THE joy of JERUSALEM: AND Woe of the Worldlings. A Sermon preached at Paul's Cross the 18. of JUNE. 1609.  
By WILLIAM Lo Bachelor of Divinity.  
LONDON Printed by T. Haveland for C. Knight and I. Harrison, and are to be sold in Paul's Churchyard at the sign of the holy Lamb. 1609.   

A SERMON Preached at PAUL'S Cross the eighteenth of june. 1609.  JOHN 17. 9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 
WHat the Almighty God purposed in David the father's heart, he performed in Solomon the sons hand. David voweth, his head shall take no rest, nor his 
Psal. 132.  temples any repose, until he had found out an habitation for the God of jacob. This project was perfected by Solomon, who built the Temple; and having built it, consecrates and dedicates it with 
1. Reg. 8.  prayer and praise unto johovah. God the Father, in the secret counsel of his heavenly Consistory, chooseth a mystical Temple unto himself, the erecting whereof was manifested in his son Christ jesus. David vow and purpose, a figure of God the Father's election and preordinate counsel: salomon's performance, and erection of the Temple, a type of Christ jesus declaration, full accomplishment of the promises, and perfect demonstration of the predestinate will of his heavenly Father's secret purpose. So that, what was Propositum in God the Father, is Depositum in jesus Christ the son, 
2. Tim▪ 4. 8  and Repositum in expectation of the faithful, quibus imponetur, in that glorious day of his gracious doom. Behold now then, O ye Christian people (blessed and beloved in jesus Christ; for I cannot give you a more honourable title, be you honourable or otherwise, if I should give you ten thousand) behold (I say) your real and royal Solomon, dedicating this mystical and spiritual temple with prayer and praise unto his righteous father, as in this whole Chapter it appeareth, wherein he prayeth, first, for himself; secondly, for his Disciples; thirdly, for all the elect. And not only prayeth, but also as a judicious Solomon, uttereth that absolute and most wise designation and distinction, by way of prophecy, of these different generations (the blessed and cursed) which the womb of this wretched world bringeth forth; and being in the world, are not only divers, but contrary in their actions, and affections.  
He prayeth, and prayeth not. 1. 
The division.  I pray for them. 2. I pray not for the world. In his praying four things remarkable. 1. The person, I. 2. The pious and powerful practice, I pray. 3. The parties designed, (for them.) 2. distinguished, (but for them.) 4. The reasons why he prayeth being two. 1. Donative, (which thou hast given me.) 2. Possessive, (for they are thine.) In the person, 2. things observable. 1. His name. 2▪ his Nature. In the pious practice, two things also. 1. The power of prayer in others. 2. The peculiar property thereof in him, in whom all other had their power. In the parties. 1. We will consider their designment by the titles of favour & honour set down in holy scripture. For them: that is, who are my Sons & my Saints: my Princes & my priests: my beloved & my baptized mine illuminates, & mine Associates. 
Psal. 87. 3.  For these glorious things are spoken, as of the city: so of the Citizens of God. Secondly in the party's distinguishment, or separation, (but for them:) discerned and notified from the world by three inseparable notes, and remarkable tokens of distinction. 1. A Catholic faith towards God. 2. Newness of life in themselves. 3. evangelical charity towards others. In the reasons. 1. Consider the donation, how we are given unto Christ by God the father (which thou hast given me:) that is, to be my servants In four severed and singular suits and services. 1. In religious devotion toward God. 2. In zealous affection toward our brethren. 3. In humility. 4. In bearing the Cross. 2. Consider the possession, how we are the fathers (for they are thin) even thy Saints, whether we look backwards, or forwards. Backwards, thine they are. 1 By Election. 2. By Creation. Forwards, they are thine. 1 By Sanctification. 2. By Glorification.  
In the second general part, I pray not; Three things memorable. 1. The person I 2. The exception, I pray not. 3▪ The designation, for the world. In the person, his offices are to be considered; as he is a king, Priest, and Prophet: and how in every of these, it is consonant to his person and office that he doth not pray: wherein the objections shall be answered, & the text cleared. 2. In the acception, we will attend the revealed reasons why he prayeth not for the world. And lastly in the Designation, let us mark. 1. who are defined by the world. 2. Why they are so described; and in conclusion take a survey of this present age, and world wherein we live: which I fear, upon the view, will appear unto us to be that world, & those worldlings that Christ prayed not for.  
But let us return to the first general head, his praying: whereunto I earnestly desire you to attend as to one of the Songs of Zion, and the joy of jerusalem: and therein I shall pray you to watch and wait the first hour, to the joy of your hearts, who truly seek, and serve the Lord. As for the second hour, the woe of the worldlings (his not praying) shall be denounced, that all flesh may tremble, and all people perceive the glorious salvation of our God, and be resolved why the world is so wicked, namely because Christ prayeth not for it.  
First of the person. Many have prayed and not obtained: but now I pray saith Christ, whose name is Salvation, and whose power is safety, my name is Salvation, an Angel 
Mat. 1. 21.  spoke it. Thou shalt call his name jesus; the reason being added, for he shall save his people from their sins. From which Angelical assertion, the Disciples conclude an Apostolical: and peremptory corallarie: There is salvation in no other (neither Pope nor Priest, Principality, nor power) for among men there is no other 
Act. 4. 12.  name given under heaven whereby we must be saved. My power also is safety, for who so delighteth in the secret of the most high, shall abide in the shadow of the Almighty. 
Psal. 91. 1.  Neither is this Salvation temporary, as that of Samson or Samgar, Gideon or jepthah, but I am a Saviour once for ever, I alone for every one, both effectually, and eternally.  
The use of this is; that we must invocate this name only, and reverence this power: this name being our city of refuge. The name 
Pro. 18. 10.  of the Lord is a strong tower, the righteous run unto it, and are secured. This power being our flag of defiance against the Lords, and our enemies; Faithful David being a fruitful precedent in this resolute direction. All nations compassed me about, but in the name of the Lord 
Ps. 118. 10 11. 12.  I shall destroy them. They compassed me again, and again: but in the name of the Lord I shall destroy them: yea, when they came and swarmed about me like Bees, they are quenched as a fire of Thorns that choketh them; for in the name of the Lord I shall destroy them. I pray, that have both a Divine, and human nature. A divine nature, to help, and a human to commiserate and condole therein, having a sympathy of our misery, and moan I came out of the land of the living; to bring you happiness that sit in the shadow of death. I bring you rich promises, and precious of the glory and grace of God the father, whereby you are also made partakers 
2. Pet. 1. 4  of that heavenly nature, not in substance, as servetus grossly imagined, but in quality, whether therefore you respect my name, or my nature, saith Christ, I am both willing, and able to secure, and save them that seek me. Only this you must duly remember, that your glorious name of Christians, availeth not, unless you be also partakers of the gracious nature: for every one that calleth on 
2. Tim. 2. 19  the name of Christ must departed from iniquity. And thus much of the person. Now let us go on to the pious practice.  
secondly I pray. He prayeth as a man: he giveth as a God: saith Saint Augustine upon this place. 
August. in johan.  Much might here be said of prayer, and not to much: for it is the precious jewel, and peerless pearl of our christian profession: but I tie myself to my parts proposed, to wit, to show the power thereof in others, and the special property in him, by whom, and through whom, others had, and have their power. The power of prayer in others, both in the old Testament, and in the new, is as miraculous as marvelous. In the old, Moses and Aaron are called upon by Pharaoh a reprobate, at that time when the plagues & punishments of God lay upon him, and his people, that they should pray unto their God for him, and their prayers were the means to take away, and ease those distressed people from those vexations, & torments. No charming of his fanatical Enchanters, no violence of his desperate soldiers, no magnifience of his vain Pyramids, although advanced to heaven, could aught prevail, but prayer only: yea, powerful prayer in the Faith of God's servants, 
Exod. 8. 9  stands in the gap, and turns away the plagues even from Egypt. It reigned not in three years and a half, and the prayer of Elias openeth 
1. Reg. 18.  the buckets of heaven, loseth the bands of Orion, and the bottles of the clouds, as job calleth them, when no other remedy nor means could be found under heaven. A seely and distressed, yet faithful woman, Anna the Mother of Samuel, openeth not 
1 Sam. 1.  her mouth in vocal prayer, but in mental elevation unto her God, & she obtaineth the desire of her heart; even a Son at the hands of God, when as Ely the Priest imagined she had been drunk, and rebuked her, but she yet continued in her earnest and powerful petition, and prevailed.  
In the new Testament also, another reprobate Simon Magus, paraleling Pharaoh in the old, had this knowledge of the power of prayer; That when Peter had denounced against him the fearful threats of God's judgements; Oh saith he, Pray you to the Lord for me, 
Act. 8. 24  that none of these things which you have spoken, come upon me. See, Simon Magus went thus far in religion, that he knew there was no speedier harbinger of trust, could be sent to stay and stop the passage of those fearful plagues, but the Prayer of God's servants. Peter is caught; put in prison; delivered to four quaternions of Soldiers, by mighty and malicious Herod. He sleepeth between two soldiers, bound with chains, the keepers before the door, yea, the very night before he should be brought forth to the people. What means is there now for Peter to escape? Behold the power of prayer; Earnest prayer was 
Act. 12.  made of the church to God for him, saith the Scripture. This so prevaileth, that it procureth an Angel to be sent from heaven: chains cannot detain him, nor Prison, nor Soldiers confine him: nor keepers restrain him: nor the Iron gate of the city stay him, but it openeth of it own accord, and Peter is brought safe to his friends. marvelous art thou O Lord, and glorious in thy works, but above all in thy mercy which thou showest us in the priviledeges 
Act. 4▪ 31.  of thy Church and chosen. The Apostles being joined together in hearty and holy prayer, the very place where they were assembled shook, and trembled, for the majesty of God's presence was there. Consider then that the very earth whereon we live and move, quakes at the powerful operation of prayer.  
