EIGHT SERMONS DEDICATED TO THE RIGHT HONOURABLE HIS GRACE The Lord Duke of Ormond, AND To the most Honourable of Ladies, the Duchess of Ormond her Grace.  
Most of them preached before his Grace, and the Parliament, in Dublin.  
By the Right Reverend Father in God, Griffith, Lord Bishop of Ossory.  
The Contents and particulars whereof are set down in the next Page.  
LONDON, Printed for the Author, Anno Dom. 1664.   

Imprimatur.  
Geor straddling S. T. P. Rev. in Christo Pat. D. Gilb. Episc. Lond. à Sac. Domestic. Ex Aed. Sab. Jul. 1. 1663.   

THE DESCRIPTION AND THE PRACTICE Of the four most admirable BEASTS; Explained in four SERMONS, Upon REVEL. 4.8.  
Whereof the first three were preached before the Right Honourable, JAMES Duke of ORMOND, And Lord Lieutenant of IRELAND his Grace, And the two Houses of Parliament, and others, very Honourable Persons.  
By the Right Reverend Father in God, Gr. Lord Bishop of OSSORY.  
London, Printed by Tho. Roycroft, for Philemon Stephens, and are to be sold at the Golden Lion in St. Paul's Churchyard. 1663.   

The particular Sermons, and Contents of the whole Book.  
THe description and the practice of the four most admirable Beasts, upon Revel. 4.8. In four Sermons.  
The only Way to the Kingdom of Heaven, upon Matth. 6.33. In one Sermon.  
The Saving Serpent, upon John 3. In one Sermon.  
The only Way to preserve Life, upon Amos 5.6. In one Sermon.  
The ejection, or destruction, of Devils, upon Mat. 17.21. In one Sermon, but prevented to be finished.  
Whereunto is added, The persecution and oppression of two right Reverend Bishops of Ossory.   

TO THE RIGHT HONOURABLE THE Duke of ORMOND His GRACE.  
WHen the Parliament, out of their love to Christ, and respect to the Reverend Bishops his Servants, humbly moved his Majesty for some augmentation to be made to the means of divers of them; and had omitted the Bishop of Ossory out of their List, as a man that either needed it not, or cared not for it, seeing he never moved any man, as some others did, to seek for any augmentation for him: Your Grace was the only Advocate to put his Majesty in mind of the Bishop of Ossory, and to add four hundred pounds per annum for his augmentation, to the perpetual Obligation of the present and succeeding Bishops of that See, to your Grace, and to all your succeeding Family.  
But what your Grace hath then so graciously begun, I humbly beg your Grace would be pleased, as graciously now to finish and perfect that pious work which you have so religiously begun; not so much in regard of myself, who, (after I was cast down to the dust, and there lay wallowing a long while, and was at last, beyond my desert, and any certainty of expectation, lifted up again to mine Office, and restored to mine Honour and Dignity) have vowed and resolved to spend what God hath restored to me, for the Honour of God, and the service of the Church of Christ, that is, besides my necessities, to repair his Church, to relieve the distressed, to punish perjurers and such high Malefactors, 
* Which is equal to the relieving of the distressed  and to do my best to hinder any man that fought against that most Excellent pious King, Charles the First, under the Standard of the Beast, to carry away, and enjoy any part of the inheritance of the Church of Christ for his reward, for that transcendent wickedness.  
And therefore I spent already about four hundred pounds in repairing the ruinous Cathedral, and above three hundred pounds more in seeking the right of the Church out of the hands of Hucksters, and the Adversaries of King Charles the First: And I do profess, that having food and raiment, and to defray my necessary occasions, I weigh not one straw, either of mine augmentation, or of any other supportation that I have: 
† I dare take my oath, I am not, to this day, one penny the richer for my Bishopric: When as the reparation of the Church and Bishop's house, the Suits in Law to recover the revenues of the Bishopric, and the printing of my Books, for the service of the Church, and the good of God's people, hath consumed all that I received.  God is, El Shaddai, a God all-suficient for me, as he hath been hitherto.  
But I beg this of your Grace, in respect of the poor See of Ossory, and the succeeding Bishops, that perhaps shall not pass through so many storms as I have done, and therefore shall not be so well able to abide the weather, and to endure the wants that I did, but will be most willing to do God that good service, which God and such good men as the King and your Grace will enable them to do.  
And I doubt not, but as your Grace hath always been so sweet a Friend, and so bountiful a Benefactor and Patron, both to myself, and many more of the Servants of Christ; so your Grace, without any motion of mine, will do far better things, and things far better than I can prescribe or imagine.  
And therefore, craving pardon for my presumption, I rest,  
Your Grace's daily Orator, Gr. Ossory.   

TO THE Most virtuous and the most honourable of Ladies, THE LADY ELIZABETH, Duchess of ORMOND Her Grace.  
Elect Lady,  
YOur daily Orator, that formerly hath written Books and Epistles to mighty Kings and most honourable Princes, doth now beg leave to dedicate these ensuing Sermons unto your Grace's view. I know many Scholars expecting their preferment, will not be wanting to express the noble Acts, unparaleld Fidelity, and most justly deserved Honours and Praises of the thrice honourable your dear Husband, the Duke of Ormond's Grace; but my age bids me expect my dissolution, and not worldly promotion: and therefore only challengeth that presumption to dedicate these few Sermons unto your Grace's view, not as some others use to do, to beg for any patronage or defence, for any thing that I have said therein; (for what is good will justify itself, and what is amiss, let it be justly blamed, I will never protect it) but to show unto the world how highly I do honour your Grace, and would needs find out, by what ways I should propagate and perpetuate your Grace's Worth, Piety, and Virtue to the indelible view and remembrance of all your Offspring, for their glory and the glory of all their Posterities, for their example throughout all the remainder of these last Ages of the World: for I believe that I may truly say it, without error, that neither Gorgonia, nor Trasilla, nor any other of those glorious Stars, that in their times shined in the Firmament of the Church, and which are registered to Posterities for their everlasting praise by Saint Nazianzen, Saint Jerome, and other Fathers of the Church were comparably so blessed in the choicest of the blessings of this life, 
* Id est, in their Husbands and Children.  nor were they so patiented in their afflictions, so pious in their conversation, so humble and so meek in their demeanour towards the worthiest of God's Ministers, as your Grace hath always showed yourself to be unto all even the meanest of God's servants, and especially to me, when in a very mean condition, I came to wait upon your Grace in Donmore, before the King came into the Kingdom; and I must pass over your wise, discreet, and most prudent carriage of great affairs, and in such desperate times, to the benefit and preservation of many good men and faithful Subjects to his Majesty, in the midst of a froward, subtle, and perverse Generation, without which they had been utterly destroyed: And I pass over these things and many other most eminent virtues and endowments of your Ladyship; because I am not sufficiently able to  and delineate the same, so sweetly and so commendably as your Grace hath showed, to the full measure of your deservings: but though mine ability reacheth not to express your worth, yet this my devotion shall never be wanting to show my desires with the best of my prayers, and all the faculties of my soul, to be your Orator unto God, and to make your name and memorial in the World, like the remembrance of Josias, fair as the Lily, and sweet as the precious ointment that is made by the art of the Apothecary: So I rest,  
Most honourable Lady Your Grace's most faithful Orator and Servant while I am Gr. Ossory.   

TO THE CHRISTIAN READER.  
My dear Brother,  
MY only aim and desire hath always been, to promote the glory of God, the honour of my King, the benefit of the Church of Christ, and the good of all my Neighbours: To those ends I have laboured, I have preached, I have printed many books. And the best way, that I conceived to do good unto my Neighbours, was, to teach them to observe, and never to departed from the society and practice of Justice, Obedience, and Charity; Justice among themselves, and towards all men; Obedience to their King; and to all their superior Governors; and Charity or mercy to the poor and oppressed. These were the main marks I always shot at; and to further these exercises, I thought myself obliged to do it with all my might, without either fear or flattery. And therefore let neither Kings, Princes, nor Magistrates frown at me, when I reprove them, if they be unjust; for the great men do the more usually, as being the more able, commit the acts of injustice: and let not the rebellious Subjects, nor the seditious Sectaries rail at me for painting out the ugly shapes and loathsome visages of their Treasons and Wickednesses against their Kings and Governors, whom God hath set over them, and commanded them to obey: neither let the rich, covetous, and wretched worldlings, whose hearts are as hard as stones from yielding any the least drop of relief unto the poor and needy, and those that are ready to starve in the streets, blame me, if for these unmerciful cruelties, and cruel neglect of mercies, I shall thunder out God's judgements, and pour forth the vials of God's wrath, that are prepared against them; for as Nehemiah said, when his friends persuaded him to fly away for fear of his enemies, that sought to destroy him, Is it fit that such a man as I should fly? 
Neh. 6.11.  So I conceive, it is not fit, that such a man as I, (that am a Bishop, and an aged man, ready for my dissolution, and no other translation, but to be translated unto my fathers) should now flatter any person, or be afraid to speak the truth, or to reprove sins, worthy to be reproved, for fear of the frowns, threats, or malice of any man. And therefore, as the Poet saith, Me, me, adsum qui feci, in me convertite ferrum. And as I said with Pilate, in the first Sermon that ever I printed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what I have written, I have written, Nec poterit abolere vetustas.  
Jehovae Liberatori.   

The Description and the Practice of the four most admirable Beasts.  REVEL. 4.8. 
And the four Beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.  
I Have begun to treat of these words in this place long ago; and let no man marvel, that I intent by God's help to prosecute the explication thereof at this time; because this Text seems to me, like the Ocean sea, so large, that it cannot be measured, and so deep, that it cannot be fathomed by any humane wit; the same being omnia in omnibus, all in all: For.  
First, Here is God the Creator of all things, and all that is knowable or may be known concerning God; as that ineffable mystery of the Trinity, or three persons in the one only Essence of the Deity; and therefore appointed to be read for the Epistle on Trinity Sunday; and all the chiefest Attributes of God, as  
1. His Purity and sanctity in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three times repeated, to show the three persons of the Deity, the Father, Son, and Holy Ghost.  
2. His Power, authority and dominion, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is set down in the singular number, to show the Unity of the Godhead.  
3. His Wisdom, knowledge and providence, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he seethe all things, and all things are patent to his eyes, & attingit a fine usque ad finem, & disponit omnia suaviter.  
4. His Omnipotency, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Almighty, quia voluntas ejus potestas ejus, because he can do whatsoever he would do, he needs but say the word and it is done.  
5. His Eternity, in the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which crowneth all the rest of God's Attributes, that otherwise would be of no such value, if it were not for this Eternity, that makes him to be whatsoever he is for ever.  
Secondly, Here are the creatures of God, and the chief of all God's creatures; as  
1. The Lion, which is the King of all the Beasts of the field.  
2. The Calf or the Ox, which is the most painful and most useful creature for the service of man, and the most acceptable in the sacrifices of God.  
3. The Eagle which is the Lord and Master of all the Fowls of the Air; and,  
4. Man which is the Prince and Ruler of all those, and of all the Beasts of the field, the Fowls of the air, the Fishes of the sea, and whatsoever walketh through the paths of the seas.  
Thirdly, Here is Religion, and the best of all Religions, the Christian Religion, most amply, though enigmatically and mystically, set forth unto us; for,  
1. Here is both the natures and the offices of Christ, and the chiefest things that he did, and that we are to understand and believe for our salvation; they are all here expressed unto us; as,  
1. His divine nature, under the notion of the Eagle and her lofty flight.  
2. His humane nature is noted unto us, by him that had the face and appearance of a man.  
And as his natures and the quality of his person are here thus mystically expressed; so his offices, that he was to discharge, are here likewise in the same manner, of the Egyptian Hieroglyphics, set forth unto us; as,  
1. His Regal and Kingly office, whereby he was to rule and govern his Church, is here to be understood by the Lion, which is the King of all the Beasts.  
2. His Priestly office, whereby he was to teach and to instruct his people, and to offer sacrifice unto God, to appease his wrath and so to take away the sin of the world, is here most aptly expressed by the Ox or Calf, that was deemed the most acceptable sacrifice, that could be offered unto God: 
Num. 23.1.  as you may see by the sacrifice of Balaam.  
And, as his natures and his offices are here thus to be understood; so the chiefest things that he was to do, and the chiefest points that we are to believe, are likewise here fairly expressed under what is signified by these four Beasts; as, 

1. His Incarnation, by him that had the face of a man.  
2. His Passion, by the Ox, or Calf.  
3. His Resurrection, by the Lion.  
4. His Ascension, by the flying Eagles.    
Fourthly and lastly, not only the foresaid particulars concerning Christ and these main points of Christian Religion are hereby to be observed, but also all the whole duty of man, and the chiefest points that every Christian ought to discharge, if he looks for eternal happiness, are here expressed unto us, under the qualities, conditions, description, and practice of these Beasts, as hereafter I shall more fully declare unto you.  
And so you see, here is sententia brevis, a short speech, but materia uberrima, an Ocean of matter to sail over. And do you think that I can pass through such a world of most weighty points within the compass of one inch of time, less than one little hour? that cannot be, by a far better head than mine.  
Therefore I must crave leave only to go as far as I can, until I shall have your Grace and this honourable audience leave to proceed at some other time unto the rest of these points.  
And for our more orderly proceeding at this time, I shall humbly desire you to observe these three points: 

1. The number of these Beasts.  
2. The description of these Beasts.  
3. The practice of these Beasts.    

1. The number of the Beasts four, Gen. 31.7.  1. For their number, it is said they were four Beasts. And you must remember, that sometimes a certain number is put for an uncertain, as when Jacob said unto Laban, Thou hast changed my wages ten times; that is, several times. But here I take this number to be as it is set down, to signify four Beasts, and neither more nor less.  

2. The description of the Beasts.  2. The description of these Beasts is twofold; 

1. Particular and proper to each one.  
2. General and common to them all.    

1. The proper and particular description of the Beasts.  1. Touching their particular description: we are to consider.  
1. Who and what they are that are thus expressed by these Beasts.  
2. Why each one of them is so expressed, as they are here described unto us.  

Aug. de civet. Dei l. 8. c. 3.  For the first, I may truly say with St. Aug. Alii atque alii aliud atque aliud opinati sunt, several men have had their several interpretations of them; and I find four expositions of them to be most of all respected, 

1. Of the Papists.  
2. Of the Puritans.  
3. Of some latter Writers of the Protestants.  
4. Of the Ancient Fathers.    
1. The Papists, interpreting this vision of the Militant Church, do understand the same by Heaven; and by the seat that was set therein, they understand the authority of the Church of Rome: by the Lamb or him that sat on the seat, their universal Bishop the Pope: and by these four Beasts, they would have us to understand the 4. Patriarchships, 

1. Of Antioch.  
2. Of Ephesus.  
3. Of Jerusalem.  
4. Of Alexandria.   Which have always had the greatest power and chiefest authority next after the Church of Rome. And by the 24. Elders, that sat upon the 24. seats, they understand the six Arch-Bishops that were in every Patriarchship, as 1. in Antioch. The Archbishop, 1. of Mesopotamia, 2. of Ninivee, 3. of Babylon, 4. of Assyria, 5. of Parthia, 6. of Media.  
2. In Ephesus. The Archbishop, 1. of Smyrna, 2. of Pergamus, 3. of Thyatira, 4. of Philadelphia, 5. of Sardis, 6. of Laodicea.  
And so the rest of Jerusalem and of Alexandria. But this exposition seemeth furthest from the truth.  
I. Because they interpret it of the Priesthood, Church and Government thereof, altogether externally. Whereas indeed the Kingdom and Priesthood of Christ is altogether spiritual, 
Chrysost. hom. 82. in c. 18. Johan.  Non quod hoc etiam temporaliter non possideat sed quod in coelis habeat imperium, as St. Chrysost. saith.  
II. For that the Church of Rome was not as then Empress and chief Lady of all other Churches, nor afterwards, till the time of the Emperor Phocas, 
In Regist. ejusdem Gregorii.  as it appeareth by the Epistles of Gregory Bishop of Rome unto the Emperor Mauritius.  
III. Because that if this exposition were true, the Archbishoprics of Italy, Spain, France, Britain, Germany, and the like, should be excluded, which were too great a wrong from this vision; or they could not tell under which Patriarchship they should be comprehended.  

2. Exposition.  The second Exposition is of Brightman and his followers, that say, these four Beasts do signify the  state, quality, and condition of the Ministers of the Church of Christ, from the time of our Saviour's Ascension to his coming to judgement. As,  

1. Age.  1. In the infancy of the Church they were bold and stout like Lions to preach the Gospel of Christ, so that although, as Eusebius saith, Alii flammis exusti, alii ferro perempti, alii patibulo cruciati, 
Euseb. l. 8. c. 11 & 12.  & alii flagris verberati, Some were burned to ashes, some slain with the sword, Some hanged, and others whipped to death; yet they ceased not to publish the truth of Jesus Christ, because they knew, that as S. Bern. saith, Vere tuta pro Christo & cum Christo pugna, in qua nec vulneratus, nec occisus fraudaberis à victoria; To fight for Christ and with Christ is very safe, when neither wounded nor killed, we should not be deprived of the victory.  

2. Age.  2. In the next age of the Church, after Constant. the Great, that closed up the days of Persecution, the Ministers of Christ were as painful and laborious in their vocation of Preaching the Gospel of God, as the Oxen are in tilling our ground or treading out the Corn for us. And so their voluminous works and pious devotions left behind them, do sufficiently testify what pains they took: so much, that it made the Emperor Maximinus to wonder, to see how sedulous they were in doing good, and propagating the Gospel of God.  
3. In the third age of the Church, 
3. Age.  and this last Century of years, they are said to have faces like men, because that now since the time of Wiclef, Luther, Melancton, and the rest of our protestant Writers, the people, and divers of the Priests that formerly (by reason of the Latin Liturgy) understood no more what they prayed, or what was said unto them, than Balaams' Ass understood her own voice, were now made to become like men, so rational, that they understand both the Sermons and the Service of the Church.  
4. In the last age of the Church, 
4. Age.  the Ministers of the fifth Monarchy so much dreamt of by the Fanatic Sectaries of our time, are expounded by them to be here understood by this flying Eagle; because that by reason of their swift, extemporary and undigested sudden Meditations and Sermons; they will most speedily pour out their words into all Lands, as Lucilius did his Verses, Horat. Serm. l. 1. p. 212. And send forth their voices to the ends of the World for the converting of the dispersed Jews, and all other Pagans and worldlings to the faith of Christ, and to bring them back again out of Scythia into Palestina; which is easier said then done, and is far enough from the meaning of the Holy Ghost in this place, as I have fully and amply shown the vanity of this fiction in the sixth Book of my true Church. Therefore to proceed, 
3. Exposition.  I find the third exposition to be of some of the best Protestant writers, whereof notwithstanding each several one hath his several exposition: as some interpret them to signify the four Elements, others, the four special faculties of the soul; others, as Bullinger interprets them, to signify the four great Monarchies of the world; and others, 
Bullinger in Loc.  as Baconthorp and Albertus apud Balaum, by these four Beasts, do understand the four great Prophets, Esay, Jeremiah, Ezekiel, and Daniel.  
But Aretius and Maier do with Rupertus interpret them to signify the four greatest Mysteries of our Christian Religion. As,  
I. The Incarnation. II. The Passion. III. 
1. Incarnation.  The Resurrection. And iv The Ascension of our Saviour Christ: and it cannot be contradicted but that these things are thereby signified. As,  
I, His Incarnation which is the assuming of the nature of man unto the person of God, and that, as Nazianzen speaketh, Fermanendo quod erat, & assumendo quod non erat, by still remaining what he was, and taking upon him what he was not, is here understood by him that had his face like a man.  

2. The Passion.  TWO, His Passion is signified by the Calf; because all the Sacrifices, that were offered unto God, were either 

1. Zebach, which they properly termed Sacrifices, or,  
2. Mincha, which they called Oblations.   And the first sort was of living Creatures, and the second sort was of dead things, as the first fruits of Corn, Wine, Oil, and the like.  
And the first sort also, was either 

1. Of the Herds, or,  
2. Of the Flocks.    
And of the Herds were offered, 

1. Oxen.  
2. Cows.  
3. Calves.   and of these, The Calves were most usually offered, both among the Jews and Gentiles; 
Heb. 9.19. Virgil. Eclog. 3.  for Moses took the blood of calves and sprinkled both the book and the people: and Virgil saith, Cum faciam vitula pro frugibus ipse venito. And therefore Christ, being to offer up himself a sweet-smelling Sacrifice for our sins, his Death and Passion could not be better signified by any thing, then by the Calf.  

3. The Resurrection.  III, His Resurrection is understood by the Lion; because that he, Qui agnus extiterat in passione, 
Bern. De resurrectione.  factus est lo in resurrectione. For though by Esay's Prophecy, he should be led as a sheep to the slaughter; yet by Jacob's Prophecy, he should come from the spoil like a Lion's whelp, and so declare himself mightily to be the son of God by his resurrection from the dead. 
Rom. 1.4.   
IV, His Ascension is understood by the flying Eagle, 
IV, The Ascension.  which mounteth up on high; according as the Prophet saith of Christ, Thou art gone up on high, thou hast led Captivity captive, and received gifts for men.  
The fourth Exposition is of the ancient Fathers, as Irenaeus, 
4. Exposition.  Venerable Bede, St. Hierome, St. Augustine, St. Gregory, Lyra, and almost all of them did agree, 
Iren. l. 3. c. 1.  that by these four Beasts are understood the four Evangelists, St. Matthew, St. Mark, St. Luke, and St. John. 
Beda in hunc loc.   
But to reconcile all or most of these Interpreters, I say, that,  
1. 
The reconciling of the Interpreters.  Primarily we may and aught to understand the four Evangelists by these four Beasts.  
2. All the Magistrates of the Commonwealth, and all the Ministers of the Church and Preachers of God's word.  
3. And lastly, All Christians whatsoever they be, aught to be like unto these four Beasts, both in their description and in their practice.  
First then, I say, that by these four Beasts we are to understand the four Evangelists.  
1. Saint Matthew by the Lion, though Saint Gregory would have Saint Mark understood by it.  
2. Saint Luke by the Calf.  
3. Saint Mark by him that had the face of a man.  
4. Saint John by the flying Eagle. For,  
I find two special things that may well confirm and make good this Exposition; as first, the manner of their description; and secondly, the general practice of the four. For if you mark it, they are described two manner of ways. 

1. Generally.  
2. Particularly.    
And first in their general and common description, they are all alike; for they had all six wings about them, and they were all full of eyes. And secondly in their Practice, they all sung the same song, saying, Holy, holy, holy, Lord God Almighty, which was, which is, and which is to come.  
But in their particular or proper description, each one of them differeth from the other, as you see. The first was like a lion, the second like a calf, etc.  
So the four Evangelists in general aimed at the same thing, to set forth the life and death of the Messiah, and to bring us all to believe, that Jesus Christ is the Son of God, the Saviour of the world; and that in believing on him, we shall have eternal life.  
But if we look into their more special end and aim, we shall find, that each one of them differeth very much from the others. For,  

1. St. Matthew proves Christ to be a King.  1. St. Matthew seemeth principally to aim at the declaration of the Regal or Kingrick office of Christ, and to prove him to be that Lion of Judah which the Jews long expected for to come to be their King, to sit upon the Throne of David, and to govern the people of God: and this he proveth by many Arguments. As,  

1 Argument from his Pedigree. Ambrose in Luc. 3.  1. A Frosapia, from his Progenitors; for he deriveth him lineally from King David, and he reckoneth fourteen Kings in his Pedigree: and after that, he brings him from Zorobabel in the blood royal unto Joseph. Whereupon Saint Ambrose saith, that St. Matthew deriving his generation by and from Solomon, and St. Luke by Nathan, they seem to show, Alteram regalem, alteram sacerdotalem Christi familiam, the one family to be from the Kings, and the other from the Priests; Quia fuit verè & secundum carnem regalis & sacerdotalis familiae, because he was both of the Royal and of the Priestly family: Et sic Rex ex Regibus, & Sacerdos ex Sacerdotibus, and so both a King and a Priest.  
2. 
2 Argument from the do of the Magi. Numb. 24.  Saint Matthew proves him to be a King ab adoratione Magorum, from the do of the Wisemen; for the Star of the Messiah being prophesied of by Balaam, and left as a Tradition among the Gentiles by Zorcastres' King of the Bactrians, (that was excellent in all learning) that it should appear to show the birth of this King of Kings; though Virgil flatteringly and falsely applied it to Augustus, saying, Ecce Dionaei pracessit Caesaris astrum. Yet these Magis being, as St. Chrysostom writeth, upon the Mountain Victorialis, worshipping their God, a Star did appear unto them in the likeness of a little child, 
Fulgent. fol. 657. in serm. de Epiphan.  and they rejoicing thereat, conceived that, as Fulgentius saith, Puer natus, novam stellam fabricavit, the long-expected child being now born, did create this fore-prophesied star, to testify his birth unto the world; and therefore they did forthwith begin their journey to Jerusalem.  
And how they came so great a journey in thirteen days after his nativity, Rhemigius answereth, Puer, 
How the Magis came so speedily to Jerusalem.  ad quem properaverunt, potuit eos in tam brevi spatio temporis ad se adducere, The child, to whom they hastened, was able to help them in so short a space to come unto him: and St. Augustine saith, that Tres Magi iter unius anni in tredecim diebus peregerunt, They performed in thirteen days the journey that might well require a whole year to finish it; especially if you consider, that these Magis were Kings themselves, 
Cypr. in serm. de Baptismo. Chrysost. hom. 6. in Matth. 2. Ps 72.10.  as St. Cyprian delivereth from the tradition of the Church, and St. Chrysost, dissenteth not much from his opinion: when as the Prophet David saith to intimate the same thing, The Kings of Arabia and Saba shall bring gifts  
And now, when these Magis, these three Kings, had found out this King, they fell down and worshipped him; for though, as St. Chrysost. saith, Viderunt puerum hominem, They saw this child to be a man; yet Agnoverunt redemptorem, they acknowledged him to be their Redeemer. 
What the Magis did.  And though he was, In gremio pauperis matris positus, & pannis vilibus involutus, & nullum regiae dignitatis humanae signum habens, lying in the lap of his poor mother, and wrapped in vile clouts, and without any sign of royal Majesty; yet, as both Chrysostom and Fulgentius say, Ex stella didicerunt eum esse regem, They were taught by the Star, to understand that he was a King: and therefore they did homage to him as to the king of kings, and they offered to him gold, myrrh, and frankincense, the gold, to show his regal dignity, the frankincense, his deity, quia thus ad honorem divinum concrematur, and myrrh, to show his mortality, because they use to put myrrh to the bodies of the dead.  
And so by this their action, they shown,  
1. Their humility, quia preciderunt, because they fell down.  
2. Their Faith, quia adoraverunt, because they worshipped him. And  
3. Their Charity, quia munera obtulerunt, because they offered these their gifts unto him.  

Why the Magis do neglect Herod and adore Christ.  But how cometh this to pass, quod volunt adorare regem nuper natum, & infantem lactantem, & non adorant regem ante annos aliquot ordinatum & populos imperantem? That they will worship the King newly born, and an infant sucking on his mother's breasts, and worship not the King that was ordained long before, and was ruling and commanding all the people? What is this, quod ille natus in palatio contemnitur, & iste natus in diversorio quaritur? that he which is born in the palace, and laid in a bed of silver is neglected, and he that is born in the stable, and laid in the manger is enquired after and adored?  
It is answered, because that this child which is but parvus in praesepio est immensus in caelo, small in the cratch is great and immeasurable in heaven; and he whom these Magis call King of the Jews, is the Lord and Creator of the Angels. And so you see how Saint Matthew by the testimony of these Magis, and the worship that they do unto him, doth prove him to be a King.  
The third Argument that he useth to prove him to be a King is drawn ab Herodis timore, from the fear of Herod; 
3 Argument From the fear of Herod.  for when the Magis came near unto Jerusalem, abscondita est stella, saith Saint Chrysostom, & quod ante apparuit, rarsus disparuit, and that which appeared before was vanished again, saith Saint Basil. And that for three special reasons.  
1. That the Star being hid, they should be forced to inquire concerning Christ: that as they were first moved to seek him by a celestial sign, so secondly, they should be confirmed by the prophetical saying, and the answer of the Hebrew Doctors, saith Saint Chrysostom. 
Chrysost. supra M●●. Basil. Se m. de humana Christi generatione fol. 138.   
2. That the testimonies of Christ's enemies might be, long praestantiora fideque digniora, saith Saint Basil, received without question.  
3. That they, (that is, the Magis enquiring after him, that they might first honour him) the Jews should be justly condemned, qui illum cruci affixerunt, quem alieni adoraverunt. Strange that his own Countrymen should crucify him, when these strangers came to adore him. Therefore the Star was obscured, and they enquired, where is he that is born King of the Jews?  
Whereupon Herod, though it should have moved him to cast his Crown at his feet, yet was he vexed with grief at the heart, and troubled with horrible fear which the Magis brought to this King of the Jews, by their enquiring after another late-born King of the Jews. And therefore being full of fear, lest this spiritual King should take away his temporal Kingdom, as he had formerly slain Hyrcanus, 
Joseph. l. 15. c. 9 & 11.  Aristobulus and his three Sons in his furious rage: so now, being more incensed with ire, through this Frantic fear, he put to death his own wise Mariam, his mother Alexandra, and forty of his chiefest noble men of the tribe of Juda, and he slew all the great Sanhedrim, that is, the 72 Senators of the Jews, and fourteen thousand infants in and about Bethlehem (as some do think) and among the rest he slew his own infant born of a Jewish woman, as Philo writeth, which made Augustus say, 
Philo Judaeus in l. de tempore  That he had rather be his pig then his son; And all this he did in hope to root out and destroy all the royal blood of Juda, lest this King and Lion of Juda should deprive him of his Kingdom. And what insanable, incurable madness is this? and how vain is the thought? For this King, which is now born, 
junaniter ergo invidendo timuisti successorem, quem credendo debuisti quarere S●lvatorem. Fulgeni. Serm. de Epiph. fol. 652.  doth not come, saith Fulgentius, reges pugnando superare, sed moriendo mirabiliter subjugare, not to overcome them by fight, but wonderfully to subdue them by dying; and therefore he is not born, ut tibi succedat, sed ut in eum mundus fideliter credat, That he should succeed thee, but that thou and all the World should believe in him, and so be saved by him.  
And therefore it was but a vain thing for Herod to fear where no fear was, and to foster fear where he should have faith: but this fire of anger and this fear of heart, doth sufficiently show that Herod knew the Messiah should be a King, though he understood not what manner of King he should be, and so Saint Matthew setteth down this his fear and cruelty for the third argument, to prove the kingrick office of Christ, and Christ to be a King.  

4 Argument. From Chists riding to Jerusalem upon the ass.  The fourth argument that Saint Matthew useth to prove Christ to be a King is, from his riding to Jerusalem upon an ass; and he tells us plainly, that Christ did this, to show that he was the King of the Jews; for he saith, that all this was done, that it might be fulfilled which was spoken by the Prophet, saying, Tell ye the daughter of Zion, behold thy King cometh unto thee meek and sitting upon an ass, 
Matth. 21.4, 5. Chrysost. hom. 67. in Matt.  and ask the Jews, saith Saint Chrysostom, quis na● regum asina vectus Hierosolymam intravit, which of all their Kings entered Jerusalem upon an ass, and they shall never be able to name any other besides Christ. For the other Kings road in Chariots, to show their pomp, and this King only road upon an ass, to show his humility, 
Beda lib. 5. in Luc.  and yet, neque amittit divinitatem, nec regiam dignitatem, cum nos docet humilitatem, by teaching us humility, he neither looseth his divinity, nor abateth any thing of his royal dignity: when as clemency and humility in Majesty do shine like a precious diamond well set in the purest gold. And Saint Ambrose saith, that when Christ road to Jerusalem upon an ass, the people that followed him, 
What the people did.  did three special things. 

1. They repeated the Prophecy, to show that they were not deceived.  
2. They acknowledged his Deity, in saying, Hosanna, Salvum fac: save Lord.  
3. They called him their King, because he was the Son of David.    
And all was to show, that this meek and humble King was the promised Messiah, the glory of Israel, and the expectation of the Gentiles.  
The fifth Argument that Saint Matthew useth to prove Christ to be a King is from the marriage of the king's son; 
5 Argument. Matth. 22.1, 2. From the marriage of the king's son.  for venerable Bede demandeth who is the King's son, but he, of whom the Prophet speaketh, homo est & quis cognoscit eum? And the marriage of this son is the union, and joining together of the Godhead with our humane nature in uno supposito, in one person. The servants that he sent to invite the guests, were the Prophets and Preachers of the Gospel: 
Beda super Luc. l 4.  those that were first invited were the Jews: the three sorts of refusers are.  
I. Rich Worldlings that say villam emi, 
Who we●e the refusers to come to the Weddings  and do love the things of this World better than the things of God.  
II. Sensual men, that have 5 yoke of Oxen, and do follow the lusts of their 5 Senses: the lusts of the eyes and pride of life.  
III. Lascivious wanton men, that cry uxorem duxi, and are led away with carnal pleasures  
Or as Saint Ambrose saith, we may understand.  
I. The Gentiles, by him that said villam emi, I bought a farm.  
II. The Jews, by him that said, I bought 5 yoke of Oxen, because they were under the heavy yoke of the Law, and the 5 books of Moses, that were such a yoke as that neither they nor their fathers could bear it; and therefore they cried out, 
Psal. 2.  dirumpamus vincula, let us break these bonds asunder, and cast away these cords from us. And  
III. The Heretics, Schismatics, and the like Fanatique Sectaries, that are wedded to their own obstinate and foolish opinions, which like Eva tempteth them, and as another Dalilah destroyeth them, may be understood by him that had married a wife, and therefore neither could nor would obey the truth, and so come unto the marriage of this King, which is her showed unto us by the Evangelist, but tell us flatly, they neither can nor will do it: their wife (which is their obstinate opinion) will not suffer them.  
The sixth Argument that Saint Matthew produceth to prove Christ to be a King, 
6 Argument.  is, from the inscription of Pilate, Jesus of Nazareth, 
Beda in L●c  King of the Jews. Whereupon Beda saith, that because he was both King and Priest together, when he offered up that invaluable sacrifice of his flesh upon the Altar of his cross unto God his Father, he fitly challenged (and it was rightly given unto him) the title of his royalty, which did belong and was so due unto him, and that title was written in Hebrew, Greek, and Latin, which were and are the three most special languages of the World, that all the World might read it, and believe it, that Christ by his cross non perdiderat sed potius confirmavit & corroboravit imperium, hath not lost, but rather strengthened his right unto his kingdom: So that although God suffered them to take away his life, yet they could not take away his kingdom from him, but when he was dead upon the cross, yet still the title remained, that he was Jesus of Nazareth king of the Jews. And it was written in Hebrew in respect of the Jews, that gloryed in their Law, and in Greek, in respect of the Gentiles, that boasted of their wisdom, and in Latin in respect of the Romans, which then ruled and domineered over most and almost all the Nations of the World; that the Jews, will they, nill they, may see, that omne mundi regnum, omnis mundana sapientia, & omnia divinae legis sacramenta testantur, quia Jesus est Rex, every kingdom of the earth, all the wisdom of the World, and all the sacraments of the divine law, do bear witness, that Christ is King, and this Lion here spoken of in this Text. And the difference betwixt this Lion and all other Lions, is, that, as Franciscus Vallesius de sacra Philosophia, c. 55. saith, Mos Leonis est sibi tantum pradam capere, & non Leaenae; but Christ took the prey for his Church, and not for himself.  
And we find that his kingdom by three special prerogatives excelleth all other kingdoms of the world; that is, 
1. Pre-eminence of Christ's kingdom threefold.  

1. Eternity;  
2. Purity;  
3. Largity;    
1. The Prophet saith, thy Throne, O God, 
Psal. 110.  is for ever and ever, and thy Dominion shall endure throughout all Ages: but transibit gloria mundi, all other Kings within so many years shall not govern, and after so many days they shall not be; for death spareth none, but sceptra ligonibus aequat. And as Nazianzen saith, Constantinus Imperator & famulus meus, ossa Agamemnonis & Thyrsitis, death makes no difference betwixt the bones of King Agamemnon and base Thyrsites, the Emperor Constantine and my servant; but when their race is run and their glass is out, we may say of each of them, as Horace saith of his Friend Torquatus.  
Non Torquate genus, non te facundia, non te 
Horat.   
Restituet pietas.—  
But this King hath a prerogative above them all, for he was, Rex à seculo, a King from everlasting, and he shall be a King in secula seculorum world without end; 
Luke 1.33.  for so the Angel Gabriel testifieth, that of his kingdom there shall be no end.  
And this should batter down the pride of Tyrants, that say with Nabuchadnezzar, Is not this great Babel that I have built? For mean, mean, tekel, peers, their glory is but as the grass of the field; or otherwise, if they were immortal, they were intolerable. And this should teach us to labour, to become the Subjects of this King, in whose kingdom there shall be, 
Aug. l. 1 c. 10. de Trinitate.  as Saint Augustine saith, requies sempiterna, & gaudium quod nunquam anferetur à nobis, An everlasting rest, and joy that shall never be taken from us.  

2. Pre-eminence.  The second pre-eminence of his kingdom is purity; for of this King the Prophet speaketh, thou hast loved righteousness and hated iniquity, and the sceptre of thy kingdom is a sceptre of righteousness. For this King is not like Ahab, that would take away Naboth's Vineyard, nor like Rehoboam, that would oppress his Subjects with over-grievous Taxes, but he is a righteous King, and a most just Judge, far unlike some Judges of former days, that for a word have made a man a transgressor, and for a syllable or one letter, have quite overthrown a man's cause and right, and so have made the Laws a nose of wax, to bend and turn as they pleased, and to be rete Vulcanium, like Vulcan's iron net, to catch the poor and friendless: but tela aranea, like the spider's web, so easy for the rich and powerful to pass through it. But blessed be God for it, we have few such now, and we hope we shall not provoke God so far, as to send such amongst us for if you suffer oppression and wrongs, when as the Poet saith, Mensuraque juris vis erit. Then surely, peaceable men shall not be able to live in the Commonwealth. But the equity and justice of this King should persuade all other Kings to follow his Example, and as the wise man saith, 
Sep. 1.1.  to love righteousness, all they that are Judges of the earth.  

3. Pre-eminence.  The third pre-eminence of his kingdom is, that God anointed this King with the oil of gladness in all things above his fellows; for their time hath an end, their dominion a limitation, but his time is not limited, and his rule hath no marches: but exivit in omnem terram, it hath gone forth into all Lands, because he is the King of all the earth: and when as all other Kings are but Reges Gentium, Kings of some few Nations, he is Rex Regum, & Dominus Dominantium, the King of all other Kings, and the Lord of all Lords.  
And therefore Eusebius saith, that the distinction or difference betwixt this true Christ and the other imaginary Christ's, that were anointed Kings before him, may truly and very easily be discerned; 
Euseb. l. 1. c. 1. Eccl. Histor.  quia illi priores Christi nulli penè nisi genti propriae cogniti sunt, those former Kings were scarce known to any, but to their own proper people: but not only the name, but also the rule, power and kingdom of this true King is extended over all Nations, & per universum orbem terrae, and through the compass of the round world.  
And though, when the Jews would have crowned him King, Rex fieri noluit, he refused the same; yet to show that this Dominus Angelorum, was also Rex Judaeorum, 
Beda l. 5. in c. 19 Luc.  as Beda speaketh, when he rid to Jerusalem upon the Ass, he willingly permitted the people to cry Hosanna, and to entitle him King of the Jews, and he confessed as much himself unto Pilate, that he was a King.  
And what meaneth this, saith the Venerable Bede, that he now willingly embraceth, quod prius fugicudo declinavit? that which before he declined, and fled from it; and the kingdom, that while as yet he lived in the world, he would not accept, he now denieth not to take it, when he is by and by ready to go out of the world.  
He answereth, that he formerly refused it, 
Beda l. 3. in c. 11. S. Mar.  because of the gross imagination of the Jews, that conceited him to be a temporal King like unto others; but he doth now accept it, to show, quod non temporalis & terreni, sed aeterni in coelis Rex esset imperii; that his kingdom was not of this world, as himself said unto Pilate, but as the King of Heaven he ruled all the world.  
Well then, 
What we may learn from this Doctrine, that Christ is our King.  seeing Saint Matthew doth by so many inanswerable arguments prove Christ to be a King, and that he is a perpetual, universal and principal King, and here expressed by the Lion in this Text, we may collect and draw matter both of comfort and fear, both of joy and of grief. For  
1. Seeing Christ is King, then, as the Psalmist saith, 
Psal. 97.1.  exultet terra, let the earth rejoice; for if we will obey him, and be ruled by him, he will appoint over us such Viceroys and under-rulers, that will lead us, sicut oves, gently and lovingly, like sheep, as he did the Israelites by the hands of Moses and Aaron. And  

Psal. 99.1.  2. Seeing Christ is King, then as the same Prophet saith, contremiscat populus, let the people tremble; for if they fall to be unruly, as we were of late, let them be never so impatient, this King can as easily gather unto himself the spirit of his under-Princes, as we can slip a cluster of Grapes from a Vine, and he can send them a Rehoboam without Wisdom, or a Jeroboam without Religion, or Ashur a Stranger, an Usurper, as we have had, to be our King, or nullum Regem, no King at all, but a disordered Anarchy, which is the worst of all; 
Psal. 10.4.  and all this, quia non timuerunt Jehovam, because they cared not for God, neither was God in all their thoughts.  
But to end this Point, seeing Christ our King is this Lion here mentioned, we need not fear our spiritual enemies; for though he be a Lion, and a roaring Lion, that is against us; yet you see we have a Lion with us; and as Saint John saith, he that is in us is greater than he that is in the world, 
1 John 4.  and is stronger than the strong man armed, and able, as the Apostle saith, 
Rom. 16.20. Vide the abridgement of the Gospel, fol. 26. & 27.  to tread and bruise Satan under our feet; and therefore we ought to stand fast in the Lord without fear, because as Saint chrysostom well saith, non debet timere hostem fortem, qui habet Regem fortiorem, he need not fear the strongest enemy that hath a stronger King: as our King is, blessed be God for it.  

2. Saint Luke is understod by the Calf.  2. as Saint Matthew is here understood by the Lion, (quia solet res quae significat ejus rei nomine quam significat nuncupari, as the bread, that signifieth the body of Christ, is termed the body of Christ) because he proveth Christ to be the King of the Jews, and that Lion of Juda, which was so long expected to come into the world: so, for the like reason, Saint Luke is here to be understood by the Calf, because he principally aimed to prove Christ, that is signified by the Calf, to be that Priest, of whom the Lord swore, thou art a Priest for ever after the order of Melchisedeck.  
For I told you before, that of all the sacrifices of the four footed Beasts of the Herds, which the Hebrews called bakar, that is, majores hostias, the greater sacrifices, the Calf was most acceptable unto God, as the Prophet showeth, 
Psal. 51.19. Heb. 9.19. Exod. 24 8. Esay. 11.6, 7.  when they offered young bullocks, id est, goodly Calves upon his altar. And the reason is, because the Calf is meeker and more gentle then either of the rest; in regard of which meekness, the quiet and peaceable man is metaphorically called a Calf.  
And therefore by the Calf is here signified the Priestly office of Christ, whereby he offered up himself as a meek and immaculate Calf unto God, that by the blood of this Calf, we might be sprinkled and purged from all our sins; because that without shedding of blood there is no remission, 
Heb. 9.22.  as the Apostle speaketh.  
And of all the rest of the Evangelists, Saint Luke only doth most specially aim to prove Christ to be a Priest, and to show his Priestly office; for both the Alpha and Omega of his Gospel is concerning the Temple and the sacrifices thereof, when as he beginneth the same with the Priesthood of Zacharias and his sacrifice of incense, and endeth the same with the sacrifice of the Christians that were continually in the Temple praising and blessing God. 
Luc. 24.53,   
For though that before the birth of this Priest, the other Priests were to burn incense in the Temple of the Lord, as Zacharias did; yet this Priest being now born, and ascended up to heaven, the sacrifice that the Christians are to offer unto God, is to be continually praising and landing God in the Temple, as Saint Luke saith the Apostles did. For the true propitiatory sacrifice being exhibited, the Types and Figures thereof must now cease and be abolished, and in the place thereof, the gratulatory sacrifice must be established. And therefore Saint Luke beginneth his Gospel with the propitiatory sacrifice of Za●harias, because Christ was not as yet incarnate: 
John 1.  but he endeth the same with the gratulatory sacrifice of the Apostles, because that now the word was made flesh, and Christ had ascended into Heaven.  

S. Luke proveth Christ to be a Priest by 3 special Arguments.  And lest this should not be sufficient to demonstrate Christ to be a Priest, he proceedeth to prove him to be that Priest which was after the order of Melchisedech, by three other special Arguments. 

1. A Prosapia, from his Pedigree.  
2. From the true qualities and properties of a Priest.  
3. From the performance of the duties and office of a Priest.    

1 Argument from his Pedigree.  1. In that St. Luke deriveth his Genealogy by Nathan, S. Ambrose saith, it was to show his Priestly office; and Venerable Bede saith, that because Saint Matthew intended to show the Regal office of Christ, and St. Luke his Priestly office, therefore St. Matthew derives his person from King Solomon, 
Beda l. 1. in c. 3. Luc.  and St. Luke from Nathan: and so, saith he, in the Chariot of the Cherubims, the Lion which is the strongest of all Beasts, designs his Kingly office; and the Calf, which was the sacrifice of the Priest, denotates his Priestly function: and saith he, Eandem uterque sui operis intentionem in genealogia quoque salvatoris texenda observavit, And both the Evangelists in like manner observed the same intention of their work in setting down the genealogy of our Saviour. And then immediately he addeth two excellent Observations to confirm the same point. As,  

1 Observation.  1. That in the manner of setting down his genealogy S. Matthew descended from Abraham to Joseph, 
Beda ibid.  to note his Kingly office, and to show that he partaked with us of our mortality: but S. Luke by ascending from Joseph unto Adam, and so to God, doth rather design his Priestly office in expiating our sins, and so bringing us to immortality. And therefore, in the descending generations of S. Matthew, the taking upon Christ our sins is signified; but in the ascending genealogies of S. Luke, the abolition of our sins is noted unto us. For so the Apostle saith, God sent his Son in the similitude of sinful flesh, there is the acception and the taking of our sins upon him; and for sin, or by the sacrifice for sin, 
Rom. 8.3.  condemned sin in the flesh; there is the expiation of our sins. And,  
2. To the same purpose he observeth, 
2 Observation.  that S. Matthew in his genealogy descended from David by Solomon, with whose mother David sinned: but S. Luke ascended by Nathan unto David, by a Prophet of which name God absolved him from his sin.  
The second Argument, 
2 Argument from the quality of a Priest which should be 1. knowledge. 2. uprightness. Ps. 72.1.  whereby S. Luke proveth Christ to be a Priest, is from the quality of a Priest, what manner of man he should be; and that is, to be endued with knowledge and uprightness, or judgement and righteousness: for which cause the Prophet prayeth, Give the King thy judgement, O God, and thy righteousness unto the King's son: For who is this King, and this King's son, but this Priest, the Messiah of the world? And so Moses prayeth in like manner, Let thy Vrim and thy Thummim be with thy holy One, 
Deut. 33.8.  or as some read it, upon the man of thy mercy: for who is this holy One, or this man of his mercy, but this our true high Priest, called the man of his mercy,  
1. Because he is the man that is full of mercy.  
2. Because that God out of his mere mercy did give this man unto us.  
3. Because by this man only and none else, we obtain mercy.  
And according to these two men's prayer for those two things to be given unto the high Priest, God gave them most amp●y, without measure, unto the Messiah, that is, 
Esay. 42.1. Jer. 23.5.  our high Priest: For, I have put my Spirit upon him, saith the Lord, there is knowledge; and he shall bring forth judgement unto the Gentiles, there is uprightness.  
And S. Luke showeth, that Christ had Vrim and Thummim, 
1. Christ his knowledge. Luke 11.49.  knowledge and uprightness without measure. For,  
In regard of the first, he plainly calleth him, the wisdom of God. And his wisdom appeared,  
1. In his wise, unreprovable and unrepliable answers to Satan, that subtle Serpent; to the Herodians, that feigned themselves to be just men, and were sent to entrap him in his speech; and to the chiefest Doctors of the Jews, to whom he did so wisely answer, 
Luke 20.7.  that they durst not ask him any thing at all: and if he asked them any question, they answered, They could not tell how to answer him.  
2. In his heavenly teaching of his followers, so truly expounding the Prophecies of the Prophets, so profoundly speaking to them in parables, so plainly delivering the Law unto them, and so sweetly comforting all that came unto him, that the eyes of all were fastened upon him, 
Luke 4.20, 22.  and they wondered at the gracious words that proceeded out of his mouth. And,  

2 His uprightness. Mark 7.37. 1 Pet. 2.22.  In regard of the second, that is, his uprightness, S. Mark saith, that the people testified he did all things well. And S. Peter saith, There was no guile found in his mouth. And S. Luke confirmeth the same throughout his whole Gospel.  

3 Argument from the office of a Priest, threefold.  The third Argument whereby S. Luke proveth Christ to be a Priest, is from the duty and office of a Priest, which is specially threefold: 

1. To expound the Law.  
2. To pray for the people.  
3. To offer sacrifice for their sins.    
1. The Prophet Malachy saith, The Priest's lips should keep knowledge, 
Mal. 2.7.  and the people should seek the law at his mouth. And S. Hierom saith, It is the duty of the Priest, to answer all that ask him concerning the Law; and therefore if he be the Priest of the Lord, 
Hieron. super Hagg.  let him know the law of the Lord: or if he be ignorant of the law, he is no Priest of the Lord.  
And therefore S. Luke showeth, That Christ taught the people most diligently, expounded the Law most truly, and answered all questions that were asked of him, most readily. And,  

Luke 22.32.  2. He showeth, That he prayed for S. Peter, that his faith should not fail: And S. John showeth, how he prayed for all those whom his father gave him; and for all them also, which should believe on him through the word. And, 
John 17.11. & 20.   
3. How, as a Priest, he offered sacrifice for the sins of the people (which he did both in the Garden and upon the Cross.) S. Luke showeth it more amply than any of all the Evangelists; for though S. Matthew and S. Mark do tell us that he was in heaviness, or exceeding sorrowful, 
Matth. 26.38. Mar: 14.35. Aristotle sect: 11. probl. 30. et Basil. in c. 17. Isaia.  when he came to the garden: yet S. Luke expresseth the matter more fully and more lively then both of them: for he faith, that he fell into a sweeting agony, that is, a perplexed fear of one that is entering into a grievous conflict, as both Aristotle and Saint Basil testify. And such a perplexed fear is a most acceptable Sacrifice in the sight of God, as the Prophet saith, 
Ps. 51.17.  The Sacrifice of God is a troubled spirit, a broken and a contrite heart O God shalt thou not despise; and such a broken heart was the heart of this Priest at this time, for here is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a combat and a Sacrifice, a troubled Spirit and a fresh bleeding Sacrifice,  
1. 
1. He offered up his soul in prayer. Leo Serm. 7. the pass. The quality of Christ his prayer. Brevis oratio penetrat coelum.  He offered up his soul while he was in the Garden in a fervent Prayer to God, and that Prayer, saith Pope Leo, was in omnibus perfecta, in all things perfect, and for all men. And it consisted like a faithful Prayer plus gemitibus quam sermonibus, rather in sighs then in words; for it was saith Saint Augustine, very short, but very pithy, few words but full of fervency, and therein his intention was earnest, for he went a stones cast from his Disciples; his love was great, for he often ingeminated, Father, Father; his faith was steadfast, for he said my father; his affection was vehement, for he cried, O my father; his humility was unfeigned, for he kneeled down, and with great reverence he fell grovelling upon his face, as Saint Matth. witnesseth; his constancy was apparent, for he prayed three times; his obedience was unreprovable, for he said, Not my will but thy will be fulfilled; and his fervency was admirable, for every word drew drops of blood: and therefore this prayer was directed as an incense in the sight of his father, and the lifting up of his hands as an evening sacrifice. 
Ps. 14.2.  And as the Apostle saith, he was heard in that which he feared; and he had all that he desired; for whereas S. Bernard demandeth, Quid oras domine, quid sudas, and quid sitis? for what dost thou pray O Lord, and why dost thou sweat? Saint Hilary answereth, 
Hilarius l. 10. de l●in●t.  Pro nobis oratio, pro nobis sudor est, his prayer and his sweat, and his thirst and all, was for us, and he obtained all for us. And then,  
2. As he thus offered up his soul in a fervent prayer for us; so, 
Esay 53.10.  when it pleased the Lord to bruise him, as the Prophet saith, he offered up his blood in a sweeting fervour, and his body to be broken for our sins; 
2. He offered up his body to be broken, and his blood to be shed for our sins. Levit. 17.11. Heb, 9.22.  and as the Angel whose name was secret, kindled the fire upon the Altar, and at length the flame increasing, himself also ascended in the same: so here in this agony of Christ, our Saviour kindled the fire of his love, and then as a faithful high Priest he offered up himself, as a sweet smelling sacrifice unto God. And seeing blood must make an atonement for the soul, and as the Apostle saith, without shedding of blood there is no remission; therefore this our Priest shed his own blood, to procure the forgiveness of our sins: the blood of his head when he was crowned with thorns, the blood of his heart when he was pierced with a spear, the blood of all parts when he was whipped, and the blood of his whole body when he sweat the drops of blood, not a watery dew, but nimbus sanguinis, a bloody shower, when as totus sudore defluit, it passed through and through his garment and trickled down to the ground, 
Ps. 130.7.  as Saint Luke testifieth; that there might be, as the Psalm. saith, plenteous redemption. And as Eleazar the high Priest was to take the blood of the heifer with his finger, and sprinkle of her blood directly before the Tabernacle of the Congregation seven times; 
Num. 19.4. Levit. 8.11.  so Christ our Priest shed his blood seven times to purge away our sins.  
1. In his Circumcision, 2. In the Garden, 3. When he was crowned with thorns, 4. When he was whipped, 5. 
That Christ shed his blood seven times to cleanse us of our sins.  When his hands were nailed, 6 When his feet were fastened to the Cross, 7. When his side was pierced with a spear. And then as the sin of man was maledictio terrae, the curse of the earth; so this blood of Christ is medicina terra, the medicine of the world. And therefore the Apostle faith, 
Heb. 12.24.  that the blood of Christ speaketh better things than the blood of Abel; for by the shedding of Abel's blood, God's wrath was kindled, but by the shedding of Christ's blood, God's wrath was appeased; the blood of Abel gave life only to himself, but the blood of Christ gives life to all beleivers; the blood of Abel cried for vengeance against his brother, but the blood of Christ cryeth for mercy unto his enemies, and the blood of Abel cried a while, and then ceased, and then it was no more available, but the blood of Christ still cryeth and never ceaseth, and is available for us for ever.  
And so you see how Saint Luke proveth Christ to be the Priest, which is to be the Priest for ever, after the order of Melchisedeck, and therefore he is here understood by the calf, that was the chiefest sacrifice of the Priests.  
3. By him that had the face of a man, 
3. St. Mark is understood by him that had the face of a man. Mark. 6.3. John 10.33.  the fathers do understand Saint Mark, because his principal aim was to show that Christ was a true and perfect man, the son of a poor Carpenter, and in all things like unto us, sin only excepted. And this truth was so manifest that his very enemies confessed it, and would have stoned him because that he being a man made himself a God: for their eyes saw that he had flesh and blood like other men, and that he did hunger and thirst and was weary, and touched with all the blameless passions and affections of other men, and therefore Saint Mark is very short in his Gospel, not above sixteen Chapters in all; because he needed not to use many Arguments, when as all that saw him did readily confess it.  
4. 
4. Saint John understood by the flying Eagle.  By the flying Eagle all the old Interpreters do understand Saint John, because that when Ebion and Cerinthus, two Jewish Proselytes, denied the Deity of Christ, he purposely wrote his Gospel for that main end, to confute that damnable error, as Eusebius and others testify; and therefore in the very Frontispiece of his work, he mounteth up like an Eagle, and saith, in the beginning was the word, 
John 1.1.  and the word was with God, and the word was God: and so throughout his whole Gospel you may easily perceive his chiefest aim is to prove that the son of Mary is the son of the eternal God, coeternal and coequal with his father, and especially because he proveth him,  
1. To be the Creator of all things, c. 1.  
2. To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the knower and searcher of the secrets of our hearts, c. 2.25.  
3. To be the worker of such miracles, as the raising up of L●zarus, and the like, which none could do but God  
And it was requisite that the mediator betwixt God and man, should be God and man; Man, because man had sinned, and therefore meet that man should make satisfaction, and not Ziba make the fault, and Mephibosheth bear the punishment, which should be very unjust; and God, because our nature should, but could not bear the burden which was the weight of God's wrath for our sins. But God, as God, could, but ought not; and therefore, seeing the one ought but could not, and the other could but ought not, God and man must be joined together in one person, that man might do what he ought to do, and suffer what he ought to suffer; and so go through the work of our redemption.  
And therefore, as Saint Mark had proved Christ to be a man: so Saint John proveth him to be the true and eternal God. And so you see that by these four Beasts we are primarily to understand the four Evangelists.  

Secondly, all the good Magistrates and Ministers are understood to be like these four beasts. 1. Like the Lion. Jos. 1.7.  Secondly, As the four Evangelists are in the first place to be understood by these four Beasts, for the reasons before showed; so likewise all Magistrates and all Ministers ought to be like these four Beast. As,  
1. Like the Lion for courage, without fear, Confidens ut leo absque terrore; for so the Lord commanded Joshua to be strong and of a good courage, saying, Only be thou strong and of a most valiant courage: and so Jethro tells Moses, That his Judges should be men of courage and undaunted, Quia timiditas Judicis est calamitas innocentis. So when the Jews told Pilate, if thou lettest this man go, Thou art none of Caesar's friend, he was afraid; and through that fear he condemned the Son of God. And so doth fear cause many others to wrong the Innocents'. And therefore to you that are the Judges, to settle the disturbed Estates of this Kingdom, I say, that it cannot be, but that many, and many great men will fret and chafe, and be discontented at your do, though you do never so justly: but it is your duty to do that which is just; and in doubtful cases, when evidences on both sides are in aequilibrio, to incline to that which tendeth to the service of God's Church, and the honour of the King's Majesty: 
Sap. 1.1.  and you ought always to remember what the Wiseman saith, Love righteousness ye that be Judges of the Earth; for righteousness exalteth a Nation. 
Proverb.  And this righteousness you cannot preserve, unless you be like Lions, without fear, either of threaten or of dangers.  
And as the Magistrates, so the Ministers and Preachers of God's word should be like Lions, to do their duties without fear; for so the Lord saith unto Ezechiel, I send thee to a rebellious Nation, but thou son of man, 
Ezech. 2.6.  be not afraid of them, neither be afraid of their words, nor dismayed at their looks, Quia timiditas Predicantis est calamitas Audientis, Because the fear of the Preacher is the calamity of the Hearer, when the fear of reproving men's sins hardeneth them in their sins, and encourageth them to sin more and more. And therefore I say, that we should remember what the Lord commandeth us, Cry aloud, and spare not, 
Esay 57.1.  lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. And if the great men of the world threaten us to rob us of our lands, or deprive us of our liberties, let us look what the Lord saith, I, 
Esay 51.12, 13.  even I am he that comforteth you; and who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass, and forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth, and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy?  
And it is well that he saith, I, even I am he that comforteth you, seeing it is with us as it was with Ezechiel, 
Ezech. 2.3, 4.  that Briars and thorns are with us, and we dwell among scorpions, a rebellious Nation, that are impudent and stiff-hearted; for I must humbly crave leave to tell you a story of truth and no fiction. When I came first to lie in the Bishop's house in Kilkeny, I dreamt, that the Bishop's Court was full of people, Citizens, Soldiers, and Gentlemen, with Drums, Swords and Muskets, and being affrighted with the sight of them, before they had entered the house, or done any hurt, I presently awaked, and looking out at the window for them, I saw none: then for many days I often mused, what this meant, at last I sound that the Citizens of Kilkeny on the one side, the Soldiers on the other side, and the Knights and Gentlemen round about, came about me like Bees, to rob God of his honour, and the Church of her right, by dividing her Revenues amongst themselves, as the Soldiers did the Garments of Christ. And I neither fear nor care what any man thinks of what I say, my duty telling me what I should say.  
But though they threaten to be my ruin, and to cause me to spend what I intended to the repair of the flat-fallen Church, to preserve the Revenues of the Bishopric, yet seeing the Lord saith, I, even I am he that comforteth thee, and that have delivered thee from so many dangers, and so many times from the hands of most mercyless Rebels, and bids me not to fear, I must not be dismayed; but as Elias told Ahab, and J. Baptist told Herod of their faults without fear: so I, and all others, that are God's Ministers, aught to be bold as Lions, to reprove the sins of the people, and especially those sins, that are most frequently committed, and are most prejudicial to the service of God, and most pernicious to their souls; least as Lucian saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by escaping the smoke of man's anger we shall fall into the fire of God's fury, when we fear men more than God. And therefore, my dear brethren, I had rather you should blame me for my boldness, then that God should punish me for my fearfulness; and I know, that as the Drunkard cannot endure to be told of his drunkeness, or the proud man of his pride, or the Rebel of his rebellion: so no more can these sacrilegious persons abide to hear of their sacrilege. And must we therefore hold our peace, for fear of their say, jeers, or threats? By no means.  
2. As we should be bold as Lions without fear; so we should be diligent and painful in our places, like the Oxen, without laziness, to pray continually, and to preach constantly, and as the Apostle saith, in season and out of season; that is, not so frequently, as our late fanatics would have us, to preach Sermons full of words without substance: but as St. Augustine expounds it, Volentibus & nolentibus, For to the willing hearers it comes in season, and to the unwilling it comes out of season, whensoever it cometh.  
And when we do this, then, 
2. That the Magistrates and Minist. should be like the Ox, painful and diligent to do their duties.  as the mouth of the Ox that treadeth out the corn should not be muzzled, so ought not we to be molested, nor detained and held with vexatious suits, to hinder us, to discharge our necessary duties: lest the punishment of our neglect should fall upon the heads of them that cause it. For we are sure, that our God is so just, that he will not punish any one for not doing that, which he is not suffered to do; as, for not going into his Church, when the ways are so stopped, that he cannot possibly pass it,  
3. We should be, not like the horse and mule, 
3. The Magistrates should be like men, sober and rational, and not voluptuous, like Beasts.  that have no understanding, and whose mouths must be holden with bit and bridle, lest they fall upon thee; but we should be endued with reason, like unto rational men, that, as Cicero saith, Agere quicquam nunquam debent, cujus non possunt rationem probabilem reddere, ought never to do any thing, whereof they could not yield a very probable reason. And God knows, how many things we do, for which we can yield no reason at all. For what reason had we to wax weary of our peace and of our happiness, and to rebel against a most gracious King to destroy ourselves? And what reason have we to expect God's blessing, and yet to continue sacrilegious to rob God of his deuce? Or is there any reason, that any Commonwealth should keep Soldiers to protect them, and not regard them, nor countenance them, nor pay them their wages? Surely they are very necessary to preserve our peace, and they ought not to be slighted; and John Baptist saith, They should be content with their wages: but they should therefore have their wages: and how should they have their wages if the Superior officers defraud the inferior Soldiers, or the close-handed people detain their taxes? I know not where the fault is, if there be any; but I know his Majesty and his Immediate Governors, would have all things done with uprightness, and according to the Dictate of right reason.  
But to leave these and the like unreasonable men, that do these and the like things without reason.  

4. They should be endued with the properties of the Eagle.  4. We should all be like the flying Eagle, and the chiefest properties of the Eagle are, 

1. A sharp sight.  
2. A lofty flight.   And both these are expressed in the Book of the Righteous, 
Job. 39.32.  where the Lord demandeth of Job, Doth the Eagle mount up at thy command, and make her nest on high? She dwelleth and abideth en the Rock, 
1 The sharp sight of the Eagle.  upon the crag of the Rock and the strong place, there is her lofty flight; then he proceedeth, and saith, From thence she seeketh the prey, and her eyes behold afar off, there is her sharp sight: and of this sharpness of sight, Saint Augustine saith, 
How sharp our sight should be in spiritual things.  that, being aloft in the clouds, she can discern, Sub frutice leporem, & sub fluctibus piscem, Under the shrubs an hare, and under the waves a fish.  
Even so should we that profess Religion, especially we that are the Ministers of God, should have Eagles eyes, to see the Majesty of God in a bramble-bush, 
Exod. 3.2.  like Moses; to discern the presence of Christ with us in the fiery furnace, 
Dan. 3.25.  like Abednego; to behold an Army of Angels ready to defend us in our straightest siege, 
2 Reg. 6.17.  like Elizaus; and to consider the assistance of God to help us when we are molested and compassed with the greatest heaps of afflictions, 
Rom. 8.18.  like the holy Apostle St. Paul.  

The worldly man's quick sight.  But this the children of this Generation cannot do; for though the understanding of the worldly man, which Nazianzen calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eyes and lamp of reason, be piercing, sharp, and cunning enough to make a large shekel and a small Epha; 
Amos 8.5. Luke 12.56.  and very well able to discern the alterations of the skies, as our Saviour witnesseth; yea, and to enter, like Aristotle, into the secrets of nature, and the deepness of Satan, to find out the plots and practices of his craftyest instruments: yet being but a mere natural man, he cannot perceive the things that be of God, 
1 Cor. 2.14.  as the Apostle showeth, neither can his understanding reach any further than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such things, as may be manifested by demonstration, as St. Clement saith. For,  
If you talk of Christ's conception in the womb of a pure Virgin, without the help of a man, than the Heathen, 
His dimness and blindeness in spiritual things.  like Sarah, laugheth at it; and the wise Philosopher, as being in darkness, stumbleth at it, and cannot conceive how this thing can be. If you talk of Christ's death, and say, that our God should die, and by his death procure to us eternal life, than the Jews will storm at our folly, and the Grecians count it a mere madness, and a great reproach to our Religion. And if you talk of his glory and power, that being dead and buried, he should raise himself again, and now reign as a King of Kings in Heaven, than the children of infidelity deem it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a feigned thing. 
The reason of the worldly man's blindeness.  And the reason thereof is rendered by St. Augustine, that as the eye of man, if it be either blind or purblind, cannot thereby discern the clearest object; even so saith he, animus pollutus, aut mens turbata, a soul defiled with sin, or a mind disturbed with worldly cares, can neither see God, that is present with him, nor understand the things of God, that belong unto him.  
Yet the spiritual man, that hath the eagle's eyes, 
The spiritual man's quick sight.  which Philo calleth fidem oculatam, faith enlightened by God's spirit, can discern all the deep things of God, even the most excellent mystery of godliness, which is, as the Apostle saith, God manifested in the flesh, justified in the spirit, seen of Angels, 
1 Tim. 3.16.  preached unto the Gentiles, believed on in the world, and received up into glory. For in the unspeakable birth of Christ the eagle's eye doth behold a divine miracle, in his accursed death it seethe a glorious victory, and in his return from death it conceiveth an assured hope of everlasting life.  

2. The lofty flight of the Eagle.  2. The next Property of the Eagle is her lofty flight, for the Poets feign, that the Eagle fled up to Heaven, and laid there her eggs in Jupiter's lap; and the Prophet Esay alludeth to her lofty flight, when he saith, that those which wait upon God shall renew their strength, 
Esay. 40. ult.  and shall lift up their wings as the Eagles; 
Jerem. 49.16.  but Jeremiah goeth on further and saith, that the Eagles do build their nests on high: and yet Ezechiel goeth beyond them both, for he saith, that the great Eagle with great wings, long-winged, full of feathers, which had divers colours, came unto Lebanon, 
Ezech. 17.3.  and took the highest branch of the Cedar, where you see, she takes first the highest tree, and then the highest branch of that tree. I know it was a Vision that shown the state of Jerusalem; but yet you may see thereby the lofty flight of the Eagle. So St. John flew as high as Heaven to begin his Gospel; and so we, considere debemus in coelis, aught to have our minds set, not on the fooleries and vanities of this world, 
Ephes. 2.6.  but on heavenly things and heavenly places, that, 
Esay 58.14.  being mounted up, super altitudines terrae, above all the high places of the earth, as the Prophet speaketh, we may behold all the things of this world to be tanquam muscas, but as gnats and flies; or like the spider's web, that though it be never so curiously woven, yet will it make no garment for us; and so all the titles of honour to be, but folia venti, the windy blasts of a fleshly pair of bellows, too weak an air to carry up a noble Eagle; 
How to deem of all worldly things.  all the pleasures of this world to be, but lilia agri, like the lilies of the field, that are more delectable in show then durable for continuance, and all the allectives under heaven to be but vanity of vanities, and altogether vanities. For thus by a contemplation and continual consideration of heavenly things, it would appear unto us, quam abjecta sunt, que jam alta videntur, how base are all the things of this world, in our judgements rightly informed, which now seem so precious in our imaginations, being corrupted.  

What the spiritual men that are like the noble Eagle should do.  And therefore if we would be like the noble Eagles, mounting up to Heaven; then, as Moses builded his tent without the host, and far from the host: so should we build our habitation out of this world, and far above the world; and as Elias when he journeyed towards Heaven in his fiery Chariot, and was flying up in a whirlwind, bestript himself of his mantle, and threw it down to the earth, lest the weight of it should press him downward, and so hinder his ascent to Heaven: even so, if we desire to ascend to Heaven, we must bestrip ourselves of all worldly impediments, that are as heavy as a talon of lead, and do not only hinder us from ascending upwards, but do press many men down to the bottomless pit. And as the Prophet David, in all distresses, comforted himself with that pious meditation, saying. Whom have I in heaven but thee? and what is there on earth that I desire in comparison of thee? so do all those, that make their unum necessarium, their chiefest purpose and design to go to Christ to have an everlasting house and lands, satisfy themselves with the hope of obtaining their desire.  
And this is the reason, that seeing God hath given them all that they have, they weigh not a straw if they be driven to spend all that they have, for the benefit and good of the Church of Christ, and to promote the service of God. And if the wise men of the world laugh at our folly, and say, we shall spend ten times more than we shall ever get. We may answer, that for our losses and expenses they are but as feathers, and that shall never trouble us; but our hope is, that we shall attain unto our desire, which is, to mount up with the rest of God's Eagles unto the Kingdom of Heaven, and that will countervail all our losses. And so much for the peculiar and proper Description of these Beasts.   

THE SECOND SERMON.  REVEL. 4.8. 
And the four Beasts had each of them six wings about him, etc.  
2. FOR their general and common description, 
2. Their general and common description.  it is said, they had each one of them six wings about him, and they were all full of eyes. Touching which you must observe.  
1. Some things about their wings.  
2. Some things about their eyes. And,  

1. Of their wings.  1. About their wings. These two things are to be noted; 

1. What are these six wings.  
2. To what end they had these wings, or what use they made of them.    

1. What they are.  1. Rupertus and others say, these six wings are the six works of mercy, visito, poto, cibo, redimo, tego, colligo fratres, that is, as our Saviour sets them down, to give meat unto the hungry, 
Matth. 25.35.  drink unto the thirsty, lodging to the stranger, cloth to the naked, and to visit the sick, and those that are in prison: others understand hereby the six spiritual works of piety and mercy, which are to correct the offendor, to instruct and counsel the ignorant, to comfort the afflicted, to bear patiently all injuries, to forgive all trespasses, and to pray for our enemies and persecutors: but Balaeus and Lambert say, that these six wings are faith, h●pe, charity, justice, mercy and truth; and I think they come nearest unto the truth, for by those six we shall be able to shun and fly away from all the mischiefs of the world; and these six wings are able to mount us up unto our father in Heaven. And they that have not these six wings are rightly said to be like the Ostrich, which often spreads her wings but seldom flieth.  
But they that have these six wings are most happy, and need not fear the greatest dangers, nor the malice of their greatest enemies. For,  
1. Faith is radix omnium virtutum, the root of all virtues; and you know what mighty things Saint Paul setteth down, to have been done through faith.  
2. Spes alit afflictos, hope preserveth the afflicted, and maketh not ashamed, saith the Apostle.  
3. Charity covereth a multitude of sins; and of all the three divine graces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest of them all is charity  
4. Justice is such a cardinal virtue that Theognis a Heathen saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justice comprehends all virtues.  
5. Our Saviour saith, blessed are the merciful, for that they are sure to obtain mercy. And,  
6. Truth as Zorob. proveth, is so great, that it will prevail against all oppositions, for though that by the tricks and delays of subtle heads, it may be clouded for a time, yet at last it will bud forth and appear.  
But I fear the Lord hath a controversy with the Inhabitants of this Land, because as the Prophet saith, there is no truth, nor mercy, I may add, nor justice, nor knowledge of God in the Land; or if these be, than I am sure you will not build up Zion with blood, and Jerusalem with iniquity, because the Lord loves neither House nor Lands that are unjustly obtained. I cannot stand to examine it, or to handle the particulars that might be said concerning these six points; for that might require six hours to do it at least: but I will proceed and say,  
2. If you would know to what end they had these wings, 
2. What use they made of their wings.  or what use they made of them, the Prophet Esay tells you in the practice of the Seraphims, that it was for these three special ends: That is, 

1. To cover their faces.  
2. To cover their feet.  
3. To fly about.   For he saith, that with two of their wings they covered their faces, and with two they covered their feet, 
Esay. 6.2.  and with two they did fly.  
And this they did for these three ends: That is, 

1. To check our curiosity.  
2. To show our misery.  
3. To teach us industry.    
1. It is the nature, and the foolish disposition of man to be always prying and searching into every thing, the secrets of God, the mysteries of state, and the obscurities of nature. And yet the Seraphims that stand in the presence of God are fain to cover their faces, not to hid their sins which they had not, but because they are not able to behold the brightness of God's glorious Majesty; and if the Angels hide their faces from the brightness of God's Glory, how dares sinful man pry into it? because, as the Apostle saith, he dwells in the light light that no man can attain unto it, 
1 Tim. 6.16. Exod. 34.20.  and the Lord saith himself, that no man could see his face and live; for though we walk in the cheerful light of the Sun, yet we are not able fully and directly to look upon the Sun when he shineth in his full strength and brightness, but it will dazzle our eyes, and make them to see a thousand colours. And as a pure crystal glass cannot endure the strong working of the fire, but it will break all to pieces; even so the weakness of man's mortal nature, though it liveth by the enjoying of God's presence, yet it cannot bear, nor comprehend the glory and brightness of God's Majesty; but that, in looking upon so clear an object, the eyes of his understanding shall be dazzled, and he shall fall and be swallowed up into a thousand errors. For seeing, as the Apostle speaketh, our knowledge of God in this life is but in part, 
1 Cor. 13.12.  like the beholding of a man suddenly passing by us, when we can look upon nothing but only his back parts, it is impossible for any man in this mortality to know perfectly and exactly the being and ways of the most highest.  
And therefore this checketh the curiosity, and reproveth the boldness of those men that like Phaeton will fly and mount up too high to search into the Heavenly mysteries: for as the wise man saith, who can number the sand of the sea, the drops of rain, 
Ecclas. 1.2.  and the days of time? who can measure the height of Heaven, the breadth of the Earth, and the depth of the Sea? Who can find out the wisdom of God which hath been before all things? For if we consider either the nature and essence of God, or if we look into the counsels and works of God, we shall easily perceive that they are all incomprehensible. 
Danaeus. Isag.  Et si quid facit Deus naturae nobis assuetae repugnans, nihil tamen facit rationi repugnans, And if God doth any thing that seemeth repugnant to our accustomed nature; yet we may be sure he doth nothing that is repugnant to reason. And though all that God doth be exceeding good, yet we cannot always perceive many of them to be good; and yet this makes them not to be unjust, 
Gregor. in Job. c. 9  because we understand them not to be just: for as St. Gregory saith, Qui in factis Dei rationem non videt, He that seethe not the reason of God's do, let him consider his own infirmity and blindness, & rationem videat cur non videt, and he shall soon see the reason, why he seethe it not: and if we seek to know more than we are able to understand, we shall understand less than we do: And therefore Solomon gives good counsel to these Gnostics, saying, 
Eccles. 7.18  be not thou just overmuch, neither make thyself over-wise. For the mystery of the Lords commanding Adam, that he should not eat of the tree of knowledge, was very great, because the knowledge that he should get thereby, would not only cause his present fall, 
That we ought not to be too curious to search into divine mysteries. Gen. 3.5. V 7.  but also make both him and all his sons for evermore to fall.  
And therefore the subtle Serpent that aimed at the readiest way to destroy them, promised unto Eva (and he kept his promise) that if they would eat of the tree of knowledge, their eyes should be opened and they should be as Gods, knowing good and evil, and so it was; for the text saith, that their eyes were opened, and they had the knowledge both of good and evil, the good that they had lost, and the evil that they had fallen into; for they knew that they were naked.  
And so this knowledge did but direct them a way to run away from God, and teach them the art to sow fig-leaves together, to cover their shame, and to hid their wickedness and themselves from the sight of God, which they could never do: And therefore happy Adam hadst thou been if thou never hadst had this knowledge, for this knowledge made thee to full; and so the Prophet Esay saith of Babylon, 
Esay 47.10.  thy wisdom and thy knowledge have caused thee to rebel, or to turn away; and so Ovid saith of himself. Ingenio perii qui miser ipse meo.  
My wit and my knowledge hath undone me. And I fear that many other men will cry out, that their too greedy a desire inconcessae scientiae, of unlawful knowledge, and prying too far into hidden mysteries hath hurried them into most desperate conclusions; for though it be very true, that no other creature upon earth hath reason and understanding but only man: yet it is as true, that no other creature goeth so far from reason as man alone. And therefore I do not say, happy are the beasts that want reason; but I say unhappy is that man, qui cum ratione insanit, that runneth mad with the reason that God hath given him, and by aspiring to get unlawful knowledge, doth fall into unavoidable mischief.  
And therefore the Devil could wish that all his servants were as knowing as Berengarius, and as subtle as Dun● Scotus; because he hath more excellent execrable service from one of them, than he can have from a thousand others: for it is a true saying, That inferior conceits have inferior sins, & non nisi ex magnis ingeniis magni errores, and the great errors never came but from great wits, such as Arius, Pelagius, and the rest of the great Heretics had. And as it was the Giants and Lucifer that highly rebelled and warred against God, and as it was the Princes and the Kings of the earth, that stood up and took counsel against the Lord and against his Anointed; So it is the great Lords that were the great rebels, and the mean men that were infirmiores in exercitu, are but as the tail of the Dragon which the great men drew after them. And so it is the curious wits, the pryers and searchers after unsearchable knowledge and secret mysteries, that hatch the cockatrice eggs, and produce the most desperate errors.  
And therefore, seeing the ambitious desires of attaining more knowledge than beseemeth us, and the knowledge of those secret things, 
Deut, 29, 29.  that as Moses saith belong unto the Lord our God, are the Devil's splendida peccata, his glistering sins, & generosa scelera, his noble projects, his jewels, and most honourable stratagems which have caused many men not only to fall away, 
The Seminary Priests and Presbyterians, the most dangerous people in the Church of God.  but also to run away from God, we ought to take the counsel of Saint Augustin, Magis metuere cum in intellectu habitat diabolus quaem cum in affectionibus, to fear more when the Devil dwelleth in the understanding then when he corrupteth our affections, when as a Pestilent Heretic, or a Seminary Priest, or a Fanatique Nonconformist, doth more mischief then either a dissolute drunkard, or a covetous merchant. And when we can not comprehend the Majesty of God, we should say with ourselves, it is no marvel; because he dwells in the Light, that none can attain unto it: so when we can not understand his ways, nor dive into the depth of his counsels, and his decrees of election and reprobation and the like, we should say with the Prophet David, 
Ps. 77.19.  thy way is in the sea, thy patches in the great waters, and thy foot steps are not known. And so when we can not see the reason of his judgements, why this man prospereth, and that man is punished, and as Homer saith 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Homer Iliad π.   
Annuit hoc illi divum pater, abnuit illud.  Why he giveth this thing, and denyeth that thing, why he raiseth this man, throweth down that man, we should cry out with the Apostle, O the deepness of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his way● past finding out?  
And therefore, lest (as they say) Pliny burned himself in Mount Aetna by searching too far into the cause of its continual burning, and Aristotle drowned himself in the sea of Oseria, by diving too deep into the causes of its extraordinary flowing; So our eyes should be dazzled with the brightness of God's presence, and ourselves swallowed up in his bottomless counsels, we should not presume to look too fully upon so glorious a Majesty, we should not dive too far into the depth of those bottomless mysteries: but, as these heavenly beasts, and the holy Cherubims did cover their faces with two of their wings, So should we; because we are no ways able to dive into the depth of them.  
But as the Poet can say to every boy Mitte arcana Dei caelumque inquirere quid sit; 
That the secrets of State ought not to be pried into by the vulgar people.  So you must know, that besides arcana Dei, there are also mysteria imperii, secrets of State, which we must not search into but with these beasts cover our faces with two of our wings; for if there were no government both in the Church and Commonwealth, but Anarchy, and as the Poet saith 
Totaque discors:  
All things in confusion;  We were in a worse condition than the bruit beasts. For they are governed by the law of strength, when the weakest must yield and obey the stronger, as all the beasts unto the Lion, the fowls unto the Eagle, and the fishes unto the Whale: But God ordered that men, indeed with reason should be guided and governed by Laws, not only those that he delivered himself, but also those that are made by the wisest of men, as Moses, Solon, Lycurgus, and the like, Kings and Princes; and their under-Magistrates to rule and to govern the people according to their Laws: and this government is a matter of great weight and moment. And therefore the Prophet saith, that Christ his government is upon his shoulders, 
Esay 9.6.  not in his hand, or at the arms end, but upon his shoulders, which are the bearing members of all heavy things: and government requires not only strength and strong shoulders to bear it, but also wisdom, and a good head, to guide it; because it is ars artium gubernare populum, it is one of the hardest things in the World, and the chiefest of all arts, to govern the people, especially when turba gins to be turbata multitudo, that is, wayward and froward. And therefore the Prophet David compareth the government of the unruly people, to the appeasing of the raging seas, saying unto God, Thou stillest the rage of the sea, 
How hard a thing it is to gove n the unruly people.  and the noise of his waves, and the madness of the people.  
And this madness of the people requires grave Judges, and wise Lawyers, that can truly interpret the Laws, and judge all differences according to Law, which otherwise would be made like a nose of wax, to be turned which way you will.  
And lest their madness should stop the current both of the Law and Religion too, and so destroy both the learned Lawyers that preserve our right, and without whom we were not able to live in the Commonwealth; and the Preachers of the Gospel that maintain Religion, without with we were most miserable (as of late years they intended to do) The Kings and Princes that are the governor's of the people, must maintain soldiers and Captains to suppress their madness, and to preserve peace and religion both in the Church and Commonwealth. And therefore the soldiers as I shown not long since, are not to be slighted, but to be cherished and satisfied for their wages, that, as John Baptist saith, they may be contented therewith, and not forced through want to oppress the people.  
And seeing all these things and abundance more of like sort, that are requisite for the government of the people, can not be done without a great deal of counsel, and wisdom, and policy, and strength, and power, and the like; it is not for the common vulgars' to steal fire out of Heaven, to search out the reasons, and to pry into the causes and all the actions of their Superiors: but as the maxim of all wise men is, curabit praelia Conon, let the secrets of the Prince be to the Prince; and as the Medes said to Deioces, wh●n they chose him to be their King, do thou what thou wilt about the government of us; both in war and peace, and we will obey thy commands and follow our husbandry, our trades, and our occasions; 
Josh. 1.16.  and as the Jews likewise said to Joshua, All that thou commandest as we will do, and wh●ther soever thou sendest us we will go, and whosoever he be that d●th rebel against thy commandment in all that thou commandest him, he shall be put to death: so should we and all other people, study to be quiet, as the Apostle speaketh, and to follow their vocation, and to learn obedience, which is better than sacrifice, and never to be so curious and censorious, as to pry into the secrets, and to condemn the actions of their Governors, but rather with the Cherubims, and these Beasts to cover their faces with two of their wings.  
And as they ought to do this about the secrets of State, 
The Church affairs ought to be le●t to the disposal of Aaron and the Priests.  so they should do the like about the Church affairs, which they should leave to Aaron and the Priests to dispose of; and not with the men of Beth-shemesh to pry into the Ark of the Lord: 
1 Sam. 6.19.  lest they suffer as they did, when the Lord smote fifty thousand, threescore and ten men for their curiosity in prying into the secrets of the Church. For what have Laymen to do with the ordering of holy things, that the Lord God hath committed unto the Priests? Ne Suitor ultra crepidam. said Apelles 
The Shoemaker must not touch the thigh  
Unless his art doth reach so high,  And will they order things in the Church of God, that have so much disorder in their own house, and can not tell how to mend it: therefore they ought rather to hid their faces with two of their wings, then to pry into the Government of the Church.  
For as I told you even now, that the Government of the Commonwealth was a matter of great moment, and to be borne upon the shoulders, which are the best able to bear it: so the Ark of God, wherein all the Government of the Church was included, 
1 Chron. 15.15.  was to he carried upon the shoulders of the Levites, 1 Chron. 15.15. To show that this Government of the Church is no ways of less moment, 
1 Chron. 13, 10.  than the Government of the civil State.  
Therefore when this Ark was put, not upon the shoulders of the Priests, 
Numbers 4.15.  according to the first institution, but to be carried upon a new cart, the Lord made a breach upon his people, and smote Vzza that he died; and so they may well fear the anger of the Lord will be kindled against those that take this Ark of God from the shoulders of the Priest's, and put it, as it was of late, into the hands of those that had nothing to do with it.  
Secondly, As the Cherubims and these Beasts did cover their faces with two of their wings, 
2. Why they covered their feet.  to check our curiosity, because we are not able, and therefore ought not to pry into secret mysteries: so they covered their feet with two of their wings, to show our misery, because we have defiled ourselves and fouled our feet by our walking in the wicked ways and the dirty paths of sin and iniquity. And so we are no ways able to stand and to justify ourselves in the sight of God: for we are all become abominable, and there is none that doth good, no not one, But in all men there is corruption, in the best men there is defection, 
What the best of all our actions are.  and in the Angel's unfaithfulness hath been found.  
And therefore God hath shut up all in unbelief, that every mouth should be stopped, and all the world culpable before God; for if you look into the best of all our actions, and the choicest ways that we walk in, you shall find that the righteousness which we have by nature, is but justitia Gentilium, splendida peccata, as Saint Augustine calls them: or the wisdom of the flesh, not sanctified by faith, as Saint Paul calls it. The righteousness that we have by the Law is but justitia Pharisaeorum, which as Saint chrysostom saith, was in ostentatione non in rectitudine intentionis, in locutione non in opere, in corporis afflictione non in mandatorum observatione, and so it was but sceria obducta, sin guilded and unprofitable, because never perfectly performed, no not by the strictest Pharisee. And the righteousness which we have by grace, is but justicia viatorum, inchoated and imperfect, and at the best but as menstruous  full of stains; but Jehova justitia nostra, the Lord is that righteousness which must save us.  
And therefore we should never exalt ourselves with high conceits of our own worth, like the proud Pharisee; but rather fall down upon our knees with the humble Publican, and say, Lord be merciful unto me a sinner: and to cry out with the Prodigal Child, we have sinned against Heaven and against thee, and we are no more worthy to be called thy Sons. For if God should enter into judgement, and be extreme to mark what we do amiss, O Lord, who could abide it? For no flesh living could be justified. 
That we ought not to hid and cover our sins.  And therefore we should not stand to justify ourselves and our ways before God, but rather with these Beasts and those holy Cherubims to cover our feet with two of their wings.  
But by this cov●ring of our feet, we must not understand the hiding and covering of our sins, as most of us use to do; for Solomon tells you plainly that he which hideth his sins shall not prosper, 
Prov. 28.13.  but who so confesseth and forsaketh them shall have mercy; and Saint John saith if we say we have no sin we deceive ourselves and the truth is not in us: 
1 john 1.8.  but if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  
And therefore though we ought to cover our feet, that is, not to justify our ways before God: yet we must not cover our sins, but confess them with an humble, lowly, penitent and obedient heart, if ever we look to obtain forgiveness of the same.  

