Chastizements may be inflicted, were inflicted even in the Apostle's time, on some lose Christians; which by an impure access to the Lord's Table, not discerning the Lod's Body, were sometimes punished with disease, and sometimes with death. Yet even in those chastizements, in those judgements there might be secret mercy; and even in death not the despair of a future life; punishment here being usually inflicted, that we may judge ourselves, and escape punishment. And if we judge ourselves, though here we may suffer the judgement of Correction, we shall be sure to escape the horror of the last judgment, the judgement of Confusion: which God has made so dreadful, that by the fear of Hell, he might bring us to the fear of God; & by the Fear of God, he might bring us to the Love of God; and that lastly by Hell he might bring us to Heaven. That therefore we may be mindful to judge ourselves, we must be mindful of God's Last judgement; in which, is wonder enough for the most profane, and for the most Curious! A judgement, which does exceed all Persecutions, War, Pestilence, Earthquake, Famine, not only by Horror, but by Eternity. And if we consider it, we shall find it Dreadful in all respects; dreadful for the Secrecy, for the suddenness, for the Preparation, for the Session itself, for the Execution! Dreadful for the Secrecy; which is so wonderful, that the day and hour of that judgement is not known to Christ himself, who shall be Judge in that day; It is not known to the Son of man. Some go yet higher: It is not known unto the Son of God: It is not known unto him, as he is God the Son, that is, according to his own personality, but only according to his Nature by which the Father, and the Son are one. S. Austin speaks more briefly, Pater scit: ideo hoc dixit, quia in patre & filius scit. Thus only by his divine nature our Saviour knows it in his humane nature. It is the Speech of S. Gregory. In natura humanitatis novit Christus diem judicii, sed non ex natura humanitatis. He knows it being man; not as he is man. But this day was a secret, which he revealed not to his Disciples: but to stay their curiosity, told them; It was not for them to know the times and seasons, which the father had kept in his own power. Upon which words, says S. Austin, In vain is all search to know the end of the world, since Truth itself had made known unto us thus much for truth, that this truth is not to be known. Dreadful also is this judgement for the Suddenness. The former dreadfullnesse, which was from the secrecy, was in respect of our Knowledge; but this from the Suddenness, shall be in respect of Preparation. A man may be prepared against many things, that shall come secretly; but this shall also come suddenly; the world shall not be prepared; In such an hour as you think not, the Son of man comes (Matt. 24.44.) The day of the Lord so comes as a thief in the night: for when they shall say, Peace and safety, then sadaine destruction comes upon them, as travail upon a woman with child, and they shall not escape (1 Thess. 5.2, 3. As in the days of Noah and of Lot, there was water and fire, though not to purify, but confound: so shall it be by fire in the day of the Lord. Indeed when he comes, what should stay his Judgement? for when he comes, shall he find faith on the earth? As in the days of Noah, but eight righteous persons were found, and as in the days of Lot, but half so many in the Cities, which were then destroyed; so shall it be in the day of the Lord; though not strictly so few, yet but very few shall then escape; the wicked becoming fuel in that fire, and their number increasing it! when therefore the signs of that day come, the world shall be surprised with fear and horror! with such fear and horror, as shall be their first Hell! Dreadful is this Judgement for the Preparation also: there shall be preparation for it in the Heavens, in the Air, in the Seas, in the Earth! Preparation in the heavens, in the Sun and Moon! They shall now be signs not of comfort, but of Judgement! The Sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come (Joel 2.31.) Which ghastly darkness in the Sun and Moon, the wicked shall not be able to neglect. And though they did in this life neglect the signs of God's Mercy, yet shall they not be able to neglect these signs of his Justice! They shall not escape this darkness by a figure, taking the Sun and Moon for the Church, which in the time of Antichrist shall be Obscured; or fantastically making the Sun to signify the Devil, and the Moon the Reprobate, as Origen implies: though this last would be no comfort to them. They shall not escape this darkness by saying, the Sun and Moon shall Seem to be darkened, because they shall be Outshined by the Glory of Christ at his coming: no, this darkness shall be a sign, before the glorious coming of Christ. They shall not escape this darkness, by making it only a kind of speech, to signify the Calamity of that time: for, this were to make the signs rather in the earth, than in the heaven. But our Saviour says expressly, There shall be signs in the Sun and Moon: Now, what signs were in them, if there were no Change in them? Nor shall they escape it by quarrelling with the manner of effecting it: which shall not be, as some have ridiculously fancied, by the vast clouds of smoke, that ascend from the burning of the world: this darkness shall be before that fire; or else there would be no body left to see that darkness; but it is said, that at that dreadful sight, men's hearts shall fail them. Nor shall this darkness be effected by an eclipse: the Astronomers can tell us, that by an eclipse, the Sun and Moon cannot both at once be darkened: the Sun being eclipsed by the interposition of the Moon, between his light and our eye; the Moon being eclipsed by the interposition of the earth between the Sun and Moon. Nor need we suppose the interposition of some clouds, or the like dark bodies in that day, to hinder their light. He is able to deprive those glorious bodies of their light: nay, which is a greater wonder, he is able, leaving them their light, to take from them their power of sending-forth their light; as he took away the power of burning from the fiery furnace, into which the three children were cast. But shall we define the ways of the Almighty, and appoint him his Counsels? No more may we appoint the Continuance of this darkness: which, whether it shall be longer than the darkness in Egypt, which lasted three days; or shorter than the darkness at our Saviour's Passion, which lasted but three hours; we have no more use of such knowledge, than knowledge of the Continuance. But this we know, that it shall be long enough, to prove the instant approach of the Lord's coming; and to drive the wicked not into repentance, but into desperation. But yet there must be more preparation in the heaven, whiles preparation in the Stars! For the Stars shall fall from heaven, (Matt. 24.29.) though Reason and the Astronomer will undertake to demonstrate, that a star is of that bigness, that the whole earth is not able to entertain a star or two; Besides, that the heaven is incorruptible, and the stars fixed in that incorruptible body. Indeed there is no absolute necessity to understand this Literally: but yet S. Austin thought it not improbable; and S. chrysostom not only thought it probable, but alleadges also that of the Prophet, (Isaiah, 34.4.) All the host of heaven shall be dissolved, and the heavens shall be rolled together, as a scroll: and all their host shall fall down, as the leaf falls off from the vine, and as a falling fig from the figtree. What is this, says that Father, the Stars shall fall from heaven, as the leaves fall from the vine? whiles the vine has fruit, so long it requires the use of leaves to protect it; but afterwards the leaves fall away: so whiles there are inhabitants on the earth, the Stars in heaven will be needful for the earth: but when night itself shall cease to be, than likewise the Stars shall be no more. Which interpretation does no way disagree, either with the wonder of that day, which shall be a day of wonder; or with the omnipotency of God, who can easily make them less, and make them fall, who of nothing made them into this bigness. Irreverent it were for us to examine, whether he will do it by a miraculous compression of the substance of a star, or otherwise, who can perform it so many ways, beyond the feeble and ridiculous guess of Reason. Which literal interpretation if any man less like of, he may take S. Anstin's; who by the falling of the Stars, understands the preparation, that shall be, against that day, in the Air; For he thinks, it more probable, that by this speech is meant, that the Lightnings, flames, and fiery exhalations, which shall be before the last day, shall be so dreadful, that one would think, the very Stars did fall from heaven. And easily may the world be thus affrighted, when as there shall be preparation in the very Powers of heaven, which shall be shaken. (Matt. 24.29.) The powers of heaven; that is, as the Holy Fathers teach us to expound it, The blessed Angels of God in heaven shall tremble with reverend fear, before the day of judgement, at those dreadful wonders, which God will declare in the very heavens! There shall be also preparation in the Seas. The Sea and the waves shall roar. (Luk. 21.25.) The height of the waves shall frighten those that dwell by the shore; and the Outcry of the waves shall frighten those that dwell afar off. There shall be preparation also on the Earth. The Sibylls tell us, that at that time the beasts shall rune bellowing, and roaring through the fields and Cities; that the Trees shall sweat blood; and that the Sea shall throw-up fish on the dry ground. Nay, the Scripture tells us, that Men shall be more amazed; that their hearts shall fail them for fear, and for looking after those things that are coming on the earth (Luk. 21.26.) A sinner shall then be like a bird, that has flown about in the pleasure of the fields, and at last falls into a net: So shall the sinner fall into a snare; he shall be caught. The pleasures of the wicked shall be like Jonah's gourd; they shall for a time sit under the shadow of their honours, of their wealth, of their pleasure: but these shall all pass away, and leave them to the fury of the Sun of righteousness. God shall arm all heaven against them, and a flood of fire, after all, shall be as a tenth wave; for there shall come also a flood of fire! unto which the Prophet David seemed to allude. Psal. 50.3. Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. But the Prophet Malachi is more evident, (cap. 3.1.) Behold the day comes, that shall burn, as an oven, and all the proud, yea and all that do wickedly shall be stubble, and the day that comes shall burn them up, says the Lord of hosts. S. Paul told his Thessalonians as much (1 Epist. 1.7, 8.) That when the Lord jesus shall be revealed from heaven, he shall take vengeance in flaming fire. S. Peter is more particular; The earth and the works, that are therein, shall be burnt-up (2 Pet. 3.10.) and the elements shall melt with fervent heat. And the heaven itself is reserved unto fire against the day of judgement (2 Pet. 3.7.) nay, that the heaven shall be set on fire, and be dissolved. (vers 12.) and that the heavens shall pass away with a great noise, (vers 10.) well therefore may we remember, what the Lord said by the Prophet Joel. (2.30.) I will show wonders in the heavens, and in the earth, blood and fire, and pillars of smoke. Yet concerning the order of this flood of fire, S. Austin places it in the end of the day of Judgement, though others would have it before, that this face of the world may be destroyed before that great Session. And then shall the sign of the Son of man appear in heaven: which some think shall be some insigne of our Saviour's Victory. Some more particularly, though without warrant, think that it shall be the sign of the Cross; and that, when darkness shall have overcast the world, there shall appear in the East a Cross of Light to foreshow the coming of the Lord. Others think this sign shall be the glorious wounds in our Saviour's body; at which sight in the day of Judgement, the Jews especially may be confounded. Yet some others think it shall be that Prerogative Glory, with which our Saviour shall then appear. But since the interpretation of this sign is kept as secret, as the day in which it shall appear: Let us consider, how dreadful the Session itself shall be; A Session, which shall be usherd with the mighty voice of an Archangel, and of a Trumpet. It was the voice of a Trumpet, which the Jews did use in their wars, in their Temple, in their Feasts, in their Assemblies (Numb. 10.) It was with the voice of a Trumpet, that the Law was given at Mount Sinai: but here the dead shall hear this Trumpet and this voice calling them unto judgement. And then shall they see the Son of man coming in the Clouds with power and great Glory (Matt. 24.30.) They shall see that humane nature, which was profaned on earth: they shall see him come to be their Judge, whom once they judged; The Jews, that would not know him, and the Heathen, and wicked Christians that cared not to know him, shall now behold him not without horror, whom once they beheld not without hate or neglect. But now they shall see him come in the clouds with power and glory: with glory, for he shall come upon a throne of clouds; with power, for he shall come upon a throne of clouds, the work of his own hands; yea, all the wonders of that day shall be the works of his power; and he shall come with power to judge the quick and the dead. He shall come with glory, such glory, that all the Angels shall with reverend obedience wait upon him; upon him, whom none but impudent and obdurate sinners durst contemn. Will you see his glory? Moses shall show it to you, as it appeared to the Elders of Israel; who saw the God of Israel, and there was under his feet as it were a paved work of a Saphire stone: and as it were the body of heaven in his clearness (Fxod. 24.10.) Will you see his glory? S. John shall show it to you, as it appeared to Him: who saw a great white throne, and him that sat on it; from whose face the earth and the heaven fled away, and there was found no place for them (Rev. 20.11.) Will you see his glory, you shall see his Kingdom: for than shall be fulfilled that petition in our prayer, Thy Kingdom come: That shall be the first day of his glorious Reign. Behold his Assistants, Angels, Saints, more especially the Apostles, He shall come with all his holy Angels (Matt. 25.31.) Heaven shall be empty, says S. chrysostom, in the day of judgement: when all the Angels and the Saints of heaven shall descend from heaven to attend the Lord jesus unto judgement. O glorious judgement! O dreadful Judge! before whom all the persons that have been from the creation, and shall be till that day, shall in that day all at once appear! when sin shall have no cloak; nay, when the body shall have no covering; but all the whole world shall stand naked & trembling either with horror, or reverence, looking-up unto the Lord of glory! He shall come with all his Saints, who shall assist him in judging the world: Do ye not know, that the Saints shall judge the world? (1 Cor. 6.2.) They shall assist him by their holy lives, compared with the abominations of the wicked. They shall assist him by their consent, and applause of his sentence against the wicked. They shall assist him with honourable attendance, being taken up into the air at the time of this judgement, and placed at his right hand. The Apostles more especially shall assist him, in this judgement. Our Saviour himself told them as much. (Matt. 19.28.) When the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve Tribes of Israel. And peradventure, as some reverently think, their seats shall be glorious clouds proportioned to their excellency, who, though they shall judge the World, which resisted or despised their Doctrine; yet more particularly shall they judge the twelve Tribes of Israel. For when the Jews shall be about to say for themselves, that they could not believe in Christ, because they were commanded to keep the Law of Moses; the Apostles, says S. chrysostom, shall judge them; because they likewise did first obey the Law of Moses, and afterwards changed that obedience into Faith in Christ. So also meditates S. Jerom. Nor shall they only judge Men, but also Angels. Know you not, says S. Paul, that we shall judge Angels? (1 Cor. 6.3.) those wicked Angels, that would have exalted themselves against the Almighty: Behold also the Solemnity of this judgement, in the Continuance of it. For, to the glory of this Session and of the Saints, before the face of the wicked, S. Austin thinks, that it shall continue at least the length of a day. Unto which some would extend the meaning of those words (Matt. 24.27.) As the Lightning comes out of the East, and shines even unto the West: so shall also the coming of the Son of man be; As if our Saviour should spend the length of a day in passing from the East unto the West, that so he might be beheld of all the world. But the safest knowledge of these Circumstances must be obtained not by the bold inquiry of study, but by the modest expectation of experience; The method of the actions in that day, being chief to be learned in that day: in which the sins of the whole world shall be revealed. Which Manifestation of sins, shall be one of the most wonderful actions of our Saviour's power in that day: in which the Lord will search the World as he said he would search jerusalem, (Zeph. 1.12.) he will search it with candles; there is light in the search; he will not only search, but also discover. Thou didst it secretly, said the Lord by Nathan unto David; but I will do this thing before all Israel, and before the Sun. But how will the Lord in that day discover sin! even as the Sunbeam piercing into a room discovers the dusty atoms, which before we saw not; he will discover them as easily, as he can discover the multitude of fishes now hid in the Sea, if it should but please him, as he speaks by the Prophet Isaiah (50.2.) to drie-up the Sea, and make the rivers a wilderness and make their fish die for thirst. But how will the Lord in that day discover sin? why, S. Paul tells us (1 Cor. 4.5. that the Lord at his coming will both bring to light the hidden things of darkness, and will make manifest the counsels of the heart. It shall be done by the power of God, by the light of Revelation. Yet how will the Lord in that day discover sin! why, the books shall be opened, the books of men's consciences shall be opened they shall be opened, whether they will or no; and they shall be read, not only by every man's ownselfe, but also by all others; not only every man's sins shall be made known to himself, but also to every man else; by the power of God and the miraculous light of revelation, to every particular man; as S. chrysostom, teaches us, and S. Anselm; who says, that men's sins shall be seen, as the Sun is seen by every eye; S. Basil says, they shall be so revealed, that they shall be heard (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of all Angels and men. And then will the Almighty pronounce Sentence upon the works of men. In the last day of the Creation God examined all his own works, and pronounced them all to be very good: and in the last day of judgement he will examine all the works of men, but what judgement will he pronounce of Them? Surely he will say, They are almost all very bad. Yea, he will pronounce a more dreadful judgement upon the Authors of them; who shall begin their pain, before their judgement is pronounced. For, as S. Bernard says, The just shall be called first; Christ shall first say unto the righteous, come ye blessed of my Father; that so the wicked, says he, may be the more tormented; according to that of the Prophet David, (Ps. 112.10.) The wicked shall see it and be grieved, he shall gnash with his teeth, and melt away: the desire of the wicked shall perish. And then shall that burden of the wicked be laid upon them, Depart ye cursed into everlasting fire. O, what a separation will that be! when the holy angels shall catch-up the Godly to meet Christ in the air; (1 Thes. 4.17.) & then the wicked shall be cast into a furnace of fire. In the beginning God divided between the light and the darkness: So will he do at the last day. What is the light, in figure, but the Just! what the darkness, but the wicked? So speaks the Apostle (Eph. 5.8.) Ye were sometimes darkness; but now are ye light in the Lord; that is, you were once wicked, but now are righteous. In this world there is both light & darkness: but in the end of the world, the light and darkness shall be separated. In this world there are both good and bad: but in the end of the world, the bad shall be separated from the good. Which separation is a part of the Execution, for which this judgement is so dreadful. They shall departed from the face of the Lord: but, O, whither shall they departed! shall they departed as Cain, to be vagabonds upon the face of the earth? No; there is no return unto the earth! though some have thought, but never proved, that the place of torment shall be on the earth, and in the channels, where the Seas now swell. But this is opposed not only by truth, but also by error, that error of some, who because it is said, there shall be a new earth, wherein dwells righteousness, have therefore believed, that the godly, at least a great part of them, shall even here enjoy for ever a heaven on earth, beyond the Poëtry of the Millenaries. But can this earthly heaven agree with our Saviour's Ascension? will not this want its intended effect, if by the virtue of this, the righteous also (the members of his mystical body) shall not ascend? when therefore it is said, there shall be new heavens and a new earth, wherein dwells righteousness, we may understand it, not only of the Heavens (though some margins would so instruct us) but also of the Earth; though with this difference; that in the new heavens there shall be righteousness; and in the new earth there shall be no more unrighteousness, the wicked, and consequently wickedness, being taken away. But whither shall the wicked at last departed? some have placed their Hell next under the Sphere of the Moon; induced by mistake of the parable of Lazarus and the Rich man, between whom because there is expressed a discourse, they have thought, that Hell borders upon Heaven. But parables being in effect Similitudes, are not so properly intended for stories of truth, as for the Illustration of it. Besides we need not for proof of the possibility of the dialogue, imagine a neighbourhood of these different places: since it were as easy for the divine power to make the Ear to hear from heaven to hell, as it was to make the eye of his martyr Stephen, accurately to discern from earth to heaven. Besides, though their Imagination were granted, it would not half serve the turn, the distance from the concave of the Moon to the highest heaven, so much exceeding the space between the earth and the Moon. Most men then considering the extreme opposition of the just and wicked, have accordingly supposed the places prepared for them to be at an extremity also of distance. The wicked then must departed from the face of the Lord; and this is their pain of loss: & whither shall they departed, but into everlasting fire? This is their pain of sense. The Lord shall swallow them up in his wrath, and the fire shall devour them. (Psal. 21, 2.) And so indeed some literally think (as Abulensis) that the earth shall open, and swallow them up into hell; and then shall close upon them; as it befell the three rebels, Corah, Dathan, and Abiram. In prosecution of which supposal, some imagine, that in the midst of the earth there shall be prepared a hollowness, of capacity sufficient for the multitude of the wicked: and that since their bodies naturally heavy, must descend towards the centre, they shall there make one unhappy mass, or lump, in eternal sorrow! But such wild fancy we may rather restrain with the sobriety of that wise Jew, the Author of the second book of Esdras, (chap. 9 v. 13.) Be thou not curious, how the ungodly shall be punished; that is, to know what God would not have thee know. The humane wisdom of Aristotle, did indeed examine the curious errors of the Philosophers about the Soul: and the Christian wisdom of the learned Irenaeus, studied the depths and madness of the Valentinians; counting the knowledge of them as useful, as the defence vile; and teaching us more happily to escape them, then to understand them. Led then by Scripture we may severely know, that with fire the wicked shall be tormented; the power of which we must acknowledge, though we know not the kind: and to them it may be said as it is in Isaiah (chap. 5. 11;) Behold all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that you have kindled. This shall ye have of my hand, ye shall lie down in sorrow. Yet does not the same Prophet crie-out again, (chap. 33.14.) Who amongst us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burn? He implies not yet the impossibility of them, but the horror. For in sorrow they shall lie down; they shall dwell with fire, they shall dwell with death! with Eternal death! Seneca, though a Heathen could say, Mors timenda erat, si tecum esse possit; Death were a terrible thing indeed, if it could be a part of a man's household; if it could inhabit with a man! And there it is so: death feeds upon them. It was the Lord that said, (Deutr. 32.41, 42.) If I whet my glittering sword, and my hand take hold on judgement, I will render vengeance to my enemies, and will reward them that hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh. Here is the execution of the threatening; The worm of Conscience shall feed on them: that worm bred out of the Corruption of their own foul sins. Death shall feed on them. Like sheep they are laid in the grave, death shall feed on them (Psal. 49.14.) These sheep shall become pasture: and, as Innocentius says, as grass, when it is fed on, is not pull'd-up by the roots, but only the blade of it is cropped, that so it may perpetually renew: so shall the wicked, as the pasture of death, perpetually renew to be fed-upon. And this apprehension of Eternity is that, which breaks the heart of the wicked! The perpetual hills did bow, his ways are everlasting; says the Prophet Habakkuk, (c. 3.6.) Incurvati sunt colles mundi, ab itineribus aeternitatis ejus; says the Latin Interpreter: which some do mystically understand of mighty sinners; that even the proudest and mightiest sinners in the world stoop and are heartbroken with the remembrance of the eternity of hell-torments! Nor shall they have in that journey of eternity any companions to comfort them; they shall have no companions but such as hunger, thirst, watching, fire, darkness, devils, and desperation! Yet, will the Lord cast-off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut-up his tender mercies? as the Prophet David asks (Psal. 77. v. 7.8.9.) You shall have the Lord's own answer by his Prophet Ezechiel, (c. 7.4.) Mine eye shall not spare thee, neither will I have pity; but I will recompense thy ways upon thee. O then, let us tremble at God's judgement, that we may never tremble under it. Let us avoid it, by meeting it. He that by meditation continually fears hell, has least need to fear. Remember that instruction of our Saviour; Pray that your flight be not in winter, or on the Sabbath-day (Matt. 24.) That is, says S. chrysostom, that it be not in such a time, wherein thou canst make no escape: In the winter the weather hinders thee from flying, and on the Sabbath the Commandment stays thee. To all that are unready in their account in that day of judgement, it shall prove a winter, a Tempest: And they shall find a severer command, than on the Sabbath; they must stay whether they will or no. Let us therefore judge our selves, that we may not be judged; and that so, when the Lord jesus shall appear, we may have confidence, and not be ashamed before him, at his coming. Which grant, O thou that shall come to be our judge; and by the judgement, which thou didst suffer, save us from the judgement, which thou wilt inflict; that we may give praises unto thee, and to the father, and to thy blessed Spirit, world without end.  
FINIS.   

OF Spiritual Sorrow, A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
jerem. 9.1. 
O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my People.  
THE Desire of Sorrow may seem very strange: and yet it is not so wonderful, as Happy. It is indeed contrary to Man's nature; and yet it tends to the perfection of his Nature. The Soul is never moved by desire unto any thing; but that which seems good; we may almost say, but unto that, which seems good to the body; the soul in the body being commonly persuaded by the body. And yet sometimes it desires sorrow; sorrow, which is contrary to the pleasure of nature: the practice of sorrow before man's fall being unknown unto him; and since his fall being hateful to him, Yet the Body, which oftentimes does seduce the Soul, is sometimes also persuaded by it; and raised both to apprehend and desire a pleasure in sorrow; Not that, which arises from the mistaking melancholy of the body; but that which happily and judiciously proceeds from the wisdom of the Soul; since as by sin we run to the extremest distance from God, so by Spiritual sorrow we run to the extremest distance from sin. This is the Art of Repentance! by which we may also farther observe an excellent difference between the Stoic and the Christian; The Stoic fond intends to make man like God, by making him without Passion, and so without Change, yet without Grace: the Christian on the Contrary endeavours to be, neither without passion, nor without change, and yet like God; whiles he labours to Sanctify his Passion, and therefore his change, by grace. And this sorrow, when it does deeply affect the Soul, does not only affect the Soul: but uses the Eyes instead of the Tongue, to declare itself; as here our Prophet expresses his desire, to express such sorrow and such Tears. In whose Lamentation we may first behold, The Nature of the sorrow; which being expressed by the nature of a Change, we may view in it the things, that must be changed; which will appear to be the Head and Eyes: as also the things, into which they must be changed: which likewise will appear to be, Waters, even a Fountain, yea a fountain of Tears. Next we may view the Object of the Sorrow; or what it is, for which such Lamentation is to be made; which though the Prophet says is the slaughter of the people; yet more vehemently he expresses it to be the sins of the People, the Cause of the Slaughter. At the foulness of which sight, the sight of sin, we likewise may be moved to a like holiness of sorrow; whereby to wash away such foulness; The sight of blood indeed may move us to Compassion; but the sight of sin more happily unto Amendment. Let us first then view the Nature of the Sorrow described by the parts affected and instructed by it, as it does thus sadly and wisely express itself, O that my head were waters, and mine eyes a fountain of tears. The Head is the seat of Wisdom and of the sense; the sorrow then, that proceeds from the Head, must be a sorrow, that flows from Reason; it must be a sorrow, that affects the sense; and therefore a reasonable punishment of ourselves. And since from the head are derived the Nerves, by which both sense and Motion is distributed to the whole body; the sorrow of the Head must affect both the sense and motion of the whole body. And thus did sorrow affect the good King Hezekiah, as he speaks of his own mournful pace, (Isaiah, 38.15.) I shall go softly all my years in the bitterness of my Soul. Man indeed is made to be thus wise, thus sorrowful; his brain being for his proportion, both greater and moister, than it is in other creatures. And as the Head is frequently taken for those things, which are either First or Chief; so this wise sorrow in the life of a Christian; will truly challenge such Excellency and Priority. The Beginning of the year is in Ezekiel, (40.1.) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Head of the year: but more truly may the sorrow of the Head be called the Head, or beginning, of the year of man's Conversion. Nor does that in the Original only signify the Head, but sometimes also (as in Lament. 3.19. the bitterness of affliction, and sometimes (as Deut. 29.18.) the bitterness of sin: to which last S. Peter alludes, Act. 8.23. speaking of Simon Magus; as likewise S. Paul. (Heb. 12.15.) Indeed, this bitterness of Sorrow is most agreeable to the Head, from whence the bitterness of Sin did before arise. Which sorrow the head does sometimes express by the shaving of it, as in Job (1.20.) as sometimes by the Motion, or shaking of it, as also in Job. (16.4.) but most happily does the head express it by the Eye; which, as the Philosophers observe, declares our Hate and Love; but we must add, most happily, when in religious tears it shows our Love of God, by our hate of sin. The Physiognomer tells us, that the best eye is a moist eye, that seems to swim in his Orb: which is a surer rule in the Spiritual constitution of it; and does not only teach us the complexion of the Eye, but also the Duty. A closed eye, was, in the Poëtry of the Ancients, used as the emblem of death: and an eye darkened with repentant tears is a good emblem of our Mortification; which is the death of sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eye, signifies also a Fountain; a fountain being an eye of the earth, and an eye being a fountain of the head. They are both alike also in the Abundance and speed of their waters, which they send forth. And therefore Jacob's posterity is compared unto them (Deut. 33.28.) The fountain of Jacob shall be upon a Land of corn and wine. The Latin Interpreter has it, Oculus Jacob, the Eye of Jacob; to signify, that his posterity should as speedily and mightily flow forth on the earth, as waters gush out from the Eye, or fountain. Most aptly then does the Prophet here, in his plentiful sorrow, wish that his head were waters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies waters, is a word always of the plural number, to imply their abundance; which, as some think, is expressed in the composition of the word, deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trouble and make a tumult; intimating the conditions of true sorrow; which is happily with abundance of tears, and with the outcry of a holy lamentation. And aptly did he wish his head to be waters: it was to wish a change, and yet a likeness; there being such similitude between the brain and water; both of them being cold and moist. Some of the ancient Philosophers hold, that all things had their beginning from the Water: which made the Greek Lyrique sing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which excellency may truly be attributed to the waters of a holy sorrow; the after-workes of a righteous man taking their beginning from such true repentance. These also being waters, upon which the Spirit of God does move; and in both we may see the effect of his cherishing providence: the waters by a singular blessing being singularly fruitful; but these waters do bring forth more admirable fruits, the fruits of the Spirit. The Ancient Heathen had a Belief of a divine power in water: but in these our Sanctified waters we have an Experience of it. And the rather does the divine power delight in these, because of their purity; these being the only waters, that are troubled and yet pure. And so pure they are, that as of all the mere elements there is none but the water, wherein we are able so clearly to behold our own image: so are there none of our works, wherein we are able so to behold the true image of ourselves, as we may in the waters of repentance. Now the best waters are not only clean, but also cleansing; nay, truly Medicinal, and some Miraculous: and have not these waters these qualities? these prerogatives? If a viper be bruised in water, it becomes, as some tell us, a sovereign Physic against venom: and when our former sins are bruised in the waters of repentance, such waters prove powerful antidotes against the power of sin. Nay, you may see their miraculous power, whiles they save us from sinking to the depth of hell: so that these will prove a surer foundation, than those upon which S. Peter. ventured to walk; They had not been a foundation, had not miracle been their foundation. Yet though the waters of holy sorrow be rare with us for their power, they must not be as rare with us for their use: but we must remember, that as water is the drink for most living creatures; so holy David made these waters his drink. Indeed, without these the Spiritual life decays; and as amongst the Romans, he that had so highly offended, that he was forbidden the use of fire and water, was by that signified to be a condemned person: so whosoever so offends God, that he denies him the heat of divine love, and will not bestow upon him the waters of repentance, or a mourfull desire of them, he shall by lamentable experience find, that in God's sight he is a condemned person. But these waters must not be like those of the pit, or of the lake: they must be waters of the Fountain; living waters, flowing waters. Now that Fountain-water is most pure and clear, which flows from a rock: so commonly are the tears, that flow from the hardest heart, when it is once changed into a Fountain; when God smites upon it, with his rod. Yet it is chiefly when God first smites upon it; for, as the waters issue from the Fountain with great violence, but pass with an undiscerned motion in the course of the stream: so is it in the beginning and progress of holy sorrow. And therefore in another, yet a like respect, they may aptly be expressed by that: Lybian fountain of the sun, (as it was called) the waters whereof were anciently said to be hit at the morning and the evening, but at midday cold: such too commonly are the waters of repentance: which at the morning of conversion, and the evening of life, more liberally flow forth with a great heat of grace; but in the noonday of life, when we are in the midst of health and strength, and consequently of temptation, then are they oftentimes unhappily cold! Best therefore are they discerned, when they are best; when they are first: for then are they chief like the fountain, which amongst other names the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from digging, or cutting a vein of water: and surely holy sorrow flows out so fast, that we may say, God cuts a vein of tears. And you may remember, that Solomon most fitly (Eccle. 12.6.) calls the Liver, which is the fountain of the veins, a fountain; or the pitcher, says he, be broken at the fountain; that is, according to the interpretation of the Chaldie paraphrast, till the gall be broken upon the liver: such exquisite similitude there is between the swift motion of this blood and a fountain; these waters being like those mentioned, Psal. 18.15. Those effusions of waters, as S. jerom, renders it. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to offer violence to ones self; expressing the violent speed of these waters. Nor are they only violent, but also abundant, the fountain labouring to express streams of water. Now that stream-water is heeled to be best, which flows towards the rising sun: so is that spiritual sorrow best, which flows forth, as soon as the sun of righteousness first shines on the heart. And as the waters of a stream, the farther they are from a City, are usually the purer: so are the tears of those, that are most retired from the tumults of the world. And since we say, a stream runs then with a full happy course, when it drives-down whatsoever may hinder it in its course: so let our spiritual sorrow freely flow-out, till it overthrows all unlawful pleasures, and all temptations whatsoever. But will you see, what kind of waters these are? The fountain can scarce show them without a figure; this being a fountain of salt-waters, a fountain of Tears. Some waters indeed are hot and saltish, by reason of that, from which they pass: holy tears are of this nature, as proceeding from the heatof divine love; and fulfil that levitical and mystical command, (Levit. 2.13.) In all thy offerings thou shalt offer salt. Nor do these waters want their special virtue; Euripides, being troubled with the falling Evil, when he travailed into Egypt, was by the appointment of the Egyptian Priests dipped in Sea-water; and so was cured: such washing in the salt-waters of spiritual sorrow is the best remedy against the spiritual Epilepsy, the falling into sin. True tears, it is observed, only flow from Man; as the truest tears only from the righteous man. Sometimes Joy sends them out; when the heart opening itself, as if it would  what it loves, sends forth such heat and Spirits to the brain, that it dissolves the Moisture, and commands it passage by the eyes: which work the righteous also does sometimes feel. Sometimes and most commonly Sorrow sends them out; when in the Contraction of the heart, the heat and spirits so retire, that the moisture of the brain being left without a guide, expresses its own sad and desolate estate: but the tears of the righteous never want a guide; and though they seem disconsolate, yet are they secretly guided by the true Spirit of comfort. Sorrow does sometimes also keepe-in tears, when the heart is excessively contracted; when it so calls in the vital heat, that the moisture of the brain is merely congealed: such winter also does the righteous sometimes feel; and only would shed tears, because he can not; and thus his will does weep, though his eyes do not. It is indeed only Man's Intentive will that is the cause, why only Man does weep: and good reason it is, since it was only his will, that was the cause of his sin, and consequently an occasion of his tears. The soft heart is naturally most ready to weep: and it is the soft heart, that is spiritually most ready to weep. Yet if you would know the true cause of tears, you may observe, nay for fear of error you must observe, that as tears flow from the moisture of nourishment received into the body: so spiritual sorrow flows from grace received into the Soul. Unto which grace of sorrow in our Conversion, in the first point of conversion, the will is merely passive; merely passive in respect of an inward change, though it has still natural liberty, by which it is always active; active in general, to concur to an Act of faith, as to an Act; not in special, as to such an act,, a act of Faith. The Natural will can concur to the work of God, in respect of outward means, as it can freely hear or not hear, the word preached, but the inward efficient cause of conversion is the Holy Ghost. In which expression we may understand all subordinate causes inservient in that work, though not working by their own power, but by the power of God. And thus we may say, that conversion is the work of Man, as he is the subject of it; but the work of God in respect of the first motion. The will in this is like Elisha's eye; which had a natural power to see, but it needed a supernatural power to discern a supernatural aid of angels. An active Liberty then unto grace, the will by mere nature can not claim: nor may we, though some do, attribute an active power to the water in baptism, though Sacramental, (much less to the tears in repentance) as if the water did concur actively and physically to the production of grace. God does indeed sometimes exalt a natural agent to an ability above his degree in his kind; but never above his kind. The first is to help things in their Order; but the last is to destroy order. The God then of Nature, and of order does not make a Natural agent the proper cause of a supernatural Effect; which truth may save us from the magisterial impositions of mistaking Reason. Our Prophet here does wish for this sorrow: it was not then according to the measure he desired, either in his own possession, or at all in his power. The cause then of Spiritual sorrow can not be natural: and as holy tears have thus their Cause from grace, so also have they their Abundance. And here we may farther observe the apt wisdom of the Prophet, who expresses his sorrow, a work of Grace, by similitude and parallel to the work of Nature. Now in Nature there is not only a fountain that sends forth streams, but there are also waters in the Caverns of the earth, to nourish the fountain: so must there be not only a fountain in the penitent eye, but there must also be inwardly store of waters; He wishes therefore not only that his eyes were a fountain, but also, nay first of all, that his Head were waters. And if we consider the collection of waters, which are in the earth, we shall find some affirm it, to be caused by Protrusion, as we may call it, by a violent blast forcing those waters into the Pores of the earth; so S, Basil. Some also we shall find, that attribute it to the attractive influence of the Heavens; so Aquinas. Both which ways we shall find proportional to God's manner of working in the Soul; whiles some he Thrusts into tears, by Affliction; as some he Draws into tears by Love. And as the waters in the earth, as some think, do serve to temper the veins of metal: so does the secret sorrow of the heart serve to temper the hardness of the heart, that at last it confesses it is waters, and the eyes, as a fountain, send forth streams of tears. Now streams, as they pass, do commonly cleanse such places, as they passe-through: so surely the tears of the truly penitent do not only wash away his fins, but they endeavour also to wash away othermen's, and consequently the calamity due unto them. Which Object of sorrow we should next behold, if through the darkness of sorrow we could behold it. But, alas, what pleasure is in Destruction? which being contrary to nature: is also contrary to pleasure. What pleasure in garments rolled in blood, which do afford more Horror, than warmth? what pleasure in the tumult of the Battle; where not to be furious, is to be Cowardly; where Mercy is held an Absurdity; and to be barbarous, a glory! This is the prerogative, and the supererogation of the Sword! This claims alone the triumph over the conquered: this usually alone over-acts the triumph! Yet thus did the sword sleight judah to a slaughter! and wound the Prophet also with Compassion. But is Judah, so destroyed, that it has left none like unto her? Yet than her vices also were gone with her: but surely there will always be a People, and but too like her; whiles as much in sin, as in an undeserved love; and whiles in sin, too probably a Judah in Calamity! God will not want a People; nor will they want faults! nay, by turning his Blessings into sins, they make him turn them into Curses, the Punishment of sins. The deformity of which, if, in the wisdom of your fear, you would behold, but in the extremity of your fear can not, instead of the eye understand by the ear, and the Prophet will tell you, that this his People, the people of Judah, were liars, slanderers, slanderers of their brethren, deceivers; that their tongue was a bow, a bended bow (v. 3.) nay, and an arrow too; yea, an arrow shot-out. (v. 8.) that when their tongue spoke peaceably, their heart laid wait. (v. 8.) that their habitation was in the midst of deceit. (v. 6.) Take ye heed every one of his neighbour, says the Prophet, and trust ye not in any brother, for every brother will utterly supplant. Hear him accuse them farther, They proceed from evil to evil. (v. 3.) you see their degrees! They weary themselves to commit iniquity. (v. 5.) you see their unhappy diligence! They be all adulterers, an assembly of treacherous men! (v. 2.) O what a Judah is this? and shall such a Judah be found in our Judah? O, Let every Conscience be its own Confessor, and whisper itself an answer, to amendment. And can we desist then from bewailing our own sins and the sins of others? though justly we may be as much oppressed with the number, as with the guilt! and almost no less with the variety of the kinds, than of the acts! shall we then only bewail the sins of the head and of the eyes? and only weep for the sins of those parts, with which we weep? If we search the Head, we shall find those waters, from whence arises the fountain, that sends forth the streams of other sins. There shall we find the Understanding; & in that, sins of defect and of excess; sometimes a disable Ignorance, and sometimes an Abuse of great abilities! How many are there that sin by Sloth! and will not understand the negligence of their own understanding! How many, that sin by Pride! choosing rather to reason against God, then against any thing, that shall dislike their Reason! If we look upon the Memory, we shall find it to be Malicious and Perverse; by not remembering what we ought, and by remembering, what we ought not! If we behold our Fancy, though by innumerable shapes it can change itself, yet by none of them all can it excuse itself! Nay, it will be glad, if it can make us commit, as it were, half a sin; a sin in some sort without consent; a sin in sleep! if it can but prepare us to a sin! But these are works of an invisible guilt! If we consider the Ear, O how obedient it is, to the tongue of a flatterer! How vile a slave unto our Pride! suffering itself sometimes to be board-through, to profess our servitude under sin! Nay, even the Hair, which was made for an ornament of the head, is often by the figure or the length, made a deformity? S Paul proclaims it to be unnatural for a man to wear long hair; yet how many are there, that do less esteem of his protestation, then of their hair! perchance it is because they Believe not his word, or understand not the reason of his word: which, notwithstanding their purpose, is founded upon God's purpose. When God made man, (as Moses speaks) he made them male and female; and made the female subject to the male: the Natural sign of which subjection is the woman's hair; (as the civil sign of it was anciently a veil.) For the male then to use this sign, what is it, but in part to confound the distinction of sexes, which God has appointed? and is in clear judgement a more intimate violation, whiles more unnatural, of God's purpose, than the promiscuous use of their apparel. And when the contrary use in the form of the hair was practised by the Nazarites, it was by dispensation from the Lawgiver; not unlike Abraham's intended sacrifice of his son: both which acts had otherwise been as odious, as by God's pleasure they were made acceptable. If we consider the Nostril, we must confess, that the breath, which by divine favour they receive in as the breath of life, they too often send forth by exchange, as the breath of scorn. Besides sometimes with perfume they flatter the brain; and sometimes oppress it with the Indian Smoke; which by custom becomes disease, unless Infirmity excuses it into Physic. If we consider the Mouth, the Tongue, the Palate; alas! Were not the bewailing of their sins a work of Grace, and the Numbering of them but a work of Nature, we might think it more easy to bewail them, then to number them! The mouth is the most washed part of the body: and yet in the use of it, we may say, it is the foulest! The Tongue, that is placed so near to Reason, does notwithstanding seldom make use of so happy a neighbourhood! The Palate, which God has honourably seated in the head, unnaturally degrades itself by an obedience to the Belly! And may we not then at the consideration of all these sins of the head, wish with our Prophet, that our head were waters! But some there are, who not by miracle, but by sin, turn the waters of their head into wine, nay sometimes, we may say, into fire, often are they so out-raged with the calenture of the grape; That it poses them to distinguish between their sin and their Punishment! And what were it then, if, in a pretended fact, such fiery heads were covered with mournful ashes? fire there were, we might safely confess: but might we not add in the words of the Poet, though in another sense, that though there were fire, yet it were sub cinere doloso? Should we call this Repentance, or a cheat? But now if we should behold the sins of the Eye, we should quickly find a wonder, not only of sin, but also of Prospect; and the eye would now be satisfied with seeing: it would quickly be satisfied; and with holy tears be willingly darkened at this sight. Nor will it only bewail its lust and pride, but also the greatest part of its former sorrow, and now shed wise and religious tears, for the foolish and carnal tears, which formerly it shed. Thus will it do for its own sins; but not only for its own sins; but we shall endeavour truly to crie-out with David's compassion, Mine eyes gush out with tears, because men keep not thy Laws! Sorrow for our own sins, all men will confess to be necessary: but sorrow for other men's sins, seems to some men unnecessary, and to most men but voluntary. Yet this also is the duty of a righteous man, to weep for the unrighteous. It is the duty of him, that would be like unto God to weep when Men care not to be like unto God. It is his duty to grieve, when God is grieved; to grieve for that, for which God is grieved! Our will must be like his will; and therefore to weep also, when others men's wills are not like his Will; It is an argument of excellent nature to bewail the punishment of an offender: but it is an argument of excellent grace, to bewail the sin of an offender; the cause of his Punishment. And these does our merciful Prophet here compassionate; weep he does for the calamity of his people: but he does so much the more grieve for their sin, by how much their sin was more grievous, than their calamity! And amongst the many sins, which he here bewails; one was, that they were not valiant for the truth upon the earth. It is the more grievous sin to Oppose truth; but it is also a grievous sin not to defend it. If we seriously consider it, is it not a strange cowardice, for a man to be afraid to be on God's side! Did God ever forsake his truth? or those, that did not forsake his truth? If the Pelagian were again ready to equal Nature with grace; if the Arian were again ready to deny the consubstantiality and coëternity of God the son; if the Donatist should again pretend a possibility so to over-refine the Church, that it may be without all spot; should we proudly become impure by the bold pretence of such false purity? or should we turn politicians against God, & leave him to the defence of his own truth? Or, say of his truth, as the Jews did of his Son, Let him deliver it, if he will have it? If we discern any that prefer the giddiness of their own reason, under the notion of sound Reason, before the Sobriety of the holy writings and the Church; shall we presently either reel out of the way, or stagger in it? About the eleventh year of this present Century of the Church, a new stargazer (one Fabricius) in the upper Germany, published (at Witteberge) by the virtue of a strange glass, a pretended discovery of strange spots in the Sun: about which time in the lower Germany, a like acute Novelist published pretended spots in the best Belgic Church. But as the clearest-sighted, though of a less excellency then S. Stephen's eye, judged those supposed stains through divine permission, to have been by the grand Artist the devil, juggled into the starre-wise glass, not into the Sun: so the best-sighted, though not so wonderful as Lyncius, yet free from the Jaundice of Opinion, discerned through the right Optic of sacred truth, the spots to be not in the Church, but in the Novelist; and so that his mistakes were the stains. If then we see any departing from the truth, shall not we departed from Them? shall we not rather partake with the Prophet in his tears, than with them in such backsliding, as deserves such tears? You see then enough, yea too much cause of sorrow and yet you can not but see the little Effect it produces! And must we not confess this to be very unnatural, that where there is so great cause, there is so little Effect! where so much sin, so few tears for sin! O, let us then with severity look upon our Own sins; let us with compassion behold other men's! and shall we make ourselves so unhappy, as not to bewail our own unhappiness? shall we weep for the death of our Friends Bodies, and shall we not weep for the death of our Own Souls? That being for them but to fulfil the Law of Nature; but this being for us to violate the Law of God When David and his men saw Ziklag burnt, and their wives and children carried into Captivity, it is said, they wept, until they had no more power to weep (1 Sam. 30.4.) And shall not we weep as much to see our Soul, which is the City of God, set on fire by vice; and all the virtues and ornaments of our Souls to be lost! to be Triumph'd-upon by the Enemies of our Souls? Surely, as the wind by gathering many clouds makes a shower: so our mind by meditation collecting the many evils of our own lives, and others, will easily cause a shower of tears! And indeed, who would not willingly by a temporal sorrow, scape eternal sorrow? since in this life a few accepted tears can wash away the greatest sins that shall be remitted: but, after this life, eternal tears can not wash away the least sins! Let us then cry here for the guilt of our sins, that we may not hereafter cry for the punishment of them! Let us bemoan ourselves like Ephraim, repentant Ephraim, in this our Prophet (chap. 31.19.) with a holy indignation; Surely, after that I was turned, I repent: and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth! Let us with the wise man, Eccles. 