If then prayer be so powerful in those who had their power by Christ, who here prayeth; How much more powerful and precious is his prayer? who is so gracious with God his Father, that a voice was heard from heaven saying, This is my well-beloved Son 
Matt. 3. 17  in whom I am well pleased. And again, a second time a voice from heaven answereth, I have glorified 
joh. 12. 28  it, and I will glorify it again, when as the people that stood by, thought it had thundered. Yea, and an Angel is sent from heaven 
Luk. 22. 43  to comfort him, when he was to enter into that great and grievous conflict of his bloody agony: yea, right powerful must his prayer be, that was justified even 
Mat. 27. 19 24  by his enemies. pilate's wife writeth, Have nothing to do with that just man. Pilate himself washeth his hands from the guilt of that innocent. The Centurion enured to carnage blood, & butchery, pronounceth, Assuredly this was 
54  a just man. The very variable and hundred headed giddy multitude return knocking their breasts in remorse of conscience, for shedding that pious and precious guiltless blood of jesus Christ.  
For our knowledge then, hence we infer, that this prayer of Christ, is the Foundation, Firmament, and Perfection of the Church. The foundation of the Church, if we look backwards, for it was elected in Christ before the world was. This Chapter witnesseth it, verse 5. That Christ was with the father 
joh. 17. 5  before the world was. That he came out from the father vers. 8. And that the father loved him before the foundation of the world. verse. 24. It is the firmament and assurance of the Church, if we respect the time present, for the calling of God is without recalling: the Golden Chain testifieth it, Whom he hath elected before all time, he calleth, justifieth, and sanctifieth in time. So in 
Rom. 8  the 15. verse he prayeth not, that the father would take them out of the world, but being in the world, preserve them from the evil thereof; both, a malo culpae, from the evil of sin, a malo penae, from the evil of punishment for sin, and also, ab illo malo, from the devil, and all his designments.  
lastly, it is the perfection of the church, if we respect the time to come; for he is the ancient of days, not to be antiquated by length of time. He is the perfection of our souls and bodies, in the resurrection; and in a word, our exceeding great reward. So he prayeth verse. 24. That we may be where he is, that we may behold his glory which was from everlasting.  
Of this knowledge of the power of Christ's prayer, manifold is the holy, and divine use & practise. 1. Of hope which quickeneth us. For while we pray here on earth, we know, and believe assuredly, that Christ prayeth for us, and pleadeth our cause as an advocate in heaven.  
In his humiliation he prayed for us: in his exaltation then assuredly: oh Angelical Manna! 2. Of reverend boldness, which the spirit of God exhorteth. Seeing 
Heb. 4. 14. 15. 16.  then that we have a great high Priest which is entered into heaven, even jesus the Son of God, Let us hold fast our profession, for we have not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin. Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. 3. Of resolution: if the prayer of Elizeus was powerful to restore 
2. Reg. 4. 36. Act. 20. 12.  to life the Son of the Shunamite, and of Paul, to bring again the breath of Eutychus; Why should not we resolve to trust in the Lord, albeit he kill us, for he killeth and maketh alive again; he lays us in the dust, and raiseth us up to everlasting and everliving glorious felicity. 4. Of confirmation, for here are all the blessings of Garazim and the dew of Hermon, which falleth upon the hill of Zion, (which is God's Church) where the Lord promiseth his peace and blessing for 
Zach. 2. 5.  evermore: this is not murus aheneus, but murus igneus, not a wall of Brass, but of fire; wherein is not only protection, but terror and utter destruction. Protection to God's Children: a terror to their enemies, even a far off, but if they be so fool hardy, as imagining their skins to be thunder proof, and approach to hurt his church, they and theirs shall be utterly consumed. 5. Of precedent. we ought also to pray for ourselves, and for our brethren, for that is a countermure against all assaults of Satan, and therefore Christ our Saviour so adviseth us, Pray continually. 
Luk. 18.  Lastly of direction. Christ prayeth to God the Father immediately, we therefore in his name only ought to send out our prayers, not to Saint or Angel, for that is an injury to the whole Trinity. First, to God the father, who is the object of our prayers, so himself speaketh: Call 
Psa. 50. 15.  upon me in the time of trouble, and I will hear you. 2. To God the Son, for he is the one, and only mediator of our prayers. There being but one God, and one mediator between God and man, 
1. Tim. 2. 5  which is the man Christ jesus. 3. To God the holy Ghost, for he is the breath of our prayers, We in ourselves knowing not what to pray for, 
Rom. 8. 26  nor how to pray as we ought, but the spirit itself maketh request for us with sighs unutterable.  
Now let us descend from the person, which is the Son of God, unto the parties, which are the Sons of men. First, as they are designed by titles of favour & honour. Secondly, as they are distinguished by notes of separation from the world. I pray for them which are my Sons by adoption, my Saints by calling, my Princes and Priests by conversation; my beloved by decree: my baptised by institution: my Illuminates by purpose, and mine Associates by promise.  
His Sons: so Saint john styleth 
john. 1. 12.  them: As many as received him, to them he gave prerogative to be the Sons of God. An heavenly privilege. The Sons of men, become the sons of God by knowing & acknowledging jesus Christ. The same divine, in words of admired demonstration, pointeth this out, saying, Behold what love the father hath given to us, that we (wretches) should be called the Sons of God. And because the Evangelist thought it not enough, that we should be so called, he addeth further: dearly beloved, now are we 
1. Io. 3. 1. 2  the Sons of God, but yet it is not manifest what we shall be. If then we be sons, some virtue together with the seed is transfused. Bonus sanguis non mentitur. Honourable blood cannot counterfeit. Whereupon the spirit of God warneth us that we show ourselves as Sons, not as bastards, for 
Heb 12. 8  whom he prayeth not.  
2 I pray for them which are my saints by calling, whom I have purged by my blood, and sanctified by my spirit: The blood of jesus 
1. joh. 1. 7  Christ purging us from all our sins. And Paul testifieth that jesus Christ was declared mightily to be the son of God by the spirit of sanctification, 
Rom. 1  not only in himself, which was powered out on him without measure, but also upon every one of his in some measure. We ought therefore to be holy, as our heavenly father is holy, we believing also a communion of Saints, which is seen by faith, and not by eye.  
3. I pray for them which are my Princes, & my Priests by conversation. So Peter entitleth 
1. Pet. 29  them: ye are of the Royal Priesthood. Royal, therefore Princes: Priesthood, therefore Priests. Princes in swaying their affections; Priests in sacrificing their pleasures, and in offering their daily sacrifices to God, for themselves, & others. In every true christian there shineth a certain princely majesty, seasoned and sorted with a Priestly modesty, and humility. chrysostom saith, they are known by their gate, by their look, by their vesture, by their voice: Their going princely; being shod with the 
Eph. 6. 15.  shoes of preparation of the Gospel; 
Psal. 131. 1  Their looks Princely; being lifted up unto the hills, from whence cometh their help: Their vesture Priestlike, all glorious 
Psa. 45. 13.  within: Their voice Priestlike, soft and mild, as jacobs' voice: and these are those for whom Christ here prayeth.  
4. I pray also for them, which are my beloved by decree: Beloved before they were: jacob have I loved. Beloved when they were children: 
Hos. 11. 1  when Israel was a child, I loved him. Beloved when they were men: Zorubbabel, the son of Shealtiel, shall be as the signet upon 
Hag. vlt.  my right hand. Beloved, when they are not, Right dear in the sight of the Lord is the death of his Saints: yea albeit Beggars, yet beloved, for angels attend them, in, & after death 
Luc. 16, 22  to carry and convey them to rest.  
5 I pray for them which are my Baptized outwardly by institution. Inwardly being washed from their blood with that clean water which Ezekiel speaketh of, washed 
Ez. 16. 9  in mine own precious blood, which maketh their garments white, contrary to all other blood which staineth: for so have the Saints washed themselves: and 
Apoc. 7. 14  their robes washed also in the lavoure of the new birth, whereby 
Tit. 3. 5.  they are regenerate to life everlasting.  
6 I pray for them, which are mine Illuminats by purpose, which once were darkness, but now are light in the Lord, for I enlighten every one that cometh into the world, but not any that loveth the world. These dwell in Goshen where is always light: and all other sit in darkness, and in the Egyptian shadow of death. These mine Illuminates are pure in heart, being purified by faith: they therefore, see God in a threefold mirror. 1. They see him in his word in the mirror of jesus Christ. 2. They see him in his works, (with 
Mat. 5. 8  another eye then the worldling doth) in the great displayed book of heaven and earth. 3. And lastly, hereafter shall see him face to face in heaven with jesus Christ, and the holy Angels.  
7 I pray for them which are mine Associates by promise, partaking of mine own name, being Christians. 
Act, 11. 26  At Antioch they were first called Christians; now here, and in all the Christian world. Saint Ambrose his judgement of these Associates was so dear, that he reads that place, Gal. 5, 24. Qui sunt Christi, in the nominative plural, not as it is vulgarly taken in the genitive singular: As if he should observe, that so many Christians, are so many Christ's, by reason of this holy and heavenly union and Association.  
The use then (blessed Brethren) is, that we seek, and endeavour by all might and means to correspond these gracious, glorious, and ennobled titles. Otherwise, what are we with these precious titles, but like the boxes and pots of the Apothecary, which outwardly have some goodly exotique inscription, when within, is some unwholesome, unsavoury drug: or like the Mahometans which at this day call themselves Saracens, as if they came of Sara the free woman, when as indeed 
Zozom. Eccles. Hist. 6. 38.  they are Hagarines of Hagar, and Ishmael (as Zozomen a thousand years ago observed:) which appeareth even yet by their wicked and dissolute condition at this day. Or like those that row in a boat, sit with their faces toward you, but row the boat backward: so some make semblance of going on in a direct course, and christian carriage, when their actions and proceed are directly contrariant.  