3. Why they did fly.  3. As they covered their feet with two of their wings, so with the other two wings they did fly; and that was to show the readiness of their obedience to do the service of God, and to teach all others to be industrious and diligent to do their duties: for here you see the Cherubims, and these holy Evangelists do not only go or run, but fly very swiftly to do the work of God, and to execute his will; and therefore the Prophet saith, 
How ready and diligent we should be to do the works of God.  he road upon Cherub and did fly, he came flying upon the wings of the wind, that is, his Messengers, that he sent to perform his commands, were as ready and as swift as the wind. He needed no more but say to this man go and he goeth, and to another come and he cometh, and saith, in me mora non erit ulla, 
Lucan. Phars. lib. 1.  as Curio said unto Caesar.  
So we should all be swift to hear, and diligent to do our duties; not lazily to go about them, like the Snail, of whom the Poets fain, that when Jupiter invited his Creatures unto his Feast, the Snail came last of all, which admonisheth us, saith Alciat.  — Sectanda gradu convivia tardo, 
To come slowly to revel and pleasures, but to the Lords Table, and to other holy exercises we should not be like the Snail, or the sluggard that crieth, yet a little sleep, a little slumber, a little folding of the hands to sleep, but we should go nimbly like those that have wings to fly to do their business, because as Saint chrysostom saith, sicut in unoquoque mater est diligentia, ita universae doctrinae & disciplinae noverca est negligentia: diligence is the mother of every good act, and sloth or negligence is the stepmother or fetters that entangle and choke all learning and discipline.  
And as we ought to use diligence in all that we take in hand; 
Sloth and negligence the hindrance of all good things. Cantic. 8.14.  so we ought more specially to use it in the service of God, and to go to our Saviour Christ, that bids his Church and every member of his Church to make haste, or to fly away, as the original word imports, and to be like to a Roe, or to a young Hart upon the mountains of spices, where she runneth and skippeth for very haste to get away: so Abraham made haste to make provision for the Angels that came unto him; and so David saith, O God, th●u art my God, early will I seek thee: and so the women that sought Christ came early, while it was yet dark, unto the Sepulchre.  
And so all worldlings are diligent enough, and have wings like Pegasus to fly about the affairs of this world, — Currit mercator ad Indos: The Merchant runs to get Commodities unto the Indians and the Oppressors are most greedy to rob both God and man, and the malicious man hath his feet swift to shed blood, and the Fanatic schismatic flieth about, and compasseth Sea and Land to make a Proselyte; and yet we that profess to journey towards Heaven, do walk as it were upon leaden feet.  
For you may see the Citizens of this World, how diligent they are and spare no cost to repair and beautify their own houses in the fairest manner; and how slow they are, and how backward to do any thing to set up the houses of God upon their feet. But are like the Dog in the manger, that will neither eat hay himself, nor suffer the Ox to eat it; so they will neither raise the Church themselves, 
1 Chron. 29.1, 2, 3.  nor suffer those that would, to enjoy the Revenues of the Church to raise the same.  
But you know how heavily the Lord complaineth of those that dwell in sieled houses themselves, 
Hag. 1.4.  and suffer the house of God to lie waste; and that use their wings to fly about their own worldly affairs, and have scarce any feet to walk in God's ways.  

How diligent the worldlings are about their own affairs.  And therefore our Saviour tells us, that the children of this World are wiser in their generation then the children of light; because they omit no opportunity to gain their wicked ends; and we neglect all the furtherances that may help us forward to the Kingdom of Heaven.  
For so you see how Judas watched and walked unto the High Priests, and from the High Priests to the Garden, and from the Garden to the High Priests again, and from the High-Priests to the gallows, and most of this while Saint Peter and the rest of the Disciples slumbered and slept.  
But the reason why we are so slow in our flight towards heaven, is, because our wings that should carry us, are bird-limed and entangled with abundance of cares about worldly wealth, or drowned in the vain delights of sinful pleasures, or pressed down with the weight of those vanities, whereof the least is heavy enough to sink a ship; that being burdened with such hindrances, and hindered with such burdens, we cannot serve God with that readiness as we ought to do. For is it not strange to consider, how many men's hearts are filled with the cares of this World, and their heads loaded with a world of vanities? and how should they fly about God's service, that are thus fettered with such obstacles?  

What hindereth our readiness to serve God, and our diligence in his service.  And therefore, as we see the birds that fly, will carry no more weight upon their backs, but what necessity doth require: And as the runners of a race, will ease themselves of all heavy burdens; so we being to fly up to Heaven, and to run our race towards the spiritual Canaan, should cast away both deliciarum putredinem & curarum magnitudinem, our worldly cares and our sinful delights, and all other things that may hinder us to run readily to do the Lords service, and to fly with the Cherubims and these Beasts, about the Lords affairs.  
Which if we do, we shall be crowned not with a garland of flowers, as the Romans used, but with a crown of eternal glory, as the Apostle speaketh. And if this cannot allure us to be ready and diligent in God's service, but still to load ourselves with the garbages of the earth; then I must turn from the Apostles promise to the Prophets threatening, and say, 
Jerem. 48.10.  Cursed shall all those be that do the work of the Lord negligently: cursed in this life, and cursed in the life to come, cursed for a time, and cursed for ever.  
And therefore if we desire to avoid this curse, let us with these beasts use two of our wings to fly about the service of God with all readiness, and rather strive to be the first in the Church of God than the last; for so we shall gain the blessing for ever. And so much for the wings of these beasts, and the use that they made of them.  
2. 
2 The next part of their description is, that they were full of eyes.  You must observe about the next part of their general description (which is common to each one of them) that they are said, 

First, To be full of eyes. And  
Secondly, More particularly, that they were full of eyes.   

1. Within. v. 8.  
2. Before. v. 6.  
3. Behind. v. 6.   For so it is in the 6. v. that they were full of eyes before and behind, and here in this verse, that they were full of eyes within.  
First than you see, that they were full of eyes, which showeth their illumination, that they could see like Argos every way; and our Saviour saith, that the light of the body is the eye; and those beasts being full of eyes, 
Matth. 6, 22 c. 5.14.  they are rightly said to be the light of the World.  
And here I might Philosophically dilate unto you the nature, quality, and excellency of this little part of the body, which is, the eye, and the inestimable benefit of our sight, which is the chiefest of all the five senses, but to explain all these, my time will not permit me.  
And therefore I will only say, that as these beasts were full of eyes, to see all things and to enlighten all others: so should all Christians be like unto them, full of eyes; and especially, 

1 All Magistrates.  
2 All Ministers.    

1 That all the Magistrates and Ministers of justice should be full of eyes.  All the Magistrates and all the Judges of the earth should be full of eyes; because they are not only to look unto themselves, and to see to their own ways, but they are also to guide and to lead many others. And if they be blind, & yet undertake to lead the blind, the blind Magistrates to lead the blind people, they both shall fall into the ditch, as of late amongst us both have done; because both wanted their eyes, and so both were blind, and he is blind, saith Saint Chrysostom, that hath not both his eyes in his head.  
And these two eyes in a Magistrate and a Judge are, 


What are the two eyes of the Magistrate.  1. The eye of Knowledge and understanding of the Law, and of all cases and causes that shall come before them.  
2. The eye of doing justice and executing judgement according to the truth and merit of every cause.   And for the first point, 
1 The eye of knowledge and understanding the truth of the cause that is brought before them in every circumstance thereof.  the understanding of all things aright, one eye will scarce serve the turn; but they must be like these beasts full of eyes: one eye to look to the Complainants charge, another to mark the Defendants answer, and another to observe the quirks and subtleties of the Pleaders: and all this they must behold and see, not without a great deal of patience, and a great deal of circumspection; for as Seneca saith. Qui parte judicat inaudita altera, aequum licet statuerit, ipse haud aequas est.  
And therefore though the cry of Sodom and Gomorrha was great, and their sin very grievous; yet the Lord would not destroy them, but he saith, I will go down now and see whether they have done according to the cry of it: and if not, I will know. 
Gen. 18.21.  So there is another cry amongst us, that the power and privilege of Parliament doth many ways wrong men, and against many poor men stop the current of justice. It were well to do as God did, to see whether it be altogether according to the cry of it; for you may be sure, that privilege is accursed, and woe be to that power that maintains wrong, and stops justice: and it will be a great deal more for your honour to lay aside that power, and to suppress such a privilege then to support it. And I think few but such as never were in power afore would use it.  
So when the report came, that the men of any City became Idolatrous and the seducers of the people to idolatry, as now our Anabaptists and Quakers withdraw their neighbours to their faction and rebellion, the Lord saith, 
Deut. 13.14.  then shalt thou inquire, and make search, ask diligently and behold if it be truth, and the thing certain, that such abomination is wrought: Then for the second point, If thou findest it true, 
V 15,  that thou seest they have done it, thou shalt surely smite the inhabitants of that City with the edge of the sword, and destroy it utterly. For, 
2 The eye of doing justice, that offences should not be suffered to go unpunished. Aug. Epist. 182. add Bonifac.   
2 when with these eyes they do see the offence, they should not let the offender escape, quia impunitas delicti invitat homines ad malignandum, because the leaving of sin unpunished is the chiefest encouragement to invite other men to sin; for by favouring one, you hearten many: and as Saint Augustine saith, Illicita non prohibere consensus erroris est, not to restrain sin when you see it, is to maintain sin in them that do it; and he that suffereth it, which should hinder it, is as culpable as he that commits it. And Solomon saith, He that justifieth the wicked, or saith unto him, thou art righteous, and so let him go unpunished, and quasheth all that shall be proved against him, him shall the people curse, and Nations shall abhor him; and such a Judge deserveth very well to be accursed. 
Prov. 24.24.   
And it is most certain, that the suffering of oppressors, intruders, and the like malefactors to pass away unpunished, will bring the curse of God upon any Nation, and especially upon them that should hinder it and will not do it. For, nil doctores nisi ductores, the Ministers of mercy can do no good though we preach never so well, except the Ministers of Justice will maintain that good, because we can but forbid the corruption of the heart, and they must prohibit the wickedness of the hand; when as we only have the words of exhortation, and they only have the sword of correction.  
And therefore seeing the eye of Justice should not wink, and connive with the transgressors, the falsehearted subjects and traitors, the oppressors and plunderers of their brethren, be they of what Nation you will, Jew or Gentile, and of what condition you will, high or low, which might think it favour enough to have their wickedness pardoned, though they be not honoured and magnified, when the same deserves rather to be severely punished, than any wages to be connived at; but I will pass from this point, that is too hot to be held long in my hand. And yet I must tell you that this should not ways countenance the condemning of any man that is innocent; for the Scripture is very plain, that justum & innocentem non condemnabis, neither is it any justice to punish Mephibosheth for Ziba's fault, but as every horse should bear his own burden, so should every man suffer for his own faults: so let the rebels that were murderers and traitors suffer and spare them not, but let the innocent go free.  
2. I say, that as the Magistrates and Judges should be like these Beasts, full of eyes; so should the Ministers and Preachers of God's word be likewise full of eyes: For otherwise it were to no purpose either for the Judge and the Magistrate, or for the Preacher and Minister to be like Lions, full of courage, unless they were also full of eyes, and their eyes should be sharp and quicksighted like the eagle's eyes: for the blind Lion may soon fall into the snare or ditch, and then his strength and courage will avail him nothing. And therefore as well the Minister as the Magistrate should be like unto these Beasts, full of eyes, and especially to have two eyes at the least. 

1. The one of famous learning and knowledge. And,  
2. The other of a blameless life and conversation. 
2. That the Ministers and Preachers should be full of eyes.     
And if the Minister wanteth either of these, he is but monoculus, an one-eyed Priest, not fit by the Law of God to serve at God's Altar, that would have his Priests without blemish.  
1. The Priest's lips should preserve knowledge; 
1. The eye of Learning. The eye often signifies the understanding.  and the eye by the idiom and customary phrase of the Hebrews is often put for the whole mind and understanding of a man, quia oculi sunt pracipui mentis indices, because the eye is the most principal index and declarer of the mind; so impudicus ocolus impudici cordis est nuntius, an unchaste eye is the witness of an unchaste heart, saith St. Hierom, and a pitiful eye is the testimony of a good merciful man.  
Therefore the eye put for the mind and signifying the understanding, the Ministers that ought to be full of eyes, aught to be full of knowledge and understanding; for if they want knowledge, how shall the people get the knowledge of God's Laws from them that know nothing themselves? The people must needs perish, and they shall be liable for their destruction; for when they perish through the Preachers fault, I will require their blood at the Preachers hand, saith the lord 
Ezech. 3.20.  And therefore those Ministers that have taken upon them the charge of souls, and do either want the eye of learning and the light of understanding, or else keep it in themselves like the fire that is in the flint stone, and warms no man, or the candle that is put under a bushel, and lights no part of the house, are in a fearful case, because that as our Saviour saith, 
Matth. 5.13.  when the salt hath lost his savour, it is thenceforth good for nothing but to be cast out and to be trodden under foot; 
The desperate condition of ignorant and negligent Ministers.  so when the crier hath lost his voice by being choked with junkates, and the watchman hath lost his eyes by too much sweeting after worldly wealth, and the Minister cannot preach either through ignorance or negligence, they are thenceforth good for nothing but to be cast out and thrown into the bottomless pit. But,  
2. 
2. The eye of a blameless life.  As the Ministers of Christ should have the quick sighted eye of learning and knowledge, so they should have the clear eye of a blameless life and conversation; otherwise as Penelope to delude her wooers, is said to untwist in the night what she spun in the day: so by the darkness of their evil life, they pull down all that they built by the light of their preaching.  
The Lord saith, that the Priest shall not go up by steps unto his Altar, 
Exod. 20.26.  that his nakedness be not discovered thereon: and Saint Bernard saith, there are four things necessary for every Priest ne quid nuditatis appareat, that his nakedness may not appear. And they are,  
1. Capiti velamentum, a veil for his head; and that is prudent discretion which covereth all his folly and imbecility, 
Four things necessary for every Priest.  and is not only a virtue but the guider and moderatrix of all virtues.  
2. Corpori vestimentum, a garment for the body; and that is fervent devotion, because it is the office and duty of the Minister to pray for all; 

1. For the good men, that they may continue good and not fall.  
2. For the evil men, that they may rise from their fall. And prayer without devotion, is like the body without a soul.    
3. Manibus munimentum, a covering for the hands, and that is good works; because that as our works are strengthened through our prayers, 
Hieron. in Lament. c. 3.  so our prayers are available through our works, saith Saint Jerome.  
4. Pedibus fulcimentum, props and shoes or sandals for the feet; and that is a pure and an upright life and conversation, because bad Ministers do not dispensare but dissipare bona Domini, and rather dishonour then honour their Lord and Master Christ: And therefore the Heathen Priests at their sacrifical solemnities, were wont to say, 
Innocui veniant, procul hinc, procul impius esto;  
Casta placent superis, pura cum ment venite.  And as the Magistrates and Ministers should be full of eyes, 
That all good Christians should be full of eyes.  so all Christians in like manner should be full of eyes, to look unto themselves and to their ways; for though, as the Apostle speaketh, they were once darkness, while God winked at the time of their ignorance: yet now they are light in the Lord, even as the Prophet shown they should be, The people that walked in darkness have seen great light, 
Esay. 9.2  and they that dwell in the Land of the shadow of death, upon them hath the light shined, because it cannot be denied but that as Daniel saith, knowledge is increased, and as our Saviour saith, light is come into the world.  
And therefore the people should take heed that they love not darkness more than light, or that they be not like the fool Harpaste that was as blind as a beetle, and yet would not be persuaded, as Seneca saith, that she was blind but that the room was dark. For I fear that we have too many men that think they want no eyes, but that the house of God is dark and wants light; but that is because they are bleere-eyed like L●ah, and look a squint and cannot see the truth.  
There be many others that are full of eyes, 
Many are full of eyes, yet not like these beasts, but of all evil eyes.  but their eyes are oculi nequam evil eyes, such as Saint Peter speaks of; and others have eyes far worse. My time will not give me leave to discover them.  
But if the Lord should say unto me, as he said to his Prophet Amos, what seest thou: I must answer, 
Amos. 8.2.  I dare not tell what I see: and if the Lord replies, should they that are to be like Lions become as fearful as the Hares, that run away from the noise of the Hounds? Have I not often delivered thee as I did Elisha after he had delivered his message unto Jehu, when he presently shut the door and fled? 
2 Reg. 9.3 & v. ●0.  therefore I command thee to tell me, what seest thou.  
Why then, if thou commandest me, I must tell; and I must say with the Prophet, that I have seen unrighteousness and strife in the City; moreover I saw the place of judgement, and wickedness was there; 
Eccles 3 16.  and the place of righteousness, and iniqui-qu●ty was there. and I saw the tears of such as were oppressed, and they had no comfort because power was on the side of their oppressors. 
c. 4. 1.  And worse than the parable of Menenius Agrippa, when all the members conspired against the stomach, I have seen a monstrous ill-shaped body cutting off his own most excellent and unreprovable head; and the worst Parliament that ever England saw, rebelling and warring, and doing far worse to the best King that ever England had. And I have seen the Commons-house of that Parliament encroaching by little and little upon the rights and privileges of the Lords, as the Plebeians did upon the nobility of Rome, till at last they had quite supplanted them: felix quem faciunt aliena pericula cautum, I hope, O Lord, that I shall never see the like again.  
Yet I see one thing more that troubles me much, many men that say (excepting the conscience of their religion, that should not undo them) they are innocent from any offence done either against their King or against their neighbours, and yet to be driven out of house and home, and those that were known to be rebels & to have fought against their King to enjoy their Lands and Live, and to become great men, and to hold in their fingers the Lands of Innocents', of the King, of the Church, and of God himself, which can as hardly be plucked out of their fingers, as it was to pluck the club out of Herculeses hands; for they have got possession of them, and possession being as they say eleven points of the Law, twelve Juries cannot dispossess them.  
But for the trial of the truth hereof, his Majesty hath most graciously appointed, and his Grace here doth most favourably countenance these wise and religious men that shall justly and religiously determine these things. And I am confident that being wise men as they are, they will show themselves men of courage, bold as the Lion to do justly, and to stand for the right Interest, be it of the Jew or of the Gentile, without fear of the greatest, and not caring what the meanest or the vulgar say of them; quia nec meliores si laudaverint, nec deteriores si vituperaverint, because their praise makes them never a whit the better if they do unjustly, nor their dispraise one jot the worse when they do right, which is the only thing that all men ought to do without fear. And by their just and unpartial dealing betwixt party and party, I doubt not but they will as they have hitherto, show themselves to be full of eyes to see to every thing, to search into every ca●●e, and to find out the truth of every matter and every cha ge that shall be brought before them.   

THE THIRD SERMON.  REVEL. 4.8. 
And the four Beasts had each of them six wings about them, and they were full of eyes within, etc.  
2. AFTER that they are said to be full of eyes, 
2. The distribution of their eyes.  the Evangelist tells us more particularly that they were full of eyes within; and in the precedent 6. 
v. 6.  v. it is said, that they were full of eyes before and behind, so they were  
Full of eyes, 

1. Within.  
2. Before.  
3. Behind.    
1. They were full of eyes within, 
1. Why these beasts were full of eyes within. Jer. 17.9.  and that was to look into their own hearts and consciences, for the heart of man is deceitful above all things: It is but a little member, vix ad unius milvi refectionem sufficere possit, scarce sufficient to serve one Kite for his breakfast; and yet as Hugo saith, magna cupit, 
Hugo l. 3. de anima.  & totus mundus ei non sufficit, it affecteth great things, and as Juvenal saith of Alexander, the whole World will not suffice that Pellaean youth.  
And it is very true, that In omni creatura, quae sub sole vanit●tibus mund●nis occupatur, nihil humano corde sublimius, nihil nobilius, nihilque Deo similius reperitur; quapropter nihil aliud quaerit à te Deus nisi cor tuum. In all the creature which under the sun is occupied in these worldly vanities, there is nothing more sublime than man's heart, nothing more noble, and nothing more like to God himself; and therefore God requireth nothing of thee but thy heart, when he saith, My son, 
Pro. 23.26.  give me thy heart.  
But then the heart must be pure and sincere, free from all vanities, and void of all iniquity; for otherwise, qui de suo partem faciunt Deo, & partem diabolo, iratus Deus quia sit ibi pars diab●lo, discedet, & totum diabolus possidet; They that give part of their hearts to God, and part to the Devil, God being angry that any part is left for the Devil, departeth and leaveth all unto the Devil, 
S. Aug. in Johan. Matth. 5.8.  as St. Augustine speaketh.  
And therefore the Scripture saith, blessed are the pure in heart, for they shall see God; quia Deus non exterioribus oculis sed puro corde videtur, saith Saint Augustine, because God is not seen with our outward eyes, but with a pure and upright heart. But Vae duplici cord, woe to him that hath a double heart, 
Quod ingratum est ad beneficia, infidum ad consilia, saevum ad judicia, inverecundum ad turpia & imp●vidum ad pericula. Bernard l. 5. de considerate.  which saith one thing with his tongue, and thinks otherwise in his heart; and woe to him that hath a wicked heart, which speaketh friendly unto his neighbour, but meaneth mischief in his heart; and woe to him indeed, which hath a hard heart, which as St Bernard saith, nec compunctione scin●itur, nec pietate mollitur, nec precibus movetur, which is neither broken with compunction, nor mollified with piety, nor moved with prayers, nor terrified with threaten, nor yet yielding with any judgements: but is unthankful for all benefits, regardless of all counsel, and senseless of all dangers, and so still growing worse and worse, until like Pharaoh, he be quite destroyed.  
And yet how many men have we that are double hearted and false hearted, and more deceitful than the wily Greeks that lurked in the belly of the Trojan Horse, or the subtle Serpent that beguiled Eve? And that which is worst of all, which do deceive and betray their own souls? For as of all murders felo de se is most impardonable, so of all deceits, he that deceives his own soul is most desperate, and in the most woeful condition. And yet as Apollodorus the tyrant dreamt that he was taken and flayed by the Scythians, and his heart thrown into a boiling Cauldron, should say unto him, I am the cause of all this myself, because I have deceived thee in all thy ways, and in all thy plots and projects: so how many simple, foolish, and beguiled souls are in the world, that in all their wicked plots and practices, and in all their covetous designs and mercyless oppressions of the poor, 
John, 16.2.  do beguile themselves and betray their souls unto the Devil? When, as our Saviour saith, they shall put his servants out of the Synagogues, out of their places and offices, as they have done of late, and out of their means and maintenance, as you do still amongst us, and shall kill them and put them to death, and think that they do God good service, and believe that they have the eagle's wi●gs to mount up the readyest way to Heaven, when as indeed they ride Post upon Pegasus the broad way to Hell.  
And therefore, seeing the heart of man is so deceitful, as many times to persuade him he holds God by the hand, when the Devil hath him fast fettered by the heels, it is requisite that we should be like these Beasts full of eyes within, to look into our own hearts, that they do not deceive us, and to examine our own ways, that we be not mistaken in them; lest, while we aim to go to Jerusalem the City of God, we shall with the Army of the King of Syria, that he sent to Dotham to fetch Elisha, 
2 Reg. 6.19.  be carried blindefold into the midst of Samaria, the City of our greatest Enemy; for so the Prophet David saith, he did commune with his own heart, 
Ps. 77.5.  and his spirit made a diligent search, that is, into his actions, lest his own heart should deceive him: and so he adviseth us to do the like, 
Ps. 4.4.  saying, Stand in awe and sin not, common with your own heart, that is, to examine diligently, whether the things that you do be sins or not: and do not trust the suggestions and suppositions of your hearts, until you make a search, and a diligent inquisition into the true nature of them, because many men do think, they do not sin at all, when they do most highly offend the Lord.  

Why men deceive themselves.  And the reason is, because they have no eyes within, to look into their own hearts, and to examine their own actions; but they are only full of eyes without, to pry into the do, and to censure all the acts of all others, which is the humour of them, that take delight to spy out the least mote that they see in the eyes of others, but never look into the beam that is in their own eyes, those horrible sins that lurk in their own hearts.  
And this multiplicity of eyes without, and the want of all eyes within, when those that should be within are turned out, is the cause that there are so many reformers of our Church, and censurers of our State, Etiam opifices quorum res fidesque in manibus sitae sunt, Yea, that even mere Mechanics, Handicraftsmen, and Ploughman, whose credit, wealth, and wit lies in their hands, as Sallust speaks of the seditious Plebeians of Rome, do so impudently prate and censure the Government both of the Church and Commonwealth.  
But as our Saviour said to St. Peter, when he would needs know what should become of St. John, Quid ad te? What is that to thee? Do thou follow me: so I say to these men, Quid ad vos? What have you to do with the mysteries of State, or the matters of the Church? It becomes you to do as the Apostle adviseth you, To study to be quiet, and to meddle with your own business; 
1 Thes. 4.11.  and, as my Text saith, to be full of eyes with●n, to look unto your own actions, and not immittere falcem in alienam messem, and to do as many Gentlemen use to do, that is, to travel over France, Italy, and Spain, to understand the customs and fashions of other Countries, and to be altogether ignorant of the Laws, customs, and conditions of their own Country. But,  
2. These Beasts are not only said to be full of eyes within, 
2. Why these beasts were full o● eyes behind.  but in the sixth verse they are also said to be full of eyes before and behind. And that was to this end.  
1. They were full of eyes behind, to look backward, and to behold the times and things that are past.  
2. They were full of eyes before.  

1. To consider the times and things that are present.  
2. To foresee the things, and to provide for the times that are to come.   
And Moses, the man of God, that was faithful in all God's house, thought that this threefold sight and consideration of the times past, present, and to come, would surely make the children of Israel to fear the Lord their God, and to walk in his ways; or if these things would not do it, he knew nothing in the world that could do it: and therefore a little before his death, in his last farewell, and in the chiefest and most affectionate Sermon that ever be made unto this people, this is the chiefest wish that ever I found expressed therein, O utinam saperent & intelligerent, ac novissima providerent! 
Deut, 32.29.  O that they were wise, that they understood this, that they would consider their latter end! that is, utinam saperent praeterita, intelligerent praesentia, & providerent futura, I would to God, that this people did remember and call to mind the things that are past, that they understood the things that are present, and that they would consider the things that are to come, and shall inevitably fall upon them.  
And as Moses, so do I wish to Almighty God, that all and every one that heareth me this day, would do as Moses here desireth, and would be, as these Beasts are here described, that they might do what is here required. And that is,  
1. To be full of eyes behind, to behold the times, and to consider the things that are past; for the want of this sight and consideration is a main cause of so much wickedness among the people, and so much ignorance and impudence in our late Fanatique Leaders of their seduced followers: for if they would have done, 
Deut. 32.  as Moses adviseth us, To remember the days of old, and read the Ecclesiastical Histories, Councils, and Canons of the Church, and other Histories, the Records of time, both of the Greeks and Latins, I persuade myself they would never have been so disloyal and rebellious against their Civil Governors, and so averse and refractory to the Prelates of our Church, Quia ignorantia mater inobedientiae.  
And therefore with Moses, we have great reason to wish that our men were, like these Beasts, full of eyes behind them, to behold the times and things that are past; and especially; for I will name no more at this time, but, 

1. God's dealing towards man.  
2. Man's requital unto God.    
1. It is a true saying of St. Augustine, Antequam conditi essemus, nihil boni merebamur, Before man was made he could deserve no good, he could merit no favour; and yet if sinful man had any eyes behind him, to see what great things God hath done for him, he should find cause enough to cry out with the Psalmist, 
What God did for Adam in Paradise.  O God, what is man that thou art so mindful of him, and so exceeding gracious unto him? for thou madest him a man, when thou mightest have made him a beast: and he made him in his own image, and after his own likeness, in righteousness and true holiness, and he placed him in Paradise, the sweetest place of all the world, in a garden of God's own making, and an orchard of his own planting, that brought all manner of fruits, and all kind of pleasant flowers, at all times of the year: and he made him Lord and Master over all his creatures, the beasts of the field, the fowls of the air, the fishes of the sea, and whatsoever walketh through the paths of the seas: and these he needed not to run after them, and take pains to tame them as we do, but they were to come unto him, and to be obedient to him of their own accord. And because that among all these there was not a mate found meet for man, God made him an helper fit for him, a Lady more excellent than Helen, whom he loved, and delighted in her at first sight.  
And were not these, Beneficia nimis copiosa, multa & magna, privata & positiva? Blessings and benefits, for number beyond number, and for excellency beyond expression; for as the Psalmist saith, Who can express the noble works of the Lord, and show forth all his praise?  
But how did man requite all these benefits? 
How Adam requited God.  God gave him but unum breve, leve, & utile mandatum, one short, easy, and most profitable Precept if he had observed it; no positive injunction of any hard work, but that which is far easier to be kept, a negative inhibition, that he should not eat of the tree of knowledge of good and evil, this was all, and no great matter, how easily might he have done it? Yet this man sold his God, that had done such great things for him, and broke his Commandment for an Apple. 
What moved Adam and Evah to offend God? Ambition.  And what moved him to do this, but that which moveth all his children ever since, to destroy themselves and all the Kingdoms of the earth, Ambition? That he might be as Lucifer desired to be before him, similis Altissimo, like Gods, knowing good and evil.  
And this infernal weed, that first took life in Lucifer's breast, hath poisoned all his Posterity ever since, and especially all the great men of this world, that desire to be greater, and affect and contend for honour and greatness above measure. For as Eudoxus the Philosopher desired of the Gods, that he might behold the Sun very near, to comprehend the form, greatness, and beauty thereof, and afterwards be burnt of it, as the Poets say Phaeton was: so Ambition is the boldest and the most disorderly passion of all those desires, which trouble men's minds, and fills their heads with an unsatiable greediness of obtaining those things, which they should no ways desire; and by that means, as Adam did, they undo themselves and many thousands more: for so Mar. Crassus, the richest man in Rome, 
M. Crassus.  burning with ambition and an excessive desire of new triumphs, presumed at sixty years of age to undertake the war against Arsaces, King of the Parthians, and therein his whole Army was discomfited, himself miserably slain, twenty thousand of his men killed, 
C. Marius.  and ten thousand taken Prisoners: So Caius Marius weakened with old age, but strengthened by Ambition to continue in sovereign authority, would undertake the war against Mithridates' King of Pontus; and thereby he was the cause of his own utter overthrow, and of that great slaughter, which imbrued all Italy and Spain with the deluge of blood, that Sylla, by his extreme cruelty, brought upon them.  

Spurius Melius. Marc. Manlius. Hen. 5.  And the like may be said of Spurius Melius the Roman Senator, of Marc. Manlius, of Henry the Fifth, whose ambition deprived his own father from the Empire, and caused him to die miserably in Prison; and indeed of those threescore and thirteen Emperors, that, within the space of one hundred years, died all of them (excepting three that died of sickness in their beds) by violent deaths. And as the ambition of the Triumvirate Octau. Antonius, and Lepidus, had well-nigh ruinated the Roman Empire; 
Pet. de la Primauday. fr. accad. pag. 223.  so Peter de la Primauday saith, that the ambition of the Dukes of Orleans and Burgundy had almost utterly consumed the Kingdom of France, and was the occasion, that more than four thousand men were slain within Paris in one day: and so I may say, that this wild plant and bitter root of Ambition, that first sprang up in Paradise, and afterwards grew worse and worse in the accursed earth, was the cause that moved the late Usurper, and many others of those Traitors and Rebels that followed him, to bring all the calamities, that we have both seen and felt in these Dominions.  
And therefore we ought to detest this cursed Plant, that brought forth such bitter fruits of undutifulness, unthankfulness, and rebellion to be rendered unto God for all the great good that he had done for man.  
But now, after that man had fallen, and thus disloyally sinned against God, Non dignus est peccator panc quo vescitur, nec lumine coeli quo illuminatur, The sinner, even the best of us all that are Adam's seed, is not worthy of the bread that he eateth, or the light of the Sun that shines unto him; for if before his being, he deserved no good; how much evil doth he now deserve, when he hath so foully defiled himself, and so highly offended his God?  
And yet, utinam saperent, 
How graciously God dealt with Adam, after he had sinned.  I would to God we would cast our eyes behind us, to behold and see the goodness of God, and what wonders he hath done for the children of men; for he pitied Adam when he was naked, and made them coats of skin to hid and cover their nakedness, and to preserve their bodies from the storms of winter, and the scorching heat of summer. And when all the World had corrupted their ways before God, he saved Noah and his family, 
And with the seed of Adam.  when the deluge destroyed all other flesh: and afterward he snatched away Abraham out of the very flames of Idolatry, that was begun to be kindled in his father Terah's house, and then he delivered him out of Egypt, and preserved him out of all his troubles: And for the seed of Abraham, 
The Israelites.  the children of Israel, Moses tells you what God hath done for them; for, when he divided to the Nations their inheritance, 
Deut. 32.8, 9, 10, 11, 12, 13, 14.  he took Jacob for the lot of his own inheritance; and though he found him in a desert land, and in the waste howling wilderness, yet he led him about, he instructed him, and kept him as the apple of his eye, and he made him ride on the high places of the earth, that he might eat the increase of the fields, and he made him to suck honey out of the rock, and oil out of the flinty rock, butter of kinc, and milk of sheep, fat of lambs, and ramms of the breed of Basan, and goats with the fat of kidneys, of wheat, and to drink the pure blood of the grape.  
And the Prophet Ezekiel doth amplify the great goodness of God towards this people more at large, saying, that their birth and their nativity was of the land of Canaan, their father was an Amorite and their mother an Hittite, (i. e.) an accursed people; and in the day that thou wast born, thy navel was not cut, neither waist thou washed in water, nor salted, nor swaddled at all, no eye pitied thee to have compassion upon thee; but thou wast cast out in the open field to the loathing of thy person: and when I saw thee polluted in thine own blood, I said unto thee, live; and I washed thee with water, and anointed thee with oil, I clothed thee also with broidered work, and shod thee with badgers skin, and I girded thee about with fine linen, and I covered thee with silk, I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck, even as our fine Ladies have in these days, and I have put a jewel on the forehead, and earrings in thine ears, and a beautiful Crown upon thy head, and thou didst eat fine flower, 
Ezech. 16.3. ad v. 15.  and honey, and oil, and thou becamest exceeding beautiful and perfect through my comeliness which I had put upon thee, saith the Lord God.  

How unthankful and undutiful they were to God.  And what reward did this people render unto God, and what requital have they made unto him for all these great benefits, that this good God had done unto them? First Moses tells you, They waxed fat, and then they kicked, as we lately did, and forsook God that made them, and lightly esteemed the rock of their salvation; They provoked him to jealousy with strange Gods, and moved him to anger with their abominations: They sacrificed to Devils and not to God, to Gods that they knew not, that came newly up, whom their fathers feared not, which was and is the fruit of every new Religion, as of late days we have fully seen amongst us.  
And then, as they forsook God that form them, so presently they rebelled against his servants, they muttered and murmured and rejected all their Governors; and as the Psalmist saith, They angered Moses in their tents, and Aaron the Saint of the Lord: for these two, to forsake God, and to rebel against their Governors, do always go together. And if you look into the foresaid sixteenth Chapter of Ezekiel, you shall see how the Prophet showeth their wickedness, and how they have multiplied their abominations above measure, and as many of us, over-wickedly and unjustly seeking to make our children great in this world, do bring them unto the Devil in the world to come; 
Ezech. 16.21.  so did they slay their children, and cause them to pass through the fire, and as the Psalmist saith, 
Ps. 106.37,  They offered their sons and their daughters unto Devils: and the Lord himself assureth us, that Sodom had not done so wickedly as they had done, 
Ezek. 16.48.51.  and Samaria had not committed half of their sins.  
And what an intolerable ingratitude was this? The most monstrous thing that ever was; not possibly to be described, quia dixeris maledicta cuncta, cum ingratum hominem dixeris; because thou sayest all the evils that can be said, when thou namest an ungrateful man; especially to God, that hath done such great things for us.  
For we read of many bruit beasts, that for small benefits, have been very thankful unto men, as of the Dog, that for a piece of bread, will follow and be ready to die for his Master, and the Lion that for pulling a thorn out of his foot, preserved the slave that did it, from all the beasts of the forest, and afterwards his life on the Theatre in Rome; and Primauday tells us of an Arabian infidel, that, being taken prisoner, and afterwards set at liberty by Baldwin King of Jerusalem, in token of his thankfulness for that favour, 
Pet. Prim. c. 40. p. 431.  he went to him by night, into a Town where he was retired, after he had lost the field, and declared to him the purpose of his companions, and conducted him, until he had brought him out of all danger.  
And when bruit beasts and Pagans are thus thankful unto us, shall man be unthankful unto God? No, no: He should be truly thankful.  
And Seneca saith there be four special conditions of true thankfulness. 

1. Grate accipere; to receive it thankfully.  
2. Nunquam oblivisci; Never to forget it, for he can never be thankful that hath forgotten the benefit.  
3. Ingenue fateri per quem profecerimus: 
Four conditions of true thankfulness.  ingeniously to acknowledge by whom we are profited.  
4. Pro virili retribuere: to requite the benefit received in the best manner that we are able.    
But this people scarce observed any one of them, I am sure not the second, and therefore not possibly the third and fourth; for the Prophet David tells us plainly, that after the Lord had showed his tokens among them, and his wonders in the land of Ham, and had brought forth his people with joy, and his chosen with gladness, and had given them the lands of the Heathen, 
Is. 105.42, 43,  so that they did as many have done amongst us, to take the labours of the people in possession; 
Ps. 106.13.  Yet, within a while, they did as we do, forget his works, and would not abide his counsel: 
V 21.  yea, they forgot God their Saviour, which had done so great things in Egypt, wondrous things in the land of Ham, and fearful things by the Red-sea.  
But to let this people pass, that were destroyed for their unthankfulness, let us look unto ourselves and have our eyes behind us, to behold and see. 

First, What God hath done for us. And,  

What God did for us, the people of these dominions. Amos 3.2,  Secondly, What we have done for the honour and service of God. And,    
First, As the Lord said of the Jews, You only have I chosen of all the families of the earth: so I believe the Lord may justly say of our King's dominions, that he shown more love and favour unto them, than he did to any other Kingdom of the World; for whatsoever good he did to others, he did the same to us. And he shown two more signal favours to us, than he did to any other Kingdom of all Christendom; As  
I. He raised the good Emperor Constantine, the Son of Helen out of Britain, to close up the days of persecution, and shut the doors of the Idol-Temples.  
II. When the mists of ignorance, and errors, and superstition had covered and overshadowed almost all the Church of Christ, God sent successively no less than five such excellent Protestant Princes, King Edward the sixth, Queen Elizabeth, King James, and King Charles the I. and II. (as no other Kingdom had the like) to protest against all the Popish errors and superstition, and to make such a perfect reformation of Religion, that, both for Doctrine and Discipline, no Church in Christendom is so purely and so perfectly established, as these Churches of our King's dominions are; such love and such mercies of God to us, as exceeded all the blessings of the earth, and shown to no other Nation of the world in such a measure, but to this.  
And what reward, I pray you, 
What requital have we rendered unto God.  have we and our people rendered un●o God for those great unparalleled benefits that he hath done unto us? I do profess I have been a man ever faithful to my King, and ever fearless of all the dangers of the world; and therefore, I must say the truth, as Saint Steven told the Jews, though I should far as Saint Steven did, that as they were a stiffnecked people, that have always resisted the Holy Ghost, and persecuted the Prophets, and been the traitors and murderers of Christ: so have the major part of us shown themselves a rebellious Nation, that confederated to assist the Devil, to requite Gods extraordinary signal favour to us, with extraordinary signal contempt of God's service, and signal malice to all his servants above any other nation of the World, by raising out of us, and bringing in amongst us, the great Antichrist, that is, the great enemies of Christ, you know whom, 
* The Long Parliament.  to slay the two witnesses of Jesus Christ, which were Cohors Magistratuum, & Chorus Prophetarum, 1. the best and blessed King Charles the First, that like a goodly Oak, or the Cedar of Lebanon, was cut down with all his boughs and branches of Magistracy; and 2. all the Seers, that were the eyes, the light, 
Those were the 2 witnesses  and the reverend Governors of God's Church: and instead of them to bring in the wildbore out of the wood, the great Usurper, to destroy the vineyard of Christ; and Gebal and Ammon, and Amalec, the Philistims, with them that dwell at Tyre, 
Ps. 83.7.  the whole rabble of Presbyterians, Independants, Anabaptists, Quakers, and other sects, which are the false Prophet, to devour the revenues of the Church, and to destroy all the houses of God in the land: and so to corrupt the whole Service of that good God that had so graciously done such great things for us, as I have fully shown it heretofore, and will hereafter be manifested for truth, every day more and more.  
And if these things be a good requital, or a just thankfulness to God for all the benefits that he hath done unto us, judge you.  

What God hath done for every one of us in particular. 1 What good things he hath bestowed on 〈◊〉.  But to leave these monsters of men for their imparalelled ingratitude, let us return to ourselves here present, and see what God hath done for every one of us; for he made thee a man or a woman, when he might have made thee a beast; and he gave thee all thy limbs, thy sight, and thy senses, when thou mightest have been born, like him that was so, blind from his mother's womb. I am sure thou wouldst be very thankful to that Chirurgeon that would but preserve thy finger; and what thanks owest thou to him, that gave thee all thy members, and whatsoever else thou hast? good wit, large memory, strong body, comely proportion, loving wife, sweet children, riches, honour, favour, preferment, and all that thou hast; all is from God. And that which is far better than all these; for herein, Dedit te tibi Deus, He did but only give thee unto thyself, and those temporal blessings that are momentary: but he redeemed thee from the pit wherein there is no water, and in this thy redemption, Dedit se tibi Deus, God gave himself unto thee, and his only Son to die for thee, he sends his servants to teach thee, and his Holy Spirit to work all the good gifts that are in thee to make thee a good Christian here, that thou mayest be for ever blessed hereafter. And  

2 From how many evils he hath preserved us.  2. If thou hadst these eyes, to look behind thee, thou mightest see, not only how much good the Lord God hath bestowed upon thee, but also from how many evils he hath preserved thee: for Satan, like a roaring Lion would have devoured thee, thine enemies that risen up against thee would have undone thee, if the Lord himself had not been on thy side; 
Ps. 124.1, 2.  and, as the Psalmist saith, they would have swallowed thee up quick, when they were so wrathfully displeased at thee; yea thine own self many times, by thy desperate riding, running, jumping, or the like, mightest perhaps have broken thy bones, thy limbs, or thy neck, if thy good God had not reached his hand to save thee from falling, as he did to Saint Peter to preserve him from sinking.  
And are not these things blessings worthy to be remembered?  
O that we would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men? And that we would sometimes cast our eyes behind us, to see what requital we have rendered unto God for all those benefits that he hath done for us; and especially for bringing our Gracious King unto us, and restoring both the Church to her purity, to her rights, and service of God, and the Commonwealth to its peace and tranquillity.  
For as the Prophet David saith, I called mine own ways to remembrance: So should every one do, call his ways to remembrance; that, if he finds, he hath been careful in God's service and a faithful Steward in God's house, it may be a comfort unto his Conscience, Quia immensa est laetitia de memoria transactae virtutis, because the remembrance of former virtues, and of our Service and thankfulness unto God, will bring a great deal of joy and comfort unto ourselves; or if he hath blasphemed God's Name, neglected his Word, rob his Church, and offended his Majesty, he may repent, and as Job saith, abhor himself in dust and ashes.  
But that I may the better and the sooner persuade you to fear God, and to serve him, 
Two things to be considered to move us to serve God.  and to do that which is just and honest in his sight, I shall with Moses desire you to remember the days of old, and consider the years of many generations, and therein to observe but these two things. 

First, How God blessed those that walked in his ways.  
Secondly, How he plagued those that neglected his service, and transgressed his commands.    

1. How God blessed those that served him.  1. Enoch walked with God, and God took him to himself: Noah was a just man, and God preserved him from the deluge: Abraham, Isaac, Jacob, Joseph feared the Lord, and the Lord blessed them in all that they took in hand: and the Prophet David generally saith, 
Psal. 112.1, 2, 3.  blessed is the man that feareth the Lord, that hath great delight in his commandments, his seed shall be mighty upon earth, riches and plenteousness shall be in his house, 
Proverb 10.7. etc. 20.7.  and his righteousness endureth for ever: and Solomon saith the like, that the memorial of the just is blessed, and his children are blessed after him. And therefore if thou lovest thy children, and wouldst have them to grow great and to prosper in the world, be just in all that thou dost, and neither rob God of his right, nor oppress, cousin, or defraud thy poor neighbour; which not done are the chiefest, if not the only things, that will bring the curse of God upon thee and thy Posterity. For,  

2. How God plagued those that transgressed his commandments and neglected his service.  2. Do but cast thine eyes behind thee, and consider how God plagued the unrighteous Generations; and you shall find, that when the old world corrupted their ways, the Lord swept them all away with the deluge; when the cry of Sodom and Gomorrha came to the ears of God, God destroyed them with fire and brimstone: so when the cry of the innocent servants of Christ shall not be heard to have justice done unto them, because of the great friends and power of their oppressors, then as the Psalmist saith, The Lord will hear their cry and will help them.  
And here to terrify offenders from their wickedness, I could willingly enlarge my discourse, to show the fearful examples of God's judgement against many sorts of Malefactors; but my short allowance of time will scarce permit me to give you the sight of some few judgements against and upon these four predominant sins, that are so rise amongst us, and so pernicious unto us. 

1. Rebellion,  
2. Perjury, 
The four usual sins of these days.   
3. Injustice,  
4. Sacrilege.    
1. For Rebellion, this our last Age, 
1. Rebellion.  and the many Plots and Practices of wicked and fanatic Rebels now peeping forth amongst us, do sufficiently show how apt we are to fall into it, though it be as bad as the sin of witchcraft, which is the giving of our souls by a Contract unto the Devil: but the dreadful vengeance of God for the Rebellion of Corah, Dathan and Abiram against their Governors, when the earth opened her mouth and swallowed them down quick to Hell, and the heavy judgement of God upon Absalon for rebelling against King David, which followed him hard at the heels, until he came to the bough where he was hanged, and the shameful yet most justly deserved death of our late Rebels, and of many more the like Villains, that I could quote to you out of Histories, should deter them from this unnatural sin of Rebellion, and keep them within the bounds of their obedience to their Governors, which is more acceptable in the sight of God than any sacrifice that we can offer him: or if this can not do it, then may they look for the like end, as those that committed the like sins.  
2. For Perjury, it is so pernicious a sin, and yet so general, 
2. Perjury.  that I know not how to express the heinousness thereof. But I find this perjury to be like the three headed Cerberus.  
1. Of those Inferiors, that either for bribes and reward, 
1. Of Inferiors.  or for fear of their Landlords or other great men, will most falsely swear before Judge or Jury to the taking away of the goods, lands, or life of many innocent men, 
2. Of Superiors.  which is a sin worthy to be punished by the Judges, as being the utter ruin of many men, fatherless and widows.  
2. Of Superiors which break their faith and oaths that they make unto their Inferiors. And such a forsworn wretch was Lysander the Admiral of the Lacedæmonians, 
Lysander.  and Tissaphernes that broke his oath which he made with the Grecians, 
Tissaphernes. Cleomenes.  and Cleomenes King of Lacedaemon that did the like with the Argians, but he was sufficiently plagued by the just judgement of God for his perfidiousness and perjury, when the women of Argos overthrew the greatest part of his Army, and he with a knife killed himself. And many more Tyrants and Commanders I could name of this kind, that neither feared God, nor regarded their faith with men; and therefore were plagued by the just judgements of God.  

3. Of the middle sort.  3. The other sort of perjurers are of a middle size, and great men, that either through discentent or hope to be made greater, 
Eccles. 8.2.  do break their faith, and falsify the oath of God, as Solomon calls it; and so prove Rebels and Traitors unto their Kings and Governors.  

1. How Neclas served Duringus for his treachery to the Son of Vratislas.  But how doth the just God reward these perfidious and perjured Villains? And how do most wise men deem and deal with them? but as Neclas did with Duringus, who to secure Neclas, as he said, in his Throne, falsified his faith to his Prince, and killed the Son of Vratislas, that was the next Heir unto the Crown; hoping that for his good service he should be much favoured and well rewarded of Neclas: but the wise Prince abhorring such perfidiousness, said unto him, that perjury and treachery could not be mitigated and wiped away by any good turns or after-service; and therefore whereas he expected a reward for his good service done unto him, he should have it according to his merit. For of three things he should choose which he would. 1. To kill himself with a poniard; 
Aenaeas Sylv Hist. Bobem. c. 11.  or, 2. Hang himself with an halter; or, 3. Cast himself down from the Rock of Visgrade: and he hanged himself upon an Elder tree, which while it stood, was called Duringus tree, as Aenaeas Silvius writeth.  

2. How Selim used Ladislas, Kerezin. Camerar. Hist. Meditat. l 1. pag. 20. c. 7. Johan● Menarius Histor. Turc. l. 4. c. 22.  And though Ladislas Kerezin did a very good turn to Selim, in yielding up to him the strong place of Hinla; yet for his perjury and perfidiousness he caused him to be brought to a most miserable death, which you may see in Camerar. And the same Selim did the like to a Jewish Physician, whom after the good service he had done unto him, he caused to be beheaded for his treachery against his Father, saying, that upon the least discontent or hope of reward, he would not stick to do to him as he did to his Father; and therefore he had no reason to let him live, because commonly Traitors are double Traitors, and as unfaithful to him whom they serve, as to him whom they have betrayed And so Soliman his Son promised his Daughter with a very great dowry to a certain Traitor for yielding unto him the Isle of Rhodes; and when he got the Island, 
3. How Soliman used the Traitor that yielded to him the I'll of Rhodes.  he brought his Daughter in a magnifical pomp unto him, and said, thou seest I am a man of my word; but forasmuch as you are a Christian, and thy Wife a Mahometan, and I am loath to have a Son in Law, that is not a Musulman; therefore it is not satisfactory to me, that in hope of favour and gain thou turn thy coat for fashion sake: 
Camerar. l. 1. c. 7. p. 21.  but thou must also put off thy skin which is baptised and uncircumcised, and so he caused him to be flayed alive. And the same Solyman used the betrayers of Nadast that defended the Castle of Buda in like manner.  
And the King of Henetia having promised Marriage to Romilda the Wife of Prince Sigulphus, 
4. How the King of Henetia served Romilda the Wife of Sigulphus. Aventinus l. 3. Annal. Bavar.  which had fallen in love with him, as Potiphars Wife did with Joseph, so soon as she delivered unto him the City of Friol, did after her marriage and one night's lodging with her, cause her to be set, and married to a sharp stake, as a worthy punishment of her treachery.  
And the Emperor Aurelian did not much better use the Traitor Heraclemon, nor Brennus Demonica, 
5. How Aurelian served Heraclemon.  that betrayed into his hands the City of Ephesus, as Titus Liv. saith the Daughter of Sp. Tarpeius betrayed the City of Rome unto the Sabines, and for her reward lost her life on the Tarpeian Hill.  
But though I could produce to you very many more examples of this kind, 
6. How Mahomet served John Justinian.  yet I will close up this point with what Mahomet did to John Justinian of Genua, who promised to deliver Constantinople into the Emperor's hands, so he would make him King of such a place that he desired. And Mahomet yielded and assured him that he would do it; and so he did; 
Pet. Primanday c. 39 pag. 423.  for as soon as ever the said Justinian had betrayed the City into his hands, he presently made him King for that good service which he had done unto him; but for a reward of his treachery to his Lord and Master Augustulus, he cut off his head within three days after.  
And so all the wise men that I have read of, do conceive that no good service done to succeeding Kings, can merit the blotting out of the perjury and perfidiousness of Traitors to their former Kings and Masters; but that after they be rewarded for their good turns done to the latter, they should likewise receive the merit of their perfidiousness to the former.  

Theodorus in Collect. l. 2. The reasons why perfidiousness should not be pardoned.  And the reason is rendered by the foresaid Sages.  
1. Because that as Theodoric the Arian said, when he cut off the head of an Orthodox Deacon whom he loved, because he revolted, (to please Theodoric, as he thought) to Arianism, they that keep not their oaths and faith to God, can never be faithful to any mortal man.  

Flau. Vopisc. in vita Aurelian.  2. Because that as Aurelian said, when he suffered Heraclemon, which had done him so good service, to be slain, he could not believe that he which would betray his Country, and prove faithless to his own Prince, could ever continue faithful unto him; but that upon the like discontent or hope of a greater gain, such Traitors as will turn the leaf, and sail with every wind, will become as treacherous to their latter benefactors, as they have been unto their former Masters. And therefore though we should forgive them as Christians; yet it is neither wisdom nor policy to believe them as friends, because not only the Fable of the Snake, but the Son of Syrach also teacheth us, what little credit is to be given to reconciled friends, Eccles. 10.12. And the wise heathen bids us, semper diffidere, to suspect such faithless men continually.  
Object. But what if the Kings and Princes have promised Pardons unto the Traitors for some special service done unto them: Can they afterward punish them for their precedent offences unto others?  
I answer, that as Cicero saith, 
Sol.  every man is bound (and much more it is for the honour of a Prince) to keep his word and promises inviolable; though upon some exigent necessity, he may be constrained to make the same to his prejudice, and against his will: and it was well said, that the bare word of a Prince should be of as great force as the oath of a private man.  
But though Kings and Princes should inviolably observe their words in their Pardons granted unto Rebels and Traitors and other Malefactors; 
Not to countenance and favour those that have been Traitors: and why.  yet as Philip King of Macedon answered Lasthenes, that betrayed the City of Olynthum, and Augustus Caesar said to Rymetalces King of Thracia, that had forsaken Antonius, to join with him, that he loved the treason that did him good, but he could not endure the Traitor that betrayed his Master. And Alexander Severus was of the same mind, but that he joined cruelty with his hatred unto the Traitors; for when he had enticed many Captains of Piscennius Niger, his Competitor of the Empire, to disclose their Master's secrets, and had served his turn of them, and settled his affairs, he made all those Traitors, 
Herod. l. 3  and their children also to be put to death, as Herodian writeth. So the wisest men conceived that they ought not to countenance and favour those that had been Traitors unto other Princes; though they had done good service unto them: and that for these three reasons.  
1. For that he which hath turned one leaf can turn another; and he that hath betrayed my Father, may upon the like hopes and surmises betray me likewise; and he that hath been a Rebel, knows the way to become a Rebel.  
2. For that this honouring and magnifying of Rebels and Traitors to former Princes, for their good service done to latter Masters, may prove to be an encouragement for others to become Rebels and Traitors in like manner against their Kings. For when amongst many thousands of Rebels, they see but few punished, the rest pardoned, and many of them favoured and preferred, why may not the seditions think, that they shall either prevail; or if miss of their enterprise, they may escape the fortune of those few that shall be punished, and be magnified like those that they do see thus rewarded?  
3. For that this favouring and countenancing of those that have been Rebels and false, is a great offence and discouragement to those that have ever continued faithful and loyal, especially if they see themselves postponed and neglected.  
And therefore the Kings and Princes that I told you of, thought it neither wisdom nor policy to regard and favour those, whom they pardoned for their treachery to their former Princes, though they had done never so good service unto themselves; and if all Kings did so, I believe fewer Traitors would spring up among the people.  
And this appeareth plainly by our new Plotters of Rebellions and Treasons now amongst us in this Kingdom of Ireland; for who and what are they that do thus murmur and mutter against both God and his Anointed, the King and his Lieutenant, the Church and Commonwealth? But those that have been members of the Beast, and limbs of the great Antichrist, the Rebels and Traitors that risen and warred, and some no doubt, but had their hands or fingers dipped deep in the blood of that blessed Saint and glorious Martyr, our late most gracious King Charles the First: and having escaped their just deserved shame and death, and being so highly rewarded by their Grand Masters for their great wickedness, with the lands of the Irish, without distinction, whether they were bloody Murderers and Rebels against their King, or innocent Papists, that were both loyal unto their King, and succourers of the Protestants, and now seeing the touchstone of truth and justice, rendering to every one his own, according to his merit, either of nocency or innocency, they stamp and stare, and being moved with madness, like boys at blind manbu●●, they let fly their Arrows, even bitter words; nay, false scandalous, rebellious, and treacherous words against the King, against his Lieutenant, and against the peace and happiness of this whole Kingdom: they care not whom they traduce, so they may stir up the coals of contention, and move the discontented to a new Rebellion.  
And what ways do they take for this, but the very same which they had learned and practised before in England under the Long-Parliament.  
1. To tax and to traduce the good King for doing that they know not, nor ever shall be able to prove that he did; but the Scots say that he did: and so they do say a thousand things more than I believe to be true: and they should believe nothing, especially what they know not, against their King, when as all other men, that are both wise and honest, can sufficiently answer and justify all that ever his now Majesty did. And I, that am not worthy to be of his counsel, and to know the reasons of his actions; yet could show you very just and sufficient reasons for every thing that ever I heard his Majesty did: and I would do it, but that Himself and his Council, I know, can justify all his actions, with many far deeper reasons than I can dive into.  
Therefore these very firebrands of sedition, knowing this, would a little excuse his Majesty, by laying the faults upon his Counsellors, that seduced him. And who are they? They speak in general, & in universalibus latet error; so did the long Parliament against our late King: there they learned their lesson, and they walk in the same paths. But the former Parliaments could name their names, the Duke of Buckingham: so can these men name the Duke of Ormond. And what hath he done? I observe two things that they charge him with.  
1. To testify what he knew to be truth, and these men conceived to be otherwise; A mighty fault! because they had not their eyes open to see the truth, his Grace offended to testify the truth.  
2. In obeying his Majesty's gracious goodness, by relieving those that were necessitous, and perhaps, for aught that they know, had done his Majesty very good service, and, for aught that we know, had done no injury to any of our men; and this is a sin unpardonable with these uncharitable men. I, but they will say, by relieving these he lets the Army starve: and I demand, what Subject ever did pawn his own lands, melt his own plate, lay out his own moneys to relieve the King's Armies, and to show himself, I will not say more faithful, but I say, near so faithful to his King, and so bountiful a benefactor and friend to all the King's loyal Subjects, as the Duke of Ormond hath always been? I must, and ever will, with all thankfulness acknowledge it; when the long Parliament and their whelps had rob me of all that I had, all the relief and subsistence, which I had from all the friends in the world, was that bountiful gift, which this noble Duke sent me by Sir George Lane: And I could name the many many more, to whom his Grace did the like; And are these things, faults worthy to be reproved? And I am sure he hated the Rebellion, and disowned the Rebels of this Nation as much or more than any man: and would you have him to be an enemy to the postnatis, and a stranger to the innocent? God hath made him a more honourable, and a more gracious man.  
I, but we are not yet come to the quick the English interest, by the favour of the Duke unto the Irish and the Judges of the Court of Claim, is much shaken, and is like to be dismembered and left inanimate.  
But would you have the English interest to continue, be it right or wrong? or would you have it so to continue, that God might bless it, and it to prosper? If so, then let it be rooted in justice and established in truth; or otherwise, the breath of the Lord will scatter it, and the wrath of God will soon destroy it; and instead of blessing, will, as Jacob said, bring the curse of God upon you and your Posterity. And you might see if you had your eyes open, the great care of my L Duke, and the great pains and diligence of the Court of Claim, to search out the truth of every cause, that the innocent should not be made guilty, nor the nocent carry away the victory. And what more would you have done?  
Yet, as I said before, they that have learned the way to be Rebels, do know the way to be rebellious still.  
But especially because Rebels and Traitors have had their Precedents and examples to chalk and tread out the desperate paths of treachery and rebellion unto them; because, as the Poet saith; Nullum caruit exemplo nefas, You cannot easily name the wickedness, that I can not parallel with the like example, as, If Alexander and Holophernes were drunk, so was Noah long before them; If Oedipus committed incest with Jocasta, so did Lot commit incest with his own daughters, and if Polynices killed his own brother Eteocles; so did Alexander Caracalla kill his own brother Getha, Romulus killed Remus, and Cain his only brother Abel.  
And so the men that became Rebels and Traitors unto their King, and murderers of their Brethren here amongst us, may allege, they are not the first that rebelled; but they can name enough that murdered their oppressors, which they only intended to do: and they can cite you great Massacres, and the rooting out of many Potentates, that Lorded and domineered over the poor people; as the massacres in France, the Cicilian Vespers, the treachery of Mithridates, and the subjects of Pontus, that conspired together, to destroy all the Romans, that were dispersed over all the Kingdom of Pontus; so the Saxons became treacherous, and the murderers of all the British Lords, on Salisburie-plain: and they say the Irish did the like, to eradicate the Daues out of this Kingdom: and they have done no more unto their Oppressors.  
But to answer these subtle Pleaders; for the defence, or lessening of their sinful mischief, by the example of others wickedness, I say,  
1. That no example can any ways excuse wickedness, but rather aggravates the sin; that the sight of others falling into the ditch, should teach us to beware of the like fall; yea, though we should have never so many examples of any evil-doing, yet we ought not to follow them; because the Lord tells us plainly, We ought not to follow a multitude to do evil; and it is our duty, not to do what others do, but what God commands us, and all others to do.  
2. I say, that herein, hîc hîc caruit exemplo nefas, those two fold treachery and rebellion, 

1. Of the late English-Scotizing Rebels, And,  
2. Of the bloody Irish murderers,   can not be fitted with any Precedents. nor paralleled out of any Histories.  
I do assure you, that I have read as many English, Greek, and Latin Histories, as well I could; yet in all the Histories that I have read, I do profess unto you, I never found so much cruel subtlety, and such infernal impiety, as I saw in the English Rebels; nor so much ingratitude, inhumanity, and cruelty, as we read in Sir John Temples Book, was acted in the Irish Insurrection, if you will afford it no worse name; for,  
1. Touching the English and Scotish Rebellions; first for their subtlety; the subtle serpent devised not so many lies to deceive our forefathers, as they most impudently forged to destroy their own most Pious King, and all their Spiritual Fathers; so that all the King's Declarations, all the Protestations of his friends and Council, and all the Preaching of the most faithful and Orthodox Preachers, could not undeceive the seduced giddy-headed people. And,  
2. For their impiety; it is most certain, and beyond comparison, that there was not ever a greater wickedness committed, than the crucifying of the Son of God; but besides the many parallels, betwixt those Jews, and these Rebels, exceeding all impiety; the malicious prosecution, and the violent persecution of these rebels against our late King, and the hellish manner of compassing his death, and killing him, went beyond all the wickedness of those wicked Jews. For.  
1. The Jews knew him not, 
1 Resp. Act. 13.27.17.  nor yet the voices of the Prophets, as the Apostles testify in many places; and Christ himself saith, Father forgive them, for they know not what they do: and they knew him not to be their King; for the Romans had long reigned over them, and he had refused to be made King; but the long Parliament knew Charles the first, and knew him well enough to be their own indubitable, just, and lawful King. And therefore they fought for the King and Parliament, such a cheat, and such a riddle as you never read the like; and yet a very true one, as true as Samsons riddle, if you understand it right; for they fought for the King to destroy him, that i●, for the King's destruction; and they fought for the Parliament, to make them absolute Lords, to reign and rule as Kings. The Jews never had such wit.  
2. 
2. Resp.  The Jews put Christ to death more for fear then for hate; for, Venient Romani, was the spur that pricked them forward to destroy Christ, lest the Romans should come, and take away their rule, and destroy their religion; but not the fear of any strange Nations coming to reign and rule over them; but inveterate malice to the King, and the height of ambition to rule, and to become as Kings themselves, made the late Rebels to destroy the Viceroy of Christ.  
3. The Jews dismembered not our Saviour; for, 
3 Resp.  not a bone of him was broken, not the least limb of him was taken away; but those Butcher's brake, and cut off the head of him, that was their head, and the head of us all; and they did so many other such tragick-acts, that, while I was writing the great Antichrist, I often conceived, that if Beelzebub, out of all the choicest Varlets, and most transcendent Villains, that from the beginning of the World he had collected to be his own cabinet-companions, he had picked out a pack of rebels, and had sent them unto us, they would have become short of those bloody murderers of our late gracious King: because, that as Satan himself, so the Instruments of Satan, by experience, and the length of time, do grow subtler and subtler, and are still better and better enabled, to commit the greater wickedness.  
And how a greater wickedness could be committed, then that so good, so pious, and so excellent a Prince as King Charles the first, should be withstood, rebelled against, betrayed, deserted by his English, Scottish, and Irish subjects, (excepting a few noble Lords, and others) that stuck unto him, and so cruelly bemangled him to death, it makes me silent and dumb, that I know not what to say, but to pray to God that this great wickedness be not yet laid to our charge.  
And Secondly; For the Irish Rebellion, it was beyond example; I say, that in many particulars their ingratitude was beyond all parallel; for other Nations, as the subjects of the King of Pontus, and the like, that rebelled and murdered all the Romans in their dominions, and those Irish that rooted out the Danes, had some kind of colour to do the same; because their domineering Lords were aliens, and oppressed them beyond measure, as the Philistines did the Israelites, and kept them as slaves under them; but the late Irish Rebels were Peers, and as the chief Lords of the kingdom, and such interchange of marriages, betwixt the English, British, and Irish, and such mutual pledges of love, amity, and familiarity betwixt them, that there could not be the least suspicion of the least distaste amongst them.  
And besides all this, though there were some penal Statutes made against them; yet they were for the most part suffered to lie asleep, and covered over with many kindnesses: and they themselves permitted, as God said of Adam, to become as one of us, and as Q. Dido said of the Trojans, Tros, Tyriusque mihi nullo discrimine agetur. We made no difference of any privilege amongst us. And therefore,  
What a horrible ingratitude was it then for such men to rise, and to rebel, and so maliciously to intent, so inhumanely, so barbarously, and so cruelly to root out, and to destroy their Neighbours, Friends, and Allies?  
And especially, to plot such a mischievous act, as they intended so subtly, so secretly, and so universally as they did? For what created power under heaven is able to dissolve that villainy, and to evade that mischief, which subtlety, power; and cruelty have combined and confederated to bring to pass? Surely we may most justly take up the words of the Psalmist, and say, If the Lord himself had not been on our side, now may England say, 
Ps. 124.1.  If the Lord himself had not been on our side, when these men risen up against us, it had not failed, but that they had swallowed us up quick, and we had been utterly destroyed, when they were so wrathfully displeased at us.  
And this his being on our side, is not to be understood of an ordinary manner, and common providence, which ruleth and disposeth all things wisely, but of a special providence in an extraordinary manner, and a signal favour towards us; which the Lord hath showed three special times in our days, and to our people, As,  
1. In the reveiling of the Gunpowder-plot, when as flos & medulla regni, the King and all his Peers, the flower and marrow of the kingdom should have been blown up, and all destroyed, uno ictu, in one twinkling of an eye.  
2. In the discovery of this Irish machination, and desperate intention of these Rebels, which had got into this City; and had gotten their ends, had not our good God set a hook in their nostrils, and said unto them, as he saith unto the Sea, Hitherto shalt thou go and no further, here shalt thou stay thy proud waves; and out of his special providence, sent one, in a strange manner, out of themselves, to discover them unto our Governors.  
3. In the dividing and scattering both of the English, and the Irish Rebels, and the bringing in of our most gracious King unto us, so peaceably, so quietly, and in a manner so miraculously, sine sanguine, sine strepitu, to the joy and comfort of us all. For these things above all the rest of God's mercies, are special acts of God's providence, and such as any one, that, like these Beasts, hath his eyes behind him, might see, and say, Digitus Dei erat hîc, here, 
Why God brought things thus to pass.  in all these things, no humane art, but the very hand of God brought them all to pass.  
And God brought them thus to pass, for these two special ends.  
1. For the deliverance of his servants, and all faithful people, to incite them for ever, to become thankful unto him, for such unspeakable and extraordinary favours.  
And truly, if God commanded the Israelites to observe the feast of Passover in remembrance of their Deliverance from Pharaohs bondage, and their passage through the red sea, and doth so exceedingly blame them, that they had so soon forgot his works, and were not mindful of his covenant but had forgot God their Saviour, that had wrought such great things in Egypt, wondrous things in the land of Ham, and fearful things by the red-sea; and if the Jews upon the command of Hester and Mordechai did, throughout all their generations, 
Hes●er ●. 27.31  observe the feast of Purim, the fourteenth and fifteenth days of the month Adar; and Christ himself observed the same, in remembrance of their deliverance from the treachery of Haman, then certainly we have great reason to observe this twenty third day of October, in remembrance of our great deliverance, and to show our thankfulness unto God throughout all generations, for that deliverance from those bloody massacres that were intended against us, and it should be a day of rejoicing, and of feasting, and of relieving the poor, as were the days of Purim, and especially, seeing it cannot be imagined what miseries and calamities might have succeeded, if they had prevailed.  
2. God discovered these secret Plots, and Treacheries of the Rebels, and effected these wonderful things, not only, for our sakes, or only to get thanks and praise for the deliverance of us his servants; but also to get honour and glory unto himself, as he faith of Pharaoh, by the punishment and destruction of his Adversaries. And that the punishment and rooting-out of Rebels, and Traitors, might be a preservative to deter all others from plotting rebellions, and treason against their King, or any other mischief against their Neighbours.  
And therefore, if men will needs be seditious and rebellions, I would they were like these beasts full of eyes behind them, that they might see, and seriously consider, how the just God doth reward, and punish, and plague these perfidious, and perjured Villains, and how most wise men deem and deal with them, no otherwise, but as Neclas did with Duringus, and the other wise Kings and Princes did with those perfidious, and perjured Rebels, that I told you of before.  
And the reason why they did so, was, because they found it unanswerably true, that the best way to secure their peace, and to establish them in their dominions, is to destroy, and to root out rebels, and traitors out of their territories. 
1 Sam. 6.5. & 19.23. 1 Reg. 1.19.  For you may read how Shimei became a rebel against King David, and how King David pardoned him: Yet he bids King Solomon to bring his hoary-head to the grave with blood, and saith For thou art a wise man, and knowest what thou oughtest to do unto him; and was not David so? Yes, and it was wisdom and mercy in David, at that time, to spare him; but now he tells Solomon, That when time serveth, it should be neither wisdom nor policy in him to spare him; but his wisdom should teach him to destroy him; because it is an old Axiom, that, Qui malus est, in eodem genere mali, semper praesumitur esse malus; and experience hath very often found it to be very true, that an oppressor, drunkard, or rebel, can as hardly leave his drunkenness, or rebellion, as an Ethiopian can change his black skin, or a leopard his spots that are upon his back, as saith the Prophet Jeremy.  
Therefore Solomon tells him, that whensoever he goeth out of Jerusalem, he shall die: And at the end of three years, two of his servants ran away to Gath, and he, like an ass, sadleth his ass, and followeth after them; then Solomon tells him of his wickedness against King David, 
V 44.  and commands Benaiah the son of Jchoiada, which fell upon him that he died.  

V 46.  And then it is added in the text, And the Kingdom was established in the hand of Solomon. And was it not established before? yes, three full years at least: but never so absolutely, and so surely, as now this old rebel is taken away: For though he was the first that submitted himself to King David, yet it was very likely, or at least suspicious, that his malice and rebellistill lurked in his heart, as fire under the ashes, till they found opportunity to break out; and so it may be with all others the like rebels whatsoever.  
And therefore if men will be rebellious, it is wisdom and policy, 
1 Reg. 2.12.  for the establishment of Kingdoms, to keep Soldiers, and Garrisons, to keep them under, in ore gladii, till all the old rebels be quite destroyed and extinguished.  
And if men complain of burdens and taxes, and impositions; let them blame themselves, and those rebels that caused them, and the rebellion's dispositions of them, that may be justly suspected to be the obstacles of peace, and tranquillity.  
But if they will needs charge our good King and the Duke's Grace for any fault, let them do it for their being too merciful and mild, in suffering them and others that are like them, to live, that had so justly deserved to die; and especially if they would suffer them to enjoy the Lands of the Church, and the Possessions of them that are innocent.  
3. The next reigning sin, that spreads itself amongst men, 
3 Injustice.  is injustice: and I wish we would cast our eyes behind us, to see how God hateth, and hath plagued this monstrous vice, which bringeth forth so many pernicious effects, and destroyeth all the duties of honesty. The wise Solomon saith, That oppression maketh a wise man mad; 
Prov. 7.7.  and oppression is but one branch of injustice: and therefore injustice is far worse than any oppression. For if justice be such a general virtue, as Aristotle saith, that he which hath it, hath all other virtues; then certainly, he that is unjust must be filled with an huge heap of vices, when as this is such a cardinal sin, as never walks alone. And therefore as Justice exalteth a Nation; so Injustice translateth a Kingdom from one Nation to another people, as it did the Monarchy of the Assyrians unto the Medes, and that of the Medes and Persians unto the Grecians. And it pulleth down the wrath and vengeance of God, not only upon the person that is unjust, and doth injustice; but also upon the heads, many times, of all his posterity: as, for the Injustice done to Naboth, God destroyed Ahab, 
Ahab.  and rooted out his whole off spring. And I could spend my whole hour in examples of this kind, but I will content myself with two or three. As,  
1. Of Ferdinando the fourth King of Casti●e, 
Ferdinando.  who did most unjustly condemn two Knights to death; and one of them cried, " O thou unjust Judge, we do cite thee to appear within thirty days before the Tribunal of Jesus Christ, to receive judgement for thine injustice; and so upon the last of those days he died, to receive his sentence according to his summons. And one Lapparel, a Provost of Paris, 
Lapparel.  caused a poor man, that was prisoner in the Chastilet, to be executed by giving him the name of a rich man, who being guilty and condemned, was set at liberty in the place of the poor man: but the just judgement of God discovered his injustice, and being accused and condemned, he was hanged for his labour; and so Philip King of Macedon was killed by Pausanias a mean Gentleman, 
Philip Macedo. Demetrius.  because he denied to do him justice against Antipater that had wronged him; and Demetrius for throwing the petitions of his subjects into the River, and denying to do them justice they all forsook him, and Pyrrhus took away his Kingdom. And many other men I could name to you, that their injustice hath undone them.  
And therefore all men should take heed of committing this horrible sin of injustice, either by doing wrong, or denying right unto others.  

The injustice of some Judges.  And yet I am ashamed to speak it, though I shall not be afraid to write it, how gravely some Judges have sat upon the seat of judgement to pronounce unrighteous judgements, and think to cover all their iniquity with the fig-leaves of the formalities of their Laws to overthrow the reality of justice.  
Oh beloved, Monstrum horrendum ingens est, it is a most horrible thing to have injustice done from the seat, and from the Ministers of justice; when a man is apparently wronged, oppressed, and expulsed out of house and home, and shall with a deal of travel and a great deal of expenses come to a Court of justice to be righted, and instead of being redressed, he shall see there scelus sceleribus tectum, his former wrongs finely handled and loaded with far greater wrongs. Do you think that this is well pleasing unto God, or that such injustice shall escape unpunished? no, no; for they shall find that there is a God which judgeth the earth, and that his judgement will be according to truth, without partiality, either to Jew or Gentile, which here among men I see is not so.  
But as I read that Diogenes seeing some petty thiefs led to the place of execution laughed exceedingly, and being demanded why he laughed? he answered to see the great thiefs lead the little thiefs to the Gallows: so if he should see men forcibly expelled out of their possessions, and the forcible entrers legally acquitted; or if he should see the poor Irish Catholics driven out of house and home, either because they were Irish rebels which justly deserved it, or because they were Romish Catholics, which should not therefore be destroyed; and should see the great English Sectaries (that had been greater rebels) countenanced and magnified, and to enjoy the others Lands and Live: would he not laugh at this justice? which is just like that which we read of in l. 1. of Philip Commines when Charelois lost the Field, and his Captains, and their Troopers fled away, he gave the offices and places of them that fled ten leagues to those that had fled twenty leagues beyond them.  
Therefore I say to you, whom God and the King have made Judges of these things for the settlement of this Kingdom; As you have done hitherto, so still ride on with your honour and have no respect of Persons, nor of Nation, nor of Religion: but do that which is just and righteous in the sight of God, and as God hath blest you and preserved you hitherto, so he will still bless you and preserve you for evermore.  
And for the preservation of better justice than I see in many places, I shall speak more of it in another place, and after another manner; for you may be sure, that Kingdom shall never be happy, where oppression is frequently used, and iniquity protected by injustice, and especially by the Courts of Justice. And therefore to the end that true justice might be truly observed, I could wish the Parliament would make some Acts & Laws against many abuses practised by some cunning Lawyers in the very Courts of Justice; 
The abuse of some cunning Lawyers in quashing of Indictments.  and especially against the frequent and abusive quashing of Indictments, which is a sin of no slender malignity. ●or when a poor man far from the fountain is by violence oppressed, and he indicts his oppressors, then presently comes a Certiorari and removes it to the King's Bench, and there the Lawyers are so skilful in the tricks and quiddities of the Law and the Cases of John A-Nokes and John Astiles, that they say there can hardly be any indictment framed, but they are able to find a flaw to quash it, which I was told by great Lawyers. And what a wrong is this to his Majesty in his fines? what an injury to the poor men that are oppressed, and what encouragement to all those wicked men that are so ready to offer all violence unto their neighbours which are not able to indict the same offenders three or four times over, till they shall find a man able to draw a faultless indictment.  
And if this be not a grievous grievance worthy to be redressed, if you desire the preservation of justice, judge you. And therefore it were good that some better way were devised for the framing of Indictments or the not quashing of them so easily and so frequently as they are reported to be.  

4. Sacrilege.  4. The last frequent sin that I shall at this time desire you to cast your eyes behind you, to behold God's detestation of it, and his punishments that he poureth out upon the offenders, is sacrilege, which is the taking away and withholding of those Revenues which God hath appointed, and godly men have dedicated for the maintenance of God's service, and the religion of Jesus Christ, and so the robbing of God himself, both of his honour and service: a sin so general, that the custom of it hath quite taken away the sense of it, and men think it to be no sin at all.  
But I know what some may here say, that now I plead mine own cause.  

1 Sam. 12.3.  I will briefly answer as Samuel did unto the people, and I say, that I sued indeed for the Church right: but I testify before the Lord, and your Grace, and you All, that I did it not to enrich myself; for I thank God I have enough both for myself and my relation, wife, children and friends: but I did it for the right of the Church, and I resolved and vowed that whatsoever I recovered, I would by the grace of God wholly bestow it upon the reparation of the Church; so that recovering it I should be not one penny the richer, and losing it, not one penny the poorer. And I desired nothing but what I conceived to be the right of the Church, because I know God loves not to be honoured with unjustly gotten goods.  
But now finding that as the Prophet saith, I have laboured in vain, and I have spent my strength for nought; and seeing the partiality and injustice of men, I will with patience submit myself to that strength which is beyond my ability to oppose, and study to serve my God another way: because I see that as David saith, the sons of Zervia are too strong for me, because we that were faithful to our King were fleeced and bareshorne, and left poor and beggarly, and they that served the Beast and adheared to the long Parliament, and were arrant rebels against our late good King, have got all our Lands and our moneys to make friends withal, and to keep us still under hatches: and so though nos fuimus Troes, yet now they are the men, and without envy, let then enjoy their prosperity, so they forsake their iniquity, and repent them of their former impiety.  
And so desiring you to bear with this my just defence, I shall proceed in this discourse, for none other end but to discharge mine own duty, and for the good of your souls, to avoid the just wrath of God for a sin so highly displeasing unto God; and to that purpose I shall desire you to read the 2 Mac. c. 3. where you shall find how that when Simon the mutinous traitor both to God and his Country, had informed Seleucus King of Asia, of the riches and the treasure of the Church of Jerusalem, and incited him to seize upon it, and he had sent Heliodorus his treasurer to fetch it, and Heliodorus came like a Fox, pretending it was to visit and to reform the disorders of Phoenicia and Caelosyria, but Onias the high Priest perceiving that the goods of the Church was his errand, his countenance was quite cast down, and the people not enduring sacrilege, ran some to the Temple, some to the City Gates, and some gadded up and down the streets as frantic men, like Bacchus' froes, and all lifted up their hands and eyes and voices unto God for the defence of his Church, and God heard their cry and did help them. For,  
Heliodorus was no sooner entered into the treasury, to take away the spoil, but there appeared to him a terrible man in complete armour of gold, mounted upon a barbed horse that ran very fiercely at the King's Treasurer, and trampled him underfoot; and withal, there appeared two other men of most excellent beauty and strength, whipping him so, that he was carried out of the place speechless, and without any hope of life, until God restored him upon the earnest prayer of the Priest and people.  
And to let you see how dangerous a sin is sacrilege to rob the Church, 
Act. 5.5.  the end of Ananias and Sapphira can bear witness; for though their death was the punishment of their lying: yet all must grant they were drawn to that sin by the cord of sacrilege. And if a greedy desire of withholding that from the Church which themselves had given, was sufficient to open such a window unto the Devil that he came presently to cast them as a prey to the Jaws of Hell; how many foul sins do they commit, and how many grievous plagues may they fear to fall upon their heads, which take away from the Church, that which they never gave?  