2.2. crie-out of mirth, what does it? crie-out of the madness of it? The Septuagint term it there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the turning-about, the Giddiness of mirth! Let us turn our hearts by Meditation towards Hell, that they may never be nearer to it, than by Meditation! Can we remember how the Israelites mourned by the waters of Babylon, and not imitate their mourning! The waters of Babylon, says S. Austin, are the transitory pleasures of this world, by which the Godly mourn, as in a strange Country, when they remember Zion, the heavenly jerusalem! And what more powerful Motives can we have for tears, whether we consider ourselves, or God, than Fear or love? both which God has provided for us. There are, says S. Gregory, two causes of tears; the first, for Fear of Punishment; the Second, for delay of our happiness: both which are intimated, according to that Father, by that double blessing, which Caleb (as it is, Josh. 15.19. bestowed upon his daughter Achsah, to whom he gave the upper and the nether springs; the nether spring is Fear, the upper Love. To the same purpose did Nazianzen observe, that Noah's flood came partly from the Earth, and partly from Heaven: so, says he, the purging flood of tears comes partly from the fear of Hell, land partly from the desire of Heaven, from the love of God. And surely as waters which are distilled from the rose by the force of fire yeiled a sweet smell: so much more sweet are the waters of the head, which are press'd-out by the heat of divine Love. It is indeed the Spirit of divine love, that from the eyes forces holy tears; according to that of David, (Ps. 147.) He causes his wind to blow, and the waters flow, The same Prophet says, (Ps. 104.3.) God lays the beams of his chambers in the waters, that is, he covers the upper part of the heaven, or air, with water: the just man is such a heaven: whose upper parts, his soul, his head, his eyes, are overflow'n with devout sorrow, whose tears do mystically fulfil that of the Psalmist, (Ps. 148.4.) The waters that are above the heavens praise the name of the Lord; And more admirably do these waters, the tears of the just, praise the justice, the Mercy, and goodness of the Lord! Who will not then shed a few such tears, that he may never shed any more tears? And since our Soul is the Garden of God, who will not provide a Fountain of tears, to make it pleasant, for his entertainment! who will not labour, who will not Rejoice, to shed such tears, as God himself will wipe away? when he will change the darkness of sorrow into the light of joy; the dark eye into a cheerful eye: when he will work such a wonder in the Soul, as he has in the eye; by a marvellous raising of light out of darkness; out of the apple of the eye! which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst other reasons, from the blackness, as the word also signifies; expressing God's wonderful work in the composition of the eye: when as out of the apple of the eye, which is the darkest part of it, he raises light! The apple of the eye being so black or dark, that when in the Proverbs, (Cham 7.9.) it is said, in the black and dark night, it is in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we should say, in the apple of the eye of the night. Yet out of the darkest sorrow God will at last raise the most cheerful light. From an eye darkened with humble tears, with innocent tears, such as are not afraid to approach to the throne of the judge of heaven & earth; with powerful tears, which overcome him that is almighty? which power vouchsafe, O Lord most powerful, to show in the weakness of our tears; that by thy mercy their weakness may thus overcome thy power: Change our heads into waters, that they may be clean; change our eyes into a fountain, a fountain of tears so pure, that thou mayst see thine own image in them, that so thou mayst delight in them, that we may for ever delight in thee, delight with thee. To whom, O Father of mercies, with thy dear Son our Saviour, and thy Holy Spirit our Comforter in all our sorrows, be ascribed all thanks for thy Power and Mercy, for evermore.  
FINIS.   

OF The Christian's Strife. A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
1 Corinth. 9 25. 
Every man that strives for the Mastery, is temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.  
MAN since his fall is much like the Devil before his fall, he has a great desire unto mastery: in which desire he does but confess his fall; by which he has changed that mastery itself, which he had, only into a desire of the mastery, which he had. He had by creation a mastery over all the creatures of this inferior world: but by his fall he fell not only from the mastery of them, but also of himself; and is now become aslave to his own desires, to the distraction of his desires; his way and his eye never being together. His way is still downward, still farther from that perfection from which he fell: but his eye is still upwards towards that perfection, from which he fell. But as his nature is corrupt, so is his desire; a desire of mastery, not because it is a perfection, but because it is a Glory; and therefore he does more truly desire the crown, than the strife. Yet this desire in man, though but like a virtue, yet because like a virtue, finds opposition in man, and is kept down by greater vice. And therefore though divers have an appetite to the mastery in divers things, yet if their fear or sloth be greater than their desire, their desire yields to their fear or sloth. But this natural desire, when most able, being not able to aim at the true mastery, diverting to meaner objects, corrupts itself into inferior and trivial appetites; and instead of seeking for mastery in the true perfections of the mind, it either descends to strive for the mastery in the vanities of the mind, or for the vain mastery in the abilities of the body. Which trifling desires broke forth into the actions of those natural men, the Ancient Heathen, especially the Greeks; and not only in their business, but also in their games. Whereby they did prove indeed, that labour is a part of man's curse, which they increased, whiles to their labour they added vanity. For whereas it is one relief against the punishment of labour, that man may propose to himself an end, which shall abundantly recompense his labour, they were as Vain in the choice of their End, as they were unhappy in their labour. Which vanity our Apostle perceiving in them, taketh occasion to teach Christian wisdom, from their Heathenish folly; by rectifying both their labour and their purpose; and that we might the better understand his instruction, he draws it from the nature of their practices. Amongst the Corinthians were celebrated the Isthmian Games; in which after a great deal of preparation they took a great deal of toil and all for a crown as corruptible as their bodies: he teaches them therefore by a wise emulation, how to Imitate that Labour and Correct it. He does not forbid them still to continue their preparation; he does not forbid them still to continue their strife: but he changes the kind of them, whiles he changes the reward of them; and proposes a crown, which they might obtain, as much exceeding the crown which they proposed to obtain, as Heaven and eternity exceed earth and time. That therefore we may understand this instruction of our Apostle, we may first consider the strife itself, the strife for the Mastery; then the Preparation for the good performance of that strife, A Temperance in all things; And lastly the End and purpose of that strife, a Crown, for them Corruptible, but for us, Incorruptible. Behold then first the Strife. The Grecians a people of rare natural excellency and Vanity, were so transported with the appetite of Mastery, that there was scarce any thing done amongst them without great strife, without great comparison; or, to draw a word from our Apostle in this place, without great Agony; for so in effect he speaks, whiles he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be rendered, Every one that is in an agony for the mastery, which contentions sometimes were even in vile things, (as at this day amongst us) as for the mastery in drinking or Eating most: for, there was amongst them their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Athenaeus tells us. To which contentions amongst others, the Apostle, it seems, did allude, when excellently he said, that Their glory was their shame. But in this place he intends such bodily exercises, as were rather Vain, then Vile: their various exercises drawn from the several respects unto the body; as from the speed of it in Running, as in the precedent verse he speaks of the Race; or from the Strength of it, as in wrestling, as principally seems to be intended in this verse. But all was a strife; nay, we may call it a Fight: for so our Interpreters render the same word. 1 Tim. 6.12. Fight the good fight of Faith; the word being there also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that you may more fully apprehend the wisdom of our Apostle in this comparison, it will be necessary to take a view of the agreement of these two kinds of Combats; of those outward contentions of the Heathen Grecians, and the inward contentions of a Christian. If you will view the Place of their strife, you shall find, the Race was performed in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plot of ground containing in length an hundred twenty and five paces: which just length was chosen, because Hercules, as their fable has it, run so fare at one breath. And can any thing better express the place or length of our Christian life? Our Strife against sin, as the Apostle calls it, (Hebr. 12.4.) Is not our contention determined with the length of our life? And is not life, the life of the strongest, usually determined within a hundred or sixcore years, though some, as stories tell us, have out lived that number of years? If you will likewise view that place, in which their wrestling was performed, which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Tertullian and S. chrysostom call it, you shall find that no man was admitted into it, but he that knew the manner of the strife, which was to be there observed: and unless he himself, as also his parents, brethren and teacher, did solemnly before the statue of Jupiter in the Elaean Senate confirm as much by an Oath. And into our place of wrestling which is the Holy Church, anciently not man, who being of age and then converted to the Faith, was admitted by baptism, but he that was known to have been instructed in the manner of the Christian, or spiritual fight. The like was anciently undertaken for Infants, the witnesses at whose baptism publicly gave their faith to God and the Church, that as soon as they should be able to fight, they should not want knowledge for their Christian fight. The Combatants amongst the Heathen fought always without the burden of their , except what modesty commanded; lest even the lightest should be some hindrance; nay, lest their bodies should be a hindrance to them, they were anointed with oil. Thus likewise the best Christian Combatants in all ages, have laid aside the outward hindrances of wealth and business, when they have endeavoured to be truly admirable in the spiritual fight. They have likewise had the spiritual Oil, which signifies God's Grace as may be seen, Levit. 2.1. Psal. 45.7. 1 Joh. 2.20. They have had a gracious subtlety of knowledge, whereby they were made quick to prevent the devises and active sleights of Satan. There were Combats also amongst them not only for men, but for Children as Pausanius (in his Eliaque Remembrances) shows. And even the youngest Christians, when once they begin to be able by knowledge to correct their own actions, shall instantly find the Devil for an Adversary, & the combat of Temptations. Yet then there were also diversities of fights; there being their lighter fights, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their weightier or more solemn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Dionysius Halicarnasseus, tells us. The lighter were performed in the Morning and the more weighty in the afternoon, as Pausanius has it. And have not the Christians also their diversities of fights? Even thus the Christian in the morning of his Age he does but take notice, that he has sin and Conscience, he shall have only some lighter combats: but when once he is grown to the Afternoon of his life; when by age he has both enougth sin and enough knowledge of sin; then he shall find those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those heavy conflicts, those wrestle of the whole body, of the whole spirit, of the Man, the Christian! Amongst the higher conflicts of the Ancients, there was one especially worth the noting, and that was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when each combatant bending inward the two upper joints of his fingers, did only by Them, contend with his adversary, till he forced him to a faintness. A kind of wrestling most fit for a Christian, upon occasion, to use with the Devil; to keep him to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at distance at the arm's's end, nay at the finger's end: for otherwise he will break in upon the Christian; and not only hurt the hollow of his thigh; as the Angel of God or rather God, did Jacobs; nor will he say, as the large Philistine unto David (1 Sam. 17.44.) Come to me, and I will give thy flesh to the fowls of the air, and to the beasts of the field; no; he will prove himself to be a roaring Lion; He would himself devour the Christian: who therefore must strive for courage and perfection, to resist him! we must strive to be perfecti athletae and consummati: Seneca has the same term for wise men, whom he calls consummatos sapientiae viros, men of a finished or perfect wisdom. And has not our Apostle the like Eph. 4.13? where he says, that the Christian must go on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto a perfect man. Does not S. James exhort to the like perfection (cap. 1.4?) Let patience have her perfect work, that we may be perfect and entire wanting nothing. Amongst the Grecians he that had skill and victory at all kinds of Combats, was, for his perfection called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and surely unto such perfection must the Christian labour, that in all kinds of Combats with their spiritual enemy, he may contend with skill and Courage; for so shall he in his degree attain to that aim of S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto a perfect man; unto such perfection, as in this life we are capable of. But he must also Persevere in this contention unto the end; according to that of our Saviour (Mat. 24.13.) He that shall endure to the end, the same shall be saved: which our Apostle here shows by a double Metaphor, of a Race in the former verse, and a wrestling in this verse. In the Race there were drawn two white lines, the one in the beginning of it; at which they that were to run, were first to stay till the sign was given; and this line was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Pausanius tells us; and therefore Cassiodorus calls it the Rule, because it made them begin upon equal terms; and this does resemble but the beginning of our Christian race. But the other white line was at the farther end, and did bound the race. And this line was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it seems to be employed by Pindarus (in his Pythian Hymns;) and it was so called, because it was always in their sight; their eye being still upon it, till They were upon it. S. Paul does very clearly express both the thing, and the name (Plil. 3.14.) where speaking in this Metaphor, he says most exactly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I press towards the mark; as it is there rendered; Forgetting those things which are behind, and reaching forth unto those things which are before, (v. 13.) I press towards the make. It might be rendered in respect of the thing itself, whence the Metaphor is drawn, I press towards the white Line; which was the end of the race. So that a Christian's race is never ended till death; He must give his name, anoint himself, begin to run, and continue running till he comes to the scope, to the white Line. Thus does he likewise in this verse especially by a Metaphor of wrestling express the Perseverance; there being no reward, but to the Conqueror. And therefore because it was the presupposed end of all striving or wrestling, to strive for the mastery, our Interpreters with singular wisdom did translate it here, to strive for the mastery, though strictly the force of the word be only to strive. Which necessary Perseverance in striving for the mastery is well expressed by the custom of wrestling, which even to this day is retained in some parts of Europe, as amongst the Gallicians, (in Spain;) where a set number of wrestlers being appointed to enter the Lists, and he that is twice thrown departing, the conqueror stays for a new adversary; and thus all striving successively, he only is at the last the Conqueror, who of the set number is the last Conqueror. It is indeed a practice unreasonable, and useful; if we consider the moral of their perseverance. And surely the Labour and Constancy in our Christian combat, our Apostle did more than intimate, when be exhorted Timothy, io endure hardness, as a good soldier of Jesus Christ; (2 Tim. 2.3.) to endure hardness; the word of the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suffer evil, the evil of affliction, or bodily punishment: suffer hunger and cold and Labour, like a good Soldier. So did S. Paul himself in his high degree of Soldiery; and so must the meanest Christian in his inferior proportion. And as those ancient Gentiles did practise themselves before hand, against their great and public combats, as S. Basil and Cassianus note; so must we count all wrestling in our life time, but but a preparative to our last agony and combat in death. Besides, all their practices were but bodily exercises, which profit but little, as S. Paul speaks of them; (for of them he speaks 1 Tit. 4.8.) but ours are spiritual combats; we fight against Principalities and Powers; and therefore it behoves us to make all advantage of example. And since that the understanding is not ashamed to learn of the sense: so neither must the soul be ashamed to learn of the body. As they then got bodily strength for their wrestle, by Preparation and a Temperance in all things; so must we grow strong and cunning in a spiritual imitation of their bodily temperance; which is the next thing to be considered, Their Temperance in all things. And indeed so great was their Temperance to make them the more active, that these words which our Apostle uses in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is Temperate in all things, was a powerful speech amongst the Grecians. Now their common temperance was from Lust and the ways unto it, wine and gluttony: nay, their Diet was so moderate, as Irenaeus describes it, that it never was unto satiety; nay, it never was unto a full meal. And some were so exact, as Plato relates of Diopompus and some others, that they would not let their stomaches try the weight of any heavy meal, or but their backs the weight of any heavy , much less of any superfluous; lest they should thus dull the purity of their spirits. And does not S. Paul (Hebr. 12.1.) exhort us to the like exact temperance, to a holy curiosity in our christian Race? Let us lay aside (says he) every weight (every weight) and the sin which does so easily beset us, and let us run with patience the race that is set before us. Is it not an intimate speech, let us lay aside every weight? The ship that is but lightly laden may happily scape in a tempest: but the heavy laden may quickly perish: by temperance & fasting, says S. Chysostome, we shall lighten our vessel, and more safely pass through the waves of this life. Let us then lay aside every weight. We must says S. Jerome be circumcised in the flesh; which is when in those things that concern the body, we cut off the Delight and reserve only the necessity; making them ours, as S. Austin speaks, utentis modestia, non amantis affectu; with the appetite of nature, not of wantonness. And thus temperate we must be in all things. When in relative actions (concerning other men) we show equality, we call it Justice: but when in the retired actions of our souls upon our bodies we labour for equality, we call it Temperance; which does assist reason in restraining the affections, the senses and the parts of the body, from an abuse in pleasure. It restrains the Eye from a licence in prospect: for otherwise the eye finds out pleasures, and the fancy multiplies them. It restrains Laughter, and saves it from folly; for when the purer parts of the blood; the Spirits, are over acted into an excess, they shake the body into an unseemly laughter: which commonly abounds in such bodies, as have not enough Melancholy to make them wise. It restrains the Tongue, and makes it, as it were, remember, that it is not an Instrument of Invention, but only of Execution; which therefore must wait till it be employed by Reason; and that Then it is but to declare the mind of Reason. It principally restrains the Throat and Belly; these being as the Moabites, that enticed Israel to Lust: and as the Body is a temptation to the Soul; So the Belly and throat are a temptation, to the rest of the body. Wherefore we must strive to get the mastery of These; and then we shall easily be the masters of ourselves. Hence were those mighty endeavours of the ancient Christians, in Chastity and Abstinence: by which whiles the Body is separated from the pleasures of the body, the Soul, though not separated from the body, is in an admirable manner elevated above the body; and attains that happiness, which in the body it properly but expects. But because the effect is taken away by removing the cause, and lust is but the consequence of gluttony, hence was that practice, and hence that necessity in all ages of the Church, of holy fasting! This in some sort including a Temperance in all things; since a temperance in this thing invite 〈◊〉. Lord to give that universal blessing, A Temperance in all things. It was a temperance in diet, that those Heathens used; and it must be a temperance in diet, that Christians must use. The body knows no mean; 'tis always in extremes; 'tis always either a Slave, or a Tyrant. Therefore we must by fasting use it, as S. Paul speaks in the last verse of this chapter; I keep-under my body, and bring it into Subjection; his own word is of more power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I bring it into Servitude. And this practice of Fasting is as old as the world; nor was Man sooner permitted (in paradise) to Eat, than he was commanded to Fast: neither was he permitted to eat all fruit, though he did eat nothing but fruit. His happiness in Paradise, says S. jerom, was not dedicated without fasting; and so long as he fasted, so long he was in Paradise: yet as by violating that fast he was cast-out, so with fasting, says S. Basil, he may be well helped to return into it again. And he that fasts, must not think, that whiles he fasts, he has no food: he may say as our Saviour did, I have food, that you know not of. And as it was his food to do the will of the Father; so must it be ours, to do his will; which is to Fast and keep-under our bodies. The fasting of the Body, says S. chrysostom, is the food of the Soul, and that food is the food of Angels, says Athanasius. He that fasts must remember, says Theophilus of Alexandria, that of the Apostle (Rom. 14.17.) The kingdom of God is not meat and drink; but righteousness and peace, and joy in the Holy Ghost. And well may they rejoice, when as the holy Angels, as S. Basil says, do in every Church keep a Catalogue of the Fasters. And well may they rejoice; for would you scape God's judgements, Fast and remember Ahab; remember the Ninivites; who did not so much proclaim their Fast, as they have proclaimed God's Acceptance of it. Would you overcome and cast on't the Devil: fast; by this our Saviour cast him out: nay, some devils can not be cast out, but by Prayer and Fasting (Matt. 17.21) The proud Devil can not be cast-out, but by the Humility of Prayer; and the unclean, the Lustful Devil, can not be cast-out, but by the Purity of fasting. Yet I will not propose unto you the fast of Moses, of Eliah, of our Saviour, fasts of forty days: this were rather to bid you be miraculous, then devout. But I may Bid you behold the holy Anna, the Prophetess: who having been a widow about fourscore and four years, having renounced the world, and departingnot from the Temple night nor day, but serving God with prayers and fastings (Luk. 2.37.) was at last blest in the Temple, with the sight of the Babe Christ jesus the Lord of the Temple! A reverend monument of temperance, whether we consider her Sex, her Age, or her Devotion! A most reverend monument of persevering temperance, and of a temperance in all things! Excellent was the temperance of those holy women, which did despise the vanity and pleasure of their looking-glasses, when they brought them all to Moses, as is recorded, Exod. 38.1. Of which devout women it is there said, that they did assemble by troops to the door of the Tabernacle; The Chaldie Interpreter says, they came to pray; the Greek says, that they fasted; and others render the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did war; and aptly might it be rendered to war, that is, the Lords Spiritual warfare and service. So Moses speaks of the Levites, that enterd-in to war the warfare, (as the Margin shows from the Hebrew) that is, to perform the service, and to do the work in the Tabernacle of the Congregation (Numb. 4.23.) So speaks S. Paul to Timothy, that thou by them mightest war a good warfare (1 Tim. 1.18.) And you may a little farther note the blessing of those women, in some sort shadow'd-out in the gifts which they did present. For, of their looking-glasses (as by custom of speech they are called, though they were of brass, as the margin notes from the Original; as in these times we have some of steel) Moses made a Laver, for the use of the Tabernacle of the Lord; And thus the instruments, whereby they did adorn their bodies, were changed into an instrument whereby through faith they might Sanctify their Souls: as the Priest, by washing in the same, did purify his body. And this temperance from outward things, in these holy women, did not, it seems, decay amongst the Jews; nay, rather it increased even to a temperance from the most tempting pleasures of the body. For so you may read of the Virgins, that were shut-up in the Temple at jerusalem; as the Author of the book of Macchabies relates, (Lib. 2. Cap. 3.19.) which virgins, S. Ambrose says, (Lib. 3. de virginibus) were deputatae, dedicated to the Temple at jerusalem. And, it seems, Anna the Prophetess was of the like devotion: who did the more abstain from bodily food, says Tertullian, ut magis spiritualibus deliciaretur, that she might the more tightly be delighted with the Spiritual food. She did indeed so devoutly diet herself, as if being a Prophetess she had foreknown, that she was to run a long race. No marvel then, if the Christian Church, which was to exceed the Jewish, as much in purity of life, as of knowledge, took all occasions to imitate holy fasts. Hence was the (Spring fast, or,) fast of Lent instituted, to imitate for our proportion, our Saviour's abstinence; not to attain the degree of it, but the benefit. Indeed, if He fasted so, that had no sin, as S. Ambrose's devotion argues, how ought we to fast, who without him are nothing but sin? And if he fasted so for the sins of others, says S. Bernard; how ought we to fast for our own sins? The space of Lent, as the piety of some has observed, is the Tenth of the year (though strictly somewhat more:) which if by holy exercises we Sanctify unto God, he will sanctify the other nine parts unto us. Besides it will show our estimation of his fast; and make us remember, as S. Austin says, the greatness of our wound, by the greatness of his fast; and the greatness of his cure, by the greatness of our danger. Hence also did they institute their quarterly fasts, that at those seasons they might be the more fit; both for prayer for the food of their souls, by God's blessing on the Ministers of the Church, in that Age, at those times, to be ordained; as also for Prayer and Thanksgiving for the food of our bodies, the fruits of the ground: which principally at those times are either in the seed, or the blade, or the ear; either rotting, ripening or ripe; and therefore craving Gods more instant and seasonable blessing. Hence also did they perform preparative fasts against the memorial of the Saints, Saints regesterd in God's word, such as the attendants of our Saviour in his life; not but that all true believers are truly Saints, as having true sanctity; but neither of their degree, nor of their glory; the divine wisdom making them stars of a greater magnitude in the heaven of the Church. And thus they did not only Remember those great examples of holiness, but also Imitate them; and by the imitation of their Sanctity, learned to increase their own. Hence also were their weekly fasts; the wednesday fast (amongst other reasons) in remembrance of our Saviour's Innocence and Danger; it being on the day before his passion, that the great consultation of the chief Priests and Elders was held against his life; as is collected from the beginning of the 26. Chapter of S. Matthew; as also that on that day be was by ointment prepared for his burial. Yet this fast, as Tertullian says, did but passive currere, was but permitted in the Church, rather than commanded. The Friday-day fast was instituted in a continual remembrance of our Saviour's death; as the Saturday-fast, in remembrance of his Humiliation for our sakes in the Grave; as also for our preparation unto a more holy celebrating of our Christian Sabbath. And surely as it were a great offence to observe days and fasts with superstition in belief of Merit: doubtless it is an acceptable Sacrifice unto God, to observe them with devotion. For as the Apostle bids us fly all occasion of evil: so by the rule of contraries, he implies, that we must gladly embrace all occasions of good; all occasions, whereby we may make our Souls more obedient unto God, by making our bodies more obedient to our Souls. Fast, and see how good and gracious the Lord is! Hence were those frequent and private fasts of the Ancient Christians, many of them making their entire lives an entire fast; and thus by fasting, rendered their bodies sooner unto God, than unto nature. But where is now that holy temperance? They fasted thrice a week; but we scarce once in the week remember the practice or the benefit of it; and not once in a week have a wise check for such neglect. They did not only fast from food, but after some fasts from sleep also, as Eusebius shows, (Histor. lib. 2.) striving not only to forget the Delights of the body, but also the Body. They did not on a fasting day eat till three of the clock after noon, as Epiphanius testifies (in fine Parearii;) & in Lent not till five at evening; as S. Basil. (Hom. 1. de Jejun.) & others relate. But now religion amongst most men is grown so cowardly, that not to dine, were not to fast but to starve; and to go supperless to bed, is no longer devotion but beggary! And whereas they in Chrian pity exempted from the fast, Old men and Children, Sick men and Labourers, and likewise the poor both for piety and necessity; now most men have thrust themselves into that privilege. So that now the rule itself is lost; and we have scarce any thing left but the Exception. True it is, as S chrysostom says, we have a merciful Lord, that requires of no man beyond his strength: but as true it is, we must not counterfeit; we must serve that merciful Lord, according to our strength; we must serve him with all our strength. I press not here the kind of the fast, which generally was from flesh and wine, as S. Jerome (contra Jovinianum Lib. 2.) and S. Basil (hom. 1. the jejun.) show: But I press the wisdom of the Church, that thought it fit for most; and the mercy of the Church, that thought it not fit for some. Yet that great example in the Imperial city of Christians, Constantinople, in the time of the, first the famous justinian, and so within the first 600 years, is not to be omitted, as it is not to be paralleled. There being then in the time of a Lent a great scarcity of other provisions, the Emperor commanding flesh to be killed & set to sale in the Shambles, not the man was found that would buy or taste it, as Nicephorus an Ecclesiastical Historian relates (lib. 17. cap. 32.) which must necessarily argue the firm persuasion of their conscienses. Which persuasion though it proceeded not from the authority of the Scripture, yet was from the example and prudence of the Church. That Fasting is commanded in the writings of the Apostle, says S. Austin (Epist. ad casulanum 86.) I every where find; but the Time of fasting I do not find: we may add, and the kind of fasting we do not find. But we may add also that excellent rule of S. Jerome, (epist. 18.) That Ecclesiastical Traditions which do not hinder our faith (especially then such as increase our devotion) are so to be observed, as they have been delivered to us by our Ancestors. Divine Authority then commands the Thing: Humane authority adds nothing but the Circumstance. And shall not the whole Christian Church use a Christian liberty in defining the times, and kind of Fasting, rather than every single Christian in his Solitary Opinion? Or shall any man approve the faith of the Church, and suspect the wisdom of it, as defining Circumstances? yet he that cannot abstain in the kind, may abstain in the quantity; in which a sanctified discretion may be his Physician, and his Conscience his Confessor. True it is we shall not merit by fasting: but it is also as true, that we shall certainly profit by it. 'Tis a bad conscience, & a worse practice, that because we cannot merit by fasting, we will be sure to merit by gluttony! Indeed we may merit by that: but it shall be only the wages of sin! Our Prayers are not Meritorious: shall we therefore live as without God? Our Faith is not Meritorious: shall we therefore turn Infidels? Because Fasting is not meritorious, shall we therefore become Gluttons? We fast not for merit, but for Obedience. It pleases God: therefore it must please us. But some may say, that fasting is nothing worth, if not joined with prayer; it is most true; but does he that bids you to Fast, Forbidden you to pray? Fast then, in God's name, as you ought to fast; Fast and pray. Nay he that truly fasts, does certainly pray; and he that truly prays, doubtless does often fast. Or if Age, or Infirmity admits not a severe fast, let it be mitigated into a constant and holy temperance; for he that strives for the Mastery is Temperate in all things; being raised by the glorious reward proposed to the Conqueror; which is a Crown; a crown Incorruptible. Besides the winning of a Crown, the Grecians had a farther purpose of labour afterwards; which was to be the better serviceable for the wars of their Country; (as Plato tells us in his eighth book, de Legibus:) but the Christian whose life ends not but with his breath, has no more labour; but on eternal rest. Yet before the Grecians got their corruptible crown, it was to be adjudged unto them by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sueton in his Nerva calls them the Bravistae, the judges of their contentions: who having taken an Oath to do justice, sat on the ground observing the Combatants: and at the end of the strife having commended the Conqueror, they let him take the Crown that was provided for him, which as it may be conjectured, hung up in some eminent place. And have not we a judge that humbles himself to behold our wrestle? And has he not sworn by himself that there is a reward for the righteous? & will he not at the Last day call the Conqueror the Blessed of his Father? And will he not let them take Crowns of Glory proposed to them in the Heavens? They shall reach them at the end of their life by the hand of Faith. S. Paul speaks in that Metaphor, in the verse before this text; So run, that you may obtain: the Latin has it, ut comprehendatis; and S. Paul's own word intimates as much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in the third to the Philippians, v. 14. he is more exact, where speaking of himself he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reaching forth unto those things which are before, I press towards the mark. And do not those words of our Saviour imply this Metaphor of a hand; The Kingdom of Heaven suffers violence; and the violent take it by force. And the success of the strife shall be attended with great solemnity. S. Chrysostom relates (Orat. adversos Judaeos, 2.) that at the Grecians Olympic Games the Spectators would come and sit from midnight, and so continue all day in the heat of the sun, to see who would get the Crown. And does not S. Paul say, The earnest expectation of the Creature waits for the manifestation of the Sons of God. (Rom. 8.19.) He figuratively attributes apprehension to the insensible creatures: but implies, that all things do but as it were, wait in their natural courses till the day of Judgement, wherein it shall be seen who are the Children of God; & on whom the crowns that God has laid up for the conquerors, shall be bestowed; that being the glory, which shall be bestowed on us, of which he speaks at the 18. v. of that chapter. The reward amongst those Grecians is observed to have been greater than their labour; it being commonly provided by great personages: but the Christian's reward is infinitely greater, than his labour; and therefore the Apostle calls it an exceeding weight of glory (2 Cor. 4.17.) Now that which the Apostle calls amongst the Grecians, a crown was not always a crown, in the strict sense, (though chiefly so) but sometimes it was a triumphant Garment adorned with palms, so is the heavenly reward called sometimes a garment; as Apoc. 3.5. He that overcoms, the same shall be clothed in white raiment. Yet amongst those Grecians a crown was oftentimes the reward, and according to the diversities of reward and contention, it was different; thus had they their crowns of Laurel, Olive, Myrtle, Grasse, Branches, Flowers; and some of matter less corruptible: but all were corruptible for their glory; but the Christian's crown is truly incorruptible. The Egyptians indeed had a kind of crown, which by emblem might aptly express the excellency of the Christian's crown; and that was a crown of Cinnamon enclosed in Gold. Gold in the Scripture does frequently express Glory, and Cinnamon Grace; Spiritual grace, for the sweet Odour of it. Prov. 7.17. and Cant. 4.14. And does not this excellently express the triumph of the righteous in heaven? shall they not there have a crown of Cinnamon enclosed in Gold? shall they not have grace enclosed in glory? The Grecians did use to adorn with crowns their Temples, Altars, Sacrifices, pots, and Gates; as Tertullian tells us (de coronâ militis:) and shall not all heaven, every thing in heaven be crowned with glory? There shall the Martyr have a crown for all his sufferings: a crown more precious, than the world, which he overcame; a crown more precious than his sufferings! There shall the Virgin find a crown, for the tedious victory over the lusts of the body; which then shall be crowned, as a conqueror, because in this life it was conquered. There shall the Preacher find a crown, for all his labours and watch; and shall then learn a new watching for all eternity, without all labour. He that saved a Citizen had anciently an Oaken crown; it was a more lasting crown: so shall the Preacher have, that saves a Christian, from the enemy, the devil. And as they thus shall find a crown, so shall they as certainly find a Kingdom; a Kingdom for Extent, both of itself, and of God's Magnificence; a Kingdom large enough for every Saint! At the last resurrection the earth shall hold all the children of men; the earth, which is but as the 18. part of one of the smallest of the fixed stars, (that is, of the sixth magnitude) which are contrived into constellations; as received Astronomy, received amongst Christians, teaches us. And since the greater part of men as is generally feared without a paradox, will unhappily lose their part of Heaven, about a fortieth part even of such a star may hold all that shall be saved; there will be left a kingdom large enough for every Saint! They shall find a Kingdom for Sufficiency; in which they shall have God who is all-sufficient, who will lay open to them the treasures of his almightiness! which treasures he shall make theirs, as truly by possession, as they are his own by Creation! They shall find a Kingdom for Glory, the Body shall there be more glorious, than if it were all Eye! God will impart unto it a glory like his own; It shall be clothed with light, as with a garment: and if it could there admire any thing but God, it might fall into a just admiration of itself! Lastly they shall find a Kingdom for Firmness; a Kingdom as incorruptible, as the Crown that is laid up in it; which as S. Peter says (1 Epist. 1.4.) is an inheritance incorruptible and undefiled and that fadeth not away, reserved in Heaven for us. But shall not Heaven itself pass away? How then shall the Crown and Kingdom, that is there, be eternal? surely, the Heavens may grow old as doth a garment; not in respect of any corruption as wearing of them; but in respect of continuance they shall wax old, not because they shall be corrupted, but because they shall be renewed. Heaven and Earth shall pass away, (Luk. 21.) not the substance but the figure; the figure of this world shall pass away 1 Cor. 7. There shall be a new Heaven. Apoc. 21. but as there was at our Saviour's coming, a new commandment, it was not different from the substance of the old; but it was newly delivered; it was refined; and now more clearly reached to the thought of the heart, whereas before it seemed to extend but to the outward act. Thus shall there be a new Heaven, that is, there shall be a renewed Heaven. It shall be renewed from the old conditions of it: all the Heavens shall hereafter stand still; There shall be no more Time, and so no more Motion of the Heavens, which is the measure of time. True it is the creature is now subject to vanity. Rom. 8. The Heaven is subject to vanity, and does by motion serve for the use of inferior nature; it serves for the production and corruption of things in this lower world; not that itself in its own nature is subject to corruption. Nay, it shall be freed from that bondage, whereby it now serves unto the corruption of other things. It shall be delivered into the glorious liberty of the Children of God. Rom. 8.21. that is, when at the last day, all the Children of God (which shall be till that day) shall be delivered into a glorious liberty; then shall the Heaven also be delivered from that vanity of service; & with the liberty of God's Children find also a like proportional liberty! But we ourselves shall not only have liberty, but also Royalty; a Kingdom, and in that Kingdom a crown. Yet shall every one have a crown? Does not S. Paul say that all run, but that one receives the prize? Surely there is none that shall have a crown by his own merit, but only our blessed Saviour: but by the participation of his merit, every one of the righteous shall also have one. We are the members of Christ, or else we could never assend to Heaven. Nay we are not only one body with him, but also one spirit; as the Apostle testifies, 1 Corinthians. Yet he only shall have the most excellent, crown. Amongst the Grecians he only had the most excellent the golden crown, that had sealed the walls, or entered a ship, or the fort of an enemy: and thus only our Saviour shall have the golden, the most excellent crown, since he only has entered the fort of our enemy the Devil, by his victory over Hell! Thus than he only shall have the glorious crown, and by his own merit. Yet we also shall have crowns, though all ours shall in effect be his.  