With such I may expostulate and say, what hast thou to do with the name of Son, when like a bastard thy condition is to shame thy father, and dishonour thy mother? Thou causest God, whom thou boastest to be thy father, to be contemned, and the Church thy mother to be despised. What hast thou to do with the name of Saint, when as thou art a Slave to sin, and a bondslave to sathan? what hast thou to do with the title of Prince, or Priest, when as thou canst find in thine heart, nay boast of it, that thou art an agent against Prince, & Priest in the vilest actions. Or why boastest thou of the honour of beloved, when as thou art hateful to God & good men? or of thy Baptism, seeing thou art of that foolish 
Pro. 30. 12  & fond generation, that are pure in their own conceit, and art not cleansed & baptised from their uncleanness? Or of thine Illumination, when as thou gropest at midday, as did the ancient heretics, the Gnostikes, who imagined that they had an impropriation of God's spirit, that none had true knowledge but they, and as the Anabaptists & jesuits with the late founded order of the confounded congregatio Oratorij, who at this day in this glorious light of the Gospel of Christ, grope in Cymmerian darkness, and gape after unwritten revelations. lastly, what have you to do with the name of christian when as ye are indeed Cretians, of whom that of 
Tit. 1. 2.  Epimenides is fully verified: The Cretians are always liars, evil beasts, slow bellies.  
But I am persuaded better things of you, my brethren. Attend you therefore as Sons: and if ought afflict you, call and cry unto your heavenly father, who doth tender you as Sons, and as Saints: resolve that here we have no abiding City, but we seek one to come: let your conversation be therefore as they that look for so glorious an estate in heaven. And as Princes and Priests, 
Psal. 119. 164. Dan. 6. 10.  with David seven times a day: and with David three times a day Pray, & praise the Lord. You that are the beloved of the lord: let neither life nor death separate you from that unspeakable love: nor the power of darkness, nor the gates of hell, for none of all these prevail against the beloved of the Lord. And, as truly baptized children, and washed in the righteousness of Christ, say with the spouse in the 
Can. 5. 7  Canticles, I have washed my feet, how should I defile them? I will by no means wallow again in the mire. You are illuminated of the Lord by the precious eye salve of his truth, being blind and darkened before through the ignorance that was in you. Give glory therefore unto the Lord, as the blind in the Gospel, who were restored to their sight. And lastly, as true christians associated to jesus Christ, be zealous in the Lord's service, as were the Christians in the primitive church, who being in persecution, and daily subject to bloody butchery, yet prayed and praised the Lord in the dens & caves of the earth, as Plinius Secundus even their adversary in the time of Traianus the emperor testifieth of them. But you, blessed brethren have your oratory's open, your pulpits frequented, with free and gracious passage; let not the fervency of these distressed Christians rise up against you in the day of judgement, who are thus blessed every way, and beloved every day of the Lord of heaven and of earth, that he may pray for you, and so you may be evermore blessed in the surpassing favour of jesus Christ.  
Remember also that as you are thus designed, by titles of favour and honour, that you also show yourselves both to your own souls, & to others, as the people that are distinguished, and separated from the men of this world. For our Saviour here in this place, saith, I pray not for the world, but for them: which discretive But, distinguisheth, & demonstrateth that you are not of the world, albeit you are in the world.  
That you are not of the world, three infallible notes of separation must declare. And here let no man traduce this word Separation, for I understand not thereby any anabaptistical or Brownish separation, but the same that Paul meaneth, though in a divers matter. For as he speaketh of Separation, or setting apart of Preachers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Ro. 11. 19  so I say, here is a Separation of true Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The notes of this divine Separation are three. 1. A Catholic faith toward God. 2. Integrity of life and conversation in themselves. 3. evangelical charity toward others.  
By a Catholic Faith, I understand, not a Romish, rotten, ragged, novel profession: nor as these rare illuminated jesuits understand Catholic, who among many, and manifold other their traversing the point how to understand Catholic at last conclude very holy (God wots) that none are Catholic professors, and of that faith, but such as are under the Catholic Bishop, the Pope of Rome, in the government and tie of their souls and consciences, and under the Catholic King of Spain, in the regiment 
Sparing Discovery of Eng. jesuits.  of their bodies & goods. And this device was then hatched when they intended to have raised that Philip of Spain to have been the western Monarch of this part of the world. Thus do these jesuitical impostors abuse and abase these sacred mysteries of Faith, and the service of God, to damnable and detestable policy. But we (beloved of the Lord) understand a catholic faith, either as the current of the fathers, that is, the orthodox Faith, or as Vincentius Lyrinensis 
Vincent. Contr. Hor. Ca 3.  thirteen hundred years ago interpreteth Catholic, to wit, That which hath been received and believed every where in the christian world, in all places, at all times, and of all true confessors. 
Heb. 12  And without this faith, we conclude with the Apostle, That it is impossible to please God. The resience whereof is in the heart: for with the heart we believe to righteousness. 
Ro. 10. 10  So Philip the Evangelist teacheth the Eunuch. If thou believe with 
Act. 8. 37.  all thine heart thou mayst be baptised.  
The effects of this Catholic faith, are four, manifested in the word: 1. A resolved trust in God. 2. A reverend boldness toward him. 3. An evidence of things not seen. 4. A plenary persuasion and full settling of the heart. The two first are revealed in one verse: Seeing then that we have such trust, 
●. Cor. 3. 12  saith Paul, we use great boldness of speech. The fourth is verified, as of Abraham's faith, which is a perfect pattern, so of all the faithful, That he was fully persuaded, that he 
Rom. 4. 24  which had promised, was able to perform it, and therefore it was imputed to him for righteousness. The third is positively set down of the spirit of God: That faith is the ground of 
Heb. 11. 1  things hoped for, and the evidence of things not evident.  
Thus may we discern a Catholic Faith by the style, and by the effects. Furthermore, we may descry it by looking upon those half faced christians, which have not this true character & stamp upon them. As first, those are not of this Catholic Faith, who observe part of the commandments, & reject the other part, as an Hypocritical Faith doth. For the hypocrites are precise in the observance of the first table, but remiss in the cautions of the second table. And this is Sans question, an infallible note of a precise Hypocrite, if you mark it. Secondly, those that willingly believe part of the Articles of our creed, and neglect the other part, are not of this Catholic faith. For whereas the whole sum of our Faith is referred to those three heads. 1. Ad esse Matura. 2. Ad esse Gratiae. 3. Ad esse Gloriae. The christian party perpale, as the heralds speak, condiscendeth to the credit that God made the world, which is the first general head, and willingly heareth of the promised glory in the world to come but when he is brought to the humiliation, death, and resurrection of Christ, and is bound hereby to humble, mortify, and conform himself according to the Image of the son of God, there he faileth, and leaveth off his procession, and going on in this Catholic Faith. Thirdly, those are not of this Catholic Faith, who think they may serve Idols outwardly: so they keep their Faith to God inwardly, like unto Peter in the Palace of the High priest, and the ancient Heretics the Helchisitae who imagined they might do as others do in the outward worship, so that they kept their consciences and hearts to God: as though God were not the Creator of their bodies, as well as of their souls; & required not the whole man to serve him. Fourthly, they are not of this catholic faith, who serve God only outwardly, as do all worldly christians. Fiftly, they are not of this Catholic faith, who serve God only in their time of prosperity; for both these sorts are condemned and rejected by our Saviour in the parable of the seed. Lastly, they are not of this 
Luke. 8.  Catholic Father, who serve him in certain places, as in the court, and not in the country, in the country, and not in the court. These are such as Christ prayeth not for, but are excluded from the holy Communion of his blessed intercession. David's spirit & faith was other wise: for he saith, I will 
Psal. 119  speak of thy testmonies before kings, and will not be ashamed. What an hideous shame was this, even in the time of Christ's Incarnation, That among the chief Rulers many believed in him; but because of the Pharisees they did not confess him, lest they should be cast out of the Synagogue: but the reason ensueth; 
joh. 12  They loved the praise of men, more than the praise of God. O foolish and faithless people, be ye Governors, Rulers, judges, or Inferiors, hear your doom; with what measure ye meet withal, shall be measured to you again▪ christ avoucheth it, whosoever, saith he, shall confess me before men, 
Mat. 10, 32 33.  him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. And 
Luk, 9, 26  again, whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his glory, and in the glory of the father, and of the holy angels. Thus much of the first note of true christianity; which is a Catholic faith toward God.  
The second is Sincerity, and Newness of life and conversation in ourselves. And herein appeareth the wonderful power & majesty of our God, in that we have strength, through him, to sanctify in some measure our wretched and accursed nature. For as the true Christian, for whom Christ here prayeth, liveth two lives, a natural life, & a supernatural, so hath god given him two forms whereby those lives are sustained. For first, as by the soul, which is the natural form, we live a natural life, in all our powers and senses: so of grace which is the supernatural, form proceed all the virtues, and gifts of God's spirit, whereby we live a supernatural life. This was Paul's life after he was converted, when as he testified, That he lived not, but Christ lived in him. In like manner the spouse also in the Canticles expostulateth with temptations: I have put off my coat, how should I put it on again? that is, she had cast away the works of darkness; how should she take them again? I have washed 
Can. 5. 3.  my feet, how should I defile them? that is, I am become clean in being purified by faith in the blood of Christ, and have done away all my former filths, how can I now, that rejoice that I am thus delivered, return into that bondage and slavery again?  
The use of this then is (because I hasten) that we deceive not ourselves: for what semblance soever we make outwardly of christian profession, yet if we do not sanctify ourselves in some measure, there is no truth in us; and we do but cozen our own consciences, and become traitors to our own souls. For this is positive; That 
Psal. 19 1. joh. 3. 3.  the fear of the Lord is clean. And, he that hath a hope of heaven, doth purge himself. If I might crave of you (blessed people) to remember but this parallel of scripture, it shall be sufficient for me to bless (all the days of my life) this my poor labour and travel. And so I will descend unto my third note of Separation, whereby those, that here Christ prayeth for, are distinguished from the world: to wit, evangelical Charity, which is indeed the Cognisance of a true Catholic Christian.  
So our Saviour testifieth, saying, By this shall all men know you to be my 
joh. 13. 35  disciples, if ye love one another: which Love is not in the mouth & tongue only, but in truth and verity.  
That this is the true outward distinction 
1 joh. 13. 3.  of a true Catholic Christian, it appeareth to all of us here present. For it is common to all professors, to be received into the Church by Baptism: to enter into the assemblies to prayer and preaching: to bold up their hands, and cast up their eyes to heaven: to cry, Lord have mercy upon us: and in conclusion to say, Amen. Yet many of these are counterfeit Christians, feigned, and false dissemblers: but Charity, and Love evangelical notifieth unto us the faithful professor, from the feigned and false dissembler.  