Gen. 47.22. & v. 26.  And you may remember, that when Egypt in the time of Joseph felt so extreme a famine, that the fift part of the Land was sold to relieve the Land; yet the Patriarch in all the care that he had both of the Country and of the King, to secure the one and to enrich the other, never attempted the sale of the Lands of the Priests, nor once to diminish any jot thereof. And if the holy man in so great an extremity, never ventured to take away the possessions of the Idolatrous Priests, though it were to the relief of a whole Kingdom, I wonder with what face dares any man in the world curtal the maintenance of God's Church, and take away those Lands and houses that by religious Princes and other pious men have been consecrated to God's service. But, Foelix quem faciunt aliena pericula cautum. You might be happy, if you would cast your eyes behind you, and by the examples of God's judgements upon other sacrilegious persons learn to escape the punishments of sacrilege, because they are all written for our instruction. And we read that Celce, the Constable of Gertrund King of Burgundy, having, under the authority of the King his Master, enriched himself, and enlarged his Territories with the Goods and Lands of the Church, and being one day in the Church at his Devotion, and hearing the words of the Prophet, that proclaimed a woe to them that join house to house, and land to land, he suddenly shricked in the Congregation, and cried out, This is spoken to me, and this curse is upon me and upon my Posterity; and so afterwards died most miserably. And we read in the Annals of France, that although Lewis the sixth, surnamed the Great, was once the Protector of the Church, and had caused the Count de Claremont, the Lord de Roussi and other great men, that had pillaged the Bishoprics, to restore their robberies unto the Church again; yet in his old age when he began to pull the Church, he was sufficiently punished for it, by the sudden death of his Eldest Son, which was indeed the very staff of his age, though he was urged unto it with extreme necessity: They that would see more examples of this kind, let them look into my Declaration against Sacrilege, and Doctor Saravia's vindiciae sacrae, translated into English by James Martin.  
And if for all this, men will needs have the portion of God's Church, let them eat it with that sauce, which God hath prescribed in Psal. 83. and which like the jeprosie of Gehezi, will stick to them and their Posterity for evermore.  
3. 
3. Why these beasts were full of eyes before.  As you heard that these Beasts were full of eyes within and behind; so they were full of eyes before: and so should we be. And that is to behold and see. 

1. Praesentia, the things that are present.  
2. Futura, the things that are to come and must come.    
1. 
1. To behold the things that are present. As, 1. The vanity of all things.  For the present things I shall only leave to your consideration, 

1. The vanities of this life. And,  
2. The uncertainty of our state.    
And touching the first, Saint Augustine saith most truly, Si quid arrisisset prosperum, taedebat apprehendere; quia priusquam pene teneretur, avolabat, if any prosperous thing in this world did seem to smile and offer itself unto me, I was loath to take it, because that before I could scarce enjoy it, it was presently snatched from me. For,  
1. Friends are like the waters of Tenia sliding away, and turning as the wheel of your fortune turneth.  
2. Riches, saith the wise man, betake themselves to their wings as an Eagle, and the sea can drown it, fire consume it, servants waste it, and thiefs bereave us of it.  

Prov. 23.5.  3. Honour is but Virtue's shadow, a wind that maketh fools to swell, but cannot satisfy any wise man.  
4. Beauty is such a thing, as the Daughters of Vanity can tell you that the Sun will tanne it, a scar will blemish it, sickness waste it, and age consume it away, as we read fair Helen wept when she saw the wrinkles of her old face, which all your black patches cannot make young.  
5. And for our Health, which is the greatest happiness in this life, we see man's body is subject to a thousand diseases, fraught with frailties within, wrapped in miseries without, uncertain of life, and sure of death.  
And so all the things of this world are but like the Apples of Sodom, pleasant to the eyes, and provoking to the appetite; but vanishing into smoke when they are touched with the teeth.  
And therefore our whole life is but painted over, as some Ladies do their faces, with vain semblances of Beauty and Pleasure; and it is attended on the one side with whole troops of sorrows, sicknesses, wants and discontents; and on the other side with uncertainty of continuance and certainty of dissolution. And,  

2. The uncertainty of our state. Rom. 9.21.  2. For our state, all is in the hand of God, as the clay is in the hand of the Potter, who can of the same lump make one vessel to honour, and another to dishonour; and the Heathens conceived all was at the disposing of fortune, which they according to their ignorance, took for God, and said, — Te facimus fortuna Deam. When they saw that, as the Poet saith, una eademque manus vulnus opemque tulit: The same hand that hath cast us down can raise us up: and the same God that raised us to honour, can bring us down to the dust; and can either prolong our days, or cut them off at his pleasure.  
And who then would not serve such a Master, and be afraid to offend such a Lord, as hath our life, our wealth, and our woe in his own hands and at his own disposing? O consider this all you that forget God, and think of it, lest he take you away, and tear you all to pieces: or if this cannot move you to fear God. Then,  
2. Cast your eyes before you, 
2. To look unto the things that are to come.  to look unto the things that are to come, and must fall upon the world: and they are many, but especially and inevitably these four. 

1. Death.  
2. Judgement.  
3. Heaven.  
4. Hell.    
And these are quatuor novissima & terribilissima, the four last things, and the most terrible things that can be to all wicked men to think of them; and they may serve as four excellent Preachers, to dissuade and terrify all men from evil, and to call them continually to the service of God. For the Son of Syrach saith, Whatsoever thou takest in hand, 
Eccles. 7.36.  remember the end, and thou shalt never do amiss. And,  
1. Death makes an end of our life, 
1. Of death.  and before it shuts the eyes of our bodies, it commonly openeth the eyes of our consciences. And then every man shall see his own state, though he seldom or never thought of the same before. For,  

1. The state of the wicked Revel. 12.12.  1. The wicked man shall see all his sins set before his face, and Satan will now bestir himself to gain his soul; for he knoweth that his turn is short, and therefore he will tell him, that if he would have entered into life, 
Rom. 2.13.  he should have kept the commandments, that not the hearers, but the doers of the Law shall be justified, that if the just shall scarce be saved, where shall he, being such a wicked wretch as he is, appear? when as the Apostle tells him plainly, that neither adulterer, nor fornicator, nor covetous person, nor the like, Traitor, Rebel, Perjurer, 
1 Cor. 6.9, 10.  or such other, shall inherit the kingdom of God: and so what the Preachers of God now cannot beat into the thoughts of these careless men, this damned spirit will then irremovably settle in their deepest considerations.  
O then what agonies and perplexities will tear the woeful hearts of these wicked men? In that day (saith the Lord) I will cause the Sun to go down at noon, 
Amos 8.9, 10.  and I will darken the earth in the clear day, I will turn their feasts into mournings, and their songs into lamentations, that is, I will make all those things that were wont most sweetly to delight them, now most of all to torment them; for now that pleasure which they had of sin, shall turn to be as bitter as gall, when they do see, that as the Father saith, transit jucunditas non reditura, & manet anxietas non peritura, and now they must die, and live they can no longer; and Satan, whose will they did, and whose ways they followed all their life, will not forsake them at their death, but will say, Me you have served, and from me you must expect your wages.  
For so we read, that the Devil assailed some of the best Saints, as Saint Martin, Saint Bernard, Ignatius, Eusebius, and others; and if these things be done in a green tree, what shall be done in a withered, saith our Saviour? If he be so busy about the Saints, what will he do to sinners? And this is the state of a wicked man at his dying day. 
2. The state of the godly.  But,  
2. In the death of the godly it is not so; for having served God all his life, he hath hope in his death: and he knoweth not whom he needs to fear, 
Prov. 14.32. 2 Tim. 1.12.  because he knoweth whom he hath believed: and when his body is weakest his faith is strongest: and therefore with Saint Paul, he desires to be dissolved, and he longs for death, that he may be with him which was dead, and is alive, and liveth for evermore: and he is well contented, that his body shall go to the grave, that his soul may go to glory: and that his flesh shall sleep in the dust, that his spirit may rejoice in heaven. And this is the state of the godly man at the day of his death.  
And therefore, if men would seriously consider this before they come to this, then certainly the fear of the most fearful death of the wicked, and the love of the most comfortable death of the godly, would make them to have some care of a Godly life, and to repent them of their wickedness. And therefore well did Moses, and we with Moses, wish, that men would consider their latter end. And yet this is not the end of all; for after death comes judgement. And so,  
Secondly, 
2 Judgement and that two sold.  This judgement is either 

1 Particular, or  
2 General    
1. As soon as ever the soul is parted from the body, 
1. Particular.  before the body is laid in the grave, the soul of the wicked is fetched by the Devils, and carried into the place of torments, and the soul of the godly is received by the Angels into Abraham's bosom, 
Luke 16.22, 23.  as our Saviour showeth most plainly in the story of Dives and Lazarus. And  
2 Because the whole world, 
2. General.  both of men and Angels might see and approve the just judgement of God; and that the whole man, both body and soul might receive the full reward of their due deserts, the Lord hath appointed a day, saith the Apostle, in the which he will judge the world in righteousness, 
Act. 17 31.  that is, by Jesus Christ.  
And this is that day, which Christ and his Apostles, and all the faithful preachers of God's word, would have all men always to remember, and to set it before their eyes. For so Saint Hierom saith, Whatsoever I do, whether I eat or drink or whatsoever else I am about, me thinks I hear that doleful voice of the Archangel sounding in mine ears, and saying, surgite mortui & venite ad judicium, arise you dead, and come to judgement, saith the Holy Father, I tremble all my body over; and so Felix, though he was but a Heathen, trembled, 
Act. 24.25.  as Saint Paul reasoned of righteousness, temperance, and judgement to come. And so indeed, it should make any heart to tremble, that would seriously consider but these two things. 


Two things to be considered concerning this judgement.  1 The manner of Christ his coming For,  
2 The terror of his proceeding For,    
First in that day, there shall be signs in the Sun, and in the Moon, and in the Stars, The Sun shall be darkened, the Moon shall not give her light, the Stars shall fall from the skies, and all the powers of heaven shall be moved, the Elements shall be dissolved with heat, and the earth shall be consumed with fire.  
Whereby you may see, what a dreadful thing is sin; for what have these senseless creatures deserved, that they should be thus severely punished, and thus travel in sorrow and pain, but because they risen not up against us, when we risen up against God? He will therefore fight against them, because they did not fight against us, when we do fight against him. And what a fearful contagion of sin is this, that subjecteth the very heavens unto vanity? And therefore most wretched are we, in whom dwelleth nothing else but heaps of sin and iniquity. But to go on.  

The distress of Nations how great.  Then the distress of nations shall be great, and men shall whither away for fear (saith our Saviour) for when destruction shall be dispatched as a whirlwind, and God shall burn the earth, as Holophernes did the Country of Damascus, what fears think you, shall then affright the hearts of men, and what heaps of perturbations shall run upon the damned sort, when they shall see all these things playing their last act upon the fiery stage of this world.  
And then they shall see the son of man clothed with the clouds, as with a garment, riding upon the heavens, 
The glorious manner of Christ his coming.  as upon an horse, and coming flying, as upon the wings of the wind, in the glory of his father with his Angels; and what manner of glory is that?  
Moses tells you, that the Lord our God, is a God of Gods, 
Deut. 10.  and a Lord of Lords, a great God, mighty and terrible, that accepteth no person, nor taketh reward: and Daniel describing the great Majesty of God, saith, that his garments were as white as snow, the hairs of his head like the purest wool, his throne like the fiery flame, and his wheels like burning fire: 
Dan. 7.9, 10.  and there issued forth a fiery stream and went out from before him; a thousand thousands ministered unto him, and ten thousand times ten thousand stood before him. And it is recorded of the Angels, that one of them slew all the firstborn of Egypt in one night, and that another of them made such a havoc in the army of the Assyrians, that, a hundred fourscore and five thousand of them were all slain in one night, and were laid on the ground, as corn by a sickle.  
And if one Angel could do such Tragic feats, 
The great power 〈◊〉 the Angels.  what shall become of the enemies of God, and wicked men when Christ like a man of war shall buckle his harness unto his side, and come in the glory of his Father, with so many myriads of heavenly Angels attending him?  
Eusebius Emysenus demandeth, Si talis & tantus sit terror venientis, quis poterit terrorem sustinere judicantis? if his coming be such and so terrible, who shall be able to endure the terror of his judgement? And if the Israelites durst not abide his Majesty, when he came to deliver the Law, how shall the wicked abide and stand before him, when he cometh to render vengeance unto them, for transgressing his Laws?  
And yet they must endure it, And it will be very terrible unto them. For  
2. In that day (saith our Saviour) He, i. e. God shall send his Angels with the sound of Trumpets, and with a mighty cry, to raise the dead, and to gather together the Elect from the four winds, and from the one end of the world to the other, and to bring all men before the judgement seat of Christ; for I have sworn by myself, saith the Lord, the word is gone out of my mouth in righteousness, 
Esay. 45.23.  and shall not return, that every knee shall bow unto me, and not one man shall be hidden from my presence. Alas beloved, if all the bodies of one Army did lie naked upon one heap, what a ruthful sight would it make? And what a spectacle than will that be, when so many myriads of men, like the sand of the Sea, shall stand quaking and trembling before the face of Christ? For,  
Then their eyes shall be opened; and what shall the wicked see, but all things crying vengeance against them, for above them shall be an angry Judge, beneath them Hell like a boiling furnace, ready to receive them, on the right hand their sins accusing them, 
How the wicked shall be encompassed with miseries.  on the left hand the devils ready to torment them, within them a guilty conscience like Prometheus' vulture, continually gnawing them, without them all damned souls bewailing, and on every side the world burning.  
O good God, what will these wicked wretched sinners do, being thus enclosed with such miseries? how can their hearts sustain these anguishs? Our Saviour tells us that they shall cry to the Mountains, that they would fall upon them, and so hid them from the face of Christ, but that cannot be; for then Satan will begin to play his part, 
How Satan will now play his part.  and say, not bone Deus, O good God, to move him to clemency, but just Judex, O just Judge, to sharpen him to severity: though these wretched men were thine by creation, yet now they are mine by transgression, and though thou hast suffered for them, yet I have beguiled them, for they have forsaken sacramenta tua, thy holy sacraments, and they have followed blandimenta mea, my wicked allurements, they would not be persuaded by thy Preachers, but they would needs follow their own pleasures.  
And therefore, O thou just Judge, seeing they belong unto me, let them even be condemned with me. So he that before seemed to be an Angel of light, is now become a Devil of darkness; he that enticed them to all vanities, will now bring them to all miseries; and he that in paradise would make them like Gods, doth now prove that he made them like devils: And so now he showeth himself to be a devil indeed, and never so much a devil as now, or rather he seemeth now to become a Saint, because now he calls for justice.  
Then the Lord will look upon them; 
How wrathfully Christ will look upon the wicked.  but how shall they be able to endure his looks? for fire is kindled in his wrath, and it shall burn to the bottom of Hell; out of his mouth go lamps, and sparks of fire leap out; out of his nostrils cometh smoke, as out of a boiling Cauldron; his countenance will be so grim, his lips so burning, and his face so full of indignation, 
Job. 14.13.  that the very Saints will be afraid of his looks, and holy Job crieth out, who shall hid me until the anger of God passeth over? or as our last Translation hath it, O that thou wouldst hid me in the grave, that thou wouldst keep me secret until thy wrath be passed? 
Malach. 3.2.  and the Prophet Malachy demandeth, who may abide the day of his coming, and who shall stand when he appeareth? for he is like a refiners fire which is the quintessence of fire, and like a Fuller's soap which scoureth all things to the uttermost, and leaves no filth behind it: and therefore how shall the wicked abide his looks? and if not his looks, how shall they abide his words? For now they shall hear that fearful sentence pronounced against them, I lictor, liga manus, go Satan thou executioner, bind those Kings in fetters, & those Nobles with links of iron, 
Ps. 149.8.  and go ye all, or departed ye accursed into everlasting fire prepared for the devil and his angels, and then they shall be adjudged to be cast into utter darkness, 
Matth. 25.41.  where shall be weeping and gnashing of teeth. This is the doom of the ungodly.  
But upon the righteous, and those godly men that served him, he will look with such an amiable and cheerful countenance that the very sight of it will banish away their fear, and replenish their hearts with joy and gladness; and he will say unto them, come ye blessed of my father, you have walked in my ways, you were careful of my service, 
How Christ will look upon the righteous men that served him.  you have suffered for my sake, and you have relieved and comforted my poor members; therefore be you clothed in white robes, and receive the Kingdom which was prepared for you before the beginning of the world. And this is the sentence of their absolution,  
Well then, if we were like these Beasts full of eyes before, to look, and to consider of these things now, before they come to pass, would it no whit move us to seek for the ways of godliness? if not, I would they that regard it not, would look a little further and behold Gehinnon, the place where they shall be carried to be tormented. For,  

3. The torments of the wicked in Hell.  3. The wicked being as I told you before, adjudged by God to receive their doom according to their desert, they shall be forthwith carried by the devils into a Lake or darksome Vault that is in the midst of the earth, and which burneth with fire and brimstone for evermore. And there in that Lake their music shall be horrors and howl, their meat shall be balls of fire, their drink shall be fountains of tears distilling down always from their eyes, their torments shall be intolerable, their time endless, and their companions devils: for as Saint Augustine saith, In inferno nec tortores deficient, nec torti miseri morientur, 
Aug. de tempore serm. 55.  sed per millia millia annorum cruciandi, nec tamen in secula liberandi, In Hell the tormentors shall never fail, nor faint to punish, nor the miserable wretches ever die, but for thousand thousands of years punished and never to be delivered; quia ibi erit semper velle quod nunquam erit, 
Isidorus de summo bono, The perpetuity of their miseries.  and semper nolle quod nunquam non erit, for there shall be a will never satisfied, and a nill never gratified; never enjoying the ease they would, and ever suffering the pains they would not And if you dive into the depth of that doleful Tragedy of miserable Dives, you shall see this truth more fully confirmed. But,  

4. The joys of Heaven.  4. On the other side, if you cast your eyes on the joys of Heaven, you shall find that neither eye hath seen, nor ear heard, nor heart of man can conceive how inestimable and unexpressable it is: for there our bodies shall be freed from all sorrows, and all tears shall be wiped away from our eyes: and our minds shall be satisfied with all the good that can be desired; for if thou wouldst have riches, riches and plenteousness are in his house; if thou wouldst have pleasure, in his presence is fullness of joy, and at his right hand there is pleasure for evermore; if thou wouldst have life, he giveth thee a long life, even for ever and ever; and in brief, there is a freedom from all evil, and a full fruition of all good things. Most happy are they that shall be there.  
And so you have heard of the four things that are before us, and that are so imminent, hanging over our heads, that we do not know how soon they may fall upon us. And therefore we should be full of eyes before us, that we might always look for the coming of them before they come, that when they come, they may come to our comfort; for either the continual consideration of these things will keep us from the ways of wickedness, or we are passed all hope of true happiness, and we may be pitied but not helped.  
And therefore let us all most earnestly and humbly pray to God to grant us these eyes with these beasts, continually to behold and to consider all these things, that we may escape the dreadful doom of the wicked, and attain to everlasting happiness through Jesus Christ our blessed Lord and only Saviour, to whom with the Father and the Holy Spirit be ascribed all honour and glory for ever and ever. Amen.   

THE FOURTH SERMON.  REVEL. 4.8. 
And they rest not, or, ceased not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.  
AFTER that the holy Evangelist had described these Beasts, he sets down their practice, and the exercise that they used. Touching which, we are to consider, 

1. Their Constancy, They ceased not, or rest not day and night.  
2. Their Harmony, saying, Holy, holy, holy, etc.   The which Harmony consisteth of six special parts. That is, 

1. The mystery of the Trinity of persons, in the Unity or one essence of the Deity.  
2. The sanctity, purity, and equity of God, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. The power, authority, and dominion of God, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. The knowledge, sight, and providence of God, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
5. The strength and omnipotence of God, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
6. The continuance and eternity of God, in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
And these six Points cannot well and fully be explained by any humane wit; they all and every one of them being, as God is, ineffable and incomprehensible.  
And therefore (as Synefius saith) as the Geographers use to draw the great Universe and Compass of the world in a little Map; so I can speak and express but very little of these great and unspeakable Attributes of the great God.  
1. For their constancy in the service of God, it is said, they ceased not day nor night to sing this heavenly harmony, saying, Holy, holy, holy, Lord God, etc. and it was not wearisome unto them continually to praise his glorious Names, but it was rather their whole joy and felicity to glorify their God, and to magnify him for ever; for they are so satisfied with the sight of his presence, the beatical Vision of God, and so ravished with the love of his Majesty, that they can never leave to praise him.  
And this should teach all the Saints of God to be like these beasts, and to do the like; to be never weary of well doing, but to be like King Therons' Horses, that, as Pindarus saith, were never weary of running; so should the Servants of God be never weary of serving God, but to continue constant in the performance of the duties of their profession, night and day without ceasing; because, as St. Bernard saith, 
Bern. Epist. 129.  Absque perseverantia, nec qui pugnat victoriam, nec victores palmam consequuntur, without perseverance and continuance in well doing; neither can they that fight obtain the victory, nor the Victors get the Garland of honour for to triumph: And St. Augustine saith, He doth not truly believe in Christ that doth not continue constant in his profession unto the end; Quia credere vere, 
Aug. tract. 106. in Joh.  est credere inconcusse, firm, stabiliter, fortiter, ut jam ad propria non redeas & clam relinquas: because that to believe truly is to believe without wavering, firmly and strongly, so that you return not to your carnal and worldly desires, and leave the things of Jesus Christ.  
And therefore the Prophet David, describing the blessed man, 
Psal. 1.1, 2.  saith, He will not only withhold himself from walking in the counsel of the ungodly, and from standing in the way of sinners, and from sitting in the seat of the scornful; but his delight is also in the Law of the Lord, and in his Law will he exercise himself both day and night; and so the Lord saith unto Joshua, Let not this Book of the Law depart out of thy mouth, but meditate therein both day and night, that thou mayst observe and do all according to that is written therein.  
Whereby you may see, that perseverance and continuance in God's service, and preferring the duties of our calling, is not to be done by fits, but always, and especially without ceasing, 
Alexand. Hal. secund. 2. in tract. de apostate  without apostasy; which is Temerarius à statu fidei vel religionis recessus, a starting aside like a broken bow from that faith, obedience and profession, that we have formerly made.  

How men relapse from their duties.  And such a one was Ammonius Alexandrinus the Master of Origen, that being bred a Christian from his childhood, and applying himself wholly to Philosophy, did quite forsake the orthodoxal Faith. And so Ecebelius at the first was a zealous Christian, and in the reign of Julian a great persecutor of the Christians, and after his death he became a Christian again, and for his apostasy cried out, and casting himself to the ground at the Church-porch, 
Socrat. l. 3. c. 13.  said, Calcate me salem insipidum: O tread upon me as upon unsavoury salt.  
And how many men have we, that, like Ecebolius, were very loyal and faithful Subjects and good Protestants in the time of Charles the first: and when they saw the power of the Parliament increasing, they became arrant Rebels and Traitors against their King, and amphibolous in their Religion; and within a while, when God did cut in pieces that g●rdian knot, and scattered those Rebels like a summer's Cloud, Who seem more faithful to Charles the second than these Scholars of Ecebolius, that ever whirled with the strongest wind? and yet they do not with Ecebolius fall down to the earth, and cry out with him in true repentance, Calcute nos salem insipidum: but most of them jet it up and down in pride, and show themselves rather like the Borussians, that being persuaded by Boleslaus Crispus King of Poland, to embrace the Christian faith, 
What the Borus●ians did Cromerus lib. 6.  within a while after renounced the same, and told their Prince, Se omnia ejus imperata, excepta religione, facturos, they would be obedient to him in all things, but only in the profession of his Religion: for so these men profess themselves now, to be good Subjects, but they cannot endure our Ecclesiastical discipline, and our Church service.  
And therefore seeing many men do relapse with the Borussians from the true profession of faith, or serve God by fits, like those that are taken with the fits of an Ague, or be like the Laodiceans, neither hot nor cold: and that we ought to be like these beasts, serving God, and discharging our duries without ceasing; it behoveth us to preach in season and out of season, and to do as we are required by the Lord himself, Cry aloud, & ne cesses, and give not over, but lift up thy voice like a trumpet, and show my people their transgressions, 
Esay 58.1.  and the house of Jacob their sins; that is, as well the great sins of the great men, and the nobility of the house of Jacob, as the ordinary sins and transgressions of the common people.  
And because I know no sins that are greater, 
Which are the great sins, that do most mischief.  and more pernicious to the public good, and so destructive both to the Church and Commonwealth, as Rebellion, Sacrilege, and Injustice; for that Rebellion, Turbabit faedera mundi, shakes the foundations, and ruinates whole Kingdoms; and Sacrilege is the destruction of all Religion: when as the props and pillars of Job's house, 
Job 1.19. Judges 16.29. & 30.  and so of the Philistines also, being taken away, the houses presently fell; so the maintenance of Religion, and the revenues of the Church, being the only outward props and pillars of Religion, Sublatis his religio perit, when you take away these, you may shake hands with your Religion, and your Churches shall be, as they are in most places here in Ireland, weeping and wailing for want of roofs, which is the fruit of Sacrilege; of which I may truly say, as St. Hierom doth against Vigilant. Fatebor dolorem meum, sacrilegium tantum patienter audire non possum, in Epist. 53. ad Riparium: And Injustice, especially when it proceedeth from the Seat, and from the Courts of Justice, and the Judges of the Law, destroyeth all the duties of honesty, and overthroweth all civil Societies, and causeth Kingdoms to be translated from one Nation to another People; as that of the Assyrians was to the Medes and Persians; that of the Persians unto the Grecians; that of the Grecians unto the Romans; and that of the Romans unto the Goths and Vandals, when their Judges became corrupt, and the companions of thiefs, as the Prophet Esay speaketh.  

The Author's resolution.  And therefore as I hate and abhor these sins above all other public sins whatsoever, so for Zion sake I will not hold my peace; I cannot choose, nor cease to cry out against all Rebels, and Church-robbers, and unjust Judges, until they do cease to commit these sins, or my mouth be filled with dust; but while I am able to utter forth my voice, or have means to prosecute my purpose, I will never desist, but do the uttermost of my power to hinder any man that hath been a Rebel, and fought under the great Antichrist, and the grand Usurper Cromwell, against that gracious King whom they have murdered, to hold the Revenues of the Church, and to obstruct the Service of Jesus Christ; because, 
How to serve God day and night may be two ways interpreted.  like these beasts, we ought to be as Lions, and to do our duties without fear, without ceasing, and to do it, as my Text saith these beasts did it, day and night. And this phrase may admit a double exposition; and that is,  
1. 
1. Interpretation.  In the sunshine of knowledge and the glorious light of the Gospel, signified by the day; or in the glimmering light of the Moon, and darksome ignorance of superstition, signified by the night, they ceased not, and gave not over to praise God, and to serve him to the utmost of their abilities.  
And they that do so, 
Faithful ignorance preferred before proud and fruitless knowledge.  God will accept of their faithful service and praises of him in their invincible ignorance, and the night time of superstition, far better than the proud contempt and careless neglect of our duties in the height of our knowledge, and the clear daylight of the Gospel, when men know their Masters will and do it not: in which case St. Augustine's judgement is most certain, that Melior est fidelis ignorantia quam temeraria scientia, their zealous ignorance will find more favour at the hands of God, than the others careless and fruitless knowledge, unless it be the fruits of sin and iniquity. And therefore I doubt not, but our Forefathers, that lived in the days of ignorance and superstition, and in their zeal built the Churches of God, and endowed them with maintenance for God's service, will rise in judgement against our Gnostics, that in the abundance of knowledge do overthrow the Churches, and suppress the service of God, and withal rob Christ of his garment, to give it, you know to whom the Evangelist saith it fell by lot, I hope we will not do the like.  
2. This their not ceasing to praise God day and night, 
2. Interpretation.  may be understood of their constancy and perseverance in the faith and the service of God, both in prosperity and adversity; the Day signifying the joyous time of our prosperity, and the Night signifying the sad and grievous times of our adversity.  
And there have been always too too many men, 
How many men use to serve God. John 6.26. Psal. 4 8. Job 1.10.  that as the Jews followed Christ, not because they saw his miracles, but because they did eat of the loaves and were filled, so do they freely praise God, while their Corn, and Wine, and Oil increaseth: and, as the Devil falsely said of Job, while God doth make an hedge about them, and about their houses, and about all that they have on every side, and blesseth the work of their hands, and their substance is increased in the land; they will serve the Lord; and yet, as the Lord complaineth of them, In tempore tribulationis recedunt à me, when God putteth forth his hand and toucheth all that they have, to try them, as he tried Abraham; then will they start aside like a broken bow, deny their faith, and be ready to curse God to his face.  

Our Presbyterians like the Apostatas under the first persecutions.  And such were the Apostatas in the time of the first ten persecutions, and our Presbyterians in the time of our late King Charles: for while they enjoyed their live, they were right Episcopal men, but when deprivation and persecution came, they will have none of that, but will rather change both their Coat and their Calling, then serve God rightly in that adversity, and that is to serve him and praise him in the day of our fullness, and not in the night that is full of dangers.  
But all the true Saints of God will with these beasts never cease to serve him and praise him as well in the night of adversity as in the best days of their prosperity; 
Heb. 11.37.  yea, though they should be driven to wander like those spoken of by the Apostle, in sheepskins and Goatskins, being destitute, afflicted and tormented; for they are resolved, as the same Apostle speaketh, 
Rom. 8.35.  that neither tribulation, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword, nor any other creature, shall separate them from the love of Christ, or cause them to cease from the service of God day or night; and such is the resolution of all Gods faithful servants, which makes them to be as bold as lions, to fear no man and no danger.  
And so much for the first part of the practice of these beasts, which is their constancy in the service of God day and night.  

2. Of the harmony of these beasts.  2. For the harmony of these beasts, I told you that it consisted of six parts, whereof the first is concerning the mystery of the Trinity.  
Touching which, before I proceed any further, I must say with St. Augustine, Vbi trinitas unitatis & unitas trinitatis, 
Aug. de Trin. lib. 1. Of the true knowledge of the mystery of the blessed Trinity.  Patris, Filii & Spiritus sancti quaeritur, nec periculosius alieubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid invenitur; we cannot any any where err more dangerously, we cannot seek for any thing more laboriously, neither can we find any thing more profitable than the knowledge of this holy mystery; and therefore, as he saith, Non pigebit me sicubi haesito quaerere, nec pigebit me sicubi erro discere, it irketh me not to inquire where I stumble, neither will I be ashamed to retract and to learn where I err. And so to proceed.  
The holy Evangelist in this harmony of these beasts setteth down these two principal things. 
Two things set down.  

1. 
1 Of the Trinity of Persons.  The Trinity of Persons in the Unity of God's Essence.  
2. The Unity of God's Essence in the Trinity of Persons.    
For the first, To declare the Trinity of persons, the Evangelist saith, these beasts cry three times, Holy, holy, holy, as if they should have said, Holy Father, holy Son, and holy Spirit; and yet they say not, holy Gods, but holy God; and to show the same truth, the very phrase and locution, or the like manner of expressing this mystery, is used in divers places of the holy Scripture; as where Moses saith, Creavit Elohim coelum et terram, God created the heaven and the earth; where the Verb singular creavit, doth manifestly declare the unity of God's Essence, and the Noun plural Elohim, doth as plainly show the Trinity of persons. And again, where he saith, Faciamus hominem ad imaginem nostram, let us make man in our Image; where the Verb plural faci●mus, declareth the plurality of the Persons, and the Pronoun singular, nostram showeth the unity of the Essence: even so here, the word sanctus three times repeated doth manifestly declare the Trinity of persons; and the word Deus, God in the singular number, doth as plainly show the unity of God's Essence And so the whole sum of all is, 

1. Quod Deus sit unus quoad essentiam, that God is one, 
That God is but one Essence and three persons.  and but one, in respect of his Essence.  
2. Quod Deus sit trinus, quoad subsistentiam, that in the Unity of that Essence there are three Persons in respect of their subsistence or manner of being.    
And this will appear most evidently, if you do compare together the 6. 
Deut. 6.4. Matth. 28, 29.  of Deut. and the 4. ver. and the 28. of St. Matthew and the 19 ver. For in the former place it is said, Dominus Deus tuus Deus unus est, the Lord thy God is one God; and in the later place, our Saviour commandeth his Disciples to go and to baptise all Nations, in the Name (and not in the names) of the Father, and of the Son, and of the holy Ghost; therefore there is a Trinity of persons, that is, the Father, the Son, and the holy Ghost in the divine Nature, Et una est numero essentia, and yet there is but one Essence; because no diversity can be given, whereby these persons differ in regard of the Essence.  
And therefore in regard of this identity and unity of essence in the three Persons, our Saviour said, Ego sum in patre, et Pater est in me, I am in the Father, and the Father is in me; and yet, as St. Cyril saith, Non est dicendum, Pater est à filio, vel in filio continetur, we may not say, the Father is from the Son, or contained in the Son, Nec est filius in patre, ut nos in Deo esse et vivere dicimur, Neither is the Son in the Father, as we are said to be, and to live in God: Quia de ejus essentia nos non sumus, because we are not of the essence of God, but in and by the virtue, grace and power of God.  
But here it may be some will demand, from whence have we the name of Trinity, 
About the name of Trinity.  when as we cannot find the same in all the Scripture?  
I answer, that we have the word three from whence the word Trinity is derived, for St. John saith, There be three that bear witness in heaven; and therefore as unity is derived, ab uno, from one, so Trinity may as justly be derived from three; and the Church of God, Penes quam usus et forma loquendi, to whom the phrases and forms of speech are committed, hath power to use such words as may best express the Truth, and confute the Heretics, so the same be not contrary to the sense and meaning of the holy Scriptures.  
Now the difference between essence and person, is this, 
The difference betwixt the Essence of God and the Persons in the Godhead.  that the essence is the nature, which is indivisible and common to the three Persons: but a person, Est subsistentia in natura divina, as the Schools speak, a subsistence, or the manner of the persons subsisting, in the divine Nature; when the one person is distinguished from the others: distinguished; I say, and not divided, because there is no division in the divine Nature.  
And the difference betwixt each Person is twofold. 
The difference betwixt each Person and the others twofold. 1. Difference internal.   
1. Internal: and 2. External.  
1. The internal difference between the Persons is and consisteth in their internal operations and proprieties, whereof the Divines say, that Opera Trinitatis ad intra sunt divisa, The internal operations of the Trinity are severed and divided; because, as St. Augustine saith, Hoc est proprium patris quod solus est pater, et quod ab alio non est nisi à seipso, It is proper to the Father, that he only is Father, and that he is not from any other but from himself: Et hoc est proprium filii, quod do patre genitus est, solus à solo, coaeternus et consubstantialis genitori, And it is the property of the Son, that he is begotten of the Father, the Son alone from the Father only, coeternal and consubstantial to his begetter, Et proprium est Spiritus sancti, quod nec genitus nec ingenitus est, sed à patre et filio aequaliter procedens, It is proper to the holy Ghost, that he is neither begotten nor created, but equally proceeding both from the Father and the Son.  
And this difference is not essential, because the Essence of all three is the same and all one, but personal, and yet real and incomprehensible.  
2. 
2. Difference external.  The external difference is taken from the external works and operations of these three Persons, as that the Father sent the Son, the Son is sent to be our Redeemer, and the holy Ghost sent to be our Sanctifier and Comforter; and as in the Apostles Creed the Father is discerned from the Son, by ascribing unto him the creation of Heaven and Earth; and the Son is discerned from the Father, by ascribing unto him his Incarnation of the Virgin Mary; and the holy Ghost is discerned from them both by working that Conception of him in the Virgin's Womb, and afterwards by his appearing in form of a Dove, 
Matth. 3.16. Act. 2.3.  and like cloven Tongues of fire.  

A special observation about the outward works of the Persons.  And here you must observe, that although these operations are thus ascribed to each of the three Persons of the Deity, yet the selfsame God did work all and each one of these works: because, as the Schools say most truly, Opera Trinitatis ad extra sunt indivisa; the outward works of the Trinity cannot be separated from any one of the three Persons, but are common unto all three; and may be ascribed to each one of them; for the Son is the Creator of all things as well as the Father, 
John 1.3.  for All things were made by him, saith the Evangelist, and both the Father and the Son sanctify us, and are our Comforters as well as the holy Ghost: And therefore it is most truly said by Nazianzen, that in these operations, Non possum unum cogitare, quin trium fulgore confundar, nec tria possum discernere, quin subito ad nuum referar; I cannot think of one of these three Persons, but I am dazzled with the brightness of all three: neither can I discern the three, but presently I shall be referred and carried to one.  

That the persons are distinguished two ways.  And it is further observed by the Divines, that the Persons are distinguished in the Trinity two ways. 

1. By the Relations of the Persons.  
2. By the Properties, 

1. Of their Effects: Effectorum.  
2. Of their Offices: Officiorum.      

1. By the relation of the Persons.  1. The incommunicable Relation of the three Persons are the Father, the Son, and the holy Ghost proceeding; for the Father is not the name of the Essence, but of relation unto the person of the Son; so the Son is not the name of the Essence, but of relation to the person of the Father; and so the holy Ghost proceeding is not the name of the Essence, but of relation both to the Father and the Son, from whom he doth proceed.  
2. They are distinguished by the proprieties of the persons, 
2. By the proprieties of the Persons.  as  
1. By the effects, that is, by the form of speech, 
1. The effects.  which the Scripture useth, as when it speaketh of the Father, it saith commonly, 

1. A quo, velut à principio rerum omnium, &  
2. Ad quem, velut ad finem omnium. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    That is, Of whom, as of the beginning of all things; and, 
1 Cor. 8.6. Rom. 11.36.  To whom, as unto the end of all things. And when it speaketh of the Son, it saith, commonly, 

1. Per quem, tanquam per Mediatorem et dispositorem omnium:  
2. In quo, velut in materia, omnia sunt. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    That is, Through whom, as through the Mediator and disposer of all things; and, In whom all things are contained and do subsist, as in the proper place and matter. And when it speaketh of the holy Ghost, it saith, commonly, 

1. Ex quo, tanquam ex motore et agente, &  
2. Quo, velut sustinente, fovente, et efficiente rerum omnium causa.   That is, From whom, as from the mover and doer of all things; and, By whom, as by the sustainer, cherisher, and efficient cause of all things: As when Moses saith, That the Spirit of God moved upon the waters, that is, to sustain it, and to preserve the same together. 
Gen. 1.2.   
2. By the Offices of the Persons, that is, in the work of Creation and Redemption: 
2. Their Offices.  for though the Son creates all things, as well as the Father, for, By the Word all things were made and without it nothing was made that was made; 
John 1.3.  yet properly it is attributed unto the Father, as it is set down in the Apostles Creed; and though the Father redeemed us as well as the Son, yet properly it is attributed unto the Son; and though the Father and Son do comfort us, and sanctify us as well as the Holy Ghost; yet properly, it is ascribed to the Holy Ghost, to be our comforter; and therefore the Father is commonly described by the Name and Title of Creator, the Son by the name of Redeemer, and the Holy Ghost; by the name of Sanctifier and Comforter.  
Whereby it cometh to pass, that although there be an unity in the Essence of the three Persons, yet in the works of our redemption, each one of them hath his proper operation, which is not communicable unto the others; for the Trinity (or three Persons) was not born of a Virgin, it was not crucified, it was not buried, but only the Son, the second person of the Trinity; so that it is the proper office of the Son to be made man, to suffer death, and to rise again for our redemption; and not of the Father, or of the Holy Ghost: so the Trinity said not, 
Matth. 3.17. and c. 17.5. Luke 1.35.  Tu es filius meus dilectus, Thou art my well beloved Son, but the Father only said it; and so the Trinity did not overshadow the blessed Virgin, but the Holy Ghost alone overshadowed her.  
And yet we must observe, that, as the Trinity of persons is infinite and inseparable, so he worketh communiter, that is, both equally, 
The outward works of the Godhead.  and inseparably in all the works which are called opera ad extra; and therefore both the Father, and the Son, and the Holy Ghost, do the same things, ratione effecti operis, in respect of the work done, but they do it not eodem modo, after the same manner; so that here, in their operations, there is a distinction, but no diversity. And so much shall serve for the distinction of the Persons, both in respect of their relation, and proprieties. And now,  

2. Of the unity of the Essence of the Trinity of Persons.  2 Having showed unto you, that for their works ad extra, the Trinity, in all and every thing equally and together, always worketh in community: and especially having set down, for distinction sake, how his own proper operation is ascribed to each person, it resteth that I should declare the Unity of the Essence of this blessed Trinity, to which I must say with S. Augustine, that, In summa Trinitate tantum est una, quantum tres simul sunt, in the holy Trinity, one is as much as are all the three Persons, nec plus aliquid sunt duae quam una res, & in se infinita sunt; neither are two any thing more than one thing, and in themselves are infinite; Ita & singuli sunt in singulis, & etiam omnia in singulis, & singula in omnibus, & omnia in omnibus, & unum omnia; and so each of them are in each one, and also all in each of them, and each of them in all, and all in all of them, and one is all: and again, de verbis Domini, he saith, Videmus Solem in Coelo currentem, fulgentem, & calentem, We see the Sun in Heaven, running, shining, and warming us: and so in like manner, the Fire, saith he, hath three things in it, motum, lucem, & fervorem, motion, light, and heat, Divide ergo si potes, Arriane, , vel ignem, & tunc divide Trinitatem; and therefore if thou canst, O thou Arrian, divide the Sun, or the fire, then at length divide the Trinity: And S. Gregory saith, Tunc aperte videbimus quomodo & unum indivisibiliter tria sunt, & indivisibiliter tria unum; When we shall be so happy, as to attain to the kingdom of Heaven, we shall then plainly see (what we now believe) how the one (that is, Essence) is indivisibly three (that is, Persons;) and the three (that is, Persons) is indivisibly one, that is, Essence.  
And as for the eternity of these three Persons, 
That the three Persons are coetenal.  none is be- before nor after the other, but all are coeternal; for seeing the Son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. John calls him, the Word and Speech of God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Wisdom of God, 
Luke 2.49.  as S. Luke calleth him; it followeth, that, aut Pater fuit absque Sapientiâ, aut nunquam fuit absque Filio; either the Father was sometimes without his Speech, or without his Wisdom, or he was never without his Son: and seeing the Holy Ghost is amor, nexus, & unitas Patris & Filii, the love, connexion, and unity of the Father and the Son; it must needs follow, that either the Father and the Son were without love, and unity betwixt them, or else they were never without the Holy Ghost.  

That the three Persons are coequal.  And so for the equality of these Persons, there is none greater, nor lesser than the other; but as they are coeternal, so they are coequal. And therefore they are deceived that think the Father is greater than the Son, ratione nominis, in that he is called the Father, because the name of the Son in the blessed Trinity signifieth not a subjection, but a relation, and not such a relation as it signifieth among men, but for our better notion and apprehension of these holy Persons, that in regard of our weak understanding were so graciously pleased, to condescend, to make themselves known unto us by those Names, Titles, and Epithets as we could best understand, when as otherwise both the Essence and the Persons in themselves, are every other ways incomprehensible. And thus much of the Mystery of the blessed Trinity: Now followeth some special Attributes of the divine Essence; and here are five of them.  

Certain Rules to be observed concerning the divine attributes.  But touching these, and the other Attributes of God, before we proceed any further to treat of the particulars, some certain Rules are to be observed. For,  
An Attribute is the Propriety of the Divine Nature, which cannot be separated from the same, because it is of the Essence of God, when as Quicquid in Deo est, Deus est, Whatsoever is in God, is God; and therefore the Divines say:  
1 That we must consider, Eas proprietates, non esse qualitates, 
1. Rule and Observation. God's attributes are no qualities in him. James 1.17.  sed ipsam Essentiam Dei, Those properties not to be any qualities in God, but the very Essence of God; because the nature of God is most simple, and admitteth nothing of the predicaments, when as nothing can be added unto it, nothing can be taken from it: but, as S. James saith, With him there is no mutation, no change, nor shadow of turning; for in God there is nothing either by way of composition, or by way of accident, or by way of matter and form; and therefore God is not called holy, and just, as a man is so called; for holiness and justice in a man are qualities, but in God they are his Essence; from whence it cometh to pass, that God is holy, just, and good, without quality; and he is infinite, and immeasureable without quantity: but neither Man, nor Angel can be said to be holy, just, good, or great without quality and quantity: Even so, God is present every where without moving, Et sempiternus sine tempore, and he is everlasting and eternal, without time, as being from all eternity before all times, and so continuing for ever & ever, when there shall be no time. He that would see more of this point, let him look into S. Bernard, Serm. 80. in Cant. and S. Augustin, lib. 5. c. 1. de Trinit.  
2. We must consider, that all the proprieties of God are in him most perfectly, most equally and most incommutable: 
2. Rule and Observation. God's attributes are all perfect and equal in him.  but in Men and Angels, they are inchoated, measured, and comprehended within certain bounds and degrees, and they are mutable and imperfect: so that to the holiness, purity, and justice of God, the blessed Angels are neither holy nor pure, nor just; and to the goodness of God, neither men, nor Angels are good, as both Job and our Saviour showeth, when he saith, There is none good but God, that is, perfectly, simply, and absolutely good, the Angels being not pure in his sight, Job 15.15. 
Job 4.18.   
From hence it cometh to pass, that these proprieties in God cannot suscipere magis aut minus, 
Matth. 19 16. Vide S. Aug. Enchirid.  that is grow greater or lesser, or be augmented, which they may do, and do, in any and every man.  
And as these proprieties are most perfectly in God, so they are most equally in him; for neither is his mercy greater than his justice, nor his justice any less than his mercy because he maketh not the wicked innocent, 
Exod. 34.7. Ezek. 18.24.  nor calleth evil good nor good evil; so neither is his wisdom greater than his power, nor his power any less than his wisdom, because his power can do whatsoever his wisdom thinks fit and good to be done.  
Yet I say, that we, by reason of our infirmities cannot perceive them to be equally in him; but we perceive his mercy to be far greater than his justice, though in God, the one is neither greater nor lesser, or better than the other. And therefore the Lord is called Very merciful, 
Exod. 34.6. Ephes. 2.4.  and abundant in goodness and truth; and again, rich in mercy, rather than in justice, only in regard of us, and not in regard of God himself; because now we perceive and find more effects of his mercy and goodness, and of his love, favour and benignity, than we do of his severity and justice, which notwithstanding are equally in God, as they shall find that abuse his mercy, and despise his patience and longsufferance.  

3. Rule and observation: Gods attributes and proprieties are not contrary one to another. Ambrose de obitu Theodosii. August. de tempore Ser. 102. James 1.17.  3. We must observe that the proprieties of God are not contrary in God, that is, that there are no contrary proprieties in God; for his mercy doth no ways hinder or oppose his justice, and his justice hindereth not his mercy; but his mercy is justice in him, and his justice is to show mercy, as St. Ambrose showeth: because, as St. Augustine saith Serm. 102. de tempore, There are nothing of those things in the Divine nature, which are capable of contrarieties, lest God should seem to be changeable, who is ever the same, without any shadow of turning; and therefore, all the proprieties of God being of the Essence of God, and the Essence of God being not contrary to itself, nor any ways capable of contrarieties, it must needs follow that these proprieties of God cannot be contrary the one to the other.  
Yet these proprieties may be diversely considered quoad nos, in regard of the creatures; because they tend to divers ends: as his mercy tendeth to another end, than his justice doth; for, 
Basilius Contra Eunomium.  as St. Basil saith, among moral virtues, frugality is different from liberality: for frugality doth honestly keep those things that are necessary, and doth not wastefully spend them, and liberality doth honestly bestow those things that necessity requireth to be given, and not niggardly deny them) yet frugality is not contrary to liberality, 
Virtues do preserve and not destroy one another, and so do the attributes of God.  but may well stand together in the same subject, when the same man may be and is, both frugal and liberal: so no more is God's mercy contrary to his justice; for in contraries, the one doth take away and destroy the other; as prodigality destroyeth frugality, and ebriety destroyeth sobriety, but virtues do preserve, and mutually keep each other, as frugality giveth place to liberality, and is the means to preserve it; so the justice of God is the cause that there is a place for God's mercies; for if God were not just to punish us, we should have no need of mercy to spare us. And therefore these proprieties of God are not contraries, though in regard of us they are, as they seem, divers, and to be diversely considered.  
Again, it is manifest, 
Contraries cannot be in the selfsame subject at the selfsame time without destroying one another.  that two contraries cannot be in the selfsame subject at one and the selfsame time, but that the one of them will destroy the other, as heat will destroy the cold, or the cold suppress the heat; but in the one and the selfsame good man and his works, both frugality and liberality may well stand, and be together, without any prejudice of the one by the other: even so in the one and the selfsame God, both Justice and Mercy, at one and the selfsame time, and at all times, are and do stand together, without any the least prejudice, of the one to the other; and therefore we do find, that in the selfsame place, and at the selfsame time, the selfsame God is called both, punitor & salvator, the punisher and the saviour, for I kill and give life, 
Deut. 32.39.  I wound and I make whole; and, as Hannah speaketh, 
1 Sam. 2.7.  he bringeth down to the ground and raiseth up, he maketh poor and maketh rich, he bringeth low and exalteth:  
And therefore, contrary to the opinion and sentence of Martion, that affirmed the Justice of God to be contrary to Mercy, you see, that one propriety of God cannot be contrary to another; because all and every one of his proprieties do, at all times, and at the selfsame time, reside and subsist in him together.  
4. 
4. Rule and observation.  We must observe that between the Attributes and properties of God, there is no real distinction, but only notionis & rationis, in respect of notion and our apprehension, 
Basilius l. 1. contra Eunomium. 5. Rule and observation: Some Attributes may, and others may not, be communicated to the creature.  as St. Basil teacheth.  
5. And lastly, we are to observe that some certain of God's Attributes may be, and are communicated to the creatures, and certain others cannot be communicated to any creature; as in that he is called Holy, Just, Merciful and Good, and the like, these Attributes are and may, in some respects, be come- communicated to the creatures; but in that he is styled and said to be Infinite, Eternal, and Almighty, and the like, these cannot be communicated to any creature, no not to the very Angels of God.  
And here you must further note, that these Attributes of God, which are communicated to the creatures, are not really communicated to any of his creatures, 
Nota, that not the very Attributes, but the effects of God's Attributes are communicated to the creatures.  but only the effects of these Attributes; for, as I said before, the Goodness, Holiness and Justice of God, is God; but the Goodness, Sanctity, Justice, and the like, that are either in Men or Angels, are but the effects of those Attributes of God, and are wrought in the creatures, by the power and goodness of God.  
And now to speak of these particular Attributes here expressed.  

1. Attribute is God's holiness.  The 1. is the Sanctity, and Purity of God, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Holy, and this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of the privative article α and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Earth, as if it were a separation from all earthly things: and so it signifieth that which is Pure and Clean, and free from the least stain of iniquity, or the least shadow of injustice. And thus God only is of himself, and of his own Nature simply and absolutely Holy; and so our Church in her highest strain of Devotion, immediately after the receiving of the Blessed Sacrament, sings unto God, Thou only art Holy, that is, simply and in all respects Essentially Holy.  
And so the Blessed Virgin, speaking of God, saith, Holy is his name; and therefore in that Golden Plate, which was to adorn Aaron's Forehead, Moses commanded, there should be Engraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint translates it, that is, Sanctitas Jehovae, as Tremelius, or, Sanctum Domino, as the Vulgar Latin hath it; all Holiness or Sanctity is to be ascribed to the Lord, and doth only proceed from the Lord: and the glorious Seraphims, which Esaias saw, and these wonderful Beasts in my Text, repeat this Attribute three several times, saying, Holy, holy, holy, Lord God almighty, which we do not read of any other Attribute of God; the Spirit of God, to whom this Attribute is specially appropriated, by the name of the Holy Ghost, having a special regard to preserve this Attribute, of all his Attributes, inviolable; because he foresaw that, through the malice of Satan against God, and the froward disposition of corrupt men, this Attribute of all God's Attributes, should be most of all contradicted, murmured against, and traduced; as if God were not so pure, just, upright and holy. Especially, 

1. In the election of his Servants.  
2. In the distribution of his Graces.  
3. In the remuneration of our Deserts.   For  
1. If he hath created the wicked for the day of wrath, 
Proverb 16 4. Job 21.30.  and for this cause hath raised up Pharaoh, and hardened his heart to make his power known, and hath from all eternity by his irrespective Decree, before the Children had done either good or evil, loved Jacob and hated Esau, and determined the preterition of those whom he reprobateth, How can the Reprobates otherwise choose but walk in the paths that leads them to destruction? when the Apostle tells us plainly, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy: and God by his unchangeable purpose to pass by them, and to deny that mercy unto them whereby they should will to answer when he calleth, and to lay hold of his Grace when he offereth it: How can he be so holy, so pure, and so free from accepting of persons, and of being some ways the Author of the damnation of all Reprobates, that, as he saith of Pharaoh, both his Justice and his power might be known?  
To those rigid Presbyterians that make this indirect Objection, to the great dishonour of God, and the wounding of his chiefest Attribute, we say, That although God hath, Jus absolutum in Creaturas, an absolute power over all his Creatures, so that he may do with them what he will; 
Rom. 9.13.  Even as the Potter hath power over the clay to make a vessel either to honour or dishonour, as the Apostle speaketh: Yet because it seemeth to be cruelty, to make a Creature purposely for his own pleasure to be miserable, and especially eternally miserable; God doth not use this his power, nor Preparare filios ad patibulum; 
Sap. 1.13. & 14.6.  for he made not Death, neither temporal nor eternal, but he made all things that they might have their Being; and he takes no pleasure in the destruction of the living; but, through the malice of the Devil, and man's own wilful frowardness, death and damnation came upon us: And God's Decree of Preterition is but the just punishment of our transgression: for God, that had decreed our creation, foresaw our transgression, and the frowardness of the one, and the readiness of the other, that is, of the elect and reprobate, to recede from that condition, and both of them, being alike wrapped in the mass of corruption, which came so by Adam's transgression, and neither of them could challenge any thing at the hand of God, from whom both of them had alike receded, God showeth mercy upon whom he will, and whom he will he leaveth still in that state wherein he was, not created by him, nor intruded by his means, but, most miserably fallen in the loins of Adam: and this he doth most justly too, because he forseeth, that when he calleth, he will not answer: and though he should stretch forth his hand all the day long, yet this froward wilful man will not regard it.  
And therefore certainly, Culpa non est vocantis sed renuentis, there cannot be laid the least blame on God, that in the election of the one, whom he forseeth will answer when he calleth, he showeth, Indebitam misericordiam, more than deserved mercy; and in the preterition of the other, whom he forseeth will refuse his mercy, he doth nothing else but render unto him, debitam justitiam, what he most justly deserveth.  
And whereas the Scripture saith, That God hardened the heart of Pharaoh; and that it is not in him that willeth, nor in him that runneth; and that the vessels of wrath are fitted for destruction, and the like: some of them are not rightly understood, when they are spoken in one sense, and are applied by our Presbyterians to another sense; as those that are fitted or prepared for destruction are not so fitted and made up by God for that end, but by their own sins, that do fit them for their damnation: some other speeches are spoken of God, ad captum nostrum, not properly to be understood as they are spoken, but in that sense which the holy Ghost meaneth; as, God swore in his wrath, when as God saith, In me non est furor: and he that toucheth you toucheth the apple of mine eye, when as God hath neither feet, nor hands, nor eyes: So when it is said, Whom he will he hardeneth, it is not meant, that he hardeneth any man, Efficiendo duritiem, by working any hardness or stubbornness in him, but Non molliendo per gratiam, by not softening it by his Grace, which he justly denyeth unto him, when, like Pharaoh, he doth stubbornly refuse to obey his Voice.  
And therefore seeing that in the proper sense God hardeneth no man, and rejecteth or reprobateth no man but for his sins and wickedness, but professeth, As I live, saith the Lord, I desire not the death of a sinner. And again, Perditio tua ex te, Thy destruction is from thyself, and not from me. If men will rob God, kill their Brethren, oppress their Neighbours, and so damn themselves; let them thank themselves, and not lay the blame on God, who is most just in all his ways, and holy in all his works.  
2. For the unequal distributing of his Graces we say, that this inequality, as of glory in the Stars, and the Orders of Angels, and so of all other Creatures, maketh the better harmony, and showeth more of the Wisdom and Power of God, then if all of them were equal; 
Matth. 25.15.  and though he giveth to one five Talents, to others but one, and to some none at all, and that he exalteth some, and make them rich, and Lords, and pulleth down others, to make them poor and Beggars, and so distributes all his gifts and graces diversely; yet herein we say there is no ataxy, no disorder, nor injustice in Gods doing, nor any wrong done to him that hath but one gift, or to him that hath none at all; Quia non tenetur Creator creaturae, because God is debtor to none, and he is not bound to give any thing to any one; and therefore he may lawfully and justly do what he will with his own, as our Saviour showeth most excellently in the Parable of the Labourers, 
Matth. 20.15.  hired into his Vineyard.  
3. For the remuneration of deserts we say, that in giving unto them, which by continuance in well doing seek glory, and honour, and immortality, eternal life, he showeth himself most gracious and merciful, in bestowing upon them what they could not challenge from him; and in rendering vengeance to them that obey not God, and in plaguing them both in this life and in the life to come, he doth but what is most just and upright: and therefore the Prophet Esay, after he had set down many of God's Judgements against the wicked, addeth, That the Lord of Hosts should be exalted in judgement, 
Esay 5.16.  and the holy God should be sanctified in justice, that is, that he should be acknowledged by all men to be most pure, and holy, and commended for his justice, in punishing the wicked according to their deserts. And this doctrine of God's holiness and purity should put us in mind of our duty, to be, not as the Devil, corrupt and unjust, but, as God commandeth us, to be holy as he is holy, and to be as he is, if we desire to be where he is, where no impure thing shall ever come. And so much for the first Attribute here expressed.  

2. Attribute is, God's rule and authority.  2. The next Attribute is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, and he is said to be the lord of any thing, Qui jus, autoritatem, & dominium habet in aliquam rem, which hath right, authority and rule over any thing, and whose own proper thing is that, of which he is said to be lord; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth Authority, 
Zanc. de nasura dei l. 1. c. 17.  saith Pasor; and the Latin word, Dominus, dicitur à domo, saith Zanchius; because the Master of the house was wont to be called the Lord of it.  
And this name Lord, saith he, in the Writings of the Apostles is ascribed to Christ, idque millies, about a thousand times; because he ruleth and governeth, not only the little house of his Church, 
Heb. 1.2, 3.  but also the great house of this whole World, as the Apostle showeth.  
Reason 1 
Why the Father is styled God, and the Son Lord.  And the reason, why the name of God is usually attributed to the Father, and the name of Lord commonly ascribed to the Son, is twofold.  
1. Because the Father is the fountain of the whole Deity, therefore is he usually termed God: and the Son is termed Lord, because he is appointed of his Father to be Lord of all things, 
John 17.2.  and all power is given unto him, over all flesh.  
Reason 2 2. The Father is called God most usually, because that in the mystery of our redemption, the Father remained still in his Majesty, and gave his Son only to be our Redeemer; and the Son, though he was in the form of God, yet was he content, not to remain with his Father in that equal Majesty, 
Phil. 2.7.  which he had with him from all eternity, but, He made himself of no reputation, and took upon him the form of a servant; and so with the laying down of his Glory, he laid down also the Name of God, and by taking unto him the form of a servant, he took also the name of a servant, that is, in respect of his Father, to whom, as a servant, be became obedient in all things unto death: and therefore the Father calleth him his Servant, saying, Ecce servus meus, Behold my servant, 
Esay 42.1. Matth. 12.18. Whom I have chosen.  whom I uphold; which is interpreted of Christ.  
But in respect of us, the Son is said to be our Lord, and so he is called every where, because we are given unto him for his inheritance, that we should serve him and acknowledge him for our Lord and Master; and so, as he is made our Lord, the name of Lord is given unto him of his Father.  
And therefore, though Christ indeed remained always God, and in the form of God, wherein he was from all eternity, yet because he was appointed by the Father, 
Christ laid aside the Name of God, and took two other names. The first in respect of his Father.  and contented himself to be the Saviour of all mankind, he humbled himself unto death, and unto death he laid down the Name of God, and took unto himself two other names. As  
1. The name of a Servant, in regard of his Father, to whom he was made obedient as a servant, and for which cause he always calleth upon him as a servant calleth upon his Master, and referreth all things unto him, as to his Lord and Master.  
2. He took upon him the name of Lord, 
The second, in respect of us.  in regard of us: and that is due unto him in a foursold respect, that is, By right 

1. Of Inheritance. 
Christ is our Lord in four respects.   
2. Of Redemption.  
3. Of Wedlock.  
4. Of Creation.   For  
1. He is the Lord our God, 
1. By right of Inheritance.  and we are the people of his pasture, and the sheep of his hands; and the Father said unto him, 
Psal. 2.8.  Dabo tibi gentes in haereditatem tuam, I will give the Gentiles for thine inheritance, and the uttermost parts of the earth for thy possession: And therefore St. Peter saith, Let all the house of Israel know for certain, or assuredly, that God hath made the same Jesus, 
Act. 2.36.  whom you have crucified, both Lord and Christ.  
And in this respect also he is Lord of the wicked Reprobates, though they will not obey him; for the Prophet David saith, 
Psal 8.5. & 6. Heb. 2.8.  Omnia subjecisti sub pedibus ejus. Thou hast put all things in subjection under his feet; and the Apostle saith, this was spoken of Christ: And again, the same Prophet speaking of him, 
Psal. 110.1.  saith, that the Lord said unto him, Sat thou on my right hand, until I make thine enemies thy footstool: Yea more than this, he is the Lord of all things whatsoever; for Him hath God appointed and made heir of all things, 
Heb. 1.  as the Author of the Epistle to the Hebrews teacheth: and our Saviour himself saith, 
Matth. 28 18. John 18.15.  All power is given unto me both in heaven and in earth: And again, All things that the Father hath are mine.  
Whereby you may see, that, Jure haereditario, by right of inheritance, as his Father's Heir, he is the Lord: 1. Of the Elect. 2. Of the Reprobates: And 3. Of all the things in the world.  

2. By right of purchase. 1 Cor. 6.19, 20. 1 Pet. 1.18, 19  2. He is our Lord by right of redemption or of purchase: for so the Apostle saith, You are not your own, because you are bought with a price: And St. Peter showeth, what price it was that redeemed us, and was paid for us, No corruptible thing, as silver and gold, but the precious blood of Jesus Christ: And therefore seeing Christ hath bought us, and redeemed us out of the hands of our enemies, he may justly challenge us to be his servants, and himself to be our Lord and Master: for so the men of Israel said unto Gideon, 
Judg. 8.22.  Rule thou over us, and so be our Lord, and Governor, for that thou hast delivered us out of the hand of Midian.  

3. By right of marriage.  3. He is our Lord by right of marriage, because he is the Husband of his Church, and the Church is the Spouse of Christ: for so the Lord professeth, 
Hosea 2.19, 20.  I will betrothe thee to me in faithfulness; and I will betrothe thee to me for ever, and the Husband is the head of the Wife, and so is Christ of his Church, saith the Apostle: and therefore, 
Ephes. 5.23.  as Sarah obeyed her Husband, and called him her Lord; so Christ being our Head, and the Husband of every faithful Soul, we acknowledge him for our Lord, and be subject unto him, as to our Lord and Master.  
4. He is our Lord by right of creation, 
4 By right of Creation. John 1.2.  because all things were made by him, as St John testifieth: And he hath made us, and not we ourselves, saith the Prophet David: and therefore he must needs be our Lord. And no man can deny it: for the Prophet saith, The earth is the Lords and all that therein is, 
Psal. 24.1.  the whole world, and they that dwell therein And why so? He answereth immediately, Because he hath founded it upon the seas, and established it upon the floods. And so St. Paul saith, God that made the world, and all things therein, 
Acts 17.24.  he is Lord of heaven and earth.  
And this point of doctrine, 

The former Doctrine teaches us a threefold lesson.  
1 Lesson in respect of the godly.   that Christ in all these respects is our Lord, and Lord of the godly, and of the wicked, and of all things else, it should teach us this threefold Lesson.  
1. In regard of the godly, it should teach them humility, obedience, and comfort. 1. Humility, because they are but servants; and the Comic saith, Non decet hominem servulum esse superbum, It is a very unseemly thing, to see a proud servant of an humble master. 2. Obedience, because the servant ought to be obedient to his Lord and Master, and to be afraid to offend him; for, A son honoureth his father, 
Mal. 1.6.  and a servant his master, saith the Prophet: If Christ then be our Lord and Master, where is our reverence, our fear, and our obedience to him? May not he say to us as he doth unto the Jews, Why call you me Lord, Lord, and do not what I say? 
Luk. 6.46.  For to say that Christ is our Lord, and not to do what he commands us, is but mere hypocrisy; and with the Jews to say Hail King, and spit in his face. 3. Comfort, because they serve such a gracious Lord, as taketh pleasure in the prosperity of his servants, and will case them when they cry unto him, that they are weary and heavy laden, 
Matth. 11.  as himself doth promise.  

2. Lesson in respect of the wicked.  2. In regard of the wicked; it should teach them to be ashamed of their pride and arrogancy, to neglect their obedience, and to flight the Rule and Authority of this their Lord and Master. For as of old, when Moses came unto Pharaoh in the name of the Lord, he proudly answered, Who is the Lord, that I should hear his voice? And Nabuchadnezzar, when the three children were brought before him, did most arrogantly demand, 
Exod. 5.2.  Who is that God which can deliver you out of my hands? So now we have too many that in words profess to be the servants of this Lord, 
Dan. 3.15. Titus 1.16.  sed factis negant but, as the Apostle saith, they deny him by their deeds, which they ought to be ashamed to do.  

3 Lesson in respect of God's creatures. 1 Cor. 4.7.  3. In regard of the creatures; seeing he is Lord of all things, and, as the Apostle demandeth, What hast thou, that thou hast not received from him?  
1. We ought to be thankful for what we have, and be contented with whatsoever we have, be the same little or much: for, Is it not lawful for him to do what he will with his own, and to dispose of them at his pleasure, to give what he will, to whom he will, but thine eye must be evil, because he is good?  
3. We ought to employ all that we have for the honour and service of this our Lord and Master: for we are but his Stewards, and we must give an account how we expend our Master's goods; he allows us food & raiment; and having that, the Apostle saith, we should be therewith contented. And truly, for mine own part, I do here, on this good Day, and in this holy Place, profess before you all, I am sufficiently contented, and fully satisfied, and very thankful to this my Lord and Master for what I have, having far more than I deserve, or could expect; and therefore whatsoever I sue for to recover from any other, it is not to enrich myself, or any of my relations, wise, children, or friends; but I do it for the service of this my Lord and Master, and I will wholly and fully bestow whatsoever I recover, for the repairing of this Church; so that, recovering it, I shall be not one penny the richer, but this Church shall be the better; and not recovering it, I shall not be the poorer, but the Church shall want so much, as I should recover: and this is my resolution, and if I fail in one tittle of what I say, Let these my words be a witness against me in the last Day.  
3. The next Attribute is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God; and Damascen saith, 

The third attribute is God's knowledge and providence.  
Three significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Signification.   there be two principal Names of God, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that is, or I am, as he saith unto Moses, and God; and he giveth three special significations, or Etymologies, of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Curro, ambio, of running, and compassing about the world, to order and to dispose of all the things that are therein; and this declareth the providence of God over all, even the least things of this world whereof not any thing, not the lighting of a Sparrow upon the ground happeneth, as our Saviour showeth, 
Matth. 10.29.  without the providence of God: and the Wise man saith, the Wisdom of God, Attingit à fine usque ad finem, & disponit omnia suaviter, 
Sap. 8.1.  reacheth from one end of the world to another mightily, and ordereth all things sweetly: and so the Apostle saith, that God, Portat omnia verbo virtutis ejus, beareth up all things with his mighty word, or the word of his power, which is Jesus Christ; and in this sense both Proclus and Plato do interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify the Providence of God, 
Hebr. 1.3.  and to show that nothing cometh to pass without the will of God, and all things that do come to pass by the will of God, are, in respect of God, most holy, just, and good: for as in the creation, all that he made was exceeding good; so in the ordering, disposing, and governing of them, all that he doth is exceeding just; and the very evil that he suffereth to be done, he turneth to good, for his own glory, and the benefit of his Church, as he did the crucifying of his Son, to the saving of all his servants. For, so great is his goodness, saith S. Augustine, that he would never have suffered Sin, or any other evil to be done, unless his power and wisdom were able, as he drew light out of darkness, so to draw a greater good out of our evil, though not to them that commit the evil; 
Rom. 6.1.  because we should not sin that grace might abound, as the Apostle showeth.  

2. Signification. Deut. 4.24.  2. The foresaid Father, and others say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, adurere, & accendere, to burn and to kindle and enlighten: and so Moses saith, Our God is a consuming fire, either because of his wrath against sin and sinners, 
1 John 1.  or because of the brightness of his Majesty; even as S. John saith, God is light, in whom there is no darkness at all; 
Ezek. 1.27.  and therefore he appeared unto Moses in a flame of fire in the burning bush, and in his vision to Ezekiel, he manifested himself in the appearance of fire, which should make all sinners to be afraid to offend him, lest this terrible fire should consume them.  

3 Signification. Hebr. 4.13.  3. The said Damascen saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he seethe all things, and all things are patent and open in his sight, as the Apostle showeth, and no Creature, no word, no thought can be hid from him; and therefore the Wise man adviseth all discontented persons, to beware of murmuring, which is nothing worth; because the ear of jealousy heareth all things, and the noise of your muttering is not hid, 
Sap. 1.10, 11.  neither is there any word so secret, that it shall go for naught.  
These be the Etymologies and significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Damascen giveth, Curro, uro, cerno, to run, to burn, to see; and to these, the Latin Writers do add another, and say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be derived à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by changing the asperate Δ into Θ, and that signifieth fear, because all nations should fear the Lord our God. And so the Greeks show us, Qualis sit Deus, what manner of God he is, that seethe and governeth all things; and the Latins show us, Quid sit nostri officii, what our duty is, to be afraid to offend this great and glorious God; and so the Prophet Jeremiah demandeth, Who would not fear thee, O King of nations? and God himself saith, Fear ye not me, and will ye not tremble at my presence, which have placed the sand for the bound of the Sea, by a perpetual decree, that it cannot pass it; that is, which have bridled and tamed that unruly Element, by the small and silly Sands, and though the waves toss themselves, yet can they not prevail, though they roar, yet can they not pass over these poor and feeble things.  
4. The next Attribute here expressed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The fourth Attribute is of God's power which is omnipotent in three respects. 1. Respect. Psal. 135.6.  that is, Almighty, or that can do all things; and he is said to be almighty, in three special Respects.  
1. Because he can do whatsoever he would do, and he can hinder whatsoever he would not have done: for whatsoever pleased the Lord, that did he in heaven and in earth, in the sea and in all deep places, saith the Prophet; and so the Creation of the World makes this manifest. And Solomon saith, 
Prov. 19.21.  that many devices are in man's heart, but the counsel of the Lord, that shall stand, and all their devices, without his counsel, shall come to nought: as the Giants, that thought to build the Tower of Babel to scale the Walls of Heaven, were soon confounded, and their devices suddenly destroyed; 
Gen. 11. Gen. 19  so the men of Sodom thought to press upon Lot and the Angels that were with him, but the Lord presently blindfolded them; so Absalon conceited to make himself King, but God brought him to the bough where he was hanged; and so our late Usurpers and Rebels had brave devices and projects in their hearts to destroy us all, and to make themselves Lords over all, but you see how easily the Lord overwhelmed them, and brought them to shame and confusion.  
2. He is said to be Omnipotent, 
2. Respect.  because he bringeth all things to pass so easily, without any difficulty in the world; for he did but speak the word and they were made, 
Psal. 148.5.  he commanded and they stood fast. And he doth all things, either without means, or with the weakest means in the world; and sometimes contrary to the nature of the proper means, as when he made the world out of nothing, he did but say, Let there be light and it was so: 
Psal. 77.20. Josh 6.20. Judg. 4.21. Judg. 7.2.  and what weak instruments were Moses and Aaron to bring Israel out of Egypt? Or Rams horns to batter down the strong walls of Jericho? or a silly woman, to be the death of General Sisera? or Gideon with three hundred men to overthrow the mighty Host and the innumerable Army of the Midianites? And with what improbable strength hath this Almighty God brought our gracious King to his Crown and Kingdoms again? It was the Almighty God that did it.  
And so in the Spiritual work of our Redemption, by what weak means hath he loosened and overthrown the work of the Devil, 
2 Cor. 12.19.  and delivered his Prisoners out of captivity? For, blessed be this strong Jehovah, we see how his power is made perfect through weakness, as the Apostle speaketh: and how Christ that seemed a worm and no man, as the Prophet speaketh, in becoming poor, hath made us rich, and in becoming a curse, hath made us the heirs of blessing: 
2 Cor. 8.9. 1 Pet. 3.9.  and after his Ascension into heaven, with what weak instruments hath he converted the world from Idolatry and Infidelity, to embrace the Christian Faith? Through the foolishness of Preaching, saith the Apostle, of a few poor Fishermen, and us that are their successors: this is the Lords doing, and it is marvellous in our eye. But it is more marvellous, that he should do what he will, not only without means and by weak means, but also contrary to all means; 
John 9.6.  as with Clay, that is able to make any man blind, to make a blind man to see; and with Fire, that burns every thing else, to preserve the three Children in the Fiery Furnace; and to make the raging Sea, that swallows down, and drowneth man and beast, to be a Wall of defence unto the children of Israel.  

3. Respect.  3. God is said to be Omnipotent and Almighty, because he is able to do, what he will not do, that is, more than ever he did, or ever will do; for he is able of these stones to raise up Children unto Abraham. 
Math. 3.9.  And he saith to St. Peter, Think you, that I cannot now pray to my Father, and he shall presently give me more than twelve legions of Angels, 
Math. 26.52.  and so he can do many thousand things, that he doth not, and will not do.  

Titus 1.2. 2 Tim. 2.13. Aug. de Trinitat. l. 15. c. 15.  But it is objected, that the Apostle saith, He cannot lie; and again, He cannot deny himself; to which St. Augustine answereth that Magna est Dei potentia, non posse mentiri, it is an argument of God's great power, that he cannot lie, or deny himself, because that to lie is the sign of weakness and imbecility, when the liar is not able to do what he saith, or to perform what he promiseth. And he that desireth further satisfaction in this Point, let him look into my Best Religion, 
See the Best Religion.  where I have handled the same more at large.  
So you have seen, how, and in what respect God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Almighty: and that should teach us a twofold Lesson, 

1. The one of Fear. 
Two Lessons to be learned.   
2. The other of Comfort.   For  
1. God threatneth to punish and plague wicked sinners, 
1. Of fear.  and he that blesseth himself when he heareth the curse, the Lord saith he will not spare him, 
Deut. 29.19.  but will blowout his name from under heaven; and again he saith, 
Levit. 26.23.  if you uva k stubbornly and contrary unto me. I will also walk contrary unto you, and plague you seven times more for your offences; and do not you think, that God is able to make good his threaten? Therefore we ought all of us to humble ourselves, and to fear the Almighty God, and, as our Saviour saith, 
Math. 10.28.  to fear him who is able to destroy both body and soul.  
2. This Doctrine of the almighty power of God, 
2. Lesson.  may afford us a great deal of comfort, against the Devil, our afflictions, and all Tyrants. For when we see Satan's army and consider his stratagems against us, we may well cry out with Elizaeus servant, Alas, what shall we do? 
2. Reg. 6.15.  But when we remember what our Saviour saith, I give to my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand, 
John 10.28.  because my Father which gave them me is greater than all, and none is able to take them out of my father's hands: 
1 Pet. 1.5.  we may comfort ourselves, and be assured, that, as St. Peter saith, the godly that do serve the Lord, shall be kept by the power of God through faith unto salvation; because he that is in us is greater, and more powerful, than he that is in the world. 
1 John 4.4.   
5. The last Attribute here set down is which was, and is and is to come, and this crowneth all the other Attributes of God: for without this, to be Lord, to be a God, and to be Almighty would avail little or nothing: but to be so, and to be so for ever, 
Esai. 43.10. Psal. 90.2.  is all in all, and only the honour and prerogative of the Almighty God. And so God saith, Before me there was no God form, neither shall be after me: and the Prophet David speaking to him, 
1 Tim. 1.17.  saith, Before the mountains were made, and before thou hast form the earth or the world, thou art God from everlasting, 
Exod. 3.14.  and world without end, and St. Paul calls him, the king of ages, or the everlasting King: and the author of the Epistle to the Hebrews, 
Esai. 57.15.  saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For as he saith unto Moses, I am is his name, that is, an Eternal being, and which inhabiteth eternity, and as here these Beasts do say which was, that is, Lord God almighty, and therefore the Maker and Creator of all the things that are, 
What the former point should teach us.  and which is that is, Lord God Almighty, and therefore the ruler and governor of all the things that are, and which is to come, that is, to be, as he is, Lord God Almighty; therefore the rewarder of all men as their works shall be.  
And this Eternal being of God should teach us all to labour for eternity: for that which is vain, and vanisheth, is of nothing worth: but the truth is, that we shall all be Eternal, and for ever, either in felicity or misery, in joy or in torments: and therefore our study and care should be, so to live and to serve this Eternal God, that we may live with him in Eternal happiness, and avoid those Eternal torments, wherein the wicked shall be chained for ever. For you shall find that, as the same Father saith, Praeterit jucunditas non reditura, & manet anxietas non peritura.  
And therefore I advise you all, and my hearts desire is, that you would be all like these four Beasts, as I have explained them, in their description and their practice, that so with these Beasts you may for ever live with him, which was, and is, and is to come. To whom be all Honour, and Glory, and Praise, and Thanks, for ever and ever, Amen.  
Jehovae Liberatori.   

THE ONLY WAY TO THE KINGDOM OF HEAVEN.  
A SERMON Preached before the Duke of Ormond's Grace, and the two Houses of Parliament in Dublin.  
By Griffith, Lord Bishop of Ossory.  
LONDON, Printed for the Author, Anno Dom. 1664.   

THE FIFTH SERMON.  MATH. 6.33. and LUKE 12.31. 
But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.  
I Have; not long since, began to treat of this Text before the most Religious and most Honourable Person here: And what then the time prevented me, I shall now endeavour, by God's help, to conclude unto you; yet with an abstract and an abreviation of the particular Points and Heads I then handled, that so you may the better understand the whole: And as St. Paul saith, Though to us it is troublesome, yet for you it is profitable to hear the same things again, Quia labilis memoria hominis, and good things will soon slip out of our minds. And I said then, that the Angel Vriel tells Esdras, 
2 Esdr. 8.2, 3.  the man of God, That as the earth hath more dust and clay for earthen vessels, than Ore and Mines for gold; so this present world hath more men that tend towards Hell, than those that shall possess Heaven: and that although many men are created, yet there shall but few men be saved.  

Ch. 9 v. 15.  And chap. 9 ver. 15. he saith, That, Sicut fluctus majores sunt guttis, as the wave is greater than a drop, so they are more that shall be destroyed, than those that shall be delivered. And in the foresaid chap. 8. ver. 56, & 57 he setteth down the reason, 
Ch. 8. v. 56, & 57  why so many men shall be condemned; not because God, by his absolute and irresistible Will would have it so, Quia non voluit Deus hominem disperdi, For he desireth not the death of a sinner, and he would have no man to perish: But it is, saith the Text, Quia 


V 60.  1. Spreverunt Altissimum.  
2. Dereliquerunt vias ejus.  
3. Conculcaverunt justos.   

1. They despised the most Highest.  
2. They forsook his ways, that is, to walk in his Laws.  
3. They trampled the just and good men under foot; things usually done in the world, and too frequent in these days.    
And left any man should detract from the testimony of this Angel, because the book of this man is by many of our men deemed to be apocryphal, that is, obscure, and not the clear Canon; therefore the Angel of the Covenant, Jesus Christ, 
Tremel. Annot in c. 4.1 lib. Esdr.  which Tremel. saith, is here understood by this Vriel, that signifieth, Lux & Sapientia Dei, the Light and Wisdom of God, which Christ Jesus is, as St. Luke testifieth, saith the very same thing; for he tells us, That many are called, but few are chosen: and more plainly, he saith, 
Luk. 11.  That wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: And straight is the gate, 
Matth. 7.13.  and narrow is the way, that leadeth unto life, and few there be that find it: And he showeth the reason hereof to be the very same, that Esdras had set down before; for he saith to Nicodemus, That this is the condemnation, that light is come into the world, 
John 3.  and men love darkness more than light, because their deeds are evil; for Christ came into the world, not to condemn the world, but to save the world; to seek the lost sheep of the house of Israel, and to teach us the way that would lead us to eternal life.  
And therefore, when the young worldling came to Christ and said, Master, speak to my brother, 
Luk. 12.13.  that he divide the Inheritance with me: our Saviour grants him not his desire, that was so pernicious to him, but he gives him far better things than he desired, that if he accepted the same, would prove most advantageous unto him; for he, like a Citizen of this world, had his mind only set to gain his Brother's inheritance; and our Saviour gives him counsel, to think of another world, and to seek for that eternal inheritance, that would make him eternally happy: And so he takes occasion from his unjust desire, to show unto us all, what justly and chief should be desired. From whence you may observe:  
1. 
2. Special Observations from the former Point. Observat. 1.  That if with this young man we come to Christ to pray for any thing, he will either give us what we desire, if our desire be good, or better than we desire, if we desire what is evil for us; For, as we read of Pompey the Great, and of Titus the Son of Vespasian, that was called, Deliciae generis humani, The delights of mankind, that they were so courteous to all Petitioners, that none departed sad or discontented from them, saying, That, Non oportet quenquam à Caesaris colloquiae tristem dis●edere, it was not fit that any man should go sad away from Caesar's conference: so much better may we say of Christ, who is clemency and bounty itself, and therein so far excelling them, as the ocean Sea exceeds a drop of water, that if we come to him we shall never departed empty away, and we shall never lose our labour, but we shall be sure to have, either what we desire, or better than we desire. And we ought the more willingly to come unto him, because he doth so lovingly invite us, 
Matth. 11.  saying, Come unto me all you that are weary and heavy laden; and then doth so graciously promise, that he will ease us, and not only give us the health of our bodies, which was all that the Lepers desired, but also rest for our souls, which is the best thing that can be wished.  

Observat. Esay 55.8.  2. You may observe from hence, That God's ways are not as our ways, nor his thoughts as our thoughts; for we commonly turn good into evil; and as the Apostle saith, We turn the graces of God into wantonness; as abusing wine and strong drink unto drunkenness, our riches to oppress our neighbours, our wit to deceive one another, and our strength to wound and kill our own brethren, even as Cain, Romulus, and Caracalla have done before us. But God, as he called light out of darkness, so out of our evil he draweth good: and as in Sampsons' Riddle, 
Judg. 14.14.  Out of the eater came meat, and out of the strong came sweetness; so out of the death of Christ, which was the most execrable act, and the most horrible murder, that ever was committed, God drew the satisfaction for all our sins, and the salvation of all his Saints: and out of intestine wars, we see how he produceth a happy peace, as he did to Solomon after the days of David: And so here Christ, out of the ill desire of this undiscreet man, doth, arripere ansam, take hold of this occasion, to make this most excellent Sermon, that the Evangelist setteth down from the 15. verse to the 41.  