Since than there is so Glorious a reward proposed unto us; let us be temperate in all things, that we may strive for the mastery; that by getting the mastery we may get the crown. And since that our crowns are due to Him; let us imitate the Elders, who sell down before him that sat upon the Throne, and cast their Crowns before the Throne: So let us in thankful humility, cast down ourselves and our Crowns before his Throne, and let us say, Thy Kingdom come; Our Kingdom come! And let us triumphantly say with them, Thou art worthy, O Lord, to receive Glory and Honour and Power! who hast made us unto our God Kings and Priests! To thee therefore with the Father and the blessed spirit be ascribed the Crown and the Kingdom, for ever, for ever.  
FINIS.   

OF God's Husbandry. A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
1 Cor. 3.9. 
Ye are God's Husbandry.  
THE first cause of Husbandry was sin; the painful tillage of the ground being imposed on man for his transgression: since otherwise even good things had grown of their own accord. And this punishment was so necessarily laid upon man, that as a labour, it was made a duty, God sending him forth of Paradise to till the ground. (Gen. 3.23.) So that now for man not to manage the ground looks like a sin: and thus all gentler labours in other callings we may count but Indulgence, by a gracious permission and exchange of penalty. Yet God in his favour made this duty so honourable, that he made it the frequent labour of the ancient Patriarches. And even the Heathen so honoured this profession, that they highly honoured them that honoured this; which was especially the practice of the Romans; amongst whom even the chief families were descended from husbandmen; witness their Names drawn from several kinds of grain, the subject of their employment, as the Fabii, the Lentuli, the Cicero's; and others of the like Labour and Honour. But God himself did at last so honour this labour, that as man was at first made a husbandman for the Gild of sin; so God himself vouchsafed to make himself a husbandman, to take away the Power of sin. Man is a husbandman about the Earth, and God is a Husbandman about man: The Earth is our Tillage, we are God's Tillage. Yet as in a large estate the Lord usually employs his Bailie: so in the larger husbandry of man, God is pleased to employ his minister, and by way of inferior deputation & continual, to employ every man in the managing of himself. Now whereas the professors of other Arts, do commonly reserve the mysteries of their knowledge to themselves, for which too often, as well as for their skill, they may justly and unhappily be called Crafts; the Husbandman on the contrary, delights to impart his knowledge, that others may be instructed in their spiritual husbandry, in the understanding of this duty, they may chiefly consider the Nature of the Ground, that is to be husbanded; and the Manner of the Husbandry: in which two we must employ study; and in which two we may then expect Blessing. First then behold the Ground, on which we are to bestow our labour; which yet without labour we shall find to be man. When God says we are his Husbandry, you see he does remember us, that we are Earth. Now the Earth, we know, is most remote from Heaven: and is not man so? mere natural man? Is he not most remote from the Gracious thoughts of divine affairs? Yet as the earth is capable of the Heavenly Influences: so is man capable of the influences of Grace. The Earth is singularly fruitful producing many excellent effects; for which cause the Gentiles made it a Goddess, attributing unto it divine honours: in like manner have some Philosophical Christians been so fare enamoured with the abilities of man, that they esteemed the power of man's will in a manner equal to the power of God. But as the fruitfulness of the Earth in the outward or inward parts of it, in the production of Grain or Metal, is begun and finished by the influence of the Heaven: so is the fruitfulness of man's soul, by the influence of Grace. And as the Earth is encompassed with the Sea, by the penetrating moisture whereof as some think) dry parts of it are made more firm and compact: so is man, as dry Earth, the better compacted by the moisture of Grace. The Earth the more it is ploughed and stirred, the more fruitful it is; but if it be suffered to lie continually fallow, instead of fruit, it shall bring forth weeds: so the soul, if exercised and diligently dressed, will prove very fruitful; but if it be left follow, then shall it yield nothing, but the weeds of sloth. When the ancients pictured the Earth, they did adjoin the picture of a key, to signify that the earth is opened in the Spring and shut in the winter: and does not man so truly resemble the Earth? Does he not shoot forth in the spring of his youth? and is he not shut up again in his old age? The Earth was also anciently painted in the form of a woman sitting, and bearing a drum: which in their conceit well expressed the winds enclosed within the Earth: this also does as aptly express the nature of man, who is filled and disturbed with the passions of his Mind. The Romans built unto Vesta, (in whom they expressed the Earth,) a round Temple, in the midst of which was a perpetual fire: and does not this as truly express Man? Is not his Body a consecrated Temple? and is not his Soul as a perpetual fire? The same picture was also crowned with white garlands, to signify the foaming waters, that continually encompass and beat the shore: and may not these as aptly signify the continual troubles, that beset and offer violence unto man? And as Earth does thus signify man, so does dust, which we may call dead earth (as having lost the livening moisture) signify dead man: does not the Prophet imply as much, (Ps. 30.9.) Shall the dust praise thee, O Lord? Nor are men thus only like the earth in these properties, but also for the many Differences of the earth, some ground is Mountainous, and some low; some fruitful, and other barren: the like differences in their conditions do men admit; some being proud and some humble; some being fruitful of good works, and others as barren. Cato observed that kind of ground to be the best, that lies open towards the Sun: so is that Soul the most happy, that is truly inlivened with the warmth of grace. Varro tells us, that if in land there be stones, sand, gravel or the like, it is over heated, and will burn the roots of whatsoever comes in it: so are there some heats, as of lust or wrath, that do especially wrong the very root, and disturb the growth of grace in the heart. There is also some ground, that is still wet, or weeping, as they call it; which excess of moisture hinders it from bringing forth such fruit, as else it would: so are there some souls, that are so overwhelmed with the tears of sorrow for their sins, that they are often hindered from a farther progress and fruitfulness in the duties of their calling; such therefore should learn also a comfortable wisdom, and drain such weeping ground: and by God's farther blessing it will prove more fruitful. Your hardest ground indeed is commonly barren; but a mellow ground, that is quickly resolved, yet not excessively, is both easily tilled, and most fruitful: so surely is the soft and tender heart; it is a ground of least labour, and of most fruit. But if any man would more fully and skilfully know the infallible Signs of good ground, he must know, that if a clod (sprinkled with water) does, when it is wrought with the hand, prove somewhat clammy, and cleave to the finger without breaking or falling to the ground, it argues the fatness and richness of the mould: so the Soul, which afflicted with sorrow by the hand of God, does, notwithstanding not fall away, but cleaves the faster unto God'● hand that tempers it; will doubtless prove a rich, a fruitful Soul. It is a sign also of good ground, if after a shower of rain following a great drought, the ground yield a pleasant savour: and so is it a sign of a righteous Soul, when, having suffered a drought of God's favour, and afterwards being watered with the showers of his grace, it yields a grateful savour of obedience and thankfulness to God; And of s●ch will God say, as old Isaac of Jacob, when he blessed him, (Gen. 27.27.) The smell of my Son is as the smell of a field, which the Lord has blessed. There is yet one sign more of good ground, and that is, if the crows and pies do in great numbers follow the plough, scraping in the steps of the plough man: and it is likewise a sign of a godly Soul, when the fowls of prey, wicked detractours do closely attend the steps, the actions of the righteous. It is a sign of a bad ground, if it brings forth loathsome and filthy weeds; but even in good ground some lighter weeds may be found, as the thistle or the bramble: so that Soul, that has foul and loathsome sins, as profaneness, drunkenness or lust, is justly to be termed a foul and loathsome soul; but even in a good soul there may be some lighter faults, which like the thistle or the bramble may be sharp or catching, & give offence, and yet the true substance and heart of the ground be truly good. Has not experience made all men confess, that one kind of ground, though never so good, bears not all things? so one good man, though very good, has not all virtues. It is a part of the divine wisdom to leave imperfection in all created goodness; nay, if it were not imperfect, it were not created; How then can we marvel, if in the best of men be always found some infirmities? Grace does mend Nature; but it takes it not away. And this is the nature of the ground, which we are to husband: now, we must see the Husbandry itself, or the labour we are to bestow upon it; which though it be manifold, yet it is chief twofold, Ploughing and Sowing; since the bringing-in of the Harvest is only God's work; but the two first are both His and ours. And the first of these our labours, is about the plough, which the Prophet bids us employ in our Spiritual husbandry, whiles so earnestly he bids us plow-up the fallow ground of our hearts. Yet before this our labour, there is one more, which God himself does commonly make his work, the better to prepare and enrich the ground for our spiritual labour. Your best husbandmen lay soil upon their ground, whereby they do deface and enrich it: so does God most commonly by us; when he intends to make us fruitful, he lays disgraces and other afflictions on us; whereby the ground of our heart is heated with devotion towards God, and becomes more fruitful. But our spiritual labour gins with the Blow. Now a chief time for ploughing, as the husbandman tells us, is the Spring; the ground being then mellow, and therefore easily wrought; and the weeds being then turned up by the roots before they have seeded, will not spring easily again: in like manner the Soul is best informed when it is young: then is it yielding, and best to be wrought upon; and vices then being well pluck'd-up, are never likely to grow again. In the summer the ground is more hard to be ploughed, and in winter more foul: so the Soul in manly age is commonly too bold and obstinate against instruction; and in old age it is too much troubled with the diseases of the body, and the affairs of life. And as we must thus know the Season, so we must know the Degree of the labour. When the husbandman dresses a Vine, or an Olive-tree, he deals gently with it; but when he is to get-up the weeds in his ground, he plowsdeep, that he may fetch-up the very roots: so must we deal by our old and deepe-rooted sins; we must use a holy and an industrious violence to our Souls. And as we must use violence, so we must use diligence. It is observed, that when weeds are fulgrown, if you blow so thick, that you can scarce see where the coulter has gone, it utterly destroys the weeds: so is it in a vicious Soul; if when the vices be grown to the highest, there be such exact labour used, that every part of the Soul be carefully plowd-up, it will prove, no doubt, the extirpation of all vices. Yet with this violence and diligence we must use some skill. If the crust of the earth, in ploughing, be turn'd-up very broad, it remains still whole, whereby neither the weeds are killed, nor can the ground be well harrowed: So if a man's sins be too broadly layd-open, his vices are not killed, nor can he well be smoothed again. We must labour therefore rather to blow close, that so the ground may be the more-finely broken. Yet as in ploughing they commonly leave some balks, which is the gross earth, that has scaped the plough: so in the examination of the soul, there are many faults, which, though we search diligently, yet escape our search. When new ground is broken-up, if it be rich and prepared for seed, it is enough to blow it once, and sow it immediately, and harrow it; but if it be gravelly ground, you must trifallow it, as they say, blow it oftener: so if a man be of a towardly disposition, one serious examination may happily serve; but if he be dry and hard, he must be more frequently and painfully plowd-up; than you must iterare and tertiare, as the Latins speak; you must blow again and again. Indeed, through many stir, your fallow is brought to so fine a mould, as it shall need very little or no harrowing at all: so through many examinations of the Soul, it shall prove so smooth, that without farther labour it shall be ready to  the Spiritual seed. It is a received saying, The oftener the ground is stirred, the better it bears. But as such labour must be used upon some ground, so in some grounds it must be spared. For, you must not blow in wet ground, nor in wet weather: no more must the spiritual husbandman press the judgements of God, to a soul that is already overflow'n with the tears of sorrow for sin. Besides, he must know how to help the disadvantage of some ground, he works on. If one plough upon a hill, he must not blow up and down, but overthwart, slopelong; for, thereby the inconvenience of the steepness is helped, and the labour of the husbandman is lightened: so if we are to tell great men of their faults, it may be done obliquely; They must be ploughed slopelong; for otherwise you cannot either very profitably, or very easily work upon them. And as we must thus know how to Do our work, so must we likewise know how to Examine it, when it is done. Now your skilful husbandmen, when they would try whether, or no, they have ploughed well, thrust down a rod into the furrow; which if it pierce alike in every place, it shows that the ground is well plow'd: so when a man shall be tried, whether or no he will forsake every one of his old pleasing sins, if he be tender-conscienced, and in every point yields with a gentle obedience to the will and fear of God, than it is a sign, he was ground well ploughed; but if in one point he admits persuasion, and not in another, it is a sign there is need of more labour to be spent on him. And this is the first kind of our labour; the next and chief in this husbandry, is Sowing. Upon the Season of which work, the success and happiness of it does much depend; It is a common saying, that Soon sowing sometimes deceives, but late sowing ever; a saying, that in the Spiritual tillage is in part too true: since sometimes he, that in his youth has been well instructed, does notwithstanding prove fruitless in his afterlife: but lat● sowing, I will not with the Husbandman, say does always-faile; but surely though it be not always desperate, it is always dangerous; And therefore it singularly behoves every man to have a care, that he be instructed betime. And by such seasonable diligence, not only the success shall be in our wise hope the surer, but also the expense of seed and labour shall be the less. For if you sow betime, you may sow the thinner; but if you sow late in the year, you must spend the more seed: so is it in the instruction of Man; if you instruct him betime, though it should be but thinly, yet it may prove sufficient; but if it be late ere he be instructed, then must the recompense be necessarily made by the abundance of the instruction. Yet has there been no husbandman able to give a certain rule, whereby to know justly what quantity of seed will serve for an acre of all kinds of grounds, but it must be left to his particular discretion, to judge what such ground at such a season will require: so is it in the instruction of the Soul; the degrees of instruction to every particular Soul, must be left to the wisdom of the Instructor. But for the frequency of sowing, we have in the husbandry of the Soul a sure rule; since the righteous Soul must be like that ground, which the old Latins called, Restibilis, which is renewed, &c every year Sowed; (the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) his fruitfulness continuing to the next year, yielding his crop every year: so must the righteous Soul be yearly sowed, & yearly fruitful. Nor must there be a care had only of the sowing, but also of the seed; now the best seed is the weightiest, and that lies in the bottom; such is full: thus also the weightiest instruction, the full instruction, is that, which will bring forth most fruit in the Soul. The spiritual seed is the word of God; it is seed for the Necessity and for the virtue: for the necessity, since without this be sowed, there can be no fruit; and for the virtue, since it has the admirable power to produce fruit; so that all the fruit is virtually in the seed. And as the seed must be incorporated into the earth, and take root, and be conserved and ripen in the earth: so is the word of God first sowed in the heart; then must it take root, and be conserved, and come to a maturity in the heart; then shall there be a happy and manifest fruit of both. And the more happy it shall certainly be, if we strictly keep the Order of sowing; in which action it is observed, that taking it out of the seed-lip they must sow with an equal hand, letting the foot (especially the right foot) and the hand go together: so must the spiritual seedsman disperse his instruction; but especially he must be careful that his hand & his foot go together; that his hand do not only sow the seed, but also that his foot go with his hand; that his doctrine be always attended by his life; then is he a true, a skilful seedsman. And then that wise proverb will be true of the seedsman, though it be spoke of the master, that The best soil for the field is the Master's foot. Yet are there also some other necessary labours of the husbandman; since to the dressing of ground is not only required, that it be ploughed and sowed; but that also according to the seasons and order of the work, it be harrowed and raked and sometimes rolled, for the breaking of the greater and the stiffer clods; as also that in perfect husbandry, it be throughly weeded. Such likewise is the dressing of the soul; it is not enough that it be search'd & turned up, but it must usually be broken under the threaten of of the Law: it must sometimes suffer a more violent affliction; and be both frequently and diligently weeded. But above all it must be provided, that no thorns be suffered to grow where the seed is sowed; since these unhappily choke the seed: no more must we suffer in the husbandry of the soul, the cares the riches and the pleasures of the world, which, as our Saviour has told us, are dangerous thorns, to spring up where the spiritual seed of God's Word is sowed. Thorns choke the seed by drawing away the moisture and fatness of the earth from it: so likewise those spiritual thorns injure the soul, by drawing away the love of our hearts from God to them. Again, they choke the seed by keeping the Sun and the showers from it; so that it has neither necessary heat nor seasonable moisture: thus likewise do the spiritual thorns keep from us the inlivening heat of God's Grace in his word; which otherwise would bring forth in us the fruits of the spirit; they likewise turn away the seasonable showers of Grace, even as a violent wind does often drive a shower another way. Besides, thorns do by intangling hinder the Corn, denying it a liberty of growth; whereas otherwise it would rise higher: thus likewise do cares and wealth and pleasures keep down the soul, which otherwise might ascend to the cogitations of divine things. O then, whiles we have time, let us seriously intent the husbandry of our own souls: let us blow up the fallow ground of our own hearts; let us provide ourselves of the best, the weighty seed, the immortal seed of God's Word and Grace; let us be sure also to prevent the weed and thorn. Or else we shall with those negligent husbandmen fall a sleep, and after the good seed has been sowed, suffer the envious man to come and sow tares; but shall the seed of the word be sowed in vain? O let us remember that of the Apostle to the Hebrews (12.15.) Look diligently, lest any man fail of the grace of God; lest any root of bitterness spring up and trouble us. But alas how vast a multitude is there, that is profoundly fallen a sleep in this duty of love to their own souls? nay, that only prove themselves to have souls, because they are a sleep, that is, not dead: How many lie so sound a sleep that they are scarce awake to Ambition, whiles the Devil does very methodically and gradually sow in them the tares of Lust, Ignorance, Pride, Opression and Blasphemous Novelty! but Oh, Let us remember not only the prosperous growth, but also the end of such tares; which oftentimes are suffered to grow as long as the wheat, even till the harvest! when it shall be said, as it was by the Angel to him that sat upon a cloud, like unto the Son of man, (Apoc. 14.15.) Thrust in thy sickle and reap, for the time is come for thee to reap; for the harvest of the earth is ripe. O let us take care that we may, be gathered as the wheat into the Barn; and not as the tares to be made into bundles, and cast into the fire! The wicked, says S. Austin, shall be gathered into bundles: the Usurer, says he, shall with his Wife and Children, whom he nourished by usury, be bound into one bundle. The corrupt Judge with his Notary, Advocate, and false witness, shall be bound in an other bundle. The Harlot and her Lovers and her servantes, with the contrivers of their Lust shall be bound in a third bundle! And thus shall they all, all those tares be cast into everlasting fire! Now though it pleases God to use merciful delay to put in execution such judgement, we must not use unmerciful delay to put in execution our diligence. True it is indeed, as S. chrysostom well observed, that men are long in building but quickly destroy; but that God on the contrary, does quickly build but is long ere he destroys. So in the blessing of good ground God uses speed, but in the cursing of bad ground he uses delay. The Apostle expresses as much (Heb. 6.7.) The earth which drinketh in the rain, that cometh oft upon it, and bringeth forth herbs meet for them, by whom it is dressed, receives blessing from God; There you see, is a present blessing of the good ground. But that which bears thorns and briers (as it follows in the next verse) terra reprobata est (so the Latin Interpreter has it) it is reprobate earth, and is nigh unto cursing. It is not presently cursed, but it shall be Cursed; there's Gods merciful delay of his judgement. But this increase of his Mercy, must increase in us a diligence in our husbandry; and since that no crop can be without seed, we must especially endeavour to be provided of good seed; which as it is an absolute part of our providence; so must it likewise be of our Thankfulness, since this seed is both a necessary gift & a mere gift. That it is Necessary, we may proportionally learn from the Earth; which though it brings forth wheat, yet it cannot unless there be seed bestowed upon it: no more can the heart though it hath a possibility, bring forth any fruit if the word of God be not bestowed upon it. And in like manner that it is a mere gift, we may as easily understand, Good ground in the Parable (Luk. 8.) being not good by nature but by grace; good, but not till grace be bestowed upon it: so grace both makes it good, and brings forth also good fruit. It is not good according to any precedent quality, but good according to God's favour; so truly good ground is the Elect; not good before Grace, but by grace. And as seed though cast into the Earth, sends not forth the corn, if it be not watered with the seasonable showers of Heaven; so if the word received be not nourished by grace, we may rightly say, it was never rightly received. And since this spiritual seed is sowed in the heart by the ministers of God, and afterwards watered by the showers of Grace frequently descending with their labours, you must strive always to be a part of that ground which receives the blessing. And if you truly receive it, you will return thanks 〈◊〉 is the first blessing of that blessing, and the 〈◊〉 fruits of good ground. We must bring our fir●● fruits unto God; and then the whole harvest will be blest. We must bring them betime, whiles they are yet even green: which was expressed in the name of the month, in which they were offered; it being called the month of Abib, that is, of the green ear of corn. (Exod. 13.4) The Grecians called the same month of the first fruits: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; because then, in the spring, the earth began to grow warm: And so must every Christian even in the spring of his conversion when he grows warm with the heat of Grace, make that the season of offering his first fruits. Yet afterwards as he grows in age, he must grow in fruitfulness: for as some say of wheat, that the longer it stands it will yield the more; so doubtless it may be said of a Godly man, the longer he lives, he will bring forth the more fruit. And as we must increase in store, so we must also increase in true excellency; we must look that we bring the best we can: as much was employed in that name, by which first fruits are called in another place, namely, Leu. 2.14. where they are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Translation renders it, green ears; but it may be rendered ears of Carmel, that is, such fresh and goodly ears of Corn, as grew upon plentiful and flourishing Carmel, they must be like the offerings that Jacob bid his sons carry down into Egypt (Gen. 43.11.) they must be the best fruits, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being drawn from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing with singular art and delight, signifies such gifts, as might seem fit to be praised by the most eloquent mouth and the most artificial song. Such must be the offering from our labour; and then as the husbandman amongst the Israelites did for six years together Till the earth, but the seventh year rested, eating that which grew of its own accord: so whiles we are in this life, we must be diligently employed in our spiritual husbandry; and when the seventh year the Sabbath year of Eternity shall come, then shall we cease from our hard labour; and be fed with such food, as God will provide for us without our Labour. O then let us labour so in our life of grace, that hereafter we may be at rest for ever in the life of Glory. Which grant unto us, O most merciful Father, thou that art the Great and True Husbandman, for thy Son our Lord jesus Christ his sake; to whom with thy blessed Spirit, three Persons and one God, be ascribed the Glory of Love and Providence in the conversion of thy Elect, now and for evermore.  
FINIS.   

OF The Misery of Uncleanness. A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
2 Cor. 7.1. 
Let us cleanse ourselves from all filthiness of the flesh and Spirit.  