There are four fountains from whence Love springeth: the. 1. of Nature, and that even is also the instinct of brute beasts. The. 2. of Blood, and that is of Natural men, as they are merely natural. The 3. of Reason; and that is the league and amity of Philosophers, who take Reason to be their Pilot; and Love no farther than they have Reason. The. 4. of Grace; and that is properly of true Christians, and that I call evangelical Charity. The properties whereof are: 1. To sympathise with others in their distress: Bear one another's burden. 2. To pray for one another: The Christian Sacrifice. 3. To suffer, bear and forbear, even with the conditions of them that hate us, yea, and do good unto them, and this is indeed the exaltation of Christian charity: which evangelical and gracious charity is twofold, either in affectu, or in effectu. In affection only the poor show their love, from whom the Lord accepts the will, even as the deed: for he requireth not that of them, which he giveth not unto them: but in the rich this charity must be effectual in distributing, and despersing the blessings and benefits of the Lord to his poor people.  
Witness therefore (blessed auditory in the Lord jesus) this day; that it is a slander and calumniation of the Papist, who saith, that we teach you negative doctrines only, and not affirmative. For we eftsoones proclaim unto you from this place, and all other the like in this kingdom, that your Catholic Faith is a dead and desperate folly if it work not by love, for love is the evidence to yourselves, and to the world of your Faith to God. But alas, with horror and amazement be it spoken, how many are there that make profession of this Catholic faith, and evangelical charity, and yet are degenerated beneath brute beasts in the course of nature and blood, as becoming a cruel Oedipus to their father, and a cursed Nero unto their mother! Yea, even in their reason become more unthankful than judas, and that to those, to whom they own 
Phil. v. 19  in all right and reason, even their own souls: yet are they inhuman as the Dog, and cruel as the Lioness, whereas evangelical charity, as hath been said, is extended even unto our enemies, after the example of our God, who shineth with his sun upon the good and bad, and of Christ jesus our Captain, and of the Protomartyr Saint Stephen, our fellow soldier, who prayed for their tyrannous persecutors; but much more than to our brethren, to the distressed, needy, and afflicted members of our Lord Christ. Let it be then a brand of impiety against that soul in the day of account, who heareth this, and regardeth it not, seeing it is the peremptory and positive assertion of the Son of God, That by this evangelical charity, 
joh. 3. 35  all men shall know who are his.  
And thus much for the person, prayer and parties both designed and distinguished. Now let us proceed to the reasons, why he prayeth for them. 1. Donative, which thou hast given me.  
This giving of us to God the father, is nothing else but a manifestation of the determinate purpose of God in jesus Christ: for as God the father hath predestinated us to the end, which is his glory, everlasting life: so also hath he predestinate us to the means, to bring us thereunto, & they cannot be eluded. The father hath given us to his Son, to serve him in four especial suits and services: 1. in devoted religion, even as the son himself doth, who saith here in this chapter, verse 4. I glorify the father, so must we that be Christ's servants; Let our light so shine before 
Mat 5. 16.  men, that they seeing our good works may glorify our Father which is in heaven. 2. In the zeal of souls. For the zeal of the Lord must even 
Psal. 69. 9  eat us up. Monica the mother of Augustine is a rare Precedent herein. What prayers, sighs, and groans did that godly mother 
Aug. Confess.  make for her son Augustine yet being a Maniche, that he might become an Orthodox? Such was the zeal of that pious mother for the soul of her dear Son. Paul also became all unto all, that he might win the more: who was weak, and he was not weak? Thirdly in humility: 
Mich. 6. 8.  for the Prophet Micheas expostulating this point, wherewithal he should come before the Lord, in the end concludeth, that a man must humble himself to walk with his God, showing that there is no other means whereby man may tread the steps of the holy service of God, but by an humble deiectment of himself to the majesty of God. So also our Saviour himself teacheth us when he saith, Learn of me, for I 
Mat. 11, 29  am meek and lowly in heart, and ye shall find rest unto your souls. Lastly, in bearing the Cross, not a wooden Cross, or a golden crucifix, or an Agnus Dei, or any such Romish rudiment, or guileful merchandise, but a constant purpose of holy life, which is indeed the bearing of the Cross: for 
2. Tim. 3. 12.  whoso will live godly in Christ jesus, shall suffer persecution, and have cross as much as his back will bear, which cross we must take up, not avoid or shun, and follow Christ jesus.  
The second reason is taken from God the father's possession of us, in these words (for they are thine.) We are God the fathers, whether we look backwards or forwards; backwards both by 
Ioh 15.  Election, and also by Creation. By Election: for so it is said, You have 
Eph. 1. 4.  not chosen me, but I have chosen you, and that before the world was. By Creation: so saith the Psalmist, Thy hands have made me, and fashioned me, and in such an admirable 
Psa. 119. 73  manner, as he hath denied to all others his creatures, for he hath made us after his own Image. If we look forward, we are his by Sanctification and Glorification. By Sanctification: for so he saith to the church of Laodicea▪ Behold I stand at the door and knock: If any man hear my voice, and open the door, I 
Apoc. 3. 2●  will come in unto him, and banquet with him, and he with me. What is this knocking, but his calling unto us by his word, works and benefits? what is this door, but the closet of our hearts? what is this hearing, but our obeying? what is this opening, but the readiness of our souls? My heart is ready, saith David. This coming into us? but his being in us by his holy spirit, whereby he taketh livery and seisin of us? What this banqueting, he with us, and we with him, but the continual feast of a good and a godly conscience? And by Glorification we are his: for his we were, we are, and shall be for ever and ever. All the promises in Christ 
2. Cor. 1. 20  being Yea, and Amen. Attend then the sum of both the reasons. We are the gifts of GOD to his son, therefore his freely, supremo iure in the highest right. Paul preacheth it in one verse by a most heavenly and divine speech of degrees, where he saith, All things are ours, and proveth it by enumeration of particulars in an admirable gradation: Whether it be 
1 Co. 3. 21. 22. 23.  Paul, or Apollo's, or Cephas, or the world, or life, or death, whether they be things present or things to come, even all are yours, and you Christ's, & Christ Gods. Oh holy honour! oh divine consolation! Behold, I say, and look with your eyes of faith unto this angelical dignity, and be ravished in the spirit with this surpassing and exceeding favour of God, in giving us (wretches) unto his Son, as if his Son were not complete without us: as if there were no better things to bestow in the whole frame of nature upon his beloved, then us miserable & dust-creeping creatures. And as though he had forgot all other creatures of heaven and of earth, and set his eye of favour and affection upon us only: Man and Angels fall; the Angels 
jud. ver. 6.  are reserved in chains of darkness, unto the great day of the Lord. But for man he ordained a Saviour, remembered whereof he was made, & according to his tender compassion, & multitudes of his mercies saved him, and gave him to his Son, that through him he might have favour toward man, delight in him, and be one with him.  
O ye blessed of the Lord, note then in the first reason, that God giveth to his Son no profane Atheist, cursed Achrist, or irreligious wanton, or that person who shall say in his heart, religentem esse oportet, religiosum nefas; as if it were a piaculum to be devoutly religious. 2. Nor any remiss and careless companion, who hath as much care of his brother's soul, as of his own, and saith in cain's cursed voice, Am I my Brother's keeper? no indeed, how can he be his brother's keeper, when he hath no regard of his own keeping? who can suffer Christ to be crucified daily before his eyes, and not be moved therewith? 3. Nor any imperious ruffian, for God resisteth the proud. 4. Nor any such as fly the Cross, who would with Balaam die the death of the godly, but will not live their life: would have Angels in their end convey them into Abraham's bosom, but all their life care not for God, nor Angel, Saint nor Devil.  
And further, learn out of the second reason: 1. Of your Election: That he hath elected you in Christ, which excludeth all merit. 
Ephes. 1.  2. That he hath chosen you in himself, therefore he found nothing in us worthy of election or remembrance. 2. Of your Creation: that we wholly give over ourselves unto him, who hath made us that we may be guided and ruled by his holy and heavenly directions. 3. Of our Sanctification: that we quench not the 
1. The. 5. 19  spirit of Gods good motions that he kindleth in us, nor despise that blessed grace whereby we are sealed to Salvation. 4. Of our Glorification, that we set our affections on heaven and heavenly things, & not 
Col. 3. 2.  on earth and earthly things, but seek those things which are above, where Christ sitteth at the right hand of God. Thus by degrees have we ascended jacobs' ladder, & lifted up our thoughts unto the highest heavens, even to our holy and heavenly Mediator Christ jesus. And now I must end this Song of Zion, the divine solace of the religious soul; and descend from heaven to earth, even unto the second general part, the woe of the worldlings, in these words, I pray not for the world. Wherein note three observances. 1. The person I 2. The exception, I pray not. 3. The designation, for the world. First of the person. As in the former part we considered him in his name and nature, so now let us look upon him in his offices, to clear the objections of Cavillers, namely, how it is consonant to his divine offices of King, Priest and Prophet, that he should not pray for the world.  
First then of his kingly office: How sorteth it therewith, that he being a King, should come into the world, and not pray for it? Indeed some erroneous jews dreamt that the kingdom of the Messias should be a temporal estate. And there were a rout of heretics called Herodians, flatterers in Herod's Court, who pretended Herod to be the true and undoubted Messias. Yea the very Disciples of Christ also were in a quandary of this surmise, when they asked Christ whether now he would restore the Kingdom to Israel? 
Act. 1. 6  But Christ himself answereth this objection very plainly, where he saith, That his Kingdom is not of this world. Therefore it is consonant, that he as a King prayeth not for the world.  
