ΕΚΘΕΣΙΣ ΠΙΣΤΕΩΣ OR AN EXPOSITION OF THE Apostles Creed, Delivered in several SERMONS  
By William Nicholson archdeacon of Brecon.  ROM. 1.16. I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek. 

IN DEFENCE   
LONDON, Printed for William leak at the Crown in Fleet-street, between the two Temple-gates. 1661.   

To the Right Honourable RICHARD Earl of CARBERY: AND To the virtuous Lady ALICE Countess of CARBERY: The Author wisheth increase of Grace, constancy in the Truth, Perfection of Wisdom, Health, and Happiness.  
Right Honourable,  
THAT pious and devout Priest old Zachary, who walked in all the Commandments of the Lord blameless, being to be the Father of the Voice John the Baptist, was for his infidelity for seven moneths at least struck dumb; neither was the benefit of his tongue restored, till he made signs for writing Tables, and wrote in them, that Word of Grace, His Name shall be called John, a man who was to be the voice of the crier, and first to proclaim the glad tidings of the Gospel. Some such thing hath been imposed upon me for more than these seven years, so that rarely I have in public been permitted to speak, and proclaim those glad tidings, which were put into my mouth. In which my case is yet somewhat different from that old Priest: For his tongue was tied up for his infidelity, mine is restrained for my fidelity; his because he believed not, mine because I do believe, and testify to the world that those things I do believe are true. A draft whereof your Honour shall see fully delineated in these Sermons.  
For to be silent always, was pain and grief to me; and while I was thus musing, I called for writing Tables, and spake thus with my pen, no other thing than what I before spake with my Tongue. And if pen and tongue offend too, then I am in a great straight, and know not how to proclaim the Gospel: To which Office yet I am called, and I tremble at the Apostles Vae, Wo is me If I preach not the Gospel; and I shake at that fearful commination in the Prophet: If the Watchman see the sword come, and not blow the Trumpet, and the people be not warned, if the sword come, and take any person from among them, he is taken away in his iniquity: But his blood will I require at the Watchmans hand. Nunquid ego scripsi? nunquid delere possum? Did I writ these words? can I blot them out? If any other man dare do it, I submit and yield to be silent and silenced; otherwise I must speak. Speak what I may not in the Pulpit, yet in the Press.  
To this I have been some years since earnestly pressed by learned friends, even when times were calm, and the Church at Unity. But I profess I was deaf to the motion, being conscious to my own weakness and insufficiency, esteeming myself unworthy to appear before the eyes of a learned and judicious Clergy.  
But now at last I am provoked by the reproaches cast upon the silent and silenced Ministers by a scurrilous and factious generation; who notwithstanding the Ordinance against ejected Ministers, reproach our silence, and object our fear: as if there were no way to contend for the truth once delivered to the Saints, and but once, and to proclaim to the Gospel, but to step into the Pulpit, and preach, and to oppose and contradict the Edicts of those in power. A grave Divine hath well observed, that this their heat ariseth not out of any affection they bear to the Glory of God, the advancement of the Gospel, or the salvation of the people: But because they have declared their Malignity and Inconformity to the present Government, they are sorry they can have no more company. To stop the mouths of these, my Apology shall be the same, which that great and Learned Dr. Reinolds made, when he was in our case, Evangelizo manu& scriptione. And this I profess was one reason, which hastened to light this Edition.  
But another there was, which in time preceded this. It is not unknown to your Lordship, that I have exposed to the public view an Exposition of the Church-Catechism, and composed it with what Brevity and perspicuity I could. To dilate upon the Mysteries of Religion, was not proper for such a Breviary, which yet to be more fully unfolded I held it necessary. These Depths especially lye couched in the Creed, and that they might be more fully known, I set myself upon this work, contriving my Meditations into Sermons, because men nowadays are fallen into adoration: These now no less being made an Idol, then the old Liturgy.  
At your Lordships being in the Court of Spain, I assure myself you could not be unacquainted with the common proverb, Quien mal en h●rna, saca los panes tuertos, i. e. He that sets his bread ill into the Oven, shall have wry-mouth'd loaves. A care then must be taken in the moulding and making up the bread, and preparing it for the Oven, or else the batch will run all a-wry. This diligence I desire may be taken about the bread of life, which while it hath been over-leaven'd and kneaded, and set into the Oven by unskilful hands, the loaves have run all awry, and become so deformed and pouch-mouthd as we see at this day. What is already ill-moulded, hard-baked, and mishaped, cannot be new-formed; but the way to hinder this distortion for the future, is to lay the foundation of religion upon such grounds: as will bear up the structure. For then the fabric will neither shoot too far on one side or the other, but will keep that even and comely proportion that it ought. Now a better way to compass this cannot be imagined, than by acquainting ourselves clearly and fondly with the Contents of our Christian Faith. These are Principles of great amplitude; Every Article containing in the belly of it a Mine of Mysteries, which in the opening hath swollen into that bulk that here you behold.  
Before I fell upon the main work itself, I held it Necessary that my Auditory should be well informed and seasoned with the Necessity of Religion, that good part which Mary Magdalen choose. To which, Infidelity and hardness of heart ex diametro are such apparent adversaries, that I conceived it was requisite to remove these first, and that which strongly bewitcheth and draws to these, viz. too much carefulness and Anxiety of earthly things, before I proposed the Object of Belief. For he who with Martha is distracted or troubled about many things, or carries in his bosom an heart of unbelief, or hath a soul hardened with the deceitfulness of sin, will never with comfort and affection profess Credo in Deum, &c. will never with Mary make choice of that good part which shall never be taken away. My intent and labour hath been in the five first Sermons to remove these impediments; And I hope it will no more offend any man, that I have premised these Meditations, then it would a Traveller to find all rubs and stumbling blocks taken out of his way, that he may arrive at his journeys end with the greater ease.  
In the tract itself, if your Lordship meet not with the same evenness and easiness of expression, it must be imputed to the Subject Matter, since all the contents are not of an equal clearness. Some Articles are of such a bottonles Depth, that we must be content to measure them with such plummets as we may and is lawful.  Ornari res ipsa negat, contenta doceri. 
Others are again accommodated to our understanding, and nearer unto reason; and these I have illustrated with such helps as Arts could teach: Which( let mens fancies suggest what they please) I by long experience know, that they are very necessary and instrumental for a Divine, and I bless God that I was brought up in them.  
That I have devoted this my labour to your Honours service, need be no wonder, since it is well known your Honour drew me into these parts, in which I have lived so many, and breathed only these last years. When therefore your Honour hath always had so great an Interest in the Author, 'tis but just you have also an Interest in his endeavours. The seeds of these were first sown in you and other hopeful fresh earth at croyden, which there was committed to my husbandry; they ripened in this air, and your Honour was often present at the Harvest of them, when you were pleased to bind up the handfuls with the best attention. And therefore I shall the less despair of your kind reception, when you may review, turn them into good bread, and digest them at your leisure.  
The first of these is more properly due to your Honourable Lady, and to her piety I devote it, being one of the first Sermons she heard in these parts. And it seems her Honour heard it to good purpose, in whom the virtues of the two Sisters Martha and Mary are so happily combined.  
My Lord, it is your happiness to have a Lady brought by God to you extracted out of two most Noble and Illustrious families, to be what God created a woman, a help meet for you. Your loves are equal, your cares are equal, and that your pieties and devotions may be equal, I have presented to your Honours these my conceptions, which if your Honours be pleased to accept with a candid aspect, you shall bind me to be  
Your Honours most devoted William Nicholson. Caermarth. May 27. 1656.   

Titles of the SERMONS, their Order, Number and TEXTS.  

SERMON 1, 2. REligion the best choice, Fol. 1, 15 Luke 10.41, 42. 
And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things.  
But one thing is needful; And Mary hath chosen that goo● part which shall not be taken away from her.   
Sermon 3, 4. Infidelity the ground of apostasy, 26, 44 Heb. 3.12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.  
Sermon 5. Seasonable Christian Exhortation, A good remedy against Induration, 54 Heb. 3.13. But exhort one another daily, while it is called to day, lest any of you be hardened, through the deceitfulness of sin.  
Sermon 6. That there is a God. 71 Gen. 1.1. In the beginning God created the heaven and the earth.  
Sermon 7. That there is three Persons, 86 1 John 5.7. For there are three which bear Record in heaven, the Father, the Word, and the holy Ghost, and these three are one.  
Sermon 8. That God is our Father. 99 Rom. 8.15. But ye have received the Spirit of Adoption, whereby we cry Abba Father.  
Sermon 9. Of Gods Power, Omnipotency, Providence, fol. 111 Psal. 78.20. Behold he smote the Rock of ston, and the waters gushed out, and the streams flowed; but can he give bread also, or provide flesh for his People?  
Sermon 10. That God the Father Almighty is to be served, 124 Joshua 24.15. But as for me, I& my house will serve the Lord.  
Sermon 11. The Ardent desire of the patriarches, Prophets, and holy men of God, that Christ would appear in the flesh, 141 Cant. 1.1. Let him kiss me with the kisses of his mouth.  
Sermon 12, 13. The Person, Natures, and Offices of Christ, 153, 163 Mat. 16.15, 16. But whom say ye that I am?  
And Simon Peter answered and said, Thou art Christ the Son of the living God.  
Sermon 14. The near Union betwixt Christ and his Church, 174 2 Cor. 11.2. For I have espoused you to one Husband, that I may present you a chased Virgin to Christ.  
Sermon 15. Of the eternal Generation of the Son of God; and his Incarnation, fol. 186 Isa. 53.8. And who shall declare his Generation?  
Sermon. 16. Of Christs Circumcision, and the Imposition of his name Jesus, 200 Luke 2.21. And when eight dayes were accomplished for the circunctsing of the child, his Name was called Jesus, which was so name of the Angel before he was conceived in the womb.  
Sermon 17. Of the Passion of Christ, 212 Luke 24.46. Thus it behoved Christ to suffer.  
Sermon 18. Of the causes of Christs Passion, 238 Isaiah 53.10. Yet it pleased the Lord to bruise him: he hath put him to grief; when thou shalt make his soul an offering for sin, Or when his soul shall make an offering for sin, he shall see his seed.  
Sermon 19. Duties required of us in Relation to the Passion, 251 John 19.5. Behold the man.  
Sermon 20. Of Christs Descent into hell 261 Ephes. 4.9, 10. 
Now that he ascended, what is it, but that he descended first into the lower parts of the earth?  
He that descended, is the same also which ascended up far above all heavens, that he might fill all things.   
Sermon 21. Of Christs Resurrection, 275 Rom. 4.25. Who was delivered for our offences, but raised again for our Justification.  
Sermon 22. Of the ends of the Resurrection, and the influence it ought to have upon our lives, fol. 283 Rom. 4.25. Who was delivered for our offences, but was raised again for our Justification.  
Sermon 23. Of Christ Ascension, 103 Luke 24.50, 51. 
And he lead them out as far as to Bethany, and he lift up his hands, and blessed them.  
And it came to pass while he blessed th●m, he departed from them, and was carried up to heaven.   
Sermon. 24. Of Christs coming again to Judgement, 303 Acts 10.42. And he commanded us to preach unto the people, and to testify, that it is he who was ordained of God to be Judge of Quick and Dead.  
Sermon 25, 26, 27, 28, 29. The Descent of the Holy Ghost, 321, 333, 343, 353, 368 Acts 2.1, 2, 3, 4. 
And when the day of Pentecost was fully come, they were all with one accord in one place.  
And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.  
And there appeared unto them cloven tongues, like as of fire, and it sate upon each of them.  
And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.   
Sermon 30. The Sealing of the Spirit, 380 Cant. 8.6. Set me as a Seal upon thy heart, as a Seal upon thy Arm.  
Sermon 31, 32. The Stability and Excellency of the Church, 394, 418 Isaiah 2.1, 2, 3, 4, 5. 
The Word that Isaiah the son of Amos saw concerning Judah and Jerusalem.  
And it shall come to pass in the last dayes, that the Mountain of the Lords House shall be established in the top of the Mountains, and shall be exalted above the Hills, and all Nations shall flow unto it.  
And many people shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths; for out of Zion, shall go forth the Law, and the Word of the Lord from Jerusalem.  
And he shall judge among the Nations, and shall rebuk many people; and they shall beat their Swords into Plowshares, and their Spears into pruning Hooks; Nation shall not lift up a Sword against Nation, Neither shall they learn War any more.  
O House of Jacob, Come ye, and let us walk in the light of the Lord.   
Sermon 33. The Government of the catholic Church, fol. 430 Isa. 2.4. And he shall judge among the Nations, and shall rebuk may people, and they shall beat their Sword into Plowshares, &c.  
Sermon 34. Of the peaceable temper of the Members of the catholic Church, 440 Isa. 2.4, 5. 
And they shall beat their Swords into Plowshares, and their Spears into Pruning hooks; Nation shall not lift up a Sword against Nation, neither shall they learn War any more.  
O House of Jacob come ye, and let us walk in the light of the Lord.   
Sermon 35. Of the Beauty of the Church Militant. 450 The Song of Solomon, cap. 1. ver. 5, 6. 
I am black, but comely( O ye daughters of Jerusalem) as the Tents of the Kedar, as the Curtains of Solomon.  
Look not upon me, because I am black, because the sun hath looked upon me; My Mothers children were angry with me, &c.   
Sermon 36. The Quarrel of the Sons of the Church, 463 The Song of Solomon, cap. 1. ver. 6. My Mothers children were angry with me.  
Sermon 37. A Vindication of the Episcopal Power, 477 Heb. 13.17. Obey them that have the Rule over you,[ or guide] you, and submit[ your selves] for they wait for your souls, as they that must give an account, that they may do it with joy, and not with grief; for that is unprofitable for you.  
Sermon 38. A Vindication of the Ecclesiastical or Church-Censure, 501 1 Cor. 4. ult. Or as the Greek Scholiasts, the first verse of the next Chapter. What will ye? shall I come unto you with a Rod, or in love, and in the spirit of meekness?  
Sermon 39. The Churches affliction and lamentation, 519 Psalm 137.1. By the waters of Babylon, we sate down and wept, when we remembered thee O Zion.  
Sermon 40, 41. The Communion of Saints, 533, 544. Ephes. 4.16. From the whole body fitly joined together, and compacted by that which every joint supplies, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.  
Sermon 42. God is asserted to be light, 556 1 John 1.5, 6, 7, 8, 9. 
This is the message we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.  
If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth;  
But if we walk in the light, as he is in the light, we have fellowship one with another; And the blood of Jesus Christ his Son cleanseth us from all sin.  
If we say that we have no sin, we deceive ourselves, and the Truth is not in us.  
If we confess our sins, he is faithful, and just to forgive us our sins and to cleanse us from all unrighteousness.   
Sermon 43. A Good Christian walks in the light, fol. 567 1 John 1.6, 7. 
If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.  
If we walk in the light, as he is in the light, we have fellowship one with another; And the blood of Jesus Christ cleanseth us from all sin.   
Sermon 44. The denial of sin a deceit, 577 1 John 1.8,& 10. 
If we say we have no sin, we deceive ourselves, and the truth is not in us. And  
If we say we have not sinned, we make him a liar, and his Word is not in us.   
Sermon 45. The public and private Confession of sin, 589 1 John 1.9. If we confess our sins, he is faithul and just to forgive us our sins, and to cleanse us from all unrighteousness.  
Sermon. 46. Gods Remission of sins, 598 1 John 1.9. He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  
Sermon 47. The Character or Description of a true Christian, 609 Phil. 3.20, 21. 
For our Conversation is in Heaven, from whence also we look for a Saviour the Lord Jesus Christ;  
Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.   
Sermon 48. The hope and expectation of a true Christian, 618 Phil. 3.20. From whence also we look for a Saviour, the Lord Jesus Christ.  
Sermon 49. The Resurrection of the Body, 625 Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.  
Sermon. 50. The Life everlasting, 638 Mat. 25.46. But the Righteous into life Eternal.   
FINIS.   

RELIGION THE Best Choice.  LUK. 10.41, 42. 
41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things.  
42. But one thing is needful; And Mary hath chosen that good part, which shall not be taken away from her.  
THe question is Solomons, and he perhaps might ask out of experience; for few men, if any, had more; 
Prov. 30.10.  Who can find a virtuous woman? His meaning is not but such an one may be found, but that there is difficulty in it; and when found, then her price is far above Rubies; two of which pearls yet we here meet with under one and the same roof, Martha and Mary.  
A pair of Sisters both from the same womb, but not of the same temper; the one {αβγδ}, a stirring good housewife, a quality very commendable in the eyes of men; the other {αβγδ}, now a devout, Votary, a virtue more acceptable in the eye of God; the one neither sparing care nor cost, ut pasceret Dominum, that she might feed her Lord; the other laying hold of the occasion ut pasceretur à Domino, that she might be fed by her Lord; the one setting her fingers to prepare and dish out the meat; the other prepared, and lending her ear to receive and feed on Christs words.  
This Martha takes ill, and in some discontent complains, not of her Sister alone, but by the by on Christ that suffered it; Master dost thou not care? No care at all good Master, that my Sister is Otiosa, sits here, and takes her ease at thy feet, while I am Negotiosa, cumbered about much serving? out of mere pitty bid her help me; she may lend her ear to the Sermon at another time.  
Our Saviour being willing to cool this sudden heat, and compose the difference, as an Advocate, enters a plea or an apology for Mary: The sum whereof is, that 

1. What she did was needful.  
2. That her choice was Good.  
3. That what she choose would remain.    
And how full this Plea is, will more evidently appear by the {αβγδ}, or opposition, by which the answer is illustrated and amplified; the advantage still resting on Maries side.  

1. Martha had many things to do; Mary but one.  
2. Martha's many things brought upon her many cares, many troubles; Maries one rest and ease: she sate at Christs-feet; a position of those who are at rest.  
3. Martha's many but occasional; Maries necessary both for her, and her Sister. One thing is needful.  
4. Martha's many, in time and place, both convenient and useful; but Maries one, positively and absolutely good: A good part.  
5. Martha's many, transitory, that would perish and quickly fade; but Maries of a lasting nature, and eternal continuance. A part that shall never be taken away from her.   
You perceive by this time the sum and occasion of these words. The Lessons to be learned hence are these.  
First, That things well done may be ill taken. Even Maries sitting at Christs feet, and hearing his words is subject to a bad construction.  
Secondly, That when this falls out, we be not discouraged but leave it to Christ to make the answer. Excusatur Maria, sedebat secura.  

{αβγδ}.  Thirdly, In that this answer of our Saviours stands upon two feet, Laus& vituperium; is partly a reprehension, partly a commendation: It may teach us, That in Christians possible it is to meet what is worthy of praise, what of dispraise.  
1. To be solicitous, to be troubled, to be troubled about many things, is a fault and deserves a check.  
2. To make choice of that one, good, necessary, enduring substance[ Religion I mean] is true wisdom, and very commendable.  
But before I enter upon the words, necessary it is that we cast our eyes back upon Maries fact, or supposed fault; for such Martha conceived it to be; The complaint was That she sate at Christs feet, and heard his words, Vers. 39.  
The Fathers with one consent have presented Mary to us as a type of a contemplative Christian; in whom they require two especial qualities, Humility, and an Even Soul; 
Psal. 40.6.  to both which yet there must precede Auris perforata, the bored and open Ear, prepared to be attentive, what God shall say concerning us. These three we find conjoined in Mary, an humble Spirit, a quiet Mind, and an open Ear ready to learn her lesson from Christs mouth: Her Seat was an argument of her even composed spirit; for we say, Sit down and rest: The place she took, his feet, of her humility: The loan and bend of her ear, of her obedient attention, with which she drunk in those mellifluous words that dropped from his lips.  
And yet this devout Soul could not escape the envy, murmur, nor censure of her Sister: A complaint we find put up here against her.  
Quicquid est pulchrum sequitur Momus. 'tis the fate of the choicest beauties to be, though chased, suspected, and of the delicatest blossoms to be nipped by an unkind frost: And this is the hap that befalls the most conscientious of Gods Servants, to have their best deeds blasted with some unkind breath; and their honest intentions traduced by some sinister construction. Be the thing never so good in itself, or done never to so good an e●d, yet ill-will will fasten a rusty tooth in it, that it may rankle at least into a scar or deformity.  
Charon in Lucian was conducted by Mercury to a place whence he might see all the world at once, and being asked by the god what he had observed, he wittily answered, That the Cities of the world seemed to him like so many Bee-hives, and the People as so many Bees, of which every one had his weapon, and that they did nothing but quarrel and sting one another. Of which sting, not any one feels the point and venom more, than the best of men: Grand offences slide by unobserved, while that which is commendable in heaven, is planet-struck on earth.  
Who could conceive that any man could be so envious, as to pick a quarrel with a brother for serving his God? and yet this was the ground of the hatred that Cain bore to innocent Abel, 
Gen. 4.4, 5.  That fire fell from heaven to consume the Sacrifice; that thereby God testified his acceptance of it; that Cain's offering was rejected was no fault of Abels, it lay not in his power either to endear his own, or to bring dis-esteem to his brothers gift; and yet the flamme of anger that arose from hence was so great that, it could be quenched with no other stream than that of blood, the blood of a brother, the blood of a pious, innocent brother.  
The Courtiers at Babylon were angry with Daniel; 
Dan. 6.4, 5.  resolved they were either to remove or destroy him; this put them to prie into his actions; but so faithful they found him in what he was entrusted, that it was not possible for ill-will itself to pick occasion or fault against him: Rather than fail of an accusation, his piety and devotion shall be brought against him; crime enough it shall prove to cast him into the Lions den, that he makes his petition to God three times a day.  
Dead flies cause the ointment of the Apothecary to sand forth a stinking savour; 
Eccles. 10.1.  and malcontent apprehensions will fly-blow the sweetest graces and performances. And of this, no one of Gods devoted had more lamentable experience than this poor woman: At three several times she shows three several virtues, and for these three she is three times repined at.  
1. At Simons house, she testifies her repentance with a flood of salt tears, 
Luke 7.39.  and the Pharisee did what he could to disgrace her.  
2. 
Mark 14.3, 4.  Not long before our Saviours death she shows her love and bountiful heart, brings her box of spikenard, breaks it and anoints Christ's head; yet some there were that disdained, grudged at it, and molested her; To what purpose is this waste? saith Judas.  
3. In this place she manifests her devotion by sitting at Christs feet, and hearing him preach; and Martha her own sister brings a complaint against her. Poor soul! nothing that she can do can give content; nor her tears, not her love, nor her box, nor her thanks, nor her bounty, nor her devotion can please all; something is still awry in their conce●t, or as it should not be.  
A foul disheartening this, and enough to cool any good and pious duty in her and in us too, 
2 Cor. 6.8.  were it not that our way lies to heaven through honor and dishonour; were it not by good report and bad report we are necessitated to enter thither. In a word, were it not that we had an Advocate to speak for us; the self-same that Mary had. Be it a Pharisee, be it a Judas, be it a Sister that will repined and traduce what's well; yet we serve a good Lord that will justify and answer for us. So he did for her here, and so he will do for her and his hereafter.  Jesus answered and said. 

Bern. Ser. 3. de Assump.  Behold Maries prerogative: The straitlaced Pharisee grumbles at her; Christs own Disciples molest her; now her own sister Martha steps up with a complaint against her. 
Plaut.  Ubique Maria tacet,& pro ea loquitur Christus; Mary is at all silent, but Christ speaks for her: He was Invocatus, invited for a guest, but he becomes Advocatus, an Advocate to pled for her against her querulous Sister. The elder appeals to him as to a Judge, at ex judice fit advocatus; Of a Judge he becomes an Advocate, and enters a plea for the younger.  
By this he give an essay what he would be for all his at the great Tribunal; appear, intercede, and speak for us, when we think not of it. Does any man sin, 
1 Joh. 2.1.  and yet with Mary grieve, and mourn, and weep for that sin? the comfort is, he hath an Advocate, Jesus Christ the righteous, one at the right hand of God to make intercession: And when the case is not so good, that it for itself can be justified, upon our repentance and reliance on him, he will blot out the imperfection and guilt with his own blood. This is the answer our Advocate will make for us in a tolerable case. But when the action is good and justifiable, such as Maries was, never let the venom of an ill tongue discourage any; 
Matth. 10.19.  in such a case take no thought what to answer; for an Advocate we have in the presence of that great Judge of quick and dead, and our cause can take no harm; 
Exod. 14.14.  he that here answered for Mary, will then answer for you, hold you your peace. And so I come to the answer he made, and first in relation to Martha, or as it was {αβγδ}, a Reprehension.  Martha, Martha thou art troubled. 

Aug. Ser. 27. de verbis Dei.  Quid autem putamus nos reprehensum ministerium Marthae? Shall we think that our Lord found fault with Martha's service? as if the care of her house, or her diligence for his and his followers kind entertainment had been ill taken by him? 
Prov. 31.13, 15, 19, 20.  Grant but that, and then let Solomons good housewife let her wool and her flax alone; never let her set her hands to the spindle, nor her singers to the distaff: Let her keep her bed, and give a portion to her maids who will. Neither let any care be taken what hospitality be kept, who wants bread, who clothes. Vacant opera misericordiae, uni instetur scientiae; farewell then all works of mercy, and let men only hear Sermons.  

Jer. 15.19.  In this case then, we must have our eyes in our bead, and separate the precious from the vile; a difference there must be betwixt that which was commendable in Martha, and what to be disliked. It was not her Good-housewifery our Saviour dislikes, nor yet her kind heart. Our Saviour saith not Martha, Mar●ha, thou hast chosen the evil part: But that which displeaseth him was,  
1. That whereas there is One thing more needful than all the rest, she by setting her mind on Multa, many things, was too could in the pursuit of that One.  
2. Then that whereas she might have been contented with less, she was over-careful, even to distraction in the provision of more. Her judgement in preferring earthly food before heavenly; and her care and distraction about that was ill taken.  
Two things we are to learn from hence.  
First, The one commanded, and to be supposed in the Text; viz. diligence in the works of our vocation; for this is well enough compatible with Religion; nay very often commanded and practised in Scripture by the religions. Gods command is, in the sweat of thy brows thou shalt eat thy bread; 
Gen. 3.19. Ephes. 4.28.  the Apostles command is, Let him labour and work with his hands. All the Saints of God in one way or other have been labourers; not one drone is to be found among them: Bodies we have, and these bodies call for food and raiment; when we put off these, we may put off our toil and care; till then necessaeria est Marthae {αβγδ}, Martha's part is necessary, and must be acted.  
Secondly, But the other is forbidden, and here disliked; it is {αβγδ}, it is {αβγδ}, anxiety, perturbation, distraction of the mind. 
Matth. 6.25.  This our Saviour prohibits before, {αβγδ}; take no thought, divide not your mind about it, and here condemns in Martha, as one of a dubious and divided soul; Martha, Martha, {αβγδ}, Thou mayst be thoughtful, and art troubled.  
Indicatur turbidae opera sollicitudo; 
Beza.  the solicitude of a troublesome work is here intimated; and I add, interdicitur, interdicted: It was the burden that God laid upon man, In the sweat of thy brows, 
Gen. 3.19.  not in the pain and labour of thy heart, thou shalt eat thy bread. It is then an unwise part, I could say worse of it, to make the burden heavier than God hath made it.  
This was Martha's fault; about she went, and many things she found to do; and was it any wonder then she should be troubled? for tolle unum& turba est; upon the remove from one thing there will be trouble; the soul, 
Luke 12.29.  {αβγδ}, will be in a thoughtful suspense, hanging as it were betwixt two, as not knowing to which to lean. 
Just. Mart. {αβγδ}.  Pythagoras set an infamous mark upon Two, because it divides and parts from One. For where unity is not preserved, there a multitude begins, and still the further, the more division; and the more division, the more distraction. The mind while fixed on one object, is but One; when it is presented with many, multiplies, as do the objects, and not resolving on which to settle, cannot properly be said to retain unity with itself. Hence it is that such a pendulous person becomes like Plinyes Amphysbaena, a worm with two heads, 
Plan. lib. 8. c. 23.  one at one end of the body, and the other at the other, one of which tugging this way, and the other that, both contend so long till they rend the poor creature asunder.  
Maries choice of One thing made her but One woman, whereas Martha was divided: our Saviour doubles her name, ingeminates Martha, Martha, as if she had been no more One but two creatures.  
It pleaseth the Father of gifts to bestow upon us many things, many endowments against nakedness, and many ornaments for comeliness, many nourishments to fill us, and many dainties to de ight us, and these may be received, and used, so they be not longed for as the israelites Quails, 
Exod. 16.12.  nor pursued with anxiety and trouble.  
A Grace doth well for these, but not a Prayer; and if nor a prayer, than surely not vexation, not distraction. When God opens his bowels, and gives with a liberal and plentiful hand, receive this plurality of good things and be thankful. The rich man in the Gospel boasted of the one, but left out the other; he gloried of his plurima bona, many goods, 
Luke 12.19.  but he forgot his thanks; that was one of his faults. The receipt of many good things with thanks I am not against, but against the prayer clearly; for we may ask only that which we have a promise to receive; and Gods promise extends no farther than to provide for every servant of his, food and raiment, that is, a competency of necessaries for this life. 
1 Tim. 6.8.  Christ's command also is our warrant to pray for thus much, and no more; Give us this day our daily bread; that is, day by day those things which are necessary for the remainder of our life. 
Matth. 6.11.  I hope by this time I shall not need to say much to dissuade the trouble; for certainly let it be confessed the petition for these is unlawful, and then the disquiet and anxiety can never be justified; if men may not sue to heaven for them, they never may with distraction of soul pursue them, 
Matth. 6.25.  never vex their hearts, {αβγδ}, about Multa.  

tertul. Apol. cap. 1.  A good Christian should remember, that he is but a pilgrim, a stranger, a sojourner on the earth; Genus, sedem, spem, patriam in coelis habere. Now travellers do not use to trouble themselves with more than needs; In his journey the passenger sees many a fair field loaden with bol'd and heavy ears; many a green meadow mantled with fragrant flowers, many a stately building towering up to heaven; but because he is out of his Country, these he covets not, they retard him not, nor yet trouble him in his journey; on he passes, and praises what he saw, but he is not sick of them. Such ought to be the affection we carry to every thing we meet with by the way; to praise the gift, and bless the giver, may be done with a single heart; but upon the doubling we shall create a trouble to ourselves, and bring an impediment to our journey, and to our end.  

Matth. 6.25. Luke 12.29.  'twas not then without reason, that our Saviour gave us that strict caveat, {αβγδ}, take no thought, {αβγδ}, live not in a careful suspense. For he knew what was in man, and that they were too prove to this piece of infidelity; whereas if they would but rely upon his word, they should have little cause of this heart-eating trouble. 
Matth. 6.27. Psa. 147.9.  Above us, the Fowls of the air may teach us this part of confidence, for he feeds the young ravens that call upon him; 
Matth. 6.28.  under our feet the lilies may confirm us, for he clothes those flowers, that nor labour nor spin; he beautifully arrays the one, and in necessity, upon their call, 
vers. 30.  gives food to the other, and shall he not much more cloth and feed you, O ye of little faith?  
What's to be done then? Quae illius sunt curate, ille curabit quae vestra; Have a care to do your duty to him, and never doubt but he will take care of you. 
vers. 33.  Seek the Kingdom of God and its righteousness, and all other things {αβγδ}, shall be cast in over and above to you. Diligent prayer, honest labour, just acquisition, wary thrift, and merciful expense are the means that he allows, and requires; and his promise to feed and cloth us is annexed to these: This is the order of his Kingdom, this the way of his righteousness; as oft as we step out of this, we shall be sure to meet with trouble and vexation of spirit.  
Disdain then to divide thy soul, which in its own nature is indivisible, betwixt the dirty god of this world, and the God of heaven. Trouble not thyself in the pursuit of that a moth can eat, a worm corrupt, a thief can steal: Ne multus sis, pine not after that which is of a fickle temper, every day watching an opportunity to steal away; like to a bide upon the wing, it will be gone, or like a stream posting by a meadow side, labitu●& labetur, which no man can stay.  
And now, O man! I shall show thee what is good; It is Maries part, that Good part, that one thing necessary; that which will never fail nor vanish.  
Many things will distracted, fix on this One; many things that trouble may be well spared; this may not, it is needful. Goods you are pleased to call those many; this whether you call it so or not, yet it is a Good part. This good lastly you shall be sure to find in it, that when these Multa fail, this One good thing will accompany you into everlasting habitations.  
Vers. 42. {αβγδ}; Of one thing there is need.  
Vulg. Lat. Unum est necessarium.  
Beza. Atqui uno opus est.  
Tremel. Unum est autem quod requiritur.  
Engl. Tr. But one thing is needful.  
Hitherto my labour hath been to remove all impediments, as it were the rubbish: Now I begin to build. And in the foundation I shall lay that one thing that cannot be spared, because it is Necessary, requisite, needful, and of special use; without it the building can never stand.  
It was a wise question the Lawyer proposed to our Saviour above, vers. 25. What shall I do to inherit eternal life? that ought to be our aim; for every one must needs love himself so well, that he would fain live for ever, and live happily for ever. To attain this One thing, it is needful, that he serve God; 
Beza in loc.  And therefore as Beza notes on these words, raeclara sententia; a worthy Apothegm, by which we are warned that we destiny and direct all the duties and parts of our life to that end, that we serve God, this being the whole man.  
For these necessary follow and infer each other; God, Man, Religion; a Father, a Son, Reverence and honor; a Lord, a Servant, and Service; a Giver, a Receiver, and Thankfulness; a Creditor, a Debtor, and an obligation: Whence it may be well collected, that the first Divines were expert Logicians; For when as a man mounts to God, as it were with two wings, by his Understanding and his Will; so soon as the Understanding assents and concludes that there is a God, that he is a Father, a Lord, a great Benefactor, a Creditor; the Will straight infers, that he is to be worshipped, reverenced, served, observed, praised, thanked, and that we are obliged and bound to all this.  
But all this being done, because defective and imperfect, yet is not able to conjoin and reconcile man unto God, without which happiness and salvation cannot be obtained: A way then must be found out by which God must be satisfied as well as served; pacified as well as worshipped. 'tis but in va n to look for this in Sacrifices, Purgations, Ceremonies or Prayers: For what doth the effusion of the blood of a beast offered in sacrifice intimate, but that thou hadst deserved to die, and be slain, as was that beast? what those purgations, but that thou art polluted, and needest a laver? what those ceremonies, but God is displeased, and must be propitiated? what those confessions, but than thou art a sinner, and deserv'st the sentence of death? That alone which can do this, be able to satisfy and pacify, must be some greater price, some higher payment; that ransom alone, which is set forth to us in the Gospel; of which the prerogative is, That it is the power of God to Salvation, to every one that believes, to the J w first, 
Rom. 1.16.  and also to the Greek.  
This is that needful principle that must be known, and known it ca not be till it be taught; and being taught, it must be heard; and when heard, believed and obeied, in all which the power of Religion doth consist. For in a word, that is true Religion, and alone deserves the name of Religion, which hath God for the s●ope, his Word for the rule of Divine Worship, and shows a way and a means whereby God being pacified, satisfied and reconciled to sinful man, may bestow upon him salvation, and eternal happiness.  
That then which Mary sate at Christs feet to learn, was Religion; to which that I may win your affection, I will show you 

1. That it is but One.  
2. That it is necessary.  
3. That it is no seeming, but a positive Good; A good part.  
4. That it is not as Martha's multa, many things are, a transitory utensile, but lasting, everlasting; It never shall be taken away.    
I dare say I shall not need to use any other arguments to quicken your election; hoping that all other things being undervalued, you will( if you have choose ill already) with Mary make a new choice, and resolve upon these grounds never to choose again.  

1. Religion is but One.  
That which first commends Christian Religion is the Unity; for so indeed it is in itself but One; it was taught by One and the same God; it proposes One and the same Christ; It is inspired by One and the same Spirit; It unites all the parts under One and the same Head; it conveys all Promises under One and the same Seals; the Duties that it enjoins are the self same; the Articles agreed upon for belief the very same; the Petitions all men are to present must be framed by One and the same pattern; the hope of our calling One and the same; And is it then possible that the Religion should be other than One, that hath so many bands of Unity?  
The divisions that are about it, proceed from the hot brains of the Religious, or Irreligious rather, while every one will bring his single ston, and grow choleric, if it be not put into the foundation, which God never intended should come there. But let men hug their own conceits as they please, it must be granted, that for the substance of Religion, there is but una, sola, immobilis, irreformabilis regula, 
tertul.  to which no man may add, from which no man may diminish; and in respect of these catholic and necessary verities Christian Religion is but One.  
Tell me no more of variety of Liturgies, Rites, Ceremonies, so they be few, decent, orderly, and tend to edification; I can admit them in different Churches, and yet no more confess the foundation to be changed, then I should aclowledge that to be a new fabric in whose several rooms I should behold variety of ornaments or hangings.  
Never instance in infinite Conclusions, some more plainly, some more obscurely hide in the bosom, and rationally deduced from the first principles; for how true, or like truth soever they are, yet they come in the catalogue of Superstructures, not Foundations. He that knows them not may be saved without them. Of which nature are the most controversies, which subtle heads dispute with so much heat, and little charity. Could men be brought to be of a meek and quiet spirit, the disquisitions of these might be of great use. But while Zealots prosecute their own interests with so much eagerness, that they cry out as those Souldiers in Polybius, {αβγδ}, to the fire with him, to hell with him that will not assent to their deductions, the unity is as much as lies in them rent asunder.  
He mistakes that imputes this to the Religion we profess; it must be charged upon the education, the pride, the self-love, or self-ends of the professors. 
Tacit. hist.  I excuse it not, but aclowledge, that vitia erunt, donec homines, that men are men, over-passionate, and in love with their own fancies more than truth: This is evident in other Arts, and it will be so among Divines. All other Artists have their civil Wars; Logicians their debates, Physitians their controversies, Lawyers their Moot-cases; and can it be imagined there should be all peace among Divines, in whose professions there is as many questions as mysteries, and those not few?  
Among those divided Sciolists no man will say, that their Art or Profession is not One( though they contend) neither is it rational they should so say, since Unitas scientiae dependet ab unitate objecti& finis. The unity of any science is denominated from the unity of the object and end; so long then as the professors admit of the same indubitate Maxims, and aim at the same end, be the contentions what they will, the science is acknowledged for one and the same.  
Let the same indulgence be granted to Divinity, and the contentions in it, and about it, will never present it with a double face; 
— Facies non omnibus una,  
Nec diversa tamen, qualem decet esse sororum. 
Ovid. Met. 2.   confessed it must be, that in the secondary and obscure points, there are too many dissensions, and too bitter among learned men; who yet because they maintain one and the same rule of Faith once given to the Saints, 
judas 2. 2 Tim. 1.13. Heb 6.1.  contend for that Form of wholesome words, and the Principles of the Oracles of God, and all aim the ●t same end, the investigation of Truth: Even in this distraction the Religion which they profess, may be said to be the same.  
What hath been said, may serve to several good purposes.  
1. To remove that offence which most take at the dissensions in Religion, and by the Contenders Quarrels take occasion to dis-esteem the Truth. Vellem fieri Christianus, said nescio cvi parti adhaream, 
Chrys. in cap. 1. ad Gal.  a Christian I would fain be, but I cannot tell to what part to adhere, men are divided into so many Factions. It falls not so out in other Professions; why then in this? The Lawyers contend, and yet the Law is honoured; Physicians differ in opinion, and yet physic is in request; Though then Divines are at odds, yet let not Religion fare the worse. Honour the mother, howsoever the children be ungracious, and quarrelsome.  
2. And in the midst of these disputes adhere to those Truths which all Christians hold. For there is one Old safe way, whereof all Christians are agreed in this world of Cavils. A way that lies faire enough, and is plain enough to heaven; and there needed nor so much complaint, were not men more desirous to walk in Mazes of their own, than in this one Way.  
3. What doubts may happen about those things which lye by the way side; wisdom it were that every one would not be too busy about them; or at least so busy as to make a rent in the Church for them. For schism and separation may cast away that soul, whom simplo ignorance and error shall not.  
Two Doctors of physic sate at a Table together, 
Dallingt. Aphor.  and a third man at the same board, who wanted their learning, but had a better stomach than either to his meat. The one of these was a Gallenist, the other a Paracelsian, of different opinions both; and as it falls out, in the midst of dinner they fall to Argument. The Gallenist speaks highly and eagerly for his simples, the Paracelsian for his Spirits, and opposed whatsoever was said, more out of spleen, and a humour of contention, than that the truth was on his side. At last from arguing, these two sticklers fall to railing, to freting, to open defiance. Choler so increased in the one, and melancholy in the other, and the blood so inflamed in both, that the digestion being hindered, they were both taken away desperately sick. But the poor honest Ignaro, that sate by all this while, who understood not the cause, though he heard the Quarrel, fell hearty to his meat, while they fell by the ears; at last he arose, gave God thanks, digested it well, and in the strength of that meat, went on to his honest labour, and at evening received his wages. Thus it fares with the rabbis in Divinity, and the simplo honest Christian. They may disputs themselves sick, and so lose the benefit of the sweet and sincere milk of the Word; 
1 Pet. 2.2.  while the meek and quiet soul, that knows as much as needs only, may sit and feed, and bless God for his wholesome meat, and by it be nourished up to eternal life.  
4. Lastly, It were to be wished, that men were not so, not to set up Altar against Altar, Faith against Faith, one kind of service against another. Charity may compound, at least tolerate unnecessary differences. It savours not of a Gospel-spirit, to fasten the name of Anti-Christian and Superstition on that they like not, and presently to unsaint that man who is not of their judgement. Unity well beseems those who serve the Prince of Peace.  
Hearty reverence, and devout adoration are for holy Mysteries; much wrangling and prating never was, nor will be the Character of a devout soul. It is not the cunning pate, but the honest heart that God accepts. God had not such a Servant in the earth as Job; 
Vulg. Transl. Job 1.1.  and he was Vir simplex, a plain man; one sine plicis, without any folds, any windings, or doublings, or Sophisms. All Arts have their Arcana, secrets; Religion its Mysteria, mysteries; and it is not the over-curious search of these will bring you to heaven. In a word, I will show you a plain way, a brief way, and a safe way. The belief of what is delivered in the Apostles Creed: The practise of what God requires in the Decalogue: and the commencing your Petitions and prayers in and after that form that Christ hath caught, is the easy and ready path that leads to heaven.  
Let then your study be to know this Rule, let your endeavour be to walk aright in this path, keep this one way, mind this same thing, and you shall be happy. And if any man, in the Conclusions deduced from these, be otherwise minded, 
Phil. 3.16.  let him propose his Scruples, sedatè, in a mild, and an humble way, and never trouble the Church. Witty men may pretend the pursuit of Truth so long as they please; but I shall never believe any man to do this sincerely, who is not of a meek and a quiet spirit; for hostis est veritatis, quisquis non est amicus unitatis, he is an enemy to Truth, who is not a friend of unity.  
Christ in the Canticles, professeth that he received a wound from his Spouse, 
Cant. 4.9.  but it was from a single and united eye, from a twisted or united lock, or wreathe. Thou hast ravished, or taken away, or wounded my heart, my Sister, my Spouse; thou hast ravished my heart with one of thy eyes, with one chain of thy neck. These eyes, these chains, these wreaths, are the operations of a Christian soul, and they wound not, they ravish not till they be united, till they knit together in Charity, which is the Bond of perfection.  
Faith indeed wounds and ravisheth the heart of Christ, but it is that faith that works by love. Hope wounds also, but it must go hand in hand with Charity. Devotion and prayer draws his eye, but never till it be united with goodwill. Obedience rapit ad se, take away his bowels and heart, but it must be then the obedience of Love.  
Love it is that does all, makes all one; two eyes, one eye; many single hairs, one lock; which if you remove, nor Faith, nor Knowledge, nor, Hope, nor Devotion, nor Obedience, nor any other eminent virtue, will ever ravish the heart of your heavenly Spouse.  
Charity it is that will unite you to God, and God to you. Charity it is that of many will make one; Make men to be of one mind in an house, of one mind in a Church, cause men to serve God with one heart, 
Psal. 68.6. Acts 4.32. Jer. 32.39.  and one soul; which is the property of that Religion which I have hitherto shew'd you to be but One.  
Next I am to prove, that this one thing is Necessary; for that's the Attribute of our Saviours Proposition.   

2. One thing is Needful: or as the Vulgar, Necessary; as Tremel. Requisite.  
To tell some that Maries part was that good part; or others, that it is a lasting part, such as will hold out, when other things will part with us, will prove but weak Arguments. For some are so wicked, that they regard not what is good; and others so worldly, that they are all for the present. If it appear then that this is requisite, needful, necessary; that without it, nec esse potest, that without it a man cannot be what he should be, what he desires to be, viz. Happy; then I dare say there cannot be a more powerful reason to persuade.  
Now a thing is sa●d to be necessary two ways. 1. Ad esse rei. 2. Ad operari. Either to the being and constitution of a thing, or else to its actions and operations.  
1. An essence or being every mam hath, esse naturae, for he is a rational creature; and I say not that Religion is necessary to make him a man; for how many men are there, who are not, nor will be persuaded to be Religious? who yet do participate of reason, and have a human being. A man then may be a man without it.  
2. But there is another Esse, or being, an esse gratiae, a being that proceedeth from grace, that raiseth a man to a higher pitch, restores him to that Image in which he was at first created; 
Col. 3.10. 1 Pet. 1.4.  makes him partaker of the divine Nature, walking here below as a kind of mortal God. Now to give a man such an Essence, Religion is necessary; yea, and this part of Religion, which Mary here choose and practised.  
Every thing before it have a being, must have a Procreant cause. In this, the Seed and Original of our being is the Word; to hear which, 
Ephes. 5.26. 1 Cor. 4.15. 1 Cor. 3.2. Heb. 5.14.  Mary sate at Christs feet, whose place now the pastor supplies; I have begotten you through the Gospel. And after any thing is brought forth, it must be brought up to, and have nourishment; the Word of God is this also; Milk to the babe, meat to the strong men. Farther yet, both children and men have need of Doctrine, Reproof, Correction, Instruction. 
2 Tim. 3.16, 17  The most gracious soul, at one time or other, will stand in need of one or more of these; and to this, this one thing is requisite, for it makes the man of God perfect. Denied then it cannot be, but the Principles of Religion are necessary to make and constitute a man of grace, and of God.  
2. I come in the next place to his actions and operations, these must be consonant to his being. For such as any thing is in its being, such also it will show itself by working; The Sun will show itself to be the Fountain of light, by illuminating, and a three to be of this or that kind by the fruit. Actions are required of the Religious, for they must be doers; 
Isa. 1.22. John 15.2.  fruits, for to that end they were emplanted in the Vine; now no action can be complete, no fruit good for the object, for the end, for the cause, for all requisite conditions, except Religion conducts it; and therefore the Rules of Religion are necessary ad operari also.  
By Adams fall, this rule of our Actions, was very much obscured in the soul and faculties. Men did what they could to null it. It was against their lusts, and therefore they threw it aside. Then came also a super-seminator, that enemy, that sowed his Tares in the heart; The rankest of which was, Bonum est quod prodest, 
Mat. 13.28.  That alone is good, which is profitable; and what is profitable, is good.  
Therefore God was pleased to writ it fair again; not in two Tables of ston, 
2 Cor. 3.3. Jer. 32.40.  as on Mount Sinai, but in the fleshly Tables of the heart, that they depart not from him. This will direct us in all goodness, to all we are to do, to God, 
Tit. 2.12.  to man, to ourselves. 1. To God, that we live piously, adore him reverently, constantly, sincerely. 2. To man, that we carry ourselves justly, charitably. Fac, quod potes, is the counsel of Machiavel. Fac, quod vis pati, Do as thou wouldst be done to, is the rule of Truth. 3. To ourselves, 
1 Cor. 15.32. Luke 12.19.  soberly. Our sensual part will cast no Bridle upon our lust. Ask nature, and it whispers, Ede, bibe, lude, Soul, take thy ease, eat, drinks, and be merry. Take God for thy counsellor, and he will set a restraint upon all excess. Reason we have common with Angels, sense with Beasts; Religion will teach us, ut quod deterius subjiciatur meliori, The worst part be subject to the better; that reason be subject to God, sense to reason.  
If then we intend that our actions adorn our profession, necessary it is that we be skilful in this one Rule, since this must direct the understanding to know every duty perfectly; the judgement to discern betwixt good and evil exactly; the memory to retain what is taught firmly; the will to choose the better, and leave the worst freely; and the affections to love what God loves, and hate what he hates ardently.  

Eccles. 12.12.  It is to no end( saith the Wise man) to make many books, and 'tis to no end to use many words; will you hear the Conclusion of the whole matter, that necessary point we must all drive at? To fear God, and keep his Commandments, is the whole man. His whole being of grace consists in this, and his operations that necessary follow this his being demonstrate this.  

Job. 11.12.  Vain and empty man may imagine, that he is born as free as a wild Asses Colt; i. e. bound to no Master, subject to no Yoke, but like a wild Colt the foal of an ass in the desert, that was never brought to hand. But let such a man or beast rather consult with the Book of God, and he shall find this Universal Affirmative, 
Prov. 16.4.  that our Lord hath made all things for himself; and if all, then man likewise. Necessity then is laid upon man to serve his Maker; it is necessarium, it is Unum Necessarium, necessary it is, that one necessary Point; from which will follow this Conclusion.  
That since this is {αβγδ} a necessary work; what tends not to this, is {αβγδ} a matter by the by in comparison of this. Our main business that we came for into the world, is to serve our Maker, and to save a soul; what conduceth to this end, would be our mark to shoot at, our scope to aim at: To all other things, as Riches, Poverty, Health, Sickness, Honour, Dishonour, such an indifferent affection would be born, that we esteem not ourselves happy with them, nor yet unhappy without them; that with a thankful heart we receive them if bestowed by God; and if it be his pleasure to detain or take them from us, we murmur, we repined not, because not any of these come within the compass of this One Necessary.  
Now if this shall seem to any man rather a speculative, than a sad Truth, let him go to the Couch of a sick Worldling, or profane person, and ask him then, what he judgeth to be of the greatest necessity? God, or his gold? God or his belly? Could a man behold and feel the secret throbs, the sad accusations, the fearful remembrances of such a heart at that instant? no doubt, he should find him of another judgement and Opinion, than he was in the ruff and heat of his jollity. Doubtless he would avow, that the remembrance of one hour laid out upon this necessary Point, did bring him at that instant more solid comfort, than all the toil and pleasure he took in these transitory things.  
Now, dear Brethren, give me leave I beseech you to bespeak you: I that am your Servant for God, you who profess yourselves Servants to God:  
Use I entreat you, this experiment to your commodity, use it to your instruction, use it for a warning. That which thy Neighbour is now, thou must be ere long, a dying, a dead man. And of all follies, it is the greatest, not to fly dangers by the examples of others: The difference betwixt a wise man and a fool being this, that the one foresees a mischief, and prevents it while there is time; the other would do it when it is too late. If thou couldst but now feel the state and case wherein thy poor heart shall be at the last gasp, for neglecting the study of this Necessary, and pursuing that which then will not profit, thou woaldst take from thy meat, thy sleep, thy other occasions, to study this one Necessary indeed.  
It is the opinion of a great Divine of sound judgement, that the souls of Gods Saints in the hour of their departure, 
Bilson, Survey of Christs suff. p. 389.  are suffered to feel the touch and sting of bodily death, which is fully known to none but God who ordained it, or to her self that feels it; though this Agony of death be shortened or succoured, as it pleaseth God in his mercy to dispose to every man. There is then more reason in that prayer which our Mother the Church hath taught us, than at first sight appears, That God would deliver us in the hour of death, and in the day of judgement.  
Of which terror he that would take a full view, let him go into the Garden, and behold our Saviour in his Agony, 
Luke 22.44.  when his soul was {αβγδ} besieged with sorrow; when he did sweat those clots and strings of blood roping down unto the ground. He then saw God upon the Throne armed with wrath and indignation against the sins of ill the world. Then he saw, but felt not what the damned must feel, the fire of hell kindled to torment them who are hardened in their sins, and die without Repentance in their wickedness. This wrung from him those drops, that blood, that fear, that prayer.  
Now if this day may prove a day of heaviness, one hour, one minute at least of that hour of darkness, even to those who all their lives have thought of this One thing, and studied this Needful Point: what is like to be to them, who because of Multa, many distractions, had no leisure to think of it; and for impertinent matters, have set by this Necessary, that have changed the first into the last, and put the last first! I cannot without horror conceive of the horror of that soul; I cannot without discomfort call to mind the discomforts of that hour. Doleful it is, to consider in what bitterness, in what amazement, in what( I want words to express my thoughts) in what, in what astonishment that last divorce of this long wedded couple, the masculine soul, and the weaker body w●ll be then made.  
True it is, that the godly ought not to be disheartened by that King of fear, since it is their good God who wounds and heals; their Jesus that kills and quickens; their Redeemer that brings to the Gates of Hell, and brings back again. But yet they should consider the bitterness of death, which is the sting of sin, and how justly they have deserved to be pierced and wounded with it; and so with a Religious fear, and most earnest prayer, beg of God assistance and defence against the terror of Death, before they approach their end. No man ever breathed out his soul without bitterness; but he with the most, who hath not all his life long had a careful eye, and a solicitous heart about this On Necessary.  
Would it were in my power to persuade men to grow wise, and foresee these things, that they would cast about, quid fiet in novissimo, what they shall do in the end thereof? In all other actions little is undertaken; but it is proposed, 
Jer. 5. ult.  What will be the end thereof? What will come of it? why not here also? What? so wise in all other things, and so unwise in this? If your end be heaven, why glue ye your hearts to the earth? if you seek to please God, why are you yet Servants of men? nay, of Venus, of Bacchus, of Mammon? if one necessary Point be to be studied, why study you all points else, and neglect that? This is to lay out money, and not for bread; 
Isa. 55.2. Luke 15.16.  this is to feed upon Husks, when you might feed on the flower of Wheat.  
But if ever the scales shall fall from your eyes, as they did from the Prodigals, 
Verse 17.  ye will confess that all these {αβγδ}, are but {αβγδ} light chaff in the wind, that will be blow'd from the face of the earth. This will be the Harvest of such light stuff; for he that hath the fan in his hand, will purge his floor, 
Mat. 3.12.  and burn up the chaff.  
Now if the Fan move you not, then think upon the Scale. For the Prophet puts a balance, and weights into Gods hand, and teacheth us, that all Nations are as the dust of the balance. 
Isa. 40.15.  An examination there will be in a very nice and delicate manner, such as is of gold in the balance of the Goldsmith, with whom, not any counterfeit mettal can pass, nor any piece that is too light; and when all our plots, our designs, our acts come to Gods balance, nothing will be current, but what is circled with this One Necessary; our service of our God, our sincere heart in the performance of these Religious duties, our sitting at Christs feet, and hearing his Word, our practise of what we heard; thus much, and thus much alone will pass; and if any thing in this be found, as much will be found to be light and embased; our Saviour will cast in his own All-sufficient merit to supply the defect. For he who accepted and commended this very Woman, 
Mark 14.8.  because she did what she could, if he find the like endeavour in us, hath also given us a Supersedeas that our heart be not troubled, 
6.  nor that any other trouble us about it.  
But for all the rest, God, not man numbers it. Tekel, it is found too light. Pharez. away with it; out of the balance it must; God will never approve it, because it is more than needs. 
Dan. 5.25.  Were the Jewish Phylacteries, or the Frontlets now in use, I could wish these three words written on your foreheads, or as Bracelets wreathed about your wrists: But since those are in disuse, you have yet a Tablet, in which you may engrave them; I mean the Tablet of your hearts; especially these two, mean, Tekel, that import the numbering and weighing of all men do. This would make every careless soul fall to reckoning and account with themselves, what would hereafter pass, what would not pass, what was to be accounted for on the by, what on the main, what superfluous, what absolutely necessary, what first, what last, what would be taken, and what would never be received.  
Those things which will not be received then, are not Martha's multa, many dishes; nor Dives multa, many goods; nor Epicures multa, many delights; nor the Politicians multa, many plots; nor the active mans multa, many businesses; nor the Hypocrites multa, many long prayers; nor the Itinerants multa, many Sermons; nor the worldlings multa, many cares; nor the Souldiers multa, many Victories. This Maries unum, her sincere devotion, her sincere Religion, her sole service, her intent attention; in a word, her one heart, her one soul, her sole heart, her sole soul, universally and constantly united to her God. This is that One, that necessary thing, that good part, which never shall be taken from her.    
LUKE 10.42. 
{αβγδ}.  
But Mary hath chosen that good part, which shall not be taken away from Her.  
NUlla est hic comparatio, for here is no comparative, nor superlative, 
Beza.  as many Interpreters dream; and therefore red it thus, 
Mary hath chosen the better part.  
Mary hath chosen the best part.   
said tantum pronunciat Christus Mariam in sancto& utili study occupari, unde abstrahi non debeat; But Christs judgement is, That Mary was busied about a holy and profitable matter, from which she ought not to be drawn.  
I am this day to bring you into a Family, to which I could wish every Christian house were like; for in this, so many chief persons, so many patterns of piety, and Religion. Three we find, Martha, Mary, with their good Brother Lazarus; not the beggar that lay at the Rich mans Gate, but Lazarus the friend of Christ, who slept in his grave, 
John 11.11, 43  and with a loud voice was awaked, and raised, and came forth. And every one of these proposed in their kind for imitation.  
Martha the Housewife busied at her work; Mary the devout, at Christs feet hearing a Sermon; Lazarus the type of an obdurate accustomend sinner, for many dayes dead and butted, and stinking in trespasses; but now by a loud, powerful, and mighty voice of Christ raised, and therefore acting the part of a Convert, a living Christian; who being raised from the death and grave of sin, intends to live unto God. Now happy is that house which is stored with such Inhabitants; for there, nor God, nor man is forgotten; no, nor yet that duty which is due to both. Not God; for Mary the devout piè& sublimit●r sentiet de Deo, will think highly and reverently of her God. Not man; for Martha the hospitable benignè& misericorditèr de proximo, will charitably provide food and entertainment for those that want; and Lazarus with his Doves eyes, humilit●r& miserabiliter de seipso, pejus de peccato, will think humbly of himself, worse of sin that paid him his wages, and laid him up in his grave.  
It were to be wished that the virtues of these three were united, and that we might find in every Christian, Martha's Charity, and Maries Devotion, and Lazarus's Resurrection; but these seldom meet; for where there is Martha's care, or rather trouble, Maries Devotion will be cooled, if not absent, and Lazarus's life will smell too strong of the grave; the return from thence, will not be as it ought like Christs, who left the linen clothes, and the Napkin about his head, 
John 20.6, 7. John 11.44.  the whole furniture of death behind him; but too too like Lazarus's, who came forth bound hand and foot with grave-clothes, and his face bound with a Napkin; in plainer words, where there is anxiety, and great distraction, this Resurrection to a new life will be hindered, bound up, clouded, veiled, that it cannot go on nimbly.  
The sole way to set it at liberty, and cheerfully active, is to make Maries choice which our Saviour here commends, and from his mouth I commend to you. Put it to the world, and there will be a plea put in for Martha; but let Christ be judge, and Maries choice will be preferred. Martha's Election was an error, but error salutaris, a beneficial mistake; for, It may rid the world of an error ever after; but the choice of Mary was salutaris electio, a wise choice, safe, and heal●hful; for it may teach all posterity what to choose; not many things, but One; not one superfluous matter, but one necessary; not that which may seem to be, and is not, but that which is truly, positively, and really good; Lastly, not that which is of a flitting, transitory, and vain nature, but such as will be lasting, and everlasting shall not be taken away from us.  
The Subject I  told you of this Text, is Religion, which is here commended to us under Maries choice, for four eminent qualities.  

1. For the Unity of it. It is but one; there is but this one way to make men truly happy.  
2. For the necessity of it. It is a needful point; no man can be a Servant of God, or save a soul without it.  
3. For the perfection. It is without controversy, and beyond all dispute, A good part, the good part.  
4. For the perpetuity. The fruit gathered from it is immortal; It will never be taken away.   
Two of these excellencies I have spoken of before; now I am to prosecute the other two, and to declare, That this part is a good part, and everlasting, which will justify the more Maries discretion that she choose it; for what she did, was not done at all adventure; but upon mature deliberation she choose.  

1. Mary {αβγδ}, Mary hath chosen.  
She choose it, and she choose it {αβγδ} out of, from among other things; as a man should choose a pearl out of a heap of rubbish, or any one thing that he likes, out of a shop of commodities.  
Election cannot be made, but where more things are proposed; upon which the soul of man deliberates, and within holds, as it were a counsel, what to admit, what to reject, what to choose, what to refuse; and he is no wise man that fastens on any thing, before he hath well weighed the Arguments that may persuade, or dissuade him; especially in Religion, the matter here in question, the choice of which is the point of the greatest moment.  

Luke 8.2.  Methinks, I behold here on one hand, the seven Devils cast out of her by our Saviour, pleading hard with her, pressing most alluring Arguments to flatter her into her old way of lust and pleasure; What she so courted for her beauty, and admired by so many Lovers, mar her face with a flood of tears, and stoop her lips to kiss the feet of any, of whose kisses, youth and love would be ambitious! What so neglective of her self, to make her hair a Towel, which in curls did 'allure, and perfumed w●th odours please so many Lovers! But on the other side, Religion presenting unto her the strict austerities of Christianity, the frequent fastings, the daily prayers, the subduing of lusts, the mortifying of the body, the taming of the flesh, and giving it a black eye; In a word, all those duties of piety, and charity, which could not be performed without much trouble to the flesh, that I name not that self-denial, and across, that all must take up, who will sit at Christs feet and hear his words!  
And yet Mary sits still, and is immovable. Pleasure sings to a deaf woman; Religion prevails; she chooses that which would save a soul, before that which delights; that which would never fail, when all her pleasures and Lovers would forsake her.  
And to say truth, a Religious life is always best when chosen. He whom occasion, or education, or custom, or fashion, or the conversation of others moves to be Religious, is seldom really such; intus& in cute, he is not a Jew within; his devotions are formal, his service hypocritical; he approacheth God with the lips, but his heart is far off.  
Whereas he that sits down, deliberates, and enters a consultation, debating the matter betwixt him and his own soul, upon what grounds he will be Religious; and findeth these grounds to prevail upon his understanding, is like to make a good choice, and do his Duty truly, hearty, sincerely.  
Of the end of Religion there is no doubt, there needs no consultation about that; for every man would be happy, and live for ever; Naturally our will is carried to that. The whole deliberation will be about the means by which we shall attain this end, which is Maries part, Repentance toward God, hearing his Word, obeying what we hear, and faith in Jesus Christ; for these being averse to flesh and blood, and not known to all, the debate is about the practise of these. Now he who after a sad and serious disquisition, rejecting all other vanities, and by-ways, shall make his choice of these, is the sole wise man, and like to prove the good Christian; which will be easily confessed, when I shall have opened at full unto you, in what respects Christian Religion is the same.   

2. {αβγδ}, That good part.  
Bonum, if we consult Aristotle, is that quod cuique conveniens est; 
Ethic. 1.  and since that there is not any thing so convenient unto man as Religion, Religion must be the chief good; understanding by good, that which doth most conduce to attain the chief end, which all things aim at, felicity. Nothing can be so convenient to man, as that which teacheth him to know God, to join him to God, to give God all honour and glory, and to live honestly, justly, peaceably among men; all which being the Dictates of Religion, confessed it must be to be the Good part.  
First, By Religion it is that we come to know God; thus the wise have defined it, {αβγδ}. Piety is the knowledge of God. The whole world, as saith Saint John, lies in darkness; 
1 John 5.19.  and if any light came to them by the Book of Nature, by it they might know that he is, not what he is; that to be worshipped, not how to be worshipped. To the question proposed, What God was, the wisest of them was fain to take a longer day, and to profess that he disputed the most wisely of God, 
Simonides.  that said no more than {αβγδ}, That he is. What beyond this they knew, 
{αβγδ}.  they were beholding to Revelation. For that Rule of Justin Martyr is undeniable, with which he often in that Book presseth the Grecians, {αβγδ}; i. e. 'tis not possible for them who had not before learned so great and Divine things from those that knew them, either themselves to know them, or rightly to teach others; whatsoever it was then that the Chaldees, Egyptians, or Greeks, knew or taught aright of God, that they received from Moses, and the Prophets, and stolen it out of their Writings, though that the Theft should not appear, they disguised it under other notions, and fictions; 
Ambrose.  to the truth of Religion then they were beholding for what they knew or taught truly of God. Veritas à quocunque dicituri, à spir●tu sancto profecta est, Truth by whomsoever it is said, yet it proceeds from the Holy Ghost.  
Secondly, But this is not all that Religion doth for us; for after it hath acquainted us with God, it joins us close, and re-unites us to God. Religionis nomen à vinculo pietatis deducitur, It hath its name à Religo, to bind. It binds us in a Bond of piety; and to aclowledge that we are not at liberty, but bound and obliged to perform what we have undertaken. The very form of the Indenture, 
Hos. 2.23.  is thus drawn, I will say to them, Thou art my people; and they shall say, Thou art my God; 'tis a mutual contract on his, on our part; it had its rise indeed from love; He loved first, and therefore we are but to love again. In him it was free, in us it is duty; and that which sets the measure of this love( if it have any) and prescribes the Offices of this love, is Religion; we never can of these make due payment, till we are Religiously united to him.  
Thirdly, And from this loving union there flows another admirable effect, which is an inward observance, and an outward adoration of that Entity, which a man esteems to be of so high and Divine a Nature. His study is to exalt God to the highest degree, and to abase himself to the lowest; so did the Father of the faithful in his Petition for sodom, 
Gen: 18.27.  He acknowledgeth God to be his Lord, himself dust and ashes.  
Such is the force of this Divine virtue, it makes a devout soul dedicate himself wholly to God; his body to be Gods Temple, his soul the Altar, his affections the offerings, his spirit his Image, the best expense of his time to serve, to extol, to imitate, to implore his God. Religion prays, Religion fasts, Religion adores, Religion it is that gives thanks, Religion that gives reverence to his holy Name, to holy dayes, to holy places; by this only it is that we yield obedience to what we should, confess, are sad, and ask pardon for what we cannot do.  
Go now and say, but with what face I know not, that Religion is not a good part, which teacheth so much good. If to know God, if to be united to God, if to exalt and glorify God, if to adore, obey, worship, serve him, have any goodness in it, then certainly that must be good which teacheth the Rule and practise of all these.   

2. Religion good for the Societies of men.  
But I come now to men; and if we shall prise and esteem that duty which man owes to man, and the performance of it as wonderfully conducing to the conservation of human Societies, Religion must be confessed to be a Good part. It is no peculiar conceit, but a matter of sound consequence, that all just and charitable duties, are by so much the kindlier performed, by how much the men are more Religious from whom they proceed.  
No act of Justice is so genuinely executed, as where the fear of God is the first moving cause, his glory the end; and the Rule by which Justitiaries proceed, his Word and Will, and not some sinister respect, or crooked line of their own. For if those who fill the seats of Justice, follow it only as a Trade, with unquenchable and unconscionable thirst of gain, being not fully persuaded in heart, that justice is Gods own work, and themselves only Agents about it; that which was ordained for the common good, will be made the very Rod and Scourge to torment poor innocents, and a cause of a common misery.  
Those who extol the Golden age, acquaint us with many admirable effects, 
Ovid. Met. Hesiod.  as that men at that time, of their own accord; without any Law, kept their Word, their faith with men, that they loved what was right, and hated what was wrong; that not fear of revenge or punishment, but mere love of virtue and equity was a bar against all oppressions. And how came this about? The gods, say their Poets, did as yet dwell and converse with men; they had those, though feigned Deityes for their Tutors, for their Directors, for their Guardians; and they were so Religiously awed by their presence, that they had no thought to attempt any unjust act; but upon their retirement to Heaven, then 
— Fugere pudor, verunque, fidesque.  
And justice and all fled together.  
Ultima caelestûm terras Astraea reliquit.   
The truth I confess is disguised in a fiction; but the Moral is, That where God is, there will be good; and where good is, 'tis the work of a Religious fear.  
To go one step further, let the god be never so strange and false, yet in the Religion of that god, some principles are true, from which have sprung notable effects for the benefit of mankind. Not a man among the Heathen, who had or hath a stock, a ston, a clout, a Fetisso for his god, but will yield you this Principle, that breach of Oaths is detestable to their Deity; and that such as should be wilfully guilty of that hateful crime, always were to be pursued with Divine Vengeance. It was their error to attribute so great power to their Puppets and false gods; yet the right conceit they had, That to perjury, and injustice, vengeance belongs; made, and doth yet make them so punctual in their Contracts which they make with men.  
I verily believe, that those specious virtues, their mild severity, their severe but exact justice, their chastity, sobriety, valour, their integrity and honest simplicity which we red of, admire, and commend in the Heathen, were no other than the fruits of true Religion; some Axioms and Principles whereof, were by God rooted and imprinted in their hearts; for they were but {αβγδ}, Thieves of other mens goods; having borrowed, 
Clem. Alex.  or if you will, pilfer'd from Gods Truth, whatsoever they published and practised as true.  
These Maxims common to them with us, tied the hands from violence, the tongue from blasphemy, the eyes from beholding vanity, the heart from impure conceptions, the head from Treasonable plots, and the feet from running to vile excess; upon all these Religion laid a straight, but an aweful Yoke; which, who so cast off, were even by themselves branded and reckoned among the irreligious.  
But if it be said, that these effects being common to all Religions; to the false, as well as the true; therefore the goodness even of those is this way set forth, as well as of the Religion we profess: I would have it remembered,  
First, That these effects proceeded, as I said before, from those common Truths and Maxims, in which the falsest Religion in the world doth communicate with the true; viz. That there is a God; that this God is to be honoured; that this God hates cruelty and injustice; that this God hath {αβγδ} a revengeful eye; that he is a holy God, and doth detest unholy actions and persons. To the truth of Religion the effects may be attributed, though they that do them are not of a true Religion.  
Secondly, That howsoever this their Religion, be it what it will be, may teach them some Truths, and dictate some good things; yet it is not in all things absolute, in all things good, as is the Christian Religion; and therefore not that good parr which our Saviour here commends in Maries choice. It will not then be amiss next to examine, how far that Religion we profess is {αβγδ}, that good part, and excels all other Religions that ever were yet in the world.   

3. That Christian Religion is that good part.  
Every Religion bears in her very dictates the Image of the author. Nature never invented, or imposed any that did not favour her; nor the Spirit of God any, that did not oppose Nature. Let then this be the Lydian ston to make the trial; that which will distinguish Christian Religion from the rest, and give it a pre-eminence above the rest; we need no other. What Religion doth plainly content nature, let that be false; what gives more sincere glory to God, and destroys the works of the flesh, let that be true and good.  
Now look over all the Rules of Christian Religion, and show me but one that gives liberty to the flesh, to our carnal appetite; what one doth not breath forth the greatest holiness, purity, piety, charity, that can be expected? 
Just. Mart. {αβγδ}. Naz. {αβγδ}. Tertul. de Idol.  Among the Heathens, their very gods were contentious, and had their Warres; wanton and lustful, and had their Ganymedes, their Europae's; Gluttons, and had their Feasts. A goodly Religion certainly where the authors were so vicious, and whose set forms of service were composed of nought else but brutish obscenity!  
But I pass by these, as not to be name to chast ears. What should I say, that that very Religion which God gave unto the Jews had imperfection in it? 
Heb. 7.18, 19. Col. 2.17. Heb. 10.1. Gal. 3.24. and 4.9. Ezra 20.25.  The Apostle speaks it plainly, that it was disannulled for the unprofitableness and weakness thereof. A shadow it was of good things to come, and it made nothing perfect. At best but a School-master to led to Christ, in comparison of whose Sacrifice, all the Mosaical Ceremonies were but weak and beggarly rudiments. And therefore God tells the Jews by his Prophet, That I gave them Statutes which were not good; not good sufficiently, because they never could by them obtain the end; for those Sacrifices which they offered year by year continually, 
Heb. 10.1.  could not make the comers thereunto perfect. Thus it was in the Rites, thus in the Ceremonies; and for the Moral part of it, in one point an indulgence they had, or took at least, for the hardness of their hearts, 
Deut. 24.1. Mat. 19.7. Mat. 5.21.  Moses admitted a Bill of divorce. And in the Commands of the second Table, they gave an indulgence to themselves to hate, they took liberty to be angry, to slander, though they might not kill. A wanton eye was thought no crime; or an adulterous heart esteemed no fault. 
28. 33.  With others they jested, and so that they kept from perjury, to swear by the Temple, was nothing with them. 'tis not their practise I speak of, 
21.  'tis of their Doctrines; these were the Commandments of men currant among them, and these they had been taught from the Ancients. Our Saviour was fain in a full Sermon to confute all their Glosses, and hypocritical pretences, for their breach of the Moral Law.  
There is but one more which stands out in competition with the Christian Religion, and this is that of the Impostor Mahomet; and he that should red his Alcoran, would conceive he hoped rather to meet with beasts than men. To say nothing of his disguised Stories of the patriarches, stolen by him out of Moses, but changed into lies, and old Wives Tale; who can Relate the stories of Angel Adriels death, Seraphuels Trumpet, Gabriels Bridge, Herroth and Marroths hanging, the Moons descent into his sleeve, the Angels Hammer, the Litter, and much of the same Bran without laughter! Besides these ridiculous Fables, how doth he soothe up nature; A man would think he heard Epicurus rather reading a flattering Lecture of pleasure, than a grave Law-giver; for his Ordinances are encouragements to licence baits of pleasure; his heaven somewhat like the Millenaries, a Paradise of Amorous Ladies; by him revenge is encouraged, multitude of Wives tolerated, theft allowed. Reason itself being the impress of God in man, hath light enough to persuade that this Religion cannot be good, whose Laws are wicked and licentious, and credit bolster'd up by lies, fables, and impostures.  
On the contrary, by Christian Religion we kerb Nature; we restrain, we discourage, we threaten her; teaching not to rest in outward actions of piety, or dispensations of men, but to strive unto sincerity, without which we may expect no part in Christ, no salvation, no future life, no help in our prayers, in Sacraments, in any Christian duties. Call upon men we do to set the heart to work in all Devotions, without which the lips are but babblers; to set the hand to work in all good actions, without which the heart is but an hypocrite. Our Law is an undefiled Law, and converts the soul. 
Psal. 19.7. Naz. {αβγδ}. propè finem.  With us it is a sufficient matter of accusation, not only to be wicked, but to carry a heart, and a desire to be such. For we prohibit the very purpose as well as the Act and the dead. Chastity is so far exacted by this good Law, that it puts a Covenant upon the wanton eye, 
Mat. 5.28.  and a restraint upon the adulterous heart. Perjury with us is held for so vast a sin, that forbid we are by a solemn sanction, not to swear. swear not at all; 
Verse 34. 1 Thes. 5.22.  by us even the appearance of evil is to be avoided. To speak ill, to do ill, to think ill, to plot ill, are alike forbidden; all iniquity be it never so close or secret, must by our Law be forborn. red but the fifth Chapter of Saint Matthews Gospel, with our Masters Comment upon Moses Law, and there you shall see the perfection and goodness of our Christian profession.  
Now let me appeal to your own soul, and unto the judgement of the whole world, whether that Religion must not be good, whose rules are so good, whose commands so holy? Whether it be possible, that should receive its rise and being from flesh and blood, which keeps under, opposes, destroys flesh and blood? That certainly, which is so opposite and contrary to mens affections, so across to their mindes, must be from heaven; that which commands men to be holy as God is holy, 
1 Pet. 1.16. Jam. 1.17.  must needs be from a holy God, and consequently it must be good; for every good gift comes from above, and comes down from the Father of lights, with whom there is no variableness, nor shadow of turning.  
Could I find the least favour given to our will and natural corruption in it, I should suspect that the author of it consulted with flesh and blood; as those we see do, that break, 
2 Pet. 3.16.  or countenance their breaches by some or other Clause they find written in it; forced they are {αβγδ} to wrest the place, and set it on the Rack as it were, and torture it, before it can be got to confess and countenance what they would have it. But when I cannot find here the least indulgence or dispensation granted to the least sin, no, 
2 Thes. 5.22.  not to the appearance of evil, convicted I am, and so must any man that carries not about him an obstinate soul, that this is alone the good part; or since some will so have it, the best part; nor Heathenish civilities, nor Jewish Ceremonies, nor Turkish libertinism may be name in the same day with it.  
Honesty then and piety we have to pled for us; justice and charity, Arguments of sufficient weight to get the good-will of a virtuous soul. But that which most works upon the hearts of most men, is Utile, profit.  
nile nisi quod prodest charum est. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? 
Job 21.15.  say those profane men in Job. cvi bono? What profit will it bring us? how shall we be the better for it? is that powerful reason that draws men all the world over. Might it then be discerned which way this which is so magnified for a good part, might be profitable for us, then without doubt it would be desired, and make men good indeed. Even thus far our Saviour to win our affection, hath condescended also, assuring us that it is so beneficial, that it will be of an eternal use. Non auf●retur.  It shall never be taken away. 
All things under the Sun, are stigmatized with the name of Vanity. Vanity of vanities, 
Eccles. 1.2.  all is vanity, saith one, than whom never any one had more experience; and at what rate soever we esteem them, yet we esteem them the less, because we are sure they will not last.  
In this one thing it is, that Religion and Religious duties hath the priority, 
Cic. pro Archia.  that they will not leave us, nor forsake us, pernoctantur, perigrinantur, rusticantur, commoriuntur, consepeliuntur, resurgunt, at night they lay us sweetly to sleep, in our way they accompany us, in the Country they attend on us, when we expire, they go to the grave with us, and at our calling up, they will rise and appear, and speak a good word for us. Blessed are they that die in the Lord, 
Rev. 14.13.  for their works follow them; this only might win our good-will. There is not any one thing in Religion, that is subject to decay. Not our God, for he is eternal, not changeable in himself, not changeable to us; 
John 13.1. Mat. 28.20. Mat. 1.23. Rev. 14.6.  whom he once loves, he loves to the end, and will be present with those he loves, for ever; for this he hath given us his Word, I will be with you to the end of the world. His name is Immanuel, God with us. Not his Law neither, for that is immutable; it is the everlasting Gospel; after which we may not look for another; that which shall not be taken from the Church, till the Church be taken out of the World. Not his Spirit that informs the Church, 
John 14.16.  for that he hath passed his promise, I will sand you another Comforter, that he may abide with you for ever.  
This Gospel it is that proposeth meat to us that perisheth not, bread of life that decays not, fountains of living water that will spring for ever. This Gospel it is that enjoins duties as I said, 
Joh. 6.27, 32, 33, Joh. 7.39. Psal. 56.8.  that will not desert us; draws from us tears, which God will put into his bottle; teacheth us to give alms, that God will record in his Book; do such works which will go along with us to the Throne of God, and never leave us, till they behold a Crown upon our heads.  
Nothing you can name besides, will be so fast a friend, stay, attend, abide, and follow you. And in that our Saviour fastens non auferetur, to this one good part; evident it is, he puts a difference betwixt this and all other petty goods of the world; intimating to us, there be other things of a flitting disposition; 
Chrysost.  though not this, yet those Transitory. And so they are like the Nest of Swallows, made up of a little dirt and a few straws, which in a frosty Winter drop down of themselves. 
Gal. 6.8. Mat. 15.17.  That which is sown to the flesh, is lost in corruption; that which is spent on the belly, passeth into the draft; that which is laid on the back, falls to rags; a decay there is upon all these. Let then our estimation be according; terrae damnemus, quod habemus à terra, let us leave to the earth, what we have from the earth, and begin to withdraw our love from that, which will so basely withdraw from us. Can we suspect only a man, whom we have made choice of to be our friend, into whose bosom we pour our secrets, with whom we love to spend our hearts? have we I say, the least suspicion that this man would prove a Judas, kiss, and kill, and stand afar off in the day of trouble? our affection will cool and abate wonderfully to him; but upon experiment, that actually he proves a traitor, apt we are to take up Davids complaint; This my companion, 
Psal. 41.9.  my guide, my own familiar bosom friend, this was the man that forsook me.  
It is beyond suspicion, certain we are, that the wedge of Gold in which we have put our confidence, all those pleasures which we have endeared in our bosom, our ambitious thoughts with which we have taken sweet counsel, even those whom we have loved so dearly, that we have profanely brought them with us into the house of God, and walked with them there as friends, even a●l these will betray us first; and then leave us, when we are ready to leave the World. They will be then taken away; and if they come in sight at the last gasp, they will be such miserable comforters, as the surviving Canaanites were to Israel, Scourges in our sides, and thorns in our eyes. 
Josh. 23.13.  Thus much we all know, and this consideration very much abates the heat of our affection to all these.  
At that day the memory of a well-led life, a conscience established by faith, the remembrance that we have sate at Christs feet, and heard him Preach, an honest endeavour to remember what we heard, and a love and practise of those good lessons, will be the best and surest friends that will stick by us. It is the commendation of Mary, that she made her Election this way. expositors unanimously have made this good woman the pattern of a contemplative man, who bends his thoughts to meditate on heaven, and consider the earth after upon good grounds to make his choice. Is it thy purpose then to choose aright? call for Mary, bid her come and help thee. For he that considers not well, chooses but ill; whereas he that puts every circumstance into the Scale, and weighs all, is not like to be deceived. Solomons good woman considered the field, and bought it; 
Prov. 31.16.  she considered before she purchased; for where there is buying, and no consideration, the bargain is not like to be advantageous.  
Mundus est personatus, all the World acts but a Comedy; and it is not within, what it is without; it sets forth honour, pleasure, riches, in the best attire, and instructs them to act their part so plausibly, as may best please. Before then thou be enamoured of any of these, pull off the Vizard, and behold what they are within. Non hominibus solum, said etiam rebus demenda est persona,& reddenda facies sun; not from men only, 
Seneca.  but from things the personated outside is to be taken off, and every thing made to appear in its true natural shape and face: Consider then before you choose, and then you will make no more choice of those I but now name, for what they show, than you would do of a Horse for his glistering caparisons. And know withal, that when you have made a bad choice, and selected these, you have chosen that which will not make you happy.  
It was the judgement of the wise, 
Isoc. ad daemon. Plutarch. {αβγδ}. Cicero. 1. Paradox.  that all the things which they in their Philosoph● called Bona, were not to be truly styled good things, or such as would make their happy man, because they were placed upon Fortunes wheel; Eripi, surripi possent, a man could have no hold-fast of them, nor call them Sua his own; if they stayed with him to day, they would steal away, or might be stolen away to morrow. They were but like a fire among thorns, that blazeth and crackles, and presently goes out. It must be in their opinion the constellation of virtues, that would make their happy man; because nor the force of fire, nor the waves of the sea, nor disfavour of Princes, nor rage of Tyrants, nor Sword, nor Age, nor Sickness, no nor Death itself could take their virtues, nor good deeds from them. You see whatsoever was subject to inconstancy, they thought too weak to be the foundation of felicity; and that those things were especially to be pursued which were constant. Their account they made upon non auferentur, that they could not be taken away. This made them so resolutely honest.  
And yet for this, they wanted much of the security that we have; they had but a dim light to view it by; we have the light over and above of the Scriptures; 
Cic. de Senect.  they had nothing but the Testimony purè& elegantur actae aetatis of an honest life; which how good soever, yet is subject to defects; we have a promise from God, and a pardon annexed to the promise for what would make us unworthy of it; they had before them for patterns of virtue, 
Tertual. de patient.  mere natural men, gloriae animalia; we have the Prophets, Apostles, Martyrs, assisted with extraordinary grace.  
Now if those men were so affencted with what was permanent; and if the consideration of the alteration of all things below, and the meditation of the unchangeableness of what they thought the sole good, were to them that saw so little, and so darkly, so powerful a motive to make a good choice; what should this be to us, who are compassed with a Cloud of Witnesses, have the Word, have the Oath, have the Promise, have the Son of God, have the Seal of the Spirit, that our labour of love shall not be forgotten, that our sincere, though weak service of God, shall never be taken away!   