THe works of God, being the similitude of his Nature, were in their Creation like his nature, truly good: and so truly good, that it was impossible for them in their creation to be bad. Thus, as God is pure, so likewise for his proportion, Man was pure; and then was man the work only of God: but having since fallen from that purity, though he be still the workmanship of God, yet we may say, he is also his own work; since he is become unhappily, what God made him not, unclean. In which estate, though he still retains such workmanship, as expresses the power of God, yet does it fail to express God's Holiness. But God, whose love is more constant, than man's vanity is changeable, willing to restore man unto a purity, graciously remembers man, that man may remember himself; as here by his Apostle he remembers the Corinthians. It was the voice of God, Be ye holy, for I am holy. For the execution of which command, the Apostle here teaches the Corinthians, an easy, yet a happy way to perfect righteousness, by cleansing themselves from Filthiness. Which that they may do seriously, he shows them how they may do it skilfully: and that you likewise may be prompted to the Imitation, you may be prompted to the knowledge. First than you may see what is to be removed, Filthiness, All filthiness; the kinds whereof are according to the parts of man, the filthiness of the Flesh and of the Spirit: not, but that every sin defiles the whole man; but, that the unclenesse of some sins more appears in one part, than in the other. Some more notoriously defile the Flesh, the Body; as Intemperance and Incontinence; the one being a preparative to the other; the blind miserably leading the blind into the pit. And these were the sins of the old Heathen: amongst whom, for their less knowledge, though they were more excusable, yet we may doubt, they were scarce more frequent. Some sins again more notoriously defile the Soul, the Spirit, either in a false worship of the false image of God; and such is Idolatry; or in a malicious worship of the Enemy of God, and such is witchcraft, and the like impudencies of Satan: the one pretending an imitation of God, the other hating an Imitation of him. These likewise were the frequent though the great defilements of the Heathen: and are they not a worse filthiness, whiles as frequent, amongst the Christians? And though some of these crimes seem very different, yet Satan's art often links them into a chain; though single they are large enough and powerful enough to detain man captive: the strength of whose reason being maisterd by the strength and subtlety of the wine, leaves him to the sigh of the wise, and the scoff of the bad. And since the filthiness of vice, ugly and useful, may by the wisdom of comparison, move us to virtue: we may cast an eye on such a concrete sinner, a drunkard in his drunkenness; which he does best, if we might so speak, express, when he does worst express it, that is, most truly, when most shamefully. And indeed he does it usually with such broad folly, that of all kind of sinners he especially saves his enemies the ready and easy labour, to call him fool: and it were some degree of happiness, if shame though without grace, could keep him from this sin. But this sin that makes him sottish, makes him impudent; and by the bold art of hell heartens him to deride all that deride him! wherein he fares as does a madman: to whom, when the physician offers the cure of his madness, he is ready to object madness to the physician. But as the right physician is as wise, as skilful, to be more busied about the cause and degrees, then about these effects of his patient's malady, that so he may apply necessary physic: so does the true physician of the Soul, not regard the perverseness of the drunkard, that resists cure, but the necessity of the cure; and in despite of despite goes on in his merciful duty, crying-out with the royal Prophet Isaiah (5.11.) Woe unto them, that rise up early in the morning, that they may follow strong drink, that continue until night, till the wine in-flame them (till the wine pursue them) but regard not the word of the Lord (v. 12.) Shall we wish, that They would hear this, that will not intent to hear God? they that profane his Sabbaths, but first themselves! preferring the ridiculous lispings of their overmoistned associates, before the articulate wisdom of God's word! well may the Prophet cry woe unto them: but they themselves shall hereafter cry woe unto themselves! yet here also there is a woe to their estates; poverty shall be their lot; and, which is the misery of their misery, not by oppression, but by folly! a labouring man that is given to drunkenness shall not be rich; the wise man could say (Eccles. 19.1.) If the labouring drunkard shall be poor, surely the lazy drunkard shall be a beggar. A woe there is here to their body also, which they think they love; a woe to their mind, which they may know they abuse. Who has woe, says Solomon (Prov. 23.29.) Who has sorrow? who has contentions? who has babbling? who has wounds without cause? who has redness of eyes? They that tarry long at the wine, they that go to seek mixt-wine; which at the last, as Solomon says, bites like a Serpent, (v. 32.) Now the Serpent, as Jacob describes him (Gen. 49.17.) has one condition, to by't the horse heels, so that his rider shall fall backward: and does not wine by't and overturn the drunkard at the last? you may see the filthiness of this sin in the base estate of Soul, into which it casts one; the drunkard, as S. chrysostom says, being worse than a dog, or an ass (though one be filthy, the other silly;) since neither company nor custom can make them drink beyond the temperance of natural thirst. You may see the filthiness of this sin in S. Augustine's judgement, who terms the drunkard a lake, that brings forth nothing but frogs and filth. Indeed even the creatures bred in such filth, we may esteem but a living filth: nor are the actions of a drunkard worth the name of life. And therefore did S. Jerome commend an Orator, for saying of a drunkard raised from sleep, Nec dormire excitatus, nec vigilare ebrius poterat; that he could neither sleep being waked, nor a wake being drunk; thereby, as he says reckoning him neither among the living, nor the dead. S. Basil compares him to the Gentiles Idols, which, as David says, have eyes and see not. The wine, we may grant, they see, but they will not see either the strength of That, or the weakness of themselves. You may see the filthiness of this sin in the expression of Seneca, whose wise Rhetoric calls it madness: and he wittily proves it; since drunkenness, as he says, Intends all sin and discovers it! Even righteous Noah by this was discovered: though happy he was because but once discovered; and more happy, because he could be but once discovered. An Act of frailty we find: a habit of it we find not. Lot, whom Sodom could not overcome: wine overcame, even to a repeated Incest: nor had he any covering for his fault, but his Ignorance, an unhappy mantle, wherewith his daughters covered him & shamed him! Holofernes never drank so much at one time in all his life, as in that night, in which he lost his head; but in which also he first lost his wit. Iob's children were at a feast, and too unhappily at the wine, when the house fell on them: Job did fear they might fall by sin; they did not fear, that the house would fall by their sin. It was at his birth-day-feast, a time of wine and headiness, that Herod promised to the dancing damsel even half his kingdom: but in an unlawful performance of an unlawful promise, he gave her the head of the holy Baptist. Had he been at a cooler council than his cups, he might happily have thought of an innocent aequivocation, he promised her half his Kingdom; she demands All; and he gives her a value more than all, the Blood of a Prophet! But if we look upon less offenders, yet great offenders, may we not find some, whom excess in the wine does not satisfy, without an excessive society in the excess? as if at the great reck'ning-day it were not enough to have no bodies sins to answer for, but their own! But such companions shall at last want neither wine nor company: nay, they shall be made drunk, in the Prophet's phrase, by God himself; he shall make them drunk with (the wine of) wormwood. (Lament. 3.15.) and as the royal Prophet speaks; with the wine of aslonishment. (Psal. 60.3.) the wine of his wrath! yea, he shall make them suck-up the dregs of it, the dregs of wine; a plague more irksome even to the drunkard, than the want of wine, nay than sobriety! where shall then be his riotings and false healths, by which he destroyed the true health of his body, and made haste to the destruction of his Soul? shall the strength of the wine be of strength to defend his sin? shall the health of his great Lord, to whom his deep draught is devoted, secure the health of his body or mind? shall that be an acceptable quaff to a Prince, that is abominable unto God? O the folly of men says the wisdom of S. Ambrose, speaking of those that drank healths to the Emperors; the folly of men! that can think drunkenness to be the sacrifice of Loyalty! we may add that there was indeed a Drink offering under the time of the Law; but it was not the draught of the Sacrifice, but the Present. Even the Creator of the Vine stinted his own sacrifice from the Wine at a pint and a half (a quarter of a Him, Levit. 23.13.) So little did the most wise God choose from his own plenty! when as the outrageous thirst of man, is too often not satisfied, till oppressed! Soberly and truly spoke S. Austin, concerning the drinking of Healths; if one should be threatened with death for not pledging, better it were the body should die sober, than the soul be drunk: nay that even he that in his intemperance should disgrace thy sobriety, after his intemperance would admire it; and such disgrace that holy Father accounts Martyrdom. Memorable was the example, being as well a glory as a pattern, of S. Ambrose, and S. Austin, whose conscientious rigour shunned a feast as the danger of intemperance. He mistakes wine, that takes it not as Physic: no more should we take than we must needs take. But alas, though men begin to eat and drink for Health, they Commonly end in pleasure, if not in riot; shadowing the baseness of pleasure with the pretence of Health; till with delight they excuse themselves to death. A holy age it was, when the Family and the Cattles drank of the same sobriety: yet thus did Jacob & his children, & his cattles drink of the same well. (john 4.12.) But so absurd now sin is become, that who need it least, drink most; young men, strong men, adding as S. Jerome says, oil to fire. Indeed can they by art more contrive an outrage? surely of more temperance have some heathen been, else had not the Roman forbidden the use of wine, to all that were not thirty years of age; if Aelian be not a Poet. But greater examples have we of greater temperance, in the true worshippers of the true God. Famous were the Rechabites, to whom their Father seemed to give a ' leaventh commandment, in a perpetual abstinence from wine: which with such joy they did observe, that their Obedience was the wine. Famous was Daniel in fear and temperance, preferring water before Babylonian wine: this was holy water, which gave him complexion more cheirefull, than the wine. Famous was the Babtist; who was not filled with the joy of the grape, but of the Holy Ghost. Ask of the Fathers of the Christian Church, and S. Jerome will tell us that the contemplative men of Palestina would not, though ill, receive comfort from it: we may think they thought it not Physic, but Disease. Ask S. Austin, and he will tell us, that the Clergy generally abstained from wine; as if they had accounted it a Lay comfort. Ask Eusebius, & he will tell us, that S. Mark dissuaded all the Alexandrian Christians from the use of it. He taught them not to condemn, yet to avoid a Creature, which in the use was so near abuse. He did not deny the blessing of the grape, though his Gospel was the story of a greater joy; yea he taught the joy of it in our Saviour's last supper; in which it was both used and Sanctifyed. Indeed the Severian Heretics, as Epiphanius relates, thought wine was begotten of the Earth by the Devil himself: perchance they might think so, because it makes men outrageous like the Devil himself. But these were men that were mad without wine; but in the wisdom of Christianity we must acknowledge it to be both God's creature and his blessing; which may be abused by disestimation, as by excess. Water indeed in the Southern Countries, as more purified by heat, approaches nearer to health and diet: but in colder climates being cold and earthy, a temperance in wine defends Age from Disease and Excuse; nor can it, being temperance, be an Advocate for infirmity to Excess. Into which he that is fallen, he that is sunk deep, may cry out with David, as S. Austin applies it, Deliver me out of the mire— neither let the deep swallow me up. (Psal. 69.14, 15.) And if one cannot get out at once, let him, as one that is drawn out with less speed and more trouble, get out by degrees: else shall he quickly sink one degree lower; from Drunkenness to Lust; this being the next degree and filthiness of the Body. Our Adversary, that was once an Angel of light and is now unnaturally become the Prince of darkness, is now an enemy also to the light, especially to such light as may preserve us from works of Darkness. The first thing therefore that he endeavours against Man, is, to put out the light of Man's judgement; which by the Apostle, (1 Cor. 4.3.) is in the Original aptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man's day, which the Devil frequently first effects by Drunkenness. By which when the day of reason is shut in, soon comes the night of lust, and consequently the works of darkness; which does increase, whiles conceal, Filthiness. Which filthiness Clemens the Alexandrian well expresses, when he compares a Lustful man unto a Centaur, which according to the Heathens instructive fiction, was but half man, and half beast, But S. Peter counts such men all beasts, naturally bruit beasts made to be taken, and destroyed. (2 Pet. 2.12.) The Prophet Jeremy more particularly shows why they are beasts, whiles he compares them to neighing horses (c. 13.17.) as David, before him did liken them to the horse & mule, that have no understanding (2 Psal. 32.9.) You see how they are corrupted in their Intellectuals and Morals; and are therefore defiled into beasts. Nor are they only beasts, but very loathsome ones, S. Peter likening them to the Dog delighting in his vomit; a filthy beast indeed, that casts away filthiness and resumes it; nay to such a beast he likens them, as counts uncleanness a delight; such is the Saw wallowing in the mire. (2 Pet. 2.22.) a beast not only filthy, but (as S. chrysostom says,) such a one as fills other places where she comes, with filth and stench; nor is only filthy without, but also within, whiles she feeds on filth. Yet the lustful person is a worse beast, because a more dangerous beast; a very Serpent, as S. Ambrose calls him; A serpent for his pace; he creeps upon his belly; a serpent for his diet, dust is his food; and earthy desires are the food of his lust; a Serpent for his shifts, rolling himself into many folds; finding out diversities of ways in his slides; a serpent for his venom, from which Nature bids men fly, and Grace more. Yet is he a Serpent but in similitude? or is he but thus ne'er unto a Serpent?, though the most cursed beast? Surely a verier Serpent is not only near him, but in him, even the Old Serpent the Devil. Nay, a lustful man, as S. Chrys. says, is worse than a man possessed with the Devil; for such a one is pitied by all men: but a lustful man is detested; since this man is possessed with the Devil with his own consent. S. Peter expresses the manner of such possession, foul and fearful! They have their eyes, says he, full of adultery and cannot cease from sin (2 Pet. 2.14.) A sad society, sin and Perseverance in sin! you may see how they are possessed, They have their eyes full of adultery: S. Peter says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of an adultress; as if the face of the harlot were still in his eye! and possessed his eye with more delight, as the more cunning Devil! This is the filthiness, this the possession of lust! a vice so odious even to cleaner nature, that Heathens, some purer Heathens have abhorred it. Of these was Cicero, who having excellently declam'd against lust, is as excellently presented to us by S. Austin saying, All this is said by one, who knew not the innocency of our first parents, nor the happiness of Paradise, nor the resurrection of the body! Sure then at the last day even such Heathens shall rise up in judgement against many Christians! And by their cleaner obedience to nature, condemn some Christians foul disobedience unto Grace! Need therefore, great need have such to cleanse themselves from such filthiness; since so Dangerous it is for them not to cleanse themselves, and so hard to cleanse themselves! you may see the danger in the Judgements which God has inflicted for lust; revenging it with fire on the Cities of the plain; revenging it with the sword on the Tribe of Benjamin; revenging it with the permission of Incest & Rebellion, upon David in his children; revenging it with the loss of sight & life, on weak Samson; revenging it with the spiritual blindness of Idolatry, on weaker Solomon! But such as persevere in such sins, shall hereafter know, that as they would not here partake by cleanness in the life of Christ, so neither shall they hereafter partake by happiness in the merits of Christ: to the knowledge of whom if as yet they are not come, they are then as yet without the comfort, from hope of mercy, by ignorance: and if they have the knowledge of him, then lose they the comfort from hope of mercy, by contempt. You may see the difficulty of removing filthiness, in S. Jerom's expression, who says, so hard it is, in carne non carnaliter vivere! to live as without the body, whiles we are in the body! And he professes of himself, that in himself he felt flames of desire, though by fastings, his flesh was dead, as he speaks, before he was dead. You may see the difficulty in S. Austin's complaint; who confesses, that the servitude of lust turns into custom, and that custom defends itself by the name of necessity. Hard then it is to cleanse from filthiness, yea so hard, that a greater miracle it is for Christ by grace to renew a lustful man to purity of life, than it was for him to raise Lazarus from death after four day's burial. In this change, indeed, of the body, a dead creature was made a living creature: but in the change of the Soul, a dead creature is made like the everliving creator: that was a temporary effect, chief of power; this an everlasting effect of infinite Mercy! S. Cyprian's wisdom gives the reason of the difficulty to escape lust: others sins, says he, seem harsh unto us; but pleasure kills us, whiles it flatters us. Wherefore that we may Cleanse ourselves from this filthiness, we must resist the first motion to it: it being like a Serpent, as S. jerom says; If the head enters, the whole body follows. We must resist the first motion; Blessed is he that takes thy children, O Babylon, that is, the first temptations of lust, and dashes them against the stone, that is, Christ, as the same father's judgement expounds it. We must, if a foul thought offers to defile us, cry unto God, to God our Saviour, jesus, thou son of David have mercy on us. We must crie-out to our own Soul, in the words of the Prophet (Psal. 42.11.) Why art thou cast down, O my Soul, and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. And at last, than we shall with the same Prophet, (Psal. 116. 7.) say also, Return unto thy rest, O my Soul: for the Lord has dealt bountifully with thee. (vers. 8.) For thou hast delivered my Soul from death, mine eyes from tears, and my feet from falling. (vers. 9) I will walk before the Lord in the land of the living. Thus must we resist this dangerous temptation: although indeed it is so dangerous, that we are not so properly said to resist it, as to fly from it; which flight is not cowardliness but victory. So joseph fled; and though his garment was caught, his mind was not. But if it comes to pass, that we cannot fly, then must we resist; and by resisting, though with danger, yet because with danger, we shall with glory put the temptation and the tempter to flight. But in a less terrible way, let us fly; let us fly ill thoughts. S. Jerome mastered them by study & devotion. He mastered the softness of lust, by the rugged study of the Hebrew language, as unpleasing to a Roman, as the wilderness, in which he learned it. He mastered it chief by the Hebrew Scripture: which employed him in a high intention of wit and holiness. Thus study teaches temperance, temperance chastity; chastity, which is an advanced, a royal, an unconquered, an unwearied excellency! It helps us to admire it and enjoy it; whiles also it teaches us, that lust is a base, servile, cowardly, guilty Infamy. You shall find chastity in the Temple, in the Field, on the walls of the city: you shall find it praying, labouring, Combating: you shall find it hardened, dusty, swarthy: but lust you shall find on a lazy bed in some fulsome house, that is afraid of an officer. Chastity, says devout Ephrem, is a Rose, that with delight perfumes the household; the chastity of parents, being, as Jerome says, the comfort also and honour of the children. Conjugal chastity has a double prerogative: it was in paradise and in the state of Innocency. A chaste man and an Angel, says S. Bernard, differ in happiness, rather than in virtue: and though the chastity of an Angel be happier, yet the chastity of Man is greater; and Angel being, as without a body, so without temptation; and therefore without pretence to the glory of such victory. And surely great examples have some Times and Countries setforth; even of Kings, that have been monastical without a monastery, deserting the liberty of their marriage, and making continence their delight. Thus has our own story famed our great confessor, Edward: thus Casiile the Second Alphonsus: thus Polonia, Bodeslaus: and thus Germany an Emperor, the first Henry. Our Religion may make our faith assent to the story; supposing first an unfeigned continency & consent in their royal consorts. No doubt they remembered, and our charity may believe they understood that of the Apostle; Let them that have wives, be as if they had none. It was in a time of distress; and also may imply a temperance as well as abstinence; and not an abstinence without mutual consent; and no consent, without an experimental gift of Continence. And therefore we can but touch the Apostle's council, remember our Saviour's also, Let him that can entertain it, entertain it. And let no man in a mistaking appetite of holy fame, lose what he seeks, and his safety too. But now shall petty sinners betray easy women by poverty to lust, and lie in confederacies of uncleanness not fearing the Almighty; when as such mighty Princes as much feared his Majesty, as they desired to imitate his purity? shall Job make a covenant with his eyes, not to look upon a maid; and shall these make a Covenant with Hell, scarce to employ their eyes in other objects? shall we by such beauties attain to the beauty of Holiness? Often it is the judgement of God, to punish bodily whoredom, by spiritual whoredom, letting the unclean fall from Whoredom to Idolatry; which is a filthiness of spirit, no less dangerous than infamous. Idolatry and Witchcraft were the great sins of the Gentiles: for which the wise jew in the book of Wisdom, tells us (cap. 12.3, 4.) that the first inhabitants of the Holy Land were by God cast out. They thought to cast out Him, and cast out themselves; their sin cast them out off that second Paradise; whence they were driven, not by a fiery sword, yet by fire and sword. joshua was an Angel, a messenger, though not from Heaven, yet from God; and at that time zealously cleansed the land as well from the sins, as from the sinners, the Idolater and the Sorcerer; The Idolater that worship's his own creature, and his Enemy an Idol; the sorcerer that worships God's creature, but God's Enemy, the Devil. Idolatry came in by the vain glory of men, if we take the report (Wisd. 14.14, 15.) for when a Father afflicted had lost his Son untimely, he made an Image for him, and honoured him as a God, which was then a dead man, and delivered to those that were under him, ceremonies and Sacrifices. Thus custom grew to a Law. (v. 18.) then, when any would honour those that were absent, to flatter them, they made images of them (v. 17.) And the diligence of the Artificer, did help to set forward the ignorant to more superstition. (v. 18.) And the workman himself was glad to flatter one in Authority, and therefore made the more excellent work, by the grace of which he alured the multitude. (v. 19) Thus it arose from the pride and tyranny of great men, and from the necessity and flattery of the meaner sort; as the wisdom entitled to Solomon, excellently expresses it, (v. 21.) and happy had the true Solomon been, if the image of this Doctrine had been still before his eye: this image would have saved him from indolatry. Consonant to this doctrine does also Diophanes a Lacedaemonian (in his Antiquities) relate that the first that practised this art (of Idolatry) was a rich Egyptian for the loss of his son: whose Image for the love and remembrance of him, he placed in his house; and adds, that if his servants had at any time offended they ran to the Image, and crowned it with flowers, and thus appeased the wrath of their Lord. A strange effect of Idolatry, to find pardon by sin! But we need not assert this Egyptian Original of Idols; nor with Isidore ascribe it to Ishmael; nor with the Gentiles to Prometheus, nor more particularly with the Grecians, to Cecrops; nor with some to Ninus; nor with S. Cyrill (against Julian) to Belus: the first Idol was the Serpent in Paradise, whom our first Parents idolised by an obedience against God; or rather the Devil himself was the first in Heaven, where, by diverting his angelical intuition from admiring God's excellency to his own, he became the first Idol and the first Idolater. And what shall we now account an Idol? and image of God? he is incorporeal; & therefore not subject to our eye: He is incomprehensible; and therefore not subject to our understanding: He is infinite, & therefore not subject to the dimensions of a statue. Besides, if he were visible; he has not revealed himself as visible; and if he had revealed himself so, yet has he forbidden us to reveal Him. And whatsoever images we make of the Deity, they are a lie; and so the true occasion of sin and punishment. Pictures therefore in Christian times were forbidden to be placed in the Spanish Churches; as appears by the Elibertine Council, Canon. 36. in the time of Constantius, and Gallerius, as Baroniust places it; and so before the Nicene Council. Which may show the early and necessary providence of the Church, for the preserving the purity of Divine Worship. And though some of eminent learning, as Bellarmine, Suarez and the accurate Loaisas, would weaken the force of this Decree by a subtle interpretation, telling us, it was to prevent the abuse of such pictures by the Pagans, because, if so placed, the Christians when persecuted, could not in their occasional flight carry them away: or, to prevent the defacing of them by time, if made upon the plastering of the walls, as they express it; we need not such plastering interpretations. Let the Council speak for itself, which thus speaks, Placuit Picturas in Ecclesia esse non debere: ne quod colitur & adoratur, in parietitibus depingatur: the reason we see was, that God should not be painted, who was to be worshipped. And therefore the learned Albaspina, a late Bishop of Orteano, writing on this Council, (though he says, the Canon intends not statues, or the pictures of Saints and Martyrs, yet) ingenuously confesses, the pictures of God and the Trinity, to be by this Council forbidden to be placed in Churches. And not to omit the piety, and so the value of this Council, it may be observed, that the aged and renowned prelate Hosius of Corduba, was present at it, as the Subscriptions of the Council witness. But some tell us, that Images were among God's own people, the Israelites: yet as true it is that when they made them Images of God, they sinned, and for that sin were punished. And whereas some term them helps in the worship of God; can that be a help in God's worship, which is forbidden by God? Better helps they might have made in those times, if they had made the Images of such Israelites, as were then plagued by God for making Images. But by making, as some think, the Image of God, they do not represent Him, but abuse Him; and by having Him so, they have Him not at all. We may not worship the likeness of any thing in Heaven: we may not then worship the picture of our Saviour, unless we will deny the truth of his Ascension, or the Morality and so the Property of the commandment. Let us then worship our Saviour with a purer love: Let us not vainly seek Him in his Picture, but in his Precept: There is the true likeness of Christ. Let us by holiness make ourselves the true picture of Christ; rather than make to ourselves the false pictures of Christ. And as for the more solid, but as vain ware, Idols, let us with severity hear Jeremi's derision of them (chap. 10.15.) They were upright as the Palm tree, but spoke not: they must needs be borne because they cannot go: be not afraid of them, for they cannot do evil, neither also is it in them to do good. Let us hear how aptly the Wiseman (in the Wisdom of Solomon. ch. 13.18.) derides the Idolater falling down before his Idol; For health, he calls upon one that is weak: for life prays to one which is dead: for aid humbly beseeches that which hath least means to help: and for a good journey, he asks of that which cannot set a foot forward. Hear also how terribly the Prophet Habakkuk (2.19.) deals with such a one. Woe unto him, that says to the wood, Awake; to the dumb stone, Arise; it shall teach: behold, it is laid over with gold and silver, and there is no breath at all in the midst of it. Great yet is the subtlety and Industry of Vasquez & other Thomists, in the defence of Images, (for they cannot defend thenselves:) but Rachel taught the safe use of them when she hid them: and some Schoolmen of a timorous and wary devotion, as Durand, Helcot, Biel, and others, dare not in all points defend the Thomists defence of Images. To say, that not the Image is worshipped, but God in it, or by it, is but the answer that the witty but unhappy Julian made in the defence of the Heathen Idols; which (alas) Needs a defence and finds none. The only Image that may be adored, is not the Picture of our Saviour, but our Saviour; and all use of Pictures beyond Commemoration, is abuse. But the practice of the first Church, may, or should, preserve us from such enticing Impurity: as the horrible uncleanness by commerce with filthy Spirits, may hopefully preserve us from such Filthiness of the Spirit. Yet were there divers kinds of such uncleanness, and so of such persons. The prohibition of them is the story of them; and it is written Deut. 18.10, 11. where they are Numbered and Distinguished, whiles it is said, there shall not be among the People of God any that uses Divination or an Observer of Times, or Enchanter, or a Witch, or a Charmer, or a Consulter with familiar Spirits, or a Wizard, or a Necromancer. For all that do these things are an Abomination to the Lord. The subtlety of man has made a Discovery of Humane fallacies: but God's Wisdom makes a discovery of Devilish fallacies: but both present rather the Danger, than the Art; and so, though both rather the avoiding of them, than the learning of them; & the Learning necessarily, but for the Avoiding. A Diviner there must not be. He that foretells, pretends he foreknows: which in man in respect of humane affairs is not a work of Art, but of Inspiration. To foreknow Man's purpose or lot, is God's prerogative. The Heavenly Lights cannot impart this knowledge; though this knowledge has been sometime imparted by a more Heavenly light. Yet with pretended Prophets did the Heathen consult; seeking by a greater evil to be delivered from a less. The ceremony of the Lie, which was the Art of the Art, was sometimes varied in the posture, as by lying on the ground; as if Humility or rather Hell, should give them instruction: sometimes in the Instrument, as in performing it with Sand, with Stones, with Iron, with a staff, which the Deceiver carried in his hand, and leaned on. My people, says the Lord (Hos. 4.12.) ask council at their stocks, and their staff declares unto them. The staff was at hand, but not the Help: that was without sense; They without Reason, that prostituted their reason, not to sense, but below it. An Observer of Times there must not be. The Diviner was carried, as the Pride of his thought carried him to believe, by inward motion; moving as he fancied he was moved, by the first Mover. But the soothsayer, as a lower Artist proceeded by observation of the Creature. This was a slanderer of Heaven, by counting some days Luckie, some Unlucky; by an opinion which he confuted by his own birthday, in which his own distinction was confounded: being unlucky to himself, that was borne to be such a fool, as to embrace such folly; but lucky to others that by his folly escape folly. An Enchanter there must not be; an Observer of Fortunes, as some say, by Luckie or Unlucky signs; as the falling of the salt, almost as sure a sign that itself was spoiled, as that the Fortune-tellers wit was spoiled. Such also was a Hare crossing one in his way; ill luck undoubtedly that he was not then, rather a hunting than a travailing: yet good luck enough, if he lost not his patience, as well as the Game. A Witch there must not be; and so neither a Juggler, say the Hebrew Masters: this was to be beaten, the other stoned: the one abused God; the other Men: but no Art could make them invisible enough, to scape the stones or the scourge. A Charmer there must not be; one that uses strange words over a Serpent, that it may not hurt a man; whiles the fool by his strange words, becomes a worse Serpent to himself: nor one, that whispers over a wound, as if he would by silence hid his pretence: nor one that reads a verse out of the Bible, or lays the Bible upon a Child, that it may sleep. Surely God's Word should rather awake men, than cast them into a sleep; and being intended to produce faith, must needs affect the Hearing. Besides, God's Word is not Physic for the Body; unless remotely, by instructing to Temperance: But indeed Life it is, as Solomon says (Prov. 3.) unto the Soul. And shall man intent to do more or otherwise, with God's Word, than God intends? or, by abuse of God's Word, make God's Word, Man's Word? A Consulter with familiar spirits there must not be: such Spirits were by divine permission and judgement, so familiar, that they possessed the Consulter, and spoke out of his Belly, as from a bottle, with a How voice; he whispered as out of the dust, as God speaks by Isaiah (chap. 29.4.) A horrible possession, when as the Consulter became a Hell! and yet though he was one, he could not scape another. Such a confident Artist waved a Myrtle rod in his hand; till he heard one answer him with a low voice. The Ceremony was the Deceit; The Myrtle is of admirable use for the cure of the body, particularly for the clearing of the sight: yet such was here the impudence of Satan, that by this pretence he would blind the spiritual sight; so blind it that it should not be serviceable to preserve either Soul or Body. This was Saul's sin, for which God killed him. (I Chron. 10.13.) and for which God has threatened to cut off all such as inquire of such: and happy is he that by being threatened, is but threatened. A Wizard there must not be; or Cunning man; such did use senseless and impious Ceremonies, as to put the bone of a certain bird, in their mouth; and burning incense, fell down, and pretended to foretell, what should come to pass: as if either a bird, that wanted reason, or a bone that wanted life, could do more than man, that had Life and Reason, and instruct the mouth to tell as much as God only can tell, and to foretell more than God will tell? What Incense can sweeten such stench of Impiety? What falling down can save them from falling into the bottomless Pit? These undertake to foresee things to come; and yet foresee not their own destruction. This is the cunning of a Cunning Man; but for whom the Devil is too cunning. A Necromancer there must not be; such slept by a Grave, that in their dream, the Dead might teach them what they demanded of him. Better it had been, they had slept in their graves; but, though alive, they slept worse in sin. Their hope of instruction, was but of instruction in a dream; and that instruction, but from the Dead. Knowledge implies Reason: which in sleep is Disabled; by Death, Destroyed! The Grave might have been a better instructor, than the Dead. Yet even such sins the old world had, and by such sins the new world is still old; God's people were then bid to turn from those, that would turn them from God: they were bid to turn and hearken to the Prophet, whom God then promised to send. (Deut. 18.15.) even our Saviour Christ; and a woe is threatened to them that shall not hearken to him. Christ is life; Christ is wisdom; the Wisdom of the Father. O let us not then so mistake ourselves, as to mistake wisdom: so mistake ourselves, as to mistake our Father, our Heavenly Father. Would drunkenness then defile us? Let the shame of it save us from the shame of it. Would lust defile us? Let the body by the danger of that Corruption be the Guardian, and so the safety of the Body and Soul. Would Idolatry defile us? Let Reason tell us, we cannot make a God; as Religion tells us, we must worship God. Would Witchcraft defile us? Let the madness of our sin preserve us in our Wits and Innocence: preserve us from such a sin, as is both the Gild and the Punishment; a sin and a Hell. And let the sight of Heaven, into which nothing that is unclean shall enter, preserve us by Hope and Endeavour from Uncleanness: that at the last being washed from all uncleanness by the blood of our Saviour, who ascended into Heaven; we as a part of his Church purified by his blessed Spirit, may be preserved holy and undefiled unto God the Father. To which three Persons and One God, be ascribed Holiness and Glory for evermore.  
FINIS.   

OF RACHA. A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
Mat. 5.22. 
But I say unto you, whosoever is angry with his brother, without a cause, shall be in danger of Judgement: and whosoever shall say to his brother, Racha, shall be in danger of the Council: but whosoever shall say Thou fool, shall be in danger of Hell fire.  