As touching his Priesthood, many and manifold are the objections; but they may be reduced briefly to these four heads: The first drawn from the power of his passion. The second from the equity of his will. The third from his own practice. And the fourth from Apostolical exhortation. 1. From the power of his passion is objected that of Saint john: He 
1. joh. 2. 2.  is the reconciliation for our sins, and not for ours only, but for the sins of the whole world. Why therefore doth he not pray for the world, seeing he is the propitiation for the sins of the whole world? The same Evangelist elsewhere answereth it: He came indeed unto his 
Io. 1. 11. 12.  own, but his own received him not. But to as many as received him, to them he gave this prerogative, to be the sons of God. Their destruction and desertion therefore is of themselves, because they do not receive him. The second objection drawn from the equity of his will, is that of S. Peter, where 
2. Pet. 3.  it is said that he would that all men 
2. Pet. 3.  should be saved. How then can that be, seeing here he prayeth not for all men? The answer hereunto is, that his will is twofold: to wit, voluntas Signi, and voluntas Beneplaciti. His revealed will, and his concealed will. He prayeth, saith Saint Augustine: that's his 
Aug. in johan.  mercy. For he hath mercy on whom he will have mercy. He prayeth not: that's his justice. For there are vessels 
Rom. 9  of wrath prepared for destruction. The third objection is taken from his own practice, for he prayed for his enemies, father forgive them. The answer: Christ was then the Lamb of God, and in his deepest humiliation, wherein he showed all tokens of meekness and mercy, but here in the distinguishment of the sheep from the Goats, he is the Lion, of the royal blood of juda, that rendeth in pieces his adversaries, and divideth the spoil. The fourth objection from Apostolical exhortation, is, that of Saint Paul, who exhorteth, 
1. Tim. 2. 1  That prayers and supplications be made for all men. The answer: This word All is not to be understood de singulis generum, but de generibus singulorum: as that also in our Liturgy, That it may please thee to have mercy upon all men: which some have made an nicety of, is not understood collectiuè, but distributiuè, as Master Perkins consenteth.  
But that of Cyrill meeteth all objections, and descendeth to the third office of Christ, as he is a Prophet. For that ancient Father saith, Christ speaketh here spiritu prophetic; for observe the manner: In his passion he prayeth for his adversaries; not mentioning his Disciples: here he prayeth for his Disciples, and excludeth his enemies. Neither is this dissonant from David his tune, when he said, Let their Table be made a 
Psal. 6 9  snare, bow down their backs, and let that which was for their wealth be unto them an occasion of falling, and the like: for this is no imprecation, but a prophecy, that so it shall befall the accursed, the Lords enemies. Augustine is of the same judgement. Christ might (saith Augustine) have prayed in silence unto his heavenly father, but he would not: First, because he might be an example unto his Disciples that they might also pray. secondly, that he might make known unto them the mysteries of the kingdom of heaven, to whom they belonged, whereof this was not the least; to wit: That the ungodly had no portion with them of the prayer of their Lord and Saviour. But let us hear Christ himself: First excluding the reprobates in general in this verse, I pray not for the world: and secondly in particular, excepting judas, as you see, verse 12. Where you may observe that he prayeth not for his confusedly, but particularly: for the Lord knoweth who are his.  
Now than ye see that as he is a king, he answereth, My kingdom is not of this world. As he is a Priest, all receive him not, albeit he proffer & offer himself unto all, and as a Prophet he foretelleth what shall be the portion of the wicked to drink. But if any shall be yet curious, and object that the person of the Son of God, suffered which is sufficient. I answer that the Paschal Lamb profited the Israelites only, and not the Egyptians.  
The use of all this is, First, that the promises of God do only concern the faithful. And therefore let men remember that of Saint Augustine: Sperando & desperando miserè pereunt homines, by hoping wickedly, and wantonly all their life in the mercy of God, & despairing worse in their death, by forsaking the living Lord, men miserably perish. The second use is, that albeit Paul preach, yet Christ is indeed to some the righteousness of God, but to others the Rock of offence. So that the effect is not in the Preacher, but in the disposed auditor. Lastly, that a Prophet must aswell denounce God's judgements, as pronounce his mercies. So did Hosheah to the Clergy, when he cried, O ye Priests, 
Hos. 5. 1.  hear this: and to the Laity, hearken O ye house of Israel: and to the king's Court, Give ear O house of the king: for judgement is toward you, because ye have been a snare in Mizpah, & a net spread upon Tabor. In like manner also do all the Prophets. Fitly therefore here doth Christ jesus, the very spirit of Prophecy, proclaim the wicked world to be excepted in his holy and heavenly mediation. He therefore saith, I pray not.  
Durus est hic sermo, quia cor nostrum durius. Did the sun stand still at the prayer of josua? did it 
Josh. 10. 12 2. Reg. 20. 11. Mat. 26. 45.  retire ten degrees in the Dial of Ahas, at the word of Ezechias? And was it darkened at the passion of Christ jesus? No marvel then if now it had stood still, and never again moved, or retired to the utmost corner of the world, and never returned, or been utterly darkened, and never given any light again, seeing the light of the world, and the Son of God said, I pray not for the world. 
Ex. 19 18.  Did Mount Sinai tremble at the giving of the Law, and the walls 
Josh. 6. 20  of jericho fall down, when the Priests sounded their Trumpets? and did the earth quake at the passion of jesus Christ, as fainting under such an hideous burden, 
Mat. 26. 51  that the wicked and accursed sons of men should execute the Lord of life? No marvel then if the whole frame and fabrik of heaven & of earth had not been dissolved into their ancient Chaos, when Christ jesus by whom all things were made, shall say, I pray not for the world. But the heavens & the earth are reserved unto 
2. Pet. 3. 7.  the second and glorious coming of the Lord, and are now preserved, and sustained only for the good of the elect, for whose sake only this world continueth, that their number may be full, and accrue unto the Lord. Blessed be the majesty of our God for evermore.  
But O Lord, may we be so bold as to inquire a reason why thou that didst sacrifice thyself for the sins of the world, wilt not pray for the world? Surely (blessed and beloved in the Lord) I will not conceal that from you which the Lord hath revealed: He prayeth not for the world, the first reason may be drawn from a mandatorie prohibition. The second from the Communion of Saints. The third from distinction of divine knowledge, and the fourth from Christ's own foreknowledge. First therefore as 
Mat. 12.  there is a sin irremissible, so there are sinners not to be pardoned nor prayed for. Concerning which sin, the prohibition is, 
1. joh. 5. 16,  There is a sin unto death. I say not 
2. Cor. 4 4  that thou shouldest pray for it. Secondly, it is said, That the Devil is the God of this world. What Communion then hath Christ with Belial, or light with darkness? 
1. joh. 5. 19  Thirdly, GOD hath given this knowledge unto his Children, that they know themselves to be of God, and the whole world lieth in wickedness. What then hath 
1. Cor. 4. 9 13.  Christ to do with the stool of wickedness? Fourthly, Christ foresaw that this world should murder his Saints, & make them the gazing stock of the world, & account them as the riff-raff of the world, and tread them under foot, as the of scouring of all things. Secondly, Christ foresaw that the wicked world should deal more cruelly with the coat of maintenance of the Church, than did the Romish Soldiers with Christ's coat, who cast lots for it; but this world divides, and rents, and tears it into pieces, and well is he that can get a piece, albeit it profiteth him not: nay, although all the rest he hath be cursed for it. That coat which the soldiers cast lots for, was without seam, woven from the top to the bottom. The soldiers were wise, who saw if it were divided, it would rove, and be to no benefit; they therefore became adventurers, who should have all. But this politic world which seeketh to devour religion, delaieth not the time in lottery, but every one snatcheth and catcheth, some by violence, as wild beasts and Boars of the forest, and cormorants of the world: some by craft and subtlety, as Foxes nip the blossoms of the Lords vine, until it die again. Thirdly, Christ foresaw that the wretched world should not only unmannerly exclude the Lord of life out of door, albeit he knocketh and desireth entrance, but also that it would deal clownishly with him, as did the inhuman Gergesens, who willed him to departed out of their Coasts.  
The use of this exception is, that we enter into no associations and leagues with this wicked world, for it is delivered up into three fearful traditions, or rather desertions. First, unto the lusts of a wicked heart. Secondly, unto vile affections. Thirdly, 
Rom. 1.  into a reprobate sense. The Psalmograph therefore bids us have nothing to do with the stool of wickedness, which imagineth mischief as a Law. And the Apostle proclaimeth the Lords will, saying, Come 
2. Cor. 6. 17. 18.  out from among them, and separate yourselves (saith the Lord) and touch none unclean things, and I will receive you, and I will be a father unto you, and you shall be my Sons and daughters, saith the Lord Almighty. But let us consider farther: First, who are here designed by the world, and secondly why they are so described. Concerning the first, who are signified by the world.  
As the passion of Christ: so the prayer of Christ sufficient for all, but not effectual to all: sufficient for all, it is the current of the fathers. That one drop of the blood of the son of God, was sufficient to expiate the sins of the whole world▪ but albeit, the son of God did sweat blood in an Agony, yea, not drops, but clots of blood, and that in such quantity, that it trickled down to the ground, to bless the earth, which was accursed: Yea, and seas of precious blood issued in his glorious passion from his hands and feet, yea, and from his very heart, yet there is a cursed and wretched 
Herald 10. 29.  generation, which tread under foot the Son of God, and count the blood of the Testament as an unholy thing, & despise the spirit of grace. Of these the blessed Apostle telleth the Church 
Phil. 3▪ 18. 19  of Philippi weeping, That they are are the enemies of the cross of Christ, whose God is their belly, whose glory is their shame, whose end is fearful damnation, which mind worldly things. Rightly therefore are they designed by the world.  
So do the ancient interpret world. For I will not detain you with the manifold acceptions of this word world, and the promiscuous usage thereof. I pray not for the world: That is, saith Bernard, for them that wholly addict and address themselves to the world: I pray not for the world. That is, saith Jerome, for the wicked, and evil men of the world. I pray not for the world: That is, saith Augustine, for these that follow and pursue the concupiscence of the flesh. In all this we may infer, that the world here is directly opposed to the disciples, and followers of Christ jesus: and so Saint john taketh the world in his Gospel, where he saith, Christ came into the world, and 
john. 1. 10  the world received him not. So that nothing can be more contrariant to Christ and true Christians, than these that are here designed by the world: which will appear unto us most evidently in the part following, wherein we may examine the resemblance why they are signified by the world. Which is, first, in respect of the parts. Secondly, in regard of the cause● of the world. First, in the parts, both Firmamentarie, and Elementary.  