The method that Christ useth, and which we should imitate.  And of this Sermon I have chosen this thirty one verse to treat of, at this time; which is like Janus, looking backward and forward; backward in the discretive conjunction, and word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but, that noteth unto us what we should not do; and forward in all the other words, that do fully teach us what we should do: answerable to the method that the Prophet David proposeth unto us, saying, Eschew evil, and do good, and dwell for evermore; and which is the method that we ought all to follow.  
1. To take notice, and to observe, 
1. The negative part.  what we should not do, and what evils we should eschew: for, as a good Gardener will first root out all noisome and hurtful weeds, before he can plant and sow his sweet and pleasant flowers; so must we root out all sins and vices, before any grace or virtue can be planted in us: and as there was a Law in Rome, de purgandis fontibus, of making clean their Wells and Fountains of water; so must the fountains of our hearts be cleansed, before we can receive the graces of God Spirit; because, as Solomon saith, The holy Spirit of discipline flieth from deceit, and dwelleth not in the body that is subject unto sin, and can no more stand in one heart, than the Ark of God and the Idol Dagon could stand upon one Altar; and then, as S. Chrysostom saith, If thine hand be full of Counters, thou must cast them out of thine hand, before thou canst receive it full of Gold: so, if thy heart be full of sins, thou must cleanse the same, and cast thy sins away, before there can be any room for the graces of God.  
Therefore our Saviour first of all telleth us, what we should not do; that is, not to be too careful, and solicitous for the things of this world, but to take heed, and beware of covetousness; And to that end he laboureth much, and produceth many reasons to pluck up, out of our hearts, this evil weed of Covetousness, which, as the Apostle saith, is the root of all wickedness.  
And the Sum and substance of the whole Discourse is this; that of all the wealth and riches of the whole world, 
1 Tim. 6.10.  no man, no King, no Lord, can have any more, but his food and raiment; And the Providence of God hath so wisely disposed things, that every man, the poorest man hath these things, though not so excellent, yet competent, while he liveth: as we see, the poor Labourer hath his food of corpse bread and roots, as healthful to him, and his sleep as delightful, and oftentimes better than the daintiest Diet is to the greatest Glutton; and the mean man that is clad in Freeze, or with John Baptist, in Camel's hair, may be, and is, as well preserved from the heat of Summer, and the cold of Winter, and hath his nakedness as well covered thereby, which is all the use and end of apparel, as they that are clothed in Purple or Scarlet, or fine Linen.  
And this Providence of God, to find competent food and raiment for all men, the poor as well as the rich, our Saviour illustrateth by the example of the Fowls of Heaven and the Lilies of the field, whereof the one, i e. the Fowls, are sufficiently fed, though they neither sow nor reap; and the other, i e. the Lilies, are as bravely clad, though they neither wove nor spin; And yet Solomon in all his royalties, was not arrayed like one of these, nor all the colours in the Court of Spain cannot make so glorious a show as these fading flowers: and Sardanapalus Diet, 
Herodian. in vitae Heliogabali.  or Heliogabalus far; that, as Herodian saith, feasted on the rarest Fish, when he was the furthest from the Sea, and would have the daintiest Flesh and Fowls, that could be gotten, when he was nearest unto the Sea, could add no more unto their stature, than the Raven's carcases, or the Horse his grass, doth any whit lessen his full growth: and therefore, seeing none can have but food and raiment, S. Paul saith, that having food and raiment, we should therewith be contented. 
1. Tim. 6.8.   
But seeing we are all so bewitched with the love of this world, that we spend most of our time, and bestow most labour, and weary ourselves in the pursuit of the vanities of this world; give me leave to explain unto you four special properties of these worldly things, that will show unto you the great folly of them that are their greatest followers, and are most delighted with them, and beautified by them; for, 


The four inseparable proparties of all worldly things.  1. They are variable.  
2. They are unprofitable.  
3. They are deceitful.  
4. They are very hurtful.    
1. They are variable; and Solomon tells us, 
1. They are variable.  they are all vanities, & evanescentia transeundo, and vanishing away by passing away, from one to another; as being with one to day, with another to morrow, and gone again from him the next day after; as the Stories tell us, how Cheops, King of Egypt, that built the Pyramids all of Theban Marble, and kept every day above thirty thousand men afore that work, became so poor, that he was fain to prostitute his Daughter to relieve his necessities: And of Croesus, the rich King of Lydia, the Poet saith, Irus & est subito, qui modo Croesus erat: He suddenly became as poor as Irus. And to what end should I tell you of Caius Marius, that was seven times Consul, and yet was brought so low, as to hid his head in the Fens of Mynturnes: Or of Marcus Attilius Regulus, that had fettered many a noble Carthaginian, yet at last found himself fettered in Carthage: Or of Belisarius, that brave Commander, and most excellent Soldier, under Justinian, and that was more famous than the King of Sweden; and had taken Gilimer and Vitiges, two mighty Kings, his Prisoners; yet came to so low an ebb, as to cry, Date obolum Belisario, quem virtus exaltavit, malitia depressit, et fortuna caecavit; O give one halfpenny to Belisarius, whom Virtue advanced, Malice suppressed, and Fortune hath made now a poor blind Beggar! Or of a thousand more, that Histories do record, to have been tumbled from the top of all honour, wealth, and dignity, to the lowest degree of all misery; when as within these few years your own eyes may see and observe thousands of wealthy men, and honourable persons that are brought to the dust, and to have nothing: and a thousand of others, that had nothing, to become filled, some with the riches of Egypt, and others with the spoils of Israel: which doth sufficiently show unto us, how vain and variable a thing is wealth, honour, and all other worldly things, that turn round like a wheel, Et ut Luna mutantur, And are as changeable as the Moon, and unconstant like the Wind.  

2. They are unprofitable.  2. As they are vain and variable, so they are unprofitable, for none of all these things can redeem our souls from hell, nor make satisfaction for one sin: when as the Prophet tells us, 
Mich. 6.7.  That thousands of rams, and ten thousand rivers of oil, will not satisfy our God for the sin of our soul: And the Prophet David saith, It will cost more to redeem our souls then so: And Christ himself saith, 
Matth. 16.26.  What is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? As if he had said, All the wealth and all the honour in the world are not sufficient to redeem one soul: The which thing St. Peter meaneth, when he saith, 
1 Pet. 1.28.  That we were not redeemed with corruptible things, as silver and gold, that could not do it; but with the precious blood of Jesus Christ.  
And as all the riches of the world cannot purchase the redemption of one soul, so no more can they procure the health of our bodies: For the Poet tells us, 
Non domus & fundus, non aeris acervus & auri  
Aegroto domini deducunt corpore febres:  They can neither deliver us from death, nor preserve us in health, nor yet keep us out of prison, when God delivereth us into the hands of our enemies: And therefore the wise man saith, That when the rich men's eyes are opened, they themselves will cry out, 
Sap. 5.8.  What hath pride profited us? Or, what hath the pomp of riches availed us? Just nothing; because they are but like the Spider's web, that, as the Prophet saith, will make no garment for us.  

3. They are all deceitful.  3. All the things of this world are deceitful, and do deceive most of those men that love them and rely upon them: for so our Saviour in the Parable of the Sower saith, The seed which fell among thorns, 
Matth. 13.22.  is like unto him, that heareth the Word of God, and presently the care of this world, and the deceitfulness of riches, choke the Work; for rich men, and all other worldlings, are like unto him, that in his sleep dreameth he feasteth, and is at a pleasant banquet, filled with all dainty fare; but when he awaketh, behold, his belly is empty, and his soul is hungry: And so the Prophet David saith, The rich men have slept their sleep, and when they awaked they found nothing in their hands: And so now they are asleep and dream that themselves are the most happy men in the world, and the dejected Servants of God to be the most miserable; but when death openeth their eyes, and their souls are once out of their bodies, they do see that now all worldly things have forsaken them, and they must go naked of all wealth, and disrobed of all honour, before the seat of Judgement, to give a strict account of their Stewardship, how they have gotten, and how they have employed all their wealth: and then they will confess, as you see they do, in the fifth of Wisdom, 
Sap. 5. What the worldlings at last do confess  O how were we deceived! for these are they, Quos habebamus in risum, whom we derided, and had in a parable of reproach; we fool's thought their life madness, and their end without honour, and ourselves only happy; but now they are among the Sons of God, and their lot among the Saints, 
S●p. 5.3, ●, 5.  and we have erred from the way of truth, and the light of understanding hath not shined unto us; Et sic decipimur specie recti, and thus in all these things we do but, as Ixion did, embrace a Cloud for Juno, and so deceive ourselves with the shadow of things.  
4. The things of this world, as riches, honours, 
4. They are hurtful.  and the like, are not only deceitful, but also hurtful, and so hurtful, that the Apostle saith, They that will be rich do fall into temptations, and a snare, and into many hurtful and foolish lusts, 
1 Tim. 6.9.  which drown men in destruction and perdition: For as the Vipers do gnaw out the bowels of their own Dams, so the riches, honours, authorities, and the like things of this world, do many times prove the only bane and poison that destroy their owners, both in this world and in the world to come: As witnesseth the story of that rich Roman Citizen, who having done nothing against the Commonwealth, nor any man else, that he knew of; yet being desirous to see the proscribed, he finds himself with the first in the Proscription; and then he cries out, 
How vanities and vain desires have destroyed many men.  That it was his fair house at Nola, and not any thing that ever he did, had undone him, and caused him to be proscribed: So Plotius Plancus, the brother of Minutius Plancus, Consul and Censor of Rome, was so rich, and lived so delicately, that being sought for by the Soldiers, during the Proscription of the Triumvirate, 
Valer. Maxim. l. 6. c. 18.  to be put to death, and being hid in a very sure place by the faithfulness of his Servants, he was betrayed and discovered, only by the smell of his perfumes; as was also Mulcasses, King of Tunis, discovered in like manner, 
Jovius hist. l. 47.  as Paulus Jovius recordeth: whereupon the Poet saith, 
So many men, whom virtue might have saved,  
Are by fond pleasures of their lives bereft.   
And so many Women too: For Demonica, a Maid of the City of Ephesus, promised to Brennus, that besieged the same City, to deliver up the Town unto him, if for a recompense he would give her all the golden Chains and Bracelets of the Gauls, to which Brennus yielded; and after he got the City, he caused all his people to cast all the golden Jewels they wore about them, into the lap of this covetous Maid; and she being oppressed with the weight of so much gold, yielded her life under it: And Titus Livius relateth the like story of the daughter of Sp. Tarpeius.  
But to search no further for ancient examples to confirm this point, How many men have we seen searched after, imprisoned, and killed, for being rich and of great possessions, and being in honour and authority; which perhaps had never been looked after, if they had been poor and of no command, and had neither place nor wealth to lose, and their persecutors to gain nothing thereby? For you know the old saying, Cantabit vacuus coram latrone viator, The poor traveller that hath never a penny to lose, never fears the thief, when the rich Merchant oftentimes loseth both his life and his treasure.  
And Dives the rich Glutton will tell you, that the riches and treasures of this world do not only prejudice their possessors in this life, but most of all in the life to come.  
And therefore well doth burr Saviour advise us, and say, Labour not for the food that perisheth, that is, 
John 6.27.  labour not so much for any thing that vanisheth, and is of no certain continuance; but labour for that which endureth for ever, and which will bring us to eternal life: And well doth he here persuade us, not to be too careful for the things of this world, especially because they are all so vain, so fruitless, so perfidious, and so pernicious unto their possessors, that too greedily do hunt after them. And so much shall serve to be spoken for the Negative part of this Text, that teacheth us, What we should not do.  
2. In the Affirmative part Christ setteth down, 
2. The Affirmative part.  What we should do, that is, Seek the Kingdom of God, etc.  
In which words you may observe these two parts. 

1. A Precept.  
2. A Promise.   Or else, 

1. A Work.  
2. A Reward.   And  
1. In the Work or Precept, you have three things to be observed. 
1. In the work three things to be considered.   

1. An act to be done: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seek ye.  
2. The things that are to be sought: and they are two things. 

1. The Kingdom of God.  
2. His Righteousness.    
3. The time when we are to seek them, first of all, Seek ye first the Kingdom of God.   
1. The act enjoined is, Seek ye; 
1. The act that is enjoined.  and if Christ had said no more, but, seek ye, all men would have readily obeyed his command; for all men seek. And now, they say, we have a Sect of Professors that are called Seekers; but as those silly women, whereof the Apostle speaketh, That they are ever learning, 
2 Tim. 3.7.  and yet never come to the knowledge of the truth: So our Saviour saith, That many men will seek, but they shall not find, because they seek amiss; and that is, Either 


Why men find not what they seek for.  1. What they ought not to seek: Or,  
2. When they should not seek it: Or,  
3. Where it is not to be found: Or,  
4. Not so carefully as they ought to seek it.    

1. What we ought not to seek for.  1. The worldlings seek indeed: But what do they seek? Quaerenda pecunia primum; and for the wealth of this world, Currit mercator ad Indos: And so the Lawyer seeks, the Physician seeks, the Divine seeks, and every man seeks for something; and too many seek for that which should not be sought for; for revenge, or for their neighbour's goods, and therefore they shall not find this Kingdom of God.  

2. When it is too late to seek.  2. Others seek for what they should seek for, i. e. the Kingdom of God; and yet they find it not; because that, with those foolish Virgins whereof our Saviour speaketh, they seek to enter when the door is shut; 
Matth. 25.10.  for as it is too late to shut the door when the steed is stolen, so many times it is to no purpose to knock when the door is shut, or to seek when it is too late: for so Dives, Qui negavit micas interris, rogavit guttas in poenis, which denied the crumbs to Lazarus on earth, desires a drop in hell, but he is denied; and so shall all they be denied, Qui quaerunt salutem in medio Gehennae, quae operata est in medio terrae, which seek for salvation and help in the midst of Hell, or of Purgatory, which was wrought in the midst of the earth, and should be sought after while we live on earth: And therefore the Prophet Esay biddeth us, To seek the Lord while he may be found; and that is now in the Church, 
Esay 55.6.  and not hereafter in Purgatory; for now is the time acceptable, now is the day of salvation.  
3. Others seek it and find it not; 
3. Where it is not to be found.  because they seek it in the place where it is not to be found: for, as they that seek for counsel among Fools, and honesty among Knaves, and truth among Heretics, may seek long enough, and yet miss to find them; so they that seek for the Kingdom of God, and the righteousness of Christ in the Dominion of Antichrist, or among unrighteous Rebels, shall hardly find it. And therefore we must seek it where it may be found, and that is in the true Church of God, and in his Holy Scripture: and not in the Synagogue of Satan, or in the Fanatique Conventicles of our upstart Sectaries, or in any Popish and absolete Traditions of the Church of Rome.  
4. Others also seek the Kingdom of God, and yet find it not, 
4. When they seek it so carelessly.  because they seek it so coldly and so carelessly as they do; for great things cannot be had without great labour. And therefore Solomon saith, he that would find Wisdom, must search for it as for Silver, 
Prov. 2.4.  and seek for it as we seek for hidden Treasure And you see, the worldling cannot get a little wealth without labour, the Lawyer cannot understand the Law without study; and do you think, with our foolish Enthusiasts, that we shall understand the Holy Scripture without painstaking? Surely, 
How no great nor good thing can be had without labour.  they that cannot understand Terence without a Comment, shall never be able to expound the deep Mysteries of the Scripture, and to reconcile the repugnant Texts thereof without Books and without Labour; for, as St. Aug. speaketh, Quidquid est, crede mihi, in Scriptures illis, altum & divinum est, Whatsoever is in those Scriptures, believe me, it is high and Divine; and though in some places it is like a shallow Ford, wherein a Lamb may wade, and the meanest man may understand what he should do, and the main points of his belief; yet in many other places, you shall find it like the deep Ocean, wherein the greatest Elephant may swim, and the best Wits fail to understand it: And if the Citizen cannot get his Wealth, nor the Scholar his Learning without labour and pains, do you think to find and to attain to the Kingdom of God by a ●old and careless seeking after it? No, no, that cannot be; Quia non dormientibus sed pugnantibus adveniet regnum Dei, the Kingdom of God falleth not into the Sleeper's lap, but they that strive for it, shall obtain it; and therefore our Saviour bids us, 
Luke 13.24.  strive to enter in at the narrow gate; and he saith, that the Kingdom of God suffereth violence, and the violent take it away.  
And so you see, how we ought to seek for any thing that we would find; when, and where, and how it may be found; that is, with such pains and care, as it ought to be sought. Now,  

2. The thing that we ought to seek for.  2. Our Saviour, thinking it not enough to bid us seek, lest we should mistake the thing, that we should seek, and passing by all other things that are scarce worth the seeking, or much looking after, he setteth down that Vnum necessarium, and that Pearl of invaluable price, which we ought to seek, that is, the Kingdom of God.  
And who would not seek a Kingdom? Truly if Christ had said no more, but seek a Kingdom, I think enough would have been ready enough to seek it: for, it is strange, saith Camerarius, 
Camerar. l. 5. c. 8.  to consider of the inordinate desire that men have had to reign and to rule as Kings; what Villainies they have committed to become Kings; and what Execrable things they have done to continue Kings; 
The ambitious and inordinate desire of men to reign as Kings.  for Amurath the Third caused five of his younger Brethren to be strangled in his presence: and Ishmael, the second Son to Techmas King of Persia, did put to death as many of his Brothers, as he could find, and all the Princes that he suspected, to have any desire to his Kingdom; that so, they might reign and rule without fear; and Soliman mistrusting his own Son Mustapha, when he returned Victorious from the Persian War, and was received with such general applause caused him presently to be strangled, and Proclamation to be made throughout all the Army, that there must be but one God in Heaven, and one Emperor, that is, himself, upon Earth: and Camerarius, saith that this is a perpetual custom in the race of the Ottomans and Turkish Souldan's, to put all that pretend to succession unto death. Neither is it only a Turkish custom to do so; but it is the practice of most of them that are bewitched with this inordinate desire to rule as Kings to do the like; for Plutarch writeth that Deiotarus, having many Sons, and being desirous that only one of them should reign, slew all the rest with his own hands; and Justin saith that Phrahartes, the Son of Horodes, King of the Parthians, killed his own Father; and after that, massacred all his Brothers, that he might reign and rule alone. And the Sacred Story showeth, that the very people of God, the Sons of Israel, were not free from this fault, 
Judges 9  but were pestered with this disease; for Abimelech, the Son of Gedeon, slew seventy of his Brothers in one day, and played many other Tragical parts, that he might make himself a King; and the furious ambition of Absalon did let him on to play the Parricide, 
2 Sam. 15 16.  and to end his Father's days, that he might reign in his place.  
And not to go from our own home, did not Henry the Fourth, put by Richard the Second, his own King and Cousin German, that himself might be the King? And did not Richard the Third, cause the true King and his own Nephews, the Sons of his own Brother Edward the Fourth, to be done to death, that he himself might be King? And did not that arch-Rebel and Traitor now of late amongst ourselves, play the like Tragical parts, that he might gain the rule of these Kingdoms? And so did many others in many other Kingdoms: for there is not any thing so Sacred, which the great men of this world, that desire to be made greater, will not violate, and spare neither King, Father, Brother, or Friend, to bring themselves unto advancement, and to be the rulers of the People, and to have the command and power over their Goods, and Lives; as the proof hereof is seen in Antoninus Caracalla, who when he had murdered his own Brother Geta in his Mother's lap, and betwixt her arms, and being advised by some of his friends to Canonize him among the Heroes and to place him among the Gods, to mitigate the thought of so execrable a fact, answered like a wretch, sit divus, modo non sit vivus, let him be a God among the dead so he be not alive among Men; 
Camerar. quo supra.  so great an enemy is the inordinate desire of bearing rule to all Piety and right; saith mine Author.  
Therefore our Saviour doth not stop when he had said, seek a Kingdom, which he knew most men would be ready enough and some too ready to do, without bidding: but he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kingdom of God; and not the Kingdom of this world, nor the Kingdom of the Antichrist, nor of sin, but the Kingdom of God. And the Kingdom of God, is taken many ways; but especially, 


The Kingdom of God three fold.  1. For the Kingdom of Nature.  
2. For the Kingdom of Grace.  
3. For the Kingdom of Glory.    

1. The Kingdom of nature.  The first is all the world, Heaven, Hell, Sea and Earth; and all men, good and bad, are the subjects of this his Kingdom; for he is, Rex universae terrae, & super omnes nationes mundi, whom he ruleth with his mighty power, and by his wisdom disposeth all things sweetly, even when he permitteth the wicked to flourish, and chasteneth his own children every morning; our King doing herein, as the Husbandman doth with his Oxen, mactandus liber ibit ad pascua, servandus jugo premitur, that which is appointed for the slaughter shall freely run to the best Pasture, but that which is to be preserved shall be pressed under the Yoke.  

2. The Kingdom of Grace.  2. The Kingdom of Grace comprehendeth not all creatures nor all men, but the elect only, that is, the good and godly men, in whose hearts this King writeth his holy Laws, and ruleth them by his Spirit, that guideth and directeth them to observe his Laws.  

3. The Kingdom of Glory.  3. The Kingdom of Glory is that, which the Apostle describeth, whose joys passeth all understanding, whose subjects are the Saints and Angels, and whose King is Jesus Christ, the King of kings.  
The first of these was established by power, when the Almighty God created all things by his powerful Word, or the Word of his power, which is Jesus Christ; but it shall be finished through its weakness, when languishing Nature, that still groweth weaker and weaker, can hold out no longer.  
The second was begun in weakness, when Christ the Son of God began the same in the the infirmity of our flesh, and to gather his Church by the preaching of a few Fishermen; but it shall end in power, when after he hath put all his enemies under his feet, he shall by the power of his Deity absolve the same, and deliver it, as the Apostle showeth, 
1 Cor. 15.  unto God his Father: but,  
The third shall begin in power, and continue in power without ending: when as the Poet saith, Gloriosum Imperium sive fine dabit,  
— Cui nec metas rerum, nec tempora ponit; God shall give us a glorious Kingdom, without ending, and eternal happiness unto his Saints: where there shall be no fight, because they have no enemy; no tears, because they can receive no hurt; no fear, because there is no danger; and no grief, because there is no evil, but all peace, all joy, all felicity, because God will be all in all.  
And of these three Kingdoms we ought to submit ourselves with all contentedness unto the first, and with all care and diligence to seek the second, that so to our everlasting comfort, we may attain unto the third. Which kingdom we shall never come unto, unless we seek the second, which is the kingdom of grace, as we ought to do: for, as among the Romans none came to the Temple of Honour, but by the Temple of Virtue; so none shall come to the Kingom of glory, but the Subjects of the Kingdom of grace; and therefore we must seek for that as we ought to do: and that is,  
1. Generally, that the Church of Christ may be enlarged by the preaching of the Gospel, and by all other ways that we can to convert men to the faith of Christ, and not to pervert them by wicked errors, or the evil examples of an ungodly conversation.  
2. Particularly, that the Spirit of God, and not the Spirit of Satan, the grace of Christ, and not our fleshly lusts, or any other sin might reign in us, and rule our hearts to do all things according to God's Laws; that so we ourselves might be members of his Church and subjects of this kingdom.  
And, as I told you before, our seeking for this kingdom, must not be as children seek for their learning, coldly and carelessly, as indifferent whether they get little or much; but, as the woman that lost her groat lighted a Candle, and swept the house, and sought diligently for it till she found it; so must we seek for this kingdom with all diligence, and never leave seeking till we find it; for, Non mollis est via ad astra, the way to heaven is not easy, nor strewed over with sweet flowers; but we must through many tribulations enter into the kingdom of Heaven; 
How easy a matter it is to slide into hell.  Indeed, the Poet can tell you, that facilis descensus averni, the way to hell is very easy, and you may soon slide thither by any sin; Sed revocare gradus, superasque evadere ad auras, Hic labour, hoc opus est; but to climb up to heaven requires labour and pains, and they that think otherwise, do but deceive themselves; because there are many hindrances, and rubs, and obstacles in our way to keep us back from this kingdom: as this present world, that made Demas careless of the world to come; 
How difficult to climb to heaven.  and our own flesh, that like Dalilah lieth in our bosom, and is more dangerous than the world, and the old Serpent the Devil, that goeth about like a roaring Lion, seeking whom he may devour; And therefore, seeing it is so hard a matter to pass through the Pikes of these enemies, Abjicienda est omnis desidia & ignavia; 
Chrysost. hom. 3. in Johan.  We must cast away all sloth and idleness, saith Saint Chrysostom: & quia angusta via, robustâ animâ opus est, and because our enemies are so mighty, we must be strong, and of good courage, that we may overcome the world, subdue the flesh, and resist the Devil, who is Leo inter formicas, a Lion among those that fear him; but formica inter Leones, a coward among Lions, running away like Thyrsites before Achilles; 
James 4.7,  for, if you resist the Devil, he will fly from you, saith the Apostle.  

2 Chron. 9.18 Six especial steps to the kingdom of heaven.  And if you strive to pass through these dangers, and desire to know the way to God's Kingdom, you shall understand, that, as the ascent to Solomon's Throne was Per sex gradus, by six stairs, so we have six special steps to ascend to the Throne of grace.  

1. Regeneration.  The first is by Regeneration, Quia nascimur ad laborem, & renascimur ad salutem, because we are born the children of wrath, to labour and to miseries; and therefore we must be born again, that is, by the washing of water, and the working of God's Spirit, if you would walk towards this kingdom: for, Except you be born of Water, and of the Spirit, 
John 3.  you cannot enter into the kingdom of heaven, saith our Saviour.  
The second is, by Outward profession, that is, 
2. Outward profession. Cant. 1.8.  as Solomon saith, by following the steps of the fleck unto the tents of the Shepherds; and, as they do, to profess the Faith, and never to be ashamed of the Cross of Christ.  
The third is, by Hearing God's Word, 
3. Hearing Gods Word.  i. e. the truth of the holy Scripture; and not the dreams and traditions of men; for my Sheep hear my voice, saith Christ, and if you hear his voice, your souls shall live, saith the Prophet Isaiah: 
Jer. 23.16. and c. 12.6. Deut. 13.3. John 10.5. Matt. 7.15.  but the hearing of old newly revived Heresies is not the way to this kingdom, but the way from it; and therefore we are flatly forbidden to hear the doctrine of all such deceitful teachers.  
The fourth is by Believing God's Word, 
4. Believing Gods word.  and giving credit unto his say, even as Abraham credidit Deo, believed God, and it was imputed unto him for righteousness; for otherwise, if we believe not what we hear, our hearing of it will avail us nothing, but rather be a witness against us; and yet, as the Prophet Isaiah demands, 
Isai. 53.1.  Who hath believed our report? So, I fear, that of many, which come to hear God's word, there be but few that believe what we say, when as we have too many men like those whereof Tertullian speaketh, Qui credebant Scriptures, ut crederent adversus Scripturas, i. e. to believe what they pleased out of the Scripture; and many more, that do lead their lives so lewdly, and so dissolutely, and follow after the vanities of the world so eagerly, as if they believed there were neither heaven nor hell.  
The fifth is, By continual Prayers, 
5. By continual prayer.  and constant invocation upon God, that he would open our ears that we might hear, and so work in our hearts, that we might believe the truth of God; for so our Saviour biddeth us, Ask and you shall have, seek and you shall find, knock and it shall be opened unto you; and S. Augustine saith, If any man would find out the truth, agant orando, et quaerendo, et bene vivendo ut inveniant, Let them pray to God, and study hard, and live holily, and God will help them to understand the truth.  
The sixth and last step of this Ladder, that reacheth up to the Kingdom of Heaven, is by doing the will of God, and leading our lives according to God's Laws; for so the Apostle tells us, 
Rom. 2.13.  Not the hearers of the Law, but the doers of the Law shall be justified: And Christ saith, Not every one that saith, Lord, 
Matth. 7.21.  Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven: So that to hear Sermons, to understand God's Word, and to pray to God, is all in vain, unless we do study and strive withal to do our best endeavours to live according to Gods will: And therefore.  
2. Our Saviour, desirous to show unto us the readiest way to come to this Kingdom of God, 
Matth. 6.33.  saith, Seek ye the Kingdom of God and his righteousness, that is, the righteousness which is acceptable in his sight; and that is, as St. Paul saith, To follow peace with all men, 
Heb. 12.14.  and holiness, without which no man shall see the Lord: And you must observe, that righteousness here is to be referred to God, and not to the Kingdom; because, as Cajetan well observeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the feminine Gender, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the masculine; 
Cajetan. in loc.  and therefore must be referred ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto God, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kingdom of God.  
The which thing, together with infinite such other doubtful and obscure places of Scripture, doth sufficiently show unto you, that ignorant, unlearned men, that have neither Arts nor Language, neither Greek nor Latin, but do run to teach others before they have learned any things themselves, like those in the Canticles, who watched over others, but kept not their own flock, are but blind Guides of the people, fit to lead them into the ditch, then to resolve them of any doubt, or to convince any learned Heretic.  

The righteousness of God taken four ways.  And further you must observe, that although the righteousness of God is specially taken four ways in Scripture, and signifieth,  
1. That distributive righteousness, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Way. 1 or jus Dei, whereby he punisheth the wicked, and delivereth the innocent, and whereof the Prophet saith, 
Psal. 9.4. Psal. 119.137  Thou art set in the throne that judgest right: And again, Thou art just, O Lord, and righteous is thy judgement.  
2. That uprightness which is in God, and is opposed to Way. 2 iniquity, as where the Prophet saith, The Lord is righteous, and loveth righteousness; his face beholdeth the thing that is right.  
3. The truth of God, as where himself saith, I the Way. 3 Lord speak righteousness, that is, nothing but the truth. 
Esay 45.19.   
4. The mercy of God in Christ, and through Christ, towards Way. 4 us; as where the Prophet saith, 
Psal. 31.1.  Deliver me in thy righteousness: And again, 
Psal. 71.1.  Judge me according to thy righteousness; that is, according to thy mercy and goodness shown to us in Christ Jesus, who is, as the Prophet saith, 
Jer. 23.6.  Jehova justitiae nostra, the Lord our righteousness; and so the righteousness of God to us; because, as the Apostle saith, 
2 Cor. 5.21.  He was made sin for us; that we might be made the righteousness of God in him, that is, that we might be freely justified before God, through faith in his righteousness.  
Yet by the righteousness of God here in this place, we are to understand it, saith St. Chrysostom, in none of the foresaid significations, but for, Quid odit, et quid amat, What God loveth as just and righteous, and what he hateth as wicked and unrighteous; that so we might do what he loveth, and shun what he hateth: because, as Aretius saith, 
Aret. in loc.  there is a righteousness besides our justifying righteousness, that is plainly necessary for the obtaining of the Kingdom of God; for though, as our Divines say, Fides sola justificat, Faith only justifieth us, and we are freely justified by our faith in Christ, that layeth hold on his righteousness, which is imputed unto us: yet, Fides justificans nunquam est sola, aut solitaria, The justifying faith is never alone, separated from the works of that righteousness, which is the inseparable adjunct and concomitant of the justifying faith.  
And therefore if you desire to be Citizens of Heaven, and Inheritors of the Kingdom of God, you must be just and righteous men; and your righteousness must not be like the righteousness of the Scribes and Pharisees, in ostentation, to deceive the world, but in deed and verity, in the sight of God; for so Christ tells you plainly, Except your righteousness, that is, not only the righteousness of Christ, which is yours by imputation, and which all men know doth by many thousand degrees exceed the righteousness of the Scribes and Pharisees; but except your own inherent righteousness, which is wrought in you by the Spirit of Christ, exceed the righteousness of the Scribes and Pharisees, you shall in no wise enter into the kingdom of God. 
James 3.18.   
And truly, the want of this righteousness and just dealing among men, is the cause of all mischief, and of all the greatest miseries of this world, and of eternal damnation in the world to come; and the performance of this righteousness would make all men happy; both in this life, and in the life to come: For,  

What is the cause of all mischief.  1. What brings Wars, the greatest of all the Plagues that are here on earth, but unrighteous dealing? For righteousness and peace have kissed each other; saith the Prophet; and thou, saith St. Augustine, dost love and desire peace, which is the Crown of all worldly happiness, (though now the crown is fallen from our head, woe unto us that we have sinned) Sed justitiam non amabis, 
Lam. 5.16.  but thou wilt not follow after righteousness; therefore peace shall be far from thee, because there is no peace to the wicked, 
Esay 48.22.  saith my God; no peace to them that shed innocent blood, no peace for unrighteous dealing, to them that take away a man's right, and hold it still perforce.  
But their unrighteousness will destroy them, as indeed injustice and unrighteous dealing will undo any people, when a Kingdom shall be translated from Nation to Nation, because of unrighteousness; and when the same shall be, as it was said of Carthage, fuller of sins then of men; as we see the Monarchy of the Assyrians was translated to the Medes and Persians; and the most famous Republic of the Romans spoiled, when, forgetting their pristine equity and just dealing, whereby they became so great, they began to be unjust; and, as the Poet saith, 
— Mensuraque juris  
Vis erat—  And they measured the Law and equity by their strength, and he had the best right, that was most powerful: as the wicked proclaim it in the Book of Wisdom, Let our strength be the Law of justice; which hath been the ruin and subversion of many a Nation.  
And so it will be with us of this Nation, if we cast away all Justice, and hold the truth in unrighteousness; because God is no respecter of persons, and we have no reason to think that he will deal any otherwise with us, than he hath done with his own chosen people the Jews, or with any other unrighteous Generation.  
And as unrighteousness is the mother of wars, and the bringer of destruction to Nations and Kingdoms, so it is the nurse that breedeth strife, and increaseth contentions and Suits of Law among neighbours, and so becometh the greatest enemy to brotherly love, which is the greatest virtue, and the chiefest grace of all Christianity, 
1 Cor. 13. ult.  as Saint Paul showeth.  
And as unjust dealing thus pulleth down upon us all the plagues of Heaven, so you may see, 
Therefore let men take heed of maintaining wrongs and oppressions.  in the fifth Chapter of the Book of Wisdom, and in Saint Paul, and many other places of the holy Scripture, how it excludeth all unrighteous men out of Heaven. But  
2. On the other side, if you look upon righteousness and just dealing, 
Plato. The praise of just dealing.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: saith the divine Plato; All men cry out with one mouth, How beautiful a thing is temperance and righteousness: Cicero calleth this righteousness the Lady and Mistress of all virtues: Pindarus saith, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a golden eye and a golden countenance are always to be seen in the face of Justice: And Theoguis saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Even as the Latin Poet saith, Justitia in sese virtutes continet omnes: Justice is that virtue which comprehends all virtues in itself: For he that is a just man wrongeth no man: And Solomon saith, 
Prov. 16.12.  The King's throne is established by righteousness: And again he saith, 
Prov. 14 34.  That Righteousness exalteth a Nation; so that both King and Kingdom shall prosper through righteousness: And he saith further, That although evil pursueth sinners, yet to the righteous good shall be repaid; 
Prov. 13.21.  And when the house of the wicked shall be overthrown, 
Prov. 14.11. Chap. 3.33.  the tabernacle of the upright shall flourish; because God blesseth the habitation of the just.  
And therefore the very Heathens erected a Temple unto Justice, and ascribed divine worship unto Astraea, which they termed the Goddess of Justice, 
How just and righteous the Heathens were, to the shame of our Fanatic and Cromwellian Christians in Ireland.  and many of them were very just, & most singular observers of justice; for Homer saith, That Sarpedon preserved the Kingdom of Licia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through justice and fortitude: And Herodian saith of Pertinax, That he was both loved and feared of the Barbarians, as well for the remembrance of his virtues in former battles, as also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because wittingly or willingly he never did wrong or injustice to any man: Plutarch ascribeth the like virtues to Lucullus: Cicero to Pompey: Ovid to Erictthaeus: Virgil to Aeneas: Suetonius to Octavius Augustus his Father; and many others of the Heathens are recorded to have been, like Aristides, exceeding just. And  
I would to God all those that say they are Christians, were as just a● these Heathens were, or as righteous as the Scribes and Pharisees; for they were so strict in their lives, especially in show, and made so great account of justice, that they would tithe Mint and Rue, and the rest of the very smallest things: and therefore S. Paul saith that they were the strictest Sect of all the Jewish Religion: and yet our Saviour saith, Except your righteousness doth exceed the righteousness of the Scribes and Pharisees, you shall not enter into the Kingdom of Heaven. So you see, the way that leads you to the Kingdom of God, is to be just and righteous, and so honest men, without which it is in vain to pray to God, it is in vain to believe in Christ, and in vain to rely on him: because, as the Prophet David saith, you must offer to God the sacrifice of Righteousness, 
Psal. 4.5.  and then you may trust in the Lord.  
But wherein doth the sacrifice of Righteousness consist, 
Q.  or how shall we become just or righteous men, 
Rsep.  and so acceptable in the sight of God?  
I answer, that to be just and righteous, and to offer the sacrifice of righteousness is, reddere unicunque quod suum est, That is, to render 

1. To God,  
2. To our King,  
3. To our Neighbours,  
4. To ourselves,   what belongs to each of these; 
1 Branch of Righteousness.  and these are like the four Rivers of Paradise watering the whole Garden of God, that being well observed, will make it a Paradise indeed.  
1. What belongs to God? Our Fanatique Enthusiasts and Sectaries, think that, as God is a Spirit, so he requires no more but to be served in Spirit and truth; for as the Prophet saith If he be hungry, he will not tell thee, because all the Beasts of the Forest are his, and so are the  upon a thousand hills; And therefore the Lord saith, my Son give me thy heart, and so worship me, with Faith, Hope, Love, and the like spiritual affections, which are most correspondent to me, that am a Spirit.  

That God will be worshipped with all that we have.  But you must know that they are very much deceived: for as God hath made both Body and Soul, and hath given us all that we have, Houses, Lands, Riches, and whatsoever else we do possess, so he will be served and worshipped by all that we have, with our Hearts to love him, with our Tongues to praise him, with our Eyes lifted up to behold his wonders, with our Knees bowed down to submit unto him, with our Hands to do the work that he requireth, and with our Wealth and Riches to honour him, as the Wise man commandeth, Honour God with thy riches.  
And so our Saviour, when he biddeth us to render unto Caesar what was Caesar's, and to God what is Gods, meaneth it of our Wealth and Riches, that we ought to render unto God, and not of these internal services and spiritual worship that we do likewise owe to God; for here the question was of the Tribute and Money that the Jews were to pay to Caesar, and therefore the true sense of our Saviour's answer was secundum materiam subjectam, according to their question; give that part of your Wealth and Riches to Caesar, which belongs to Caesar and that part of it to God, which is due to God, that Caesar himself may not have that, which belongs to God.  

Q  But than you will demand, what is that part and portion which belongs to God, out of that All which God gives unto us. 
Resp.   

Levit. 27.30.  I answer that they are first the Tithes, which God requireth to be paid unto him; and secondly the Donations, which his people do freely offer unto him, and God doth most graciously accept them, which is an unspeakable favour that the great God, and creator of all things, the giver of all things, that owns all things, and wants nothing, should so graciously accept the small gifts of us his poor creatures, far beyond the Clemency of Xerxes, that did so courteously accept a little cold water that was presented unto him by a poor subject, that had nothing else to offer him.  
But when any Lands, Houses, or moneys, or any other part of our Goods is offered unto God, let us not be so unjust as to rob God thereof: for you may see, what the Prophet saith, will a man rob his God, yet you have rob me, 
Mal. 3.8.  in Tithes and Offerings; that is, in converting the Tithes to your own uses, which I commanded to be paid to uphold my services; and taking those Lands and Houses into your own possessions, which most pious men had offered to maintain my Religion.  
Or if we do this (as I see it commonly done in Ireland and in too many places in England) then let us take heed lest that, quorum flagitium imitamur, eorum exitum inveniamus, we find not the like success as they found that had done this before us: And what is that? I will show you some examples of good note.  
And I will not insist upon the punishment inflicted upon Achan, Gehezi, Shisake King of Egypt, Johas King of Israel, Sennacherib King of Assyria, and Belshazzar King of Babylon, and others, for their Sacrilege, and Injustice against God; because you may read the same at your leisure in the holy Scripture.  
But I shall desire you to remember, what Seneca, 
Sen. de Benefic. l. 5. c. 12.  a man that knew not Christ, saith Sacrilegi dant poenas, quamvis nemo usque ad Deos manus porrigat, the robbers of God's right shall never escape unpunished, though no man cry to God against them: as it appeareth, not only by what Justine writeth, l. 4. of Philomenes, and what Lactantius saith of Fulvius for robbing the Temple of Juno Lacinia, but especially by what Aul. Gellius writeth, how that after Quintus Caepio rob the houses of God in the City of Tolouse, as many as touched any part of that spoil, misero cruciabilique exitu periit. And we need look no further, than what succeeded the spoil that King Henry the Eighth made of the goods of the Church; for though he had more Wives than many others of our Kings, yet his Issue reached not to the second Generation; and though he gave those spoils to his Nobility, yet it is well observed by Sir Henry Spelman and others, that in a short time most of their Posterity came wellnear to beggary.  
But I will conclude this Point with the words of Charles the Great, 
The most excellent Speech of Charles the Grear.  that was as great a Soldier as any of you, and as good as great: Novimus multa regna, & reges eorum, propterea cecidisse, quia Ecclesias spoliaverunt resque earum militibus dederunt; quapropter nec fortes in bello, nec in fide stabiles fuerunt, nec victores extiterunt, sed multi vulnerati, & plures interfecti terga dederunt, regnaque, & ●egiones, & quod pejus est, regna Coelorum perdiderunt, atque propriis haereditatibus caruerunt, & hactenus carent; And I will add the Charge, that the wise and strenuous Earl of Strafford gave to his Son, William Wentworth, when he was dying, which is, that As he would answer it to him in heaven, he should never meddle with any of the Patrimony of the Church, for it will be the canker that will eat up the rest of his estate, and therefore chargeth him again, as he will answer him in heaven, never to meddle with it.  
And the reason of all this is, that Religion is the very ground of all our happiness, and the chiefest of all our comfort; and the tithes and donations of Religious men are the main outward props of our Religion; and if with Samson you take away the pillars, you overthrew the house: so take away the means that maintains Religion, and your Religion, like a tottering wall, will soon fall unto the ground, and then you have dissolved all the ties and associations betwixt God and man, and left us all as aliens and enemies unto God; and therefore, when other mischiefs have their limits, and so hurt but one or other, and there is an end; yet this robbing of God of his right, turbabit foedera mundi, will set the world beside its hinges, and sweep away all our happiness.  
And, I hope, this which I have here spoken, will deter all from Sacrilege, and teach them to be just and righteous, to render unto God what is Gods.  

The second branch of our righteousness.  2. The next branch of our justice and righteousness is to render unto Caesar what is Caesar's. And what doth belong to Caesar, that we ought to render unto him?  
I find six special things due unto him, answerable to the six special ensigns and emblems of Royal Majesty. For, 

1. The Sword axacteth Fear.  
2. The Crown importeth Honour.  
3. The Sceptre requireth Obedience.  
4. His Person meriteth Defence.  
5. His Charge calleth for our Prayers.  
6. The Throne deserveth Tribute, without which, his Royalty can never be maintained.    
And yet we mutter, and murmur, and are more averse to render this duty unto our king then any of all the rest; for here you see, when the Jews came to Christ, they question not any other duties, but they demand of him, Is it lawful to pay tribute unto Caesar? and they were often ready to rebel, rather than to part with their money: and what do Rebels do, but as our late Rebels have done, to undo themselves and their posterity, and bring many miseries upon many others: for, Qui non vult duci, debet trahi; he that will not be obedient to the Government, must be forced with punishment.  
But they might have considered, as eloquent Osorius saith, 
Osor. de rebut Eman. l. 12. p. 386.  that Rex infinita negotia sustinet, aequabile jus omnibus administrat. The King undergoes, infinite affairs, he administereth equal right to all his people, he keepeth away all dangers from the Commonwealth; he rewardeth the faithful, and restraineth the froward, and he preserveth his Kingdom, both from foreign foes, and intestine frauds, and an hundred things else, which private men cannot conceive. And these things cannot be done, without great means, and much money; and therefore Deioces, when he was elected King of the Medes, 
Herodotus l. 1.  caused them to build him a most stately Palace, and the famous City of Ecbatana, and to give him a goodly band of men for the safeguard of his person, and to provide all other things fitting for the Majesty of a King, and so all the other kings of the Gentiles did the like.  
And Solomon also, and all the rest of the kings of Israel required no small aid and tribute from their Subjects; for though Tertullian out of Deut. 23.17. reads it, 
Deut. 23.17.  There shall not be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a payer of tribute of the Sons of Israel; yet Pamelius well observes it, that these words are not in the original, but are taken out of the Septuagint, which also saith not, Of the Sons, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the daughters of Israel, that is, ex impudicitia & lupanaribus, for their dishonesty, as it is said in the next Verse; that the hire of a Whore, and the price of a Dog, are an abomination to the Lord; and so S. Augustine useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for those unchaste sacrifices, wherewith such women did oblige themselves; and so doth Theodoret likewise.  
But that the Jews paid tribute, it is manifest out of 1 Sam. 17.24. 
2 Sam. 17.24.  where this reward is promised to him that killed Goliath, that his father's house should be absque tributo, free from all tribute; and, to make it yet more plain, it is said that Solomon appointed Jeroboam super tributa universae domus Josephi, 
2 Reg. 2.28.  saith the Vulg. Lat. that is, of the Tribe of Ephraim and Manasses, as our Translation reads it.  
Yea, though the Jews were the people of God; and thought themselves free, and no ways obliged to be taxed by foreign Princes; yet after Pompey took their City, they paid tribute to the Romans, 
Luc. 15. c. 18.  saith Josephus; and our Saviour bids them, to render unto Caesar th● tribute that was due to Caesar, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he useth the same word that S. Paul useth, when he biddeth us to pay our debts, and to owe nothing to any man, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 13.  Pay to every man that which you owe.  
And rather than himself would omit this duty, though he never wrought any other miracle about money; yet herein, when he had never a penny, he would create money in the mouth of a Fish, as both S. Hierom and the Interlin. gloss do think, to pay for himself and his Apostle.  
And therefore seeing the King's occasions are so great, and the Subsidies, Imposts, Customs, Aids, and Excises, and the like Taxes are so due unto them by the Laws of God and man, they can be neither just nor honest men, nor be in the way to the kingdom of God, that deny or defraud the king of these duties.  
What shall we say then of those men, that will rather wink at malefactors and transgressors of the Laws, then justly bring their Fines into the King's Exchequer? I will say nothing at this time, but that I cannot conceive how they are either just or righteous men herein, or in the way to the kingdom of God: ●or whosoever doth any ways defraud the King of any right that is any ways due unto him, is in the next degree to him that committeth sacrilege, and robbeth God himself: and I believe, that, if it were not for the tricks and quirks of some men to quit the offenders, there would be more moneys brought unto the King, and fewer faults committed in the Commonwealth.  
3. The next branch of Justice, 
The third branch of righteousness.  is to deal honestly with all our neighbours, to deceive no man, to oppress no man, to wrong no man: And as our Saviour saith, all things, whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets; this is all that the Law requireth, 
Math. 7.12.  this is all that the Prophets harped upon, and this is all that we need most especially to insist upon, to persuade men to deal justly and honestly one with another: and where men will not do so, to have justice and judgement done unto them, which is the only way to continue peace amongst us, and to bring a blessing upon the whole kingdom: they will bring a plague upon it.  
And because, as I conceive, there was never more need of Justice to be executed then now, when of late we were all involved in such confusion, that as yet could not be reduced to any just and perfect position, I must humbly crave your patience to stay a while upon this point.  
And whereas there are four sorts of men concerned to have justice done unto them: 

1. The Churchmen.  
2. The Adventurers.  
3. The Soldiers.  
4. The Innocent Irish Papists.    
1. I have often showed, how ominous it is, to weaken the hands of the Clergy, by keeping away their means to disinable them to do the service of God.  
2. For Adventurers, that bestowed their moneys to suppress the Rebels, and reduce them to their due obedience to his Majesty.  
3. For the Soldiers that fought for the same ends, they ought justly to be rewarded, according to their merit: but for those that for covetousness, 
And of such, I am sure there are too many.  to get the Lands either of the Church or of the Irish, they cared not how, nor how much, nor from whom they got it; I wish that their judgement may be according to their desert, and the merit of their desire.  
4. For the innocent, either Irish Papists, or ejected Protestants, I fear it may be with many of them, as it was with the Gibilines, who being at variance with the Guelphs in the City of Papia, promised to Facinus Caius, all the houses and goods of the Guelphs, if he assisted them to get the Victory; which he did; and after he had subdued the Guelphs, he seized upon the goods both of the Guel his and Gibilines: and when the Gibilines complained, that he broke his covenant, in taking their houses, and pillaging their goods that were Gibilines, the said Caius answered, It was true indeed, that they were Gibilines, but their goods were the goods of Guelphs, and so belonged unto them, and so to him: So, perhaps, the covetous Adventurers, and the greedy Soldiers, may say of them, as they do of us of the Church, that they are innocent, and we faithful to our king; but ours, and their lands and fair houses, are the lands of Rebels; and therefore, as they do hold ours from us, so they will keep theirs from them.  
But this is no justice, nor to do as you would be done unto; for, as Abraham said to God, Wilt thou destroy the righteous with the wicked? 
Gen. 18.23.  And as Abimelech said, Lord, wilt thou stay a righteous nation? So I say, God forbidden that any innocent man, be he of what Religion he will, should lose either house or lands.  
But you will say, The Irish Papists are not so innocent; for though their hands did act nothing, for fear they could not prevail; yet it may be their hearts did earnestly wish, that all the Protestants should be rooted out, and perhaps their Fathers or Grandfathers were as deep in rebellion as any other; and therefore they may be as justly deprived of their estates, as they would have deprived us.  
I confess that, as when Croesus sent to the Oracle, to expostulate, why he should be so hardly dealt withal, that was so bountiful unto the Gods, and so faithful a server of them? The Oracle answered, That for his bounty the Gods preserved his life, but his Kingdom was translated, and his other affliction happened for the iniquity of Gyges, that was the death of Candaules: So God may justly punish the present Innocents', for the precedent faults of their forefathers; as he did cut off ten Tribes from Rehoboam for the sins of Solomon; and he that knows our hearts may justly whip us for our evil thoughts.  
But we are not to judge of any man for his thoughts, nor to punish him for his wishes, until they do break forth either into words or acts; because the other must be left alone for God.  
And therefore, seeing that he which condemneth the Innocent, is as abominable to God, as he that absolveth the wicked, that justice should be observed, that no innocent man should suffer; yet I would not have those deemed Innocents', that are more than apparently known to be very nocent.  
There is another degree of justice, which should be performed to the oppressed Protestants, that have been ejected out of their estates, and to our poor neighbours, that are ready to starve in the streets: For, as Saint Ambrose saith, Esurientium paenis est quem tu detines, nudorum indumentum quod tu recludis, & miserorum pecunia quam tu in arca abscondis. And therefore, though we term it alms, yet it is justice in us to do it, and they that are able are unjust if they do it not.  
4. The last branch of justice concerns ourselves: 
The fourth branch of our righteousness.  for a man may be unjust to himself, as all covetous men, and the prodigal persons are, when as the one hath the blessings of God, and hath not the heart to use them, and the other doth abuse them, to the shame and destruction of himself, profusely wasting them in feasting and drinking, or, as some do, in beautifying their Tiaras, and some others in sweeping the streets with Simo ks and Velvets, which are vanities, that I know not how they shall answer, when they come to appear before Almighty God; and yet we that are the Preachers shall be but laughed at, for reproving of these vanities, and telling them how it is far from that justice which we should render unto ourselves, besides the abuse that they offer to God's creatures.  
And thus I have showed you what is just and righteous, and directed you the right way to the Kingdom of God. God give us grace to walk therein.  
But you will demand, Where is justice without partiality now to be found, among Neighbours, or in the Courts of Justice, or in the Parliament House? I cannot, and I dare not say, you shall not find justice therein; yet this I dare say, I have seen faction and friends, contrary to justice, to have carried things in all these places; and therefore, seeing that Injustice and Oppression do make wise men mad, especially if they see the servants of Rebels and Traitors favoured and countenanced, against the most faithful servants of their King, and the Ambassadors of the living God: And seeing that as Solomon saith, 
Eccles. 3.16.  I saw the place of judgement, and wickedness was there; and the place of righteousness, and iniquity was there: My advice to you all is, to follow our Saviour's counsel, If any man will sue thee at the Law, 
Matth. 5.40.  and take away thy coat, let him have thy cloak also: for in so doing, in your patience you shall possess your souls, and walk in the right way to the Kingdom of God.  
And then secondly, what is here promised shall be undoubtedly performed, All these things shall be administered unto you, through Jesus Christ our Lord, to whom be glory, and honour, and thanks, and praise for all his mercies and favours for ever and ever, Amen.   

THE SIXTH SERMON.  JOHN 3.14. 
And as Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up.  

THe Holy Apostle Saint Paul, speaking of many things that befell the Jews, while they wandered in the Wilderness, saith, 
1 Cor. 10.11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: All these things happened to them in a Figure; 
Heb. c. 8. c. 9 and c. 10.  and so were Types of things to come, for our ensamples, saith our Translation; and so the Apostle proveth at large in his Epistle unto the Hebrews. As,  

1 Aaron whose type he was. Exod. 28.  1. Aaron their Highpriest was a Type of our Highpriest, Jesus Christ, and he ascending into heaven, left his Apostles, and they, the Bishops, to be his Substitutes to govern his Church here on earth, in the place of the High Priest, and the Priests and Levites were Types of our Priests and Deacons; and his holy garments, and most glorious ornaments, which the Rabb. called Bidge Zahab, golden vestments: as were the Ephod, the Breastplate with precious Stones, the Vrim and Thummim, the robe of the Ephod, set with golden Bells and Pomegranates; the plate of the Mitre, and the embroidered Coat, all so exceeding glorious, that when Alexander saw the Highpriest Simeon the just, thus attired, coming to meet him, he was ready to adore him, saying, That God had thus appeared unto him the night before.  
And so indeed he was the Type of our true God, Jesus Christ, and his glorious apparel signified the honour, glory and respect that should be yielded to the ministry of the Gospel, 
2 Cor. 3.7.  and the servants of Jesus Christ; for so the Apostle reasoneth, that if the ministration of death, i. e. of the Law written and engraven in stones, were thus glorious, and this glory was to be done away; then how shall not the ministration of the Spiririt, i. e. of the Gospel which is to continue, be much more glorious?  
For as Kings and Princes, and great Lords, if they have no means, nor servants, to uphold their estate, and to maintain their greatness, with great power, when there is need, they shall not be respected nor secured against rebellious spirits; so if the Ministers of Christ be poor, Pauper ubique jacet, and no great regard will be had of their words; for all the brethren of the poor do hate him, how much more do his friends go far from him? And though Solomon tells you, that the poor wise man delivered the City that was besieged by a great King, 
Prov. 19.7.  yet he saith, no man remembered this poor man, but his wisdom is despised, 
Eccles. 9.15, 16.  and his words are not heard.  
And therefore it is no wonder, that the poor Vicars preaching, brings such poor fruits of charity, when the great men of the Country carry all the great Live from them; or that poor Bishops can do no great good, when those that have been great offenders, 
Bene nota.  shall carry away the greatest Lordships from them.  
2. As Aaron the Highpriest of the Jews, 
2 The Tabernacle, what it typifieth, and what the Temple typified.  was a Type of our Highpriest, Jesus Christ; so the Tabernacle that Moses made in the Wilderness, and the Temple that Solomon built on mount Moriah. (where Abraham was to sacrifice his Son Isaac, and which was one of the three hills which were in the same tract of ground, Zion, Moriah, Calvary) were types and figures of the Christian Churches that should be erected under the Gospel: For,  
As in their Temple, there were three things considerable: First, the Sanctum Sanctorum: Secondly, the Sanctum; 
Vide Goodwin.  and thirdly, the Atrium, answerable to our Cathedral Churches, that have 1. The Quire. 2. The Body of the Church; and 3. The Churchyard: and,  
In the Holy of Holies, were the golden censer, and the Ark of the Testament, wherein were, 1. The pot of Manna. 
Heb. 9 4.  2. Aaron's Rod. And 3. the Table of the Law, signifying, that the Christian Bishops, that have the charge of the Sanctum Sanctorum, must always preserve these three things: first, the Manna, to feed the flock of Christ; secondly, the rod of Discipline to correct them; and thirdly, the Law, to keep them within the bounds of their obedience.  
And there was a covering of the Ark, 
What the Propiriatory signified.  which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Propitiatory, or mercy-seat, because it covered and hid the Law, that it might not appear before God to plead against, and accuse sinful man for the transgression of this Law; 
Rom. 3.25.  and this signifieth our preaching of Jesus Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Propitiatour, as the Apostle calleth him; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Propitiation, as S. John calleth him. 
1 John 2.2.   
2. In the Sanctuary there were two things: 

1. The Incense-Altar. 
2 What the Incense Altar, Shewbread, and Candlestick signified.   
2. Table, whereon were   

1. The Shewbread.  
2. The Candlestick.    
And these were Types and Figures that signified the chiefest things in our Church: as the Incense-Altar betokened the prayers of the people, 
Psal. 141.2.  as the Prophet David showeth; and whereas this Altar of Incense was to be sprinkled by the Highpriest, with the blood of the Sacrifice, once every year; it signifieth that our prayers, be they never so many, and never so fervent, 
Exod. 30.10.  yet if they be not purified and perfected by the blood of Christ, they are unvaluable before God.  
2. The Shewbread, and the Candlestick signified the light that the people should receive by our explaining of the Word of God, and the feeding of their souls by the preaching of the Gospel, and blessed Sacrament of the body and blood of Jesus Christ.  
3. The Court of the Temple, was divided by a wall of three cubits high; 
Joseph. l. 8. c. 3 John 10.23. Acts 3.11.  that the one part of it might be for the Priests, and the other for the people. And this Court of the people, was sometimes called the Temple, and sometimes Solomon's Porch.  

So you see the Jews had Jesus Christ and the Gospel of Jesus Christ, but veiled over; and we have them with open face.  And in this Court was their Corban, or Alms-box, which the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins from the Greeks Gazophylacium, the treasure, and the alms that was put into this box, the Hebrews called Tsedaka, which properly signifieth justice; to teach us, that it is justice for us to relieve the Poor, and that the matter of our alms and relief should be goods justly gotten, and not, as many do, steal a Goose, and stick a feather, rob many, and relieve a few.  
These were the chiefest parts of the Temple, and the chiefest things therein, and this Temple was thrice built. 


1 Reg. 6.37.  1. By Solomon, that finished the same in seven years.  
2. By Zorobabel, that finished it in the ninth year of Darius Hystasp. 
Joseph. l. 11. c. 4.  and so from the second year of Cyrus that began it, it was forty six years in building.  
3. By Herod, that finished the same in eight years.    

Idem l. 15. c. ult. 1 Chron. 29. v. 3.  And what provision David left for the erecting of this, you may read.  
Besides this Glorious, Great, and Magnificent Temple, 
What their Synagogues Typified.  that was answerable to our Cathedral Church, they had many Synagogues, that were as our petty Parish Churches: for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Copia lactis. Goodw. l. 2. c. 2.  from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together doth properly signify a Collection of any things, that may be gathered together; yet commonly, the Synagogues are taken for the Houses dedicated to the worship of God, wherein it was lawful to Pray, to Preach, and to Dispute, but not to Sacrifice.  
And it is likely they began to build these Synagogues when the Tribes were settled in the promised Land; 
When their Synagogues began to be built.  because the Temple, being too far distant from those that dwelled in the remote parts of the Land, they built to themselves Synagogues to Pray to God in them, instead of the Temple. For so we read, that Moses of old time had in every City them that preached him, 
Act. 15.21.  being read in the Synagogues every Sabbath day: and David, in his time, findeth great fault with those wicked and profane wretches, that, like our late Rebels, 
Psal. 74.8.  destroyed and burnt up all the Synagogues of God in the Land.  
And of these Synagogues Sigonius writeth, 

Sigon l. 2. c. 8. de Repub. Heb.  
Matth. 4.23. Act. 9.2. c. 13.5. etc. 13.14.  
Maymon. in Tephilla c. 11. Sect. 1.   there were four hundred and eighty in Jerusalem: and in other Cities and Provinces, there were many other Synagogues, as in Galilee, in Damascus, at Salamis, at Antiochia: and they held him for a very good man and a lover of their Nation that built them a Synagogue, where they might pray, and serve God. And Maymonides saith, the tradition was, that wheresoever ten Families of Israel were, they ought to build them a Synagogue.  
And, were the Jews, that were under the Law, and burdened with such infinite taxes and ceremonies of their Religion, as were more than they were able to bear; so Zealous, so Religious, and so ready to part with their Wealth, and the best things they had, to build so sumptuous, and so glorious a Temple, and so many Synagogues, for the service of God, that were but the Types and Shadows of our Cathedrals and parish Churches, that are for the Preaching of the Gospel of Jesus Christ? And shall we that are freed from all the ordinances of their Law, be so cold and so careless to repair the houses of Jesus Christ, 
But we may remember what Hor. saith, Delicta majorum immeritus lues, Roman, donec Templa refeceris, aedesque laben●es deorum & foeda nigro simulacra fumo. l. 3. Od. 6.3. All that happened to the Jews are Types and ensamples for us. 1 Cor. 10.11.  that hath done so much for us, as I shall show you by and by? Truly I am sorry to see it, and I am ashamed to speak it, that such a Cathedral Church as this, and so many other Churches as I have seen in this Diocese, should be so Barbarously demolished as they are, and so little regard had of their repairing. They weep for us, because we weep not for their abuse. But to go on, and  
3. As the Highpriest of the Jews was the Type of Jesus Christ, and their Temple was the Type and Shadow of our Cathedral Churches; so all that they did and all that happened unto them, were Types and Ensamples for us that are now under the Gospel; and, as the Apostle saith, they are all written for our admonition; And so our Saviour here tells Nichodemus that, As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; wherein you may observe these two things. 

1. The Type which is expressed in the History.  
2. The thing Typified, which is the Mystery signified by the History. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And,    
1. For the History you may read it in Numb. 21. v. 4. to the tenth verse; and which you must well observe, before you can understand the Mystery. And therein you may observe these four parts. 


V 5.  1. The Sin committed by the Israelites, v. 5.  

V 6.  2. Their Punishment, inflicted upon them for their sin.  
3. Their Repentance and confession of their sins, v. 7.  

V 7.  4. The Remedy that preserved them, v. 8. and 9    

V 8.9. 4. Parts of the History. 1 Their sin four fold.  1. Their sin seems to be morbus complicatus, a twisted and decompound wickedness, consisting of these four special branches, that do most commonly walk together. 

1. Ingratitude,  
2. Inconstancy,  
3. Impatience,  
4. Injustice,   For,  
1. 
1. Ingratitude.  They had received from the hands of God the greatest blessings that ever Nation received; from a handful of hungerstarved people, no more than threescore and fifteen souls, to be multiplied and increased, 
Acts 7.14. Exod. 12.37.  within the space of two hundred and fifty years, to the number of about six hundred thousand men, besides women and children.  
And then, being cruelly oppressed and tyrannised over, by Pharaoh King of Egypt, to be so wonderfully and miraculously delivered out of his hands, so fully and opulently, with silver, and gold, and Jewels, and abundance of all manner of wealth; and for God himself to guide them, and to feed them with the bread of Heaven, and the food of Angels: What a monstrous ingratitude was it, for such a people to murmur against God, and to complain against Moses, as if God had purposely brought them, and Moses maliciously drawn them, out of Egypt, to be destroyed in the Wilderness of Arabia petrosa, the most uncomfortable place of all the earth? And is this the thanks that they render unto God for the wonders that he wrought for them in Egypt, and the fearful things that he did by the Red Sea? where they exceedingly rejoiced for their deliverance, and sang that excellent Song of thankfulness unto God, saying, That he had triumphed gloriously, and thrown the horse and his rider into the Sea: 
Exod. 15.1.  But  
2. They had now changed their thoughts; 
2. Their inconstancy.  and their levity and inconstancy is showed unto the world, and so they continued always a fickle and giddy headed people, never constant in any thing but in inconstancy; for though Moses brought them out of bondage, and eased their shoulders from their burdens, and their hands from making the pots; yet when he had been but forty days absent from them, they will needs make golden Calves, and cry out, These be thy gods, O Israel, that brought thee out of the land of Egypt: And though King David subdued all their enemies, the Philistines, 
1 Chron. 18.  and the Moabites, and Hadarezer King of Zobah, and the Syrians, and the Edomites, and the Ammonites, and had given them rest on every side: and Solomon his Son had brought them peace all his days, 
2 Chron. 1.15  and made silver and gold at Jerusalem as plenteous as stones, and built them such a glorious Temple, for the service of their God, as had not the like in all the world; yet when his son Rehoboam did but a little discontent them, they presently cry out, 
2 Chron. 10.16.  What portion have we in David? And w have no inheritance in the son of Jesse: And so, though Jesus Christ healed their sick, raised their dead, cast out their devils, and by their own confession did all things well; and therefore, as it were to day, spread their garments under his feet, and cried, Hosanna; yet, as it were to morrow, they had no other note then, Crucify him, crucify him.  
And such was the inconstancy of this people, that though at first they joyfully received, admired and loved the celestial Manna, yet now they say in plain terms, Our souls loatheth this light bread. 
Numb. 21.6.   

3. Their impatiency.  3. Though the Heathen man, Menander, could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the part of a wise man, to bear all calamities and misfortunes patiently; because, as Horatius saith, Levius fit patientia, Quicquid corrigere est nefas: When as another saith, Dat spatium quo se crimine purget homo: Patience yields a man a time and space to purge himself from that sin, which hath brought his calamities upon him: Yet this people, for this their travel, which they thought too tedious, betwixt Egypt and Canaan, grew weary of it, and fell into such impatiency, that they could not contain themselves, but they must secretly murmur, and then publicly with open mouths complain against God himself, and against his Servant Moses, as if they had dealt too cruelly, and too maliciously with them. But  

4. Their Injustice. Amos 3.2.  4. How unjustly they do this, it is apparent to all the world; for God professeth, You only have I chosen, that is, for his own inheritance and his own people, of all the nations of the earth: And Moses continually ventured his life, spent himself wholly to do them good, to provide them food, to procure them flesh, 
Numb. 11.12.  to draw water for them out of the Rock, and to carry them in his bosom, as a nursing father beareth his sucking child; yet so palpable was their injustice, thus falsely to accuse both God and man.  
And this was the sin of Israel, 
The sin of England just like the sin of the Israelites.  and this was the sin of England, in a far greater measure and a much higher strain than they did. For,  
When God, much more merciful to us than he was to them, had more abundantly shown his wonders and his favours to us, than he did to any other Nation under Heaven, as in our deliverance by Jesus Christ from sin and Satan, whereof their deliverance from Egypt and Pharaoh was but the shadow, and sending to us such pious Princes, so stout a Protestant as Queen Elizabeth, so wise, so learned, and so peaceable a King as King James, and so mild a man, so religious, and every way so excellent, and surmounting all other men in all piety and goodness, as King Charles the first, to bring us out of the Egyptian darkness of errors and superstition, and to preserve the pure light of the Gospel amongst us, which no Nation under Heaven had the like: yet we did not only murmur and complain against God, and against his Anointed; but we raged and railed, we rebelled and murdered the best of Kings, and our own most gracious Governor, that like an Angel Pelican, gave his own blood to give life unto his children; so fa● did we exceed these sinful Jews in all wickedness. But,  
2. Having seen their sin, 
2. Their punishment.  what followeth but their punishment, which is always at hand, even at the heels of sin; for God having heard their murmuring, the Lord sent fiery Serpents among the people, and they bitten the people, 
Numb. 21.5.  so that many of them died; where you may observe, how just and how proportionable their punishment is unto their sin: for as the people, like unto Serpents, spitted out their poison against God, and his Servants; so God sent these fiery Serpents to disgorge their venom against this people.  
And you may observe further, that if God did thus severely punish the murmuring and the words of this people, for the Text saith no more, But that they were discouraged because 〈…〉 the way, and therefore spoke against God and against Moses, saying, Wherefore have you brought us out of Egypt to die in the wilderness, where there is no bread, neither is there any water? Which a man might think was but very reasonable, for men overwearied with long travel, and most tedious journeys, and destitute of their necessary food, to demand such a question, without any great offence; yet you see how highly God is displeased with them, and how severely he doth punish them for their murmuring, and the demanding of this question of him, that was their Governor.  

And if murmuring against Moses be thus punished, what punishment deserves the murdering of our King.  And if this, I say, that seems to be so light an offence, be so severely punished, with no less than death, what punishment, think you, do they deserve, that not only speak words, even bitter words, and demand questions beyond loyalty, and without reason, without honesty; but also rebel, take arms, and fight, and most barbarously murder their own lawful, just, and most excellent Prince?  
Shall this people be thus punished for words, and shall these men escape for their horrible deeds? or shall we pardon them, whom God saith, He will not pardon? For when King Manasseh shed the innocent blood but of his Subjects, the Lord saith (which I do not remember be saith of any other sin in any place) that He would not pardon it. 
2 Reg. 2●. 4.   
Truly, if we do suffer these that rebelled against their King, and murdered the Lords Anointed, to live and to flourish, as men guiltless of all fault, and not do our best to bring them legally to their just deserved punishment, then certainly we are as culpable, as, if we shed innocent blood; for he that justifieth the wicked, or pardoneth a Rebel and a Murderer, 
Prov. 17.15.  and he that condemneth the just, or killeth an innocent man, even they both are equally abomination to the Lord, because the Lord professeth, that He will not justify the wicked, 
Exod. 23.7. Gen. 9.5, 6.  or spare him that sheds innocent blood.  
And therefore, of all other men, I do profess, that I cannot endure that any one, that hath born Arms to fight against his King, should be rewarded with any part or parcel of the Revenues of the Church of Christ, and the inheritance of God, for their great wickedness against God; and if they must needs be rewarded for any good service that they have done since, let them be rewarded otherwise; and as the Jews would not put the price of blood into their Treasury, so let not the Treasury of God's Church be given for the reward of any man that had his hand in shedding blood. So I have done with the punishment of this people, but not with the fruits of their punishment: For,  
3. Their punishment puts them in mind of their sins, 
3. Their Repentance and confession.  and brings them to repentance for their sins, and to say unto Moses, We have sinned, because we have spoken against the Lord, and against thee. And so the Brethren of Joseph, when they were afflicted, said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, 
Gen. 42.21.  when he besought us and we would not hear, therefore is this distress come upon us.  
And this is the reason, why God doth punish us, 
The reason why God punisheth his children.  not because he delighteth in the afflictions of his Creatures, but that his punishments might bring us to repentance, Quia plagae dant animum; and, as Saint Gregory saith, Oculos quos culpa claudit, paena aperit, The eyes which sin hath shut, stripes will open, as here it hath opened the eyes of these murmurers.  
And I would they would do so to the Rebels, and the Murderers of our King: But Saint Augustine hath observed, that the more you stir filthy puddles, the more they will stink; so the more God punisheth the wicked, the more they will blaspheme God, and, like unto Pharaoh and Saul, grow worse and worse: And therefore the Prophet Jeremy complaineth, Thou hast stricken them but they have not grieved, 
Jer. 5.11  thou hast consumed them, but they have refused to receive correction: And God himself demandeth, 
Esay 1.5.  Why should you be stricken any more, seeing my correction doth not amend you, but that you revolt more and more? So the Rebels and the Murderer's of our King were so far from repentance, that they proceeded to rob God himself, to throw down his Churches, and to commit most horrible Sacrilege.  
But, as the same Father, Saint Augustine saith, If you stir a precious ointment, the more you stir it, the more fragrantly it smelleth; so the more God afflicteth his children, the more humble, and the more penitent they will be, and they will say with David, 
Psal. 119.  Psalm 119. It is good for me that I have been in trouble, that I may learn thy statutes; and it is good indeed for them to be punished for their sins, because their punishment worketh repentance, and their repentance gaineth pardon and mercy at the hands of God: for so,  

4. The great mercy of God to the penitent.  4. When God heard the people's confession, and saw their repentance, the Lord said unto Moses, Make thee a fiery Serpent, and set it on a pole for a sign, that as many as are bitten and stung, may look on it and live; so Moses made a Serpent of Brass, and set it upon a pole, and as many as looked up to the same recovered, but they that refused to look up to it, died; where  
1. You may observe, how merciful the Lord is to the penitent sinner, and how ready he is to provide a salve for the sorrowful soul; for, though he that hideth his sins shall not prosper, yet he that confesseth and forsaketh the same, shall find mercy; as here this people findeth the same, by looking up unto the brazen Serpent; but  
2. You must understand, that, as the Wise man truly saith, He that turned towards it, 
Sap. 16.7.  was not healed by the thing he saw, but by thee, O God, that art the Saviour of all; for the Brass had not the virtue or power actually to cure, and to convey health to the stinged people; but it was the ordinance of God obeyed and believed, that restored them to their health; and so it is in many other things. As,  

Numb. 5.27, 28.  1. The cursed water drunk by the suspected wife, shall cause the thigh of the guilty woman to rot, and her belly to swell; and should free the guiltless woman, and cause her to bear children: the which power, to distinguish the chaste wife from the unchaste, could not be in the Water, but in the Ordinance of God, that appointed the water, so used, as it is there expressed, to produce those effects.  
2. The Water in Baptism, and the Bread and Wine in the Sacrament of the Lords Supper, have not of themselves the power to wash us from our sins, and to feed our souls to eternal life, they are but poor things, and feeble means, too weak to convey Christ and all his graces unto us; but it is the Ordinance of Christ that appointed them for this end, and hath promised, that how weak soever they seem to be, yet, if we believe his words, and prepare ourselves to receive them, as we ought to do, we shall find them to be sufficient instruments to convey Christ and all his benefits unto us; even as here, the looking on a Serpent of brass was sufficient to preserve this people from the poison of the fiery Serpents, only because God had appointed it, and promised it should be so.  
And therefore, we must not prise things by the outward show, as Naaman did the waters of Jordan, but we ought to consider the will and commandment of God, that appointed and decreed such and such things to be done, and hath promised that we shall receive such and such graces by them; as the poor blind man to receive his sight by washing his eyes in the pool of Siloah, 
John 9.7.  and we to receive the body and blood of Christ under the consecrated Elements of bread and wine.  
And so much for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sicut, the lifting up of the Serpent in the Wilderness.   

Now followeth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sic, the lifting up of the Son of man, which was typified and figured by the lifting up of that Serpent. For,  
2. It is apparent, that when God, 
2 The mystery which was the lifting up, or crucifying, of Jesus Christ.  which could by a thousand other means have cured this Serpent-bitten people, commanded the same to be done by having a brazen Serpent upon a pole to be looked on, had a singular consideration of some deep mystery that should be understood, and was shadowed out hereby: and now our Saviour taketh away the veil, 
The resemblances betwixt the making of this Serpent, and the manhood of Christ.  and explaineth the same to Nicodemus, and showeth unto him, that this Serpent, whose erection he, being a great Doctor of the Law, could not be ignorant of, was a Type and a Figure of himself, and did most excellently represent all the parts of the mystery of his Incarnation; As,  
1. The purity and sanctity of his assumption of our flesh: Resemblance. 1 For as the Serpent of brass was no Serpent indeed, and therefore had no poison in it: 
Isai. 53.12. 1 Pet. 2.22.  so our Saviour Christ, though he appeared like a sinful man, and was numbered among the wicked, yet in very deed, he did no sin, neither was there any guile found in his mouth; for though he assumed the true flesh, and the whole nature of man, yet he assumed not the sin of man, 
Ambros de Spiritu sanct. l. 3 c. 9  and the vitiosity of his nature; but, as Saint Ambrose saith, In veritate quidem corporis, sed sine veritate peccati suscepit Dominus speciem peccatoris, in the verity of a body, but without the verity of sin, the Lord took upon him the shape of a sinner; 
Rom. 8.3.  and therefore S. Paul saith, that God sent his Son, not in sinful flesh, but in the similitude of sinful flesh: Where you must observe, saith Cassianus, that Similitudo non ad carnis veritatem, sed ad peccati imaginem referenda est, the word Similitude is to be referred, 
Cassian. Collat. 22. c. 2.  not to the flesh, which was true, but to the word Sinful, which the flesh seemed to be, but was not  
Resemblance. 2 2. This Serpent is a true Type of the manner of his Incarnation and Conception in the womb of his mother; for this Serpent was not made of Iron, or Wood, or Stone, which may be wrought into a form with a Hammer or Chezil, and is made successively by parts, one after another; as any Image made in Wood or Stone must be done; but this Image was made of Brass which, before it can be cast into any form, must be melted in the fire, that purgeth it from all dross; and the mould of any shape or figure being fitly prepared, you need no more, but pour the melted Brass into the mould, and in a moment you have a perfect Image with all parts.  
So the body of our blessed Saviour was begotten, as the Greek Father saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not by the ordinary way of procreation (as the carnal effusion of the seminal humour) but by the power and operation of the Holy Ghost; who framed this blessed Body, Non de substantia sua, 
What the Holy Ghost did in framing the manhood of Christ.  not of his own substance, for so he should have begotten it a Spirit, and a God; Quia omne generans generat sibi simile, but, as S. Augustine saith, Per potentiam, jussionem, & benedictionem Spiritus sancti: by the power, command, and blessing of the Holy Ghost; who,  
1. As the fire purgeth all dross from the Brass, 
1. Purify it as the fire doth the brass.  so did he prepare and sanctify the blood and seed of the blessed Virgin, whereof the body of Christ was to be composed, that it might be made a fit subject for the eternal Word to be united to it: And,  
2. As the Brass, melted in the fire, 
2. Perfect it in an instant, as the molten brass did the Serpent.  is no sooner poured into the Mould, but presently the perfect shape and figure, of Man, Beast, Serpent, or any thing that the Mould is made for, is produced; so though in ordinary generation, first the Liver, than the Heart, and then the Brain, are fashioned, and so the other parts, one after another, and all not fully completed till at least the fourtieth day; yet the Holy-Ghost completed the Body of Christ at the very instant of his conception perfectly, quoad perfectionem partium, non graduum, in respect of all parts, and endued the same with a reasonable Soul at the same instant of his conception: which is not in other generations until the fourtieth day.  
And so Christ from his first Conception was perfect God, and perfect Man, of a reasonable soul and humane flesh subsisting, which is the true Catholic Faith, and the Orthodoxal Doctrine of the ancient Fathers, and of the Primitive Church, as it appeareth out of Saint Hierom in cap. 2. Jer. & Athanaes'. in lib. de Incarnate. verb. & St. Aug. in cap. 18. de fide. ad Petr. & Damasc. lib. 3. cap. 2. the Orthod. fide. & St. Bern. in Hom. 2. sup. Missus est, and many more.  
3. The lifting up of the Serpent and fastening it to a long Resemblance. 3 pole on high, that the whole host of Israel might look up to it, and looking on it might be healed from the poison of the fiery Serpents; was a Type, that foreshowed the fastening of Christ upon the Cross to suffer death for our redemption, that all men, whosoever would, might look on him with the eyes of Faith, and so be cured from the sting of the old Serpent the Devil; and as none was healed from the stinging of the fiery Serpents, but they only that looked up on the Brazen Serpent; so it is impossible for any man, to be healed from the poison of sin, but by a lively quicksighted Faith in Jesus Christ and him crucified, because Christ tells us plainly, that none cometh to the father but by him. 
Joh. 14.6.   

4 Resemblance.  4. As all that were bitten by the fiery Serpents were cured by looking upon the Brazen, Serpent; whether they were before it, or behind it, on the right hand or the left, if they turned their eyes to the Brazen Serpent they were healed; so all that went before Christ, as Adam, Enoch, Noah, Abraham, Moses, David, and the rest of the holy men of the Old Testament; and all that lived from the beginning of the world, before he was lifted up; and all we that now live, long after his lifting up; and all the men that were since, or that now are, in the East, or in the West, in the North, or in the South, if with the eyes of Faith they look to Christ, and believe in this lifted up Son of Man, that is their Crucified Saviour, they shall be saved from all their sins; for so Christ himself here testifieth to Nicodemus that he was to be lifted up, that is, to be Crucified, and like this Serpent fastened to his Cross, 
Joh. 3.15.  that whosoever believeth in him should not perish but have eternal life.  
And therefore away with them, that do abridge and abbreviate the great mercy and favour of God towards his people, as if he were a respecter of persons, and sent his Son to die for some chosen men, that he pleaseth to elect out of all the rest of the relapsed posterity of Adam; No, no, beloved, God is no such niggard of his Graces: but, as he openeth his hands, and filleth all things living with plenteousness, 
Ps. 145.16.  and here caused the Brazen Serpent to be lifted up on high, in the open Wilderness and not in a secret corner, where all, and not a few, might look up unto it; so he gave his Son, to be born in the Stable of a public Inn, where all travellers may boldly and justly challenge a room to lodge in, and he was lifted up and Crucified not in the walled City, where the enemies, (as we were all enemies unto God) may not enter; but without the gates, as the Apostle noteth it, and upon Mount Calvarie, where every man might come and see him; and so he calleth all men to come unto him and never denied or refused any man, that came as he ought, to come unto him.  
And therefore if any man receives not the grace of Christ, culpa non est vocantis sed renuentis, the fault is in ourselves, and not in God, that desires not the death of a sinner, not taketh any pleasure in the miseries of his creatures, but tells us plainly Perditio tua ex te, because we will not look up to him.  
5. As this Brazen Serpent was first moulded and made, 
5. Resemblance.  and then hung up and fastened on a pole, and exposed to all winds and weathers, not for its own good, nor any evil that it had done, but for the good and benefit that redounded to others, and for the evil that others had committed, and could no other way be helped, but by looking up to this harmless and innocent Serpent; so the Son of man was contented to be made Man, and then to be lifted up and Crucified, or fastened to his Cross, not for any benefit unto himself, who was in the form of God, equal to his Father from all eternity, nor for any evil that he had done, who by the confession of his enemies, was a just man and did all things well; but exinanivit se ipsum, he emptied himself of all his Glory, and was made Man for us, and for our benefit, as the prophet Esay showeth. 
Esai. 9 5.  Unto us a Son is born and unto us a Son is given; 
Dan. 9 76.  and he underwent that shameful death and suffered those bitter pains, not for himself, saith Daniel, but for our sins, saith S. Peter, 
1 Pet. 2.21.  that we by his stripes might be healed; and our sinful souls cleansed by his blood, which could not otherwise be redeemed, with a thousand Rams and ten thousand rivers of Oil.  
And yet I must tell you, how unlikely in the judgement of the world, both the one and the other was this way to be effected. For,  
It is affirmed by some Naturalists, that if one be poisoned with the Sting and Venom of a Serpent, the very looking upon shining Brass is present death unto him that is stinged; and how then should it be likely to be believed, that the looking upon the brazen Serpent should or could be the only means to save these people's lives, from the venom of the fiery Serpents? Even so, when Christ told the Jews, that, If he were lifted up from the earth, 
John 12.32.  he would draw all men unto him, that is, if he were put to death, his death should give life, or at least be sufficient to give life, to all men: the people answered, We have heard out of the Law, that Christ abideth for ever; and how sayest thou, That the Son of man must be lifted up, and so by his death restore life unto the world: This is a riddle to us, not possible to be believed, that thy death should preserve our life.  