WHAT is more natural, than to please ourselves? what more unnatural, than to please others? Every man by corruption is his own God: and to please others, counts it the worst Idolatry. He whorships not an Idol, but to please Himself: and whatsoever whorships not him is the object of his Anger. He knows nothing, but the Deity of himself; and the enemy of his Deity. Hence he counts all offence against Himself, impiety; and a contempt of his Judgement, or at least of his Will: and therefore to be angry with what displeases him, is to him not Wrath, but Justice; and so is not an Act of Passion, but Religion. Thus thinks he that is of no Religion; or whose Religion is but Nature, even Corrupt Nature. Nature indeed whiles not corrupted, was Good; and so Passion, and so Anger, was Good: it knew Then no Wrath, but for God; no Wrath alone for ourselves, but for God and ourselves. Our Zeal sought then no honour, but God's honour; as now by nature we seek no honour but our own. What is not ourself is slighted, What is ourself is Adored. God then the great enemy of Idols, would Un-Idol man; and by making him despise himself, make him worthy not to be despised. The pleasure of Anger he will leave unto him; but also the justice; he will leave him Nature; but Temper it with Grace. He will show him the Nature of Just Anger. He will show him the Degrees of Unjust Anger: the Degrees he will show; but also the Danger: and mercifully also he will show the Degrees of the Danger. The Instruction needs not to Invite Obedience: the Authority of the Instructor commands Attention; the Truth of the Instructor Commands belief. The Example of Patience is here the Rule of Patience; our meek Saviour: The Law lop'd off the Bough; the Gospel strikes at the Root. That forbidden Murder; This forbids wrath; since by wrath we may at last proceed to Murder; as Chromatius says. Here is presented to us a threefold sin expressed by, Anger, Racha; and Thou Fool: here is represented to us a threefold Danger; the Judgement, the Council, and Hell fire. The Danger is a Quick Rhetoric; the sin a Slow one. The sin thinks itself Doubtful, or Invisible: The Danger does Discover it, and Condemn it. And yet there is a wrath not to be condemned; a wrath implanted in Innocent nature, and therefore once innocent; and by a repair of Grace, there is an Anger still innocent. Indeed the Stoic counted all Anger bad: and by an oversight was so vehement against it without distinction that he was Angry, whiles he condemned anger; unreasonably depriving Reason of the Attendance of the Passions; which nature intended as subsevient helps in the performance of Reason's Commands. The Peripatetique therefore was more considerate, who did not look only on the Abuse of Passion, but also and chiefly on the use of it. From which difference of Judgements it was, that Aristotle praised Anger; and therefore the Stoic dispraised Aristotle. Hence was it that Cicero and Seneca condemned him as a Flatterer; the Flatterer of his Scholar and Master, the Great Alexander; Great, yet less than his Own Anger; but worse blinded they were with a mistake, than they could have been with a moderate Anger. And if we will consult Reason and Religion, They will give us a clear view of the difference of Anger: and not only Teach, but persuade us to believe, that there is an indifferent, and a Good, and a Bad Anger. Yet is the Indifferent Naturally Good, though Morally Indifferent; which is not a Faculty, as if always in man; nor yet a Habit proceeding from general acts; but a Passion by Nature bestowed upon the soul; whereby it dilates itself toward what is Good, for the defence of itself, and the Removal of what would Hinder such Defence. This is that naturally wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians; that vidicative appetite in Natural Man, raised from an unjust Contempt of Us, and Ours. And this Passion which is neither Irrational, nor Destructive, is not only a distinct Passion from others, but also singular, whiles not like a single Passion but a Compound; Indeed, it is not without others: it is not without Sorrow, for wrong received: It is not without Desire, to expel such sorrow: it is not without Hope; by which we desire just vindication. This Passion aims at Trouble, to him that provoks it; it only aims at it, as a Punishment due to the provocation. This Passion ascends above other Passions, whiles it comes nearer to Reason: and so justifies itself by wrong received; that Reason is almost as Ready to Mistake itself for a Passion, as this Passion not to take itself for Reason. And for this cause as it is nearer to Reason, so more Natural to Man. An inferior Desire belongs to the Beasts, being also preserved by Food, and Propagation: above which Passion Anger is; and yet is more Impetuous, than Concupiscence; whiles it follows the Motion of Choler: which is more Quick than Fire, being a living fire. Yet though this Passion be Fierce, it is not Hateful; not so hateful, as Hatred. Anger desires trouble; yet as it is Just; but Hatred aims at it as it is Evil. Anger is diminished by Time; Hatred is Increased. Anger is Ingenuous; it would have its revenge known: Hatred is Base; it would have its mischief Concealed. Anger sets only upon the Living; Hatred pursues also the Dead; nay Death, for snatching from it the pleasure of Revenge. But a more Noble Anger yet there is, an Anger that is Good; Spiritually Good; an ●anger not without a cause, (a lawful cause) which addition, S. Jerome thinks to be but an addition, as only found in some copies: we may more safely say, though not found in some copies, yet not such an addition. The Doctrine being warantable is to be admitted; the exception than is not to be admitted. Which just anger is sometimes termed Zeal; though Zeal sometimes be not so just; and such just anger was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and so not only acknowledged, but acknowledged Good. Such was the Anger of mild Moses, when he stood in the Gate of the Camp, and said, Who is on the Lord's side? let him come unto me; and caused to be slain about three thousand men, for making the golden Calf. He made the Sacrificers a Sacrifice to their unreasonable God. Such was the Anger of Elijah, when he caused Baal's Prophets, even four hundred and fifty, to be slain. They had wretchedly destroyed other Souls, and now justly destroyed for the destruction. Their God could neither give life, nor save life. Such was the Anger of our Blessed Saviour; He looked round about on them with Anger; being grieved for the hardness of their hearts. (Mark. 3.5.) and though they were not moved with Miracle, He was moved with Compassion, healing the man that had a withered hand; and showing that a work of mercy is a Sabbath days work, that aims not at man's gain, but God's Glory. He was angry, that they having reason, would not use it; and having diseases, had neither the Mercy to cure them, nor the Wisdom to seek cure. Such was the Anger of S. Paul calling the Galatians fools; whom yet he called Brethren. Brethren they had been in the Profession of the Gospel: Fools they were in deserting the Profession of the Gospel. He told them they were bewitched: and were they not bewitched? when being not able to bear the burden of the Law, they would not accept of the kindness of our Saviour, who would bear it for them? Angry than he was; yet not without cause; and therefore is his Anger defended by S. Austin. Indeed such anger is the defence of Anger. Such anger was again the anger of S. Paul, against Elymas the Sorcerer, whom the Apostle called the Child of the Devil: and was it not justly, when as he refused to be borne of God? and as he would not enjoy the light of Grace; so Miracle and Justice would not let him enjoy the Light of the Sun. For blind he was struck, and sought for some to lead him, that would have hindered others from being lead, by them they sought not for. (Act. 13.12.) Such once more was the Anger of S. Paul, against Ananias the high Priest, whom he called a whited wall: his outside was his fairest side; and so not Wrath, but Truth and Inspiration uttered it. S. Paul defended himself, and the high Priest commanded that he should be struck on the mouth; but the mouth of Paul, nay, of God, struck the Hypocrite. A Judge and Justice should be Relative: but this man had the seat of Justice, but not the Conscience. Not Rashness then, but Zeal, says Theophylact, moved the Apostle, adding this Rule, that we are then rashly angry, when it is for Profit, or Glory. S. chrysostom likewise says, that just Anger is the mother of Discipline; and that anger with just cause is not Anger, but Judgement. S. Paul said the same before (R●m. 4.) calling the Magistrate, the avenger, to execute wrath upon him that does evil. And though the Guilty suffers evil, for his evil, this is not to be angry with the Person, but the Fault, whiles with the person but for the fault. But an anger there is, which is neither Good nor Indifferent, but Bad: which if the Latin Critics should help us to understand, as well as the Philosophers, we might with some think Ira to come from Vro, it seems such burning choler as Tracundia from Incendo, as if it were an Inflaming Choler, it being esteemed the Habit of a Vice, whence arise wrathful Acts, flames of a wrath, that seeks revenge beyond, and so against, Reason. Which has moved some with Fancy, if no Truth, to think it may come from Ire; when we see how it makes a man run out of Himself, whiles out of his Reason. This makes a men sometimes run without provocation; sometimes beyond it: Sometimes without the Order, that Law prescribes; sometimes without that End, the Law prescribes. This is the vice of which Solomon thus complains (Pro. 27.4.) Wrath is Cruel, and Anger is Outrageous; and so it becomes not only Odious, but Monstrous; as if it would exceed both for the Kind and the Degree. This is Wrath, this is that Wrath upon which the Sun must not go down: but why? says S. Austin; Non enim erubescit in tenebris, cum super eam Sol occiderit. When the Sun is departed, the blush too commonly is departed; as if Night added impudence unto Wrath. But it may as truly imply, That the End of the Day should be the end of the Gild: that though it may unhappily last a day, it may happily last but a day: that, though by the light it could not see its own unseemliness, it may by the Meditation of the Night, by which yet too frequently it is, if not Abated, Increased. This vice than must not break forth against a Pagan: even He is a brother by Creation: and though he does not as yet own his right Master; he may own him, & honour him. It must not break forth against a Jew: God he acknowledges, though not the Son of God: he confesses God to be his Judge; and by mercy may in time confess him to be his Saviour. This must not break forth against a Turk: who though he acknowledges not Christ a God, acknowledges him a Prophet; and by a possible Unity in the Faith, may by the Charity of Hope, be mantled-over with the title of Brother; a brother sometimes less guilty than a Cain, or an Esau; and whiles more natural than those Brothers, become at last Supernatural. Thus wrath without a cause must not break out; no, nor be within us, to break out; Not in the Mind since if it be in the mind it will soon be in the Body; & so in the Tongue. This will Languagne wrath quickly; but must not help it, or rather mischief it, to cry Racha. Our Saviour as the most wise Master, spoke what was understood by his Hearers: and therefore teaches us, that they teach us not rightly, who would draw the word from the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tattered garment, and so sometimes, a patch or rag; as if we called one a ragged fellow: which, though it may be partly true in the sense; yet is not so in the derivation; as if the Elder Language should borrow it of the Younger; or, as if we should think that our Saviour spoke Greek among the Jews. This teaches us to suspect that Jew, that told S. Austin, the word was only an Interjection; not signifying any certain thing, more than the indignation of the mind: but this is denied by the many & certain significations which it hath. This will not admit Theophilact's exposition: who tells us, it is as much as Thou; implying a Contempt; but this is an Interpretation as unwarrantable for its proportion, as the contempt. This teaches us to doubt S. Chr. opinion: who counting it a common word among the Jews; says yet, that it proceeds not from Anger or Hate, but rather from familiarity, yet from some contempt; but our Saviour makes it the second degree of anger. Nor need we draw this word from their conceit, who would have it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spittle; and so imply an unworthy person; sit for a contempt, which our Saviour suffered from the impious Jews: but this is rather Imagination, than Judgement. Nor need we hear some, that more subtly tell us, that Racha in the Chaldie, which was the tongue which the jews learned in their Captivity, signifies a millstone, as in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 millstones. This though admitted would not prevail for the admission of their exposition of this doubt. This was indeed one of the Israelites tasks among the Egyptians, as of the slaves among the Romans, to grind in their mills. According to which sense some would have it import the upbrading of slavery one to another, as if they should say, To the Mill, you slave. Yet this conceit seems more Acute, than True: for though this might have been a Reproach to a jew, yet most unseemly it had been from a jew. We may then with S. Jerome more happily make it in value, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which with the Greeks signifies vain, or empty: which may be warranted by the Hebrew, in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to attenuate or make thin: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies the thinness of the Temples of the Head; as spittle also for the thinness is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But more nearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, is vain, or empty; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is judged to come: and such are they called Judg. 11.3. which were gathered to jephthah, when he fled out of his Country; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain men; For with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is written, not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as appears in the word Racha; which in the Hebrew translation of S. Mathew's Gospel published by Munster, is likewise written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which serves to weaken the witty fancy of those that would have it signify Millstones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being written not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Emptiness then, or Vanity employed in this word, is the reproach of a defect in Nature, as a weakness in Judgement; or in one's Estate, as in a slender Condition; either of which being at the divine disposal, may not without a comparative degree of Anger, be objected; and therefore may justly fear God's Anger for the Objecting. For, shall we call him Empty, that is filled with the spirit of Love, as Chromatius speaks? Or shall we not honour the Judgement of our Saviour (the Wisdom of the Father;) who thus judges of such rash judgement, such unadvised Anger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a cause, such anger to which the angry man too inconsiderately yields? for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (cedo) it comes, implying the angry man's judulgence unto his Passion. Much less then, must we dare to say, Thou fool. And seems not this offence included in the former? To object the weakness of Judgement, is it not to say Racha? The weakness of some judgement, judges thus of this most wise judgement: which yet, when rightly understood, will teach us to judge rightly of this judgement. To understand then Folly here, requires Wisdom; even the wisdom of God's Word: which teaches us to know, that the Fool in God's account, is not one, that is defective in his Wit, but in his Will: he that order not his Life according to the Rule of Life, God's Law; whose offence is not Silliness, but sinfulness. And shall we without cause thus censure another man? If some seem contemptible, shall their Christianity also seem contemptible? Let us remember S. Chrysostom's remembrance; was not Belshazzar, says he, deprived of his Crown and Life, for profaning the vessels of God's Temple? And shall not we then fear by such rash judgement, the loss of the beetter Crown, and Life, if we profane the better Vessels of the Holy Ghost, the persons of Christians? shall we then with some so view these degrees of sin, as also to Compare them with some, that make the first only an anger in the mind? the second an Anger expressed in words? the last an Anger in words, and more especially disgraceful words? An anger only in the mind though it deserves the Judgement, does not yet fear an Outward Judgement; whiles it is yet not an outward guilt. A Gild were; there an accuser, besides Conscience, there were not. Judge then we may more strictly, the first to be anger in the mind, in some degree according to the nature of Anger, expressing itself in some parts of the Body also; as by the frown of the brow; the cast of the Eye; the threatening of the Hand; or the spurn of the Foot: as if the Body were the Picture of the Mind; or rather, as if the Body were the Passion. The second we may judge to be such an Anger, as upbraids another, with a Slenderness of Wit, or Wealth; as when we call one shallow pate, or Beggar. The third is to call one Fool, not in the mistake of the people; but in a severer acception, according to which it signisies a Wicked Person: which Accusasion, if without cause, is the suparlative Anger here intended. Thus does the wisdom and Mercy of our Saviour present unto us the degrees of Anger: next he sets forth the degrees of punishment; the judgement, the Council, and Hell fire: which terrors let us see; so see by contemplation, that we may but see them by Contemplation. Some here by the Judgement understand the Judgement of Conscience: but this judgement, is common to all degrees of anger: but what is here intended belongs only to the First. Besides, our Saviour speaks of Outward danger, such as was subject to the sense; and so more easily subject to the people's understanding. Some Court of Judicature is here intended: of which there were divers sorts. In one of which were three Judges, to whom belonged the lesser causes; as private wrongs, pecuniary matters, and the like: but the judgement of this Court is below the Judgement here due to the lowest unjust anger; and so here rather supposed, than intended. In a second Court were Twenty and Three Judges; this was the Less Synedrium; wherein Causes of Life and Death were tried: and this was answerable to our Assizes: and one of these Courts was in every City (as appears Det. 16.18.) according to the number of the Inhabitants; the Less Court in the least City; the greater in the rest, and so in lerusalem. The last was the Great Synedrium, wherein were seventy Judges, besides the Precedent, in imitation of Moses (Num. 11.24.) and here were heard the most weighty and difficult Causes of all; it being the highest and Nationall Court; which was held only at jerusalem. But the last punishment due to the last degree of anger that is here expressed is Hell fire; or according to the Original, the fire of Gehenna; which once was a pleasant Valley adorned with a Grove on the East side of Mount Moria, near jerusalem, and watered with the brook Cedron. It was called Gehinnam, or the valley of Hinnom, who was a jebusite, whose son, as some think was the owner of the place; as seems to be employed joshua 15.8. For with some to derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vallis, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rugibus, were more wit than truth; since the Name of the place was more ancient than the Abuse. In which place was Molech, the Idol of the Ammonites; of stature High; for Substance of Brass; for Contrivance Hollow; and by some held to be the same with Saturn. It was of a stately size; the Head whereof was like the Head of a Calf; but the Body like the body of a Man; whose arms were spread open, as ready to receive the children that were offered in Sacrifice to him; fire being for that purpose put into the hollow of the Idol; unto which the children being compelled to go, fell into a fire. To this Idol belonged seven rooms for the several kinds of Offerings that were brought unto him; the seventh whereof was for the Children: which as some think, only passed between two fires, by way of ceremony, to testify their conservation, and so there future service unto Molech. But others take the Phrase, to pass between two fires, to signify they were burned. Indeed for what purpose else had a certain place in the valley been called Tophet, (mentioned in Isaiah ch. 30.33.) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drum; but because as it is related, they beat drums to out-noise the cry of the Children whiles sacrificed, that so the Parents might not be terrified. For this was a free Sacrifice, and therefore, as they believed, not to be disgraced with unwillingness. And as for the custom of passing between two fires, it may yet be admitted as a ceremony without the burning, in use also among the Heathen; so that both are taken for truth; but the Burning is here intended. With this impiety, though thus cruel, were yet even Ahaz and Manasses Kings of God's People defiled; deserving to feel a worse Gehenna, that made others feel This, Devilish was his worship, yet conceived to have been the (wretched) Imitation of holy worshippers even Abraham and Isaac: Satan's Art and Malice making Cruelty be esteemed Devotion: the Heathen neighbours of Israel (as appears Numb. 14.14.) being unacquainted with the affairs of Israel. But as Molech signifies a Prince, and the Devil is by permission Prince of the Air, so is he but for a time permitted. Bad Kings there were; and a good King there was, even good josias, who destroyed the graven Image of the Grove, which Manasses had placed in the house of the Lord (2 Kings 21.7.) and burned it, and stamped it to powder. (ch. 33.6.) and broke in pieces the Images, and cut down the Groves, and filled their places with the bones of men (v. 14.) And in this valley of Hinnom, as it is in jeremy. chap. 7. did that Prophet break the earthen Vessel, telling the jews, that God would for their iniquity, so break that City, and make it as Tophet (jere. 19.11, 12.) This was Gehenna, the Gehenna of Fire: whence S. jerom would infer, that there is also a Gehenna of Cold. But, though it be true, that in Hell there shall be gnashing of teeth, which we may conceive may be from the extremity of Cold: yet since in the first Gehenna there was no extremity of Cold, it were an impropriety to express that torment, though in Hell, by the condition of Gehenna. A Gehenna of fire then, Hell is called; not to imply a Distinction, but a more powerful expression. Which expression S. james also uses (ch. 3.6.) when he says, that the Tongue is set on fire of Hell: in the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; is set on fire by Gehenna, the same thing expressing both the sin of the tongue and the punishment. S. john calls Hell a Lake of fire burning with brimstone (Apoc. 19.20.) But most aptly does our Saviour here call it the fire of Gehenna, for the threefold representation, of the filthiness, the Burning, and the outcry of the place. Will ye see the difference now in the punishment of Anger? In the Judgement it is by some observed, that the Condemnation was uncertain; that in the Council it was certain, though the Punishment uncertain: but, that in Gehenna, both were certain. Will you next compare the sins and the Punnishments? There may we with fear and wisdom observe, that our Saviour tries Anger, though expressed but by signs, in no less Court, than that of Three and Twenty Judges, as if we should say, at the Public Assizes; and so tries even the first degree of Anger without a cause, in the same Court, wherein the jews tried Murder. Next we may observe, that the Reproach expressed by Racha, he judged worthy of a Nationall Judgement, in the Council: but wrongfully to object to any, a wicked Life, he judged worthy to be punished Like a wicked Life, with the fire of Hell. Now all these things the jews understood: they were more known unto them than their sins. And shall not then the Danger of anger be as well known unto us? a danger to the soul, more visible than the Soul: a danger to the body, no less sure, than Death! Wrath kills the foolish man, says Eliphaz the Temanite (job. 5.2.) yet if any should hope, That may be long in doing, the wise man (Eccl. 30.24.) will put us out of that mistaking hope, telling us that wrath shortens the Life. Nay before death it presents the distortions of Death; making man as unseemly as his passion: in which condition the Looking-glass may be an unfeigned witness and instruction. O how it exulcerates the Mind, says S. Ambrose; how it dulls the sense? changes the speech; darkens the Eye; and disturbs the whole Body! Many, says S. chrysostom, I have known that by Anger have got diseases, many that have lost their sight. Anger then must be a great disease, that is the cause of diseases; and must be a great grief, that deprives man of the pleasure of the eye. By frequent anger, says S. Austin to Nebridius, the Gall increases; and reciprocally by the increase of the Gall, Anger again increases. Does man then Love himself, he should then hate his passion, this passion: and by a less evil he may thus be cured of a greater; and by the policy of Morality make a less enemy help him against a greater. But if we will not be so kind to ourselves, we must be so just to another. Can any consider how David used Saul, yet rather imitate Saul than David? shall good example make us bad? shall we not rather by kindness make a brother, than by anger lose him? Can any consider how Moses used the people, and be no better than the people compared with Moses? Did not they Murmur? Did not he pray? Were not they angry? Was he angry? Should they have been angry? should not he have been angry? Their anger was his honour; his patience was their shame. Though then we cannot be like Moses, let us not be like the people. Let us not be so bad, as the people to Moses: let us not be worse, than the People to one another. Can any consider, how joseph used his brethren, and use his brother worse, who is not worse than Ioseph's brethren? Can any consider how our blessed Saviour was used, that is, abused, how reviled, struck on the face, spit upon, derided, crucified by sinners, though for sinners, and be angry with his brother, happily a less sinner? happily a less sinner, if more happily but because a less angry sinner? Will any man then as Tertullian speaks, come unto Prayer, a Peace with God, without peace? will he hope for a remission of his sins, yet without a remission of others sins? how shall he pacify God his Father, if he be not pacified towards man, his brother? Will any man than dare to hate his brother, when as God cannot love two enemies? for, if God loves the one, he loves him perfectly, and therefore he must perfectly hate the other as his enemy. Will any man than be so angry with himself, as to be angry with his brother? will any man so hate himself as not to love his brother, when as love covers both our brother's sins, and our own? shall we lose Our brother and ourselves, nay, and our Saviour too, for a reviling word? Oh, let us rather pray with good S. Jerome; Lord deliver me from deceitful lips and a lying tongue. Not from another's tongue, says he, but from mine own. Another's tongue hurts me not: 'tis mine own is my enemy; that is the sword that kills my soul. I think to hurt mine enemy; and never take notice that I kill myself. Wherefore, O Holy Spirit of Love, unite us as much by Love, as thou hast done by Faith; and touch our tongues with a Coal from thy Altar, that they never be employed by us to the reviling of one another, but to the praising of thy holy name, O Father, Son, and Holy Spirit, to whom be ascribed all Praise for ever more.  
FINIS.   

OF The Serpent and the Dove. A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
Mat. 10.16. 
Be ye therefore wise as Serpents, and harmless as Doves.  
THE Beams of Light flow not so naturally from the Sun, as the Exhortations to Wisdom flow from the God of Wisdom; And such is here this exhortation of our Saviour to his Disciples. Yet unto such a wisdom here he prompts them, as seems to respect as much their safety, as their Duty; and Wisdom that consists not in Contemplation, but in Action; and though it looks upon God, yet also upon man. Which diversity of Wisdom was anciently observed by Heathens and Christians: That was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom; This their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prudence. Thus could Plato and Cicero, teach; thus could the Alexandrian Clement and S. Jerome Learn. Which last, our prudence towards men, is that which here our Saviour intends; it being in the Original, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; be ye prudent; or with less ambiguity and more safety, as it is rendered, Be ye wise. And that this is intended, is manifest from our Saviour's purpose: who sending his Disciples to work Miracles and Teach, teaches them first, how they should behave themselves: clearly implying, that more than man's wisdom is needful for Man in his conversation with man: and that we need more than a Guardian Angel, even God's assistance by his Grace. He tells them that he sends them as Sheep among Wolves; a thin Clergy to a numerous Layty! that sometimes tears the fleece, and devours the flesh. He bids them beware of men: these are the Wolves; these are the worst Wolves, because Wolves and Men; they have the wit of the man, and the Cruelty of the Wolf. He foretells them, they shall be delivered up to the Counsels, now, where there is the greatest Judge, there is the greatest cause, & where the greatest cause, the greatest Danger. Nor only shall they be brought where many are to Judge, and so where the variety may afford some hope of Mercy, but also occasionally before Governors & Kings; and so where if the single judge be cruel of Proud, he is sometimes a sentence without Appeal. And that they may be prepared for such sufferings in Body, and Mind, he does foretell them of being scourged in the Synagogues; he does foretell them of stripes and shame: and therefore exhorts them to such wisdom, as may be requisite in such Distress. And surely such wisdom must be excellent, which must employ the memory to advantage us, by what we have learned; and make our Experience our Own School; which must employ the Understanding to apprehend the present particulars in every action; making it the Eye and the Glass, for an exact view: which must employ our Providence, in the Foresight and use of what things may happen. If you will behold the train of this wisdom, you shall find it attended with Docility; being apt to learn by the Eye and Eare. You shall find it attended with subtlety, whereby it will guess with speed & happiness. You shall find it attended with Judgement, which will so argue out a third truth. You shall see it attended with Wariness, which will prevent such Hindrances, as would prevent our End. last, you shall see it attended with circumspection, which will accurately consider every circumstance. See that ye walk circumspectly, not as fools but as wise (Eph. 5.15.) If you will behold the Actions of it, you shall see it admirable for Counsel, both in the Choice of worhy purposes, & in moving the understanding to find means for the attaining of them. You shall see it admirable for Judgement in the distinction & choice of means & opportunity. You shall find it admirable for command: whereby the Reason sets on work the will, for the speedy execution of the design. These are the excellencies of wisdom; the price whereof is more than of Gold and fine Rubies; (Prov. 3.14, 15.) yet the one is admirably solid, the other admirably transparent. The subtlety whereof is such, that it is able to discern the Diversity of Spirits. (1 Cor. 12.10.) and so does not only exceed the abilities of the Body, but also the natural abilities of the soul. The sweetness whereof is such, that 'tis as sweet as life; nay as Peace, the Life of Life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the minding of the Spirit, or the wisdom of the Spirit, is Life and peace (Rom. 8, 6.) Forsake not wisdom and she shall preserve thee, (Prov. 4.6.) see a preservation rewarded with a Preservation: see a labour, that is its own reward. This is that virtue, without which all virtue is vice, as S. Bernard says, this being the guide of all other Virtues, Affections, Manners. This is that virtue without which, as S. Basil says, a man is like a Ship without a Master, driven uncertainly with every wind; unless we shall say, he is rather the wind, than the Ship; Passion, that is, Man, being so impetuous without wisdom. This is that virtue, with which they that are endued think nothing Evil, as Prosper says, but that which makes man evil; so that they can smile at the Mistake, that miscalls Afllictions Evils. This is the Virtue of which the Heathen, who speaks of many Gods, could say, Nullum Numen abest, si sit prudentia; that he had all the God's on his side, that had wisdom; he might have perfected his speech, had he but said, Ipsum Numen adest; Even God is on his side, that has wisdom. The Light of the Body is the Eye; and the truest light of the Eye is wisdom. But because precept is more abstracted from the sense, our Saviour gives his Disciples a pattern; the example of the Serpent; Be ye wise as Serpents. Now of Serpents there are many kinds: but in all there is a natural wisdom a subtlety, and almost in all parts of them. You may see a subtlety in their Eye; an old Serpent being called a Dragon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; implying the singular sharpness of his sight; which moved Ancient Poets in their fictions, usually to make Dragons the Guardians of Treasure. Hence also among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Serpent's Eye was a Proverbial Title for a man of a clear understanding: which some think to be the reason, why Serpents were sacred to Aesculapius; he being admirable for his Insight and Discoveries in Physic. You may see a subtlety in their Ear; in the Obstinate Deafness of the Addar; a race of the Serpent too: a Serpent that will not be cozened; but stops the ear and will not hearken to the voice of Charmers, Charming never so wisely (Ps. 58.4, 5.) a motive to the Hebrews to call this Serpent by an antiphrasis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some would have it, to persuade, because this Serpent will not be persuaded. You may see a subtlety in their Teeth; Dan shall be a Serpent by the way, an Adder in the Path, that bites the horse heels, so that his rider shall fall backward. Jacob (Gen. 49.17.) God had said long before, that he should bruise the heel of the seed of the woman (Gen. 3.15.) And therefore aptly there jacob call the Serpent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his biting. You may see a subtlety in their Horns: for with small horns Nature has form one kind of them; as Pliny observes (lib. 9 cap. 23.) which thence is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose deceit is to hid his body and wag his horns, to allure the birds to come and peck at them: which coming for their prey, become his prey. Both which qualities are fitly expressed in another name which Jacob uses for a Serpent; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to Lurk and Tempt; the word is also used in the Original (Isa. 27.1.) You may see a subtlety in their wings: for some Naturalists report, such are found in Aethiopia: and likely it is, such were the fiery Serpents, which bitten the Israelites (Numb. 21.6.) and a prediction we find of a flying Serpent, Isa. 14.29. which though some think to be spoken but by a figure, not of wings, but of speed; yet well does it express his subtlety, in his intentive prosecution of his prey. You may see a subtlety in their Skin which they yearly cast, to renew their strength; a fit emblem of the old Serpent the Devil, who can change himself into an Angel of Light: and some Serpents to have the best names of the best Angels; the fiery Serpents mentioned, Num. 21.6. being there called Seraphin; which is the name of the most different reasons. The word signifies fiery; to express in the Angels, their Glory, their Light of understanding, and especially their heat of Love to their Creator: but in the Serpent it intends the extremity of his venom, which sets on fire with torment, the person, whom he bites. You may see a subtlety in their Appetite: it being noted of the Stellio, a kind of Serpent too, that he has no sooner cast his skin, but he eats it up; as if he understood the virtue of it; and as some censure it, did envy man, whom he takes for his enemy so great a benefit; it being a special remedy, as some have taught, against the falling sickness. You may see a subtlety in their Hissing; the Basilisk being of that nature, that if other Serpents come near him, he ceases not to hisse out threats, till they be gone; that he may pride himself alone. From which domineering humour, as also from a white mark in form of a diadem, upon his head, he has the name of Basilisk, and Regulus, or the Kingly Serpent. And would not the old Serpent have gotten such a Royalty in Heaven? would he not there have been a Basilisk? nay, when as thence he was cast out, would he not have gotten the Dominion in Paradise over our first Parents? You may see a subtlety, in their voice; at least you may find such subtlety in the Paradice-Serpent; in whom you may see these special subtleties. He tempted not our Parents, whiles God seemed present with them: that he judged, might have spoilt his plot. He tempted them not together; that he perceived had been two to one. He tempted not first the Man: be saw his Excellency; and knew not if, though alone, he might prove too hard for him. Yet tempted he the Woman: she was by nature of a more moist, and so of a more gentle temper; yielding him the Hope, whiles the possibility, of some change in her; and if she could be overcome, He & the Woman, would assault the Man. This was the way to conquer man by halves. Indeed he conquered half Adam, when he conquered Eve. And you may consider how he conquered her. He knew that God had commanded them not to eat of the fruit of the tree in the midst of the Garden; and as yet he saw their Obedience. He knew God had told them, that if they eat of it, they should die; and he perceived their belief in the word of God. Lastly, he understood her Fear of God, lest she did offend; and her fear of Death, if she did offend. He saw then that there were three things, which he must overcome in her; her Obedience, her Faith, and her Fear. He sets himself then to consider what order he should use in his assault; that is, how he might prove himself a Devil. To overcome her Obedience whiles he Faith was strong, he saw it was impossible; and to overcome her Faith, whiles she had the Fear of God and Death in her, he judged as impossible. Thus than he concludes: If he could overcome her Faith, her Obedience would fall itself: and if he could overcome her Fear, her Faith would likewise grow weak of itself. Her fear then is that, which he must first overthrow; yet so, that he will also give a blow to her Faith. He comes then unto her, and cunningly asks, yea, has God said; ye shall not eat of every tree in the garden? See his subtlety in these respects; He pretends an Ignorance, so to assume a Liberty to ask a question. Next as he durst not at first tell a flat untruth, by saying, God had not forbidden them; boldly and craftily he calls it into question, as if he would make a doubt of it; yea, has God said, ye shall not eat of every tree In the Garden? To which when she had answered, that they might eat of all save one; but not of that one, lest they die; he denies not the first part of her answer, which concerned God's prohibition of one Tree; knowing that she knew the contrary, as well as himself; he replies therefore only to the last part of her answer; which was a matter of Faith, that they should not die at all. But because this his reply was an untruth; Lest she should, as was most likely, examine with herself, he gives her not the respite to collect herself; but to make her forget That, presently adds, that in the day they eat thereof, they should be as Gods knowing Good and Evil; which was too true; and God testifies the same, Gen. 3.22. Observe than ye may the method of his cunning: first he brings but an imperfect Truth; then an Absolute untruth; and lastly an absolute Truth; thus wrapping up the poison of a Lie, like a sugared pill, in the pleasantness of Truth. Farther observe, that he overcame her Faith, by overcoming her Fear; and overcame her Fear, by the contrary passion, Hope. For such was the Issue of the Temptation: when he had made her forget Fear by Hope, and seeing the tree to be good for food, and pleasant to the eye; nay, such a tree, as could make one wise; she takes of the fruit and eats, and makes her husband eat also; such is the society in evil; the unhappiness of unhappiness. In which last action we may see, that though in their fall they got a knowledge of good and evil, or rather only of evil (since better knowledge they had of good, before) yet the wisdom they now got, came fare short of that wisdom by which they were overcome. Nay, you may see, that the Devil knew they should by their fall obtain but a wretched wisdom, and such a one, as upon even terms he should be able at any time to overcome. This was the wisdom of the Serpent; a a wisdom almost in every part. Yet may you see subtlety also in his whole body; which like a Circle upon occasion, he wraps as a defence about his head; his Head in which his subtlety is principally resident. Lastly you may see a subtlety in his honour: which doubtless for his wisdom has in all ages of the Heathen world, been given unto him. He has been honoured by the most wealthy Nations: did not the Babylonians worship Bel and the Dragon? he has been worshipped by the most powerful Nations: did not the Romans worship the Epidaurian Serpent? He has been worshipped by the Fiercest Nations: was he not worshipped by the Thessalians and the Epirotes? He has been honoured by the Rudest Nations: was he not worshipped by the Eastern Indians? For ancient times let Maximus the Tyrian witness; for latter times let a travailor, Ludovicus Barthana witness. Was he not worshipped by those that inhabit the darkness under the Northern Pole? and within these three hundred years, by the Lithuanians, in the view of Christendom? Did they not nourish Vipers for their House-Gods? Did they not Sacrifice unto them Milk and Cocks? Let Cromer witness. Briefly, he has been honoured by the most witty Nations: did not the Athenians, the Masters of Wisdom, worship a live Serpent? make it the keeper of their Tower? and offer monthly Sacrifices to it, as to a God? All which varieties of Idolatries, must we not Judge to be the relics of that subjection to sin and the old Serpent; into which mankind fell in the fall of our first Parents? But still you see the winning subtlety of the Serpent: and therefore easily now may you understand the supreme wisdom of our Saviour's precept, Be ye wise as Serpents. Unto which wisdom whiles he exhorts us, behold him as a true instructor, beginning the Practice. A principal point of wisdom it is, to learn wisdom of our Enemy: and therefore a singular instruction is this, to teach us to overcome the Serpent by imitating the Serpent; to overthrow his cunning, by his own cunning. This is like the remedy found in the Serpent against his own poison; some Physicians esteeming it as a special cure against the biting of a Serpent, to put the entrails of a Serpent into the wound. The poison likewise of the Viper, as some tell us, is helped by the liver of a viper. So the venom of the Scorpion in hot Countries, where they are troublesome, is speedily cured by the oil of the Scorpion. Now this precept of our Saviour is such, as most will be ready to put in practice: in which that they may not err, they must remember to take also the other part of the precept with them; lest otherwise, whiles they think to become wise, they become guilty; like our first Parents in eating the forbidden fruit. It is observed of he diversits of Physic, that Galen's is the safer, but slower in Operation: but that of Paracelsus, which deals much in Minerals, is much more powerful, but more dangerous; so that the skill in the Paracelsian is, to know how exactly to allay his Physic, by a judicious preparation & due chastizing the virulency of the Ingredients. Now this precept of our Saviour is such Paracelsian Physic; the wisdom of the Serpent is a subtle Ingredient: and therefore our Saviour as a true Artist does most wisely moderate it with the innocency of the Dove. Before therefore we see, how by example we should be as wise as Serpents, we will, as our Saviour does, join also the other part of the precept; and first remember you, that you must also be Harmless, as Doves. And harmless; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Innocent, simple it is worth the observing, that the Roman Church, when it intends to Canonize any one for a Saint, commands that there be especial inquiry made, whether the person to be canonised were famous for Simplicity of Life; as Sylvester Prierus notes out of Innocentius, Hostiensis, & other Canonists, which Inquiry whether or no, it be made with as true Innocency, as the command pretends to seek, I need not Judge: but sure it is that the Inquiry is an eminent subtlety. Indeed simplicity is a virtue which so moderates the Actions of man, and so refines the affections of the soul; that S. Ambrose, not without a Sobriety of mind, aptly called it the sobriety of the mind. Nay, it so sublimes man and purifies him from worldly wisdom, that the wise men of the world, as S. Cregory complains, count this simplicity Folly; and by a licence of speech, commonly call one of small understanding, or, as they phrase it, a Fool, an Innocent. But this virtue is most intimately expressed by devout Climacus; who calls it a habit of the mind without variety. Without variety? what's that? Why when Beauty tempts the innocent man, it works no variety in him; he remains still Innocent. When envy tempts him to backbite his brother, it works no variety in him; he remains still Innocent. When sloth tempts him to forsake the industry of his Devotion, it works no variety in him: he remains still Innocent. When injury tempts him to revenge, it works no variety in him; he remains still innocent. Innocency was that which God commended in Job: that which our Saviour commended in Nathaniel: that which he commended to his Apostles: that which his Apostles commended to others. This our Saviviour expressed in his own example; and him we should follow; Who did no sin, neither was guile found in his mouth: who when he was reviled, reviled not again: when he suffered, threatened not: but committed himself to him that judges righteously (1 Pet. 2.22, 23.) Lastly, this our Saviour set forth unto us, in the perpetual and visible example of the Dove. And surely the Dove is so harmless, that he may be tamed to the hand; and he will innocently trust himself to man, less innocent. Nay the wildest of them are so harmless, that they keep themselves, only at a defensive guard, and that not by resistance, but by flight. Away they fly, yet only to be out of the way, the way of danger. So harmless they are, that they are still ready to receive harm: whence the Hebrews call to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oppress, so easily they are made a prey, that make none. So Innocent they are, that they love the light; the top of the house is the witness of their Life. Thence, as Varro tells us, they were by the Latines called Columbae; from Culmina: being thus like Truth; which, as Tertullian says, is ashamed of nothing, but to be hidden. So Innocent they are, that they have no Gall; by a happy defect so exceeding Nature. So Innocent they are, that in the levitical Law, they were an acceptable Sacrisice at the purification of women (Levit. 12.6, 8.) and so the blessed Virgins offering at her Purification. (Luk, 2.24.) So Innocent they are, that they Beauty of the Church, is compared to the eyes of the Dove. Behold, thou art fair my Love, behold thou art fair; thou hast Doves eyes (Cant. 1.15.) So Innocent they are, that they express the innocency not only of the Church, but of God himself; the Holy Ghost assuming the shape of the Dove, when the divine, nature vouchsafed to descend into similitude. Lastly, so innocent they are, that their purity may be ghuessed at in the story of the Flood. The Raven it is said, being sent forth did not return; but the Dove returned. Why the Dove, and not the Raven? Wise direction has supposed the cause: the Raven, it is judged, sat upon some Carcase, which he found floating: which the Dove does naturally abhor. Thus may you clearly and quickly see the innocency of the Dove: but the wisdom of the Serpent, was not easily discovered. He is a subtle beast, and a labour it was to bring him from his lurking holes. But you must remember not only the Serpent, nor only the Dove; but the Union of their qualities. The Necessity whereof, you may see: it is a precept; and therefore a defect, not to have both; whence that is of S. Jerome; Non multum distat a vitio, vel decipere posse, vel decipi Christianum; To be able to deceive or be deceived was near a frailty: and so S. Austin ventured to say, that these two, the Serpent's wisdom and the Dove's Innocency, must be so united, ut unum sine aliero, aut parum aut nihil omnino proficiat; That the one excellency without the other, was of little excellency. Besides, we improve not the gift of Nature, if we imply not the sagacity which Nature often gives us. And therefore, said S. Ambrose, Because Simplicity without Wisdom seems to most men rather an Infirmity, than a Virtue, thou art here admonished, ut exequaris munus naturae; to employ Nature's Gift. Wisdom and Simplicity must be united, says Prosper; that by our simplicity, we may not be able to circumvent others; and by our wisdom, others may not be able to circumvent us. Let the Wisdom of the Serpent, says S. Gregory, sharpen the simplicity of the Dove; and the simplicity of the Dove, temper the Wisdom of the Serpent: we must have Simplicity with our Wisdom, or else our wisdom is but deceit: and we must have wisdom with our simplicity; or else our simplicity will be but a dangerous ignorance: since without that, we shall not be able to judge of of the equity of our own Actions, as S. Ambrose says. Lastly, by this union we shall perfectly distinguish ourselves from the wise men of this world: who (as Tertullian says) count us simple and not wise, because we are wise and simple; quasi statim deficere cogatur a simplicitate sapientia; as if, says he, wisdom and simpiicity were inconsistent. Thus by our Union of these, we shall contradict the Rule of these wise Masters; and in some measure perform the Rule of our Master and Saviour. Difficult indeed it is, as S. Shrysostome implies, discoursing, upon that question of our Saviour, (Mat. 24.45.) Who is a faithful and wise servant? He proposes here, says that Father, a rare matter, to find a man Faithful and Wise. If says he one would seek for a Faithful Man, doubtless he might find many: if one would seek for a wise man, he might find many; but if he would seek for a man both Wise and Faithful, such a one no doubt he could not easily find. Difficult than this Union is; yet possible it is; Behold Moses says S. Basil, Moses instructed in all the wisdom of the Egyptians, Moses honoured with the Discourse with God; this Innocent Moses was yet so wise, as to take the Counsel of Jethro, to make inferior Rulers over the people. Thus indeed was his wisdom the More, whiles his care the Less. S. chrysostom yet exactly advances the Meditation: We admire not, says he so much the wisdom of Jethro, that would advise Moses, as the innocent wisdom of Moses; who though he was so admirable for counsel; though he was the Prince of the People; though he was the friend of God; yet humbly despised not to be advised by rude Jethro. But if you would see an absolute example, and nearer to the sense of this exhortation; which is an innocent wisdom in scaping the danger of men wicked and subtle; behold our Saviour's carriage among Scribes and Pharisees: behold his Escapes, his Questions, his Answers, full of Divine wisdom: with which, though his Enemies would not be satisfied, they could not choose but be amazed. Yet if this degree of wisdom be above imitation, and seem as well to check, as to promote endeavour: propose to yourselves the wisdom of S. Paul; it is a high, and yet a lower wisdom. See his wisdom (Act. 16.) in the circumcision of Timothy; who was the Son of a converted Jewesse, but his Father was a Grecian. Certain pharisees, but converted at Lystra; where the business was insisting upon the necessity of Circumcision unto Salvation, raised such a trouble in those quarters, in the beginning of the Church, that Paul being willing to have Timothy with him in his travails, upon a worthy report of him in the Church, did Circumcise him; lest the Jews should disdain him as a profane person. Now if we consider the Action, Circumcision being a Sacrament of the Law, it was a● the death of our Saviour, abolished, as S. Paul well knew: yet here it was used unto Timothy. Used indeed it was for once, in such danger of the peace of the Church: there was the wisdom of the Serpent; and afterwards (as appears Act. 21.) an other Legal rite was for a time permitted; and S. Paul himself was purified, with others to avoid the great danger in giving a scandal to the jews; yet that himself might not be a scandal to the Church, he took occasion, writing to the Galatians (ch. 5.2.) to teach the necessity of Abolishing Circumcision; since otherwise Christ should profit them nothing. Here was the Innocency of the Dove. He saw indeed, that the jews, if Timothy were not circumcised, would suspect him as an adversary to circumcision, and so they might recede from the Christian Profession; unto the jews therefore he became a jew, that he might win the jews. But though he circumcised Timothy in this exigency, he Circumcised not Titus, whose Parents were both Gentiles; least from him the Gentiles might take up the Practice of Circumcision. Some Legal rites were also permitted to the jews till the Destruction of the Temple; that so by degrees the Synagogue might be buried with honour; not like the Heathen worship, which was presently to be destroyed; but as a worship once of God's Institution for his own People the jews for a time. This was again the wisdom of the Serpent, & the innocency of the Dove. See the same S. Paul (Act. 23.) pleading for himself before the Council: where finding the multitude divided in Opinions, he divides them farther in their Affections. The Saducie was an enemy to the Resurrection; the Pharisee a friends to it: immediately he makes the Pharisee his friend by his Profession of his belief; and so an Enemy to his Enemy the Saducie. By this wisdom he scaped half the danger; and by the tumult of his enemies and the Soldier an enemy to all tumults of the jews, he did at that time scape all the danger. Here was the Wisdom of the Serpent, and the Innocency of the Dove. See the same S. Paul pleading at Caesarea before Festus (Act. 25.) where the Jews failing to prove their accusations, and Festus yet ask him, if he would be tried at jerusalem; he declined the trial, in which most probably Number and Malice might overcome him; and thus at least delayed danger, whiles Appealing to Caesar, for the present he preserved both Life and Hope. Here was the wisdom of the Serpent, and the innocency of the Dove. When also the next day King Agrippa and Festus heard him, he called Agrippa by his title of Majesty: professed his own happiness to have such a Judge; chiefly one so skilful in all Customs and Questions among the jews. He omitted nothing that might advantage his Cause: worn the King by praising him: praised him for a good natured man; for a Learned Judge; for an upright Judge; by an Applause able to please Appetite, and Overcome Prejudice: and this was the wisdom of the Serpent. But some will ask here for the Innocency of the Dove: for seems not this a little smother than truth? Let josephus a jew, a Priest, a Leaned Historian instruct us; & he will preserve us from Suspicion and Error: and he will tell us so much in the praise of this man. Agrippa, the great grandchild of Herod the great, that S. Paul may rather seem the Historian; and the Historian a Poet: and thus ye see the Innocency of the Dove. If you observe likewise S. Paul's answer to Festus, who at the same time told him, that much Learning had made him mad; you shall find his Answer to be his defence: I am not mad, says he, O noble Festus, but speak forth the words of Truth & Soberness; and here was his wisdom. Being also reviled, he reviled not again; but denied the accusation of madness; and proved his denial by the sobriety of his denial. Nor was it only Sober, but also Modest; calling him Noble, that called him Madman: and whiles he gave him but his due title, you see his Innocency. So once more yet this great Apostle, writing to the Hebrews, an Epistle, which some have too boldly denied to be God's Word; which others have too hastily denied to be S. Paul's work; being unlike the rest of his works in stile & title: Yet if we consult with the great Critic of the Primitive times, S. jerom; he will tell us the Apostle writ in Hebrew as to the Hebrews, omitting his name, being looked upon by by the jews, as an Adversary to the Mosaical Rites. But the more ancient and greatest Antiquary of the first Christian times, Eusebius, will farther inform us, that S. Paul having written it in Hebrew, S. Luke rendered it in Greek, as the stile in this and S. Luke's writings may persuade. I need not mention an Hebrew copy of this Epistle, published by Munster, having not authority to advance it above a translation; the Greek being our Canon. And as for the omission of his Title, which here might have been expected, Paul an Apostle to the Hebrews; it is judged not only by Eusebius, but before him, as he acknowledges, by the learned Clemens the Alexandrian, to have been, not only to decline the prejudice of the jews, but also not to seem to intrude into an office which he seems not to claim; he being indeed the Apostle of the Gentiles; but even Christ himself being the Apostle to the Hebrews, and expressly called the Apostle and High Priest of our profession Christ jesus, (Hebr. 3.1.) And surely, though the Benefit of his Office concerned all Nations, his Employment in it was only among the Hebrews. In all which you may see in this great Politician S. Paul, both the Wisdom of the Serpent, in concealing his Name; and the Innocency of the Dove, in his Love, by Instruction, unto all men. What need we then seek dangerours' matters, such as a Florentine Discourser? Who writ he but as a Satirist, and rather what some too near him, did; than what others should do; has yet so much of the Serpent, that he has scarce any of the Dove. A Boccaline, that with the Wisdom of the serpent would subvert Ecumenical Ambition, is a better serpent, than a Campanella, that would promote it. Shall the serpent then have so subtle an Eye; and shall we mistake every Fancy for a Truth? If a Posa would corrupt Religion; shall there want a Vargas, to discover him? shall the serpent have so subtle an Ear; and shall we fond listen to every new Charmer? shall the serpent have such subtle teeth; and shall ours be set on edge only to our own overthrow? shall his Horns, as some kind of serpent has, be so subtle, to get a prey; and shall our strength want subtlety to save us from being made a prey? shall his wings (for some kind of serpent does not only creep) be more speedy to do mischief, than our wisdom, in saving us from it? shall he change his skin and renew strength; and shall not we renew our Lives, by changing them? shall his Appetite take all advantage from his Enemy; and shall ours increase our spiritual Enemies, against ourselves? shall he drive away other serpents from him; and shall we entertain them in the Bosom? embracing Heresy and Vice to our own Destruction? shall his Voice be able to master Man, that had Righteousness by Creation; and shall not we be able to master the serpent, that have a double Righteousness, of Sanctification by Christ's Grace; and of Justification by his Merits? Briefly, skall his whole Body be so subtle, as to defend his Head; & shall not we with all our power, defend the Godhead of our Saviour against the execrable Socinian●, & our holy Faith in Christ our Head? And shall not the Innocency also of the Dove advantage our Innocency? He loves the Light; and shall we love the works of Darkness? shall he be ready to be Oppressed; and shall we be too ready to Oppress? shall he be without Gall; and shall we be full of Malice? Were they a sacrifice to God; and shall we be less acceptable? Were they a Resemblance of the Church; nay, of God; and shall we have neither the likeness of either of them, nor the blessing? O let us strive then to imitate the Innocency of the Dove, and Exceed it. Would we be Heirs of the Kingdom of God? we must become as little Children: they cry not for the want of Wealth, nor for the loss of it: they dote not on Beauty; no, not on their own: subject they are to sickness, yet not to malice; as if they were more free from sin, then from Disease: they raise not themselves to Ambition; it is above the reach of the Mother's Breast. Such things than let us do by the simplicity of Grace, as they do by simplicity of Nature. Let us call to mind the first Christians; how the unity of their Faith produced even a Community of their Goods: a rare victory of Grace upon Nature! By the blessing of Love they were above the blessing of Propriety; showing the Bounty of the Gospel to excel the Thrift of Law-Let us call to mind, how they improved their Enemies into friends; making them by forgiveness, their Helps to Heaven. Let us call to mind, that their sufferings were their Conquests; and Death the beginning of Life Eternal. O grant us then wisdom, sweet jesus, thou that art the Wisdom of the Father: and grant us Innocency, O blessed Spirit, that didst vouchsafe to appear like a Dove, that we becomeing like the Dove, may become like Thee: that by descending to us Here, we may Hereafter by the wings of the true Dove, Innocency and Miracle, Ascend to Thee; the Father, Son, and Holy Ghost, to whom be ascribed Mercy and Wisdom and Holiness, for evermore.  