In the Firmamentarie parts of the world, they are fitly resembled unto the Eclipses and Meteors. In the Elementary parts to their corruption and rebellion. Secondly in the causes, to two only: the Material, and the formal cause. As for the other, as they know not, so they care not to know or consider.  
But let us return to the Firmamentary part. In the Firmamentary world, there be Eclipses of Sun and moon. For whereas the Moon receiveth her light from the sun, it happeneth that in the full, the Moon being in the head or tail of the Dragon under the Madix of the sun, that the 
johannes de Sacro busto de Sphaera.  earth will be enterposed between the sun and the Moon, so that the shadow of the earth falling upon the body of the Moon, causeth her not to be seen in our sight. Such is the Eclipse of the wicked in this world. For by the Moon is resembled the church, which is always eclipsed unto the ungodly, by the shadow of earthly things, for they are put between their sight, and the Church. So saith Saint Paul. If our 
2. Cor. 4. 4.  Gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of the infidels, that the light of the glorious Gospel of Christ, which is the Image of God, should not shine unto them. Note, that the God of this world blindeth them, and so they suffer a fearful eclipse. The Sun is 
Idem in tract. desphaera.  eclipsed when the body of the Moon is interposed between our sight and the body of the Sun, not that the Sun loseth any light, but is thereby shadowed from our sight. In like manner, the son of GOD is eclipsed to the wicked worldlings by the offence that they take of the church's meanness. This is apparent by the speech of the pharisees, Doth 
joh. 7. 48. 49.  any of the Rulers or the pharisees believe in him? but this people which know not the law are accursed. The offence they take at the church is the meanness & dejection thereof, which yet is confirmed by our Saviour, That the poor receive the Gospel. Fitly also are they resembled by the Meteors: for the Philosophers 
Aristot. de meteor. l. 1.  term them the passions of the Elements, so likewise are these distemperatures of the world. In the Church they are Heretics and Schismatics: In the Commonwealth Traitors and Combustions: In societies and corporations, the fire brands of hell and dissension. They are Meteors of every element: of the fire, as tailed Meteors; for if they be great and honourable in the world, they draw a great train with them of Servitors and Retainers, all which must be at their beck, and insist in the steps of their insolency and devilish policy, many of which sort of Meteors do fall from the firmament, and so do these, and the fall of them is great. And some of these Meteors are not indeed of the fire, but seem to be, having in them neither illumination nor heat, but only a false glimmering, and these the Naturalists call ignes fatui, walking fires in the night season. So these wretched worldlings have no goodness neither effectiuè nor formaltier, neither in themselves really, nor towards others indeed and verily, but only a false and feigned gloss of goodness & hypocrisy. Like also to the Meteors of the Air: For Bernard calleth them venti furentes, raging and blustering winds, throwing down, and violently overturning whatsoever occurreth them. And Augustine calleth them venti 
Aug. in soliloquio.  adurentes, winds scorching and drying up by their unthankfulness, the crystal stream of God's mercy and grace, which would flow unto them. Like also unto the watery Meteors, even to those Nubes pendulae, which promise rain, but give neither drop nor dew. So Saint Jude styleth them, Clouds they are without water 
Jude 12.  carried about of every wind. Lastly among the Meteors of the earth, to lead are they resembled by the Prophet, for he saith, Iniquity is as 
Zac. 5. 7. 8.  a talon of lead, which if they do not look unto, it will weigh and sway them down to the bottomless pit of hell, and heaviness. You see now how fitly the wicked are resembled to the eclipses, and Meteors of the firmamentarie world. Now let us descend unto the Elementary: and herein they are like unto them in their corruption and rebellion. First unto the fire in unkind blast: so these in their wilful and wicked blasphemies. Secondly, unto the Air, when it infecteth: so they by their evil examples and misperswasions, corrupt and taint all those which are near unto them. Thirdly, as the water by uncouth and unusual inundations doth run over the land, and destroyeth both the corn and cattle: so do these cormorants and wretched worldlings depopulate whole countries by enclosures, & by racking their miserable tenants. Lastly, they are fitly resembled▪ unto the briars and Thorns of the earth: for the spirit of God saith, as is the Lily among the thorns, so is my spouse among the 
Can. 2. 2.  daughters. As for the causes of the world, they know but two, & thereafter they work accordingly. The 1. is, the material cause. They happily credit and deem the world to be made of nothing: for they desire to reduce and bring it, and themselves to nothing. And in living here without Christ, it to them, & they to it, are nothing, for as much as without him was made nothing. For if a worldling be devote, 
joh. 1. 3.  his religion is an Idol, and an 
1. Cor. 8. 4.  Idol is nothing in this world: and if he be irreligious, and an Atheist, his belly is his God, and the end thereof is faeda annihilatio, filthy nothing. This being the difference between a superstitious 
Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  person & an Atheist, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinks there is no God: the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisheth there were no God to punish his Idolatry, so that the world to them, and they to themselves are nothing: Their life only being a mere fantasy, and their livelihood a mere foppery. And as the world is said to be round, which is the formal cause, so these wretches run around temporising in the world, doing. 
a Omnia pro tempore, nihil pro veritate.  All things to fit the time, nothing for the truth. 
b Optat. li. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost 2. Tim. 3. 7  Always about the way, never in the way: like those silly women that Paul speaketh of, Who are ever learning, and never come to the acknowledgement of the truth. For if you respect their practice, they are like unto the Hedgehog which hath two holes, one toward the South, the other toward the North, and when the wind bloweth in the north, she shutteth that, and openeth the other toward the South, and turneth herself that way. If the wind blow in the South, she openeth that to the North, and that way reposeth herself. Semblably do these, for with every wind they turn, and with every note tune accordingly. If you respect their heart, it is like the cart wheel which always turneth round in the dirt; so their affections are turmoiled in the vilest and basest conditions. If you mark their thoughts, they are like a rolling axletree, ever devising mischief and misery even upon their beds: for there is no piece to the wicked. In a word, if you consider their whole life, it is like unto a Mill-horse, ever moving round, and never going forward, but at night in the same place as in the morning: so these, as religious, as godly, as well disposed at thirty as at twenty, at sixty, as at sixteen: at the evening of their death, as at the morning of their birth.  
And for other causes besides these two, they neither know nor desire to learn. For as touching the efficient cause which is God, they have said with the cursed in job: Depart from us, we desire not the knowledge of thy ways. And as for the enforcing cause which moved God to make the world, 
job. 21.  which was his goodness, they bid the Lord keep the heaven to himself, for they purpose not to trouble him; as for the earth, it is their portion, and they are content therewith. Concerning the instrumental cause, whereby the Lord made the world, which was the personal Word, the Son of God Christ jesus. They are like to the Disciples of Ephesus, Who had 
Act. 19 2.  not heard whether there were an holy Ghost or no. So these have not heard whether there be a jesus Christ or no; or if they did hear, they regarded it not. And lastly for the final cause, wherefore God made the world, that herein men should serve and glorify him, they are either mad with Empedocles, that there shall be more and more worlds; or dote with Democritus, that this world was ex Contingenti, and so by chance and chaffer, they do & devise all their business whiles they are in the world.  
These are such as Christ prayeth not for, forasmuch as they never speak of him, or think on him. But it may be verified of 
Grafion in his Chron.  them, as Queen Mary said of herself lying upon her deathbed, to her friends and comforters, that if they did rip her when she was dead, they should see Calais stamped in her heart, intimating that she conceived such sorrow at the loss of Calais, that it pierced her heart and killed her. So these are in such love with this world, that they only hear it, they talk and think only thereon, that if they were opened, you should see the world engraven and written in their hearts. But this is the condemnation of the world, That light 
john 3. 19  is come into it, and men love darkness more than light. Yet be you of comfort all ye blessed and beloved of the Lord, for you shall be the judges 
1. Cor. 6. 1.  of this world. And with the residue Saint james shall expostulate: and so I will conclude the examination of the resembance why the wicked are likened to the world. O ye 
jam. 4. 4.  adulterers and adulteresses, do ye not know that the amity of the world is the enmity of God. Whosoever therefore will be a friend of the world, maketh himself the enemy of God.  
And is not this world wherein we now live full fraught with such enemies of God? Is not this the world that Christ prayed not for? behold, the ataxy and disorder of all things. The last Lord's day from this place, you heard the plea of the Lord against this age of the world, and this land, wherein is no truth nor mercy, but 
Hos. 4. 1. 2.  swearing and lying, and killing, and stealing, and whoring, with breaking out, and blood toucheth blood: now you hear the reason thereof, because these are the people whom the Lord Christ prayeth not for. Hence is it that the life of some is a loathsome sty of impurity and impiety, and they lie wallowing in the dung and draft of their sinful filthiness. Of others, their life is a Corban of unjust guiles, which they falsely call gains. And of others, whose life is an Acheldama of blood and oppression, for they care not who wants nor starve, so they may epicurize, gormandize, & spend it on their vain and vile lusts, and wilful affections. But alas, what do I intend to capitulate the wretchedness of this time and age, wherein we now live, which is rather to be detested then commemorated, especially seeing a godly brother did so earnestly & so fervently touch and tax the particulars the last Lord's day? to which I refer your remembrance, and at this time only desire you to look to one only mischief and villainy, whereof this world is too too guilty, and wherein it doth directly oppose the Church of Christ jesus, and subjects itself to this fearful exception, that Christ prayeth not for it. And that is in those things which are consecrated by well disposed minds out of the world, to the service of the Almighty.  
The misery whereof, and mystery of ungodliness now busily worketh, and is seen, first, in this world's affection toward God in the things that belong unto him. And secondly, in the use thereof intended to perpetuity. For the first: The affection of the former world hath been to give the best things to God: so did Abel give of the fat of the earth in his devotions unto the Lord; and Solomon the flower of every sacrifice: yea, the very heathen observed in their Idolatrous worship, to give the things that were, First, Pura, without blemish: Secondly, Proba, sound, Thirdly, Profana, not given before: And lastly, Sua, truly their own. But the affection of this world is clean conrrariant. For in dedicating your children to the Lord, if they be deformed or foolish, than ye say they are good enough to become Priests. Of our years, the worst we give to God, as our old and withered age; as for the flower of our life, we wholly address that to the slavery of Satan, to spend it in vanity and wantonness, counting it a prejudice to our youth, & a disparagement to our estate, to give ourselves to our beads before we be decrepit, and good for nothing else. And as for the things we offer unto the Lord, ye make choice of the worst, the uncleanest, the unsoundest, or some pittance perhaps of a great mass which ye have unjustly scraped, or violently, or craftily gotten, of other men's goods. Or else some taking a poor remorse of what infinite wealth, he hath rob the Church of, doth in his miserable pity bestow some part of her own upon her again, and thinketh he hath bound God unto him, to be beholding unto his bounty for ever. And this, beloved in the Lord, is the affection of this world, unto the glory and service of the most High.  