Esay 55.8.  But you must know, That God's ways are not as our ways, nor his thoughts as our thoughts; for we say with the Philosopher, that, Ex nihilo nihil fit: but God made heaven and earth, and all the things that are therein, out of nothing, and he drew the light out of darkness, and the beauty and well-composed frame of this universal World, out of a rude unshapen Chaos.  
And therefore, when God hath appointed and commanded any thing to be done, and promised it should produce such and such effect, it is not for us to doubt or to examine, whether such a cause can bring forth such effect, or to consider whether it be likely or unlikely to do the same; but we ought to do what God commandeth us, whatsoever it be, and to believe whatsoever he saith, and be sure of whatsoever he promiseth, how unlikely soever it be to be effected: for so, when God said unto Abraham, that Sarah should have a Son, that is, Isaac, and that she should be the mother of nations, and Kings of people should be of her, which should spring from Isaac; and afterward bad Abraham to sacrifice his Son Isaac, which made the former promise very unlikely, and in man's judgement altogether impossible, that he should be sacrificed and killed, and yet be the father of so many Nations: yet seeing God commanded him to do it, Abraham neither doubted of God's promise, nor disobeyed his command, but presently carried him to Mount Moriah to be sacrificed: So when God commanded Moses to lift up his Rod over the Sea, and promised the Sea should be divided, 
Exod. 14.16.  so that the children of Israel might go on dry ground through the midst of the Sea; and so likewise, when he commanded him to smite the Rock of stone, and promised that the waters should flow thereout, which had no possibility with all the power of nature to be done; yet Moses never doubted of God's Promise, but presently did what God commanded both in the one and the other.  
Even so when God commands us to do any thing, and promiseth we shall have such and such blessings by doing it; as to have our sins remitted, by being baptised in a little water, and by the worthy receiving of a little Sacramental Bread and Wine, to enjoy all the benefits of the body and blood of Christ, and by a steadfast faith in the death of Christ, to be assured of eternal life; how unlikely soever they may seem to be, we ought, with Abraham, and Moses, and the rest of God's faithful Servants, most readily do what God biddeth us, and undoubtedly believe what he promiseth.  
And though it may seem a strange wonder that cannot sink into worldly men's heads, that Christ his death should procure to us eternal life, and therefore the preaching of this doctrine is to the Jews, that looked for such a Christ that should abide alive for ever, a stumbling-block; and to the Grecians, that gloried only in their eloquence, and ascribed all things with Aristotle, to their natural causes, mere foolishness, 
1 Cor. 1.23.  as the Apostle testifieth.  
Yet if you truly weigh this doctrine of our deliverance from eternal death, 
How just it is, that the death of Christ should free all men that believe in him, from eternal death.  and obtaining of everlasting life by the death of Christ, we shall find it very consonant to just reason, and no ways to be doubted of; and that in a twofold respect.  
1. Because that although we for our sins deserved most justly to die the death, that is, to suffer the eternal wrath of God, whom we have and do so highly offend; yet seeing it Reason 1 pleased Christ, out of his great pity to our miserable condition, and his infinite love to mankind, to become our Surety, and to die, and so satisfy the wrath of God for us; Is it not agreeable to reason, that, Christ paying our debt, and suffering for our sins, as the Prophet testifieth he hath done, we should be discharged and have our lives spared? For so, when the Officers came to apprehend Christ, and to arrest him, and he asked them, Whom seek ye? And they answered, Jesus of Nazareth: And he said, I am he; and if you seek me, then let these that are my Disciples, and do believe in me, go their way: It is apparent by these words, that Christ held it agreeable to all reason, that if he paid the debt, the debtor should be free; and if he suffered death for us, we should be delivered from that death which we deserved.  
Reason 2 2. Because that although the death of Christ was but the death of one man and we that sinned and deserved death are many thousand millions of men, even all the posterity of Adam, yet the death of this one man, Propter unionem hypostaticam, by reason of the hypostatical union of the Godhead with the manhood in the person of that one man, whereby he is not only man, but also God himself, his death being the death of God, must needs be of sufficient worth and value to satisfy God, and be more satisfactory to his justice, than the death of all Men on Earth, and all the Angels in Heaven; in as much as the death of the Creator is of more infinite value then the death of all creatures.  
And therefore well might Christ say, and happy are we that he said it, That the Son of man must be lifted up, that whosoever believeth in him should not perish, but have everlasting life: And I, if I be lifted up, or being lifted up, will draw all men unto me, that is, all which will believe in me.  
And so you have seen, what was typified in the Wilderness unto the Jews by the brazen Serpent, was presented and performed to us by Jesus Christ: to whom, for his infinite love and favour towards us, and his bitter Passion and death, when he was lifted up and crucified for us, to deliver us from eternal death, be all honour, and glory, and thanks, and praise for ever and ever, Amen.    

A SERMON PREACHED AT THE PUBLIC FAST The eighth of March, in St MARIES OXFORD, Before The Great Assembly of the Members Of the HONOURABLE HOUSE OF COMMONS There Assembled.  
By GRYFFITH WILLIAMS L. Bishop of OSSORY: And Published by their Special Command.  JOHN 14.6. 
I am the way, the truth, and the life.  
London, Printed by J. Hayes, 1664.   

Die Sabbati nono Martii, 1643.  
ORdered that Mr. Bodvell and Mr. Watkins give the Bishop of Ossory thanks, and desire him to Print his Sermon.  
Noah Bridges.   

THE ONLY WAY TO PRESERVE LIFE.  Amos 5.6. 
Seek the Lord, and you shall live.  
LIght is the first born of all the distinguished Creatures; 
The excellency of the light.  the first word, that the Eternal Word, after so many ages of silence uttered forth, was, Let there be light; 
Gen. 1.3.  light that giveth life to all Colours, that is the mother of all beauties, which hath no positive contrary in nature, which maketh all things manifest, to the detestation of all evil, and the crowning of every good, and which is a creature so beloved of the Creator, that he calleth himself by this name, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
1 John 1.5.  and he makes it the most worthy associate of Truth, when he saith, Send forth thy light and thy truth: therefore Light is a Jewel, 
Psal. 43.3.  not to be valued by the judgement of man.  
And yet the sight, by which we partake of all the benefits of the light, and without which the light will avail us nothing, nor yield us any comfort, as good old Toby showeth, saying, Quale gaudium est mihi qui in tenebris sedeo? is but one sense, and but scarce the fifth part of the happiness of the sensitive Creature; a small thing, in respect of that most invaluable good, which is termed Life, 
Life, how precious.  and which is of more worth to every living creature, then is all the world; for the Father of Lies spoke Truth herein, though to a lying end, That Skin for Skin, and all that ever a man hath, 
Job 2.4.  he will give for his life.  
Therefore, as the greatest threatening that God laid upon Adam, to deter him from Rebellion, and to detain him within the Compass of his Obedience, 
Gen. 2.17.  was, In the day that thou eatest thereof thou shalt die the death; so the greatest Blessing that he promiseth to any man for all his Service, is Life, or to live, ●s The just shall live by faith. 
Hab. 2.4. The bloodthirsty, how detestable.  Which showeth how detestable, beyond my ability of expression, are those bloodthirsty men, that so maliciously and wickedly do hunt after the life of man, and do shed the blood of so many Innocents'; no ways like that good God, which made not Death, nor desireth the Death of any sinner, much less the destruction of the Righteous; nor yet like Alexander, that knew not God, yet knew this, that when his Mother Olympias, that was a bloody woman, lay hard upon him, to kill a certain innocent person, and to that end said often to him, that she carried him Nine Months in her Womb, therefore he had no reason to deny her; answered her most wisely, Good Mother, ask for that, some other reward and recompense, because the life of man is so dear, 
Am. Marcellin l. 14. c. 10.  that no benefit can countervail it, and the unjust taking of it away is so heinous, that it is impossible for any mortal man to make satisfaction for so great an offence.  

Matth. 3.7.  What shall we say then to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that when their own most gracious King doth so often solicit for peace, do still make them ready for battle, and have taken away the lives of so many thousands of men? 
2 Thes. 2.3:  truly, if they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet certainly they are the sons of Apollyon, the children of the Destroyer, 
Death, how terrible.  that without speedy repentance can receive no better reward than damnation.  
But as life is the sweetest and the most excellent of all things that are in this world, 
Aristot. Ethic. l. 3. c. 6.  so death (saith the Philosopher) est omnium terribilium terribilissimum; because this bringeth our years to an end, finisheth our days, and puts a period to all our joys; and though there is but one way of life for all men, and that one alike to all, to come naked out of their Mother's womb; yet, 
Job 1.21.  as the Poet saith, Mille modis lethi miseros mors una fatigat. 
Statius Thebay. l. 9  There are a thousand ways to bring any one of us unto his death.  
And here the Prophet threatneth death unto the people of Israel many ways. 
The Israelites, how threatened  Quocunque aspiciunt, nihil est nisi pontus & aether. 
Ovid de Trist.   
For, the City that went out by a thousand, shall leave a hundred, and that which went out by an hundred shall leave ten to the house of Israel, that is, as Remigius and Hugo say, 
Verse 3.  the Israelites shall be so plagued by the Assyrians, 
2 Reg. 18.10.  as well in the three years' siege of Samaria, as also before and after the same, by the Sword, Famine, and the Pestilence, which, Sicut unda sequitur undam, do ever follow like Jobs Messengers, one in the heel of another, the sword always bringing famine, and the famine producing pestilence, so that almost all shall be consumed, and scarce ten of an hundred shall be left. And as the Spirit of God saith unto Esayas, Go, tell this people, hear ye indeed, but understand not. 
Esay 6.10.  Then said the Prophet, Lord, how long? and he answered, until the Cities be wasted without Inhabitant, and the houses without man, and the Land be utterly desolate; So now this distressed, 
England, how threatened, and how miserable we are.  though formerly most happy Kingdom, is threatened to be scourged in like manner; with the worst of wars, famines, and pestilences. Praesentémque viris intendunt o nonia mortem.  
And as the Poet saith, all that we do see, say, we are appointed to be destroyed, and destined unto death; when as S. Bernard saith, Quos fugere scimus, ad quos nescimus; we know whom we would shun, but we scarce know where or to whom we may flee to be safe and secured of our Lives; for as Jeremy saith, Servants have ruled over us, 
Lam. 5.8, 9  and there is none that doth deliver us out of their hand; We get our bread with the peril of our lives, because of the Sword of the Wilderness: And therefore as our Prophet saith, Wailing is in all streets, they say in all highways, 
Amos 5.16.  alas, alas, and they call the husbandman to mourning, and such as are skilful of lamentation to wailing.  

Esay 34.5, 6. 2 Reg. 8.1. Amos 4.10.  Yet seeing the sword is the sword of the Lord, and it is the Lord that calleth for Famine, and the Pestilence is the scourge of God, which he sendeth amongst us, as our Prophet saith; and that God never draweth his sword, 
How God dealeth with his people.  and throweth away the Scabbard, as if he never meant to put it up again; never sends a famine, but in that famine he can feed the young Ravens that call upon him, and satisfy the hungry with good things; and never poureth out any plague, but that in the greatest infection he can preserve his servants, that although a thousand should fall besides them, and ten thousand at their right hand, 
Psal. 91 7.  yet it shall not come nigh them; and never sendeth any temptation, but if the fault be not our own, 
1 Cor. 10.13.  he doth with the temptation make a way to escape, that we may be able to bear it; because he, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of mercies, 
2 Cor. 1.3.  and the God of all comfort, to them that fear him, as well as the God of Justice to render vengeance to them that offend him, hath the suppling Oil of Mercy, as well as the sharp Wine of Justice to pour into the wounds of every penitent sinner; therefore our Prophet here joineth to the Lamentation for Israel, an Exhortation to repentance; and though he threatneth Death for our sins, yet he setteth down an Antidote, whereby we might, if we would, preserve our life; and though I confess the Physicians are very useful, 
Physicians, how useful.  and to be honoured, as the Scripture speaketh, to be sought after, especially in the times of sickness and Mortality; yet I am sure that neither Hypocrates nor Galen, nor all the School of Salerne, the whole College of Physicians shall ever be able to prescribe a Potion, so precious and so powerful to preserve your Life, as I shall declare unto you; for God, which is truth itself, hath said it; Seek the Lord, and you shall live; wherein I desire you to observe, 


Two parts of the Text.  1. A Precept; the best work that you can do, Seek the Lord.  
2. A Promise; the best reward that you can desire, And you shall live.    

1. The Precept, twofold.  1. In the Precept you may see there are two words, and so two parts.  

1. Seek, which is the Act, that all men do.  
2. The Lord, which is the Object of our seeking, wherein most men fail.   
1. The word seek doth presuppose that we have lost, or be without the Lord; and so we have indeed, we lost Paradise, 
1. The Act.  we lost God, we lost our selves, and our own Souls, and are become like lost sheep without a Shepherd; and therefore we have great reason to seek, and to seek diligently, till we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke 19.10.  what we lost. And  
The loss of God is nothing else but the withdrawing of his Love, 
The loss of God what it is  and the withholding of the influences of his favour from us, like the parting of the Sun from our Horizon, whereby darkness followeth; and so all miseries and mischiefs, fire and brimstone, storm and tempest, wars, famines, plagues, and all evils, 
Two things considerable.  must be the lot of them that lost the love of God, but than you must consider, 

1. The cause for which the Lord departeth from us.  
2. The means whereby we suffer him to be detained from us. 
1. The cause why the Lord departeth from us, is sin.     
1. The cause that driveth away God from us, is sin; for by this Adam lost him, and as the Prophet showeth, this makes the separation betwixt God and all the children of Adam: for your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear, saith Esayas': Cap. 59.2. And you may see this truth further cleared and proved in 
* Lam. 3.39. Psal 5.5. Ezek. 18 4. Rom. 6.23. Jam. 1.15. Leu. 11.44. : And it is no marvel that sin should make such a separation betwixt God and us, if we consider the nature of God, and of sin, for,  
God testifieth of himself that he is holy; and there is as much difference betwixt holiness and sin, as is betwixt the clearest light and the blackness of darkness; for holiness is of such a resplendent Excellency, that the very Enemies of it, the profanest Atheists, that neither fear God, nor regard men, 

Why sin separates us from God.  
The nature of holiness▪ how excellent.   yet will they, nill they, they cannot choose but approve it in others, though they reject it fro● themselves; because as Seneca saith, Virtus in omnium animos lumen suum immittit, ut qui non sequuntur eam, videant tamen; virtue and goodness do so shine among all men, that they which use it not, which love it not, yet cannot choose but see it, yea and confess it too, to be most admirable and excellent in itself; for what adulterer is so impure, but that his conscience will tell him, especially at some time or other, that chastity is better than his sensuality? What drunkard is so besotted, but that his heart will tell him, especially when he is sober, that sobriety is better than surfeiting and drunkenness? or what swearer is so far past all grace, that his own soul will not tell him, and sometimes compel his tongue to confess it, that to say indeed, is far better than by his hideous oaths to lose that God which made him, 
The nature of sin, how execrable.  and heaped his blessings upon him?  
On the other side, sin and filthiness are such ugly monsters, that the very followers and practisers thereof cannot choose but condemn them and hate them in others, though they do love and follow the same in themselves: yea as St. Aug. saith, they that are filthy themselves, 
Aug. de Civit. l. 14. c. 18. Chrys. in Eph. c. 4.  will call their own lewdness filthiness, and though they love it, yet they will not dare to profess it. And all this St. Chrysostom expresseth most elegantly, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in effect is, that holiness is such a thing, that the very Enemies thereof canchuse but admire it, and wickedness is such a thing, that the very Lovers thereof cannot choose but condemn it; therefore it is no wonder that God, which is holiness itself in abstracts, should hate all those that work wickedness. 
All sins not alike.   
Yet you must observe that as every offence divorceth not man and wife; so all sins do not alike separate the love of God from us: for there be some sins that do but anger him, so that he only chides us, or most gently corrects us, not in his indignation, nor as the Prophet saith, in his heavy displeasure, but in love for the amendment of the sinner; and there be other sins, that do so highly provoke him, that he doth utterly forsake us, to execute his wrath and vengeance upon the sinner, for the honour of himself, and the destruction of the other, as the Lord saith, I will get me honour upon Pharaoh, that is, in his destruction. And therefore though we ought to take heed of all sins, yet more especially of these; because they are more odious unto God, and more pernicious unto ourselves.  
And here I find three sins set down of this kind, whereby these Israelites lost the Lord; and they are 

1. Idolatry against God, v. 5. &. 26.  
2. Injustice towards men. v. 7. & 11.  
3. Contempt of the Priest, whereby they became hateful both to God and man, v. 10.   Which were 3 deadly sins; ●s I shall show ●ou in their order.  
1. Idolatry is a sin most heinous and most odious unto God; I know few or none so pestiferous; for though Atheism is a fearful sin, to be without a God in the World, without him, without whom we cannot live, we cannot move, we cannot have our being; Yet Atheism seemeth not so ugly a Monster, 
Exod. 14.17.  and so detestable unto God, as Idolatry is; and though the profanation of God's Holy Name is a transcendent sin; yet this seems but to ascend so high into God's displeasure as Idolatry doth; For in the first precept which is against Atheism, 
The three fearful sins of the Israelites. 1. Their Idolatry.  he doth not say without any threatening, thou shalt have none other Gods but me; and in the third precept which forbiddeth all vain swearing, he doth but say, I will not hold him guiltless that taketh my name in vain; but in the second precept, where he prohibiteth Idolatry, he seems to search for words, and to coin phrases to express his hatred to this sin, against which he expandeth his fury to a mighty reach, saying, I am a jealous God, that do visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me, 
Idolatry how hateful to God.  as if Idolaters only were the chiefest haters and the greatest enemies of Almighty God; and therefore most justly hated by God; and no marvel; for as Plutarch saith, he had rather men should think there was never such a man in the world as Plutarch, than to say he was so savage and so cruel, as to kill and eat his dearest friends and children; ita satius est nullos Deos credere, quam Deos noxios: So it is better to think there are no Gods, than to believe them to be such as thyself art, as the Prophet speaketh; or like Jupiter, Saturn, and the rest of the Gentile Gods, that were murderers, adulterers, and such like wicked Gods: Gods not worthy to be men. So it is better to do no service unto God, than to do that which is so exceedingly contumelious unto the Deity; because that service which is to injurious unto God, and so derogatory to his honour, is most acceptable unto the Devil; as the Israelites, mistaking the true service, and thinking they sacrificed unto God, did indeed offer their sons and daughters unto devils, 
Psal. 106.36.  as the Psalmist speaketh, such is the nature of Idolatry; So that indeed we can never ple●se the devil better, nor show ourselves faithfuller servants unto him, than wh●n we do thus displease our God, and show ourselves so perfidious unto His Majesty.  
And yet it is wonderful to consider how apt and prone the Children of Israel were to fall and to wallow in this monstrous sin of Idolatry: 
How prone the Israelites were to fall into Idolatry.  for no sooner were they come out of Egypt, but they must worship God in the shape of a golden Calf, so they turned the glory of the incorruptible God, into the similitude of a Calf that eateth hay; and no sooner was any good man dead that had planted the true Religion amongst them, but presently they supplanted the same by their Idolatry; and this our Prophet showeth at large in this Chapter, as  

Ver. 26. 1 In the passage to Canaan when they worsh pped Moloc.  1. To observe the order of their committing it, and not of the Prophets setting of it down, when he saith, you have born the tabernacle of your Moloc; th●t is, in the wilderness, when Moses was talking wi●h God on mount Sinai, as S●. Hierome and Rupertus think; or rather, as Ribera thinketh, when they committed fornica ion with the daughters of Moab, that were the next adjoining neighbours unto the Ammonites, whose god this Moloc was; and you have born Chiun, your images, the star of your god, which ye made to yourselves; or as St. Stephen reads it out of the Septuagint, 
Remphan who he was.  the star of your God Remphan, or Rephan, as others read it, which Giraldus takes to be Hercules; Ribera thinks him to be Jupiter; but St. Hierom, Remig●us and Beda take it for the star of Venus, which going before the Sun in the morning was called Lucifer, and following the Sun at night was called Hesperus, and was worshipped by the Syrians, as the Queen of Heaven; and as Servius, upon that verse of Virgil.  
Errantesque Deos agitataque numina Trojae, observeth how the Gentiles carried their tutelaty gods with them, 
Gen. 31.34.  as Rachel did her father's Idols, whithersoever they went: so the Israelites in imitation of them, carried these Images in the Tabernacle after a most solemn and a pompous manner.  
2. The Prophet showeth their Idolatry, 
2 In their settled Land.  when he forbids them to seek Bethel, and to enter into Gilgal, or to pass into Beersheba; 
2 Reg 23 8: 1 Reg 12.29.  because these places Bethel and Gilgal towards the North, and Beersheba Southward, were the uttermost parts and borders of the Holy Land, where Jeroboam did set up his golden Calves.  
And the Children of Israel were such calves, 
The reasons why the children of Israel were always ready to worship their calves.  that all the holy Prophets and the godly Kings, could never withdraw them from the Idolatrous service of these calves; and the reasons thereof you may gather out of the Text. 

1. Because they were such gods as gave them ease and liberty.  
2. Because they were calves.  
3. Because they were golden calves.  
4. Because they had wooden Priests; no better than their gods:   For  
1. Jeroboam said, it is too much for you to go to Jerusalem; Reason. 1 that is, too much cost, and too much pains; for he knew the people would like very well of that Religion which would give them most ease, and prove least chargeable unto them; as men had rathet sit to hear, than kneel to pray, and to give a small stipend to their poor Lecturer, than pay the tenth of all their increase unto their learned Pastor; but this liberty overthrew all their piety.  
2. He made two calves, though there can be but one God, not Reason. 2 only to imitate their former practice in the Wilderness, and their usual worship in Egypt, because he knew men would be easily seduced to their old wont, but especially to enlarge their liberty, to let them serve God as they list, which is very pleasing to flesh and blood; because the calves were such gods, as did not much care what service was done unto them; yet  
3. He set up golden calves, to make a glorious show, because the Reason. 3 veriest hypocrites in the world would fain seem to do all for the honour of God, and the preservation of the true Religion, pulchra lavernâ, 
Juven. §. 16.  da mihi fallere, da justum sanctumque videri, when as indeed it is but like their god, a calf, though of gold, yet dead without life, without sense; and such is the Religion of all Hypocrites, a liveless and a senseless Religion; let them pretend what they please. And  
Reason. 4 4. That they might sleep in their sins, and never wake, they must have Priests of the lowest of the people, which were not of the sons of Levi, that is, of the regular ministers and conformable Clergy, but those that were sittest for such Libertines, as being neither able for their Learning to know God, to teach his truth and confute Errors, nor daring for their baseness to contradict the people in any of all their wicked ways; for Jeroboam knew that Learned men, and men of worth, would never adore such Calves, though they were made of Gold; nor yet humour their people in their ease, idleness, and Idolatry; therefore when men would change their Religion, they must change their Priests, even as Christ did when he translated the Jewish service into the Christian Religion, he changed the Order of the Priesthood, saith the Apostle; 
Heb 7.12.  so when we would overthrow the true Religion, and make way for Libertines, we must cast out the true Priests, and with Jeroboam take for them the basest of the people, 
Cham 30.8.  children of base men, viler than the earth, as Job speaketh, which can neither confute heresy, nor hinder Idolatry among their flocks.  

1 Reg. 12.30.  But what saith the Text? this became a sin, an indeleable sin to all Israel, that caused them to be led into perpetual captivity, and to lose their everliving God, because they served these golden calves, 
Ver. 27.  and were led by these wooden Priests; for so the Prophet setteth down, therefore will I cause you to go into captivity beyond Damascus, saith the Lord, whose name is the God of Hosts, and it was such an everlasting stain to Jeroboam, 
1 Reg. 14.16. etc. 15. 30.  that it is his indeleable Epithet, carbone notabilis atro, Jeroboam the son of Nebat that made Israel to sin.  
And it were well if this sin reached no farther than the children of Israel; for indeed such is the nature of all men, apt and prone to devise services unto God as they list; every one will be independent, and serve God as he pleaseth; and all such devised ervice is nothing else but Idolatry, saith the Apostle: 
Col. 2.23. 1 Joh. 5.21.  and thereore St. John writing unto Christians, concludes his Epistle with little children, keep yourselves from Idols, which is worth our observation; because they might (as many do) make an Idol of many things; of their Pulpit, of their Preachers, of their Altars, and of the most consecrated bread in the Eucharist, when, as the Church of Rome doth it to this very day, they transubstantiate the same to become Corpus Domini, and do orally eat that with their teeth, which the Scripture teacheth us to eat sacramentally by faith; which very doctrine of transubstantiation, and thereupon the adoration of their host, and the asportation of it, as the Israelites did their Moloc, I fear, if it be rightly discussed, will prove to be little less than Idolatry; for as I will not reject that truth, which the Devil uttered, 
Mat 5.7.  Thou art Jesus the Son of the most high God, nor refuse the four Gospels, and the three Creeds, of the Apostles, the Nicen and Athanasian, because the Pope useth them, but will believe all the truth that the Church of Rome believeth, and therein join with them the right hand of fellowship; so I will hate the errors, and detest the Idolatry of any Church that committeth it.  
And therefore, 
How the Primitive Christians were slandered.  though as the Christians of the Primitive Church were most falsely traduced, and charged to be the causes of all the calamities, dearths, wars, sedition, and all the other evils that happened unto the Heathens, (which indeed themselves were the sole causes of, because they would not become Christians) and therefore persecuted the Church of Christ, and in all their Counsels had none other Conclusions but Christianos ad leones, let us throw away these Christians to the Lions, to the fires, and to the Waters; so now the Enemies of the truth say, we are Papists, and Idolatrous, and the causes of all these calamities that are fallen upon this Land; 
How we are now slandered.  and therefore let them be deprived, degraded, and destroyed; yet in very deed we are so far from those points, which Jewel, Cranmer, Latimer, and the rest of those holy Martyrs, and godly Reformers concluded to be Popish and Idolatrous, that as we have hitherto most learnedly refuted them, so we are most constantly resolved to oppugn them while we live, and rather to lose our lives, than to departed from the true protestant faith, and to embrace the Idolatry of any Church in the World: and you must know, that as the Philosopher saith, Non quia affirmatur, aut negatur, res erit, vel non erit, things are not so and so, because they are reported to be such; as Gold is not Copper, because an ignorant Artist affirmeth it, nor Copper Gold, because the like Ignoramus avoucheth it; so a wicked man is not good, nor Rebels loyal, because flatterers commend them; neither is a good man wicked, nor faithful Subject's malignants, nor true Protestants, Popish, because the slanderers traduce them; as Christ was neither a drunkard, 
Mat. 11.19.  nor a glutton, though the Jews accused him of both; and we are neither Papists nor Popish though as the Apostle saith in the like case, 
Rom. 3.8.  we are slanderously reported to be such, but things ought to be affirmed to be as they are indeed, and men ought to judge righteous judgements; and than you might see, and so be assured, we are so far from Popery, that as I said before, we lay on them little less crime, than Idolatry.  
And seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video, we see it may be derived farther and brought nearer to our selves, than the Church of Rome; 
Hier. in Jer. c. 32. & Aug. l. de vera religione. Col. 3 5.  for so men may, as St. Hierom saith, erect an Idol in their own brains, as the worldling makes his Gold to be his god; the Heretics and Separatists make an Idol of their false Religion: the precise Hypocrite makes an Idol of his dissembled purity: and the very Rebels make an Idol of their seducers and leaders, and their own most obstinate opinions: and all these, and the like, do offer up Idolatrous sacrifices upon the Altar of their own folly; and therefore well might St. John say, Keep yourselves from Idols; because the children of the Church, when they leave their true Leaders, and take blind guides, may soon fall and be filled with Idolatry. And seeing we have so many such rebellious Idolaters amongst us, if there be any Idolaters in the world, is it any wonder that God should so abundantly pour out his indignation upon us? or that he should not visit for these things, 
Jer. 5 9  and be avenged on such a nation as this?  
2. Injustice was the other sin, whereby the Israelites lost the Lord, when as the Prophet saith, 
Ver. 7. The second sin of the Israelites, Injustice.  they turned judgement into wormwood, and left off righteousness in the earth: wherein you may observe two things in the iniquity of this people. 

1. Generally among all the Vulgar sort.  
2. 
Jer. 5.1.  Particularly among the very Judges and Princes of the Land.    
1. The common people left off righteousness, 
1 Generally.  and dealt most unjustly one with another, oppressing the poor, afflicting the just, and filling themselves with thefts, robberies, and all other kinds of unrighteousness, sins able to overthrow the whole earth, 
The praise of Justice. Pro. 25.5. Pro. 14.34. Theog. p. 431.  and to destroy all the Society of mankind; for justice establisheth the thrones of Kings, it exalteth a nation, it is the sister of peace, the mother of prosperity, the preserver of amity, and as Theognis saith.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And on the other side injury and oppression, as Solomon saith, 
Eccles. 7.7.  is able to make a wise man mad, and injustice is the destroyer of peace, the producer of War, and the bringer of whole Cities, Kingdoms and Nations to confusion; for as St. Aug. saith, Quid sunt regna, remota justitia, nisi magna latrocinia? What are Kingdoms, if you take away justice, but as our Cities are now in most parts of our Land, the Dens of Thiefs, that every themselves with the treasures of wickedness, 
Mica. 6.13.  and are clad with the spoils of the poor? and how is it possible that men should live one by another, cum vivitur ex rapto? when Pillaging and Plundering shall become our common trade, and the great men's strength shall become the Law of justice? and yet this is not all, for  
2. As the Prophet Esay saith, their Princes, that is, 
2 Particularly. Isa. 1.23.  their chief Lords, were rebellious and companions of thiefs; and their Judges their Sanhedrim, and great Council of State afflicted the just, as our Prophet saith, and took bribes, 
Ver. 12● Jer 5 5.  and turned aside the poor in the gate from their right; and what a lamentable thing is this, when the poor, the fatherless, and the widows that are oppressed shall come unto the gods to seek relief, and they shall find them like Devils? to add sorrows unto their afflictions, and to make the remedy far worse than the disease, when a man shall spend more in getting his right, than his right is worth, or when as the Prophet saith, the judgement shall be turned into wormwood; which is now with us, as it was with them, the very State of this Kingdom; for when His Majesty called a Parliament, the highest Court of Justice in our Land, I may say of it, as the Lord saith of Israel, when he looked for grapes, it brought forth wild grapes: when we expected justice, behold we found oppression and wrong, yea, such oppressions, such injustice, and such cruelty we found among these Judges and Princes of Israel, as cannot be paralleled among the worst of Pagans; so that now indeed they have turned judgement into wormwood; which by reason of its exceeding bitterness made the French Proverb, 
Dioscorides l. 3. Apellus in Isagogico. Judgement turned to wormwood two ways.  Fort comme àloyne ou absynte, and made the Greek comicks to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, impotable.  
And judgement may be turned into wormwood two special ways.  
Way. 1 1. When it is done, as it was upon Naboth, without any colour of right, without any cause, and in the highest degree of injustice, with the greatest measure of iniquity: as when Aristides was banished out of Athens, justus, quia justus, and the Christians were persecuted and murdered, only quia Christiani; and the Bishops are now hated of many men, only because they are Bishops, that is enough, though we can find none other cause in them worthy of death, or of bonds. And this is indeed absynthio amarius, bitterer than Wormwood, and is done by none but by the Sons of Belial; 
Jer. 5.9.  And shall I not visit for these things?  
Way. 2 2. When it is done as Sulpitius Gallus did with his wife, because she walked abroad without her veil, or as the Elder Cato did often deal with offenders, and P. Aemilius did with Rutilius, inflict a punishment for a just fault, but in the highest degree of severity; for though sometimes severity may and aught to be used, ut multitudinis furores compescantur, & atrocia flagitia puniantur, that the fury of the wild unruly multitude may be refrained, and heinous offences, as Treasons and Rebellions, and the like intolerable sins, may by the punishment of some be prevented in others; for so we find that whole Towns have been burnt to ashes, and famous Cities have been utterly destroyed for the Tumults and rebellions of undutiful and disloyal Citizens; yet in o●her cases, 
Lib. 19 in fine.  as M. Cicero saith in Marcellinus, when it was in my power either to condemn, or to absolve, ignoscendi non puniendi quaerebam causas, I did rather search out the means to save them, then look after the causes to punish them; or as Alphonsus, being advised by some of his followers, ut ne nimium lenis erga suos esset, that he should not be too gentle towards his people, lest they might bring him into contempt, answered more graciously, 
Good men are naturally clement.  that he was rather to take heed, ne nimia severitas conciliet invidiam, lest too much severity should beget him hatred: so I believe it is the nature of the best men to be least severe, as holding it the better course to offend on the safer side, and rather mercifully to remit somewhat of the punishment that is due, than rigorously to add any thing more than is just; because mercy rejoiceth against judgement, and it is hardly believed that the son of Severity can be a good child of the God of Clemency, because as the Poet saith,— Sola deos aequat clementia nobis: 
Claud. Excess of severity condemned by God. Amos 1.4, 5.  And the Scripture reproveth the excess of cruelty towards the greatest Enemies of God's Church; For the Lord threatneth to break the bars of Damascus, and to send a fire into the house of Hazael, and to devour the palaces of Benhadad; and why will the Lord do all this? but because they were not satisfied with the subjection of the Gileadites, but when they had vanquished them, they shown themselves so merciless, that to satisfy their wrath upon them, 
Vers. 3.  they thrashed them with thrashing instruments of Iron: And so the Lord threatneth the Moabites, that he would send a fire upon Moab, which should devour the Palaces of Kerioth; and Moab should die with tumult, 
Amos 2.2, 3.  with shouting, and with the sound of the Trumpet; and he would cut off the Judge from the midst thereof and would slay all the Princes thereof with him: And why would the Lord do all this unto the Moabites? but because they were not satisfied with the pyls of the Edomites, but like merciless wretches, triumphing in the miseries of miserable men, they were so enraged against them, that like bruit beasts, which were void of all humanity, 
2 Reg 3.27.  they burned the bones of the King of Edom into lime; for it is not acceptable unto the Lord, that any man should insult over his enemies in the day of their destruction, not speak proudly in the time of their distress: and therefore we must examine quo animo, as well as quo supplicio, we do punish the greatest transgressors; because God oftentimes is offended with the manner of that punishment, whereof in respect of the matter he himself is the author.  
And yet, as in judgements and punishments you must qualify your own Affections, to do all without bitterness; so you must look to the quality of the offendor; for the same censure is not to be imposed, nor the same punishment to be inflicted on him that sinneth through infirmity, and upon another that opposeth authority, and sinneth through obstinacy; upon him that is seduced to rebellion, and upon the seducers and leaders of the more simple Rebels: 
All sins not alike, nor the same sins committed alike.  for though all sins deserve punishment, yet all sins are not alike, neither do all commit the same sins alike; but some sins are more contracted and more private, and others are more public and more spreading; and therefore far more dangerous than the other, because such sinners, & peccant & docent peccare: and therefore God ordereth his judgements according to the offences; sins of infirmity he punisheth with pity, and mixeth his punishments with Clemency, but upon horrible sins he layeth terrible punishments, 
Micah. 5.15.  and as he saith in Micah, He will execute vengeance in his anger; so when the Jews were grown incorrigible, he saith, 
Jer. 21.7.  He will deliver them into the hand of those that seek their life, and they shall smite them with the edge of the sword, and shall not spare them, nor have pity, nor have mercy upon them: and such a sin is murder, and the shedding of innocent blood, whereof the Lord saith, 
Deut. 19.13, 21 Et vide Ezek. 8.17, 18.  Thine eye shall not pity him, but life shall go for life. And such a sin is the sin of Rebellion, which is as the sin of Witchcraft, and spreadeth itself like a Gangrene, and infecteth many millions of men; and therefore the resisting of authority deserveth more severity and less clemency, than any sin, as you may see it in the punishment of Corah, Dathan, and Abiram, who in the judgement of God himself deserved no less than to be consumed with fire from Heaven, 
Rebellion, how horrible a sin.  or to be sent down quick to Hell; which in the judgement of Optatus, is so fearful and unparallelled a vengeance, showing the transcendent odiousness of rebellion, that the like cannot be found since the creation of the world; because rebelling against lawful Authority is no less than fight against the divine Majesty; and therefore the most holy Saints of the Primitive Church, that were most innocent in all their lives, would notwithstanding suffer the most cruel death, rather than they would resist this ordinance of God; or otherwise, if they had so impudently reviled their Heathen Judges, and so rebelliously resisted their persecuting Kings, as you see many have done of late against the most gracious Princes, the Church had never canonised them for godly Martyrs, but had registered them among the most wicked Malefactors.  
3. Contempt of the Priest was the last, 
The third sin of the Israelites. Ver. 10.  but not the least sin whereby the Israelites lost the Lord, when they hated him that rebuked in the gate, and abhorred him that spoke uprightly, that is, the Prophet or Preacher, saith Cornelius à Lapide; because the Jews had their Tribunals and Judgements in the gates of their Cities, as Moses showeth: and therefore Jeremy, Amos, 
Deut. 21.10.  and the rest of God's servants sat also in the Gates, as you may see 
* Jer. 17 19 Esdras l. 2. c. 8. , to rebuke the wrong Judgements, as St. Hierom and Lyra note; and to speak uprightly, that is, Perfectum & sanctum sermonem, a perfect and a just Judgement, as the Septuagint and Symmachus render it; and this the people hated and abhorred; which is the height of all iniquity, to reject the Prophet, and to exclude his counsel from our judgements: 
Sinners that reject their Teachers and Pastors, are incurable.  for as the Gout is the shame of the Physician, because he cannot cure it, so this is the plague of the soul, and a sin that is incurable; for though a man commits many and great sins, and leads a very dissolute life; yet if he will dutifully hearken unto counsel, and patiently bear with his rebukes, there is great hope of his amendment; but as the diseased that is deadly sick, and yet like Harpaste, that would not be persuaded that she was blind, though she could see no more than a millstone, will not believe that he is sick, and cannot endure the sight of his Physician, runs on a pace to death without any hope of life; so the Judges that hate the Prophet's company, and abhor the assistance of the Priests in their judgements, as the Israelites now did, and that sinner who doth hate his Teacher, and shuns the society of him that seeks to save his soul, have little sign of grace, and as little hope of eternal life; and therefore the Scripture describing the deadly estate of the most desperate sinners, such as with Ahab had sold themselves to work wickedness, saith, they are like those that contend with their Priests, 
Hos 4.4.  of whom there is little hope and less good to be expected any ways; for is it possible that a blind man should find his way, when he beats away his Leader? Or that a child should thrive, when he bites and beats away his nurse that gives him suck? So it is impossible that they should do well which hate the light, or that they should ever learn any good, which abhor the Teachers of all godliness.  

Gem. de coelo. l. 1 c. 22. Job 9 9 The Preachers like the Hyades  Geminianus tells us, th●t the Ministers of God's word are like the Hyadeses, whereof Job speaketh;  
1. Because the Hyadeses or Pleyades, as we translate them, are watery stars, so called from their effects; the word Hyades of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing else but rain; So the Pre●chers pour Respect. 1 out the showers of heavenly doctrine upon the barren ground of our souls, to make them fruitful, even as Moses saith, My doctrine shall drop as the rain, 
Deut. 32 2.  and my speech shall distil as the dew.  
Respect. 2 2. Because that as when the Pleyades do arise, the days lengthen, the Sun is hotter, and the Earth produceth more plentiful fruits; so by the preaching of God's word, the light of truth is increased, the heat of Christian love and charity is kindled, and the holy fruit of all good works is increased: Therefore if the Preachers be as the rain to make us fruitful, as the light to direct our ways, as our Fathers to instruct us, and as the Angels of God to bring us into heaven, as the Scripture testifieth that they are, than I beseech you tell me, what holy frui●, what heavenly light, or what Christian good can be in them, that despise their Teachers, and expel their fathers from their societies?  
Yet this was the sin of the Israelites, and I fear, we cannot free ourselves from it: for how have they been used since the beginning of this Parliament? Was not he most cried up, that cried most against the Church and Churchmen? And men of no note became famous in the House by making invective speeches against the Bishops, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4.13. Heb. 11.38. and 37.  and he was deemed most eloquent that was most bitter against them; and how h●ve they been handled ever since? Voted out of all their means, and not any thing left them to buy them bread: graviora morte; and being thus made as the filth of the world, and the offscouring of all things unto this day, as the Apostle speaketh: they are either cast with Joseph into the dungeon, or driven to wander in deserts, and in mountains, and in dens and caves of the earth, being destitute, afflicted, tormented; And I may say of some of them with Jeremy, 
Jer. 5.9.  they that did feed delicately are desolate in the streets, they that were clad in scarlet embrace dunghills, they sigh and seek bread, and have given their pleasant things for meat to relieve their souls. 
Lam. 4 5. & 1.11.  And shall I not visit for these things, saith the Lord, and shall not my soul be avenged on such a nation as this? Yes, saith our Prophet: and for these things the Israelites lost the Lord: and we may fear he hath left us for the same faults.  
2. 
2. The ways whereby God is lost from us.  The means or ways by which we depart from God and so lose the Lord, are very many; I will only name unto you these three, whereby Joseph lost our Saviour in Jerusalem;  
And they are, 

1. Negligent security.  
2. Ignorant blindness.  
3. Obstinate opinion.    
1. Joseph went with Christ into the Temple, but through negligence Way. 1 to look after him, he went homewards without him, so the neglect to seek God, is the only way to lose God; because as Saint Gregory saith, Quem tentationis certamen superare non valuit, saepe securitas deterius stravit.  
2. Joseph knew not that Christ was left behind him; and Way. 2 so many men know not that they are without the Lord, being like the Inhabitants of Egypt that reap the benefits of Nilus, but are ignorant of the fountain from whence it springs; because they are ignorant of their faith and of their own most desperate condition, while they have mo●e care of the Evidence of their Lands, than they have of the assurance of their Salvation.  
Way. 3 3. Joseph thought that Christ was gone before with their friends, and thereby he was deceived; so many men lose the Lord by their false persuasions; for Arius thought he found Christ when he denied his Deity; Saint Paul thought he did God good service when he persecuted the Saints of God; and so many men, as those seditious Preachers and Brownists about London, and many other parts of this Kingdom do think, perhaps, they teach the truth of God, when as God knoweth, they teach the people nothing else but the most desperate and damnable doctrine of devils, when they persuade them to resist the ordinance of God, 
Rom. 13.  which commandeth every soul to submit itself unto the higher powers, and that is the King, as Saint Peter testifieth; 
1 Pet. 2.13.  and so by these false thoughts they do utterly lose the true God, and shall finally lose themselves, unless they do speedily change their minds; and therefore as the Emperor Antoninus was wont to say in another case, so I say in this, ejice opinionem, si vis salvus esse, cast away such false opinions and believe the truth, rely not on your selves, nor on your lying Leaders, but as our Prophet saith, Seek the Lord, and you shall live. And so much for the causes and the ways by which we lose the Lord.  

What we ought to do, when we have lost God. Gen. 2.  Now when the Lord is lost, the only remedy that we have is to seek him; but alas beloved, is it in our power to find him, or have we any ability to seek him? Can the lost sheep find her shepherd, or could Adam ever seek after God, if God had not sought after him, and called him, Adam, where art thou? I must answer like Athanaeus riddle, a man and no man, with a stone and no stone, killed a bird and no bird, that sat upon a tree and no tree; that is, an Eunuch, with a pummy killed a bat upon a fennel; so I say, it is, and it is not: for if you speak of a man unregenerate, and as yet destitute of God's grace, he can no more seek for grace than dead Lazarus could raise himself out of his grave: because the Apostle affirmeth all to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eph. 1.2.  dead in trespasses and sins: and our Saviour saith, Without me you can do nothing: 
Joh. 15.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prosper de lib. arbit.  and Prosper calleth the grace of God, Creatricem bonorum in nobis, the Creator of all the good that is in us, according to that saying of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are his workmanship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, created in Christ Jesus: and you know that a creation is from nothing.  
But when the Lord hath quickened our dead spirits, and mollified our hard hearts, than he looketh that we should not be, quasi dormientes quasi non volentes, as men asleep and negligent of our own good, but that we should diligently seek the way, and finding the same, to walk therein: 
Eph. 2. 100LS.  for this exhortation to seek the Lord, and our Saviour's invitation, to come unto him, and the like, do sufficiently evince, 
Mat. 11.28.  that in all Christians God worketh not sicut in lapidibus insensatis, as in senseless stones, or in creatures that have no reason, as Saint Augustine speaketh, but in men that have a freedom of will to follow after those things which do pertain unto salvation; 
Aug in Epist. 89. quaest. 2.  Quia liberum arbitrium non ideo tollitur quia juvatur, sed ideo juvatur quia non tollitur; because our freewill is not taken away, because it is helped, but it is therefore helped because it is not taken away, as the same St. Augustine speaketh. And Fulgentius hath the like saying, l. 2. De veritate praedest.  
And therefore seeing the Devil can neither forcibly compel us to any evil, nor violently detain us from any good, 
How the devil enticeth us, and cannot compel us to sin.  but only by the proposal of seducing objects, and by the subtle obscuring the beauty of the perfect good, to allure us unto the one, and to withdraw us from the other, we ought to arm ourselves with a resolution to follow the counsel of the Prophet, to Seek the Lord, that we might live, and not die; for Why will you die, O ye Inhabitants of England?  
But in this our inquisition and search after God, 
Four things to be considered in our search for God.  we ought carefully to consider of these four particulars. 

1. To find out the cause, why he left us.  
2. To go to the place, where he resideth.  
3. To know the time, when he may be found.  
4. To understand the manner, how we are to seek him.   For,  

1. To know the cause why God left us. Psal. 147.14.  1. God was amongst us as in the holy place of Sinai, and then Kings with their Armies did flee, and were discomfited, and we of his household divided the spoil; and than God sent a gracious rain upon his Inheritance, and refreshed it when it was weary, and poured his benefits upon us; he made peace in all our borders, and filled us with the flower of wheat, and he blessed us so, that we were even envied for our happiness; 
Job 19.11:  but now he hath forsaken us, and hideth his face from us, and goeth not forth with our Armies, but he hath kindled his wrath against us, and counted us as one of his enemies; 
Cap. 6.4.  he hath made his arrows drunk in our blood, and his terrors do set themselves in array against us, so that now we are a byword among the Heathens, and our enemies laugh us to scorn.  
Therefore as the good Physician first se●rcheth out the cause of the disease, and then prepareth a potion for the cure; and as Joshuah, when God turned away from the children of Israel, and delivered them up into the hands of their Enemies, never left searching, 
Josh. 7.18. 2 Sam 21.1.  till he had found out the accursed thing, that was the cause of their destruction; and David also, when there was a famine three years, year after year, inquired of the Lord, what should be the cause thereof; so we must inquire and search out the cause why the Lord hath overthrown all our hedges, and given us as a spoil unto our Neighbours. And herein as Demodacus said of the Milesians, 
We have committed the same sins, and more sins, and more heinously than the Israelites did.  they were no fools, but they did the same things that fools did: So I say, we are no Israelites, but I fear we have committed the same sins as the Israelites did, Idolatry, injustice, and contempt of our Teachers: nay, have we not added unto these Sacrilege, Perjury, Drunkenness, Luxury, and all kind of uncleanness? Yea, have we not made injustice, and perjury, and sacrilege, and contempt of the Ministers, and rebellion against the Ordinance of God, and many other sins that formerly were but personal sins, now to become national, when they are committed, continued, and maintained by the Representatives of the whole Kingdom? And shall not my soul be avenged on such a nation as this, saith the Lord? 
Vers. 19  Yes, saith our Prophet, we shall be to them that desire the day of the Lord, for it is darkness and not light, and it shall be as if a man did flee from a Lion, and a Bear met him: that is, to escape the least, and to fall into the greater punishment; because the Lion is a more noble enemy than the Bear, when as the Poet saith, Parcere prostratis scit nobilis ira Leonis. But the Bear is a most ravenous raging Beast, 
Hos. 5.12.14.  that will tear us all to pieces; so it is to escape the Sword and to die by Famine, to provide against Famine and to be destroyed by the Pestilence, which shall follow one another so long as we continue in our sins; and the wrath of the Lord shall not be turned away, but his hand will be stretched out still: As in Levit. 26. after many plagues he addeth, I will bring seven times more plagues upon you for your sins. And therefore if you would turn away the wrath of God, you must turn away from these sins that have provoked him to wrath; Quia sublata causa tollitur effectus. And then  
2. If you would find the Lord, 
2. The place where God may be found.  you must go to the place where he resideth; for though Enter praesenter Deus est ubique poten or, in respect of his omnipotent Essence, the spirit of the Lord filleth all places: If we climb up into Heaven he is there, if we go down to Hell he is there also; and as the Schools say, he is Supra coelos non elatus, subter terram non depressus, intra mundum non inclusus, extra mundum non exclusus: yet in respect of his favourable presence he is not to be found in every place; 
How God filleth all places.  for if you seek the righteous God among unrighteous men, the faithful God among lying perjurers, as the Grecians sought for Helen in Troy, when she was with Proteus in Egypt, we shall be sure to miss him; because the holy spirit of discipline fleeth from deceit, and dwelleth not in the body that is subject unto sin; and therefore the place is to be considered where we must seek him: and that is principally 

1. The Church of Christ, among the faithful. And 
God is found 1. In the Church among the faithful.   
2. The holy Scriptures of the Prophets and Apostles.    
1. As Joseph and Mary when they lost Christ, found him not in the ways among their friends and acquaintance, but in the Temple among the Doctors; so we shall find him, not in the factious confederacies of private Conventicles, but in the public assemblies of Gods holy Church, 
Psal 26.8.  which is the place where his honour dwelleth; not among Perjurers, Liars, Rebels, and the like, but among the faithful, and among those that fear the Lord; for The Lord is with them that fear him, and put their trust in his mercy, and with such he may be found.  
And therefore if you would find the Lord, you must not walk in the counsel of the ungodly, 
Psal. 1.1.  nor stand in the way of sinners, nor sit in the seat of the scornful; you must have nothing to do with the stool or seat of wickedness, which imagineth mischief, and doth countenance their wickedness by a Law; but where you see the righteous gathering themselves in the name of Christ, and joining their forces in the fear of God, there is the Lord in the midst of them, 
Leu. 26.12.  even as himself hath promised; I will dwell in them, and walk in them, and will be their God, and they shall be my people.  

2 In the holy Scriptures.  2. As we may find the Lord in the Church of the righteous, so we may find him in the holy Scriptures; not in the Turks Alcoron, nor in the Pope's Canon, nor in man's Tradition, nor in any like unwritten verities, which are the muddy inventions of distracted brains, and the idle vanities of seduced souls; we send you to no such places to seek the Lord, whatsoever the malice of our adversaries saith of us; but we direct you to the pure Word of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thy Word is truth, and the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
John 17.17. John. 5.39. Aug. Confess. l. 11. c. 2. 2 Tim. 3.13. Hieron. in ep. ad demetriad.  testify of me, saith our Saviour; and therefore Deliciae meae scripturae tuae, thy Scriptures are my delights, saith S. Augustine; and the reason is rendered by S. Hierom; because they are able (as the Apostle s●ith) to make us wise unto salvation; and all wisdom without this is but meet foolishness; for, Quid prodest esse peritum & periturum? what will it boot a man to be wise unto perdition, to be subtle to play the Rebel, to be a crafty Traitor, and to go to Hell with a great deal of wit and learning, 
Aug. quo sup.  as St. Augustine speaketh?  

Psal. 120.4.5.  Therefore though you should be constrained to dwell with Meshec, and to have your habitation among the tents of Kedar, among the Egyptians or Babylonians, among them that are enemies unto peace, as God knows how soon any of us may be taken by such enemies: yet if we leave them, and take the holy Scriptures, there we shall have the Lord to be our companion, though we should be shut up with Jeremy in the dungeon. But  
3. For the time of seeking God, 
3. The time when God may be found.  you must remember that the Prophet bids us Seek the Lord while he may be found; and many men seek salvation, in medio gehennae quae operata est in medio terrae; and therefore mistaking their time they miss to find it; for God allowed us no time, to seek him, but the time present, during this life, and no other time; and you know the first Aphorism of Hypocrates is, that Ars longa, vita brevis, Art is long, and our Life is short; yea, so short, 
Seneca de brevitat. vita, c. 1.  that as Seneca saith, Aristotle, Theophrastus, and others, quarrelled with nature for giving beasts and plants so long an age, and to man so short a time, which as the Prophet saith, is but a span long, 
Psal 90.10:  a dream, a thought, a nothing; so soon passeth our time away, and we are gone. And yet it is strange to see, how men do spend that little time which they have to live, aut nihil agendo, aut malè agendo, either in doing nothing, or that evil which is indeed far worse than nothing; for though you see no man willing to part with his money, yet you may find how lavish every man is of his time, which is more precious than all wealth: And Seneca tells us of divers men in his time, 
Senec de b●evit. vit. c. 12.  that spent every day an hour or two in the Barber's shop, to cut down those hairs that grew the night before, and were more curious of their locks than they were careful of the Commonwealth; and others worse than these, spend their time in gaming, drinking, and oppressing their poor Neighbours; and they are very loath to consider, how vainly and how wickedly they do waste their days: for he that hath desired with ambition, conquered with insolency, cozened with subtlety, plundered with covetousness, and misspent all by prodigality, must needs be afraid to review those things, which must needs make him ashamed; or if these men have so much grace to look back to see what they have misspent, before they have spent all, then shall you hear them say, that if they were young again, they would change their course, and Seek the Lord, that they might live, and not lose their lives in following after lying vanities; but alas that cannot be; for as Plato saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time and tide stay for no man, and as the Poet saith, nec quae preteriit hora redire potest, that which is passed cannot be recalled again; and Seneca saith, that the greatest Poet that ever was tells us, our happiest days do pass from us first.  

Eccles. 12 1.  And therefore I say to you young men, remember your Creator in the days of your youth, and as Timothy had known the Scriptures, 
2 Tim. 3.15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and was nursed up in the fear of the Lord, so do you; for what will it avail you to compose your speech according to the rules of Lily, and the Rhetoric of Cicero, and not to have your lives answerable to the rules of charity and the precepts of the holy Scriptures? to learn out of Aristotle the nature of the creatures, and to remain ignorant of the will of the Creator? and to have learned that whereby you may live richly here for a while, and to neglect that whereby you may live happily hereafter for ever? And I say to you old men that nunquam sera est ad paenitendum via, it is never too late to repent if you can but truly repent; for he that requireth your first fruits refuseth not your last age; And I say to you all, to day if you will hear his voice, 
Psal 95.  harden not your hearts; for now is the time acceptable, now is the day of Salvation; & semper nocuit differre vocatis.  

When we ought most especially to seek the Lord.  But though we ought at all times in all places to seek the Lord, yet there are some times wherein we ought more especially and more earnestly to seek after him, than at all other times; and those are the times of troubles and adversities, when God scourgeth us for losing him: 
Psal 50 15. Mat. 11.28.  for so God biddeth us, call upon me in the time of trouble; and Christ saith, come unto me all you that travel and are heavy Laden; and so the Brethren of Joseph sought unto God in their troubles, and the Mariners that transported Ionas, 
Ionas 1.5, 7.  though but heathens, yet will they call every man upon his God, when the Sea was ready to swallow them up; 
Mat. 8.25.  and the Disciples being in the like danger came crying unto Christ, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord save us, me perish; and they that will not seek the Lord in their distress will never seek him; for the Prophet speaking of the wicked, saith, fill their faces with shame, 
Psal. 83.16.  that they may seek thy name: and of them that will not then seek him, the Lord saith, Why should ye be stricken any more? as if he had said, 
Isa. 1.5.  you are now past all hope, when your afflictions cannot make you seek the Lord, but that you will revolt more and more, and prove like Pharaoh, that the more the Lord plagued him, 
Exod. c. 8, c 9, c. 10.  the more he hardened his own heart.  
And therefore seeing the Lord hath now bend his bow like an enemy, and set us as a mark for the arrow, he hath set our necks under persecution, and turned our songs into mournings, and our happy and long continued Peace into cruel Wars: though heretofore we have passed our time in vanities, and have neglected to seek the Lord: yet if we have any grace, let us now seek unto the Lord, and say with the Prophet, O Lord, 
Lam. 5.23, 21.  wherefore dost thou forget us for ever, and forsake us so long a time? turn thou us unto thee, O Lord, and we shall be turned, renew our days as of old. And  
4. For the manner how we ought to seek the Lord, 
4 The manner how we ought to seek the Lord. 1 Totally with all parts. 1 of our bodies 1 Cor. 6.20.  it must be. 

1. Totally with all our parts.  
2. Carefully with all diligence.    
1. With all our parts of body and soul, externally and internally, with outward profession, and with inward obedience. For  
1. Externally we are to glorify God in our body, that is, with our members, with bent knees, with our eyes lifted up to Heaven, and with our tongues praising God, and confessing our own sins; that God may be justified in his say and clear when we are judged, otherwise, as many ask and receive not, because they ask amiss, 
Rom. 3. ●. James 4. ●.  that is, aut praeter verbum aut non propter verbum, either not according to Gods will, or not for Christ his sake: so many men do seek and find not, because they seek amiss, either too proudly or too remissly, 
Our outward seeking consisteth chief 〈◊〉 three point●  or some way else otherwise than they ought to seek; and therefore that you may not miss to find, I beseech you mark how you may seek aright, as other godly men have done; and that is briefly. 


1 Humbling ourselves.  1. Humiliando corpus: by humbling our bodies.  
2. Confitendo peccata, confessing our sins.  
3. Orando Deum, praying to God. For    
1. Look upon the Saints of the former times, and see how they humbled themselves when they sought the Lord; 
2 Reg. 22.11, 19 Psal. 51.17. 2 Chron. 12.7. Judges 20.26. 2 Chron. 7.14.  for when Sennacherib sent Rabshecah against Jerusalem, Hezechiah rend his , and covered himself with Sackcloth, and went into the House of the Lord. When Josias heard the Curses of the Law against the transgressors thereof, his heart was tender, saith the Text, and he humbled himself and rend his , and wept before the Lord; and so did Ahab, though but an Hypocrite, and the King of Ninev●h, though but an Heathen, and all that fought the Lord aright, humbled themselves before the Lord: and to testify the trueness of their humiliation they rend their , they put on Sackcloth, they besprinkled themselves with ashes, they went barefoot, and they fasted from all meat, & a licitis abstinuerunt, quia concupierunt illicita. For though a beggar may be proud in his rags, and another may be humbled in scarlet, yet quia per exteriora cognoscuntur interiora, and our habits and actions should suit with the times and occasions, as we put on wedding garments and our mourning weeds, when the times do call for such: so it is not fit to come with proud hearts, vain habits, wanton looks, and patched faces, when we come fasting and to be humbled for our sins, 
Psal 35.13.  for this is not to humble ourselves with fasting, as the Prophet speaketh.  

2 Confessing our sins. Lam. 3 42. Bar. 1.15, 16. etc. 2 12. Dan 6.5, & 8. & Ezra. 6.6.  2. We must confess our sins and acknowledge our own unrighteousness. We have transgressed and Rebelled, saith the Prophet Jeremy; and Baruch setteth down the form of the confession that we should make, saying, to the Lord our God belongeth righteousness, but to us the confusion of faces, to our Kings, and to our Princes, and to our Priests, and to our Prophets, and to our Fathers, for we have sinned before the Lord, we have done ungodly, we have dealt unrighteously in all thine Ordinances: and the Prophet Daniel maketh the very same confession; and so David, when God sent the Plague among his people, confessed his own sins, 
2 Sam. 24.17.  saying, I have sinned, and I have done wickedly: and the reason of this is rendered by Solomon, 
Prov. 28.13.  He that hideth his sins shall not prosper, but he that confesseth and forsaketh the same shall find mercy.  
And therefore I do confess the sins of the Clergy, we have not discharged our duties as we ought to do; and I would say a great deal more of the highest order of our Calling, but that a great deal more than is true is said by others: 
Gen. 3.12. 1 Sam. 15.21.  for we will not excuse ourselves: but as the Poet saith of Women. Parcite paucarum diffundere crimen in omnes. Blame not all because some are lewd, so I say of the Bishops and Clergy: let every horse bear his own burden, let them that transgress, if you know any such, be severely punished, and as their lives should be more holy, so let the punishment of the offenders be the more exemplary, and let that Judas that will betray his Master have the reward of Judas: but as Christ cashiered not all the Apostles, because Judas was a Traitor, and Peter a denier of his Master: so should not we destroy the Calling, or as Abraham saith, destroy the righteous with the wicked, because some of them in your opinion may be unworthy of that calling: for this would be culpam flagitio fugare, to drive away sin by a greater sin, & vertere domum, in stead of verrere domum, to destroy the house, when they should but sweep the house.  
And as the Priests so must the People confess their sins if they would find the Lord, for it will not serve our turn to recriminate, to do as Adam did, lay the fault upon the woman, or as Saul did, to post over his fault unto the People: it is not the way to find the Lord, to lay all the blame upon the Parliament, and to make the Rebels the sole causes of our miseries: for though they cannot be excused for their wickedness, yet you may be assured we suffer all this that is come upon us for our own sins, though not for the sin of Bebellion, yet for other odious sins, that have provoked God to stir up these Rebels to punish us; and as the Prophet saith, erravimus cum patribus, so it may be, we might, if we would confess the truth, say erravimus cum fratribus, we have in some sort committed the same sins with them; for sins may be committed divers ways, 
Sins may be committed divers ways.  as 1. By acting it. 2. By commanding it, as David did Joab to kill Urias. 3. By Counselling how to do it, as Balaam did Bala● to entangle Israel. 4. By consenting to it, as David speaketh, 
Psal. 50.8.  When thou sawest a thief thou consentest unto him, and hast been partaker with the adulterer. 5. By delighting to see it done, 
Rom. 1.32.  as St. Paul saith, to have pleasure in them that sin. 6. By our silence, conniving and not hindering sin to be committed, when it lieth in our power, and it is our duty so to do; for qui non vetat peccare cum possit, jubet; and if any of you that are here, have or had your hearts at London in any of these ways, the Holy Ghost will tell you, 
Rev 2.14. or a few things  though thou hast not denied my faith, when thou dwellest even where Satan's seat is, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have somewhat against thee; because thou shouldst have nothing to do, 
Psal 94.20. For in all this I speak not of Popish and auricular confession to the Priest.  no compliance at all with the stool of wickedness, which frameth mischief by a Law: and therefore repent, and be not ashamed to confess your sins to God, if you would find the Lord. And  
3. We must make our humble and our fervent Prayers to God, that he would forgive us our sins, and be entreated for us, and reconciled unto us for his mercy's sake, and for his son Jesus Christ his sake; Lord have mercy upon us, and forgive us our sins, 
3 Fervent prayers.  that we have sinned against thee; for this was the practice of all the Saints of God, in all their calamities, as you may see, when the Israelites murmured against Moses, and God would have utterly destroyed them for it, 
Num. 14.19.  Moses prayed unto the Lord, and said, Pardon I beseech thee the iniquity of this people, according to the greatness of thy mercy; so when Sennacherib came against Jerusalem, 
2 Chron 32.20.  Hezechiah the King and Isaiah the Prophet prayed, and cried to heaven: And his prayer is set down, 2 Reg. 19.15. and when the Moabites and Ammonites, in a huge multitude, came against Jehosaphat, he set himself to seek the Lord, saith the Text, and proclaimed a Fast throughout all Judah, and made an excellent prayer to God, 2 Chron. 20.6. usque ad vers. 13. which I desire you to read and observe it well; so Daniel, after he had made confession of the sins of the people, makes an earnest and most fervent Prayer to God for the remission of their sins; so David saith unto God; 
Dan 9.16 usque ad 20. ver.  look upon mine adversities and miseries and forgive me all my sins: and Christ biddeth us to ask, and we should have, Mat. 7.7.  
And if we thus unfeignedly confess our sins, 
Psal. 25.17.  and fervently beg pardon, and constantly forsake our sins, God is faithful, (saith the Apostle) that is, faithful, because he promised, 
1 Joh. 1.9.  to forgive us our sins.  
2. As we are to seek the Lord externally, with all the parts of our bodies, so we are to seek him internally, 
2. With all the faculties of our souls.  with all the faculties of our soul; and as David concludes this manner to his Son Solomon, it must be with a perfect heart, and a willing mind, for otherwise to seek the Lord with outward profession, and not with inward obedience is but mere hypocrisy, 
1 Chro. 28 9  like the Religion of the Jews, that were ever handling of holy things, but without feeling, and drew near unto God with their mouths, and honoured him with their lips, 
Isa. 29.13.  when they called upon him, and prayed unto him, but removed their hearts far from him: And therefore God abhorred their devotion, and said, I hate, I despise your feast days, and I will not smell in your solemn assemblies, though you offer me burned offerings, 
Amos 5.21.22. & Isa. 1.11.  and your meat offerings, I will not accept them, neither will I regard the peace-offerings of your fat Beasts, and as the Lord saith in Jerem. When they fast, I will not hear their cry, 
Jer. 14.12.  and when they offer burnt offering and oblation, I will not accept them, but I will consume them by the Sword, and by the Famine, and by the Pestilence: 
Outward profession what it is like.  because this outward profession is none otherwise than a shadow that is something in show but nothing in substance, or like Zeuxis and Parhasius Pictures, whereof Zeuxis deceived the birds with his counterfeit grapes, and Parhasius deceived his fellow Painter with the Picture of a Sheet.  
But let not us deceive ourselves with a sheet or a shadow of holiness, and think that currant which is but counterfeit: for we must seek the Lord with all our hearts, or otherwise, if we offer Sacrifice with Cain, and pray with the Pharisee, and fast with the Jews to strife and debate, or with the Rebels to plunder and murder, 
Isa. 58.4.  and hear as many Sermons as the precisest Hypocrite, and yet forsake not our sins, and obey not God's Ordinance, to submit ourselves to the higher powers, but Rebel against Gods Anointed, we may with Esau hunt for a blessing, but catch a curse, and seek the Lord for mercy, but find him in his justice: when he shall say unto us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know you not whence you are, 
Luke 13.27.  depart from me all ye that work iniquity.  

2. We are to seek the Lord most diligently  2. As we are to seek the Lord totally, with all the parts both of our bodies and of our souls; so we are to seek him, not frigide, coldly and carelessly, but with all diligence, as the woman that lost he● g●oat lighted a candle, 
Luke 15.8.  and swept the house, and sought diligently till she found it; and therefore St. chrysostom writing upon these words of the Apostle, work out your own Salvation with fear and trembling, saith; he doth not barely use the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Phil. 2.12.  work it out, but he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as the Father doth interpret it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accurately, precisely, and with a great deal of care and study; even as Saint Paul saith the twelve Tribes served God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Acts 26.7.  instantly (saith our Translation) day and night; and surely not without great cause; for as in the civil policy, salus populi est suprema lex, the safety of King and People is principally to be regarded; so in the life of a Christian, hoc est unum necessarium, this aught to be our chiefest care, to seek the Lord; for as Seneca saith of Philosophy, sive aliquid habes, O jam Philosophare, sive nihil, hoc prius quaere quam quidquam; so much better may I say with the Prophet, whether thou hast somewhat or nothing; yet seek the Lord before thou seekest any thing.  

2. The object of our seeking the Lord.  2. The Object of our seeking is the Lord: a Subject much farther exceeding the former, than the Celestial globe is larger than the Centre of this earth: and therefore he might easily be found, if he were but carefully sought: for Jupiter est quodcunque vides— and the Spirit of the Lord filleth all places being not far from every one of us, 
Acts 17.28.  seeing as the Apostle saith, in him we live, and move, and have our being: how then can we mi●s to find him, without whom we cannot choose but lose ourselves?  
But such is our misery, that we seek him not; for as the swine do eat the acorns, yet never look up to the tree from whence they fall: so do we deal with the blessings of God: we gather them, and yet are ignorant of him, and do sacrifice with the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore we thank him not, because we know him not, and we know him not, because we seek him not: but many of us seek our Lady, and not the Lord, 
What men do seek after.  and pray to her and offer sacrifice to the Queen of heaven, more and better than to the Lord of heaven: other● seek to neither Lord nor Lady, but to their servants, (that here on earth are commonly prouder than their Masters) to the Saints and Angels: others mounting not their thought any higher than the earth, do only seek for the things of this world, quaerenda pecunia primum; some for riches, some for honours, and some for revenge, which is the worst some of all; and others seek knots in a bulrush, great doubts in needless points; for I will not touch on those overwise men, 
How many men search for trifles.  that seek to find out the deepest Mysteries of God's secrets, in his absolute decrees and unsearchable ways of Election and Reprobation, and the like; but of those lighter heads, that bestow their search about things of nothing, as the Grecians did beat their brains to find out how many rowers Ulysses ship had, and whether the Iliads or the Odysseys were first written; so we must know whether the ancient Monks wore their Cloaks short like the French, or down to the heels like the Spaniards, or whether Saint Augustine wore a white garment upon his black , or a black cheimer upon a lawn surplice; and a thousand such like points and ceremonies that are like the spider's web, which will make no garment for them; or like the banquet of a sick man's dream, that will not satisfy their hungry souls, and are raised up by the Devil, to this only end, that while we seek after these fruitless things, that may hurt us much, but avail us little, that may best be spared and ought least to be disputed, we might leave off to seek the Lord, and those things that do necessarily pertain unto salvation.  
But in universalibus later error, 
What it is to seek the Lord  general things are often dark, and every one saith that he seeks the Lord, but that either he makes darkness his secret place, 
Ver. 14.  his pavilion round about him with dark waters and thick clouds to cover him; or else dwelleth in the light that no man can attain unto it; 
Psal. 37 27.  otherwise, God forbidden, that you should imagine, saith every man, that we do not seek the Lord. Therefore to take away this curtain, to unveil this glorious face, and to let you see, that few of us do seek the Lord, whatsoever we say, the Prophet tells us plainly, that to seek the Lord, is to seek good, and not evil, or, as he explaineth it further in the immediate Verse 15. it is to hate the evil and love the good, and to establish judgement in the gate; and this the Prophet David said long before, eschew evil, and do good, and dwell for evermore.  
Besides, God is truth, and God is justice; therefore you must seek the truth, and you must do justice: for When truth shall flourish out of the earth, and righteousness, shall look down from heaven, 
Psa. 85.11, 12.  than the Lord will show loving kindness he will speak peace unto his people, and our Land shall give her increase; but while our Land flows with Lies, and the father of lies rewards the Liars, and spreads them abroad to uphold robberies, oppressions, and rebellions; the Lord will not speak peace unto us; because righteousness and peace have kissed each other; and therefore though we should be never so desirous of peace, and to procure peace, be contented, it should be done upon unrighteous terms, it may be with the ruin of the Church; yet it cannot be; 
None can make peace but God. Jer. 25.29. Psal. 46.9.  because it is not in the power of any man, no not of the King himself to conclude a peace, when God proclaimeth war; for as he calleth for a sword upon the Inhabitants of a Land, so it is he, and he alone, that maketh wars to cease in all the world, he breaketh the bow, and knappeth the spear in sunder, and burneth the Chariots in the fire, and without him it cannot be done; as you may see in jer. 47.6. And I fear (and I pray God it be but my fear) that as the wrath of God was never appeased, for the innocent blood of the Gibeonites, that Saul most unjustly spilt, until it was revenged by blood upon the house of Saul, so the innocent blood, that hath been spilt in this Kingdom, can never be expiated, until an atonement be made by blood; because that without blood there is no remission, that is, of blood, unless they do with Manasses wipe away the streams of blood, with the streams of most penitent tears; for he that sheddeth man's blood, that is, illegally, by man shall his blood be shed, that is, judiciarily, by the Magistrate, saith God in the Old Testament; and all they that take the sword, that is, without due authority, shall perish by the sword, that is, by just authority, saith our Saviour Christ in the New Testament; and therefore if your peace may not be had with truth and according unto Justice, gird you with your swords upon your thighs, O you mighty men of valour, and let the right hand of the most highest teach you terrible things, until as our Prophet speaketh, 
Ver. 24.  judgement shall run down as waters, and righteousness as a mighty stream, that is, smoothly without any manner of opposition, as Montanus and Vatablus render it: Set God and his truth always before your eyes, and labour for that peace, which may stand with the peace of Conscience, and with your peace with God; or otherwise you may purchase a worldly peace at too dear a rate, it may be with the loss of your souls; when God shall say unto you, as he doth unto the Jews; Shall not I visit for these things? as if he said, you indeed for your peace and prosperities sake, for fear of danger, and in hope of rest, may be contented to wink at all these sins that have provoked me to wrath, and perhaps to sell my truth, and suffer my service to be abused, and my servants to be destroyed, that you may live in peace: but do you think that I am such an one as yourselves, or that I will suffer all these things to go unrevenged? No, no, saith the Prophet, The Lord is known to execute judgement, and he will be Judge himself; he will kindle the fire, and none shall quench it.  
And therefore noble and religious Gentlemen, that love your God better than the World, and his eternal honour better than your own temporal happiness, love peace and ensue it, but let it be with the truth and with justice; let the story of the worthy Maccabees be set before your eyes, that rather than they would change their Religion, or suffer the service of God any ways to be impaired, and their Ecclesiastical government to be in any thing changed, they sold their peace with the loss of their lives, which is their everlasting praise; and here I do profess, I do most hearty wish for peace, and would think myself most happy to see peace established, as of old; but rather than I should see it with the ruin of the Church, with a Presbyterian Discipline, that new-sprung outlandish weed of man's invention, and no plant of God's plantation, I beseech Almighty God, that I may beg my bread and se●k it in desolate places, that my blood may be poured like water upon the ground, and the remainder of my years may be cut off from the Land of the Living; so much do I desire to embrace mine own misery, rather than to see the Church's infelicity, and the service of God so much vilified. And I am confident, that all my brethren the Bishops and Prelates will say with Ionas, 
If we alone be the cause of all this storm, and if our persons by any thing, that could be done to us, could appease these distractions, and procure the peace of the Church and State, do what you will to us. Non multum nos movebit.  Si propter nos haec tempestas, if you see just cause, cast us all into the sea, so you save the Ship of Christ, preserve the Church, rend not the garment of Christ, devour not the revenues of the Clergy, and destroy not the government that was established by the Apostles, and continued to God's glory and the gaining of so many thousand souls to Christ, from his being on earth to this very day; because the dishonour that must infallibly redound to God, and the detriment that must fall to the Church of Christ, by the abolishing of Episcopacy, troubleth us a great deal more, than any loss that can happen unto ourselves; for did we see the same government, with the same power, as it ought to be, settled on any other persons; though ourselves were degraded, (how justly we would leave the censure unto God,) you should never hear me speak much thereof.  
So you see what it is to seek the Lord, not his Essence which is incomprehensible, but to do his will, and to obey his Commandments which is most acceptable unto him, as to love him, to pray unto him, to rely upon him, and to do towards all men, that which is just and righteous in his sight. 
What we ought to do to live.  Or to set down all in a word, do as the Lord directs you, and you shall live; and that is, 

1. To do your own best endeavours to preserve your lives. And yet  
2. Refer the preservation of your lives only unto God.    
1. In the time of peace and prosperity, 
1. To do our best to preserve our own lives. 1. In the time of peace. Psal. 55.23.  the best way for us to preserve our life is to serve God; for if you honour your father and mother, your days shall be long in the Land, saith the Lord himself; and so the keeping of his other Precepts is the preservation of our lives. But the bloodthirsty and deceitful man shall not live out half his days: and so the drunkard, the luxurious and the malicious shall by their sins diminish their years; because sin is that sharp Atropos which cutteth off the thread of man's life, and the great Epitomiser which abbreviates all things unto us; as it wasteth our wealth, it destroyeth our health, it confineth our liberty, it shorteneth our days, and to sum all in one Catastrophe, it brings us all into our graves: 
Niceph. l. 11. c. 3.  when as Trajan said unto Valens, it sends victory unto our enemies, and destroyeth us sooner than our enemies; and therefore as you love your life, so you must hate your sin, and as the Heathens clipped the wings of victory lest it should fly away from them unto their enemies; So we must clip our sins, or else victory will fly unto our enemies.  
2. In the time of dangers, wars, plagues, 
2. In the time of dangers.  or any other distress, we are commanded by God to do our best to preserve our lives; for it is not enough for us to say, the Lord will save us, but we must do our best to save ourselves; So the Mariners that carried Ionas prayed unto their Gods, and yet rowed, their best to preserve their lives; So Jehosaphat, Ezechias and Josias when the Armies of their enemies came against them, did put their whole trust in God's assistance, and rely upon his help for their deliverance; yet they prepared the instruments of War, they fortified their Cities, and gathered all the strength of men that they could make to withstand the violence of their Foes; and we must do the like, when we are in the like danger; for though the Scripture bids us, cast our care upon God; yet it bids us not to cast away our care, or to be without care, but to have a care, and the best care that we can take to preserve our lives from the danger of the enemy, to raise men and money, and as Solomon saith, 
2. To rely wholly upon God.  to prepare the horse for the day of battle. And then  
2. When the horse is prepared, and we have endeavoured our best, we must refer our lives only unto God; it is not in him that willeth, nor in him that runneth, but as the Prophet saith, salvation belongeth unto the Lord; for it is he that giveth victory in the battle, and it is he that saveth our life from destruction; for as his help will not preserve us without our care; so all our care cannot save us without his help; but when both these go together, than we may be sure that our care and endeavour with his favour and assistance will so preserve us that we shall live.  
Therefore when we lose and are put to the worst, we should not be dejected, which is the fault of too many of us, but we should say with King David, I will yet trust in God, which is the help of my countenance and my God; and when we gain and get the better of our enemies, we should not be puffed up with pride, and diminish the praise of God, who gave us the better, which is the fault of as many more, that ascribe too much unto themselves and too little to God's goodness: but, as the Poet saith of Pompey, so much more should we say, that are Christians. 
— Non me videre superbum  
Prospera fatorum, nec fractum adversa videbunt.  Or as Menivensis saith of King Alfred, 
Si modo victor erat ad crastina bella pavebat,  
Si modo victus erat ad crastina bella parabat.  So should we do, in all fortunes go on, eodem vultus tenori, and in all our actions rely on God, and refer ourselves wholly unto him: and doing so, we shall be sure to live.  
1. Because he hath promised us, that if we thus seek him according to his will, we shall live according as we desire; and he is not as man that he should lie, nor as the Son of man that he should change his mind, but he is Yea and Amen, he is truth itself: and therefore sicut verus est in retributione malorum, ita veràx est in promissione bonorum, as he is most certain in the punishment of the wicked, so he is as certain in his promise to the godly.  
Reason. 2 2. Because he is willing to save us, and therefore cryeth unto us, Why will ye die? why will ye die: O ye house of Israel? For as I live saith the Lord, I desire not the death of a sinner; and it is worth our observation to consider how pathetically and how feelingly he speaketh to this purpose: 
Psal. 81.14, 15, 16.  O that my people would have harkened unto me, for if Israel had walked in my ways, I should soon have put down their enemies, and turned my hand against their adversaries; the haters of the Lord should have been found liars, but their time should have endured for ever.  
3. Because he is able both to perform his promise, and to satisfy Reason. 3 our desires: which our Prophet showeth at large, saying, Seek him that maketh the seven stars, and Orion, 
Ver. 8.  and turneth the shadow of death into the morning, and maketh the day dark with night, that calleth for the waters of the Sea, and poureth them out upon the face of the earth: that is, as St. Hieron. sheweth, 
Fortificare debiles.  seek him that is the Creator of all things, that is mighty to save, and able to do whatsoever he pleaseth, to strengthen the spoilt, 
Ver. 9  as Vatab. and Arias say: or as Aquila turns it, subridere potentiam potentium, to scorn the strength of the mighty, and to destroy the destroyer.  
And therefore if God be with us, though we be weak and our enemies strong, we few and they many, yet we need not fear them: because we rely not upon our own strength, but upon the assistance of our God, qui dividit contritionem super fortitudinem, which casteth abundance of destructions upon the mighty, as the Septuagint render the words of the Prophet; and though we be simple, and our enemies subtle and crafty, full of all politic devices, to raise men and to get money, and to unite their strength by wicked Covenants, Oaths and Associations: yet we need not fear, because we rely not upon our own wit, but upon the wisdom of God, which can destroy the wisdom of the wise, 
1 Cor. 1.19.  and cast away the understanding of the prudent, and turn the counsel of Achitophel to his own destruction: 
Prov. 21.30.  & non est concilium contra eum: and therefore, O my beloved Brethren, seek the Lord, and fear not, but, as Moses saith, stand still, that is, 
Exod. 14.13.  constant in your resolution, for the service of your God and the King, and behold the salvation of the Lord which he will show unto you this day, or at this time: 
1 Sam. 14.6. 2 Chro. 14.11.  For there is no restraint unto the Lord to save by many or by few, as both Jonathan and Asa testify.  

2. The promise  2. The promise (as I told you at first) is the best of all desires, you shall live; the former part was like the toilsome labour of the Inhabitants of Persepolis, when they cut the wood with their axes; but this latter is like the feast that Cyrus made unto them, 
Justia. l. 1. hist.  when they had finished their Labours: durus labour, sed merces dulcis, though the labour is hard, yet the reward is sweet; and it never troubles us, to take great pains, where we shall be well paid, but to labour all night with the Apostles, and to catch nothing, 
How ill some master's reward their servants.  durus est hic sermo, this is a hard saying, after a hard labour; but it is not so in God's service: for, though in following the lusts of the flesh, and the vanities of this World, excessit medicina modum, the reward that the Devil gives us, shall be a great deal sorer than all the pain we have taken in his service: for he deals with u●, 
Val. Max. l. 9 c. 3. Curtius' hist. l. 3.  as Alexander did with Clitus, Calisthenes and other of his chiefest Captains; or as Darius did with Eudemus, to expose him unto death, when he forsook his own native Country, and dedicated his whole life to his command; yet in the service of Christ it is far otherwise: whatsoever a man doth for him he shall be rewarded a hundred fold, 
How abundantly Christ rewardeth his servants.  and though he gives but a cup of cold water for his sake, yet for this, he shall not lose his reward; And therefore this should encourage us to seek the Lord, because our reward doth so far exceed our work.  

Mat. 10.42.  But let us consider the nature of this promise, thou shalt live; that is, live long, live well, and live for ever. For  

1. The seekers of God shall live long. Psal 37.2.  1. Though the bloodthirsty and deceitful men shall not live out half their days, and the ungodly shall be soon cut down like the grass, gemit sub pondere tellus, when the earth is weary to bear them on it; yet if we seek the Lord, our days shall be long in the Land, which the Lord our God given us, and though the pestilence, that walketh in darkness, 
Psal. 91.6.  and the arrow that flieth in the noon day, do threaten our death at every hour, yet when a thousand shall fall besides us, and ten thousand on our right hand, it shall not come nigh us: such is the reward of serving God.  

2. They shall live well. Isa. 3.10.  2. They shall not only live, for a miserable life is not so good as a happy death, but they shall live well and happily while they live; for surely it shall go well with the righteous, saith the Prophet, and King David saith, the Lions may want and suffer hunger, but they that fear the Lord shall want no manner of thing that is good, and the reason is rendered by the Apostle, 
Psal. 34.10.  because godliness hath the promise both of this life and of the life to come. And 
1 Tim. 4.8. 3. They shall live for ever. Psal. 37.27.   
3. If we eschew evil and do good, we shall live for evermore, & gloriosum imperium sine fine dabit, and God will give us a Kingdom without ending; And therefore seeing this promise is so plentiful, it is worth our labour that we should seek the Lord.  
Object. But here, it may be some will demand how doth he perform his promise? for, did not the Prophets, the Apostles, and all the Martyrs of the Primitive Church seek the Lord, and believe in Christ with all their hearts; and yet was not Zachary stoned in the Courts of the house of the Lord? Micheas killed by Joram? Amos knocked in the head with a club? Isaiah sawed in pieces by Manasses? John Baptist beheaded? 
How they that sought the Lord were used in this world.  St. Stephen stoned? James killed? St. Paul beheaded? St. Peter crucified? St. Thomas killed with a Javelin? St. Mark burned? and what shall I say of Simeon, Polycarpus, Justinus, Attalus, Marcelia, Apollonia, and abundance more of holy Saints, 
Alii ferro perempti, alii patibulo cruciati. Euseb. Ec. hist.  whereof alii flammis exusti, some were burned, others beheaded, and all deprived of their life for seeking the Lord and confessing Christ? And for any happy life the servants of God do lead, doth not St. Paul say that all which will live godly in Christ Jesus shall suffer persecution; and afflictions do wait for them in every place? 
2 Tim. 3.12. Acts 20.23. Psal 37.36. Luke 16.  and when the ungodly flourish like a green bay tree, clothed in scarlet, and fine linen, and fair deliciously every day; the poor Saints even in their bonds are glad to eat ashes as it were bread, and to mingle their drink with weeping?  
I confess this hath been ever a sore objection that disheartened many men, and made King David's feet well nigh to slip; 
Sol.  but if I shall obtain your patience to stay with me a little in God's Sanctuary, I shall soon untie this Gordian knot, or so cut it to pieces, that it can no ways be any hindrance to our progress. For  
1. Seneca proveth, 
Seneca de brevit. vitae c. 8.  that long life consisteth not in the great number of years, but in virtuous actions; and the wise man saith, an undefiled life is the old age; for God esteemeth of no time but what we spend in his service; 
Sap. 1. All time lost that is not spent in God's service.  and therefore they that lived 100 years in pleasures have but lost all their time, and been as dead all that time which they lived; and those holy Saints that were cut off in the midst of their days, have lived longer, because they spent their whole time in God's service; the other lost their time, and lost their life, as Titus was wont to say, diem perdidi, I lost the day, wherein I did no good, and these have gained every hour. And  

2. Afflictions not so esteemed by the Saints as they are by the worldlings.  2. Whatsoever afflictions the Saints do suffer, we must not account them so great miseries unto them, as the world takes them; for the Philosopher tells us, that quicquid recipitur, recipitur ad modum recipientis; and they esteem them not as the world doth; but they count them, as the fatherly chastisements of God's love, and not any arguments of God's hatred, and as the Poet saith, 
How God sweeteneth the afflictions of his servants.  Una eademque manus vulnus opemque tulit. the same hand, which laid on their stripes will heal their sores.  
Way. 1 1. By giving them that invincible gift of patience; which doth more iurage their tormenting persecutors, 
Tert. in apol●g  than themselves are in suffering torments.  
Way. 2 2. By filling them with true content, that is, in any estate to be contented; 
Phil. 4.11.  which is far better than to abound with wealth, and to want this heavenly gift; for he is most rich that desires nothing, and he is best pleased, that is never discontented. And  
Way. 3 3. By making them to rejoice in tribulation, and to account it all joy, 
James 1.2. Rom. 8.31. Ver. 37.  when they fall into divers temptations; a strange thing, that they should rejoice in that which the world doth most fear; yet such is the case of the righteous, that neither life, nor death, nor principalities, nor powers, nor any other thing shall be able to separate them from the love of God which is in Christ Jesus; but they abound in want, they are content in Prison, they rejoice in death, and in all things they are more than conquerors for his sake that loved them.  
And therefore to conclude, let us seek the Lord and we shall live, and we shall be happy; because he never faileth them that seek him; but he will hear their prayers and will help them, so that they need fear neither the scarlet gowns, nor the sharpest swords, neither their dissembling friends, nor their greatest enemies; for that God is with them in Prison, as with Joseph; in the Sea, as with Ionas; in the fire, as with the three Children, and in all places, to preserve them, from all evil here, and to bring them to all happiness hereafter, to live for ever, through Jesus Christ our Lord, to whom be all praise and dominion for ever and ever, Amen.  
Jehovae Liberatori.  
FINIS.   