The CONCLUSION.  

Bern.  Quid in hoc mundo fratres agimus, aut quid d● hoc mundo? Oh my Brethren, what is it we do in this Word, or what concerning it? about it we are not to do much, except to undervalue it; solicitous and careful we may not be about it, except it be to shake it off. Our bodies are but the Prisons of our souls; and since we expect a delivery, why is it that we are so much in love with our fetters and shackles? Suppose these were of the Gold of Ophir, yet they be fetters still; and therefore let us not so much esteem their price, as weigh their encumbrance; though they cannot, yet this the trouble must certainly be removed, our work must be no more than needs must to meddle with the World.  
Agendum tamen aliquid in mundo. And yet while we are in the World, we must not be idle; for man was born to labour; even Adam in Paradise had somewhat to do. God loves no loiterer; neither let it displease you to learn your work, and take your Task from a Woman. Set Mary before you; and what you have seen her do before you, do you likewise.  
First, Agenda est poenitentia, you must be penitents, that's your first and chief work. 
Ezek. 18.2. Tertul. de poenit. cap. ult.  For ever since our father Adam eat sour grapes, the teeth of all us his children have been set on edge, for which we are to be sorrowful men; being born to no one work more than to repentance. Mary may be our pattern for this, that took up her seat at Christs feet, turned her eyes into water, 
Luke 7.38.  and her hair into a Towel to wash and wipe him, that by his blood was to wash and wipe off her spots. This was her first choice, and by it she gained an absolution; and if we choose this way to win Christs love, we shall be dismissed as she was; Multa remissa peccata, quia dilexit multum, 
47.  Many s●ns were forgiven her, for she loved much.  
Secondly, And it seems she liked her first choice well; for when she choose again, she choose the same place, the feet. There first she sate to repent, here now to learn. The first words she heard, were so comfortable, that she thought nothing but honey could drop from those lips. No Task she knew could be heavy, that love imposed; and therefore she was resolved to listen what burden he would lay upon her; being unburdened of her sin, she found her neck ready for any Yoke. The place she made choice of, shows she did submit to be a Scholar, and prepared to do what she was bidden.  
And let this be our second choice, let us all get us to our Saviours feet, hear him, and learn of him, as Mary did, and suffer all other things slip by us in comparison of than which will never fail; it is a necessary point, we cannot be without it; 'tis a good part, for it will make us good; and 'tis a lasting part; the praise of it, and the prise or reward of it shall never be taken away from us.  
While then we have day before us, let us work; work and sweat for that meat which perisheth not; while we are in Gods Vineyard, let us labour; labour for that immortal penny, for which our Master hath hired us; 
Mat. 20.1, 2. Mat. 13.44.  while we are in the field( the field is the World) dig, dig and delve for that hidden treasure, that the wise labourer having found, sold all, and bought it. For what we work for else, and sweat for else, and labour for else, and dig for else, and Trade for else, and purchase else, is nor vera, 
Bern.  nor nostra; is not true, nor truly ours. Not true good, for it will prove like Jobs Winter brook, full of water in Winter when it rains day by day, 
Job 6.15, 16.  and there is no want; but in the greatest drought when the earth chaps and gapes for rain, not a drop in it; neither can we call these properly our own, because we cannot carry them along with us; Si vestra, tollite vobiscum. Prove them to be yours, and take them in Gods Name along with you; such property as we have, we cannot hold it long; if as long as life, which is not always, yet not for ever.  
We commonly distinguish of life, and divide it into this present, and that which is to come; and this we call temporal, the other eternal; in respect of Nature thus I know it is; but if we will look upon Grace, there is but one life; this and that the same; and that no other than the continuance of this. Vita haec una& eadem quoad essentiam, quae à suo principio permanet in aeternum; this life of grace is but one and the same in essence, proceeding from such a principle that doth continue for ever; to wit, the powerful operation of the holy Spirit, which raiseth and quickens every member of Christs mystical Body in this life, and will quicken it in that other eternally.  
When we go out of this Valley of tears, we begin not then to live, but we live more perfectly; what we did here in much weakness and deficiency, that there we shall do to the height; what here we possess but in part, there we shall enjoy in the whole; our virtues that had here their abatements and degrees, shall there be consummate; and the evidences of this our new life, which are the actions proceeding from those virtues full of imperfection below, shall above be made absolute; this is that Saint Paul teacheth. Now we see through a Glass, {αβγδ}, darkly in a Riddle, 
1 Cor. 13.12, 13.  the picture of a face for a face; but then we shall see the face itself, face to face; now I know in part, but then shall I know even as I am known; yet however this dark sight is a sight; and this partial knowledge, is knowledge which is not extinct when we go from hence, for it abideth; Now abideth Faith, 
Verse 13.  Hope, and Charity; and what abideth, though never so much bettered, yet is in some sense the same it was before that alteration; for a change of any quality in degrees, never alters the species. Our faith that admits of degrees here, our love that riseth and falls into more or less here, our hope and confidence that hath its Lucida intervalla, swoonings and recoveries here; our choice that is inconsistent, weak, could, and remiss here, together with all the Christian acts that flow from these, will be, and remain the selfsame, though strong, fervent, absolute, and constant. Whence St. J●hn calls it Vita manens, a life that abideth; and denies it of any malicious man( the like may be said of every irregenerate person) and we know that no such hath eternal life abiding in him. 
1 John 3.15.  It is of this world the Apostle speaks; for in that other there's no place for hatred, or malice, nor murder to be committed; in this then that eternal life begins, which is to abide in heaven; there we shall continue to manifest the same acts of the same life we led here, though far more perfectly.  
It is an error then with which many men are seduced, that no man enters into eternal life before he dyes; for whilst he lives among men in the Church Militant, he must set his foot upon the Borders of it. He must live the life of grace, that intends to live the life of glory; which two differ only in this, that this is a gracious, but that a gracious and glorious life. Grace is a necessary ingredient in both, but heightened to that pitch, that it is perfect and perpetual.  
To shut up all then, remember this Truth, that you must carry somewhat out of this World with you when you go hence; somewhat that will not leave you. It is the life of grace which you must begin here, if you hope to be perfect there; study to be gracious, or you can have little confidence to be glorious. 
1 John 3.2, 3.  So saith St. John, Whosoever hath this hope, that is, to be like God, and see him as he is, {αβγδ}, purificat, castificat, sanctificat, purifieth himself, and purgeth out the base dross; labours to have a chast soul; though he cannot be perfectly holy, yet he is upon the Work of Sanctification, and doing somewhat about it to perfect it day by day.  
There is not any thing in the world but hath its beginning; sentences begin from words, words from letters, harvest from corn, corn from seeds; in this life it is that this seed is sown, in that other is the Harvest; in this is the labour, in that the wages; and this Harvest and these Wages, are the penny of immortality, which is circular and round, and hath no end; time shall not end it, not any casualty or enemy dispossess us of it. Our Saviour makes this promise for our encouragement to Mary, that this necessary work in her hand, this good part should never be taken away from Her.  
Never from her, nor never from any that are of her mind. When multa, many things; nay, omnia, all things of the world shall fail, vanish, and be taken away from us, 
Job 16.2.  or we from them, and in the close as Jobs friends, prove miserable comforters; this one necessary will stay behind, this good part will continue by us; 
Ruth 1.17.  and like Naomi to Ruth, prove a fast friend; not leave us, nor forsake us, till it hath brought our souls, and caused them to be received into everlasting habitations.    
HEB. 3.12, 13. 
12. Take heed, brethren, lest th●r●●e in any of you an evil heart of unbelief, in departing from the living God.  
13. But Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin.  

Chrysost.  THE advice is good, that Gods ambassadors make choice to insist on that part of their message as may be most profitable to them to whom they are sent, and make deepest impressions on their hearts; because it is very uncertain whether they shall ever have opportunity to speak again, or the people life to hear them. This hath always moved me to select such portions of holy Writ, and open them before you, as might be of special use; neither perish in the ear, nor yet scatter in the air, but warm you to the heart; as well knowing the uncertainty, whether we shall ever meet again in this place, I to speak, or you to hear. And for this I have a president, the author of this Epistle, that makes choice of an old fit Text out of the 95. Psalm, and allots no longer time than the present to hear it. hody si vocem, To day if you will hear his voice; and repeats it, 
Ve●. 7.& 13.& 15. cap. 4.7.  and dwells upon it, and applies it four several times as a circumstance never to be forgotten.  
But this was not the sole reason that drew my eyes to these words. In my former Medications I commended unto you Religion, to which there is not such an enemy as Infidelity, such a friend as Faith; the first discouraging and retarding, the other inciting and giving life to all Christian duties. I thought I could not more powerfully give you a Caveat of the danger of the one, and move you to hold fast the other, than by renewing this counsel of our Apostle, Take heed, Brethren, lest, &c.  
The substance of his Sermon, is, that Christ and his Gospel is most diligently to be heard.  

1. Heard before the Prophets, Fathers, Angels, 
Cap. 1.2.  because he is in Nature and Office far superior to them.  
2. Heard before Moses, because in his Ministry much beyond him: 
Cap. 3. ad ver. 1. ad 6.  Moses being but the Servant in the House, he the Lord of the House.  
3. And for the circumstance of time, heard presently, without delay, 
Verse 7.  to day; because there may be no more dayes of hearing.   
And that all this may come the warmer to their and our hearts, he proposeth the dayes of old, how God had dealt with their fore-fathers upon their Exodus out of Egypt, and how they had dealt with him. God gave them a Law, and a day to hear it; a day of forty yeares long in the Wilderness; but they and their fathers were gynhedlaeth gyndin, 
Psal. 78.8.  a stubborn and rebellious Generation; a people much like your gyndin stiff ground with a stubborn heart; as unfit to receive any motions of Gods Spirit, as an unturned fallow is for seed. And because by Moses meekness, nor by Gods immediate voice they would not be broken up, that Generation God broken off; 
Verse 17.  their carcases fell in the Wilderness, which fearful example the Apostle here proposeth, and enforceth upon them by an Argument drawn à minori ad majus, from the less to the greater. If they fell who would not hear Moses, much more you who will not hear Christ; if they perished who would not obey the Law, much more you who will not be obedient to the Gospel; if they were destroyed who would not believe the Servant, much more you who will not accept of the Lord himself; and therefore my Brethren Take heed, &c.  
In the first of these Verses, the Apostle stands as it were upon his Watch, and gives warning, Cavete. In the second, he calls up the City to make Head against the Enemy, Exhort one another. In the first he discovers who this great Enemy is; In the second he shows how he may be prevented, and defeated.  
1. The General that leads in all sin upon us, is Unbelief. 
The sum of the 12. verse.  The Caution is punctually against that: About which the Apostle discovers 

1. The Original. The naughtiness of our nature. Evil.  
2. The Seat. The heart.  
3. The purpose. To make us Apostates. To depart.  
4. And that from no less Master than the living God.    
To such an Enemy no man must give place; no not for an hour; for to that end the Apostles Caution extends 

1. To all times. {αβγδ}, a word omitted in the Translation. Take heed, lest at any time.  
2. To all persons. Not in any of you.    
The Enemy is apparent, Unbelief. 
The sum of the 13. verse.  But after good take-heed the readiest munition against him is exhortation. Good admonition, and continual instruction is the most effectual means to defeat unbelief. About which the Apostle exhorts, 

1. That we do exhort, or call upon.  
2. That it be done in Charity, mutually, Exhort one another.  
3. Seasonably, continually, daily, or day after day.  
4. Speedily, without delay or tergiversation. It may not be put off till to morrow, but done it must be, while it is called to day.    
For if it be either omitted, or delayed, the consequence may be dangerous; no less than a dry, hard heart; the heart may be hardened by sin, by the deceitfulness of sin. Two Ne's, two Adverbs of forbidding we meet with in these two verses, and they both give us reasons; one of the Caution, the other of the Exhortation. The first not attended, and the last omitted or deferred, may produce a lamentable effect.  

1. Attend not to the Caution, and there may follow apostasy from the living God; and therefore Cavete Ne, &c.  
2. Omit or defer the Exhortation, and there may follow hardness of heart; and therefore exhort, Ne, lest any of you be hardened, &c.   
Here then is good Christian counsel given, and that it may be the better taken, the Apostle ushers it in with a word of love, Brethren.  

1. Brethren.  
Had Saint Paul by this appellation intended to bring to their memory, only his alliance and nearness of blood with the Hebrews, as one descended of the same stock with them, it had been a powerful motive to gain attention; for such was his heaviness, and continual sorrow for these his Brethren, his kinsmen in the flesh, 
Rom. 9.2, 3.  that he could wish himself accursed from Christ, conditionally they might be engraffed.  
But evident it is that many of these Hebrews to whom he writes, were of a more noble Brother-hood; 
cap. 12.13. 1 Pet. 2.17.  that Brother-hood which Saint Peter gives in charge to love. By this name then as a cunning orator, he doth captare benevolentiam, insinuate into their good-will. For this being granted, as indeed it must, that all Christians( ever since Christ himself was not ashamed to call them Brethren) are of the same house and Brother-hood: 
Heb. 2.11.  Paul a Brother to them, they Brethren to him; it cannot be conceived that he will be the author of evil counsel; it were not the part of a Brother to seduce, to teach them what should do them hurt.  
{αβγδ}. 
Naz. Ep.  He that breaths from the same spirit is compassionate, and compassion ariseth from bowels of pity, and bowels of pity may be believed to give good counsel. They are truly affencted that are Brethren, will wish no more hurt, nor give worse advice to a Brother than to themselves. Dives would not do it in hell; 
Luke 16.28.  that damned ghost had a care of such; a svit he made that they might not come into that place of torment. They then certainly have less charity than those accursed spirits, that wish so ill to their Brethren, that counsel so ill against their Brethren.  
All we that speak in the spirit of meekness, dare not be suspected for such ill counsellors. We know that we are not so much Brethren in the flesh, as Brethren in the Lord; we have the same God for our Father, the same Church for our Mother, the same Christ for our Elder Brother, the same Spirit for our Informer. We are begotten of the same immortal seed, washed in the same Laver, joined by the sinews of the same faith, nourished by the same Milk. All these bonds then of Brotherly love, in which we are united, enforceth us to stand upon our Watch; and as from some high Pharos, at the approach of any danger, to lift up our voice as a Trumpet, and cry to our Brethren.   

2. {αβγδ}, Look about you, Beware, Take heed.  
Now what and if we should cry nothing else in your ears, make up all our Sermons of Cavete's, were it any more than needs? for we walk in the midst of snares; not only near them, but in the very midst of them; within, without, on the left, on the right hand they are; and would not then a Caveat do always well? No question, it were a wise and a pious meditation thus for a man to discourse with his own soul in the morning; This day I am to enter into the World, and snares are set for me in every place; be it that I be not very cautelous, no help for me but I must be taken. Suppose I am going to prayer, my heart will be ready to suggest some idle thought; whence our Saviour puts in his Caveat for that, Take heed how ye pray. 
Mat. 6.  Be it that I am ready to do some charitable dead, some thought of vain-glory may mar it; whence Christ puts in a Caveat for that too, 
Mat. 6.1.  Take heed that you do not your alms before men. The like may be said of every good work; the best may be marred for want of good take heed. And if it be thus with the good, how much more caution is to be used about the bad? Those be vicious and dangerous in their own nature, not in circumstance only. Take special heed, when you are tempted to any of them; for lust when it hath conceived, brings forth sin; and sin when it is finished, 
James 1.15.  brings forth death.  
There is no duty then so necessary for us to press as that which hath Cavete annexed unto it. For our eyes can never be quick enough for our heart; a deceitful piece it is, and will put a fallacy upon us if we look not to it; and in no one thing sooner than about our Faith; persuading us either not to believe at all, or else to believe what, and as we list; so much as shall be consonant to sense and reason, and no more. The advice then that the Apostle here gives, is Brotherly.   

3. Take heed that there be not in any of you a heart of unbelief.  
We need not go far to search into the nature of this sin; for the Apostle hath in this place lively set it forth before our eyes, by the seat, the cause, the effect; the seat where it rests, is the heart; the cause, the naughty malignant quality of the heart; the effect, apostasy, revolt, separation; it withdraws from the living God.  
For whereas Divine Revelations, Gods comfortable promises, his fearful judgements, obedience to his Commandments, are the object of our faith; unbelief seated in the heart, labours to persuade that these are neither good, nor true, nor necessary. Not good, for they oppose our appetite; not true, for they contradict our reason; not necessary, for we can well live, nay live more contentedly without them; and being not true, we need not believe them; and being not good, nor necessary, we need not obey them.  
This is that which God so much complains of by his Prophet, 
Hosea 8.12.  I have written unto them the wonderful things of my Law, and they accounted them a strange thing; strange to their judgements, for they did not prise them, nor esteem them, but lay them by, as some refuse stuff; strange to their thoughts, for they did not mind them, not meditate on them; strange to their affections, they loved them not, they liked them not, could find no taste, no relish at all in them; strange to their practise, for they cast them behind their back, and scorned to live after them; and all this practical Atheism arose from an incredulous heart. Our Saviour makes it evident, when he breaks thus pathetically upon his Disciples, or the multitude rather, O faithless, and perverse generation! 
Mat. 17.17.  faithless first, and perverse after; intimating that the untoward perverseness of their wills proceeded from their weakness of faith; perverse they had never been, had they not been faithless.  
For infidelity is the great grandam of all mischief; it multiplies sins, and increaseth these accursed Brats from generation to generation; to me it seems very like the Indian figtree, 
Clusius.  or arbour de raes, which growing out of the ground with many boughs, yields certain gummy strings of the colour of gold; these roping down to the earth, do there take root, and make as it were new trees, or a wood of Trees; from the first stock there spring so many plants by a perpetual succession, that they cover by this means the best part sometimes of a mile. This is a lively emblem of infidelity; for where it roots, it shoots, and every sin is a branch of it; and these so chained and linked together, that they cover a whole Country. There is not a wickedness to be name, that one way or other hath not its rise and dependence from this root; the overflowing of sin is from hence; so that notwithstanding the specious Titles of Christians, Believers, professors, a man may yet propose the Prophets Question, 
Isa. 53.1.  Who hath believed our report? Our Saviour allows us to judge of the three by the fruits; and the fruits I am sure, proclaim that there is in most Christians, an unbelieving heart.  
First, The presence of Gods eye is not believed to be at our thoughts, over our actions. For we are ashamed to do many things in the eyes of men, that we colour not to plot and act in the eye of God; did we believe that God were by, we would stand in awe; at least not be audacious to sin. The Psalmist tells us of men that encourage themselves in mischief, and lay snares; and upon what ground but this, 
Psal. 64.5. Psalm 73.11.  That God was not in their thoughts? Tush, say they, how should God know? is there knowledge in the Most High? This is the first-born of infidelity.  
Secondly, Neither do most men believe the particular providence of God; a general Father perhaps confess him they may; but no kind Father to provide for them; and therefore they will provide for themselves. In their wants they trust to their wits; 
Hab. 1.16. Jer. 17.5. 1 Sam. 28.7. 2 Kings 1. Psalm 18.30.  in their distresses, to some arm of flesh; in their sickness, some run to the Witch at Endor, or the god of Ekron. God is forsaken upon the least occasion, or least trusted, though he hath promised never to forsake those that trust to him; and this is another child of infidelity.  
Thirdly, Again, many call him Lord, Lord, but believe not so; for why should men conceive and call him Lord, 
Mat. 7.21. Luke 6.46. Jer. 35.8, 15, 16, 17.  and do so little that he bids them? The words of Jonadab the son of Rechab that he commanded his sons, are performed; but I, saith the Lord, have spoken, Do this, and yet there is no more heed given to my Commands, than to dreams; as little account made of what I say, as if my injunctions were not given in earnest, I meant not what I said, nor intended to call for an account of what I commanded. This is Infidelities impudent and graceless son. For could this bold disobedience be found in any professor of Religion, did he believe that his Lord is a great and a jealous God? of Authority to command, of power to punish?  
Fourthly, Farther yet believed it is by some, that there be other expiations of sin than by effusion of blood; 
Socinus and his followers.  and upon it there be that err in the prime Article. For an example of holy life, they will admit the life of the Son of God; and his death for a pattern of patience, but not for a satisfaction, not for a ransom. The goodness or God, they tell us, may make amends to his justice, the blood of his Son was not requisite: Whereas the Scripture in plain terms informs us, That when Christ suffered, 
Rom. 3. ●5. Lam. 1.12. Isa. 53.10. Mark 10.46. 1 Tim. 2.6.  there was a Demonstration of his justice, and a full Declaration of his anger, that he made his soul an offering for sin; with which God was so well-pleased, that he did accept this his precious blood, {αβγδ}, for a sufficient price; and {αβγδ}, a price in exchange for the sins of the world.  
Fifthly, But this, as it is not believed by some, so it is not regarded by others; for many tread under foot the son of God, crucifying by their profane life him afresh; who bear their heads so high, 
John 19.30.  as if Christ had never bowed his head, and given up his soul upon the across for them. And these are two twins of infidelity, of a later birth; for the innocent and Orthodox Christians of the Primitive Church knew them not; whereof the first believes not his Doctrine, and the last seem to disbelieve his Death.  
Sixthly, As for heaven and the glory thereof, 
Ezek. 33.31, 32.  they are entertained as the music of a pleasant song; much commended they are for the air, and for that vouchsafed the hearing, and yet in a trice as little remembered of the one, as of the other. Whereas were men fully persuaded that an inheritance in heaven were a reality, a Crown, a kingdom, there would be more svit made for it; they would, that they would {αβγδ}, 
Col. 3.1.  set aside earthly things, and set themselves to seek the things above. This supine carelessness is the sixth issue of an incredulous heart.  
Seventhly, Lastly, The terrors of the Lord, are no terrors to many; 
2 Cor. 5.11.  nor the Angels Trumpet, nor the last judgement, nor the ensuing torments; for were men fully convinced of the wrath and vengeance of that day, 
John 2.2. Zeph. 1.15. Acts 24.25. Dan. 4.27. 1 Cor. 11.31.  the darkness, the gloominess, the fearful and final sentence, and that the pains of hell were such as indeed they are, they would tremble with Foelix when they heard a discourse of the last judgement; they would break off their sins by repentance, and judge themselves that they be not judged. And this security is the seventh birth of an unbelieving soul.  
To collect all, since the presence of God, nor yet his providence, since the Commands of the Almighty, nor yet his only Sons Sacrifice, since the joys of heaven, nor the sorrows of hell can have a sufficient influence to better mens lives; Evident it is, that all are not Israel, that are of Israel; 
Rom. 9.6. 1 John 2.19.  that such as dwell among us, are not of us; in plain English, that among Christians there be Infidels; and therefore there is yet use of the Apostles Caution, Take heed that ther● be not in any of you an evil heart of unbelief. The seeds, with the former-mentioned fruits of Infidelity, in some degree or other, at one time or other, are in most men; take heed then even of these; but however beware of this core of unbelief.   

4. A heart of Unbelief. A heart.  
By the heart of man in the Scriptures, is comprehended the understanding, the will, the affections; blindness then and ignorance in the understanding, wilfulness, obstinacy, and perverseness in the will; No sense, nor love, nor delight, nor content of what God hath done for our Redemption, make up this incredulous heart, or to speak in the hebraism, this heart of unbelief, a heart informed, full fraught, delighted with it, set upon it.  
To help all this, God hath given man sufficient means, 
Psal. 119.105. Rev. 3.18. Psal. 119.18. Luke 24.31.  would he make use of them. His Word to be a lantern, an eye-pleasing to remove ignorance and darkness from the mind; and the act is called illumination, or the opening of the ●y●s; 
John 16.7, 13. Acts 2.2, 3. Mal. 3.3. Acts 16.14.  his Spirit to be the Comforter and counsellor; a fire, and a wind; a wind to beat down the stubbornness and perverseness; and a fire to melt out the malice and pride of our wills; and this is called the opening of the heart. Lastly, his grace he hath bestowed upon us to remove our coldness, and disorderly affections of honour, riches, pleasures, and other sensualities, and to beget in us a pious love, delight, and good-will to himself, and Religion, and with joy and great content to apply the sweet promises of the Gospel unto ourselves. Now when men will have no care to know the things that belong to their peace, 
Luke 19.42.  nor yet assent to them after they are made known, but rather oppose them; nor yet bear any affection or love to them, nor care to apply them, but rather slight and contemn them; guilty they are, and carry about with them this same heart of unbelief; of which the Apostle gives his Caveat, Ne sit, that it be not in any Professor.  
The Caution is directed against three sorts of men.  

1. Against those that know not.  
2. Against those that know and assent not.  
3. Against those that know and assent to, yet apply not to themselves the sweet promises of the Gospel.   

1. First then of those that know not; and beware of that kind of incredulous Heart.  
A Latitude there is in the apprehension of the object of faith; and to set a bound to this, and strictly to define just how far you must know in every particular, or incur damnation, is no work for my shallow capacity.  
I can easily admit the school distinction of explicita& implicita fides, in a good sense, and yet neither pled for the Colliers faith, nor maintain that ignorance is the Mother of Devotion. By fides explicita, we mean a clear, distinct, and particular faith or belief of any Point or Article of Christian Religion. By fides implicita, a more dark, secret, or hidden belief implied, and as it were wrapped up in the belief of another more general Article. As for example; in the Article of Christs Incarnation, we do believe clearly and distinctly, not only that Christ the Son of God was made flesh for us, but further, that in particular there were in him two Natures, but one person; two distinct wills; the human Nature passable, the Divine impassable. But yet some other men are not bound to know these and other particulars so distinctly as scholars; it sufficeth that they know them by an implyed faith. The Article they must know and believe distinctly, viz. That the Son of God was incarnate for mans Redemption; but the consequences of it no farther than their capacities or education, time, station can reach to. God forbid that we should tie up every unlearned man to that measure of knowledge which is requisite in the Priest and greatest clerks; who, be they never so learned, must believe also many mysteries in the Scripture, which they are not able to explain with an implicit faith, or else God help them.  

Luke 12.48.  1. This I know, that to whomsoever God hath given more, more of him shall be required; as well in belief as obedience; and therefore many things may be necessary for a knowing mans salvation, which are not so necessary for a poor simplo soul.  
2. This again is most certain, that the peremptory establishing of many points( which are remote deductions from the first agreed on principle) to be believed as matters of faith necessary to salvation, hath lost the peace and unity of the Church, as is evident by the Trent Articles.  
3. And the Learned and Judicious have been very sober and charitable in their judgements to weaker capacities, whatsoever zealous gnostics press to the contrary. A false conceit is crept into the minds of men, to imagine that the points of Religion that be manifest, are but some petty points; scarce worth the learning; Those to be great, and none to those that have subtle disputes about them.  
Whereas Christ Epitomizes the whole Law of obedience into these two great Commands, the love of God, and the love of our Neighbour. 
Mat. 22.37, 39. Heb. 11.6.  And the Apostle the whole Law of belief to these two principles; 1. He that cometh to God, must believe that he is. 2. That he is a rewarder of them that diligently seek him. Which our Saviour hath, though as briefly, yet more fully expressed, This is life eternal to know thee to be the only true God, 
John 17.3.  and Jesus Christ whom thou hast sent.  
Thomas Aquinas had reason to say, 
22ae . q. 1. Art. 10.  Articuli fidei sunt sicuti principia per se nota, The Articles of our Creed, are as it were, principles known of themselves; a way without controversy that lies fair enough, and plain enough, were men peaceable; and {αβγδ}, 
Nazianzen.  that hath made those things plain that are necessary, and those again not necessary not plain. In one word, I am of Hilaries opinion; in absoluto& facili est nobis aeternitas, Eternal life is proposed in an absolute but easy sum; he means in respect of knowledge; that to know the Trinity in Unity, 
Hilar. lib. 8. de Trin.  and Unity in Trinity as set out in the Creed; God to be the creator, Christ to be the Redeemer, with the whole story of the Redemption of mankind, as it is there expressed; the Holy Ghost to be the Lord and giver of life, who spake by the Prophets; that God hath his Church, his people, to whom there belongs Remission, Resurrection, life eternal, is a sufficient knowledge of salvation for simplo men. Cedat curiositas fidei, cedat gloria saluti; 
Tertul. de prescript. c. 14.  certè aut non obstrepant, aut quiescant adversus regulam, Nihil ultra scire, omnia scire est, &c. Let curiosity of searching yield to faith and believing; let the vain-glory of disputing, give place to the study of our salvation; and at leastwise let them not brabble at all, or let them be silent against this rule of faith; for to know nothing beyond this, is to know all things. 
Augustin.  Turbam non intelligendi vivacitas, said credendi simplicitas tutissimam facit. The vulgar sort of Christians are made most sure of their salvation, not by the vivacity or quickness of their understanding, but by the simplicity of believing. But in what degrees this knowledge must be had( the gifts of God are so various, and the persons that receive these gifts of so several capacities) that for my part, I hold it impossible for the ablest pen to express.  
Beware then about these absolute necessary foundations of faith and obedience, of wilful ignorance. The Apostles Caveat is against that, that is a great part of the heart of unbelief; and Ne sit, that it may not be in any of the Hebrews, he instructs them in this Epistle about the Nature. Person, Office, Priest-hood, and Sacrifice of Christ. These no man may be ignorant of, as neither of the other Articles as far as his capacity reacheth. As for what is above it, I no way doubt but there shall be an indulgence granted; Thou shalt be accepted not according to that thou hast not, nor couldst not have, but according to that thou hast. The dying idiots short prayer, was without doubt heard by him that inspired it, 
2 Cor. 8.11.  Lord require no more than thou hast given.   

2. Against those that know and assent not.  
This is the case of simplo, honest, ignorant people. A●d yet if these( as some are very rigid, and fix upon this people accursed, 
John 7.49.  because they know not the Law in as nigh a degree as themselves) must be reckoned among Infidels; sure I am that there are another sort, that much more worthily deserve the name.  
These are Sciolists, that know much, but assent to nothing. 
Naz. {αβγδ}.  Men who {αβγδ}, calling reason to counsel, and not God, agree to, and approve so much of Religion as shall seem probable unto them, for the near affinity it hath with reason.  
But these men must know, that the height and sublimity of many mysteries in Divinity is such, that they are to be believed and assented to merely upon Gods Revelation, since they do surpass the poor capacity and reason of man; such as are the Creation of the World of nothing, the mystery of the Trinity, the Incarnation of the Son of God, his birth of a Virgin, and the Resurrection of our bodies. These, human reason cannot reach to, though they be not contrary to it, but above it; To these then we must assent, and not discourse; believe, though we have no other evidence than Gods bare word for them. 
Augustin. tract. 79. in Joan. Athanas. tract. de advent. 1. cont. Apol.  For laus fidei est, si quod creditur, non videtur; the praise of faith stands in this, that the thing be not seen which is believed. For fides de re evidenti concepta, fides dici non potest, faith conceived of an evident matter, cannot be called faith.  
Out of this I infer, that every one ought to come, and entreat of these high mysteries that immediately belong to faith and belief, with great reverence, respect, modesty, and submission; not condemning that which his sense and reason cannot fathom, nor making the depth of his own capacity, the rule and measure of his belief. Be it that our reason and sense resist and rise against it; 
2 Cor. 10.5.  yet Saint Paul requires that we captivated our understanding, or bring into captivity every thought to the obedience of Christ.  
But what then? is there no place for reason in matters of faith? may there not from thence be fetch't motives to gain our assent? Yes certainly, for besides those above-named mysteries, there are other Articles of our faith, which are both believed, and taken up upon sound reason, because they may be demonstrated, as that there is a God, that he is but One, that he by his providence governs the World; that he hath ordained rewards for the good, and punishments to the bad; so that he shall be not only no Christian, but no man that assents not to these: And for these we have a double light; one of reason, the other of Revelation; yet so as to persuade the conclusion, we far prefer the Medium of Revelation, before that drawn from reason; concluding rather as a Divine, than a Philosopher.  
And yet for all this, we may use many other Arguments to gain assent. For it being supposed, which in reason must be granted, that God created man for happiness; and happy be could never be without the true knowledge of him; and this knowledge could not be had without Revelation; and this Revelation is extant in no Book but the Scripture; it will necessary follow, that the Scripture is the Word of God delivered to the Prophets; and consequently, whatsoever is in the Old Testament, is to be believed; which being granted, it is not hard to prove and demonstrate the Truth of Christian Religion against either Jew or gentle.  
For God, who hath delivered to us the Truth, and requires at our hands reasonable service, 
Rom. 12.1.  or an obedience founded upon reason, hath left unto us many proofs and Arguments of persuasion and inducement, called argumenta credibilitatis, reasons of credibility; which being laid together, and well pondered, may justly move any indifferent prudent man to yield h●s assent thereunto, and to rest fully satisfied in the Truth; and to render them unexcusable that will not believe the same; 
Rom. 2.1.  such are the constant Test●mony of men of all Ages; These men of a holy and a godly life, far surpassing the founders of any other Religions; and of that integrity, that they spared not themselves, nor their friends, but impartially related their own, and others faults, 
Amos 7.14. Acts 4.13.  as well as their virtues; and some of these altogether i● iterate, never trained up in school, and yet show the depth of wisdom. The matter they deliver is heavenly, the Harmony sweet, their words full of Majesty; they persuade not by reasons, as orators, but command in the Name of the Lord, and require credit; their end and scope is Gods glory, and the salvation of the soul; to which they propose a good and Religious life to be the sole way. What should I say, that the hatred that the devil and all his Instruments have born to this Religion, their endeavour to the utter extinguishment of it! Gods goodness yet in its preservation, the miracles by which he confirmed it, the foretelling so punctually, and fulfilling all things about it, are Arguments more than human to gain our assent, and to keep us from this heart of unbelief; whether passive or active( for so the Hebrew Genetive Case of the Substantive sometimes signifies) from the passive, that it take no root in us, much less that it be active, pragmatical, and working, raise in us a spirit of contradiction against so approved a Truth.  
And to give countenance to these Arguments of credibility, 
2 Pet. 1. à 17. ad. 21.  we have the example of Saint Peter; who the better to prevail with those to whom he Writ, first assures them that he was not induced by vain fables, but that he had strong motives for the same; as First, That he and the rest of the Apostles had conversed with Christ, and were all eye-witnesses of his doings. Secondly, That a voice from Heaven, the Bath-Col, at his Masters Transfiguration on Mount Tabor, was by him heard, which did assure him that Christ was the Son of God, and to be heard. Thirdly, That this was consonant to the predictions of the old Prophets, who had foretold the Birth, Life, Death, Resurrection, of the son of God; to which they should do well to take heed, as a Light that shines in a dark place.  
And the wise and Learned Fathers of the Church, 
Just. Mart. Tertul. August. Eusebius, &c.  treading in the steps of this great Apostle, have produced and set forth to the world, very many Arguments of persuasion and credibility for the Truth of Christian Religion, to gain mens love to it, as may be seen in their Books and Apologies they made in defence of it. These well weighed, with the absurdities of all other Religions set forth by them, do make our faith more credible, and are sufficient to make any wise, discreet man to believe the same, though they do not enforce him.  
The Use that I shall make of this Discourse, 
Use.  is that to which the Apostle directs this Caveat, That we keep our heart from unbelief; that we assent to, and never contradict those high and sublime mysteries of our faith; which could never have been known, had they not been revealed; and therefore must be believed, though our own reason arrive not to penetrate the same; About these, submission, humility, reverence becomes a Christian, and not a consultation with flesh and blood. 
Gal. 1.16.  For whosoever once openeth his ears to let in the siren Charms of human reasons against the mysterious Articles of his faith, he is in danger either to lose his assurance and faith, or else the peace, comfort, and tranquillity of his mind; and to cast open a wide gap to the Devil and all his Instruments; as well Infidels, as heretics; to make an inroad upon, and to trouble his conscience.  
Th●s hath been the way of Infidels; they always objected against the Trinity, Christs Incarnation, the Resurrection, the unreasonableness thereof; whence Julian with his Sophists was thus wont to twit the Christians; 
Naz. {αβγδ}.  among you {αβγδ}, you sing to us no other Song but Believe, Believe only you inculcate, but give us no other reason. 
Tertul.  This was the course of those patriarches, of heretics: And this is the course of heretics themselves. The Arrians were wont to deceive many by this Legerdemain; 
Theodoret.  draw forth they would their handkerchiefs, which being square, ask the people they would, Whether three corners thereof could be one or no? and thereupon infer deceitfully, No more could three persons be one God. And from the same shop are fetched all the fallacies of the Antitrinitarians, Jews, and Turks, against this mystery. Upon this anvil also are forged the disputes of the Sadduces, and such as deny the Resurrection of the flesh. It seems impossible unto them, that dead bones should live; that that which the worms, Time, Corruption hath devoured, shall be collected, and again covered with a fresh skin; but not so to the Prophet who tells us, That the Spirit of the Lord should quicken those bones; 
Ezek. 37.5.  nor yet to the Apostle who informs us, That this should be done by that mighty working, whereby he is able to subdue all things to himself; 
Phil. 3.21.  and therefore asks the Jews before Agrippa, 
Acts 26.8.  Why should it be thought a thing incredible with you, that God should raise the dead? And of the like bran are those specious sophisms of the Anabaptists against Poedobaptism; for is it reasonable, say they, that such as can neither repent nor believe, should be baptized? but I ask, Hath not God out of mercy taken them into the Covenant, and what art thou that deniest them the seal? I could be infinite in this Argument. The Familists denial of a local Hell, and blowing up the fire in a mans conscience; The Brownists scorn of absolution; Socinus his blasphemies, and slighting of Ordination; and the Independent collecting Churches, and committing the power of the keys to Vulgar hands, have received growth and countenance from this root, while reason must be heard to babble against Gods Order; and Scripture, except taken in their own sense, must be silent. In a word, Popular Arguments have done the mischief, and set the Church in a light flamme. The audience given to reason( not that which is truly enlightened, but that which is darkened and partial) being the high way to all infidelity, Atheism, mis-belief, and Schism.  
Beware then how you give ear too much to human reason in the great Mysteries and Secrets of Religion, lest there be in you a Heart of Unbelief.  
2. But an assent once given to the Word of God, and in that sense too, as the catholic Church( I mean not Rome) hath universally, unanimously, and constantly interpnted it; since that God hath left us such store and variety of Arguments of credibility, every man according to his Talent and station, ought to be diligent and careful to seek out and use the same, and not suffer himself to be over-borne by a sort of cavilling and quarrelsome people, without looking out, and looking into his evidences he hath for the same: This is as supine a negligence, as if a man were sued at Law for a Mannor to which he hath a good Title, and having in his Custody good store of Writings that would set forth his just Title, should suffer himself to be cast and overthrown in his svit for a little laziness, because he would not look over and view those Deeds which would clearly set forth his Interest. Let us then painfully and diligently search out, and well consider all those motives, all those persuasive reasons, all those inducements, which the Fathers of the Church have left us to gain our assent to the verity of Christian Religion; and doubtless they will keep us from this bane of an incredulous heart. 
2 Tim. 3.7. August. in Donat.  We shall not be men of unstable mindes, always learning, but never settled. We shall not be men of imaginations, Quod volumus sanctum, making that holy which we please, and unholy that we like not. We shall not be superficial; all for the rind and Husk, but nothing for the substance, Lastly, we shall not be obstinate, stubborn, and perverse, but easily yield our assent, and readily submit our understanding and will to the mysteries and depths of faith; and so be far from this same heart of unbelief, of which the Apostle gives us warning.   

3. Against those that know and assent, but affect not, nor apply the promises of the Gospel.  
Seen you have in faith, that knowledge is necessary, and therefore you must take heed of affencted ignorance. Then that assent is necessary, and therefore you must take heed also of obstinate and wilful opposition. One thing is yet behind, which is indeed the Key to open and let you in to the fruition of all that faith proposes to you, which is a pious and purged affection, and after an application of what the Gospel promiseth to a believer, without which you will be but miserable and uncomfortable Christians.  
1. For first, if your affections be not cleansed, all the Arguments of credibility in the world will no more work a man from Infidelity, than the persuasions of John wrought with Herod; 
Luke 9. Acts 24.  nor Saint Pauls conference with Foelix. And the cause is, that however the understanding enlightens, and reason it were that the will should follow that light, yet the predominancy of the affections is so powerful, that they carry the matter; As a man is affencted, or dis-affected, so goes our judgement and understanding also.  
— Video meliora, proboque, 
Ovid.   
Deteriora sequor.  
I see the best, saith the understanding; I approve it, saith the will, but I follow the worst upon the verdict of the affections. When the affections are not rightly moved, there will be no true choice made, nor of faith, nor any other good.  
This is that which our Saviour asks the Jews, How can ye believe, 
John 5.44.  seeing ye seek glory one of another? Their affections were ambitious, and that was an impediment to their faith so long as they were transported with vain-glory; nor his Sermons, nor his Miracles, nor Johns mourning, 
Luke 7.32.  nor his piping, could free their hearts from unbelief. So that where this pious affection is not, no love of, nor no delight in the Truth, or at least where it is not in some degree purged from the love of ourselves, the love of honour, riches, and other sensualities, that it remaineth with some indifferency of desire to know and follow the Truth, there can be no good hoped for. It behoves then every man that intends to cast away this heart of unbelief, to dispossess himself of his passions, which raise in him sinister prejudices against the Truth;( of which these Hebrews were very guilty) and that he place himself in such an indifferency and evenness of mind, that he may be able to look upon, and discern the Truth with an unpassionate eye when presented to him.  
2. Lastly, After we do affect the Truth, necessary it is also that we apply it to our own souls; for Application is the very life of faith; the sole water that can revive a fainting spirit, Jonathans honey, Hagars well. 
1 Sam. 14. Gen. 21.19.  And faithful people have been studious to keep this water by them, and stored up in their bosoms; it was their care to be fully persuaded, that there was no mercy, no grace, no promise, no favour, no pardon, which belonged not to them. They were not contented with the Word of God, that like Maries Alabaster box, contained sweet ointment or precious spikenard, 
John 12. Psal. 18.1, 2. Job 19.25. Luke 1.47. John 20.28.  except they broke it, and shared it among them. David takes his share, God is my Rock and my Salvation. Job claims his part, I know that my Redeemer liveth. Mary will have hers, My spirit rejoiceth in God my Saviour. Thomas his, My Lord, and my God. To die for the world, was a benefit at large; enough there were to share of that, and St. Paul ne're the better; and therefore he brings his Lord home and lays him in his bosom. 
Gal. 2.20.  Christ saved me, and gave himself for me, dyed for me.  
And this is usually called particular faith, which respects not so much the object, as is an infused habit into man. It is not the faith which we believe, as that faith by which we believe. A quality then it is, and therefore as all other qualities it must admit of degrees. So that in respect of the Subject or person in whom it is, it is more or less; for there is a strong faith, and a weak faith. A strong faith there is, such as was in Abraham, who staggered not in the promise through unbelief. 
Rom. 4.20.  Such was in the woman of Canaan, to whom our Saviour gives this Testimony, O woman, great is thy faith! And there is a weak faith; 
Mat. 15.28. Luke 17.6. Matth. 14.31. Luke 17.5.  faith like unto a grain of mustard seed; such was in the Disciples, O ye of little faith! and they pray for an increase of it, Lord increase our faith.  
And yet this little faith is of the same nature with the great. For magis& minus nos variant speciem, more or less do never alter the nature of any thing; The same then I say it is; and though it have not the same comfort, yet it hath the same promise. Give ear to those comfortable words of our Saviour, Blessed are they which hunger and thirst after righteousness, for they shall be satisfied. 
Matth. 5.6. Chilling. part 1. c. 1. sect. 8, 9.  Though men are unreasonable, yet God requires nothing but reason. They will not be pleased without a down weight, but God is contented if the scale be turned. They pretend that heavenly things cannot be seen but by a midday light, but God will be satisfied if we receive any degree of light, which makes us leave the works of darkness, and walk as Children of the light. 
Eph. 5.8.  He will accept of the weakest and lowest degree of faith, if it be living and effectual to obedience. For he it is that will not quench the smoking flax, nor break the bruised reed. He did not reject the prayer of that distressed man, that cried to him, Lord, I believe, help my unbelief; 
Matth. 12.20. Mark 9.24. Rom. 14.1.  And commands us by St. Pauls mouth, to receive them that are weak in faith, by which he declares that he receives them.  
Now according to the degree of faith, such is the apprehension; and as a man apprehends, so he applies. Where the apprehension is stronger, there the Application is stronger; and where it is weaker, that is weaker also; To some, God gives the spirit of confirmation and obsignation, as in those I now name; as in particular to St. Paul, who could say with comfort, I have sought a good fight, I have kept the faith; henceforth is laid up for me a Crown of righteousness, &c. and happy are they, thrice happy, that have this assurance; which if another man cannot say with the same confidence, it will not presently be want of faith in him, as long as this want proceeds not from any distrust of the Truth of Gods promise, but a● humble fear, and conceit of his own Repentance, that it is too sight and short.  
Thus it fares with such a man, as with him who is fallen into a deep river, 
2 Tim. 4.7, 8. Archb. of Armagh. ex Bern.  and carried down the stream; by the way he spies and lays hold on some bough that hangs over the water; this he catcheth at, clings to with all his might; and seeing no other succour but that, ventures his life upon it. This man so soon as he was fastened to the bough, was in a safe condition; though terrent jam nubila mentem, all fears and terrors are not out of his mind, until he comes to himself, and sees himself out of danger; Then he is sure he is safe, but he was safe before he was sure. Just so it is with a believer; Faith is but the espying of Christ as that bough, the only means to save a life, and the reaching out the heart as the man his hand, to lay hold on him; it informs the soul, God hath ordained his son to be his Saviour. So soon as the soul with joy apprehends this, God imputes the righteousness of his Son unto it, and it is actually justified in the Court of Heaven, though it is not presently quieted in the Court of conscience; that may be afterwards done by degrees, in some sooner, in some later as God pleaseth. For I doubt not but the Spirit of God being implored by devout and humble prayer, and sincere obedience, may and will by degrees advance his Servants higher, and give them the certainty of adherence beyond their certainty of evidence; but what he gives as a reward to believers, is one thing; and what he requires as a duty, is another; and what he will accept out of grace and favour, is a Third.  
The duty he expects is this; 
Dr. Hammond. pract. Catech. p. 33.   
First, A confident persuasion, that if I fail not on my part, Christ will not fail on his; if I do repent and believe, no power in heaven, earth, or hell, shall deprive me of any part of his promise.  
Secondly, That I set myself seriously to perform the condition upon which this promise is made.  
Thirdly, To examine my heart how far I have performed the condition; and upon evidence of conscience given of the performance, conclude, that I am one of those to whom the promise belongs, if I persevere and continue. But there being very much uncertainty whether I judge rightly of myself, the conclusion drawn from thence, can be no stronger than the evidence of my conscience; and then I shall apply Christ with no more assurance and comfort to me, than the degrees of faith and repentance are in me; weakly if weak, and strongly if strong; yet comfortably in both; because as I said, Blessed are they who hunger and thirst after righteousness.  
This have I spoken, or collected rather out of three Learned Divines, that they who are of a feeble heart, and of a weak faith, may receive comfort; Too too often they are dejected, when they red those severe words written by men of great credit, that every man is bound to be certain of his Salvation without doubt, and to believe it as certainly as an Article of his Creed.  
Take this position rigidly, and it cannot be true; for those we believe upon Gods Revelation, whereas the other can have no other evidence than the Ce tificate of our own soul; that Testimony is Divine, this but human, and therefore not of equal strength with the other. If it be said, that this weakness is supplied by the work of Gods Spirit in the conscience; I answer, that this work is not in all the faithful alike; and therefore all have not, nor are bound to have the same assurance. He must needs have more, who hath received a greater measure of the Spirit; and he less, to whom the Spirit is given in a lesser degree. Oh the happy condition of that soul, to whom the Spirit hath sounded and sealed those gracious words, 
Luke 7.48.  Thy sins are forgiven thee! But let not him despair neither, who upon the view of his imperfect faith, and imperfect repentance doth doubt, whether the promises of pardon and salvation belong to him; for all doubting doth not exclude faith, nor all despair hope; if that doubt, or not hope,( rather than despair) be grounded in a false judgement of his own repentance and sincerity, suggesting to him that he is no penitent, when he is, no believer, when he is, this will not be the sin of despair, which commonly makes men run on in wickedness, and take desperate courses; nor yet the sin of infidelity, which properly makes a man apostatise, and draws him to disbelieve the opposite to what he believed before. For fides non excludit omnem dubitationem, said dubitationem vincentem& trahent●m ad oppositum credibilis; 
Seat. 3. dist. 23.  Faith excludes not all doubting, but that doubting which prevails, and conquers, and draws the will to choose the contrary to that to which he gave credit; as for example, the world for God, a false Religion for the true, Moses or Mahom●t for Christ. Faith then may yet dwell with doubting, and hope with a holy despair, when these proceed from an humble soul conscious of its own wants, unworthiness, and imperfections, and not from this evil heart of unbelief which draws from the living God.  
One Question I shall yet demand of this disconsolate soul, Whether when he doubts, he would not doubt? whether when he despairs, he would not despair? to which if he shall answer his heart is against both, then I dare assure him, that he neither wants faith nor hope, for he desires both; and these desires are accepted of God, and make him a happy man.  
Here again I shall ingeminate to him, that never too often repeated, and that never to be forgotten promise of our Saviour, Blessed are they that hunger and thirst after righteousness. 
Mat. 5.6.  Which verse containing the most comfortable promise that ever was made to a poor dejected, but penitent and believing Sinner, I shall first explain, then apply to my purpose.  
By righteousness we are to understand, 1. That which is inherent. 2. Then that which is imputed. The inherent is imperfect, proportionable to our estate, consisting in true sanctification and holiness, enabling a man to mortify his sins and lusts, 
Rom. 8.13. Mat. 3.8. 1 Cor. 13.13. Tit. 1.16.33. 1 Pet. 2.8.  and to bring forth the fruits of repentance, and to beautify his soul with the virtues of Faith, Hope, and Charity; so that there be none truly {αβγδ}, but they who are {αβγδ}, none unbelievers but the disobedient. And happy is the soul that hungers and Thirsts after this righteousness.  
But because this righteousness in what degree soever is unperfect, necessary it is, 
Luke 17.10. Phil. 3.12. Rom. 3.23. Rom. 9.30, 31, 32,  that we hunger and Thirst after another, which is the righteousness of Christ arising out of his obedience, whereby he fulfilled the Law, and satisfied the punishment in his life, and in his death for us; which obedience both merited the Remission of our sins, and effectually wrought the righteousness of the Law, and acceptation of our persons in Christ. For the deriving whereof to us, two things must be done; one on Gods behalf, the other on ours. That which God doth, is called Imputation; That which we do, is called Believing in Christ, and so receiving that which God offereth. And happy is that soul to whom this Righteousness is imputed.  
And now behold in this promise the tender mercies of our good God. The comfort is, that the promise is made to those who hunger and Thirst for this righteousness, 
Luke 1.78. Isa. 54.7.55.3.  and not to those that have it. That the possessors of it are a blessed people, is without question; but that those should be blessed also who unfeignedly desire it, is a wonderful condescension and indulgence, and the greatest stay to a fainting soul, that possibly can be. For how many are there whose faith is so weak, that they cannot persuade themselves of Gods good-will toward them, that their sins for Christs sake shall be forgiven, that God is reconciled to them, and will save them? How many again, that finding themselves fall short of that righteousness, and holiness, mortification, Repentance and purity, which the Gospel exacts, are ready even to give up the ghost!  
Now that which only can revive the spirit, and give assurance to such a gasping soul, is, That Christ hath promised blessedness to our desires; desires like to that of a hungry and Thirsty man, which will best teach us how these desires must be qualified.  
1. They must be eager, earnest, impatient, unsatiable, serious; for such is our appetite to meat and drink when we are hungry and Thirsty. True desires then are no faint desires, but affectionate, proceeding of a real sense of what we want, and without the obtaining of which it will not be satisfied.  
2. They must be laborious and painful, content to undergo any pains to be satisfied. For Hunger and Thirst, we say, will break ston walls, make a man feed upon his own flesh rather than starve. True desires then are no lazy or idle desires, but will be up and doing; 
Numb. 23.10.  not only wish to die the death of the righteous, but labour to live the life of the righteous. The formal man finds it an easy matter to believe; Satan troubles him not, his heart smites him not. But the true believer is often in a conflict; 
2 Cor. 7.5.  without fightings, within fears; without Satan assaults him, pleading his faith as nought, and within his flesh opposes and fears him, that Satan says true. Whence Saint Paul calls it, {αβγδ}, the difficult work of faith. 
1 Thes. 1.2.   
3. They must be constant desires; last and continue, though they have their intervals, fits, and swoonings; as Thirst half quenched, and Hunger half slaked, they always return. Nunquam expletur, nec satiatur hujus cu●iditatis sitis, The Thirst of this righteousness is never filled, nor satisfied; though he have never so much of it to day, yet he longs for more of it to morrow; and therefore constantly and daily cries to heaven, Give, Give, ever more good Father give me of this water; 
John 4.15.6.33.  of this bread that came down from heaven. Earnestness, painfulness, and constancy, are the true Ingredients of these desires; earnestness excludes formality, labour laziness, and constancy instability and levity.  
These give Title to men of all the merciful promises of God. The desire of Reconciliation to God in Christ so qualified, is Reconciliation itself. 
Perk. grain of mustard. Concl● 3.  The desire of faith with those conditions, is faith itself. The desire of repentance, repentance itself. Not so in the Nature of the thing; for I know well, that the desire is one thing, and the thing desired another: But so it is in Gods acceptation, otherwise he had never said, Blessed are those that hunger and thirst; and past his word, I will give to him that thirsts, 
Rev. 22.17.  to drink of the water of life freely.  
And thus much I shall now demonstrate unto you, and that by the chief kind of demonstration, the {αβγδ}, from the cause to the effect. For from whence come these desires? whence this hunger and Thirst to be reconciled to God? from the flesh, or from the Spirit? 
Rom. 8.7. James 4.4. Gal. 5.17.  From the flesh they can never come; for the desires of the flesh are enmity to God; The flesh lusteth against the Spirit; riseth, opposeth, and labours to continue the Quarrel betwixt God and man. It must then surely proceed from the Spirit of God that dwells in us, which lusteth against the flesh, and moves us to Thirst for that justice which we feel we want. These holy desires then being the motions of the Holy Ghost within us, are sure Testimonies of our faith, though they be small and weak; For as a woman that feels the motion of a child within her womb, though it be scarce sensible, yet assures her self that she hath conceived. So if we have these motions, these desires, these holy affections so qualified as I but now mentioned, we need not doubt but we have received a portion of Gods Spirit; and consequently, that we belong to him; for hereby we know that he abides in us, 
1 John 3.24.  by the Spirit that he hath given us.  
To knit up this Point, the sum is, That every true believer is bound to lay hold on Christ by the hand of a particular faith; that this hand in all is not of equal strength, that it may hold fast when it feels not; and that God hath promised blessedness to those who seriously, eagerly, laboriously, and constantly keep their hold-fast, wrestle with him all night, 
Gen. 32.26.  and will not let him go without a Blessing. This is the comfort of a dejected, gasping, and Thirsty soul.  
But two sorts of men are like to receive discomfort from it. 1. The careless. 2. The over-bold.  
First, A careless sort of men there are, that think it enough to know there is a God, and that by his Son he Redeemed the World, in which they exceed not, nay come short of Satan. But to be assured how far God is their God, and to have a Seal for their particular pardon, they trouble not themselves. No pains is taken for this assurance, this Third Act of faith, without which they can have no comfort in Christ.  

Rev. 22.2. Jer. 8.22.& 46.11.  The leaves of the three might have virtue to heal the Nations; The b●lm of Gilead a sovereign medicine to cure all running ulcers; The pool of Bethesda effectual for all aches; and yet who can doubt, but there be many who were then sick in Israel, 
John 5.2.  and bruised throughout the world? The fault must not be laid upon the three, the Balm, or the Water. Many among the Nations would none of the leaves, and divers a stubborn Israelite undervalued the balsam and the water; and so deservedly they were sick and sore still. 
Psalm 130.7.  Thus it is in this case; With God there is plenteous Redemption; merit enough in the blood of Christ to save more than have, or shall live; and yet there is many a sore, many a sinner nor cured by him; and the reason is, 
Zach. 13.1. Jer. 8.22.46.11. Luke 10.34.  because the fountain of his blood is not taken, nor the balsam of his passion applied, and laid to the festered ulcers, and running sores of mens souls.  
Take heed then, you that be at ease in Zion, be not wanting to yourselves in this part of belief. 
Amos 6.1.  For this application can alone cure you, and must be your comfortable Certificate in your way to heaven; without which you shall die without hope, 
Ezek. 37.11. Ephes. 2.12.  and can promise to yourselves no more benefit by Christ, than can an Infidel.  
Secondly, And on the other side, take heed of presumption too, for there is a great error committed that way: An error that leads more to hell, than the other; for too too many there are, that apply Christ in their own conceits, when the Truth is nor so, nor so. They salute Christ, when be re-salutes them not; 
Heb. 11.13. Mat. 7.22.  and take acquaintance of him, when he will not know them Eo die. A day will come, when a multitude of people will tell him to his face, that they gloried in his Name, were his best Servants, and zealous Saints waited upon him, fought for him, prophesied, and went up and down, and Preached a multitude of Sermons in his Name, propagated the Gospel, and did wonders, and thereupon challenge a kindness from him; 
Matth. 7.23.  whom yet he will discharge with a Nescio vos, Depart from me, for I know you not. Their application, by the scorn put upon it, appears to be but a fancy swimming in their brain; like the eating of bread, or drinking of Wine in a dream. 
Isa. 29.8.  And that no man be hereafter deluded with it, give me leave to set down some certain Characters, by which it may be known, whether the application of Christ be true or presumptuous.  
First, He that applies Christ truly, falls in love with Christ; he seeks him not for the Loaves and Fishes, 
John 6.26. 2 Kings 10.16. Cant. 4.11.  nor labours to erect Christs Kingdom, that he may set up his own, but he loves him for himself, and follows him for that virtue that is in him. His Saviours lips drop like an honey-comb, and his desire is to hang upon them. And he loves whatsoever is his; his Servants, 
Jer. 15.16. Psal. 119.105.24.  his ways, his Works, but his Word above all things; This he makes his light to see by, his counsel to learn by, his Law to live by, his Glass to look into, and mend what is amiss. His Faith works by love. 
Gal. 5.6.   
Secondly, And out of this love there ariseth a desire of Reconciliation before any thing in the world. Too often he knows, he hath given Christ occasion to fall out with him; and therefore he is never at rest, till he hath recovered his good-will again. The frowns of his Beloved break his heart, and therefore he hungers and thirsts after peace. 
Psal. 42.1, 2.  The chased Hart desires not so much the water brooks, as his soul pants to be in favour with his God. Upon any falling out, He, or rather the Spirit that helps his infirmities, 
Rom. 8.26.  intercedes with sighs and groans within him, and with him seriously and constantly, till God say unto his soul, The Lord hath put away thy sin. 
2 Sam. 12.13.  This is not the desire of a half Christian, who much regards not the justice of the Almighty, nor much fears his anger. Salvation he would fain have, and will often beg, but Reconciliation comes not hearty, nor constantly into his Petition.  
Thirdly, This is his love, these his desires; and next I shall present you with his Humility. The faith of presumptuous men is windy, and {αβγδ}, 
1 Cor. 8.1.  puffs up; abundance of Revelation makes them mad, and lean to their own wisdom. The Pharisee that was knowledge all over, was at God, I thank thee I am not like other men, nor as this Publican. 
Luke 18.11.  And at the applause of the multitude, they boast of their own feathers, pick, and proine, and oil, and spread them, as if their knowledge alone would mount them to heaven. Whereas the true believer is always an humble man; 
Job 42.6. Psal. 143.2. Psal. 6.1. Psalm 51.1. Luke 18.14.  sees and abhors himself in dust and ashes; cries to God, Ne intres, Enter not into judgement with thy servant; and that if God take him to Task, that it be not in his fury, and heavy displeasure; for it is by a psalm of mercy he hopes to be saved; and therefore knocks his breast with the Publican, and cries, Lord be m●rciful to me a sinner. His faith presents unto him what he is, and what God is; what he hath deserved from God, and what God hath deserved from him; and at every word he speaks out of the dust; Dignus,& non dignus. Thou, O Lord, art worthy to receive glory, 
Rev. 4.11. Mat. 3.11. Luke 15.21.  and honour, and power, but I a creature most unworthy to give it. Thou a most worthy Father, but I unworthy to be called thy son. This is the language of a true poor believing heart, 
Zach. 12.10.  that at every word speaks humility and supplications.  
Fourthly, And yet he is not so far dejected out of the sense of his baseness and unworthiness, that he grows desperare. Believe he will even above sense, and beyond reason. So it was with David, 
Psalm 116.3, 4  The sorrows of death compassed me, and the pains of hell got hold upon me; I found trouble and sorrow. Then called I upon the Name of the Lord; O Lord, I beseech thee, deliver my soul. So it was with Job, Though he slay me, 
Job 13.15. Jonah 2.4.  yet will I trust in him. So with Jonah, I am cast out of the sight of thy eyes, yet will I look toward thy holy Temple. 
Mat. 15.21, &c.  But above all in the woman of Canaan; small comfort( God wot) she had; at the first Christ gave her ne're a word, the Disciples would have her sent away; Christ  told her he was not sent to her; that it was not fit to take bread prepared for children, and cast it to Dogs; but she picks advantage out of that reproachful name, replying, That Dogs might lick up the lost crumbs; and why not she be fed with some crumbs of mercy, though no better than a Dog? Thus have Gods Servants kept their hold; and in the greatest sorrows, 
Rom. 4, 18, 20.  against hope believed in hope, giving glory to God.  
Fifthly, Lastly, When God is pleased to look up again, and show the light of his countenance, and give that acclamation to their faith, that he did to the Woman of Canaan, Great is thy faith: Be it as thou desirest: 
Mat. 15.28.  The soul takes more joy, delight, content in this, than all the delights of the world. Then {αβγδ}, the promises are bid welcome, kissed, 
Heb. 11.13. Psalm 4.7.  and embraced in both arms. far more joy than when the corn, and Wine, and oil is increased; and no marvel; for as Tertullian hath it, 
Tertul. de Spectac. cap. 29.  Quid est jucundius, quam Dei patris cum p●cca●ore Reconciliatio? What content can be greater to the soul, than the Reconciliation of God the Father with a sinner?    

CONCLUSIO.  
By what I have spoken, you may discern whether this Caveat will reach to you or no. It is the desire of my heart, there may be no need of it; that among so many, there may not be found one faithless man, no malignant Infidel among you. 
1 John 3.20.  But if your heart accuse you, God is greater than your heart, and knows all things; it will be wisdom to have an eye to the Caution.  
1. Against Ignorance, especially affencted; that you be not blind in the necessary points of Religion.  
2. Then against Obstinacy and Wilfulness; that you malicously shut not your eyes, and wilfully with-draw not your assent from the Truth of God, from his mercy and judgement.  
3. Lastly, That you make use of your knowledge, fall in love with the Will of God revealed in his Word, delight in it, and affect it sincerely: and also apply to your own souls the benefits of Christs passion, and the promises of the Gospel.  

Rom. 10.10.  This if you do, you shall find, that as with the heart you shall believe unto righteousness, so with the mouth confession will be made unto salvation. That faith in the heart will draw from you a confession with the tongue, a profession in your life. And your life being every way answerable to your Christian Confession, will have a blessed end, and a happy reward. Your dayes shall set in peace, upon which shall follow that peace which passeth all understanding, that which God hath prepared for those that love and trust to him.    
HEB. 3.12. 
12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.  

Exodus 31.  AS those skilful Bezaliels and Aholiabs, that work in gold, have not only a care of the Ingots and massy pieces, but even of the rays and filings of that precious mettal, that nothing be lost: So also it behoves them who are to work about the Word of God,( which is more precious than gold, 
Psalm 19.10.  yea than much fine gold) to take care not only while they are at work upon the main and substantial parts of the Text, that they be well set and cut; but even for the circumstantial also, that they be preserved. These, 
John 6.12.  as the fragments and broken pieces are to be gathered up, that there be no loss, no waste committed at all.  
The last day I dealt about the main point Infidelity, and the Caveat about it; Now I am to speak of  
1. The place where it takes up its residence. The heart.  
2. The Original whence it proceeds. The naughtiness of it.  
3. The effect or danger of it; it makes Apostates; causeth a departure from the living God.  
4. The persons that are in the only danger to be with-drawn. You that are enlightened, 
Heb. 6.4, 5.  you that have tasted of the good Word of God, and given up your Names to Christ. Therefore take you heed that there be not in any of you this Heart.  

1. A Heart of Unbelief.  
By the heart, you are not to understand the matter and substance of it. 
Mat. 13.15. Isa. 6.18.  Th●s were to have a gross; and a fat heart; but the whole soul of man, and the parts and faculties of it. Take it for the inferior, take it in the superior, it is, {αβγδ}, 
Naz. {αβγδ}.  the close shop of virtue or mischief; where God accepts, or rejects every work, as it is wrought within.  
It is no offence to me, when I hear or red those pleasing eulogies of the soul of man, that it is the Image of the living God, a celestial ray, a taste of the Divinity, to which God hath given wit to search all, will to choose good, affections to love, joy, fear, hope, hate, grieve; and reason to sit at the stern, to move, to guide, to moderate, to measure all. In a word, there is no miracle on earth more wonderful than man; in man nothing more wonderful than his Spirit. These are all plausible and pleasing words, and often rung into our ears; apt they are too, and they have transported some to think better of themselves than they ought; and to think as the fool, there is no God besides man. 
Psalm 14.1.   
Cast your eye then off from the beauty of it, and inquire what is hide, and find you shall, that for all these eulogies, it is both to itself, and the man a most dangerous and pernicious instrument, the leaven that sours the whole Lump, the coloquintida that brings death into the Pot, 
1 Cor. 5.6, 7. 2 Kings 4.40.  a tedious and importunate Parasite; and which, as a Juggler who plays at fast and loose, under the colour of some fly and pleasing motion, forgeth, inventeth, and produceth all the mischief in the World. For the Truth is, did not the heart set all a-work, there would be none. For the heart is truly the Murderer, the heart is the Adulterer, the heart is the Thief, 
Mat. 15.19.  the heart is the Infidel. 'tis too long to tell you what the Heart is; and should I do it, I must call it by all the wicked names, by which sinners are reproached in the world.  
We usually cast the blame upon others; as upon the evil spirit, 
Gen. 3.12, 13.  The Serpent beguiled me; we accuse the woman, The woman deceived me: We blame the Apple, 'tis a pleasing fruit to the eye, sweet to the taste. Alas, 
Verse 6.  all these are but external solicitors; 'allure they may, compel they cannot. A Delilah there lies in the bosom, {αβγδ}, 
judge. 16.6, 13.  a bosom enemy worse than all; by her, Satan works, and takes his advantage to undo us. Satan is without, and if we resist him he will fly: But our heart is within, it stays with us still, importunately presses, waits all times, 
James 4.7.  catches all opportunities, and if great heed be not taken, it will deceive and kill. 
2 Kings 10.15.  Please ourselves( we may) as Jehu did with an hypocritical Question, Is thy heart upright as mine is upright? when it is most false, and deserves the epithet the Apostle bestows upon an evil heart, in which he sets down the Root, whence this sin of unbelief and all other sins have their Original. viz. 
Mat. 15.19, 20.  The naughtiness of the heart. Of which next.   

2. An Evil Heart.  
The words in Scripture used for Naughtiness and Wickedness are commonly two, {αβγδ} and {αβγδ}; and the first {αβγδ}, properly signifies a loose, licentious lewdness lightly perfected by lust. The other {αβγδ}, an unquiet working wickedness, that will take pains to do a shrewd turn, being commonly the effect of malice. This last the Apostle makes choice of here, that however faith in the heart be in this life but weak, 
1 Cor. 13.12.  for we know but in part; yet there should not be in us a busy disposition to disturb, much less a malicious working brain, to invent Arguments by which we may dispute against the Truth.  
An advice if at any time, needful for the age in which we live, where he is counted the most zealous Saint, and sincerest believer, who can with the fairest colour, overly the foulest error, though so varnished for no other end, but to shake and overturn the most Ancient and established foundations. 
2 Pet. 2. judas Ep. Ephes. 4.14. 1 Tim. 1.6, 7. 4.1, 2. 2 Tim. 3.2, 3.  Sceptiques shall I call these in Religion? rather such as the Apostles foretold, Spirits of error, Seducers, Deceivers, Jugglers, authors of divers Sects. Men of nature contentious, and unquiet, doting about Questions and strife of words. And to countenance this, there is not one of them who carries not a Bible under his arm; and to make his matter good, will, as did the Devil, urge Scriptum est, It is written; is it not written, 
Matth. 4.  search the Scriptures, seek and ye shall find? To seek and search is allowed, so it be done with discretion. Now that it be discreetly done, these three things are to be observed; Res, tempus, modus. In the thing we must know what to search for. 
Tertul. de prescript. cap. 10.  About the time, when we are to search. And for the manner, how far.  
The sum of that Learned Fathers Discourse, is, That when we have attained the grounds, and are firmly built upon that foundation, of which Christ is the chief Corner-stone, 
Ephes. 2.20.  being united by the holy Ghost; and after repaired and strengthened by the virtue of the Sacrament, that men content themselves, and seek curiously, contentiously, maliciously no farther. Nobis curiositate opus non est post Christum, nec inquisitione post Evangelium; We need not curiosity after Christ, nor inquisition after the Gospel. To do other, is the practise of Athens, not jerusalem; and what hath the wrangling school to do with the Church? Our instructions and examples must be fetched not from the Stoa of Socrates, but from Solomons Porch, whose direction is, Seek the Lord in simplicity of heart. red the Scriptures, but with sobriety. If any man upon presumption of his own wit, his own parts, either of Nature or Art, or( which is at this day pretended) Inspiration, or Revelation, seek farther than stands with the Rule of faith and peace of the Church: besides that this betrays an evil heart, he shall be sure to cast himself into a Labyrinth, out of which it will not be easy to get. Cum credimus, nihil desideramus ultra credere, when we once know our Creed, 
Tertul. loc. co.  and believe it, we do not desire to search farther what to believe. For let a licentious liberty be granted to that, and then Mr. Calvin will tell you what's like to come of it. Quanta um rixarum seemen,& futura est confusio, si prout cuique libitum est mutare liceat quae ad communem statum pertinent! what seeds of Quarrels are sown, and how great will be the confusion, if, as every one list, he may change that which by grave and due consideration is established for the common state of the Church! What is agreed on will never please all; and therefore, saith he, There will never be an end of wrangling, if matters may be left indifferent to be determined by every mans private discretion.  
It is then a certain Argument of this naughtiness of heart, and a plain Note of Infidelity, when men move every ston of the foundation. The use that I shall make of it, is,  
First, That we look to the heart, that this busy and malignant Infidelity lurk not there; that howsoever there may thoughts arise within, that would entice to this sin, yet that they be repress'd, smothered so soon as born. It is too much that they arise, for it discovers that the heart is evil; but if we cast a loving eye to them, nurse them up, and please ourselves in them, it may bring us to that sin out of measure sinful, apostasy and hardness of heart, that heavy judgement about which the Apostle gives us the Caveat. That which Erasmus confessed of himself about the reading of the Schoolmen, is as true in all contentions of Religion; 
Erasm. Co●loq. relic os●m.  I find that by the reading of them, I am a little acuter, but no way the better; the subtiler disputant, not the better Christian; for when I come from them, my devotion is cooled; & frigidus affectus sum erga veram virtutem, said irritatior ad contentionem, I am frozen to true virtue, but piping hot to contention. And the Learned Dr. White the Elder, in his Preface to his Orthodox, 
Dr. Whites Orthodox., Epist. Ded.  among evils of contention in Religion, hath observed these four. First, That Religion and Faith, which of all other things ought to be most indubitate and certain, whiles it is questioned, beginneth to be doubted of: and discord in Religion nourisheth certain seeds of Atheism. Secondly, 
Nazianzen.  As plants which are often removed, cannot take root and prosper; so points of Faith and Piety being removed out of their old standing, or bended this and that way, begin to lose their reverence and stability in the souls of men. Thirdly, As in building, so in contention, one Opponent gain-saying another, plucketh down, what( by a common labour and consent) ought to be builded up. Fourthly, Lastly, As it is impossible to follow guides, whose backs are each to other, and their faces look a contrary way; so Gods people, whose right it is to be lead by their spiritual guides in one beaten path of faith and godliness, beholding their leaders call them a contrary way, are with peril of their salvation distracted, not knowing which way to take.  
Secondly, 
Psalm 10.11.  Hence we may learn not to please out selves with Atheistical thoughts, as if no eye saw them. For be it that we may smooth them over to men, yet God can see what is within. Though the Put-cases of the Church, do move their doubts as cunningly as Julian the Apostate, 
Naz. {αβγδ}.  {αβγδ}, under a pretence forsooth to whet their wits, and tell us what may be said; yet God who searcheth the heart, knows that it is out of an evil intent; that it is {αβγδ}, a practise against the Truth, proceeding from the spirit of contradiction; 
Ephes. 4.15.  for did they search the Truth indeed, it would be in love.  
This practise though it come no farther than the heart, is yet open to his eye; for Caro& Spiritus Dei res, Flesh and Spirit are both from God; 
Tertul. de poenit. cap. 3.  the flesh from his hand, the soul from his breath; both are the works and goods of the same Lord; and therefore both, if both offend, equally offensive to the same Lord. When you come to pled with God, 'tis a great vanity to pled Volui, I confess I intended it, but non feai, I never did it: for a thought passeth for an act before him; and the very desires, plots, intentions, are so many breaches of his Law.  
They may want many degrees of weight and haynousness in respect of man; for till man is hurt actually by them, to man they cannot be grievous: But as these thoughts are entertained, and harboured, and cherished within, to him they are as malicious, as if brought to act; and he will punish the soul no less for the plot, than the body for the act. For God is neither dissimulator nec praevaricator suae perspicaciae, he will neither hid nor palliate what he sees; he knows the will is the principal in the sin, and therefore the soul( of which this is a faculty) must needs be so much the more liable to the punishment, by how much it is more guilty of the fact. This I have premised, that we take heed to free ourselves from this malignity of the heart in this sin, and every other as well as the body; That since there is a common Law to both, and a common guilt of both, and a common beholder and Judge of both, and a common Trial for both, and a common pain for both, that both be awed by it. But especially the heart, because from that, as the fountain, flows all the mischief. It is good advice then that the Spirit of God so often gives, That we keep the heart, and cleanse it.  
First, That we keep it; so counsels the wise Solomon, Keep thy heart with all diligence. 
Prov. 4.23.  Set the Word of God upon it to look to it, ne effluat; for as oft as it breaks over that bank, it puts all in hazard and danger. Set the Law to hammer it, and break it, and bruise it, that it may be a broken and a contrite heart, and so a fit Sacrifice to God. Set the Gospel upon it to melt and soften it, that of a stony and stubborn, it may become a trembling, a submissive, a tender, a fleshy heart, a fit Vessel to receive the oil of mercy. 
Psal. 51.17.  Set Repentance to work upon it, Confession to aclowledge what's amiss, deprecation to ask pardon for what's amiss, sorrow for what is past, care for the time to come, that it may be a new reformed heart, mortified and dead to sin, but quickened and alive to grace.  
Secondly, But notwithstanding all our care, it is not possible to keep it without filth; necessary it is that we cleanse it often. It is Prophetical counsel, O jerusalem, wash thy heart! It is Apostolical counsel also, purify your hearts you double-mind●d. 
Jer. 4.14. James 4.8.  If you purify your brain, 'tis well; for the head is full of mischief and fancies; never more than now; and well it is that they be swept out; for such notions become not the mindes of well-meaning Christians. If you cleanse the hands 'tis well; I mean the outward man from impure acts: For actual wickedness dishonours our holy profession. Would we wash our mouths too, 'twere not amiss, for they are very foul with Oaths, blasphemies and slanders. But let no man think when he hath brought his thoughts to some other order, or his outward man to some civil conformity, that he is clean enough, and washed sufficiently. For the altering of the brain may be but vertigo capitis; and the cleansing of the hand, as the Pharisaical washings of Pots, and Cups, and other Brazen Vessels, 
Mark 7.4, 8.  condemned by our Saviour. A washing away there must be, not only of certain notions in our brains, but of the affections of the heart. And an alteration, not in the face for shane, or in the feet for fear, or in the hand for fashion, but in the heart, arising out of the pollution that dwells in it, and a conscience of the naughtiness we know by it.  
For if we carry a heart about us, set upon evil; deceive others for a time we may, but shall at last be deceived ourselves. Others we deceive carrying the name of Christians, 
2 Tim. 3.13. James 1.26.  but hearts of Infidels: and deceived we shall be; for when we expect the wages of Servants, we shall receive the portion of Hypocrites. 
Naz. {αβγδ}.  Let what faire show soever be made, this unsound heart, as water kept in Caverns of the earth by force, will break out and overflow all at last, and carry you away from the Living God. Which that it fall not out, Saint Paul here gives his Caveat, Take heed, lest in any of you there be an evil heart.   