Now as touching the use which is intended to perpetuity, two things are principally to be noted. First, are Temples built for the public service of God: and secondly, the endowments of Churches; and revenues for the maintenance and perpetuating of that sacred service: not that the Lord of heaven & of earth wanteth any thing that we have, but this is his ordinance whereby we may and aught to be exercised in the employment of those things, wherewith he blesseth us to the promotion of his glorious service. Concerning Temples, the Elders of the jews thought they could not come to our Saviour with a more forcible motive, when they entreated for the Centurion, 
Luk. 7. 5. 6.  then to say, He is worthy thou shouldest do this for him, for he hath loved our nation, and hath built us a Synagogue. Few either are in this our age, for whom we may thus plead: but it it▪ be in the building of a fine house, or the devising of sundry vanities and foolish pleasures▪ thousands are thought little enough to be bestowed. Witness those manifold fabrikes, and structures in this land, whereof many severals have buried as much treasure as would erect and found several collegiat or cathedral Churches. This age therefore wherein we live, admiring all these Temples and Colleges which are built, and see none built now do say and often affirm, looking but upon one of our Churches, If this were now to be built, the whole land could not erect the same. Whereas if they cast their eyes upon the houses of many Noble men, Knights and mean gentlemen, they might easille discern where the affection resteth. For you shall see their houses like palaces advanced up to heaven pompous— and specious to behold, every smokey chimney overtopping, and overpeering the Lords temple, which happily obscurely stands stooping and drooping beceath like a rude heap of stones, being made the receptacles of Owls and Ostritches, Zim Ohim, & dancing satires. Or if they would look upon the vain masks and shows and frantic pleasures upon which thousands are employed, to drive away the darkness and tediousness of winter, they might easily conceive that this woeful world is directly opposed to God, and all holy goodness. This is contrary to David's affection, for it was his heart grief that he might not dwell in the Courts of the Lords house, and it was his especial wish, That he might behold the beauty of the Temple of the Lord. And this is also far different from the devotion of the christian Emperors and estates of the primitive Church, who erected Churches, built Colleges & Schools, endowed them with maintenance, and left them to posterity, and they like cormorants have devoured the church revenues, and left the children thereof to live like Gideans soldiers in the lapping cold water.  
Furthermore, as concerning 
judg. 7. 6  the endowments of the Church, this world holds it as a granted proposition, that non oportet christum ditesc●re. Contrary to the practice of the first church, which was founded and framed by the finger of God, whether you respect it in the tabernacle or in the temple. In time of the tabernacle being yet in the desert, the ordinary treasure of the Church was 2400. shekels of silver, and 120. shekels of gold, every shekel weighing half an ounce. Yea, the treasury was even then a Nemo scit, as may be gathered out of the book of Numbers. The treasury of the temple was valued to be at one time laid up in store 8000. Cichars' of gold, and seventeen thousand Cichars of silver, every Cichar weighing 1800. shekels, beside the oblations and gifts at the building again of the temple in the time of Nehemias'. Yea even in the time of Sanhedrim, Mithridates had at one time 800. talents 
Cic. orat. pro L. Flac joseph. antiq. l. 14. c. 12  of treasure of the temple, as Cicero in his Oration for Flacous recordeth. And Crassus a Roman Captain had at another time of Eleazar the Priest, a beam of treasure weighing 700. talents and more, as josephus testifieth. But what do I insist upon the jewish Church's treasury, seeing the Christian Church affordeth so pregnant testimony how devilish this device of the world is, & that the end thereof (as of the possessed) is worse than the beginning. But I may not longer detain you with looking far back. Recount but from the time of King Edward the first, when the world was enforced to enact the statute of Mortmain, whereby it was provided that none should give to the church without an especial licence from the king: which statute is yet vnrepealed, but I think it may be repealed without prejudice to the King's Crown, or dignity, or disparagement to the state, seeing the affections & dispositions of this world are not toward the Church, unless it be in some good words from some certain specious word-mongers. But what may be the cause that many of the houses of the Nobility and gentry of this Land, prosper not, nor bear the part & honour that their forefathers did, seeing some have attempted all means both direct & undirect to advance their fortunes to the utmost? as namely: First, by improvements, and racking of Tenants, that jesuitical device, & popish practice, salving it with this hypocritical plaster: It is lawful for every man to make the most of his own. Whereby they endeavour to shadow all their unconscionable, and unchristian dealings. Secondly, by the favours of their prince, which hath not a little lifted up the conditions of some. Thirdly, by all forfeitures, mortgages, perpetual suits & turmoils in the law, wresting it out of the hands and hearts of the lawfully possessed. And lastly by their practice in claiming from the Church, by impropriations, concealments, frauds, and other infinite strange devices and practices. And yet all this will not serve, but they are yet more greedy than before, and far more needy than their ancient●ie. Surely, beloved and blessed in the Lord jesus, I know no other cause but this: your forefathers were never well but when they were bethinking themselves what they should give unto the Church and maintenance of the Gospel of Christ jesus, and therefore GOD blessed all that they possessed: but you as directly contrary, seek by all means to have from the Church you care not how; whereof it cometh that all you have is thereby accursed, neither can you enjoy it. Do you see a Representative Church upon the earth? who founded it? did not your progenitors? If the same mind had been in them, which is in you, what face or fashion of a Church had there been at this day in the Christian world? Nay, furthermore, because covetousness, and Prodigality cannot sweep stake with the Church's goods in that poor remainder which is left, after which the world yet most greedily gapeth, and unsatiably lusteth, the Sons of religion stand up like the agents and advocates of desperation, and plead that the fullness of bread hath made the Church to wantonize, therefore they must be so bold as to take it from them, for fear they should surfeit. And further, that Endowments hath poisoned religion, and therefore they have prepared an Antidote. And lastly, that our hearts and affections we may bestow upon God, but as for our goods, we may employ them otherwise, yea any ways they think well, but to the Church and God's word: So that you see now (beloved) the worldlings themselves fear not to surfeit and die with fullness, nor to be poisoned with these Endowments, but such is their charity and care of God's Church, that they would not it should thus miscarry, and therefore they will carry what they may from it. Hence is it that your faith is so little, that were our Saviour living on earth, he might truly say unto you, O ye of little Faith. For what tokens remain of your being Christians in this world? but even as the cursed complain, their life is like a ship that passeth through the water, & maketh a noise with the violence of wind, carrying her sails, but when she is passed, no token remains of her passage: or as a bird that flieth, parteth indeed the air with her wings, and swift flying, and as an arrow which is shot at a mark, leaveth no token or note of their going through, so your life is spent in a dream, and you leave no print or signification that you have lived thankfully to your God. Hence is it that your hope is less, either being like the vain hope of Absalon, who reared up a pillar in the king's dale, so you some pompous Pyramid, or gay tabernacle of clay in the earth: or like the hope of the Hypocrite, which is resembled to the flower of the poppy, which every blast scattereth, so all your hopeful projects in this world, are prostrated by every blast and tempest of adverse casualty. Hence is it that your charity is less than little, either toward God, or toward your Brethren. Frst, toward God. Heretofore the King of the earth came to Cottages of the men of God, and called them Fathers, Oh 
2. King. 13. 14.  my Father, my Father, the Chariots of Egypt, and the horsemen of the same. But now the servants of Christ must be suitors to the vassals of Princes, to be admitted unto them. Secondly, towards your brethren, nothing but envy, malice, and all uncharitableness, against which we may truly pray, as the Church doth, Good Lord deliver us.  
The conclusion then, if you will be pleased attentively to hearken, yea, but a very little, shall instantly follow in this one illative, That whatsoever is in this world, if it be not enjoyed in Christ jesus, is anathematized and accursed. A view hereof we may behold in jericho: at the sacking of which city, joshua is enjoined to beware of the execrable thing; for the whole city and all therein was accursed, saving that only which was consecrated to the Lord: and the thing was not only execrable in itself, but it made them also accursed that touched it. Semblably are all the things of this world, which are possessed without Christ, execrable, both in their possession, use, employment, and end, and the owners also thereby anathematized. What then, beloved in the Lord, 
1 Cor. 10. 11.  shall we do, upon whom the ends of the world are fallen? The spirit of God hath not left us either 
1. Cor. 7. 8  comfortless or councellesse. Paul's counsel and exhortation is, Use the world as if you used it not, and that both in action and affection, not in action, no not so much as 
Rom. 12. 2.  in fashion. Fashion not yourselves like unto this world: for you see the fashions of this world hath undone many, and caused them to forget God their Creator, their country and comely fashion, yea, themselves and their posterity, so sick and frantic have many been of the fashions of this world, which are accursed, as it is apparent by their witless and wicked ends, who have turned themselves into all fashions like the Camelian, save the good and honest fashion.  
Neither in your affection cleave unto the world. For the beloved Disciple forbids you to love the 
1. joh. 2. 15  world or any thing therein, unless your love be in God, and for his sake. The reason he yieldeth, is, a map or view of the world, which he capitulateth in a Hypothesis. 