FINIS.   

OF BAPTISM A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
Galat. 3.27. 
As many of you as have been baptised into Christ, have put on Christ.  
THAT Likeness which we may see produced by Inferior Causes in their Effects, is but an Imitation of the supreme Cause, God Himself: who is so naturally good, that whatsoever he makes must needs bear some Image of that Goodness. Thus when he made man, he bestowed upon him among many other, two chief Perfections; a Holiness of Soul, and a kind of Absolutensse of Body; whiles a body that needed not a reference to Apparel. But when man fell, he fell from this double perfection, and at once became sinful and Naked. So that we may say, he was not, as now, unhappily naked, when first he had no , but when first he wanted them: and he stood not in need of a Covering for his Body, till he stood in need of a Covering for his sin. Which when God, naturally good, beheld, and saw the new dissimilitude between Himself and his Creature; moved by his own goodness he intends a reparation of his Creature. And since this dissimilitude, to speak in part figuratively, consisted in a Nakedness of Soul and Body, it pleased him to provide for both, a Covering. And this he did with such wisdom of Mercy, that he made the Covering of his Body, a figure of the Covering of his Soul: and to teach our Understanding by our Sense, sometimes he calls our Righteousness a Robe: which as the Apostle here tells us, every true Receiver puts on in the Sacrament of Baptism; As many of you as have been baptised into Christ, have put on Christ. Which words duly considered, may instruct us in the Nature of this Sacrament, and the Extent of it. As man is God's workmanship, and so should be his Image; so, as God is pure, should man be pure; and therefore being defiled by sin, he should be now purified. Thus though with the levitical Leper, he may cry unclean, unclean; yet should he also cry with the great and happy sinner, wash me and I shall be whiter than Snow. That indeed has a right cleanness; the purity of Snow being not only purity, but also Coolness; a figure of the pure Coolness of the impure heats of Lust. Which purity was shadowed out unto the jew, in his frequent washings: whence the greatest pretenders of Sanctity among the Jews, were the greatest Washers. The Pharisee was a man of a clear Hand and Cup, and therefore thought himself also of a pure lip; in which opinion, though he mistook his Outside for his Inside, yet he acknowledged a washing necessary. Even Pilate, that had his hand in blood, would yet also have his hand in water; and though that Blood be counted a cleanser, thought Innocent blood the greatest stain; and that water would at least pretend his Innocency, if not procure it. But alas had he understood the right Baptism, he would with S. Peter's resolution, have desired not only the washing of the Hand, but also of the Head & the whole body. Now under this figure, as the jew had been taught, so was the Christian to be taught. To the devoutest jew, Washing was but a Figure: to the Devoutest Christian it is not only a shadow of Grace, but also the companion of it: and therefore it was not Ceremony but Charity in S. Peter (Act. 2.) to exhort his Converts to be Baptised. To understand the Name, and so the better the nature of Baptism, it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly to Dip, consequently to wash. Hence were the pharisees, by justin Martyr, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptists, because of their frequent washings; which S. Mark also mentioned (c. 7.4.) calling their washings of their cups, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Latin Interpreter frequently renders it; as in S. Mark, (c. 7.)— & a foro nisi baptizentur, non comedunt; as likewise in S. Luke (ch. 11.38.) the Pharisee began to say, Quare non baptizatus esset ante prandium: the use being then to wash their hands and vessels, before they did eat; which appears (Luk. 2.) to have been the Cause in Providing the many water pots at the Marriage of Cana, according to the manner of the purifying of the jews. The word was afterward received into a Sacred use. In which sense also there are diversities of baptism; a baptism there is of water, but it is of Tears, the baptism of Repentance; with which that woman, as some think, was baptised, that with her tears washed our Saviour's feet. There is a baptism of Affliction, the baptism of Martyrdom; the baptism of blood, as the Ancients called it: of which our Saviour speaks, (Mat. 20.22.) can you be baptised with the baptism, that I am baptised? There is a baptism of Fire; that is, of the Spirit; a pouring out of the gifts of the Holy Ghost: which sometimes is given before the baptism of Water; as appears in the story of Cornelius; where the hearers of the Word received the Holy Ghost, Act. 10.44. and afterwards were baptised. v. 48. There is a Baptism also of the Flood, as it is termed; a baptism of water; the Ordinary Sacrament; which may be called also the baptism of Blood; since the power of it depends upon Christ's blood (1 joh. 1.7.) The blood of Christ washes us from all sin. It may be called also the baptism of Fire; since Christ's blood is applied to us through Faith, by the Holy Ghost. Thus the inward baptism is of the Spirit, as the outward is of the Water. Which last of Water & the Spirit, was before hand pointed out by many Types; Foreshowed it was in the Flood, that drowned the World, & preserved Noah. 1 Pet. 3.21. Foreshowed it was in the passage through the Red Sea, in which Pharaoh was drowned, and the Israelites Saved: (1 Cor. 10.6.) thus in this Baptism is sin drow'd, and the soul preserved. Foreshowed it was in the Iraelites dwelling under the Cloud (1 Cor. 10.2.) such protection there is to the true Receiver from the water of Baptism. Foreshowed it was in the levitical Washings; as the Apostle observes Heb. 9.10. By all which types, besides the express Institution of our Saviour, we may see the Element in which this Sacrament is to be performed, is Water. Perversely then did those, which S. Austin speaks of, baptise in Fire; literally taking, and so mistaking, that, (Mat. 3.11.) He shall baptise you with the Holy Ghost and with Fire. More subtly also than sound, do some Schoolmen question, If the Element of Water, as in case of necessity, may not be had, whether or no it may not be supplied, by Wine or Vinegar or Sand; so vain are man's Imaginations without God? when in Divine matters Fancy shall be presciption! where the Element is denied, the Sacrament is denied; though not always the blessing of the Sacrament. Presumptuously likewise do the Aethiopians first baptise with Water, then with Fire. It is an unreasonable practice; yet were it less fond, if it were senseless too: but they deliver this Sacrament of the Gospel, as the Law was delivered with fire: when as the practice in this Sacrament should be continued, as it begun, in water, only in water. What wisdom is it then to put Salt into the mouth of the Infant; though to figure out the salt of wisdom, by which he must be cleansed from the putrefaction of sin? what wisdom to touch with spittle the Ear, though to instruct us, that they must be open to instruction? what wisdom to use Milk and Honey, though they shaddow-out his claim to the Substance and Possession of the truest Canaan, which so excels the first, that excelled with these blessings? what wisdom to add Oil for the anointing of the Brow, the Breast, the Shoulders; though to imply the baptised must be thence forth a Champion of Christ? what wisdom to bring a burning Tapor, to help the Baptised to see, that he is translated from the Kingdom of Darkness to Light? what wisdom to use Exsufflation, a puffing into the face of the Child, though used sometime in ancient time; yet not by the Priest, but the person to be baptised, to show how he defied Satan & his works, as Tertullian tells us. What wisdom then shall we say this is? surely this is humane wisdom, and at best but Ceremonial wisdom. None of these things, 'tis true, are in themselves evil; and some we grant were anciently in use; and all significant. Yet looks not such a train of Ceremonies more like the Pomp, we should renounce, than profess? We must remember what God enjoins us to remember (Deut. 12.32.) What thing soever I command you, observe to do it; thou shalt not add thereto, nor diminish from it. Wisdom it is and Modesty, not to strive to be wiser than our Saviour. Divine institution needs not Humane Addition; Tradition quickly corrupting into Superstition. Ezekiah broke the brazen Serpent, though made my Moses, when once the people began to worship it: when the brazen Serpent began to do more hurt, than in Moses his time the fiery Serpents did; though this were raised as a remedy against them. They indeed killed but the body: but this the Soul; nay, this did now kill the Soul, which at the first healed the Body. There is only one sign, the memorial of our Saviour's Death, which has longest lasted: not as essential to this Sacrament, much less for Adoration, but for Commemoration; the sign of an extended body, from which it first received its form; worn once in the Banner of the Great Constantine, attended with a great victory over the Enemies of Christ: yet this also according to the late and divers Judgements of divers Churches, has been esteemed, or Disused. But the Element in this Sacrament is only water: an Element out of which some ancient Philosophers held all things were made: but surely by Water and the Spirit man is new made. From which new life in water to the true receiver, Tertullian called Christians, Pisciculos; Fishes; agreeable also to the Sibyls verses; wherein the Initial letters of this title of our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Jesus Christ, God's Son the Saviour) make in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Fish; as S. Austin, Prosper, and before them, Optatus have it. water also Cleanses, makes Fruitful, allays the Thirst: thus does God's spirit allay our immoderate thirst after earthly affairs. And as we thus see the Element, so may we see the use of it in the manner of the Action. Anciently the Baptised had his whole body covered in the water: this was Demersion; for the conveniency whereof they were usually baptised in Rivers, or Fountains; as afterwards in every Church a large vessel was provided, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Amplitude of it; the word signifying (joh. 5.2.) a pool; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to swim. In after times the custom was only to Dip the person lightly in the water. According to which Rite, when in S. Matthew 28.19. it is said Teach all nations baptising them in the name of the Father, and of the Son, and of the Holy Ghost; the word being there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; S. Cyprian, in an Epistle to Celsus, renders it by Tingentes, Dipping them; Tertullian also before him, using the same word. In which dipping, the delay under the water signified the Mortification of sin: as the coming out of the water expressed a reviving to newness of life. Besides in this manner of baptising, the Infant was sometimes dipped but once; to signify one God, and one Death of Christ: sometimes thrice, to express the Trinity of the Persons, into which he was baptised, and the three days that our Saviour was dead. At last in the western Church, about the times of S. Gregory the Great, a thousand years since, came in the frequent use of Aspersion, or Sprinkling; upon the consideration, that the virtue of Baptism consisted not in the plenty of the Water. Which Rite was also, though not frequently, in the time of the Apostles; as is conjectured from Act. 2.41. where mention is made of the Baptism of about three thousand in a day: which may seem to have been thus performed for expedition. Which manner of baptising was also defended by S. Cyprian, about four hundred years, before it came into common practice. Indeed, it aptly agrees with the word in S. Peter (1 Ep. 1.2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sprinkling of the blood of Christ; which was shadowed out in the Law, (Hebr. 9.13.) Which figure of Sprinkling with our Saviour's blood, may help us the better to understand the Nature of Baptism; which is here said to be into Christ. And surely then we may see the Nature of it in the Necessity of it; as the necessity in the Command (Act. 2.38.) Be baptised every one of you. This is indeed the Apostles Washing of Regeneration (Tit. 3.5.) the true Receiver being in this Sacrament as truly washed in soul as in body; not that Regeneration is a washing, but as a washing. Baptism to the right Receiver, is the powerful instrument of Salvation; the Moral instrument, not the Natural; since what is merely Natural cannot produce what is Supernatural. It is to all a sign of outward communion; it is to the best of all a sign of Inward also: to those it is an entrance into the visible Church; to these into the Invisible also. No man can enter into the Kingdom of Heaven unless he be borne again of water and the Spirit, (joh. 3.5.) Necessarily of the Spirit, less necessarily of the Water also: the spirit not depending upon the water; the water necessarily depending upon the Spirit. The want of Baptisine Excludes not from Heaven: the contempt excludes: the want of Circumcision in the wilderness, did not exclude the Infant-Israelite from the Israel of God; but being the Child of Godly parents, he was reputed the Child of God. Nor yet does this make void the value of Baptism: It is the Instrument of Salvation, though not the only, not the absolute instrument: it is the Ordinary Instrument. Preaching of the Gospel is the power of God unto Salvation (Rom. 1.16.) though the dying Infant of righteous Parents, is admitted to Salvation without this Instrument of Salvation; God showing the difference of his power, in the difference of age. Some receive water and Grace; those are right receivers: some water and not Grace; these are wrong receivers: some receive Grace and not water; these though not receivers, are as happy, as receivers. To the right receiver Baptism is not only a sign of cleansing, but a cleansing: but the wrong receiver is but a Blackmore, whom Baptism doth rather wash, than whiten. It is the saying of S. Austin, Sacramenta in solis electis efficiunt, quod figurant. To these, the Elect, it is both a sign and a Seal of Remission of sins. To these Grace is given sometimes before Baptism, sometimes in it. To these, Grace is augmented either in Baptism or after it. To these it is the key that gives possession of the House, their Heavenly Mansion. To these it is the turf that gives possession of the Land, the land of Inheritance, the true Canaan. To these it is the pure water, the figured, the blood of Christ (Heb. 10.23.) Yea it is rather virtually this blood, than that water; a blood, that purifies all but those that are guilty of it. Thus all that are inwardly baptised, are baptised into Christ; though never any were baptised by Him; as S. John testifies (ch. 4.2.) so that for a table, not a story we may take that in Nicephorus (lib. 2. c. 3.) when he citys Evodius, Bishop of Antiochia, affirming, that our Saviour baptised S. Peter. The work is ancient enough: but the corruption is like the publishing of the work, New enough and looks more like the Art of a Correcter, than the integrity of an Author; since, when our was reported to the pharisees, it is also added, that it was by his Disciples; joh. 4.12. but their baptism was into Christ. But Into Christ? what is that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that receives a Prophet, says our Saviour, (Mat. 10.41.) in the name of a Prophet. Shall it here sound so? He that has been baptised in the Name of Christ; that is, with Invocation of his name? and of the other persons in the Trinity? Indeed that is commanded in Baptism (Mat. 28.19.) But every one that is so baptised, puts not on Christ. Into Christ? Is it into the Profession of Christ? but many that profess him, put him not on; they but profess him. Into Christ? It is into the Doctrine of Christ? but many, too many, that have been Baptised into Christ's doctrine, have not conformity to such Doctrine. Yet is it into the Doctrine of Christ? S. Paul finding at Ephesus certain Disciples, (new converts) asked them, if they had received the Holy Ghost: and they answering that they had not heard of a Holy Ghost, he asked them then, unto what they had been baptised: and they replied, unto John's baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Into John's baptism; that is, into the Doctrine, which he preached, and sealed with baptism. Into John's Baptism; not into john, but By him; he being the first that effectually baptised, as afterwards other ministers, into Christ. Yet was John's baptism into Christ, where it was attended with due form, and then necessarily with due knowledge and Sanctity? it was into Christ. But may it not seem to have been always without the Holy Ghost? is it not his own testimony, Mat. 3.11. I baptise you with water but he that comes after me shall baptise you with the Holy Ghost? Truth it is: yet not that none of them, which were baptised by him, were baptised also by the Holy Ghost; but such baptising was not properly by john, but by the power of Christ working with him. The outward ministry of john could apply the outward element; but it was the inward ministry of Christ, that applied the Holy, Ghost. Besides, john did new baptise them with water: but that time should come, when the Comforter should come. And it specially alludes to the wonder at Pentecost, when our Saviour baptised them Not with water; but only with the Holy Ghost and with fire, the fiery tongues. But why then did S. Paul. (Act. 19.4, 5.) baptise those disciples, that were said to have been baptised into John's Baptism? Many are the Answers: S. Ambrose his may satisfy. Those converts thought they had been rightly baptised: but so it was not: they had not heard of the Holy Ghost. Besides, it is said that they were Now baptised in the name of jesus; implying that they were not so before: so that in truth and effect, they were not baptised before. To be baptised then Into Christ, what is it? Is it not a Profession of his Doctrine, and a promise of an Imitation of his Holiness? It is, but more than a promise it is; it is an Imitation of his Holiness, in a Conformity of Life with Christ. It is to be baptised into the Death of Christ; as S. Paul speaks (Rom. 6. 3, 4.) that as our Saviour was raised to a new life, so we to a newness of life. We are by his death made partakers of the merits of his death. To be baptised then into Christ, is to be Sanctified; to put on Christ, so by an inward baptism, whiles we are covered with his Garment, we shall also become a part of his Mystical Body. Which sanctified estate some thinking to be attained, only by baptism, even outward baptism, would bring in an Absolute and Indispensable necessity of it unto Salvation. This persuasion occasioned that custom with some even in the primitive times, to baptise men after they were dead, if they died without baptism; as appears by the third Council of Carthage (Can. 6.) by which it was forbidden. This occasioned also almost a like custom among the Marcionites: who as Tertullian relates it, in case that one died without baptism, some alive was baptised for him. The like some tell us of the jews; that if one of them died without expiation according to the Law, Numb. 19.12. Some of his kindred were purged for him. But know we may, and to our comfort, that baptism, though so excellent and necessary in respect of God's command, if it may be had; is not absolutely necessary in respect of Salvation; since this may be obtained though not ordinarily, without baptism. Else should we be injurious to God himself; and bind his mercy absolutely to outward means. We should as some, of more Opinion than Wisdom, presumptuously and unmercifully esteem all Infants damned, that die unbaptised. We should pronounce the like also of all such Infants as died before Circumcision. Which is so odious, that the great Master of Theological Determinations, Peter Lombard, would in part help it by an over free conjecture, thinking that in case of necessity, they anciently circumcised the Child before the eighth day. But this defence will not defend itself; the Masters of Jewish rites telling us, that it might not be performed before that day. Besides, what should we say then to all those, that for forty years died in the wilderness without Circumcision? or all those Infants in the primitive times that died before baptism: which as Tertullian tells us, for his time, was usually celebrated but at Easter and Whitsuntide? And though we may grant exceptions in those first times in case of Necessity; yet many doubtless died without baptism. And yet this custom continued in the Church eight hundred years, even to the time of Charles the Great; as appears by Laws made at that time about this Rite. Which has been long continued since in some degree in Rome itself, as the paschal Ceremonies of that place imply, there being in the Lateran Church Constantine's Font, as they call it, preserved for the yearly baptising at those seasons such Jews, or other Unbelievers, as are converted to the Christian Faith. In such cases then as before mentioned, more charitably it is determined, as among others eminently by Aquinas, that Infants than have baptismum flaminis, etsi non fluminis; the baptism of the Spirit, though not of water. Not the want, but Contempt or Neglect of the Holy ordinance, hurts. He that is not Circumcised shall be cut off from the people of God. Gen. 17.14. It is understood of those chiefly, that were of age; and so, in effect, it was, he that Will not be Circumcised. Thus, he that is not borne of water & the holy Spirit, shall not enter into the Kingdom of God; that is, if he may have the water of Baptism, and will not. The Thief upon the Cross was not baptised, and yet he was Saved. Nay, we have no express testimony, that the Baptist was baptised: though he says indeed unto our Saviour, that he had need to be baptised of our Saviour: and yet we know the Baptist was sanctified in the womb; though some think that he baptised himself; for so we know that Abraham Circumcised themselves; and the Minister in the Holy Communion administers bread and wine unto Himself. Yet as some may be sanctified, which were never baptised, so on the contrary, not all that are baptised, are sanctified. Grace is not necessarily annexed to outward Baptism; Simon Magus had baptism Act. 8.13. yet without Grace v. 21. Else we should make Simon, and Judas the Iscariot Saints; since Grace is an Immortal seed; by which they that have it shall live for ever; and as that which, was once a member of a Natural body shall at last rise again a member of the body: so who by Grace is once a member of the Mystical body, where of Christ is the Head, shall at last arise a true member of the Mystical body. Grace then is not Physically annexed to baptism; the element itself being not capable of it, that so it might impart it. God only with the water at the liberty of his favour gives Grace. S. Austin is clear in the approbation of this high truth (Lib. 6. contra Donatistas'. cap. 24.) some says he put on Christ usque ad vitae sanctificationem, some only usque ad Sacramenti preceptionem: this says he, is common to the good and evil; that is proper only to the Good. Some then according to his judgement put on Christ to Sanctification (which only indeed is worthy of the bhrase, to put on Christ.) Some only Sacramentally, by an outward Profession: which passage of S. Austin the master of the sentences, not only alleadges, but approves. And surely S. Paul himself teaches us this distinction (Rom. 2.29.) saying that there is a Circumcision in the Letter, and in the Spirit? And with a like Reason may we not say, there is a baptism in the Letter, and in the Spirit? As certainly then, as we are to Reverence the Sacraments, as God's Institution, so not to Adore them. No less offence than it were for us to adore the water in the one Sacrament; than it is for others to adore the bread in the other Sacrament. But here some may ask, why the Apostle compares our Baptism into Christ, to the putting on of a garment; in answer to which demand may appear his wisdom, in drawing his expression from a custom in those times in baptism. For when the person baptised came out of the water, he was clothed with a white raiment; to which the Apostle alludes. And as Col. 3.9. he speaks of putting off the old man, thereby signifying the Mortification of sin: so by putting on the new man and the white garment, he intends our reviving unto holiness. Nor is the comparison only true, but fit; garments serving not only for necessity, but also ornament; as a sanctified life implies not only a heat of Grace; but also a covering of the unseemliness of sin. And as reason prompts us to keep the Garment: so does Grace to to keep our Conversation undefiled. The garment that Adam made for himself was but of fig-leaves; but that of skins, which sufficiently covered his nakedness was provided by God: thus the best covering that we ourselves can provide for our sins, is but the fig-leaves of excuse; but that sufficient covering, which God provides for us, is the precious robe of Christian righteousness. Which though it be sometimes like that, wherewith Herod clothed and derided our Saviour, exposing the Christian to the flout of a Herod; yet is it indeed, like the glorious apparel of the King's daughter (Psal. 45.13.) whose clothing was of wrought Gold; so glorious is the righteous man in the eyes of God, and of Righteous men. But most like it is to Christ's own garment, a seamelesse coat; so without division are the truly righteous; those that have unfeignedly put on Christ. This is the Nature of inward baptism: see the Extent; As many of you as have been baptised into Christ, have put on Christ. Mercy is God's property: Charity must be the Christian's; by this we must judge the Children of Christians, Christians they may be within the Covenant; and may they not then be within the sign of the Covenant? Before the Gospel's children were partakers of Circumcision; when they understood not Circumcision: and may they not under the Gospel be partakers of baptism, though they understand not baptism? Were not all the Israelites baptised in the Red Sea? (1 Cor. 10.12.) and were not the Infants a part of Israel? Did not S. Paul baptise whole households? (Act. 16.15. and 18.8.) and were not the Infant's part of the Household? And has not the practice of the Church been such from the first times of the Church? and testified to be such, by the Monuments of the Church? which to allege were of more trouble than necessity, especially to them that esteem not authority; yet may we take notice of one instead of all; and it is S. Austin's: who writing against the Pelagians (De Peccatorum Meritis & Remissione. l. 1. c. 26.) says, That they must not deny the baptism of Children, they clearly seeing that to be, to oppose the Universal Church. Yet some would exclude all children from this Sacrament; when as some of them are Elect, and of such certainly is the Kingdom of God, & shall such by scruple be excluded from the Sacrament, that signs unto such the Hope of that Kingdom? But why, say some, should they not then be as well admitted to the Supper of the Lord? But such may consider, that the Lord's Supper is strong meat; Spiritual food, that requires an able wisdom in the preparation & digestion, & so fit for Men; & so accordingly ministered as for Men, in Bread and Wine; not as for Children, in Milk: though in this it might have served both for Men and Children; if this had been our Saviour's will. But Baptism is not Food, but to the right receiver a new Birth, and so properly belongs to Children; or, though to others of riper years, yet but new converts, and so but babes in. Christ. But some would have none to have thus much hope of Heaven, till all most half man's age were spent: so that no Man should have a hope of Everlasting life, if he had not here an indifferent long life. But, say some, an Infant is but Natural; and so, without faith, unfit for a Sacrament, which has made some believe, that an Infant can actually believe; instancing in the Baptist; who at the news of our Saviour sprung in the Womb; and so affirm him, then to have had a knowledge of our Saviour; but this Assertion is rather belief, than knowledge. That exultation in the womb was in the Infant an Act of God's power, not of his grace; which is always with knowledge: which in a body by nature not fitted, is to suppose grace to work not only above nature, which it always does; but also without nature, which it does not, being always employed in nature; and so no act of knowledge can be performed without nature. But how fare forth an Infant may be Spiritual, we may in some degree understand, by understanding how fare forth he may be Natural: for unto all acts of natural knowledge he is not fit. The nature of faith then in an Infant, supposed to be Sanctified, may be understood by the nature of reason in him. Now in an Infant there is a Power (or faculty) of reasoning: in riper age the Act of Reasoning; as lastly by many acts an acquired Habit of Reasoning: where we may farther acknowledge the Act to be in Man only when awake; but the habit to be in him, though he sleeps. Since Sanctification then can not be without Faith, nor Faith without Reason; and that the Act of Reason is not in an Infant; the Act of Faith is not in him. Yet since he may be Sanctified, and so have Faith, the Power and Habit of Faith (infused abilities) he may have: which declares not itself in Spiritual Acts, till Nature, till Reason, which is subservient to it, declares itself in natural Acts. Since then an Infant may be thus Spiritual, shall any Man look on him, as on that which is merely natural; when as the Judgement of his charity should look upon it with Hope? shall he look upon an object of charity, without charity? Besides, to exclude Infants from Baptism, what is it but to leave the Children of Christians, without the Holy sign of Distinction from the Children of Infidels? Our Saviour taught a sweeter entertainment of them, when he took them into his arms, arms certainly of Mercy, whiles of the God of Mercy: and was offended with such as were offended at Children. Indeed can they be innocent that are offended with Innocents'? He shown likewise in the Practice of his first Church, the Solemnity of this Sacrament, in respect of such, as were of Age; anciently such converts being against the seasons of Baptising, carefully instructed; whence they were called Catechumeni; as also Audientes the Hearers, and frequently by S. Ambrose and S. Austin, Competentes, though somewhat differently from the usual acception of the word; it signifying here not an opposition, but a fellowship in their suit. From the event whereof, those that had success, are by S. Gregory called, Electi; they being chosen unto Baptism by Scrutiny. And there were made before baptism, six such scrutinies in the time of Lent; and a seaventh on Easter-eve; thus to discern, if the persons to be Baptised, would, after the renouncing of Satan, seriously continue in their dedication to God. The Persons to be Baptised did use also to bring their names, the men standing on the right hand; the women on the Left. In the time of the Elibertine Council (as appears. Can. 48.) the feet of the persons to be baptised, were washed; and for Infants that were to be baptised; it was a custom in the Spanish Churches, to bring them all before the day of baptism, and wash their Heads; which day, for that cause was called, Capiti-lavium, or, the Day of the Head-washing; and the usual day for it was Palme-Sunday; as Isidore tells us. Such like rites does S. Cyrill of jerusalem also relate in his preface to his Catechism, all which were used as expressions of the Solemnity of this Sacrament. Which was performed unto some over the tombs of the Dead: to which that of the Apostle seems to allude 1 Cor. 15.29. What shall they do that are baptised for the dead, if the dead arise not at all? it is in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; over the dead (to omit other expositions) a custom, used by some as it is thought, to express, that they should by baptism effectually received be dead to sin; & with the dead over which they were baptised, enjoy a happy resurrection. We may farther see the excellency of this Sacrament, in that it never is repeated; There is but one Baptism says the Apostle (Eph. 4.) because there is but one death of Christ; but one Resurrection; but one Original sin to be in effect washed away, whiles not imputed, by the blessing of the Inward Baptism. There is no return to the Womb, nor to Baptism; says S. Austin: there is but one Birth, and but one new birth. And as it is of such a nature in itself, so did God by miracle sometimes honour it; many bodily diseases being cured by baptism, as S. Austin relates; and thus as the stories of the Church tell us, the great Constantine was cured of Leprosy. Which wonders mistaken, were the occasion of preparing Holy water. Some thinking by the consecration of water to obtain the like success. But such cures were extraordinary, and immediately wrought by God himself, and but seldom, for the honour of God's own Institution in this Sacrament. Such cures then being without promise, we cannot build our faith upon such examples; & therefore not raise our expectations to such effects. Yet such was the unwarantable devotion of some in those times, that they received the water which had been consecrated for baptism, in vessels; sprinkling therewith their houses and grounds: as if though they had not with Moses the sight of a fiery bush, they would yet enjoy holy ground. A mistaking also of this Sacrament occcasioned some to be baptised every day; whence they were called Hemerobaptists (or, the Daily Baptizers) mentioned by Epiphanius; thus while they thought by a wrong zeal to make themselves clean, they did by their Heresy become more unclean. By the outward washing sin is not taken away; by the inward washing sin is not taken away, the Dominion of it is taken away: sin Remains; sin Reigns not. To this happy effect the Elect are baptised; those of riper age in ancient times, not commonly changing their Names, Ambrose and Austin being the Names of those Holy men, both before baptism tisme and after: but Infants usually taking the names of Saints, to prompt them, (yet without affectation) to a holy imitation. Nay, in an Arabic translation of the Nicene Council, one Canon forbids the imposing of a Heathen Name. And as the Church was thus careful of the Names of Infants, so much more of their Education, anciently and mercifully providing fit persons for the Infants sound instruction in Doctrine and Life, in case of the possible Heresy or Death of the Natural parents; a Charity too unhappily corrupted by Ignorance or Neglect; being in itself, if duly observed, a special wisdom in the Church of God. Alike care was used by the most Judicious, to have this Sacrament celebrated by one of the Clergy: which distinct title from the Laity, needs not be proved, since it is approved, whiles acknowledged by a late Act against great offenders, as Adulterers; which expresses their offence to be felony without benefit of Clergy. Yet we will grant, that this Sacrament was sometimes anciently administered by the Laity; nay sometimes by women, but ancient practices must be as duly understood as imitated. Tertullian (de Baptismo cap. 17.) admits Laymen to baptise in case of necessity, saying; Tunc enim constantia succurrentis excipitur, cum urget circumstantia periclitantis; in effect; Then must an extraordinary help be admitted, when an extraordinary danger makes the exception. We may see then that this permission was but extraordinary; and grounded but upon a falsely supposed Absolute Necessity of Baptism; as then the Reason was erroneous, so likewise the permission. Baptising by women may seem to have had a double cause; the former in respect of Infants in a supposed danger; and so with more mistake than charity; whiles not with a right charity: the other in respect of women of riper age that were converted; and this was in a modesty; a part of the celebration being ordered by those that in the first times were called Diaconissaes; a principal part of whose office was, to prepare the women that were to be baptised: partly by anointing their bodies, if we admit the testimony of the Constitutions attributed to Clemens; and partly by dressing them with that civility, that only the Brow of the Female was permitted to the eye of the Priest: who was indeed the usual baptizer. Besides, women were separated, and so baptised, a part from the men; as S. Ciril of jerusalem teaches us in his Preface to his Catechisms. But since that truth must be the Judge of all Custom, we may remember that it was the judgement of a most learned and Royal judge, that though the Minister be not of the Essènce of the Sacrament, yet he is of the Essence of the right and lawful Ministry of the Sacrament, taking for his Ground, the Commission of Christ to his Disciples, Mat. 28.20. Go Preach and Baptise. It was only their office to whom it was Committed: and surely the Office was not ordinary, when as the memorial of the performance of it was Extraordinary; the Day of every one's baptising being anciently his Festival. So Naziannan tells us: and therefore devout are the Exhortations both of S. chrysostom, and S. Ambrose, to move every Christian to an annual celebration of that day by Holy meditations of this promise of God; by fervent prayers to God, and Charity towards men: which moved the late great Cardinal Borromaeus, a man eminent in his way of Devotion, (in the last Council at Milan) to enjoin all his Clergy in that province, of which he was Archbishop, to move the people under their charge to the holy celebration of the day of their Baptising. But if a love of God will not move us; let the fear of God move us; the Original of this Institution presenting unto us our own unworthiness, baptism being not a new thing before the time of our Saviour, though by him amplified and advanced by a new Institution. It was a custom before his coming, among the Jews, when any of the Gentiles were converted to the Jewish worship, to baptise them, so to express a purifying of them from Idolatry; as their great Master Ben-Maimon teaches. But when the holy Baptist came, he called to the like purifying the jews themselves; implying them to be as foul in God's sight, as the very Gentiles; and therefore to have need of a like, yet a better purifying. Such is the happy receivers baptism into Christ; whereby though he finds not Miracle, he shall find Wonder: it being to such, an Illumination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Fathers call it. And speaks not the Apostle so; Heb. 10.32. remember the former days in which after you were Illuminated, ye endured a great fight of Afflictions! whence S. Cyrill of Jerusalem calls his Instructions of Baptism, Catechisms of Illumination. And as it is to such a purifying of the understanding; so is it also a purifying of the Affections, it is a cleansing, without the mockery of a Pilate, or the Hypocrisy of a Pharisee. To such it is a Grace, that bestows upon the soul a supernatural being, which is the beginning of spiritual operations: and in its time truly powerful. To such it is Seal, which he that sets upon the soul will own: it is a Mystery which the soul more enjoys, than understands. To such the calling unto Baptism is a high calling; a Spiritual Glory; it is like the face of Moses, when God had shined on him; a brightness from a brightness. To such it is also spiritual fruitfulness, figured out at the Creation, when the Spirit of God sat upon the waters, to make them fruitful. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word; he sat as the Hen upon the egg, which she does warm with a lively heat. This was the type of baptism; God's Spirit bestowing a warmth of Grace; a regeneration of water and the Spirit. And since that such do put on Christ, grant O Lord, that blessing to thine own Ordinance, that we may never defile our Christian Robe; but at last through thy Mercy, through thy bounty we may be clothed with those white robes of Glory and Immortality, which thou hast prepared in Heaven, for such as shall keep their covenant with Thee here on Earth. To which our God that has bestowed Baptism upon us, the Father, the Son, and the Holy Ghost in whose name it was bestowed, be ascribed all Holiness, & Thanks, for evermore.  