How the Rebels dealt with the Bishop while he was Preaching this Sermon.  
While Archimedes was very studious in the framing of his Mathematical proportions, the enemy, saith the Historian, was sacking the Town and pulling him out of his house, or ready to pull down his House about his ears: and not much unlike; That very day, the 8th of March, when I was, as Religious as I could, I am sure, with an unfeigned heart, Preaching this very Sermon in S. Mary's, the Rebels out of Northampton, seized upon my House, took away all my goods and , and as I am informed by a Letter from a faithful Preacher, the Committee concluded to sequester all my Estate, and all that I purchased for my Wife and Children by the indefatigable pains of 17 years' service, in an honourable house, to the use of the Parliament; so that now the poor Bishop of Ossory, Incidit in Scyllam cupiens vitare Charibdins;  
Or as Lucian saith, shunning the smoke (of the Irish insurrection, that only withheld all that they should pay unto him) he fell into the fire (of the English Rebellion, that thus took all that he had from him;) for which I pray God to forgive them; it doth no ways trouble me, when I know, that he, which lent me all, may justly send whom he will to fetch all away from me; and I do Profess before my God; if I had all the Rebels Estate, yet I should freely without the least dispute, leave it, lose it, and part with it, rather than I would take their wicked Covenant, prove disloyal unto my King, depart an inch from the truth of God, or any ways defile my conscience for any worldly wealthy; and I do hearty thank my God, that he hath given me this resolution, to rejoice more in the sincerity of this my Procession, than any ways to grieve at my losses, afflictions or persecutions: and therefore the taking away of my Estate moves me to nothing else, but to pray to God to give them grace to repent them of their sins committed against God, and their Rebellion against their King, whom God hath commanded them to honour and to obey: so I leave them, that left nothing besides Loyalty to his King and fidelity to his God, unto their Orator, still remaining,  
Gr. Ossory.  
Though the Lord slay me, yet will I trust in him, saith holy Job; and though the pretended Parliament should rob me to my very shirt; yet will I both Preach and write and pray against their wickedness; this will I do, so help me God, who is my God, in whom I trust. Amen.   

THE EIGTHTH SERMON.  MATTHEW 17.21. 
This kind of Devils goeth not out, but by prayer and fasting.  
THe holy, and blessed Apostle, S. Paul, being a stout Champion of Jesus Christ, saith, He hath fought with beasts at Ephesus, which was a great City, full of Great men, and of great wickedness; and he overcame them: and I have fought with beasts in London, not inferior to Ephesus, any ways; and with the limbs, head and tail, of the great Antichrist, the members of the the long Parliament; and as yet, I praise Jehovah, my Deliverer, I escape invulnerate; and now I am to fight with Devils, and do hope, by the help of the same Jehovah, 
Yet in the end of this Treatise you, may see, how one of these Daimons, before I printed the same, dealt with me. Ephes. 6.14, 15, 16.  to escape their fiery darts, and to be freed from them, if not to foil these foul spirits; and S. Paul saith, that when we go about to wrestle with these Principalities, and spiritual wickedness, we must put on the whole armour of God; and he names them, Shield, Sword, Helmet, and all, Cap-a-pe: and I will follow his counsel; but principally insist upon these two principal weapons, which our Saviour here nameth, and are the fittest to combat with those Devils that I am here now to strive withal; and they are Prayer and Fasting; for this kind of Devils goeth not out, but by prayer and fasting.  
To begin then, you must understand, that Christian Profession is resembled unto a Race, and the Runners in this Race are the Professors of the Christian Religion: 
1 Cor 9.24. Heb. 12.1.  men, women and children, nobles, gentles, and beggars, all Christians, and all run in this Race; 
Hierom. Epist. ad Eustach.  for so S. Hierome saith, Stadium est haec vita mortalibus; hic contendimus, ut alibi coronemur; this life is a Race for all mortal men; and here we, especially that are Christians, do strive, that we may be crowned elsewhere, and our striving, our fight, and our running must be, Non pedum celeritate, not by the swiftness of our feet, were we as swift as Asahel, or Atalanta the swift, said & morum sanctitate, & fidei probitate contendimus: but we must contend by the holiness of our life, the sincerity of our actions and the purity of our faith: and the prize that we run for, is a prize most precious and invaluable, no less than a Crown, and a Crown neither of Olive, nor of Oak, neither of grass nor of gold, which Aul. Gellius saith, 
Aul. Gellius l. 5. c. 6.  the Romans used to give unto their Victors, for these are contemptible, and corruptible things; but our prize that we strive and fight for, is a Crown of eternity, which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
1 Pet. 1.4.  a Crown of glory that fadeth not; and Saint Paul calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 9.25.  an incorruptible Crown.  
Now, the place where we run, and strive, and fight for this incorruptible and never-fading Crown, is civitas hujus mundi, the great city of this whole Universe, via lata, & via laeta, a broad way, and a merry way to them that never intent, or seldom think to come to the end of this way, but via aucta, & via anxia, a narrow way, and a bitter pensive way to them that long to come to a period of their journey; because, as S. Hierom saith, 
Hierom in Ep. ad Eustach.  Hi magnis inimicorum circumdantur agminibus: & illis h●stium plena sunt omnia; these are encompassed about with whole troops of enemies, and all things are full of hostility against them: and S. Augustine saith, 
Aug. in Serm. ad Alippum.  that omnes qui ad Paradisum redire desiderant, oportet transire per ignem & aquam; all that desire to return, and pass into Paradise, must pass through fire and water, through many lets, many hindrances, and many afflictions, that like the flaming sword in the hand of the Cherubims, do stand in our way, 
Gen. 3.24.  to stop and hinder our passage unto Paradise.  
And the chiefest obstacles, and greatest Enemies that do hinder us, are these three sworn covenanting friends, and forsworn enemies of our souls, that, in our Baptism, we have promised and vowed to fight against; that is, 

1. Mundus.  
2. Caro.  
3. Daemon.   

1. The World. 
The th●ee chiefest enemy that do fight against us.   
2. The Flesh.  
3. The Devil.    
And, though Haec tria pro trivo numine mundus habet, the wicked and ungodly men deem of these, and adore them, as if they were three Gods; yet we that strive for the incorruptible Crown, must be resolved, 

1. To despise the world, and to trample all the vanities thereof under our feet, and, as the Apostle saith, Not to fashion ourselves like unto it.  
2. To subdue the flesh, and to mortify all the deeds and lusts of the flesh, which are fornication, idolatry, covetousness, and the like; and as S. Paul saith, by no means to suffer sin to reign in our mortal body.  
3. To withstand the Devil most manfully, to resist his temptations, and to expel all his wicked motions out of our souls.    
And because the Devil, à principio, from the beginning, was primitivus peccator, the first sinner, and now likewise is the primus motor, the first mover, the chief doer of all the damnable plots that plague us, and the chief undoer of every man, he being the agent, and the other two his Assistants, he the Author, and they the instruments, he the grand Captain, and the others his fight Soldiers against our souls; therefore I thought it our best course now, first to set upon this first and worst of all our enemies; and to set down the best way to destroy him, by destroying his plots, that seeketh the destruction of us all; and to that purpose, I know no better way than the right understanding and the due performance of that direction which our Saviour for that end, setteth down in this parcel of Scripture: Hoc autem genus Daemoniorum, saith Beza, non ejicitur (non egreditur, saith Beza) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the Greek word, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Pasor, signifieth egredior, to go out; so this kind of Devils goeth not out, but through prayer and fasting.  
In which words, you shall find not parvum in magno, such as we find in earthly minerals, a little gold in a great deal of unprofitable earth, but you shall find magnum in parvo, as it were the whole world in a little Map, abundance of matter in few words, and an incredible store of pure substance in each particle of this short and most comfortable sentence, that teacheth us to cause and make the very Devils to go out, and run away from us: for these two words, Prayer and fasting, rightly done, will make the Devils fly and hasten away from us, when they dare not stay any longer; for so S James saith, Resist the Devil, 
James 4 7.  that is, by prayer and fasting, and he will fly from you.  
Well then, to proceed; that most famous, and most excellent Philosopher, Aristoteles Stagarites, the light of Nature, and the Penman of her secrets, who like a most skilful Architect doth so compose his work, ut nihil desit addendum, nihilque sine vitio se offerat demendum, 
Faber. Stap. in Praesat Aethic. Arist. Epist. Joh. Relico.  saith Faber Stapulensis, that nothing can be added to it, nor any thing taken from it without blame; doth most plainly conclude, that of all natural things, there can be, nec plura nec pauciora, 
Arist. Phis. l. 1. c. 6.  sed tria tantummodo Principia, neither more, nor less, but only three Begining, that is. 

1. Matter,  
2. Form,  
3. Privation.    
Of which I intent not now Philosophically to discourse, but I only name them, as a pattern of my method in this succeeding Sermon of the driving away of Devils: which I may rightly term the first of the three beginnings of a Christian; the beginnings I say, non constitutionis sed renovationis, not of his being and creation, but of his well being and regeneration; where, by inverting the Philosopher's method, the first of these must be Privation. For as the Weeds of a Garden must be first rooted out, before the delightsom Flowers are planted; 
The first beginning of a Christian. 1 John 3.8.  so the first beginning of a Christian must be destructorium vitiorum, an ejection of the Devils and the destruction of all Vices, for which purpose Saint John saith, The Son of God was manifested and came into the world, that he might destroy the works of the Devil: then the second beginning of our renovation, 
The second beginning of a Christian.  is adificatorium virtutum; to be just and upright, and to behave ourselves honestly, filled, as many of the very Gentiles were, with all moral virtues; and the third is, gratiarum repletorium, the replenishing of our souls with all divine graces, as Faith, 
The third beginning of a Christian. These three ways are the fai●est ways for us to assu●e ourselves of our Christianity.  Hope, Charity, Patience, and the like: and these two last do depend upon, and succeed the first; for, as in Nature, nullus locus corpore caret, sed semper aliquod corpus continet, no place wants a body, but it always holdeth some one body or other; as when one body departs and gives place, another body fills that place immediately, as when your vessel of Wine is emptied, it is filled with Air, ne detur vacuum in natura, lest there should be a vacuity, which Nature always abhorreth; even so, when the Devil is expelled, and our hearts cleansed, 
2 Cor. 7.1.  as the Apostle saith, from all filthiness, both of Flesh and Spirit, than virtues will begin to spring in us, and our souls shall be fitted, as clean vessels, to receive the graces of Gods holy Spirit, 
Sap. 1.4. & 5.  which, as the Wise man saith, flieth from deceit, and dwelleth not in the body that is subject unto sin.  
And therefore, touching this expulsion of Satan and his suggestions, which is the first step to God, and the sum and substance of my Text, I shall desire you to observe these three things. 


The division of the Text.  1. The Matter,  
2. The Form,  
3. The Privation,    
1. The Matter, or the sum and substance of the work, which is the ejection, or casting out of Devils: hoc genus ejicitur.  
2. The Form, Manner or Means, by which they are cast out, and that is, Prayer and Fasting, and no ways else; for, non ejicitur nisi per orationem & jejunium, they go not out by any other means then by Prayer and Fasting.  
3. The Privation, which followeth their ejection and casting out, 
Aristot. Metaphys. l 5. c. 22.  and is as the Philosopher teacheth, absentia prioris formae cum aptitudine materiae ad aliam recipiendam, the absence of the former conditions that we had, with an aptitude or fitness of our souls to receive far better qualities; and therefore must consist, 

1. In Remotione mali, the removal and rooting out of all evil thoughts, words, and deeds.  
2. The Reception and planting in our hearts all good virtues and graces of God's spirit.    
Or, if you please, you may consider in these words;  

1. Actus.  1. The Act, which is the casting out of Devils.  

2. Modus.  2. The Means, by which we cast them out, which are Prayers and Fasting.  

3. Effectus.  3. The Effect or Success, which followeth their casting or going out, and it is a freedom from Satan's tyranny, and a blessed fruition of liberty, to be prepared to receive Gods holy Spirit, and his graces, for the saving of our souls.  
And touching the first point, which is, the casting out of these Devils, I shall desire you to consider with me these three things;  
That is, 

1. The Ingredients,  
2. Their Ingression,  
3. Their Ejection,    
1. The Ingredients, 
1. Of the Ingredients.  or those that enter into a man to take possession of his heart and Soul, are said to be, genus Demoniorum, a kind of Devils: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sciens, a word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scio, disco, signifieth a knowing-One, whomsoever he be; whether he be from heaven, or from the earth, or from hell.  
But use and custom hath most commonly appropriated this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the worse kind of knowing one's, or intellectual creatures, that is, the infernal Angels, which we call Devils: or else the most wicked men, which are termed Devils incarnate, and which oftentimes do show themselves Devils indeed; and to do as much mischief as the Devils of hell; as, the experience we have had of the cruelty and wickedness of our late Rebels, doth sufficiently testify unto us.  
Whereby you may perceive that there are two special kinds of Devils. 

1. The Devils of Hell, which are Spirits, 
That there are two kinds of Devils.  or spiritual Devils.  
2. The Devils of the Earth, which are Men, or carnal Devils: and of these, I shall treat last.    
And for the first kind of Devils, I shall only speak of these three things. 
Of the first kind of Devils. Consider three things.  

1. Their Nature,  
2. Their Names,  
3. Their Number,   And  
1. Touching their Nature, you are, 
1. Of the nature of the Devils.   
Observation. 1 1. To understand, that they are not Chimeras of apprehensions, 
Danaeus Isagog. c. 4. de Angelis. Damasc. l. 2. de Orthodoxa Fide.  but true real substances: for though some men deny them to be any substances, but rather to be motus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certain inward motions, and vehement passions of the mind, whereby men are tossed and carried away to do this or that thing, as Danaeus writeth; yet not only the most ancient Fathers, as Damascen, Tertullian, and others; and so the School-Divines; as Thomas and the rest of them; 
Zanchius deoperibus Dei. l 2. c. 2.  and so likewise all the modern Writers (as Zanchius doth, by eight special Reasons prove them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. e. things really existing;) but also the most sacred Scripture, which is veritatis omnis regula, the rule of all truth, doth most plainly show unto us, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Substances; for they are said to talk with Christ, to obey Christ, to enter into the Swine, to be tormented, to be tied in chains, to reside in everlasting darkness and the like; Quae omnia, in ea quae sunt mera spectra, & res imaginariae, non competunt; all which things cannot be said of those things that are but mere phantasms, and bare imaginary things; but of things only, which are verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly real things indeed, saith Lambertus Danaeus, quò supra.  
Observation. 2 2. You are to note, that as they are Substances, and not Apprehensions only, as the Sadduces, and some other Heretics thought; 
Apud Casman. Angelograph. part 1. c. 4. Lactant. Instit. l. 2. c. 15. Two Reasons to prove they have bodies.  so they be spiritual substances, and not compounded of matter and form, as Symonius, and Swingerus in his Aethick Tables, and divers others do affirm; for, though Origen in his second Book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Tertullian in his Book, de carne Christi; and Lactantius, and Rupertus Tuitiensis, and others do affirm, that they have a body, by which they do subsist, though the same be more subtle and purer than the bodies of all other inferior subjects: and for proof thereof, they do render a double reason.  
Reason. 1 1. For that they had access unto the Daughters of men, as Clemens Alexandrinus, 
Gen. 6. Clem. Alex● Strom. l 3.  Tertullian, Lactantius, and others do expound that place of Genesis; but this they could not do, unless they had some bodies; and therefore they are not pure spirits.  
Reason. 2 2. For that they are tormented, and to be punished in a corporeal fire; as S. Augustine, and others do affirm: but a mere spiritual substance cannot be tormented by any corporeal thing: therefore they must needs subsist of some corporeal matter or substance.  
Yet the evidence is so plain, 
That the Devils are altogether immaterial.  that they are altogether immaterial and pure spirits, & ab omni materia liberi, without any concretion of matter or bodies, as that indeed, it cannot be contradicted, if we look into the reasons of the Fathers, which they produce out of the eighth Chapter of S. Luke, and the eighth Chapter of S. Matthew, and the 103. Psalms, and the sixth Chapter of the Epistle to the Ephesians; as of Dionysius in his Book, de Divinis Nominibus, cap. 4. Ignatius in his Epistle unto the Trallians; Nazianzen in his second Oration, de Theologia: Epiphanius in the 26. Heresy: S. Chrysostom in his 22. Homily upon Genesis: Theodoret in his Book de Divinis Decretis: Greg. Nyss. in his Book of the life of Moses, Basilius Magnus, Fulgentius, and the Council of Lateran under Innocentius the Third, and divers others, both ancient & modern Writers. 
1. Reason answered. Aug. de Civit. l. 15. c. 22. Chrysost. Hom. 22. in Gen. Cyril. l. 9 advers. Julian. Suid. in vocabulo Seth.   
And therefore, to the first Reason, we answer with Saint Augustine, S. Chrysostom, S. Cyril, and Suidas, that by the Sons of God, we are not to understand the Angels, but the Posterity of Seth: For, as by the Daughters of men, we understand by men, that carnal crew of wicked tyrants, which were the posterity of Cain, and were both worldly minded, and fleshly given, and so wholly negligent of God's service, as you may see it in many places of the Psalms: Even so, by the Sons of God, we ought to understand the godly seed of Seth that despised the world, and called upon the name of the Lord, and at length began to grow cold in the service of God, and to follow after the lusts of the flesh, and the vanities of this world, and these were called the Sons of God, as all the godly are: and,  
To the second Reason we answer, 
2. Reason answered.  that as the human souls be pure spirits, and yet are tormented in a corporeal fire, as it appeareth by the soul of Dives, that confesseth itself to be tormented in that flame, when his body was buried in the earth: even so these infernal Spirits that have no bodies, but are altogether immaterial, may, by the omnipotent power of the Almighty God, 
Vide Greenwood in a Sermon, entitled, Tormenting Tophet.  be perpetually punished and tormented with a corporeal fire; as S. Hierom and others have most plainly and largely declared.  
3. You are to observe, that, as they are spiritual substances, Observation. 3 immaterial, and without any kind of bodies; so we must understand that they were all created good, Angels in heaven, and not Devils in hell; God never made such creatures: for, though the Peripatetics, and the Priscillianists, that were a kind of Heretics, did imagine, that they were eternal Evils, or Devils from all eternity, 
Zanchius de Operibus Dei. l. 2. c 5.  as Zanchius noteth, because, as they allege, there is no sin in heaven; and he that once goeth to heaven, cannot sin when he is there, being as it were ravished with the Beatifical Vision, and the love of the divine goodness: and therefore say they, if they had been made in heaven, they could not have fallen away from God;  
Whereupon Manichaus taught, that there were two Gods from all eternity; the one good, and the Author of all goodness, 
Danaeus Isogog. c 6. Clem. Recog. l. 3. Nicephor. l. 5. c. 31.  and the Creator of all the things that are good; the other evil, and the doer of all wickedness, and the maker of all the things that are evil; and this most heretical Opinion, saith Nicephorus, continued almost 300. years, before it could be rooted out; Yet not only this Opinion hath been exploded and condemned for a most wicked heresy, but also the very reason and foundation of their Opinion is so weak, that it may be very easily answered.  
For, although now, the inhabitants of heaven cannot sin, and those celestial Citizens shall never be banished from their mansions, because they are now confirmed by grace, and supported by God's Spirit, ne à veritate voluntatem averterent, lest they should turn their wills and minds from the truth; as S. Augustine speaketh, 
Aug. de Civi●. Dei, l. 12. c. 9  yet, Non fuit sic ab initio, it was not so from the beginning; for, if God had made them immutably good, 
It is the property of God alone, to be immutably good. Malach. 3.6.  he had made them Gods, and not Angels: because it is the privilege and property of God alone, to be immutably good; as the Prophet showeth, Ego Deus, & non mutor, I am the Lord, and I change not, as if he were not a God, if he had the possibility to change; or that therefore he is God, because he cannot possibly change: 
James 1.  and so Saint James setteth down this for an incommunicable property of God, to be unvariable or unchangeable, and without any shadow of turning.  
And therefore as man in Paradise was created, Omnino ad imaginem Dei altogether according to Gods own Image; and yet was left in the counsel of his own mind, either to stand or fall, to continue happy, or to become most miserable, even so the Devils, though they were created in Heaven, which was their Paradise, and were made likewise good; yet they had, potestatem cadendi, a power either to stand, if they were so pleased, or to fall if they would not stand: And so the good Angels too; they were mutabiles natura, changeable if they would, and they might have fallen if they pleased; but because they chose to stand in the time of their trial, they are now made, immutabiles gratia, 
Isidorus de Summo bone, l. 1. c. 12.  unchangeable through the grace and favour of God, for their faithfulness and submission to his divine order, as Isidorus speaketh.  
And as the falsehood of their eternal impiety is sufficiently proved, so the truth of the contrary Position may be as sufficiently confirmed by the word of Truth; for they are the creatures of God; and therefore they must needs be good by their creation; for when God had finished all his works, he looked upon them and considered all, and every thing that he had made, Et ecce erant valde bona, and behold they were all exceeding good; and therefore the very Devils were all, Creatione boni, sed Depravatione mali, 
Danaeus Is●goges c. 19  Good Angels by their creation, but wicked Devils by depravation, which they contracted, Non natura creata, not from that nature which God created, but from their own proper malice; which they had, not from God, but was bred within themselves.  
And therefore not only the Apostle saith, That they kept not their first estate: But our Saviour Christ himself affirmeth, Quod non steterunt in veritate, That they stood not, or remained in the truth; whereby it is most apparent, that when they were created, they were in the truth; or otherwise, 
Zanchius de operibus Dei. l. 3. c. 2.  Quomodo dici potest, eum non stetisse ●bi nunquam fuit▪ faith learned Zanchius: How can the Devil be said not to have stood there, where he never hath been? And so Saint Augustine likewise doth most excellently declare this truth, and confirm the same against Manichaeus, 
August. Passim.  with unanswerable Arguments, l. 11. c. 20. De Genesi ad literam, & de Civit. Dei l. 12. c. 1, 2, 3. & de vera Religione c. 13. But then,  
Observation. 4 4. You are to consider, that seeing they were created good, the question will be, How, or by what sin, they fell, and became so bad? And this Question is propounded by Theodoret, 
Theodor. q. 6. in Genes.  Quam ob causam è Coelo Diabolus decidit? Why or what cause moved the Devil, that was a glorious Angel in the sight of God, to fall away from God, and thereby to throw himself and his adherents unto the bottomless pit; and there, instead of that eternal happiness which he hast lost, to be tormented with fire and brimstone in everlasting darkness for evermore?  
To which Question Theodoret saith, That it was the fond conceit of some foolish fellows, to say, that Satan was therefore thrust out of Heaven, because he refused to adore and worship Adam, whom God would have him to reverence, because he had made Adam in his own Image: But this Theodoret proveth to be false, because the Devils fell before Adam was made; who was therefore made, as some Divines write, to supply the room of the relapsed Angels.  


Zanch. de operibus Dei, de lapsu Angelorum.  
Three Opinions about the first sin of Satan. 1. Opinion.   And Zanchius writeth, That Augustinus Steuchus, in his eighth book and thirty eighth chapter de per. Philos. rehearseth three other Opinions about the fall and the sin of the Devil.  
1. Opinion is of Justin Martyr, in his Apology for the Christians: and of Clemens Alexandrinus l. 3. Stromat. and of Severus Sulpitius l. 1. de sacra Historia: and of Tertullian, Lactantius, and many more of the first ancient Fathers that, (upon the sixth Chapter of Genesis, where it is said, That the Sons of God, or the Angels of God, as St. Ambrose reads it: or Filii Elohim, as the Hebrew hath it, which Aquila translateth, Filii Deorum, the Sons of the Gods, or Filii potentum, the Sons of the mighty powerful Ones, as Symmachus reads it; or Filii Magnatum, the Sons of the great Ones, and noble Ones, as the Chaldae-Paraphrast hath it; or Filii Principum, the Sons of the chief Princes, as Pagninus reads it (best in my mind) saw the daughters of men, that they were fair, and took them wives of all that they liked) do expound the same of the Angels, which leaving their care of these inferior things, which God had committed to their charge, To preserve us, as the Psalmist speaketh, in all our ways, that we dash not our foot against a stone, were overcome with the love of those fair women; of whose looks the Poet saith, they were 

— aemula lumina Stellis,  
Lumina quae possunt sollicitare Deos.   

Eyes emulating Stars in light,  
Enticing Gods at the first sight.   And so they fell into base lusting after these beautiful creatures, even as we see many men do so now adays; because, as the Poet saith, 
Ludit amor sensus, oculos perstringit, 
How the inordinate love of women bewitcheth us.  & aufert  
Libertatem animi, mira nos fascinat arte:  This unlawful love doth betray our senses, shuts our eyes, and takes away the liberty of our minds, and doth wonderfully bewitch our souls; so far, that he saith, 
Credo aliquis Daemon, subiens praecordia, flammam  
Concitat, & ruptam tollit de cardine mentem:  He believes some Devils do kindle these flames, and take away our senses from us.  
And therefore the foresaid Fathers do conclude, that the first sin of Satan, and his fellow-Devils, was carnal Lust and Concupiscence, which is one of the three things, which we profess in our Baptism, that we will forsake.  

Tertullian's reason for the sin of the Angels to lascivious lust. 1 Cor. 11.10.  Whereupon Tertullian saith, That for this cause, the Apostle commanded the Women to be covered in the Church, or, as the original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To have some power over their heads, because of the Angels, that is, lest the Angels, that are to assist them in their devotion, and to carry up their prayers and desires to Heaven, should be tempted and enticed to lust after them.  
And truly I think with Tertullian, it were well that the Women should be covered, though not because of the heavenly Angels, yet because of lascivious men, whose wanton eyes do often carry away their thoughts from their heavenly duties to gaze upon their fading vanities: 
That there is double mistake in Tertullia's reason.  For, touching the heavenly Angels we may find in Tertullian's reason a double absurdity.  
Error. 1 1. For that now the heavenly Angels are so confirmed in good, partly by the extrinsical assistance and providence of Almighty God, and partly by the blessed Vision and fruition of the divine Essence, as that they cannot do any thing, nor will any thing, 
Isidorus l. 1. c. 10. & Aug. de fide ad petrum c. 3.  contrary to the Will of God, as both Isidorus, and Saint Augustine do most fully and excellently declare.  
Error. 2 2. For that a vail or covering cannot be sufficient to keep any thing from the sight of a Spirit, who doth so perfectly penetrate into all inferior objects, as that he knoweth them, quantum cognoscibilia sunt, so far as they are knowable.  
And therefore touching this first opinion of their fall and sin, as this Inference is insufficient, so the foundation of it is not firm; 
Zanch. de operibus Dei l. 4. c. 2.  and I will not say with Zanchius, that this opinion is, nimis stulta; and the Authors of it, nimis stupidi; as Theodoret in his forty seventh Question upon Genesis; because that should be, sermo nimis durus, 
The double reason against the error of this first opinion.  too rigorous a censure upon those worthy men that held it: But, I say, they were mistaken in a double respect.  
1. Because that there is no mention in the Scripture of this sin, of carnal Concupiscence, or fleshly Lusts, until almost a thousand years after the Creation of the World; but it is Reason 1 most certain, that there were many other sins, both of the Angels and Men, long before this sin: For the scripture teacheth us, saith Saint chrysostom, that before Adam was form the Devil fell away from his dignity: And the Wise man saith, That by the envy of the devil, death entered into the world: Therefore he sinned before Adam sinned; for otherwise, if he fell not before man was made, how could he, remaining in so great a dignity in Heaven, envy man here on Earth? It is not likely, but it is against all reason to think, that an Angel incorporeal, placed in the height of glory, and in the sight of God, should envy man, that bore a body of earth about him, and lived here on earth; but he being cast down from Heaven, and to be chained in extreme ignominy, and seeing man in such great dignity, than his malice, saith, Saint chrysostom, Non potuit non graviter ferre aliorum foe●icitatem, could not endure the sight of others happiness without envy.  
2. Because that the Lord God himself saith, 
Gen. 6.3.  My Spirit Reason 2 shall not always strive with man, for that he is but flesh, yet his days shall be an hundred and twenty years: At natura incorporea carnes non habet, But the Spirits have no flesh, neither have the Angels a life defined or determined by time, 
Theodoret q. 47. in Gen.  seeing they are immortal, saith Theodoret.  
Therefore the sin of these foul Spirits could not be any carnal Lust.  
2. Opinion is of them which say, 
2. Opinion of their fall. Eccles. 10.13. That pride caused them to fall.  That the first sin of Satan was Pride, according to that of Syracides, Initium omnis peccati est superbia, Pride is the beginning of sin; and the beginning of pride is to departed from God, when the heart turneth away from his Maker: Whereupon Saint Augustine saith, 
Aug. in vet. Test.  That the Devil, elatione inflatus, puffed up with pride, would needs be counted, and so taken, for God: And so Saint chrysostom saith, 
chrysostom in Isai. add hom. 3.  That Satan, Per superbiam factus est Diabolus, qui antea Diabolus non erat, by his pride was made a Devil, which before he became proud was no Devil: A good Lesson for proud fantastical men to think on, what their pride will bring them to, which brought the Angels of Heaven to be Devils in Hell.  

Hierom in c. 28. Ezek, Ambros. in Psal. 118. Ser. 3. Nazian. Orat. 1. de pace. Fulgent. ad Monimum l. 10. Esay 14.13. & 14. 1. Reason to prove pride to be their sin. Job 41.34. Ezek. 28.2. & 14.15.  And this was the opinion of St. Hierom, and of St. Ambrose, and of St. Nazianzen, Fulgentius, Athanasius, Theodoret, and many more.  
And this their opinion may be confirmed both out of the Old and New Testament: For,  
1. In the old Testament it is said, Cogitavit apud semetipsum, He thought with himself to exalt his throne above the stars of God, and said, I will ascend above the height of the clouds, and I will be like the most High: The like whereof we find in Job, under the name of the Leviathan, who is said to be the king over all the children of pride: And the very like in Ezekiel, under the title of the Prince of Tyrus, whose heart was lifted up, and he said, I am a god, and I sit in the seat of God; and the Prophet, in the person of God, saith of him, Thou art the anointed Cherub that covereth; and I have s●t thee so; thou wast upon the holy mountain of God, thou hast walked up and down in the midst of the stones of fire, and thou wast perfect in thy ways from the day that thou wast created, until iniquity was found in thee: For though I am not ignorant, that the place of Esay is literally to be understood of the King of Babylon, and that of Job of the Whale, and the other place of Ezekiel is spoken of the King of Tyrus; yet this can be no hindrance, but that mystically these places may signify the Devil, who is the head, and the grand Captain of all the children of pride, 
Rupertus de victoria verbi Dei. 2. Reason to prove it. Luke 10.18.  as Rupertus Tuitiensis doth most excellently declare.  
2. The same may be proved out of the new Testament, where our blessed Saviour, for the repressing of this detestable sin of pride, allegeth the fall of Satan, saying, I beheld Satan, as lightning, fall from heaven: and therefore take heed of being proud that the foul Spirits are subject unto you, lest you fall likewise, even as he did: And so Saint Paul showeth, That he which is puffed up with pride, 
1 Tim. 3.6.  falleth into the snare, and judgement, or condemnation of the devil, that for his pride was adjudged and condemned to hell: And let all proud Gallants take heed of the like judgement and condemnation.  
3. Opinion is of them which say, 
3. Opinion of their fall.  That the first sin of the Devil was Envy, when he saw man, that was form of the dust of the earth, to be made in the Image of God: and to confirm the same, they allege Athenagoras, & Petrus Alexandrinus, and especially that place in the Book of Wisdom, where the Wise man saith, That, Per invidiam Diaboli, 
Sap. 2.24.  mors intravit in mundum, through the envy of the Devil death came into the world: But this, saith Zanchius, crosseth not the truth of the former opinion, but may well agree with it, and proceed from his pride; seeing, as Aquinas saith, 
Thom 12. q. 84. ar. 20. & 22. q. 77. art. 5.  Envy is a branch of pride, Quando bonum inordinatè fugit, invidia, When through envy it scorneth, and inordinately flieth from that which is good: So the Angel first puffed up with Pride, Noluit Deo subjici, refused to submit himself to God, and to obey his Rule and Command, 
Zanch. l. 4 c. 2.  and then he was filled with envy against man, saith Zanchy.  
And so it was the envy of the Devil that brought death and damnation to all men; and his pride first begat his envy, and wrought his overthrow, and brought his damnation upon himself, and upon all the children of pride.  
And therefore, as we ought to take heed of pride, which is the sin of the Devil, and a most devilish sin, 
What a devilish sin is envy  that brings neither pleasure nor profit, but scorn and destruction to his owner: so we ought to beware of envy, which is nothing worth, but woundeth the envious man more than him that is envied; As, Indivia Siculi non invenere tyranni Tormentum majus, the Sicilian Tyrants never found a greater torment than their own envy; which, like Promethe●s Vulture, gnawed their wretched souls night and day, whensoever they saw, or thought upon the prosperity of another; as it vexed the Devil to the very Soul, to see Adam in Paradise, and himself thrust out of Heaven.  
Yet herein Envy is very just, because, as the Poet saith, 
Sit licet injustus livor, nil justius illo est:  
Namque premens alios, opprimit antè patrem.  It kills his owner before it hurts another; for as the Rust eateth up the Iron, sic invidia quem infecit animum, consumit; so envy wasteth and consumeth, the very heart and Soul that it possesseth, saith Saint Basil.  

A story showing the true nature of Envy.  And for a fuller expression of the nature and benefit of Envy, the Poets feign, that when Mercury the messenger of the Gods, was sent of their errand here on Earth, he lodged one night in a Covetous man's house; and the next night in an Envious man's house, his next neighbour: and for his kind entertainment he told them, whatsoever the first desired, he should have it, and the other should have it double; the Covetous man presently bade his neighbour ask what he would, and the Envious man, considering, that now, if he asked a house, his neighbour should have two; if he demanded a thousand pound, his covetous neighbour should have two thousand: therefore not knowing how otherwise to be even with him, he desired that one of his own eyes might be plucked out, that his neighbour might lose both his eyes. And such is the nature of Envy, I had rather beg my bread then possess it.  
But seeing it is the most common received opinion of all Divines, that the first sin of Satan that made him a Devil was his Pride, it will not be amiss a little to discuss the particular object and cause that produced forth his Pride, and by his Pride his Rebellion and opposition against God, which always do proceed and spring from the proud Spirits, as I am sure it did from our late Rebels. 
What was Satan's pride.   
Touching which I find several judgements: For,  
1. Saint Augustine in his forty ninth Tractate upon Saint Opinion. 1 John, and Saint Cyril in his Dialogues, the Adoratione in Spiritu, do think it to be an assuming of a Deity unto himself, & imaginando ea, quae supra naturam ejus erant, esse sua, and imagining those things, which were above his Nature, and beyond his reach, to be his own, and of his own proper power: 
The opinion rejected.  but I think, it cannot be, that the Devils should desire an absolute equality with God in his Essence, and in his infinite Attributes: for than they must think it absolutely possible for them, to have an absolute equality with God; but in regard of their knowledge, they knew this to be impossible: and then also they must be changed in Nature, which likewise could not possibly be; because the essential Attributes of God cannot be agreeable or communicable to any Angel, or to any created Essence, but to him only who is the true God by nature. And therefore,  
2. 
Aug. de Civitate Dei l 11. c. 3. Greg. Moral. in Job. l. 34. c. 13. Anselm. de Lapsu Diab. Wherein the Devils pride consisted. Amb. Cath. in Libello de gloria Angelorum & lapsu malorum. Vigner. justitut. l. 3. & 5. Bern in Cant. Serm. 17. Especially in withstanding the decree of Christ his Incarnation.  I find Saint Augustine expounding this his desire of equality Opinion. 2 with God, to be a desire of freedom, to be exempted from all service and subjection unto their maker; and so Saint Gregory, and Anselm, do affirm, their particular Pride to have consisted in refusing to be subject unto their Creator; which is nothing else, but an absolute rebellion, and disobedience against their governor.  
But I like well of Nazianzeus Exposition upon the words of Esay, that Satan would have extolled himself above the clouds of the word of God, or rather the word God, that is, above the eternal Son of God, Incarnate, and as it were, clothed with the Clouds of our humanity: and so his pride was,  
1. In a desire of an equality with God, by an hypostatical Union betwixt the angelical Nature and the person of God; such as is in the person of Christ, betwixt his Manhood and his Godhead; as Ambrose Catharinus, Vignerius, and Saint Bernard, do affirm.  
2. In rebelling, opposing, and contradicting the truth of the Gospel of Jesus Christ, that God should love mankind so well, as hypostatically to unite unto himself the nature of man, which he had denied unto the Angels. And to this I think the Apostle seems to aim, 
Heb.  when he saith, that Christ, non assumpsit angelos, took not upon him the nature of Angels, but he took the seed of Abraham; for which cause he is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of Mankind, as where the Apostle saith, cum apparuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But we never read that he is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the Scriptures. And therefore the Devil, and all the wicked Angels, that were his adherents, would not allow of this decree of God, nor obey that counsel and command of God, when he bringeth in the first begotten into the world, 
Heb. 1.6.  let all the Angels of God worship him, which they, in the height of their pride utterly disdained, and refused to do; but did then and ever since labour and seek, with all their might, 
How the Devil always laboured to hinder the Incarnation of Christ and to evacuate the benefits thereof.  and by all means to hinder the same to be done; and being done, to evacuate the benefit and fruit thereof, by hindering us men to believe it, and to be thankful for it.  
For so,  
1. By his subtlety he sought to put Adam out of all favour with God, to the end that this Union of man's nature with God, might be wholly frustrated, because he knew Way. 1 God was of pure eyes, and could not endure rebellion and disobedience to his commands; and therefore, thought he, if I can seduce Adam, to eat the forbidden fruit, I shall evacuate that design of God and break that Gordian-knot all to pieces.  
And when he saw, that this Plot could not prevail, to annihilate the decree of God to love and to unite man unto himself, but that the wisdom and goodness of God found out a way to verify that saying, qui struit insidias aliis, sibi damna dat ipse, he that digs a Pit for another shall fall into it himself, when God said, 
Gen. 3.  that the seed of the woman, which Satan had seduced, should break the Serpent's head, and so bring more damage to the Devil, then to either Man or Woman: then,  
Way. 2 2. He enticed Cain to kill his own Brother Abel, still to provoke God against Man, and to hinder this Union betwixt God and Man: and when he saw that God in mercy had granted another seed by the birth of Seth, than he thought to work more wisely, and more generally to corrupt the whole World, and to make the Sons of God whom he loved, to run a Whoring after the Daughters of those men whom he hated; And seeing this device, that was so devilish, yet would not do the deed that he desired, but that Noah found favour in the sight of God, to preserve the generation of mankind; and that God which is the God of truth, would not alter the thing that is gone out of his mouth; Then, Way. 3  
3. He puts off the shape of the Serpent, and leaves to play the Fox, and putteth on the Lion's skin, and like a Lion indeed he seeks by his cruelty at sundry times and in divers manners, to destroy that blessed seed from whence Christ, the God and Man, should spring. As,  
1. When he stirred up and moved wicked Pharaoh, 
Exod.  his firstborn Tyrant, to kill all the male children of the Israelites from whom God had promised unto Abraham, the blessed seed should spring. And then raised up proud Haman to root out all the Jews, and the whole offspring of David, to whom God had sworn, and made a faithful Oath, that the Messiah should come out of his Loins; and after that caused Antiochus, (whose surname, Epiphanes, signified Illustrious, but his deeds were most odious) to persecute all the Jews and to butcher the best of them, that so he might hinder the birth of that blessed Seed, and crush the Chicken while it was in the shell; And when all this his subtlety and cruelty, could not serve the turn, but that Christ was born indeed, and had hypostatically united our flesh un●o his deity; Then, Way. 4  
4. He plays the Devil indeed, and stirreth up Herod to kill all the Children that were in Bethlehem, and in all the Coasts thereof, that so by that means, he might kill Christ; and when he seethe he could not kill him, he laboureth to corrupt him, to make him to forsake his God, as he had done; and to throw himself down from the Pinnacle, and to break his neck; or to fall down and worship him: for he knew, this, if he could effect it, would untie the knot, and hinder the progress of God's purpose.  
But as holy Job affirmeth, non est potestas quae comparetur ei, 
Job. 42.2.  and saith, 
Job 24.2.  to God, I know that thou canst do every thing, and that no thought of thine can be hindered, Quia non est consilium contra Dominum, because no counsel can prevail against the Lord; therefore his counsel did stand, and his will is done, and the Word is made flesh, 
John 1.14.  and we saw his glory as the glory of the only begotten of the Father, full of grace and truth.  
And yet for all this, though he seethe the Promise of God fulfilled, and his truth accomplished, and God united to our nature, he still persisteth in his pride, and prosecuteth his malice against man, to frustrate and oppose the will of God. And though Christ, by his death, which he brought him to, hath overcome death, and led captivity captive; yet doth he never leave to hinder men to reap the benefit of God's favour, and the fruits of the death and passion of Jesus Christ, but fostering still his pride and rebellion against God, and his malice against man, he entereth into the hearts, and possesseth the very souls of all wicked men: so that he maketh some of them to become mere Atheists, scarce to believe that there is a God; and many more to deny the mystery of Christ's Incarnation, as do the Jews and Turks to this very day: and others he bewitcheth to believe most damnable errors, as with that Dog Servetus, to deny the humanity of our Saviour Christ; and others to blaspheme against his Deity, as that accursed Arius and his followers: and so he still laboureth to hinder this truth to be believed at all, or at least, not to be believed in that manner as it should be. 
Zanchius de Operibus Dei, l. 4. c. 2.  And all this you may more amply see in Rupertus Tuitiensis; de victoria Verbi Dei, and in Zanchius de Operibus Dei, & de peccato Angelorum.  
And this consideration of the Pride and Rebellion of the Devil against God, and his implacable malice against man, should teach us all to take special care to beware of him; and to pray to God to bless us from him, and not to have him so often as we have him in our mouths, nor especially in our hearts.  
So you have seen, that although by nature the Devils were good, and so created good by God; yet by their pride, and continual rebellion against God, they made themselves Devils, and the Authors of all evil for evermore.  
Yet, lest we should err about their nature, 
Two points to be considered about the nature of the Devils.  as they are now, in statu corrupto, corrupted by their own wickedness, we are to consider these two points.  
1. That there are many things, that in themselves, are good in them.  
2. That all those good things are perverted and corrupted by them to a perverse and wicked end: For,  
1. You must understand, that by their fall, they have not Point. 1 lost all those endowments and excellencies which God had given them in their creation; and whatsoever they do retain, which they have had from God, the same is, and must needs be good: but their natural substance, and their natural qualities, as their knowledge, their understanding, wisdom, agility, invisibility, immortality, strength, and the like, are all given them by God, and they are the works of God; and these in themselves simply considered, must needs be good; because all that God made were, and still are, exceeding good.  
And therefore let not wicked men, oppressors, Church-robbers, Adulterers, proud persons, and the like, 
That men should not think it enough to have some good things in them, but endeavour to be good in all things.  think well of themselves, because they have some good things in them: as a good wit, great learning, fair speeches, some charity; and it may be some justice, and the like: for so the Devils have some good things in them likewise; and if thou hadst not good things in thee, thou wert worse then the very Devils: But, if thou wouldst be deemed a good man, thou must be ex omni parte bonus, good in every way, or at least endeavouring to be good in all things, such as Job and Zacharias were, that walked in all the Commandments of God without reproof.  
2. You must note, that there is none of those good things Point. 2 that are in them, but, as wicked Judges abuse their Authority to pervert Justice; and corrupt Lawyers abuse their knowledge to wrest the Law; and covetous worldlings do abuse their wealth and their power to oppress the poor: so do these wicked spirits corrupt and abuse all the good things that are in them, by making them means of effecting the greater evils, as by their knowledge and subtlety to deceive us, as they deceived Evah; by their might and power to torment us, as they tormented Job, and those poor possessed men that we read of in the Gospel; and by their agility to be every where, in every corner ready to entrap us. And therefore how wary, and how watchful should we be to escape their wiles, and to prevent them; for the more powerful our enemies are, the more preparation we ought to make against them:  
But, to the end we may the better see how far, and how many ways they pervert and turn all these good things, that God hath given them to work our destruction, and to show their rebellion against God; let us proceed unto the second point, and so consider the names and titles whereby they are named and made known unto us: because, as the Poet saith, 

Conveniunt rebus nomina saepe suis.   

The names do often agree with the natures.    

2. Of the names and titles of the Devils.  2. Touching their names and titles, you must understand, that all the names which we find given unto them, are either  
In respect 

1. Of their Nature and being, or  
2. Of their Practice and desire to do mischief.  
3. Of the Forms wherein they appeared.  
4. Of their Knowledge and Understanding.  
5. Of their Might and Power to effect what they intent to do.    
Respect. 1 1. In respect of their Nature, they are sometimes called simply Spirits: as in Matth. 4.1. Mar. 1.12. Luke 10.20. and sometimes they are called Angels: as in 1 Cor. 6.3. and in 2 Pet. 2.4. But this is rather a name of office than of nature, whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Nuntius, a Messenger.  
Respect. 2 2. In respect of their Practice, and desire to work mischief: as the same is divers, so in that respect they have divers names: As,  
1. Spiritus malus, an evil Spirit, and the unclean Spirit, and that not only because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Sam. 1.16. Matth. 13.19. and 39 Zach 13.2. Matth 12.43. 1 Pet. 5.8. Zach. 3.1.  Evil in himself, but also endavoureth by all means to make all others evil and unclean.  
2. Adversarius, an adversary: for so S. Peter saith, Your adversary the Devil goeth about like a roaring Lion: and he is styled our adversary, because he is always against us, and is continually an accuser of the brethren, in which respect he is likewise styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Devil, that is, Calumniator Dei & hominum, the reviler or slanderer both of God and Men.  
3. Spiritus fornicationum, the spirit of Fornications: for so the Prophet Hoseas saith, 
Hos. 4.12.  The spirit of whoredoms hath caused them to err; and he is so called, not only because he pricketh our flesh to carnal and unlawful lusts and uncleanness, but especially, because he instigateth all men unto spiritual fornication, to run a whoring after strange Gods, to commit idolatry with the Idols of the Gentiles, and by their covetousness and greedy hunting after riches and the wealth of this world, which is Idolatry, as the Apostle affirmeth, when we make a god of our gold, and neglect the service of the everliving God.  
4. Spiritus mendacii, a lying Spirit, and the Father of lies; for so he saith himself, 
1 Reg. 22.22.  I will be a lying spirit in the mouth of all the Prophets of Ahab: and our Saviour faith, he hath been a liar from the beginning; and he is a liar, 
John 8.  not only because he doth always use to lie, as he did to Evah, when he said, Ye shall be like Gods, and yet made them like Devils, but also, because he suggesteth nothing else but lies to every one of us, and persuadeth us by all means to turn the truth of God into a lie, as S. Augustine showeth. 
August. contra Jud Pagan. & Arian. c. 2. That the Devil sometimes speaketh truth   
But, though he be a lying Spirit, and the father of lies, yet this proveth not, but that, as Maldonate very accurately showeth, the Devil may sometimes speak a truth: for he spoke the truth, when he said, I will be a lying spirit in the mouth of all his Prophets, for so he was; And he spoke the truth, when he alleged the Scriptures to Christ in the Desert; and when he confessed Jesus Christ to be the Son of God, even as S. Peter did; though, as S. Augustine well observeth, Saint Peter was commended, and the Devil reproved; because, as the Proverb is, Non pulchrum est laus in ore peccatoris, I desire not the praise of a lewd and dissolute fellow; so truth loseth of his lustre, when it proceeds from a common liar, whom men do suspect when he speaks the truth: and besides this, whensoever the Devil speaketh truth, he always leveleth at an evil end; 
But always to an evil end.  as when he spoke the truth of Ahabs' prophets, it was to deceive them, and to destroy Ahab: and when he alleged the truth of the Scriptures unto Christ, it was to see if he could persuade Christ to offend; and when he confessed Christ to be the Son of God, it was not to persuade us to believe it, but to make us not to believe it, because the Devil spoke it.  
And therefore whensoever liars, or the Father of lies, do speak the truth, we should take heed of them, and believe the truth, not because they have spoken it, but because the Scripture saith it, or that we have other far better reasons to persuade us to it then their saying of it, for that a liars truth, if there were no other reason to believe it, is always to be suspected.  
5. Satanas', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Tempter, because the Devil doth always provoke us unto sin, and attempteth by all means to bring our sins unto perfection: But here you must observe in what sense he is called a Tempter, because there is a twofold temptation. 


Aug. Epist. 146. ad Consentium.  1. Alia probationis: The one of trial.  
2. Alia deceptionis: The other of deceit.    
By the first we are tried, Whether we be good or bad, right or counterfeit, that if we be found faithful we may be approved, and so crowned; and thus, as the Goldsmith trieth his metal, whether it be Gold or Copper; so God, and not the Devil, tempteth or trieth us by crosses and afflictions, whether we will cleave close to him, as Job did, or start aside like a broken bow, as Demas and all Apostatas do: 
Ambrose de Abraham. l. 1. c. 8.  and thus God is said to have tempted Abraham, when he commanded him to sacrifice his Son Isaac.  
By the second kind of temptation, we are deceived that we might be damned; and thus, as Saint James truly affirmeth. God tempteth no man, 
James 1.13.  but the Devil is the chief author of all such temptations, and is therefore rightly called, Satan the Tempter.  
3 In respect of the forms wherein they appeared, they are Respect. 3 called by the very same names of the things in whose shapes and forms they have appeared; as the Serpent, when he appeared unto Eve under the shape of a Serpent, which had, as some writ, the countenance of a fair Maid, that Evah might the sooner be persuaded to listen to her suggestions.  
And I read it cited out of Saint Augustine, that it is not permitted unto the Devil to invest himself with what form or shape he will, or naturally he can take upon him, but he is limited to such semblances as God is pleased to permit unto him; or otherwise there is no question, but he would have taken a goodlier and a more specious resemblance upon him, than the form of a Serpent, if God would have suffered him so to do, when he appeared unto Evah.  
And though he often appears in the form and shape of a man, yet because Christ, by reason of the hypostatical union of God and man, that are so fast, and so indissolubly linked together, that both the Natures do make but one Person, is worshipped and adored under the form of man; God never permits the Devil to assume that form, when he appears and requires to be worshipped and served of his Vassals, that forsake their God, and give themselves, as Witches and Sorcerers do, unto the Devil; but he appears either in the shape of an ugly Centaur, or a shaggy Goat, or some such like ill-favoured beast: And therefore Saint John in his Revelation saith, That they worship the beast, which may as well signify Satan, as the Antichrist that worshippeth Satan.  

The Devil, commonly appears in the shape of ugly creatures; and always so, when he requires to be worshipped.  And the Divines do observe divers passages of Scripture, which intimate, that the Devil, when he would be worshipped, doth often present himself in the form of a Goat; and that therefore the Hebrew word Sehir, signifieth both a Goat and a Devil: As both Saint Jerome, and the Chaldee Translator, do render the word in the seventeenth of Leviticus and the seventh, where the Lord saith, Nequaquam hostias tuas immolabis Sehir, to signify the Devil; and so our Translation reads it, Thou shalt not any more offer thy sacrifices to the Devil: And Rabbi Quimhi, the best interpreter of the Hebrew words, showeth, the reason why the Devil should be called by Sehir, which is the name of a Goat, is, because he appeareth to them, that give themselves to him, in the shape and form of a shaggy Goat: 
Tho. 12. q. 102. art 3. Lyran in Exod. 12 & 1 Reg. 30.  And so Aquinas, and Lyra, and saints Pagninus, interpreting the four and thirtieth of Esay, where he saith, Schirims, or pilosi saltabunt ibi, the shaggy beasts shall leap and dance in the wilderness, do say, it signifieth, the Devils shall play, and leap, and dance there: And to make this yet more plain, the two chiefest Oracles of the Devil, Hammonium, that is derived of Ham the son of Noah, 
Gen. 10.  and Dodonaeum, of whom we read amongst the grandchildren of Noah, were figured, the first in the form of a Goat, and the second in the shape of a great horned-Ram.  
Whereby you, may perceive, that the Devil hath appeared, and doth often appear, unto the Sorcerers, and Witches, and other wicked men, in the shape and form of other creatures, from whom he is denominated, according to the names of the creatures, whose forms he doth assume.  
Respect. 4 4. In respect of their great knowledge they are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Their knowledge is great in two respects  Sciences, knowing creatures, which we translate Devils: and so they are called here in my Text; and they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a twofold respect.  
Respect. 1 1. In regard of that knowledge and understanding which they have from their creation; 
Zanch. de operib. Dei l. 4. c. 1.  Et qua adhuc praedi●● sunt ex parts, and with which in part they are as yet endued, saith Zanchius.  
2. In regard of their acquisite knowledge, which by their Respect. 2 long experience and diligent observation of things, they have gotten since their fall, both by what they have heard and seen. For,  
1. They hear and have heard very much: 
1. They hear much. Job 1.6.  as they hear God himself when they stand before him; they hear the good Angels, when they come among them; they hear much from the Word of God when we preach it, and, I believe, far more attentively than many of us do hear it, though they believe it not, and look for no benefit by it; and they hear all the words of men; and they can tell how to make use of all that they hear. And  
2. As they hear very much, so they see very much more: 
2. They see much.  And that,  
1. 
1. In respect of their residency. Ephes. 1.2.  Partly by that eminency of place wherein many of them are seated; which is the Air, as the Apostle speaketh: not that the Air is the proper place and seat of their habitation, where they shall be punished; but where now, as from a Watchtower, they look down round about them to behold all the actions of men.  
2. Partly by their wand'ring up and down, and, 
2. In respect of their celerity. Job 1.7.  as he saith himself, By going to and fro in the earth, and walking up and down in it, and that with such great celerity, as no winged Fowl is able for to match them: Quia omnis spiritus, ales est: & hoc Angeli & Daemons sunt saith Tertullian. All spirits, both Angels and Devils, are like a flying bird; and therefore, saith he, they are here, and there, and every where in a moment; Et totus orbis illis locus unus est, and all the world to them is but, as it were, one certain place: not by their ubiquity, as filling all places at once, which is only proper unto God; but by their celerity, moving into a thousand thousand places, as it were, in a moment.  
And so in these two respects they have abundant, and, in a manner, infinite, knowledge, and that not only about the Creatures, and all the secrets of Nature, and all the actions, yea and sometimes the secret motions of all men, but also concerning God himself, and his divine Mysteries: as they know that there is a God; 
Aug. de regulis verae vitae. Orphaeus apud Just. Martyr. Mark 1.24. Ath●nas. in vitae S. Antonii  and they know him to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one God of himself; and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one God in all things; and they know him to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most high God; and they know Christ to be the holy one of God; and so they know the Scriptures, for they allege them unto Christ, and oftentimes to St. Anthony, as Athanasius writeth in his life.  
And therefore it is not knowledge (that many men abuse, and maketh many men proud) that can make any one happy, unless they do rightly use their knowledge to the glory of God, the edifying of their neighbours, and the saving of their own souls: for you see the Devils have more knowledge than any of us all, and his knowledge doth but make him liable to the greater torments: Quia corruptio optimi est pessima, The abuse of the best things, is the worst thing of all.  
Respect. 5 5. In respect of their power, the Devil is called potestas aeris, the power of the Air, Principalities, and Powers, and the Prince of this world. And that we might the better understand the greatness of his power, 
1 Pet. 5.8. Apoc. 12.9. Job 40.20.  he is called, the roaring Lion, the great Dragon, the great Leviathan, and the like; all names of power.  
But yet here you must observe a twofold property of their power: As,  

And they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Zanch. de operibus Dei l. 4. c. 2.  1. That it is, Potestas data & concessa, & non propria atque innata, a power given them of God, and not their own proper innate power from themselves: for all the power they have, they have it given them from God, and not from themselves: And therefore, as our Saviour saith of Pilate, so I may say of them, That they had had no power at all, except it had been given them from above by God.  
2. That it is potestas limitata, non absoluta, a power limited, 
Their natural power, which they have from God from their creation is very exceeding great, but now since they sinned it is abridged, bridled, and they said to be held in chains.  and not absolute; for as God saith unto the Sea, Hitherto shalt thou go and no further, here shalt thou stay thy proud waves; so he saith unto the Devils, Thus far shall you molest, oppress, and persecute my servants, but no further: ●or, as Saint Augustine saith, si Diabolus tantum nocere posset quantum vellet, aliquis justorum non remaneret. If Satan might do, what he would do, not a righteous man should remain upon the face of the earth.  
And therefore, whatsoever he can do, he can do the same but by the leave and permission of God; for he is like a Bear; in a Chain; and without God's leave, he could not touch Job with the least of his fingers, 
John 2.16. Matth 8 41.  nor enter into the Swine without the permission of Christ; and therefore much less can he enter into any man or woman, and so possess them, without the leave and licence from God;  
But when God gives him leave, and suffereth him without stop, than his power extendeth itself, to do very much upon the creatures: 
And God gave him leave at Hickham to throw me down upon the pavement of Flint stones, but not to destroy me.  as he caused the winds to meet together and to smite the four corners of the house of Job's Son, and so to overthrow the same; and so likewise, with this leave and permission of God, his power reacheth, to the raising of storms and tempests, clouds and darkness, and the sinking of Ships, to the destruction of Men and Women, as he threw down the house, to destroy all the Children of Job; and so he can enter into men or women, and drive them as he did the swine, to hang, drown, or do any other mischief unto themselves, as here, to cast, the Possessed oft time into the fire, 
Matth. 17.15.  and oft into the waters. For though he hath no power to work upon the Celestial bodies, because an inferior substance, or a lower cause, vim nullam habet in superiora corpora, have no power at all to work upon superior bodies, as the Philosophers do affirm; yet we see plainly, that his power extendeth unto all sublunary and elementary creatures.  
And therefore seeing the power of the Devil is so great, 
What the former point of doctrine teacheth us.  as both his names and his do do declare, and yet that all his power can do just nothing, not so much as to shake the leaf of an Aspen Tree, without the leave and permission of God, it should teach us.  

1. To pray to God. 2. To rely on God.  1. To pray to God to preserve us, and to put a hook in his nostrils, to stop him from his malice.  
2. Doing this, to be as bold as Lions, to do our duties without fear of all the Devils in hell; for if God be with us, what need I care, what Men or Devils can do unto me? quia non plus valet ad dejiciendum, inferna poena quam ad erigendum divina tutela, because all the power of darkeness is not so able to cast me down, as the assistance of God is to hold me up, or to raise me, when I am fallen.  
We read of other names of the Devil according to the distinct places and offices that they have among themselves, to do mischief and to tempt wretched men, to sin and to offend their God, as Lucifer and Beelzebub, that tempt the young Gallants unto pride, and to murder each other, in a single Combat, rather than they will abate an inch of their reputation. And Leviathan, that is the arch Doctor of all Heretics, and filleth their heads with such itching curiosities, as makes them leave the true light, and fall away to erroneous darkness: and Asmodeus that enticeth young men and maids unto wantonness and fleshly lusts; 
Judg. 8.33. and c. 9 4. 3. Of the number of the Devils. Arist. Physicor. l. 8. & Metaph. l. 12. Text 48.  and Bal-bereth that we read of in the eighth and ninth of Judges, and tempteth men to quarrels and contentions; and Baalim, and Astaroth, and many more, too tedious to rehearse, and which were the gods of the Gentiles, but the names of Devils, for dii gentium Demonia; but  
3. To pass from their Names unto their Number; Aristotle is of opinion, that there is one supreme cause, which is God, not tied to the pressure and encumbrance of a body, and forty seven spirits subordinate to that supreme Cause, according to the number of the motions which he observed in the celestial orbs of Heaven; and Merc. Trismegistus, as Aquinas citys him, is of the same mind, and denieth that there are any other spirits, excepting those that wheel about the heavens: for they thought that those heavenly bodies could not so ordinarily move, except they were animated and quickened thereunto by some spirits of life: which is very true, and seems agreeable to what Ezekiel speaketh of the celestial bodies, which he calleth wheels, that the Spirit of life was in the wheels: but they might have considered, that if those spirits were necessary for the uniform & uncessant motions of the celestial spheres, which were created for the service of man, than was it much more convenient, that the first and supreme cause, which i● God, should have many more infinite numbers for his use and service, and so Daniel saith, that thousand thousands ministered to him, and ten thousand times ten thousand stood before him; 
Daniel 7. Vide Job 25. v. 3.  and holy Job demands, Is there any number of his armies? and Rabbi Moses the Egyptian, l. 2. c. 7. saith, That they be as many, as be the virtues of the heavens, the Stars, and all other inferior things: and the Platonics say, that they are so many, that they are indefinite.  
And if there be, as it is most true, so many good Angels waiting always upon God, to do him service, and to praise him, and magnify him for ever; then questionless it is most certain that the number of the Devils is very very great, and, in all likelihood, far greater than the number of the good Angels; for, as among men, Magna plenitudo hominum, sed magna solitudo bonorum, the worse part is by far the greater part, and the number of Reprobates is far more than the number of them that shall be saved, as our Saviour testifieth: so it is verisimile, that the case is so betwixt the good and the bad Angels that more fell than stood: for it is asserted by all the Schools, that they fell from all the orders of Angels, and Archangels, principalities, dominations, virtues and powers, Cherubims, Seraphims, and Thrones; and it is most certain, that quoad nos, their number is infinite beyond number, 
Mark 5.15. Luke 8.30.  for a Legion of them which consisted of some thousands, had entered into one man; which made me oftentimes to wonder, how many Legions of them were in the members of the long Parliament, and how many indeed, are in all the wicked men of the world, when they could spare a Legion to reside in one man?  
And therefore well might Saint Anthony see the whole world filled with Devils, and covering the same with Nets and Snares which they have laid in every place, and in every thing; as snares in our meat, snares in our drink, snares in our , and snares in every thing we do, and in every path we walk; and all to the end that they may catch us, and catching us to destroy us.  
And therefore, how warily should we walk upon thorns, and among snares, and continually pray to God, to give his good Angels charge over us, to preserve us in all our ways from these wicked Spirits, that otherwise will do worse then dash our heads against the stones, when they destroy both our bodies and our souls in hell.  
And so you have seen the nature, the names, and the number of the ingredients; and now  

2. The Ingression of the devils into men and women.  2. The next point is, their ingression or Entrance into the bodies of men and women to possess them; and this is so plain (when the subjects are fitted for them by their sins, and wicked course of life, and God in justice, for the neglect of his Service, or dishonour to his Name, gives them leave so to do) that more need not be spoken of it; but as the fellow, that fell into a Pit, and his friend, that saw him there, began to question him, How long he had been there, and how he fell in, and the like, the poor man in the Pit answered, I pray thee take care how to help me out, and not to question how I came in: so, when we see so many men and women, as we have seen of late, while the long Parliament lasted, possessed with such and so many Devils, as they were; the best course that we can take, is speedily to use the best means to dispossess them; and that is, saith our Saviour, by prayer and fasting; which is the third Point that I am to treat of.  
But before I could finish the handling of these two rare Graces, and most powerful Weapons to drive out these Devils, I know not by what machination, or by whose fascination I cannot tell; only, 
Credo aliquis Daemon, magna me facinat ira,  
Percussitque senem, dum sanguis rivulo fluxit.   
I do verily believe, some of these Devils followed me with great wrath, and with a full intent to destroy me, and it had not failed, but he had done it, had not the great Jehovah, my continual Deliverer, commanded his Angels to preserve me; for as I was coming from Oxford to London, at Wickham, after Dinner, the man of the house holding my Horse at the block side, for ●e to get up, and I ascending the steps, to the top of the block, as soon as ever I laid my foot upon the third step, I found the same lose, and lifted up, and I was so forcibly, suddenly, and so strangely thrown down upon the pavement of Flint-stones, that cut such a huge gash in my forehead, that the blood exceedingly gushed out upon the pavement, and was able to dash out my brains; and my whole thigh, from my hip to my knee, was so bruised, that being lifted up, I was not able to stand, but was carried in betwixt two, and recovered twice, as they say, with strong Waters, when I fainted, until I was laid upon my bed. 
* By the good man of the house, and honest Master Parsons that road in my company, and was very careful of me.   
All which, in so strange a manner, as I found it done, I do conceive, and do verily believe, could never accidentally be done, but that some evil Spirit, the Devil and Satanas did it purposely to end my life, that I might no more oppose his dear limbs and adherents.  
But, as God had prepared a Whale to save Ionas as soon as ever he was cast into the Sea, so God provided a Surgeon for me presently, and he washed my wounds, and did help me, Blessed be God for it; and God I beseech him, to give me his grace, never to forget this, and all other his goodness, and mercies, and loving favours towards me, but to serve him, and praise him, and magnify him for ever, through Jesus Christ our Lord: To whom, with the Father, and the Holy Ghost, be ascribed all honour and glory for ever and ever. Amen.  
Jehovae Liberatori.  
FINIS.   

THE PERSECUTION AND OPPRESSION (Which, as Solomon saith, is able to make a wise man mad,) OF JOHN BALE, That was called to be Bishop of Ossory, by the sole Election, without any other man's Motion, of that pious King, Edw. 6.  
AND OF GRUFFITH WILLIAMS, That was called after the same manner to the same Bishopric by the sole Election, without any other man's Motion, of that most excellent, pious King, and glorious Martyr, Charles I.  
Two Learned men, and Right Reverend Bishops of Ossory.  
LONDON, Printed for the Author, 1664.   

I. THis John Bale was a great Scholar, and a Doctor of Divinity in the University of Oxford, in the time of King Edward the sixth, and he himself wrote a Book, (which the Right Worshipful, and my much honoured Friend, Sir James Ware lent me) wherein he setteth down, the vocation, persecution, and deliverance of himself: and out of that Book I have drawn this Abstract of his life and persecution, and expulsion from that very house from whence I was also expulsed, and for which I am still oppressed and troubled.  
1. His Vocation was by the mere good will, without any solicitation of any other, of that good King Edward's, when he saw him in South-hampton, he sent unto him by divers of his Nobility, to bid him prepare himself to go to be the Bishop of Ossory, which he obediently did, and transported himself and his Family into Ireland, and being consecrated at Dublin, though with some opposition, by reason of the Popish inclination of the Catholic Clergy, he presently went to Kilkenny; where  
2. His Persecution did begin, for he no sooner began to preach the Gospel of Jesus Christ, which he incessantly did, but the most part of his prebend's and the Popish party opposed and contradicted him; and within a very little while, after the death of King Edw. 6. he was exceedingly persecuted by Barnaby Bolger, and the Popish Priests, and others, that sought his death in his house, this Bishop's Court, alias Holms Court, 
Rich. Foster a Deacon, Rich. Headly, John Cage, and the Maid.  where he saw five of his household Servants, four men and a maid, of sixteen years of age, killed, before his face, and so had he been slain also, had he not shut the Iron Grate of his Castle, and kept the Kearnes out, until the good suffereige of Kilkenny, with a hundred horsemen, and three hundred footmen, brought him away in the night time, and so delivered him out of their hands, and forthwith sent him to Dublin, from whence, his life being there likewise hunted after, he was conveyed away in a Mariners apparel, and in his passage to Zealand was cruelly tossed by tempests, and was taken at sea, and carried to St. Ives in Cornwall, where a wicked fellow named Walter accused our Bishop Bale of High Treason before the Justices there, yet being not able to prove any thing against him, the good God delivered him out of their hands.  
And yet not long after one Martin an English Pirate did most falsely accuse him of many heinous crimes, as the p●●ting down of the Mass in England, caused Doctor Gardiner Bishop of Winchester to be imprisoned, and poisoned the King, and many other heinous things, which brought him abundance of troubles and vexations with the Captain of the ship wherein he passed towards Holland, as himself relateth at large, from fol. 38. of his Book of his persecution unto fol. 42.  
And because they are so fully exemplified and expressed by himself there, together with the rest of his troubles and persecutions which he had in Ossory, in Dublin, and in his passage by Sea towards Germany, in the Book that himself printed, of his Vocation to the Bishopric of Ossory, and his persecution in the same, I will set no more down here, but refer my Reader to that Book.   

II. GRiffith Williams, born at Carnarvan, at fourteen years old was sent to Oxford, from whence by reason of the hard usage of him Junonis ob iram; by an angry Juno, that was his Uncle's virago, he was fain to betake himself, within two years after, alienas visere terras, and failing to pass into France, where he intended, he was forced to retire into Cambridge, where having no friends, nor money, a Country Gentleman of Harleton, named Mr. Line, having but one little Son, about eight years old, took affection unto me, and entertained me into his house, and table, to tutor and teach that young Child, and being there, I got myself admitted into Jesus College; where, as it came to my course, I kept my Exercise, and within two years after, (having gotten a Certificate from Christ-Church in Oxford, of my study and good carriage there, for two years before, I had my degree Bachelor of Arts, and within three years after, I took my degree Master of Arts, at 21 years of age, and, being admitted into the holy Orders of a Deacon by the Reverend Bishop of Rochester, and of Priesthood by the Bishop of Ely, after I had been a while Rector of Foscot in Buckingham-shire, I became a Preacher and Lectorer in St. Peter's the Proud in Cheapside, and in the Cathedral Church of S. Paul, 
For I found it so. And then printed my first Book, entitled, The resolution of Pilate; and my second Book entitled, The delights of the Saints.  for the full space of five years; I Lectored upon St. Paul's Epistle to the Romans, and then began my persecution by the Puritans, as they were then called, and fanatics of those days, (saving a little opposition that I formerly had by the same generation, while I was Curate of Hanwel in Middlesex) for now, the more pains I took to study, and to preach the truth boldly unto them, as I ever did without fear, the more mad they were against me, and so mad, that not only forty, as they were against St. Paul, but I believe above twice forty conspired together to work my death, and most falsely accused me, of such things as I never knew, never did, and never said, yet they prosecuted the same so maliciously that I was bound over (and they did their very best to hinder me to get any bail) to answer for my life, at the Session's house upon the Goal delivery of Newgate, where, I might demand, tantenae animis terrestribus irae? But he that dwelleth in the Heavens, and knew mine Innocency, and the cause of their malice, laughed them to scorn, and became to me, as he is always to them that fear him, Deus in opportunitatibus, a present help in trouble, 
Who seeing that they would prefer no Bill against me, quitted me, and said they had forfeited, and should pay their Recognizance, as they well deserved, to the King. See the Epistle to the Reader before the seven Golden Candlesticks.  and delivered me with credit and honour out of the mouth of those Lions, that were exceedingly blamed and checked by that worthy Judge, that afterwards came to be Lord Chancellor Coventrie: Sic me servavit Apollo; So that Jehova saved me to whom I have committed myself ever since, and vowed, I would praise him, and thank him, and do him the best service that I could, while I lived, as I shown in an Epistle before the seven golden Candlesticks. Then immediately after this, being then about twenty seven years old, I went to Cambridge, and, though my former troubles wasted my means, (being, by reason of the former accusations of mine enemies, suspended by the Bishop of London, and driven to be released by an appeal to the Prerogative Court) yet I took my degree Bachelor of Divinity, and returning to London, I presently petitioned to my Lord of Canterbury, Abbats, (whom ever after I found, my very gracious Lord) and to my Lord Chancellor Egerton, (whom I found so likewise) and shown them the great wrongs and abuses, to my utter ruin, that I had suffered from the Bishop of London, and those bloody persecutors, without any shadow or colour of truth in any of all their Accusations; and they presently pitying my case gave me the Parsonage of Llan-Llechyd, worth to me a 100 li. per annum, a better Rectory, than that which mine enemies caused the Bishop of London to take from me, that was rightly presented to it by the Earl of South-hampton. But sicut unda sequitur undam, so one affliction comes in the neck of another; for I was no sooner arrived in Llan-Llechyd, but the Bishop of Bangor, because I refused to take another living for this that he saw was so commodious for him, began to persecute me afresh, and devised certain Articles, which ex officio he prosecuted against me, and I was fain again to appeal unto the Arches, and my Lord of Bangor being in London, my Lord of Canterbury sent for him and me, and checked him exceedingly for his prosecution, and gave me a Licence to preach throughout divers Dioceses of his Province, and a Protection from being molested by my Lord of Bangor; yet still I found that busy Bishop would not be quiet, but as the Poet saith, Manet alta ment repostum, judicium paridis, so my complaint against him to my Lord of Canterbury stuck in his mind, as I had but a little respect or joy in his Diocese, especially from his Lordship; therefore, after I had continued there four years, about 32 years old I went to Cambridge again, and took my degree Doctor of Divinity; and then, returning to London, I became a domestical Chaplain to the Earl of Montgomery, afterwards Earl of Pembroke, and Lord Chamberlain to his Majesty, to whom I had been Chaplain at large for many years before. And then blessed be God, I had a little rest from my persecution, and began to study hard, to Print Books, of no small Volumes, nor of mean Subjects, as the seven Golden Candlesticks, and many other Sermons, now termed, The best Religion, and The true Church: divided in six several Books. And to be promoted, to some eminent places, to be his Majesty's Chaplain, a Prebend of Westminster, and Dean of Bangor, and before I was full forty years old, in Election and very like to have been made Bishop of St. Asaph.  
But, when the Sun shineth brightest it continueth not long without Clouds, and often times follow storms and tempest; so after I had spent these halsion days, and lived many years in the King's Court, I found some rubs and obstacles of my desires by reason of some discontent and difference betwixt me and the then Archbish. of Canterbury 
* About my seeking to be Bishop of Asaph. , that clouded the brightness of my hopes for some while; yet at last, when the Long Parliament began to struggle, and not only to chop off the head of the wise and stout Earl of Strafford, but also to clap up the Bishop of Canterbury in Prison, and to clip the wings of all the rest of the Bishops, his Majesty, of his own gracious mind and accord, without any motion of any man made unto him, when the Lord Primate of Ireland delivered him a Petition from the Bishops of Ireland, to desire his Majesty to nominate a very worthy man, Doctor Syb●horp, that was Bishop of the poor Bishopric of Kilfanora, unto the Bishopric of Ossory, answered the Primate, that he had reserved the same for Doctor Williams, Dean of Bangor: To whom the Primate replied, Your Majesty bids him to his loss, (to use the Primates own words, as he told me,) and his Majesty answered, He could make him a saver, and therefore let him have the refusal of it; and when I heard of this passage from my Lord Primate, I thought I were a very unworthy man if I refused so gracious an offer of so gracious a Master; and considering that, as my Predecessor, and a man of my spirit, Bishop Bale, was called by the sole free motion of that pious King, Edw. 6. so I was called by the sole free motion of the most religious King Charles I. I thought myself rightly called by God unto it, and I accepted the same, and yielded unto the divine calling, with all thankfulness unto his gracious Majesty. And now the storms and tempest begin to darken the Sunshine of my prosperity; for I was no sooner arrived in Ireland, seen Kilkenny, and preached once in that Cathedral, and consecrated in Dublin about Michaelmas, but the Rebellion there broke out the October following, after I had spent well-nigh 300 li. and had received not one penny; then was I forced to fly towards his Majesty, and the next Summer after having occasion to go to Dublin, after I had settled my Wife and Family in a house that I had by Tocester, and the first night that I came to my house, after my return from Ireland, the Rebels in North-hampton, having heard how zealously I had preached for his Majesty, and that now I was returned to my house by Tocester again, sent a Troop of horse under the command of Captain Flaxon, and so he carried me a prisoner to North-hampton, where at my first entrance into the Town, I saw a whole troop of Boys and Girls, and other Apprentices, that expected my coming, and as the boys cried to Elizeus, come up thou bald pate, come up, so they cried along the street, a Bishop, a Bishop, and with this Io paean was I carried to the Commissioners Lodging, where I was clapped up close in a Chamber, and one of the Commissioners, Sir John North, I believe the civilest of them all, came to me with a Satchel of Writings, that Captain Flaxon found in my house, and opening the same, the first writings that came into his hand was the Treatise that I had written, and had entitled it, The Grand Rebellion, and had written those words on the outward leaf thereof; and as soon as ever he took it out of the bag, I made bold, 
And if I had not done so, I had been undone.  before he had cast his eye upon the Title, to take it out of his hands, and said, this is a Sermon that I carried with me to preach where I should rest on the Lord's day, but that the Letters, that were to the King, and to the Bishop of York, and others, were in the Satchel, and he for haste to see the Letters, suffered me to put my Sermon and the Grand Rebellion into my Pocket, which I feared would have been my death or utter ruin, if the Commissioners had seen it. Then Sir John, having taken out the Letters, asked me, how I durst at those times carry Letters unto the King? I answered, they were Letters from those poor Bishops, that therein shown to his Majesty how they were pillaged and persecuted by the Popish Irish Rebels, and I knew, and had a Copy of what was in them before I would carry them; then Sir John said, I did wisely to do so: and so he went in unto the rest of the Commissioners, and left me, locked in the room, yet very joyful for having gotten my Grand Rebellion out of his hands: but behold still the malice of Satan and the subtlety of his Instruments, while I was walking up and down the room, and had torn the worst case that I had writ against the Parliament, and chewed it in my mouth and threw it away, an errand knave was peeping at the key hole, and went unto the Commissioners and told them that I had some desperate or treacherous Papers, which he saw me tear; then Sir John North comes to me again and ached, what Papers those were that I was seen tearing? I smilingly answered, Alas Sir, ever since I came from Sea, I was troubled with a looseness, and having by chance a lose leaf in my Pocket, I plucked it out, and said, this is the Paper, that I had in my hand, to go to the house of office, and he looking upon it, and finding it of no effect, said, Is this all? And went his ways: and then I remembered what our Saviour said, When you are brought before Rulers, 
Mark 13.11.  take no thought what you shall speak, for it shall be given you, in illa hora, in that very hour, what to answer; and God also wrought in the Commissioners such thoughts of me, and my sufferings by the Irish, that they gave me a Pass to go home, and delivered me my horses, which Captain Flaxon hoped to have had for his reward, and the forty pounds, which he found in my house, and which I told the Commissioners was all that I had to keep me and my Family: So graciously did God help me, that I went home with joy, contrary to the expectation of my Neighbours, that informed the Rebels of my return to those parts.  
And within a few days after was the Battle at Edge-hill, at which time, I went to his Majesty, and waited on him until he came to Oxford, 
And here in Oxford I printed fi●st my Grand Rebellion, and afterwards, my discovery of mysteries, and last of all, The rights of Kings.  where immediately I printed my Grand Rebellion; and finding how well and how graciously his Majesty accepted of my endeavours therein, I went to Wales and studied my discovery of mysteries, or the plots of the Parliament, to overthrow both Church and State, and by the next Winter I came to Oxford to Print it, and being printed, Secretary Faukeland misliking a passage, that I had set down of the Episcopal power in causa sanguinis, would have had it called in, but his Majesty would not suffer it to be suppressed; therefore I resolved, by the next Winter, to publish (as I did) my Book of the Rights of Kings both in Church and Commonwealth, and the wickedness of the pretended Parliament; and in the interim I was persuaded to go to London, to see what I could work upon my Lord of Pembroke, whom I had served so many years, and tutored all his Children, whereof two were now with his Majesty; and when I came to London I took the opportunity to go unto him, 
For I conceived that time to be the safest time.  while he was in bed, and after much conference with him, about the differences betwixt the King and his Parliament, and their disloyalty to his Majesty, and that I saw he began to be offended and very angry, for fear he should deliver me to the Parliament, that formerly had caused all that they found of my Grand Rebellion to be burnt, I took my leave of him, and presently highed me to go out of Town; but was denied to pass, until I used my wit to the Mayor of London, to get a Pass, by telling him, that I was a poor pillaged Preacher of Ireland, that came to London to see my friends, and now having some other friends in North-hampton and thereabouts, 
And I have his Pass by me to this very day.  I humbly desired his Pass to go to see them, and he pitying my case, called for a cup of Wine, and commanded his Clerk to write me a Pass without a Fee.  
And then, after I had passed a good way towards North-hampton, I turned to Oxford: and from thence within a while to Wales, and from thence to Ireland; and after Nasby fight, being bound with my L. Taafe in a thousand Marks a piece unto his Majesty, for the appearance of Colonel Vangary, (that returned at Edge-hill fight from the Parliament unto the King with Sir Faithful Fortescue) at Beaumares Sizes, for taking away a Drove of Cattle from the Drovers of Anglesey, and he not appearing, our Recognizans were forfeited, and I was fain to return to his Majesty, with Letters from my Lord of Ormond, that Van-garie could not come out of Ireland, and therefore his Majesty was humbly desired to remit the forfeiture of our Recognizance, which his Majesty, by his Letters to the Justices of Peace of Anglesey, very graciously did, and sent another Letter by me again to my Lord of Ormond: but in my passage to his Majesty, I was like to be carried to the Parliament, by a knave, that about ten miles from Aberystwith began to examine me, and said that I was a Spy for the King, and therefore I must be carried before some of the Parliament Officers, to be examined; and I had no other shift but to commend him for his care, and to tell him, that there were too many Spies abroad, and I was but a poor pillaged man in Ireland, that would very willingly go before any man, and I still called for drink, until he was persuaded that I was a very honest man, and so he let me go in peace. And before I could pass into Dublin, General Mitton with his Army, had entered into our Country, and I, preaching that Sunday, that he came, at Rhudhland, had an Alarm about midnight, and was fain to flee to Carnarvan shire, and when he came to Carnarvan shire, to slay too Anglesey. And because Anglesey was an Island, and could not be won if the Inhabitants would be true among themselves, we that were true Royalists, summoned the chiefest Gentry of the Country, Clergy and Laity, to meet on a certain day in Llan-gevenie, to consider what we should best do for the defence of our Country; and though that Doctor White, and myself, Mr. Jo. Gruff. and Mr. Morgan, and Mr. Michael Evans, drew an Oath of our faithfulness and Allegiance to his Majesty, and the defence of our Country to the uttermost hazard of our lives and fortunes, against the rebellious Parliament so full and so well as our Wits and Learning could devise, and all that were there, excepting Mr. O. Wood of lan Gwyven, took it without any scruple, yet, before any one drop of blood was spilt, or many days were passed, the Gentry Articled with General Mitton, to yield up that Island into his hands, and he did set Garrisons where he pleased: then I, conscious of what I had done, always and every where against the Rebels, durst not trust to the mercy and truth of the Parliament, but gave ten pounds to Captain Roberts, that Mr. O. Wood had appointed over the Garrison in Holy Head, to suffer me to pass in a Parliament Ship, (for the King had none in those parts) into Dublin, and the Master of the Ship, that carried me, said, he durst not set me on shore any any where, but bring me to Captain Wood, that was then Vice-Admiral to the Parliament in the Bay before Dublin; yet I thought it was better for me to trust, that God would deliver me from that wood, than to stay among the briars of the Long Parliament; so when we came to the Bay, and near the Vice-admirals' Frigate, it being late in the Evening, I told the Master that I was very ill, as I was indeed, and I gave him a 20 s. piece of Gold for carrying me over, and desired that I might stay in my Cabin there, till next morning, which he readily yielded.  
And early the next morning, when I thought all the Seamen in Captain Woods Ship, excepting the Sentinel that kept the Watch, were asleep, lest any of them should know me, I desired to be sent to the Vice-Admiral; and so I was. And when I came there, I gave 2 s. 6 d. in silver to the Sentinel, to tell Captain Wood, that here was a Kinsman of my Lord of York, (whom I knew was respected by all the Parliamenteers, because he had besieged the Castle of Conway for the Parliament, and was the chief man that called Mitten into the Country, and the only instrument to bring Anglesey to submit unto him) and he had a Pass from Holy Head to go, to do a little business in Dublin, and when he had finished his business, to return with as much speed as he could unto my Lord of York again, and I thought this was a fair tale; and indeed, I thank God, it took effect; for Captain Wood came to me, and after he had examined me about divers things, and I had answered him as warily as I could, he searched me, and, though I had in my Pocket a Letter from his Majesty in my behalf to my Lord of Ormond, yet, because I had so artificially set it on the backside of a Pocket-glass and Comb-case, betwixt the leather and the glass, he suspected no such thing, though he beheld his own face in the glass, and so conceiving no ill thought of me, but that I was a very good friend of the Parliament, being a Kinsman of my Lord of York, and of his name too, he called for a good Glass of Claret-wine and drank to me and to my Lord of York, and I drunk it off every drop; and put on a bold face, as I was wont to do every where, knowing that degeneros animos timor arguit.  
And then he sent me to shore towards Hoeth, and before we came to Land we should see three or four Soldiers, runnagadoes, that were desirous to go to the Parliament ship, but I gave five shillings to the Rowers to put me to land a pretty way from them, and when I was set on land, the boat-men turned away presently and would not receive the Soldiers into their boat, which the Soldiers seeing, called unto me to come to them, 
How I escaped the runnagado Soldiers.  or to stay for them, but I would not tarry, but went away as fast as I could; and they seeing that presented their Guns, as if they would shoot at me; yet I still ventured to go on, knowing; that being no standing mark, it was but a chance to hit me, if their pieces were charged, and they shot at me, and when they saw their vain threatening did not frighten me, they began to run after me, as fast as ever they could, and I began to run from them, as fast as ever I could, and being a pretty way before them, and seeing some Irish men reaping, not far off, I made towards them, and thought I could get to them before they could overtake me, and so I did: yet running so fast, and so far, I was all of a sweat before I came unto the Reapers, who kept off the Soldiers that they durst not come near me. Thus was I saved from those, that I assured myself would have rob me, if not kill me.  
Then I went to Dublin, and stayed there, and preached often, until Ireland was surrendered upon Articles unto the Parliament; and I being by name to have the benefit of those Articles, and having received a very fair and considerable sum of money, by the hands of Sir George Lane, from my Lord of Ormond, that had always showed himself a most honourable friend, and a bountiful helper and benefactor to me; I resolved to live upon that small temporal means which I had, about twenty pounds a year, in Wales: But, after I put my Books, and , and householdstuff, 
How I was taken prisoner and rob by Captain Beech. And nothing troubled me so much as the loss of a paper Book which I had written, full of Sermons, which vexeth me to this very day.  and all the Money I had, and myself into the Packet-boat, to pass to Holy Head, our ship was taken, about the middle way, by Captain Beech, and I was rob of all that I had in it, , Books, Money, and Householdstuff, and, with a great deal of entreaty and favour, I prevailed with Captain Beech, to cast us all, his Prisoners, upon a little Island, called, Ireland's eye, and making there a fire that we brought with us from the Ship, we had a boat that carried us into Hoath, and from thence we went all to Dublin, where Doctor Loftus very friendly gave me as much money as carrried me to London; and there I petitioned to the Committee for Sequestered men, to be restored according to the Articles of Anglesey and of Ireland, to my means; and one of them, named Scot, that since hath been hanged, demanded, if I had not written the Grand Rebellion? and I answered, I did: then said he, and do you come for performance of Articles, that deserve rather to have your head cut off; No, no, said Corbet and the Chairman, let us go to another matter; and I, lest I should be clapped by the heels, 
And after the Committee read the Letters I got them from them to show them to other Committee men, and I keep them with me to this very day.  stunk away from those Wolves, as fast as I could.  
Yet I was loath, so, desistere caeptis, but I would try movere omnem lapidem, and seeing hac non successit alia aggrediar via, and, having procured a little money, I went to Sir Thomas, now Lord Fairfax, and giving his Secretary some pieces of Gold, he got me my Lord Fairfax his Letters to the Committee of Northhampton and of Anglesey to restore me to my temporal means, and they not sitting together, I was fain, in a very cold and snowy weather to walk on foot (for I had no horse, nor money to buy one) from one to one of the Committee, to get their hands to restore me, and so I had them, and I thank God I was restored; then after I had been in London, and had the favour to go with my Lord of Ormond in his Coach from Kingston to Hampton Court, to wait upon his Majesty, a little before he went to the Isle of Wight, I went, as soon as ever I heard the King was gone, to live privately and poorly in mine own house in Wales, and there fell hard to my study to finish my Great Antichrist, and to preach as occasion offered itself; and so I continued for a long time in a very poor condition, so poor, that when three or four of the Parliament Soldiers were sent to quarter at my house, and there, finding neither Servants to attend them, nor Beer to drink, nor other provision, but some barley bread, and a little glas-doore, I got a good dinner with them, of that provision which they brought, and they presently went to their Captain, and told him, my house had nothing for them, and they must have a better quarter, and so before night they were removed to a far better accommodation, and my mean condition preserved me ever after from the quartering of any Soldiers, while I lived there. So poverty was to me an advantage; and so I always thought and believed, that God would work together all things for the best for them that love him, as the Apostle saith, and therefore this made me, when my Lord of Pembroke (whom I had for so many Lustras of years served) offered in this my poor estate, to procure me a living, then void in Lancashire, from the Parliament, worth four hundred pound per annum, so I would be ruled and submit myself to the Parliament, to thank his Lordship for his Honourable favour, 
When all the rest of the Bishops accepted of 100 li. a piece from Hen. Crumwel, I refused the same.  but to refuse the Living, for which he several times called me fool for my pains; and so likewise when Mr. Henry Crumwel heard of my often preaching in Dublin, and was desirous to hear me in his own house, and when I had ended my Sermon bade me dine with him, and as he allowed the rest of the Bishops 100 li. a piece per annum to maintain them, so a friend of mine told me from his Lordship, he was favourably pleased to do the like to me; to whom I answered, that I was infinitely obliged to him for his favour, but that I was resolved to live contented with that small means that I had of mine own. I was so fully persuaded to retain mine integrity and faithfulness to my King, and assured myself of that change and revolution, which I so speedily expected to come to pass.  
And so I continued there in Llanlechyd in that poor condition until his Majesty, that now is, was upon his march towards Worcester; at which time Sir Gruffith Williams, my very good friend and Landlord, being Sheriff, desired me to preach at the Assizes in Conwey before the Judges; and the whole Country knows how boldly and freely I shown them their cuty, now to manifest their Loyalty and love to his Majesty, whom God had thus graciously brought unto their doors; so that Courtney the then Governor of Beaumaresh, coming to Town after Sermon, and hearing what I had preached, did exceedingly fre●, and chafe, and chide with the Judges, because that they would hear such a man, as was so well known to be such a grand enemy unto the Parliament, and concluded with the now Sir John Carter, the then Governor of Conwey, (that told me as soon as I had done my Sermon, but that he would not seem uncivil, he would have plucked me by the ears out of the Pulpit, a fine sight) that they should clap me up in Prison; but I hearing of it, did immediately, as fast as ever I could get my horse, and posted away, as it were upon Pegasus, to hid myself from those then tyrannous whelps of Cerberus; the same Carter, being the man, that (when I was preaching at lan Sannam, and another whelp of the same litter, risen up, and contradicted all that I had said, and caused me to be plucked out of the Pulpit, and such a tumult to arise, that I feared much slaughter would be committed, and that I should be torn all to pieces; and when some of the Gentlemen of the Parish, at the Quarter Sessions in Ruthen, would have indicted the fellow that disturbed me in my Sermon) said, they should rather indict me for preaching contrary to the order now set forth, than him that had so justly hindered me; so I was only blamed, and he acquitted by the justice of Sir John Carter.  
After this I continued in my poor house until I had finished my Great Antichrist, and then I shown it to very many of my friends, whom I durst trust, both in Ireland and Wales, and told them when (according to the Prophecies of the Scripture, that I had collected and was fully persuaded of the truth thereof) his now Majesty should be restored, and I carried it to London to be printed, and left it with my old friend, that had printed my Best Religion, Mr Stevens, and he showing it to some of his friends, Presbyterians I conceive, to have their opinion of it, and some of them answered it somewhat large, and Mr. Stevens delivered the same to me, and the conclusion was, 
The answer and the answerers' opinion of the printing of it, I have by me to this day.  the printing of it is like to be much to the damage of the Printer, and the ruin of the Author, (if he be found out) and little credit, in my opinion, is so like to gain thereby. So Mr. Stevens durst not venture to print it by any means; yet, if I could have had any other to print it, I would have done it, and resolved to have fled into the Low Countries when it had been done; but it could not be, that any Stationer would venture to do it; so I went to Wales.  
But when I heard that Sir George Booth was risen in Cheshire; and was so near the time that I expected and foreshowed his Majesty's restauration, I took a young Philly that I had of three years old, and in a very cold snow and frost in January, I went soft and fair towards London, hoping that now, so many men looking after the coming in of our King, and Colonel Monk expected to assist him, I should have my Great Antichrist published; yet still the Rump was so strong, that it could not be: therefore I was fain to retire towards Wales again; and going from my house by Tocester, where I had left my Mare, some ten miles, in a frosty morning, a foot, I afterwards went a horseback, but had not rid one quarter of a mile, but my Mare, whom all my Neighbours there said she was great with foal, lay down under me; and I, fearing she would cast her Foal, and so perhaps lose my Mare, or forced to leave her behind me, was resolved to lead her in my hand; and so I did from that place, which was Daintry, to my house in Wales, about seven score miles, the way being somewhat fair in the latter end of March.  
Then, having some occasions to go to Ireland, being at Holy Head, I had notice with the Post, from London, that the Parliament, according as I found in Scripture, had voted the coming in of the King, and I, landing in Dublin about seven of the Clock the next morning, being Sunday, preached at St. Brides, and publicly prayed for the King, I am sure the first man in the Kingdom of Ireland, and the next morning went towards Kilkenny, and going to Donmore, to present my service to my Lady of Ormond, I found her, as she was ever, the most honourable of all the Ladies that ever I knew, and taking me aside, informed me of the state of Kilkenny, and of all things thereabouts; so I went to Kilkenny and preached there, and publicly prayed for his Majesty, the next Sunday after I had done the like at Dublin, and then hasted back to Dublin, and from thence, without stay, to Holy Head, and resting but one night in mine own house, I road as fast as I could to London, and having left all the Lands that I had in Ireland, in pawn for 100 li. which mine own self carried to London, I agreed for the Printing of my Great Antichrist, and immediately after his Majesty's happy arrival in London, having the same printed in three Printing-houses, and myself paying for the printing of it with ready money, I got it presently done, and presented it to his Majesty, who very graciously accepted thereof.  
But one of my Countrymen had begged of his Majesty the Deanery of Bangor; yet, when I informed his Majesty, that my good King and gracious Master, his Father, had conferred it upon me, to hold it in commendum, so firm as Law could make it; his Majesty was most graciously pleased presently to send to Sir Edward Nicholas to recall the Grant that he had made to Mr. Lloyd, but the same being passed to the Great Seal, my Lord Chancellor, to whom I ever was very much obliged, knowing my Faithfulness to my late King and best Master, and my sufferings for him, did most honourably stop it, before I could come unto his Lordship; and so by his Majesty and my Lord Chancellors goodness, I still enjoyed my Master's favour.  
Then, things being somewhat settled, I went to live upon my Bishopric, in Kilkenny, where I found the Cathedral Church and the Bishop's house all ruined, and nothing standing but the bare walls, without Roofs, without Windows, but the holes, and without doors; yet I resolved presently to mend and repair one Room, and to live in the Bishop's house, and as I had vowed, that if I should ever come to my Bishopric, I should wholly and fully bestow the first years profit for the reparation of the Church, so my witness is in heaven, that I have done it; and have since bestowed more, as forty pound the last Summer for repairing the Steeple of the Cathedral, 
* And this Summer six score pounds for to make a Bell, worth they say 200 l.  and yet a thousand pounds more will not sufficiently repair that Church, which I vowed to bestow, If I recover the Bishop's house, and live to it; and a great deal of cost more I laid out upon the Bishop's house. Yet now began my Oppression, which grieves me much more than my Persecution, because my persecution was personal, and concerned myself alone: but mine Oppression doth now reach to the dishonour of God, and the robbing of Jesus Christ of his service, and the destruction of his Servants; when as the Church of Christ cannot be ruled without Governors, nor instructed without Teachers, and neither of them can subsist without maintenance.  
And yet now Noblemen and Gentlemen, Soldiers and Citizens and all, think no Bread so sweet, no Wine so pleasant as that which they snatch from the Altar, and no Land so fertile as that which they hold from the Church, and keep it by force from the Churchmen; and to give you a taste of this truth, I have printed a Narrative and a true Relation of a Law proceeding, betwixt myself and Sir George Ayskue, a civil Gentleman, I, confess, and one that hath been Vice-Admiral to the Long Parliament, but now is very faithful to our present King, and sorry for what he hath been, as I verily believe, and is a man of a very fair carriage, and of very good parts; yet bewitched with the disguised spirit of Sacrilege, to hold fast in his hands the Lands of the Church, and not only he, but many others are sick of the same disease, as appeareth by the subsequent of this relation.  