3. {αβγδ}, That you Depart, Revolt, apostatise not, that you fall not off.  
This is the labour of Infidelity, this the intent; to this purpose the whole battery is raised to make the heart revolt from, and forsake God. Now so many ways as we may be said to draw near and cleave to God, so many ways we may be said to disjoin and go from him. The first way that a man approacheth God, and adheres to him, is Faith; and the other is Love: For by Faith he believes that God is, and what he is; a wise, good, true, just, merciful Deity; and upon this contemplation he falls in love with him, and unites to him as near as he can, and desires to do his will; because he is confident, that that God who is so wise, good, true, and just, will never set down any erroneous Law, nor command any foolish, naughty, or unjust action: and who is so merciful, will forgive, remit, and blot out his failings and imperfect services. By these two affections, Faith and Love, which continue us to God, easy it will be to know who are Apostates.  
First, They which obstinately refuse the Faith being Revealed and proposed to them, are, though not so properly, in this rank; for these {αβγδ} keep and stand off: In this number are to be mustered the stiff-necked Jews, the incredulous Turks, and other Infidels; for whose Conversion we are bound to pray, 
Rom. 9.2.  and for whose Obstinacy to have great sorrow in our heart.  
Secondly, But those properly are to be branded with this name, 
Heb. 6, 4, 5.  Who having been once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and tasted the good Word of God, and the powers of the World to come, yet fall away, 
Cap. 10.29.  and tread under foot the Son of God, and count the blood of the Covenant wherewith they were sanctified, an unholy thing, and do despite to the Spirit of grace.  
A mans life is a warfarre upon the earth; Christ is the General, and leads the Army; and all that have given up their names to Christ, are his Souldiers, and bound to fight under his banner. From the Camp then this word is borrowed; and those that run away from their Captain and Colours, are of those renegadoes and Fugitives. This is done two manner of ways; either in whole, or in part.  
1. They are guilty of this apostasy in the highest Decree, who totally renounce, deny, and fall from Christ; of whom the Apostle spoken in the former Chapters; and of which especially, as I conceive here; For as the Jews were the first Converts, so were they the first Apostates. Many tribulations those Jews who received the Faith, 
1 Thes. 2.14.  sustained of their own Countrymen the Jews; There never being such a Jew to a Christian Jew, as a natural and apostate Jew. Those persecutions then of the obstinate incredulous Jews their Countrymen, was one great tentation to them. And another tentation was the persuasions they brought unto them out of Scriptures, to cleave unto the Law, and not to believe in Jesus the dead man. Besides there were many among them, who though they did not totally renounce Christ, yet did teach them to Judaize, to receive the whole Mosaical Law, as well as the Gospel, bringing them back again to that Yoke, which they had been taught to cast off. This was to begin in the Spirit, and to end in the flesh. This was to evacuate Christ, and to fall from grace. 
Gal. 3.3. Cap. 5.4.  And to this end the Apostle here gives them this Caveat, That neither persecutions, nor persuasions should so far prevail with them, that they depart from the living God.  
For in parting from Christ, they must depart from the living God, since he was the Lord of life, nay life itself; I an the way, the truth, 
John 14.6. John 6.54.  and the life. Which the Disciples acknowledged; for Christ proposing the question, What? will you also go away? Quo? Whither shall we go? Thou hast the words of eternal life. Totally then to renounce our Christian profession, as Demas and Julian the Apostate did; or to Judaize, as did many at Rome and Galatia, is to depart from the living God.  
2. This is that sin out of measure sinful, and not many are guilty of it; but there is another kind of it, from which I cannot free very many who carry the Name of Christ. Arrius that denies the Deity of our Saviour; and Socinus that denies the ransom of his blood; In a word, all heretics that obstinately take from the verity, 
1 Tim. 1.19. and cap. 4.1.  and all schismatics that rend and tear the unity of the catholic Church, are in part revolters, and making shipwreck of a good conscience, do depart from the faith.  
2. The guilt of this sin, though it be frequently and quickly fastened, yet it is hard to find any man almost that will own it. For the veriest heretic 〈◇〉 tell you he is an Orthodox Christian, and contends for the faith; and ●he unquietest schismatic, that he is of a peaceable spirit, and desires to set up Christs kingdom; It would draw me too far from my purpose, to convict them both at this time. I shall therefore bring before you another kind, of which there will be no dispute; because Saint Paul in express wordsavers, 
2 Tim. 3.& ver. 1. ad 8.  that they are reprobate concerning the faith. He sets them out so to the life, and in such colours, that it is no hard matter to know them, together with the time they are to appear. In the last dayes, saith he, perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, having a form of godliness, but denying the power thereof, &c. Whose description may be fuller red in St. 
2 Pet. 2. judas Epist.  Peter, and St. judas; and to whom it belongs, is evident by the Declaration, extant for a day of Humiliation and Fasting, March 20. 1653.  
Whosoever then they are, Qui magis vultum, quam ingenium bonum habent, 
sallust. Tit. 1.16.  are all for the face, little for the heart; who in words confess Christ, in deeds deny him; who in profession are Christians, in their actions Heathens; 
1 Tim. 5.8.  these men have denied the faith, and are practical Atheists; for they want true love, which is the form, the very life and soul of faith. They are not wronged when we charge them with that revolt, with which God charged the Jews, They have forsaken me the fountain of living water, and digged to themselves cisterns that will hold no water. 
Jer. 2.13.   
Take heed therefore of Infidelity; for if you be guilty of this sin, there is neither true faith, nor true love in you. As this sin more or less increaseth, and seizeth the heart, so more or less we depart from the living God. For the less you believe God, the less you will regard him; the less you regard, the less you will love him; the less you love, the less you will trust him; the less you trust, the less you will obey him; and the less you obey, the further still you depart from God. Be it then a man be not guilty of an universal apostasy, by which he doth obstinately and maliciously resist the holy Ghost, 
Acts 7.51.  tread under foot the Son of God, and count the blood by which he was sanctified, an unholy thing. Yet so far as he doth set himself to dis-esteem, or wilfully contradict any Article of the faith; yea, or come short of the Sincerity and Truth of the Gospel in his life and practise, so far he may be said to have renounced the Faith, and departed from the living God.  
It is by God laid to the charge of the Church of Ephesus, that she had left her first love; 
Rev. 2.4.  and yet it appears that the revolt was not Total. That which Christ had against her, was, a decay, a cooling, a defect in her affection. Her love was not so earnest, so constant, so hot as it was at first. The very cooling in Religious duties that brings a man to stagger in the faith, is interpretative, 
Isa. 29.9.  a revolt from God.  
To this the Devil labours to bring men; first he tempts to doubt, then to dispute; well knowing that doubts and disputes may possibly form the understanding to a new-belief. Like Anaxagoras, that merely at first inventing Arguments that the snow was not white, intending only to oppose Sophists, at last came to think so indeed. In the like manner, when a man sets his wits a-work to discredit principles, by little and little thoughts steal upon him that they are false indeed, and bring him to the next step to apostatise and Revolt from the living God.   

4. Living God.  
It seems to me these two words, Deus& vivens, are as the Angel in Balaams way, set as two impediments in the way of every Apostate. 'tis from God we go, and will any start from him? 
N●mb. 22.  'tis from the living God we depart, 
Isa. 8.19.  and will any man in his right mind go from the living to the dead? From God it is; and when I name him unto you, 'tis all one as if I had name all Truth, all Goodness, all perfections. Let God be true, 
Rom. 3.4. Luke 18.19. Gen. 6 5.  and all men liars, and all the Idols, and vain imaginations of men lies. There is none good but God only; for all the imaginations of mans heart, and his practices also are evil continually: And will any rational man wilfully depart from Truth, maliciously forsake goodness?  
There is nothing excellent that may not be found in him; 
Jam. 1.17.  no good thing that comes not from him. Even those very things which the estimation of men hath made precious, and for which you have a heart to forsake him, came from him: Any thing that you would fain cleave to, is but a beam of his Sun, a stream from that fountain. Take these as love tokens from him, and love him the more affectionately for them, he is well pleased you enjoy them still. But if upon the detention of these you begin to repined and murmur, and shake him off: or if upon the having of these, you rely upon them, trust to them, sacrificing to your own wit, or your own net, 
Hab. 1.16.  Infidelity hath brought forth, and is delivered of this Monster apostasy; from God you go, and which is farther to be thought on, the Living God.  

The LIUING.  
This is the true property of God; So proper to him, that it is primo in the first sense proper to nothing else. Other things have life, but it is by dead of Gift from his Bounty. In him we and all creatures live; 
Col. 3.3. Acts 17.25, 28. Psalm 104.29.  in him we and all Christians live; In him we live, and move, and have our being; our being of Nature, our being of Grace. He takes away our breath; the breath of his sanctifying Spirit, and the breath of our natural life, and we die instantly. There being no more certain Attribute to set forth his Being( for he must live, before he can be Omnipotent, just, merciful, good, &c.) he bound the Jews to swear by this Solemn Form, 
Jer. 4 2.  The Lord liveth.  
All other things which men call Gods, and adore as Gods( for there be Gods many, and Lords many) yet are but dead gods. The Idol, the World, your imaginations, your belly, your money, 
1 Cor. 8.5.  savour all of the earth and mortality; there is no true life in them, not hold of them. As for your gold, the Thief steals it, the Rust eats it; for your Idol, 
Mat. 6.19. Isa 2.20. 1 Cor. 3.12. 1 Cor. 6.13.  the Weather rots it, the Birds defile it; all the Religion of your own brain is but Wood, Hay, Stubble, the fire will burn it up. Meats are for the belly, and belly for meats; but this living God will consume it and them. And for the world, it is but a decaying, fading world; 
1 Cor. 7.31.  the fash●on of it every day passeth away. These which by men are set up for Deities, yet are no living Gods.  
'tis your God alone that hath life in himself, nay who is life itself; and whatsoever hath life, hath it( as I said) from him. By his gift it is that we live the life of nature; by his spirit that we live the life of grace; and by his free-grace it is that we hope to live the life of glory. As you love your life then, this or that other, take heed you depart not from the author, giver, and finisher of it.  

John 6.68.  And to whom, or to what will you go? are not words of eternal life with him? Leave him once, and what is it that you can go to see or seek? A Reede shaken with the wind? 
Matth. 11.7.  A Reede indeed, a hollow, empty, weak and vain thing. To nothing more like than a Reede is whatsoever you can lean to, in the emptiness, in the weakness, yea, and perhaps in the pain it may put you to, 
Isa. 36.6.  breaking even then, when you put yourselves upon it, and leaving behind a splint in the hand, rather a wound in the heart.  
And that I may pose you with a question, leave this living God, and quo ibitis? whither will you go? Nay, whither shall you not go? Into what mazes of error shall you not fall? Unto what vain imaginations, and monstrous opinions shall you not be brought? For God being forsaken, what can a man overtake but lies, sin, darkness, death, wrath, fire, hell, condemnation for ever and ever? To shut up this point then, since infidelity lays siege to the heart, makes an evil heart, withdraws the heart from God, from the living God, Take heed lest it be    

5. In any of you.  
Personarum adjectio habet emphasin. The addition of the persons is very emphatical. 
Aretius in loc.  And it is a circumstance of great moment, in regard of the relation that was betwixt the persons and God now. For as the Masters of rhetoric have taught us, relationes sunt minimae entitatis, said maximae efficaciae, Relations however they be things of the least entity, yet they are of great force in the aggravation of any sin. So it is here.  
That any should disbeleeve, distrust, or fall from the living God, is a very foul over-sight; but it is more to be charged upon you, and leaves a heavier guilt upon you, than many others: and that for these reasons.  
1. You have had more means and helps to believe; you have had the Law, and the Prophets. 
Heb. 1.1, 2.  You have heard Moses speaking in the Law, Christ in the Gospel. 
August.  Tolle& lege, take up and red, whether all you red were not confirmed by miracles from heaven: By miracles done in the name of Christ after he was crucified, 
Heb. 2.3, 4.  dead, butted, or rather in the name of Christ risen, and ascended, which shows evidently that he is alive, that he is God, otherwise his name could not be virtual. Thus much you have been taught, thus much you know, and therefore let there not be in any of you this unbelieving heart. For the more light God hath given to any one, and the more means to beget faith, the greater is his sin, if he be an Infidel, greatest if he revolt.  
2. To you he comes by the secret motions of his holy Spirit, knocking at the door, as desirous of admittance. It labours to raise within you good meditations, 
Revel. 3.20.  good inclinations and desires, in the mind, will, affections. Of this work David was sensible, when he did aclowledge, 
Psal. 16.7.  My reins chasten me in the night season; When he was alone on his Couch, many a pious thought he had, many a good intention; and the fountain whence they all came was his reins, that is, the faculties of his soul sanctified and guided by the Spirit of God, that put him in mind of his duty.  

Gal. 5.17.  But this is not all; it labours to hinder and suppress the bad motions of the flesh; as well knowing that where way is given to the bad, there will be could entertainment for the good. 
Isa. 30.22.  How often( I appeal to your own souls) when a man is going a wrong way, doth he hear a voice from within as it were from heaven calling unto him, that is not the way, this is the way, walk in it. And when we have left the right way, 
1 Sam. 25.31. Prov. 18.14. Isa. 29.10.  then comes upon us Singultus cordis, as Abigail excellently calls it, an offence of heart, an upbraiding, a throbbing; or as Solomon, a wound and gull of spirit, or a sting and pricking of conscience, as Esay, that will not suffer us to go on quietly. Whence proceeds this disturbance I pray you? Why are we not let alone to be as bad as we desire? Is it not that the Spirit of God is chiding and checking us within, and striving against the rebellious desires of our flesh?  
3. Besides, to you he hath spoken in the works of his providence, 
Gen. 12.3. Gal. 3.8.  in mercies, in judgements, in blessings, in crosses: He promised to Abraham, that in his seed all the Nations of the earth should be blessed, and he hath done it. He threatened the Jews, his own people, 
Rom. 11.17.20 1 Sam. 2.30.  that they should be broken off through unbelief, and he hath done it: that the heathen should be planted in, and he hath done that too. That those that honour, him should be honoured; that despise him, should be despised. Go through the Prophesies, and find one favour he promised, or one plague he hath threatened, which he hath not made good, and then distrust him, or believe him no more: But if this be not to be found, and this you must confess is not to be found, then Ne sit in vobis, let not there be in you, in any of you, who have had these helps, these means, this light, those miracles, such checks of the Spirit, so many mercies, so many crosses, let there not be I say in any of you an evil heart of unbelief.  
Men account those places happiest where the Word of God is preached, and where the plentifullest means to beget faith is offered; and so it is indeed if a right use be made of it, and faith begotten and strengthened by it: 
2 Cor. 2.16.  But if men remain incredulous and disobedient, the Gospel will become the savour of death unto death. You have heard of the wo of Corazin, 
Matth. 11.21. Luke 10.13. Luke 12.47.  and that other of Bethsaida, and sure I am you have red the Text often in which there is mention made of many stripes. The wo pronounced against both those Cities, was because they were not sensible of the many works and mighty done in them. And those many stripes, because they knew much, and did little. Live not then as if those Woes had never fallen from our Saviours lips, nor yet those stripes had nere been threatened.  
These Texts concern you near, and the lesson they teach is Ne sit, be not Infidels. Are you better than they? They perished, because Christ preached and they believed not, and were no better. He, that bad servant, because he knew his Masters will and did it not: and I know not how it can go better with you, with you that know, that have been taught, if you believe not, assent not, apply not. And perhaps for the present you begin to think of it, and are resolved to do it hereafter; And why not now? why not at this instant? Liberty there is not given you by the Apostle, no not for a minute; his advice is to do it presently.   

6. {αβγδ}, Beware lest at any time.  
God gives no dispensation to sin, no time to incredulity; the Caveat is peremptory and negative, and therefore must bind ad semper, to all instants of time. And that you be persuaded at no time to give way to it, I pray consider, that that hour, that minute this is done, you come into great danger. For he that believeth not, hath the wrath of God abiding on him. 
John 3.63.  Next as your persons, so all your actions civil or religious, are stained and spotted, because they proceed not from a conscience purged by faith; 
Titus 1.15. Heb. 11.3.  and what proceeds not from faith is sin. I know you would be all saved, but so long as you carry about you this malignant incredulous heart, Christ can do you no good; and without him how can you go to heaven?  
whilst he was on earth, the want of faith in his countrymen did so bind up his hands, that he could not do any mighty works among them. 
Mark 6.5. Enthym. ex Naz.  To make a sick man whole by miracle, two things are necessary, & fides ejus qui curandus,& potentia ejus qui curare debeat: both the saith of him who is to be cured, and the power of him who is to cure; the later as the cause, the first as the disposition in the subject; power in God, faith in the sick; whence we often red these solemn Acclamations from Christ to those that came to him for help, 
Mat. 15 28. Luke 7.50. Mat. 9.29.  O woman, great is thy faith: Thy faith hath saved thee: Be it to thee according to thy faith, &c.  
But what? was the arm of the Lord shortened, or his power turned to weakness? 
Naz. de Theolog.  No such matter. Two senses are given of these words He could not. The first is, That he would not; as we usually say, I cannot drink Wine, I cannot abide it; that is, I have no mind to drink Wine, I will not abide it; and that is said to be impossible, from which the will abhors. The other Interpretation is, 
Them. 3.4.43.2. Mat. 9.15.  That cannot is often used for non est congruum or consentaneum, that which is not congruous or fit to be done; as, Can the children of the Marriage Chamber fast? that is, is it fit they should fast? and in this sense it may well be taken here; for was it fit for him to work miracles, 
Mat. 13.55. Mark 6.3.  and do good to them that asked in scorn, Is not this the Carpenters son? are not his Brethren with us? whence hath he this great wisdom?  
Take it either way; either that he would not, or it was not fit for him to do it; sure I am the better they were not for Christ, because of their unbelief. And there is great reason for it, in that no sin more dishonours God than Infidelity; For in effect, it makes God to be no God, Christ to be no Christ, his Word a lie, his Promises untruths, and his Threats brutum fulmen, a crack of Thunder, that may fright and fear, but scatter and never hurt.  
Do you then bear any go●d-will to the honour of God? will you uphold his Truth, his Mercies? Nay, do you bear any good-will unto yourselves? would you be glad your works should please him? 
Phil. 4.18. Heb. 13.16.  your whole service be a sweet smelling sacrifice to him? Then take heed {αβγδ}, that at no time there enter into you this evil heart of unbelief; for at that time you are not capable of favour from him.  
I know it is not in your power always to suppress doubts that may arise in your hearts( for faith is weak in many, and yet it may be a sound faith, that is but like a grain of mustard seed) yet it is in your power to come to Christ, 
Mat. 17.20. Luke 17.5.  and pray him, Lord increase our faith. Yet it is in your power( for I speak now to regenerate persons) to call for, 
Horat.  and use the means God hath ordained to remove those doubts. Sunt verba,& voces: God hath left in his Church means to beget, means to stir up, means to strengthen your faith. There is his Word, there are his Sacraments, there are his Ministers to whom is committed the word of Reconciliation; 
2 Cor. 5.18, 19.  hear diligently the one, and receive reverently the other, and God will give the increase.  
It lies upon you to call for these medicinable and corroborating Cordials. By Application of these, by Gods blessing, you shall go from strength to strength, 
Rom. 1.17.  from faith to faith, from a less to a greater, from a weaker to a stronger degree, till you appear before God in Zion.    
HEB. 3.13. 
But Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin.  
IT is the part of a wise man not only to discover a danger, but to show the means to prevent it. Which Rule our Apostle here follows; for having in the former verse given notice of the great enemy of the soul, Infidelity, and the follower of it, apostasy, in this he acquaints the Hebrews and us, which way they and we may be secured from the mischief. The present armor against both, and that which here follows is Exhortation; and therefore he first exhorts 

1. That we Exhort, or call upon.  
2. That it be done in charity, {αβγδ}, One another.  
3. Seasonably, continually, daily, day by day.  
4. Speedily, without delay. While it is called to day.  
5. The reason drawn from the danger. If omitted or delayed, the heart may be hardened by the deceitfulness of sin.    

1. {αβγδ}. Exhort.  
It was a mistake in a great Clerk to teach Animam oblivionis non esse capacem, That the soul of man was not capable of oblivion; 
Tertul. de anim. c. 23.  for I hope to make it evident, that there is not such another forgetful creature as man. For he needs a Remembrancer to put him in mind what he was, what he is, and what he may be. That he was a creature framed by God, the sole creature after his Image. 
Gen. 1.26, 27. John 8.44.  A creature transformed by sin to the image of the devil; that he may be happy or unhappy as he believes, or dis-believes, obeys or disobeys his Maker. Thus much hath God recorded in his Book with the point of a Diamond; but men have not eyes to red it; or if red, not to heed it; or if headed for the present, yet as a shadow before night it is behind, past, forgotten; called upon men must be, and called upon often; and therefore the Apostle calls upon us to call upon them.  
Exhortation is of excellent use; for by it we may be rooted in faith and obedience; And it seems in the Primitive Church it was so necessary, 
Rom. 12.8.  that some were to attend about it. He that Exhorts, let him wait upon Exhortation.  
And a service it is that no man need to be ashamed of. For in the execution he doth the Office of the Third Person in the Trinity, who takes his name from it. For he is styled {αβγδ}, from the comfort some say, 
John 16.7.  others from the counsel he gives; indeed from both. If we be of a faint heart, he is {αβγδ} by to recover us; if we doubt, he is {αβγδ} by to resolve us; if we be perplexed, ready he is to advice, to guide us. He is the Spirit of comfort, 
John 14.17. Isa. 11.2.  the Spirit of truth, the Spirit of counsel to raise, to direct, to exhort us.  
From this Paraclete then learn {αβγδ} to call upon, comfort, and counsel. Learn to do the duty from him, and from him learn to do it aright; for there is great art to be used about it. All men are not of one disposition, and therefore all exhortations are not to be framed one way. Respect must be had to the Persons, the matter, the manner, if we ever mean to exhort to purpose.  
1. some are yet scar in the way, 
The persons.  and these are to be shew'd their danger, and exhorted in time to look about them. Others are in the way, but stand all the day idle; these must be exhorted to work, and to take notice, that none shall have the penny but those who labour. A Third sort are, 
Mat. 20.6, 9.  and go in the way, but it is too slow a place. Sunt tepidi, 
Bern. de ascens. Ser. 3.  Their obedience is without devotion, their prayers without intention, their reading without edification; these must be exhorted to grow more zealous. A fourth sort there are yet who are Trepidi of a fearful heart, that eat, that pray, 
Tit. 2.14. Rev. 3.19. Isa. 35.4. Psal. 73.2, 3. Isa. 35.3. Luke 22.32. Gal. 6.9.  that sing with us. But at the prosperity of the wicked their treadings had well nigh slipped. So●ii sunt tribulationis, consolationis non item, Companions they are of our Tribulation, but not of our Consolation. And these feeble knees must be strengthened, and exhorted not to despair; for in due time they shall reap, if they faint not.  
You see then Dulce est sapere in loco, it is good to show wisdom in an opportune time and place; A word spoken in due season, is like apple of gold in pictures of silver, which cannot be done without respect had to the person; 
Prov. 25.11. Rom. 12.17.  {αβγδ} stands well with the Text; and it is no ill doctrine, that he who means to do good by his Exhortation, preach the Gospel in season. 
2 Tim. 4.2. Eccles. 3 5.  Whatsoever some speak of time-servers, a man may well serve God in serving the time.  
2. And respect being had to the persons, next let him look to the matter of his Exhortation, 
The matter.  that it be sound and wholesome doctrine, which the Apostle calls {αβγδ}, 
Ephes. 6.4.  the instruction or information of the Lord. This is likened to a building, and then the exhorter must needs be a builder. In a building which we mean shall stand, necessary it is that there be a foundation, which must be deep digged, and fondly laid; if upon a Rock, the better, the fabric being likely to continue the longer; but if laid shallow, and in the sand, the wind and the rain beat upon that house, and down it falls, and great is the fall thereof. 
Mat. 7.26, 27.   
At this day we live to see many breaches, many ruins in Religion; and these cracks and flaws, these dilapidations have proceeded from no other cause, save from the folly and deceitful dealing of the Exhorters. The foundation by them was never honestly laid, and no marvel then if their work is of so tottering a disposition. To day a Papist, to morrow an Anabaptist, the next day a Brownist, the fourth an Enthusiast; sometimes a Presbyter, and shortly after an Independent, and at last a Neuter, or an Atheist. I dare say't, and I know what I speak, let a main part of the giddy-headed multitude be examined upon the fundamental points, 
Heb. 6.1.  viz. Repentance from dead works, and faith toward God, and they who stand high in their own conceit, will be found no less ignorant than that people who in the Saints judgement know not the Law, and are accursed.  

John 7.49.  This can be imputed to nothing else, but that they who have taken upon them to be chief Exhorters and Master-workmen, have shaped their work according to the fashion of the time, neglecting wholly to lay the foundation truly and soundly. But in the beginning it was not so. Theophilus, Apollos, 
Luke 1.4. Act 18.15. 2 Tim. 3.15.  Timothy were all catechised. And the Churches of Galatia, Carthage, Hippo, Alexandria, had respectively in them Pantenus, Clemens, Origen, Dionysius, Augustine, Optatus set a part to that Office.  
The Christians had this way of Exhortation in great reputation from the beginning, 
Prov. 22.6.  and the Jews before them. train up a child in the way that he should go, and when he is old he will not depart from it. train up, saith the Text; catechize, saith the margin, according to the natural force of the Hebrew word Chanach, that signifies to enter or initiate. And Sepher Chinnuch, the Book of Institutions; i. e. a Catechism, is a Book well known among the Jews in every place where they are known. Were babes in Christ carefully fed with such milk as this, that is fit( I had almost said only for the tender age) they would grow to be perfecter and sounder men in Religion, and never prove such deformed, such misshaped, such diseased creatures as now they do.  
'tis not my meaning that men enclose and circumscribe their thoughts in Catechistical rudiments, but before they soare higher, I would have them skilful in these first. 
Heb. 6.1.  The Apostle puts upon us this progress, Learn the principles of the doctrine of Christ, and go on to perfection. Not to leave at them, 
2 Pet. 3.18.  but not to leave them out; that we endeavour to increase in knowledge, but first make sure of the foundation. For let the superstructures be what they will, this is sound and wholesome. Sound in itself; for other foundation can no man lay; 
1 Cor. 3.11.  and very wholesome if well digested; for it will breed good blood, which will repair, fortify, and preserve the vital spirits of Religion; and those are good and wise servants, discreet exhorters, 
Gal. 1.8. 2 Tim. 2.15.  which from this begin to divide the Word of God.  
3. To go a step farther, when an eye hath been had to the matter of the Exhortation, and a regard to the persons, heed must be taken to the manner or method we proceed by; it must not have its rise either from deceit, 
1 Thes. 2.3, 4.  or uncleanness, or guile; the Apostle renounceth it; Our Exhortation was not of deceit, not of uncleanness, not of guile. But as we are allowed of God to be put in trust with the Gospel, even so we speak. {αβγδ}, Deceit is to be referred to the substance of the Exhortation, {αβγδ} uncleanness to the affection of the heart, but {αβγδ} Guile to the juggling about it. God likes not that his Exhorters be Planets or wandering stars in the Orb of the Church; their influences are too Saturnine, too marshal, too Mercurial, and if famed be not a liar, Venereal. And this must not be neither, not {αβγδ}, that is uncleanness. There were a generation of Nicolaitans, 
Rev. 2.15.  whose impurity was hateful to our Saviours soul: And if there be any of that posterity alive, who exhort that all things be common, let them perish with their Exhortation. But as for guile, it ought not once to be name by a professor of Truth; It is too Serpentine and devilish to speak Roses, and instil poison. All Exhorters are but Trustees of the Gospel; and they truly discharge their trust, when they exhort sincerely, {αβγδ}, without error; holily, {αβγδ}, without impurity; plainly, {αβγδ}, 
Acts 19.25. 1 Sam. 17.30.  without guile or legerdemain; having neither Demetrius's end, nor Sauls desire.  
Now you may conceive that all this while the duty of Exhortation belongs not to you; and therefore too apt you are to lay the whole burden on our shoulders. But I pray weigh the next word, and then it will appear, that respect being had to your several relations, you are called to this work also; else why doth the Apostle command   

2. Exhort {αβγδ}. Schol. graec. {αβγδ} vosin vicem. One another.  
To us of the Clergy no question it is that this duty ex officio by Office belongs. For Debtors we are to the Greeks and Barbarians, 
Rom. 1.14. 1 Tim. 4.13.  to the wise and unwise. And to us it is spoken in the person of Timothy, Give attendance to exhortation. But you may not so far engage us, as to discharge yourselves. Ex charitate, even you of the Laity are debtors also; as God hath advanced you to the dignity of a Father, a Master, or any way made you a superior, bound you are( if enabled) to pay to your children, to your servants, to your brethren exhortation. That this be done within the walls of your own families, is required by the Law of charity; but that any private man without a calling step into a Pulpit and do it publicly, 
1 Thes. 5.11. Heb. 3.13. Col. 3.16. 2 Pet. 3.16. Prov. 30.33. Mat. 28.19. Mark 16.15. Luke 24.47.  is more than can be defended. Such Texts as these, edify one another, admonish one another, exhort one another, &c. are I know by Socinus, and our gifted men produced to give countenance to it; But it is to wrest the Scripture, and fetch blood from it. Certain it is that the Commission to preach was given in other words. In Saint Matthew it is {αβγδ}, make Disciples, and Baptize; and then none to preach, but they who might administer the Sacrament: In Saint Mark it is {αβγδ}, Go and proclaim the Gospel; and {αβγδ} were always Officers and public persons; and these words I hope import somewhat more than building, edifying, admonishing, exhorting.  
What is it then? are we against these charitable acts in private, against the instructions of peaceable, humble gifted men? No, we call for them, and wish that all the Lords people were in this sense Prophets, 
Numb. 11.29.  able and ready to instruct their families. That which we dislike, is, that charity is become uncharitable, and turned out of office; those who had the Commission, under pretence of gifts, 
Naz. Ep.  silenced those who were truly gifted. That the Swallows have out-babbled the Swans, and brought the world into a belief that their chatterings are to be heard as the sole and most powerful exhortations: When being compared with the weight, worth, and authority of a learned Ministers pains, they will seem but as a churl upon a gentleman, as tedious and nauseating as small beer and water after men have drank well of the best wine; 
Dr. Gaudent. Hieraspist p. 215  Or as the scraps of poor country fare, after men have been filled with the marrow of fat things.  
To close this point, and to return: We find no cause why these two may not be lawfully joined together in a Christian and a comfortable union; 
page. 214.  the public gifts of Ministers in a public way of divine authority, and private gifts of the faithful in a way of private Christian charity. We ex officio, by our office and place publicly, you out of duty and charity must call upon and exhort one another.   

3. {αβγδ}. Every day daily.  
That is, with a willing mind, so often as opportunity and occasion doth require. 
1 Thes. 5.17. Ephes. 5.20. Phil. 4.4.  For this is of the number of affirmative precepts, such as are Pray without ceasing, Give thanks to God always, rejoice in the Lord always, and many the like, which may not be expounded literally, as if they did bind a man ad semper, to every instant and minute of time; for so actually to perform them, would prove impossible; for should a man always pray, he should have no time to exhort; nothing but exhort and pray, no time to labour, and so one duty would interrupt another. These then and the like forms of speech, and the commands laid upon us by them, bind the conscience only habitually; that all negligence and satiety laid aside, we have a ready disposition of mind and will, to pray, to give thanks, to rejoice, to exhort at all hours and seasons, so far forth as we shall be called upon. To omit the other duties, I shall insist upon this only: And that you exhort one another the more readily without intermission, I shall quicken you with these four reasons.  
1. Food for the soul is as necessary as nourishment for the body. Thus much the orator could teach us, 
Cic. de Senect.  Non solum subveniendum corpori, said menti& animo multo magis, &c. We may not only cherish and feed the body, but the mind and understanding much more; for this is like a Lamp, into which if you instill not oil, it will go out. His oil was Moral precepts, ours is a more pure, 
John 6.32, 33, &c.  sublime, and heavenly material. 'tis the bread that came down from thence, 'tis the milk that God hath provided for Babes, the meat allotted for strong men and Travellers. 
1 Pet. 2.2. Heb. 5.12.14.  He, the Heathen knew they could not spare theirs; and we Christians must not think to live without ours. As that Tabernacle of our body( for such it is, and so esteem it) will quickly down, if it be not stayed up with the staff of bread: 
Ezra 4.16.  So also your better part which sojourns in this Tabernacle, will starve and die except it have a daily supply of spiritual food. I appeal to your own breasts; how quick, how lively, how courageous have you been to a duty after an exhortation! how resolute to withstand a temptation after a sad admonition, what Votaries I had almost said against it. Methinks I have seen those that are mighty to pour in strong drink, 
Isa. 5.11, 22.  after the Wo denounced, and an exhortation to sobriety, either to forbear their riot, or to decline the house and company, 
Chrysost. Hom. 1. de Lazar.  or at least not to frequent it, or if drawn sometimes aside, yet to sit there unwillingly, to drink unpleasantly; the remembrance of the exhortation giving a check to every glass, and taking off the former accustomend delight. I see that Solomons words will prove true; The words of the wise are as goads and nails. 
Eccles. 12.11.  Goads to quicken a slow beast to work, and nails to fasten him, that he fall not from his work; and all exhorters, whether by Office, or out of charity, are the Masters of the Congregation that handle them, and drive them home, to the utter removal and exclusion of an impudent hard heart.  
2. For in that lies the danger( from which I draw my second reason) For neglect this duty, and your heart of flesh may be turned into an heart of ston;( and what that is, and the danger of it, I shall by and by open unto you) against which fearful judgement daily exhortation is a sovereign Antidote.  
Nusquam scouritas, brethren; we walk in a dangerous way. 
Bern.  The Angels could not be secure in heaven: Not Adam in Paradise, and shall we now expect to be secure on earth? Every day our feet may slip, and therefore we ought to take heed every day, lest we catch a fall. Be it we were, which few of us are, burning and shining Lamps; yet know we must, that we are sub Dio, 
John 5.35.  not in domo, we are abroad in the open are, and then it behoves us with both hands to keep in the light, not to trust over-much to the air, though it seem never so still and quiet. Were it that we were in that house which we all hope for in heaven, eternal, not made with hands, where no enemy comes, 
2 Cor. 5.1.  whence no friend departs, there were no occasion either of fear or counsel. But we live, as I said, sub Dio, and that little light we have is exposed to the fury of three most impetuous winds; The devil which blusters about us, 
1 Pet. 5.8. Rev. 12.4.  for he walks and seeks whom he may devour. The World that without assaults us; and the Fl●sh that sets upon us within; that I say not how we are subject to wasting, to fainting, to weakness, to a secret decay of ourselves, had we no other enemy. Therefore with both hands, with that of our own, with that of our neighbours, let care be taken that this light be kept in. My soul, saith David, 
Psal. 119.109.  is in my hand; As a canndle carried betwixt both hands, possible to be extinguished: And yet as a candle betwixt two hands to be looked to, preserved, covered with all possible diligence.  
And every day this lesson would be ingeminated and said over, that every man hath a soul, a soul in danger, a soul in danger to be-stiffned and hardened; and when stiffened and hardened, that it can receive no impression of the Spirit; and he that hath not that impress, belongs not to God. All which inconveniences by assiduous and daily exhortation may be prevented.  
3. add to this, that possibly he that exhorts another may be much the better for it; 
Dan 12.3:  I speak not of the reward we shall have at the hands of God( though I know it shall be very great, far beyond the merit of so slight a work) but his knowledge by this will be much improved, and his deadness to a duty quickened.  
Qui docet indoctos, licet indoctissimus esset,  
Ipse brevi reliquis doctior esse queat.  
No way so easy, to attain perfection in any Art as instruction of the ignorant. One Flint struck against another grows hot and sparkles, and a dull Knife whetted by another becomes sharper: The way then to be perfect scholars, 
Deut. 6.7.  is acuendo haec, to rehearse, and by rehearsing to sharpen, and whet the doctrine of Christ one upon another. While you exhort others, you shall teach and exhort yourselves, and day by day become the more learned, as by you day by day another man learns.  
These reasons I have added ex supper abundanti, over and above, to quicken you to this duty. But yet there be three more, of more validity, than any thing that I can say, because they are the reasons of the Text. The first drawn from the Opportunity and Time that God hath given to do it. The second from the danger, if not done. The third from the cunning and slynesse of sin. First, Do it, exhort, {αβγδ}, build up, 
Occumen, in loc. 1.  encourage, set right one another; because God hath given you a day, and but a day to do it. 
1 Sam. 25.37.  Secondly, If not done, there is great danger in it, for the heart will grow hard; and to {αβγδ}. What is hard and dry, will hardly yield, and becomes inflexible by him that Exhorts  
3. sin is a notable Sophister, and is apt to put a fallacy upon us; A deceitfulness is in it. If then you mean not to answer for your neglect of time, 
1 Pet. 4.3. Job 14.14. 1 Cor. 7.29. Psal. ●0. 12.  or if you tremble at the fore-tunner of hell, a hard heart, or mean not to expose yourselves to be seduced by the Sophisms of sin, see that you call upon one another daily; delay it not, but set about it, and do it first.   

4. Whilst it is called to day.  
And this intimates that it will not always be called so. It is not with the Tides of Gods grace, as it is with the Tides of water which flow at a set hour, so that he which overslips the Tide to day, 
1 Cor. 7.29.  may take it to morrow. No, no, it is full sea-mark to day; take advantage then of this day; for if lost, or overslipt, there is no promise made, nor assurance given, that the like grace shall be offered again. Wherefore the Apostle four several times presseth this circumstance, as if none were more helpful to this work of our salvation; none more dangerous, if not laid hold on.  
Est dies nostra●& est dies Domini. God hath reserved one day to himself, and he hath bestowed another day upon us. Our day is of the same length with our lives; It was to the old World 120. years, to the Israelites 40. years, to the Ninivites 40. dayes. But the first were disobedient, and the second provoked him; and the first perished by water, and the carcases of the other perished in the Wilderness. The third only were spared, because they repented at the preaching of Jonah, and made use of the day while it was so called; 
Luke 12.20. Psal. 104.19.  And this may set us to work while it is to day; for the night will come when no man can work.  
For euit dies Domini; for upon the setting of our day, there will succeed another, that will be none of ours. That will be Gods day, in which he will have all the doings; and as we have dealt with him in our day, so will he deal with us in his. These who have heard him speak now, shall be heard then; but to those who in this their day, have with the deaf Adder stopped their cares, he will, though they call, give no pleasing answer. Suppose Noah, Daniel, and Job; Noah before the flood, Job before the Law, or Daniel, and Moses and Samuel under the Levitical priest-hood; yea, though all the Saints in heaven should present their svit, 
Eccles. 12.5.  yet by their righteousness they should only deliver their own souls.  
There is but one fountain opened for sin and uncleanness, and it was opened to the living, not to the dead. He then that lives, if he will be clean must wash in it. And the sooner the better; for though that no time be amiss, but at what time soever we repent, that is the acceptable time, that the day of salvation; yet God that hath promised pardon at all times to Penitents, hath not promised grace to repent at all times. A day beyond this day he hath no where allotted; which shows, that as for all things under the Sun, so for this great and weighty business, there is not only {αβγδ}, but {αβγδ}, a neck of time, a season and opportunity given, which if taken with the five wise Virgins, we may enter with the Bridegroom to that great Supper; but if slighted and neglected, we shall be shut out of doors for ever. 'twill be but in vain to bounce, and knock, and cry, Land, Lord, open to us; for the door is fast, and a voice heard from within, an uncomfortable voice, Depart, 
Mal. 1.8.  I know you not. Profecto, ad hoc tonitru, Certainly, he who is not affrighted at this Thunder, hath with Nabal a heart dead within him, could as a ston.  
Time and opportunity doth very much facilitate whatsoever is difficult. It hath its Articulos, its Articles, and as it were joints; if you hit upon them, the work is done with much case; but if mistaken, much labour may be bestowed to little purpose. In their season the principles of Arts may be learned, which being let slip, known it is by lamentable experience, they will not be obtained; or if ever, yet not so perfectly, not with ease. Therefore this circumstance hath with wise men ever carried the force of an Argument. Saint Peter, Job, Saint Paul, who not have served themselves of it? and David prays to God to be taught this first point in arithmetic, O teach me to number my dayes. Now that what I persuade about it, may come the warmer to your hearts, weigh the several reasons that may move you to make use of this your day.  
First, It is but short; which is Saint Pauls reason, This I say, because the day is short. Those who have but a little light to bring them to bed, husband it as thriftily as they may; and since we have but( as I may so say) a candles end of life to lay us in our beds of dust, we ought to be thrifty of it. Your time, you may see here and elsewhere, is not measured out to you by ages, by years, by months, by dayes, but by a single day, 
Luke 19.22. 2 Cor. 6.2. Acts 17.31.  which at the longest is of no great continuance.  
Secondly, But grant that we presume it long, yet it is of a fluent nature, always in motion, wasting, and consuming still; the more spent, the less behind. It is like oil in the Lamp, or Wine in the Vessel, 
Gen. 6.3.  that daily grows less and worse. This hour then omitted, is an hour lost; 
Gen. 7. Heb. 3. Verse 17. Jonah 3.10.  and this day neglected, is a day irrecoverable; so much at least thou art cast behind in this great Work.  
Thirdly, Yea, and which is farther to be thought on also, this may be the last day for ought thou knowest. God may call for thy soul this night. 
John 9.4.  The Sun knows his hour to set, and the Moon her time of going down; but man knows not when his Lamp of life will go out; for death doth not arrest men, 
Isa. 61.2. Joel 2.2.  and lay them up in the prison of their grave according to their seniority, age, and standing. A young Josiah dyes, as well as an old Methuselah. When you see bubbles dancing upon the face of the stream, you behold men, of which some swell higher, some are less, 
Prov. 1.28. Ezek. 14.14.  but all after they have fetched a few frisks and turns, fall flat into a sheet of water, and those into a sheet for the earth.  
Fourthly, What should I say, that grant a longer day be given, 
Jer. 15.1.  and a man deferred till the Almond three do flourish, yet it will be nor wisdom, nor gratitude to defer the Exhortation, or not to lend an ear to it, or obey it till then. First, No wisdom; 
Zach. 13.1.  for what man that is in his right mind traveling on the way, and having store of lusty and able beasts, would let them all go empty, and lay all his pack and whole carriage upon some poor, lean, and infirm Jade that is scarce able to carry himself, much less the Pack, the Load that is cast upon him? 
2 Cor. 6.2.  And surely no less unreasonable is that man, who passing away over idly the able and lusty dayes of his youth, packs all the labour and travail for his soul upon his impotent old age, 
Eccles. 3.1.  whose infirmities are so many and so troublesone, that they weary him of themselves, though you reckon not the weight of this burden. Secondly, 
Mat. 25.11, 12.  But to let this pass, what ingratitude and injustice is this to our good God, who hath lent us our time, to set out the least, the last, the worst part of our life unto his service? For it is but the dregs in the bottom when the Wine is drawn out, and the amurca and snuff in the Lamp, the oil being spent: and who can tell, being brought, whether God will accept it? 
Augustine.   
Sure I am that he is accursed by God, that having whole and sound Cattle in his flock, 
Ma●. 1.8.  doth yet offer unto him the lame and halt; and may not men fear who have so many sound dayes of youth and strength, yet presume to bring him their rotten and limping old age? No man in the old Law, was to have two measures in his house; 
Deut. 25.13, 14  a greater for his friend, a less for other men: And yet thou art not ashamed to use two measures for thy life; a less for thy God, a greater for those thou esteemest thy friends. To him thou allottest a little, short, niggardly pittance of thy old age; but to thy own lusts and pleasures on whom thou hast cast thy love, the greatest, the fairest, the fullest measure that can be; a good measure, pressed down, shaken together, and running over. 
Luke 6.38.   
Oh unequal dealing! O extreme ingratitude! What reason is there that God should be thus used at our hands? what equity? that having spent in the service of lust the flower of youth, thou dish out to him thy old diseased bones? that his enemies have the best, and he the leavings? they the Wine, and he the dregs? as if a man had learned his Lesson of the Traveller in the Apologue, that eat up all the Kernels and Almonds, and presented the rines and shells to his God. 
Levit. 3.16.  Dost thou not remember that in his Sacrifice his portion was the fat? the best part? follow then the counsel of the holy Ghost given by Solomon, Remember thy creator in the dayes of thy youth, before the evil days come, 
Eccles. 12.1.  when thou shalt say, I have no pleasure in them; and if those evil dayes please not thee, presume not they will please him.  
You have heard the Apostles first reason, why you should be active in this Duty; and why also they who are exhorted, should take their day and do their work in it. Now it follows that we consider the second, which is drawn ab eventu, from a dangerous consequence that may follow upon it. Do it   

5. Lest your heart be hardened, {αβγδ}, lest it be dried; for the root is {αβγδ}, that signifies {αβγδ}, Hesych. to dry, and whither up.  
Dryness is a quality in any body, wrought either by heat or could; for by heat the internal moisture is called forth, as in dried wood; and by could it is congealed and embodied, as in stones and metals; upon which there follows a stiffness, stubbornness, and hardness in the subject, so that it will not easily receive any impression. Such a quality there is in the heart of man, and proceeds from both; sometimes from abundance of heat, sometimes again from an excess of could.  
The Jews were a zealous people; zealous of the Law of their fathers, zealous for the Law of Moses, and this hear of zeal was so great, that it stiffened their necks and their hearts so much, 
Acts 22.3.21.20.  that the Truth of the Gospel could make no impression upon them, say the Prophets, say Christ, say the Apostles what they could, they still remained blind, obstinate, stiff, stubborn, as good mollify a ston. And this is yet to be seen in many zealots, upon whom this unkind heat of a presumptuous spirit hath wrought so much, that it hath stiffened them in their own opinions; so stubborn they are against manifest Truth; that rather than they will be recalled, they will be of any Sect, Neuters, any thing, nothing, all things that may serve their turn. Through this heat of zeal their hardness becomes unspeakable, unpregnable.  
But sometimes again this hardness is wrought through abundance of could, too much earthliness, which so cools and freezeth all motions of the spirit, that the heart is no way softened by them. Achans wedge of gold, Shechem and Hamors substance, 
Josh. 7.21. Gen. 34.23. Acts 19.14.  Demetrius silver shrines of Diana; in a word, pleasure, profit, ambition, bring such a coldness and stiffness upon the heart, that it is resolved not to yield, never to relent.  
Now out of these excessive fits of heat and could, ariseth that cauterized conscience the Apostle speaks of, which makes it past feeling; 
1 Tim. 4.2.  which is peculiar first to heretics, such as give ear to seducing spirits, and doctrines of Devils, that speak lies in hypocrisy. Then to obstinate and notorious Malefactours, who by custom of sinning extinguish the light of nature; that call good evil, and evil good, being men of a reprobate mind. Lastly, 
1 Kings 21.25. Psalm 94.4.  to men who sin habitually, that sell themselves to work wickedness, and glory in doing mischief.  
And how heavy this judgement is, will manifestly appear, if we shall take a view of these three. 1. The Time when it is inflicted. 2. The Agents in it. 3. And the persons upon whom it is brought.  
1. A time there is for the heart to be melted, softened, mollified: It is called to Day in this place, when God offers a pardon, and useth all means to make men capable of it; he sues to us by the ministry of the Word, that it might be accepted. And this his request he seconds with entreaties, expostulations, lamentations, commiserations, and all other strains of rhetoric, that are apt to move affections, and prevail with men to draw them nearer unto him. But all these offers of Grace becoming uneffectual, he takes a sharper course, calls for his rod and s●i●es, visits with scourges, and wounds, that so either per manum plectentem, or amplectentem, by his embraces or blows, by his love or severity, his mercy or his justice, he might make the heart to yield. At last finding that he hath to deal with a ston, that he speaks to a ston, beats upon a ston, which no hand is able to make sensible, he gives over calling, expecting, waiting, striving, smiting, and leaves the heart as he found it, hard, stubborn, rebellious, obstinate, and contumacious. 
Mat. 23.32. Exod. 9.12.  And then the man fills up the measure of his iniquities, upon which destruction infallibly follows, Josh. 11.20.  
God hardens Pharaohs heart. But when was it? not till a fair entreaty to let his people go, not till the plague of frogs, and swarms of flies, nor annoyance of Lice, nor Murrain of the Cattle were able to soften him. Upon this God sends another plague, that of boils and blains, and then 'tis said, and not before, in a new style, the Lord hardened the heart of Pharaoh, as upon one that was ripe for destruction, 
Dr. Hammond, Of late or death-bed repentance. Sect. 14. Obfirmatum est cor Pharaonis. Jun.  and one upon whom he would pour all his plagues. True it is that we red, chap. 4.21. by way of prediction or Decree, I will harden Pharaohs heart; but that was not yet done; and again in our Translation, chap. 7.13. He hardened Pharaohs heart, but that is a mistake, for the words do not bear that in the Hebrew, but thus, Pharaohs heart waxed strong, or hard, or was hardened; it is passively, not actively to be understood. Gods time of hardening was not yet come; Then he did it, and not till then, when nor a fair and mildred request, nor four or five sharper blows could soften him. The like is to be observed of Sihon King of the Amorites, of those Nations that God destroyed utterly. Of the ten Tribes; 
Deut. 2.30. Josh. 11.20. 2 Kings 17.14. 2 Chron. 36.3. Rom. 11.7, 8, 9.  Of Zedekiah that hardened his heart, and stifned his neck from turning to the Lord God of Israel. And of the whole Nation of the Jews, who were broken off, rejected, and at this day dispersed. The precedent of their ruin was an obduration and stubbornness; and this fell not upon them, till all means that might soften them were slighted, and would not be heard. The time then that makes men ripe for this judgement, and the consequent of it, may be one strong retentive to keep men from it. Exhort, that you be not hardened.  
2. But if the time when it is inflicted, move you not, then next look upon the Agents about it. First, I shall name a just God. 
Rom. 9.18.  For whom he will h● hardeneth. And when I called him just, I made an Apology for this his Agency; for he hardeneth no mans heart, before the man himself hath first hardened it. Some precedent iniquity there is, which might procure God in his justice and anger to deny his mercy, or take away the mollifying grace of his Spirit. God often punisheth sin with sin, and makes the future iniquity to be the revenge of the former. It is easy to collect this out of Saint Pauls words, Wherefore God gave them up to believe a lie, because they changed the Truth of God into a lie. 
Rom. 1.24. 2 Thes. 2.11, 12.  It was {αβγδ}, a just recompense of their former error. hardness of heart is not only a punishment, but a sin, and as a sin it hath disorder, obliquity, deformity in it, and so God cannot be the proper cause of it; but look upon it as it is a just recompense of some foregoing wickedness, and then it is certainly true that the justice of heaven hath a very great hand in it. Farther yet, this obduration, when attributed to God, is no work of his properly, nor act of infusion, or positive production, for he puts no hardness into the heart, no malice into the affections: But his approaches of mercy being slighted, he withdraws, affords his grace no longer, which should mollify the heart, and then the heart returns to its own hardness and malice; no otherwise than wax, which stiffness so soon as the heat of the fire, hand, or sun, that did soften it, is removed from it.  
For that I may give you a clearer light in this matter, the immediate, nearest, and truest cause of this hardness, is man himself. In whose heart there is a double malignity, Innata,& adaucta, Born with him, and increasing upon him. The first is innate, some call it natural, and God promiseth to remove it from all the Vessells of mercy, I will take away their heart of ston, and give them a heart of flesh. Before then a man be born again this stony heart was in him, 
Ezek. 36.  otherwise it could not be taken away. The other is human and voluntary, when a man wilfully grows stubborn, and perverse, and will not by the still voice of mercy, nor thunder of judgement, be drawn to yield or submit. Now the Agents that increase and heighten it, is first by accident, the Admonition, Exhortation, Commination of any man of God, sent to mollify such a soul. Go( saith God to his Prophet) and blind their eyes. 
Isa. 6.10.  That which should have been for their wealth, through their own default is an occasion of falling; 
2 Cor. 2.16.  the Gospel ordained for life, the savour of death unto death. Then the Devil takes his advantage; and as he finds the heart inclined, works to the greater hardening of it. The Devil put into the heart of Judas to betray him. And because he knows there is no readier instrument for such a purpose than a false Prophet, 
John 13.2.  therefore he makes choice of him to be his under Agent. I will go, and be a lying spirit in the mouth of all his Prophets; 
1 Kings 22, 22.  and this lie was so efficacious, that it deceived Ahab, hardened him to go up against Ramoth-Gilead, to his destruction. This the devil himself thought was a way that could not fail. Lastly, sin is an Agent also in this work; or to speak more properly with our Apostle, the deceitfulness, 
2 Thes. 2.11.  the delusion, the cunning, the Sophistry of it: Of which more by and by.  
Lay all this together. That God hardens in anger and justice, his grace being withdrawn. That the heart is suffered to return ad ingenium, to that natural disposition of a ston. That the Ministry of the Word rejected increaseth it; That the Devil and the false Prophet are great Agents in it; That sin is the Sophist that persuades unto it: And then consider whether all means be not to be used, {αβγδ}, lest the heart be hardened.  
3. Especially if you shall lay to heart the consequence, That it is a certain Fore-runner of perdition. For in whom doth it rest? who are the proper subject of it, but the children of disobedience? In these there is {αβγδ}, they are past feeling; 
Eph. 2.2. Eph. 4.19.  they are like men in a frenzy, that being in a miserable case, yet smile and laugh, and think all other men distracted, and themselves well. In them there is a conscience seared as with a hot Iron, a mark t●●t will not out, a callum upon which nothing will grow. 
1 Tim 4.2. 2 Kings 22.19. Job 23.10. Psalm 22.14.  Whereas it is a property of Gods children to have a tender heart, a soft heart, a melting heart; My heart, saith David, in the midst of my body, is even like melting wax; if pricked they will bleed, if smitten they will relent, if heated and chafed, they will yield and soften; They will easily be wrought first to attrition, then to contrition. With these cauterized men it is otherwise, their heart is a hard and impenitent heart: strike upon them with the hammer of the Law, as good beat upon a Rock; they are not malleable: Go about to melt them with the fire of the Gospel, they soften not. Mourn or pipe, all's one, they will nor dance, nor weep.  
Pharaoh in Egypt, Sihon destined to destruction, 
Luke 7.32.  the Jews ordained to captivity, after to be cast off, nabuchadnezzar to be turned among beasts, Judas the son of perdition, with many other ominous names registered in the Book of God, are presented to posterity as so many stigmatized persons, all branded with this stiff neck, impudent forehead, proud and hard heart, and obstinate soul, that we red and tremble, tremble and take heed that we come not into the rol of these sons of Belial, lest we perish in their gainsaying. 
judas ver. 11.   
Even charity that is kind, and judgeth the best cannot be so blind, as of these not to suspect the worst. Look upon these then, and learn to hear God, his voice, his Word, his Spirit, his Ministers, whose labour it is to melt, to mollify you, to form your stony heart into a heart of wax, capable of such impressions as must be sealed upon you, if ever you intend to enter into his rest. There remains a rest for the people of God, and you shall not red of one that dyed with an obstinate and hard heart ever entered into it: 
Heb. 4.9.  No more than these stubborn Israelites( whom the Apostle hath here proposed for a terror) into the Land of Canaan. 
Heb. 3.7, 8.   
Wherefore as the holy Ghost saith before, To day if you will hear his voice, harden not your hearts as in the provocation, 
Ephes. 4.30. 1 Thes. 5.19. Heb. 10.29.  as in the day of temptation in the Wilderness. For this is to grieve the Spirit, by whom you must be sealed( if ever) to the day of Redemption. This is to quench the fire of the Spirit, which alone can melt out your dross. This is to do despite to the Spirit of grace, when he is about to change your heart. And upon this grievance given to him, and this quench cast upon him, and this despite done him, he will be gone, and then you left in a sad condition. For then God will harden, the Devil will harden, the Gospel will harden, and sin will harden your heart; God out of justice and revenge, the Devil out of malice, the Gospel by accident for your unbelief, and sin by collusion and cunning. To which pitch when an obdurate sinner is come, he is set upon the brink of hell; and if he be saved out of the flamme, it must be by as strange a preservation, as Lot was saved from the fire of sodom, when the Angel took him, and his wife, 
Gen. 19.16.  and his daughters by the hand( the Lord being merciful unto him) and delivered him from that fire and brimstone.  
But because among these Agents, the Apostle here singles out one as a chief actor in it, and withal acquaints us with the way by which it works, to wit, not by force and power, but by Art and sly practices, I shall in the last place speak a word of those, and give you warning about them, that you be not taken by the fallacy. I exhort then that you be not hardened   

6. By the deceitfulness of sin.  
For let the matter be thoroughly examined, and appear it will, that there is not one sin in which we are taken, but by some cheat or other; so true and ingenuous is that confession of Saint Paul, sin hath deceived me; for it hath both escam& hamum, 
Rom. 7.11.  the bait that appears, and the hook that is concealed; bread that in one hand it shows, and a ston that it hides in the other; and under the specious colour of some good, it allures us to bite so greedily, till we are taken by it, hardened, and ruined. An instance or two will make all plain.  
Such a practise there was upon our first Parents; the forbidden fruit was presented first as profitable, 
Gen. 3.6.  good for food; then as pleasant, a desire to the eye; after a means to knowledge, a three to be desired to make one wise; and lastly, a ready way to preferment, Let them take and eat, and they should be like gods: here was the bait, in all this the deceit. Not the least syllable all this while of the Hook that was concealed, till the cunning Angler had catched his prey, then they confessed that they were both cozened. The woman deceived me, saith the man; The Serpent deceived and beguiled me, 
Verse 12, 13.  saith the woman; both too too late acknowledged the Parologism that was put upon them.  
And is it not so in love and dalliance? The fallacy here is the lips of the Harlot that drop like an honey-comb, 
Prov. 7.5, &c.  and her words sweet as Roses: she hath forsooth peace offerings, she hath perfumed her bed with myrrh, Aloes, cinnamon, and upon this impudently makes the motion, Come let us take our fill of love. 
Prov. 7.14.  The bait appears, but this is only Deceptio auris, as the other was Deceptio visus, faire words drunk in by the ear, as the Apple was the bait to the eye, but both please and kill. In that death climbed up the windows, in this it comes in by the door. For the Harlots house is the way of hell, 
Jer. 9.21. Prov. 7.27.  and leads on to the Chambers of death.  
The Sacrilegious person is in the number of devourers; his Throat is an open Sepulchre, and he is always gaping after glebe-lands, Church revenues, 
Psalm 14.4. Psalm 5.9.  Tithes, and Offerings, or whatsoever the piety and bounty of devout souls hath dedicated and set apart to uphold the service of God, and encourage learning; All this he can glut down as easily as a man can swallow his spittle; and at every bit that he gets down, he cries panis Christi, panis dulcis, 
Job 7.19.  no bread so sweet as that taken from Christs Table, no meat to that which is taken from the Altar.  
Populus me devovet;—  
Plaudo domi, quoties nummos contemplor in arca.  
But with this bait he devours the hook too, or else Solomon was mistaken, who affirms, 
Prov. 20.25.  That it is a snare to a man to devour that which is holy. For that will happen to him, which befell the Eagle that stolen a part of the Sacrifice from the Altar; a secret coal will be carried along with it, that will devour the devourer, and consume his Nest and young birds together.  
It were an endless labour to present you all the deceits of sin; I shall only acquaint you with one juggle more, and produce the jugglers that by it delude, and so end. And I rather pitch upon this, because it was in great use when the Apostle wrote, and many by it drawn to harden their hearts against the Gospel. Then there were false Brethren {αβγδ}, unawares brought in; 
Gal. 2.4. judas ver. 4. 1 Tim. 3.6. Ephes. 4.14.  or as judas hath it, {αβγδ}, unawares crept in; privily creeping,( a trick learned of the old Serpent who crept into Paradise) creeping into houses, and leading captive silly women. Now the way they take them is by a slight, by cunning craftiness whereby they lye in wait to deceive.  
The beguiled are here a sort of silly people; in age perhaps men and women, but in understanding mere children, {αβγδ}, they who can say little, or little to the purpose. These are {αβγδ}, as ships at Sea tost to and fro; {αβγδ}, as reeds at Land shaken hither and thither, and carried about; and that which driveth them, and tosseth them, is every wind of doctrine: This as the wind riseth from the womb of the earth, puffs, and blows, and blusters, and throws all down before it, ariseth on a sudden and gives no warning, and shifts as the wind every point of the compass. Yet with this wind these silly people are tost to and fro, and carried about. But they which carry them, are mere cheaters, as appears by their artifice; for as our Apostle teacheth, they use  
First, {αβγδ}, a slight, as men at Dice. They are men of skill and Art, they have high men and low men; and false Dice, and bard Dice, and slight of hand, and all to deceive and over-reach. Cunning Gamesters they are, and there is not any thing settled in our Church, which they have not endeavoured to cog us out of. The Socinians and new Arrians out of our faith: The Antinomians of our repentance from dead works: The Libertines from our holy life and good deeds: The Anabaptists from our Orders and Sacraments: The Brownists from our Liturgy and discipline: The Independents from our Government: The Shakers and Enthusiasts from our devotions and prayers: Such is their {αβγδ}, their slight, their Art, their cogging.  
Secondly, Which that it may take the better effect, they become {αβγδ}, subtle Merchants, that know how to make use of the Foxes tail when the Lions skin can do no good; and again to roar as Lions, when they need not speak like Foxes. This the Apostle intimates also, saying, That they use not only {αβγδ}, but {αβγδ} also; and this of larger signification than the former, whatsoever the Greek Scholiast thinks; for be it that {αβγδ} is {αβγδ}, all cogging and false play is a craft, yet there is other craftiness besides that at Dice.  
For {αβγδ}, as Aristotle describes, 
Ethic. 6.  is one who is ready to undertake any course, good or bad, a crafty, subtle, witty, and inconstant man, who as Tertullian elegantly describes the Peacock, is multicolor,& discolour, 
Tertul. de pallio. c. 3.  & versicolor, nunquam ipsa, semper alia, et si semper ipsa, quando alia, toties denique mutanda, quoties movenda: So these creeping Brethren have two faces, and two hearts, they are many colours, and different colours, and changeable colours, never the same, always altering; and yet when altered, still the self-same; they move and change, and change as often as they move. He that will draw their picture and the cunning they use, 
Hook. Epist. Dedicatory.  may take a view of what Mr. H●oker hath transcribed out of Guy de Bree's story of the Anabaptists of his time.  
Thirdly, Now both these, whether {αβγδ} or {αβγδ}, cogging or craft, tends to the same ends, it is to deceive; and that you may know they are no bunglers at their work, they have a Method to do it by; the Apostle names it {αβγδ} I cannot well render it; you may call it an illusion, a studied fallacy, a back or by-way invented by these Sophisters to steal upon, and seduce honest Passengers. And their Method is this,  
Their grand maxim is, 
Cartwright.  That the Scripture is in such sort to be the Rule of our Actions, that what we do being not directed by it is sin, though it be to the taking up of a rush or a straw. Then, that all Philosophy and human learning is of a dangerous consequence in Divinity. Thirdly, That in the worship and service of God nothing may be retained, but what was in use in the Apostles dayes. Lastly, Those few and innocent Rites which we pled for now, are Popish, Anti-Christian, Scandalous. This is the method which these impostors proceed by; and when they meet with weak understandings, they prove very powerful to deceive; yea, and to harden the heart also in the deceit.  
What Samuel said of Rebellion, is as true of heresy and Schism, it is as the sin of Witchcraft. 
1 Sam. 15.23.  For they who are foolishly bewitched with it, as were the Galatians, have thus much of the Witch, to persist and continue. 
Gal 3.1.  seldom you hear of a Witch reclaimed, and a very rare thing it is for an heretic to return to the Truth, or a schismatic to the peace of the Church. 'tis our ordinary Proverb of one whom reason cannot dissuade from such or such a sin, That he is bewitched. The enchanters know that a young Serpent may be dealt with, but if he once become Chobber Chobberim, an old Adder, he will not be charmed, then he claps his tail to one ear, 
Plalm 58.6.  and the other to the earth, and charm the Charmer never so wisely, yet he is not moved: And thus it happens to a man that is bewitched by these impostors, charm him with the clearest evidence of Reason or Scripture, you sing to a deaf man. The flesh stops one ear, and the earth the other, and he will not hear.   

CONCLUSIO.  
I doubt not but you are ready to prevent my inference, that since I have discovered the snare, you are resolved to be so wise as not to be taken in it. 
Prov. 1.17. Hos. 7.11, 12.  Surely in vain is the Net spread in the sight of any bide. The Net you see, the fowlers you behold, and I shall say you are like Ephraim, Every one of you a silly Dove without a heart, if yet you shall suffer it to be spread over you.  
Why are you called Christians, if you yet do the works of unbelievers? why do you boast of the Spirit, when yet you are deceived by the frauds of the flesh? To what purpose are our daily Exhortations, should you yet be hardened by the deceitfulness of sin? It were to no purpose that we stretch forth our hands all day long, should you yet prove a rebellious and gainsaying people. 
Isa. 56.2. Rom. 2.5.  Is there any of you desires to heap up wrath against the day of wrath? then let him make love to this impenitent and hard heart. Any that resolves to make it yet harder? then let him listen to the charms, to the elenches, to the baits of sin. A wedge of gold, a goodly Babylonish Garment, the accursed thing, an Herodias, a Vineyard, all the glory of the world, a cup of Fornication, some new fancy, or dream, or imagination, it hath to present you withal to win your affection. Like it and choose, choose and love, love and take, take and harden, harden and go on, go on and die.  
Think not but I could make and place down pillows under your e●bows, as well as any Balaam, 
Ezek. 13.18.  and suffer sin to deceive you as cunningly, and harden your hearts as powerfully, as ever it did the heart of Judas. said cogit me Paulus iste, But this Paul compels me to speak; he bids Exhort, and I must exhort; he commands to warn, and warn I do, That by unbelief you depart not from the living God, that by the deceitfulness of sin your heart be not hardened. And if this warning will not prevail, and these Exhortations can do no good, sand you I must to the Judgement Seat of God, 
Jer. 51.9.  with this inscription on your forehead, We would have healed Babylon, but she is not healed; forsake her, and let us go every one into his own country; for her judgement reacheth unto Heaven, and is lifted up unto the skies.  
This fallacy then of sin is beyond that of the School; for by that a man is mocked and deluded only, and made appear to be a weak man, but by this there is much harm done; This is a bitter deceit, it mocks and kills, jeers and undoes at once. Sarcasms and Ironies serve for wit and sport; 
2 Sam. 2.14.  but in this there is Joabs and Abners play, in the end bitterness will be found in earnest. sin approacheth with a fleering and glozing smile; and that it may 'allure you to consent, promiseth great happiness and felicity, when yet it ends in sorrow and repentance. 
Rom 6.21.  What profit are you like to have of those things, of which one day you will be ashamed? What profit, except to buy repentance at too dear a Rate. What profit had Achan of his golden Wedge? what Dives of his purple, fine linen, or sumptuous feast? what profit? or rather not what disprofit? 
Josh. 7.25. Luke 16.24.  when stones flew about the ears of that Sacrilegious wretch, and fire of hell flamed about the head of that Epicure and Glutton; were you ever present at the sighs, the sobs, the groans of burdened and oppressed souls, summoned, as they judge by death, to answer at Gods Tribunal! The men were before( as you now are) full of youth, full of courage, full of valour, that durst have entertained any sin; but then the strangest object of pity, of discomfort, of weakness, that ever eye beholded. Then they confess their error, then they aclowledge they were deceived, and might they be respited, they would never be taken by sin as easily as fishes with a bait, professing that whatsoever was presented, was indeed {αβγδ}, a deceitful temptation, and not {αβγδ}, 
Oecum.  truly and properly pleasure.  
Methinks, by this time, I perceive your bowels begin to yern within you, and your hearts to melt like wax; that you are ashamed to have been deceived, and resolved that you will never be again hardened by any fallacy sin can invent. For your comfort, then to a pricked, tender, bleeding soul, I dare promise the grace of Repentance; but to the hard and impenitent I cannot. To those I have warrant to proclaim it alone, to whom Christ was sent, and those were the poor, the broken-hearted, the captives, the blind, 
Luke 4.18, 19.  the bruised; there is not one stubborn person among them. Take it for a Rule, If Christ heal the broken-hearted, then broken-hearted they must be before he can heal them; what is your heart whole? as hard as the neither Mill-stone? then are you not for his care. In all Christs dispensatory, there is not a medicine for such a heart, no balm in Gilead for such a sore.  
The rabbis truly teach us, That the heart may be broken from sin, and for sin. From sin comes all afflictions and crosses, which give the heart a mighty blow, but this is no kindly hammer. Pharaohs heart was broken with Ten plagues, but I know not how it did congeal again, and was as hard if not harder than ever before. Then the heart is truly broken, when it is battered to pieces for sin, when it beholds sin with all its proportions and flatteries, and hates it, because it is odious to God, offensive to his Majesty, a dishonour unto his Holinesse, and so great a provocation of his anger, that no less Sacrifice could appease his Wrath, and Reconcile us to him, than the Blood of his dear son poured out upon the accursed three. This, this thought alone is able to melt the stonyest heart, that stubbornly and wilfully it should go on to provoke so merciful a Father, so kind a Redeemer, and so present a Comforter: That by no exhortations or admonitions, it should be won from the deceits of sin.  
Remember this hour, I have  told you of it, and lay it to heart; it may perhaps turn back your heads, and in time break you off from presumptuous wickedness. That's my aim, that's my desire, that you may once at last break with your lusts. And the Lord so mollify and soften your hearts, that the hammer of his Law may in time barter you, and the fire of his Gospel may so melt you, that you tremble at his Justice and Judgements, and believe and embrace his mercies and promises. Both together may work in you a serious and true contrition for your former hardness and unbelief, and a Resolution to harken to every Exhortation and call of grace for the future.  
This will make us both happy. Me for teaching you this Lesson, and me and you for practising it. For for harkening to his voice here, you shall hear a joyful voice there, Come ye Blessed of my Father, 
Mat. 25.34.  inherit the kingdom prepared for you from the beginning of the World.   
These following Sermons are fitted to expound the Articles of the Creed; especially that they may be practical, and have an influence upon a Christian life.   

AN EXPOSITION OF THE Apostles Creed. The first Part.  

That there is a God.  Gen. 1. verse 1. 
In the beginning God created the heaven and the earth.  
EUery Scribe instructed unto the kingdom of heaven, 
Matth. 13.52.  is like a man who is an householder, which brings forth out of his treasure things New and Old. For every provident Master of a family hath his storehouse, and 'tis well provided, 
Cato de Senect.  abundat hoedo, caseo, lact, oleo, g●llina, vino; he hath his Old and his New wine, his fruits of this year, and the last, and discreetly he brings forth both, as may make for the honour of his house, and content of his guests and family: So is every Scribe, every Doctor, every Pastor, who is learned and instructed to promote the kingdom of heaven. This man is not to seek for provision for Gods people up and down, he knows not where; 
Exod. 5.11, 12. ( as Israel went to look for straw over all the Land of Egypt, and when all was done it was but stubble) But he hath it by him, and occasionally he brings it forth: his treasury is full of Scripture, full of reason, full of Mo●es, full of the Prophets, full of the Law, full of the Gospel, full of old Presidents, full of new Examples, full of old Exhortations, Parables, Arguments, full of new Demonstrations, Apothegms, Sentences, Axioms, persuasions, as may make for the repast, nourishment, health, and satisfaction of his auditory.  
At the former meetings I entertained you with delicates out of the Newer treasury, those which Saint Luke and Saint Paul had before prepared; I was only like the householder to bring them forth. This hour out of the storehouse I shall present you with a more Old and Ancient dish, being the first that ever was, and put into the treasury by Moses, in comparison of whom, all those whom we call ancient Writers, are but new men, and of yesterday. 
Just. Martyr. {αβγδ}.  From him therefore I fetch the provision, that I intend now to set before you; and I have been moved to do it, because it is the confirmation of the first Article of our Creed. Here we profess to believe in God the Father Almighty creator of heaven and earth: and Moses old record assures us that it was so, that In the beginning God created heaven and earth. So that in this our Belief we have not followed cunningly devised fables, 
2 Pet. 1.16.  but that for which we have a good and an old record to show: a witness beyond all exception.  
In this Chapter Moses sets out to us the story of the Creation of the whole world. Teaching us that it was not eternal, but that it had a beginning in time. Thus the record begins In principio, 
Basil.  that is, {αβγδ}, at that time when things were not, but began to be, for principium is here verbum inceptionis, 
Tertul. concra Hermogen.  a word that signifies the inchoation or entrance upon the work. As if Moses had said, when God pleased, the world began. And because that every thing is best known, when the causes thereof are discovered, therefore he hath not concealed these.  
1. He acquaints us with the efficient, which is Elohim, three persons, the Father, 
Cap. 2.4.  son, and Holy Ghost; Jehovah the Lord God. In our Creed God the Father, who hath a being of himself, and is the sole Author and Father of all being, whether of Nature or Grace.  
2. The material cause, which was indeed Nothing, for he created it; and the difference betwixt generation and creation is vulgarly known, that the first was out of a pre-existent matter, 
Aquin. 1ae parte q. 65. Art.  the last the production of a thing according to its whole substance, no matter being presupposed. This is an act of omnipotency, and therefore in the Creed we give him this attribute, Almighty. That which is thus produced, is summed up in both places under the name of heaven and earth. In heaven we are taught, there are the spheres, the stars, the two great lights, with the Angelical powers, which have their seats therein. Below the moon, then the elements, birds, beasts, fishes, trees, plants, minerals, men; There be visible, there be invisible creatures, some below, some above, and God Almighty is the maker of all these. And all these he made at first from Nothing. 
Gen. 1.2, 6.  Dixit& facta. He said the word only, Let it be so, and so it was. Let there be light, and there was light; Let there be a firmament and there was a firmament.  
3. Moses though he only names the generals, as fowles, fishes, herbs, cattle, and creeping things, yet he tells us, that they were made after their kind, in such or such a species; and then they must have of necessity somewhat that internally doth specificate them, and put an essential difference betwixt kind and kind, which can be nothing else but the form, it being the property of that to give being, distinction, and operation to every kind. And so he hath lead us by the hand to the Formal cause also.  
4. Lastly, he opens to us the final cause, viz. That all these creatures were made for Man. 
Verse 28, 29.  He to be the Lord, and have dominon over all; all given to him for his use, for his enjoyment; yet so, that he return God his tribute of glory. In the Creed therefore also called a Father, standing in a more peculiar relation to men than to other creatures, which Plato perceived, and professed, that God was a maker of other things, but a Father of men.  
It is not my purpose at this time to enlarge my discourse upon the work or works of the Creation; my aim merely is to inform you about matters of faith; and therefore I shall acquaint you with these particulars.  

1. That there is a God. For God created.  
2. That this God is one in essence, but in this Godhead are three distinct persons. 
Zanchy.  For its said by Moses, that Elohim creavit. The noun Plural being joined to a Verb Singular. The Plural intimating to us the Trinity, the Verb Singular the Unity.  
3. That this God was the creator. By which act is set forth unto us, his wisdom, his Power, and his all-sufficiency: which I shall have occasion to make use of in the proof of my first Proposition, viz.   

1. That there is a God.  
The first duty that God requires of every man, is, That he doth aclowledge that there is a God. 'tis the first principle that a man must learn. 
Heb. 11.6.  Saint Paul puts a necessity upon it, He that comes to God, must believe that he is; and he spoken it but out of his Masters mouth; 
John 17.3.  This is life eternal to believe thee to be the only God, and him whom thou hast sent, Jesus Christ. Where two things are propounded for a man to believe; one as a man, the other as a Christian: As a man, to believe a God, to whom he is bound for his Creation. As a Christian, to believe Jesus Christ to whom he is indebted for his salvation. Even nature will bind him to the one, but grace to the other; having from Jehovah his root of being, from Jesus his original of well-being.  
The first of these positions, to wit, Deum esse, that there is a God, is so certain in itself, and so universally received by all Nations, that I thought it lost labour to go about to prove it. Yet when I considered again, that there is in the world a degenerate generation of men mis-shapen in the powers of their souls, and transformed from the power of reason, rooting up those maxims and Principles, which reason and the hand of Nature hath planted in them, I thought it not amiss to fortify this foundation upon which all that followeth must rely.  
{αβγδ}. Atheism is the great sickness of the soul, whence proceed all other distemperatures in the life. And of it are guilty, first the contradicting Atheist, who, with that Diagoras flatly denies that there is a God; tell him of blasphemies, he smiles, as if there were no name to be blasphemed; that it is the h●●● One of Israel, he impudently returns, That there is nothing holy. Wit● him the whole service of God is but an human invention, that hoped to master them by Religion, whom they could not overcome by reason. Ring in his ear the joys of heaven, or the pains of hell, 'tis as if you spoken of the Elysian fields, or Plato's Court. Produce Scripture to prove it, as good allege rabelais or the Alcoran. Next to him is the sceptic, the disputing Atheist, who though he is not positive there is no God, yet he questions An sit, whether there be a God or no, and to that end he invents Arguments pro& con, 
Nazian. {αβγδ}.  that may serve for both sides; and for the most part defends as Julian, {αβγδ}, the worst part of the problem. But let him know, that while he thus hangs in aequilibrio, between the two, from his an sit, he is in danger to come to Non est, from his doubt to the flat Negative, there is no God. 
Plalm 14.1.  And yet there is another of this brood, you may call him the Natural Atheist; who is so taken up with his Natura naturata, that he thinks never of Natura naturans; so drowned with the constant and visible work of Nature below, that he never looks up to God, that infused by an eternal Law, that constancy into the works of Nature. Now this is a man impeditae linguae, who sometimes lisps and stammers that Nature is that which we Divines call God, and besides her there is no other. In the last place appears the Practical Atheist, the man who in words acknowledgeth God, but in his works denies him. Whence are those sins that have tongues and cry? are they not from this fountain? Blasphemy would not be heard, blood would not cry; Oppression, sacrilege, Perjury, would not be a burden to the Land; Moses and Aaron would be of more esteem, 
Psalm 14.1.  did not men say in their hearts with the Fool, There is no God.  
Now divers causes there are, which may bring men and invite them to sit down and rest in cathedrâ pestilentiae, in this chair of scorners. 
Psalm 1.1.  The first is pride of heart; they think the vast brain of man should comprehend all things; which being but finite, must needs be too shallow to comprehend an infinite Majesty. For finiti ad infinitum nulla proportio. Is it not enough to apprehended him, but he would comprehend him also? Could he be proportioned to the model of our brain, he were not God, not infinite, not immense. Never then let the Devil led thee to this atheism, Thou canst not comprehend him, therefore reject him, Thou canst never understand fully what he is, therefore deny that he is. Secondly, There is not any man who is conscious of some wicked dead, who desires not to be hide, and to escape punishment. 
Tertul. Apol. c. 1.  Malefici gestiunt later, devitant apparere, trepidant deprehensi, negant accusati. If there be a God, he must be just; if just, he will be revenged on sinners, and then he will be revenged on me, saith the Atheist; which that he be not, he shall not be. Thirdly, They find things succeed not according to their mind; they ask and have not, and then they doubt with the Israelites, 
Exod. 17.7. Job 22.15.  Whether God is among them or not. What is the Almighty, that they should serve him? and what profit shall they have, if they pray unto him? Lastly, That which should have been for their wealth, is unto them an occasion of falling; that very thing which should have taught them that there is a God, hath persuaded them that he is not. For what greater evidence of the Deity is there, than the constant and interrupted order we see of this Universe, every creature being obedient and observant of that Law which God gave at first? Their actions are uniform, one course they keep, yet know not what they do, nor why; which proceeding not from themselves, must on necessity come from some such Agent originally, that knoweth, appointeth, holdeth up this order, constancy, uniformity. This then might stay these mens hast and blasphemy, in concluding that God is not: Whereas like a wholeso●e ●ose, that meets with a foul stomach or a rotten liver, it hath a contra●● e●●ect, for it makes them to blaspheme, as is evident; 
2 Pet. 3.4.  Since the Fathers fell asleep, all things continue as they were, say they, even from the beginning of the Creation. The thing which hath been, 
Eccles. 1.15.  is that which shall be; and that which is done, is that which shall be done, and there is no now thing under the sun; and upon it they infer, 

Nullum esse Deum, inan● coelum.   