FINIS.   

OF The Bread of Life. A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
john 6.34. 
Lord, evermore give us this Bread.  
THE Lord, as he is all-sufficient; so is it He only, that is all-sufficient; yet has he made each creature, and consequently man with a sufficiency, but joined with want: the one being an act of his Bounty in the nature of the creature; the other an act of his wisdom in the preservation of that nature. For such want in man declares his perpetual dependence upon God: and such dependence makes him have perpetual recourse to God. For man then to ask of God is Natural: as it is most natural to ask those things, which most preserve nature. Since then, that God has given man Life, Yet not without a conditional necessity of Food; it is as natural to desire Food; as to desire Life. And since the desire of life is naturally perpetual, Man naturally would have both perpetual life and perpetual food. Which food though it be always in the desire of Nature, is never in the power of it: all food of the Body, which. Nature knows, being as mortal as the Body. Philosophy therefore never distinguished Men from Beasts by the appetite and nature of Food; it being to the Philosopher beyond all Paradox, to hold, that a man may become immortal by Eating; nay that he should be made more immortal by Food, than by Fame. No marvel then is it here, if the People, as natural men, marvel at our Saviour. They could have said that Adam by Eating died: but he only could say that man by Eating might Live for ever. Yet this is the wonder which he tells them; whiles he tells them of a Bread more wonderful than the Manna, which their fathers did eat. That bread was the work of God; This bread was God: This bread made that bread: He that eat that bread Dyed: he that eats This, is made as immortal as the Author & the Wonder! At which news they call him Lord; nor are ashamed to become beggars. They saw it impossible that this bread should be sold: since none that could provide it, could have need to sell it: nor, if it could be bought, could any be Equal to the price. In this Marvel; we may see there marveiles; the Giver, the Lord: the Gift, in the Substance and the Excellency, This Bread: the Desire and the extent of the Desire, Give us evermore: of which the patron si the preface; Lord. A strange request it may seem, to beg a man of himself; to make a patron his own gift. This implies, that since our nature has been corrupted, our natural love of ourselves is an unreasonable love of ourselves; when as for our own benefit we can be content, that another, we may say, should be lost for us! Our Saviour had said he was the bread of Life; and yet of him they beg this bread, that is, Himself. It was a bold request and yet a wise one. They perceived a wonder in it: and they venture therefore to beg of Him that was able, as they believe, to perform a wonder. He had indeed a little before performed a wonder; a wonder in bread, feeding five thousand with five loaves. Manna was a wonderful bread: but every person had an Omer full: when as here was but a loaf unto a thousand. Then the miracle was prepared to their hands; but now the miracle was performed in their hands; nay in their mouths: then they were fed after the performance of a miracle; but now they were fed with it. They had before seen Corn grow; but not till now beheld Bread grow; This emboldened them to ask This bread of the Lord. And well might they orie, Lord, give us this bread; for whom might they ask, whatsoever was possible to be given; but of Him, that was able to give whatsoever was possible. He had by his power the dominion of his Creatures; and by his will, the dominion of Himself. And well might they call him Lord; Dominion implying as well Goodness, as Power. So among the Hebrews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as near in sense as in Derivation; the first signifying a Lord; the Last the Base, that sustains any thing: which is agreeable to the wisdom of our Ancestors, the Saxons, with whom the name Lord signified a Sustainer, as by Noble hospitality, but strictly a Loafe-giver, anciently Hlaford; or founder of bread. And does not the Lord sustain us with the staff of bread? as the Prophet calls it, Psalm 105.16. making bread our principal sustenance! So did the old Latins proverbially call the choice food wherewith old Age should be sustained, Maxillae baculus, the staff of the Jaw. Wifely then might the people here ascribe Dominion to our Saviour; for, thus acknowledging his power, they might hope to enjoy it, and yielding themselves servants to such a Lord, might invite if not engage him, to provide for them; nay, to make such provision, as would argue the power and Love of such a Lord. And since his Dominion must endure for ever; so likewise must his service, and therefore his servants; which service if happily they could attain, attain they should also immortality. Since likewise this Love exceeded all other love, possibly it may seem to beg Him of himself. By Natural Love indeed, Every man is his own Favourite: but our Saviour's love being above nature, they hope he will give them even Himself: which was the bread, that he had told them off, and the End or substance of their Desire, Bread; This bread. Which by way of excellency signifies all food; being the chief of all, as that which strengthens the Heart of Man. What therefore by one Evangelist is called Bread (Mark. 6.36.) is by another called victuals (Mat. 14.15.) More particularly sometimes Bread signifies Flesh: so the flesh that was burnt on the Alar to the Lord, is (Levit. 3.11.) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though our last Translators render thereby the food of the Offering made by fire; yet Levit. 21.22. they interpret the same word by bread. We might almost say that bread not only signifies Flesh, but also Bones; the Israelites bread in the Wilderness, their Manna being though not so hard as bone, yet harder than Flesh: and though it melted with the heat of the Sun; yet was so hard that they ground it in mills, or pounded it, before they could make it into cakes. And surely the blessed bread which our Saviour here speaks of, which is himself apprehended by Faith, especially in his blessed Sacrament, is so like their Manna, and is such mystical flesh and bone; that we may say of it with admiration, as the Israelites of their bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is this? The apprehension of which excellency has so transported some, that they have changed their Reverence into Error; mistaking and inverting our Saviour's words. He said indeed, He was the bread of life: They say, This bread of life in the Sacrament is so verily Christ, that it is not bread: thus whiles they fear that they be not Devout; they do not fear to be Idolatrous. Which seems not to agree with the old preface to this Sacrament; Sursum Corda; Lift up your hearts; which rather excites to a Spiritual food, by Faith; than to a corporal food by sense. Bellarmine indeed would hence conclude a corporal feeding in this Sacrament; when as he might rather have concluded the Contrary; it being done in Remembrance of our Saviour, and so of our Saviour corporally absent. And though some reform Divines fearing disadvantage, have thought this passage not meant of the Eucharist, yet partly Calvin (in respect of Spiritual feeding) and more clearly the judicious Peter Martyr, think it conveniently understod in this place: indeed to eat Sacramentally, Mystically, and Spiritually, are terms not opposite, but most consistent and congruous. And though our Saviour says here, he he is the bread of Life, and speaks this along, time before he instruted his blessed Supper, yet is it apparently but a prediction of that spiritual blessing, which before his passion he bestowed upon his Church. Notwithstanding even in ancient time some curious Ceremonies crept-in; the Receivers in a Reverence of the bread, being first to wash their hand; as Maximus tells us; S. Cyrill (of Jerusalem) bids them come not with open palms but with their singers closed together, their left hand being placed upon the right; so in the hollow of their hand, as in a throne, to entertain so glorions a King: which custom continued in the East a long time. Damascen more wisely bids them lay their hands in form of a Cross, to remember the manner of our Saviour's death. Yet, were only the Men permitted to receive it in their bare hand; the women receiving it on a clean hand-karcher, which they called Dominicale, as receiving the bread mystically Christ's body. And for the Laiety in general, they were not permitted to drink the wine out of the Chalice; but to suck it up through a reed, or cane; which form of Instruments they afterwards made of silver; as in latter times, as some tell us, when the Adored Bishop himself (the Roman) has celebrated this Sacrament, he has received the wine through such an instrument of Gold. But such niceness, as it was at first corrption; so from superstition it grew into Sacrilege: not only the bread being taken from the hand of the Laity, and by the priest's hand, as some describe it, put into their mouths; but the wine is quite taken from their mouths. Nay, in ancient times corruption so grew in the Church, that they used to consecrate their bread, and not receive it; but kept it upon the Altar enclosed in a silver Dove; a box made of that matter and figure. Sometimes also the receivers carried it home, as S. Cyprian mentions, there vainly and vilely keeping it and worshipping it, as Nazianzene relates: and some of them every morning eat a part of it next their hearts. Sometimes they were permitted to travel with it, as S. Ambrose shows: nay, with profane vanity, they put it into the mouths of the dead; as appears by prohibition of that Custom, in the third Council of Carthage, Can. 6. But we may better see the excellency of this bread, in the Sacred figures, which foreshowed it. It was prefigured in the Bread and Wine, which Melchisedec brought to Abraham. Melchisedec was king of Salem, which signifies peace; and he was also the Priest of God. Christ is the Prince of peace, and our high Priest to God. Melchisedec brought it to Abraham; and so in him typically to all the seed of Abraham by faith: and he brought it to refresh him: so does Christ by this bread much more refresh us. It was presigured in the Mosaical Law, in the Offering which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 2.1. an Offering of fine flower, on which they poured Oil and Frankincense: and is not in this Offering Christ mystically the bread, his Grace the Oil, and the thanksgiving the Incense? It was presigured in Eliah's miraculous food, in the strength whereof he travailed forty days (1 Kings 19.8.) until he came to Horeb the the Mount of God. It was prefigured more famously in the Pascall Lamb, with the blood whereof the Israelites doors were spinkled and protected. It was prefigured in the blood of the Covenant, which Moses sprinkled upon the people (Exod. 24.8.) The Chaldie Paraphrast says, it was sprinkled upon the Altar, but for the people: so was Christ's blood upon the Cross, but for us. Lastly it was prefigured in Manna; which falling upon the ground, was covered with a Dew: this dew is God's Grace; the Manna this bread; which is as it were wonderfully covered with grace & mystery: whence among other reasons, some have thought it to be called hidden Manna (Rev. 2.17.) And as they were to gather the Manna in the morning, before it melted by the heat of the Sun: so must we be careful to provide this spiritual food, whiles we have time and means. For as there is no Manna to be found on the Sabbath day; so can we have none of this Bread and Grace after this Life. Manna is by David (Palm. 98.25) called Angell's food, not properly but figuratively by way of excellency; as if we should say, if the Angels could eat, such food would they eat; as likewise it is said the tongue of Angels for the most excellent tongue. But the tongue of Angels, the most excellent tongue, is not able to express the excellency of this bread: which we may truly call, though not the bread of Angels, yet the bread of Saints; the food of the Righteous in this Life; who are the Saints of the Church Militant. This is a liberal feeding, yet without hurt; we being fed here as Tertullian expresses it, in a barbarous and excellent word, Opinitate Domini Corporis; with the plentifullnesse, with the wealthiness of the Lord's Body, which here in a mystical and admirable manner is presented. And may we not take up the words of the Israelites, not like Them in Distrust, but in Admiration; Can God furnish a table in the Wilderness? Can he give Bread also? Can he provide flesh for his people? (Ps. 76.19, 20.) Lo here he has done it, with more Mystery and Wonder! In this our food, if we eat it by Faith, in this Wilderness of the world, and this Pilgrimage of our Life! Yet though this bread be mystically Christ, it is Naturally Bread: and there is as truly the substance of bread, as there are truly the qualities of bread; the colour and taste of bread; and as there are the dimensions of bread. The less hardy Romanists, though they believe a change of the substance, yet they defended their opinion with Devotion and pretence of miracle: but a finer race of newer Artists project a possible defence, as well by nature, as by Miracle; whiles they maintain, that an Accident may be sustained without a subject; making an aptitude to inhere, a sufficient foundation; by a devise as new, and cunning as the devisers. Were not this to make miracle to confound nature, rather than exceed it? to make an Accident a Substance! so violating in their belief, the distinctions of the Creatures, which the God of Nature has made Inviolable? This bread then as it is naturally bread, so it is not Christ's natural body. When our Saviour drank this fruit of the Vine, and so eat this bread, with his disciples, shall we say, he eat his own body and drank his own blood? and shall we say he delivered twelve Christ's to his Apostles? And that they eat a Mortal body; but others, since his Resurrection, a body Glorified? And shall we say they eat him alive, and dank his blood before it was shed on the Cross? Besides, was not he like to us in all things sinne only excepted? and could then his humane nature, as our nature, be in more than one place at one time? Our Saviour said, when he was to departed, that he would send a Comforter to us: so that now instead of Christ's presence, we have the presence of the Holy Ghost by Grace. Christ's presence after he was glorified, was to be tried by the eye, and by the touch; in our Saviour's Own Judgement. Luk. 24.29. But from such trial of his presence in the Sacrament, though since his glorification, the new Artists will be as fare, as they are from the Truth. But we should remember, that when S. Paul, 1 Cor. 11. had plainly expressed the Consecration of the bread and wine, v. 24. and 25. he does notwithstanding in the next words (v. 26.) after the Consecration, as verily call them, the bread and the cup. Thus is this blessed bread true bread, and mystically the wine is his blood,: he is indeed the true Vine; mystically then also the wine is his blood, and a part of this great Sacrament. Our Saviour did Institute it in Bread and Wine; and of the Wine particularly said, Drink ye all of this: which if it be restrained only to his Disciples, and so only to the Clergy, then may the bread also by the like reason be restrained only to Them; and so the Laity shall be deprived of all the Sacrament. Or if it be said, that the Laity have also the wine virtually in the bread, then should the priest have it only in the bread. What is then the practice of the Roman party, but with an audacious Sacrilege to alter the Institution of the Son of God, the wisdom of the Father? as if he had not foreseen, or had not prevented all inconveniences, in the celebration of this Sacrament. Let no man then leave out a part, lest he lose the benefit of all: and let that precept be here also remembered, since here also it is of use; whom God has joined, let no man put a sunder: nor by a jugle call confusion a Union. The Bread and Wine were consecrated successively; not Wine In Bread, this is mixture, rather than union. The Sacrament was a memorial and Representation of our Saviour's death: in which his blood was separated from his body: not then the Wine in the Bread represents it; but the Bread, and then the Wine in respect of the order, and Consecration: this is the Union which our Saviour appointed. But if you would more comfortably see this Bread, this excellent bread, behold instead of the Mystery of it, which you cannot well behold, the ample benefit of it, which you may more easily behold. And you may see the benefit even in the name of the Paschal Lamb: which was not called so from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though the Lamb suffered death: but from the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passing over; or, to express the swiftness, a Leaping over; yet not from the Israelites passing through the Wilderness to the Land of promise: nor from their passing through the Red Sea: but from the Angels passing over their Doors in Mercy, their doors sprinkled with blood; when he destroyed the Egyptians. And so will God's vengeance pass over those, whom he shall find sprinkled with the mystical blood of our Saviour, imparted to us in this merciful Sacrament. Unto which come all you, that would be delivered from all your sins past; you that are at the Gates of Death, and this bread of Life shall give you Life everlasting; and this Wine of life shall make your hearts cheerful with an eternal joy. Come all you, that would be delivered from sins to come: this shall not only take away the delight in smalller sins; but also a consent to greater. Not to come at all to this heavenly food, is certain death: to come but seldom, or with a small appetite, is a manifest sickness in the soul. O then come frequently to this Sacrament and in time you shall say, He hath filled the hungry with good things! But come with hunger; and than you may truly say, you keep a good diet; and as truly say, you have got that by Grace, which the Physician denies in nature, a perfect Health. Come all you that would conquer all Affections, and all Temptations, that would lead you to such affections. Come hither, and you shall have peace in all your affections; you shall have peace in all your Temptations. You shall have that peace which the world cannot give; that peace which the world cannot understand! Come all you that would be one body with Christ; a possibility, but a miracle: Christ shall not be corrupted into you; that indeed is an Impossibility: but you by grace shall be perfected into Christ; and that is, though not properly a miracle, which is an outward act of power; yet the happiest miracle. which is an Act of Spiritual power. Come all you that would by Grace be one spirit with Christ: come, and you shall dwell with him, and he in you; his Grace in you! Eat Christ, and thus become Christ's; ye shall be the Adopted Sons of God, & Heirs of Eternity. And that you may the rather come and raise a desire in yourselves unto this bread; observe the desire which was in the people, their Desire of this bread, Give us. Indeed now you have seen the benefit, you may easily think, the people might well cry out unto our Saviour, Give us this bread; you will acknowledge their desire and excuse it; nay, rather commend it by imitation. Yet when again you think upon the wonder of it may you not think that our Saviour might have justly answered them, as he did the mother of Zebedeus children, ye know not what you ask? Surely, they had but a little knowledge of it. Yet the wonder of the benefit may warrant their desire; and condemn us, if we have not the like; yea, a greater Desire of this heavenly food, since a greater knowledge we have of this Heavenly food; which we should indeed hunt after. When the Prophet David says Ps. 78.25. Man did eat Angel's food; he sent them meat to the full; the word for meat is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly venison; and so a meat caught with hunting: and surely with more earnestness should we pursue after this food, with a holy appetite. No marvel then, we may say, if they cry out, as if already they had learned the substance of prayer, Evermore give us of this Bread; which must be broken before it be given; and therefore the distribution of the bread in the Sacrament, is called the breaking of bread. Act. 2.42. Yet is was the custom of the Hebrews to say, they broke bread not only when they broke it with the hand, but also when they cut it, & sometimes when they did neither, but only gave it. Yet some think this phrase arose from the fashion of the Jewish Loaves, which they say, were usually made in the form of Cakes, broad and thin, and that so it was their custom to break their bread. Which though it might be true, is yet uncertain: for some of their loaves, as the Shewbread, which was set upon the table of the Lord, were seven fingers thick; as the Hebrew writers teach us. But in what manner soever the Jews broke bread, or in what manner soever they gave bread, we know how they used the bread of life, our Saviour. Indeed they could not break a bone of him: and as they did not break him, so neither did they give him: but we may say with the Prophet Isaiah (c. 53.5.) they bruised him; but he gave himself, he gave himself to be bread of life for us. And thus you see this bread is a gift, & therefore justly requires Thanks. For which cause it is called the Eucharist, or the ; not only to express, our Saviour administered it with giving of thanks, but also to express our duty of thanks, which ought most justly to wait upon this Sacrament. The bread, says Origen, is called thanksgiving. S. Paul calls the cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cup of blessing (1 Cor. 10.16.) he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we bless, or which with blessing we consecrate; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with with the Jews, is both to Bless and to be Thankful; they being commonly performed together. And so Justin the Martyr, calls the Eucharist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the food consecrated, or blessed with thanksgiving. And well may they be thankful, that are the receivers of it, if they but consider themselves, They that would here have been receivers, were Jews; and may we not say, that to have given this bread to Them, had been to cast the children's bread unto dogs? yet though they were bad, they seem to have some desire to be good; & may seem somewhat good already, whiles they wished good to one another; every one wishing this bread not only for himself; but all of them asked it for all collectively; Give us this bread; A desire that might have beseemed them, though they had understood the nature of a Communion. This is indeed a Communion not only by our Union with Christ, but also with one another. We are all members of the same body; as was aptly presigured in Manna, which is said to have been like Coriander; which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather & order an army; the seeds growing in great number, and ordered as aptly as an army of men. And is not this our Christian Manna, or Coriander, this wonderful seed collected and ordered always in a Christian army of Communicants in the Church Militant? It is a Communion also of the rich and poor; and therefore in some places is usually celebrated with alms; in a good Imitation of the Primitive Christians, who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their feast of Love, at which they did use to feed the poor; and had a table in the Church to that purpose; which also for the Charity at it, as Pontius Pautinus says, was called the Lords Table. And in the time of Monica S. Austin's mother, there was a custom upon festival days, to stay in the Church four and twenty hours together; and every man having brought thither his meat, they gave after the feast, what remained, unto the poor. Which custom, when Monica would have used in the Diocese of Milan, S. Ambrose would not permit it, it being not with them the custom to do so. Nor doth this Communion make us love only the poor, but also our enemies; the Pascall Lamb was to be eaten with unleavened bread; & this bread must not be eaten with the leaven of malice, as the Apostle shows 1 Cor. 5.8. The Heathen, though they reached not to the high precept of the Gospel, to love their enemies, (charity being a thing unknown unto them) yet understood and practised a moral reconciliation of enemies. For which purpose they had their feast Charistia, as Valerius Max. tells us: which principally was for the reconciling of Kinsfolk fallen out. Theirs was Charistia; but ours an Eucharistia a happy love, or acknowledgement of Love. Besides, it is a Communion for the great and Mystical Union, or collection of so many unexpressible graces as are united in it, & imparted by it. If therefore it were but for our own sakes, we should be persuaded easily, to frequent it; and well might they here then extend their cry and their desire, Give us this bread evermore. S. Luke relates Act. 2.42. That in the Apostles time they did continue steadfast in prayer and Breaking bread, that is, in receiving the Sacrament. For by this, as Ignatius tells the Ephesians, the power of Satan grows less, and retires back, being more powerfully resisted by the united devotion of so many Communicants. And as S. Luke expresses the constancy of the Church in receiving the Sacrament; so justin the Martyr (2. Apol.) expresses the frequency, saying, that all in Towns and Villages met and received it every Sabbath. S. Basil (ad Caesariam) says, it was the custom to receive it four times in a Week. S. Jerom (epist. 28.) testifies of the Roman and Spanish Churches, that they received it every day: and S. Cyprian (de Orat. Dom. Serm. 6.) witnesss as much for the African Church. And Tertullian (de Oratione) understands this Sacramental bread, by our Daily bread in the Lord's prayer: so likewise does S. Ambrose (lib. 5. de Sacram. cap. 4.) And if this, says he, be Daily bread, why dost thou take it but once a year? as some in the East (or Greek Church) did use to do. Receive that daily, says he, which may daily profit thee: and so live every day, that every day thou mayst be fit to receive it. He that is not fit to receive it every day, will be less fit to receive it once in a year. He will be most fit for the Sacrament, who will most frequent it; the Sacrament being also a Preparative to itself. He that has not a clean conscience, is not fit to receive it once a year says S. Chrys. (in Ep. ad Hebr. hom. 27.) & he that receives it but once a year, shall never likely have a clean Conscience, & so shall never likely receive it once a year. Some think a man may sometimes abstain in reverence: yet such may know, a man may frequent it with reverence. True it is that the Centurion cried out unto our Saviour, Lord I am not worthy, that thou shouldest come my roof. (Mat. 8.8.) And yet again we know, that Zachaeus received him joyfully. (Luk. 19.6.) He that would abstain from the Sacrament, for Reverence; is, by his reverence fit to receive it. He that ceases to sin, says S. Hilary, must not cease to Communicate: nay, therefore he must not cease to Communicate, because he ceases from sin. But he that finds himself not disposed to receive, must know that he is spiritually sick: and therefore he must strive to dispose himself by repentance, that he may eat of this food, and recover his health. He must remember, that to frequent the Sacrament, is frequently to remember the death of Christ; and such remembrance ought to be as perpetual, as it is grateful. The Godly man must be like God, as he is described. Revel. 4.3. where he is said to be like a jaspar and a Sardine stone, and to be encompassed with a Rainbow like an Emerald. This mystically implys the nature of God, the nature particularly of Christ, and the nature of a Christian. The jaspar is a green stone, and signifies flourishing perpetuity. The Sardine is a stone like to blood and flesh; and aptly signifies the precious wounds in our Saviour's body. And the union of these two, shows, that those wounds must be still fresh in our memory: they must be as perpetually remembered, as they are perpetually beneficial. The Rainbow is a sign of God's covenant of Protection: and the Emerald a glorious and green stone much of the nature of jaspar, signifies likewise the perpetuity and Glory of that protection. So that he who pepetually remembers in this Sacrament the bloody Passion of our Saviour, shall be both gloriously and perpetually encompassed with divine protection. Yet for the frequency of receiving, we need not descend to private prescriptions, but use that moderate devotion of religious Congregations, which constantly communicate once a month; which practice, where it may be, may be the hope and endeavour of every good Christian: a practice, that may with a holy discretion, preserve both a Frequency and a Reverence of this great Mystery; which to receive is not left to our careless liberty, but is the Commandment of our blessed Saviour, Do this in remembrance of me. And as the Commandment is to all, so also the Duty; and therefore none to be excluded, but notorious sinners; they must be great sinners, and known to be great sinners. judas was admitted to it by our Saviour, as the Christian Fathers generally believed (though S. Hilary indeed differed from that persuasion:) and their collection from thence is very charitable; they conceiving it to show unto us, that whiles a sinner is concealed, (as it was in judas his case) so long the Church must be so charitable, as to admit him; a judgement that detests the rigour of private suspicion. Let us not then whiles we would be over righteous, be unrighteous; and by thinking to exclude sinners, increase their number & their Gild. In what age, in some unhappy places, was there ever, as of late years, such sad neglect of this blessed Sacrament, this Remedy against sin? And in what age, in the midst of Zeal, was there ever such various corruptions in religion? Is not the Cause, as well as well as the Effect, Evident? Let not such, as, in charity I hope detest the Socinian, become by a mistaking zeal partakers with him, in a contempt of the Sacrament. To which, that we may come with Reverence, we must come with Faith; whereby we shall discern the Lord's body; and work the true, the mystical transubstantiation of ourselves by Grace, into Christ: so shall we be one with him, and he with us. We must come with an Examined Conscience; sometimes, that is occasionally, examined by the Minister, as in a Conscience very Ignorant; and usually rather for Instruction, than Censure; but always examined by itself. Let every man examine Himself, says the Apostle. The examination by the Minister is more Charity, than command: and therefore we must beware, that we Lord it not over the Lord's people. They are his people more than Ours: nor at all Ours, but because His. Let us then chiefly examine Ourselves; and come with a Consceince, as resolute to Leave sin, as to acknowledge it. Let us come with sorrow, answerable to that Joy, which we took formerly in sin; The Paschall Lamb was to be eaten with bitter herbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as Theodorus Gaza, expounds it, interpreting the ninth book of Aristotle, De natura Animalium, signifies Wild Lettuce, (lactuca agrestis:) which as Dioscorides tells us (lib. 2. cap. 130.) was a very bitter herb. And likely it is, God did not leave the choice of the herb to the liberty of the jews; to whom in all other things he had so particularly prescribed; and so S. Jerome every where renders it, lactuca egrestis. And since this was a figure of the bitterness, or sorrow of the soul for sin, which every one ought to bring unto the Secrament: it will be necessary to know, what sort of the wild-lettice they did use. That which is Old and Grown is not only bitter, but also full of prickles upon the back, or out side of the leaf; so that it cannot be eaten: but the more young and tender sort was used in medicine; & though it was bitter, yet it had a milky moisture in it (whence it is called Lactuca) & this being boiled they eat with the Paschal Lamb. Thus is there an Old and Grown sorrow for sin; a sorrow that gores the soul; a sorrow, which we rather call despair: but this is not that, which comes to the Sacrament: but we must bring the more gentle and tender grief, which has the milky moisture, a supple Comfort with the bitterness. We must have sorrow, but we must have Hope: nay, we must have sorrow, and we must have Joy. Yet must we come with Fear; remembering, that the surfeit of bread, is of all surfeits held the most dangerous; especially then the surfeit of this bread, which they shall take, that unworthily take this bread. He that receives unworthily, instead of bread receives a stone, or a Scorpion: usually 'tis undigestable death. The Apostle indeed told the Corinthians (1 Ep. 11.30.) that for unworthy receiving, many of them are weak and sickly, and some slept; that is, God did strike some of them with infirmities of body, some with grievous diseases, and some of them with the last sleep of nature, death itself. We must come likewise with Humility: and then by the Humility of our Saviour, we shall obtain pardon for our pride. He washed the feet of his Disciples, nay, of judas, whom yet he pronounced to be a Devil. Can any man think, he has an enemy worse than judas, can any man think he can be so injured, as our Saviour? O, what humility then ought we to show towards the Lord of Glory, who shown such humility towards a servant, towards his own servant and a traitor? And that we may be sure we come not unworthily, we must come with a Desire, an earnest desire, the true sign of a true receiver: we must not like profane Livers, be glad to scape a Communion; but we must long for it, we must seek for it. David professes such a search, and such a desire, in a like kind; when he cries out (Psalm. 132.6.) We heard of it in Ephratah: we found it in the fields of the Wood He speaks (as it appears v. 8, 10.) of the Ark of God; which was a visible sign of God's gracious presence; and in which, as the Apostle says (Heb. 9.4.) was the golden pot of Manna. Now David had heard, he knew, that the Ark had at the first been placed by joshua at Shiloh, a City in Ephratah, the Country of Ephraim, jud. 18.1. but he found it in the fields of the Wood, that is, at Kireath-jearim, or the City of the Woods, where it had continued for the space of twenty years after it had been brought home from the Philistines (1 Sam. 7.2.) Now you know with what pains & joy he went to fetch it, & when he had it how he triumphed in the Music and in the Dance. The like Desire and Labour and Joy we must come with, unto this admirable sign of God's presence, unto this more admirable Manna. The Infant, says S. chrysostom, does with alacrity snatch the teat, fasten the lip upon it, and suck with a most fixed impression: so must we, says he, like innocent babes, suck the grace of Christ, and like the babe, cry when we want this spiritual nourishment. The jews made great haste to be guilty of the blood of our Saviour: and shall not we make more haste, to purge ourselves by his blood, from our Gild? And if we truly purify ourselves with his blood, we shall be as careful of our behaviour after our receiving, as we were before. Otherwise we shall be but like the jews; who brought our Saviour into jerusalem with shouts of joy, crying Hosanna, and afterwards cried as fast, Crucify him, Crucify him. We must not in the Morning drink the Lord's wine, and continue at wine all the day after; nor must we expel the Joy of our soul, with the Mirth and Riot of our Body. But we shall be certainly careful after the receiving of it, if we be truly careful before. And if we be thus truly careful to receive, we shall truly receive; we shall truly feast with Christ, both in this Kingdom of his Grace & in the Kingdom of his Glory; wherein this mstically feast shall be fulfiled, as it is said. Luke 22.16. by being changed into that heavenly and eternal feast; in which, as our Saviour speaks Luk. 22.30. we shall eat and drink at his table in his Kingdom. Then shall we be like Lazarus in Abraham's bosom; not in a Limbus Patrum, or the Confines of a Purgatory; but without a mistake of the speech, in an honourable place, with a loving entertainment at a feast. The speech is drawn from the custom of the Ancients, to eat lying in Couches, inclining sonewhat on the left side, & somewhat resting on the left elbow, the head of the second; lying in the bosone of the first; as of the third in the bosom of the second, the right hand being at liberty; & whiles they eat being somewhat more erect, the table being placed before the couch. Now for a Lazarus, a poor jew, to sit at the table, as we phrase it strictly to lie on the same Couch, and in the bosom even of Abraham, the famous patriarch of the jews; or for an Eleazar Abraham's servant (in Hebrew the same with the Greek name Lazarus) to feast even in the bosom of his great Lord Abraham, were such a union of the King and the Beggar, or such a union of the Lord and Servant, as were no less a wonder than a Feast! yet such shall be the entertainment of our Saviour's Guests, as it is said, Mat. 8.11. Many shall come from the East and West, and shall sit down with Abraham and Isaac, and Jacob, in the Kingdom of Heaven; the Original is more exact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, recumbent, they shall lie down, or feast on the same couch with Abraham. In like manner it is said (joh. 13.23. the Disciple leaned on jesus bosom: they were not then risen from the table, as may be observed in the story of that chapter; and v. 25. he is said, to lie on jesus breast. And thus shall we be, not in the bosom of an Abraham, but indeed, of Christ himself: and he will prepare a table for us; and we shall be abundantly satisfied with the fatness of his house, and he shall make us drink of the Rivers of his pleasures Psal. 36.8. He will feed us with the fat of wheat, as the Prophet David speaks, Psal. 81.16. and 147.14. according to the Original. He will feed us with the fat of kidneys of wheat, as as Moses speaks, or rather sings, Deut. 32.14. in a phrase almost as strange as the blessing. All which blessings are Promised to us in this bread; all which are sealed unto us in this bread; this being by faith the bread of Life: which evermore give unto us, O thou that art both the bread and the Lord; that we being fed with this bread, of Life in this life, may be strengthened to eternal Life, and to eternal thanks; which, for thy bounty and thy Mercy in this bread, be rendered unto thee O Lord, with the Father and thy Blessed Spirit, for evermore.  