A true Relation of a Law-proceeding, betwixt the Right Reverend Father in God, Griffith L. Bishop of Ossory, and Sir George Ayskue, Knight, etc.  
Shows,  
THat the Lordship of Bishop's Court, alias upper Court, belongs to the Bishop of Ossory: And as I am informed, Jo. Bale Bishop of Ossory dwelled in the Manor house thereof, and was from thence driven by the Tories in Queen Mary's days, to flee to Geneva to save his life; when he, looking out at his Window, saw his Steward, that was, with his H●y-makers, killed before his face; and he being fled to Geneva, Jo. Tonery was made Bishop of Ossory, and he made away divers Lordships, and among the rest, this Bishop's Court in Fee-farm, as they pray end, to one Rich. Shea, Bishop Bale being yet alive, and lived in Queen Elizabeth's days; after, Tonery came Bishop Gafney, and Bishop Bale still alive; and after Gafney, came Bishop Walsh, and he finding the invalidity of the Fee farms made by the Popish Bishops, while the right Bishop was alive, petitioneth to Queen Elizabeth, and had her Letters to the Lord Lieutenant and Council, to hear the Cause, and to relieve the Bishop according as they found the equity of his Cause, but before he could have any redress, he was killed by some Irish man (to prevent the recovery of the said Lordship, as it is conceived) in his own house; After that, came Bishop Deane, and he vigorously prosecutes the recovery of the said Lordship, and he had not done much more then begun, but he dieth: Then came Bishop Wheeler, and he petitioneth to my Lord of Strafford for the said Lordship of Bishop's Court, and by the great care and desire of the now most Reverend Primate of all Ireland, to benefit the Church of Christ, Bishop Wheeler had the Lordship of Frenis-Town, (that was one of the pretended Fee-farms made by Tonery, and formerly yielded the Bishop but 4 li. yearly, and doth now yield 50 li. every year) yielded up unto him; so that Shea might still continue in the Bishop's Court; and when Wheeler died, my gracious King, and good Master, Charles the First, commended me to the Bishopric of Ossory, then came the Rebellion, and I was driven to flee before I had received one Penny from my Bishopric, or had continued two Months therein; but blessed be God for it, I was restored by our now most gracious King; and having an Order from the most Honourable House of Lords, to be put into the possession of all the Houses and Lands of the Bishop of Ossory, that the last Bishop died seized of, the Sheriff of the County of Kilkenny did put me, among divers other places, into the possession of the said Bishop's Court, and the Tenants attourned Tenants unto me, and continued from the _____ d●y of April until the 8th. day of October following, 1662. at which time, one Captain Burges, and divers others, Anabaptists and Sectaries. the Tenants of Sir George Ayskue, that never come into the Church, yet came into the Bishop's House, and thence expelled the Bishop and his Tenants, from his possession. And I, the Bishop hearing of it, went thither myself, with two men and my Chaplain Mr. Thomas Bulkley; and finding the door open, I and my Chaplain went in, and one of them, that kept the possession, affronted and justled me at the door of the Loft, to hinder my entrance in, and yet I got in; and then more and more came into the Room, to the number of 9 or 10 persons: And some of them, especially Captain Burges, vilified and threatened me to the fear of my Life, and some did shut the Iron Grate, and locked it, as I conceived, to keep me there for their Prisoner, and to hinder my two servants, that I had sent with my horses to Freshfoord, to come in; and when they demanded if they meant to murder their Lord, and desired to come in, one of them, that had a Cudgel in his hand, said, that if he offered to come in there, he would knock him in the head; and my man answered him with the like menaces, and I, hearing of their high threats, and fearing what mischief might fall out there, sent a peremptory command to my men, to go home, and let what death soever pleased God, come to me; but, after that I got liberty to go unto mine own house, I called a private Sessions, and Indicted Will. Portis, Tho. Collins, Jo. Rayman, Josias Scot, Will. Burges, for their forcible entry; but the Indictment, being removed by a Certiorari to the King's Bench, though I had retained two Counsellors, and gave them twenty shillings for their Fee, to do things right, and according to Law, yet through the error of the Clerk, there were some faults found in the Indictment, and so the same was quashed by the Judges of the King's Bench: Then I got the best Attorney that I thought was in Dublin, and is so reputed by all my friends, to draw me another Indictment against the foresaid forcible enterers; and being drawn, I carried it to Sir William Donvil, the King's Attorney, and gave him his Fee to review it, and mend it, if any thing was amiss in it, and make it so, as it might stand good in Law, the which thing, he very carefully did, and amended some things with his own hands: And I knew not what I could or should do more, to draw a good Indictment.  
Then I desired the Justices of the Peace, to send a praecipe, to the Sheriff to summon a Jury to examine the force, which they did, upon the said place, where the force was committed.  
And, though Sir George Ayskue had for his Attorney, Mr. Smith, the now High Sheriff of the County of the City of Kilkenny, and Mr. Johnson, the Recorder of the City of Kilkenny for his Counsellor, to plead against the finding of the Indictment true, as much as ever they could, and another Counsellor stood against it, as much, or more than either of them both; and I had neither Attorney nor Counsellor to say any thing for it, but what the Witnesses proved; yet the Jury did presently find it Billa Vera.  
Then I desired the Justices of the Peace to restore me to my Possession, but to prevent the same, Mr. Smith, Sir George Ayskues Attorney, having a Certiorari ready in his Pocket, did immediately, as soon as ever the Jury had brought in their Verdict, deliver the same into the hands of the Justices of the Peace, and they delivered it to the Clerk of the Peace, and the Justices said, that now they could not restore me to my Possession, because that their hands were stopped, and all the proceed must be transmitted to the King's Bench, by Octab. Hillarii.  
And when I came to Kilkenny, I went to the Clerk of the Peace, and examined the same Indictment, which the Jury found (and which I had done before) ad amussim, very diligently, with that Copy, which the King's Attorney had amended, and averred to be sufficient; and I prayed the Clerk of the Peace, to give me a Copy of that Indictment, which the Jury found, the which he did under his hand, and I examined all again, and found them in all things to be verbatim, word for word agreeable one to another.  
Then by Octab. Hillarii, the time set, to return the proceed to the King's Bench, I went to Dublin: But there was no Indictment returned; still I expected, but still in vain; At last I complained to the Lords Justices; but they answered, that they could not help it, for they knew not, whether the Certiorari was delivered or not: At last, seeing it was neither returned, nor like to be returned, I was advised to make Affidavit, that I had seen it delivered into the hands of the Justices of the Peace, and that I heard it read, and then saw it delivered to the Clerk of the Peace; and then upon the reading of my Affidavit, and a motion made by my Counsel thereupon; there was an Order set down, that there should be 20 li. fine set upon the Clerk of the Peace, if the proceed and the Indictment came not in by such a day; So, at last, it came in, but it was the last day of the Term that it came into the Court; and then the King's Sergeant moved for my possession; but the Counsel, on the other side, pleaded, that there was an error in the said Indictment; and being somewhat long in alleging the Cases of A. and B. and of John an Oaks and John a Style, the Lord Chief Justice told him, it was the last day of the Term, and Motions were to be heard: Therefore seeing they could not hear out the Matter now, they should show cause by the second day of the next Term why possession should not be restored.  
Then I thought this was to keep me long enough out of my Possession, and to let Sir George Ayskue have one half years rend more, to the two half years Rend that he had already, since I was driven out of my Possession, and to let his Counsel have time e ough added, to what they had already, to pick as many holes as they could find, or could make in mine Indictment, but, considering that, as the Poet saith, Levius fit patientia quicquid corrigere est nefas, I went away, and said nothing.  
But upon the second day of the next Term, which was appointed for the hearing of it, the King's Attorney moved for possession, and the Counsel of the other side began to plead the errors of the Indictment, but the pleading was presently put off, and it was prosecuted the next day: The King's Attorney being not there; and the main error, that was of any moment, and which was neither seen nor touched the Term before by Sir George his Counsel; (for all other things alleged, as my Counsel said, were but trifles, & could easily be answered) was, that in the Indictment it was said, Per Sacramentum quindecem virorum, whereas it should be Per Sacramentum proborum & legalium hominum comitatus Kilken. predict. extitit. presentat. which words were all left out of the Indictment, and the other words put in the room of them; Then I stood up and said, I was certain, the words quindecim virorum were not in the Indictment that was found by the Jury, and that all the other words were in it; because that myself had examined it, and read it, and had likewise a Copy of it, under the hand of the Clerk of the Peace, which was examined with the Original by myself: And I offered in open Court to make Oath of all this; but the Lords Justices answered, that they could not proceed but according to the Record, that was returned to the Court, which they must conceive to be the true Record; And I answered, That I hoped they would not judge according to that Record, which I would swear was false and corrupted, and not the true Record, nor according to the Record that was found by the Jury; yet I could not prevail to have the Clerk of the Peace sent for, and to bring the original Record to be showed in the Court, therefore by the next day I brought this Affidavit in writing:  
THe Right Reverend Father in God, Griffith, Lord Bishop of Ossory, this day made oath before me, that he had sundry times perused the original Indictment and Record of Forcible Entry found by a Jury of the County of Kilkenny, upon the 18th day of December last passed, against the said Defendants in the Custody of one Nicholas Halpenny, who as is alleged is either Clerk, or Deputy Clerk of the Peace for the said County, and that the said Indictment and Record being removed into this Court Pursuant to his Majesties Writ of Certiorari, this Deponent did peruse the said Record so transmitted by the said Halpenny, and doth find upon view and examination thereof, that there are sundry Circumstantial and substantial words, which are in the said original Indictment found by the Grand Jury omitted to be returned; and as this Deponent believes and remembers other words are inserted therein by the Clerk that returned or drew up the same. He further deposed, That before the Record was returned into this Court, he had a Copy of the said Original attested under the hand of the said Halpenny, which he doth find upon examination to be different from the Record now lodged in this Court, by virtue of the said Certiorari, and that as this Deponent is credibly informed, and verily believeth, the said Certiorari and Record now returned was for the space of one month, or thereabouts, in Dublin detained in the hands of Mr. Patrick Lambert, who is said to be Attorney for Sir George Ayscue Knight, the pretended Proprietor of the premises in the Indictment contained, before such time as he returned the same, and that this Deponent could not have the said Record returned ere that he had by the Court a conditional fine imposed upon the Clerk of the Peace, or his Deputy for his neglect in not returning thereof.  
And then my Counsel moved, that it might be read, and so it was: And I shown to their Lordships what great wrong and abuse this was to me, and an injury to his Majesty, to have the Record falsified and corrupted, and protested in the open Court, that, so long as I could either speak or go, I would not suffer this abuse to pass unexamined, and at last, with much ado, I got the Lords Justices, to grant their Writ, to enjoin the Clerk of the Peace, to appear upon the Saturday following, to answer such things as should be objected against him sub paena c. librarum. at which time he came; and I went with him to my Lord Chief Justice his house, to show him the original Record, and how it was falsely transcribed, and not according to that, which was brought into the Court; but my Lord Chief Justice seeming, as I conceived, somewhat angry, said, he would hear nothing, nor, see any thing, but what should be showed in Court; and then the Clerk of the Peace came with me to the Court, and when he was called, he confessed the truth, that the Record transmitted to the Court, was not according to the original Record, but was falsely written by his Clerk, that he trusted to write it, altogether unknown to him; then my Counsel moved, that the Record might be amended according to the original Record; but the Lords Justices answered, that they could not alter the Record brought into the Court: And the King's Solicitor, Mr. Temple, very honestly replied, they might, if they pleased, have it amended, for that, in such a case, some error or mistake was found in an Indictment in the time of one Clerk of the Peace, and it was ordered to be amended pro rege in the time of another Clerk of the Peace; the Lord Chief Justice answered, this Indictment was brought into the Court the last Term, and therefore it could not be amended this Term. Then I replied, It should have been brought in in the beginning of the last Term, but it was concealed till the last day of the last Term, and this error than was neither seen nor spoken of; and how could we move then, to have it amended, before we knew the falsehood and corrupting of it, which was no ways perceived till this time? Yet, for all that I could say or do, I could not prevail to have the Record amended, according to the original Record. And when I saw that, I desired my Counsel, to desire their Lordships, either to grant that it might be amended, or to quash it out of hand, that I should not spend myself in Dublin, but go to begin a fresh, and to indict them again; and then my Lord Chief Justice answered, seeing we desired to quash it, let it be quashed; which, in respect of the King's fine, I conceived, should not be done, if the original Indictment, found by the Jury, was good. Then I got the King's Solicitor, Mr. Temple, and the King's Sergeant, Sergeant Griffith, and Mr. Darcy, to draw me an Indictment, that would stand good in Law; and presently I went to Kilkenny, and required the Justices of the peace to send their prencipe, to the Sheriff, to summon 24 men to appear at Freshfoord the 23 of the instant, which they did accordingly; and the Deputy Sheriff appointed these Gentlemen to be summoned, 

Nom. Jur. ad inquirend.  
John Grace of Courtstowne, Esq;  
Ionas Wheeler, Gent.  
Rich. Donvil, Gent.  
William Davies, Gent.  
Walter bishop, Gent.  
Walter Nosse, Gent.  
John Pursel, Gent.  
William Pay, Gent.  
William White, Gent.  
Ralph Hale. Gent.  
Lewis Mathews, Gent.  
Robert Grace, Gent.  
George Lodge, Gent.  
Edmund Butler, Gent.  
Matthew White, Gent.  
William Hunter, Gent.  
Thomas Green, Gent.  
Vincent Knatehbul, Gent.  
Ric. Comerford of Degenmore, G.  
Tho. Bowers of Knoctopher, G.  
Emanuel Palmer, Gent.  
Mathias Reilegh, Gent.  
Chri. Auetstone of Thomastone.  
Tho. Hussie of Gowrom, Gent.  
Toby Boil of Condonstown, Gent.  
Tho. Tomlius of Lyniate Abby.  
Joseph Wheeler of Killrush.  
George Barton of Goslingstown, G.    
But before the Bailiffs were gone to summon them, the High Sheriff was come to the Town, and seeing the List of the Subscribed, and having conferred with Sir George Ayscue, that lay in the next Room where the Sheriff lay, he said those men should not serve in the Jury, but he would choose a Jury for this business, and he nominated such men: Anabaptists, Presbyterians, and others of the most rigid Sectaries, that were in all the whole County: Yet because I knew two or three of them to be very honest men, I was very well contented with them. But as soon as ever I was gone from the Sheriff, those men were put by, and other Sectaries put into the List in their stead 
* A Jury as my friends, that knew them, said would hang all the Bishops in Ireland, if they were their Jury to try them. . And the Bailiff coming to me for more money than I had given him, for summoning those that the Deputy Sheriff had appointed, because now, the High Sheriff had appointed men, that he had picked out over all the County of Kilkenny: Then I suspected some evil determined against me, and I desired the Bailiff, to show me the List of those, that he was to summon, and when I saw those honest men that I knew, put our, and others put in their room, I put the Warrant in my Pocket, and bad the Bailiff tell the Sheriff, that my Witnesses for the King were not ready; and after he told this to the Sheriff, he c●me to me again weeping and crying, and desired me for God's sake to give him his Warrant: For the Sheriff was very angry with him, and he was utterly undone, for showing me the Warrant, but I kept it still in my Pocket.  
And thus was I served, with a great deal of travel and charge above 60 li. in seeking to recover the Church Lands, which I resolved and vowed if I could recover it, to bestow it wholly for the repairing and re-edifying of the flat-fallen Church of Kilkenny: And now, let the Judge of all the World, and let all just and honest men judge, whether this be a fair and just proceeding.  
But quorsum haec? To what purpose is all this pains of this Relation? Is it to tax and charge the Reverend Judges either of injustice or partiality? No, By no means: I tax no man; but I set down rem gestam the whole matter a capite ad calcem; and they, the Judges and Counselors, being great Lawyers may find all this to be just; and especially, to make it seem so to be; and though for all cheating Pettifoggers and covetous Counselors, that against the dictate of their own consciences, and against their King and against the Church of God, will, for a Fee, sell their souls unto the devil; I hate their do that are Sicutatri ●anua ditis: Yet I do from my heart honour and reverence all the grave and just Judges, and Learned Lawyers, without whose help and Counsel and Judgement, we could not live in this Commonwealth. And though I failed at the King's Bench, to prevail to procure those Fines unto the King, which I conceived should be imposed upon those five that I indicted, (whereof the chief of them, that is, Captain Burges is now sent Prisoner to Dublin, by my Lord of Ossory, which may be a just Judgement, that he should be committed by my Lord of Ossory for his abuse done to the Bishop of Ossory,) yet I have had very fair Justice done me, by the Judges of the Court of Claim, and I am confident, to find the like from them again, and to be righted by the Judges of the Court of Exchequer 
* And so likewise from the King's Bench and Common Pleas.  for the wrongs and damages that I sustained by those that forcibly entered upon my Possessions, and do still detain it from me, when I shall bring the cause before them. Therefore I have no reason for the biting of a mad Dog, to hang all the good Dogs in the Country, or for the abuse or injustice done me by some one man or few Lawyers, to exclaim against all others, when as the Poet adviseth us, Parcere paucorum diffundere crimen in omnes. But I do exceedingly tax myself, and mine own understanding, that understanding both Greek and Latin, and having read what Lambert, Bolton and Dalton have written of Forcible Entries, I should be such a Dolt, as not to understand this Proceeding of mine, about the Indictment of those Forcible Enterers to be a just and a fair Proceeding.  
Therefore mine apprehension conceiving such proceed to be foul, and very much amiss, and that the justice which I had, upon the whole matter, had not what Pindarus such Justice useth to have, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I thought good, to set down the same, not to accuse, and complain against any one for being unjust, or to seek any redress unto myself; for I have born, and can be contented still to bear, more wrongs than this: But I do it for these ends.  
1. To let poor men see, how they may be wronged and oppressed, and have their Land and Possessions taken from them by great and powerful men, and what they are best to do in such a case; and my counsel is, to be patiented, because as I said before, Levius fit patientia quicquid corrigere est nefas, and as our Saviour saith, If any man sue thee for thy Coat, let him have thy Cloak also; So I say, if any great man, that hath a great Place, or great Friends, take away thy Lands, let him take away thy House also, rather than spend thy Money, and lose that with thy Lands; for as Christ saith, If these things be done to the green tree, what shall be done to the dry? So if these Proceed pass against me, that can both speak and follow my business to the uttermost, and, I thank God have ability to go through with it, what shall become of thee, and thy Cause, that art a poor man, when thou swimmest against the stream, and kickest against the pricks?  
Therefore I advise thee, rather in such a case, to cry to God, than complain to any Judge, lest that as the Poet saith, Excessit medicina modum, thy remedy will prove worse than thy disease. For thou seest how I am served, put our of my House, and spend above 60 li. and have no redress.  
2. If this proceeding and dealing with me, be, as I conceive it, not so fair and so just as it should be, both for the King and myself, that am ejected out of my House and Lands; then I conceive, His Majesty and the Parliament should, to prevent the like Oppression and wrongs to poor men, provide an easier and plainer way to relieve the oppressed, and to set down an usual Form of Indictment, or to cause that the Indictments should not be so easily and so frequently, upon every Lawyer's motion, quashed, as they are reported to be: Especially when the matter of Force is plain and evidently proved. And this redress of Injuries I petition and move for, for these four special reasons.  
1. Because the difficulty of framing the Indictments so, that a cunning Lawyer cannot easily find a fault, and a flaw in it, and then the frequent quashing of such Indictments, as are found faulty, is a great wrong to his Majesty, in depriving him of those Fines that otherwise are due, and should be rendered unto him.  
2. It is a great Abuse and injury unto the poor Subject, that shall be driven out of his Possession, and, for want of a sufficient Clerk or Counsellor to draw the right form of his Indictment, (which as I see few can do) he shall both spend his Money, and lose his labour; and perhaps, he is not able to do as I did, three or four times to draw Indictments, till he finds one that may stand good.  
3. This frequent quashing of Indictments is a great encouragement for Oppressors, and wicked men to wrong their neighbours more and more; for say they, I will enter upon him and thrust him out, and if he doth indite me, I will remove it to the King's Bench, and I shall find a Lawyer that will quash his Indictment by and by.  
4. This very practice and proceeding may be feared to prove the very bane and destruction of whole Nations and Kingdoms: For if Righteousness exalteth a Nation, and a Kingdom is translated from one Nation to another People, because of unrighteousness, as Solomon saith, and as we may read it in all Histories. Then you may see how requisite it is, for Kings and Princes, to look to those things, and not to suffer unrighteous Judges, either for favour to one, or hatred to another, to do what they list, and to make their Laws like a Nose of Wax, to bend which way they please, or like a Spider's Web, that catcheth the small Flies, but is broken, by the great humble Bees, all to pieces; but to be like the Chancellor Steel, that although he hated my person, yet, he said, though I deserved it not, I should have Justice, and so he did me Justice presently, and I love to do right to my Adversary, and to say the truth of mine enemy.  
But for myself, I thank God for it, as I lived many years very quietly and contentedly with far less means than 20 li. a year, and with far less pains and troubles than I have now, so I doubt not, but I could live so still; and I resolved and vowed, as I have attested in my Epistle to his Majesty, that, if I should recover this Bishop's Court unto the Church, I would wholly and fully bestow the same for the repairing of the Cathedral Church of Kilkenny: So that recovering it, I should not be one Penny the richer, or not recovering it, not a Penny the poorer; and so the wrong done by this Proceeding, whosoever did it, is, as I conceive, more against the King and the Church than against myself. And if the Proviso for Sir George Ayskue carrieth this Bishop's Court to him from the Church, which in my understanding is clean contrary to the very words of the Act, pag. 72. Let him pray that he hath it not with that Sauce which God prescribeth in Psal. 83. And so I end, and so be it, as God pleaseth, Amen.  
And after I had delivered this same Relation unto his Majesty, and shown the Effect and sum thereof, by the next day I gave him this Petition.  
To the Kings Most Excellent Majesty. The Humble Petition of Gruffith, Lord Bishop of Ossory,  
Shows,  
THat your Petitioner hath caused five of the Tenants of Sir George Ayskew to be twice Indicted for a forcible Entry upon the House and Lands of the Bishop of Ossory, and yet your Petitioner with the Expense of above 60 l. could not prevail to have them punished as the Law requireth, whereby your Majesty is wronged in not receiving the Fines that should be imposed upon them for that offence, and your Petitioner is abused, in being still kept out of his Possession, to about 300 l. Damages.  
May it therefore please your Majesty to write to the Duke of Ormond, or to the Parliament, to see that the former Proceed may be reviewed, and that your Petitioner may be relieved according to Justice.  
And your Petitioner shall ever pray, etc.  
And my Lords Grace of Canterbury very graciously, and like a most Religious Father and Countenancer of the Fathers of the Church, going with me to deliver it to his Majesty, and to let him understand the substance of it, said, here is the good Bishop of Ossory (so his Grace was pleased beyond my Deserts, to style me) that hath a very reasonable Petition to your Majesty, and telling him the sum of it, his Majesty, like a most Pious King, most graciously answered, I will do it with all my heart: and my Lords Grace sent for Secretary Benet, and he drew me this his Majesties Answer the next day.  
Whitehal, July 16th. 1663.  
HIs Majesty is graciously pleased effectually to recommend the Consideration of this Petition to his Grace the Duke of Ormond, Lord Lieutenant of Ireland, to the end his Grace may forthwith take care, to settle and establish the Petitioner in his Right, and that such who disturb him may be punished according to Law.  
I know not what more I could have desired; his Majesty herein doing more than I desired: And when I was very willing to have given 5 l. in Gold for Sir Henry Bennets Fee, that most Courteous Gentleman, Mr. Quod-dolphin, said, I should not pay one penny, but Sir Henry would lay that upon the Church, and my Lord of Canterbury's score: So fairly, and so friendly was I used at his Majesty's Court: The Lord bless them, and reward them for it; and grant them always the like Favour a I found with them.  
And when I came with his Majesty's Reference to my Lord Duke of Ormond, I found his Grace, as honourable, and very gracious in his Answer and Direction to me; but, when his Grace referred the Petition (that I drew to his Grace, to do as his Majesty directed) and his Majesty's Reference, to the Council-Table, I must acknowledge, that I feared the success, and so it happened according to my fear; for when I was called before the Council, his Grace said, he was no Lawyer, but he left the Matter to them, to inform me, what was to be done according to Law; and my Lord Chancellor said, that both myself, in my Relation, and my Lawyers and Counsel confessed, that the Judges did act, and their Proceed were according to Law; and therefore I must even begin again, and it was my best course to proceed according to Law; and I answered, if all this in my Proceed were Law, I pray God send us a better Law; for I shown the whole Proceed to his Majesty, and to divers of the Judges of England, and they said, this was a fair proceeding indeed, to set up a man of straw, and then shoot at him, to bring a false Indictment to the Court, and then quash it; for I proved it in the open Court (by the Confession of the Clerk of the Peace, that brought the true Indictment with him to the Court, and acknowledged that the other was falsified, either by the Clerk that he trusted to write it, or by some other, he knew not who:) that the Indictment brought to the Court, was not the true Indictment, that was found by the Jury; and so without any more words, my Lord's Grace seemed to me very graciously to smile, and so I was dismissed.  

But I fear that the favour which Sir Geo. Ayskue finds in every place against me, may produce no good effect.  And then I called to mind the cause that moved me to fear the success I should have at the Council-Table, not Injustice, that I mean not. I know that they are just, but that the Justice I should have, would not be to my advantage, and the favour that I desired: For when I still ind●ed the forcible Enterers, and still proceeded against Sir George Ayskues Tenants, he preferred a Petition to the Council-Table, about this Lordship of Bishop's Court; and I hearing of it, conceived that before any thing should be done thereupon, I should have the favour to be made acquainted with the same Petition, that I might answer it, but I could hear nothing of it, until a little while after, some of the Bishops, by reason of the power to my L. Lieutenant and Counsel given by the last Proviso in the Act of settlement, fearing that they would alter and retrench some of his Majesty's Favours and Additionals granted unto them, by the said Act, petitioned that they would not do so, but leave all things that concerned the Bishops, statu quo, as they are expressed in the Act, without Alteration or retrenchment; and my Lord Lieutenant and Counsel granted their Petition; but with this only Proviso, that Sir George Ayskues right might be preserved, that is, as I conceive, against all the Bishops, for that none is named; and this Proviso, of all the men in Ireland, is but only for Sir George Ayskue, and of all the Bishops in Ireland, it seems by all likelihood, only prejudicial to the Bishop of Ossory: Which notwithstanding, if the last Proviso in the Act of Settlement, be well understood and rightly followed, can be no prejudice to him at all, as I conceive it; for that the Power given to my Lord Lieutenant and Counsel by that Proviso, is as I understand it, a power to alter and retrench any thing, in part or in whole, which they shall find either contrary to his Majesty's Declaration, or inconsistent with, 
Which are the very words in the Proviso.  or to the general settlement of the Kingdom; and I conceive, that the suffering of the Bishop of Ossory, to enjoy his own House and Lands, where the Bishops used to live and reside, cannot be contrary to his Majesty's Declaration, not inconsistent with the general settlement of the Kingdom. And therefore I humbly conceive, that my Lord Lieutenant and Counsel have no power by that Proviso granted unto them, to take away his Majesties Grant and Favour to the Bishop of Ossory, and to settle the same upon Sir George Ayskue; especially if his Majesty was deceived in his Grant to Sir George Ayskue, as I verily believe he was; for his Majesty grants him the Lands settled upon him for his Service in Ireland; and I have searched and examined the Matter as much as ever I could, and yet could never find nor understand what Service he had done in Ireland, that deserved to carry away the House and Lands of the Bishop of Ossory, or indeed of any Service, that he did in Ireland at all, either for King or Parliament.  
And if for all this, he carries the Bishop's House away, I will sing, Mopso Nisa datur: and seeing how many of the Bishop's Houses and Lands, that were by an Order of the House of Lords, delivered to my possession by the Sheriff of the County, and were peaceably in my Tenant's possession, and paid me Rend ever since his Majesty's happy coming in, were given away, while I was in London, Petitioning about this Cause, and could not be at Dublin, to answer them that sued for them, nor dreamt of any Suits against me, and being not able in mine old Age (especially seeing what Pains, Charge, and Success I have hitherto had with Sir Geo. Ayskue) to follow so many Suits, against so many men, so powerful as they are, in the Courts of Justice, at the Council-Table, and in all places, I will like Balaams' Ass, so unjustly beaten, lie down under my burden, too heavy for me to bear, and call and cry to God to arise and maintain his own Cause, and the Cause of his own Son Jesus Christ.  
Yet in this Suit, betwixt me and Sir Geo. Ayskue, because I have taken so much pains, and spent so much Money, (and specially because I do hate and abhor, that any man 
* I mean not Sir G. Ayskue, but whosoever he be. , which hath fought under the Standard of the Beast and Long Parliament, against that Most Pious King, and my Most Gracious Master, Charles the First, should carry away the Houses and Lands, that Religious Princes have dedicated for the Honour and Service of Jesus Christ, for the Reward of that wickedness) I resolved once more to enter into the List, to follow my always very honourable Friend, my Lord Chancellors Advice, and try the Success with him, by the Verdict of an honest Jury, and Lindired 6 of the Tenants and Servants of Sir Geo. Ayskue, for a forcible Entry, and 5 of them now, the third time; and I had six Counselors help, to draw and compose the Indictment, and so to review it, and correct it, if any thing was amiss therein, that, being found Billa Vera by the Jury, it might so stand good, and not be quashed, as my two former Indictments were, by the Judges of the King's Bench.  
And the 6 forcible Enterers being indicted, for fear lest the Record should be falsified, and corrupted, as the former indirement of them had been, I got the Clerk of the Peace, to send it enclosed in a Letter sealed up, by my man, to his Agent in Dublin, to be delivered into the Office, which mine Adversaries presently told to my Lord of Santree, and was objected as a Piaculum; 
Meaning, as I conceived, by the Relation that I had printed of the former Proceed.  and when the Record came to the Court, my Lord Chief Justice said upon the Bench, that my Lord Bishop had abused the Court, to whom I replied, that I had not abused the Court, for that I had set down nothing but the Truth, and was as joah as any man, to offer the least Abuse to any of his Majesty's Courts, or Judges of his Courts; And after my Lord Chief Justice and myself had conferred together, I found him my very honourable Friend, and I retained three of the King's Counsel to follow the said Cause for his Majesty, and the Counselors of the fanatics failing to quash the Indictment, my Lord Chief Justice told them, they must either submit, or be bound to prosecute their Traverse; and they became bound in 200 l. to prosecute the same upon the 10th. day of Easter Term, which was the sixth day of May. And when, upon that day the Jury were sworn, 
That their children and their children's children may understand from what (I will not say Canaanites, but Catharis●s) they are sprung. Who and what my Witnesses proved,  viz. William Baker of Ballytobin, John Pursel of Lismore, William Baxter of Earlstown, Isaac Jackson of K●lamery, John Jones of Ri _____ Robert Hawford of Ballyneboly, Nicholas Pharoe, Thomas Tomlins of Lismoteag, Chrystopher Render of Fadenarah, John Nixon of Brawnebarn, William Cheshire of _____ and Thomas Huswife of Gowran; good men and true, or neither good men nor true.  
1. I brought in evidence, Mr. Sheriff Reigly (who was the Sheriff that gave me possession) and Mr. Connel (and Hugh Linon, that was thought needless) to prove my possession given by the Sheriff of the County of Kilkenny, by virtue of an Order of the House of Lords, of this Lordship of Bish. Court & the Lands thereto belonging, and of the Tenements in Freshfoord, as it was expressed in a Schedule annexed to the Order of the Lords, upon the 29th day of April, 1662. and that the Tenants did atturne Tenants, and gave pieces of money in earnest of their rents, and promised to keep the possession, and to continue Tenants unto me during my pleasure.  
2. Mr. Thomas Bulkley, Mr. William Williams, Thomas Davies, and myself proved the multitude of persons, to the number of ten or twelve, that upon the 8th day of October, 1662. were entered into the said Bishop's Court, and there forcibly kept the possession against the Bishop, and some (one with a sword by his side, and a staff or Cane in his hand, and another with a long staff in his hand) threatened that they would make him repent his do and coming there, and that Sir George Ayskue would spend 500 li. before he would lose this Bishop's Court, and that Captain Burges said, he would keep and uphold the possession for Sir George Ayskue with his life and fortune; and others, having shut the Iron Grate, to hinder the Bishop to go out or his Servants to come in, when his Servants demanded, what they meant, to murder their Lord? And desired to come in, to wait upon their Master, they threatened them, and said, that if they offered to come in there, they would beat them down, and knock out their Brains.  
3. Mr. Richard Marshal, Mr. George Fare, Mr. John Murphey, and Ed. Dalton, (that proved how he was thrust out of the house by head and shoulders) proved the forcible entry, with arms and weapons, a Gun, and a Pike, and Staves, into some of the Tenements in Freshford; and that for nine days, they kept the same with such a company of fanatics, Anabaptists, and other Sectaries, that they seemed rather to be a Garrison, than the keeping of the possession of any house.  
And after nine days they bond George Fare and others in a bond of a thousand pounds that they should continue true Tenants to Sir George Ayskue, and keep the possession for him against the Bishop of Ossory.  
And because the said George Fare proved this point so fully and so plain, that nothing could be said against it; one of the fanatics Counselors said, what I conceive was very unfit to be spoken, in so public a place, and before such honourable Judges of any of the King's Witnesses, that this man, the principal of the Witnesses, was a parricide, which I dare justify to be most untrue.  
4. For impounding the Cattle, and beating and wounding them that sought to hinder it, the said George Fare proved the same so fully, and that one of the women, that was beaten, lay long sick after her beating, that Sir Audley Mervin and Serjeant Gruffith would not suffer three other Witnesses, that I had there at the Bar, that is, John Duran, Barbara Marshal, and another Wench, to be sworn and examined, and so to trouble the Court any further; because said they, you see the Lords Justices, and the whole Court, are sufficiently satisfied, that I had more than abundantly proved the forcible entry, and detaining of this Bishop's Court, but they gave way, to six of the Intruders Counsel, to say what they could for their Clients.  
And when each one of them had made his Oration, and spent much time, and my Lord Chief Justice heard them, with a great deal of patience, to prove what I never denied, but was ready to confess all that they said, touching the large Writings and Evidences, that they produced, to prove the Title and Interest of Mr. Robert Shea to this Bishop's Court, which at this time, when the question was only of the forcible entry, I had no reason to contradict, and which perhaps might be good (and perhaps not) before he forfeited the same unto his Majesty.  
But for Sir George Ayskue, that for his Service, 
How S. George Ayskue came to have this Bishop's Court.  you know to whom, (which makes me believe it will never prosper with him) had a Commission from the Usurper Crummel, that for 200 li. which was due unto him for some Service that he had done, as I am informed, the Commissioners should allot him so much Lands, as they thought worth 200 li. and they out of favour to him, and getting Lands so cheap as they did, gave him this Bishop's Court, and so much more other Lands, as are now far better worth than 200 li. per annum; his Counsel said never a word touching his Title and Interest; for he enjoyed it not peaceably and quietly, but only during the time of the Rebellion, and Usurpation, (which I conceive to be no true Possession,) for as soon as ever his Majesty was so happily restored before one year had gone about, I sent to enter upon it, and to distrain for my Rent, and Captain Burges, Sir George Ayskues prime Tenant, gave me a Writing, which I have to show, under his hand, to become answerable unto me for the whole Rent of this Bishop's Court and Freshfoord, when I should be peaceably settled in it.  
So when these six Counselors had spent their spirits in tiring the worthy Judges, and beating the soft air, to no purpose, but only (like those Fanatic Preachers, that read their Text, and never touch it after) to amaze the simple and— Jury which I may justly term— for that I am confident, the most of them were resolved what to do before ever they heard the Evidence: My Counsel, that were Sir William Dunvil, the King's Attorney, Sir Audley Mervin 
* The Speaker of the House of Commons. , Sir John Temple, the King's Solicitor, Sergeant Gruffith, and Mr. Rian, all very worthy men, and worthy to be named, thinking it no wisdom in them, as one of themselves told me, nor any ways beneficial, either to the King for his Fine, or to me for the Possession, to follow those extravagant Counselors in their devious ways, and to answer their needless discourses, so far from the point in question, as being only about Sheas Title, and no ways touching nor contradicting the forcible entry, were very silent, and said never a word to all that the adverse Counselors had said, but left the Evidence to be explained to the Jury by the Judges, who had so exactly examined them, and so patiently heard what both sides could say: for which, some of the adverse Counselors, and some of my friends blamed them very much, for making no manner of replication at all to Sir George Ayskues Counsel. But truly I do conceive, that digitus dei erat hic, that as he openeth the mouth of babes and sucklings to show forth his praise, so he shuts the mouths of the Wise and Learned, when it pleaseth him, as here he did, for the trial of this Jury, whether they would be true and honest, that, being found 
* Like Belshazzar, weighed in the balance and found too light.  as I conceive they are, they might be made an example (which he knew I would do, to the uttermost of my power) for all other Juries, to terrify them from falsehood and wrong, to the great benefit of the whole Kingdom, which, without some severe censures upon such high Offenders, would rather prove to be a Den of thiefs than a seat of safety for honest men, that were best (if— Juries may still do what they list) to obey the voice, which cried in the air, at the Siege of Jerusalem, Migremus hinc.  
Then my Lord of Santry, that is, my Lord Chief Justice, seeing my Counsel silent, began most nobly, rightly, and truly, as a most upright Judge, and like himself in all his judgements, told the Jury, that for the title and matter of Law, and the Interest of either in this Bishop's Court, it was not in their charge to inquire of it, but they, that were the Judges of the Law, and of the right interest were to do it, and would do the same, when my Counsel should move for the possession, but they were, for the King, to inquire only of the matter of fact and force; whether after possession was given to the Bishop by the Sheriff, by virtue of an Order of the house of Lords, and the Bishop continued his possession from April to the eighth of October, 
The which sa●d he, a Disscisor should not forcibly be put out.  though he should be a Disseisor, yet was he not forcibly put out, and kept out of the same? This was their only charge, to inquire after: and for this, said my Lord Chief Justice, you see what is proved; a multitude of persons, ten or twelve at the least, when as one may make a forcible entry; you heard also, said he, what weapons they had, Gun, Pike, Sword, and Staves; and you heard what threatening words they used, that they would make the Bishop to repent his coming there; that they would knock down his Servants and beat out their brains if they attempted to come in; and you heard likewise how they had beaten and wounded those Servants, that sought to hinder them to impound their Cattle; and all this, said my Lord Chief Justice, makes the forcible entry plain, so that you need not stand upon it. So justly and so fairly did my Lord of Santry deal herein, without either fearing or favouring the one or the other.  
So the Jury was dismissed; and all that heard the evidence, 
Sure, if I had not been a Bishop they would never have given such a Verdict.  and what my Lord Chief Justice said, would have laid, some twenty to one, some forty to one, and some a hundred to one, that the Jury would not stand upon it, but presently find the Verdict for the King. Yet they brought their Verdict for the Defendants.  
And as I am informed, all the Grave and Reverend Judges wondered, and were discontented at their Verdict; 
And who will prosecute for the King if Juries be suffered to do thus?  and whereas some would have the Jury fined, and imprisoned for the wrong they had done to the King; my Lord Chief Justice answered, there was a fit place to punish them: meaning, as I conceive, the Star-Chamber.  
And if such men, that formerly most of them were against their King, be thus permitted, to drive men out of house and home, and forcibly to enter into their possession, though they should be Peers of the Realm, which is a violence offered unto the Law, and a pe●ty Rebellion, the next degree, and forerunner of rebellion against their King himself; and when any oppressed and expulsed man shall with a great deal of pains and labour, and with a vast expense of money, and an indictment upon indictment, thrice over, bring the same to a travers, and they, the Jury, without any Conscience, contrary to all justice, and contrary to all their evidence, and the plain Declaration and Judgement of the Lords the Judges of the Court, and of the whole Court, shall do what they please, and say, Quod vol●●us, id sanctum est, what we do is Law, without any speedy remedy against them, to the utter undoing of many poor oppressed men, who had better suffer any, the greatest wrong, than seek to be relieved, 
And as the Poet saith, Excessit medicina modum.  by such a way, whereby usura superat sortem, and the seeking of a Remedy shall so far exceed the Disease, I know not with what safety, either of Life, State, or Fortune, (which are all in the power of the Juries, to determine of them) any man can live in this Kingdom.  
For here, (especially in the County of Kilkenny,) where that perfidious Rebel and Traitor Axtell planted his Colony, such a multitude of Anabaptists, Quakers, and other worse Sectaries, 
What I say against these, I say not against the worthy Gentlemen and good Protestants, that are also very many, and my very good Friends in these parts. Neither do, I say it against those well-bred Gentlemen that were Officers, and Commanders in the Ar●● but of the generality of the Common soldiers, and some of the meaner Officers, that for their small Arrears got large Territories, and are now great Freeholders', and the chiefest Jurymen and Judges of our Lives, Lands, and Fortunes.  that in the beginning of the English Rebellion, were broken Citizens and Tradesmen, Tailors and Tinkers, Shoemakers and Cobblers, Ploughmen, and others, the like, men of no fortune, thought to raise themselves by the Irish Wars, and having some Arrears of Pay due unto them, go Orders to set out Lands unto them for the same, and the Kingdom being depopulated and wasted, and made a Wilderness without Inhabitants, the Lands were of nothing worth, and they had what Lands they pleased, and as much as they pleased, for their Arrears; for ten pounds as much as is now worth a hundred pounds a year; and for a hundred pounds as much as I will give a hundred pounds per annum.  
These men, that followed Axtells Religion, and were of his Plantation, being mounted up on Cockhorse, to be such great E●●eholders, (the Irish Proprietors being, for the most part, driven away; and the Church Lands also taken into these Soldier's hands,) they must now be, for the most part, the principal Jury men and so the Judges of our Lives, Lands, and Fortunes.  
And they, considering their own interest to be alike, in the Lands, both of the Church, of the Irish, and of all, from whomsoever they hold it, do stick and cling together, like sworn brethren, or rather like forsworn wretches, to defend and maintain each others Title and Interest in the Lands, that each one holdeth, both against Clergy and Laity, God or the King, be the same right or wrong, they will not lose their lands.  
And they do encourage each other thus to continue in their wickedness, saying, that they got their Lands with the loss of their blood, and the hazard of their lives; and therefore, to get the King some small fine, whereof he shall have but the least part of it, and be but very little the better for it, and to dispossess their own fanatic Party, and give the Lands unto their Enemies, especially unto the Bishops, whom of all others they hate most of all, and Bishop Williams above all the rest, as he that hates their former Rebellions, and their now practices, more than any man else, they will never do it: though they hazard the loss, both of body and soul.  
Indeed, for the Bishop of Ossory he understands their malice towards him, well enough, (I pray God forgive them) so great, that, were it not for some honest, and truly religious Irish Gentlemen, and some of the Catholic Religion, I profess that I durst not live amongst these, that formerly warred against their King, and if the truth were known, do as I believe, as little love their present King, as they do much hate our Church, and the Bishops of our Church: when as they that hate their Bishops, cannot be said to honour their King, as I have most fully showed in my Grand Rebellion.  
And therefore I went unto his grace, my Lord Lieutenant, and related to his Grace the Verdict of the Jury, plain contrary to their evidence and the Declaration of my Lord Chief Justice, and the Judgement of the whole Court; and therefore did most humbly desire his Grace, to give me leave to go for England, to dispatch some necessary occasions, and to signify unto his Majesty, that, if there were no Court of Star-Chamber here, nor any other provision made, to punish all perjured Juries, and all high Transgressor's of the Laws and heinous offenders, that deprive his Majesty of the fines, justly due unto him, and his Subjects of their right, we, the true Protestants, and his Majesty's loyal Subjects, were not in safety, nor able to live among such Confederates of wickedness; but must, as King Boco said to the Senate of Rome, depart thence, lest the ire of the Gods, or the rage and injustice of such men do utterly destroy us. And his Grace very mildly and graciously answered, my Lord, the Bill for a Star-Chamber is already arawn, and sent to his Majesty to be signed, and will speedily come down, to pass the Houses, and then such Malefactors may be fully punished according to their offence.  
And I protested, and do protest, that I would be with the first, that would do my uttermost endeavour, to punish this Jury, and all false and forsworn perjured Juries, and the like high Transgressors, that concern me whatsoever. For,  
It is most certain, that Impunitas peccati invitat homines ad malignandum; 
And therefore I do believe, that I am as equally bound in conscience, to punish this Jury, as I am to recover the Lands of the Church.  and as Solomon saith, because the punishment is deferred, the hearts of the children of men are altogether set, to do evil; and my Divinity assureth me, that to punish a perjured person, and a transcendent Transgressor of the Law, is as acceptable unto God, as the relieving of the Oppressed; because that hereby we do our best that those, which will not be persuaded by good Counsel to be honest, and virtuous, may be forced with stripes, to do their duties, or at least terrified from being so vicious, for that as St. Bernard saith, Qui non vult duci debet trahi.  
And therefore, with what means that God hath given me, I will with his assistance, do my best, to repair God's House, to relieve the Distressed, and to punish the Perjured, and the Oppressors of God's People; and the rather, because that here, in the parts, where I live, I have seen, in three or four years, more forcible Entries, Riots and Oppressions than I have seen in England, or Wales, that might be thought a little more wild than England in all my life, so that a Stranger, might rather think it a Country of Robbers, Tyrants, and Oppressors, much like unto Albion, when Brutus entered it, than a Country where with safety he might dwell amongst them; for I do profess, were it not for some honest Irish, that are not all of my Religion, nor I of theirs, that do further me, encourage me, and protect me, in God's service, and the advancement of God's Church, I had rather live a poor Curate in my own Country, than a Bishop among such a company of Crumwellian Anabaptists, Quakers, and other worse Sectaries, that do live in these parts, and the wind of his Majesty's happy Government, and the prudent care of my Lord Lieutenant, hath driven them, 
As by their actions and hatred I do perfectly discern them.  like the Church Papists in Queen Elizabeth's days, to come within the Pales of our Church; and yet are as falsehearted, if the same might be seen, both to the King and the Church of Christ, as ever they were in Crumwells' days; as I conceive it to appear, by the oath of one of my Witnesses, that swore he heard the Captain of these forcible Enterers, that I indicted, encouraging his followers, to keep the possession for Sir George Ayskue, and to assure themselves, things should never be quiet until they returned and come again as they were before; which was a strange saying, as I understood it.  
Yet I would not have my Reader here to think, but that as the Scripture distinguisheth betwixt the seed of the woman and the seed of the Serpent, the Children of God and the Sons of Belial, so I do here in no ways prejudice, nor think the least evil of the truehearted English and true Protestants, the worthy Gentlemen, the Officers, Captains and Commanders of the Army, that are likewise many in these parts; but I make a great deal of difference betwixt them, so much, as that I do as much love and honour the one, as I do hate and abhor the do and wickedness of the other.  
So you may see, what it is to live in Ireland, 
For here now the Poet may well say, that Terras Astrae● reliquit.  among Anabaptists and other Sectaries, worse than Pagans; and how it is my Fortune to feel the brunt, and taste the poison of their Malice, to publish the same to all posterities: God deliver his Servants from them. Amen.  
ANd now, until I shall see whether the Star-Chamber will think it Justice, as I do, that this— Jury should bear all the damage that I sustain by their Verdict, and which I should have recovered upon the forcible Enterers, if they had gone according to their Evidence. I thought good to prefer this Petition to His Majesty.  
To the Kings Most Excellent Majesty. The Humble Petition of Gruffith, Lord Bishop of Ossory,  
Shows,  
THat Justice is a virtue and grace most acceptable with God; yet your Petitioner hath been infinity injured, and your Majesty likewise wronged:  
1. By forcible Enterers that drove your Petitioner out of his house of Bishop's Court and Freshfoord.  
2. By a wicked forger of the Indictment of those persons, that were indicted for that entry.  
3. By a packed Jury, that, when the forcible Enterers were three times indicted, by three several Juries, quitted them, contrary to their evidence, and the mind of all the Judges.  
May it therefore please your Majesty to cause that Justice may be done to your Petitioner, and that you would write to the Sheriff of the County of Kilkenny, that, as formerly he hath settled your Petitioner in this Bishop's Court and Freshfoord, by virtue of an Order of the House of Lords, so he would now settle him in his right and possession of the same by virtue of an Order from your Majesty.  
And your Petitioner doth here promise, and engage himself to God and to your Majesty, that, as he bestowed about four hundred pounds already, so having the four hundred pounds per annum, that your Majesty granted, settled upon him, according to the Act of settlement, pag. 71, & 72. he will lay out a thousand pounds more to repair the flat fallen, formerly fair Cathedral Church of St. Keny.  
And shall ever pray for your Majesty, etc.    

The sad condition of the Church and Clergy in the Diocese of Ossory; and I fear not much better in all Ireland.  
THE Church of Ireland in former times was very famous and glorious for many things especially for Piety, and neighbourly Charity, and bounty of the people one towards another, as it appeareth by the rare and many many Edifices of Churches and Monasteries, endowed with ample means and revenues, dedicated for the honour of God, and the service of Jesus Christ; all to be seen at this very day: for which cause it was wont to be admired and applauded, and by the bordering Nations, that observed their sedulity in pious works, and neglect of worldly pomp, when, as the holy Patriarches lived in Tents, so most of them were contented to lie in Booths, and poor earthly Cabins, or houses made of Earth, that they might build to God houses of Marble, most sumptuous and glorious; and that they might be the better able, to bestow the more, to adorn and beautify the houses and Temples of God; it was called, and not amiss, Ecclesia Sanctorum, the glorious Church of holy Saints; that aimed only to go to heaven.  
But now since the unhappy time of that potent K. H. 8. when Sacrilege, through his discontent with the Pope, about his divorce with Queen Katherine, Ut fama vagatur, began to get the upper hand, and to throw away Piety from the Church, and trample it underfoot, and cover it over with the Cloak of hypocrisy, and the vain shadow of no Religion, instead of the true service of God, you may see reliquias danaum, the ruins of Troy, and in all places the carcase of Religion, lodged in the thrown- down walls of all the Abbeys and Monasteries, and most of the Cathedrals, and the other Churches of Ireland, that are now, as the Prophet saith, defiled and made heaps of stones, Psal. 79.1.  
For if you walk through Ireland, as I road from Carlingford to Dublin, and from Dublin to Kilkenny, and in my Visitation thrice over the Diocese of Ossory; I believe that throughout all your travel, you shall find it as I found it, in all the ways that I went, scarce one Church standing, and sufficiently repaired, for seven, I speak within compass, that are ruined, and have only walls, without ornaments, and most of them without roofs, without doors, without windows, but the holes to receive the winds to entertain the Congregation.  
And what a lamentable thing, and a miserable-fight is this? If you say, that in the time of blindness the people were over zealous in building too many Churches, and thinking to merit much thereby: I say, that now, in the fullness of knowledge, and the Sunshine of the Gospel, they are too riotous to pull them down, and too negligent of God's honour, and of the People's good, to waste and ruinated so many Churches, and to let the people want them to meet together, to serve God; which will merit a worse reward for them, than they shall have that built them.  
You may remember, that when Moses was to erect the Tabernacle, in the wilderness, within a desert place, of no trade or traffic, and therefore not easy to get any wealth in it: Yet Moses requiring their aid and free will offering to do the same; they were ready, and so willing, every man, beyond his power, to bring in their oblation in such abundance, that Moses was fain to tell them, they had brought enough, and too much: and therefore forbade them to bring in any more; he like a good man and just, being not desirous to make any gain of their bounty.  
And you may read in 1 Chron. 29.3. 
1 Chron. 29.3.  when King David resolved to have the Temple built, what great provision he left for the erecting of it; and how Solomon his Son did most gloriously finish the same in seven years, 
1 Reg. 6.37.  and furnished the same with all things necessary for the service of God; and after that Nabuchadnezzar had destroyed it, the Jews under Zorobabel did most readily, beyond the ability of captived men, newly released, contribute, and offered their freewill offerings towards the re-edifying of the same, which they finished in the ninth year of D●rius Histaspes, 
Joseph. lib. 11. c. 4.  that made it to be forty six years in building, from the second year of Cyrus, who began it, according as the Jews say, to our Saviour Christ. And because these newly released Jews, that had scarce taken root in the Land of Jury, and were but scarce seated, and unsettled in Jerusalem, were not able to make this their Temple answerable in glory and sumptuousness, to that most rare and admirable Temple, which those two mighty Kings, and Kings of all Israel, David and Solomon, had joined their wealth and strength together to make it a most glorious house, for the most glorious and Almighty God; therefore Herod, that was but an alien, an Idumean, knowing that great and glorious things are to be offered, ascribed, and dedicated to the great and glorious God, re-edified and finished the same most sumptuously in eight years, 
Joseph. l. 15. c. ult.  as Josephus writeth; and he built the same so exceeding excellent, and more admirable than the Egyptian Pyramids, that Cheops builded of rare Theban Marble, so that for the rareness thereof, the Disciples show it our Saviour Christ, saying, Master, see what manner of stones, 
Mar. 13.1.  and what buildings are here.  
And the Jews generally were so zealous of God's service, and so ready to build and erect houses for his service, that, besides this glorious, great, and magnificent Temple, they had many Synagogues, that is, other lesser houses, like unto our Parish Churches, dedicated and consecrated for the worship of God; and he was counted a very good man, and worthy of all love and respect, that had built one of these, as they tell Christ, that the Centurion was worthy to have that favour shown him by Christ, as to heal his Daughter, 
Luk. 7.5.  because he had loved their nation, and had built them a Synagogue, that is, a house for the people to meet in it, to pray, and to serve their God in it.  
And it is most likely, they began to build these Synagogues when the Tribes were settled in the Land of Canaan; because the Ark, that remained in Shilo, and afterwards the Temple, that was erected in Jerusalem, 
Why the Synagogues of the Jews were built.  were so far distant from them that dwell in the remotest parts of the Land, that they could not come so often, as they would, unto it, therefore they built to themselves Synagogues, to pray to God, and to serve him in them, instead of the Temple: for so we read that Moses of old time, probable, I say, from their very first beginning of their settlement, 
Acts 15.21.  had in every City them that preached him, being read in their Synagogues every Sabbath day: where, by the way, you may observe, that of old time, contrary to the conceit of our new fanatics, the reading of the holy Scriptures was accounted the preaching of God's word; though I deny not, but after it be read and so preached, 
Luk. 4.18.  it may be further explained, as Christ did that place of Isa. 61.1.  
And you see they had these Synagogues in every City, so they must have as many Synagogues as there were Cities in all their Land; 
The number of their Synagogues.  and Sigonius writeth, that there were four hundred and eighty of these Synagogues in Jerusalem; and the Scripture showeth that in other Cities and Provinces there were many other Synagogues, as in Galilee, in Damascus, in Salamis, and in Antiochia: and Maymonides, one of their prime Doctors, saith, the tradition of their Elders was, that wheresoever ten Families of Israel were, they ought to build them a Synagogue.  
And shall the Jews, that were under the Law, and burdened with such infinite Taxes and Ceremonies of their Religion, as were more than they were able to bear, 
Acts 15.10.  as the Apostle testifieth, be so zealous, so religious, and so ready to part with their wealth and the best things they had to build so sumptuous, and so glorious a Temple, and so many Synagogues, to perform those services that God required of them, which notwithstanding were but the types and shadows of that true Religion which we have, and do profess to embrace it; and shall we, that have the substance of those shadows, which they had, and the truth of the Gospel of Jesus Christ, which they never had, but in aenigmate, preached so clearly and so amply among us, and are freed from all the legal Ceremonies and Ordinances of the Law, be so cold and so careless as we are to repair the houses of Jesusr Christ? I fear then that these Jews shall rise in judgement against us.  
Nay, more than this, if you look into the stories of the Gentiles, Grecians, or Barbarians, that knew not God, but knew that there is a God which all men ought to worship; you shall find how zealous they were to build Temples and Oracles to their unknown Gods, that were no other than the devils, as the Oracle of Delphos, Amphiaraus, Hamonium, Dodonaeum, the Temple of Diana, at Ephesus, of Vesta, Ceres, Minerva, and other Goddesses of the Gentiles, and the many many Temples, that the Romans and other Nations built, to Jupiter, Apollo, Mars, and the rest of their false and feigned Gods and Goddesses, that were indeed but very devils; 
Quia dii gentum daemo●ia.  and how sumptuously they erected and gloriously adorned and beautified those houses of these deceitful Oracles, and were so exceeding bountiful, almost beyond belief, in their oblations and donations, to these holy places, as they deemed them, as it appeareth in Herodotus, 
Herodotus l. 1.  by the large gifts of inestimable value that Croesus sent to the Temple of Delphos, and other Temples of those Gentile gods.  
And because they knew no otherwise, but that these infernal devils were Celestial Gods, and so worshipped them as gods, with Temples, Altars, Sacrifices, Prayers, and Oblations, dedicated unto them, which do only and properly belong to the true and eternal God: therefore Horace saith to them that neglected the erecting and beautifying of these Temples, that belonged to these no Gods: 
Delicta majorum immeritus lues  
Roman, donec templa refeceris, 
Horat l. 3. Ode 6.   
Aedesque labentes deorum, & fada nigro,  
Simulachra fumo.  The which Ode, that worthy and learned Imitator of this best Lyric Poet thus excellently translateth, in this elegant Lyric Verse. 
Roman resolve thou shalt desertless taste  
Sins scourge, for vice of Predecessors past;  
Until thou dost again repair  
Decayed Temples, and make fair  
The falling houses of the gods, disgraced,  
And cleanse their Images, with smoke defaced;  
To think thee less than gods, thy power commends,  
Hence take beginnings, hither aim thy ends;  
The gods neglected did impose  
On sad Hesperia many woes;  
Twice Pacorus, and twice Manaeses hand  
Our inanspicious forces did disband;  
Who with a plenteous prey made glad,  
To little chains new links did add.   
And if by the judgement of this learned man they shall suffer for all the sins and offences of their Fathers and Forefathers, until they re-edify the Temples, and raise the flat-fallen houses of these gods, and beautify the defiled Monuments and Sepulchers of their Heroes, and other noble persons that were dead: What shame and what punishment do we deserve, for suffering the Tombs and Sepulchers of our heroic Fathers, and the Temples, Houses, and Altars of our good God and our Redeemer Jesus Christ to lie so waste, so ruined, and so defiled as they are here in this Kingdom of Ireland; for I do believe that of about 100 Churches that our forefathers built and sufficiently endowed in the Diocese of Ossory, there are not 20 standing, nor 10 well repaired at this day.  
Truly, I have done my best, beyond my ability, let Demas and the detractors say what they please, to repair the Choir of St. Kenny, and I have privately vowed, and publicly protested often, and engaged myself to God, to His Majesty, and to the People, and I am contented to be bound in a bond of one thousand pounds, that if the Bishop's Court and Freshford, (that were given to the Church, and dedicated to God, for the service of Jesus Christ,) shall be restored to the Church, there shall not one penny, or pennyworth, of all the rents, and profits thereof, be retained or transferred to me, or any of mine; but it shall wholly and fully be employed and laid out for the raising and reparation of that Cathedral Church which the Lord hath now committed to my charge.  
But if I shall still see, as I have seen hitherto, that Rebels and Traitors that have been, (if such as have fought under the Standard of the beast and Great Antichrist, against their own King, to bring him to be murdered, may be so styled,) shall be countenanced, furthered, and upheld, to carry away, and enjoy the Lands and Houses of the Church, and so little regard had of that justice we own to render unto God, what belongs to God, and less respect to the servants of Jesus Christ than to the followers of the Antichrist; then seeing, as the Prophet saith, in vacuum laboravi, I have laboured in vain; I have spent my strength, my time, my means, and my money for nought, in seeking to bring to God what is Gods, and to the Church what of right belongs unto the Church, Liberavi animam meam, and I hope I may freely turn the leaf, and as God said of the house of Eli, I said indeed that the house of Eli, 
1 Sam. 2.30.  and the house of his Fathers should walk before me for ever: but now, saith the Lord, be it far from me. And seeing they had so far dishonoured him, and so much profaned his service, it was just with God so to do.  
And so I said indeed, I would do my best, and I would bestow as much as I was able, and perhaps more than many would imagine, to repair the Cathedral Church of St. Kenny; yet now being disappointed of my hope, and finding men preferring flesh and blood before the dictate of the Spirit of God, favouring those, that have been rebels, before such as are religious. Seeing I cannot build the Church of Christ, I have resolved, to the uttermost of my power, to overthrow the Synagogue of Satan; that is, to punish perjurers, and such others, high transgressors of God's Laws, and to leave the houses of God (as finding myself unable to prevail to do therein any good,) wasted and ruined as they are. And if this I cannot do, but that Scelera sceleribus tuebuntur, one false and perjured Jury shall be defended, and protected, and justified by another false Jury; and one wicked oppressor excused by another the like oppressor; or that the fear of great men will not suffer poor spirited Lawyers to afford us Law for any money: then ad te domine clamabo, that we can have neither truth nor justice in the earth.  
But to proceed to show the miseries of the Church of Ireland, though it be a very lamentable thing, and an unanswerable argument of the decay of Piety, and of small Religion in the noblest persons, to suffer the houses of God to lie as they do, for hogs and other beasts to dig up the bones of holy Saints, it may be, the Fathers or Mothers of the now great Lords and Ladies of the Kingdom. Yet as the Lord said unto his Prophet Ezekiel, Turn thee yet again, and thou shalt see greater abominations, Ezek. 8.6. so I say to my Reader: For,  

2. The great want of able Ministers in this Kingdom, and why they are so scant.  2. As God is without Churches for his people to meet in to serve him, so he is without servants, enabled to do him service, to praise his name, and to teach his people; and to have Churches and no Churchmen is to no purpose.  
But why have we not such Churchmen as are able to instruct God's people?  
I say, it is easily answered; that it is not so easy to get able, worthy, and sufficient Churchmen, unless there were sufficient means and live to maintain them: for as Seneca truly saith, Sublatis studiorum premiis ipsa studia pereunt, where there is no reward for learning, there will be want of learned men, as one demanding why there were no Physicians in Lacedaemon, answer was made, because there was no stipend nor allowance set forth for the Professors of that faculty; but as Martial saith to Flaccus, 
Sint Maecenates non decrunt Flacce marones,  
Virgiliumque tibi vel tua rura dabunt.   
But here in Ireland since Hen. 8. 
Why we want learned and painful Preachers here in Ireland.  overthrew the Abbeys and Monasteries that were as Universities to breed Scholars, and to send them forth to feed the flock of Christ, and gave the Revenues thereof, which were the Ecclesiastical Live of the Church, unto his Nobility and lay Gentry, that spend the same, in many places, in hawking and hunting, and perhaps in some other worse employments, the Church of Christ wanteth Scholars, and which is worse, wanteth means to maintain those Scholars, that otherwise would supply the defects of this Kingdom from other Universities, if they should have maintenance to support them, and to supply their necessities.  
If you say, Queen Elizabeth to make up the breach which her Father made, caused the College to be built by Dublin, to breed up Scholars, to instruct the Natives.  
I wish the Natives were bred therein, according to the Statutes and Institutions thereof; but the Natives say, I know not how true, that the English by friends do carry away the places, and the Irish, as they lost their Friends, and their Lands, and their strength, so they lose their right. But the truth is, that the whole Society of this College cannot adequate, that number that the Priories and Monasteries formerly bred; or if they could, yet the means and maintenance being alienated the Labourers cannot make up the f●ll tale of bricks, when the straw is taken from them, and they must run over all the Land, like the Israelites, to gather stubble, and to use other labour to maintain themselves and their Families.  
And to make this apparent unto my Readers, I have here set down all the Rectories and Vicaredges in my Diocese, and what Procurations, (besides their Subsidies and twentieth part, 
It may be at some dear year they may be of more worth or that the cunning Farmar may make more of them then the Minister doth.  which they are, and aught, to pay unto his Majesty, and besides many other Taxes, that must lie upon them,) they are to pay every year, to the Archdeacon, to the Bishop, and to the Archbishop, every third year, and to the Primate, when he cometh to visit them: and I have in my last Visitation, with the help of my Archdeacon, Mr. Teat, and my Register Mr. Conell, and two or three more of my gravest Clergy men, searched, and inquired, as diligently as we could, what was the value, that every Living might be worth communibus annis: and accordingly I have here set them down; that my Readers may themselves judge, whether these many Live, that each Clergy man holds, are more, or enough, Deductis deducendis, to make one competent Living, for 〈◊〉 worthy and able man, that will constantly reside, and conscionably preach unto God's people.  

And these be the names of the Live, their Procurations, their yearly value, and the persons that do hold them. viz.  
 Procurat. Value.   l. s. d. Com. Orm. R. Offerulam 0 12 0 Segrave V. Ibid. 0 6 0 Episc. R. Bordwel 0 3 4 Episcop. V Ibid. 0 1 8 Neyland R. Aghavo    Cul. Jun. V Ibid. 1 2 8 Episcop. R. Rath-Sarau. 0 4 8 C. Orm. R. Rathdowny 0 10 8 Episcop. V Ibid. 0 5 4 Bar. de Ossor. R. Cowlkerry 0 4 8 Cul. Jun. R. Delgnie 0 1 6 Teate R. Donnoghmore 0 5 4 V. Ibid. 0 1 8 Civit. Kilk. R. Skirke    Cul. Sen. V Ibid. 0 14  Cul. Sen. R. Kildermoy 0 4 8  R. St. Nicolai. 0 4 8  

2. Decanatus de Aghor.  Eccles. Cath. R. De Skaffin 0 3 4 Com. Desm. R. Donnogh Moore 0 14 8 William's V Tubbrid Britt. 0 4 0 Eccles. Cath. R. Clontabrit. 0 4 0 Sir Ro. Ford R. Killahie 0 4 8 Pattridge V. Ibid. 0 2 4 Baro de Oss. V Killenie and Cahire 0 7 4 Willams R. Cloghmant. and Kilrush 0 7 6 Eccles. Cath. R. Rath-Logan 0 5 10 Eccles. Cath. R. Cowlkashin 0 5 8 R. Deane R. De Eirke    Kerney V. Ibid. 0 14 8 Decan. R. Irlingford    C. Orm. R. Glashard 0 4 8 Eccles. Cath. R. Ballilorcan 0 4 8  

3. Decanatus de Odogh.  Archd. Bulk. R. Castrie de Odogh 0 8 4 Drisdale. V Ibid. 0 4 4 Barry R. Glashcrowe 0 2 4 Spencer R. Rathbehath 0 4 0 Eccles. Cath. R. Durho 0 14 8 Teat R. Rosconnel 0 8 8 C. Orm. R. 0 4 4 Goburne R. Attanagh 0 5 0 Moor V. Ibid. 0 2 6 Co. Orm. R. Kilmenan 0 5 0  Kilkormicke 0 2 8 Com. Orm. R. Donnoghmore 0 6 8 Drisd. V Ibid. 0 3 4 Com. Orm. R. Kilcolman 0 6 8 Spenser R. Cowlcrahin 0 7 6 D●isdall R. Kilmocar 0 4 8 S●enser V Ibid. 0 2 4 Dris●all R. Comer 0 13 4 Cull. Sen. V Ibid. 0 6 8 Collegium V Disart 0 11 0 Cull. Jun. V Mothell 0 9 0 Civit. Kilk. R. Macully 0 18 6 Cull. Sen. V Ibid. 0 0 9 Com. Desm. R. Don-mors 0 5 8 Spenser V. Ibid. 0 2 4 Moor Jun. V Agharnie 0 7 0  

4. Decanatus de seller.  Archd. Bulk. R. Kilferegh 0 4 8 Moor Sen. V Donfert 0 6 8 Idem. V Kiltranie 0 4 8 Wilson R. Inshiolaghan 0 10 8 Idem. R. Tulloghanbroge 0 9 8 Idem. V Ibid. 0 4 10 Kerney V. Kilmanagh 0 6 8 Collegium R. Dromdelgnie 0 8 8 Collegium R. Bally-bur 0 3 4  

5. Decanatus de Claregh.  Civit. Kilk. R. Dromerthe 0 2 4 Cull. Jun. R. Kilmadimocke 0 3 4 Idem. R. Kilderie 0 5 0 Civit. Kilk. R. Fennel 0 6 0 Collegium R. S. Martini 0 2 0 Miler. R. Gowran    Drisdall V. Ibid. 1 12 0 Vic. Dubls. R. Blanchfield 0 6 8 Mr. Moor R. Dongarvan 0 12 8 Miler V. Ibid. 0 6 4 Cull. Sen. R. Claregh 0 5 0  

6. Decanatus de Obercon.   R. Thomastowne    Teat V. Ibid. 0 4 8 Co. Orm. R. Disart 0 2 8 Kerney V. Rosbercon and Shambogh 0 2 10 Cap. Holsey R. Kilkolbin 0 5 4 Kerney. V Ibid. 0 2 8 Spenser. R. Listerling 0 5 6 V. Ibid. 0 3 2 Civit. Watf. R. Kilmahevog    Blake V. Ib. & baly Margur. 0 2 2 Kerney V. Kilkoan and Kilbrit 0 4 0 Idem. V Tristle Maure 0 2 0 Com. Orm. R. Rower 0 8 8 R. Deane V Ibid. 0 4 4  R. Tannerveghan 0 6 8  

7. Decanatus de Kells.  Teat V Jerpoint 0 6 8 Co. Orm. R. Knoctopher    Bulkley V. Ibid. 0 3 10 Barry R. Aghaviller 0 5 0  V. Kilknedie 0 4 0 Collegium R. Kilkeiss 0 4 0  R. Innethart 0 4 0 Moor V. Mallardstowne 0 3 0  V. Ballegh 0 4 8 Moor V. Earlestowne 0 4 0 Dr Chamberl. R. Callan 2 15 0  & pro Synodalibus 0 7 0 R. Deane V Callan 1 8 1  & pro Synodalibus 0 4 2  Capella villae de earti 0 3 4  

8. Decanatus de Overke.  Blake V. Rath-Patrick 0 1 4 Kerney R. Killokeghan 0 3 4 Idem. V Dunkit 0 3 4 Bulkley V. Illud 0 0 11 Idem. R. Kilmaboy 0 3 4 Drisdall R. Ballymartin 0 1 4 Bulkley V. Portnescolly 0 1 4 Collegium V Rath-keran 0 1 8 Bulkley V. Polroan 0 2 4 Wilson R. Ballytarsney 0 1 4 Bulkley R. Clonmore 0 2 8 Wilson V. Fidowne 0 14 8 Bulkley R. Tibbritte 0 1 8 Blake V. Cashlane 0 1 2 Barry R. Bewley 0 3 4 Bulkley V. Tibbnaghaine 0 3 0 Drisdall V. Rossenan 0 0 8 V Kilbecocke 0 3 0 V Killahie 0 0 10  R. baly heath. 0 1 8  
 Eccles. Cathed. 1 11 0  Colleg. S. Canici 0 19 0 Civit. Kilken. Prior S. Johan. 4 0 0 Civit. Water. Prior S. Kathar. 0 6 8 Baro. Oss. Prior Aghamacartie 2 0 0 Co. Orm. Prior Kells 6 13 4 Civit. Wat. Prior Kilkellihine 6 6 8 Co. Orm. Prior Jerpoint 0 15 4 Vicee: Galmoy Prior Fartenegeragh 2 0 0 Clerk Prior Inisteng 4 0 0 Q. Medietat. Fidowne 0 6 8 Col. Welch R. Kilbecocke 0 6 8 and Killahie R. Rossenan 0 2 0 Clerk R. Thomastowne 0 15 0  Inisteog 0 15 0 Cap. Holsey R. Kilcoan 0 5 0 Clerk Collankill 0 3 4 Civit. Wat. R. Cashlane 0 10 0 Mr. Welch R. Donkitte 0 13 4 Co. Sup. Oss. R. Killenie 0 4 4 and Cahire Preb. Whiteing. R. Attire and Attan. 0 5 0  Total 69 4 11 procurat.   