There is no God, nor Lord, nor Diligence,  
Nor Love, nor Care, nor Power, nor Providence.    
These be the motives to this odious impiety, and easy it is from a Christian heart to remove them: But from one who is resolved to be obstinate, and will be st●ff in the denial, there is not any thing more hard and difficult: For this is not a conclusion, but a pri●ciple, and the first of all other principles. 
Dr. fotherbie Atheomastix. lib. 1. cap. 1.  Now principles in all Arts, especially in the highest, as is Divinity, are most difficult to be proved, because they are the first and immediate propositions, most known and indemonstrable in themselves, and admit no cause or medium by which they may be assured. Expect not then in this case invincible demonstrations, because the proposition hath its foundation, not in sense, nor in science, but merely in belief; and upon that Saint Paul builds it, 
Heb, 11.3.  We by faith understand that the world were framed by the Word of God, so that things which are seen, were not made of things which do appear. By faith alone,( sai●h the apostle) we have the assurance thereof; then can reason but grope at this Truth in the dark, and produce only probable Arguments for it, 
Thom. part. 1ae. q. 46. Art. 2. Concl.  not demonstrative. What Aquinas concludes of the Creation, is as true of this principle, Mundum coepisse, suppose it be Deum esse, sold fide tenetur, nec demonstrativè hoc sciri p●test, said id credere maximè ex●edit. That the world began by Creation, or that God is, is only assured by faith; neither can it be demonstratively known, but it is most expedient to believe it. And he adds, That it is very profitable to know thus much, 
Corp. Art.  lest that any man undertaking to demonstrate this, and being able to produce only Arguments of credibility, gives an occasion to Atheists and Infidels to mock and scoff at him, supposing that we upon those grounds do believe those things which are merely conclusions of faith.  
But if it be objected, That Thomas himself moving the question, 
Part. 1. q. 2. Art. 2.  whether it be demonstrable or not, Deum esse, that God is, resolves it that it is. I answer, That he affirms no more but that it may be proved by an imperfect demonstration. Not, saith he, à priori, or per causam, but only à posteriori, or ex notiori nobis effectu. Never by any former or pre-existent cause, but from some noble and eminent effects, which are after and depend upon that cause; which by Logicians are accounted but imperfect demonstrations, and only Arguments of credibility: Which I shall marshal under these two heads; either of Revelation or Reason, of Scripture or Nature; for the knowledge of God is brought to us either by his Word, or his Works. His Word, the Scripture, is open only to those of his family; but his works, Heaven and Earth, and the creatures in both, is a Book in Folio, open to all the world, wherein the most unlettered man may perceive there is a God. The Records that are yet extant and received by all Christians are beyond exception; and he deserves not the name of a Christian, that dare doubt or say, That the Scripture is not his Word. In this he that runs may read this Truth engraven, as with the point of a Diamond almost in every Line. If therefore it can be proved that this is his Word, with the same breath proved it will be that he is, since it is necessary that the Agent be before the Action, the person exist before he speak. The first being the efficient, and the last the signification of his Will.  
These Oracles of God were first entrusted with the Jew. So much was acknowledged by an old Oracle extant in Justine Martyr.  
{αβγδ}  
{αβγδ}. 
{αβγδ}.   
For the old part of this Record they, the Jews I mean, and yet preserve, have delivered it unto us. This together with the New, the catholic Church of God hath stooped unto as the revealed Will of God. And this must needs be a strong inducement devoutly and diligently to red it, and reverently to esteem it; with which the more we consult, the more we shall be persuaded that it came from God: There is in the Edicts so much Majesty, in the Pen-men so much Unity and Harmony, in the Truth so much constancy, in the Doctrine so much equity and purity. Had it proceeded from the corrupt fountain of mans brain, either the flatness of the style, or the jarring of the writers, or the inconstancy of the materials, or the injustice or impurity of the Rules contained in it, would too rankly have savoured of flesh and blood. That I name not those strange predictions( which had their compliment in their season) contained in it; and those high and sublime Revelations so far beyond the reach of man to invent, that they are not believed when Taught. Could a Natural man be the author of that, which as yet no Natural man is able by the strength of reason to comprehend?  
Farther yet, even Nature itself hath engraffed in every mans soul a desire to be happy. To which all the directions of men are unsufficient, because they never yet could find out a means fully to content and satisfy Gods justice for one sin. Necessary then it was, that man who was ordained to, and desires to attain happiness, should have some supernatural help to bring him to it, since all natural was too weak. This we call the revealed Will of God, without which the desire of the soul will be frustrate. And once let it be granted that Revelation is necessary, and then one of these two will follow; That there never was any such Revelation; which will frustrate the intentions of God for mans felicity: Or that the Word of God which we now embrace, is that Revelation, since there is no other extant.  
To close up this Digression, I shall offer one thing more only, which will be a stung persuasion that this is the Book of God, and that it came not from any private impulsion. Every man is so great a flatterer of himself, and so jealous of his own honour, that were it possible, he would not suffer the least of his infirmities to appear, much less his foulest enormities to be blazoned to posterity. But the Secretaries of this Book have not concealed their grossest faults, 
Exod. 32. Num. 12.& 20. Psalm. 51. Jonah 1.& 4. 1 Tim. 1.13.  nor their friends impurest actions. Moses, not the fathers errors, nor his own, no nor Aarons his own brothers transgressions; David in a Throne mourns, yet expresseth his adultery, and murder of Uriah; Jonah Book'd his shameful flight, and his sullen anger, his impatience; Paul mentions his cruel persecution of the Church, and was content to have it set out at large by Saint Luke, as Saint Peter also his perjury and denial of his Master by the Evangelists. Since then these pious souls either wrote themselves their own blemishes, or being written by others, suffered not an Index expurgatorius to pass upon them; a mighty evidence it is, That there was a motion more than human that thus disposed them to writ, and to bear with what was written.  
To what purpose you will say, is all this? to what else, but to persuade you, or rather all Infidels, that the Scripture is the revealed Will of God? And then it will necessary follow, that there is a God before he can reveal any thing, which was the Point to be proved.  
Secondly, Were we to convince a Mahometan in this question, we could be copious in proofs out of the Alcoran; were we to undertake a Jew, a Saducee, a Samaritan, we could convince them either out of the Old Testament, the Pentateuch, or Talmud. Had we a dispute with some wise Heathen, we could serve ourselves of infinite Testimonies from their own Writings. Our Task is then the more difficult, because being to deal with men, who would be held, and are in their own eyes the sole engrossers and Monopolists of reason, yet to wise men seem most irrational. But as Festus said to Paul, 
Acts 25.12.  Hast thou appealed unto Caesar? unto Caesar shalt thou go; So say I also to these men, that since they appeal to reason, at the Tribunal of reason they shall take their trial.  
Where the first Witness I produce shall be the soul of man. consist in medio anima, 
Tetrul. Test. ainae. cap. 1. Apolog. cap. 17.  stand forth, O thou soul of man; I call thee not taught to speak at Athens, or informed in the School, or enabled by Libraries. It is thee now I city hither, who art rude and simplo, and wholly unlearned, such as a man may find at Plough in the high way; I had almost said dwelling in the breast of an idiot. In this case I have need of thy simplicity and plainness, since to thy Art and skill this Adversary will not give credit. What we may not without suspicion of fraud be heard to say, you shall hear this simplo soul openly pronounce, God is good, God is great, God gives all things. Do him good, he returns his blessing in the Name of God; Deus benedicat, God bless you for it. Do him wrong, he appeals to Heaven; Deus videt omnia,& Deus reddet,& Deus inter nos judicabit, God sees all, and God revenge my Quarrel, I commend my case to God, God judge betwixt us. O Testimonium ainae naturaliter Christianae, This is the Testimony of a soul that even nature hath taught to speak like a Christian. For were this voice heard alone where the Gospel might infuse such a principle, it might be suspected; But when the tongues of naked Indians, and savage Americans are enured to these forms, I see that universally in all men there cannot be but some inbred notions of the Deity engraffed and infixed in their souls, by the larger use of reason, and relics of the Divine Image. Compass the world, find you may Cities without walls, Letters, Princes, 
P●utarch.  Wealth, Schools, theatres; but not one shall you find without some God, without a trial by Oath, without some Ceremony of Religion, by which they hope to procure good things for them, and to avert evil from them. Out of which Calvin well collects, In eo tacita quaedam confessio est, 
Calvin. instit. c. 1. Sect. 4.  inscriptum in cordibus hominum Divinitatis sensum, That by this there is a tacit confession, 
Tusc. 1& de Natura Deorum.  that there is a sense of a Deity inscribed in the hearts of all men; I add out of Tully, be they never so cruel or barbarous.  
2. And yet this is not the sole evidence that the soul gives in to this Truth. God hath placed in every mans breast a conscience, in which things are not written as in sinking paper, where the letters cannot be red, but as Characters drawn with the juice of an onion, not legible till they are brought to the fire. Suppose you beholded a man commit some heinous sin securely and secretly, and persuading himself that there is nor Judge nor Revenger; at that instant let but death appear, and hold up his finger, his countenance is changed, his knees smite together, his heart becomes could as a ston. Now his conscience begins to awake, and assures him there is a God that judgeth the earth. It was a pious meditation of Bernard, At home I have an Accuser, a Witness, a Judge, a Tormentor; 
Bernard. de Inter. domo. c. 14.  my conscience accuseth me, my memory is the Witness, my reason is the subordinate Judge, and fear is the Tormentor. This causeth even the boldest Atheist, who in his ruff and jollity defies heaven, in a time of distress and danger to eat his words, and seek for help of that Deity he hath before denied and blasphemed. The orator makes mention of one Metrodorus a famous Atheist of his time, 
Cicero.  than whom I never saw any man more surprised with fear. Nunquam vidi quenquam qui magis timeret ea; quae timenda negaret, mortem dico& Deos, I never beholded a man who did more fear those things which he denied to be feared, Death and the Gods. 
Hesych. Illustrius.  And there is extant an elegant Epigram of one Bion Borysthenes one of the same crew, who in his health scoffed at the Gods, and every one he saw at his prayers; but falling sick, {αβγδ}, &c. He did not only please the Gods with the fat of rams, and labour to feast and delight their nostrils with the sweetest incense; neither said only Peccavi, I have sinned, pardon what's past; but he yielded his neck to the charms of an old Witch. Gods there were when he would live, and was in danger; not so much as the Devil that should not be sought to. A story much like this we find in Aeschylus. When the Persian Army was to pass the River Strimon before frozen, and on a sudden beginning to Thaw; At every crack of Ice, saith the Messenger, there I saw with my eyes those Gallants( whom before I heard boldly to maintain there was no God) every one of them on their knees, and full devoutly praying the Ice might hold till they got over. See, see, what death, what sick●ess, what a Thaw can do! in an instant it can convert an Atheist into a Theist, a profane wretch into a devout; of a mocker, change a man to a superstitious fool. So hard a matter it is to check nature, and stifle conscience, but it will arrest the man in a time of fear and trouble, and set him to the bar. In their prosperity confess God they will not, lest they should fear him; but the least fear extorts from them a free confession. And because they would not fear God that made all things, 
Psalm 53.5. Sueton. Cicero. Lev. 26.36. Isa. 19.16.  they are afraid of all things they need not fear. This being the perpetual note of an Atheist, to fear; with Caligula, a Thunder-clap; with the stoic, a storm, a leaf, a shadow, the shaking of a hand.  
Come now, O thou immovable stoic, and loser Epicure, thou spawn of the old Saducee, come now, I say, and let us reason together. Why dost quake? why art thou won? No eye sees thee, no face beholds thee, all's done in secret, and the night dwells upon thy actions. There are no passions; heaven is a fable, and hell a Tale; there is neither Angel, nor Spirit, nor yet Gods: or if any, they take their rest and ease above, and regard not any thing that is here done below; Fate and Necessity alone bear the sway in all things, and dost thou yet tremble? are thou yet pale? dost thou yet fly and hid? Well, now I see that guilt makes thee a man again, and danger creates fear, and fear creates Gods. That little spark of the Deity, which thy loser course of life hath raled up for a time begins to glow in a time of trouble, presents to thy conscience a Judge, a Tribunal, a fearful Sentence. Let us then appeal ab ebriis ad sobrios, from Caligula in his pride, to Caligula under a clap of Thunder; from the stoic in a clear day, to the stoic in a storm; from the Epicure in h●s drunken fit of security, to the same Epicure under a disease presenting him with the ghastly face of death; 
Gen. 42.21.  In a word, from Josephs Brethren in Dothan, to Josephs Brethren in Prison: And then even these Opponents that stiffly denied, will now easily grant the Conclusion, That there is a God that judgeth the earth. You shall not need to prove it, for it shall be freely confessed. So powerful is that evidence of conscience in them, the sting of which, though it may be blunted, yet cannot it be pulled out, but will shoot, and ache, and put them to pain while it convicts them as guilty, and summons them to answer at Gods Tribunal. It was not without reason then, that David prayed, 
Psalm 9.20.  Put them in fear, O Lord, that the Heathen may know themselves to be but men. So he concludes the Psalm, and so will I conclude this Argument.  
3. Another there is of no less force, which this Text affords, Heaven and Earth; and the serious view and survey of these, will with a loud voice proclaim the creator. 
Cardinal Cusanus. Rom. 1.20.  For universus mundus nihil aliud est quam D us explicatus, The whole world is nothing else but God expressed. For the invisible things of him from the Creation of the world are clearly seen, being understood by the things that are made; even his eternal Power and Godhead. 
Basil.  The heaven and the earth then is {αβγδ}, a Divinity school, in which every Creature is a Doctor of the chair, and reads to us a plain Lecture of the creator. For as that excellent Carver Phidias did so cunningly engrave his own name in Minerva's shield, 
Cicero 1. Tusc.  that it was impossible to blot out the Letters, without utterly defacing the whole picture: So also it hath pleased Almighty God to set his own Name with so curious a hand upon the least of his creatures, that it is not possible to blur out the Character an not deny the Work-master.  
Suppose you should arrive in some iceland, where at first there appeared unto you no inhabitant, 
Phil. Morn. de veritate relic. Christ. cap. 1.  yet you should here behold stately structures, magnificent Temples, Vines digested into order, and Fruits of all sorts springing from stocks either by engraffing or inoculation: Say you would certainly, that the stones rolled not together of themselves to this beauty, nor the trees could never conspire to plant, and order one another; and upon it conclude, that this iceland hath, or hath had wise inhabitants; Some man without question hath seated himself here; for we evidently behold the ingenuity of a man, though the steps of his feet appear not. We will therefore proceed farther, and make trial, if we yet can find out the the Author of these works of wonder. To the light we are brought, everywhere we meet with works which man was never able to make, no nor yet know nor understand, should his dayes be drawn out to those of Methuselah. Ought we not to wonder, and in admiration to conclude, The Spirit of God hath gone this way, the Spirit of the Almighty is in this; since in every place we behold that, which not the wit of man, nor arm of flesh were able to bring to pass. Pitch upon the immediate cause, you are too low; upon the next wheel, you are yet to seek; ascend to the Sun, the Moon, the stars, you cannot be so satisfied; for what is it that hath set all these to work in such a constant way, and order? The mind of the most diligent enquirer can find nothing to rest in, till from the connexion of causes he arrives at the first, which is an infinite omnipotent agent, the Spirit of God that moved upon the face of the waters. 
Gen. 1.2.  That meditation of Hermes was pious, Domine ego contemplabor te, &c. O Lord, I will consider thee, in those things above, in those things below. 
Hermes Trismeg.  Thou hast created all things, neither is this universal Nature any thing else than an Idea or exemplar of thee.  
Now in this glass we behold the face of God three several ways. 1. 
Viguer. cap. 19. Sect. 1. vers. 1.  Via eminentiae. 2. Negationis. Causationis. 1. First, eminently, when those perfections which are in the creature mount our thoughts to the Creator, and warrant us to affirm, that if they be honourable in the effect, they must needs be of far more veneration in the cause. We know that God cannot be compounded of Substance and Accidents, but whatsoever is in God, is God; and therefore we should call him, in abstracto, justice, mercy, goodness, power itself, and not just, merciful, good, omnipotent. 'tis then by Analogy this is done; and from the similitude of a finite object every way agreeable to our weak understanding, we attribute to God those virtues in which the creature doth excel. We hold it an honour to a man to be wise, just, good, holy, merciful, &c. and therefore we conceive it will make for his glory to aclowledge, that he is wise in his counsels, just in his proceedings, good in benefits, holy in his ways, merciful in his forbearance. Eminent in all these, and paramount, infinitely beyond the perfections of the best man.  
2. The way we come to know God from the creature, is Negatively, by which we remove from him all those defects and imperfections which are incid●nt to ourselves; We style him Immortal, Immutable, Invisible, Infinite, Incomprehensible, because mortality, and mutability argue a defect in the creature; and to be limited and confined, imperfectoin. 'tis not therefore for him who hath an unlimited essence to be stinted by our eye or mind; 'tis not for him, who is life itself, or in whom is no shadow of change, to be subject to mortality and alteration. Leave all these defects to mortal, mutable, and weak men; and therefore that we may be sure to remove them far enough from him, we have chosen to express ourselves in these Negative Epithets. For, 
Julius Scaliger.  Nullis vocibus tam plenè Deum significamus quam iis, quae ignorantiam praetendunt. We signify God by no words so fully, as those which express our own ignorance.  
3. But both these ways, the Affirmative, the Negative, rather show us what God is, than that he is: how we shall apprehended him, than how we shall prove his being and existence. And before I proceed farther, I beseech the Majesty of heaven to pardon my bold attempt and presumption, and say the sin to the charge of those miscreants which have put me to this unwilling and unnecessary labour. For such it were, would men but confess what they see and fee●e, and aclowledge but so much as the grounds of reason would inform them: For we never see any effect, but presently we inquire after the cause; we never behold a thing, but straight we inquire who did it. The effects we must needs confess are not easy to be numbered, and the causes by which produced, subordinate, a wheel in a wheel, and the inferior depending upon the superior, and the less moved by that which is chained and next to it, by which if we ascend, 
Thom. parte 1ae q. 2. Artic. 3. Conclus.  we shall at last come unto one first mover, in whom our thoughts must rest. For otherwise the progress in subordinate causes would be infinite, which may not be admitted. For let the causes that work under one another extend to an infinity, the mind will not have whereon to settle, but still must inquire farther, and then nothing can be known, since all science ariseth from the knowledge of the causes. There must then in these be an order, and all order presupposeth primum& ultimum, the first and the last. The last is often evident; The first we seek for, which being not to be found in heaven or earth, for all things in both are moved; and it is granted, that Nihil movetur à seipso, that Nothing can be moved of itself; it then upon necessity must be moved by another, which can be nothing else but a supreme power, from which all other must depend tam in ess●ndo quam causando, both in essence and causation. And this is that eternal being we call God, {αβγδ}, that first and independent cause in himself; Causa causae,& causa causati, The cause from which all other inferior causes have their efficiency, and the cause of all other effects whatsoever: According to that of Saint Paul, God works all in all; far more powerfully, and with greater efficacy concurring to any effect than any second cause; which truth Aristotle, that great Master of Nature saw, 
metaphies. 2. text. 17.  and confessed; for saith he, Si prima non essent, nihil esset. If there be not a First, there will be Nothing.  
It is the belief of a Heathen. Credo Deos immortales ideo sparsisse animos in humana corpora, 
Cicero de Senect.  &c. I believe, saith he, the immortal Gods to that end to have sent from the celestial dwelling souls into the bodies of men, that beholding the beauty of the earth, and order of heaven, they should imitate both by an orderly life, and a constant course. Our soul then was not infused to be idle; It was first for contemplation of what Ood made, heaven and earth, in which what can we else see but works of wonder? To which I now call you, and desire your patience, while I led you through the whole; you must needs aclowledge the Maker the more clearly after this view.  

God created heaven and earth.  
Behold and see the foundation strongly laid, the fabric strangely erected, the roof curiously set on, beautified with greater and lesser lights; and can you do less than aclowledge that in every room, above and below, you see the face of God, as in a glass, darkly? and red in these great volumes the power, the wisdom, the goodness of the creator? his power in making, in upholding; his wisdom in placing, and ordering; his goodness in beautifying the whole, 
Tuscul. quest. 1.  and giving strange and contrary gifts to the least of his creatures? When we see these things, can we doubt, quin his praesit aliquis conditor& effector, that there is over these some maker and Efficient, some moderator of so great a work?  
I will carry you through every chamber of this Escurial; but by the way, I pray take notice of the roof; Look but upon the matter, and you shall find it more refined than these inferior bodies, as if that spacious arch had been made of the finer stuff, and these elementary bodies of the dregs and refuse of the mettle. Hence it is that those higher orbs have not run to ruin, nor needed any reparation from the first erection. Look upon the form, and then how spacious, how glorious is it? The extent is beyond thought, in which the most stars exceed in quantity the earth, and are yet removed from other by so great a distance. And the glory so clear, that every orb is as glass diaphanous, and gives leave to the eye to see those higher and brighter lamps in the eighth wheel, whose light indeed seems to us to shake into quicker rays, because our eyes are too weak to behold it. Yet all these are but seconds, indigent candles that must borrow their light, their glory from the fountain of light, the Sun, whose splendour is so fiery and radiant, 
Job. 31.26, 27. Deut. 4.19.  that it will dazzle the strongest eye, except that of the Eagle, to behold it: So wonderful, that it hath forced them, who know no better, to fall down, adore, and worship it.  
Neither are these lights more glorious in their bodies, than wonderful in their motions. Should I but name unto you the swiftness of the first wheel, it were enough to set you in admiration. So beyond all conceit it is, that it hath begot in our Magnetical Philosophers a fancy that the earth moves, and that the heaven stands still; For by casting up the Circumference they find the orb so vast, 
Wright in his Epist. to Gilbert set before his Book de Magnete.  that should it whirl round in twenty four hours, in ictu oculi it should run a race of five hundred English miles, or eo circiter tempore, quo quis celeriter incedendo unico tantum passu progredi posset, or in the spacea man could take a swift and hasty stride five thousand. And upon it they have served that orb with a writ of ease.  
To those then I descend which do move. And in them I meet with the Planets, all which though erratical, yet are constant in their ways in the zodiac. This is the reason that the Astronomers so certainly acquaint you with their Conjunctions, Oppositions, Sex tiles, Trines, divers years before. 
Plin. l. 2. c. 12.  This was the reason that Hipparchus compiled his Ephimerides containing the course and Aspects of the Sun and Moon for six hundred years ensuing, and that no less assuredly than if he had been of Natures privy counsel. We find not that they quickened or slackened their motions, but that in the same space of time they always run the same razes, which being ended, they begin them again as freshly as at the first instant they set forth. And it is no less wonderful, that however the rest move in some latitude, yet the Sun keeps his course in the ecliptic, which is an obliqne circled, and carries him sometimes on this, sometimes on that side of the Aequatour, and that by a perpetual Law, that all people might proportionably partake of his light, heat and influence: 
Psal. 148.6.  {αβγδ}, &c. as Plutarch hath observed; The first motive that lead men unto God, was the orderly and constant motion of the Stars, day and night, 
Plut. l. 1. c. 6. de placitis philosophorum.  Summer and Winter observing their designed risings and settings. And Cicero the father of eloquence hath largely delivered the same. Tuscul. quest. 1.  
No marvel then if David raised with a diviner spirit, breaks forth and sings, The heavens declare the glory of God, and the firmament shows his handy work; one day telleth another, and one night certifies another; there is neither speech nor language, but their voices are heard among them. 
Ps. 19.1, 2, 3, 4.  The heavens he tells us are become Preachers enarrant, they declare; and the subject of their Declaration is the glory of God. And they are diligent preachers, for they preach day and night, vers. 2. 
Bellar. in hunc Psal.  And they are learned Preachers, for they preach in all tongues, verse 3. And they are catholic Preachers, for they preach in all lands. Give good heed then to the Sermons they preach, and like little children, busy not yourselves by gazing on the gilded cover of the book, from whence they have taken their text, but lay up the Doctrine, and you will confess there is a God.  
Hitherto you have looked upon the roof only; will it now please you to enter the house, and view the building: In which I pray take notice of the method of the creator, how aptly, how wisely he hath disposed all things. In the higher rooms most purity, but upon the floor, the dregs and lees of all, storing up metals and minerals in the bowels of the basest element, as in the Cellarage: surely it was his mind to inject some such thought into us, that earth was framed for base offices and uses, but heaven for our habitation and entertainment. Ever the higher you rise, the more perfection, each element as superior unto other in place, so in purity, that our thoughts by these stairs of perfection might aspire to the top of holinesse.  
But it cannot be denied, we are yet settled upon the lower room, the ground; wisdom it were to view that we tread upon. Why doth not this foundation sink under us? 
Numb. 16.31.  'tis round, hath a figure apt for motion, it hath swallowed up others. Why then should it be fixed upon its center? Why doth it not sink? why doth it not gape? There is no pillars to uphold it, nothing for it to anchor upon, and we are as ripe for judgement as ever was konrah. That then it rests in the midst of the world without any hand to support it; that it opens not to devour a rebellious people, is mere mercy; an act of power in sustaining that, and an act of favour in passing by us. Of the first of which God himself glories, Job 38.3, 4, 5, 6.  
Farther yet, How many millions of wonders may we behold in this lower room? 
Cicero de Senect.  Non me solum fructus, said vis& natura ipsius t●rrae delectat. 'tis not so much the profit, as the strange power of the earth delights me. Here it pleaseth the wisdom of God to entertain us with the varieties of trees, leaves, fruits, seeds, flowers, creatures, of different qualities, of different smells, uses, colours; and that we might not see all at once, and so surfet, 
Virgil. george. 1.  he hath bestowed upon every corner of the earth some peculiar blessing, making this abundant in corn, that in wine; one in oil, another in cattle. O the riches of the wisdom of the creator! he ordained that there should be some want every where, that one man might know that he stood in need of another, and all men might confess that they stood in need of him.  
Should I enlarge myself in this argument, I should ask how it comes to pass that beasts are of so different kinds and shapes? why the grass is green? why flowers are so stained with colours? who taught the Bee to frame his vessel to an Octogone? or the Magnet Coition, direction, or inclination? with ten thousand questions of the like nature, the least of which will pose the wit of the wisest man, till he aclowledge the hand of the Lord hath done this. O Lord our governor how excellent is thy name in all the world! 
Psal. 8.1.9.   
I shall now carry you a little aside, that you may behold the Fountains and Rivers as so many Water-works to serve the house. These all receive their streams from the Sea; but how they should spring in that abundance in and from the tops of hills, since those are far higher than the surface of the waters, doth far surpass the strength of mans wit to assign a satisfying reason. And no less will it trouble the acutest brain to assign a cause of the wonderful qualities of waters and fountains to be red in Pliny. 
Plin. l. 2. c. 103.  Will you but go down into the great deep; who was it that collected those streams into one place, vaulted the earth, and let in the waters? there holds them that they cannot return to cover the earth? How doth the Ocean ebb and flow, and flow and ebb, roaring in its recoil, as if it did complain and murmur that it is not permitted to pass any farther! What man living is able to give a true reason of this constant and violent motion? Yea and if this could be satisfied, he may be pressed with one more difficult, why the Sea-water should be salt? Many I know are assigned for both, but none yet satisfactory.  
I fear me, I have stayed you too long in these lower rooms; will you but ascend a little, and take your prospect into the three stories of the air? What marvels do here entertain you? I will express my thoughts in the words of an Eloquent Bishop, 
Dr. Hall, l. 1. Contempl. 1.  There are those clouds, those bottles of rain, vessels as thin as the liquour contained in them; there they hang and move, though weighty with their burden; how they are upheld, and why they fall here, and now, we know not, and wonder; These God makes as airy seas to hold water, and again as airy furnaces to vomit out fire and lightnings not without thunder and amazement. Another while they resemble steel glasses, wherein the Sun looks and shows his face in all the colours of the rainbow. Here are streams of light, blazing and falling Meteors, fires darted up and down in many forms, besides those hideous openings, and as it were, gulfs of the sky, the woolly snow, and the stony hail. In the lower room of this thinner body, those boisterous winds that breath from the Caves of the earth exercise their dominion, and act like Tyrants; Their sound we hear, and their force we feel, yet we can neither see their substance, nor well know their cause; whence, and what they are, and whither they pass, 
John 3.8.  God alone knows.  
And that man should not pass away his time in a melancholy and dampish manner, the creator hath provided several sorts of music to content him; Those winged Musicians of the air build and sit, and sing at our doors, the tongue of many birds being as as instrument of music to please the ear. Some with a loud voice, others with a still; one humming as it were the Base, another chanting the triple; this holding the plain song, while the Nightingale sings descant and division, in that sweetness that no Art of man can exceed, I had almost said imitate. That I mention not those little round beds, and pretty Cradles prepared for their little ones, so artificially composed, and yet according to their several kindes framed, inlay'd, and stuffed, that mans hand though it can do strange things, yet is not able to dispose in such order the sticks, the wool, the hair, the moss, the mortar. What is it that taught them this Harmony, this Architecture, if chance, it would not be constant, and always the same; If sense, why then is it not common to other creatures? It must be God or Nature; and to fasten upon Nature, is all one if you name God, since Nature is nothing else but that instinct which God hath bestowed upon every Creature, by which it works constantly and uniformly.  
All this while I have only carried you through the several rooms of this goodly building, and shew'd you the furniture. It remaines only, that I acquaint you for whose sake all this goodly fabric was erected. In one word, it was man, created after Gods Image, made last, as another little world, in whom as in a Map, or short sum, what is in heaven above, and in earth beneath, is expressed. A soul he hath of a wonderful Original; into which when the wisest men have preached, 
Cic. Tusc. 1.  by their mistake and folly they have shewed themselves to be but men. Zeno defined it to be fire, 
Just. Martyr. {αβγδ} in Ellen.  Aristoxereus harmony, Xenocrates number; Some will have it air, some the intellect, some a motion, some a vapour, some blood about the heart, Plato a tripartite faculty; but Aristotle hides his mind under a new word scarce intelligible, {αβγδ}, and Hermolaus Barbarus translation of it is as little, perfectihabia; which of these opinions is true, as Tully saith, Deus aliquis viderit; 'tis evident indeed there is Truth in none of them; for this cannot be known, till we come to that Record, God breathed into his nostrils, 
Gen. 2.7.  the brea●h of of life. His body was from the dust, but his soul from the breath of God; Our flesh is from flesh, but our Spirit from the God of Spirits: In which we may yet find a resemblance of the Deity; as God, so the soul is but one, and yet distinguished into three powers; for we understand, we will, we discourse, as an inferior God. What? should I tell you that it is immaterial, immortal, of such activity, that in a moment it flies up to heaven, and instantly again to the earth, and apprehends all things; inquires into the occasions of all events, remembers things past, by them foresees divers dangerous consequents, and provides against them.  
These four words difference the world, esse, vivere, sentire, ratio●inari; Being is common to man with other creatures, life with plants, sense with beasts, but by discourse he is raised above the rest, and honoured with the endowment of Angels. Ratio& Oratio, are the main essential parts of his definition; 
Plutarch. {αβγδ}.  His reason ought to be the commander of his tongue, and his tongue the servant of reason. Now who was it that first taught this little film of flesh these articulate notions, and to express his conceptions in such apt and adequate words. No question the four and twenty letters, as Democritus Atoms, fell together of themselves, and instantly framed fit words, which man took up for use, giving distinct names to all things. Or if this may not be imagined, 
Fr. Thamara de las Costum de todas las gentes lib. 1. c. 2.  then surely nature taught them. But if so, then why are not words naturally significant? why do not men by nature speak? why are they mute if not taught? Suppose then that a man could be framed at first by the mere force of nature; out of atoms, or I know not what matter; yet in this it seems nature was deficient, that it could neither teach him to speak, nor inform him how to conclude. Both these he must needs have from some higher power, or else remain dumb and illogical day for ever. The fiction of Prometheus makes this good, who after he had shaped his man of day, was fain to go and light his Taper at the Sun before he could have life, sense, motion, or the use of reason.  
The other part of man is his body, in the frame of which, Physicians and Anatomists confess so many parts, so many miracles. Whence is the hardness of the bones? whence that read juice that flows in the veins? whence are those vital, those animal spirits? whence is that retentive, that concoctive, that expulsive faculty? whence came those sinks to convey away what would obstruct and kill, the gull for choler, the spleen for melancholy, the bladder for urine, the belly for excrements? whence is that continual and musical time of the pulse, actuated by the spirits, to quicken the blood that it cool not, and drive it on that it stay not? All these are wonders. O man, thou neither canst make these in thyself, nor yet Galen or Hippocrates in thee. And therefore know and aclowledge, that all these with infinite more flow from a superior cause. And because thou understandst, he must understand much more; and because thou art a voluntary Agent, he must much more do what he will: If thou be quick, active, and infinite in thy conceptions, he must far more exceed in his thoughts; there can be nothing excellent in thee, which is not super-eminent in him who is Jehova the eternal God blessed for ever and ever.  
easy it were to be infinite in this Argument; I shall therefore sand him that shall yet be obstinate, to his own face. Let him show a reason why it is not like another mans, or that of another not like his, or a third to neither, or which is more marvelous, 
August. c. 8. in Pagan.  not any ones like the other? A learned Father calls this diversity of faces a great miracle. And it is also a great blessing, since without it no society could continue; for without it the Wife would not know her Husband from another man, nor the father distinguish his own children, the innocent would be condemned for the malefactor, and the malefactor escape without fear of punishment.  
And if after all this, men will be so impudent to outface us that there is no God, 
red Burtons Melanch. part 1. Sect. 2. Memb. 1. Subsect. 2. and all that have writ of afric and America.  then I shall sand them to Hell, a place fit and prepared for them to converse with, and to inquire of the Devil and his Angels. To deny these; is to contradict the confessions of Witches, and Conjurers, Physicians, and Historians, impudently to cast off all Records, that acquaint us with the Heathen Oracles, their Sybills, and predictions. To tell us that there are no Daemoniacks, or men who being possessed, have not expressed themselves in divers languages, which they being idiots and unlearned understood not, experience will confute. And to grant there are these powerful and deluding spirits, is with the same breath to yield there is a God, more powerful, and more merciful; who, should he not put a Bridle into their nostrils, 
Job 1. Mat. 8.  their malice is so great, and mischief so vigorous, that it would presently overturn the whole world, as is evident in the case of Job, and the Gadarens Swine.    

CONCLUSIO.  
All this while we have been in the Speculation of this Truth; 
Dr. Hammond practic. Catechis. in initio.  and presupposing that these reasons have convinced your understanding, that there is a God, I shall labour now and hereafter that it be operative upon your will, and practical upon your life. For the end of Christian Philosophy is chiefly to make men better; not only to make men learned; to edify, and not only to instruct: It is an affective, not a speculative knowledge; to teach us what we should do to inherit eternal life, not what to say or know only about it. For as the knowledge of some excellent dose or drugg will not help a disease till it be applied; or a perfume wrapped up in a Pomander sends forth no sweet favour till it be chased: So neither will this nor any other Article of our faith cure the diseases of our souls, or sweeten our lives, so long as they swim only in the brain, and are looked upon for content, and not for use.  
Into the heart then by a sad and serious meditation let them sink, and this in the first place, because it is the first Principle. And thence you will conclude without any straining, that love, and fear, and confidence, and holiness, and obedience, and worship, and adoration, and giving of thanks is his due, and your duty.  
Shall heaven and earth, and the whole body of the creatures in their kinds exhibit these, and shall man alone be the Rebel? T●e appeals that God makes to the heaven and the earth; The gratitude of the ox and the Ass: 
Isa. 1.2, 3. Jer. 8.7. Hos. 2.22.  The wisdom of the Crane and the Swallow, and the Stork: The obedience of the dull earth to hear the Corn, and the Wine, and the oil, are extant to shane us; for shall these hear Israel, and will not Israel hear God?  
— Pudet haec opprobria nobis  
Et dici potuisse,& non potuisse refelli. 
Ovid. Met.   
Thou art inexcusable, O man, upon whom God hath stamped his own Image, to aclowledge less of the creator than the senseless creatures. The celestial Orbs praise him in their motions, the stars by their light and influences, the Thunder speaks his Majesty, the earth his riches, all creatures hear, fear, and obey, and shall man alone hang off, deride, and question, if not deny his Divine power? Were there no more in it than our irreverence, our presumption, or impudent wickedness, yet this were in effect to persuade men that we doubt of the Deity, and reproach our Maker. Certainly he must needs have but a wavering persuasion of the presence of God, who dares be impudently and maliciously wicked in the sight of so jealous and discerning an eye. This reason is assigned by God himself; 
Ezek. 9.9.  The iniquity of the house of Israel and Judah is exceeding great, and the Land is full of blood, and the City full of perverseness: for they say the Lord hath forsaken the earth, and the Lord seeth not. Which is all one to say he is not; 
and 8.12.  This the Heathen never conceived of their dumb and blind Idols, and shall a Christian harbour so foul an indignity of the God of heaven? I know in your souls you abhor the thought, and then I must infallibly infer that you will abhor all impurity, and no more commit sin with a high hand, than a child would be malapert in the eye of his father, or a Pupil impudent before his Tutor, or a Wife unchaste in the presence of her Husband, or a Servant saucy before his Master.  
We act before that Judge who is infallible in his Sentence, all-knowing in his information, severe in his anger, in his wrath intolerable; who hath an open ear to hear all words, a piercing eye to see all hearts, and an unwearied arm to crush all sinners; and if this be not enough to awe us into reverence and obedience, nothing can.  
Down, down then you sons of pride, fall low at his footstool, and speak out of the dust for your Atheistical thoughts, and contempt of his presence; and for the future know his Majesty, know his justice, know his power, 
Exod. 14.28. Isa. 38.36. Dan. 4.33.& 5.27. Acts 12.23. 2 Maccab. 9.12.  know his judgements; take a full view of Pharaoh drowned in the Sea, Senacharibs Army ruined in a night, nabuchadnezzar turned among beasts, balthasar weighed, and found too light, Herod eaten up with worms, and Antiochus smitten with an incurable and invisible disease, and aclowledge with that profane and proud King, It is meet to be subject unto God, and that a man who is mortal, should not proudly think of himself as if he were God. 'tis good counsel that Minerva gives in Sophocles, with which I will conclude 


Sophocles {αβγδ}.  {αβγδ}  
{αβγδ},  
{αβγδ}  
{αβγδ}.  
{αβγδ}  
{αβγδ}  
{αβγδ}.   

Look into this, and no high word  
Prefume to speak against the Lord,  
Nor show no pride, though thou hast more  
Of power, of strength, of wealth great store.  
For one day breaks, and tumbles down  
All human things. Gods eye doth frown  
On haughty mindes; the proud removes,  
But he the meek and modest loves.      

That there is three Persons.  1 John 5.7. 
For there are three which bear Record in heaven, the Father, the Word, and the holy Ghost, and these three are one.  
THis day the Church hath honoured with the name of the holy and blessed Trinity; and as in the honour of the Trinity we observe the day, so we have a sure ground for the doctrine of the Trinity in the Text. The {αβγδ}, or main matter to be debated in this place, is, whether Jesus be that Christ, that Son of God which was to come into the world, the Messiah promised to Jew and gentle, on whom alone our faith, our hope, our victory, our eternal salvation was to depend. Now for proof of this, the Apostle produceth his witnesses; Three in heaven, three on earth, above in heaven the whole Trinity. The Father, who testified at Jordan in his baptism, and on Mount Tabor at his transfiguration by the Bath-Col, 
Mat. 3.17. Mat. 17.5.  or daughter of the voice, as the Jews call it; This is my beloved Son, &c. And the Word, 
Mat. 26.63. Mat. 3.16. Acts 2.3.  who perpetually affirmed, that he was the Son of God. And the Holy Ghost that at his baptism descended upon him in the shape of a Dove, and after his ascension, came upon the Apostles in the visible shape of fiery tongues, endowing them with power from above.  
Below on earth there is another Trinity. The Spirit, or rather the gifts and graces of his Spirit,  shed abroad in the hearts of the faithful, 
Beza. Aretius, Zanchy. Ar●t. Estius.  that show his power, and declare him to be a King. The water poured upon his head in baptism, or the Baptismal water poured upon ours, by which we are regenerate and cleansed from the stain of sin. Or else the water of life, and promulgation of the Gospel( the Word of God being often compared to water) which testify again, and declare him to be a Prophet. And the blood  shed upon the across, of which we keep to this day a commemoration in the Sacrament, is a third Witness; 
Isa. 53.10.  and declares that he was our Priest to offer his soul a Sacrifice for us. These three benefits then, the Graces of his Spirit, our Regeneration by the Gospel, our Redemption by his blood, do to us on earth evidently demonstrate that he was that Messiah, a King to govern, a Prophet to enlighten, a Priest to appease God for us.  
The three Witnesses on earth I call not forth at this time. The other three only I shall set before you; and I have chosen to do it this day, that we may do the work of the day upon the day, jointly bless the holy Trinity for the goodness declared toward the children of men; 
Rev. 4.8, 10.  that with the four and twenty Elders we cast down our Crownes, and fall before him that sits upon the Throne, and cry, Holy, Holy, Holy Lord God Almighty.  
Whatsoever some peevish and perverse spirits have thought, yet the institutions of high and holy dayes are not so unnecessary and superstitious as men suppose. The intention of our Mother the Church in their Ordination being first to instruct her children, next to raise their hearts to a joyful thankfulness. The observation of the day is an easy help to rub up the memory, or to fasten in it, even of the most illiterate man, the great work that God did for him, as upon that day; that he was conceived by the holy Ghost in a Virgin womb, born, dyed, rose, ascended to heaven for him, and being set on the right hand of God, gave gifts to men: Gifts, which are effusions of the whole Trinity. So that a man would think, that those who have cast aside the dayes on which these benefits were remembered, intended that the benefits should be forgotten also, and that men should be to seek for the Articles of their Creed.  
But there was yet another purpose in it, it was that we should rejoice before the Lord, and bless his holy Name, who hath done so great things for sinful man. God would not have his people like beasts, which feed and never look upward, but really affencted with what he hath done, and for it to exult and be glad, and for it to express our joy to the ear and eye of others. 
Psalm 118.24.  Dumb and silent remembrances please him not; there is vox Psalterii, the found of the Viol, and all Instruments of David, 
Amos 5.23.6.5  these have been framed by Art; And there is again vox melodiae, the voice of melody, which in Saint Pauls language, is psalms, and Hymns, and spiritual songs: 
Col. 3.16.  These may be expressed by natural Instruments. And with both these the Scripture Festivals were solemnized. Sing you merrily to God our strength, make a cheerful noise to the God of Jacob; there is vox melodiae, 
Psal. 81.1, 2, 3.  the voice natural. Then it follows, Bring hither the Tabret, the merry harp, with the Lute, Blow up the Trumpet. There is vox Psalterii, the voice artificial and instrumental.  
But these though they have in them {αβγδ}, 
1 Cor. 14.11.  the power of the voice working strongly not only upon the senses, but even upon the affections also, yet they have not {αβγδ}, the voice of power; upon the understanding they work little, that power being peculiar to the two edged Sword, 
Heb. 4.12.  that pierceth to the dividing asunder of the soul and spirit. This efficacy God hath reserved to his own voice, his own Word: which in his Feasts he would have heard from the mouth of his Ministers, who in these Festivals were not only to utter good and comfortable words, but to bring Goads and Nails. 
Eccles. 12.11.  Nails to fasten the back-sliding and starting professors that they slip not from the faith: and Goads to excite and provoke the heavy headed, dull and forgetful mindes to praise and thanksgiving.  
Though then there appear not at this our Feast, what Saint John saw in heaven, Harpers harping with their Harps, nor the voice of melody, nor sound of the Viol, 
Rev. 14.2.  and if some may have their will, never shall: yet I shall supply what cannot be had, by a voice taught me from heaven; and I hope it shall be so powerful, that like a Goad it shall quicken you, and as a Nail it will stick fast in you, that the great mystery of the Trinity be understood, believed, and adored by you.  
I pray you therefore to accompany me with your prayers, as well as with your attentions, that I may conceive as I ought, and speak as I ought of so weighty, of so profound a matter. For that observation of Lombard out of Saint Augustine, 
Lombard. sentent. lib. 1. dost. 2. c. 1. August. de Trin. l. 1. c. 3.  is most true; Ubi quaeritur unitas Trinitatis, Patris scilicet, filii,& spiritus sancti, nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid invenitur. Which I shall English in the poesy of the best translator: 
In sacred sheets of either Testament  

Du Burtas.  'Tis hard to find an higher Argument;  
More deep to sound, more busy to discuss,  
More useful known, unknown more dangerous.   
If ever I went to fathom the Ocean, 'tis now; if to enter into the third Heaven, it is this day. 'tis a bold attempt I humbly aclowledge, and if I fail, or express myself too obscurely, impute it to the depth of the mystery, to which the sharpest eye of reason is not able to penetrate; so that had it not been for the help of Revelation, we had been blind in this point for ever. Let then those bold followers of Servetus and Blandrate, with all Tritheits go and boast of their clear knowledge in this mystery, and that they find no difficulty at all in it; while we with modesty, fear, and reverence approach so high a secret, and learn of the Seraphims to cover our faces at the presence of so great a glory and Majesty; 
Isa. 6.2.  which is to be adored, not curiously to be preached; to be believed, and not irreverently to be inquired into. Omitting therefore all disputes of new and old heretics, I will out of the Scriptures open unto you, what in this point you are to believe; to which purpose I have made choice of these words; Which are so full for the proof of the Trinity, 
Tremel. loc.  that some Arrians expunged them out of the Text. Out of which I collect these propositions.  

1. That there is but one God.  
2. That in the Godhead there be three persons.   

1. GOD is One.  
That God is but One, we have a full Testimony out of the Law, out of the Prophets, out of the Gospel, out of the Epistles.  
First, Thus speaks the Law, hear, O Israel, the Lord is God, and there is no other besides me, 
Deut. 5.7.  or before me. Which command, as Philo and the Christians that followed, have called {αβγδ}, de unius imperio, the commandment by which the Empire of one is established, and the multitude of gods are destroyed. And again, hear O Israel, the Lord our God is one Lord. And yet again, See now that I, even I am He, 
Deut. 6 4.& 32.39.  and there is no God with me; which in the Hebrew is thus red, Ego, Ego ipse.  
Secondly, Thus speak the Prophets; David in the psalms, 
Psal. 83.18.& 86.10.& 18.31 Isa. 45.5.& 42.8.& 44.6, 8.  Thou whose name alone is Jehovah, art the most High over all the earth. Thou art God alone. For who is God save the Lord? or who is a Rock save our God? This supremacy God reserves to himself, I am the Lord, and there is none else, there is no God besides me. Which the same Prophet Esay had said twice or thrice before, I am the Lord, this is my name; and my glory I will not give to another. I am the first, I am the last, and besides me there is no God. And again, Is there a God besides me? There is no God, I know not any. Which also Hannah the Mother of Samuel remembered in her Song, 1 Sam. 2.2.  
Thirdly, This was also the language of the Pharisee in the Gospel, confessing that it was a great Truth our Saviour spoken, Well Master, 
Mark 12.32. Rom. 3.30. 1 Cor. 8.4, 6. Gal. 3.20. Ephes. 4.6.  thou hast said the truth; for there is one God, and there is none other but he. And Saint Paul speaks the same words to the romans, It is one God shall justify; to the Corinthians, To us there is but one God. To the Galatians, But God is one. To the Ephesians, There is one God and Father of all. And to heap up no more places, in the first Epistle to Timothy thus we read, 
1 Tim. 2.5.  There is one God, and one mediator between God and man, the man Christ Jesus. Either then cast off the Old and New Testament, or it must be confessed that God is but one, Unity being his first Attribute.  
An Assertion which the wisest of the Heathens have delivered and proved; 
Orpheus, Sibyllae, Homer, Pythagoras, Plato. {αβγδ}. Seld. de diis Syris proleg.  I should but trouble you in producing their Testimonies, they are extant in Justine Martyr. Yet I cannot pass over that the Priests in Egypt, though for their profit they retained a multitude of gods in name and show, yet in the most secret revestres of their Temples, whither the people might not approach, they had a Sphere resembling the world, whose Inscription was Moderatoris Unici, The Symbol of the only governor. And at Athens though they had their mysteries of Ceres, their feasts of Apollo, Bacchus, &c. yet they had one Altar erected {αβγδ}, to the unknown God; 
Acts 17.23.  which Saint Paul proves to be the God of heaven. That great Hermes hath at once spoken for them all, Unum statuimus Deum, unam unitatem, omnium, quae sunt, 
Alii legunt unitatum. Trismegist. in Paemand. c. 2, 3, &c. Plato Epist. 13. ad Dionys.  radicem: Deos non Naturae ordine, said honoris causâ nomimamus, We judge that there is but one God, one root of all the Unities which are in the world; And Gods indeed we name, not for their being▪ but for their honour. Which Truth was acknowledged also by Plato to Dionysius; Hence, saith he, you shall know whether I writ seriously or not; for when I writ seriously, ordior epistolam ab uno Deo; cum secus, à pluribus, I begin my Letter from one God; when otherwise, with many; and therefore he saith not Si diis placuerit, si dii adfuerint, &c. If it please the Gods, if the Gods be present; but often useth these forms of speech, Quod Deo placuerit, Deo clement, Deus novit, Deus fecit, If it please God, God helping, 
Just. Martyr. l. citato.  God knows, God makes. And him he calls {αβγδ}, as in Moses; {αβγδ}, The only Being; but the rest, {αβγδ}, Those who had no Being truly.  
Be it as it is conceived, that he and the rest among the Learned Heathens transcribed this and many other truths from the Books of Moses and the Prophets, 
Vide Philip. Morn. de ver. Christi relic. cap. 3.  yet this seemeth very consonant to the light of reason; for otherwise with one voice they would not have delivered it. All things in the world must have a beginning and being. Which beginning of being is either from, themselves, or from some other. That from themselves they have it not 'tis certain; why is it else they perish? why do they change? why come they to nothing? could not that Nature, would not that Nature which first gave them being, have also continued them? would not every thing preserve its own state, 
Dr. Hackwells Apology. lib. 5. Sect. 1.  were it in its own proper power? Since Nature inclines not to corruption, but generation, necessary then it is that we confess a superior power, that imposed this condition upon all that doth decay in the first Creation; which is that {αβγδ}, that Summum e●ss, whose privilege it is to be what he is, 
Heb. 13.8.  whose Name is Jehovah, I am yesterday, to day, the same for ever.  
Now this condition he imposed upon the Creatures out of his infinite power. But two infinite powers cannot be conceived at once, since the infinite power of the one will limit and circumscribe the power of the other, for else it cannot be infinite. As therefore it is necessary there be but one infinite power, so it is necessary that there be but one only God, from whose Unity all diversity doth proceed; as from one point all sorts of lines, from one number all equality and inequality of numbers.  
'tis known whose ambition it was to be like the Most High, and yet his pride was not to have absolute, 
Isa. 14.12, 13, 14.  but a proportional power; like he would be only, not above him. The Devil was not so mad or foolish, to desire an impossible thing, he would only be Independent, no Subject, but command in his kingdom, as God did in his, and enjoy his own as his own, freely, and not precariously as a homager. For which attempt he was justly cast out of heaven, 
Epipbanius haer. 66. Sect. 14. Socrat. Scol. l. 1. cap. 21.  and reserved in chains of darkness for ever. To erect then more powers than one, is to be of the Devils conspiracy, and to fetch from Hell, that old blasphemy of the Manichees who made two principles, one of good, another of evil; one of light, another of darkness; one of heat, another of could; one of health, another of sickness.  
But take a view of all the creatures of the world, and tell me whether they do not proclaim their Maker to be but One. In the Elements we find contrary qualities, heat and could, moisture and siccity; and where there is contrariety, there will be war. Were there then one God of the could, another of the heat; one power to command over moist, another over dry bodies, there would be continual factions, perpetual quarrels betwixt the Elements. Whereas it is now One God that keeps them quiet, causeth that one usurp not each others rights and places, and sweetly unites them for the composition of natural bodies.  
What should I say, that all things in Nature, Art, and Policy, tend to unity? In man the branches of many veins are from one Liver, of many laws from one brain, many arteryes proceed from one heart. And though the body be composed of parts of different qualities, yet it hath but one head for the guidance and direction of all, and one soul to direct and guide that one head. In a three there be divers boughs, sprigs, and arms, yet all con-center in the same body, and both meet in one root. To which porphyry compares his Scale of Universals, in which you ascend from the particulars to the Species, and so upwards till you come to the highest Genus, Ens, in which are united whatsoever you can conceive. So that this diversity is reduced into an unity, till at last you come by degrees to that unity, than which nothing can be more one. For Unum& Ens convertuntur.  
'tis a most true Observation, that Art imitates Nature; and what is it that makes any Art differ from any other but unity? The unity of the object and the end being the essential difference; and yet the learned are not so content; they think it would be an occasion of quarrel, should they thus stand single, without any respect one to another, and therefore they have linked them together by subordination, that one might assist the other in the proof of their principles: Over all which they have set the metaphysics as a supervisor to examine, to confirm, to judge what shall be received for undoubted Truth. Whatsoever then man conceives, finds out, disposes, tends to unity.  
I omit here that grammar first requires Concords, rhetoric unites disaffected mindes, arithmetic begins with unites, the mathematics reduce all Diagrams to a single point, music closes every Lesson in a Dia-pason or Cords. For the politics are nearer for my purpose, in which I find a Monarchy preferred before all other kind of Governments.  {αβγδ}. 
Hom. II.  
Multiplicity of Kings is not good, saith that wisest of the Grecians. Good! nay, stark nought, the occasion of that sedition and quarrel among them, and therefore let there be but one King. {αβγδ}. 
Just. Martyr. {αβγδ}. ad Ellen.  But Monarchy is safe and inexpugnable. In Israel they had their Senhedrim, yet all was out of square, as appears in the Theft and Idolatry of Micah, in the Idolatry and Rapine of the Danites, 
Judges 17.18, 19, 20.  in the abominable bestialities of the men of Gibeah, and the civil War of the Benjamites. All which enormities the holy Ghost imputes to the want of a Monarch. There was no King in Israel, therefore every man did that which was right in his own eyes.  
'tis Unity then that holds together the World, Heads all Arts and Sciences, preserves all bodies, both natural and political, which fall to decay and ruin upon dis-union and separation. Now what can this speculation lead us to, but to set up one Monarch over all, who by his wisdom should direct all, and by his eye and care should provide for all, and by his hand and power govern all? So things of different kindes and qualities might be kept in peace; whereas without that one to set them a Law, they would fight with and destroy one another. It was so in the Chaos, saith the wittyest of Poets, 
Ovid.  & In Chaos antiquum confundimur, we should be turned into the old Chaos again, had not that One God that made all these— Concordi place ligavit, knit them in peace.  
To close up this point, judge in yourselves, whether it be fit for man, who will admit but one Pilot in a Ship, one General in an Army, one Admiral in a Navy, one Master in a Family, one Mayor in a City, to suppose the world should have more Lords than One! And if reason hath taught us yet over all to appoint one, let the same reason teach us also, that it is as necessary to allow One God to Rule the whole. Be not more brutish than beasts: The Bees have their King, the Birds their chief, every Herd their Leader. Nay, be not worse than the Devils, for they have their Prince, Beelzebub the Prince of Devils. 
Luke 11.15.  And his Eldest and best beloved Son Anti-Christ, will usurp that form of Government which is most glorious, most divine, he will admit no competitor, 
2 Thes. 2.3, 4.  will exalt himself above all that is called God, or that is worshipped, &c. Of these then learn that Monarchy is the best form of Government. And deny flatly that there is a God, or else aclowledge that he must be the sole Monarch. Think not that he will admit of any competitor, which irrational creatures will not do in their little Common-Wealths, nor the Devil, nor Anti-Christ in their kingdoms.  
Do all Arts and Sciences teach unity of objects, and shall we conceive that Divinity alone should teach multiplicity of Gods? heathenism may, but Christianity will not; no, nor yet judaism, nor antinomianism. These though differing in other things, yet in this principle they unite, That there is but One Jehovah, God blessed f●r ever more. Amen.   

2. That in the Godhead be three Persons.  
But it will be said, What, is there but one God? how is that possible, since here we read of three? Three in heaven. Can one be three, and three one? Yes, it may be, it must be so; even so saith the Spirit, These three are one. Some tell us that they are one consensu, or Testimonio, in consent, in their Testimony; which is true, for all three agree in this, That God sent his son. But this Interpretation is too could; for so three hundred men may be but one, that is, agree in the same Testimony, and be but one Witness: Which yet by the way proves them to be distinct persons; for such they must be before they can agree: The person always having an existence before he can consent. Which clearly overthrows the end for which this answer was invented, and stops the mouths of those that serve themselves of it. But this shift is not it that can sustain the weight of these words; for in the Original the predicate is {αβγδ}, not {αβγδ}. Unum, not Unus. One in essence, not one witness, which must be referred to their nature and substance, not to their union in assent, which the following words seem to clear; for of the three following Witnesses on earth, the phrase is otherwise, they three agree {αβγδ}, to one purpose. This then is but an evasion, and if true, did not enervate the force of the Text.  
To give you more light in this mystery; a thing is said to be one two manner of ways; 
Justine Mart. {αβγδ}.  either in essence, in person or existence. By essence a thing is meant having being in itself, but common unto others; As the nature of man is to be a reasonable creature, which yet is not so restrained to any particular man, but all equally share in it. And thus the Deity or Nature of the Godhead, which yet is not so limited to the Father, but the Son and the holy Ghost equally partake of it. By person is meant a substance having existence in himself, intelligent, incommunicable, no part of another, nor sustained by any other. Thus we say Peter, James, and John are distinct, and intelligent persons; for though they all agree in the Nature of man, yet they have every one a particular existence. For Peter is not James, nor John the same numerically with either. To apply this to my purpose. Thus we believe and teach, that God is one in Nature and Essence of himself, subsisting by himself, 
Gen. 17.1. 1 Cor. 8.6. Heb. 2.10.  all-sufficient of himself; of whom, through whom, in whom are all things. We nevertheless believe and teach, that this same infinite One is without any confusion distinguished into three Persons. The first called the Father, the second called the son, the third the Holy Ghost: And thus three may be one, and one three. Three one in essence, and one three in existence.  
If any one then would conceive aright in his mind the Divine Nature, he must conceive of God or the Godhead absolutely; if any of the Persons, then he must conceive of the same Godhead, with the relation it hath to personal properties. Thus the Godhead considered with the property of Fatherhood or begetting, is the person of the Father. The same Godhead considered with the property of being begotten, is the person of the Son. And the same Godhead again considered with the property of proceeding, is the person of the Holy Ghost.  
Hitherto I have shew'd you how one may be three, and three one. It remains, that out of the Scripture I demonstrate 

1. That these three are one in Nature.  
2. That these three are Persons, not qualities.  
3. That they are three distinct Persons, not One.     

1. These three Persons are One in Nature, Coessential, and Consubstantial.  
1. Because the name of God agrees to all three. The Father is God, Jer. 23.6. Jehovah our righteousness. The son is God. Of the ●athers concerning the fl●sh Christ came, who is over all, God blessed for ever. Amen. Rom. 9.5. The Holy Ghost is God. Acts 5.3, 4. Thou hast lied unto the Holy Ghost, that is, to God.  
2. The Divine Attributes are given unto all three, The Father uncreate; for of him, and through him, and to him are all things, Rom. 11.36. The son Uncreate. All things were mad● by him, and without him was made nothing that was made. John 1.3. The Holy Ghost Uncreate. The Spirit of God moved upon the waters. Gen. 1.2. Psal. 104.30. ●he Father eternal, 1 Tim. 1.17. Unto the King eternal be honour. The son eternal. Before Abraham was, I am. John 8.58. The Holy Ghost eternal. Heb. 9.14. Called the et●rnal Spirit. The Father Almighty, Gen. 17.1. Th● So●ne Almighty; He shall raise our dead bodies by that mighty working, 
Phil. 3.21.  whereby he is able to subdue all things to himself. And the Holy Ghost Almighty. Who hath directed the Spirit of the Lord, or being his counselor, hath taught him? Isa. 40.13.  
3. The Opera ad extra, or the works which from the Unity iss●e as it were in open sight, are all in common works of the Deity. The first is that wonderful work of the Creation, which is attributed to all three persons. Elohim creav●t. This the creed attr●butes to the Father. 
Gen. 1.1.  But this also is attributed to the Son Isa. 54.5. Thy Maker is thy husband. The same to t●e Holy ●host, Job 33.4. The Spirit of the Lord hath made. The second work is Redemption, is attributed to the son. The third of Sanctificatio●, which is a work of the Holy Ghost, and yet all three are the works of one true God, and of God alone, and therefore there can be but one Go●.  
Lastly, baptism can only be administered in the name of God, as is evident. Belief may not be fixed upon any but God; 
1 Cor. 1.14, 15 Jer. 17.5.  for creatures are no objects of faith; cursed be the man, saith the Prophet, that ●rusts in man. Divine glory may be given to none but God; My glory I will not give o another. bless we may not in any other name but Gods. 
Isa. 42.8. Num. 6.24. ad 27.  Since then we Baptize in the Name, and believe in the Name, and give glory in th● Name, ●nd bless in the Name of all three, all three must in substance be the same God.   

2 {αβγδ}, or three Persons.  
And this self same argument will also prove that they are three persons, and not three qualities in the same G●dhead. For, shall any man bless, or baptize, or believe in, or give glory to an Attribute? These are acts, and special acts of a Divine worship, and therefore may not be given to any but a person really existent in the Divine essence. And of this argument Saint Basil makes this excellent use, Quomodo baptizamur, ita& credimus;& quomodo credimus, ita glorificamus;& quomodo glow ificamus, ita& benedicimus.  
1. Then let us go to the Font, and consider how we are baptized. There, there is express mention of all three persons. A. B. I baptize thee in the name of the Father, the son, and of the Holy Ghost. We mean not I hope to renounce our baptism; and if not that, we must believe all three persons.  
2. And as we are baptized, so we believe, and the Canon of our faith is this, I believe in God the Father, &c. I believe in God the son, &c. I believe in the Holy Ghost.  
3. Now all believers are bound to give glory to God; and as they believe, so to give glory. This the catholic Church, and every part of it, hath done, till of late, to all three persons; The Conclusion of their Psalms and Hymns being that Doxology, 
Dr. Hammond. Vind. of the Liturgy.  Glory be to the Father, to the son, and to the Holy Ghost; which,( as there is for it good authority) was composed by the first Nicene Council, and appointed by them to be used in the Church, as a lesser creed, against the Arrians. As it they had also learned of the Cherubims to sing, 
Isa. 6.2.  Holy, Holy, Holy, out of which Anthem the old Jews proved the Trinity.  
4. So it is in our baptism, so in our Creed, so in our Thanks, and is so yet in our blessing, and I hope ever shall be so. We end our service with the Blessing of God Almighty, the Father, son, and Holy Ghost; and we dismiss you after Sermon with The Grace of o●r Lord Jesus Christ, the love of God, and the communion of the holy Spirit: 
2 Cor. 13.14.  'tis as if we said, God in nature one, in persons three, bless you, be with you, remain with you. These you see are no high speculations, not far fet; You cannot remember your baptism, you cannot say your creed, you can never be blessed as you desire, nor depart with a blessing from this Congregation as you ought, but still you are put in mind of the three persons. And it must be confessed, that either the catholic Church hath been very much out in their whole Service, or else the truth of this Article must stand immovable.  
2. But I proceed. Actiones sunt suppositorum. Individuals only exist, and are alone active, especially about such works as the Scripture attributes to these three. To create is the work of a person. To take a body, to redeem, to reconcile, to govern, the work of a person. To sanctify, to be Lord, to speak, to teach, to reprove, to comfort, to be a witness, to place Bishops, to make Decrees in Councils, are all personal acts; actions all of a person existent, working, living, endowed with understanding and will. But all these are the actions of the blessed Trinity, and therefore it is necessary that there be three Persons.  
3. Of the person of the Father, there is no doubt: it is the Personality of the son and the Holy Ghost that is opposed. But no man who believes the Scriptures, can call that in question. Not the person of the son, since of him it is written, His going forth hath been of old, from everlasting, or the dayes of eternity. 
Micah 5.2.  And again, Jesus Christ, yesterday, and to day, and the same for ever. Not of the Person of the Holy Ghost, since we red of him, and of his gifts and graces; 
Heb. 13.8.  as two distinct things. There be diversity of gifts, but the same Spirit; and then he and his gifts cannot be one and the same. Farther yet tis evident, 
1 Cor. 12.4.  that he appeared in the form of a Dove, and of fiery tongues, 
Matth. 3.16. Acts 1.3.  which were substantial appearances, no qualities, and therefore he who was pleased to descend in those forms, must have an existence.   

3. These Persons are distinct.  
Persons then they must be, and one Person they are not, but three distinct.  
1. Distinct in Number. For the Father is the Father, and not the son. The Son is the Son, and not the Father. The Holy Ghost, the Holy Ghost, and not the Father, nor yet the Son. From which respect, that which we call distinction in the Trinity doth arise, which though it makes not {αβγδ}, another thing, yet the person is {αβγδ}, another person.  
2. And this Number was represented thus distinct to sense at Christs baptism. The Father in the voice presented to the ear. The Son in the flood presented to the hand. The Holy Ghost in the Dove presented to the eye. 
Matth. 3.16.   
3. Again, this distinction intimated in Christs promise, I will ask the Father, and he shall give you another Comforter. 
John 14.16.  Where we meet with three distinct Persons. Ego, Ille, Alium. I, the Son praying; He, the Father giving. Another third Person comforting, name here the Paraclete. A plain distinction.  
This Trinity in Unity, and Unity in Trinity, the Fathers of the Church have found out many similitudes to illustrate, though it must be acknowledged, that they are no more than Similes, which are {αβγδ}, in many things unlike. They have thought upon the soul of man; in which you have three principal parts, the Memory, Understanding, the Will, which all three yet make but one soul. 
Tertul. cont. Praxeam. Cypr. in Symb. Augustin. Tertul. Cyprian. Lactant. Tertul. Cont. Praxeam. Symb. Nic. Just. Martyr. Cyprian.  Of the Emanation or effluence of water, in which you meet with the Springs, the Rill, and the River, three distinct names, and yet the water the same. Of a three, in which we find the Root, the Trunk, and the Boughs, three different parts, but yet the same three, the Root depending of none, the Stock of the Root, the Boughs of both. Of Light, which the three hundred and eighteen Fathers of Nice made choice of, to the creation or production rather of which, we know there concurs the Sun, the beam, and the Shine.  
But these Similes were not produced by them fully to unfold this Mystery, but only that it might be someway shewed that it was not altogether absurd, or impossible that there should be one& one three, in different respects. And therfore I press them no farther.   

The Conclusion.  
Thus have I with much fear and sobriety opened unto you, what is to be believed in this great Mystery; and if any man shall expect arguments more demonstrative, let him know, that this great Truth admits no other demonstration than we find in Scripture. Had not God revealed it, 
Just. Mart. {αβγδ}.  man had been ignorant of it for ever; The sublimity of the Mystery being such, that it far surpasseth the capacity of mans shallow brain. Revealed then it is, and it is far beyond our reach.  
1. That our obedience to Gods Word may be the better tried, our faith the clearer, and our reward the greater. To believe only that for which we have evidence of reason, is knowledge, not faith, and comes short of that reward promised by our Saviour, that being made to those who believe what they see not. Thomas, because thou hast seen, thou hast believed; blessed are they who have not seen, and yet have believed.  
2. That we might not worship him after our own imaginations, 
John 20.20.29  feigning to ourselves such a God as we pleased. Trinity in Unity must be known of us. Trinity in Unity must be worshipped by us.  
3. That we be wise unto sobriety, not suffering our tongues and wits to riot, or our pens to be too lavish in the search and expression of all heavenly Mysteries; For though in these three is nothing against, yet there are many things above the reach of human reason. How is it likely that the wit of man should ever measure out the immense essense of God, that could never yet dive fully into, and comprehend the nature of the poorest Emmet, a contemptible creature, as being little in body, very base in substance! 
Basil. epist. 168. See the answer of the Angel to Esdras. Esdras 2.4, 9, 10, 11, 21.& cap. 5.36, 37, 40.   
Heus tu, qui intellectu tuo,& ratione metiri audes divina, metire eadem mensura vel formicam. O thou, who with thy vast reason and understanding presumes to measure Divine Mysteries, take the full view if thou canst, with the same measure of the nature even of one poor Pismire, and satisfy these demands. For with such questions, as follow, doth that great Basil convince the prying eyes of mere natural men, who must have a reason of all things, or else receive no satisfaction.  
Tell me, saith he, whether it breaths or not, or if that little Corps be upheld with bones? if those smaller joints be linked together with sinews, or chained with strings? and those sinews fortified with muscles? whether doth there run through the back a facile chain, pliable and flexible to bend, and wind, and turn? where be the vessels in those bones to retain the whiter marrow? whether hath it a heart the seat of life, or a Liver the shop of blood, or a gull to drain the choler, or a spleen to empty the melancholy, or a bladder to receive the urine? where be the kidneys, the veins, the arteries, the midriff? Tell me how long it lives; after what manner it is produced; whether by generation, or out of putrefaction; and if by generation, how long it continueth in the womb. In a word, say, why all do not creep, but some mount upon the wing, and other foot it below.  
In so small a vermin the wisest wit may be put to a Non-plus, and no dissection shall be able to inform what may give content: How shall we their think to satisfy reason in so high a Mystery as is this of the Trinity? 
Lib. 5. de considerat.  Excellently Saint Bernard, Sacramentum Trinitatis Mysterium magnum est,& quidem venerandum, non scrutandum; Scrutari temeritas est, credere pietas est, nosse vita est,& vitae aeterna, The Mystery of the Trinity is a great Mystery, and worthy of veneration, but not to be curiously preached. To search it is rashness; 
Nazian. {αβγδ}.  to believe it is piety, to know it life, and that eternal. In this we confess {αβγδ}, faith must be above reason; docilitate opus est magis quam acumine; 
Calv. instit. cap. de fide. Sect. 6.  we must be rather docile Scholars, than curious and sharp inquisitors. The {αβγδ}, ipse Dixit of our Master must be enough; That direction of Calvin is worth observation, Deum nuquam quaeramus nisi in ejus verbo, aut de ipso cogitemus nisi cum ejus verbo, aut loquamur nisi per ejus verbum, Let us never seek God except in his Word, or think upon him but with his Word, or speak of him but by the light of his Word. This, this alone is the way in this and other Mysteries to be freed from darkness, and kept from error.  
With me admire that secret which you cannot comprehend, believe that which you cannot by reason prove; doubt not of that which God hath revealed; and in all humble reverence, reverend devotion, devout humility adore, 
Jo. mures. {αβγδ}. Codinus de orig. Constantinop. Damasc. de Orthod. fide. c. 57.  and sing that {αβγδ}, of which the words were, {αβγδ}, referring the first {αβγδ} or holy to God the Father, the second to God the Son, the third to God the holy Ghost. This hymn was taught by Angels, and commanded by Theodosius the younger to be sung in all Churches of the Empire. Which also the fourth Council at Chalcedon chanted aloud as appears in the Acts. And let the wise judge, whether this be a time to cast out of the Church such Hymns as these, by which glory is given to God on high, and the Doctrine of the Trinity secured. If any man hath a months mind to revive the condemned blasphemy of accursed Arrius, or with the Macedonian heretics to fight against the Deity of the Holy Ghost, let him bring his sponge, and wipe out of the Liturgy Gloria Patri, filio,& Spiritui Sancto. But if he bear a good will to the blessed Trinity, let him be content to let it stand, since it will prove a great impediment to the growth of these new revived Heresies.  
2. And yet farther make this use of this mystery, That since the Trinity agree in so sweet an Unity, Let us also who were baptized in the Name of this Trinity, 
Ephes. 4.4, 5, 6.  endeavour to keep the unity of the Spirit in the bond of peace. It were a shane for us, who aclowledge but one Father which is God, one Elder Brother which is Christ, one Comforter, which is the holy Spirit, that are sons of one Mother, which is the Church, and were Baptized into one faith, through schism and heresy to separate from the catholic Church, and through hatred or private ends and grudges, to raise tumults and seditions in Gods family.  
Shall these blessed persons in the Trinity be but one, and shall we mushrooms on earth be divided by sides and factions? what is this else but to enervate Christs prayer for us, who earnestly near his parting with the world, thus Petitions his Father in our behalf, Keep through thy Name, good Father, 
John 17.11.  those whom thou hast giv●n me, that they may be one as we are. Unum sicut nos. One as we are; good God, how can that be! Such an unity in essence and substance cannot be expected in or among men: it is only required that we imitate this, not equal it. Many persons on earth cannot have the same Numerical Nature, but yet they may have the same love by which their souls may be, as it were, one. One then we may be, though many, in Love and Charity, as the Trinity is by Nature, which is the thing our Saviour prays for.  
It is worth your consideration, how far God is a lover of Unity. He framed but one world, committed it to the care and Monarchy of one man▪ that in him as one common root all after-births should meet and join. In the inferior creatures also he observed this unity, creating only two( the next number to one) Male and Female of every kind, which in specie are but one, that from this unity the rest might be increased and multiplied. Yea, and when he destroyed the world again by water, his care was only for the preservation of as few as might be of every kind. 
Gen. 6.19.  What should I tell you, that those whom he hath made choice of to save, cannot be out of danger, till they meet in one body which is the Church, according to that of Saint Paul? We many are but one body in Christ. 
Rom. 12.4, 5.  As good children then it behoves us all to follow the steps of our heavenly Father, to preserve unity so near as may be. To love together, and live together, 
1 John 4.8. John 13.34. Wisd. 1.6. Gal. 5.22. Acts 10.36. Rom. 10.15. Heb. 12.14. Isa. 9.6. Rom. 12.18. Mat. 12.25.  since we all serve one God, whose essence is but one, whose Attribute is love, whose command is love, whose Legacy is love, whose Spirit is a loving Spirit. His Doctrine is the Doctrine of peace, his Ministers are the Messengers of peace, his followers are the Children of peace, his Son is the Prince of peace: As much then as in you lies, have peace with all men, but especially with those who are of the household of faith.  
A house divided against itself cannot stand, or a kingdom divided against itself cannot continue, no not that of the Devil; which that evil spirit knowing to be a great Truth, labours what he may to divide and distracted you: Which endeavour the first and best Christians utterly frustrated by their unanimity. When they prayed, they prayed all together; when they heard, they heard all together; when they broke bread, they did it all together; 
Acts 4.24. Acts 8.6. Acts 2.46. Acts 2.1.  At the receiving the holy Ghost, they were all together. All together ever; not one in one place, and one in another, but all {αβγδ}, with one mind, in one place; with one mind, in that there is Unanimity; in one place, in that there is Uniformity. And again {αβγδ} all about the same business, how they might most set forth {αβγδ} the wonderful works of God, 
Acts 2.11.  how they might most advance the Name of Jesus of Nazareth.  
This work will never be well done without the assistance of the Spirit; and there is no such bar to his assistance, as is discord and dis-union of mindes. He will no more inform divided hearts, than the natural spirit will dismembered bodies, or scattered bones. At Salem is his Tabernacle, 
Psalm 76.2.  and Salem is peace; and is it likely then he should come and dwell there, where there is nothing but schisms, and jars, and quarrels? 
Heb. 10.25.  'tis then but vanity of them who withdraw themselves, and yet boast of the Spirit, and monopolise the Spirit, and speak presumptuously of the gifts of the Spirit, since they are so rent, so divided, so separated, so torn into so many factions, fractions, divisions, and subdivisions. For whereas there is among you envyings, 
1 Cor. 3.3, 4.  and strife, and factions, are you not carnal, and walk as men? For while one saith, I am of Paul, another, I am of Apollos, are ye not carnal? Yes, Carnal, so saith Saint Paul. Sensual, having not the Spirit, so saith Saint judas. 
judas Epist. ver. 19.  You may vainly boast of, but the Spirit you have not: positively saith the Apostle, You have it not.  
return, return, O Shulamite, return, return, that we may look upon thee: 
Cant. 6.13.  what shall you see in the Shulamite, but as the Company of an Army? Return to thy God which is but one; return to the truth which can be but one; return to thy former feelings of grace which proceeded from one Spirit; return to the unity of the Church, which is the one sole Mother of us all. And what shall you see in this united Church? even such an awful Majesty and grace, as in a well-marshalled Army, which under one General and one standard, is ready with one mind to fight the enemy. Corners beget Heresies, Heresies schisms, schism hatred, hatred Alienation of mindes, and mindes that are Alienated are not fit to Engage in this battle.  
The complaint is bitter that the Spouse takes up in the Canticles, My mothers sons have fought against me. 
Cant. 1.6. Bernard in loc.  Mark against whom she lifts up her voice. Matris filios solos accusat, quia soli in culpâ, She accuseth only her Mothers sons, because they were only in fault. Her fathers children she complained not of. They that have one Father in heaven, will not fall out with their poor brethren on earth. They were her Mothers sons that did her all the wrong, that were angry with her. They who are born in the same womb, that live in the same house, and eat of the same bread, and drink the same spiritual drink, 
1 Cor. 10.3.  these are froward children, and grow angry, and in anger arm, and fight, and disturb their Mothers family, and set all in a tumult. Such are all factious novelists and Heretical Doctors; the one of which do labour corrumpere fidei dogmata, To corrupt the principles of our faith; the other disrumpere charitatis unicula, to untie the bonds of love; 
Judges 15.3.  both like Sampsons Foxes, though severed in the heads, yet meet in the tails, with Fire-brands at once to wast peace and piety.  
In which if any man hereafter shall take delight, I shall not call him a son of our Father in heaven, 
Luke 18.19. 1 Cor. 8.4. Ephes. 1.10.  who is but one; nor a Brother of Christ, who came into the world to make all things one; nor yet born of the Spirit, whose property it is to make men to be of one mind in a house. For myself I vow to be Filius Pacifici, to be a child of the God of peace, praying that those fearful rents which are made in the seamless Coat of our Lord and Saviour Jesus Christ, may be once more rather made up, than by our uncharitable discords and contentions made wider.  
For that peace which our Lord and Saviour going from the earth, left as a Legacy to his Church, and deposited in her hands to keep, is it which all Christians ought to seek, 
John 14.17. Psal. 34.14. Heb. 12.14.  to pursue, to preserve. This is it which the Church hath prescribed to pray for in our Liturgy; that we beseech God to inspire the Universal Church with the Spirit of Truth, Unity, and Concord; and to grant that all they who do profess Christs holy Name, may agree in the Truth of his holy Word, and live in unity and godly love.  
Now the God of peace that brought again from the dead our Lord Jesus, 
Heb. 13.20, 21.  that great Shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.    

That God is our Father.  Rom. 8.15. 
But you have received the Spirit of Adoption, whereby we cry Abba Father.  
THE Schools out of Augustine subtly distinguish between believing God, believing in God, and believing on God. To believe that God is, 
In. Joannem. tract. 29. Credere Deum. Credere Deo. Credere in Deum. James 2.19. Numb. 23.19.  is no great matter, since the devil believes so much, and trembles: or to believe that his Word is true, because he hath spoken it who cannot lie, is not much neither, since many a Reprobate hath confessed it. A believer then must be endowed with a higher degree of Faith, and profess as his Creed hath directed, Credo {αβγδ}, or {αβγδ}, I believe in God, or on God.  
1. Which assent is sometimes accompanied with fear, which the Apostle here calls the Spirit of bondage; for this Spirit sets before us the Law, tells us we are servants, and ought to keep it, and threatens blows for the breach of it. The Command is strict, and the effect fearful, Do this, or die.  
The Spirit of God is then called the Spirit of bondage unto fear; not as if it made men bondmen in whom it works, but because it first makes them see the bond in which they were bound, the penalty if not performed; and upon conscience of the breach there follows a deadly fear; so it was in those Converts, Luke 3. What shall we do? and in those in Acts 2. 
Ver. 10, 12, 14. Acts 2.37.  Men and Brethren, what shall we do to be saved?  
This is the first operation of the Spirit; and this the Romans had received in their first conversion. A great fear for that they had not kept their bond. And in all the Elect that are of discretion, the Spirit of God works by this fear, before it begets a filial assurance that all may know they stand in need of Christ and seek him. 
Gal. 3.24.  The Law is our schoolmaster to bring us to Christ.  
2. But this assent is again accompanied with love and comfort. A love of the Commands, and a comfort in the promises of the Gospel, when we remember that he that imposed the one and made the other, is our Father; whence with confidence we profess, Credo in Deum Patrem, I believe in God the Father, or as the Apostle here, We cry Abba Pater.  
Abba is Originally Hebrew; {αβγδ}, Graec. Father; 
Psal. 118.22. Acts 4.11.  and the Apostle useth both tongues to animate both Nations, Jews and Greeks, by this honour of Filiation. For being both united in that one ston which is the Head of the Corner, there is no more distinction. Every one of both Nations who partakes of this Spirit of Adoption, may boldly approach the Throne of grace, and say Our Father.  
The Apostle in the Verse before had said, that we are the sons of God, 
Acts 19.2.  and in this and the next he proves it by that fear and love that are in all those that receive the Spirit. That receive it I say; for it is a receipt; and therefore Saint Paul at Ephesus asked, Whether they had received the Spirit: And it is clear, that without this Receipt we have no seal to the Adoption.  
Now with the Spirit we receive two things, which are the two several ways of working in the Sons of God.  
1. The first is fear, which the Apostle here calls the spirit of bondage, which requires strict service, as I said, and exact obedience, calling to us Fac, fac vel timore poenae, Do it man, do as you are bidden, though it be merely for fear of punishment; And this is an excellent and necessary introduction fit for beginners in the faith. It is like the base Court, which a man must pass before he enters into the Palace. And it seems the romans had past through it; This again in the Text intimates so much; They were not again to receive this Spirit of fear, therefore they had once before received it.  
2. The second is by love, which the Apostle calls the Spirit of Adoption. This speaks to them as to Sons, commands them to obey as before, but not out of a servile, but a filial fear. As if he had said, That very Spirit which taught you at first as servants for terror to keep and do the duties of the Law, now as sons leads you to perform the same obedience, and to walk in newness of life. The duties then are the same, the Spirit that enables you the same; but the reason whence they arise is not the same; for at first they sprung from fear, but now from love.  
The Apostle then in this place makes not here his comparison betwixt the godly, who had submitted themselves to that easy Yoke of the Gospel, with them who yet lived under the Law of Moses; But the collation is betwixt those who had given up their names to Christ within themselves, and in them he compares a second operation of the Spirit with the first: Within them it was not as it was before. Before no more comfort they could have, than their service could assure them in doing their duties, and then fear must attend their best endeavours, as being conscious to themselves that the best work that they could do, was either polluted or imperfect. But upon their second receipt great comfort they might take, in that God was their Father, and they his sons. And therefore as a father pitieth his own children, so God would be merciful to those that fear him. 
Psal. 103.13.  This wrought upon them to do their service out of love. And that which wrought this love in their hearts, was the Spirit of Adoption which they had received.  
Yea, but how shall it appear that they had received him? How? By feeling and experience. Of which  
1. The first is the Clamamus here. That he hath poured upon us the Spirit of grace and supplication, by which with zeal and fervour of spirit, with contention of voice, and intention of heart, without intermission we call and cry to him Abba Pater, 
Zach. 12.10. 1 Cor. 12.3.  exandi nos, O good Father hear us. No man with confidence and boldness can call God Father, but by the Holy Ghost. This you now can do. Therefore you have received the Spirit of Adoption.  