1. Io. 2. 16  If any love the world, this love of the father is not in him. For all that is in the world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the Father, but is of the world. And lest either fashion, which now is accounted the form of the world, as if it gave that being (for many think they are not, unless they be in the formal fashion of the world) or lust, which is esteemed the frame of the world, should annihilate or vilepend this divine Council, the spirit of God urgeth further: First, to the fanatical fashionable, That the 
1. Cor. 7. 3  fashion of this world vanisheth: Secondly, 
1. Joh. 2. 17  to the lustful, That the world itself passeth away, and the lust thereof. Will any object that this is but hearsay? Why then, attend to an eye witness: I have seen the wicked (saith David) flourish like a green bay tree: (there is one in the fashion) and I passed by, & lo he was gone, & his place knew him no more: there's the fall of the fashion. The life of these being a very dream, even like unto a hungry 
Esa. 29. 8.  man dreaming: for lo he eareth: and when he awaketh his soul is ●●●ptie: or like as a thirsty man dreameth, & lo he drinketh, but when he awaketh, his soul is fainty. Even so is the issue of fashion and lust, vanity of state, and Imbecility of strength. All the followers & favourites whereof put their gains as the unthrifty servant did his earnings, 
Hag. 1. 6.  even into sacculum pertusum, a bottomless bag, no sooner in but out. Fitly therefore is the state and condition of this world resembled to jonas gourd, quae statim statim perijt. And Saint Paul concludeth, That while we are in the body (that is attending the body only as if we had no souls) we wander 
2. Cor. 5. 4  a Pilgrimage from the Lord. We must therefore pray that we may go out of the body, and so rest with the Lord eternally. But if Paul were in the flesh, & did preach this doctrine, 
2. Tim. 4. 10.  yet Demas will forsake him, and Christ to, & embrace this present world: as his dear darling, and sole delight. Many and manifold are the multitudes, which make such account of this world, that they can by no means be wooed from it, let the melancholy scholars say what they will. And therefore is it that so many have turned religion into policy, whereby that proverb is verified▪ The Daughter hath devoured the Mother. Religion hath bred peace, and peace prays and tires upon religion. Hence is it that so many church-robbers, tyrannize upon the revenues and goods of the 
●. Danaeu●●n Aphorism. Politic. lib. 1.  Church, being indeed no better, flatter themselves how they lust, but Pirates by land mother murderers and usurpers of others goods. Pirates by land more inhuman and tyrannical unto the Christian Church, than the Pirates by ●ea Ward and Dansker to the 
Report of ●o ●ota▪ ●le p●r●ts.  Christian commonwealth. Those taking by open violence: these encroaching and entering by cunning practice & sinister pretence. Mother murderers they are also. for if the church be our mother and they take away the bread and livelihood from her, whereby she fainteth, sickeneth, & dieth. What are they but mother murderers, and of the generation of Vipers? Lastly, they are usurpers of others goods: for he is a Usurper that appropriateth others goods unto himself. But these Church robbers do claim not only interest but also lawful possession and use of Christ's goods, in that they rob him in tithes and offerings which he calleth his, what are they then but Usurpers, & encrochers upon others tenors and interest? But their precedent generation hath denounced a woe against saying, Woe be unto them that either wash or clip the coin whereon the Lord hath set his stamp. Yea, your ancestors commonly used these words in their donations: Let their 
Ex aribivis ●alleg Gland.  account be without favour in the day of the Lord, whether they be our heirs or successors, who shall dare to diminish or alter the lands revenues and inheritance that we have consecrated to the Lord. If the judgement of your elders be required, this impious and injurious surprising of Church estates, hath been condemned both by Christian bishops, and also by Christian Emperors, who ever were willing rather to lay down their lives, then that the prosperity of the church should be impeached, or the goods thereof wickedly imbeazeled, or diverted from the godly intendments of her well disposed benefactors. But you see beloved that Christ's Church hath been surprised, and despoiled of her possessions, that whereas the Psalmist saith, The earth is the Lords, The men of the earth with their earthly minds have left our Lord, as the jews, no place to rest his head so they, no land to set his foot upon. Hence are your lacklatines, & your lacklearnings which you fond and furiously object unto the reverent Beaupeers of the church, the Bishops, whereas you yourselves have made such priests by robbing the Church, as church-Pyrats by famishing the Churchmen in taking away their bread and livelihood, & by usurping the possession of others. For who should serve your four pound, five pound, twenty nobles cures? if such were not ordained to hold your plough, your Church and parish would lie fallow, yea, that poor pittance which is left to maintain a few better qualified persons is so caught and daily undermined by bare weather beaten desperate courtiers, forlorn Gentlemen, & Cyclopical scatizers, that all wisdom & godly policy of the reverend Bishops and faithful counsellors of state, using their best endeavours & utmost fidelity is little enough to retain it: so far are they from any hope of a succession or godly devoted generation, who would study to promote the wealth of the Church.  
But let this generation know, that the world is given up to a reprobate sense, and if they follow it, they also are in no better estate. Good Lord, where is the blessing and fruit of the ancient time? Happy is he that preacheth to an attentive ear, and to an intelligent heart, and an obedient soul. Worthy Ridley in one sermon to that famous renowned Christian Prince Edward the sixth, prevailed that Christ-Church hospital, the Hospital of Saint bartholomew's in Southwark, and Bridewell were at once erected. But now in an hundred Sermons the ministers of Christ, must become like to the Friars Mendicants, and yet not so far prevail, even in this place with this Hono. city us to purchase entertainment. I hope I shall be the last that ever shall mention it. And to conclude (my blessed brethren) seeing that all the things of this world are accursed without Christ, se● before your eyes Paul and David as precedents and motives to exhort you to resolution. Paul was crucified to the world 
Gal. 6. 14.  and the world to him, and accounted all things as loss and dung for the lucre 
Phil. 9 8  of Christ. And David wondered That any man should desire aught in heaven but the Lord, or esteem any thing in earth, in respect of his God. Let us not then be like sucking babes, who rather cleave to their nurse then to their own natural mother. This world is our dry nurse, the Church is our true mother. Let us then that are able to receive strong meat, learn to distinguish. But if for all this you despise this counsel, & set at nought these advertisements, and addict yourselves wholly to the world: listen and hear how the world will deal with you in the end. Serve it never so long, yet as Churlish Laban dealt with jacob in bringing foul Leah to his marriage bed instead of fair Rachel, so the world will promise you gladsomeness, but will perform loathsomeness: will promise you the finest and gayest speciousnes, but will perform with you in deceitful spitefulness. Let the experienced say, if by the world they found any thing but worldly care in gaining the world, worldly fear in retaining it, & worldly sorrow in losing it. Yea, this is the meed of their life, and in their death instead of Tumulus give them cumulus, an heap of stones, as had Achan, who touched the execrable thing, so these have some painted Sepulchre, or some specious or pompous funeral, and there is Catastrophe & the guerdon that the world affords them. But you beloved and blessed in the Lord, lift up your hearts to him that prayeth for you, in whom you are the Sons & the saints, the Princes and Priests, the Beloved, and the Baptized, the Illuminates and Associates of the highest: by whose sufferings you are separated and distinguished with works of salvation from the residue of the world, & through whom God dwelleth in you by the livery and seisin of his gracious spirit in this life, and will after this life is ended, be in full possession of you both in soul and body eternally in the glorious rest of heaven.  
To move you now therefore to are solution to leave this world, & all worldly, fleshly, and devilish practices of the worldlings, and such as are ex diamet●o contrariant to all hearty and unfeigned Christians, & to cleave unto the Lord that doth thus pity you in praying for you, honour you in making choice of you from among others, and in gracing you by vouchsafeing to receive you as pledges of his father's love, and accounting you as his own. I cannot propone a more forcible motive to stir up and quicken your hearts to a sad & serious thankfulness, then to put you in mind that you certainly are the people that Christ hath prayed for, even you I mean, the faithful of this Land and state; who have sought the Lord in sincerity and hearty devotion. And that I may not now in the Epilogue of this my weak endeavour send you far back: I shall desire you to look, and with open and displayed eyes, behold the loving kindness of the Lord toward our kingdom and country, even in the memory & view of our whole nation and all Christendom. How escaped we the furious and mischievous complotments of many weighty and malicious deadly enemies in all the peaceable reign, & most happy and never enough admired government of that dear Lady, our late sovereign Qu. Elizabeth of precious memory? Did not Christ pray for us when all those secret designments, popish thunder, Cardinal conspiracies, jesuitical projects, and domestical treacheries were discovered, & set upon the stage? Did not Christ pray for us when our state tottered at the decease of our late Sovereign, and to the wonder of all the Christian world, did as an earthquake shake & settle in a moment? when all nations about us stood looking at the things likely to ensue?  
What frustrated the Popish prophecy of Worthing tun the jesuit, when forespeaking as he (hispaniolized traitor) wished, That the fall of one Lady would be the raising of an other. Meaning that the death of Lady Elizabeth would be the Diadem of Izabella Infanta Eugenia Clara? who brought to scorn also the surmise of Weston the jesuite, another false prophet, who seeing his fellow Worthingtons' spell take no effect, went on, and took longer time, as the manner of bankrupts is; and said, That the sins of England were not ripe at the death of 
Weston de tripl. office  Queen Elizabeth. But when England had fulfilled the measure of her sins as the Ammorites did, then would the Lord utterly destroy us. Which 
Gen. 15. 16  prophecy of his doubtless intended the powder Treason, which if it had been effected, then had Weston deserved to have been notified with a red letter in the list of anabaptistical prophets. But then even then also Christ jesus prayed for us, and Worthington with his coopse-mate Weston are found liars, and we, our prince and people are marvelously, and miraculously delivered from the sulphurous blast complotted at Rome, projected at Rheims, fortified at Douai, practised in England, yea and that which was some certain years in intendment and purpose was frustrated in a moment. Oh then seeing not only the whole land but even the very particular person here present can capitulat in specie, what great things the Lord hath done for them, where in we now rejoice; let it be sufficient for me to commemorate in general, and for every one of us in individuo, to commune with his own heart, and write this lesson there, with the pen of a Diamond that neither day nor night, tide nor time, weal nor woe may obliterate or blot out the character of his divine lesson, and angelical consolation, but resolve that our whole life be a devoted sacrifice of thankfulness & service to the living God of eternal majesty, through jesus Christ, our faithful intercessor, to whom with God the father, & God the sanctifying spirit, be rendered all power praise, might, and majesty this day and evermore. Amen.  
The very God of peace sanctify you 
1. Thes. 5. 23.  throughout, and I pray God that your spirits, souls and bodies may be kept blameless unto salvation, through Christ jesus, this day and evermore.  
FINIS.