FINIS.   

OF Anathema Maranatha. A SERMON BY BARTEN HOLIDAY, Doctor of Divinity.  
OXFORD, Printed by Leonard Lichfield, 1657.   
1 Cor. 16.22. 
If any man Love not the Lord Jesus Christ, let him be Anathema Maranatha.  
TO show the beginning of Love, were to show the beginning of God; the first Love that was, being God Himself: so that He, which first Loved, and he who was first Loved, was the same; the First love than consisted in Identity. Thus whiles there was nothing but God, not only God was love, but all Love was God. But when God made something, and that there was an Intelligent Nature that was not God; then did there begin a love which consisted in similitude; and shows itself to be but a derived Love. Which resemblance of the Creator in the Creature, is in things merely Natural called similitude; as in Creatures endued with a reasonable Will, it is called Love; which we may term a voluntary reflection of Goodness in the Reasonable Creature towards the Creator. So that for the Creature to Love God is as truly natural, as to be a Creature: and to fall from the Love of God, is to fall from the similitude of God; and so to fall from the nature of a Creature. Yet man thus fell: when God to show his love and his Nature to be the same, and to be as unchangeable as Infinite, renewed man; not by a new making of man, but by a making of himself man; by an unexpected wonder of Mercy, making Man in part become his own Saviour. There ought then to be in renewed Man a new Similitude, a new Love, the Love of Jesus, of this Saviour. And since the Essence, the Nature of a Christian, consists in this Love, he that has not in him this Love, has not in him the nature of a Christian. And having not the nature of a Christian, he cannot have the blessing of a Christian, and therefore he is as necessarily an Anathema, or Accursed, as he is voluntarily not a Christian. So that a man is made an Anathema by his unbelief; as he is to be declared an Anathema for his unbelief. Which curse our Apostle seeing to be due to some, and foreseeing the danger, which might be easily due to many, he uses in this place Indignation and Mercy; making the same speech, which is a condemnation unto some, to be only a Threatening unto others. Those that were guilty might feel it, and those that were Innocent might Fear it, and by Fearing it not Feel it. That therefore we may learn this Fear, we must learn to know this Curse: and that we may know the justice of the punishment, we must know the justice of the Duty, for the breach whereof, the punishment is due; all which being expressed by the Apostle, we may see the Cause of the Duty; why we ought to love the Lord jesus Christ: we may see the Punishment for the Violation of the Duty, expressed in the words, Anathema Maranatha: we may see also the Nature of the duty; wherein it consists: that so knowing what it is to Love the Lord jesus Christ, we may understand our Innocency or Gild. The Cause of the duty, the duty of Love to our blessed Saviour, is employed in the names of our blessed Saviour; names always used Devoutly by our Apostle; but here Eminently as including the principal Reasons of the Love; a love due to our Saviour for his Dominion over us, he is the Lord: a Love due to him for his Love towards us; he is jesus, our Saviour: a love due to him for God's Love toward Him; Christ he is the Anointed of God. He is a Lord in the Highest sense, being the Ruler of his People; he is a Lord in the nearest sense, being the Husband of his Church. Indeed God says unto the People, Hos. 2.16. they shall call me Ishi, (my Husband) and not more, Baali (my Lord:) not that he was not as well their Lord, as their Husband, but, as S. Jerome observes, they should not call him their Lord, by the name Baali, it being the usual name of their Idol-god. Being then the Lord and Husband of his Church; his Church must have power on her head (1 Cor. 11.10.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dominion; indeed, in a figurative speech, a veil, the sign of his dominion. Which right was employed by Abimilech rebuking, Sara; he is, says he, of Abraham, a Covering of the eyes unto thee, that is a veil, the sign of the Husband's power; and therefore by the Hebrews is the veil called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have dominion; strictly to spread; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to have dominion. Thus should the Gracious behaviour of every true Christian be as a testimony of subjection to Christ our Lord; who extends to us his Love, his Providence, his Protection. And most eminently is the title due to our Saviour, since in accurate use of the word Dominus, it seemed to imply a divine excellency; as is noted of the frantic ambition of Domitian, the Roman Emperor; who when he would be counted a God, caused himself to be called Dominus (lord) But as the Name is due to our saviour; so much more the power; and as the power, so our acknowledgement of his power. And if Sozomen's Ecclesiastical story be in no part Legend, we may hear him relate, that when joseph and the Blessed Virgin, who fled into Egypt with our Infant Saviour, were ready to enter the gate of Hermopolis (or Thebais) a tree of singular size and beauty suddenly bended it self to the ground, as in Adoration at the presence of the true Lord. This tree was before worshipped by the Heathen Egyptians; the name of which kind of tree was Persis, as the historian says; adding that this was the constant report of the Christian Inhabitants in his time; as also, that the fruit, or Leaf or any part of the Bark of it healed the sick. We may farther take notice, that Plutarch long before said, that this kind of tree was consecrated unto Isis; that also the fruit of it was like a Heart, and the Leaf like a Tongue; which may to us Christians by a devout Emblem Aptly, though not Articulately, express, that the Lord our Saviour should be worshipped and Acknowledged with heart and Tongue. But with a certainty of Truth and Wonder, declared he was to be the Lord, by miracle and prophecy; the prophet Micha saying (ch. 5.2.) that he was to be Ruler in Israel; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying Dominion & a Proverb; this having then Dominion in speech. Sometimes also it signifies a Byword; as Ps. 44.14. And thus also was our Blessed-Saviour a Lord and a Proverb; yea he was for a sign, that should be spoken against. Luke 2.34. Yet still he was the Lord. Our Saviour before his Incarnation was called God; says Anastasius sometimes Bishop of Antiochia; but since his Incarnation he is called Lord: He is called Lord, says he, since he has come in the flesh; wounded our enemies; overcome death by death; freed us from the power of the Devil; taught the ungodly to acknowledge God; received of his Father the Gentiles for an Inheritance; possessed the utmost ends of the earth, reigning from Sea to Sea, and from the rivers to the bounds of the earth! Since these victories we may with truth and triumph call him the Lord, Indeed he proved himself the Lord by Power and Mercy; by destroying Sin, Death and Hell, which were our enemies; and by saving us, who were his enemies! and therefore he is not only the Lord, but also jesus: this is his new name. Apoc. 3.12. as jehovah was his old name; a name not known to Abraham, Isaac, and jacob, as God tells Moses, Exod. 6.3. though it was know unto them, as appears, Gen. 15.7. and in divers other places (as Gen. 26. 24, 25.28.13.) the meaning therefore was not, that they knew it not at all, but that they knew it not in the same respect; that Moses knew it. jehovah expresses God's essence, which is truth itself; and therefore his truth in the fulfilling of his promises: which were truth in Hope, to the Patriarches, but truth in possession unto Moses. Thus may we say, that his new name jesus was not known unto them of old; not that they were ignorant either of the Name or the Promise: but whereas They looked Forward to the Promise, we do look Back to the Joy and wonder of the performance. That which was Faith in them, is succeeded by sense in us; and we may say in the words of Simeon, Mine eyes have seen thy Salvation! Luk. 2.30. the Salvation of our jesus, the true Joshua. Yet the first joshua was a type of Jesus in Name and Actions, says S. Jerome. joshua succeeded Moses; our Saviour succeeded the Law: joshua defended the Gibeonites; our Saviour the weak in Temptations: joshua brought the Israelites from the Wilderness through jordan, into the Land of Promise; our Joshua the elect Gentiles from Ignorance and Idolatry, through Baptism, into the Heavenly Canaan. Lastly, their joshua expelled the Canaanites into the utmost parts of the West, even to the Pillars of Hercules, as they are called: where they set up in their Phoenitian characters an Inscription expressing this sense; we are they who fled before the Robber Joshua, the son of Nun; as Procopius, and before him Epiphanius relate. But our joshua in victorious Mercy has not expelled the Gentiles, but Gentilism: and we are this day the Inscription and Confession of his bountiful Triumph; and to discover the Extent of his Mercy he has discovered a new West; from whence, no doubt, many shall come, that shall feast with Abraham in the Kingdom of Heaven, An other Jesus also there was of good renown (the Son Josedech) the first High Priest after the captivity: but our jesus was much more our high priest, after our greater Captivity in sin! The name jesus signifies a Saviour; the shadow of which sense was in others; but in our jesus, the truth. Yet the obstinate jews, formerly malicious against the person of our Saviour, are now as malicious against his Name: in the writing whereof they would leave out the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which it cannot signify a Saviour; when as for this cause it was given him by the Angel Mat. 1.21. So that it is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some would have it; nor as the later jews would have it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is in the Hebrew Gospel of S. Matthew cap. 1.) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written, Isa. 45. 8. which our English Interpreters render Salvation; but the Latin has Salvatorem; by the Person instead of the Thing; as also Genes. 49, 18. where the Latin has Salutare following the Greeks who have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that so, as it was in the concrete, they may understand our Saviour; which word is used also by S. Luke, (2.30.) in the song of Simeon. Yet we may observe, that the name of our Saviour is sometimes written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Hebrew Ep. of S. Paul to the Hebrews, ch. 1. (which was the name of joshua the son of Nun) ho being added by an epenthesis, as Munster notes on the first of S. Matthew; and thus our Saviour's right name imports a Saviour. But the jews themselves acknowledged him a Saviour, even on the Cross; when they cried out he that saves others, let him save himself. It was the fittest time to acknowledge him a Saviour, he being then performing the great work, his great work of our Salvation. The benefit of which work, the work of jesus, is most accurately expressed in those words of the Lord, Exod. 34.7. He keeps mercy for thousands, forgiving Iniquity, and Transgression, and Sinne. God spoke then of Himself, and so, aptly of our Blessed Saviour. Nor are the words empty or confused: but each has his just distinction & weight, He forgives Iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of man against his Neighbour; his unjust dealing. He forgives Transgression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man's Rebellion against God; his receding from the power of the Lord, that laid a command upon him; and so aptly expresses the old offenee of our first parents, their Disobedience, as the Apostle calls it, and our own offences against the Lord. He forgives, Sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Sepivagint renders it: which though it be of a large signification, yet here by way of difference, may fitly be taken for that sin of sins, which is too nearly against Ourselves; that sin, whence others flow; that law in our members, as the Apostle speaks, Rom. 7.23. the sin that dwells in us v. 17. original sin. And thus does the Lord jesus deliver his people at the last from all kind of sin, Iniquity against our Neighbour; Transgression against God; Sin against ourselves. And as the Lord did visibly show himself, passing by before Moses: so did the Lord jesus, who was represented in that vision, exhibit himself in the flesh visibly to the world, as it were a passing by the World. At which wonderful sight, yea at the remembrance of it, may not we likewise take up with a little change, those words of almighty God, The Lord, the Lord God; the Lord, the Lord jesus; Merciful and Gracious, long suffering and Abundant in Goodness and Truth, keeping mercy for thousands, forgiving Iniquity and Transgression, and Sin! Now as this work of our Saviour was the Restoring of the world, so was it also the ordering of it; and accordingly the Greek Fathers frequently call it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordering of a house hold, as justin and Nazianzene express it: God in his mercy, having by this provided for the world, as for his family. Which word they might borrow from the Apostle Ep. 1.10. where he says, God did work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the dispensation of the fullness of times; which might have been rendered in his house-hold-goverment, or in the governing of his family, the world, in the fullness of times. Nor has he only ordered the world, but also Honoured it; whiles Man in jesus is united unto God. Here did God gather together in one, all things in Christ. Eph. 1.10. all things, that is, Man, as Irenaeus and S. Gregory expound it. He did it, that he might gather all things together; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might Recapitulate, or bring to a Head all things in Christ. Indeed, we are but the Members, he is the Head, the Anointed head: he is God's Christ; or his Anointed. The eminency of Anointing, you may see in the excellency of the persons anciently anointed among the jews; the Priest, the Prophet, and the King. Of which last Lactantius observed, that Anointing was the sign of Royalty among the jews, as the purple robe was among the Romans. All which respects concurred in the Anointing of our Saviour: he being a Priest, that offered Sacrifice for the sins of the World; he being a Prophet, that declared the secret Counsel of his Father, concerning the redemption of mankind; he being a King, in delivering Laws and affording protection, to his Church. And being thus mystically anointed with the Holy Ghost, he may more truly than Zerubbabel and joshua the high Priest after the Captivity, in the phrase of the prophet Zacharie (4.14.) be called the Son of oil. Nor was it without an emblem, that he ascended into Heaven from the Mount of Olives, which then was also the mount of the Anointed. Oil is by the Hebrews called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the purity and shining of it. When therefore it is said, Psal. 104.15. that God gives man Oil to make his face shine; the original imports to make his face shine more than oil; as the English Interpreters observe. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word drawn from the same original with the former, signifies the Light at noon day, or, the most full light: and thus is our Saviour Christ brighter than oil, and the Meridian Light, that inlightens the world. No marvel then, if the Gentiles whiles they were out of the Covenant of Grace, so much envied at the glory of Christ, the anointed; so much, that they endeavoured to burn all books, that had the name of Christ in them, especially the Sacred writings; compelling all that in the Dioclesian persecution had such books, to deliver them up: whence such faint Christians as delivered them, were called Traditores; as S. Austin in part implies against the Donatists; and as appears by the first Council of Arles, Can. 13. and by Arnobius, with others. But as those Gentiles were not able to blot out the Sacred and Glorious name of Christ, so neither was Domitian with all the power of his Malice and Cruelty before that, able to disgrace the name of Christian; though because it was in honour of our Saviour, and so signified a servant of Christ, (the Anointed) he imposed that scorn and intended torment upon the blessed Evangelist S. john, by causing him to be cast into a vessel of scalding oil; Domitian's oil having no more power agaist the Christian, than against Christ. And that we may know how to be true Christians, we may partly learn it from the names, by which at the beginning of their profession they called themselves; their usual name being Disciples; implying an obedience and willingness to learn Truth: and so was an Instruction, as well as a Title. They were called the Beleivers; not that they did disclaim holy works, which are all good men's Duty; but that comparatively they disesteemed them; nothing being meritorious but Christ, and by Christ, the Foundation of their Faith. They were called Brothers; they were called Saints; intimating their Unity, and Holiness, not in Pretence but Practice. But the most usual name of Humility and Zeal, was Disciples: which yet was changed at Antiochia, by the consent of the Apostles, into the name of Christians: upon occasion, as Athanasius shows, of the divisions of those, that pretended to be Disciples. Thus did their name declare and Remember them to be the worshippers of the Lord's Anointed. The Heathens in disgrace, fequently called them the Sibylists', as Origen tells us; the Christians so frequently alleging against the Gentiles, the Sibylls verses. So Clemens the Alexandrian mentions S. Paul alleging a Sibyl: which memorials, it seems, were in those times known among the Christians: which is the name by Apostolical institution; and never was the name of any Sectaries: but among the Christians, the apostolics was the name of a Sect of Heretics: And by as easy reason might the Catholics have been so too. A Christian then being glorious in his Title, should remember, that as the Ancient wrestlers among the Heathen, were anointed with oil, to make them the more Active: so should we, to a better expedition, be anointed with a spiritual Oil, which is God's Grace. The Romanists anoint ●he Christian when he comes into the visible Church by Baptism; and when by death he is ready to go out of it; at which time they use their extreme Unction: though the first be without warrant; as the last beyond the date of the warrant, that only for a time, was once given: and now accordingly of no effect. But instead of this unprofitable Anointing, we may see the benefits of our Saviour's Anointing, expressed unto us in the Olive-Tree and in the Oil. The Olive-Tree is green even in the Winter, and was not thus our Saviour Christ, and is not also thus the Christian, of a constant flourish, even in Calamities? The Root is Bitter: is not such the Biginning of the true Christian Life? The Bark is Hard: Is not the life of the Christian fitly prepared against all violences? The Wood of it is firm and solid. Is not such the Doctrine and Life of the Christian? The Flower, is singularly pleasant; the Fruit, sweet and full of juice: are not such the works of Fruitful Christians? The Branch of the Olive, in a C●vell use was a sign of Peace, and carried sometime by Ambassadors, when they Desired or Offered Peace, and God himself made it a sign of reconciliation, unto Noah: when he made the dove return to him with an Olive-Branch. If likewise we consider the Natural use of the Oil, we know that it refreshes man's Body. making him cheirfull: it nourishes the Lamp, to give us Light: it keeps pure from rust the weapons of our Safety. And does not Grace thus refresh the Christian soul! does it not increase & continue the Light of understanding; preserving our spiritual weapons, Fasting, Prayer, Alms, from the unhappy rust of sloth and Hypocrisy? If troublesomely a door turns upon his hinges, with an ungrateful noise; does not the oil give it a speedy willingness? And sometimes when we are averse from devotion, does not Grace give expedition and cheirfullnesse of performance? Does it not make us without murmuring to turn unto Christ? Does it not make us as acceptable as itself unto Christ? Christ says to his Church (Cant. 4.10.) The Savour of thy Ointments is better than all spices, yet much were the Ingredients of the holy Anointing Oil Ex. 30.23. and with such sometimes were women purified (Esth. 2.12.) and the Dead embalmed (2 Chron. 16.14.) such were also a present for a King (2 Chron. 9.9.) nay for a Solomon: there was no such spice as the Queen of Sheba gave King Solomon! And surely no such acceptable present to Christ our Solomon, as his own Grace in the Christian! By which the Christian is made a Christ: by Grace not by Essence. Christ does anoint him as S. Paul speaks, 2 Cor. 1.21. nor are we only anointed by him but also with him: he being figuratively the oil itself, as the Prophet Isaiah calls him. (c. 10. 27.) our translation has it, the anointing; but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally, the Oil. Whosoever then will not love the blessing of this Oil, which is not only the Sign, but also the Cause of Joy: nor only of Joy, but also of Honour, (only especial persons being eminently anointed) let him fall under the sorrow & shame of this curse, which here our Apostle pronounces against him: let him be Anathema Maranatha. To understand God's word, necessary it is to understand Words: the Interpretation of which, we are to expect, not from Revelation but from Industry, the way of the divine providence in humane affairs. By which we may know, that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Separate, comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Gift separated to God: and thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written and used Luk. 21.5. in which sense some wittily think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above, the gifts separated to holy use being usually hânged up, (as shields, crowns, and the like, from an enemy) on walls and pillars, in thankfulness and honour. And such a gift, for the separation of it, is by Suidas called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Takingaway; that is, from the use of man, to the use of God: as for the Elevation, some Offering is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.13. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advancing: as the Wave-offring is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.24. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Elevate. There is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which being referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Curse, signifies that which is accursed, and so an execrable person: according to which writing and sense, it is here used. The Gentiles indeed had a custom, when signs from Heaven, or Judgements terrified them, to endeavour the appeasing of their Gods, by leading some person out of the City, and killing him, as a Sacrifice for the rest: and such a One the old Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence it is, that Hesychius makes this word of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that is separated from the Communion of men. S. Paul employed such a sense and Custom. 1 Cor. 4.13. when he says, he was the Off-scouring of all things, the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alluding to the former Custom of the Gentiles: who when upon occasion they offered to the Sea-God Neptune, such a wretched person, used in the casting of him from some Cliff into the Sea, to cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be thou our Offscouring: as Suidas teaches us. And this may the rather appear to be the purpose of the Apostle, from the ninth verse of that chapter: where he says, I think that God has set forth us the Apostles last, as it were appointed to death, meaning that they should be used like accursed persons. The Hebrews called such things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction or devoting, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy without pity: the word seeming as some observe contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love, or have compassion; both words consisting of the same letters, but inverted: as if the inversion of the letters were a figure of the inversion of the sense. Yet in Devoting there were some degrees; sometimes all things being to be destroyed, Man, Beast, and Goods: for thus they dealt with Idolatrous Cities. Deut. 13. Sometimes they were to kill Man and Beast; but spare the Goods, Gold, Silver, and Brass; as in Iericho's destruction. Sometimes they were to destroy only the people, as in Hai's destruction, Iosh. 8. But at last among the Grecians, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to an Ecclesiastical acception, signifying a person Excommunicated from the Church; it being judged a fit word to express the Separation, and in that the Curse of such persons. The Jews had also their Excommunication, which was the casting of one out of their Synagogues, their places throughout their Country, for Prayer, and the Exposition of the Law upon their Sabbaths. Which punishment was such a shame that in our Saviour's time, it kept some from the Confession of the Faith, though not from the Faith. In the primitive times there were degrees of such, as were separated from the Church; of which were some of the Audientes; Hearers of the word preached: among whom were some indeed, that were not yet admitted to the farthar blessings of the Church: those were by punishment, but Hearers; these had been but Hearers. A second sort were Procumbentes; such as in prostrate manner asked pardon of the Church, for some public scandal given by them to the Church. A third were the Orantes, called also as S. Cyprian says, Abstenti; persons after some offence, admitted only to the Prayers of the Church. A last sort were such, as were once Communicants, persons admitted to the Lord's Supper; but for great sins deprived of so great a blessing. To be removed from the Lord's Table, was a great punishment; yet greater it was to be removed also from the prayers of the Church: but how great was it then, not to be admitted to ask pardon? The Libellatici were soon Restored; the Church looking upon their frailty, as well as on their Fault; they being such as for fear of punishment had their names registered in the Magistrate's Book (from whence they are called Libellatici) aknowledging their consent to offer Incense to the Gentiles Gods; but meeting with a dealing Judge, redeemed themselves from trouble and the performance, by the persuasion of a Bribe. Their unwillingness to offend, won the Church to a willingness to Restore them: Adulterers indeed, as too too foul, were left for many years to be washed with their own tears, in hope to be throughly washed in the blood of Christ. But such as relapsed into Idolatry, were not readmitted till the hover of death, when as much they were to leave the Church, as to re-enter it: and rather in a new hope of the Church Triumphant, than a new possession of the Church Militant. This manner of Excommunication was grievous indeed, and often attended with grievous consequences; God permitting the Devil in primitive times, upon the pronouncing of the sentence, to enter into the persons and torment them; as we read of Stilico's secretary excommunicated by S. Ambrose. We may remember it is called a delivering unto Satan 1 Cor. 4.5. Hymeneus and Alexander (1 Tim. 1.20.) were thus delivered up by S. Paul. And this Excommunication the Fathers call a resemblance of damnation; S. Jerome terms it, a judging before the day of Judgement; and S. Cyprian calls it, the death of the Soul. So grievous it is, that S. chrysostom thinks it to grievous too be exercised: since not against the living, says he, because we must not prevent God's judgement.: nor against the Dead, because they have their judgement already. Yet in this point his Mercy was more than his Judgement; we having not only the permission, but the Command in God's Word, and the practice of the Ancient Church: the greatest Heretics having been struck with this sentence, by the greatest Councils. And thus though it were very grievous, it was very necessary: and if more weight may be given unto it, some think it added in the Word that is added, Mara-natha; Let him be Anathema Mara-natha. Between which words some copies have no point: and such it seems Oecolampadius liked; but instead of Maranatha he thinks it should be Matha, and so expounds it by, Anathema Mortis; which may be interpreted, One accursed to death. But Guess being too bold an attendant upon the holy text; we must according to the Original read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or as the very ancient printed copy of Prevotius, with small difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as S. Jerome says, is as much as Dominus noster venit, Our Lord is come. The compound word is acknowledged to be rather Syriaque, than Hebrew; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying then our Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come; or by the liberty of the Hebrew, (which often uses the time passed for time to come) shall come, yet some understand it of the time past, which had been apt, if the Apostle had here spoken of the jews, who denied he was come: but speaking here to the Corinthians, he seems not to speak to such as denied our Saviour, but to such as loved him not. According to which acception some make the sense to be, Let such a one be accursed till the Lord shall come; Others, Let suh a one be accursed, when the Lord shall come, or, be separated from the coming of the Lord, that is, from the benefit of his coming, which is the deliverance of the Just. This expression then of the Apostle, is an allusion to to the severest curse among the Jews, in their Excommunication, to be inflicted at the coming of their Messiah; a form of speech not unknown, as appears, to S. Paul's converted Corinthians. Briesely then and clearly, we may take the first words for the pronoucing of the Curse; the last for a confirmation of the curse; the first being as the writing; the last as the Seal. The sentence is, whosoever loves not the Lord Jesus Christ, let him be Accursed: the Confirmation is, Nay, the Lord shall come, and at his coming prove this Curse a Truth. Thus speaks the Apostle by an Aposiopesis, a figure attending upon Indignation, which is the passion in which the Apostles Zeal here speaks. Let him be Anathema: do only 1 Paul say so? Yea Maranatha; the Lord, shall come and say so! The Lord whom he loves not, shall come and say so! Since than there is so great, so certain a Curse, for all that do not Love the Lord, needful it will be to know who are such: which we may know by knowing the nature of the Duty, or, what it is to Love the Lord Jesus Christ. If we should ask most men, whether they love the Lord our Saviour, they would presently venture not to love him, by their Indignation at the question. Yet notwithstanding such Disdain, one might peradventure as easily pose them, as anger them. But not to tempt them to the hazard of the Passion, and at once to save their Patience and Credit, they may without being catechised, positively know, that the nature of true Love consists in similitude; so that he which truly loves the Lord, is, to his endeavour, like the Lord. And since our blessed Saviour who is the Son of God, is like the Father by his Nature, we likewise who are by Adoption the Sons of the same Heavenly Father, must strive to be like unto him in Holiness, He is holy, therefore we must be Holy. In this consists our proportional similitude unto God And that we may the more fitly resemble him, we must fit our will unto his will; which being revealed in his commandment, if we love Him, we must love his Commandment; and then we unfeignedly love it, when we keep it. No other sign or Truth is there of our Love: if we observe not what Christ Commands, we as yet love not Christ, that Commands it; And therefore Clemens (Epist. 2.) dares to say, he that keeps not the Lord's Commands, Let him be accursed till the Lord comes. He is the Lord our Lord, we are his Servants, whose actions being virtually in reference to him; the nature of our love to him as to our Lord, consists in a conformity of our actions unto His. How sadly then do they draw this curse upon themselves, that abuse God's Word by profaneness, or Heresy? Who abuse his command by obstinacy or security? who abuse his Servants by oppression or contempt? endeavouring rather to prove his Servants hypocrites, than to become his servants. Again, he is our jesus (our Saviour) whose Love towards us being Infinite, we must in a sort imitate the infinity of his love, by a perpetual increase of our Love. Which is surely increased by a remembrance of his Passion; which is performed according to his own desire in a frequent Communicating at his holy table. Our Saviour has left that, as the sure mark of his friends: they are those that frequently come and sup with him. How sadly then do they draw this curse upon themselves, who by contempt or neglect of that blessed provision, instead of partaking with his friends in the merit of his Passion, partake with the Jews in their guilt of his passion. In what condition also are they, who to the merit of his Blood, dare add the merit either of their works, or will? Lastly he is Christ, the Lord's Anointed; He is anointed as a King; and is the Defender of his faithful Subjects: who then can be safe from his Curse and Justice, that contemns his Majesty in his command? He is anointed as a Prophet: and who shall escape a curse, that resists God's will, in resisting his prophet that declares his will? He is anointed as a Priest: who then shall escape that curse, from which only our High Priest, the Son of God, can deliver him? And as it is Duty to Love our Saviour, so is it Wisdom: which we must employ in the manner of our Love. Of which one degree it is to be called after his Name: but a farther degree it is, a degree of wisdom, to be called by a fit name. Some indeed, as some Eastern Christians, have from his name of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title of Marani: some from his name Jesus; as the jesuites, by the choice of their Ignatius: but the Apostles chose to be called from his name Christ, Christians. In the two first whereof we may see the weakness of men: In the last we may see the wisdom of God, and the Godly. All the names of our Saviour imply excellencies; the first, his Dominion over his Church; the second, his nature of a Mediator, whereby he saves us: These are prerogatives as well as Excellencies; and therefore it is Humility and safety, for men rather to decline, than assume such Appellations. Or if the name jesuite may be admitted, for the Pretence or Intent of an Endeavour to save souls; too extreme an Arrogancy it is, for a Sect of men to assume a title as peculiar to themselves, which is as claimeable by all the Ministers of the Gospel. This covetous zeal is not allowable! But the name Christ, implying our Saviour's spiritual anointing; may for our proportion descend to us; may as a Holy oil descend from the Head to the Skirts of the Garment: and so from Christ, we may happily and fitly be called Christians. True it is, God has anointed him above his fellows: yet a truth it is also, that his fellows are anointed: nay, they were not his fellows if they were not anointed. And as he has anointed them with Him; so has he anointed them by Him, and for his sake. Wherefore though the name Christ and also Christian, may signify anointed; yet as the one name is derived from the other; so is our Anointing derived from His. And since this anointing includes all blessings, and all these blessings come by our blessed Saviour, let him be accursed that loves not our Lord Jesus Christ. The word here for Love, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which signifies a less degree of love than the former: and therefore he that bears not so small affection to our Saviour, justly deserves to be an Anathema. Yet the greatest part of such as profess Christ, are rather content to receive his blessings, his outward blessings, than his Commands: or if they receive them 'tis so unwillingly, that we may fear they rather Endure him, than Love him. But our Apostle curses all them that do not love him: among whom the Greek Interpreters generally understand, all that offend God by grievous sins; such as Schismatics, Fornicatours, Eaters of meat offered to Idols, unworthy Communicants, Denyers of the Resurrection, and the like. Need than we have to learn the nature of love; and learn it we may from the Body, from that part of the body, the Liver, which is by nature appointed as the Instrument and seat of Love. It is the seat of Love, as Solomon implies Prov. 7.23. whiles he says, the adulterer goes on, till a dart strike through his liver. The liver is the fountain of the veins, and the first instrument of blood; the laps or extremities of it compassing and comforting the stomach: thus sacred Love compasses and strengthens our spiritual appetite, and is as the fountain of all devout affections! The Liver is made of blood, and it makes blood, so is our spiritual love begotten by God's love of us; and then increases into greater and new love of God: imitating in this the figure of the liver: which is shaped like a crescent or the Moon in her increase! The liver makes blood out of the purest and most aery part of the matter it works upon: and thus does spiritual love arise from the purer parts and contemplation of those things it considers. The Liver is the chief seat of the nutritive faculty, and by the veins conveys blood to all parts of the body, so is love the chief instrument of spiritual nourishment, dispensing a cheerful heat and alacrity to all actions of a Christian! The temper of the liver consists in heat and moisture, qualities which singularly prolong life: so the sacred heat and living moisture of spiritual love shall maintain us into an eternity of life! And as in the Liver is made that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or separation of the profitable humours from the bad: so an intimate power and degree of spiritual love, separates our thoughts from the corruptions and vain humours of the World! The Hebrews call the Liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.13. for the weightiness of it through the abundance of blood, which abundance is the material occasion of the abundance of spirits; thus likewise holy love, which is the true spiritual blood, is filled with the abundance of purer spirits, which are the quick ecstasies and raptures of the soul! In the Judaical Sacrifices the call of the Liver was to be burnt unto the Lord; not only to express, that we ought to be purged from our natural Lust, but also that we should be purisyed into a supernatural Love. O then let us love the Lord, who is as unwilling to curse us, as he is able to do it: who cannot lose his true Dominion, though we would lose our seeming obedience: who will judge all men with a Judgement, that shall be Just, and yet Extreme: since all shall receive from him, an everlasting reward. Let us Love our Jesus, our merciful Saviour: who descended from Heaven, that we might ascend to it: who descended to Us, that we might not descend to Hell: who descended to the Infamy of the Cross, that we might ascend to the honour of the Love of jesus: Let us then bow the Knee to him that bowed the Head for us and gave up the Ghost. And let us Love the Christ of God, the Anointed; let us return unto him the holy Savour of his own oil, wherewith he has anointed us: let us thank him for his Grace, with his own Grace; let us at least make so cheap a recompense; this being the acceptable art of Grace; whereby we shall not need to fear this our Apostle's Anathema; but with Truth and Comfort cry Maranatha, The Lord shall come, he shall come for our Deliverance. Which grant unto us most merciful Father; that when thy Son, thy Christ, our Lord jesus shall appear, we may have confidence and not be ashamed before him, at his Coming! To whom with thee, O Father, and thy blessed Spirit be all Praise and Glory now and for ever.  
FINIS.