{αβγδ}.  2. The second experience is the {αβγδ} in the next verse. For the same Spirit bears witness with our Spirit, that we are the sons of God. Note here, that not our Spirit, nor the Spirit of God alone gives in this Testimony, but both concurring and meeting together. Our spirit cannot alone make this Certificate, because mans heart is always evil, and too too often deceitful. 
Gen. 6.5. Jer. 17.9.  And Gods Spirit makes not this persuasion comfortably in any, without the witness of our spirit. For if our conscience condemn us, God is greater than our hearts, 
1 Joh. 3.20, 21.  and knows all things: But if our heart condemn us not, then have we confidence toward God.  
Then we may be assured that we have received the Spirit of Adoption. Then we may boldly say, I believe in God the Father Almighty. Then we may with comfort approach the Throne of grace, 
Heb. 4.16.  and pray, Our Father. Then we may lay our claim, and cry in all our distresses, Abba Pater. For if we be Sons, then are we Heirs, even Heirs of this God our Father, and co-heirs annexed with Christ, as the Apostle hath for our comfort concluded at the 17. Verse.  
1. Now two sorts of men there are that make use of this Certificate; the one too much, and the other too little. There be that live after the flesh, yet boast of the Spirit; such are carnal professors, whom Solomon hath thus described to us; There is a generation that nurseth their father, 
Prov. 30.11, 12 13.  and doth not bless their mother; There is a generation that are pure in their own eyes, and yet are not washed from their filthiness; There is a generation, O how lofty are their eyes, and their eye lids are lifted up; There is a generation whose teeth are swords, and their jaw-teeth as Knives to devour the poor from off the earth, and the needy from among men. And yet notwithstanding their curses, their filthiness, their pride, their cruelty, they will be, I had almost said alone, their fathers best children; for which if you ask an evidence, presumptuously they will produce this place, {αβγδ}, The Spirit beareth witness with our spirit. The Spirit; what Spirit? the spirit of error, the spirit of seduction, the lying spirit, the spirit of pride; for God hath no sons, but those who are like him. The Spirit of Adoption is the Spirit of Sanctification; first he makes a new creature, and then bears witness. Pretend not then the Testimony of the Holy Ghost for thy Adoption, without the Certificate of thine own conscience; nor that of thine own conscience, without that of the Holy Ghost, for these must go together. As is thy faith and repentance, such is thy Certificate; so certain, so comfortable, and no more. Take heed then, and split not upon the Rock of presumption, for it is Pharisaism.  
2. But as there be, who look upon this Certificate too boldly, so also there are, who behold it, and read it with too weak an eye, who for the most part are yet the best children. For none so apt to complain of themselves, and the absence of their Father, and his Spirit, as they who are most spiritual. Gods Children are like covetous rich men, who think that they have nothing, because they thirst for more. But as the Carnal professor may not presume, so let not the weak Christian despair, because he always feels not the witness of the Spirit in the same measure. In spiritual desertions, good it will be to have recourse to the former Comforts; Let such remember their joyful Songs, their devout prayers, their sharp combats, their thirst, their hunger after ●ighteousnesse, their constant desires, their sincere studies and endeavours, and by these collect their estate: And this will keep them from the Rock of despair. All these are evidences of the Spirit of Adoption, and therefore they may yet with comfort cry Abba Father.  
And thus have I given you an account for the sense and connexion of these words with the former, and the subsequent. And out of these I could raise many profitable Notes. As that  
First, Prayer is a Gift of the Spirit of Adoption, in that it is here said, In quo. In whom, that is, in the Power of this Spirit we cry.  
Secondly, That this our prayer ought to be zealous, importunate, fervent, a clamour, a cry. Clamamus, saith the Apostle; so our Saviour, 
Heb. 5.7. Exod. 17.4. Cap. 14.15. Psal. 130.1. Jonah 2.2.  so Moses, so David, so Jonah prayed. Our Saviour with strong cries in the Garden, Moses at the read Sea, David out of the deep, Jonah from the belly of the Whale.  
Thirdly, That our prayer must be daily, constant, without ceasing; for Clamamus is the Present tense, which notes the present time; an action not to be delayed or put off, but presently to be done.  
Fourthly, That all good men join their forces, and combine in prayer. The Apostle that spoken in the second person before, Recepistis Spiritum, yet when they came to cry, then he would make One. In whom we cry altogether, Our Father.  
5. In that there is Charity. But in that we reflect upon him in our petitions as a Father, and pathetically cry, Abba, Pater, this is a seal of our faith, and gives us boldness, and confidence to approach him. Many impediments there may be, which may deter us from coming into his presence, and which may retard our supplications. But this one word, Abba, Father, may animate us, 
Luke 15.18.  and quicken them. Say thou be a Prodigal, remember that he is thy Father; come then to thyself, arise and go to thy Father. Thy conscience tells thee, 
Rom. 7.14.  that God is a God of pure eyes, and that thou art carnal, and sold under sin, and will he then look upon such a one? But again remember, that he is a Father, 
2 Tim. 2.13.  and he cannot deny himself. Cry with the affection of a son, Abba, Father, and {αβγδ}, his bowels will came upon thee, he will pity thee, 
Luke 15.20. Psal. 103.13.  he will hear thee, he will have compassion on thee, as a father pitieth his only son.  
You see what a plentiful harvest I have of a little seed; but I cannot now stand to gather and thrash out every sheaf, and shall only then make choice of of the last, Abba, Father; Because it will serve me to make bread of that Notion of the Creed upon which I am fallen, I believe in God the Father.  

The Father.  
This word is {αβγδ}. A word of Relation, and must then upon necessity carry our thoughts to its Correlative a Son. For Relatorum est mutuum iter. Relative terms are always reciprocal, and terminate are the other. He is no father, that hath no son, nor he no son, that hath no father. So many ways then God may be said to be a Father, as he may have sons, which being doub●e, either by Nature or Grace, such must his children be also.  
1. One son only he hath by Nature, upon whom he hath set a note of distinction. 
Psal. 2.7. Matth. 3.17. John 1.14. Heb. 1.3.  I have said, Thou art my Son. And again, This is my beloved son. Thou art, that is, in such a manner as no other is, {αβγδ}, my only begotten son, {αβγδ}, The brightness of my glory, and the express image of my person. His essence being the same with his, though his existence be divers. And this Son is our Saviour and Lord Jesus Christ.  
2. That the whole world besides are his children by indulgence and favour; For as the Apostle tells the Athenians out of Aratus, {αβγδ}, We are all his off-spring.  

Naz. {αβγδ}. ex Orpheo.  {αβγδ}.  
{αβγδ}.  
The meaning of the point is, that the power of the glorious and great God is effectual to the production of all things.  
It is usual to call him the Father of the family, from whom all that family is derived, and by whose counsel and power it is guided and protected. And in this sense we call God the Father of the Universe, 
Deut. 32.6.  in that he makes, governs, and by his providence orders the whole. Hence is that question proposed by Moses, 
Mal. 2.10.  Is not he thy Father that hath bought thee? hath he not made thee, and established thee? But shorter in Malachi, Have we not all one Father? Hath not one God created us?  
This is a favour imparted at large, even to the least fly, much more to the worst man; 
Matth. 5.45.  for he feeds, preserves, maintains, adorns, even Publicans and sinners; to him, those that every day blaspheme him, are more beholding for the expression of these paternal acts, than to their parents that begot them. Besides then this common favour, there must be one more peculiar, by which all the acts of a Father are performed unto sons, but in a far higher and more excellent degree than unto other creatures, or unto other men. And such there be.  
For to some he gives that power and honour to be, and to be called the sons of God: He is well pleased that some lay their claim, and call him Abba, 
John 1.12.  Father: He hath ordained some to be Heirs, even Co-heirs annexed with Christ. These he begets by his Word and Spirit, which are the Principles of their New and Celestial life. These he assists with his Grace, 
1 Cor. 4.15. John 1.13.  which is able to continue and preserve what he hath begotten. No father can be more careful of his sons education, than he is of their breeding; and to that purpose he guides their feet, where the way is dangerous, and opens their eyes, where the path is dark; and prevents a temptation, when it is too powerful; and quickens them up, when they are heavy and dull, and have no mind to learn. 
1 Pet. 1.3, 4.  But this is not all neither, when they are past their minority, which lasts as long as his life lasts; he hath provided an inheritance for them, not by the death of the Father, but by the Purchase of the Son, of which he hath given these his children an assurance of his Spirit, and will put them into possession in another world.  
Me thinks it cannot satisfy to huddle up so many acts of Grace, and such inestimable indulgences, and to present them thus in gross. It will not then I hope seem tedious unto you, that I sort these particulars, and offer them to your view one by one, it must needs cheer up the heart of every gracious child, to hear that he hath so good and munificent a Father.  
1. I pass by here how out of a lump of read earth, 
Gen. 1.27.& 2.7.  and Virgin-clay he framed man to no other likeness, than that of himself. Out of which pattern for succeeding posterity, when our enemy by temptation had prevailed to blot Gods image, our gracious Father began to think how it might be restored as at first. And no other way being found to effect it, he that was the express image of his person, offered himself to become like man, that so man again might become like God.  
2. And when He again left the world, and departed to his Father, He sent down his Spirit to dwell with us, to abide with us, to renew us, to reform us, 
Joh. 14.16, 17. Tit. 3.5. Heb. 9.10. 1 Thes. 5.23.  to work all manner of sanctity in our hearts. The secret preventions, the inward and quick excitations, those sobs and throbs of heart, those powerful assistances, those calls and motions to good, are to no other end, but that you put off the old man, with his deeds, and that you put on the new man, which is renewed in knowledge, after the image of him that created him. 
Colos. 3.9, 10.  The Holy Ghost then does but the same work for which the Son of God was born, viz. That we might be reborn, and have the holy image of our Father once more stamped upon us, and look like our Fathers children.  
3. And we, who are his ambassadors, make all our addresses to you for the same purpose. We employ all our studies, art, industry, we spend our spirits, 
2 Cor. 5, 20.  and torture our brains, only to make you again look like God your Father. It hath pleased the great Lord that sent us, 
1 Cor. 4.15. Gal. 4.19.  to honour us with the title of spiritual fathers; and what is now our desire? but to beget you again by the Gospel, that so Christ might be once again formed in you.  
For I must tell you, you are by nature the children of wrath: Or, 
Ehpes. 2.3. John 8.44.  as Christ  told the Pharisees, Of your Father the Devil, and the lusts of your father ye did: If it be now better with you, bless the Spirit of God, who hath regenerated you by the Ministry of the Church. Among the chaff you lay, 
Matth. 3.12. Matth. 13.30.  'tis the fan in our hand as under-workmen that hath purged you. You sometimes grew among the Tares, that you escape the fire, thank God who hath sent forth skilful Labourers to gather you: Rough, knotty, and unpolished timber you were, our axe, our plain, point and edge hath gone upon you, and fitted you for the building. Of this God, by Hosee minds the Jews, and I you. Dedolavi per prophetas. I have hewed you by the Prophets, Ego, per: 
Hos. 6.5.  The work then is Gods, 
1 Thes. 3.2.  he hews, shapes, fashions, smooths you for his Temple, to dwell in; but yet it is by us, we are fellow-labourers, we are instrumental; the axe, the saw, the plain, which it pleaseth God to make use of, is put into our hand; and I pray let it not offend, that as we see occasion, we use the one and the other; for till the knots and ruggednesse be chipt off, and the proud risings be taken down, you are not capable of your Fathers face, that image of righteousness and holinesse, the which to the life our desire and labour is to set upon you.  
3. And because want is oftentimes an hindrance to the undertaking of many worthy actions, that neither we be discouraged in the execution of our Embassay, nor you deterred from your filial obedience, like a good Father he hath furnished us with all temporal necessaries. We may mistake our corn and wine, our clothes and meat, and take it for our own, and of our own provision: But I know whose it is, and who hath provided it for us. The property is our Fathers, the use only ours; like an indulgent and wise father, he may pass over a Lease during pleasure of these temporals; but the right he still retains in his own hand. 
Ezek. 16.18.  His Title you shall hear him pled; Thy oil is mine, thy Incense is mine, thy meat is mine, thy flower is mine, thy gold is mine, thy silver is mine, thy sons are mine, and thy daughters are mine. And upon the disobedience of his children, he threatens to make a re-entry. Because she knew not that I gave her corn, 
Hos. 2.8, 9.  and wine, and oil, and multiplied her silver and gold, therefore I will return, and take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and my flax given to cover her nakedness.  
Lord how much mistaken was the churl Nabal, and so are all other churls with him, 
1 Sam. 25.11.  when they cry out My meat and my bread, and my water, and my shearers; for these things our bountiful Father in heaven hath only set out to his children on earth, and when they are behind with him for their rent of thanks, or else commit waste in his possessions, he may lawfully revoke his grant, and does often find another Tenant.  

Matth. 5.45.  The sun that ripens our corn is his, the air that we breath is his; not a shower that comes from heaven but he begets it, for he is Pater pluviae, the Father of the rain: 
Job 38.28. Matth. 6, 11. Ezek. 4.16.  The bread also which we eat is his, ours only when we have begged it of him; and when we have it, it will not be the staff of bread to prop up these tabernacles of our bodies, till he hath given the power of nutrition to. Your heavenly Father feedeth you, Mat. 6.26.  
And if this courtesy seem too common, because all creatures share in it,( for even the Ravens eat of our Fathers meat as well as we) then behold a farther honour. Every one of us are beholding to him for our preferment. After he had laid the foundation of the earth, watered it with rivers and springs, erected the walls of the elements, clapped on the roof of heaven, and furnished it with lights from above; at last he brought in man, not to be a vassal or utensile, 
Gen. 1, 26.  as the rest of the creatures, but to be a great Lord, to be a superintendant, and to master all. Dominari, To have dominion over the fish of the sea, and over the fouls of the air, and over the cattle, and over all the earth; was there ever the like Patent! David is so amazed at it, that he cries out, O Lord our Governours, how excellent is thy name in all the world! So he begins, 
Psal. 8.1. ult.  so he ends the Psalm.  
4. But I press these temporals no farther, though I might do well in it; for most of us are too too earthly-minded, and think those our farhers white sons that have the largest portion assigned them on earth. But the Apostle calls me to a far higher contemplation: It being not so much his providence, by which God hath shewed himself a Father unto us, as in that he hath given us   

1. The Spirit of Adoption.  
Adoption is an act of Grace, found out for the comfort of those who have no children, or if they have, yet out of some deep dislike have cast them off. By this the person so chosen, is put in the place, and honoured with the title of a son, and intended to be the heir. This is the indulgence of men; but we find the God of heaven far more indulgent in this act. For this spiritual Adoption far exceeds that which is civil, and with us usual.  
1. The civil was found out by man. This proceeded from God. 
Ephes. 1.5.  God the Father destinated us unto the adoption of children, &c. 2. The civil was brought in for the comfort of a father that wants children and heires; this for the comfort of a child, that wants a father. 3. In the civil no man adopts, that hath a son and heir, or that hath not for some enormity judged him unworthy of his inheritance: but in this, the father had a son and heir, and there was no dislike, nor no reason for it, and yet he adopts strangers to be coheirs with his son. 4. The civil often hath its rise from some outward motive, either nearness of blood, or consideration of some rare parts in the person adopted, or blind affection: But this had no such cause, it was not from faith or works foreseen, nor for any mans righteousness, nor uprightness of heart, 
Deut. 9.5.  nor for any proximity; for we were aliens and strangers to him; It proceeded merely ex motu proprio; he adopted us according to the good pleasure of his will. 5. Lastly, in the civil, 
Ephes. 1.5.  the manners and conditions of the adopted is not changed; make choice of an Ethiop, and adopt him for your son, and he remains as black as before; whereas in this adoption the man becomes a new man, his life is bettered, his ways of another fashion; he is so sanctified, so cleansed, that should you compare him with what he was, and what he is, you would scarce take him to be the same man. And that you wonder nothing at it, at the instant of the Adoption, they   

2. Receive the Spirit.  
Do not think it in vain, that the Apostle phraseth it thus. He might have said Adoption barely, but that he doth not, but puts us in mind of the Spirit that comes to our Adoption, and that for weighty reasons.  
1. Because this Spirit transforms the man, 
Rom. 8.1.  and makes him walk not according to the flesh, but by the conduct of the Spirit. No sooner shall you find a man admitted into this catalogue of sons, but you shall find him a new man. 
Acts 9. Luke 7. Luke 10.39.  Saul is made a Paul; Mary the City sinner, or as Ambrose hath it, the Cities sin, is turned into Mary the devout. Are thy ways foul, vicious, sottish, profane, whorish? The foul spirit is yet in thee. Art thou humble, penitent, meek, circumspectly? thy own spirit brought thee not to that; it was this Spirit of Adoption.  
2. Or secondly, because till he comes, there is none of our Fathers work done in any child of God; The natural man perceives not the things of God, 
1 Cor. 2.9. to 16  the understanding is dark, the will perverse, the affections bent to evil. He, and He alone makes us partakers of the divine nature; Illuminates, renews, 
2 Pet. 1.4.  teacheth, incites, confirms, prays in us, and makes us do all the duties of sons; 
Rom. 8.27. Ephes. 4.30.  in one word, seals us to the day of redemption.  
3. And that Sealing is to us the Spirit of Adoption. For Adoption hath to us no Spirit, life or heart in it, till it come to that. The name of a Father, and the inheritance made over unto us, are but like an Indenture fairly drawn, from which we have no assurance that we shall receive any benefit, till the seal be set. That being once done, then we may be confident that what is contained in the dead, is made over to us. Very precious promises our gracious Father hath made to all his Adopted children; and that they nothing doubt of the enjoyment of them, he hath given them his Spirit to be a witness, 
Rom. 8.16. Eph. 4.30. Eph. 1.14.  a seal, a Pledge, an Earnest to secure the Inheritance. And all who are his sons have received this Spirit; not Adoption only, but the comfort of Adoption, which at one time or other is brought home, and laid up in their bosom.  
When David was offered Sauls daughter to Wife, he thought himself too mean for that Honour; in humility he disparages his birth, and blood; he labours to put it off with, 
1 Sam. 18.18.  Who am I, that I should be a son in law to a King? And I pray what are all we? from what Race are we sprung? are we not potsherds of the earth? 
Isa. 45.9.  how comes then this about that we should not only be sons in law, but adopted sons? not to an earthly father, but to the King of all the earth? It had been a great favour to have been reckoned in the number of his menial servants; David boasted of that Title, 
Psalm 116.16. James 2.23. 1 Kings 20.33. John 1.3, 7.  I am thy servant; a greater to have been the friend of God, as was Abraham; To be a Brother so great an honour, that one King greedily catched at it from another, Thy Brother Benhadad. Qualem ergo charitatem, I ask you what kind of love this was? teach me I pray, for I know not of what quality it is, or how to express it; I ask again, what kind of love is this, 
Rom. 5.6.8.10. Ephes. 2.12. Gen. 18.27. John 15.15. John 20.17.  that we who were Enemies, Sinners, Ungodly, Impotent, Aliens and Strangers, the highest that can be said of us but men; and men are but dust and ashes; That we I say, should be admitted, not for servants, but friends; not only servants and friends, but brethren, nay Sons, Sons and Heirs to our Father in heaven!  
Had this been the first hour that these Titles had been sounded in your ears, I fear that would have befallen me, which happened to Paul at Athens, 
Acts 17.18.  I should have been taken for {αβγδ} for some vain babbler; It so far passeth human reason, that a sinful man should be thus dignified. Admired it would be, that Tantus tantillos, tantum, that so great a Majesty should ever love such Minims as we were, so much, as of enemies to entertain us for servants, of servants to make us brethren, from brethren to adopt us sons, and of sons to make us Heires, yea while his own only son the heir of all was yet alive. But this is now become the common Report of every Evangelist, of every Apostle; there is not a Book extant, in which we find not the Original Indenture betwixt God and man running in these terms of Relation: The Inheritance being passed in a Fathers Name to his adopted sons: Which because it is stale News, we slight, undervalue, and little regard.  

Uses.  Well then, be the esteem what it will, yet I will be bold to mind you of your duty; and teach you what obedience the Name of a Father imposes upon you, and what comfort you may reap from it. It may be you may grow wiser by it, and value this Inestimable Indulgence at a higher Rate.  

Mal. 1.6.  1. If I be a Father, saith God by the Prophet Malachi, where's my honour? as if it were not possible for any man to aclowledge God for his Father, 
Ephes. 6.2.  who doth not yield him the obedience of a son. Honour thy father and mother, is the first Commandment with promise; the Law of nature binds to that duty; and therefore if we will be accounted the sons of our Father who is in Heaven, like good sons that would always please, we must do what we can to honour him. 
Luke 15. Rom. 2.24. Isa. 52.5.  Nothing so much grieved the Prodigal, as that he had offended his father; this also must be our grief, that our Fathers Name should be blasphemed by us▪ and for us, that he who hath adopted us for his sons, should be so vi●ified by us. No dishonour then for a Fathers sake.  
2. But rather affection and imitation; for it behoves children out of love, to tread in their fathers steps. {αβγδ}, 
Isoc. ad Dem.  For it is absurd for Painters to set out to the life the fairest proportions of common creatures, and for children not to imitate their fathers virtues. Are you persecuted? pray for them who despitefully use you, that y●u may be the children of your Father which is in heaven. Have you abilities? be pitiful, be merciful, 
Mat. 5.45.  be a father to the fatherless, a husband to the widow, eyes to the blind, 
Job 29.15, 16.  feet to the lame, a father to the poor. For these distressed people are your Brethren; and to a Brother you owe Consilium& auxilium, Alms and counsel. In all things labour to be perfect, as your Father in heaven is perfect.  
{αβγδ}  
{αβγδ}. 
Q Calaber.   
A more evident sign of a Bastard Brood there cannot be, than to degenerate from, and shane the blood of our progenitors. If therefore you be Sons of so great a Father as God is, dishonour not your Royal descent by a base and vicious life.  
3. Lastly, If God be your Father, then you must learn to suffer patiently under his hand, if it please him at any time to afflict and across you. For he hath not a son whom one way or other, at some time or other, he doth not chastise; so it must be; for should it fall out otherwise, 
Heb. 12.6, 7, 8.  we were Bastards and not sons. 
Origen. Hieron. Hos. 4.14. Ezek. 16.42. Bern. Ser. 4. in Cant.  Will you hear the most terrible words that ever fell from the mouth of God? it is that in Hosea, I will not punish your Daughters when they commit whoredom: Or that in Ezekiel, My jealousy shall depart from thee, I will be quiet, I will be angry no more. Bernard confesseth that he could never read this Text without extreme horror. Contremisco solo auditu, I shiver, saith he, to hear that God will not be angry, that he will not punish, that he will not visit; I will none of this mercy; supra omnem iram est haec miseratio, this pity is beyond all anger: For how can I ever be assured that I am his child, if I never receive any correction from him? What father can you name, that gave not, or caused correction to be given to his child? I never red of any but one who scaped the Rod, and he proved a traitor. Adoniah was the child that David never displeased at any time, or said so much to him as Why hast thou done so? 
1 Kings 1.5.  and he would needs be in his fathers Throne, before his fathers head was laid up in his grave. A dangerous indulgence then it is in a father not to frown, and miserable mercy in God not to punish. Sometimes to show his anger, is a greater evidence of his love; which when this our kind Father doth toward his untoward children, if they bear it patiently, no surer Argument of their adoption. For whom he loveth, he chasteneth, and scourgeth every Son that he receiveth. 
1 Pet. 2.21. Heb. 12.6.  Frown and fight he may, but cast off and hate he will not. And therefore it becomes us to be patient. In regard then of your adoption, and his Fatherhood, do the duties of sons. Take all things in good part that come from his hands; tread in his steps, and readily and hearty obey his commands( which three are the true properties of good children) and upon the performance of these, there will arise to you divers consolations and solid comforts. For as a fathers name is a memento for duty, so is it also a stay and ground-work of hope.  
First, Upon the endeavour to walk in your fathers steps, his love will bear with, and pass by many wants and imperfections in a child. For as a father spares his own Son, so will God spare them that fear him; 
Psalm 103.13.  and again you may read in Malachi, 
Mal. 3.16.17.  That a Book of remembrance was written before him, for them that feared the Lord, and thought upon his Name. And they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels; and I will spare them, as a man spares his own Son that serveth him. It is not for nothing that we read of a distinction of spots; the spots of the Leopard, 
Jer. 13.23. Deut. 32.5.  and the spots of sons; those are the spots of a beast, these of a child. 'tis not the Herb boreth, nor Fullers soap can purge the first, for their spot is not the spot of children; but our brothers blood will purge the last, 
Numb. 23.21.  so that God will not see iniquity in Jacob, not see it to impute it, not see it to punish it; no more than a father will the distorted Characters and blots in his childs Copy, when he is fully persuaded of his utmost endeavour.  
Secondly, Farther yet, a strong hope we have from this name that we shall not lose our reward. It cannot be denied, that for our untowardness we deserve to lose our Inheritance; but the comfort is, that if we return, our Father will not disinherit us. For the child he loves once, he loves for ever. Though Absolom were an ungracious child, 
Jer. 31.3. 2 Sam. 18.5.  yet in the very height of his Treason, David his father loved him still, he commanded the Captaines to use him kindly for his sake; and upon the Relation of his unlucky death, betook him to his Chamber, 
33.  and wept, and cried, O Absolom my son! So it is with our gracious Father even at the instant of our Rebellions, though our Treasons make him pursue us, yet he loves when he strikes, and sighs when he punisheth any of his. Ah, I will be avenged. And his work then is to purge away the dross, 
Isa. 1.24, 25.  and take away the tin.  

Isa. 49.13, 14, 15.16.  Sing O heaven, and be joyful O earth, and break forth into singing O Mountaines, for God hath comforted his people, and will have mercy on his afflicted. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. So pusillanimous and diffident a child of God sometimes is. To which our Father might have answered, I have not forgotten thee, I have not forsaken thee; but he returns his answer in more powerful and effectual words, 
1 King. 2.26.  Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Let one of the Harlots that pleaded before Solomon decide that doubt. But put case such a thing happen. Yea, they may forget, yet I will not forget thee. His love to us is wonderful, passing the love of women. 
2 Sam. 1.26.  Behold I have graved thee upon the palms of my hands, thy walls are continually before me.  
The comfort of this place is beyond expression. Thou criest sometimes perhaps, The Lord hath forgotten me, my father hath forsaken me; but it cannot be, for the memorials engraven, not barely written, in his hands; the memorial in his eyes, the love of a mother which contains all loves in it, are against it. Lay to heart this his fatherly affection in the greatest of thy temptations, when the world, the devil, and thy own heart shall endeavour to persuade thee, that thou art cast out of the eyes of thy Heavenly Father, Say yet with Job, 
Job 13.15.  Though he slay me, yet will I trust in him; for I know he can no more forsake me, than a mother her sucking child. When my father and mother forsake me, 
Psalm 27.10.  yet t●e Lord taketh me up; as if he had said, Though Parents here sometimes do, yet my Father in Heaven will never put off that Fatherly and Motherly affection he bears me. Into his displeasure his children may fall, but Totally and Finally they never shall lose his Love.  
Thirdly, This name brings them home when they are gone astray, this name animates their petitions, this name conveys their souls to Heaven. God is a Name of Majesty, Lord of power, both may deter us in our approaches to him; but Father is a Name of mercy, that calls us into the Mount. The Kings children may come into his presence, when others in contemplation of his Majesty and greatness, must stand without.  
When you petition, Our Father is to be the first word; 
Mat. 6.9. Luke 15.21. Luke 23.34. Mat. 6 12. Luke 23.46.  when you confess your sins, Pater, peccavi, is a good form to begin with; in your intercessions, Pater ignosce, Father forgive, hath authority from our Saviours lips. When you part with the world, Father, into thy hands I commend my spirit, is an excellent ejaculation to end with: So that Praying, Confessing, Repenting, Interceding, Dying, we find comfort in this Name.  
I shall repeat it over again while we are here; if we cry Abba Father, he is ready to receive our prayers while we are here; if we aclowledge, Father I have sinned against heaven, and against thee, he is ready to receive our confession: While we are here, if at any time we repent, and say with the Prodigal, I will arise, and go to my father, he is ready to receive us to grace; and when we go hence, can we but say with our Saviour, 
John 16.10. Col. 1.2. John 2.3. Gal. 1.3. Ephes. 1.17. James 1.17.  I go to my Father, he is ready to receive us to glory. Grace is from God the Father, and mercy is from God the Father, and peace is from God the Father, and glory is from God the Father. There is no gift, or perfect gift, but comes down from this Father of lights.  
Fourthly, I see I must break from this point, or else I shall never get from it. For I confess I have found an honey-comb, and I could be content to suck it for ever. But I have one Use more to make of this Name, and so I will end. To shut up all then, is God a Father? then without question he will provide for his children; for the children lay not up for the fathers, 
2 Cor. 12.14.  but the fathers for the children. Many things are necessary for our bodies, many things for our souls; but our Father provides his of both; food and clothing the two principles for the body; his Word and the Sacrament the nourishments for the soul; When we profess to believe in God the Father, we also believe his providence.  
Our Saviour would not have his followers over careful what they should eat, or what they should drink, or wherewith they should be clothed; 
Mat. 6.30, 31, 32.  fortifying his counsel with this reason, For your heavenly Father knoweth whereof you stand in need; and therefore {αβγδ}, be not anxious, distracted, divide not the mind about it; for this is a shrewd sign that we do not believe as we ought, that God our Father who gives us life and bodies, wi●● allow us means to sustain the one, and cloath the other; or at least that we do {αβγδ}, hang betwixt two opinions, 
Luke 12.29.  not knowing on which to resolve, whether our Father will do this for us or no, which our Saviour calls want or littleness, or defect of faith. To remove then this little Infidelity, let every good child use prayer, labour, and thirst, as his Father in Heaven hath directed, and then never doubt but he shall be provided for. That God who fed Eliah with Ravens, will never starve a child, that greatr Povider who clothes the lilies, will never suffer a son to go naked. 
1 Kings 17.6.  If men will yet be solicitous and careful, a matter there is of more weight; and he puts Gods children to be careful of that, viz. 
Mat. 6.33.  That they be careful to seek the kingdom of God, and its righteousness; which either they must gain, or be unhappy for ever. This is that same one necessary thing, without the purchase of which all other things are but loss. First seek that then, and other things {αβγδ}, shall be cast in over and above.  
Now such is the love of our Heavenly Father, that he hath provided us sufficient means to attain this kingdom, to gain this righteousness. 
Luke 16.29.  They have Moses and the Prophets, said Abraham once from Heaven, let them hear them. But you have, say I, Moses and the Prophets, and over and above, the Evangelists and Apostles, let all these be heard; for this is the provision your Heavenly Father hath made for you. Parata sunt omnia, All things are ready; 
Luk. 14.17, 18.  invited you are; make no, excuses upon pretence of the Wife, the Oxen, and the farm; come to your fathers great Supper, Eat, O friends, 
Cant. 5.1.  drink, yea, drink abundantly, O Beloved.  
To care for the world I need not exhort you, for that you are so solicitous already, as if you did distrust your Fathers providence. It shall be then my Petition at this time to you, that you would depose some of these worldly thoughts, 
Col. 3.1.  and instead thereof entertain Heavenly; that you would set your affections on things above, where Christ your Elder Brother sits on the right hand of God. There your Heavenly Father hath provided for you also, yea, and far better things than these transitory vanities, a Crown, a kingdom, a Throne, 
1 Pet. 1.3, 4.  an inheritance incorruptible, undefiled, and that fades not away, reserved in heaven for you; For if we be sons, then are we Heires, and coheirs to such an Inheritance which earth cannot afford. Ours here, the greatest are subject to three foul inconveniences, Corruption, soil, and Fading. They corrupt in the substance; are defiled and full of soil in the quality; and fade in the beauty. Whatsoever we can inherit here below, is subject to one, nay to all these. It corrupts, takes soil, fades. But that Inheritance which our Father hath prepared for us, is in danger of none of these. It is uncorrupt, and will hold its being, none ever shall disherit or disseise us of it. Undefiled, and shall hold the test, none ever shall embase it with any mixture. 
Jonah 4.7.  Fade or decay it will not; Jonahs worm shall not bite it, but it shall hold out its prime perfection and beauty.  
Now blessed be God, and the Father of our Lord Jesus Christ, who according to his abundant mercy, 
1 Pet. 1.3, 4.  hath begotten us( which is the act of a father) to a lively hope of this Inheritance: And blessed be our Elder Brother Jesus Christ, who hath purchased this Inheritance for us: And blessed be the Spirit of God, who hath set to the seal, and given us security, that this Inheritance is reserved for us in Heaven.  
Kept for us it is, and kept in Heaven, which is well for us; for had it been kept on earth, it might have gone the same way that Paradise did. Now since that is kept for us, let us also keep ourselves for it, keep from all disobedience, keep from all wilful contempts of our Father, as little as we can transgress any of his Commands; and when that falls out, fall down at his feet, and cry, Pater peccavi, Father I have sinned. For upon our submission, 
Luke 15.18, 20  confession, and amendment, still the Inheritance shall be ours. While we are yet a great way off, our Father will see us on the way, he will have compassion on us, run and make hast to meet us, fall on our neck and embrace us, and give us a kiss, a sure Token of our Reconciliation. He will call together his friends and neighbours, Saints and Angels, and say unto them, 
Verse 6. Verse 32.  It is meet that we should be merry, and be glad; for this my son your brother was dead in trespasses and sins, but he is alive again; he was lost, but is found.    

Of Gods Power, Omnipotency, Providence.  P●●lm 78.20. 
Behold he smote the Rock of ston, and the waters gushed out, and the streams flowed; but can he give bread also, or provide flesh for his People?  
THis Psalm is a brief Record of Gods goodness to Israel, and of Israels untowardness to God: that with them he established a Testimony, and appointed them a Law; the first Act of grace: that for their sake he did wonders in Egypt, that he divided the Sea, that he lead them with a Cloud, 
Ver. 5.12, 13, 24.  fed them with Manna. read the Psalm, you may see what he did; every verse almost being a memorial of his favour. Notwithstanding all which, they were a stubborn and rebellious generation, that set not their heart aright, 
Ver. 8.  and whose heart cleaved not steadfastly to God.  
Now this Report was not made that it should be barely red, and so passed over as some other story, for it was written for our instruction. The Title of the Psalm is Maschil Asaph, a Psalm to give instruction, and the Lesson is set upon the file at the 8. verse, Ne fiant sicut patres eorum, 
Ver. 17, 18, 19.  that we should not be as this people, and their fore-fathers were, a across, and a crooked generation, ready to provoke the most High; forward to tempt God in our heart, to ask meat for our lusts, to speak against him.  
To this Ne fiat, this obstinacy and infidelity, there be no such Retentives as the consideration of the goodness of God, and his power; of both which the first Article of our Creed puts us in mind; of his goodness, in that he is a Father; of his power, in that he is Omnipotent; the first intimates that he will, for who so ready to do a good turn to his child as a father? the second, that if he will he can; for being Almighty he wants no power. And therefore if we ask and have not, let us never question with the Isra●lites here, Can he? or speak against God, saying, 
Isa. 59.1.  His arm is shortened that he cannot help. But rather that we are Rebellious children, and deserve no such courtesy from him, or else that he is a good Father, 
Luk. 11.10, 11, 12.  and will not for bread give a Scorpion.  
Of his good-will I have spoken sufficiently in the last. The Name of a Father is a seal for that. At this time I shall speak of his power, here impiously called into question by his own people. Of which that we doubt not, taught we are thus to profess, I believe in God the Father Almighty.  

{αβγδ}, Omnipotent, Almighty.  
Power then and Dominion he hath over all. And because this his power is a Transcendent, therefore we join Omnis, or all to it. Other great Princes in the World have had swelling Titles added to them; as the Assyrian was styled {αβγδ}, The great King; and Alexander, and Pompey, and Caesar, and Charles were called Magni, The great. High and mighty Princes they were, and much, and great things they did, and were able to do; but as mighty as they were, their power was circumscribed and limited. Almighty not one of them was. For they must all cast down their Crowns, 
Rev. 4.10. and 19.16  and stoop their sceptres in the presence of him who is King of Kings, and Lord of Lords. Let him then have his Title alone, {αβγδ}, for he hath power over all. Let him enjoy this Attribute alone, Omnipotent, 
Psalm 135.6.  for he doth whatsoever he will in heaven and earth.  
Every where in the Scripture this powerful Word is set as a Bar to all diffidence and distrust. 
Rom. 4.19, 20, 21.  Abraham was promised a son, he was old, and his Wife past children, but he considered not his own body now dead, nor the deadness of Sarahs womb; he staggered not, but was strong in faith; why so? what kept him from wavering? what? Gods power. He was fully persuaded, that what God had promised, he was able to perform. The rejected Jews( Saint Paul opens to us that mystery) shall be called and engraffed again into the natural Olive. 
Rom. 11.23, 25  This the gentle it seems was not apt to believe. The Apostle commands us never to distrust it upon this reason, For God is able to graffe them in again; Nothing may be thought impossible to him who is able to raise of stones, 
Mat. 3.9.  children unto Abraham.  
So that it is not without reason, why omitting the other Attributes of God, mercy, justice, &c. in the beginning of the Creed, the Apostles made choice of this. For many particulars follow here, which could no otherwise be brought to pass, but by a mighty hand.  
To Create the world of nothing, to Redeem from hell, to make a Mother remain a Virgin, to descend and to triumph over the infernal powers, to arise from the grave, to ascend far above all heavens, to come again in the Clouds to judge quick and dead, are all Acts of power. These things are marvellous in our eyes, 
Psalm 118.23.  yet credible they are, believe them we may and must, for he that is Almighty hath done them. When any thing is impossible to God, then let these seem impossible to you. Farther yet, to forgive sins is an Act of power; 
Mark 2 7.  for who can forgive sins, but God only? To raise the body of a dead man, whose very ashes have admitted of various forms, causing each bone to come to its bone, sinew to unite to sinew, and to call for a cover of new flesh, 
Ezek. 36.  and a fresh skin: yea, over and above to this flesh so quickened to indulge eternal life, can proceed from none but from that Almighty hand, 
Rev. 1.18.  who hath the keys of hell and death. Since then all these are without the verge of human capacity; since flesh and blood cannot conceive them feizable, and yet must necessary be believed by every Christian: God himself to stay our infirmity, and settle our wavering mindes when we hear of such miracles, hath in the front of our Creed acquainted us who it is that doth all these great and wonderful things. It is {αβγδ}, qui potens est, he that is mighty: It is {αβγδ}, he that can do whatever he pleaseth in heaven and in earth. 
Luke 1.49.  Impossible that cannot be, which God, that is Almighty, hath done, and means to do.  
The demand of the mere natural man in things improbable is {αβγδ}, how can this thing be? Let an Angel from heaven tell Sarah of a son to be born to her in her old age, she smiles at it as an impossible thing, saying, What, 
Gen. 18.12, 14  after I am waxed old, and my Lord also? but what saith the Angel? Shall any thing be impossible to the Lord? Let the Prophet foretell of the incredible plenty in famished Samaria, 
2 Kings 7.18, 19.  that two measures of barley shall be sold for a shekel, and a measure of fine flower for a sh●kel, to morrow about this time in the Gate of Samaria. Some Lord upon whose hand the King leans will answer, Now behold, if the Lord should make windows in heaven, could this thing be? But the Prophet will tell him, Thou shalt see it with thy eyes. 
Num. 11.4, ●3.  When these Murmurers in the psalm fell a lusting, and wept, and asked, Who shall give us flesh to eat? Can God prepare a Table in the Wilderness? See how God answers their question with another, Is the Lords hand waxed short? Thou shalt see whether my word shall come to pass or no; and upon it this Almighty sent them meat for a month together, till it came out again at their nostrils. Who is able sufficiently to speak of the wonderful works of the Lord, 
Gen. 4.24. 2 Kings 2. Gen. 7.23.  or to set forth the miraculous effects of his power? Enoch translated, Eliah taken up, Noah saved in the Ark, and saving a seed for the world, that it might be peopled with better inhabitants. 
Hesd. 14.6. Gen. 19.  The unexpected ruin of the impious by a shower of fire and brimstone, and of pious L●t the more unexpected deliverance. The Pillar of Salt. Joseph made a God to Pharaoh. The plagues of Egypt. The Sea divided with the rod, 
Exod. 7. &c. Exod. 14. Exod. 13.21. Exod. 17.11. Josh. 10.12. judge. 6.37.& 16.17. Numb. 16.31. Dan. 6.22. Tit. 3.26, 27.  and coming together with a word. The Pillar of a cloud sending forth a cool shade by day, and the Pillar of fire giving light by night. Amalek beaten down with a prayer. The Sun commanded to stand still, and the Moon to stay her course. The earth and the fleece interchangeably dried and moistened. The power of the hair equal to a whole army. Corah, Dathan, and Abiram swallowed up. The Lions mouths stopped, and the three children in the midst of the fire delivered, with many more, are all effects of this Omnipotency. Whethersoever we cast our eyes, either upon the strange punishments inflicted upon his enemies, or upon the miraculous courtesies and preservations of his servants, we must confess that he is Almighty; and sing with David, with his own right hand, 
Psal. 98.1.  and with his holy arm he hath gotten himself the victory.  
Of some of these, these Israelites had heard; of many of these they had experience, and yet like Infidels they ask in scorn, Can he give bread also? &c. In the words I commend unto you these two generals.  

1. An open Confession of his power. Behold he smote the Rock, and the waters gushed out.  
2. A distrust of his help at present, and a questioning of that power they confessed. But can he give bread also? &c.   
1. In their Confession observe 

1. The Action. He smote the Rock.  
2. The Miracle, Or Consequent of the blow: Waters gushed out, streams overflowed.    
2. In their Murmur or Distrust, take notice of 

1. The calling in question his power and providence, Can he give bread? Can he provide flesh?  
2. What they murmured for, bread and flesh.  
3. Their sottishness, that they should aclowledge themselves his people, and yet doubt of his provision in so small a matter as Victuals.    
3. Both which, that it may come the warmer to your heart, is ushered in with an Ecce.   

1. Behold.  
This word calls for our eye to see, and for our ear to hear, and be attent to what is spoken. It is never set by the Holy Ghost, but before matter of more than ordinary note. So it is here; Set it before the first clause, and it presents to your eye a Miracle. Ecce percussit rupem, Behold he smote the Rock, and the, &c. Set it before the second, and it shows a Wonder, an untoward disposition of a stubborn people, asking in a jeering way. But can he give bread also,& c?  
He smote the Rock, that's confessed; But can he give bread? that's questioned; and which is the greater wonder, is hard to judge; either his smiting, or their doubting; for to confess his power in giving water, and with the same breath to question his power in giving bread, is matter of wonder, since the experience of the one, should have stayed their diffidence of the other.  
That then which I shall call you to behold first, is the froward nature of man, who is never well pleased, nor full nor fasting; if God do not for him as he would have it, he is presently discontented; 
— {αβγδ}, 
Theognis.   
{αβγδ}.   
Let Jupiter rain or not, he cannot please all. Of one whom thou sawest yesterday, thou mayest ask the next, Who is he? he is much changed in his thoughts. 
Jonah 4.6, 9.  This was true in Jonah, who is quickly angry, and quickly pleased, and all for a poor Gourd; the herb came up over his head, and he was exceeding glad; 
Num. 11.5, 6.  the same withers and he is exceeding sad. The Israelites I doubt not were wonderfully pleased with the streams flowing from the Rock; but being a little straitned for bread and flesh, they murmur, and prefer Egypt before their present condition. But to take off this untoward passion, or else to abate it, know we should, that the condition of our lives is such, that there are many things that must happen to us, while we are in our journey to the celestial Canaan, for which we may change our names, and say with Naomi, Call me not Naomi, that is, beautiful, or pleasant; but call me Marah, for the Almighty hath given me much bitterness, 
Ruth. 1.20.  dealt very bitterly with me. But if we remember withal that this is the work of our Almighty Father to humble us, it may teach us patience, and submission. For to whom do we owe the subjection of our spirits but to him, who loads us with benefits, to inform us how easily he can bestow them, and take them away, that we may know how little we deserve them?  
Upon this ground Saint Paul learned to want, and to abound; upon this old Eli to be content, 
Phil. 4.11. 1 Sam. 3.18.  It is the Lord; that thought quieted his soul, and put to silence all that might be objected. Were it an enemy, possible it were to hid ourselves from him: Were it the son of man, possibly some resistance might be made against him; Were it any creature of God, means perhaps might be used to redress our sufferings; but if it be the Lord that doth it, submission is our duty, patience our shield. This holy Job took, and how many fiery darts did he repulse with it? Satan expected that he should have cursed God to his face, and his wife another Satan in his bosom tried to persuade him to it; but there fell from his lips no other besides these gracious words, Blessed be the name of the Lord: 
Job 1.21, 11. Job 2.9, 10.  The witness is true which is there given, In all this did not Job sin, nor charge God foolishly. I conclude this observation with that of Tertullian, Totum licet seculum pereat, dum patientiam lucrifaciam. Let me lose all, so I may retain my patience, for I am sure to be a gainer by it.   

2. He smote.  
And that which may confirm us in our patience, is, that as he brings his people sometimes into want and necessity, so he knows his time of help and succour. Israel in the Desert shall not perish for want of a little water; rather than so, he will do a miracle, He smote the Rock.  
He, saith our Psalmist, He smote it, and yet if we look into the story, we shall find that it was Moses his servant that gave the blow. 
Num. 20.  But Almighty God oftentimes owns those actions which are done by his especial instruments. If there be an obliquity in them, as was in this, we must be charged with that; but the power by which we do ought, proceeds from him; The fault and error is ours, the action as natural is his. And there is reason for it; For if an instrumental cause have no power in itself to produce an effect, but by the virtue of the Principal, especially when the instrumental depends upon the principal both for its essence and ability to work: Let God then have the honour both of the action and effect, so that what is amiss in it, and erroneous, be charged upon his servant Moses. For, if we survey the story, find we shall, that it was he that smote, and not God.  
He smote; And in that he passeth his Commission. He was commanded to speak only to the Rock, 
Num. 20.8, 11.  and he gave it two blows; he was charged only to call for water, and he would as good as force and press it out of the ston.  
The best of Gods servants have their imperfections; even Moses that meek man hath his bag of gull, and when it overflows, he goes beyond his Warrant; In this action of his there were these obliquities.  
1. A distrust of Gods Word and Providence; 
Numb. 20.12.  with that God chargeth him and his brother Aaron, Ye believed me not.  
2. Then his impatience, He spake unadvisedly with his lips. 
Psal. 106.33.  This was his saying, Hear now ye Rebels, shall we being you water out of this Rock? Tantum apud se ceperat indignationis, ut placide Dei mandatum non audiret. 
Numb. 20.10. Moller.  So angry he grew, that he could not execute Gods command with an even and composed Spirit: The hesitation of his heart was fault enough; but so far to give way to his passion, as to suffer it to break out upon his tongue, heightens the offence. This is, acsi faetor stomachi aperto ore profundatur, as if a man should vomit what offends the stomach at his mouth, 
Musculus in loc  and bring up and out the sin that is conceived within.  
3. The dishonour by this his rash and unadvised over-cholerique expression done to God; for thereby his Name was blasphemed, as if Moses rod and blow had done the miracle, and not Gods immediate hand; with this also God chargeth them, Ye did not sanctify me in the eyes of the children of Israel. 
Numb. 20.12.  These were the errors of Moses and his brother Aaron; and the punishment follows in the same verse; Therefore you shall not bring this Congregation into the Land which I have given them. And hence we may collect the greatness of the offence, that God for it did not spare his choicest servant. That we are to make of it, is this.  
1. To beware we transgress not our Commission, and do that for which we have no Warrant. Even actions in their own nature good, change and alter, become stark nought, and offend God in a high degree that cannot be warranted. The self-same action, that is commendable in one, is sinful in another, being done without a Vocation. To offer sacrifice is in itself good, but it was punished in Saul, and in Uzziah, because they would invade the Priests office, 
1 Sam. 13.8, 9. 2 Chron. 26.19  and for a sceptre take a Censer. The Sword is allowable in the superiors hands, not so in Peters, for he is commanded to put it up, having no warrant from his Master to draw it. And so must all that are in Peters case, 
John 18.11.  keep the sword in its place, and never drawn but upon command; for in that place it is cursed, when otherwise taken forth. Ex officio, upon a warrantable call men, are bound to do what they do; and then again not exilire limits, not to transgress their authority.  
2. For secondly, we must take heed that anger and choler transport us not, no not in Gods cause. Zeal doth well, so it be regulated; but mixed with our own passions and interests, it drives on like Jehu; Fury it i● rather than zeal, 
2 Kings 9. ●0.  and God dislikes it, nay punisheth it. Ye know not saith Christ, of what spirit you are; he would not have his disciples to be any of the Jewish zealots. Those were to be out of date in the time of the Gospel. True indeed, 
Luke 9.15.  it is good to be zealous in a good matter, but the matter must be good for substance and circumstance, or else the zeal is stark nought. 
Gal. 4.18.  So it was here in Moses.  
3. Lastly, Maxima ill●cebra peccandi spes impunitatis, hope of impunity is the strongest motive to offend; that this fasten not upon any, see here Moses the favourite of God not spared; He smote the Rock, and he is smitten. But what and if this Rock be Christ? as the Apostle teacheth us it is, 
1 Cor. 10.4.  then we have a fearful example not to give him a blow; For those who smote him, have been smitten ever since. Gnammi they were, but for the blow they gave him, they are become Lo-gnammi; of his people, not his people, nay scarce a people. To chastise one, is to show mercy to many; since, 
Hos. 1.9.  though the stripes fall but on one mans back, yet the terror and fear may be upon others.  
And yet here admire the bowels of our heavenly Father, who ever punisheth citra condignum, 
Deut. 34.1.  not according to our defers, but in judgement remembers mercy. Moses is not presently snatched away in anger, but is delayed, and brought to the top of mount Nebo, whence he might see the land, into which he might not enter; and though not into that Canaan, yet into that which is above he might. Thus God deals with his servants, presently he takes them not away upon their sin, but delays them, and gives them a time of repentance; yea sometimes debars them of their milk and hony, that they may see and confess what they have deserved to lose; yet upon their return, for an earthly cannon which they have deserved to lose, they shall enter into a celestial, of which that was but a type.   

3. He smote the Rock.  
But now to the Rock I come. A dry, stony Rock, whence a man would rather look for fire than water, especially in that country, which for the flinty mountains, is to this day called Arabia the stony. For be it, that out of great Rocks sally forth store of lively streams, yet these rather drill down by the sides of them, than issue out of the matter and substance of them. This was è Petra, 
Verse 16.  non per Petram, out of it, not rilling down by and through it. A miracle then here was done, that no man dreamed of a natural cause; whether it were by conversion of the substance of the Rock into water, or by giving passage there to some river before enclosed and streaming in the bowels of the earth, I dispute not. A miracle I say, God to content his people did, and then too, when they had little care to content him.  
At this time they were sojourners in the wilderness of Zin, where they began to mutiny; the mixed multitude began first, and the Israelites followed, as if they meant to obey no longer than their turns were served. Flat Rebels Moses calls them. It repented them of their changed estates, and grieved them to remember those lost delicates, garlic and Onions, and flesh to boot while they Were in Egypt: where they rather contented themselves to be full fed, and beaten after the manner of beasts, than to suffer a little necessary want in expectation of the Promise and freedom of Religion.  
What Boanerges would not here call for fire from heaven to consume them, or an opening of the earth again to swallow them! But behold the tender mercy and long-suffering of God: In stead of fire to consume, see here water to cool their unquiet appetite: In stead of opening to swallow, the earth opens, and that in the hardest part a rock to fill their mouths. To fill I say, for they might drink their fill, the waters came forth in such abundance.   

4. Waters gushed out, and streams overflowed.  
Such was the bounty of God the giver, that he proportions his bounty to their wants. Had some little rill drained out of the Rock, or some few drops followed upon the stroke, the ston might have seemed rather to have sweat a little, and distilled them, than that it had been an act of divine power: And then again they might have doubted that they should not have enough to quench their thirst. But that nor his power should be questioned, nor his care thought to be less than their wants, the Psalmist saith not that the waters dropped down the Rock, but that there were full spouts of them. They gushed out, they overflowed. 
Num. 20.11.  The water came out abundantly, and the Congregation drank, and their beasts also.  
Saint Paul tells us, that the Rock followed them. Some of the Jews take this literally, 
1 Cor. 10.4.  affirming that the Rock became movable, and of its own accord removed whither they removed, and stayed still where they restend. Others th●t it became so little, that miriae, Moses Sister carried it in her bosom, that so oft as they pleased, they might go to her and fetch water: But these are Jewish fables. That which is most like to truth, is, that these waters that flowed out of the Rock did not presently dry up; but being derived into many rills and streams, accompanied the I●raelites wherever they pitched their Tents, until they came into another Land of waters, by which they might be supplied. Thus Tertullian understands the words, 
Tertul. de patient. cap. 5.  and therefore calls it Petrae aqua●ilem sequelam; which sense may well be warranted out of the psalm, He opened the Rock, and the waters gushed out, so that Rivers ran in dry places. 
Psalm 105.41.   
And now give me leave to ask you, Amici, ad quid venistis? my friends, wherefore are you come? only to hear of Israel thus plentifully satisfied with water? only to read a miracle how great streams gushed out of a Rock? This were to see other men cooled, and yourselves to remain in a flamme still. And therefore drink you also and be satisfied; for this Rock was Christ; 
1 Cor. 10.4.  not in substance, but in signification; and the water that came from thence, a type or shadow of our Saviours blood.  
This Rock was smitten, and so was he. Moses smote the Rock, and it was the Law that gave him the blow. In Moses Rod was the hand of God, and in his sufferings Gods hand was also; 
Lam. 1, 12. John 19.34. Psalm 130.7.  for thus it was done to him in the fierceness of his wrath. Out of the Rock there gushed water, and streams overflowed; and out of his side there issued a flow of water, and a stream of blood, that we might have Copiosam Redemptionem, not only Redemption, but Redemption in abundance from all the enemies we stood in fear of; from sin, from the grave, from hell, from the devil: Water enough to refresh our thirsty souls, and blood enough to bath and wash away our pollutions: Water enough to quench the fire of Hell, and blood enough to deliver us from the power of darkness.  
With one mouth Interpreters after the Apostle teach us, that this Rock was the Type of Christ, a Rock that upholds the whole fabric of his Church; and he was smitten by the Jews, of whom Moses may be a figure; and upon the blow he received at his death there sprung a fountain of grace, with which his Church hath been refreshed ever since. What word is that which hath slipped my mouth Ever since? I must recall it; 
Zach. 13.1.  for I said too little of this fountain; they that lived before it was opened, as well as we who have lived since the Water and Blood gushed out, have been the better for it.  
The Covenant made with them and us the same, the person in whom it was made the same; the Sacraments by which it was Sealed in substance the same, the conditions on which it was to be made good the same, viz. Repentance and Faith, which had the same object, the seed of the woman; 
Gen. 3.15.22.18.  to them foretold, to us performed; so that their faith and ours in this may be said to differ, That they believed in Christ to come; we, That he is come. But to return back again to the Rock, this very place of Saint Paul, 
1 Cor. 10.  were there no other, doth signally show the concord of the Old and New Sacraments, and consequently, the truth of all I said.  
For the Sacraments of the Old Testament, circumcision and the Paschal Lamb did signify Christ, as well as ours; Theirs obscurely, ours more plainly. Of ours there is no question; of theirs the Apostle in this place affirms, that they all eat the same spiritual meat, and they all drank of the same spiritual drink, which was Christ; so that in both Sacraments, Old and New, Christ must be res significata, the thing signified. Neither can there be given any other reason, why the Holy Ghost doth so fit the Old to the New, and the New to the Old, except on purpose he intended to show the mutual concordance betwixt the Old and the New in the thing signified, and the Agreement and Harmony in the use of both. For as he saith here, the fathers were baptized; 
Col. 2.11, 12. 1 Cor. 5.7.  so elsewhere he saith, that we were circumcised; and as they did eat the same spiritual meat, and drink the same spiritual drink, so Christ our Passeover was sacrificed for us. Why so? except his purpose had been to inform us that the old patriarches had the same communion with Christ, which we believe; and that there was one faith, and one Church, both built upon the same Rock, and both refreshed, cleansed, sanctified, and satisfied with the same water.  
To come to this Fountain he calls us by his Prophet Isaiah, Ho every one, 
Isa. 55.1.  that is, that is thirsty, come to the waters and drink. Thither they that thirsted before us came, and thither we that come after them must come, if we mean to cool our heat. Enough there was for them, and enough there is for us; it flows; and if we draw it by a lively faith, a Well it will be in us springing up to eternal life. Lord, evermore give us of this water, that we faint not in our greatest thirst. 
John 4.14, 15.   
And so much be spoken of the first General; I now come to the second, for which I made choice of this Verse; In which I find the Israelites to question Gods power.   

But can he give bread also? Can he provide? &c.  
A malicious question; one would think at the next word they should ask, Whether he were? It being as possible for God not to be, as not to be Omnipotent: Not to be their Father, as not to give bread. They then in effect deny the Conclusion of the Lords prayer, Thine is the power. They fall from the first Article of our Creed, I believe in God the Father Almighty; and so do as many who with them ask, Whether he can give bread, or provide flesh.  
And yet such is the froward nature of man, that the least wants prove strong Arguments to persuade him to ill thoughts. If God do not follow the torrent of our humours, then we apprehended him anxious, spiteful, or weak; never as a Father, but always as a Judge; seldom bountiful, but for the most part close-handed. Then we are at the Israelites Quaere, Can he do this? or Can he do that? 
Tertul.  Donec Deus homini placuerit, Deus non erit, God shall be God no longer than he pleaseth man.  

Isa. 36.20.  This is a doubt fit to be proposed by none but a Rabshekah, Is your God able to deliver you? And it may receive an Answer from one of his own Nation to one in as desperate a case as a man might be, to one in a Lions Den, 
Dan. 6.16, 22.  The God whom thou servest, is able to deliver thee; and deliver him he did, for he sent his Angel, and shut the Lions mouths: The Prophet returning from thence as whole as he descended thither.  
Go to the stocks and stones, the Gods of the Heathen( which indeed were no Gods) and the question is proper, 
Jer. 2.11. Isa. 46.1, 2.  What can they? Nebo is fallen, Bel is bowed down; their Idols are upon the beasts; Gods and all are gone into captivity, they could not deliver. Go to the Gods of the earth( for such they are upon Gods esteem, 
Psal. 82.6.  how basely soever man thinks of them) and the question is proper again, Can they? One among them acknowledged it; for being sent to cure a sick man, 
2 Kings 5.7.  Am I God, saith he, to kill, and make alive, that this man doth sand to me to cure a man ●f his leprosy? Mortal Gods they are, 
Isa. 2.22.  their breath is in their nostrils, and they must breath it forth like other men. Their power how great soever, is circumscribed, and they can only do what this power permits them. The Quaere had been right of Moses, Can he give bread? and as true of the Rock, Can it give water? or of all other creatures, Can they give, or be food? But to fasten it upon the creator, who is able to do whatsoever he will in heaven and in earth, 
Psal. 135.6, Mat. 4.3. Mark 6.41. 2 Kings 7.2.  that can turn stones into bread, and multiply loaves and fishes, and convert elements into flesh, is a spiteful and malicious question, much like his that asked, If God should make windows in heaven, could such a thing be?  
Though then these stubborn Israelites made a doubt of it, yet never let any good Christian move it more. For Gods words are words of power and authority; whatsoever he calls for, must be done without delay. 
Gen. 1.3, 6.  Dixit& facta sunt. He calls for famine, and behold famine appears; 
Jer. 29.17, 18.  he calls for plenty, and behold plenty crowns the earth; he calls for pestilence, and behold the plague; he hisseth for the fly of Egypt, and the Bee of Assyria, 
Isa. 7.18.  and they come up, and trouble, and sting a Nation. All men, beasts, and Angels, are at his beck; they are his creatures, and they must obey.  
His power you see; and learn then first to submit to it; next, never to despair in your greatest pressures. Our fear ariseth both in sin and danger, that we look to ourselves, and leave out God: Then we inquire, Whether he is in the midst of us or no? Indeed there is some reason to suspect it, 
Exod. 17.7.  when we look upon our ways and doings. We live as if there were no overseer of our actions, no Censor or Revenger of our misdoings, or manners. If then you would have him be with you, you must be with him; if to be with you to save you, you with him to serve him, with him in your obedience, 
2 Chron. 15.2.  with him in your prayers, with him in your praises; it holds reciprocal as in all duties of love, God with you, and you with God. 
Isa. 8.14.  And if God be with you, you need not fear, for he will be a Sanctuary; the avenger of blood shall not overtake you; he is an umbrage, a shadow; the heat of the fiery Trial shall not scorch and consume you. God( say the philistines) is come into the camp; Wo unto us, wo unto us; 
1 Sam. 4.7, 8.  who shall deliver us out of the hands of these mighty Gods! The pot of Manna, Aarons Rod, the two Tables, signs only of Gods presence, gave courage to Israel, occasion of fear to the enemy; and though at that present he hide his face, yet it was not long but he shewed his power; The head and stump of Dagon, 
Cap. 5.& 6.  the sore disease in their Cities, the plague of Emerods forced them to sand back the Ark with shane and sorrow, and confess that the owner of the Ark was a mighty God indeed.  
fear not then little flock; for though you be destitute of all outward help, yet his promise we have, that he will be with us to the end of the world; 
Luke 12.32. Mat. 28 20. Rom. 8.31. John 18.5. Isa. 7 4.  and if he be with us, what matter is it who be against us? As if he alone with one Ego sum, one word of his mouth, could not blow them all down, could not make them all, as the tails of a couple of fire-brands that smoke a little, spend themselves, and so go out. Nay, nay, if he be with us, we need not fear what these two, nay, what all the fire-brands of hell can do against us.  
And sure it is, that the Saints of God have taken great courage and comfort from the assurance of Gods presence with them. Go, saith Esay, 
Isa. 8.10.  take your counsel, but it shall be brought to nought; pronounce a Decree, but it shall not stand, for God is with us. And upon this confidence the Apostle enters into the lists, as it were, with his ghostly enemies, and gives a challenge to them all, to heights, to depths, to things present, to things to come, 
Rom. 8.37, 38, 39.  to all; professing, that none of them should be able to separate him from the love of God, &c. And this out of an assurance that God was with him; in whose power he was fully persuaded not only to conquer, but {αβγδ} to be more than a conqueror.  
Split not then your faith upon this Rock, Can he? for he both can and will give, if you trust to him, what shall be for your good. Si non ad voluntatem, tamen ad salutem, If not to your mind, yet to your eternal salvation, and let that content you. Though God afflict his people, and long delay his people to show them any comfort, yet at last he will clear up all, and show himself in as kind words as Joseph did to his brethren, It is I, I your brother Joseph, that hath imprisoned you, be not afraid. It is I, your Father Almighty, 
Gen 45.4, 5. John 14.1.  that hath afflicted you, brought you into distress and want, l●t not your heart be troubled. Never ask with the Israelites the second question,   

2. Can he provide?  
Propose this question to the lilies, propose it to the fowles of the air, and the beasts of the earth. Ask the lilies of the field how they come by their glory, the young Ravens how they come by their meat, the Lions how they come by their prey. The answer will quickly be return'd, Deus providit, God hath provided for them their rich attire, God hath provided for them several nourishments. Whence Providence is represented to us in the Medals of Probus, by a Lady in a rich rob, bearing in her right hand a sceptre, in her left a Cornucopia, resting her self upon the Globe of the earth. His meaning was, That the eye of Providence with one hand guided, and with the other bestowed her gifts, and in that various manner, as the earth and creatures in it had need of.  
For man then endowed with reason, to ask, Can he provide? is to descend a step below the Creatures, or at least not to consider what his provision is for them. To them it is that our Saviour sends us. A Sermon he preacheth on this Common place, 
Mat. 6. à 25. ad finem cap.  that for Gods care for them, our heart be not disquieted. Shall not he who clothes the lilies of the field in more various and more curious colours than ever Solomon carried in Robes, much more cloath you, O ye of little faith? 
Job 38.41. Psal. 147.9. Gregor.  Shall not he who feeds the young Ravens that call upon him, give meat to man, to whom he hath given a tongue to call in sobriety and modesty? Qui diem dedit, non dabit quae in diem necessaria? He that hath given the day, shall not he give necessaries for the day? Therefore be not in suspense, or over thoughtful, saying, What shall we eat, or what shall we drink? where shall we have bread, or where shall we have flesh, or how shall we come by water in this dry Wilderness? for your heavenly Father knows that you have need of all these things. Go on, and pray, and labour in an honest Vocation, and never doubt of his providence. Be not so base-minded as to think, that he who bestows such liber●l gifts, and provides such large sustenance for all other creatures, will eave man( the Lord of these) neglected, as if he were the only creature in disgrace and contempt with his Maker. Is not the life of man( their Lord and King) worth ten thousand of theirs? Had men acquired but as much Religion, reliance, and dependence on God, after so much preaching the Gospel, as nature teacheth the young Ravens after they are hatched, the Mammonish Idol would soon fall, and all those jealous traitorous fears that betray us to the world, and instead thereof a cheerful and comfortable dependence on heaven would be erected with an obedient submission to, and prosecution of the means he directs; and then if we perish, 
Esther 4.16.  we perish; which yet we need not suspect, since we have his Word and promise for it that needful things shall not be wanting.  
Take no thought then for to morrow, because the time to come, for which we desire to lay in before hand, will be able when it comes, to take care and make provision for itself. 
Exod. 16.19.  Your heavenly Father that provided Manna for this day, will cause it to fall to morrow. Every day it descends; on the proper day then go out to gather it. The same providence of God which hath brought you in a present store, will( upon your labour and industry which must be subservient to his providence) be ready to do the like for the remainder of your lives. The trouble, the labour, and sweat that belongs to every day for the maintenance of itself, is sufficient for that one day; it were but folly to load it with the burden and toil of another, and so lay a double weight upon it, to provide for itself, and the next also, which may divert us from the duties of piety to these base and inferior drudgeries.   

3. Bread and Flesh, Can he provide bread and flesh also?  
For when all's done, all this toil, all this labour, all this carking care is for little more th●n for what these Israelites here longed for, Bread and flesh. No great matter certainly, and yet for this they murmur, about this they mourn. They first wanted water, now bread, and flesh to their bread. Before this they had quails sent them, 
Exod. 16.13.  and eat till it came out at their Nostrils; usque ad vomitum, ti●l they spewed it up again: At this time they had Manna, bread from heaven to sustain them, 
Wisd. 16.20. Num. 11.6. Exod. 12.38.  but that( which was able to content every mans delight, and was agreeable to every taste) was in their esteem but light bread. There is, say they, nothing but this Manna before our eyes. Besides they had store of Herds and Cattle which they brought out of Egypt; wherefore then did they yet lust? wherefore did they yet murmur? Doubtless out of that extravagant desire of man, who never thinks himself well dealt with, except God bestows upon him over and above his necessaries, somewhat to revel and riot in excess. 
Numb. 11.4.  And this appears out of their own words, Who shall give us flesh to eat? we remember the flesh that we did eat in Egypt freely, the cucumbers, melons, and the leeks, and the onions and garlic; we then had meat and variety of sauces, but now our soul is dried away; there is nothing at all but this Manna before our eyes; a little light bread, one and the same dish, and that continually, day after day; and who would not loathe to be thus dieted?  
But Israel might have remembered, and we with them, that bread and flesh were ordained for nourishment, and not merely to please the palate; to repair the decays of nature, and not to pamper it. God hath not given to man the gullet of a Crane, which the Glutton Philoxenus wished for, but a shorter passage, that he should quickly chew and ●et down his meat, and not melt it into pleasure upon his tongue. This is lust and wantonness, no act of temperance, with which God here chargeth Israel, 
Psalm 78.30.  They were not estranged from their lusts. Lust then it was in them that caused this murmur; and though there were over and above for their necessities, yet there was not enough for their lusts.  
Now when our desires thus degenerate, they provoke God to plague us with sundry kindes of diseases, as it did him to punish this murmuring people, that had these dainties with a ve●geance; for while the meat was yet in their mouths, the heavy wrath of God was yet upon them; and he slay the Wealthiest of them, 
Verse 31.  and smote down the Chosen Men that were in Israel.  
Learn then hence we may, to bottom our desires, not upon lust but reason; to beg of our God what nature requires( which is not much) not what our appetite suggests. Let us be sober in asking, sober in using; for sobriety is a kind of progress and step to other virtues. It always teacheth a man to be content with what he hath, 
Phil. 4.11. 1 Tim. 6 8. Heb. 13.5.  and not to urge God farther than he is content to bestow: And he that thinks otherwise, let him consider in what relation he stands to God, that he is one of his people, a Title that Isra●l in their greatest murmur would not omit. His people they would needs be for all that.  
2 But before I come to their claim, I will give you one note more which heightens their sin. 
Vese 18.  At ver. 18. we red that they tempted God, and of this temptation we have a manifest in the next; They spake against God, saying, Can God prepare a table in the wilderness? 
Verse 19.  A Table, 'twas dainties you may see they would have, and their impiety proceeded so far, that what was in their heart, floated upon their tongue. They first thought, then spake it openly, impudently, Can he?  
But about this temptation Interpreters are divided; for some expound it of his power, others of his will, Basil conceives that they doubted of his power, as if they had said {αβγδ}, &c. it is easy and facile for him to cause water, which is hide in the bowels and caverns of the earth to issue out of any rock. No great wonder this, of which it is possible to give many instances. But to give bread, the materials of which must have time to grow, and to bring flesh, which starts not from the ground in an instant, this we doubt whether he can do or no? Especially in such a place, in a Desert, where there is nothing but penury; Especially in such a quantity, as might satisfy such a multitude. 
Numb. 11.21.  Hear what Moses saith, The people are six hundred thousand footmen, and thou hast said I will give them flesh that they may eat a whole month. Shall the flocks and herds be slain for them to suffice them? or shall all the fish of the Sea be gathered together for them to suffice them? To which the Lord returns this answer; Is the Lords hand waxed short? which is an evidence, how gross soever the temptation seems, that yet they doubted of his power.  

Musculus. Mollerus.  And yet some Modern Interpreters incline rather to think that they doubted of his will. As if they had said, we confess indeed that he brought waters for us out of the Rock; but we may well doubt whether he will give us bread and flesh, 
Deut. 1.27.  for he bears us no good will at all; He hates us. Such was their diffidence. Of what kind this temptation was, whether of the first sort, or the last, or both, I will not contend; this I am sure, to have an experiment of one or both, they desired.  
So that this temptation seems to me to be very like that of the evil and adulterous generation that came to Christ, 
Matth. 12.38.  and said, Master, we would see a sign from heaven. Signs they had seen enough before, miracle after miracle, a dumb man cured in his tongue, a blind man in his eyes. So had these men seen a sign before, water flowing out of a Rock, that I name not all the wonders in Egypt, and the miracles ever since: Those yet would have a sign from heaven, and so would these, bread on a sudden rained from thence, and flesh to descend out of the air, or else nothing would content them.  

2 Thes. 3.2.  What shall we say to this? but as the Apostle doth, all men have not faith. God sent his patriarches, and found not faith; his Prophets, and found not faith; last of all his Son approved to the world by great works, wonders, and signs, yet found no faith, And when the Son of man comes, shall he find faith on the earth? 
Luke 18.8.  A man would judge, that the time of his coming cannot be far off, since faith hath taken her wing, and left these lower regions. Sure the most men believe not that the presence of God is over their actions, they speak so loftily, 
Psal. 52.1. and 94.20.  and encourage themselves in mischief. They b●leeve not their Fathers providence, they trust so much to their own wits and arm of flesh in provision for themselves. They believe not his power, they so little lean to him, and rely upon him in their distresses.  
Of you, my brethren, I hope better things, and that I shall not need to exhort you, that you speak not against God, that you never ask Can he, or Can he? 
1 Sam. 12.22.  For I presume that you believe he Can, and I hope you are persuaded of his good will also, that he never will forsake his people. believe his Word that is already written; believe the Miracles written in that Word; seek not after new and airy signs; run not after new and strange lights, here is enough to ground your faith, to confirm your faith, to crown your faith. Happy are they who are of the number of his people.   

4. For his People.  
From this hold Israel would not be beaten; even in their highest rebellion they thought themselves the people of the Lord. 
Numb. 16.  They that the earth swallowed, were forsooth the people of the Lord. Nothing more frequent in their mouths than the people of the Lord, the people of the Lord. But whether they were truly such or no, let Moses be heard to speak, for he knew them better than any man. 'tis a foolish and unwise people saith he. 
Deut. 32.6. Exod. 32.22 Exod. 33.3. Exod. 32.7.  And his brother Aaron seconds him, 'tis( saith he) a people set u●on mischief; and if their word may not be taken, God himself I hope may be believed, who calls them a people of a stiff neck: Moses people, and not his, after their Idolatry. Go, get thee down, for thy people, whom thou hast brought out of the Land of Egypt have corrupted themselves. And yet notwithstanding all their folly, foolery, mischief, stiffness, no nay but they would be his people still.  
Not this people only, but all other is a strange creature, 
1 Kings 19.10.  whether they rebel against heaven or not; whether they obey God, or obey him not, pull down his Altars, kill his Priests, slay his Prophets with the edge of the sword, yet angry they will be if any man say, that they are not Gods people, they not the godly, they not the Saints, they not the meek on earth! But as our Saviour  told the Jews, If you were the children of Abraham, 
John 8.39.  you would do the works of Abraham; so also I say to such, if they were the people of God, they would do the works of Gods people.  
Is it for any of Gods people to murmur against Moses and Aaron, to tell them, when they do their duty, they take too much upon them? 
Numb. 16.3. 1 Sam. 2.13, 14 Rev. 12. à 1. ad 7.  Is it for any of Gods people to take a flesh-hook in his hand, and fasten it to the consecrated thing, and look what ever comes up, to take it for his own? Is it for any of Gods people to drive the woman clothed with the Sun into the Wilderness, and to stand by till she be delivered, and devour her children? 
1 Kings 13.33. Isa. 58.4.  Is it for any of Gods people to make the lowest of the people Priests to the most high? Is it for any of Gods people to fast, that they smite with the fist of iniquity, to seize upon mens inheritances, to drive them from their habitations, 
Jer. 9 à 4 ad 9.& 7.9.  to oppress, to defraud, to dissemble, to swear falsely, by right or wrong to acquire possessions?  
Judge not according to appearance, but judge righteous judgement. 
John 7.24.  Either forbear these works, or give over the Title; {αβγδ}, a bare name is but a boasting and lying witness; For to such God will say, 
Hos. 1.9.  as he did to Israel, when he did revolt, Call his name Lo-ammi, far ye are not my people, neither will I be your God. And upon this they shall want bread and flesh; 
Prov. 12.27. Psal. 69.22. Hab. 2.9, 10, 11.  want it I say; for they shall want content. For the wicked shall not roast what he got in hunting. While the meat is yet in their mouths, the heavy wrath of God shall fall upon them. Their very table shall be a snare. Hear what God hath said by his Prophet Habakkuk; Wo to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil. Thou hast consulted shane to thy house, by cutting of many people, and hast sinned against thy soul; 
12.15.18.  For the ston shall cry out of the wall, and the beam out of the timber shall answer it. And yet there is another Woe, and another, and another, and these woes must come; for the mouth of the Lord hath spoken it.  
Boast not then of the bare Name, without the properties that belong to it. This title ought to be operative, quick, and lively; and imposes a Duty, nay many Duties. The people of the Lord ought to be obedient to their Lord, to serve their Lord, 
Mark 12.30.  to fear their Lord, to love their Lord with all their soul, with all their heart, with all their strength; to submit to his command, to resign themselves to his will and wisdom, to believe him, and to rely upon him. These Duties being done, or endeavoured to be done, will justly entitle us to the Name, really show we are of that People and Society, who live under that law by which his People are to be guided.  
Which being observed, then there is no doubt, but as he can, so also he will give meat; he can and will provide flesh. For the Lions, a ravenous beast, do lack and suffer hunger; 
Psal. 34.10.  but they that fear the Lord shall want no manner of thing that is good. Behold what comfortable words he hath left upon record! Isa. 46.3, 4. harken to me O ●ouse of Jacob, and all the remnant of the house of Israel, which are born by me from the belly, which are carried from the womb. 
Isa. 46.3, 4  And even to your old age I am he, and even to hoar hairs I will carry you, and I will deliver you. There is bread, and there is the staff of bread. By bread a man lives not alone; that it be a staff and a stay to us, 
Levit. 26.26. Psal. 105.16. Ezek. 14.13.  upon which we may lean from the womb to our old age, his assistance must be sought. His blessing must come to our bread, or it will never nourish.  
Do then your duty, and he will perform his promise. He that hath given us his Son, that living bread that came down from heaven, how shall he not with him give us all things? 
Joh. 6.51, 58. Rom. 8.32.  All things necessary for our pilgrimage, while we travail through the Deserts of this world, and all things that are necessary in our way to the celestial Canaan; which is not a Land flowing with Milk and Honey, but with such pleasures, that nor ear hath heard, nor eye hath seen, 
1 Cor. 2.9.  neither hath it entred into the heart of man to conceive. Be then truly of his people, and besides his blessing here, you shall not want those there. These are reserved for his, of which number if you be, you shall be happy.    

That God the Father Almighty is to be served.  Joshua 24.15. 
But as for me, I and my house will serve the Lord.  
THe resolutions of a dying man are most weighty, and of most regard: Because however the heart of man being deceitful above all things, may in the time of youth, 
Jer 17.9. 1 Sam. 28.14.  health, and prosperity, put on Samuels mantle, and act a part: yet when it draws toward the Exit, at the sight of Gods Tribunal, off the the mantle goes, and it discovers itself barely and really to the view of man.  
Joshua was now old, and going the way of all flesh, he had acted fairly all his life, and being now come near the Plaudite, he calls the Elders, the Heads, the Officers of all Israel together to hear the Epilogue: He acquaints them what God had done for them, 
Verse 14.  and therefore mindes them what they were to do for God; To fear him, to serve him in sincerity and truth, and not to serve any other God. 
Verse 2.  Not the God that Terah and Nahor served in old time on the other side of the flood, 
Verse 15.  nor yet the Egyptian, nor any Amoritish Idol. And if this good counsel should seem evil to them, by a bitter sarcasm he puts them to their choice; Choose you this day whom you will serve, whether the Teraphims, your fathers gods, or Jehovah the God of your fathers: whether the gods of the Amorites in whose land ye dwell, or the God of heaven who gave you their land to dwell in.  
However, should you be so impious and sottish to make an ill choice; yet be it known to you, that not I, nor any of mine will do it. Shake off your yoke you may, and serve what stock or ston you please; But as for me, I and my house will serve the Lord.  
In this pious resolution there is not a word, which is not verbum vigilans; and it were an argument then of too much sloth, to be either drowsy or asleep when they are recited. Or if you had rather apt and fit words; for they will make your faith Practical; and to that purpose I have chosen them, that you may serve that God whom you believe to be your Father, whom you confess to be Omnipotent, and maker of all things. Solomon tells us, 
Prov. 25.11.  that such words are spoken upon their wheels, and then in their turning they will turn to us one good lesson or other. That then these wheels turn not too fast, and so the lesson be turned away too, I will endeavour thus to stay them. For sufflaminandus est noster Joshua, this our Joshua is to be trigg'd. Let then the first stop be.  