These be all the Rectories and Vicaridges in the Diocese of Ossory; and of these  
1. The Dean and Chapter have six: that is, 

1. Skaffin 3 s 4 d  
2. Clontabrit 4 s 8 d  
3. Rath-Logan 5 s 10 d  
4. baly Lorcan 4 s 8 d  
5. Durho 13 s 8 d  
6. Coulcashin 5 s 8 d    
2. The College of the Vicars have six: that is, 

1. Disart 11 s  
2. Dromdelgney 8 s 8 d  
3. Bally-bur 3 s 4 d  
4. St. Martin 2 s  
5 Kilkeyse 4 s  
6. Rath-Keran 1 s 8 d  
The Cathedral 1 l 11 s  
And the College 19 s    
3. My L. Duke of Ormond, for himself and my Lady Duchess have 

1. R. Offerulam 12 s  
2. R. Rathdowny 10 s 8 d  
3. R. Glashard. q.  
4. R. Lawkil. q.  
5. R. Donnaghmoore 14 s 8 d  
6. R. Kilmenan 5 s  
7. R. Kilcolman 6 s 8 d  
8. R. Donnoghmoore 6 s 8 d  
9 R. Kilmocar 4 s 8 d  
10. R. Donmore 5 s 8 d  
11. R. Disart 2 s 8 d  
12. R. Rower 8 s 8 d  
13. Knoctofer q  
14. Prior Jerpoint 15 s 4 d  
15. Prior Kells 6 l 13 s 4 d 11 l 6 s Irish. 8 l 9 s 6 d sterling. procurations.    
But I do understand that this pious and most honourable Duke doth most religiously (as it is said of Arauna, All these things as a King did Arauna give unto the King, 2 Sam. 24.23.) intent to yield up, and to bestow them all for the building of a College in Kilkenny, to bring up Scholars for the service of God, and the perpetual honour and glory of himself and the succeeding Race of his Family for ever; and I beseech God continue his grace in that most godly resolution: And let the God of heaven multiply his blessings upon him, to ride on with his honour more and more.  
4. My Lord of Upper Ossory hath 

1. Koolekerry 4 s 8 d  
2. Aghamacartie 2 l  
3. Calline and Cashier 4 s 4 d  
2 l 5 s Irish.  
1 l 3 s 9 d sterling.    
5. My Lord of Galmoy hath 

Fartinageratgh 2 l    
6. My Lord of Cavan hath 

1. Thomastowne 15 s  
2. Inisteog 4 l and 15 s    
7. Sir Robert Ford hath 

R. Killahie, and Kilbecocke, 6 s 8 d    
8. Captain Holsey hath 

R. Kilcolbin 5 s 4 d  
R. Kilcoan and Kilbrit 5 s q.    
9 Sir Jo. Ponsonby hath 

R. Fidown 6 s 8 d    
10. Colonel Dillan hath 

R. S. Keiran.  
R. Capel: S. Nicolai.    
11. Mr. Welch hath 

R. Dunkitt 13 s 4 d  
R. Rosenan 2 s    
12. Archdeacon Bulkley hath 

1. R. Bananagh  
2. R. Kilferagh  
3. R. Odogh.  
4. R. Disort. c. or. q.  
5. R. Tulloherin    
And I did always conceive, that no Churchman, that understood what Sacrilege is, and the heinousness of that sin, would ever accept of any impropriate Live, and hold the same as a lay fee from the Church of God; for, if a Clergy man holds it lawful to take five, I do not wonder that a lay man should hold twenty.  
13. The City of Kilkenny hath 

1. R. Skirke.  
2. R. Tubbrid brittaine 4 s  
3. R. Maculli 18 s 6 d  
4. R. Dromerthin 2 s 4 d  
5. R. Fennell 6 s  
6. Prior S. John 4 l.    
14. The City of Waterford hath 

1. Prior S. Katharin 6 l 8 s.  
2. Prior. Kilkellihine 6 l 6 s 8 d  
3. R. Portnescolly.    

The best Live in all the Diocese are held by the Nobility, Gentry and Cities.  And all these Rectories are the best and the chiefest Live, that are of any worth, or of any more within the Diocese of Ossory: and as I shown you, the Nobility, Gentry, and Cities do hold them from the Church, and do yield little or nothing for the service of God in those Churches, neither dare the poor Vicars and Curates, according to the Bishop's appointment, ask them any thing for the serving of these Churches; nor is it to any purpose for any Incumbent to sue for any Tithes or rights that belongs unto his Church, for when he sueth, and hath proved the truth of his Allegation, and to his great expenses expecteth judgement, then presently, upon a false suggestion, comes a prohibition, to stop all just proceed in the Court Christian; which is the usual and common practice against all the Christian Ministers in Ireland, when they sue for any right; and which is the cause that the Christians wanting Vicars and Curates, that will not undertake to strive against the stream, or to labour in God's Vineyard, and to want bread, our good God is thereby dishonoured, the People uninstructed, and ignorance, superstition, and Popery, very like to continue still 〈◊〉 out amongst them.  

A memorable Instance. Mr. Partridge.  And to make this more plain unto you, I will here set down a thing recenti memoria facta; A poor Minister, and very honest man, expelled by the Irish Rebels from his Live, and plundered of all that ever he had, and kept out of all, (as we all were, by far more wicked rebels,) was lately restored and placed by myself in the small Vicarage of Killahie; but Sir Robert Ford, having the impropriate Rectory, bestowed the same with his Daughter to a very great rich man, powerful, 
Colonel Stopford.  in former times, with the Long Parliament, and he forbids his Tenants to suffer the poor Vicar to have his Vicarial Tithes; that were not all worth five pounds per annum, because they paid none for all the time of the Rebellion: therefore the poor Vicar sueth for his Tithes, and by sufficient. Witnesses proved the payment thereof, before the Wars, unto the Vicar: whereupon the great Gentleman came unto me, and said that such a Minister of my Diocese sued the Tenants and Servants of Sir Robert Ford, that was a Privy Counsellor, and a great Parliament man, and therefore desired me to stop the Suit: I answered, that I could not do so; for what if all the men in the Parish were the Tenants and Servants of Parliament men, and denied to pay their Tithes to the Vicar, shall the poor man be without his means, during all the continuance of the Parliament? So he may starve for want of food, and the people perish for want of instruction: Then he shown me a writing under the hand and Seal of another Bishop, that stopped the proceeding of a Minister in his Diocese against the Defendants, upon the Allegation and proof, that they were Tenants and Servants of Sir Robert Ford: And I answered, that I was not to guide my actions by the do of other men, though reputed never so wise, but to do what I conceived to be just and honest without the fear of the greatest man; and I answered him, there should be nothing done in his cause but what was just; so we parted; and his Agents gave it out, that he would spend a hundred pounds before the Vicar should have any Tithes there: and the next news that I heard was a Prohibition from the Chancery to stop the proceeding in the Court Christian, which I conceive to be no furtherance of the Christian Religion. And so M. R. Deane, Vicar of Callan, having sued one for his right, in mine Ecclesiastical Court, when the matter was ready to be sentenced, there comes a Prohibition to stop it; and so in many other the like causes. And how can a poor Minister, not worth five pounds in all the world, nor scarce  to his back, when he was put into this Vicarage, wage Law with such a man, of a  estate, so that he could offer fourteen hundred pounds (some say more) for a Purchase? 
Cuncta trabit secum, vertitque aerarius omnis, Nec patitur certa currere quemque via.  Let the world judge, what would become of Religion, if all Impropriators should thus deal with their Vicars, and all great men and powerful Parishioners with their poor Parsons? Even as I am dealt withal; to spend above four hundred pounds to gain the rights of the Church: and to be not one jot the nearer to prevail, than I was the first day.  
But to proceed; having seen how the best Live are held and disposed of, and how the poor Parsons, Vicars and Curates are commonly dealt withal, 
What Live the Clergymen do hold in their possessions.  you shall understand what Live the poor Clergy men hold in their possession, and of what value they are unto them (deductis deducendis,) communibus annis, as by the inquisition of three or four of the ablest Clergymen in my Diocese, with myself, I have understood the same in my Visitation; and thereby my Reader may understand the meanness of our Irish Live.  
Their Procurations.  Worth. M. Barry hath 2 s 4 d 1. Glashcrowe 5 l. 5 s 2. Aghaviller 8 l. 3 s 4 d 3. Bewley 10 l  4. V S. John 10 l 10 s 8 d  33 l Mr. Blake hath 2 s 2 d 1. Kilmahevog and Bullymagarney 10 l 1 s 4 d 2. Rath-Patrick 5 l 1 s 2 d 3. Cashlane 5 l. 4 s 8 d  20 l Mr. Bulkley hath 11 d 1. Illud 8 l  2. Kilmaboy 16 l 1 s 4 d 3. Portuescolly 6 l 10 s 2 s 4 d 4. Polroan 7 l 2 s 8 d 5. Clonmore 3 l 10 s 3 s 10 d 6. Knoctofer 6 l 1 s 8 d 7. Tibbrit 1 l 3 s 8. Tibrahaine 1 l 10 s 15 s 9 d And he hath the Prebend of Clonamry 6 l Mr. Cull Senior hath 14 s 8 d 1. V Skirke 16 l 4 s 8 d 2. R. Kildermoy 30 l 6 s 8 d 3. V Comer 2 l 10 s 1 s 9 d 4. V Macully 3 l 5 s 5. V Clarech.  1 l 12 s 9 d   Mr. Cull Junior hath 1 l 2 s 8 d 1. V Aghavo 15 l 9 s 2. R. & V Mothell 5 l 3 s 4 d 3. Kilmadimoy 4 l 5 s 4. Kilderie 4 l 2 l And he hath the Prebend of Tiscoffin 10 l Dr. Chamberlain hath 2 l 15 s 1. R. Callan 10 & pro Synod. 7 s   Mr. R. Dean hath 4 s 4 d 1. Rower 11 l 1 l 8 s 1 d 2. V Cullan 40 l  3. R. Eirke 50 l 1 l 12 s 5 d And he hath the Prebend of Kilamerie 20 l & pro Synod. 5 s 2 d   The Dean of S. Keney hath  1. Irlingford 2 l  2. R. S Patrick 30 l The Church down, and the people have neither Sermon nor Service. Mr. Drisdall hath 4 s 4 d 1. Castrie de Odogh 5 l 3 s 4 d 2. Donnoghmore 8 l 13 s 4 d 3. R. Comer 25 l 1 l 12 s 4. V Gowran 14 l 1 s 4 d 5. Ballymartin 4 l 2 l 14 s 5 d Rosenan 2 l 10 s Dr. Edward's hath 1. The Prebend of black Ruth 16 l Mr. Goburne hath 5 s 1. R. Attanagh 30 l Mr. Kerney hath 6 s 8 d 1. V Kilmanagh 30 l 2 s 10 d 2. V Rosbercon and Shambogh 10 l 2 s 8 d 3. V Kilcolbin 8 l 4 s 4. V Kilkoan and Kilbrit 3 l 2 s 5. V Tristle-maur 5 l 3 s 4 d 6. R. Kiltokeghan 5 l  7. V Dunkitt 5 l 14 s 8 d 8. V Eirke 35 l 1 l 16 s 2 d And he hath the R. of Kilmanagh for his Prebend 24 l Mr. Miler hath  1. R. Gowran 40 l 6 s 4 d 2. V Dungarvan 10 l Dr. Neyland hath  1. R. Aghavo 50 l Mr. Moor Senior hath 6 s 8 d 1. V Dunfert  4 s 8 d 2. R. Kiltranie   3. V Ballytobin 6 l 3 s 4. V Mallardstowne 6 l 4 s 5. V Earlestowne 10 l 18 s 4 d 6. V Ketts 15 l Mr. Moor Junior. 2 s 6 d 1. V Attanagh 10 l 7 s 2. V Agharney 7 l Mr. Segrave hath 6 s 1. V Offerulam 15 l M. Spenser hath 4 s 1. R. Rathbehath 8 l 7 s 6 d 2. R. Cowichrahin 5 l 2 s 4 d 3. V Kilmocar  2 s 4 d 4. V Donmore  8 s 8 d 5. R. and V Listerling 10 l 5 s 6 d 6. V Main 10 l 1 l 10 s 4 d And he hath N. maine for his Prebend 10 l. Mr. Teate hath 1 s 8 d 1. R. Donnaghmore 15 l 8 s 8 d 2. R. Roseconnel 16 l 4 s 8 d 3. V Thomastowne 10 l 6 s 8 d 4. V Jerpoint 13 l 1 l 1 s 8 d And he hath the R. of Kilfane for his Prebend 15 l Mr. Whitingham hath  1. V Killanie and Cahire   2. Killinkar   And he hath Aghore for his Prebend 12 l Mr. Williams hath q. 1. V Tibbrid-brittain 4 l 7 s 6 d 2. R. Gloghmantagh and Kilrush 16 l Mr. Wilson hath 10 s 8 d 1. R. Inshiologhan 8 l 4 s 10 d 2. V Tullaghanbroge 3 l 1 s 4 d 3. R. Ballytarsney 12 l 14 s 8 d 4. V Fidowne 12 l 1 l 11 s 6 d.    
These be the rest of the Live within the Diocese of Ossory; 
Whether the foresaid mean and rates be able to maintain a sufficient Ministry.  and the just value (so far as I could learn) of each of them; and do you think that this value is sufficient to maintain an able Ministry to supply all these Churches and Parishes as they ought to be, or that Popery shall be suppressed, and the true Protestant Religion planted amongst the people, by the unition of Parishes, and the diminution of Churches without any augmentation of their means? Credat Judaeus Apella, non ego.  
Object. But you will say, his Majesty hath most graciously provided, and it is confirmed by the Act of Settlement, that a very ample augmentation is added to all the meanest Bishoprics of Ireland, and he hath most royally and religiously bestowed all the Impropriations forfeited to his Crown upon the several Incumbents, unto whose Churches they did belong.  
Answ. I answer, That when God placed man in Paradise, the devil was ready to cast him out: and when God maketh our paths strait and easy, Satan will strait put rubs and blocks in our way to stumble us: so, though I gave above fifty pounds for Agents money to follow the Church's cause, and spent above thirty pounds to procure a Commission, to gain that augmentation, which his Majesty was so graciously pleased to add unto the Bishop of Ossory; yet presently there comes a Supersedeas, to stop the proceeding of my Commission, 
How the devil hindereth all intended good  and I am not the better, either by Augmentation or Agents, so much as one penny to this very day: and some devil hath put some great rub for a stumbling block in my way: until God removes the same, and throws it where blocks deserve to be. And though his Majesty hath been pleased to bestow his Impropriations upon the Incumbents, yet my Lord Lieutenant and the Council thought it fit, to take forty pounds per annum out of those Impropriations for the better provision of the Choir in Dublin; and so by that means, the Clergy of Ossory are not the better by one penny: that the Clergy might be like unto their Bishop: for I find but four impropriations forfeited to his Majesty, and bestowed upon the Church in all the Diocese, and these being set by Mr. Archdeacon Teate, to the uttermost pitch that he could, they did not reach to forty pounds the last year.  
And to say the truth, without fear of any man, we are not only deprived of the Vicarial Tithes and offerings by the Farmers of the great Lords Impropriate Rectories, but our Lands and Glebes are clipped and pared to become as thin as Banbury Cheese, by the Commissioners and Counsel of those illustrious Lords: for though his Grace, our most excellent Lieutenant, the Duke of Ormond, is (I say it without flattery) a man of such worth, so noble, so honourable, and so religious, as is beyond compare, and for his fidelity, and Piety, and other incomparable parts, scarce to be equalised by any Subject of any King, and so many other great Lords are in themselves very noble and religious; yet as Rehoboam, in himself considered, was not so very a bad King, but had very bad Counselors that did him a great deal of dishonour and damage: so this most honourable Duke, 
And thus, as Christ was crucified betwixt the good thief and the bad, so are we, betwixt the good Lords, and their bad Agents. But let them fear, least by making their Lords great here on earth, they do make themselves little in heaven.  and other great Lords, may have, as I fear some of them have, such Commissioners and Counsel, that, as well to make themselves a fortune, as to enlarge their Lords revenues, will pinch the Parson's side, and part the Garments of Christ, betwixt themselves and their Lords, as my Lord Duke's Agents have distrained and driven away my Tenants  for divers great sums of Chieferies, and challenged some Lands, that as I am informed, were never paid nor challenged within the memory of man.  
And who dares oppose these men, or say unto them, Why did you so? Not I, though they should take away my whole estate; for as Naboth had better have yielded up his Vineyard, than to have lost his life, so I conceive it better to yield to their desires quietly, than to lose both my Lands and my labour by such a Jury, as will give it away though never so Unjustly: whereof I have had experience, and a sad proof non sine meo magno malo. Yet,  

The Civility and Piety of the 49 men.  I confess the 49. men have been very civil, and shown themselves very fairly conditioned, and religious both to myself, and as I understand, to all other Clergymen; and I wish that all Nobleman's Commissioners and Agents would be so likewise, that their do may bring a blessing and not a curse upon them, and perhaps upon their Lords and Masters, 
Lords and Masters shall answer to God for the oppressions that their servants do under their power.  that must give an account to God for the ill carriages, and the oppressions of the poor by their servants, who dishonour their Lords, and make them liable to God's wrath for the wrongs that they do, to make them the greater, and so receive the greater condemnation: for great men must not only do no wrong themselves, but they ought also to see, that none under their wings, and through the colour of their power and authority, do any wrong unto the poor.  
But to deal plainly, and to show what respect, favour, and justice we the poor Bishops and Clergymen have from the great Lords and Courts of justice in this Kingdom, I will instance but in the example of myself; who, after I had exposed myself to the daily and continual hazard of my life, by my preaching and publishing so many Books against the Rebels and Long Parliament, which I have unanswerably proved to be the Great Antichrist, and had, for all their Reign, served, duram servitutem, and suffered more hardship than any Bishop, and upon my restitution to my Bishopric, by the happy restauration of our most gracious King, having spent above four hundred pounds to gain the Bishop's Mansion house, where Bishop Bale saw five of his Servants killed before his face, and himself driven to flee to save his life, and which was given to Sir George Askue by Cromwell for his service to the Long Parliament, I have fully shown the favour and the justice that I had at the King's Bench, though I must ingeniously confess my Lord Chief Justice dealt as fairly and as justly as any Judge in the world could do. And I do pray to God that both Judges and Jury and all the pleaders may have better at the Bar of the King of Kings.  
Then letting pass the proceeding of the Court of Claim, that gave away the Lands and Houses that were in my possession, while I was in London, though a chief Member of that Court promised that nothing should be done against the Church until I returned home, and acknowledging the civility and fair respect that was showed me by my Lord Chief Baron, and the other Barons of the Exchequer, in doing right both to the King and to myself, by putting the Bishop's Lands out of charge. His Majesty having most graciously conferred four hundred pounds per annum ●o me and my Successors, out of the fee Farms forfeited to his Majesty, and the Parliament confirming the same by the Act of settlement; I took a Commission of enquiry, and when all my Witnesses came together, and were ready to proceed, there comes a Supersedeas to stop our way: but his Majesty's Attorney Sir William Dunvil, and Sir Audley Mervin, and the rest of the King's Sergeants and Solicitors did so faithfully, so learnedly, and so religiously plead on his Majesty's behalf and the Church, (for which the God of heaven will reward them,) that they had the Supersedeas superseded and v●cated by our most honourable and most religious Lord Chancellor; and then I proceeded, and the Jury found this Bishop's house and Freshford forfeited to the King, and worth a hundred pounds per annum; then coming to Dublin, to have my Commission put upon the file, and to get a Patent according to the Act and the Kings Grant to enjoy the same, after I had spent above a hundred pounds to bring the matter to this pass, I received this answer, that my Lord Deputy and Council were resolved to do nothing unless they received the King's Letter and Command to do it; and though I was sorry for the  expense of money that I laid out to no benefit, yet I am glad to see men so observant of the King's Word and Command: I would to God they and all others the King's Subjects would have obeyed Solomon's Counsel to observe the words and commands of our late most gracious King Charles the First. I should not have needed to suffer so much as I have done, and so often to have troubled our now most gracious King; and to have spent near sixty pounds for Agents money for the good of the Church; and above four hundred pounds to repair the Chancel of S. Keney, and in all above five hundred pounds to recover the Bishop's Mansion house, and Freshford, from Captain Burges and Sir George Ayskue, and to be not one jot the nearer, nor one penny the richer for all this money that I have spent; nor have any more by one pennyworth than what my most gracious King, and late loving Master gave me to this very day, and I conceive this to be nothing else, but—  
But then after I received this answer, I presently went to London, and presented this Petition to his Majesty.  
To the Kings most Excellent Majesty. The humble Petition of Gruffith Lord Bishop of Ossory.  
Shows,  
THat your Petitioner hath suffered the loss of all that he had, and the continual hazard of his life, during all the time of Cromwell and the Long Parliament, for his service and faithfulness to your Majesty, and your Royal Father, of most blessed memory.  
That your Majesty hath been most graciously pleased, to grant four hundred pounds per annum out of the forfeited Fee-farmes for an augmentation to his poor Bishopric of Ossory; and that your Petitioner, being by the Sheriff put into the possession of the former Bishop's Mansion house, called Bishops Court, by virtue of an Order from the House of Lords, and being forcibly driven out by the Tenants of Sir George Askue, whom your Petitioner hath therefore indicted three several times by three several Juries, yet after the expense of above four hundred pounds could not be righted. And your Petitioner having got a Commission of inquiry, what Fee-farmes were forfeited to your Majesty, and when the same Commission was superseded, having, with a great expense, superseded that supersedeas, and had, by the fourth Jury, found the said Bishop's Court to be a Fee-farm held from the Bishop of Ossory, worth by improvement a hundred pounds per annum, and forfeited to your Majesty; yet, after the expense of above a hundred pounds to bring the Commission to this pass, your Petitioner received this answer from the Lord Deputy and Counsel, that they were resolved to pass no Patent of any Lands, granted by your Majesty, and the Act of Settlement unto the Bishops, but to such as had your Majesty's special Letters to do the same.  
And forasmuch as it had been better for your Petitioner to have had nothing granted unto him, than after such a  expense (above five hundred pounds) to miss of gaining one hundred pounds per annum; Your Petitioner humbly prayeth, that your Majesty would be graciously pleased to write your Letters to the Lord Deputy to pass a Patent according to what the Jury found, and according to your Majesty's former Grant, and the Act of Settlement.  
And your Petitioner doth oblige himself to lay it out all for the repair of the now ruinous Cathedral Church of S. Keney, and he shall ever pray, etc.  
And his Majesty did most graciously read it every word himself; and then said, I will speak to my Lord of Ormond to do it.  
So whether I recover it, or not, Non hujus facio, I weigh it not a rush, for I hope my Saviour Jesus Christ (whose Solicitor I am only in this suit) will not impute the loss of this to me, seeing I have done my very best to regain it for his service; yet could not do it, by reason of the great Friends of Sir George Askue, who made me, like Ixion, (that embraced a Cloud for Juno,) to spend five hundred pounds to hunt after a shadow, and to lose the substance, and to have his Majesty's gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but, let him take heed of Moses Emphatical Prayer for Levi, and of David's Prophetical Prediction, what shall become of them that keep the Revenues of the Church, and the Houses of God in their possessions; and let his great Friends, and his Jury pray to God, that they may have more favour from Jesus Christ, than they have showed for his honour; and if this be the reward that Sir George Askue and the Bishop of Ossory shall receive for their service to King Charles the first, I will say no more, but pray to God, as I do, both day and night, to be a just Judge betwixt me and them, that have opposed me, in this the Churches right, Amen.  
So you have seen some part of the miseries of the Church of Ireland, and all the Live in my Diocese of Ossory, and who holds them, and what they are deemed to be worth, communibus annis, unto the Incumbents: and this, together with the state and condition of the Bishoprics in Ireland, which are now like Anthropophagites, eating up and devouring one another, (excepting the poor Bishopric of Ossory, that standeth yet alone like the trunk of a goodly Oak, without boughs, without leaves, without beauty;) when as many Bishops here in Ireland have two or three Bishoprics apiece: As the Bishop of Cork hath also Rosse and Cloyne; the Bishop of Limricke hath also the Bishopric of Kerry; the Bishop of Waterford hath Lysmore; the Bishop of Laghlin hath the Bishopric of Fermes; the Bishop of Dublin hath also the Bishopric of Glandelo; the Bishop of Downes hath likewise Conner and Kilmore, whose Lands and Lordships the great Lords and Gentry hold, and they the names of those Bishoprics, whereof, formerly, each Bishopric was sufficient to maintain an able Bishop. If you say, the Bishops themselves made away their Lands in Fee-farm: I dare boldly and truly say, as Christ doth of the like case, that they who did it were thiefs and robbers, Joh. 10.8. and they that received them were no better, but they that retain them worse. When as now two or three Bishoprics must be soddered and conglutinated together, to make an honest competent means for one learned Bishop. This I say showeth he miseries of our Churches, and the difference betwixt the fruits that the purity of the Gospel produceth in our times, and the Piety of our forefathers that lived in the Primitive times, and afterwards under the manifold mists and several Superstitions of the Romish Church, when the Lands and revenues that they gave to God to maintain the Bishop of Ossory to do him service, is now 
* As I believe:  worth fifteen hundred pounds per annum, and our zealour Gospelers have brought i●, in the last Bishop's time, to be scarce worth two hundred pounds per annum; and I believe the other Bishoprics are not now and then much unlike it, and so we and our forefathers are not much unlike those two Sons, whereof our Saviour speaketh, whose Father said unto the first, Go work to day in my Vineyard, and he said, I will not, but afterwards he repent and went; and he came to the second, and said likewise, and he answered and said, I go Sir, and went not: So our forefathers lived in the times of blindness, and knew not well what was acceptable unto God; yet they did to the uttermost of their endeavours and knowledge, what they were able, to please God, and to serve him; and we have his Truth, and his Will, his Gospel, and his Mercies plentifully published, and poured forth amongst us, and we do all that we can, to obstruct his service, and to evacuate the Religion of Jesus Christ.  
And therefore I do much fear that these blind Christians, as our Gnostics contemptuously call them, 
The Papists shall rise in judgement to condemn our fruitless and sacrilegious Protestants.  shall rise in judgement to condemn the great and quicksighted worldlings, and fruitless Christians of our time: who, by their profaneness and Sacrilege have so much hindered Gods Service, and caused our most holy Profession to be so much blasphemed, and slighted among Infidels and Pagans, and the rest of the enemies of Jesus Christ.  
Object. But you will say, how can that be Sacrilege, or those men blamed, that, for the reformation of the Church, took away those things that were usurped by the Pope, and abused by the Monks and Friars to uphold Masses and Dirges, and to continue their Superstition, to the great dishonour of God, and the hazard of many thousand souls?  
Answ. I answer, if a thief steals my horse, wilt thou take it away from the thief, and keep it still from me? Art thou any better than the thief to me, or any juster in the sight of God? So the Pope and his Popelings took away the Tithes and Oblations, the Lands and the Live of the Church, and thou tookest them from the Pope and his Friars: And why dost thou not restore them to the Churches, to the which they do belong? For, thou mayst remember that when Nabuchadnezzar had, like the Pope, rob the Temple of God at Jerusalem, and abused the Vessels thereof in the service of his false God; and Belshazar his Son had in like manner profaned the same, by his lascivious quaffing therein with his Queens and Concubines, for which he was justly punished by the revenging hand of God, Dan. 5.3, 25. yet Cyrus, when he had taken Babylon, and so rob the thief that had rob God, and understood, that these holy Vessels did belong to the Service of God in the Temple of Solomon, he durst not meddle with them, to retain them for himself, but, lest he should be punished for his Sacrilege, as Belshazar was, he commanded them to be carried to Jerusalem, and to be restored to their former proprietors, and for their former use in the divine Worship of Almighty God.  
And so should Hen. 8. and those Lords and Ladies, that have taken away the Revenues of the Church from the Pope, have restored them to the Protestant Bishops, and the reformed Ministers of our Church. 
Cod. Theod. l. 4. C. 16. tit. 44. contra Donat. And so S. Aug. showeth all the godly Emp did Ep 50 ad bonisac. militem.  For so you may find a Decree of the godly Emperors Honorius and Theodosius against the Montanists in these words, If there be now any of the Edifices of the Montanists standing, which are rather to be termed Dens of wild beasts, than Churches of Christ, let them with their revenues, be appropriated to the Sacred Churches of the Orthodox Faith; and in the said Code it is said, let the Bishops, Priests, and Prelates (that is of the Donatists) be stripped of all their Revenues, and be banished to several Islands; and let those possessions where Superstition hath reigned, be annexed to the holy Catholic Church.  
And good reason for it; for as the Ark of God, when it was taken and abused by the Philistines, yet did it not then cease to be the holy Ark of God, and therefore when it was afterwards sent home by the Philistines, it was received, respected, and as much reverenced, and to the same ends used by the Israelites as it was before; as were also the Vessels of Solomon's Temple, after their return from Babylon: So the Revenues of the Church, though taken from the Church, and abused by the Pope, yet, being restored again to the Church, as they ought to be, they have the same effect, notwithstanding their former abuse, to promote the service of God, as they had before: For being once dedicated for God's service, they ought never be to alienated from it, as I have most fully showed in my Declaration against Sacrilege; but, as those Censers (wherewith the two hundred and fifty Rebels, impiously usurping the Priest's Office, would needs offer Incense to God,) were hallowed; and therefore God would not suffer them afterwards, to be at any time employed for any common uses, but commanded, that they should be made into broad plates for a covering of the Altar, Num. 16. and so the Brass which those Rebels had so wickedly abused, should be religiously used by the true Priests for God's service: So the Lands and Revenues of the Church that were once hallowed, and consecrated for God's Divine Worship, though the Idolaters did abuse them, and the Lay Lords usurp them, yet God cannot endure, that being once in his possession, and given for his service, they should be snatched out of his hands, and transferred to Lay and profane uses, but that, like those Censers, they should ever continue for the service of his Altar; and so St. Augustine showeth as much in his 154 Epistle to Publicola.  
And thus you see, how God is rob, his Service neglected, and his Servants deprived of their means and maintenance, so that they can neither discharge their duties to God, nor feed the flock of Chr●st, and instruct the people committed to their charge; as they ought to do, and would no doubt do the same, if they were enabled to do it, which is a lamentable thing: and yet I can show you a greater abomination, Ezek. 8.6. even in the Visitations of these poor and pillaged Clergymen: I remember God hath a twofold visitation, the one in mercy, to relieve the oppressed, to deliver the Captives out of their Captivity, as he visited the Israelites in Egypt, and the like; the other in justice; to punish the malefactors, and the transgressors of his Laws, as he visiteth the sins of the Fathers upon the Children unto the third and fourth generation of them that hate him; but whether the Visitations of our Clergymen be in mercy, or in justice, or whether it be pro correctione morum, or collectione pecuniarum, and refectione corporum, or both, I will not determine; I believe their first institution aimed at our good, for the praise of them that do well, and the punishment of the refractory and evil-doers; but time and craft corrupteth the best things, and as the wicked turn the graces of God into wantonness, so covetous men and corrupt minds, do abuse all the good institutions of our Ancestors; so the service of the true God was, in time, translated to become the service of the Idols of the Gentiles; and so, I fear me, these Visitations of the Clergy, that at first aimed at their good, and for their relief, are now become, in many places, an oppression, and a heavy yoke upon their necks, and a burden scarce portable upon their shoulders: As  
1. In the multiplicity of them, 
1. The multiplicity of Visitations.  three or four that may be in one year; as first the Archdeacon, he visits, and gathers up his Procurations, perhaps all the money that the poor Clergy can procure; then comes the Bishop, and he visits, and the Clergy must now double their file, his Procurations being twice as much as the Archdeacon's; than, every third year, the Archbishop comes about in his triennial visitation; and if in either the Bishop, or the Archbishop's visitation, the Clergy fail, either in the payment of their Procurations, or making such refections as shall be to the satisfaction of their Visitors, their Live may be sequestered, and let them live as they list; and after all this, the Lord Primate, if he please, may come in the same year, to make a regal Visitation; and he being so good a man, and coming from so good and so gracious a King, deserves no less than the best; and the best entertainment, that can be made for his Grace is fit to be made for him; And can these many visits, think you, be for the profit of the poor Clergy? But,  
2. 
2. The Refections.  The refections seem to be more burdensome than the Procurations; especially because the Procurations are certain, what every man must pay, but the Refections (contrary to the mind of our Saviour, that saith unto his Disciples, Into what house soever ye enter, eat what shall be set before you, Luk. 10.7.) must be to the satisfaction of the delicate and delicious company of the visitors, and not according to the power of the poor Clergy; when they remember not the old Proverb, That the full dog knoweth not how, or what the empty dog doth bark; and if they be discontented with their entertainment, their Censures must be as they please, and none dares say, that it is unjust, or how can it be so from the men of God? Yet, as all powerful great men can easily find a staff to beat a dog: so the superior Bishop or Archbishop can (if they please) soon find a fault in a poor inferior Clergy man.  
Now I will set down (for I fear no man living,) what information I have by Letters from the last Visitation of the Archbishop of Dublin, that was held in my Diocese of Ossory, by his Surrogate Mr. Archdeacon Bulkley: and these be the very words of the Letters, that the World may thereby see, and the Judge of all the World may judge in what case the poor Clergy do stand.  
My Lord,  
IT pleased God a little after your journey to Dublin to take out of this life your Grandchild Mrs. Cull, who discovered much Religion on her death bed; and as she wanted not attendance in her sickness, so neither decency, nor solemnity at her Funeral: Since your Lordship's departure your Maid did, unknown to me, marry Mr. Barry the Smith's man, whom she brought to lie in your Lordship's house, whereupon there arose some quarrels between Thomas and her, insomuch that Thomas sat up a whole night with Candle-light for fear of the men, as he complained unto me, whereupon I charged the man not to lie at night time in your Lordship's house till your Lordship did return; which hath prevented the like inconvenience since: As to the triennial Visitation I shall give your Lordship this brief account, The Lord Archbishop did not come in person, but sent Mr. Bulkley, whom we waited on three miles to bring him into Town, he told us what noble refections he met with in the Diocese of Kildare, Leighlin, but that here he was resolved to lodge at his Daughter's house, he asked what Provision we had made for his Register, we told him Mr. Connels house; when his Register came to Town, though his men some of them and his Portmantle were in Mr. Connels house, he did not like his lodging, and complained to the Vicar General; On Monday, after the Commission was read, he told us, that in regard the refection for the Archbishop was neglected, he suspended the Jurisdiction for six months, and whereas he thought to behave himself as a loving brother, he would prove a severe Judge, and that we should expect nothing but utmost justice; we invited him that day to dine at Whitles, where we bespoke a Dinner for his refection, which cost six or seven pounds; but he refused, and every day we invited him, but could not prevail,; on Tuesday, and Wednesday he seemed very mild and respective, and earnestly desired to be an happy Instrument in the reconciliation of Mr. Dean and myself, Mr. Cull, and Mr. Drisdale, upon which importunity that we might not discover ourselves to be litigious, I was willing to be reconciled to him, whom I had no visible quarrel with, so was Mr. Drisdale, but Mr. Bulkleys' awe upon Mr. Cull made him condescend to a great submission, and ask him forgiveness flexis genibus; the next day the Archdeacon told me, that if we would discharge his Servants quarters, he would take off the Inhibition upon the Jurisdiction, whereupon Mr. Connel and myself engaged to discharge the Reckoning; and so we thought that all things had been ended in a fair correspondence, but upon his departure, he did privately sequester all the Live of Mr. Cull Junior, the Vicarage of Aghaboe into the hands of one Manby the Archbishop's Chaplain, he sequestered out of my own poor means Donnoghmore and Rosconnel, and two Live more of Mr. Cull Senior, and there were many other Sequestrations that I could not get an account of, which they carried to Dublin; Thus praying for your Lordship's speedy return to countenance and support the Clergy; I rest,  
Kilkenny, July 23. 1664. Your Lordship's most obliged Servant, Joseph Teate.  
And now having set down this Letter, I would have my Reader to understand that whatsoever I set down here, touching my Lords Grace his Visitation, I say it not to accuse any of his Officers of the least fault, or to lay the least blame on them for any unjust proceeding therein.  

The things acted by Mr. Archdeacon Bulkley in my Lords Grace his Visitation, which the Bishop of Ossory understands not, as 1. The suspension of the Bishop's jurisdiction. Canon 24.  But I only set down rem gestam, to show how heavy the Censure was, and how burdensome (which a just judgement may be) unto the poor Clergy, whose neglect or fault, I excuse not, if they committed any, but only pity their case under their Censure; and likewise to show how far, beyond my understanding, (which notwithstanding might be most just) many things were acted therein; As,  
1. The Suspension or inhibition of the Jurisdiction, I know not for how many months together, nor for what cause, if as Mr. Teates Letter saith, for the neglect of the Archbishop's Refection, I find the Canons say, that neither the Archbishops in their Visitation shall charge their Suffragans, nor the Bishops their Clergy, with any noctials or refections, over and above their ordinary Procurations, (reserving notwithstanding unto the Archbishops the refections heretofore usually received in those Diocese, where the same Procurations are not received by them, which are yearly paid by the Clergy unto their Bishops.)  
But the Archbishops do receive from the Clergy of the Diocese of Ossory all the Procurations that they do yearly pay unto their Bishops.  
And yet notwithstanding this exemption of Refections by the Canon, I am sure I paid seventeen pound for the Archdeacon's refection in the Archbishop's last Visitation, which is a great deal more than the Subsidy and twentieth part that I pay unto his Majesty any year, and it may be more than ever was bestowed upon a Dinner for the blessed Apostles S. Paul.  
But you see in the Letter, how highly they do extol the Bishop of Kildare, which is the prime Bishop in the Kingdom, for the noble entertainment that he made at this Visitation, spending, as some say, forty pounds at least for their Refection; and the Bishop of Lachlin and Fernes in like manner, that was not much behind the former, to show his love and respect to his Metropolitan, my Lord's Grace of Dublin.  
Truly, I do honour, respect, and reverence, and do hearty love my Lord's Grace of Dublin, as a most noble Gentleman, and a most reverend and a worthy Father of the Church, and as much, and it may be more than any of them, and have suffered somewhat for the love I bore him; though my large expense for the rights of the Church darkened the expression thereof in the Archdeacon's Refection, as the Archdeacon represented it to his Grace.  
Or it may be, as some say, my Jurisdiction (for the Jurisdiction is mine, and not my Archdeacon's, nor Register,) was suspended because I appeared not, at the Visitation, but went to England without my Lords Grace his leave; especially after I had notice of his Visitation.  
Indeed, I must confess, I went after I had notice of the Visitation: but my only business was the business of the Church, and I had my Lord Lieutenants leave, under his hand and seal, to go without any prejudice unto me; neither was I so forgetful of my duty, or of civil respect, as to neglect my Lord's Grace, but I went unto his Grace to excuse my absence from his Visitation, and to desire his leave, to go on my journey; and he very graciously yielded unto me.  
And why, after such leaves obtained, my Jurisdiction, which is half my Episcopal Function, should be inhibited, I understand not; If Mr. Bulkley saith, quomodo constat, that you had my Lords Grace leave to be absent: I answer quomodo constabat, how did I know, that Mr. Archdeacon Bulkley should visit me, and would think me so uncivil, and so ill bred, as to forget my respect and duty to my Lord's Grace, as to go away without his leave?  
I, but why did not you, saith the Archdeacon, send a Certificate under the Archbishop's hand, that you had his Grace his leave?  
1. Because I did not understand, that, if I were at Cork, or Kerry, or some other such remote place from Dublin, it is absolutely necessary by any Canon or Law, that I must either go or send to Dublin to get my Lords Grace his leave to go about my most unavoidable occasions, of what consequence soever they be, or else, to be sequestered from my means, or to be suspended from my jurisdiction.  
2. Because that, having his leave o'er tenus, by word of mouth, I did not believe that Mr. Archdeacon would imagine, that a man should not trust the Archbishop's words except he had it under his hand and seal, when as I never doubted of any honest man's word, and much less of the words of my Lord's Grace of Dublin.  
Yet the Jurisdiction was suspended, as they say, for six months, till all the harvest and the profit of the year should be passed over; and what a grievance this is, to all those parties, that have suits depending in the Bishop's Court, to have justice retarded all this while, and to those also, that would sue for their Tithes, or for any other right within the cognizance of the Ecclesiastical Court, I do not understand it, but am sorry for it: and let others judge of it.  

2. The taking of the Articles exhibited against the Dean out of the Bishops Court.  2. When as Articles were exhibited unto me of high nature, against the Dean of S. Kenny, and I calling him into my Court, to answer them, and giving him his own time, that he desired to have, to make his answer, that he might not be surprised, and this long before any inhibition of my Jurisdiction came into my hands; I do not understand how the same suit, depending in my Court, could be taken off, but by an appeal, and transmitted by a due Course of Law: or otherwise, all the suits and causes depending in my Court might be canceled and taken off, as well as this: and what a grievance is this, to the prosecutors of any suit, and of how much damage I cannot imagine.  
3. 
3. The giving of Relaxations of the Bishop's Sequestrations without hearing what the Bishop could say for sequestering them.  When the Dean of Kilkenny came to be instituted into his Deanery that was Sequestered into the hands of Alderman Butler, and would neither pay the Fees for his Institution, nor take a Relaxation of that Sequestration to this very day; and I letting him alone for this, and for many other prejudices, that concerned myself, yet when divers of his Parish came unto me, and complained how duly they paid their Tithes and all duties unto him, and yet how roughly he used them, and how negligent he was of them, when as they had neither Service, nor Sermon, not Minister, to christian their Children, Marry their Youths, and Bury their Dead, but they must go, and entreat this man or that man to do it, and that I could not persuade him to have a better care of his Flock, nor to pay any Deuce to his Majesty, to my Lord Duke of Ormond, and the Bishop, I Sequestered his Living for the better Service to be done unto his people, and the sooner to get those Duties due both to the King and Bishop; and he understanding thereof, instead of coming to me for to desire a Relaxation, (which I expected,) he went and desired to see the Sequestration, and the man that had the Sequestration, gave it him to read, and he put it in his Pocket, and keeps it to this day, and gathered his Tithes, giving many opprobrious terms, and using great threaten against the honest man to whose hands I had sequestered his Living.  
And when Mr. Archdeacon Bulkley came to the Archbishop's Visitation, he, without my privity, and without any appeal, or demanding what I had to say against him, gives a Relaxation of that Sequestration.  
And all this I cannot well understand; but it puts me in mind of a Play Book that I saw on a Booksellers Stall, entitled, A King and no King; and of what the Jews said to Christ, Hail King of the Jews, that is in their mind, Rex fine Regno: For thus, taking the Articles out of my Court, and relaxing the Sequestration, and undoing whatsoever I had done, I conceived I should be a Bishop and no Bishop: or a Bishop without the authority and power of a Bishop.  
And truly, I do think, I were better to use no Jurisdiction, than in vacuum laborare, and to do things to no purpose, but only to be undone again; which is not so much a prejudice unto me, as it is to all those Parties that had, or should have any Suits depending in the Bishop's Court, and must every third year go fifty or sixty miles to follow their Suits, and with a vast expense in Dublin; and I wish his Majesty would consider this agrievance of his People.  
But now, as Abraham said to God, Gen. 18.30. I have taken upon me to speak unto the Lord, let him not be angry, and I will speak; so I say to my Lord's Grace of Dublin, 
The things that the Bishop of Ossory observeth to be considered out of the Letters. 1. Touching the Refection.  seeing I have taken upon me to speak of these things, let not his Grace be angry, and I will yet speak a little of what I have observed in the  Letters; And  
1. For the Refections, I will say no more but what you see in the Letters; and what I said before touching this Point, but desire (if we must still continue to give Refections to the Bishops and Archbishops,) that the uncertainty of the expense might be remedied, and either commuted for a certain Sum of money, or limited not to exceed a Sum as shall be agreed upon, to be convenient, that the poor Clergy might be certain what they are to do, and understand in what case they stand, and not be punished for their ill-doing and neglect of their duty, when they think they have been very bountiful and have done very well; And,  
2. 
2. For the reconciliation of the disagreeing persons.  For the Reconciliation of the persons disagreeing it was a very good, and a very charitable work; but for the submission of the Senior Cull unto the Dean, it puts me in mind of Aesop's Fable, Lupus ad caput fontis, bibens videt agnum procul infra bibentem; for to say the truth, Ea fama vagatur, the Dean is reported, and I will not justify the report, to be very litigious, and covetous, and to have much wronged the poor Vicars; and to have been, as Chaplain to one Delboire a Cousin of his, at the Siege of Basin House, against his late Majesty; which, if true, makes me believe him to be a very unworthy man, and not worthy to be countenanced against any honest man; and I know Mr. Cull is reputed to be a very honest man, presented so to me by the Mayor and Aldermen of Kilkenny, and I am sure a very constant and painful Preacher; and yet the Dean charged him with such heinous crimes, that, if proved, were sufficient utterly to undo him; Whereupon Mr. Cull, to quit himself of the Accusations, preferred these Articles following against the Dean, and delivered the same to me, and I finding, that, if Fame be true, they might be all very easily proved, did put the same into my Court, to be answered by the Dean: And not to prejudice the Reputation of the Dean, (the things alleged being not proved,) but that my Reader might the better understand the truth in this place.  
And the Articles, being exhibited unto me, by the Junior Cull from his Father, is I shown before, I required his Proctor to draw up the same in forma juris, and my Register to deliver them to the Dean; and in open Court, I gave the Dean his own desired time to answer them; & all this being done, the Articles exhibited, the Dean having his own time to answer them, and lying long in the Court before any tidings of the Archbishop's inhibition came unto us, I conceive it strange, and cannot understand, quo jure, how these Articles should be taken out of my Court, as they were, without my privity, without an appeal, or any other due course of Law, and the offendor quitted, and set free without any answer to any Articles, (which I conceived to be rather a covering of faults, and cherishing offences, than a reformation of manners,) but especially to consider that the party wronged, and so highly injured, 
The strange injunction laid upon Jo. Cull.  should be enjoined to make such a submission, as flexis genibus upon his knees, to ask forgiveness to him that did the wrong: hoc mihi magnum est, hoc miram, I pray you forgive me, that I did not thank you for abusing me: to justify herein the foresaid Fable true; for, I know no wrong that Cull did to the Dean, but I can make it good, that the Dean did many ways exceedingly wrong poor Cull; And yet Cull must be enjoined to ask the Dean forgiveness upon his knees; and truly, to this day, I could not learn for what, unless it were for complaining that the Dean dealt with him, as the Wolf did with the Lamb.  
And not only so, but the report goeth, that the poor man (who spends what he hath, to maintain his two Sons in Oxford,) was awed, (as the word of my Letter is,) that is, threatened and terrified, that if he did not do as. Archdeacon Bulkl●y enjoined him, he should be deprived of all the means he had, and should not be suffered to serve in all Ireland: which if true, (as I easily believe it,) is the readiest way to increase the oppressions and wickedness of men, to the great dishonour of God, and not to further the reformation of those offences, that aught most severely to be reproved; especially in those men, that by the dignity of their places, should be the light and good example unto others, yet will be indeed the very scandal, shame, and reproach of their Calling: I say no more, but that such proceed do seem very strange to me, that never saw the like in the Kingdom of Ingland, nor ever read the like done in any Ecclesiastical Court.  

3. For the Sequestration.  And for the Sequestrations, I can say little or nothing to them; because I know not well the causes, for which they were sequestered; but I pity the poverty, and the loss and want that must thereby follow to the sequestered parties, to disinable them for a while to do that good, which otherwise they might do to themselves and their Families.  
Yet, as the old Axiom is, that Corruptio unius est generatio alterius, so their loss is a gain to the Officers and friends of the Sequestor, (though perhaps they have not so much need of it, as those that are sequestered,) because Mr. Archdeacon Bulkley (as I am informed) wrote his Letters to the Dean, and to his Cousin Mr. Lloyd (who, notwithstanding his Letters, dealt like a Gentleman with the sequestered parties) to make the best agreement they could with the Sequestered Clergy for their own profit and advantage, before they should have their relaxation; which I believe was never so intended when Sequestrations were first ordered to be extended.  
But for Jonathan Cull, that is said to be sequestered for not going to his Grace, to ask leave to go to Oxford, before he went, (which was indeed a fault in Cull,) and no man will excuse him, unless he can yield a very good reason for his neglect.  
But for his Nonresidency from his Live, I think, that the Statu●e doth allow him to be absent from his Living, and to live in the University studendi gratia until he be forty years old, and I having sent him word, from the Rector of Lincoln College, where he is a student, that he must make haste to come before the Act; and his new-married Wife being lately dead, he might be thereby so troubled, and in such an ecstasy, as to forget his duty and obedience to my Lord's Grace, not so much out of contempt or neglect of his Grace, as out of ignorance, bashfulness, or forgetfulness, that might well excuse him before any mild, and no severe Judges à tanto licet non à toto; and therefore consideratis considerandis, the fault, which might be accounted venial, might be conceived not to deserve so heavy a Censure, as to be deprived of all his means, whereby he is disenabled to continue his study in the University; which makes me believe, the Sequestrator conceived some greater cause to sequester him, either against him, or against some other of his relation, which is probable, as I conceive it, to be against my s●●f, whom some thought to wound through the side of Jonathan Cull, because I know the man to be so civil, and of so fair a carriage, as to give no just offence to any one, or in any place; I would the accuser of his brethren were so blameless: but many times Aristides is punished for being just, and Clodius applauded for his wickedness.  
Or if he, or any other of my Clergy hath justly deserved punishment, I will not be their Advocate to justify or to excuse any heinous crime.  
And for the Visitations themselves; 
The Visitations of this Kingdom.  the Bishop's Visitation seems to be clipped here in this Kingdom of Ireland more than seems convenient; for the chief parts and duties of this Office of Episcopacy, different from Presbytery, do consist in these two special things:  
1. Ordination of the Priests and Deacons to be the Teachers and Pastors of the Church, to feed the flock of Christ.  
2. Jurisdiction, to rule and govern all the members of the Church, Clergy, and Layty, according to the Laws, Canons, and Constitutions of the Church.  
And if in this Triennial Visitation of the Archbishop, he inhibits the Bishop Jurisdiction for two or three months, before he visits, and then when he visits, suspends the Jurisdiction for six months more, as here you see he doth, or for more than that if he please, and this every third year: and in any part of the year, when he will; hath not the Archbishop swallowed up almost all the Jurisdiction of the Bishop? And then as the Pope sends his Legatos a latere, to do only what the Pope directs him; so the Bishop shall stand by the Archbishop's side, and shall be set aside, as oft as he pleaseth, which seems to me to be a Jurisdiction ad placitum, and so little better than a cipher, that standing by himself, signifieth nothing, and so is worthy of a Presbyterial correction.  
But, as Monarchy is the best kind of Government in the World, when the same is well ordered, and rightly used, as I have most amply showed in my Book, of the Right of Kings, so the multiplication of powers into one hand, being abused, hath produced Tyranny among the Tyrants of the Gentiles; and, as Presbyterians say, i● the Popes of Rome: Therefore our Saviour Christ, seeing how ambitious, and how greedy his Disciples were to usurp authority, forbiddeth them, (not, to use their authority, and the jurisdiction that he gives them,) but he forbiddeth them to abuse it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  i.e. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to domineer one over another, as the heathen Tyrants did, 1 Pet. 5.3. and to that end, the most Divines say, and I think all, except the Pope's Parasites, I am sure all the Presbyterians affirm it, that Christ equally distributed the power and authority, that he gave, to the Governors of his Church, 
See Bishop Howsons' Sermons that proves this Point at large.  which were the twelve Apostles, amongst them all: and therefore they had all equal jurisdiction; though S. Peter had the priority of nomination, in respect of order, which must be observed in all the actions and the works of God, which is the God of order.  
Yet I, that am and will be as observant, respective, and obedient to my Archbishop as any Bishop in Ireland shall be to his Metropolitan, say not this, as finding any fault, or laying the least blame, upon the Canons and Constitutions of the Church, and the Laws of these Kingdoms (for all must confess, that the Office and Calling of an Archbishop was not so from the beginning, nor is, jure divine, of Christ's institution,) that ordered and appointed the same to be governed and guided by the Bishop's subordinate to their Archbishops, that are to have the oversight of them; which is a most excellent way, that all things may be done right in the rule and government of God's Church: So it be done with that temper and moderation that it ought to be done.  
But I say this, to the same end as our Saviour said it to his Disciples, that all things might be done, Leni spiritu, non dura manu, rather by an inward sweet influence, than an outward extreme violence, and that all the Bishops, and the Archbishops in their Visitations, and in all their actions should study and strive to be like Moses, that in the Government of God's people was the gentlest, and the meekest man upon earth, and endeavoured, as he saith himself, to carry them in his bosom, which is the greatest commendation, and the best quality that can be in any Bishop, of whom, it is a shame to say, Non pater est Aeacui, thou art not the son of Moses, sed te genuere ferae, but thou art more like the savage beasts: when thou art so cruel, so unmerciful, and so severe in the censure of thy brethren of thine own Coat.  
For as I said long ago, so I say now, and will say it still, 
One of the chiefest causes of the late distractions in our Church.  that the rigid carriage of some severe Bishops, and their undiscreet Surrogates, on the one side: and the high stomaches and proud behaviour of the Presbyters, on the other side, when the Governors ruled, and domineered like Tyrants, and the Presbyters, like stubborn Children, refused to be obedient, hath been one of the chiefest causes of the late distraction and miseries, that we have felt in this our Church.  
But I will demand of the Lay men, whether that Censure, be commendable, when for a fault that deserves a penny fine, the offender shall be punished with a pound? And that delinquency, which springs through ignorance, or forgetfulness, and not of obstinacy, shall be equally punished with the highest transgressors; which is, in my judgement, like Draco, that wrote his Laws in blood: Yet may you see the like Draco's sometimes in the Sequestrations and Censures of some Clergymen: Poor souls, I can but pity them. And I will not be the Judge, but let the Reader consider it; A young man is newly instituted into a little Living, and becomes bound to his Majesty for his first fruits, then goeth to his study to the University, that he may be the better enabled to do God service, in the Church of Christ; yet, because that either through bashfulness to go to so great a Prelate, that he never was acquainted with, or through ignorance of his duty, or forgetfulness, or perhaps for haste to save his passage by Sea, when as time and tide stay for no man; or some other excusable cause, he goeth to Oxford without his Archbishops being acquainted therewith, though his own Bishop sent for him in all haste to come up before the Act: yet for this heinous crime and great piccadillo fault, he is sequestered from all the means he hath, before he receives the first harvest fruits, or perhaps one penny from the same, whereby he is disenabled to pay the King's first fruits, and to maintain himself in the University, and so undone: and if this Censure be equivalent, and not exceeding the fault, judge you.  
And as dislike and disaffection produce sometimes heavy Sentences upon the poor Clergy for light faults; so I have often seen great oppressions, and much baseness used by some great dignified Clergymen, that I could name, and yet they were so far from Censure, that others were upheld and applauded in their wickedness and so, 
Juven. 1. Satyr. 13.  as the Poet saith,— Multi 
Eademcommittunt diverso crimina fato  
Ille crucem pretium sceleris tulit, hic diadema:   
One man is applauded and crowned for the same fact for which another man is condemned and hanged.  

The last Visitation of the Archbishop in this Diocese of Ossory.  But for the last Visitation of the Archbishop in this Diocese of Ossory, I shall, besides what I have said already of the Inhibition and Suspension of the Jurisdiction, say somewhat more than I said of the Sequestrations of the Clergy; And, 

1. Of the Number of those persons that were sequestered.  
2. Of the Causes for which they were sequestered.  
3. Of the Consequents of their Sequestrations.    
1. You must understand, that in all my Diocese of Ossory, I have but twenty two beneficed Clergymen, and of them twelve are nonresident, and eight of the twenty two were sequestered; viz. 

1. Mr. Barry.  
2. Mr. Cull Senior.  
3. Mr. Cull Junior.  
4. Mr. Drisdall.  
5. Mr. Moor.  
6. Mr. Spencer.  
7. Mr. Teate.  
8. Mr. Kerny.    
Whereof fix were continually resident, and in my judgement, the most learned, and most frequent constant Preachers, that have any Ecclesiastical preferment in my Diocese.  
2. For the Causes, why their Live were sequestered, I cannot, and I do not say but that they may be very just, either for not rendering to Caesar what belongs unto Caesar, as the twentieth part, Subsidies, and the like payments, due unto his Majesty; or for not rendering to God what is Gods, as the due and diligent serving of their Churches, and the payment of their Procurations, and the discharging of all other deuce and accustomed duties unto his Grace, or to them whom he sent to visit them; or for holding their Live contrary, either to the Civil or the Ecclesiastical Laws of the Land; or for the unworthiness of the persons uncapable of them, or some other just and lawful cause.  
My Registers Letter informs me, that Mr. Cull Juniors Live were sequestered for going to the University without his Grace his leave, whereof I have spoken before; and others for distance of miles, if they were above six miles one from another, though they say, that for the tenuity of their Live they had the King's Patent under the Broad Seal, to hold them some thirty, and others twenty miles distant; in which case, I say no more, but, if they shall not keep them above six miles distant, they might live better and grow richer here in Ireland by keeping Sheep, than by feeding of Christ his flock; or if the Law prohibits them, to keep them, beyond that distance, I wonder, why they are admitted, by the Relaxations of the Sequestrations, to keep them still if they were sequestered, to get Fees for the Relaxation, to Mr. Proby, my Lords Grace his Register, and not to deprive them of either Living; my Lords Grace dealt more graciously, and like himself, in granting the Relaxation of them, than his Surrogate did in the Sequestration of them.  
But if they were Sequestered, for not paying the Archbishop's Procurations, or other duties due unto his Grace, I blame them very much, that they paid them not; for though by reason of the smallness of their means, and the worthiness of the men, in their pains taking, I forgave all my Procurations and other deuce also, to most of the poorer sort of them, ever since his Majesty came in, and, to my remembrance, have not received so much as ten shillings in Procurations from all my Clergy to this very day; yet that should not make them careless or forgetful to pay all duties, that are due to other men; and therefore I told Mr. Barry, that saith, for not paying eighteen pence Procurations to the Archbishop, he paid thirty two shillings to his Register, for his Relaxation, that he did very unwisely therein; though, to excuse himself to me, that was angry with them all that were negligent to pay all deuce to his Grace, he had saith, that eighteen pence is not in my List, nor in the Archdeacon's List of Procurations, neither was it ever paid, or demanded to be paid, either by me, or by my Archdeacon, or by any other Bishop or Archbishop before; or otherwise, if he known how it came into Mr. Archdeacon Bulkleys Rowel, he would rather have paid his eighteen pence than thirty two shillings; and so I told every one of the rest of them that were sequestered, and paid thirty two shillings for each of their Relaxations, that it was their own fault, and their folly, that they had not paid what was so justly due unto his Grace.  

3. The consequents of their Sequestrations,  3. For the Consequents of these Sequestrations, as they were very beneficial and profitable to the Archdeacon's Friends, and to my Lords Grace his Officers, as I could show you in what particulars, so they were very fatal and grievous to the poor Priests, that were sequestered; for I, charging them, upon their Canonical obedience, to show me the truth of the proceed and sufferings which they sustained, I received a Petition from the Senior Cull, and a Letter of Mr. Marby, my Lords Grace his Chaplain, to a friend of his; (which I once thought to insert in this place,) but I did not, yet I perceived thereby, how heavily this burden lay upon the poor man's back, that protested unto me, he spent near thirty pounds before he was quitted from all his troubles in this business, and he was brought so low, that I was fain to lend him twenty pounds to be sent to Oxford to relieve his two Sons, lest otherwise they should be expelled out of their College for want of money to pay their arrears; and how great a prejudice and hindrance it was to the Junior Cull in his proceed in the University, himself best knoweth, and can best inform you: the which things I conceived were very much to be pitied by any compassionate Father in the Church of God, that hath a fellow-feeling of another's misery.  
And I understand likewise, from the rest of the Clergy, and the poor Clarks of the Parish Churches, what an infinite charge the rest of the sequestered parties had been at, in paying about thirty two shillings Fees for every Relaxation, and Sequestration granted against them; besides their own proper expenses, and, if I am not misinformed, besides two pence a mile from Dublin to Ossory, (which in some places is betwixt fifty and sixty miles,) to the Apparator that served the Sequestration; and besides a far greater trouble and loss which these sequestered persons had from the Tenants, to whom they had set their Tithes before they were sequestered, and (by reason of the great charge, and small means of some of them) were fain to take some part of their money beforehand; for when the Farmers of their Tithes, saw that their Live were sequestered, and put into other men's hands, yet, (though they had a Relaxation of them afterwards,) they pretended a far greater loss than it may be they had, and so made the loss very great unto the Incumbent, that must bear all the damage, and save the Tenant harmless; as to instance in one example for all.  
The Dean and Chapter having paid me no Procurations, 
An instance of the loss of the sequestered parties.  for all the Live that they held, since his Majesty's happy restauration, I sequestered the same into the hands of two of the ablest and best experienced prebend's, Mr. Teate, and Mr. Kerney, who, I knew, would give a just account to me, and to the rest of their fellow prebend's; and they did set the Tithes unto those Tenants that were most able, and gave most for them; but when Archdeacon Bulkley came to visit the Chapter, his great friend, and old acquaintance, the Dean, that had all the former years' Revenues in his hand, and had given none account of any part thereof unto the Chapter, and was much grieved at my Sequestration of it, out of his hands, would not pay the Procurations due to my Lord Archbishop of Dublin, no more than he would pay to me any of my Procurations; whereupon Archdeacon Bulkley, whether to please the Dean, or to pleasure his Cousin Bulkley, I know not, sequestered the same again into the hands of his Cousin Mr. Thomas Bulkley, and the rest of the prebend's had lost no less than five pounds by reason of that Sequestration, if the Law had not forced Mr. Tho. Bulkley to yield it up into the former Tenants hands. And so did the rest of the Clergy lose very much by reason of their Sequestrations, which they had never been acquainted with since my restauration; though I received not forty shillings from all my Clergy since I came to be Bishop to this very day, nor so much as one penny from the Dean in all my life.  
Then about two months after the Archbishop's Visitation was past, I received a Letter from Mr. Proby, the Archbishop's Register.  
And therein a List of them that had not paid their Procurations unto his Grace.  
At the reading of which, I did greatly wonder at the partiality of Archdeacon Bulkley, that could spare to sequester Mr. Richard Seagar, Mr. Whittington, Mr. Williams, Mr. Richard Deane, Mr. Goburne, Mr. Wilson, and Dr. Chamberlain, that were the Deans friends, and for whom he interceded, though five of them were nonresident, and yet would presently sequester those eight (whereof seven were always resident, and took most pains in all the Diocese,) whom he knew the Bishop therefore had a very good opinion of them, as well as of those whom he spared; and the Dean had so eagerly, I will not say maliciously, but I dare say causelessly, complained of them; and these also to have their Relaxations granted before they had paid their Procurations; I hope it is not to sequester them again, which they well deserve, if their former warning hath not taught them to pay them. And therefore, I that have always persuaded and taught obedience to be observed by all inferiors to their superimendents, would not be negligent of my duty, to do according to my Lords Grace his Order, but I sent my Apparitor to all the particulars of my Clergy mentioned in the Schedule, to come and make satisfaction for their Procurations, or to expect what might succeed, which they were better, like wise men, to prevent.  
And they, when they came unto me, shown me their Acquittances, under Mr. Juxe his hand, that they had already paid them.  
So I thought this storm was over: Yet within a while I heard that about some ten poor Parish Clerks, and five of the Clergy were cited to appear at Dublin, (a journey to some fifty or sixty miles, in the short Winter days, and over ways as foul as any is in Ingland,) to answer Articles that should be objected against them.  
Then divers of the Clerks came crying to me, that they had rather leave their Clerkeship than to take such a journey to Dublin; and one of the Clerks the Archdeacon Bulkley had given a Licence to, and yet cited him to Dublin to show his Licence, the which, when he shown, the Officers of the Court said, they mistook it, and dismissed the cause, and yet afterwards sent a Citation for the Fees. And my Clergy entreated me to intercede for them that did not know wherein they had offended, nor what could be objected against them: and I answered them all, that I would neither meddle nor make in their business; but, if they have done well, than all would be well, if otherwise, let them suffer for it, I would never excuse their negligence, nor Patronise their offence; then some of them appearing at Dublin, expecting their Charge, and desiring earnestly to be dispatched, Archdeacon Bulkley answered, Your Bishop is writing of Books, (for he had some inkling of mine intent,) and will not apply himself to my Lord's Grace to intercede for you.  
Yet my Lord Archbishop very nobly and graciously willed the Archdeacon to take their answer, and to dispatch them that they might go home; and the Archdeacon Bulkley willed them, to confess their faults, and to submit unto the Court, and they should be discharged; and I hearing of this advice, willed them to confess the truth, but not of any guilt, wherein they were innocent.  
And therefore when they had their Articles, ten or twelve, read unto them, (for they had no Copy of them,) they saw, they were but mere suggestions, and not any thing in any of them, that could any ways touch them, or prejudice them in any thing, and they presently made their answers unto them.  
And when they had answered and confessed no fault that they committed; upon the payment of their Fees, for the charges of the Court, they were dismissed.  
Whereby, it seems to me, that, if they were guiltless, and nothing could be proved against them, they might as well cite all the Clergy, and all the men in Kilkenny, and suggest Articles against them, to bring them unto Dublin, to pay Fees to enrich the Officers of the Court; and that being done, to send them home glad that they are dismissed.  
Then after this the Churchwardens of S. Mary's in Kilkenny, having very justly, as I understand, presented divers persons at the Archbishop's Visitation, 
Canon 65. and 67.  they were, contrary to the Canons, cited to appear at Dublin, forty seven miles, to make good their Presentation, as the Churchwardens informed me; which was so ill resented, that we could hardly get any that would take the Churchwardenship upon them, for fear of the like troubles if they presented any man. But, when I demanded of the Archdeacon why the Churchwardens were cited to make good their Presentment: He answered, it was not so; but they retained a Proctor to prosecute against those that refused to pay the Church taxes, and they not following their suit, they were sent unto, either to come and prosecute, or the Defendants should be dismissed: which if so, I blame not the proceeding, but let the Churchwardens suffer for their own error, when they sue out of my Court without a dismission, or an appeal.  
Yet out of all my former discourse, it appeareth what an heavy burden and an infinite charge this last triennial Visitation of the Archbishop hath been to the indigent Clergy of Ossory, both in their threefold Procurations, their manifold Sequestrations, and long Winter journeys to procure their Relaxations, and the manifold losses that they sustained by their Tenants, that, by reason of the Sequestrations were disappointed of those tithes that they had taken from the Incumbents, which makes me think, that we do not follow our Saviour's Counsel and Precept to S. Peter, To feed his flock; nor what we learned in the old Adage, that saith, Boni pastoris est pecus tondere non deglubere; for certainly these foresaid things do seem deglubere pecus non tondere; and to cause his shepwards to starve, and not to enable them to feed his Lambs.  
And therefore, as the sin of Solomon moved God to raise up Hadad the Edomite, and Rezon the Son of Eliadah, and Jeroboam the Son of Nebat, to vex Solomon for the sins of Solomon, 1 Kings 11.14, 23, 26. So I do not wonder, that God suffereth the devil to stir up Presbyterians, and Quakers, 
Why God suffereth Sectaries to vex the Bishops.  and other Anabaptistical Sectaries to vex the Bishops for these and the like sins of the Bishops against God and his poor people, when they suffer and countenance their Commissaries, Registers, and other Officers, to be like a talon of lead upon the necks of Christ his Sheep.  
But I do therefore demand, if these things, 
Whether the foresaid abuses ought not to be redressed.  and all the things I shown to be amiss in this Treatise, ought not to be reform and amended?  
I know some will say, they ought not thus to be published to the World, to discover the weakness and imperfections of our Brethren, to make them more contemptible in the eyes of the scoffers of our Calling, than they are; and therefore will much blame me for this my publication of these things.  
But as Caligula was so wicked, and his life so beastly, 
Reynolds in the life of Caligula fol. 31.  that some Historiographers have been in doubt, whether it were best to bury them in oblivion, or commit them unto memory: and it is answered by mine Author, That, seeing it is profitable to the Readers, and to Posterity, to know the evil do of others, and the disgrace they have thereby, to make them afraid to do the like evils, lest in like manner they should be published to their shame: therefore it is far better to discover the faults of Governors and great men, than to conceal them; because it is done, 
Why great men's faults ought to be discovered.  not with any desire of any evil to the doers of those evil deeds, but out of an earnest endeavour to amend them, and to prevent the like carriages in all others; not to disgrace any, but to prevent the disgrace of all.  
But though it be not amiss to make known the injustice and the faults of Great men, that there may be a redress of them; yet who dares complain and speak of the Vices of their Superiors? An tutum est scribere in eos qui possunt proscribere: I have read how the Mice held a Consultation, 
The Fable of the Mice.  how they might escape the fury of the Cat; and one wiser than the rest, said, it might easily be done, if there were but a Bell tied about the Cat's neck; for so they might hear her coming, and they might get away; and all liked well, and applauded the device; but to this day they could never agree, which of them should tie the Bell about the Cat's neck: So all the poor and inferior Clergy, all sigh, and groan, and complain of their Taxes, and Pressures, and Oppressions, by the Bishops, and Archbishops, and Archdeacon's, and their Suffragans, and all that come to Censure them; but not one of them all dares tie the Bell about the Cat's neck, and complain of these Great Powers unto the Higher Powers, to have their abuses redressed, for fear of a worse consequence; no less than to be crushed and torn all to pieces.  
Yet I remember, what Seneca saith, that he which is careless of his own life, may when he will, be Master of another man's life; so he that is careless of his own state or promotion, and regards not the confluence of wealth and worldly things, may without fear do things that other timorous men dare not venture to do.  

The manifold deliverances of the Author.  And truly I must confess, that since the great Jehovah, my continual deliverer, hath delivered me from that multitude, of those malicious Enemies, that sought after my life, when I was scarce budded in the world, and ever since hath preserved me so many times from such great, and so unimaginable dangers, as from Captain Flaxen, when I was carried Prisoner to North-hampton; from Captain Beech, when I was taken prisoner at Sea, from the drunken Captain that would have delivered me to the Power of the Parliament, hard by Aberystwith; from Sir John Carter and Courtney, that would have clapped me in prison when I preached for his now Majesty at Conway; from the wicked Committee of plundered Ministers, that said I deserved rather to have my head cut off, than to have any Articles performed with me; from so many desperate Sea-voyages and Land journeys that I passed through; and from Captain Wood, when I was under his hands in the Parliament Ship; from the Great Antichrist, the Long Parliament; and especially from the devil himself, when he threw me down at West-Wickham, and God said unto him, as he did of Job, He is in thy hand, but save his life; I never feared what man could do unto me: but as the Prophet David said, the Lord delivered me from the mouth of the bear, and of the Lion, and he will deliver me from this uncircumcised Philistine: So I say, the Lord that preserved me so many times, from so many dangers, will still preserve me, while with a sincere heart I endeavour to discharge my duty: especially seeing the Lord saith, I, even I am he that comforteth you; and who art thou that art afraid of a man, and of the son of man that shall be made as grass, and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the Foundations of the Earth, and hast feared every day because of the fury of the oppressor, as if he were ready to destroy.  
Therefore, as I have been always resolute, and in a manner, desperate, in the judgement of the timorous, as it appeareth, by the three Books, that, in the behalf of our late King, I printed in Oxford, and the three Books that I writ of the Great Antichrist, while the Long Parliament and the false Prophet were in their greatest prevalency; and by the Sermons that I preached at St. Nicholas, and other Churches in Dublin, at Conwey before the Judges, at Lla● Sannan, and in all places: So now in mine old age, when I am so near my grave, I have less reason to fear, and more cause to be resolute, to say the truth, to discharge my duty, and to implore my most honourable Friends, my Lord's Grace of Canterbury, my Lord of London, and my old familiar Acquaintance my Lord of Winchester, whom God hath placed so near his Majesty, and hath raised to that eminency of dignity pre consortibus above their brethren, not so much for their own sakes, as for his honour and service, and the good of his Church, and like so many religous joseph's, to relieve their distressed Brethren, to join in mine assistance, most earnestly to beseech, and most humbly to petition to his Sacred Majesty, that he would be graciously pleased to relieve and help the Church of Ireland in those threefold grievances that I have foreshowed: as, that  
1. Seeing the Lands and Revenues of the Church, were I am sure, in many places of my Diocese, given for their reward that fought against his late Majesty; and that by reason of their wealth and great friends to uphold them therein they do possess them; and we that would erect our Churches therewith, are disenabled to do it without our means, that are so forcibly with strong hands, and by such friends detained from us; his Majesty would be pleased to cause them, or some others, some ways, and by some means, to have the Churches of God, for the service of Jesus Christ, to be erected and repaired 
* Especially the Bishop's Cathedral Church in Kilkenny. , and not, to the scandal of our Religion, (which the Jews, Turks, and Gentiles would not do,) to suffer our very Cathedrals, and so many other Parish Churches to lie so ruinous, and so rooted up as they are.  
2. That seeing so many great and goodly Impropriations are taken away from the Church of Christ, and from the service of God, and are held in the hands of such great persons and powerful men, that will not part with them, (as I shown to you before,) and the poor Vicars of such Rectories impropriate, have scarce so much means belonging to the Vicaredges, as will put bread into their mouths, whereby they are constrained, for the relief of their Families, to take Farms, and other Lands to occupy, like Lay men, and to neglect their duties, and the service of God's Church, and to suffer the poor people either to be instructed, and to have their children baptised, married, and buried by the Popish Priests, or to have no Priests at all; and we that are the Diocessans, by reason of the small values of those Vicaredges, can find no men that are worthy and able Ministers, that will come and accept of those slender maintenances; and those that do accept them, we cannot make them, by reason of their smallness, to discharge them; And seeing, as I said, the Churches are down, and the Lands, Live, and Revenues of the Church, are thus, as I shown, in the hands of the great and powerful men, and rich Cities, and we can as easily pluck the club out of Hercules hands, as get any of them out of their fingers, when the poor men dare not, scarce, ask their deuce of them, or if they sue for them, the remedy will prove far worse than the disease, to go to Law with Corporations, or with mighty men, to spend their money, and commonly to go without their right, as they have a plain-example in my proceed with Sir George Aysku●, and the detention of all my Procurations, (which, as Bishop Bale saith, in the Page of his Book, was almost half the Revenue of the Bishopric of Ossory,) by the foresaid great men and Cities ever since his Majesty's restauration; and I know not how to get them; it is no wonder to me, that Pope●● should, not only continue, but increase more and more, and the Service of God decay more and more, and injustice, Idolatry, and wickedness abound in this Kingdom more and more, and I tell you herein the plain truth; let who will be angry, and let others think what they please.  
And further, seeing, that beside the payments and taxes that they are bound to pay to his Majesty by the hand of their Bishop, and to their Bishop, and Archbishop, and all other payments for their Churches, they are frequently, contrary to the Acts of Parliament, exceedingly molested, taxed, and distrained, for the same taxes, which they have formerly paid, by the Lay Collectors: and the trouble to be discharged from those unjust Taxations is worse, than the repayment of them again, when as excessit medicina modum, the remedy is worse than the disease.  
Therefore that it would please his Majesty, for the honour of God, and the good of the poor people, and the poor Clergy likewise, to cause the Churches to be built 
* Especially the Bishop's Cathedral Church at Kilkenny. , and some competent means and sum to be deducted out of those Impropriations, and to be added for the augmentation and better support of the poor Vicars, and some fairer and easier way to be devised for the poor Clergy to recover their right; and a prohibition of the Laity under a Subpaena to recharge them for those payments which they are charged with, and enjoined by the Act of Parliament to pay to their Diocessans.  
3. That seeing three or four Visitations, that may be, of the Archdeacon, Bishop, Archbishop, and Primate, in one year cannot choose but be a grievance and a great burden unto the poor Clergy, that are poor enough without the charge of so many Visitations, added unto the rest of their taxes: That it would please his Majesty to cause the Government of the Church of Ireland, to be brought to the same form, manner, and fashion, that is used in the Church of Ingland, that is, for the Archdeacon to Visit for two years, and the Bishop to visit every third year, and then the Archdeacon's Visitation to cease for that year the Bishop visits, and the Archbishop to visit once in his time, and both the Archdeacon's and the Bishop's Visitations to cease when the Archbishop shall visit.  
And thus the Clergy and the Church-Officers shall have but one Visitation, quot annis, in every one year; which I think is very sufficient for the rectifying of all abuses, and for the far greater ease both of the Clergy and Layty: and which, I believe, none should be against the same, unless it be such, as are too miserably covetous; for a small matter unto themselves, to bring a heavy grievance to very many; which for my part, the Lord knoweth, that I never liked it; and I suppose, it should be for the honour and praise of the Chief Governors and Fathers of the Church, as we are styled, to deal with our Clergy as with our Children, to ease them what we can, and not to make them fast for our feasting.  
And I find great reason, that we should in all things here in Ireland conform ourselves to the Church of Ingland; for as Polydore Virgil wri●e h, that Pope Adrian, 
Polyd. Virg. l. 13. Hist. Angl.  and after him Alexander, moved S. Christian the famous Bishop of Lismore, their Legate, to call a Synod at Cashel, wherein they defined eight Articles, whereof the last was, That forasmuch as God hath Universally delivered the Irish into the government of the English, they should in all Points, Rights, and Ceremonies accord with the Church of Ingland: and Gelasius, 
Campians hist. of Ireland, l. 2. c. 1.  Primate of Ardmagh, in the presence of King Hen. 2. gave his consent to those Articles.  
And therefore I wonder what hath altered or hindered this our conformity with the Church of Ingland, unless it be pride, covetousness, or ambition, & aviditas dominandi; which are weeds fit to be rooted out of Churchman's hearts than to be cherished in the Primates of God's Church, and which I verily believe are now far enough from the thoughts of our most grave and most religious Archbishops, who, as I hope, will most easily yield to this conformity, that neither the Bishops be so abridged in their Jurisdictions, nor their Clergy so much oppressed in their Visitations, as they have been.  
Yet here I would not have my Reader to imagine that I speak for the ease or remittance of the Procurations, Taxes, or other Impositions, of them that hold the Abbeys, Priories, and Impropriate Rectories, which they have for nothing, and as it appears to me, contrary to all divine right; and therefore should pay the same continually every year to them that do the Service of God: but I speak it only for the ease and benefit of the poor incumbent Rectors and Vicars that labour and take pains for the good of God's people, and for the saving of their souls that hold their means from them.  
And, if this may not be done, to reduce the Government of the Church of Ireland to the same form, and after the same manner as the Church of Ingland is governed, yet that the Archbishops and Bishops should take special care to see that their Surrogates, Chancellors, and Deputies should not any ways to enrich their Friends, Officers, and Servants, and to feast themselves, oppress the poor Clergy, and others the poor Servants and Officers of the Church of Christ. I doubt not, but the Bishops and the Archbishops are all just, and merciful, and tenderhearted towards all their inferior Clergy; and can no ways be justly blamed for the faults of their subordinate Officers or Deputies, which they are ignorant of; And I do profess without flattery, and in the word of a Christian, that my Lord's Grace of Dublin, in all that he did, or said, was so noble, just, and gracious towards those honest Clergy men, whom his Archdeacon so severely trounced, that the least shadow of the least blame cannot be laid upon him. And I believe Archdeacon Bulkley would never have done what he did, but to satisfy the mind and desire of a most unworthy person, and malicious slanderer and false accuser of his Brethren, which can be neither true wisdom, nor honest policy, to please men, and to offend Almighty God.  
And now to conclude our sad condition, when, after all my many years sufferings, and had spent above four hundred pounds to repair the Choir and Chancel of S. Kenny, and about six hundred pounds in Law against Sir George Ayskue for the right of the Church, and did perceive the success like to be fruitless, I once thought to present this Petition to his Majesty.  
To the Kings most Excellent Majesty. The humble Petition of Gruffith, Lord Bishop of Ossory.  
THat whereas your Petitioner hath seen how highly your Majesty hath been abused, and how slowly and scantly righted by one Jury, and how much both your Majesty and your Petitioner have been wronged by another Jury, and how mightily he is obstructed to gain your Majesty's gracious Grant, and the right of the Church, where your Petitioner is but the Solicitor, and aimeth at no benefit, not so much as one penny for himself.  
Your Petitioner, that desireth nothing, but that Justice (which establisheth the Thrones of Kings) may be done to God, to your Majesty, and to himself, he humbly prayeth that the whole matter betwixt him and Sir George Ayskue may be heard at the Council Table, or tried by an honest Jury here in Ingland.  
And your Petitioner shall pray, etc.  
But, considering my years, full 78, and mine infirmities, and especially how heavy the Seas are always to me, and perceiving the impossibilities of prevailing contra stimulum calcitrare, when such greatness doth so visibly oppose me: I conceived, that, till God should otherwise dispose of things, Sat mihi posse pati, and pray to God that he would arise and maintain his own cause: Et dot mihi velle mori: and let them that detain the Right of the Church, and them that maintain and uphold them in it, remain under the prayer of Moses, 
Deut. 3●. 8, 9, 10, 11. Psal 84.10, 11, 12, etc.  and the Prophecy of David, and the judgement of God betwixt me and them.  
Jamque opus exegi; and with the two-edged sword of truth I smote at the impieties and corruptions both of the Clergy and Layty, of Church and Commonwealth, and of the great men and rich men without fear. In me convertite ferrum; and I doubt not but I shall attrict unto myself the malevolency, detraction, and persecution from many men; but I have always armed myself with the resolution to endeavour to do my duty, and discharge a good conscience; and as Queen Hester said, so say I; if I perish, I perish, having published my own funeral Sermon in the Sermons I made for others, and commiting myself, as I have done ever:  
Jehovae Liberatori.   

In Impios Sacrilegos.  
HEu mala progenies, fatis servata nefandis,  
Gensque inimica deo: dominans voraxque sacrarum  
Quid fuer as quid fisque vide: tua prima propago  
Sancta fuit, sobolemque petet lues atra secundam,  
Cum leo terribilis virgineis editus oris  
Flammiferam ex orco pellagique plangentibus undis  
Educens aciem, magnos urbesque virosque  
Sternet, & antiquis solem lunamque movebit  
Sedibus: ille etiam patrio jure infima summo  
Reddet, & oppressos in coelum mittet inermes.   

A Prayer of the Author.  
O Sweet Jesus Christ, as thou art God in Heaven, and hast a care of thy Church here on Earth, I beseech thee, suffer not thy Servants, that stand for thee, to be cast down and trampled under feet, and those that have fought against their King, to bring thine anointed Vicegerent to be murdered, to carry away the Inheritance of thy Church, and the Lands that were dedicated for thy Service, to be enjoyed for the Reward of that transcendent wickedness; lest thy Servants should be too much dejected and disheartened to stand for thine honour, and thine Enemies encouraged to proceed on in the like malicious wickedness: but rather let them feel the power of Moses Prayer for Levi: and David's Prophecy against them that will rob thee and thy Servants of their Houses and Possessions: and be thou a just Judge betwixt us and them. Amen.   
FINIS.