1. At But, the Adversative particle.  
2. The second at the chief person. I, that noble Joshua.  
3. The third at his family or household. Domus mea.  
4. The fourth at that which unties them, the copulative, &, I and my house.  
5. The fifth at the Act upon which the main weight lies, I and my house will serve.  
6. The last at the object of his service, The Lord. Without which Joshua and his house might have little thanks for his labour.   
The speech then, though very compendious, is exceeding rich; and that you view and prise it as you ought, and being it into practise, I will more fully open unto you the particulars.  

1. But as for me.  
And here we must make the first pause; for But is particula adversativa, ever a note of discretion, or else distinction, and adviseth us to put a difference betwixt person and person, thing and thing; somewhat that is said or done before, and somewhat that is to follow after. It doth so here; notice out to us a manifest resolution in Joshua, in case the Israelites should revolt from God, not to be like them. Possible it was, that they and their posterity might fall away from the true service of God, as indeed they did; But he and his would never do it. Let them run their own course, another way he was resolved to take. They theirs, He his. That way they, But as for me and my house, we will serve the Lord.  
Yea, but what folly was this in a wise man, and what want of policy? What, one Joshua wiser than a whole Nation? What one single tribe or family more precise than a whole State? Yea, than the whole world, when it leaves the world to serve God; 
Psal. 111.10. Prov. 1.7.& 15.13. Rom. 1.30. Matth. 7.14. 1 Kings 9.10.& 12.28. 2 Sam. 22.24.  For the fear of the Lord is the beginning of wisdom; with that a man must begin, or else they may be witty, but never wise. Witty to find out many inventions, not so wise to follow {αβγδ}, the beaten, but straight and narrow way that leads to life. The broad is not the way to heaven, and yet in it most run; But he that leaves it, and turns from it to the straight, is wiser than a whole Nation.  
Who had the wit, Eliah, or the ten Tribes, when he stuck to God, and they revolted to Baal? Who wiser, Jeroboam that set up his Calves, or David, who served his God with an upright heart? Who was the greater politic, Noah, or the whole world? they who perished, or he who was saved in the Ark? The Sodomites that were burnt up, or Lot that was one of the ten righteous persons in those wicked Cities? Let the matter then be well examined, and Religion will be found to be the best policy; and constancy in and to the Truth, the strongest foundation for security, peace, and prosperity.  

Mat. 26.33.  Saint Peters resolution then was very commendable, Although all men shall forsake thee, yet will not I; of which mind the rest of his fellows were, for likewise said they all. For let it be granted, that out of weakness they stood not to it when the time came, yet their purpose was praise-worthy. Now the same mind ought to be in every one of Christs followers, never to follow a multitude to do evil, 
Exod. 23.2.  but to be resolute in the old and good way, firmly resolving within himself, Though all men forsake the truth, and worship their own imaginations, 
Gen. 49.6. Psalm 26.8.  yet will not I. My soul shall not come into their secr●t, nor to their assembly mine honour shall not be united. My foot standeth right, I will praise the Lord in the great Congregation.  

1 Cor. 4.9, 13.  Be it, that for this thou be esteemed {αβγδ}, the off-scouring of the world, a spectacle to men and Angels; be it that thou be the music of a profane ear, and hooted at as some strange thing. Be it, that they which sit in the gate speak against thee, esteemed as Saint Paul, a pestilent fellow, 
Psalm 69.12. Acts 24 5. 1 Kings 17.18. Luke 9.62. Job 31.36. Rev. 3.16. Tit. 2.14. Ephes. 5.15. Matth. 5.29. Isa. 58. Matth. 11.12. Jer. 15.19. Ephes. 2.2. 1 Peter 4.2. Rom. 12.2.  or as Elijah, a troubler of Israel; yet having put thy hand to the Plough, look not back, but hold it thy greatest honour to be dignified and styled with Joshua, Servus Domini, Verse 29. The Servant of the Lord. bind it as a Crown to thy head, to be singled out for a good man, and to make conscience of those duties which other men never shrink at, or think on; as to be hot in Religion; to be zealous in good works; to walk circumspectly; to pluck out the right eye; to make the Sabbath a delight; to take heaven by force. For God exacts in his children an excellency beyond other men, and that they hold a strange counter-motion to the courses of the World; They are the precious separated from the vile; and therefore must differ from the course of this World, from the lusts of men, and from the corruption of the times.  
Christians ought to be men of singularity; singular I say in holiness, in purity, in charity, in meekness, peace, humility, but not in faction, schism, and furious zeal. And here the counsel of Saint Paul is of singular use, It is good to be zealously affencted in a good matter. 
Gal. 4.18.  The thing must be good, or else the zeal will be stark nought.  
Now zealots there be too many; who, let authority command what it may lawfully, start aside with rebellious Co●ah, and cry, We will not come up. God forbid that we should obey man. 
Num. 16.12.  Ego& domus mea serviemus D●mino. Live and die we will, that's sure, with a clear conscience. But Science is the ground of conscience; and if that knowledge may be nick-named, and so no knowledge, indeed much more may conscience, which applieth that knowledge to particular acts. 
1 Tim. 6.20.  A polluted and defiled conscience there is, which begets a vain and defiled Religion. There is Asinina conscientia; there is Lupina. The conscience of the Ass, and the conscience of the Wolf. A conscience so simplo, that it will strain at a gnat, make a scruple at every thing indifferent in itself, especially if commanded by a superior. Then there is will-worship, or else superstition, or I know not what in it; away with it; others may, but I will not come near it. By the help of God, 
Acts 4.19. Judges 8.33.9.4. 1 King. 12.28. Dan. 3.5. Mat. 26.15.  I and my house will serve the Lord. The Lord, and not man; for whether it be fit to obey God or man, judge ye. Another conscience there is, that no Wolves Throat is wider; any thing enjoined, be it right or wrong, will down with it. The worship of Baalberith, the Calves in Dan and Bethel, Nebuchadnezzars golden Image, Judas's thirty pieces of silver, the Pharisees Corban, what you will shall be swallowed. 
Mark 7.11.  And here indeed, and none but here, is the right Application of this Text, and this example; that, command who will, upon a certain evidence of conscience that God commands otherwise, refuse we may, nay must; For Si aliud Deus, aliud imperator jusserit, contempto hoc, obtemperandum est Deo, 
August.  If God commands one thing, and the Emperour the flat contrary, we must despise man, and obey God.  
And such was this present case, not a dispute of Rites and Ceremonies, not a matter of decency and order, of Unity and Uniformity in the worship of God; but in effect whether Jehovah should be God; and as God worshipped, or the Idols of the Amorites be set up. Now in such a case not to be stout and zealous, were either flat apostasy, or at best Neutrality. Both impieties that God hates. Joshuah in such a case was too stout to yield. A party he shew'd himself, being zealously bent to stand it out single, yea, though it were against all Israel. Desert me if you will, choose another God if you please; resolved I am, that the Lord of heaven shall be my God. Come on't what will, I will serve him.   

2. But as for me. I, Ego.  
As I am the first man in the State, and the chiefest man in my family, so I'll be the foremost man in the service. And will you mark me one thing by the way? and mark it you shall do well; for it is almost a miracle, that Ego should meet together with Serviam. For it is a wonder that so great a person, and such a duty should kiss each other. Usual it is not with such an I per se I as Joshuah, such a Grandee, so Valiant a captain, so mighty a General and conqueror, to entertain a thought of this service. They, with the great Alexander will be Gods themselves; 
Arrian, Sueton, Tacit.  or with the roman Augustus, suffer Altars and Temples to be erected to their Deities forsooth, be adored and not adore; served and not serve; 
Raro conveniunt& in una seed morantur  
Majestas& honor Domini.   
For such with Pharaoh ask proudly, Who is the Lord, that a people should be let go to serve him? 
Exod. 5.2. Isa. 36.20.  or with that eloquent and bitter-tongu'd Rabshekah, What's the God of Israel more than the Gods of other Nations, that such high and mighty things as they should fall down and worship him? Christ is no more with them than a bare Galilean, the Carpenters son, and his Gospel a gainful story. For Popes can blaspheme, and Princes can be profane; and these earthly Gods, scoff at the God of the whole earth. This they can do, and some of them have done; But not one of them but had cause enough to repent it. The hand of this mighty Lord was upon the proudest Sir of them all, and force them to confess, that it had been far better to have been his servants.  
The time came when the proud Pharaoh himself is glad to put his mouth in the earth, and speak in a low voice, God is righteous, and I am wicked. 
Exod. 9.27.  And when haughty Senacharib shall fly with a hoook in his nostrils, 
Herod. lib. 2.  and writ for all posterity to read, {αβγδ}, Let a man look upon me, and learn to fear God. And that great conqueror of the East when he sees his blood, confesses it to be {αβγδ}, not {αβγδ}, blood, the very same for substance that flows out of other mens veins, 
Hom. Il.  not that thin and serous distillation that was wont to flow from the wounded Deities, as the Poets feigned, and his flatterers would make him believe. To be brief, that Renegado Julian may end with this desperate acknowledgement, Vieisti Galilaee, O Galilean thou hast overcome, with the same breath professing his own ma●ice, and Christs power. His inveterate malice by the scorn, but the power of this Galilean in his victory over him. At which time, had you been by, when these fearful plagues fell upon these proud monsters that would be none of Gods Servants, you might have seen their Servants and Sycophants that we●e wont to glory in these great Lords, 
Isa. 8.22.  and more to serve them than God, perhaps to curse their King and their God, and look upward.  
Better it is to do that for love, to which a man may be brought for fear. Though men be the greatest Potentates and Grandees upon the earth; yet with Joshua to writ themselves Servus Domini, and with David to aclowledge, I am thy servant Lord, I am thy servant; and with Saint Paul to subscribe, The Servant of Jesus Christ, 
Psalm 116.16. Rom. 1.1. Tit. 1.1.  and day by day to do him homage. Conceive what you list, shane it is none, nay, 'tis the greatest honour to find an Honourable parsonage honouring God upon his knees. For this is the Triumph of Religion, to bring down the greatest Lords, and make them Servants.  
2. And God is best pleased when he sees the great man at his service; for the meanest will be sure to follow him; Honour they will him, that their Master honours; and despise him, whom he despiseth. Great reason then there is, that as Ego, I, stands in the Text, so he go before Domus, the House; that he be first in his service, as he is in his place.  
First, And that first in respect of his Receipt; more he hath received than any of his family, and therefore is richer in Obligations. obliged for more wealth and for more honour, bound for the fat of the earth, and the due of heaven conferred upon him Centuplum, 
Gen. 27.28.  an hundred to one more than any of his household; and is it reason then that his payment of thanks, and return of service be less? Somewhat proportioned, questionless, these would be; More acknowledgements, where greater blessings are bestowed.  
Secondly, More in respect of his account; for he that hath received much, 
Matth. 25.16.  must give an account for much; for no less than five Talents, who hath received five. Now suppose that these are laid out for that use they were given, in the service of God, and the advancement of his glory, then the account shall be with joy. But if upon his own lusts, at the General Audit no quietus est will be had, 
Heb. 13.17. Matth. 25.26.  the account will be with grief. Out of his Lords mouth whom he should have served, he will hear, Ah serve nequam, 
Luke 12.47. Wisd. 6.6. Rev. 18 6.  O thou wicked servant! Thus I did by thee, and thus and thus thou deal'st with me; his reward will be stripes, many stripes; for the mighty men shall be mightily tormented.  
Thirdly, To return to what I begun this point with; first in respect of his Family; for they'll all be the better if he be the first, and all be the worse when he's the last. As then Joshuah, or any in Joshuahs place is chief in the House, so it becomes him to be the chief example in the House: The first Servant of God. Philo the Jew tells us, that God placed the fifth Commandment {αβγδ}, as it were, in the Confines of both Tables, because the practic part of both Tables did much depend upon it; the service to God, 
1 Kings 14.16. 2 Chron. 31.20 Amos 5.24.  and the service to man. Jeroboam sins, and he causes all Israel to sin with him. Hezekiah did that which was good and right, and truth before the Lord his God, and in his time judgement did run down like waters, and righteousness as a mighty stream. The Lacedemonian Souldiers being asked, Which way they, who being wont to live by forage and spoil, became on a sudden so honest and abstenious? answered, We are the same now and heretofore, {αβγδ}, but we have now another General than we had before; 
Xenoph. 3. graec. hist.  for instead of a thievish Thymbrion, we have a just and modest Dercyllus. For too true it is, the example of the Master is the Servants Rule; the Lords l●fe, his followers Law. 
Claud.   
— Non sic inflectere sensus  
Human s edicta valent ut vita regentum.  
For whether this be done out of flattery or no, it is not certain; For by assimilation he hopes to strengthen himself in his Masters affection, without which he knows that love cannot long last; for Idem v●lle, 
Plutarch. Cicero de amicit.  & idem noll. ea dem●m firma ●micitia. Hence it is that his Masters life is his glass; and he assures himself to please most, when he most resembles him: Or whether it proceed out of a presumption of great wisdom and judgement in those they follow, that direct them, as they conceive to make the best choice; or else, which is most likely, a fear to displease. For, for a poor Servant to dislike wha● his Master loves, and practise what he hates, were to upbraid his course and choice, cast him out of favour, and pull upon himself what was laid to Jos●phs charge, though falsely, The H●brew servant that thou broughtst in unto us, c●me into to mock us. 
Gen 39.14.   
For some of these reasons, or all these, the poor servant wil● be observ●nt of his Masters way; ait, aio; negat, nego; say what he says, 
Terent.  and unsay what he de●●es; depend upo● his Masters tongue, his Masters eye, his Masters nod, sh●pe himself wholly to his Ma●ters Religion and fashion, Ut trahitur nervis alienis mobile lignum. 
Horat.   
Tell me now, whether Ego, Joshuah the Lord of the Land, had not need be at service, when the good life and Religion of his family depend upon his example and devotion?  
To what the● shall I liken such a man, or to what shall I compare him? To me he seems to resemble the brazen Serpent set up by Mo es in the Wilderness, that healed, being o ly beholded. 
Num. 21.9.  Conceive you ●aw a great multitude thronging about that exalted picture, some hea●ed▪ some to be healed, others wond●ring which way this could be, that the sight of a piece of b●ass raised upon the top of a pole, could heal a mortal wound, and yet blessing the Name of God, when they saw( without any torment of the disaffected party, or help of Art, or length of time) the malignity of the ve●ome i● a moment to abate, the sting pulled out, and the languishi g man cured. Be pleased to compare every great parsonage with this Brazen Serpent, and you shall see greater things than these; except you suppose it a less matter to repair the sores of a vicious soul, than of a wounded body. Look on him all you that are under him, and you shall see a living salue set on h gh, which without any cost or long study, Art or Rule, will cure by the sight, and heal by an insensible motion. In the face and practise of an eminent person, there is such force and virtue, that he heals where he is but seen; and more miraculously, in an instant works upon an envenomed and a poisoned soul, than either the straightest prohibition of the wisest Law-givers, or the studied Rules and Precepts of the gravest Philosophers, or the Thunder and Lightning of the most powerful Divi●es. Where he comes, he dashes sin out of countenance, and gives life to Religion, Odium peccandi non metum facit, 
Seneca.  his followers more hate sin, than fear it. And when he enters in o the Temple, {αβγδ}, a Canon and Rule goes in with him, 
Naz. de Basil.  and example to others how they ought to behave themselves at the●r devotions. That by his reverence they learn to enter in a reverend manner, fall upon th●ir k●ees and bless God, when they see him humbly on his knees, and hear, and learn their duties, when they behold their Master attentively to learn his. That will fall out, what the Senate with one voice in a public acclamation professed to Severus, 
Xiphilin. in Severo.  {αβγδ}. All will do all things well, because thou dost begin well.   

3. My House.  
Let then Ego the Master be sure to serve the Lord. But all the service must not lye upon him. Domus the family must do its part also. Serve rhey must as well, nay indeed better than before their Master. For the Master and the man have both dependence on a h●gher Lord, and in Relation to him the homage must be done by both. The great Lord must not omit, nor the menial servant must not be behind; Joshua enters the Covenant not for himself alone, but for his house too, I and my house will serve.  
But because the servant is very like to follow when the Master goes before, I shall need to say the less of it; and yet a word in their ear will not do amiss. For first,  
1. What is the house? what save a little kingdom containing all the Societies of Husband and Wife, and Father and son, and Master and Servant in it? Or if you had rather, a body compacted of many members, of which the Master is the Head, the rest the parts, an eye, an ear, a hand, a foot, in a higher, 
Obstetrixon ajorum.  in a lower place, as their worth is; for by these names the Persians were wont to call their servants.  
Now if the eye be evil, you know what will follow; the head will have but a dim and a dark light to see by; or if the hand be withered, or the foot lame, 
Ephes. 6.6. Col. 3.22.  the service will be according. The endeavours will be lame, and the obedience blind, where the inferior serves with eye-service, and not from the heart. Let the man then serve a Lord above, as well as a Lord below, and be taught, that he hath a duty to do out of conscience as well as fear, or else he may wait at the Table, and hang on for his meat, but he will fall off, or be shaked off, as a leaf from a three in the downfall of Winter, when there is most reason to stick fastest on. I will never be persuaded, that he will ever be a true servant to man on earth, that is not a devout and Religious servant to God in heaven. If he be false to his God, how can it be expected that he should be true to his Image? Religion and conscience must make him what he should be, 
Mat. 26.49.  or else with Judas, he may bring an have in his mouth, when he harbours villainy in his heart.  
2. Besides it stands every Servant upon, that his Masters business be promoted, and thrive well under his hand. Now what can his diligence do without Gods blessing? 
Prov. 10.4, 22.  The diligent hand makes rich, saith Solomon; And the blessing of God makes rich, saith he in the same Chapter. Diligence with Gods blessing; with both these the work may well go on; but without either, very slowly, and without the last never. For exclude the blessing, and 'tis but in vain to rise early, 
Psalm 127.2.  and so late take rest. And I pray which way can a blessing be brought upon our labour, but by falling on the knee and asking it? God being served, he will serve them and their Master; whereas if they disserve God, their Masters necessities may for their impiety receive a check from heaven. Take notice of it, you shall find how God blessed the Master, when the Servant pleased God. 
Gen. 30.27.  Laban was the better, when Jacob was within his doors, though a very churl; yet he had learned this by experience, That the Lord had blessed him for Jacobs sake. 
Gen. 47.20.  How was Pharaohs estate improved by the wise service of Joseph? I forbear more examples. Let then every servant that bears any good-will to his Master and his prosperity, first serve God. So what he undertakes may prosper, not otherwise.  
3. But if he love not his Master, yet let him love himself. God hath made him of the same mould that he made his Master, though he raised his Lord to be a vessel of honour. His Lord a vessel, and the man a vessel too, and therefore both for service. In his degree and place then, he, as well bound to serve as his Lord. A soul he hath to save, and an account to make for his time, his duty, as well as the greatest Potentate on earth. He shall be no more past by and forgotten, than those great ones; and therefore he must be diligent to do his duty. A Vision Saint John had, 
Rev. 20.12  and in it he saw the dead gr at and small stand before God. Look upon those at the Bar, and you shall not only find the Grandees there. You that stand and wait now, must await your doom then. The meanest person must appear; the small as well as the great; the man as well as the Master; He at the Table, and that other in the Stable must then stand forth, and give an account how they have served this Lord. Your own account, your Masters prosperity, your {αβγδ}, or eye-service which then must be answered for, will I hope, be sufficient motives to you of the family, that you serve God.   

4. I and my House.  
Hitherto have I considered the Lord and his Servant single and apart. Now I come to speak of them jointly; for in Gods public service disjoined they must not be. The Commandment runs in this form, Thou and thy Son, 
Exod. 20.10.  and thy Daughter, thy man servant, and thy maid servant, &c. When the Sabbath comes, and the service to be done out of the house, the Master must not appear alone in the Church, and the servant left to his corner. Nor when publicly in the house, the Master must not petition in his Closet, and the servant apart in his Chamber; It is as it should be, when both meet, and join their force. This same Et is {αβγδ}, a Conjunction Copulative, and it knits them both together.  
And together they would be kept united in Gods house, as they are housed under one roof. For as in the body natural it fares betwixt the stomach and the head; a rheumatic head mars the stomach by continual distillations; and a could stomach fills and offends the head with raw vapours: So is it here; the Master neglecting to serve God, as the head, distills a neglect that mars and cools the whole house; and the house by him dis-affected, sends up most ill-favoured vapours, that too often disquiets and distempers his brain. Great quietness, content and ease there is in the family, when they both join in divine service. The father of the faithful may be in this case a pattern to the faithful. A peremptory command he lays upon his children and his household to keep in Gods way, and to be just and upright; and God takes notice of it, and upon it makes him à secretioribus, of his Privy Council, 
Gen. 18.19.  I know Abraham that he will command, &c. and therefore shall I hid ought from him that I am to do? He will not hid my ways from his, and therefore I will not hid my ways from him.  
Joshuah was for his house as well as himself; Moses for the whole people, Thou shalt teach, whet, or sharpen my Statutes upon thy children. 
Deut. 6.7.  Pauls care was to instruct all the Churches. Davids call general, Come, 
2 Cor. 11.28. Psal. 95.1, 6.  l●t us kneel, &c. Come, let us go together to Gods worship. That permission of Pharaoh will work coldly, Go ye, go to Church, and serve the Lord. Davids call is of more power, Come with me to serve God; come my Wife, 
Exod. 8.25.  come my Son, come my Kinsman, come my servant, go along with me, and join with me in Gods service. This, this is it which will add much life and heat to our public devotions.  
And here will I sing unto you of mercy and judgement, being a Psalm set by David to tune his household, and if we learn it, and give good ear to it, it will keep our families in tune too. 
Psal. 101.  First, for Ego, the Master.  

1. That he behave himself in a perfect way, verse 2. 
Verse 2.   
2. That he walk in his house with a perfect heart.  

Verse 3.  3. That he set no wicked thing, or of Belial before his eyes.  
4. That he hate the works of them that turn aside, never cleave to them.  

Verse 4.  5. That wicked persons be not known to him, no dealing, no acquaintance with them, no counsel to be taken from them.   
Thus wary he ought to be over himself, and after let him reflect upon his family, to which he is to extend his mercy and his justice; For those are the other two strains of the psalm.  

Verse 6.  1. Mercy and favour to be extended to him that deserved it. Could he but hear of a faithful man in the Land, his eye should be presently cast upon him, that he might dwell with him. He that walked in a perfect way, he was a servant for him. Thus favourable would he be to good men.  
2. But as for the naughty persons, they were like to taste of his justice.  
1. Were any retainer of his a pickthank, one that privily slandereth his neighbour, 
Verse 5.  he was resolved to cut him short.  
2. Were a man of a proud look, and a proud heart, one who would not obey, 
Verse 8.  and submit, he should not be endured. I will not suffer him.  

Verse 7.  3. Did he work deceit, he must seek him another Master; for he should not dwell within his house.  
4. Were he a liar, out of his sight he must, under his roof there was no staying for him.  
This was the music that David sung to his family, and if you would be pleased to call for the Song oftener, and put every strain thereof in practise, you might find far better harmony within doors, than perhaps you do; there would not be such jarting and discord in the house. For these tell-tales and high, proud, surly servants, these deceitful, bloody men and liars, set all out of order. Set then your families to the tune of this psalm. Let the Master as it were the Base set himself in tune, and to himself tune all the lesser instruments. The truer strings let him wind up to a just height by rewards and mercy. The false and uneven let him break or cast aside by severity and justice. O then quam bonum& jucundum, 
Psal. 133.1.  how sweet and pleasant will be that music which he and his family will make in the ear of God, 
Cicero. de Senec.  and unexpressible is that content which he will take in it himself; when his servants fear him, his children reverence him, old and young respect, love, honour him! dear he will be to all, because he is dear to his God. This, this will be the effect of his piety. 'tis wisdom then to put on Joshua's resolution, and to perform what he here undertakes, I and my house will serve the Lord.   

5. Serviemus Domino. Serve the Lord  
All this while I have only prepared the men, but now I shall set before them their duty, Bring down the Lord and make him a servant; and raise the servant, and make him a little Lord, a free-man at least; for Servire huic Domino libertas, To serve this Lord is the sole liberty. He is no drudge to the world, no slave to the Devil, no captive to the flesh, which is Gods servant. The Law of Jesus Christ hath made him free. 
Rom. 6.18 22. 1 Cor. 7.22. Luke 1.74.  Liberati serviamus, Being then freed, let us serve.  
Serve with true and religious service; for fashionable and complimental this Lord cares not for. Would that be taken, he should have as many servants almost as men, dissemblers good store, that would come and crouch, and make their mouth kiss their hand; 
Job 31.27.  ready to subscribe, engage, and profess, your servant Lord, you servant, I am the servant of the Lord Jesus Christ.  
With such compliments men may be deluded, but Jesus Christ will not; for not every one that saith Lord, Lord, shall presently be enrolled in his service; 
mat. 7.21.  as the planter expects from his three more than fair blossoms, or green leaves, so doth he expect from his servants more than specious word. Works he calls for, and real service, which whether it be so or no, necessary it is, that it be examined according to the Act, the Rule, the Fountain, the Object; the very act that we do, the rule by which it is to be done, the fountain whence it flows, and the object upon which we reflect in the doing of it.  
1. In one word the Acts are the whole worship of God, begun and continued within, expressed and performed without. The service of the heart, the service of the ear, the service of the knee, tongue, hand; Faith, Hope, Love, fear, Trust, Honour, Humility, Obedience, Patience, Prayer, Thanksgiving, alms, Fasting. And all these exhibited sincercly, entirely, constantly. Sincerely, and so not polluted with carnality, nor blended with hypocrisy; entirely, and then not choosing in what we will serve, in what we will not serve; and constantly, and then not waiting upon him to day, and falling off to morrow, as pleasure or profit call upon us.  
2. The limbs only, and lineaments of your work I have, as it were, with a back coal, set before you; I must leave it to you to fill up the empty spaces; which that you may the easilier do, I next present you with the rule you are to work by: Which is not one of your own making, but made to your hand. We setting light by the rule of God, thinking it a goodly matter to be witty, and to find out things of ourselves how to serve him; This makes men not to forbear even in things that pertain unto Gods worship, but every day to device new tricks, opinions, fashions, newly and fresh taken up, which their fathers never knew of; or else to revive and renew the old imaginations, and mingle and carded them with Gods commands, that men may fall down, adore and worship them.  
But God hath taken order to the contrary, You shall not do every man what seems good in his own eyes, or finds out in his own brains, 
Deut. 12.8.  but what I command you, that only shall you do. Nay, Moses himself the Law-giver, who brought an order for this service, might do no other; 
Exod. 25.40.& 26.30.  secundum formam in monte, according to the pattern in the Mount he was to prescribe and do all things; and shall any man then dare to forge another? 
2 Kings 17.  There were indeed some who attempted to bring in a new form, to fear the Lord, and serve their own gods also; but God sent Lions among them to destroy them: For that was not the manner of the God of the Land. Served he will be, and only so served as he hath prescribed in his Word.  
3. Now the fountain from which this service must spring is Devotion, 
Thom. 2. 2. q. 82. Art. 1.  which makes a man quick and ready to piety, and wakeneth and disposeth him to do his duty with facility and easiness. The greatest hindrance in our service, is, the corruption of our nature, from which there proceeds a great inclination to be obstinate and rebellious. This makes every command of our Lord difficult, and to our apprehension impossible. Now against this difficulty and heaviness, our good Lord hath provided a most fit and convenient remedy, to wit, the virtue and assistance of devotion. For even as the Northwind scatters and dissolves the clouds, and leaves the air bright and clear, so true devotion shakes off from our soul all this heaviness and difficulty, and leaves her afterwards ready and disposed to do any thing that our Lord commands. Non fingit laborem in praecepto. It talks not of a Lion, 
Prov. 26.13. Mark 16.3, 4. Acts 9.6.  or I know not of what perilous beast in the way, it goes on though there be a great ston at the mouth of the Sepulchre; ashamed it is to confess that any command is too hard for it, and therefore it says with Saint Paul, Lord, what wilt thou have me to do? How fit devotion makes a man to work, appears in one of Gods best servants, 
Psal. 119.32.  that thus professeth before his Lord, I will run the way of thy Commandments, when thou hast set my heart at liberty.  
4. But nor the alacrity, nor the service is to any purpose, if it be placed upon a wrong object. Better a great deal forborn, than exhibited; for the more zealous any man is, the more officious in the service of a false God, the more traitorous, the more false to his true Lord. That you gad not then about so much to change the way, 
Jer. 2.36.  listen to Joshua, he will tell you whom you must serve. It is the Lord.  
A Lord then, that is, every Lord that comes in your way, you may not serve: Nor Baal, nor Ashteroth, nor Milcom, nor Dagon, nor any of the gods of the Nations; nor Mammon, nor your belly, nor the image of the beast, later erected Idols. 
Matth. 6.24, Phil. 3.19. Rev. 16.2. Rev. 17.14.  But you must serve the Lord, The Lord, {αβγδ}, him who is the King of Kings, and Lord of Lords.  
Them, why should you serve? for they are no gods; see what names of shane and scorn this Lord hath put upon them. Gelilim, gods of dung, Shikutsim, 
Ezech. 20.8. Dan. 9.27.  or {αβγδ}, abominations, loathsome pieces, that defile the conscience, and are of as much account in his eye, as dung and excrements is in ours. This they are in themselves; but to their followers and servants they become Emim, 
1 Chron. 15. Jer. 50.38. Isa. 45.16.  gods that fright them into their duties; or Zirmi, Tormina, such as are upon women in child-birth, to theirr servants they bring nothing but sorrow. They that serve them are guilty of folly. Loammi, no people, or at best a foolish people; 
Hos. 10.15. Hos. 1.9. Deut. 32.11. Hos. 10.13. Hos. 8.10. Exod. 20.2.  foolish indeed that eat the bread of lies, foolish that put their trust in the Spiders web; for such their confidence is a net which the wind breaks, or broom sweeps down. Such gods then you must not set up nor serve coram eo, gnal pani, before his face, so long as he lives, so long as he is, you shall choose no other God. For in opposition to these it is, that Joshua makes here his protestation.  
He remembers what Moses had left upon record, with which our Saviour chased away the Devil; 
Deut. 10.20. Matth. 4.10, 11  It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Him, and him alone. For though the Heathen gods were good fellows, and could be content to share in each others servives; yet our Lord is a jealous God, and will have all or no part of our service; he never made any dead of gift, by which he set over any parcel of his honour to another.  
And to my understanding, two motives are couched in these two words, to quicken us in his service. The first is in the Act, Serviemus, the other in the Object, 
Scaliger in Varronem ex Jurisconsultis.  Domino. 1. Servire is by Grammarians derived from servare to save, from whence comes servus, or servando; For they were first called Servi, who were Servati, being taken by the soldier, had their lives saved, in regard of which favour servants they must be to that man who saved their lives. In respect of which favour Joshua might very well covenant for himself, for he knew what it was to be a bondslave; he was one of those that burnt the brick. 
Exod. 1.14.  This Lord had saved him, and then he had reason to serve him. And in his delivery, the liberty of his posterity was purchased also, and the freedom of the other Israelites in the setting at large of their fathers. Being then saved from Pharaohs fury, and the Egyptian power, saved since from Og King of Bashan, 
Verse 6.7.8.9, 10.11.13.  and from Sihon the Amoritish tyrant. saved from Balaaks craft, and Baalams curse; saved again at Jericho from the confederacy of seven Princes; saved only? nay enrch'd too by a gift of land, for which they did not labour, and of Cities which they never built, and Vineyards and Olive-yards which they never planted. And what shall we make of all this? tell me, can it amount to less than a bond or an obligation? Would not every weak understanding draw Joshua's conclusion out of such premises? Now therefore serve the Lord. Servati you are, therefore it is fit you should be Servi. saved, and therefore by the Law of equity and Nations, 
14.  to be at his command that saved you.  
That the same argument concludes us, I need not doubt, who were saved as many ways as ever Isra●l. Our ignorance in times past was beyond that darkness of Egypt; saved we were from that; saved again from the powder you know where; and saved from the Armado, you know when; and yet we expect a day of redemption. But all these deliverances laid together are nothing to the Suprema Salus, A safety promised to Israel, 
Rom 6.17, 18. 2 Tim. 2.26 Luke 4 18. Ephes. 2.3, 4.  but purchased and conveyed to us by the blood of Christ. Servants we were of sin, and saved we are, and made servants of righteousness. In captivity we were to Satan, taken by him at his will; but Christ hath preached deliverance to the captives. Children of wrath we were, but saved from that, and become sons of his love, Prisoners we were, tied wi●h the chains of our sins, and with the bonds of iniquity, and sitting in the darkness and shadow of death. 
Luke 1.79.  But he hath knocked off the chains, and broken these bonds, dispelled this darkness, and brought us into his marvelous light, and therefore servati serviamus, being so miraculously saved, and from such and so many dangers, 
1 Pet. 2.9.  let us vow to bestow our whole lives in the service of that Lord who hath out of mere mercy and love saved and delivered us.  
2. Bound we are to serve then, so oft as we reflect upon his goodness; yea, and bound to serve again, when we consider his greatness. Dominus est, 
Psal. 145.3.  It is the Lord, of whose greatness there is no end, and why then should there be any end of our service? So that in this word Lord, the●e is, as I conceive, a second motive couched to persuade our homage: Adoration being due to Lordship and Dominion. In earth we serve none, either with natural, moral, or civil reverence, except a superior, him whom the Law stiles father, one to whom this grand Lord hath imparted some of his power.  
That we serve these with a civil and human honour, 
Nazianz.  it is because they are Representatives of this Lord, some in full and well proporion'd Statues, as Kings, others in pictures down to the middle, as greater Lords; others in lesser medals to the shoulders only, as all inferior Magistrates. To these we must submit, to these we must bend, because they are hi●her powers; 
Rom. 13.1.  which shows evidently, that where no Lordship, no service is due, but with the title the duty is annexed.  
Inseparably annexed I say, it is, and to be paid, not upon courtesy, but upon due debt Due to all those earthly Lords after and under ●od, because their Dominion is not absolute, nor their Lordship supreme. It is à De●, sub D●o, in Deum. But due to this Lord absolutely without any limitation, because he is the Lord Paramount of heaven and earth. Even Angels and Saints may not be sharers in this service; and why so? 
Heb. 1. Rev. 19.  because though they have Grace and Glory above men, yet Dominion they have not; ministering Spirits they are; Ministers then, not Lords; brethren and fellow-serva●ts, not Masters and Commoners, and therefore uncapable of divine honour. For no man ever offered such a service to a y, quem non aut Deum sc●vit, aut p●tavit, ●ut finxit, whom he thought not, or knew, or feigned not to be a God.  
Weigh then the strength of this last reason, God is the Lord, the Lord absolute without any condition, the sole Lord without compare: Lord of men and Angels, Lord of death and Devils, Dominus dom●norum, Lord of al earthly Lords and Subjects; and therefore as is his Lordship, so let his service be, absolute, sole, supreme. No other served in stead of him, no other served together with him.  
1 Tim. 3.16.  The Conclusion, {αβγδ}, for Reproof, Correction, Instruction. 
And of this we will soon agree, that this Lord is to be served, and solely to be served; I would to God, that men would as easily do it, as agree that it is to be done. Were it performed, our good Lord would have no reason to complain to this day, as he sometimes did, If I be a Lord, where's my fear? 
Mal. 1.6.   
Two duties he calls to us for. First, To hear his voice; and his voice will direct us in all duties of piety, 
Deut. 5 1. Luke 9.35.  and charity. Now with him for that we will not much stick: For an hour, or two, or three, as the Preacher is longer or shorter winded, we can be content to lend him our ear, supposing then that we are ●f his most dutiful servants. This I condemn not; yet I would not have any servant mistaken, to take that for sole service, which at the best is but the rule of his service. For Preaching is doctrina cultus, not cultus ipse. It ●s only a doctrine that teacheth, and the way that leadeth to the service of God, but not properly the service itself. This was necessary to be noted, because that many now think that they have sufficiently served their Lord, when they have heard a Sermon, which gave occasion to the Adversary to scoff, that the Religion of the heretics( for so those of Rome style us) was a mere preach.  
A second service then there is, and it consists in doing of our Lords will after we have heard it; 
James 1.22.  to which Saint Paul was so inclinable, that immediately upon the voice, 
Acts 9.6.  he asked, Lord, what wilt thou have me to do? what service is it your pleasure to command me? It is service that denominates the Servant, and doing his will that honours the Lord. And it is so absurd a matter to think otherwise, that Christ in admiration asks, With what face any man could call his Father Lord, 
Luke 6.46.  and not do as he was bid? How call you me Lord, and do not as I will you? As much as to say, which in another place he expresseth, 'tis to no purpose to say, Domine, Domine, Lord, Lord. Lord in thy Name we have cast out devils. 
Mat. 7.21, 22, 23.  Lord, Lord, in thy Name we have prophesied: Lord, in thy Name we have done wonderful works. All I say is in va●n, if yet we be workers of iniquity.  
Well then, how goes our service? What it is in our Closet, I ask not. For it is in secret, and he that sees in secret can best judge of it; I pray God it be daily and not intermitted; 
Psalm 99.5.132.7. 2 Chron 29.29. August. in Psa. 98.  fervent, and not interrupted. The Lord God add to our prayers, how many soever they be. What it is in public we see. In old time Moses bowed before the Ark, and Hezekiah worshipped and bowed the head in the Temple; and in the purer times nemo manducabat nisi prius adoret.  
But now the indecency of the place first shows that we are like to be slovenly servants. Next our approaches are very irreverent; in we come, our hat is not moved, and down we clap, and dishonour our head, our Head Christ more; 
1 Cor. 11.4.  we seal not our prayer, for our Amen is silent, the lips scarce move, nor the knee can be got to bow. homely God wot, and familiar our behaviour is, it cannot be called service, there is so little of a servant in it.  
ashamed I am to insist longer upon this; it were to upbraid you with your whole service. For very shane then out of the Church I go, to view your lives abroad; And there I fear me, I shall find you too loose, when your service in your Lords nearer presence is so profane. It fareth with us, not as if God were the Lord, and we to do his Will, but as if we were the Lords, and he to do ours. May he not renew his old complaint taken up against a people that he had entertained for his mental servants? Thou hast made me to serve with thy sins, thou hast wearied me with thine iniqui ies. 
Isa. 43.24.  'tis a homely word, but I cannot fo●bear it, that you may forbear to do it, we make him lackey to our vile affections.  
There be that lay the whole burden of their sins upon God, and make his Name serve for their own ends. In his Name they speak, and would be reputed his best Servants, that they may gain repute and credit. 'tis old, but true, In nomine D mini inc●pit omne malum. They would have men believe they are drawing h s Will, when it is their own. It was forsooth the will of God that Jehu was doing, when by the blood of Ahabs sons, he was thirsting after a Crown. 
2 Kings 10.15. 2 Sam. 15.7.  It was the will of God that commanded Absolom to Hebron, to pay his vow, when he stolen the hearts of the people, and meant to dethrone his Father. No such great mischief ever attempted, perfected, as that which hath had the Name and Will of God affixed to it.  
The covetous Pharisee comes in the Name of God, 
Mat. 23.14.  and fools the poor Widow into a belief, that God hath not such another devout servant upon the earth as he; under which colour he creeps into the silly womans house, and with a long prayer, and a leven'd face, devours her. Said it is, that the Romish jesuit, and the preciser brother, are cousin Germans to this old Hypocrite; the one making as good a Market of his dirges, trentals, and hallowed grains; the other of his groans and sighs, and Oh Lord God, and good Father, as ever that Viper did of his tedious orisons. The lewd Strumpet too, she looks as demurely as the chast Susanna, who would conceive no less upon a groan fetched at a Sermon, but she were at least the hand-maid of the Lord, when she is Mary the City sinner, or rather the Cities sin, making this Religious Face to serve her turn, and her Lord to serve her lust.  
And as if this were a small matter thus to counterfeit our Lords Name, there be that reject him, as if he were not worth the serving, and professedly set up another Lord; in their l●ves I am sure, be their words what they will. Ever since Our Father which art in heaven hath been cast aside, I believe in God hath been banished with it; and that which makes me think so, is, because 'tis evident that the greatest part of the godly fall low in the wedge of gold, and devoutly worship: Though Christ tells them, that it is {αβγδ} impossible, Ye cannot serve God and Mammon; be godly, and covetous: 
Mat. 6.24.  Let the Catalogue of Gods Servants be called over, and though you may brand many of them for foul enormities, yet you cannot say that one of them was a Mammonist. Again, there be that serve their sense and appetite, whose God is their belly, their kitchen is their Temple, their dainties the sacrifice, 
Phil. 3.19.  their Cook their Priest, and their Paunch the Altar. Every where sin is a great Lord, and hath a long train of Servants; This same Agrestis& furiosus Dominus, as Sophocles calls him, reigns and wears a Crown, makes Laws, and is obeied in every Corner. 
Rom. 6.18, 20.  Though there is an {αβγδ} for that too; If you be the servants of sin, you cannot be the servants of righteousness.  
And hear you? Our Joshua is at his Non potestis also, 
Verse 19.  You cannot serve the Lord, for he is a holy God, he is a jealous God, he will not forgive your trespasses and your sins. How? not serve the Lord? No, not the Lord and Baalim, other Lords, for that is his meaning; not the Lord and your belly, not the Lord and your purse, not the Lord and your sin, not the Lord with a mask and a idolator on. For he is  
1. An holy Lord; What should he do with unclean, impure, u●holy, and voluptuous Servants? His purity will not away with their impurity; his Sanctity with their pollutions. If the belly and sin, Bacchus and U●●us be Masters, he scorns your offer of service to him. Down these must, where he is set up.  
2. And as he is holy, so is he jealous too; his glory he will not give t● another. No Husband more impatient of a corrival in his bed, than he of a Co-partner in his Service. 
Isa. 1.  {αβγδ}, He abominates that the dirty Lord Mammon should be served with him, much more preferred before him. Down this Idol must, and all other false Gods, or else no Servants of his.  
3. And from his jealousy proceeds his fury. This puts him into such a rage, 
Isa. 28.21.& 27.4. Bern. Serm. 5. de natali Dom. Tertul. ad Mar. lib. 2. cap. 11. Et de Resurr. carnis. c. 14.  that he will not forgive. It forceth him to do his work, his strange work; to bring to pass his Act, his strange Act. In the former Chapter of Isaiah he tells us, that anger is not in him. That his nature is to pardon; this is ingenita, proceeds from his bowels; to that other he is constrained; and therefore the effect of his Justice is opus alienum, called a strange work. Ita prior Dei bonitas secundum naturam, severitas posterior secundum causam, So then the goodness of God is first in him according to his Nature, his severity is after according to the cause that he finds in us. For when once his Servants come to this, 
Jer. 42.20. James 1.8. Isa. 2.9. Jer. 18.23. Rev. 3.16.  that they dissemble with him, carry a double heart, use his Name, and abuse his service, he will not forgive, he will not pardon. Holy he is, and he will not be profaned; jealous he is, and he may not be consorted; severe he is, and he will not be hypocritically served; for such a Laodicean he will spew out of his mouth. The Jews have to this day this Saying commonly in their mouths, Non tibi O Israel accidit ulla ultio, in quâ non sit uncia de iniquitate vituli; i. e. O Israel, there is no punishment which befalls thee, in which there is not one ounce weight of the Golden Calf. So it is not; however in their judgement it justifies Joshua's word, that he is a jealous God, and he will not pardon.  
And now I put you to your Option, as Joshua did these Israelites, Eligite vobis, choose you whether you will serve this great Lord or yourselves; this Father Almighty, or your own imaginations. And methinks I hear you reply as they did, Absit, God forbid that we should serve any other. Nay, we will serve the Lord by all means. Servants of the Lord we will be. Oh that there were such an heart in you always! 
Deut. 4.6.& 5.29.  for this would be your wisdom and understanding in the sight of the people with whom you live. But if this be your mind, then this day renew the Covenant, which you made when you became Gods servants.  
A bond you gave at your baptism to forsake all the enemies of this your Lord, and to serve him; and of this, that ston, the Font is a Witness; and Surety you gave for performance of this Bond. Pay therefore what you have vowed, serve this Lord, obey this Lord whom you have chosen to be your God; for to your obedience are the promises made; The blessing in the City, and the blessing in the field: 
Deut. 28.  The blessing to the fruit of your body, and the blessing to the fruit of your ground; the blessing to your Kine, and the blessing to your Flock. These I after Moses, propose as good powerful motives only. There is a blessing promised beyond all these, purchased and assured by the blood of Christ, to every good and faithful Servant. Serve then out your time, and your Lord will surely pay you better wages than any earth can afford. He will call unto you, Euge, Well done thou good and faithful servant, enter into thy Masters joy. His joy it will be to Crown thee, thy joy to be crowned at that day; when with the rest of thy fellow Servants, he shall call unto thee, saying, Come ye Blessed of my Father, inherit the kingdom prepared for you from the beginning of the world. Which God grant, &c.  

To the Noble and his much Honoured Friend THOMAS LOWER, Esq; WILLIAM NICOLSON prayeth happiness in this World, but especially in the future.  
Noble Sir,  
I So much presume of acceptance of what I offer to your Candour, that I do not beg it, but enjoin it. For it is your and my Jesus in the bosom of his Father, in the womb of his Mother, in his Cratch, on the across, in his grave so low, and in his Throne of Glory so high; In a word, it is our common Saviour; Him I here present you, because I know, notwithstanding your virtues, you need him. And with the same hand I reach him to you, I take him back again, because I need him more than you; being one to whom God hath lent more yeares, and therefore conscious to more sins; One placed in a public Office, and therefore to answer for other mens deficiencies as well as my own. Whereas therefore others who present gifts, freely part with all unto him on whom they bestow their free-will offering: I cannot on other terms resign my Saviour into your hands, but that you be content I share with you. His Name is an ointment poured forth; and it may very well sweeten us both, because it is sufficient to perfume the whole world. Other sweets must be set aside in comparison of this, because they are indeed dung to this.  
The ill hap is, that this sweet Name hath of late past through some slovenly hands, who have exposed it so rudely, that it caused too many to nauseate. For when busy flies fall into the ointment of the Apothecary, they cause it to stink. That then this precious balm be return'd to its prime worth, esteem, use, I have endeavoured according to that measure of Grace which God hath bestowed on me, to set it forth as it was at first, before it became sullied by their sluttish fingers. If I have done well, and as fitting so precious a subject, it is that which I desired; but if slenderly and meanly, it is that I could attain to.  
Your ingenuity, affability, courtesy, condescension, hath been always such, that it hath won upon the hearts of all that know you, and among others hath made me, the least of many, one of your Votaries, on whom you have always cast so kind an aspect, that you made old Cato's Observation good, That old age is not odious to young men, Bonâ indole praeditis, ennobled with the tincture and seeds of virtue and goodness. These of your Noble and excellently endowed Father yet live in you; which that they may ripen, and in you bring forth the fruits of true piety, I thought good to moisten with the blood of my Saviour; than which there cannot be a better Manure to the practise of piety. In this my prayers are that you thrive and grow, till you come to be a perfect man in Christ Jesus. So I take my leave, and remain one  
Who is ready to do you true Christian service, WILLIAM NICOLSON.     
These following Sermons are appliable to the second part of the Creed, concerning that great work of mans Redemption by Christ Jesus.   

AN EXPOSITION OF THE Apostles Creed. The Second Part.  

The Ardent desire of the patriarches, Prophets, and holy men of God, that Christ would appear in the flesh.  CANT. 1.1. 
Let him kiss me with the kisses of his mouth.  
A Strange beginning of a Book you'll say, and with Solomon unusual. His Proverbs bear his name. 
Prov 1.1.  The Proverbs of Solomon, the Son of David, King of Israel. His Sermons set forth the author. The words of the Preacher, and his Text on which he preacheth, Vanity of vanity, all is vanity; 
Eccles. 1.1.  upon which one hath thus descanted; 
Cum vanitas sit vanitatis filia  
Quae vanitati vanitatem procreet:  
O vanitas, quid vanitate vanius?   
But for this Book, had not the Inscription been added by some old Rabbin, we had been to seek the Composer.  
Without all question it is of his Composure. Who as in his Proverbs he reads us many Lectures in the ethics, politics, and economics, and in Ecclesiastes in the physics; so in this Book he is Metaphysical, and Treats upon a Subject beyond both, to wit, of the indissoluble conjunction of Christ and his Church, whose longing desires he presents to us in these words, Let him kiss me.  
A passionate expression! and at first it is hard to say of whom, or to whom; The pronouns, Him and Me, are so indefinite. But be they spoken by whom they will, certainly it is of one deeply in love; for she desires a kiss, and kiss after kiss; kisses doubled, if not treble; Let him kiss me with the kisses of his own mouth. And this is indeed the solecism of love, which thinks that every one is bound to take notice of whom she is enamoured. She says only here, Let him kiss me; and supposes all the world bound to take notice who this He is, whom she means, though she discover not his name, nor say one word more. Amor, quem ipse cogitat, neminem putat ign●rare. This is Loves own Dialect, that spends more upon desires, than words.  
Were you then affencted as you ought, I should not need to name who the persons are; nor He, nor She; nor the Bride, nor the bridegroom; nor her that desires a kiss, nor him from whom it is desired. But I fear you are too earthly-minded; I must therefore raise your thoughts. Never was there so high an ecstasy, never so passionate intercourses of love. And yet abi Venus; 
John 6.63.  For whatsoever is here expressed, is wholly Spiritual and Divine. These words are Spirit and life. The deepest things of God being involved in Allegories, and shadowed in Riddles, which who so will understand, must be in love, as the Spouse was here.  
The enamoured soul was here the Church; the object of her love Christ, which takes upon him the person of a loving Husband, to enrich his Spouse with what is his. This she well knowing, longs, and sighs, and wishes for the Marriage day, which was( to speak truth) the day of his Nativity, and apparition in the flesh. And against that day, Solomon moved by the Spirit of God, composed this Epithalamium, or wedding Song.  
Which is styled Canticum can●●orum; as if he should say the most excellent of all his Songs. 
1 Kings 4.26. Exod. 15. Judges 5. 1 Sam. 2.  Five hundred he composed, but none like this. No nor ever any Song made like this. Moses Song is extant, and Deborahs Song is upon record, and Annahs, and Davids, and Asaphs. These were all sweet Singers of Israel; but not any of those yet it seems, to be equalled to this. They bare Cantica, Psalms, Hymns, Songs; but this as having pre-eminence of all the rest, Canticum can●●orum, The Song of Songs. Sung they were by particular persons most wise for some benefit received; as put case, that of Moses for Israels safety, and Pharaohs overthrow, of Deborah for her victory over Sisera, Annah for her Son, &c. But this was a Song penned to be sung by the whole Church to God, for the Redemption of the World by his son. For look whatsoever God had promised, the Prophets foretold, the patriarches expected, the Evangelists wrote, the Apostles preached, either for the building up of our faith, or confirming our hope, is fully, though darkly comprehended in it, Eloquio jucundo, figurato tamen.  
Here indeed is a vail, as sometimes over Moses face; but time hath removed it; 
Exod. 34.33, 34, 35. Ephes. 3.9. 1 Tim. 3.16. Cant 8.1.  and the mystery, hide from the beginning of the world, is now opened, since God is manifested in the flesh. What those old Fathers had in Spe, that we have in Re. What the people of God then expected, we enjoy. The Church then desired, Oh that thou wert as my brother, sucking the breasts of my mother. But we behold that our brother an infant of a span long, drawing those milk-white breasts. The kisses which she desired, have been sealed upon our lips; and those lips that gave them, have by himself spoken unto us. 
Heb. 1.2.   
Tertullian said it long ago, Christianus nihil aliud nisi Judaeus reformatus, That a Christian was nothing else but a reformed Jew. For the Doctrine of Christ was no strange thing in the world; It began not 1654. yeares ago, but was from the beginning. A Doctrine first made known by God, 
Gen. 3.15. Rev. 13.8. Acts 28.20.& 26.6, 7. Heb. 13.8.  The seed of the woman shall break the Ser●ents head; and all Sermons since, are but rehearsals and explanations of that old Text, and old Truth. For Christ was that Lamb slain from the beginning of the world. He was that common hope of the Fathers, and us their Children. He was yesterday, and to day, and the same for ever. To all the same spiritual meat, and the same spiritual drink. They that went before, and they that followed after, 
1 Cor. 10.4. Mat. 20.15.  cried, and yet cry, Hosanna to this Son of David.  
The Apostle witnesseth that they pleased God; 
Heb. 11.39.  and was God ever yet pleased with any but through his son? The voice from heaven assures us that it was no otherwise. Th u a t my son in whom, 
Mat. 3.17.  it is not with whom I am well pleased. Pleased with him, but in him pleased with us too. There never was, there never shall be but one catholic Church; there never was, nor never shall be but one Communion of Saints; and of these Saints one Christ is the Redeemer, and of th s catholic Church one Christ is the Head. The Fathers that lived before, and they who lived at, and we who have lived since the time he took these lips to kiss us, are all but members of th●s one body. Though they were forward as Jacob, 
Gen 25.26.  and put forth their hand, and laid hold on the promises before their brethren, yet they were joined to the body by this head. And that which united them, was their faith; which was one and the same in respect of the object, the seed of the woman; expected and desired by them, performed and exhibited to us: They believed and hoped for salvation by a M●ssias to come, we believe and hope for salvation by the same Messiah that is come.  
Which that it may the better be conceived, you shall do well to consider Faith in these respects.  
1. Q●oad internam illuminationem, by the light of knowledge, which is the first ground of faith; and thus their faith was not the same with ours; for our light is greater than ever theirs was. For what they in general believed of the Messiah, that we have unfo●ded, and digested into particular Articles Mans life is compared to a day; and by the parts of a day, this truth may be best known. Some there be that are up betime before the day spring, or the Sun hath scattered the clouds and mists, and what such men see, they behold darkly as in a fog. Thus the old patriarches( that lived before ●he day-spring from on high came to visit us) saw the Messiah; They saw only a shadow and a glimpse of him breaking through the darkness of Prophesies, and the mists of Sacrifices, Types, and Ceremonies. Some other walk abroad at noon-day when the Sun is in the Zenith, and what they see, they behold clearly. Thus they saw the Messiah, that conversed with him, 
judas ver. 3.  which caused them to contend for the faith so earnestly, so constantly, so faithfully. But whosoever since have seen him, are come nearer to the evening; and therefore though the object be the same, yet the Medium is darker, misted with Heresies, errors, profane life of the professors, which makes the apprehension the weaker by much. In regard of the light then faith hath its degrees. The Fathers that had less light saw less, but in the other respects, their faith was the same with ours.  
2. Quoad ob●ectum; In regard of the object, as I said but now; 
Justine Martyr.  for {αβγδ}, &c. they who lived under the old Testament, had a firm hope that God would make good his promise, 
Gen. 22.18. Gal. 3.23. Gen. 49.18.  and bless all nations in the seed of Abraham, and a lively faith in the Redeemer to be revealed in the fullness of time. Jacob thus speaks to God on his death-bed, I have waited for thy salvation, O Lord; or as some red it, Jesum tuum, Thy Jesus.  
3. Quoad assensum, for they assented, and yielded no less to this way of Salvation than we do. Abraham saw my day, and rejoiced. 
John 8.56.  Just as a man that sees but with one eye, equally believes, and is pleased with the object he sees, as he that perfectly beholds it with both.  
4. Quoad applicationem, In regard of application; and so the Fathers by Faith received the promises of the Messiah to come, and applied them to themselves for their own benefit; No less shall I say? nay, I fear me, much more than we do: 
Heb. 11.13.  {αβγδ}, They gave them a kind embrace. This was Jobs stay, he took it and put it in his bosom next his heart, 
Job 19.25.  I know that my Redeemer liveth. A Redeemer would not serve h s turn; He never was at rest, till he knew that he was his Redeemer; till he had taken hold of him, and applied him, even by faith made him his own; and made, as I may so say, a kind of Monopoly of him, My Redeemer liveth.  
Their faith then was true, but not so clear. True, for it had for its object the Messiah. True again, in that it did assent and rest in the promise. True lastly, in that they did apply to themselves the Redeemer, and expected to be saved by him. But not so clear, because all the particulars of this Redemption were not made known to them.  
And now perhaps you will say, What needed this waste of time? what use of this long preamble? you may judge it superfluous, but I say 'twas necessary, and could not well be spared; For had not the Church believed all this, to what purpose should have been those ejaculations, those fervent petitions of the old patriarches and Prophets that desired to see this day? how could we have understood what the Spouse here intended, when she passionately thus breaks forth, Let him kiss me with the kisses of his mouth. Out of which I shall commend unto you these three Points to be considered.  

1. The earnest desire of the old Church.  
2. The Object of her desire, to see Christ in the flesh.  
3. The end that she desired it; viz. that peace might be made betwixt heaven and earth; of which a kiss given and taken is a token and pledge.   

1. The desire of the old Church earnest.  
The prayers of the old Church were neither Trepidae, nor Tepidae; boldly they came to the Throne of grace; for they were armed with faith, and fervently th●●ent up their petitions from thence, for they were winged with Love. Where the love is could, the prayer is could; whereas from a heart warmed with this passion, the petition is earnest. heat a man once with the fire of the Spirit, and he will speak to God in sighs and groans that cannot be uttered; 
Rom. 8.26.  as the old Saints did in this case. David fetcheth one groan about it, 
Psal. 14.7. Isa. 64 1. Cant 8.1.  O that thou wouldst give salvation to Israel out of Sion. Isaiah another, Oh that thou wouldst rent the heavens. And the Spouse a third, Oh that thou wert as my brother. And this here, Let him kiss me, is no faint desire.  
When you pray then, pray thus. Thus as the Spouse with heat and love; be earnest and serious with God; and conceive not that God will hear you, when you hear not yourselves. True it is, that the prayer of the righteous man prevails much; 
James 5.16.  but it must then be fervent; for if could, it freezeth in the Clouds, and comes not to heaven; whereas a zealous prayer mou ts higher, 
Gen. 32.24, 26  wrestles with God, and will not let him alone. It is an Argument that a man is not much touched with the sense of what he wants, or wanti●g asks, when his svit is heavily commenced; for every one that truly feels his own necessity, will be importunate, he will press his friend even after a denial; 
Luke 18.3.  So it was with the poor Widow, which cried, and cried still after the unjust Judge, till she made him hear; an example that our Saviour hath left upon Record, that we should be earnest, importunate, and zealous in our prayers, and not petition as if we cared not much whether what we asked were granted or not; so did not the Spouse, for she was transported with the love of what she wanted and sued for, and would not be satisfied without she sped. Let him kiss me.  
2. There be that observe here again her humility and reverence in her suits, in that she said, Let him kiss me with the kisses of his mouth, not with the kisses of thy mouth; that phrase she thought too familiar, homely and unmannerly; which will check their impudence, that take upon them to command God, when they should entreat. Thus I have seen their Petitions printed, Thou Lord shalt do this for us, Thou must do it, We command thee to do it; grounding their bold pride and confidence upon that place of the Prophet Isaiah; And concerning the work of my hands command ye me; 
Isa. 45.11.  which is an Ironical sarcasm to the Babylonians, 
Jun.& Trem. in locum.  that thought they might lay an interdict upon God, and stay his Decree for the return of the captivity, and no warrant for a brazen-faced prayer. Sure I am, that the cream of Gods servants have petitioned, not commanded, and thought it a great happiness, if upon a svit tendered with all submission, humility and reverence, they might be heard, and dismissed with Be it unto thee as thou desirest. Familiarity begets contempt, 
Mat. 15.28.  and contempt draws on anger; and in anger I deny not, but a Petition may be signed; but better it were for him, it were denied; for it proceeds à Deo irato non propitio; and what is so granted, is given as the Israelites Quails, far better be without it. Faith, though it be confident, yet it is not impudent; it blusheth when it asks; though it desires a kiss, yet it shall be modestly, submissively done, approaching not as a bold Whore, but as a chased Spouse, being prepared rather to receive, than to command a kiss.  
A kiss, or kisses: And that was a great matter, as I shall by and by make evident to you. This teacheth us, that so often as we approach the Throne of Grace, we sue not for Trifles; it becomes not the Majesty of heaven to attend such Suits: Tu cum oras, magna ora: When you pray, ask for great things. 
Ambrose in Psal. 118. Mat. 6.33.  First seek the Kingdom of God, and the righteousness of that Kingdom, which are the kisses the Spouse sues for in this place, and then for other matters: For one temporal ask five eternal; this is the method by which we are taught to pray, in which we have but one single petition for daily bread, but five for this one, for those things that concern Gods honour, and our souls wealth. Transitory things then would be put into our petitions, as they stand in our Pater noster, not too oft repeated, nor too much insisted on; as for heavenly and spiritual, they cannot be too frequently, too earnestly pressed, because they properly concern our happiness. And among these, this especially, which the Church here asks to be reconciled to God through his Son, a work that could never have been done, had he not become the Son of man; for how should he ever have given a kiss, that had no lips? how should he speak peace, that had no mouth? when then she desires a kiss, or kiss from his mouth, her mind no question was, that he would appear in the shape of man, which was that same Magnum I hinted to you, and to that now I come.   

2. The object of the Churches desire, which was, to see Christ in the flesh. 
Gen. 3.15. Gen. 12. Gen. 49. Acts 10.43. Numb. 24.17. Deut. 18.18. Psal. 2.7. Isa. 7.14. Jer. 23.5. Ezek. 34.23. Dan. 9.25. Micah 5.2. Zach. 3.8. Rev. 19.20. 2 Pet. 1.19.   
Long before such a kiss was promised, or else she had never presumed to desire it. What did God else mean by the seed of the woman? What else by the blessing to come from Abrahams seed? What by Jacobs sceptre? which was not to depart till he came. Infinite it were to insist upon all the Prophesies of him; for to him give all the Prophets witness. Baalam by a Star: Moses by a Prophet: David by a son: Esay by a child: Jeremy by a just God, Jehovah our righteousness: Ezekiel by a Pastor: Daniel by the Messiah: Micah by a governor: Zachary by a branch: So that the testimony of Jesus is the Spirit of prophesy; this is the light that shines in a dark place, to which he that gives heed must needs be brought to Christ.  
And to him again give all the Types and Sacrifices witness; the Paschal Lamb, the Brazen Serpent, the Scape-goat, the read Cow, and I know not how many more of them, so that the testimony of Jesus are the Types of the old Law. But all Prophesies hang in suspense till the fulfilling of them; and all Types are but shadows, empty things, till the substance be exh bited. And yet this was all the light that the old Church had; a Saviour rather shadowed out darkly, than clearly expressed; and therefore she is desirous to know fully what those darker Prophesies aimed at, and what those obscure Types intended; petitions to God to open them, and fulfil them.  
'tis as if she had said, Quo mihi semiverbia illa Prophetarum ora? What comfort can I take in those half and cloudy expressions of the Prophets? 
Exod. 4.10. Isa. 6.5. Jer. 1.6.  I'll hear Moses no longer, he is a man of a stammering tongue, and no way eloquent. Isaiah's lips are polluted. Jeremy is a child, and knows not well how to speak. As for Visions and Dreams, and Types, I wot not what to make of them; and therefore ipse loquatur, quem loquuntur, let him come himself and speak of whom they speak so much, and speak to me, and kiss me with his own mouth; so may the mystery that hath lain hide from the beginning of the world be made known to me.  
But it was not curiosity only that made the old Synagogue to be so earnest to see the promise fulfilled; a farther matter there was in it. God and the world for mans disobedience were fallen out; God was become angry with man, and man was an enemy to God; and betwixt both foretold it was, that there should be a peace concluded by the lips of the womans seed: 
Micah 4.3, 4. Isa. 9.6.  Micah said it, that when he came, peace should be in our Land. Isaiah before him, that he should be Shar-shalon, the Prince of peace, the first that should take that burden upon his shoulders.  
This was the promise, but where's the performance? some mockers there were which said, You Prophets cry peace peace, but we find no peace; How long do you torment our souls? If he your Child, your messiah will have us persuaded of his good will so often signified by you his servants, then let him come down and make the peace, make your words good, and pacify all in heaven and earth.  
Upon this Angeli pacis amarè flebant, those Messengers of peace began to weep bitterly; and as well to stop the mouths of these mockers, as to assure their own peace, they were very earnest with God. David would have the heavens bowed: 
Psal. 144.5. Isa. 64.1.&, 41.8.  Bow the heavens O Lord, and come down. Isaiah would have them rent and broken: O that thou wouldst break the heavens; rather those celestial orbs suffer violence, bow and rend, and dissolve to due, than he should not descend to make up their and our peace; nay, such was the earnestness of Daniel, that he was styled Vir desideriorum, a man of desires; and whether think you that Balaam had not a months mind this way, when he passionately laments, 
Numb. 24.23. Luke 2.25, 38. Numb. 6.25.  Alas, who shall live when God doth this? those that lived near his coming, as Zachary, Simeon, Anna, were always looking and expecting this day. Considerable also it is, what the Jews meant by that common salutation, Ostendat tibi Dominus faciem suam; the Lord make his face to shine upon thee; for what was the face of God, but the Son of God, the very Image and Character of his brightness, whose appearance and manifestation they prayed for, by this form of speech as is conceived?  
But what speak I of particular men, when I have here the request of the whole Church? Osculetur me; let him kiss me, &c. All the kisses given before were but in words only, this real; they in hope, this in truth; they but like the Prophets staff sent by Gehazi a servant, 
2 Kings 4.31. Bern.  and laid u●on the face of the child without effect, without virtue. There was no voice, no life in the child; as yet he breaths not, moves not, looks not up. That great Prophet himself must come in person, he must put his mouth upon our mouths, and his hands upon our hands, and his eyes upon our eyes, or else we shall never recover. Nam quod tactus baculi non potuit, tactus carnis mirabilitèr perficiet. For what the could touch of the staff could not do, that the touch of his flesh will in a wonderful manner bring to pass.   

3. The end why the Fathers desired the Incarnation of Christ; it was, that he would kiss her.  
And now let us see what those kisses were which she so much desired, for many they were; Oscula, a plurality of kisses; which when we know, confess we shall that not one of them could be spared, for we stood in need of them all.  
1. The first kiss he gave to our nature whereby he took the seed of the woman, and joined it to his Deity, so of two making one, of two natures, that of God, and that of man, one person. By this there was a stay made of that pollution or birth-sin that defiles our nature. By this an infusion of that purity and holiness which was requisite in a mediator; for had he been any way defiled with sin himself, he never could have reconciled God to sinners.  
In his person there was the grace of union, and the grace of unction; and because the first of union, therefore this latter of unction; the conjunction of our dust to his Deity, raised our day to a higher pitch, 
Thom. Part 3. Q. 7. Art. 10. Viguerius.  and gave to the seed of Abraham which he assumed, a sacred unction and ability, & intensivè,& extensivè,& quoad essentiam,& quoad virtutem; in the intensest and highest degree that possibly grace may be had, and a faculty to use it unto all effects and purposes that grace can extend. 'tis acutely observed by Rupert, 
Mat. 3.16. Acts 2.3.  that the Holy Ghost descended upon our Saviour in the shape of a whole creature, a whole Dove; whereas it came upon the Apostles in the form of a partend and divided tongue. Because grace was bestowed upon him totally and perfectly, being habitually and formally inherent in his human nature; whereas unto them there was a division made of those gifts, every one having his share, as was requisite for themselves; for the jointing of the Saints; 
Eph. 4.12.  for the work of the Ministry, and for the edifying of the body of Christ. 
Psal. 45.7.  Above his fellows he was to be in the work, and therefore to be anointed with the oil of gladness above his fellows.  
But because this work could never be done without this union, 
Psal. 49.7.  therefore he decreed that these two natures should meet and kiss. Man cannot redeem his brother; it is a work too high for him, he must let that alone for ever; God is unapt to do it, as having no blood to  shed, 
Hebr. 9.22.  without which there can be no Redemption. Could then there be a person of that wonderful composition found, who might be {αβγδ}, God and man, this alone were he who were apt to stand up in the gap, and reconcile the disagreeing persons; that then he might be God to merit, and man to die, and by both to bring salvation to those who were lost; his Deity did vouchsafe to humble itself, and kiss the seed of the woman; after which grace of union there followed kiss upon kiss; for many they are.  
1. A kiss in baptism, when he first meets with us, 
Acts 2.38.  and by water seals upon our lips a pardon and remission of sins.  
2. After this another kiss by the other Sacrament, when to our mouths he offers his body, and to our lips his blood, 
Mat. 26.28. 1 Cor. 10.16.  as a sure pledge of our peace made with him.  
3. These kisses at some particular times; but all our life long a kiss by his Spirit of love. He comes and calls, and knocks, and visits us day by day: 
Cant. 5.2. Rev. 3.20. 1 Cor. à 4. ad 11. 1 Cor. 1.5. 2 Tim. 4.2. Joh. 1.16.  Upon some he bestows {αβγδ}, gifts, and seals them on their lips; their eloquence, their utterance, their words spoken in season, and out of season, are of these ample testimonies; but to others he gives {αβγδ}, graces, and seals them in their hearts, and by good works on their hands, and by good words on their tongues.  
4. And yet we have another kiss from his lips, a kiss of Instruction, a peculiarity in this kiss; for the same word Nazak in the Original, that signifies to kiss, signifies to instruct also. Instructed he hath, and taught us now a new lesson, yea, and that from his own mouth; for saith the Apostle, God hath spoken to us by his Son. 
Hebr. 1.2.  The old lesson we had from his Messengers and Servants, Moses and the Prophets; but this not from any man of God, though never so eminent, but from the Lord of the Prophets; not from any servant, though never so great in place, but from the Son himself; from his mouth we have received notice of Gods will; he himself, ore tenus, gave us this kiss.  
5. Now the last kiss he gives, is a parting kiss, a comfortable kiss indeed, without which we should take out farewell of the world with small content: Did not he come, when we are passing from these houses of earth, and seal upon our lips, Osculum pacis, the kiss of peace, pronouncing with a clear voice, and a serene countenance, Pax tibi frater, Peace be to thee my brother; assuring us that through his blood our Father is reconciled to us, and we to him, without which we should pass hence with a sad and amazed soul. Did you ever behold the cheerful look, and the Swan-like song of a Saint of God upon the approach of grim-fac'd death? 
Luke 2.29.  that which caused him to sing his Nunc dimittis with such content, was the assurance of this kiss. On the other side, have you ever been by to hear the groans and pitiful complaints, not of men of the common sort, but of spirit and valour, that durst have looked death in the face, 
Isa. 38.1, 14.  yet upon the Summons, Set thy house in order, for thou shalt die, brought so low, that they mourn as a Dove, and chatter as a Swallow? That which struck them into this terror, was, that they could find no inward certificate of this kiss. It is no light thing then that the Spouse here sues for, since to it is annexed all our comfort; since when it is either denied or with-held, there is nothing but the greatest discomfort and perplexity.  
A kiss is the perfectest Symbol of love and amity, and given from the lips of Christ most sure. Among men it may be, as they are, deceitful; for there is a crafty and insinuating kiss, 
2 Sam. 15.5. Mat. 26.49.  as was Absoloms; and a false and treacherous kiss, as was that of Judas; but in God there cannot be the least suspicion of falsehood, no ill intent; and therefore from his mouth a kiss given, must needs be Charitatis Symbolum, a sure sign of love and peace.  

Luke 2.14. John 14.27. John 16.33. Eph. 2.13, 14, 15, 16. Luke 19.42. Isa. 53.5. Joh. 20.21, 26.  When he was born, it was his Xenium, his New-years Gift, Peace be to men; when he dyed, it was his Legacy, My peace be with you. In his life he prayed for it, paid for it, wept for it. At his death he dyed for it, and at his rising he brought and bequeathed it, he stood in the midst and said, Peace be unto you: And when they are parting with the world, present he is with his, to dismiss them with a kiss of peace: In signo pacis facit de place securos, by this love-token of peace, he makes them secure of his peace.  
Yea, but what now, did not Abraham the friend of God, the patriarches and Prophets enjoy this? Had not they their kiss of peace and reconciliation long before he had any lips to give it? yes certainly, and they joyed at it; but yet their joy was not full; no more then his can be, who having a friends word past to him for a courtesy, yet is not wholly quiet in his mind till what is promised is performed. Though then their assurance for the performance was as firm as ours, yet the way how it should be performed was not so clear and evident; and this as it needs must abate of their content, so also it did very much fire and inflame their desires. 
Cicero de Senect.  Nihil molestum est quod non desid●res; nothing is troublesone that a man desires not; and then by the Rule of contraries it will follow, Omne molestum quod desideres; every thing puts a man to ttouble which he desires. Promise a man victory, and say he believes it, yet he is not satisfied till he know how it should be done. Let an Angel from heaven tell Sarah of a Son; or Mary, that she shall conceive, 
Gen. 18.10. Luke 1.31, 34.  and inquired it will be, {αβγδ}; How can this be? and till that be known, the soul is restless: So it was in this case; Gods Word was past, that in time the Bridegroom should come, who should give his Spouse this kiss, which she believed, and yet desired; and so much the more desired, because it was but V●spertina notitia, a glimmering of light to our Sunshine which came to them.  
For first it was brought to them by piecemeal, and not all at once. One piece to Adam in gross, that he should be the seed of the woman; no more. 
Gen. 3.15. Gen. 22.18. Gen. 49.10. Psal. 132.11.  Then another piece to Abraham, that of his loins, his people; after of the Tribe of Judah, then last of the Family of David; his pedigree was thus by degrees made known, and more clearly discovered. And for his Offices, these were not declared all at once neither, but sometimes to one, sometimes to another. To Moses that he should be a Prophet: 
Deut. 18.18. Psal. 110.4.  To David that he should be a Priest: To Isaiah a Prince or King. And ●ot to hold you long, the circumstances of his birth were by pieces delivered: To Isaiah, made known it was that his mother should be a Virgin. To Micah, 
Isa. 9.6. Isa. 7.14. Micah 5.2. Dan. 9.24.  that the place of his birth must be Bethlehem: To Daniel, that the time must be after seventy weeks. A man in this piece of an hour may now come to as much knowledge of him, as they arrived to in some hundreds of years. Now how was it possible, but as they saw the light arise by little and little, so also they should still be desirous to see more of it, indeed to behold it in its full strength and beauty, without which they could not be satisfied? All they heard of him hitherto, except that intimation given to Adam and Abraham, was immediately from the mouth of man. One word from his own lips were worth ten thousand of theirs; now this she, the Spouse here desires, and this in the last times he granted; for he came in the fullness of time, and spake by himself.   

The Conclusion.  
When I lay to heart the earnest desire of the old Jewish Synagogue for the Incarnation of the Son of God, and behold our coldness and negligence, our little regard and esteem of him, now that he is born and come amongst us, I wish that my head were a fountain of water, and my eyes wells of tears, 
Jer. 9.1. Tit. 2.11.  that I might weep day and night for the security of the daughter of my people. For to which of us doth the grace of God which hath appeared, give so much content as the promise only that he was to appear, gave to them? Now tell me I pray why their joy should be greater than ours; the mouth which the old world begged to see, we have heard to speak to us; the lips which they desired to kiss, is at this Feast presented unto us, hanging and sucking at his Mothers breasts: Eye-witnesses then were enough that saw him, Angels, 
Luke 2. Mat. 2.  Shepherds, Wisemen, lying in a Cratch, crying in swaddling clothes, an infant of a Span long. And thus much Apostles, Disciples after affirmed and made good, by working of Miracles, 
Acts 6.8.& 8, 6, 9. Hebr. 2.4. 1 John 1.1. John 20.31.  and healing all manner of diseases among the people; and what they saw, they delivered; and what they handled of the Word of life, they wrote; and they wrote it, that we might believe.  
Believing then what those old Fathers hoped for, there is no reason our thanks be less; and enjoying what they expected, a shane it were that our affections should be colder. In great love and greater humility he hath heard the desires of his old Saints, and is come down to kiss us; fit then it were that we met him half way, and kissed him. From him this is {αβγδ} a love-token indeed, but from us {αβγδ} a due debt. Little children, and new-borne babes we are wont to kiss; and this day you may hear of him at Bethlehem, a pretty child hanging at his mothers breasts, 
Luke 2. Mat. 2.  and emptying those Virgin bottles. Some sour men may conceive what they list; but sure I am that it will please God, that at his birth we rejoice with the Shepherds, Sing a Charol with the Arch-Angel, 
Luke 2.13, 20. Mat. 2.10, 11.  run after the star, fall down with the wise men, and offer gold, incense, and myrrh; gold to our King, incense to our God, myrrh to our Redeemer.  
Nazianzen Preaching on this day, thus begins his Sermon, {αβγδ}, &c. Christ is born, glorify him; Christ from heaven, go out to meet him; 
Naz. Orat. 38.  Christ upon the earth, exalt him; Christ in the flesh; be glad with fear, and joy; with fear, that your sins brought him down; with joy, for the hope of Reconciliation. And Cyprian long before him thus begins also, 
Cypr. de Nativ. Christi.  Adest multum desiderata& diu expectata Nativitas, adest solemnitas inclyta,& in praesentia Salvatoris grates& lauds visitatori suo per orb●m terrarum sancta reddit Ecclesia. In his dayes then it was a Solemnity, a famous Solemnity kept by the holy Church over all the world; in which they gave laud and thanks to him who came to visit them, and to give them a kiss. No man, I dare say, ever thought ill of the day, but he who grudgeth to perform the duty; 
Naz. Orat. cit.  That Eloquent Father is persuaded, that on this day the powers of heaven, because they honour God and love men, do {αβγδ}, sing with, rejoice and keep this Solemnity with the Church. What they do, we can but guess at; what the prime and best Christians did, we know; and 'tis more wisdom to hear them to speak for, and celebrate a Christian Feast, than to hear the clamours of new men without sense, without reason against it. They thought on this day they were bound to do their duty, to return a kiss for his kiss, taking their direction from his lips, who spake by the mouth of the Prophet David, Kiss the Son: And now I shall acquaint you how it is to be done. 
Psal. 2.12.   
1. By a constant profession of his Name; this cannot be done without the lips; 
Rom. 10.10. Heb. 4.14. 1 Pet. 3.15.  for the Apostle hath taught us, With the mouth confession is made to salvation. To this he requires that we stick close, hold fast the profession without wavering; and of it Saint Peter would have us ready to give an answer. This will distinguish us from Jews and Turks; to God they give a kiss; the Father they profess, but deny the Son; whereas we are bound not on●y to kiss the Father, but his Son also. This will distinguish us, if it be hearty, as it ought, from lukewarm Professors, 
2 Tim. 4.10. 1 Tim. 1.20. 2 Tim. 2.17.  Demas, Hymenaeus, and Philetus, who go away, and leave the Son, and give him no kiss at all in a hard time; whereas true Professors continue with him to the end, and cannot be beaten from his lips, no not in the time of the greatest trouble.  
2. To kiss is to adore. Idolaters to that purpose kissed their Gods. Tully tells us of Hercules brazen shrine, that the very chin and lips thereof were worn off by those who did adore him, 
Cic. in Ver. Act. 4.  Quia non solum in precibus& adorationibus adorare, said& osculari solent. Solent, it was their custom in their prayers, not only to adore, but to kiss. And Pliny tells us, that in their adorations they turned the service of the right hand into a kiss. 
Plin. lib. 20. c. 2.  But what need I rak the Heathens to prove this, when the Scriptures note it in Ephraim and Baals servitors? 
Hos. 13.2. 1 Kings 19.8.  Ephraim kissed the Calves. I have reserved unto me seven thousand, whose mouths have not kissed Baal. When they saw the Sun in his glory, and the Moon in her strength, their mouth kissed their hand; 
Job. 31.37.  which Job did not. To kiss then is to adore; and so the old translator reads it, Adorate filium, not osculumini, Adore the Son.  
Get ye then to your knees, with the wise men fall down and worship him; they did it when he was in a low estate, 
Mat. 2.10.  when a child in the Inn, in the Stable, in the Manger, and therefore in no worshipful condition. You behold him on high, far above all heavens, sitting on the right hand of God; fall low then before him: 
Ephes. 4.10. Col. 3.1.  And for the many kisses he hath given you, give him this one of honour.  
2. This one? nay second it with another of Homage and Subjection. Homagers kiss the hands of their liege Lords; and of old, 
Godw. Antiq. Jud. lib. 3. c. 2.  Subjects were wont to kiss their sovereigns. Samuel so soon as he had emptied his horn of oil upon Sauls head, kissed him, to signify that he was his Subject. 
8 Sam. 10.1.  And Phaeraoh when he made Joseph Lord over all Egypt, that he might assure him of his grant,  told him, That according to his word all his people should Nasak, 
Gen. 41.40.  kiss, that is, be ruled.  
Now such a kiss bring to your Saviour, a Subjects kiss. Take every word as a favour that falls from his lips, and no sooner hear, but be as ready to obey. 
Psal. 18.44.  It is the truest Character of one of Gods good Subjects, that in auditu auris, that he will no sooner hear than obey. Strange children may dissemble, hear and do nothing; but they who do truly submit to his government, pendent narrantis ab ore, 
Psal. 85.8.  harken these will what the Lord God will say concerning ihem; To which the Spirit of God here exhorts in the judgement of the Septuagint and Chaldee Paraphrast; for the first red it {αβγδ}, and the last recipite disciplinam, receive his doctrine, and follow your instruction, hear, submit, and be content to be taught by him. Erudimini, apprehendite di●ciplinam.  
But Subjects are not all of one sort; some obey for fear, others for love; some do but flatter and dissemble with their double lips, 
Psal. 78.36.  others mean simply& plainly, give a true kiss of love. Now such must be the kiss you bring this child, if any; see it be {αβγδ}, a true, friendly, hearty salute, or else forbear. Judas brought him a kiss, but it had been better kept; For a kiss from a false heart moves him not, except to wrath. Beware then, give not a kiss of compliment, or for fashion, as the multitude; give him not a traitorous kiss, as the hypocrite; but if you intend to kiss him at all, be sure it be with a true lovers heart, or else abstain. Hurt yourselves you may; 
1 Sam. 28.15.  you shall not win him, if you play the Devils part in Samuels mantle.  
3. Lastly, since he is come to make our peace, be not {αβγδ}, 
2 Tim. 3.3  be not of that generation which will have no peace, that will admit of no reconciliation. He for his part hath signified his mind to bestow on you sculum pacis, a kiss of peace; I pray therefore kiss and be friends. Why should you stand out any longer? testify if you can, wherein he hath grieved you; 
Mic. 6.3. Heb. 3.10. Ez. 16.43.  that you have grieved his Spirit, and fretted him, is too too apparent, and yet as if the wrong and injury had been done by him, he seeks to man for his good will.  
Prepare then to meet thy God O Israel, 
Amos 4.12. Luke 19.42. Eph. 6.15. Rom. 3.17. Isa. 9.6. Rom. 10.15.  be ready to meet him in the things that concern thy peace. Meet him in his Gospel of peace; meet him in his ways of peace; meet him by faith in his son, who is the Prince of peace; meet him in his Sacraments, which are his Conduits of peace; meet him in his Ministers, who are the Angels of peace: and never then doubt but thou shalt be dismissed at last with a kiss of peace, a certain evidence of reconciliation; which is properly the kiss of his mouth, not of ours. 
Ephes. 2.15.  For he it is that must assure us that the peace is made, else we shall have no comfort in it. When the kind father had fallen upon the neck of his Prodigal, 
Luke 15.20.  and kissed him, then he was sure that his pardon was signed, not before. The father gave it, the Son received it.  
To kiss Christs feet, or his hands, belongs to us; when we adore him, we kiss his feet; when we submit to him, we kiss his hands, and are both a duty in us: But to give a kiss with his mouth, that is to be reconciled to us, only belongs to him, and is no otherwise a duty laid upon us, but that we be earnest and instant to obtain it. And to say truth, the sole way to purchase this favour, is to begin with his feet, and go on to his hands.  
Mary the penitent began at his feet; 
Luke 7.38.  at his feet she sate with a broken spirit and a contrite soul, with blubbered eyes, and mournful sobs; and what now, if we got us all thither, stooped down to his feet, and watered them with this contrite due, and kissed them with our sorrowful lips? 'tis but our duty, and a readier way there is not to obtain a kiss from his mouth.  
This kiss of the feet is for Penitents, which yet, when we have sadly given, it becomes us not presently to be over-hasty or presumptuous to challenge that of his mouth. Theres another kiss to be given by the way, a middle duty; the hand is then offered, and we must remember to kiss that. For what? thou wast but yesterday polluted with blood, and wilt thou presume to touch his lips? but now thou layst grovling at his feet loaden with, and confessing thy deformities, and wilt thou presently be so bold as to approach his mouth? Take his hand in the way, and kiss that; Pray humbly, that with his hand he may raise thee, with his hand uphold thee, with his hand assist thee, that thy hands which before were instruments of iniquity, may hereafter be hands of innocency, dedicated wholly to his service, to his honour.  
When we have thus humbly done our parts, kissed his feet with penitent tears, 
Nehem. 2.8.  and humble souls; and kissed his hands in acknowledgement of our dependence upon him, 
Heb. 4.16.  telying wholly upon the good hand of God for power to execute our begun resolutions: Then we may the more boldly come to the throne of grace, 
Luke. 7.48. 2 Cor. 12.9.  and beg a kiss of his mouth from him. Say it be that of Mary, Thy sins are forgiven thee. Say it be that to Saint Paul, My grace is sufficient for thee, yet there is great comfort in it; for as it follows in the close of this verse, his love is better than wine. A Pardon pronounced by his lips, and a sufficiency of grace assured by his promise, is far beyond the delights of all earthly delicates. 
Cant. 1.14.  Talk no more then of the clusters of Engeddi, name not to me the Valleys loaden with Wheat, nor the Fields with Olives; These may please and content for a time, be some comfort rather to a living, than a dying man. 
Luke 2.29.  While I live and breath, and at that instant when I shall breath my last, the Lord afford me this kiss, and seal his love upon my lips and soul, that I may depart in peace.  
If I err in this my desire, I am content to err; neither am I willing, that either the motives of the ambitious, nor the incentives of the wanton, nor the wedge of the covetous, nor all the delights of the sons of men, ever persuade me from this error. For I am assured, that a kiss of reconciliation will be a better cordial to my now panting heart, and then parting soul, than all the pleasures of Solomon, or the treasures of Tyre. Evermore therefore Lord give me of this comfort, kiss me with the kisses of thy mouth, that I may live in peace, and die in peace, and rest in peace, and enjoy the fruits of this peace for ever and ever. far be it from your heart to imagine me so uncharitable, as that I have not included you in this my desire; for know that I wish you no worse than myself; why is it that I spend this breath, but that Christ should have his kisses from you, and you again your kisses from him? He his of adoration and submission, and you yours of reconciliation and peace. Go toward him, 
Luke 15.20.  and make your tender of them, as did the Prodigal, and then though you be a great way off, he will fall upon your neck, and give you his kiss. Nothing can hinder you from it, but your undervaluing of it; which if you do, I shall hold you unworthy of so great a grace, so great love, so great a benefit, But I hope better things of you, and that you are as ambitious of it, as he ready to give it. Be content then to be reconciled to God, and he will be reconciled to you, upon which only depends your present, and your future happiness.  
For till you be at peace with him, all the world is in war with you; The Angels have a drawn sword, 
Numb 22.31. judge. 5.20. Joel. 2.25.  and are ready to smite you. The stars in their courses fight against you; Gods mighty Army are in arms, and wait but for his sword to fall upon you: Whereas if you shall meet him, and kiss his son, nay pray earnestly that he would kiss you, be willing that he apply his mouth to your mouth, and receive instructions from him, he will strike up with you a Covenant of peace. Peace you shall have in earth with all creatures; Peace within in your own hearts. And peace in heaven with your God. This will be the fruit of your reconciliation with Christ, and the end everlasting peace. Which God grant, &c.    

The Person, Natures, and Offices of Christ.  Matth. 16.15, 16. 
But whom say you that I am?  
And Simon Peter answered and said, Thou art Christ the son of the living God.  
THere was a three-fold error and mistake about our Saviour; the first was the time of his coming; the second was about his condition in which he was to come; The third concerning his person when he was come.  
1. About the time the obstinate Jew yet errs grossly, for they deny that the Messiah is yet come, 
Gen. 49.10.  though they have seen the sceptre departed from Judah; though they have red all the Prophecies fulfilled in him; though they feel his blood upon them and their children, 
2 Cor. 3.15.  which descends four times a year constantly, as the late converted Jew hath discovered to us; though their Genealogies be lost, their Temple and City razed, and themselves dispersed to the four winds, yet there is a vail over their hearts, another they look for, and will not be taught, that our Christ was the Messiah, who was sent in the fullness of time to save the world.  
2. And that which then did, and yet doth animate them in their error, is, the low estate, and mean condition in which Christ came. For they expected a great Prince for their Messiah, a temporal and worldly King; 
Isa. 53.  quiter contrary to that which the Prophets, especially I say hath left written of him. And to this day they continue in this error; for they give it out, that their Messiah shall be a mighty warrior; restore the kingdom of David to its, wonted dignity; build their Sanctuary and City; and gather all the dispersed Jews to Jerusalem.  
3. Both these mistakes are great, but the greatest was error personae, the mistake about his person when he was come. About which that there be no more mistakes, our Saviour proposeth to his Disciples two questions.  
One at verse 13. Whom do men say that I the son of man am? 
Verse 13.  He confesseth himself to be the son of man, and closely intimates, that this was it that gave the cause of offence; because they beholded him in a low degree, 
Isa. 53.2, 3.  therefore they took occasion to esteem him as an object and contemptible person. Gladly therfore he would know of his Disciples what opinion the world had of him.  
To which question they return this answer, 
Verse 14.  that men were not of one opinion, divided they were, and some said this, and some said that; some said that he was John the Baptist newly risen from the dead; some Eliah, whom the Jews expected; some Jeremiah; or if none of these, 
Montacat. Analect. Exc. 3. sect. 1.  yet at least one of the old Prophets. And I little doubt, but that this their conjecture took its rise from that Pharisaical fancy then current, that the souls of good men passed into other good mens bodies, and therefore possible it was, that Christs body might be animated by the soul either of John, Elias, or Jeremiah.  
Though this their judgement were erroneous, yet 'tis an argument that the people yet had an honourable esteem of him. For we hear no news here of any of the wonted blasphemies of the Pharisees thrown in his face; 
Matth. 11.19. John 8.48.  Not that he is a wine-bibber, a friend of Publicans and sinners; not that he is a Samaritan, and hath a Devil. Though they erred foully; yet it was with an honest mind, their thoughts were honourable, though low, and imperfect; therefore he turns to his Disciples, and would needs know their judgement of him.  
But whom say you that I am? As if he had said, the former conjectures are all false, be it that by them they show some love and good will to me, yet I am nor one, nor t'other. You now are my Disciples, have been thus long with me, seen my miracles, heard my words, publicly, privately you have conversed with me; Quid vos tandem? What say you to this question? which was no sooner proposed, but Peter steps forth, & prae omnibus,& pro omnibus, for all, and before all makes this Confession, Thou art the Christ, the Son of the living God. This is the occasion and coherence of these words, out of which I propose to your consideration  
1. The Question, which is Emphatical; for there is one Emphasis in {αβγδ}, the Adversative particle, another in {αβγδ}, the pronoun. But you. A difference there ought to be betwixt you and other men; betwixt the judgement of you my Disciples, and that of common people.  
2. The answer by way of Confession, which is Emphatical also, for every word hath his Article. Thou art. Thou, and no other besides thee, art, not a Christ, but {αβγδ}, The Christ; not {αβγδ}, a Son at large, but {αβγδ}, ille filius, that Son, not of any reputed Nominal God, but the Son {αβγδ}, of that living God. A man would think that it had not been Saint James, according to the Tradition, that had framed that Article of the Creed, I believe in Jesus Christ his only Son our Lord( which gave me occasion to choose this Verse) but Saint Peter, 
Prov. 27.19.  since face doth not more answer in water to face, than this his Confession is answerable to that Article, and that Article to this Confession, as will farther appear by the farther examination of it.  

2. But whom say you that I am?  
But first a word of the question, which is here proposed to the Disciples, not to the people. In doubts and difficulties that arise in matters of faith, we are not to seek for resolutions from ordinary men, but apply ourselves to such as Christ hath taken nearer to him, and inquire of them. This man saith this, and th'other man saith that, But what say you? Of the Lawyer we will inquire about our estate, and consult we will with the physician about our health, and must the Divine be laid aside only, when a Quaere ariseth in his profession? Had this doubt here been moved to any of the people, 'tis evident what the answer had been; honest perhaps, and according to their knowledge, but yet far short of the Truth.  
God hath ordained a higher Keeper of Divine Mysteries. The Priests lips, saith he shall preserve knowledge, 
Mal. 2.7. hag. 2.11. 1 Kings 7.29. Greg.  preserve it and have it ready in store; and then follows the peoples duty, and thou shalt inquire the Law at his mouth. In the Bases of the Temple there were Lions, Oxen, and Cherubins, of which a Father makes this Moral, those whom God has taken near to him, are the Bases of the Church, and endowed they must be with the valour of Lions, the pains and patience of the ox, 
Exod. 28.30.  and with the knowledge of a Cherub. Carry they must about them what the High Priest did in the Breastplate, Urim and Thummim, 
Hieron. in Mal. 2.  which Hieron expounds Doctrina& Veritas, Doctrine and Truth; There it is called the Breastplate of judgement; now no man in office receives power of Judicature for himself, but for the benefit of another. Doctrine is necessary that he judge wisely; and truth is requisite that he resolve honestly; but both these are of no farther use than to inform himself, if no man refer himself to his judgement. Remember then, it is not arbitrary in you, left to your choice whether you will ask or no, but a duty. His lips shall preserve; Thou shalt inquire. As he must be able by sound doctrine, both to exhort and to convince the gain-sayers: 
Tit. 1.9. 1 Cor. 14.16.  so must he( whom Saint Paul calls {αβγδ}, in opposition to him, the unlearned) make use of his ab●lities to be exhorted, and for the conviction of gain-sayers.  
Be it, that the malignant can spy moats in their eyes, 
Mat. 7.3, 4. Mat. 23.2.  which want of charity often swells into beams; yet as Christ  told the Jews, The Scribes and Pharisees sit in Moses seat, and therefore whatsoever they bid you observe, that observe and do. These are now set, not upon Moses seat, but upon Christs; He by them teacheth you what you are to believe, what you are to do. 
Mat. 28.20.  'tis his providence that these Pastors and Doctors shall not be wanting to the end of the World, by the light in whose eyes you may be kept from darkness; by whose truth from error. Especially in those truths which are absolutely necessary to salvation; Among which there is none of so great weight, as that upon which the question was here moved by Christ, and thus resolved by Saint Peter, 
{αβγδ}.  
Thou art the Christ, the Son of the living God.   
A short, but a full confession; in few words comprehending the whole Gospel of Christ, as well concerning his Natures, as his Offices. 
Melanct. Marlorat. Beza. Aretius.   
1. His Natures; that of God, that of man.  

1. Of man. Thou the son of Mary art Christ, anointed; therefore a man.  
2. Of God. For thou art, {αβγδ}, the son of the living God; therefore more than man.   
2. His Offices; in that he was {αβγδ}, that Messiah that anointed, that was to come into the world; who was to be the mediator to Reconcile God to Man: To be the Redeemer and Saviour of His People.  
Two points then out of these words naturally offer themselves to be discussed. 1. His Person. 2. His Offices; of which in their order. And first,   

1. Of the Person. Thou art the son of the living God.  
Without question, great is the mystery of godliness; 
1 Tim. 3.16.  a mystery in many respects, but in this most mysterious, that God should be made manifest in the flesh. The Angels were astonished at it, {αβγδ}, stoop down, 
1 Pet. 1.12.  as desirous to look into it; and Gabriel that was sent to reveal it, shadows it out to us in an obscure word, The Holy Ghost shall come upon thee, 
Luke 1.35.  and the power of the Most High shall over-shadow thee; therefore that holy One which shall be born of thee, shall be called the Son of God. 
Bern. Serm. 1. in Epiph.  But faith Lynceos habet oculos, hath a quick eye; for Peter though he beholded Christ with his bodily eyes in the form of a servant as the son of man, yet with his Spiritual eye of faith he pierced the vail, and perceived, and confessed that he was more than man, even the Son of the living God.  
The meaning of which words is this, That Jesus Christ is not only a man, nor took his beginning when he was born of the Virgin Mary, but that he was the Eternal Son of God, 
Hook. Eccl. pol. lib. 5. Sect. 42.  that he was true God as the Father is, and hath the same nature, essence, will and power with him. Neither can the confession of Peter admit of a lower interpretation, as it is proved by Zanchy by many strong Arguments; of which this is the Sum.  

Zanch. de tribus Elohim. l. 5. c. 4.  1. By the addition of the Article, ὁ. Ille filius Dei, That, that Son of God by which he separates, and distinguisheth him from all of his Sons; They Sons by Grace, but Thou that his Son by Nature.  
2. Because upon this confession our Saviour pronounceth Peter blessed, Blessed art thou Peter. 
Verse 17.  For could the confession of him to have been the Son of God, as other men were, have made Peter a blessed man? Necessary then it was, that Peter by this his confession, must aclowledge him more than another man, or else no Blessedness could have been annexed to it.  
3. The reason by our Saviour here added confirms it, For flesh and blood hath not revealed this unto thee. 
Verse 17.  A Revelation it was from Christs Father in Heaven, and such there needed none, to testify him to be such a son as God had many, adorned with excellent and extraordinary gifts and graces. For these had been a sufficient witness.  

Ver. 18, 19.  4. Christ promiseth to Peter, 1. Constancy in his profession. 2. That he would build his Church upon this Rock, that is, hat faith which Peer had confessed. 3. That the gates of Hell should never prevail against it. 4. He gives him the keys of the kingdom of Heaven, power to bind and loose. And who can do all this but God only? He alone can give perseverance, he alone can build the Church, he alone can conquer the Gates of Hell; at his girdle the keys of the kingdom of Heaven hang, and he alone can give power to remit or retain sins. Since therefore our Saviour assumes to himself that power which belongs to God, and gives to Peter for this confession, that which God alone could bestow: it cannot be thought, but P●ter by his confession, Thou art that Christ the son of the living God, intended more than that he was one of those sons whom God adopted or sanctified with grace; but that he acknowledged him to be his only son born of God by Nature; and therefore true God with the Father from everlasting.  
A Truth, which because the Arrians long since opposed, therefore the 318. 
Nicene Creed.  Bishops assembled at Nice, expounded in larger terms, viz. I believe in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, God of God, light of light, very God of very God, begotten, not made, being {αβγδ}, of one substance with the Father: And Athanasius again, God of the substance of the Father, perfect God, equal to the Father, as touching his God-head. What the Apostles had first delivered, that those pious Bishops explained, and Athanasius 
Athanasius  defended, which was no other than Peters confession in this place, 
Creed.  Thou art the S n of the living God. And that this his Testimony was true, we have so● it the Word of God, Psalm 2.7. 
Psal. 2.7.  Thou art my son, this day have I begotten thee. 
Mat. 3.17. Rom. 1.4.  The voice of God at Jordan, at Tabor, This is my beloved Son; and a Declaration of it by his Resurrection from the dead; besides other infinite Testimonies in the Gospels and Epistles, which for brevity I forbear.  
But what Son, perhaps you will ask, is he? Let David be heard to speak, and he will tell you, that he is his begotten Son; Saint John, that he is his only begotten Son, 
John 1.14. 1 John 5.20. Rom. 8.32. Heb. 1.6.  his true Son; Saint Paul, that he is his own Son, his first born; having to this purpose in the verse before, alleged that place of the psalm, Thou art my son, this day have I begotten thee. Some sons of God there are who are not begotten, but come in some other way. sons of love, sons of age, sons of Regeneration, sons of Adoption. sons at large they are, but not begotten any one of them all. This word then Begotten, is a distinguishing term; and makes Christ to be so Gods Son, as is no other. They their way, he his. They by grace and favour, he by nature and essence, his sole, natural, singular son, of the same substance that he is. Co-essential, coequal, Co-eternal with Him.  
1. C●-essential; for he is his begotten Son; and ever the thing begotten is of the same essence and substance with that which begets it; for which we have his own words, I and the Father are one. Unum, not Unus. Not one in will, but in Nature. 
John 10 30.   
2. coequal. For neither person is greater or lesser than other. The Apostle teacheth it plainly, 
Phil. 2.6.  He thought it no Robbery to be equal with God.  
3. Co-eternal. If the Father from everlasting, then the Son also from everlasting, because God as a Father cannot be conceived but to have a Son. Thus it is extant in the Prophet, Out of thee shall come a Prince, 
Micah 5.2.  whose going forth hath been from old, from everlasting. In the creature there is a priority both of order and time; for in both these, that which is doth beget, is before that which is begotten. But in the generation of the second Person of the Trinity, there is a priority only of order flowing from the Relation, and not of Time; for in Time they are both equal, neither being afore nor after other.  
But this whole point is fully delivered by the Apostle, God, saith he, 
Heb. 1.2, 3.  hath spoken by his Son, who was the brightness of his glory, and the engraved image of his person. I shall give light to this place in the very words of a pious and Learned Bishop; and I glory to borrow my light from one of the clearest Lamps that ever this Church had. Christs Divine Nature hath no less than these three words to express it, son, Brightness, 
Bish. Andrews Serm. 7. of the Nativit.  Character.  
1. In son there is a true Identity of Nature, upon it is grounded {αβγδ}, being of one substance, even as a Son is with the Father.  
2. But the Son comes after the Father in time, and that a good time: Amends is made for that in the next term brightness. For it is not to be imagined that there ever was, or could be a light body, but in the same instant there must stream from it a brightness. Upon this term then is grounded Co-eternal.  
3. But then there is some inequality between the light body itself, and the beam or brightness of it: The beam not full out so clear. This is the imperfection in the term Brightness. But that is supplied by the next term Character. For that is ever equal; neither greater, nor lesser, than the type or stamp that made it. And upon this is grounded coequal. Agreeable to these three, we believe of Christ, that he is consubstantial as the Son; co-eternal as is the Brightness; coequal as the Character: against the new heads of the old Hydra, sprung up in our dayes. Thus far that Oracle of Learning and Piety.  
Hitherto I have demonstrated out of the Scriptures the truth of Peters confession, so that no more needs be said. Yet that I may stop the mouths of too too many impudent men, that at this day bark against this Article of our Creed, Ex sup●rabundanti over and above, 
Vid. Bellar. lib. 1. de Christo. c. 8.  I shall add these following reasons.  
1. The properties of the God-head are ascribed to him. For he knew mens thoughts. He was eternal, Yesterday, to day, and the same for ever. 
Luke 6.8. Heb. 13.8. John 5.19.  He is present in all places. I am with you to the end of the world. He is Omnipotent; Whatsoever the Father doth, that doth the Son also. All which attributed to him, evince that he is God.  
2. The works of the Deity are attributed to him. Creation, Ill●mination, Sanctification, 
Heb. 1.2. John 1.9.  Eph. 5.26. Remission of sin, Mat. 9.6. Justification, Rom. 3.24, 25. That I name not the many miracles done in his Name.  
3. Divine worship is to be given to him; For God hath given him a Name above every Name, 
Psal. 2 12. Heb. 1.6. Phil. 2 9, 10. John 5.23.  that at the Name of Jesus every knee should Bow.  
4. Lastly, As others attributed, so he himself did assume and justify this Name, when in the Gospel of Saint John, a Gospel written on purpose to confirm his Deity, 
John 5.18. John 19.7, 8. Mat. 26.65.  he gave a resolute and plain Testimony, that God was his Father. For this they, the Jews, sought to kill him, for this they accused him before Pilate; at that accusation Pilate was the more afraid; And the high Priest rent his clothes, saying, He had spoken blasphemy. Had he meant, or they understood no more, but that he was the Son of God in that sort that other men or Angels were, they never would have been so highly offended at him; Where had been the blasphemy? The accusers malice then, and the Judges fear, argue that they understood his words, as indeed he spoken them, and meant them, that he was Gods Son, not {αβγδ}, but {αβγδ}, not by excellency or prerogative, but substantially his Son. The Son of God, and consequently God.  
An honour of which God hath been so jealous, that never any usurped it, but well paid for their pride and ambition. The devil would needs mount into Gods seat, But how art thou fallen, O Lucifer the son of the morning? how reserved in chains of darkness to the judgement of the last day? 
Isa. 14.12. judas ver. 6.  What should I tell you of Herod, Alexander, C. Caligula, Domitian? &c. who because they would be Gods, dyed not like men, but before their time, either by a bloody or nasty death. So true is that Observation of the Muses chief Priest, which there is to be red at large 

Virgil. Aen. 6. Vers. 580.  Hic genus antiquum terrae, Titania pubes,  
Fulmine dejecti fundo volvuntur in imo, &c.   
The bold giants, Oetus, Ephialtus, Salmoneus, with the rest of the rabble all in Hell, in the bottom of Hell, quod divum sibi posceba● honorem, because they would be Gods. And doubtless, had Christ been but a mere man, and not true God, as he avouched, the same hand of God would have been upon him, and overtook him, that overtook others.  
He suffered indeed, and was crucified; but even then he most triumphed; when he dyed he was honoured. He dyed with power, Nature was strong; he might have lived, 
Luke 23.46, 44, 45. Mat. 27.51, 52.  but he yields in the midst of his strength, gives up the ghost, and dyes, that he might show himself to be Lord of Life and Death: Quis tam facilè quando vult moritur? who can so easily die at his own pleasure? Like a God he causeth the Sun to detain his light, the earth to tremble and totter, the Rocks to split, the Temple to rend, the graves to open, the dead to arise; and notwithstanding his opprobrious death, extorted this confession from the mouth of the Centurion, and they that were with him, out of great fear, 
Mat. 27.54.  Truly, this was the Son of God.  
What should I tell you how he made his greatest enemies feel the power of his Godhead? Herod that derided him, Pilate that condemned him, Caiaphas that would suffer him to be spit on and buffeted for th●s blasphemy, 
Joseph. lib. 8. c. 9. Antiq. Judaic. Euseb. Eutrop. lib. 7  as he called it, Judas that sold and betrayed him, and the whole Nation of the Jews that crucified him, have dearly paid for the denial of this Truth. Not one of these escaped the power of his arm. Wherefore since God, that cannot abide that his glory should be given to another, 
Isa. 42.8.  hath so exemplarily revenged himself upon the usurpers of this title; and yet notwithstanding the assumption of this Name, hath highly exalted him, and by infallible signs and wonders approved him to be his Son; 
Phil. 2.9. Acts 1.3.  it is necessary we confess that that testimony which Christ gave of himself, be infallibly true, and without all question received by us. The High Priest sa●d, 
Mat. 26.63, 64  I adjure thee by the living God that thou tell us whether thou be the Christ, the Son of God? Jesus saith to him, Thou hast said.  
Since the extirpation of these Miscreants, there be that would have made him a creature; but the Ring-leaders have not escaped the hand of God. 
Sozomen. Socrat. Theodor. Ruff. lib. 2. c. 3. Jornandes. Niceph. lib. 14. cap. 36.  Arrius voided his Guts on a public House of Office. valemce the Arrian Emperour, was shamefully put to flight by the Goths, pursued and burned in a little house set a fire by them, to which he fled. Nestorius was banished, tormented with a strange disease; the worms did gnaw asunder his blasphemous tongue, and at length the earth opened her mouth, and swallow him up. Servetus perished, raving in the fire. Valentinus gentiles, ended miserable at barn. Lisman broken his neck into a Well. Francis David dyed mad. Hacket and his two Disciples, Coppinger and Arthrington had the reward they deserved. And so let thine enemies perish O Lord, such an end attend on those who think, 
August.  ad unici patris gloriam se non posse nisi per unici filii contumeliam pervenire; that they cannot honour the Father enough, but by dishonouring his only Son.  
2. Having proceeded thus far, and proved that Christ is God, it remains now to show that he was man also: Had it been otherwise, 
Gen. 3.15.& 22.18. Matth. 1.1. Gal. 3.4.  how could he have been the seed of the woman, the seed of Abraham, the son of David? or as Saint Paul hath it, made of a woman; made ex, and ex always shows the material cause out of which any thing is made.  
The Word was made flesh; made it was, 
tertul. iron. Epiph. Epiph. tertul.  and so no phantasm or shadow of a body, as the gnostics held. Made of the Virgin, and then not of a Starry substance or an Airy, as Apelles; nor yet a spiritual body, as Valentinus. Made flesh the Word was, but how made? not by conversion, as if the Word had been turned into flesh, as Cerinthus dreamed: Nor by a loving conjunction, as two friends being made one, so as they continue two persons still, as Nestorius thought: Nor yet by composition, and so a third thing produced of both, as Eutiches imagined; but made he was, by taking the seed of Abraham; but of this Point I shall speak more fully in a fitter place.  
Into the Godhead then was the Manhood taken, and both together make one Person, yet so, that the Natures are preserved without confusion, and the Person entire without division; {αβγδ}; truly, perfectly, without separation of Persons, without commixtion of Natures, he was God and man, as the Old Councils declared against the heretics of those times; truly against the School of the gnostics, and the Manichees; perfectly against Apelles, Ebion, and Cerinthus, &c. indivisibly against the Nestorians, and yet distinctly against Eutiches and his followers.  
Christ then, that did really subsist before in the Nature of God, took the seed of our Nature, which had no personal subsistence before, and joined it to his Deity, that so being united to his Person, it might have the same subsistence which he had. The Person then of the Son of God being made man, did not acquire any new subsistence, but changed only the manner of it. He that from all eternity did subsist only in the Nature of God, assumed the nature of man, 
Col. 2.9.  and dwells in our flesh bodily, that is personally; not only by efficacy and assistance, but by an hypostatical union; so that {αβγδ}, the word assuming and inhabiting, and the Nature assumed, in which the word dwells, make but one person, which is not {αβγδ}, a man only strengthened and sanctified by the Holy Ghost; but truly {αβγδ}, God and man.  
This we usually call the grace of union, and the personal subsistence of these two natures are explained to us under many Similes, 
Bellar. de Incar. lib. 3. cap. 8.  all which yet are far short of the truth of this mystery, as Bellarmine shows, as of the soul and body that make but one man; of a fiery Sword, or glowing Iron, in which are the properties of Fire and Iron, and yet but one Subject; of a man in whom there be two accidental forms, as the Art of physic, and Skill of Law, and yet the man but one man; of a Stock and a Graft, which is of another kind, and yet both make but one three; These give some light, and thus much only, that as two things of different kinds may meet, and denominate one subject; so the Natures of God and Man did meet, and make but one Christ.  
Now from this union of our Nature to the Person of the Son of God, there ariseth to us these privileges or benefits.  
1. The first is, the Exaltation of our Nature even above all creatures whatsoever, not the Angels themselves excepted, in that now it hath its subsistence in the second Person of the Trinity.  
2. The second is, that which Divines call the communication of properties; but this must be taken with a grain of salt, for here was no real donation by which one Nature might use the properties of the other; for whatsoever was proper to the Deity, 
Hook. lib. 5. Sect. 54.  was not communicated to the Humanity; and whatsoever was natural to the Manhood, the Deity was not capable of. This then is that we affirm, that the properties which really and essentially belong to either Nature, are attributed to the whole Person. 'tis proper unto God to be immutable, impassable, immortal; yet because God dwelled in our flesh, we may say, that he that was God, was born of the Virgin Mary; God suffered, God dyed for us, because the Person in which the Godhead dwelled, was born, and dyed. Again, we may truly say that man is Omnipotent, Eternal, Omniscious, because that Person to whom we attribute these properties of the Deity, had the Nature of God as well as the Nature of man in him; so that all the actions and passions of Christ are to be referred properly unto his person, and the Predications to be understood of his Person, as the true subject in which they do exist, though some of them must be referred to one Nature, some to the other, as the principle and cause from which they flow. The Rule in logic is true, and of excellent use in this Point: Quod est parts, qua pars, id etiam totius est secundum illam partem; that property which belongs essentially to any part, may be attributed to the whole in respect of that part: Both Propositions then are true, Christ dyed, and Christ dyed not; for Christ is the whole, and the Godhead and Manhood are as it were the parts; here what belongs to a part only, is attributed to the whole and truly; for he dyed according to his Manhood, but he dyed not according to his Godhead: And thus the properties of either Nature may be safe, and yet communicated to the whole.  
3. Lastly, By reason of this union it is, that the Godhead of Christ works all things in that great business of our redemption in and by the Manhood. Thus he became the way, the truth, and the life; thus wisdom, righteousness, sanctification, 
John 14.6. 2 Cor. 1.30. Acts 28.20. Hebr. 1.2. Col. 1.18.  redemption; thus he became the peace of the world, the hope of the Fathers, the heir of all things, the supreme head of the Church: The man Christ and Son of Mary, is the subject and person upon which these honours and prerogatives are bestowed, but not simply as he is man, but as a man with whom Deity is personally joined. The flesh profiteth nothing, yet by virtue which it receiveth from the person to which it is joined, it is quickening flesh, and the bread of life; which one point of Christian belief, is the very groundwork of all things believed concerning life and salvation.  
1. For had he not been the Son of God, he could not have been a Saviour, a Redeemer. This is evident; for man cannot redeem his brother, 
Psal. 49.7.  nor make agreement unto God for him; Saints cannot do this, Angels may not undertake to do it; for in his Saints he found folly, and in his Angels pravitatem, 
Job 15.15.  somewhat that was awry. They need a Redeemer and Saviour themselves, and what they need themselves, they cannot supply to others. Who then, if nor man, nor Saint, nor Angel is fit for this work, is able to redeem and save? Who but God alone, and upon him David pitcheth? 
Psal. 49. v. 15.  It is God that redeems my soul from the power of hell. For he that will redeem, must necessary do these four things.  
1. He must give a full price for that which he will redeem; lay down he must whatsoever can be demanded, or else the person to whom the forfeiture is made, may choose whether he will set free or no. This {αβγδ}, this price God only was able to lay down, and therefore God only a Redeemer; and this he did lay down, whence it is written, God redeemed the Church with his own blood. 
Hcts 20.28.  Ye know ye were not redeemed with gold and silver, &c. but with the precious blood of Christ. I am the Lord, and besides me there is no Saviour, 
1 Pet. 1.18, 19 Isa. 43.11.  saith the Prophet. The dignity of the satisfaction depended upon the dignity of the person.  
2. He must make amends for the wrong that was done to the offended party, and repair him in point of honour, if in justice it be demanded. The wrong that was here done to Almighty God by sin, was infinite, an infinite dishonour; for which he exacting reparation, it could never be had from a finite creature; and therefore he that would undertake to restore this honour, must be God alone.  
3. For this infinite wrong, God was infinitely angry, and in his anger he threatened an infinite and eternal punishment. The satisfaction for this must be correspondent, which had it light upon any creature, he would have been overwhelmed and crushed with it; God then he must be that should undergo this wrath; God, that he might overcome, and not sink under this punishment, which was, and is rightly called infinite, because sustained by such a person, that makes it equivalent to an eternal.  
4. Lastly, He that will redeem, must set the person so at liberty, that he be in statu quo prius, in as good an estate as he was at first, for else his work is but done by halfs. The state in which man at first was, was very glorious; 
Col. 3.10. Ephes. 4.24.  for created he was in the image of God, in righteousness and true holiness. Defaced this was, utterly lost and repaired it must be, or else he shall never be able to appear rectus in Curiâ, a holy and a righteous creature, when the Judge shall sit on the Bench. Now can any thing we do repair it? Alas no, for all our righteousness is but a filthy rag, and our specious works as dung: 
Isa. 64.6. Phil. 3.8.  That which will purge away this filth, must be the blood of the Son of God, this alone can restore the image of God in us, and make us appear holy and righteous creatures; whence the Prophet teacheth us a Name by which we are to call him, Jehovah our righteousness; 
Jer. 23.6. Phil. 3.9.  Jehovah you see must be an ingredient, or else our righteousness will fall short.  
Whether then we consider the price to be paid, the wrong to be satisfied, the punishment to be sustained, or our wicked and perverse nature to be rectified and restored; necessary it is that he who would undertake to do this, be God, or else he could be no Redeemer.  
2. On the other side, if a Redeemer of men, man he must be also; so is the flat redemption of persons. He must be a brother, or next of blood, else not admitted to redeem a person. Job took notice of this in that chap. 
Levit. 25.25.  where we first meet with this word Redeemer, I know that my Redeemer liveth; 
Job 19.25.  for the word is very Emphatical, Goel, it is that signifieth a Kinsman, near allied to him, of his own flesh, as well as a Redeemer; and I doubt not that the Spouse had an eye to this in her earnest desire for his Incarnation; Oh that thou wert as my brother, 
Cant. 8.1.  sucking the breasts of my mother; her brother saith she; his kinsman saith Job, or else no redeemer; for  
1. He that would redeem a man from the breach of the Law, must himself come under the Law; 
Gal. 4.4.  for if he be out of the compass of the Law, the Law cannot take hold of him. No remedy then but he who would undertake our debt and danger which the Law exacted of us, must put and bind himself under the Law, that so he might perform whatever the Law required at our hands, and where we fell short pay for all our misdemeanours, and bear the stripes we deserved. This was impossible for the Deity; for he cannot be brought under, nor cannot suffer; since then it pleased him to be our Surety, and to enter bond for us, necessary it was that he should be man, to do what we should have done; and suffer what we should have suffered.  
2. God and man were fallen at variance; and requisite it was that some one should step in, and work a reconciliation. God was the offended Party, and of too high a Nature for such a work: 
lo de pass. ser. 5.  Man was the offending person, and no way capable to treat. 'tis the Medium that unites the extremes; and such an one was Christ, the Medium betwixt God and man, and so composed of both, 
1 John 2.1. Hebr. 7.25. Rev. 8.3.  that he came betwixt both. As God, speaks to the Father for us, and presents our prayers to him; but man, that God might speak to us, and we to God by Christ. For there is one God, and one mediator betwixt God and man, 
1 Tim. 2.5.  the man Jesus Christ.  
3. But praying would not serve the turn; there must be paying also; a payment to be made with blood; 
Hebr. 9.22.  for without shedding of blood there is no remission; but God had no blood to  shed. die he could not, nor  shed blood he could not, had he only continued to be the Son of God. He must then become also the Son of man, 
Hebr. 2.9.  that he might partake of death for man, without which we had lain under the curse still.  
4. Yet farther, man he would be, that we thereby might have strong consolation; for had not this been, he could never have been one with us, and we with him, which is the sole ground of our comfort; for by this union it is that we are made partakers of the Divine Nature. 
2 Pet. 1.4. Hebr. 2.11.& 2.17.& 4.15.  God is become our Father, Christ our elder Brother; he the Sanctifier, and we the Saints; and he that sanctifieth, and they that are sanctified, are all one. He then must be like to us in all things, sin only excepted, or else our Brotherhood, our Filiation, our Sanctification, our Kindred, our Fellowship with him is quiter gone, and with that all our hope and confidence.  
5. And yet there is one reason more, which is, that that Nature might be a means to work the peace which had made the breach; and that nature conquer the devil, that was conquered by the devil. 1. It was the Nature of man that in Adam did transgress; and it was the Nature of man in Christ that must and did satisfy. 
Rom. 5.12.  As by man came sin, so by man Redemption from sin. And this seems to belong to Justice, that he should satisfy who hath sinned: Et ideo in natura per peccatum co●rupta debet assumi id per quod satisfactio erat implenda pro tota natura; 
lo Serm. 2. de Nativit.  and this is Leo's Reason. 2. But then again, this Nature of man had not only been seduced and corrupted, but trampled upon, captivated and enslaved by the devil; that then the same Nature might conquer that had been conquered, and triumph which had been lead captive, it pleased God to join himself to our Nature, and in it to give the devil a deadly blow, 
Gen. 3.19.  and as it was promised, to break the Serpents head; and this belonged to the wisdom and goodness of the Creator, ut per eandem creaturam superaretur Diabolus, quam se superasse gaudebat; That the devil should be conquered by that self-same creature, 
August. lib. 13. de Trin. cap. 18.  whom he did glory to have conquered; and this is Augustine's Reason.  
Sum up all this, and the total will be, that it was necessary( Gods Decree being presupposed, for of absolute necessity I speak not) that the Redeemer of men should be a man, that he might come under the Law, might be fitted to be a mediator, might have blood to  shed, might in our Nature satisfy and pacify the wrath of God, conquer and triumph over the devil, and be made one with his Church.  
Oh the infinite riches of the wisdom and mercy of Almighty God, who so fitted a Person to this great work of mans Redemption, in whom both these Natures are combined, the Godhead and the Manhood! Man, that he might have wherewith to pay; and God, that this his payment might be fully satisfactory; never such a person, never such a price, never such a mercy: By this we have access to the Throne of Grace, where we receive this comfort, 
Hebr. 4.15, 16.& 5.2.  that being man, he will be more pitiful to man, fit to be a Mediator; and being God, able to finish the work of our salvation to the uttermost. 
Hebr. 7.25.  Both together make him to be the Saviour of the world, to which he was anointed, and was therefore called Christ, or as Peter here stiles him, {αβγδ}, the Christ.   

2. Thou art the Christ.  
THis is that other Title given by Peter to our Saviour; and as the former was Nomen Naturae, so is this Officii; that expressed to us his Nature, this his Office; that was peculiar and proper to him; for never was any so the Son of God as he was. This is an appellative or common name given to others, because they were Types and Figures of him, and bore those Offices in their times, which he for ever executes in his Church. It is all one with Messiah in Hebrew, whereby the Redeemer was name in the Old Testament; and under that name the woman of Samaria, as the other Jews expected him: 
Dan. 9.15. John 14.25. tertul. adver. Prax. cap. 28.  I know that the Messiah comes, which is called Christ. The Hebrew, Greek and latin signify no more than anointed in English; whence Tertullian made a doubt whether it be a name or no: Si tamen nomen est Christus,& non potius appellatio; if yet it be, saith he, a name, and not rather an appellation, as are other denominatives; be it then no more, yet it is an appellation both of Office and Honour.  
1. Of Office, Trust and Charge; for he was a Saviour ex Officio; at his coming into the world God erected an Office of salvation. Some before him had been temporal and particular saviours as it fell out; but none ordained, none so sanctified, none so commissioned fully to execute that Office besides himself; 
Isa. 42.1. Joh. 3.17. Joh. 6.27.  he was elected, called, sent, anointed, sealed to exercise this function of a Saviour.  
2. And as it is a Name of Office, so also is it a Title of Honour and Dignity; for though some had it before his coming, yet never any bore it, but such as were in some honourable place, and high calling. Kings were called Christi, and Priests were called Christi, and Prophets were Christi, Christs, or anointed; the calling of all three before our time was never questioned to be very honourable; Christ therefore is a Name of Dignity: Quod propter eximiam aliquam praecellentiam conferebatur; 
Hieron.  which was conferred for some signal pre-eminence; for those three above-named bore the title in regard of the unction, because by the external Ceremony of anointing, they were all three consecrated and enabled to the execution of their Office. The Office of the King is in temporal things chiefly, to Judge, to Rule, to Defend his People; to set all right, and keep all right; to save his people from those who would hurt, and to help the innocent. The Office of the Priest lies in spiritual matters; to stand in the gap, to pacify, and reconcile man to God, and God to man. The Office of the Prophet is to illuminate and direct, and by this light and direction to save our feet from the by-paths of Error, and our souls from the fire of hell. Kings, Priests, and Prophets then were put into these high places to save; 
Lev. 8.12. 1 Kings 19.16. 1 Sam. 16.13.  and all these three had their several anointings; Aaron the Priest, Elisha the Prophet, David the King.  
But when Jesus came into the world, because he was to do the Office of all these three, therefore was he called {αβγδ}, the Anointed, in a more peculiar manner than they were; for they were anointed with material oil, he with the Holy Ghost; they by the hands of men, he by no other than God himself; they to save for a time, he to save for ever.  
They were typical, he a perfect Christ; in him all those Offices were conjoined, which in them were never perfectly to be found. Two of these met in some one or other, but in none of them all three. Melchizedech was King and Priest, but no Prophet; David Prophet and King, but no Priest; Samuel Priest and Prophet, 
Psal. 110.4. Deut. 18.18. Dan. 9.25. Luke 1.33.  but no King; he the sole perfect Christ, because all three. Davids Priest: Moses Prophet: Daniels King; for he was to reign in the house of Jacob for ever.  
Farther yet, this name of honour was given to him in a more eminent manner, because in him alone are contained the causes of that unction, for which those other were honoured with the Name of Christ; for he was by his Prophetical Office to teach and instruct in the whole will of God. The Spirit of the Lord is upon me, 
Isa. 61.1. Luke 4.18.  because the Lord hath anointed me to preach good tidings to the meek, &c. By his Priesthood to purge, to expiate, to offer a Sacrifice for us, to reconcile us again to God, to mediate for us, and bless us; and by his Kingly power to subdue his enemies of all sorts; to protect his Church; to prescribe wholesome Laws by which he would govern it; to reward the observers, and punish the breakers of them; but of this more at large by and by.  
For my more methodical proceeding, and your better understanding this necessary point of Doctrine. In this Office to which our Saviour was Anointed, I will consider these three things.  

1. His Separation and Consecration to this Office.  
2. The Endowments and Graces which were given for the execution of it.  
3. The Charge and Trust by this Office committed to him.    

1. His Consecration.  
To Consecrate, is to set apart to some sacred use, or function; and to this Office he was Consecrated when he became man; for as he was God he could not be Anointed. That which made him capable of this Unction, was the assumption of the seed of the woman into the Unity of his person. Which when in the fullness of time it was effected, 
Gal. 4.4.  then by the concurrence and good will of all three persons, he was anointed, and had the name of Christ given him; The son of God he was before, but not {αβγδ}, the Christ till now; Now it was that the Father anointed him. 
Acts 4.27. Acts 10.38.  Now it was that he was anointed with the Holy Ghost and with power. So that there is a concurrence of all persons in this name, all willing and well-pleased that he should be consecrated, and set apart to do the Office of a mediator betwixt God and man. The Father he designed, 
John 6.17.  sealed, the son was consecrated and sealed, the Holy Ghost anointed him with power, endowments, gifts and graces for the perfect execution of this high calling.   

2. His Endowments and Graces.  
For this Anointing is the pouring out of the fullness of the Spirit or Grace into the manhood of Christ, whence he is said to be full of Grace and Truth. With outward oil as other Kings, Priests, and Prophets, he was not, 
John 1.14.  he needed not be anointed. And the reason is, because Divinitas, his Deity being inseparably united to his humanity, humanitatis unctio est, is the anointing of his human nature. This made him full of Grace, and this fullness of Grace was either in respect of 

Union or  
Unction.   This I touched before, but now I will speak more fully of them.  
1. Than the Grace of Union there could be no greater bestowed on the nature of man. For besides the Sanctification of it, how far hath God honoured our day, by joining his Deity to our dust? By this Union God and earth, Majesty and infirmity, power and weakness cohabit and dwell together. Nihil Deo sublimius, nile limo vilius. Nothing is higher than God, nothing base than earth or dust, 
Bern. in Vigil. Nativ. Ser. 3.  and yet out of so great condescension ●od hath descended to our earth, and with so great honour our earth hath ascended to God, that whatsoever God hath done in it, that our earth and dust is said to have done; and whatsoever our earth suffered, God is believed to have born it out. By reason of this Union it is, that God hath put all things into his hands. 
Phil. 2.10. John 5.26.  The name which he hath above every name is given unto him, yea and he hath power to bequeath life to whom he pleaseth.  
The Union then of the flesh to the Deity, is to the flesh a principal grace and favour; for by virtue of this Grace man is really united to God, made an associate of the Deity, partaker of Divine power, a creature is exalted above the dignity of all creatures, and hath all creatures made subject to it. 
lo.  Agnosce O homo christian dignitatem tuam,& divinae censors factus naturae, dole in veterem vilitatem degeneri conversatione redire. O Christian man take notice of thy dignity, and being made a partaker of the Divine nature, think thyself too good to degenerate and return to thy old baseness by a sordid and sinful life.  
2. But to come to the grace of Unction; Did the two parts of our Nature, the soul and body of Christ, receive from the influence of the Deity, whereto they were conjoined, no ability of operation, no virtue or quality above Nature? yes verily; for otherwise the Holy Ghost had never taught the holy men of God thus to writ, that he was anointed above his fellows; 
Isa. 45. John 1.14. Ephes. 1.  that he was full of grace and truth; that it pleased the Father that in him all fullness should dwell.  
Grace then, as the Schoolmen have well observed, 
Thom. part. 3. q. 7. Art. 9.  is to be considered two ways; vel ex parte gratiae, vel ex parte subjecti habentis gratiam; either in respect of grace itself, or the subject in which grace is.  
1. The fullness of grace in respect of grace itself, is, when one cometh to the highest pitch of grace, both quoad essentiam,& quoad virtutem,& extensivè,& intensivè; both so far as it may be had, and to all the effects and purposes to which it may extend; as he that hath life in all the perfections, must have whatsoever the vegetative, the sensitive soul, or what reason can contribute to him. This kind of grace is proper unto Christ alone; for God gave not the Spirit unto him by measure, or in any small scantling.  
2. But the fullness of grace in respect of the subject, is, when one hath gracefully and perfectly, according to his estate and condition; intensively, according to his rank; and extensively, according to the duties and offices which God requires from men of his rank. And thus Mary, Stephen, 
Luke 1.28. Acts 7.55. Acts 2.4.  the Apostles were full of the Holy Ghost, in that they had grace so far forth as might appertain to the performance of those things to which God made choice of them.  
Their graces were then limited, Christs without limitation; theirs in measure, 
Ephes. 4.7. John 1.33.  his had no stint, no bounds. Whence Saint John saith, that the holy Ghost did descend and remain upon him. The Deity( the essential properties of the Godhead only excepted) imparted to the humanity all things, 
John 1.14.  replenished it with all such perfections according to the exigence of that economy and service, for which it pleased him in love and mercy to be made man.  
And these graces and qualities subjectively, habitually, and formally inherent in the human Nature of Christ, are in particular aptly typed out to us by that Holy oil which Moses was commanded to make after the Art of the Apothecary, and reserve for the Unction of Aaron and his sons, when they were to be consecrated to the Priests Office. 
Exod. 30.22.  And that in three respects.  
1. That Holy oil had no man for its author, but God alone: So the supereminent graces in the Manhood of Christ, have no other beginning or fountain save his very Deity. 
field of the Church. l. 5. c. 14.  The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and the fear of the Lord.  

Isa. 11.1, 2.  2. Though that oil were more precious, yet the composition was of earthly substances, as Myrrh, Cinnamon, Cassia, Calamus, &c. to signify that the spiritual oil of grace, whereof the Man-hood of Christ was as it were, the Vessel or Store-house, did not consist of the essential properties of his Deity, but in certain habitual gifts and graces resident in his human Nature; otherwise we could not have had our parts in them.  
3. That oil was a most fragrant perfume, sending forth a most sweet smelling savour. This was a most lively resemblance of the graces of Christ, which are a sweet smelling savour in the nostrils of the Almighty, which doth sent our persons and actions, 
Eph. 5.2.  and make them so acceptable to him, that the strong vapours of our stinking sins are no more loathsome and unsavoury to him. Hence it is, that Saint Paul calls our Saviours death a sacrifice of a sweet smelling savour; 
2 Cor. 2.15.  and saith also, that through it we are unto God the sweet savour of Christ.   

3. The Charge and Trust by this Office committed to him.  
I am past the two first points, his Consecration, and his Endowments; It remaines now that I speak of that threefold Office to which he was anointed; that of a King, that of a Priest, and that of a Prophet. And there is very great reason for this number.  
1. Fist, In that man by his apostasy from God, became ignorant and knew not, an enemy and would not, so impotent that he could not return of himself again to him. By these Offices there is a present remedy set forth for all these. As a Prophet, he teacheth us knowledge, and so cures our ignorance: As a Priest, he takes up all matters of difference and dislike, makes God our friend, and so removes all enmity: And as a King, he empowers us with strength, and enables us to conquer and overcome all difficulties and impediments that are cast in the way of our return.  
2. Again, the Method of Gods bestowing salvation requires this number. For this mystery of our Redemption ought first to be expounded, then paid for, and lastly be applied to us. Now who fitter than a Prophet to open and expound the Will of God to his people? who than a Priest to offer a Sacrifice, and by it to make God amends for sin? what person so fit as a King, who hath power in his hand to apply to every one what is needful? And all this he did; As a Prophet he made known, as a Priest he paid, and as a King he applied his whole ransom and Satisfaction, and made it ours.  
3. Lastly, These three Offices appear in the orderly execution of them. For first as a Prophet he walked about, at least for three years, publishing and preaching the glad tidings of the Gospel. Then as a Priest he offered his soul a Sacrifice for sin upon the Altar of the across. And lastly having conquered his and our enemies, sin, Death, and Hell, as a King he entred triumphantly into his glory, and took possession of his Crown. But it will not be amiss to speak of these more particularly.   

1. Christ a Prophet.  
A Prophet is derived from {αβγδ}, to foretell. And in a strict sense it signifies a man who hath received a gift to foretell things to come. But in a larger acception it denotes a man that is endowed with power to interpret, and make known the Will of God. 
1 Cor. 11.4.& 14.6.  Though then we exclude not Christ from the Office of prophesy in the first sense of that word( for we know the Revelation proceeded from him, which is a prophesy of the state of the Church to the end of the world, that I name not many other predictions) yet in this case we rather embrace the latter, because  
1. He taught upon what terms blessedness was to be had under the Gospel; 
Mat. 5.1, 2, 3, &c.  which could never have been made known, had he not revealed it; viz. The Redemption of the World by his death and passion; The Application of it by his Resurrection, Ascension, and sending of the Holy Ghost; Remission of sin, and Justification by his blood, and Reconciliation of all things in heaven and in earth.  
2. He purged the Law from divers corruptions, 
Mat. 5.21, 22, &c.  which the false glosses of the Pharisees had put upon it; and in that excellent Sermon upon the Mount, and through the whole Gospel sets down an Exacter Rule of life than any Law-giver ever before him thought of, or at least so obscurely, that their injunctions were not well understood, much less observed.  
3. He ordained Sacraments, instituted a Ministry, 
Mat. 26.26.& 28.19. Eph. 4.11. Mat. 16.19. Mat. 18.18. Joh. 20.22, 23. H●b. 3.1. John 3.2. Mat. 23.8. Isa 9.6. 1 Cor. 1.24. Col. 2.3.  Gave some to be Apostles, some Prophets, some Evangelists, some Pastors, some Teachers; Gave into their hands the keys of the kingdom of Heaven, and power to make use of that Discipline which he ordained to the end of the world.  
All these are Acts of his prophetic function; and in regard of the execution of them, he is called The Apostle of our profession; confessed to be a Teacher sent from God; A Rabbi, the sole Rabbi; Magni consilii angelus; The counsellor; The wisdom of God; nay, the very treasury in which are stored up all the treasures of wisdom and knowledge.  
And in two things it is that he hath the pre-eminence of all other Prophets.  
1. That he was in the bosom of his Father, 
Mat. 11.27. Joh. 1.18.  and conscious to his Fathers secrets; he needed not stay for a Revelation, but out of his own immediate knowledge, is enab●ed to deliver the whole Will of God to us; 
Joh. 16.13, 14, 15.  whereas all other Prophets and Teachers receive their Revelation at the second hand, according to the grace given them by the Spirit of Christ, searching what, 
1 Cor. 2.10.& 12.7. ad 13. 1 Pet. 1.11.  or what manner of time the Spirit of Christ which was in them would signify. The gift of prophesy in him then was per modum habitus; a habit it was, so that he could work by it, so that he could reveal the secrets of God, where, when, to whom, and as he would: But in other Prophets it was only per modum coruscationis& actus, a light that shined into their understanding for the present, so that they could not prophesy when they pleased, or speak what they list, but only so much, and at that time when God informed them. In a word, prophesy in Christ was like the light in the Sun; but in any of his Messengers, like the same light in the air, which you know vanisheth when the Sun is set.  
2. But thete is not only a manifest difference in the receipt of this prophetic Spirit, but a great disparity also in the effects to which it is given. All other Prophets could no more but declare, and teach, and labour, and plant, and water, 
1 Cor. 3.6, 7, 9, 10. 1 Cor. 15.10.  and build. Paul is a planter, Apollos a waterer; in one place a fellow labourer, in another a chief Builder. But who is Paul? and who is Apoll●s? Ministers only by whom men believe. It is the Lord that gives the increase; They may plant indeed, and water, and labour all night, and build, 
Luke 5.5.  and toil, but unless Christ be with them with the powerful presence of his Spirit, they are not able to save one soul. We as lively stones are built up into a spiritual house, 
1 Pet. 2.5. Psal. 127.1.  but except the Lord build the house, their labour is but lost that build it; for who is able to breath that Spirit of life into those could stones but he? who can make the dead in their graves hear the voice of the son of God but he? 
Joh. 5.25. Mat. 4.20. Luke 19.6. Luke 24.32.  He calls his Apostles, and they leave all, and follow him instantly. He commands Zacheus to descend, and he comes down quickly, and entertains him. He opens to the two Disciples the Scriptures, and their hearts glow within them. This then is another privilege he hath beyond any other Prophet; that whereas he can only declare and speak, Christ can give Spirit, life, and power to his Word, and make it so effectual to the conversion of the hearer, 
Isa. 55.11.  that it returns not empty.   

2. Christ a Priest.  
Which yet will be more evident, if we consider his second Office, that of a Priest. For the Office of a Priest lies in this especially, that he interpose and mediate; that he offer Sacrifice, that he do bless the people. For we know in the old Law, 
Numb. 16.46. Lev. 3.11.& 4.7, 16. Num. 6.23.  if at any time God and his people were fallen out, the Priest was to stand in the Gap to pray for them, and to mediate a peace. Then again to purge and expiate their sin by Sacrifice. Lastly, to bless them. And all these ways Christ may well be called a Priest by his Mediation, his Sacrifice, and Benediction.  

1 Tim. 2.5.  First, He mediates; for there is but one mediator betwixt God and man, the man Christ Jesus. Now mediation is nothing else but an act by which one interposeth himself betwixt two that are at variance to reconcile them, and join them in a new League of amity or friendship. This mediation is performed four ways. First, By discerning and judging the matters of quarrel and dislike, that separate and estrange the parties. Secondly, By making report to either party the conditions on which the peace should be made, and the differences ended. Thirdly, By entreating one party for another. And fourthly, by satisfying one party for the wrong done by the other. Now all these ways was Christ a mediator.  
1. For first he interposed himself as an arbitrator between God and us, and easily discerned the whole matter of dislike, and judged it to be most equal on the part of God.  
2. Then he reported the conditions upon which the dislike might be taken up; to wit, that we should submit to God, prostrate ourselves at his feet, repent of the wrongs we did him, beg mercy, believe those promises of pardon he should make us, and enter into a solemn Obligation, never wilfully hereafter to reject his Laws, or wrong him any more, upon which conditions God should accept of our submission, faith, repentance, and purpose of amendment.  
3. Farthe●, He mediated by supplication and entreaty, praying God to be reconciled to us; he sits at the right hand of God, there he is our Advocate, 
1 Joh. 2.1. Rom 8.34.  and makes request for us.  
4. Lastly, He mediated by satisfying the one party for the wrong done by the other, which could be done only by Sacrifice, and so he performed the other duty of the Priest.  
Secondly, For every high Priest taken from among men, 
Heb. 5.1.  is ordained for men in things pertaining to God, that he may offer both gifts and sa●rifi●es for sins: Ordained then it is, that every Priest offer a Sacrifice; This then is common to him with Aaron, that he offered; but that Sacrifice which he offered, far exceeds that of Aarons and of his family. 
Heb. 9.7. Heb. 9.12, 25, 26.& 13.  They offered first for themselves, he for the people only; for, for himself he needed not. They often, he but once; They somewhat else, as Bulls, Goats, &c. but he offered himself for the sins of the world, to a painful and shameful death, by which he did satisfy God for the injuries and wrongs done him by sinful men, and repair him in point of honour, so far as ungodly wretches had dishonoured him.  
A Priest that would undertake this, must needs be such a person as Christ was. Man: that he might be a Sacrifice,  shed his blood, and die, which God could not. God: that the effusion of this blood, might be a price sufficient and valuable for the sin of man. For though the Sacrifice was offered according to his human Nature; yet the force, virtue, and efficacy thereof did depend upon his Divine. Which is most evident by this. Suppose a man were never so innocent, never so pure, just, holy, yet a mere man, 
lo de pass. Serm. 12.  who would be content to suffer all that Christ did for the ransom of mankind, could he so suffering and dying satisfy Gods wrath? could he reconcile him to all men? Surely no; it were well if he could save his own soul. What is it then that makes Christs blood of more value than his? 
Ezek. 14.14.  of a greater price than that holy, just, righteous mans? Nothing but that he was not such a person as Christ was; only that his blood was not the blood of the Son of God: An infinite person he was not, as Christ was, and therefore could not satisfy for an infinite offence. It was the Son of God, and Lord of life, that dyed for us upon the across; but the Nature of man, and not of God, in which he dyed. But it was the Nature of God, and the infinite excellency of the same, whence the price, value, and worth of his passion grew.  
Thirdly, Two Offices of the Priest evident it is that he executed; and in this last of Sacrifice, Aaron was a type of him. For as he offered the blood of beasts, so did Christ his own blood, to make satisfaction for the sins of the people. A third duty there is yet of the Priest behind, 
Gen. 14.19. Heb. 7.7.  and that is to bless, in which Melchized●ck was a lively type of him. For he blessed Abraham. And so doth Christ as a Priest yet bless the spiritual seed of Abraham, and none else. The Sacrifice which he offered as an Aaronical Priest, ended with his death, and all those other sacrifices, which were but types of it. For Christ being once dead, dyes no more; he needs not; 
Rom. 6.9. Heb. 10.26.  that one death was sufficient. There remaines no more sacrifice for sin. But this other part of his Office, To bless, is perpetually to continue; whence it is written of him, 
Heb. 7.17.  That he was to be a Priest for ever after the order of Melchizedech. For ever a Priest, but not after the order of Aaron, that had its period with his Sacrifice: but after the order of Melchizedech; The chief Act of whose Priest-hood was, which we read of, that he did bless Abraham.  
True it is, that the Priests of Aarons order did bless too, 
1 Chron. 23.13. Num. 6.24, 25.  but it was in the name of another. The Lord bless thee; The Lord make his face to shine upon thee, &c. But Christ blessed in his own Name; They by prayer and petition; He by so powerful an Intercession, which because it is backed with authority, is all one with an actual donation. He was sent to bless, and he doth bless indeed.  
But perhaps you will ask in what this blessing doth consist? Saint Peter shall tell you, 
Acts 3.26. Vid. Dr. Ham. Serm. 9. on this Text.  God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. After his Resurrection there follows his M●ssion, he raised, he sent; and the end of this sending is to bless; and the blessing consists in this, that every one of us be turned from his iniquity. The act is in him, but the work must be in us. He turns, 
2 Cor. 12.9. Phil. 2.12.  and we must be turned. He gives sufficient grace to work an universal, sincere, impartial, through change of every sinner; and therefore every sinner must co-operate with this grace, and be changed.  
1. There must be a turning, or inverting of the soul, {αβγδ}, a transmentation, 
Mat. 3.2.  and less than that will not prove sufficient; Humiliation, Confession, grief for, and hatred of sin will not serve the turn, for all these are but initial preparations to repentance; there must be an actual turning from sin, a repentance from dead works.  

Heb. 6.1.  2. To effect this, observe the blessing expressed by {αβγδ}, in turning, which is common to Christ and us; but in a different power and sense; he by way of efficiency, we of non-resistance; he to turn us, and then we to turn; 
Acts 7.51. Eph. 4.30. 2 Thes. 5.19.  not to resist, to grieve, to quench that power of his grace which he blesseth to turn us.  
3. The extent of this blessing, 'tis upon all. The end is that every one turn: Jew or gentle; for the grace of God, that brings salvation, appeared to all; 
Tit. 2.11, 12. Luke 13.3.  and the lesson it teacheth, is, That every one live soberly, justly, and piously; for except every one repent, he shall perish.  
4. The blessing is so effectual, that it turns {αβγδ}, from iniquities. There be frailties, weaknesses, infirmities, which are reconcilable with a regenerate estate; from these we are not so far blessed, as to be turned, 
Rom. 7.21.22, 23, 24.  while we carry about with us this burden of flesh. And there be {αβγδ}, villainies, and wickednesses of the carnal man, deliberate acts and wasting habits of an unsanctified life; and from these, especially from the reign of these, 
Rom. 6, 12, 13, 14, 19.  Christ Blesseth all those, who admit Him for their Priest.  
There be that are glad to hear of that Sacrifice which this our Priest offered for them upon the across; in their mouths they have always that ransom; and well it were they would remember it more, so withal by a wicked life they would not crucify him again. 
Heb. 6.6.  But well it were also, that while they solace themselves with his death, they would call to mind also that he rose again; 
Rom. 6.4, 5.  and then that they, as they are to die with him, so must rise again to newness of life; without which the Sacrifice he offered on the across, will stand them in little stead.  
Remember, that he came not only to Sacrifice, but to b●ess also; and can any man persuade himself that he is partaker of the blessing, so long as he is not turned from his iniquities? or rather so long as he turns to them, and suffers them to domineer and reign in his mortal body? 'tis a vain persuasion for any man to look for a blessing, 
Verse 12.  a pardon, eternal salvation from this high Priest, either as satisfying or suffering, but upon the good use of his grace. So far only we may expect justification and salvation from the sufferings of Christ, as we are wrought upon by his Renewing and Sanctifying Spirit: 
Tit. 2.14.  This being the end of his death, That he might Redeem us from our iniquities, that is, from the reigning power, as well as the guilt, and purify unto himself a people zealous of good works. And if he fail of his end, we are like to fail of ours; after the light he held out as a Prophet, and the Sacrifice he offered as a Priest, the impenitent wretch, and the unreformed caitiff, notwithstanding the great boast of his faith and confidence in the blood and merits of Christ, may be cast away, and perish everlastingly. I shall close this point with those fearful words of Saint Paul, 
Heb. 10.26, 27.  which I wish may sound continually ●ike a clap of thunder in the ears of every dissolute and presumptuous sinner; For if we sin wilfully after that we have received the knowledge of the Truth, there remaines no more Sacrifice for sins; but a certain fearful looking for of Judgement, and fiery Indignation, which shall devour● the Adversaries.   

3. Christ a King.  
And that he might be able to reward all his good Subjects, and punish his rebellious Enemies, this Christ, besides that he is a Priest and a Prophet, is a mighty King; for as he  told Pilate, to that end he was born, 
John 18.37.  and to that end he came into the world. But not to be a Temporal King, that you mistake not with the Jews, who dream of a Messiah to come in such State, Power, and Majesty, that he shall cast down all Monarchs before him, and subdue all Princes unto him. For as he said before Pilate, 
Verse 36.  His kingdom is not of this world; It stands not in the arm or policy of man, as earthly kingdoms do; But it is Spiritual, and hath its efficacy upon the hearts and consciences of men, in whom he rules by the power of his Spirit, and by the light of his Gospel. For this is the Sword and sceptre of his kingdom, which he weilds in the midst of his enemies, and makes them all his footstool: 
Psa. 45.6. Psa. 110.1, 2.  Such of his enemies he converts as pertain to Gods Election; and such he conquers and confounds, as are the sons of perdition. His Gospel to one is the savour of life, and to the other the savour of Death unto Death, 2 Cor. 2.16.  
Divers differences there are betwixt him and other Kings, betwixt his and other kingdoms.  
1. The dominions of all other Princes are limited, and the Borders of their kingdoms bounded. But he is a catholic King, and hath an universal kingdom. All power is given unto him in heaven and earth. Nay, 
Mat. 28.18. Phil. 2.9, 10. Dan. 7.14. Ephes. 1.22.  under the earth. All people and Nations must serve him; All creatures must bow to him; for God hath put all things under his feet, being given to be the head of all things to his Church.  
2. Other Princes( many of them at least) have set up their kingdoms by the power of the Sword. A captain of Caesars being sent by him to the Senate for continuance of his Province, and understanding they would not grant it, claps his hand to the pummel of his Sword; Well, saith he, since you will not yield to this motion, Hic dabit, this shall force it from you: And Pompey( the Messenians alleging their Laws and privileges) answered in choler, What do you prattle of your Laws to us that have our Swords by our sides? which these Mahomet brought in his Alcoran, thus he maintains it. So the Assyrian, Persian, grecian, roman Monarchies were erected; So Tyrants and Potentates of the world end all their quarrels, and make their enemies their footstool.  
But the sceptre of Christs kingdom is not a Sword of Steel. I know not one of his Disciples were sent forth to Preach with a Sword by his side. He subdues a people to himself non ore gladii, but gladio oris, 
Rev. 2.16. Eph. 6.17. Heb. 4.12. Rom. 1.16. 2 Cor. 10.5.  not by the mouth of the Sword, but by the Sword of his mouth; For the Gospel is the great power of God unto salvation; casting down holds, and imaginations, and every thing that is exalted against the knowledge of God; and bringing into captivity every high thought to the obedience of Christ.  
3. And this is also a third difference, that every high thought is brought to the obedience of Christ. For whereas all other Princes may by a penal Law restrain the hand, and enforce the outward Act only; this King gives grace that reforms and amends the heart, 
Micah 7.19.  by which our iniquities are not only subdued, but the virtues of faith, and hope, and charity are so powerfully infused, 
2 Cor. 5.19. Gal. 6.15. Luke 1.75.  that the man becomes a new creature, and takes delight to do his duty to this King in righteousness and holiness all his dayes. For which obedience, if sincere, though imperfect, he will at last reward him with an immortal Crown.  
His kingdom then is a kingdom of power, by which he will destroy all his and our enemies, sin, Satan, Death, Hell, and all ungodly men; even them who said, 
Luke 19.14. Gal. 1.4. Rev. 5.8, 9, 10. Eph. 4.11. James 4.12. 1 Tim. 3.15. 2 Cor. 10.4, 5. Acts 3.26. Isa. 32.2. Luke 1.71. Mat. 12.28. Luke 2.32. Mat. 5.3. Heb. 6.5.  Nolumus hunc regnare, We will not have this man to reign over us. His kingdom is a kingdom of grace, under which he calls the Church out of the world to a holy fellowship with him; institutes Ordinances for his worship, and appoints Ministers to dispense them; Gives Laws for the ordering of our ways, and the ordering of his house; Gives power of life to all his Institutions, and to his people by them; Bestowing strength of grace to overcome all rebellious lusts, and habits of sin: And protecting and delivering his Church from all the enemies of their peace. Lastly, His kingdom is a kingdom of glory, called in Scripture the kingdom of God, the kingdom of light, the kingdom of heaven, and the world to come; because this will be the end of the good use of his grace to make us reign with him in Everlasting Glory.   

The CONCLUSION.  
Whatsoever Christ did, whatsoever Christ was made, it was for us men, and our salvation. Let us then consider how nearly this benefit of unction and consecration concerns us. For as the oil upon Aarons head descended to the beard, 
Psa. 133.3.  and reached to the skirts of his clothing, so also this oil was poured upon Christs head, thence descended to his Members, that so he might not only be Unctus, but Unctor; not the Anointed only, but the Anointer.  
It is recorded that upon the day of his birth at Rome a fountain of oil broken out of the earth, 
Oros. lib. 6. cap. 20. Thom. 3. part. q. 36. Euseb. in Chron.  and continued to run that whole day. A presage this might be, that from him as a fountain, should stream forth a holy ointment, from which all that belonged to him, should receive their Unction and Appellatfon. Which of those old Kings, Priests, or Prophets, though they were styled Christs, yet left that name to any that they saved or ruled? The ointment they had for themselves, not to communicate it to others. But this Name of this Christ is Oleum effusum, an ointment poured forth; we may be said to receive some part with him. 
Cant. 1.3:  In that from this anointing we have our names; 'tis our honour that we may be bold to proclaim {αβγδ}, 
Nazian. {αβγδ}. Psalm 2.2. Acts 4.27. Acts 11.26.  Christians we are denominated from Christ; Uncti ab Uncta, anointed from him who was the Anointed. A Name first given at Antioch, and retained ever since by all posterity.  
And now let us inquire with Gregory Nyssen, {αβγδ}, what we promise and profess upon the assumption of this Name. 
Greg. Nyssen. {αβγδ}.  The meditation, if sad, will be very profitable; for it being once accurately found out, what is contained in this Name, we must needs be much quickened to a virtuous life. For as he who affects to be honoured with the Title of a Physician, orator, or Mathematician, will endeavour by all means to give sufficient Testimony that he is worthy of that name: In like manner they who intend to glory in the name of a Christian, will labour to live as a Christian ought, that so their works may adorn their profession, 
Titus 2.10. 1 Cor. 14.25.  and force even those who are without, to confess that Christ is in them indeed.  
A Christian is a name of virtue, of justice, of goodness, of integrity, of patience, of chastity, of prudence, of humility, of courtesy, of innocence, of piety. In a word, it is {αβγδ}, an imitation of the divine Nature. Neither doth this definition pass the bounds of reason. For since man at first was created after the Image of God; which being lost, our Christian profession aims to restore; it cannot then be otherwise, 
Psalm 1.1. Psalm 119.1, 3. 1 Pet. 2.1.  but Christianity must be an imitation of the Divine Nature. A Christian then is he who imitates Christ, who is holy, innocent, undefiled; in whose breast there is no malicious wickedness, in whose tongue there is no guile, who undoes no man, but helps all.  
But and if in the profession of Christianity a man live the life of a Jew, and fall below the Heathen; if he take delight in mischief, 
Psalm 36.4. Psalm 94.20. Luke 18.2.  plot and practise it; if he fear not God, nor reverence man; if he give himself over to wantonness, to adultery, to fornication, to drunkenness; if he harbour hatred, strife, wrath, variance, or cruelty, 
Eccles. 10.1. Vid. Nyssen. loc. cit.  he is but a dead fly that corrupts the sweet ointment of Christs Name; or the Ape dressed up, and dancing handsomely in the attire of a Boy, that discovered himself upon the casting down of the Almonds.  
Should some skilful Painter undertake to present you with the lively portraiture of some great and good Prince, and instead thereof set him out with the head of a lion, the paw of a bear, the teeth of a Dog, and the tail of a Fox, would not he that expected some excellent piece, and the Prince who by this deformed Image is so abused, conceive an intolerable injury and scorn put upon him? The case is not altogether unlike; every Christian by profession makes you believe that he will present you with an exact express of Christ, with a draft of his humility, his meekness, his patience, his innocency, his sincerity, indeed that very Image of righteousness and holiness in which he was created; but upon the view you find the cruelty of a Lion, the mercy of a Bear, the raven of a Dog, the craft of a Fox, and must not this needs provoke him to anger whose picture you have undertaken to represent, 
2 Sam. 12.14. Isa. 52.5. Rom. 2.24.  yet have so falsified? Will not this give occasion to the enemies of the Lord to blaspheme?  
For in what draft the image is represented, such an enemy will conceive the Prototype to be. If then Christianity be the imitation of Christ, he that shall behold in our lives expressions of all goodness, will easily be persuaded that Christ is a good Master, and the God whom we honour, a just and a holy God. But and if the man who gives out that he is his Image, be deformed with passions, and mis-shaped with beastly vices, advantage will be taken by an ill mind to cast an aspersion upon that God whose Name we bear, as if he were the same with his servants.  
Julius Caesar quieted a sedition in his Army with one word, 
Tacit. Ann. 1.  He called them only Quirites, and they were presently strucken with it, and returned to their obedience.  
— Discedete castris, 
Lucan.   
Tradite nostra viris ignavi signa Quirites.  
And methinks we, who have our name from so sweet a perfume, should take heed how we make it stink in the nostrils of unbelievers. The very name of Christians from such a Christ, such a Priest, such a King, such a Prophet, 
Rev. 1.6.  should move us all to study to be Kings, Priests, and Prophets too. For think of yourselves what you will, if you truly belong to Christ, you have a share of this holy oil. 
1 Pet. 2.9. Rev. 1.6. Exod. 19.6. Colos. 1.13.  For you are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people. A Nation of Kings and Priests. Kings and Priests to God the Father; that ye should show fo●th the praises of him who hath called you out of darkness into his marvell●us light. Be then what you are called, all Prophets, all Priests, all Kings.  
Let the Word of God dwell in you plentifully, and richly in all wisdom, teaching and admonishing one another, 
Colos. 3.16.  as Prophets. Present your bodies a living sacrifice, holy, acceptable to God, as Priests. Fight his battels against sin, 
Rom. 12.1. Ephes. 6.12. James 4.7.  and Satan, as Kings. Yield a ready obedience to his institutions, and doctrine, neither disputing nor neglecting the use of what he hath taught, or thought fit to prescribe: Subdue proud Reason to the Revelations of Christ. For thus did the Prophets of old. 
Rom. 6.13.  2. Make your heart an Altar, {αβγδ}, present upon it the sacrifices of mortification and contrition, the sweet incense of prayer and supplication, the perfume of righteousness and holinesse, the odours of praise and thanksgiving, and the holocaust of the whole man unto your God. Thus ye may be a kingdom of Priests. 3. To conclude, show yourselves to be obedient, loyal, constant subjects to this King; vow and perform allegiance to him, pay him his tribute of honour, and reverence, entrust him with your protection, address your petitions to him, have no peace but with his friends, no war but with his enemies, and this will be a strong evidence that you are a royal Priesthood.  
I might farther set off these persuasions, and improve them to such a necessity, that every one must confess, they must be done, or else for ever disclaim the name of Christian. Since to be wise in the ways of salvation, to mortify all carnality, to conquer their traitorous wills, and rebellious affections, is as proper to this profession, as light is to the Sun, heat to the fire. But I have tired you, and therefore in a word, I shall labour to melt, and charm, and win you into so necessary, so feizable, so gainful a service. Remember that he who was the son of the living God, became Christ for you, that he might be your Jesus. 
Luke 16.31.  I say no more, I need say no more; for if this charm you not into your duty, though one should rise from the dead yet you would not be persuaded.  
If then there be any consolation in the name of Christ, any comfort of love, any virtue, 
Phil. 4.8.  any praise, any hope of heaven hereafter, think of these things.  
Since there is an union of Christ in all these offices, receive him in all these in your hearts. For he will be a Jesus to none, but to such as so uniformly receive him. This is the sole way to enter into the family of this good Master. This is the sole way to an immortal crown. For those only whom he hath protected by his power, furnished and adorned with his grace, softened by his Gospel, grounded in faith, moored in hope, rooted in charity, shall obtain that crown of righteousness and glory, 
2 Tim. 4.8. Luke 21.27.  which he will give to all that love his appearance, when he shall come in the clouds to bring eternal life and bliss with him for all the children of God.  

Rev. 22.20, 21.  He which testifieth these things, saith, Surely I come quickly. Amen, Even so come Lord Jesus. The peace of our Lord Jesus Christ be with you all. Amen.    

The near Union betwixt Christ and his Church.  2 Corinth. 11.2. 
For I have espoused you to one husband, that I may present you a chased Virgin to Christ.  
THe first word is Causal, and assigns a reason of what went before. The Apostle begins the Chapter as a jealous man, speaks in the phrase of lovers, acknowledgeth his folly, and desires to be born with. 
Verse 1.  This manner of speaking( such was his heat of affection) he could not help, nor his jealousy neither; for he had espoused them. suspicious and fearful he was lest he should lose all his pains, and they after his long endeavours cast their affection on some other, put case Ap●llos, Cephas, nay upon himself, and set by Christ. 
1 Cor. 1.12.  That which was once done, mi●ht, for ought he knew, be done again. The Devil, when time was, beguiled Eve out of Paradise; 
Verse 3.  and why not now again corrupt their minds from the simplicity which is in Christ? Being crafty then, he took them by guile, and endeavours to make sure work; to do that, 
2 Cor. 12.16.  which being once done, could never be undone; to wit, to draw a firm contract betwixt Christ and the souls at Corint●, that by this internal, indissoluble, and nearest bond of Union, that Church might become his.  
At any marriage whatsoever, of any person whomsoever, the Omen is good luck, Faelix fanstumque sit, God give you joy. And no marvel, for it puts us in mind, that we had not been alive to bless others, had not our father and mother been thus blessed. 'tis the Rock whence we are hewed, 
Isa. 51.1, 2. Cicero.  the Root whence we sprung. Prima societas in conjugio, hoc quasi principium urbis,& seminarium Reipublicae. The first link of all Society is in wedlock, this is as it were the Principle of a City, and the Seminary of a Common-wealth. 
Gen. 2.18.  T'was not well with man, while he was alone, then his happiness and joy began when God made him a help meet for him.  
And if joy at any wedding, then sure at this, when our Creator becomes our Husband, the creature his spouse; 
Isa. 54.5. Hosea 2.19.  against which day there was an Epithalamium prepared in the Canticles; a solemn, but sacred Feast in the Eucharist; and a Priest, our Apostle I mean, enabled wi h a faculty to do his office, to espouse the Bride, and present her to her Husband, which is Christ.  
Good God, how much the Spirit of God is pleased with this allusion! It is pressed in the Old, it is opened in the New Testament; In both we find, that God also hath his Espousals. The first marriage that ever was betwixt our great-great Grandsier Adam, and our mother Eve, is applied to this mystical marriage by Saint Paul; 
Ephes. 5.23. Verse 31. John 3.29.  so that though we have no warrant to make it a Sacrament, yet authority enough we have to make it a Mystery, in which the Church is Gods Spouse, Christ the Husband, the Prophets and Apostles {αβγδ}, friends of the bridegroom to bring them together.  
Now among this Reverend and Holy Order, Saint Paul steps forth, 
Beza in loc.  Loquitur ut procus& ambit, non autem sibi, said Christo. He speaks as a suitor, and wooes, but not for himself, it is for Christ: Being ready to do that at Corinth, what they, who succeed these twelve patriarches in the Pastoral charge, must do to their flock. He, and they to be suitors, labour to espouse, and present souls as pure Virgins to Christ.  
Three persons take up the whole Text, as many as are absolutely necessary at every wedding. Ego, Vos, Christo. The Apostle, as the Priest. Christ the Bridegroom. The Corinthians in place of the Bride. The whole runs upon Relatives. Here then we are to consider,  
1. The Relation that Ego hath to Vos, in what relation Saint Paul stands to the Church of Corinth; if he were not an Apostle to others, 
1 Cor. 9.2.  yet he was to them, for they were the seal of his Apostleship in the Lord. This then intimates a reciprocal office, a Duty of care in him, and a return of willingness in them. He to espouse; they to be espoused; without which ordinarily this match cannot well proceed:  
2. The next Relation to be though on is, how Vos stands to Christo. The Corinthians and all the faithful to Christ; As men they relate to their Maker, but as Christians to their Redeemer. Either then be content to be espoused, and keep you fast to him, or expect no Redemption.  
3. Upon just reason I hope you will be persuaded to it; and in the Relato, which is Christ, you have reason upon reason, even a threefold cord. He to whom you are to join, is, Unus, Vir, Christus. One, a Husband, Christ; by his Unity, his Manhood, his Unction, he will be helpful to you. For these causes also, keep you only to him. Now these three shall be the motives by which I will promote the svit:  
4. To which, if you mean to yield, know that you are the Correlatum, the Spouse; and then your qualifications must be such as are required in every honest Bride; you must be a chast Virgin; Virginity and Chastity, the one before, the other after, being the conditions that every one expects that marries a Maid. 
Eccles. 12.13.   
5. In brief, will you hear the Conclusion of the whole matter? The very end that the Apostle was called, that I, or any Priest took Orders, is that which St. Paul here endeavours, {αβγδ}, to fit, and so represent to Christ. I will make it my last point, and conclude with it, labouring to make the knot firm, to join you to Christ, and Christ to you.  

1. Ego Vos.  
The estate of mankind as they are conjoined in the Society of the Church, are presented unto us in the Book of God under divers notions; 
Luke 12.32. 1 Pet. 5.2. Mat. 13.24, 47. Isa. 5.1, 2. 1 Tim. 3.15.  sometimes of a flock, one while of a field, a Net, a Vineyard, sometimes of a House, sometimes of Marriage. Now the style of this Text runs under this last, where we have a couple to be joined, and a Minister to join them: Who had endeavoured to do his Office, and therefore he speaks in some passion, I am jealous of you; 
Verse 2.  This being the speech of Paul the zealot. Ever a jealous soul is a loving soul; jealousy always arising from love; whence it is very common in the mouth of the Italians, That there is no true love, where there is not a mixture of jealousy.  

Terent. Eunuch.  In amore haec insunt vitia; injuriae, suspiciones,  
Induciae, bellum, pax rursum.  
All which have their rise and fall from jealousy. Since then the Apostle doth not hid that passion, which they who are most guilty, are yet ashamed to own; and that this his affection reflects not upon the Ore of Corinth, but the persons who lived there: 
2 Cor. 12.14.  Them, not theirs: Their souls, not their Wealth; and not any particular person neither, but them indifferently, and indefinitely: Methinks it should warm the blood of every one, who is employed to wo for Christ, and make a match for Christ, not to pursue and follow his svit in a could careless manner. 
1 King. 19.10. 2 Cor. 11.14. Verse 3.  But Zelando zelari, to be exceeding jealous, lest the devil come in the shape of an Angel of light, and beguile, and commit fornicati●n with the poor soul, to which he makes love for Christ, as he sometime did with our mother Eve.  

Jonah 4.5.  'tis not for a Prophet with Jonah, to get him out of the City, and set himself up a Booth, and sit at ease under the shadow of it. Whither he is sent, he must go, and upon every opportunity make a motion for him who sent him, and zealously attend, Ne quid Chris●us detrimenti capiat, lest his Master receive some prejudice by his coldness, and be crossed in his svit. The speech was profane, which some employed upon this business used in Saint Austines dayes, Quid ad me pertinet? quisque, quod velit, agate; victus meus salvus sit,& lac,& lana. Satis sit mihi, Ecclesia Christi eat, qua potest. 
Gen. 4.9. Luke 12.19.  What is Abel to me? Soul thou hast enough; though the souls at Corinth be naked and poor, let them do as they can. Perhaps it was the jealousy of that devout Father, that there were such; and if any were, I hope they dyed with that age. Yet that none of that race revive and live with us, well it were Saint Paul were made an example: 
2 Cor. 5.20.  who remembering that he was made an ambassador for Christ, prays for his children at Corinth, Preacheth the Gospel to them, bestows what he had received, 
Cap. 12.15. Cap. 11.29.  freely upon them, yea and is content to be bestowed for them. He burns, when any one of them is scandalised; Like salt, melts himself to season them: like a Lamp wasts himself to give them light: Nay, is jealous and suspicious when all's done, lest he should fail of his purpose.  
magnets amoris amor. Love as a Loadstone attracts love: 
Use.  So it should be. This love of Ego the Apostle, the Priest to the people, should move Vos, you the people to return some love to the Priest, cause your love to be reciprocal, ebb back to us, make us more dear to you, and better thought on. What it should be is apparent; what it is we know and feel; even the self-same Saint Paul found at Corinth, the more we love, 
2 Cor. 12.15.  the less we are beloved. jesuits are dear to their Proselytes, Seminaries to their Converts, Pastors to their collected Churches, Presbyters to their Congregations; scorn and contempt is cast upon none but those who desire to present you pure Virgins to Christ. 
Psal. 102.6.  By Protestants the true Protestant Minister is made the Owl in the Wilderness.  
Well, be it what it will, Saints you are by calling; God so loved you, 
1 Cor. 1.2. John 3.16. Eph. 5.2.  that he hath given his Son; His Son so loved you, that he hath given his blood; and therefore we will not love you so little, as not to bestow our pains.   

2. Ego vos Christo.  
Now of what weight this motive is, will be best understood if we remove our station, and take a view of the second Relation, examining in what nearness you are to Christ. He bone of your bone, and flesh of your flesh; 
Eph. 5.30. 1 John 4.13. Cyprian.  and you flesh again, quickened and enlivened by his Spirit. Germanissima est haec societas; for a nearer conjunction there cannot be. 'tis too could and comfortless a bond, by which some would so unite Christ to us, as if this tie imported no more but the communication of our nature to him. He, and we both perfect men. For what man, even the veriest Pagan and Infidel, hath not a Relation to Christ in this sense! who is not man as he is? A nearer coherence then there must be than that of Nature. For the Church doth partake of Christ, as Eve did of Adam. Now God made Eve of the Rib of Adam; and his Church he hath built out of the very flesh, and bleeding side of the son of God. That is as it were principium passivum, the material part; and this he doth actuate, enlive, and move by his own Spirit, which is principium activum, and the formal part, that truly dat nomen& esse, gives it its name, and makes it what it is. He took our pawn, and he gave us his; he took unto him our flesh the pawn from us, 
2 Cor. 1.22.& cap. 5.5.  and he gave unto us his Spirit the pawn from Him, upon that day that he made us His.  
And I pray observe diligently, that I say He made; for we are facti, 
Heb. 3.14. Psal. 1.3. Rom. 11.24.  not nati; made, not born Christians. Trees of righteousness grow not of themselves. A good three is a three planted, taken out of the wild and common stock of Adam, and engraffed into the true Olive, by which it becomes partaker of Christs oil.  
And yet that you be not too bold or presumptuous upon this conjunction, you shall do well to know, that this as all other Relations are {αβγδ}, or {αβγδ}, that appear to be, and are not; or that are indeed what they appear.  

Rev. 3.1.  1. There be that have given up their names to Christ; their bare names and no more; because they profess one Lord, one Faith, one baptism, they must by us be esteemed of the Corporation: when yet in truth they are but aequivocae partes, visible parts, and do receive no more virtue or spirit from Christ, than a wooden leg, or an eye of glass doth life or motion from the body, to which they are for fashion sake added. Keep in memory Judas, Ananias, Sapphira, Hymeneus, Philetus, with the Catalogue of such hypocrites and formal Professors, and you cannot want instances of these reputed but adulterate members.  
2. Now besides these Nominals, {αβγδ}, Christians falsely so called, who have a name to live, and yet are dead, there be reals, qui verè nominantur& sunt, are what they seem to be, true parts of Christ, and truly partaking of the Divine Nature. 
2 Pet. 1.4.  Such the Apostle would have the Corinthians to be, joined truly and really to him, and not bear the world in hand to be so; chased and Virgins indeed, and not assume the names where both are wanting. In such Ornaments he desires to present them, in which if clad, then they make good Spouses. And that he may the easier gain their assent to the match, he commends his Master to them, and sets him forth in his Attributes and Endowments, that he is Unus, Vir, Christus. One, not such another; one that would not admit of Corrivals. Vir, a man, a Husband, that would do the Office of a Husband to her; and this one man Christ, that is, one anointed for that end, that he might be the Husband to his Church.   

3. Ego Vos Uni.  
One; One whose love was immutable unto her, and therefore her love should be immutable unto him. 
Jer. 31.3. Hos. 2.19.  This he hath promised in Hosea thrice, one after another, I will betrothe, I will betrothe, I will betrothe; and if this repetition will not bear it out, sure I am the word following will, For ever; I will betrothe thee to me for ever; for which he gives in his justice, and judgement, and mercy, and loving-kindness, and faithfulness for security: From which there never can be a divorce, except upon manifest adultery. This separated Israel from him, 
Jer. 3.8.  and it may cause a Divorce of any Church.  
If then you intend to be his Spouse, upon necessity you must keep yourselves to One. 
Isa. 4.1.  For no bed did yet admit of plurality of Husbands. In a scarce time, seven women laid hold of one man, and would be called by his name; but you shall never read of seven men that gave a conjugal name to one Woman. Polygamy in respect of the man no Nation hath admitted.  
Lecto te solum, lecto te deprecor uno;  
Rivalem possum non ego far Jovem.  
Goods, Lands, money, men are content to enjoy in common, but the Bed admits not of Coparcenary. Omnia communia preter uxores, saith Plato. I am content in my Common Wealth that all be common besides wives. 'tis a plain Book Case, 
Rom. 7.2.  The Woman which hath a Husband, is bound by the Law to her Husband so long as he liveth: So that if she be married to another man, while her Husband liveth, she shall be called an Adulteress. The inference is evident, Vivit maritus vester, your first love is yet alive, and he will live for ever, 
Rev. 5.14.& 1.18.  for he hath the keys of death and hell; and must you not then by the Law keep you only to him?  
Were he dead, you might make your own choice, but since he is yet alive, 
Gen. 20.16.  he must be, as Abim●lech  told Sarah, the covering of your eyes.  
When you became his verbis conceptis& consultis, in solemn words, thus much you promised, and gave in Sureties for it. The day of your baptism was the very hour of the contract, and there and then you undertook to forsake the devil, the world, &c. in effect to forsake all other, and keep you to this One, as long as you both should live.  
I require and charge you all, as you will answer it at the dreadful day of Judgement, when the secrets of all hearts shall be opened, whether you were not espoused to Christ alone in this form? and if your hearts tell you thus much; how is it come to pass, that you are unsatiable, 
Ezek. 16.28.  and have mu●tiplied your lovers?  
Beware, vir vester est Deus zealots, your God is a jealous God, 
Exod. 20.5. Ezek. 16.38.  and he hath begun already to judge you, as a woman that hath broken wedlock. Go and ask the former age what he hath done in the like case. The wheel being turned, will bring up jerusalem, the seven Churches of Asia, of Greece, of afric, nay, this of Corinth; every one in their times, which all, because they kept not their first faith and love given to this one, 
Lev. 2.4.  have had their Bills of divorce. For their lewdness God hath dealt furiously with them, served them like harlots, 
Ezek. 23.15.  and taken away their nose and their ears.  
What we have deserved for our wantonness I know; how he hath dealt with us we feel; how further he will proceed I know not. Would we yet return to the guide of our youth, who can tell but he might return? 
Jer. 3.1, 4.  For such a case he hath put, that contrary to the fashion of all jealous husbands, he will come to his bed again, after it is defiled, so that it be first bathed and washed with penitent tears. As we stand divided into fractions and factions, as we stand enamoured on Cephas, Apollo; as we go a whoring after Presbytery, Independency, anabaptism, a fifth Monarchy, and I know not what; there is very little, hope of it. Gad then no more about to change the way; 
Jer. 2 38.  cast not your affection upon every new man, but keep close, Uni, to this One. To this One I say in that simplicity, which our mother, the Primitive Church, hath commended him unto us, and that was in those ornaments in which the Church of England, by her doctrine and discipline had attired him. The content and benefits which our ancient mother had from him, should methinks content us; which were, what any chast wife could expect from a husband, a Viro. For no husband could confer more honour, and a greater dowry upon a wife, then he hath done upon his Church, as will appear by opening unto you the next notion in which the Apostle presents him, which is Vir.   

4. Ego vos uni Viro.  
For first he honours us with his Name; His own name, Christ. 
1 Cor. 12.12.  Even so is Christ, saith the Apostle, meaning the Church. This is desponsatae nobilitas, it is the dignity to which any Spouse is raised, to be honoured with her husbands name. The seven women in Isay, that I but now mentioned, 
Isa. 4.1.  who would content themselves with one man, would not lose that honourable title, We will be called by thy Name. Their own bread they would eat, and their own apparel they would wear, not put their husbands to charge for maintenance( indeed it was too much to maintain seven) but however their Name they would take from him; This, as they thought, would take away their reproach. It is then our glory to be dignified by our husbands name, to be called Christians from Christ, a name first imposed at Antioch, 
Act. 11.26.  and to this day continued; catholic is our Name, Christian is our surname; {αβγδ}. 
Naz. {αβγδ}.  Let all the world know that we are Christians, that we are in heart Christians, as Julians souldiers proclaimed to his teeth. And what service and duty this Name imposeth upon us, you have heard in the former Sermon.  
2. But Titles are but blasts of air, with realities they beget respect. You shall now see then, what a Dowry this husband upon the match conveys over to keep up his Spouses honour. As the husband endows his wife with his worldly goods, so he makes over to his Spouse his spiritual Graces, and gives her a right to partake in what is his; Communio bonorum intercedit conjugatis, ita donis suis Deus cumulat fideles. His presence he vouchsafes her, and with that himself, and what is his, partly by imputation, and partly by real infusion.  
First, a good husband hides the weaknesses and infirmities of his wife, and this man doth it to his Spouse. He imputes to her his whole innocent life, and casting his skirt over her, 
Ezek. 16.8. Rev. 7.13, 14.  covers her all, vest talari, with his long white rob; long enough to cover all, and white enough to beautify all, so that God cannot see iniquity in Jacob. 
Numb. 23.21.  Aethiopissa haec, black of her self, and moorish in her complexion, yet betrothed to him in loving kindness and mercy, 
Isa. 61.10.  becomes faire, and draws Gods eye to her. These are the garments of salvation in which she is clothed, these the rob of righteousness in which she is covered; as a bridegroom decketh himself with his ornaments, 
Ephes. 5.27.  and as a bride adorneth her self with her jewels. In these he atires her, that he might present her unto himself a glorious Church, not having spot, or wrinkle, or any such thing.  
Again, a husband must answer for his wife, for she is under covert-barn; and in Law there lies no Action against the wife, during the husbands life. This trouble also he put himself to, to answer for his Spouse. Trouble, did I say? my, pain and shane, and sorrow and death. This was his passive obedience, and he imputes this, and by it frees his Church from all forfeitures and penalties whatsoever. This is a comfortable point. For if the devil at any time enter his Action, and sue you for breach of Covenant; your answer may be, that the flesh and you are divorced, that you have made choice of another husband, virum Christum, the man Christ, who, as your Head, hath taken upon him to pay your debts; and therefore if the Plaintiff will reply and proceed, let him sue him. And this is the first part of the Dowry, a discharge of the bond, and a discharge of the penalty; the one by his unspotted life, the other by his undeserved death, or rather both by both. So that nor debt, nor penalty, nor the breach of the directive, nor penal part of the obligation can light upon his Spouse.  
Secondly, but beside this imputed justice, it pleaseth him to adorn his Spouse with a world of graces. And in this he exceeds all other husbands. If they find fair wives, well, but they make them not. No man can make a black face white, 
Cant. 1.5.  a deformed comely; and all the Art used to do it, doth at last mar and whither it. But Christ comes to his Spouse, by nature deformed, in visage black, puts his beauty upon her, and with his gifts and graces makes her comely. He makes her wise with the one, and virtuous with the other: 
Psal. 45.11, 13.  {αβγδ}, by his graces and gifts the Kings daughter is all glorious within, and the King hath pleasure in her beauty.  
More plainly, sanctification and holinesse of life, a virtuous and godly conversation, the duties of piety and charity, are a good part of this dowry, to which he hath entitled every soul that shall be his Spouse. You were, saith the Apostle to these Corinthians, you were, before this marriage, fornicators, idolaters, 
1 Cor. 6.9, 10, 11.  adulterers, effeminate, &c. But now, since the match, you are washed, you are sanctified, ye are justified in the Name of the Lord Jesus, and by the Spirit of our God.  
Thirdly, for upon the marriage the Church brings forth children to God. 
Mat. 5.9. Rom. 8.16. and 9.26. Joh. 1.13. Gen. 30.1. Isa. 54.1.  No more then to the world, and the flesh. A main end of Wedlock, this. How passionate was Rachel in her barrenness? Give me children, or else I die. A comfort then it is, and a great comfort for the Church of the Gentiles, that she, who before these espousals was barren, {αβγδ}, and wanted a husband, had bestowed upon her gifts, that is, men enabled with gifts, Apostles, Prophets, and Evangelists for the time, 
Ephes. 4.11.  but Pastours and Doctors to remain with her for ever, by whose means she hath brought forth more then she which had a husband.   

5. Ego vos uni viro Christo.  
But, unde hoc vobis? How came all this to pass, that he should thus affect, 
Ephes. 1.5. Jam. 1.18.  thus honour and advance his Spouse? That he did thus affect, it was his mere good will; but that he might thus endow, we are beholding to Christus; for nothing could he have done this way, had he not been Christ.  
Conceive it thus. The aptitude or faculty to match arose from his Person, and his Office; and by virtue of the anointing, he became such a person, and was capable of such a place.  
1. That he was anointed, demonstrated that he was man, and this was necessary, or else no matching; for all Matrimonial contracts must be betwixt those of the same kind. A promise there was for this match many yeares before; but the solemnization of it was upon that day he took flesh, to which you are called in the Canticles. Go forth, O daughters of Zion, 
Cant. 3.11. Isa. 9.6.  and behold King Solomon, that is Shar-solom, this Prince of peace, with his Crown wherewith his mother crwoned him, i. e. that flesh which he assumed from his mother, the blessed Virgin Mary, in the day of his espousals.  
The foundation then of this matrimonial union is in the flesh of Christ. A faithful man is first united to the human nature, and afterwards by help of the humanity, {αβγδ}, to the word, or divine nature. For though fullness of salvation and life depends on the fullness of the Godhead of Christ, yet it is communicated to us by his flesh. For we can apprehended and elect, but as we know; but by the humanity we first come to the knowledge of Christ as a mediator, and therefore in the order and nature of faith, his flesh is the first thing we can reflect on, to which in our thoughts we join.  
Thus God proposed him to us, The seed of the woman. 
Gen. 3.15. Deut. 18.18.  Thus Moses foretold him, A Prophet of your brethren like unto me. Thus the Prophets made mention of him; To you a Son is born, to you a child is given. Everywhere, the seed, the Son of David, the root of Jesse. Saint John confesseth, 
Isa. 9.6.11.1.10. Joh. 1.14. 1 Joh. 1.1.  That they saw his glory, as of the onely begotten Son of God; but before he acknowledgeth, that he took flesh, and dwelled in us: That he was the word of life, but such, that they saw it, and handled it. First they knew him to be man, then God.  
His Deity no question is the fountain, from whence doth arise all our good, life, salvation, &c. but his flesh and humanity, is as it were the channel, by which all these graces are derived to us. If then we know not the channel, by which these Graces are conveyed, we may thirst for ever. And the way to know this conduit-pipe, is to go along with God, and search for it as he hath proposed, promised and revealed it unto us; that is, to begin at the seed of the woman, and thence ascend to his eternal generation; else Christ can be no Saviour, no Mediator, no Husband unto us.  
Farther, in the Sacraments, as in two crystal glasses, this doctrine is most apparent. Two parts there are of every Sacrament; the visible sign, and the invisible grace, res terrena,& coelestis. A faithful soul comes preparedly, and takes a share of both. But in what order? is it not in that, as they are proposed by God? First the visible, put case the water, the bread and wine: Then remission of sin, and all Christ: As by this Divine dispensation, the material part is received first, and after in that, and by that the spiritual: So also in this case, you must reflect upon Christ as a perfect man, and in that nature, and be conjoined to him, before you can be partaker, or have any benefit from the Divine. And therefore the Apostles endeavour is to join you here to one husband, which is Christ the Messiah, the Anointed, that is, to the Man Christ, as well knowing that God is not capable of unction.  
2. And this anointing fitted him for this Office, to be a King, and a Priest, and Prophet to his Church, and to make us Kings and Priests to God. For though he was anointed prae consortibus, far above his fellows, yet it was pro consortibus, 
Psal. 45.7. Eph. 5.25, 26.  for his consorts sake. He needed none of this sweet oil for himself. But she, his Spouse, was in great want of it, and for her sake he would be Christus, the Messiah.  
For had he not been united to our Nature, which is that grace of union; and had he not sanctified this our Nature, 
Verse 27.  which is the grace of unction; there had been no Church to bear his Name; there had been no obedience, either active or passive, to be imputed to us; there had been no Gifts, no Graces sent down upon men: In one word, no Christian society to bring forth children to God.  
All this while, as I conceive, there hath been nothing, but that you have been well enough content to hear. For the beauty of a bridegroom is glorious, 
Psal. 19.5.  and draws eyes after him. And if ever any, then he who is unus, vir Christus. 
Eccles. 7.28. Dan. 7.10.  Not Solomons one of a thousand, but one to whom among the thousand thousands of Israel there was not the like. Not one conceived of the Holy Ghost, but he: Not one born of a pure Virgin, but he: Not one ever so endowed, as he: One and singular in his conception. A Man by his incarnation: 
Cant. 5.16.  Christ from his unction: Now this is your beloved, this the man, this your friend; O daughter of jerusalem; This is He. And now consider what you are to be. Conceive not that he your husband must be a man of perfections, and you left loose to be as lewd as may be. On your parts a qualification is necessary, and without it the match cannot go forward. Requisite it is, that you be, what every man expects that marries a maid: Virgines& Castae, Virgins and Chast. Virgins at the time; Chast after the solemnity; Virgins for thoughts, Chast for deeds, in mind untouched.   

6. A Virgin.  

Lev. 21.13, 14.  Not to hold you in Generals. The first condition is, that you be a Virgin. In the old Law, the high Priest might not match but with a maid; and in the new, 
Rev. 2.4. Hos. 1.6, 9.  our high Priest will not cohabit for ever, with any Church that will not remain a Virgin. Virginity is then preserved, when sincerity of faith is defended. 
Lyra. Euseb. Hist. lib. 3. c. 9.  Virgo propter fidei sinceritatem. And therefore Eusebius tells us out of Egesippus, that so long as the Apostles lived, the Church remained a pure and uncorrupt Virgin.  
Conceive not that God comes a wooing for your beauty, or that he is taken with your blood, 
Ezek. 16.  your place, your honour; red the 16. cha●. of Ezekiel, and you will be of another mind. It is in much mercy, bowels of compassion, and faithfulness he hath espoused you. 
Hos. 2.20.  All this matter concerns Religion. In faith and religious worship he would have you pure Virgins. As in the bed, so in the Church there may be adultery and fornication committed. Serving of false gods is whoredom; the adorning of vain imaginations, 
Ezek. 16.  and falling in love with every new man, and every new fancy, is wantonness at least. Christians should no more do it, then maids gadd abroad, and let their eyes wander after every goodly man they see. 
Cant. 4.1.  The eyes of this Virgin are Doves eyes, single and direct as a Dove; not leering and squinting every way like a Fox: 
Plin. lib. 10. c. 34.  and Pliny tells us that Doves never look with desire upon any male, except their own mate. A quality so essential to every one of Christs Doves; that the Fathers tell us, No Dove, no Church.  
And great heed, they who mean to keep their Virginity for Christ, ought to take to their eyes. 
Job 31.1.  Never more need to make a Covenant with your eyes then now, that they wander not after every lover; for suitors there are on all hands; and all, insidiantur virginitati, aim to deflower you.  
1. Would it were but the young Levite, or Itinerant, 
judge. 17. Mat. 24.23.  that goes out to sojourned where he can a place, some reason that he cry, lo here is Christ; for ind acquisitio, by that means he must get his living. The danger is greater; an old subtile-pated Apostate prophet there was in Bethel, 
Act. 19.25. 1 Reg. 13.11, 18.  and he is risen again, and he forsooth hath seen a vision; The Spirit of God hath spoken this and this unto him, nay, but Christ is there, when he lies unto you. Want, ambition, malcontent, give many an assault to your Virginity. It behoves you then not to show the least sign of lightness, least you become prostitutes to these importunate and factious spirits. Casta est, quam nemo rogavit.  
2. But zealots there are from Rome, they speak as faire as the Apostle, though never with so honest an intention, {αβγδ}, &c. deceived they would not have you, when it is their study to deceive. It is their whole labour to bring Vicariatum in conjugio, a Vicar for an husband, an Antichrist for Christ, and so to undo, at once, the true Essence of this nuptial bond, that dispenses not with a husband to supply his place by a Vicar.  
Betwixt both will you know what to do? believe neither, yield to neither; Let neither the Holy water of tiber, nor the pure stream of the Leman lake too much affect you. You have a mother in England, she is a grave matron, aged and venerable, likest the time when the Church was a pure Virgin, of any Church in the Christian world; and I dare say, that if any Church remain illibata Virgo, an unspotred Virgin in her Doctrine, in her Discipline, it is she. Gad no more then after new Lovers, but harken to her and obey her. 
Hos. 2.5, 10, 13  Behold she hath set forth the apostolic age for a form of discipline to govern you. A C●techisme brief indeed, but full to instruct you. Two Testaments to feed you with the sincere milk of the Gospel. 
1 Pet. 2.2.  Three Creeds to ground you. Four councils to confirm you. The five first ages for Presidents to assure you. And what lack you yet? If this gravity, this antiquity, these foundations, these determinations, these patterns cannot settle your hearts, your love, I must needs then say, You are wantons.   

7. A chased Virgin.  
For the preservation of your Virginity I require no more; But to Chastity there is somewhat else required. For as you must be Virgins, quantum ad fidei sinceritatem, as to the sincerity of faith: so you must be chased, quantum ad morum integritatem, in integrity of manners. Your honest conversation must be suitable to your profession, 
Rom. 2.24. Ezek. 36.20, 23.  or else you shall disgrace and dishonour him you call your husband; occasions you will give to the enemies of our Lord to blaspheme. Christs Spouse is a Beauty more than ordinary, a precious part separated from the vile; 
Jer. 15.29. Eph. 5.27.  a face without spot or wrinkle; Such, as though the eye of God may, yet an enemy should not find a blemish in it.  

Psal. 35.12.  The envious spirit that is too apt to accuse the brethren, and lay to their charge things that they know not:  

Ovid.  Vixque tenet lachrymas, quia nile lachrymabile cernit. Being put to consider Job, 
Job 1.9.  could not find what to object; all that he could say was, That Job feared not God for nought; that he feared God, was undeniable. He was so in his time, 
Gen. 6.9. Luk. 1.6.  and so Noah before him, a perfect and just man, that walked with God; and so long after him Zachary and Elizabeth, both righteous before God, both blameless.  

Ovid.  Innocui ambo, cultores numinis ambo. And the Christian Church that succeeded in her younger days, 
Act. 2.41, 46. Plin. lib. 10. Epist. 103. Tertul. Apol. cap. 2.  was as innocent. For the three thousand first converts did all in singleness of heart; and so to Plinies time harmless people they were, that rose before day to sing psalms and Hymns to God and Christ. Homicidium, fraudem, perfidiam, adulterium, &c. prohibentes; Murder, fraud, adultery, perfidiousness, and all wickedness were hateful to them. Prisons might abound with heathenish malefactors, 
Tertul. Apol. cap. 44, 45.  but in those Cages of unclean birds, not one Christian among that rabble, nisi tantum quod Christianus, except because he was a Christian. So all along those golden dayes, their very enemies could not find what to charge upon them but their Religion. So chased, so holy, so pure was their conversation.  
But the date of those holy souls is now worn out: As if such purity, and holiness, and integrity had been onely for those Baby and Infant Christians, and they Babies onely that used it; we have moulded Christianity to another fashion; more wit it seems we have then those simplo souls, and can find a broader way to heaven then ever they dreamed of, or thought upon. 
Wisd. 2.11. Mic. 2.1. Mat. 5. Exod. 20.  Providence is the rule we follow, and not Gods revealed will; and we make that lawful which the power of our hand can execute, not Christs Sermon on the Mount, or what God wrote with his own finger on Mount Sinai. The Apologies that those harmless souls wrote for their innocence and obedience, are derided by our new Lights. So that whatever the Poets  told us of the iron age we see done, countenanced, defended in this. Vivitur ex rapto, &c. But I refrain myself; I said, I will take heed to my tongue, 
Psal. 39.1.  while the ungodly is in my sight. For a man may follow truth so close at the heels, that he may have his teeth kicked out.  
— Secuit Lucilius urbem,  

Pers. Sat. 1.  Te Lupe, te Muti,& Genuinum fregit in illis.  
Me mutire nefas?  
This is pain and grief to me. Yet thus much I dare say of those ancient Professors of Christianity; They thought that nulla parte decuit maechari virginem, that a Virgin should not be unchaste in any part, non lingua, non aure, non oculo, non vultu, non nictu, non nutu. Not in tongue, not by the ear, not by the eye, not by a look, a wink, a nod; whereas we set the door open to blasphemous words, and the windows to lascivious objects, we admit the devil to parley as Eve did, 
Gen. 3.  and drink in his suggestions. And that after all this we set the hand to work is too apparent.  
And are we not chast Virgins in the mean time, that have neither continentes oculos, nor continentes manus, nor abstemious eyes, nor hands. Well, men may frame to themselves what speculations they please; 
2 Pet. 1.5. 1 Tim. 2.1.  but sure I am, that Saint Peter joins virtue to faith; and Saint Paul, honesty to godliness; and the common maxim must not be despised, That a good conscience and good manners must go together. Our Religion is ancient, and therefore it must be attired like a grave and ancient matron, in a civil, virtuous, sober, decent, modest and comely manner. The new fashions of these times neither for faith, nor manners become it; not the first, for it forceth her Virginity; nor the last, for it wrongs her chastity. And the Spouse of Christ, if we will believe the Apostle, must be a chased Virgin.  
I fear me, I have been tedious unto you. But I hope I shall the easilier obtain pardon, because it is the fashion of Suitors, who can never tell where to end. And a little more there is behind, and methinks that should be  told, this day, you are at leisure to hear it. 'tis my desire, since God hath called me to th●s Office, {αβγδ},& {αβγδ}, to fit, and so to present you.   

8. {αβγδ}.  
Beza reads it aptarem, and aptly; for whatsoever is joined, especially per {αβγδ}, must be even and equal, because uneven parts will never well close together; Which God thought so necessary in this case, that in the first institution of marriage, he made for man a help meet for him. And many matches succeed very ill, 
Gen. 2.18.  because there is not choice made of a meet person. Besides the virginity and chastity, I but now spoken of, this word seems to me to import a farther matter. Those are requisite, but not those only. Those qualities at large, even in a maid, whether she match, or no. Some other things there are more nearly to be respected, and sought after, when she intends to become a Bride; somewhat before, somewhat after the marriage.  
1. Before or at the time a free consent; then it is demanded of her, Wilt thou have this man to thy wedded husband? and upon an open profession of consent, the bond is tied. For as much as A. B. have consented in Wedlock; I pronounce them to be man and wife together. The case is very like. For God makes no Covenant with the unwilling. Non salvabit te sine te. 
August.  We never can aptare, fit you for this one husband till you give your consent. Say then, are you a ready and a willing people? Will you have this man, 
Isa. 1.19.  or no? If that be your mind, we will not be backward to do our office; espouse you to Christ. Coactive power we have none, persuade onely we may, yet profess we do, that it is our whole desire to get your good will to this match.  
2. After that you be resolved to live in love and peace with him;( For discords do not well in the marriage bed) that you be amiable as Rachel, wise as Rebeccah, faithful and obedient as Sarah, and in all quietness and peace submit to him, and learn of him all the days of your life.  
3. For your affections must not be fickle and inconstant, as is that of many women, won to day and lost to morrow; it must be permanent. To that purpose it is that we sue: to that purpose he hath chosen you, 
Luk. 1.75.  to serve so long as you have a day to live; omnibus diebus vitae, your life and your obedience must end together.  
You now know the conditions, you see your duty; how to be qualified before, how at the time, how to behave yourselves after the marriage; Which if you resolve to do, then we shall do our office for the present with comfort, 
Heb. 13.17.  but at the last day with more joy, be bold   

9. {αβγδ}. Present you to Christ.  
In the mean time we are but {αβγδ}, only friends of the Bridegroom; 
Joh. 3.29.  all we do, is but {αβγδ}, to fit you for this and that day. And know this, that there must be this same {αβγδ}, this same espousal made by us on earth, or else there will be no {αβγδ}, no presentation of you by us in heaven.  
O happy you of the Laity, that are to present but one only! our case of the Clergy is far more pitiful, who must present, and reckon for you too. Enough we shall have to do to present ourselves, every one of us saved as through fire. But the Lord knows what we shall say, when we come to present you also. For except it appear that every soul we present, be tam moribus quam doctrina habilis& idonea, have a Virgin Faith, and a chased life; carry a willing, loving, quiet, humble, reverend, and obedient heart, present we dare not: And how far every one of you is thus qualified, you best know.  
{αβγδ}, Zealous we are to have it so. And what is it you return for this heat of love, except it be a heat of fury, hatred, and suspicion! Zealous we are for you, and you for this jealous over us, and suspect the worst, that we would present you to one husband the Pope, 
Gal. 6.1.  Arminius, Socinus, Antichrist, and I know not to whom. Hence you fly from us your spiritual Fathers, and would be presented by a Super-intendent. If any amongst us have bent their wits that way, to present you to, or by any Vicar, or upstart heretic or schismatic, 
Gal. 1.7. Ez. 32.2. Josh. 7.25. Gal. 5.12. Lam. 3.45. 1 Cor. 4.13.  they have troubled the Church, and God trouble them. Utinam abscindantur; Would they were cut off. But by that love that you bear to this your sole Husband Christ Jesus, let me beg this for the whole Tribe of Levi, that the whole be not made a {αβγδ} presented to scorn for their sakes. Hate not the whole apostolic college for one Judas.  

Hab. 2.1. Heb. 13.17.  Be so charitable to conceive, that the manifest part of those whom God hath set upon their Watch, do watch for your souls, as those who long to see this contract consummate, and the marriage solemnized; you joined to Christ, and Christ to you; you made one with Christ, and Christ with you.  
For as the world began, so it must end; it began with a Wedding, and it must end with a Wedding. 
Gen. 2.23, 24. Rev. 19.7, 9. Isa. 62.5. Luke 15.7, 10.  In Genesis it began with the Nuptials of the first Adam with his Eve: And in the Revelation it is foretold to end with the Nuptials of the second Adam with his Church. When that will not be wanting, which doth accompany all Weddings, joy, and gladness. For God will rejoice in his Spouse. The Angels will rejoice over the penitents, the Spouse shall rejoice for her honour, and we the friends of the bridegroom be glad at heart to present you there, and that we can give up our account with joy. 
Heb. 13.17.  Neither will that joy be like that which accompanieth our marriages sometimes on earth; one merry day perhaps and no more, but joy in a perpetuity.    

Of the eternal Generation of the son of God; and his Incarnation.  ISAIAH 53.8. 
And who shall declare his Generation?  
THE Subject of this versicle, is the cause of this dayes meeting; yea, indeed of all other our meetings in this place. For had not Christ been for ever, and been born in time, we sinners of the Gentiles had had no day, nor place to bless God. Since therefore now we have both by his Generation granted unto us, let us do that for which we are met: I to declare, you to hear of his Nativity. Your task is the easier; for he can do little, that cannot lend an ear; mine the harder, for Quis declarabit? saith our Prophet, evident it is there is difficulty in it.  
Other Offices of our Saviours Mediatorship were more easily expressed, more easily conceived; our Eloquent Prophet, like some cunning Artist( as if he would make this his Masterpiece) hath here shew'd his skill, 
Vetse 3, 4, 5.  and drawn his abasements and sufferings to the life. The sorrow and grief in his countenance, the unfriendly wounds in his hands and side, the blows and bruises on his face, the chastisements and stripes on his back, his oppression and affliction at his Arraignment, and his Lamb-like silence at his slaughter; 
7, 6.  Not so much as the course dealing of his own Nation toward him is omitted; nor the small pity they had of a man, when they should see him in this lamentable case. They rejected him, they despised him, they esteemed him not. 
3.  In the expression of all these severals the Prophet hath gone beyond himself; and in admiration only demands, as well he might, Quis crederet? who would ever believe that the Saviour of the World should be thus coarsely and rudely handled? 
1.   
mary, when he comes to this point, his Generation, then he was at a Non-plus; the {αβγδ}, that it should be so, he could well tell; that he should grow up before him as a tender plant, and as a root out of a dry ground; 
2.  and the {αβγδ}, why it should be so, he could tell also; for our transgressions, 
4, 5.  for our peace; that we with his stripes should be healed: But the Modus, the manner how this should be done, he knew not; he could not declare, nor indeed fully no man else: For Quis declarabit, Who shall declare his Generation?  
The word in the Original is Dor, that signifies an age, duration of time, and generation; and accordingly Expositors give two Interpretations. 
Rivet. Scultet. in locum.  The Modern understand by it, the continuance of Christ after he was received up in glory; and they make an Antithesis betwixt this and the former Clause, to this purpose. He was indeed taken out of this life by distress and judgement; 
Ver. 8.  but who can declare his duration and age afterward? for he is taken from a mortal life to an immortal, 
Rom. 6.9. Justine Mart. Tertul. Hieron. Euseb. Caes.  so that death shall have no more dominion over him. This sense I dislike not. But all the Ancient Fathers sail another way; and I had rather be carried in their Ship, than in any new Boat. They understand by Generation, either the manner by which Christ is begotten of the Father from all eternity, or else, by which in the fullness of time, by the power of the Holy Ghost he was made man of the Virgin Mary. And both are apt for this place, for both are wonderful. Both follow well after his ignominious death. As if this our Prophet, converting his eyes from the ignominious passion of our Saviour, which he had described, to the Nobility of his B●rth, should be as it were in an ecstasy; and being able to say no more, in great admiration cry out, w o can declare his Generation? For all you behold him now in this low and lamentable condition, yet his descent is such, that no man can declare it.  
No man can, for it is a mystery. Without all controversy it is so; 
1 Tim. 3.16. Eph. 1 9. Col. 1.26.  the great mystery of godliness. A mystery hide from the beginning of the world. How well then do the Greek and latin Fathers style it, The great mystery of Christs Incarnation!  
What we have revealed to us of it, was not by man; an Angel did it; 
Luke 1.26, 27, &c.  and that none of the inferior Orders, but of the chief, even Gabriel; not of his own head neither, but sent from God to tell Mary, that she should conceive a son. She, as she might well inquire of the manner, {αβγδ}; 
Verse 34.  How shall this thing be? She knew well that there was extant a promise, Ecce Virgo concipiet, 
Isa. 7.14. Bernard. Brent. Theophyl.  Behold a Virgin shall conceive, and bring forth a son. She no way doubted of the performance: Neither are these words, words of curiosity, or incredibility, but of necessity; {αβγδ}, &c. as a wise and discreet woman she asked, as willing to be informed of the manner, how this should be done, since she knew not man?  
To which the Angel returns her this obscure answer, The Holy Ghost shall come upon thee, 
Luke 1.35.  and the power of the Most High shall over-shadow thee, &c. And perhaps it was for this said {αβγδ}, shall over-shadow thee, because the thing was to be done in a mystery; and that that which the Trinity alone intended to do, and did in and with the sole Virgin, soli datum est nosse, 
Bern. hom. 4. supper Missus est.  cvi datum experiri, was to her alone granted to know, to whom alone it was granted to try and find.  
And yet so strictly I would not be understood, as if our Saviours Incarnation were such a mystery that could in no part be unfolded; should I affirm that the anthem of the Angels set Quire-wise at his birth, the expedition of the Shepherds to view the Manger, 
Luke 2.14, 16, 17. Mat. 2.1, 11, 16.  the Stable, the swaddling clothes, the faith and joy of the wise men that followed his star, and presented their gifts; the cruelty of Herod, and martyrdom of the Innocents, would be out of those Sacred Amanuenfes produced as Witnesses against me. This is that I contend, Semper erat Mysterium, nec cessabit esse Mysterium, It always was, and it always will be a Mystery; that when we have said all we can, it is an object of faith, not of reason; rather fit for us to believe, than curiously to examine. As Aristotle therefore said of his Physiques called commonly {αβγδ}, sic editos, quasi non editi viderentur, that they were so set forth, as if they had not been published, the style was so curt, and the matter so abstruse: So also may I say of the manner of our Saviours Generation; the Angel that reported it, hath so shadowed it out unto us, 
1 Cor. 13.12.  that still we are but sub umbra, under the veil, we see but in part, and know but in part, as in a glass darkly.  
Which will be yet more manifest, if we call to mind that there is a double Generation of the son of God. 
John 1.1. Gal. 4.4.  One in the beginning, the other in the fullness of time; the one from all eternity, the other as upon this day; by the first he was the Son of God, by the second the Son of man; by the first he was {αβγδ}, 
Heb. 7.3.  without Mother, by the last he was {αβγδ}, without Father; and so in both the true Melchizedech; in both {αβγδ}, without pedigree or Descent; having neither beginning of dayes, nor end of life, but abides a Priest for ever, 
Nazianz. orat. 38.  as nazianzen applies this Text.  
First, Now as he is the son of God begotten from all eternity, what tongue dare attempt? or if so daring, can fully declare his Generation? What may be declared of it, 
Serm. 2. Ignat. Epist. ad magnets.  I have said before, and can add nothing unto it. He was {αβγδ}, not {αβγδ}, not {αβγδ}, he was the substantial Word of God, not Vocal, not spoken, as if he intended that this Generation should not be the Subject of our speech, but matter for our contemplation. Those who most modestly have searched into it, have confessed it to be, and so left it as an unsearchable depth; and those who have over-curiously gone about to fathom it, have at last betrayed their own ignorance, and brought forth monstrous and blasphemous doctrines, to the trouble of the Church, and disquiet of the peace of christendom. I resolve therefore, and I hope so will you too, to believe what I cannot comprehend, viz. That Jesus Christ was the eternal son of God; 
Col. 1.15.  {αβγδ}, not {αβγδ}, the first-begotten, not the first creature; begotten, not made; being of one substance of the Father. Who, for us men, and for our salvation, came down from heaven, was conceived by the Holy Ghost, born of the Virgin Mary; which is his second Generation of which I come now to speak.  
Secondly, But in this also there is room left for the Prophets Quaere, 
Basil. {αβγδ}. 25. in {αβγδ}.  Quis declarabit? Who shall declare? born he was, but {αβγδ}. search not how, for it is impossible in all things to give a satisfactory answer. For had our Saviour been born only after the ordinary and natural generation of men, it had been no easy matter to declare how in the womb those elements of being do unite, and mingle, 
Job 10.8, 9, 10.11,  and curdle together: how these three noble and heroic parts, the Liver, Heart, and brain linked together by slender strings, do in time fill with flesh: Lastly, how every portion of the whole body being, as I may so say, entuned to other, stretched out by sinews, and strengthened with bones, were at last clothed with skin, and after some few months sent with tears to draw in the common air. Had, I say, our Saviours birth been after the usual manner of men, it might well be the Subject of our admiration: 
Psal. 139.13, 14.  David was amazed when he searched into it, I am fearfully and wonderfully made, &c. And well he might; for even the Mother her self, in the shop, as I may so say, of whose womb this strange work is wrought, is utterly unacquainted with the Creatours skill, by which the frame is perfected: Witness that Religious Mother encouraging her seven sons to die for the Laws of their Fathers; I cannot tell, saith she, how ye came into my womb, for I neither gave you breath nor life; it is not I that set in order the members of your body, 
2 Mac. 7.22.  but doubtless the creator of the world, who formed the birth of man. Had it been then no more but this, Quis declarabit, what tongue were able to declare it? what pen fully to express it?  
But there is more in it than so. For as there was never such a man, so there never was such a birth in which God was the Father, a Virgin the mother, the Holy Ghost the workmaster; by which to speak in Nazianzens Eloquence, {αβγδ}, 
Nazian.  {αβγδ}. That is, He who had no flesh, was made flesh; the eternal Word was thickened; He who was invisible is seen; who was not tangible, is handled; who was without time, takes a beginning; In a word, The son of God is made the son of man.  
And how difficult it is to declare all this, and make it fully intelligible, were there no other reason to persuade it, yet this one were sufficient; that Learned men, and those of the sharpest wits, while they endeavoured to open to others their conceits about it, have split upon so many Rocks, and pestered the Church with so many Heresies. In plain things and evident, wise men will not be much mistaken; Then men run awry, when the matter being mystical, casts a mist upon the understanding; in which, without diligent and careful circumspection, a Traveller is apt to deviate, and to mistake his way. Which because in this point it hath happened to many subtle heads, and that especially in the first times, when they were near the best guides, we must needs conclude that the Declaration of this mystery is not so easy as most men conceive, and persuade men rather readily to believe it, than search over curiously into it.  
1. Ebion, Cerinthus, Photinus, with the greater part of the gnostics could not conceive how it was possible, that he who was in the form of God, 
Ignat. ad Trall. iron. lib. 1, 25. Tertul. P●aesc. 48 Epiphan.  that is, who had the Essence and Attributes of God, should so far humble himself, as to take upon him the essence, properties, and proportions of a Servant. Which since it is manifest he did, they gave it out, that he was but {αβγδ}, a mere, bare, pure naked man; or as Samasotenus, 
Ignatius, Euseb. l. 7. c. 27, 28.  a man working miracles by the power of God; and of the seed of Joseph by Mary, having no existence before that he was born of her. Against which opinion Saint John entreated by the Bishops of Asia wrote his Gospel.  
2. These then denied that the divine dature was in the flesh. On the other side, 
Tertul. Praesc. c. 46. 51. iron. l. 1. 20, &c. Epiph. her. 21.  the Ma●cionites, Cerdon, Saturninus, Basilides, could not see which was it was imaginable, that the human nature should be assumed, and joined in one person with the Deity, upon which conception they taught, that he had no true flesh, but was a man onely in appearance, a mere phantasm and thought to be what he was not.  

Tertul. Praesc. c. 49. & de carne ●. c. 15. Praes. c. 50. Epiph.  But after these arose Valentinus, who confessed he had a true body, but not of the flesh of the Virgin Mary, it was spiritual, it was ethereal, or heavenly; or as A●elles, out of the four Elements, far unl●ke to ours, which past through the womb of the Virgin Mary, as water through a pipe. And with them of old agteed the Manichees, and of late years some Anabaptists.  

Cyril. ep. 2. ad success. de Incarnat. c. 27, 28 Isid. li. 8. Etim. Damasc. l. 3. Cass. l. 2. 6.  3. After these arose Nestorius, who though he acknowledged Christ to be true God and man, yet he could not conceive how these two natures being united, should exist in one person. And therefore he affirmed, that Christ must be an individuum consisting of two persons. The person of the Son of God, which was in the form of God, and the person of the son of man, which did exist in the form of a servant; and that these two persons were united in the Virgins womb, as two friends are made one. The two natures he did admit, and acknowledged that they were distinct: But withal he gave to each a several subsistence, and divided the one from the other; united only by consociation and assistance, so that the Word, and Jesus, that is the human nature, were not only aliud& aliud, distinct, which we admit, but alius& alius, distinct persons, which we deny.  

Theod. Dial. 2. Virgil. lib. 1, 2. Evagr. lib. 2.16  4. Sixteen years after Nestorius arose Eutyches, who held the opinion of Nestorius unreasonable, and therefore he confessed that there were in Christ two natures, the divine and human; but that these were changed, confused, and mixed together after his incarnation; of which there resulted but one nature, to wit, the divine. So that the form of a servant was as it were swallowed up by the form of God, converted into it, and the properties confounded, as if a man should poure a dish of water into a whole butt of Wine.  
The father of this heresy, as I said, was Eutyches the Abbot; In Constantinople it was begot, nursed up in Alexandria by Dioscorus the Patriarch, and sent to travail into Syria by one Jacobus, surnamed Zanzalus, who gave name to the Jacobites: and it gained such affection, that it overspread the Church of Greece, 
Niceph. lib. 18. cap. 45, &c. Leont. de sectis action. 5, &c.  Egypt, and Syria. And it gave occasion to many other heresies, that infinitely deformed the Church, rending with many schisms the unity, and wounding with as many heresies the faith of it.  
For first it drew after it the heresy of the Theopaschites, or of the the passibleness of the Deity, 
Brerwood of relic. long. c. 25. de Macon.  because the Deity of Christ was become( in their conceit) the same nature with the humanity, which was passable.  
Secondly,( the absurdity of the former opinion being discerned) it occasioned another extremely opposite, 
Zanch. de Incar. lib. 2. cap. 1.  maintained by those called Aphthardocitae, who affirmed the body of our Saviour from his incarnation to be free from passibility, and corruption, because it was become one nature with the Deity, which we know is impassable, incorruptible.  
Thirdly, when the fondness of both these were discovered, a new device arose, namely, that there was but one nature in our Saviour, but not by permixtion or confusion of substances, as Eutyches taught, but only by composition: The Deity and humanity becoming one nature by coalition, as the body and soul into one nature in man. Which was near that of Apoll●niaris, who affirmed the divinity of Christ to supply the place of the human soul.  
Lastly, this error being exploded as a mere fancy, there succeeded that of the Monothelites, who confessing two Natures to be in Christ, yet affirmed, that there was but one Will, and one Action of both natures in the Person of our Saviour. If you shall now ask, how it came to pass that so many great Wits ran so many wild-goose chaces about this Article? the answer is obvious, that it proceeded from the depth of this mystery, which while they went about to sound with the short line and plummet of human Reason, they foully erred from the truth. Whereas had they soberly contented themselves with what is revealed of it, they had seen enough to guide their feet in the way of peace, 
Luk. 1.79.  and not perhaps have let in the saracenes and Mahometans among them, who have been ever since to them the scourge of God, for that dishonour they brought upon his son.  
1. Would they have humbly consulted with the Oracles of God, and not with the pride of their own heart heightened by prosperity, these fancies either had nere been broached, or at least quickly vanished. 
Phil. 2.6.  Saint Paul would have taught them, that Christ, before he took the form of a servant, was {αβγδ}, mark that word, was existent in the form of God. But in what form? what an accidental? but that is not in God; it then must needs be essential and substantial; and farther, that he thought it no robbery, no usurpation, to be, not to seem, {αβγδ}, in every thing equal to God; which Deity he deposed not, when he took upon him the form of a servant, but onely {αβγδ}, he emptied himself of it, the glory and Majesty of the Deity being veiled with flesh. He then ceased not to be what he was, but assumed our flesh into the unity of his person. The conceit then of Ebion and his followers, that affirmed him to be {αβγδ}, a mere man, falls to the ground by this one place of the Apostle, that I produce not infinite others, which it were easy, to the same purpose.  
2. Farther, had the Marcionites and Valentinians considered attentively those places of Scripture, in which it was plainly set down of what matter his body should be made, they never had made Christ a spectrum, a phantasm, or an ethereal, or Aërial substance. For do we not red, 
Gen. 3.15. ver. 22.18. Heb. 2.16. Rom. 1.3.  That the seeed of the woman should break the Serpents head? That in Abrahams seed all Nations should be blessed? That Christ was made of Davids seed according to the flesh? In a word, doth not the Angel at his conception tell Mary, Nascitur ex te. He shall be born( ex) of thee? Now, Ex, 
Luk. 1.35.  dicit causam materialem. Ex shows the material cause whence any thing is made, and therefore Christ from her flesh was to take the substance of his body. Besides in him we find all the true properties and operations of his manhood, such as Irenaeus reckoneth up. If Christ, saith he, 
iron. l. 3. c. 32.  had not taken flesh from the very earth, he would not have coveted those earthly nourishments, wherewith bodies which be taken from thence are fed. This was the nature that felt hunger and thirst, was desirous of rest after travail, testified compassion and love by tears, groaned with heaviness, and with extremity of grief even melted away itself into bloody sweats. These are all evidences of flesh taken from the earth. And all these Christ did, {αβγδ}, after the fashion of other men, 
Naz. Orat. 2. de filio.  that you may know that that airy body of Valentinus is but an airy speculation.  
3. As for that of Nestorius fancying two persons in Christ, 
Hook. Eccl. pol. l. 5. sect. 52.  it is no other; as will appear, if those words of that judicious Divine Mr. Hooker be well weighed, which I will here set down; It pleased not the Word or wisdom of God to take to himself some one person among men, for then that one should have been advanced which was assumed, and no more; 
Prov. 9.1. {αβγδ}. Joh. 1.14.  but wisdom to the end she might save many, built her house of that Nature which is common to all; she made not this or that man her habitation, but dwelled in us.  
The seeds of Herbs and Plants at first are not in act, but in possib●lity that which they afterwards grow to be. If the Son of God had taken to himself a man now made, and already perfected, it would upon necessity follow, that there are in Christ two persons; the one assuming, and the other assumed: whereas the Son of God did not assume a mans person to his own, but a mans nature to his own person; and therefore he is said to have taken the seed of the woman, the seed of Abraham, the seed of David, the first and Original Element of our Nature, before it came to have a personal subsistence. 
Theodoret. Dial. {αβγδ}.  For {αβγδ}, the assumed Nature did not exist before the assumption.  
So that flesh and the conjunction of the flesh with God began at one instant; his making and taking our flesh, but one act; There can be then in Christ no personal subsistence, but one, and that from everlasting. Only that which subsisted before in the glory of God, subsists now in the habit of our flesh.  
4. And these two Natures subsist in the same person without any confusion, commixtion, alteration, or change, either of natures or properties essential to either Nature. 
lo Epist. ad Flavian.  For utraque forma agit quod suum est, each Nature performing those actions that are proper unto it, which yet are attributed to the whole person. 'tis an excellent rule delivered by Mr. Hooker, for the deciding of all doubts and questions about the union of both Natures in Christ, That of both Natures there is a co-operation often, 
Hook. Eccles. pol. lib. 5. Sect. 53.  an association always; but never any mutual participation, whereby the properties of the one are infused into the other.  
It is critically and well observed by Zanchy, that the Apostle Phil. 2.7. makes choice of the word {αβγδ}; 
Lib. 1. de Incarnat. {αβγδ}. c. 2.  he saith not, He emptied himself, {αβγδ}, changing, turning, or confounding the shape of God into that of a Servant, but only {αβγδ}, taking upon him the shape of a servant, the form of God remaining unchanged and unmixed. Therefore the Natures of Christ are not in his person, are not changed, or confused, or mixed, or blended together, 
Athanas. Symb.  but both remain in their integrity: Who though he be God and man, yet is he not two, but one Christ. One not by the conversion of the Godhead into flesh, but by the taking of the manhood into God. One altogether, not by confusion of substance, but unity of person. For as the reasonable soul and flesh is one man, so God and man is one Christ. Et sic actum de Eutychianis.  
To conclude this point, there be four things which concur to make complete the whole state of our Lord Jesus Christ; his Deity, his Manhood, the conjunction of both, and the distinction of one from the other, being joined in one person. All these have found their Opponents. For to omit the gnostics, whose labour was to overthrow either his Divinity, or Humanity; whose sick-braine fancies Ignatius, Irenaeus, Tertulliau discovered and confuted: 
Hook. par. 54. lib. 5. Eccl. pol.  After them arose four principal Heresies which have withstood the Truth. The Arrians bent themselves against his Deity: The Apollinarians maimed him in his humanity, by denying him to have a reasonable soul: The Nestorians rent Christ asunder, by dividing him into two Natures: The Eutychians confounded his Natures by blending them together, which they should distinguish. And against these there have been four most famous ancient general Councils; the Council of Nice defined against Arrius for Christs divinity; the Council of Constantinople against Apollinaris for his humanity; and both withal gave a deadly blow to the whole school of gnostics; the Council of Ephesus against Nestorius and his two persons; and the Council of Calcedon against Eutyches and his mixture of Natures. A few Adverbs they have left us, to which we may reduce whatsoever may be said in Declaration of Christian belief, or in refutation of heresy in this matter. To wit, that the Son of God took the form of a Servant into the unity of his person, {αβγδ}, substantially, and then not united as an accident to a subject; {αβγδ} truly, and then not in appearance only; {αβγδ}, indivisibly, and then not to be divided into two persons or subsistences; {αβγδ}, immutably, and then not one Nature changed into another; {αβγδ}, without blending, and then not one Nature mixed with the other: Lastly, {αβγδ}, without any division or separation, so that the son of God will never depose that nature of man which he hath assumed, but will retain it, being God and man forever and ever.  
When I had proceeded thus far, I thought that I had made a sufficient Declaration of this grand mystery: But taking a second view, I found that all this while I was upon the destructive part, and had only declared and confuted what heretics had imagined about it. Besides, I saw that most of these Adverbs were either Negative or Privative. And negations and privations, teach no more than what the thing is not; they inform not what it is. Necessary then I thought it, to take another course; to try whether there might not be a farther disquisition made, by which the truth, to be holden about this secret, might in some sort be declared.  
And an easier way, and clearer, I thought could not be found, than the Creed hath directed in two words, Conceived, and born; for if the riches of those notions were fully discovered, the truth necessary to belief, would easily appear. In the first we have to consider his Conception; the last points us to his Incarnation.  
In his Conception we are to reflect upon two things especially.  

1. The framing of the manhood, conceived.  
2. The Sanctifying of it, By the Holy Ghost.   
In his Incarnation we will open these two points.  

1. The personal union of the manhood with the Godhead,  
2. The glorious effects which proceed from so glorious an union with the Deity.   
First, For the framing of his manhood we have the matter of it, and the manner of it expressed in Scripture.  
1. The matter of his body was the flesh and blood of the blessed Virgin; flesh immediately he took from her seed, which yet was the seed of Adam, derived by succession to Abraham, propagated to David, and so onward till it came to Mary, that so he might be the Son of Mary, the Son of David, the Son of Abraham, the Son of Adam, 
Luke 3. Gen. 3.15.& 22.18. Psal. 132.11.  as Saint Luke deduceth his Genealogy. In a word, he was the seed of the woman who was to break the Serpents head; that seed in which all the Nations of the earth should be blessed; that seed of whom God said to David, Of the fruit of thy body will I set upon thy seat; and this is one reason that the Evangelist ends not his Genealogy till he comes to Adam. And yet there is another, that we might know that he was to purge, expiate, and save Adams flesh; that is, Adam, and all his race from the guilt and punishment of sin due to him and them, for his and their disobedience, of which his was the first Original: whence St. 
Rom. 5.17.  Paul, when he shew'd by whom sin came into the world, and polluted all men, viz. The first Adam; immediately declares who it was that took it away, and saved men from it, viz. Adams, or the Virgins seed, The Second Adam. The matter then of his Body is Evident.  
2. As for the manner how this Virgins seed should be framed into the proportion of a man, in is miraculous. The God of Nature changed here the course of Nature, and above Nature, without the help of man, by an extraordinary operation of the holy Ghost, made the Word to become flesh. Two actions are ascribed by the Angel to the holy Ghost in this great work; 
Luke 1.35.  the one to come upon the Virgin; the other to overshadow her. By the first was signified his extraordinary power in making a Virgin remaining a Virgin to conceive a Son: Which was done at that instant, when the blessed Virgin broken out into these words, Behold the handmaid of the Lord, be it to me according to thy word; for here was no need of any delay, since this conception was the sole work of God, without the help of man. Her consent only, was expected; and that being given by Ecce ancilla Domini, the fiat instantly followed; as soon as when upon his fiat the heaven and earth were created. Presently she conceived a Son.  
The increase and growth of his body to a just quantity, was not in an instant, but was by degrees brought to it in about nine months time. But the formation of his body was perfected and shaped at that instant; flesh he then took, 
Damasc. lib. 3. c. 2. Zanch. de Incarnat lib. 2. q 7, 8. Thes. 1.  {αβγδ}, that was animated with a reasonable and understanding soul. Or which we are able to give these reasons. First, Because the power of the Agent was infinite, and therefore he was able without any delay to perfect the conception out of the matter before prepared. Secondly, Because that which was conceived was Homo, a man; but a whole man is not a body alone, or a soul alone, but a substance composed of both. And therefore it was necessary, that {αβγδ}, the Word should take a body informed with a reasonable soul: for otherwise there would be some moment of time, in which the Son of God should not be true man, but only a body the material part of man. Thirdly, This body so informed, was perfect in all parts and Organs; a soul it had, as is but now proved, and then the body must be perfect, for the soul is {αβγδ}, that which moves an Organical body. And it no way became the Son of God, who is the fountain of all perfections, to assume into the unity of his person, an unshaped or imperfect thing, such as that of an Embria.  
Secondly, The other action of the holy Ghost, was Overshadowing, which checks all curiosity, and commands us not to be bold to search into that work too far, over which the Holy Ghost hath cast a shadow: Doceri non potest nisi à donante, 
Bern. Hom. 4. supper Missus est.  nec disci nisi à formante, to alter Bernards words a little.  
O God, why should men go about to seek for a clear light, where thou hast cast a shadow! why to look upon that Sun, betwixt which and us thou hast interposed a Cloud? No Mother knows the manner of her natural conception; what presumption then is it for flesh and blood to be inquisitive how the holy Ghost did his work in the dark womb of the Virgin? As therefore after the Angels salutation and solution, this blessed mother makes no more doubts, nor raises no more questions about the manner; for her How shall this thing be? 
Mat. 1.18.  went before; So also when the Scripture hath taught us, that the Birth of Christ was on this wise, let us ask no more questions, but in an holy admiration break out with Saint Paul, Great is the mystery of godliness, Christ revealed in the flesh! for if we should, I know not how we should be satisfied; 
1 Tim. 3.16.  for Quis Declararet? Who shall declare it?  
Secondly, The manner of it I mean. For as for the second point, and the effects thence proceeding, they may be declared.  
1. The first of which is negative; that though he took upon him {αβγδ}, 
Luke 1.35.  a body of weakness, yet he took not to him {αβγδ}, a body of sin. For he was Sanctified from the womb; That which is born of the shall be called holy; not holy flesh, not a holy man, nor a holy infant, but {αβγδ}, or Singulariter Sanctum, by some prerogative.  
He was no more polluted by the contagion of our depraved nature, than fire is changed, being received in the pores of some piece of rusty Iron, whose force is no whit dulled by the rust, coldness, or soil of that heavy body. 
Basil. Hom. 25.  For by the power of the Holy Ghost, there was a stoppage made of that Original corruption which doth flow into the nature of all mankind, 
Gal. 5.9.  and as a little leaven, doth sour the whole lump.  
2. But secondly, Negative holiness there was not in him alone, but Positive also; even an infusion of all holiness and purity in the manhood of Christ, being the endowment of the soul and body with all manner of graces and virtues proportionable to his own purposes, intents, and counsels.  
And this is the grace of Divine Unction, which Divines willingly attribute to the body and soul of this Messiah: For we may not think, that the humanity of our Saviour by this conception, received no virtue or quality above nature. But even as the Sword that is made fiery, doth not only cut by the sharpness which it hath from its own edge, but also burns by that glowing heat which it received and retains from the fire: So also the humanity of our Saviour is enabled by the Deity that assumed it with many more graces than it naturally had. The Godhead imparting unto it so many perfections, as either it was being a creature capable of, or the exigence of that economy, viz. mans Redemption did require.  
Saint John shows us plainly, that the Word which dwelled among us, 
John 1.14.  was full of grace and truth. For the illustration of which, the Schoolmen do thus distinguish of grace and the fullness of it.  
First, Say they, there is plenitud● excellentiae, a fullness of excellency; 
Viguer. instit.  such as is that of some main pipe, by which the Virgin-water of the fountain is conveyed into the lesser Cisterns. And such a plenty of grace they place in the blessed Virgin, who was indeed {αβγδ}, highly graced, 
Luke 1.28.  highly favoured, to be made the Mother of our Lord; in reference to which we may say truly, nile gratiae ad nos venit, nisi quod non prius per uterum Mariae transit, No grace came to us, but first past through the Virgins womb.  
Secondly, There is plenitudo abundantiae, abundant grace; such was the grace which was in the Apostles, who were all filled with the Holy Ghost, 
Acts 2.4.  ad mensuram vasculi, as full as a Vessel could hold; being those greater Cisterns, that first held, and then let out the water of life which yet refresheth our thirsty souls; and these are commonly called {αβγδ}, or gratiae gratis datae, Gifts freely given by God.  
Thirdly, There is plenitudo sufficientiae, as much grace as is sufficient to save a soul, and keep it from sin, which is commonly called Sanctification, or {αβγδ}, or gratia gratum faciens, that grace which makes a man acceptable in the eyes of God, renews, comforts, upholds a sinner from falling and fainting. And to that soul which hungers and thirsts after it, is return'd that answer which was given to Saint Paul, Sufficit tibi gratia mea, 
2 Cor. 12.9. Eph. 4.7.  My grace is sufficient for thee; for to every one is given some, more or less, as their wants are more or less in their Pilgrimage toward the Celestial Canaan.  
Fourthly, But the last is Gratia effluentiae, overflowing grace, or the grace of the fountain, from which Cistern, Pipe and Pitchers are filled. It is sweet in itself, pure in itself, sufficient of itself; from which all sweetness, all pureness, all excellency, all abundance, all sufficiency is. And this alone we confess to be in our Lord and Saviour Jesus Christ, who was sanctified in his mothers womb, by the Holy Ghost the fountain of all Sanctity; both by the extirpation of Original corruption, and infusion of grace and holiness.  

CONCLUSIO.  
Hitherto have I gone about to declare that, which in declaring I admire, and in admiring reverence, and in reverence do admire again, and in humility ever shall, why the second Person in the Trinity would have a generation to declare; why he should become bone of our bone, and flesh of our flesh; be sanctified in the womb, be united to our nature, and clothed with our skin.  
But if God would come down to us in the likeness of men, why did he not appear like himself? why not as sometimes he did upon Mount Sinai, covered with a pavilion of thick Clouds, 
Exod. 19.16.  ushered with the blast of some Angels Trump, speaking in Thunder, and lighted down with some flash of lightning from heaven? This had been for the Majesty of a God, fit for the glory of so great a King.  
Yea, but he came not now in Majesty; he came in great humility to visit us, in love to Redeem us, and therefore he hath not now so much as a still and soft voice to affright us. 
Bern. in festo Nativ. Gen. 3.9, 10.  His voice was still and soft enough when he spake to Adam in the Garden, Ubies Adam? Adam, where art thou? and yet so terrible, that when he heard it, he fled, and hide himself. That we should not flee at this his visitation, Ecce infans& sine voice, Behold an infant, and without a voice; voice he hath none, except it be vagire in cunis, to cry for us, not a word to speak in an angry tone.  
In nature, creatures of like kind are commonly well-affected to other; that then we might know how he stood affencted to us, he came in our own likeness, an infant of a span long, born of a woman, wrapped up in swaddling clothes; and except it were that his mother wanted a Chamber to lye in in the Inn, and a Cradle to rock him, for which she was glad to make use of the Manger, like he was to us in all things.  

Naz.  {αβγδ}, Never object to him his poverty or low estate; for it was for your sakes that he became thus low. Love him rather, since he is become your kinsman in the flesh, and by it gained a faculty to speak for his kinsmen to God. With this meditation Job comforts himself, I know that my Redeemer liveth; the word is Goel, and there is comfort in it; a kinsman, 
Job 19.25. Basil.  one near allied; as if our Saviour {αβγδ}, would pled for us to God, as indeed he doth; for how could he have used those powerful Arguments of his wounds in his side, hands, feet; and those skars in his body to reconcile an angry God unto man, had he not been allied to us in the flesh? yea, how could he exercise dominion over all men with so true, natural, and sensible a touch of mercy, were it not for his manhood, which is the proper subject of compassion and feeling pity?  
2. And yet besides the Office of Mediation and Intercession, yea, and that main cause of Satisfaction( that so that Nature which had offended God, might make him amends) another reason is assigned, why it did please the Son of God to humble himself, and dwell with flesh. This is, {αβγδ}. 
Naz. Orat. 38.  For God having divers ways before Christs Incarnation, thought to repress sin, at one time by the promulgation of his Law, at another by the threats of his Prophets, sometimes by punishments, sometimes by favours: One while he rerz'd the world clean by a flood of water, another while he purged it with a shower of fire: signs in the heaven, strange sights in the air, commotions on the earth, and eruptions of the Sea, amazed, destroyed, and sunk many Cities and kingdoms: and all these a bitter and a sharp potion, or incision necessary for the cure of the old world, desperately sick and over-run with sin: But when none of these courses would serve the turn, but still the disease prevailing, the whole began to gangrene; that sin should not be mortal, but a period should be set to those unnatural lusts, perjuries, and adulteries, and especially that first and last of mischiefs, 
Heb. 1.3.  the idolatry of the Gentiles; it pleased him, who was the brightness of Gods glory, and the express image of his Person, to shadow himself with a body of flesh, 
1 Joh. 3.8.  and blur his image with the stamp of man, that so in our nature he might destroy the works of the devil. Since the world needed a strong cure, stronger it obtained; flesh he took to purge the flesh, and a soul to cure the soul, 
Naz.  {αβγδ}, purging like with like.  
Neither let any man object this humility to our Saviour, except he who is offended with the Physitians diligence, who notwithstanding the offensiveness of stinking sores, will bow himself down, handle, and search the putrefied parts, that so he may cure his diseased patient: or with the compassionate bowels of that man, who in mere pity will let himself down into the ditch, 
Deut. 22. Luke 14.5.  to help his neighbors Ox out of the pit.  
Let the Jews be scandalised at the inn and Stable; let Infidels scoff and mock at the Manger, and Swathbands; let heretics be offended with the form of a Servant; it shall be our glory, That to us this day is born a Saviour, 
Luke 2.11.  which was Christ the Lord.  
3. You that sit in the dust, be amazed no more with destruction and death; for to you is born a Jesus. You whose souls are ulcerated with sin, and wounded with transgression, take heart again, for to you is born a Messiah, a Christ, a physician that hath precious ointment enough to heal your maladies. Lastly, you whose heroic spirits aim at a Kingdom and a Crown, bless God for that here is a Lord come down to set you on thrones in heaven. Neque enim sine salute Jesus, neque sine Unctione Christus, nec sine gloria Dominus. 
Bern. in Vigil. not. Ser. 1.  For Jesus cannot be without Salvation, nor Christ without Unction, nor a Lord without Glory.  
And indeed, who can do less than rejoice, when he doth but think of the salvation which he shall receive by Jesus! of the Spiritual Unction he doth enjoy by Christ; of the glory this Lord hath prepared for him? Especially upon this day, which is a day of joy. Every birth day is a day of mirth. Even the very Heathens kept their solemn feasts upon the days on which their Kings, Princes, Patrons, Friends, Benefactors, or themselves were born; 
Montag. Analect. Exo. 10. Mar. 6.26.  neither in these was it lawful to sadden their mirth by the execution of any condemned man; much less of any other. And this is conceived to be the reason, that the dissembler Herod was so sad to behead St. John Baptist on his birth day; it grieved him to  shed the blood of another on that day he received life.  
I bid you not to imitate the Heathen in their excesses and riot, but in their joy, in their thankfulness; not for the birth of some temporal Benefactor, but for the Nativity of Jesus Christ the Son of God. Methinks it doth not become a Christian to look sadly on that day that Christ came to visit him; it becomes him not I say, 
Joh. 8.56.  in a dull and heavy manner to hang down his head upon that day a Saviour was born for him.  
Abraham saw this day, and he rejoiced: 
Isa. 9.3.  The Prophet Isaiah foresaw this day, and foretold there should be great joy on it; joy as the joy in harvest; joy as at the division of the spoil. Zachary calls him the Branch, 
Zach. 3 8, 10.  and upon that day he should be brought forth, tells us, that every man shall call his neighbour under his Vine, and under his Fig-tree, to make merry as at a feast. These Prophets foresaw not onely the day, 
Rom. 5.2.  but prophesied of the mirth of the day: And if they who rejoiced onely in Spe, in hope, were so glad of it; what joy doth it behove us to express, who have all in Re, the substance of that which they hoped for? God is with us, who can choose but be merry? 
Isa. 7.14. Mat. 1.23.  nay, God is become as one of us; whose heart doth not leap for joy?  
Lord, what joy was there at this birth! and shall we only, whom it most concerned, be sad? Joy there was in heaven. I collect it thus; For if in heaven there be joy at the conversion of one sinner, 
Luke 15.7, 10.  what joy was there, think you, at the salvation of a whole world of sinners! Joy there was on earth; for then the fields were the Temple, the Shepherds the Auditory, an Angel the Chantour, Angels the choir; the Versiculus, Behold I bring you tidings of great joy; 
Luke 2.11, 12, &c.  after which the Chorus comes in, and sings with full voice, Glory to God on high. I am persuaded( pardon me if I err, for in this I err willingly) that could we but lay aside this clod of earth a little, and ascend with Saint Paul above the spheres, 
2 Cor. 12.2.  we should hear those heavenly Musicians singing the same Carol, and all of them closing in the same Diapason, Glory to God an high.  
Joy there was at Bethlehem, learned, and unlearned; wise men and Shepherds rejoiced at it. From the East the Magi came, and when they saw the star over the house, 
Mat. 2.10, 11.  they rejoiced with an exceeding great joy. From the fields of Bethelehem the shepherds, and found the Angels words verified. So joyful were the wise men, that they opened their Treasures, and presented gold, 
Luke 2.20.  incense, and myrrh. And so glad were the shepherds, that they returned glorifying and praising God.  
To conclude, I read of none that were sad at his birth but Herod and his faction: 
Mat. 2.3.  He indeed is nettled at the news, and Jerusalem is troubled with him. If then we will not be like him, and those miscreants, let us join with the Angels, 
Luke 1.46, 68.  praise God with the shepherds, magnify him with Mary, bless him with Zachary, adore with the wise men; offer to him the pure gold of a holy life, present him with the sweet incense of our prayers, and glorify him with the bitter myrrh of a mortified conversation; that so when we have prayed to him, and praised him in this life, we may laud him in heaven hereafter, being perfect, in that Cherubicum, Therefore with Angels and archangels, and all the company of heaven, we laud and glorify thy glorious Name, evermore praising thee, and saying, Holy, holy, holy Lord God of Hosts, heaven and earth are full of thy glory; Glory be to thee, O God most High!  

A Hymn for Christmas day.  

WHat means this sudden glory, or this light  
That's darted through the air in the dark night?  
What means the heavenly music, which we hear,  
Beguiling so the time, filling the ear?  
Let's go and search the cause. O mystery!  
An Army of celestial powers do cry  
Glory to God on high: Who now doth take  
A body made of flesh, for lost mans sake.  
A body made of flesh! How can that be?  
God made a man! that wonder would I see.   

Go then along with Shepherds, that do high  
To Bethlem, careless where there sh●ep do lye:  
Along with them I say; there shalt thou view,  
Under a craggy Rock placed in the lieu,  
An Inn, a poor despised Inn, so low,  
That none of fashion into it would go.  
See there the Manger, and in it a child  
Lies crying, new-borne of a Virgin mildred:  
God emptying himself of Majesty,  
Of no repute, clothed with humanity.  
He that clothes all, gives all a place to dwell;  
wrapped up in clouts himself in a base Cell.  
This is no lie, nor tale; believe the wonder,  
For faith is far above, and reason under.   

Ne're wonder that the Shepherds run so fast,  
But overtake them, and out-run their hast.  
Tender thy homage, and on bended knee  
Adore thy Lord, who was thus mean for thee.  
If th' hast not, what those wise men did present,  
Nor gold, nor myrrh, nor frankincense for sent:  
Gold for his Tribute, Gumm for his Deity,  
Myrrh 'gainst his body in the earth shall lye:  
Though ne're so poor thou art, thou hast a tongue,  
Teach that an anthem, and present a Song.   

Sweet was the news, that these poor shepherd swains  
At their return related in the plains.  
How did their fellows throng with greedy ear  
To drink the news these vigilant men did bear?  
A Saviours Name, which should be Christ the Lord,  
That same Messiah, who was to accord  
All differences and jars 'twixt God and man,  
Was honey to the taste, to the ear a Swan.   

Those strings once taught to speak by Orpheus hand  
That caused the trees to move, the beasts to stand:  
Or sweet Amphions Harp, or Mercuries flute  
That Argus lulled asleep, or Phoebus Lute:  
Nor yet a British Bard, nor Jopas skill  
Did e're the air with such sweet music fill.  
Those sung of amorous Gods, and at the best,  
Of the Moons labours, and the Suns unrest,  
How fiercer minds, and cruel Iron hearts  
Did melt, and bed together, moved by Arts:  
What caused the rain, the sea to ebb, to flow,  
The Winds, the Thunders, and the woolly Snow.   

But these a higher ditty had, which one  
As the Praecentor to the rest begun.  
He  told of old how God had promised  
A seed, that batter should the Serpents head;  
And now had made it good: For born was he  
In whom fulfilled was every prophesy.  
The root of Jesse 'gan afresh to shoot,  
And that same humble Cyence forth to put,  
Which grow should to a three; under whose shade  
The Nations must both feed and trust, he said.  
His Name Immanuel was; at which the choir  
Came in and sung full voice with th' aged Sire,  
Glory to God; this when the hills did hear,  
They echoed glory back to th' Shepherds ear.  
Both in the close, as having but one tongue,  
Glory and honour, honour and glory sung.   

I envy those sweet voices, and that morn  
Do wish with them that I a part had born.  
That happiness denied me, yet I sing  
Glory to God on high, the worlds great King:  
Who loved me so, that of a Virgin chased  
He would be born, live meanly, die at last.      

Of Christs Circumcision, and the Imposition of his Name Jesus.  LUKE 2.21. 
And when eight dayes were accomplished for the circunctsing of the child, his Name was called Jesus, which was so name of the Angel, before he was conceived in the womb.  

Nazianz.  {αβγδ}. Behold I once more present you with my Jesus, and once more with salvation: And if Jesus the person, and if Salvation the favour be not glad and welcome tidings to you, I know not how to choose a Text. Brethren, as sometimes Saint Paul  told the Philippians, 
Phil. 3.1.  To writ the same things to you, to me is not grievous, but to you safe: So say I, To preach the same things unto you, I shall not think it troublesone, when it may concern your profit and your safety.  
Before, you have heard the earnest desire of the old Church, That God would make good his promise for the Redemption of the world: That the patriarches and Prophets desired to see that day. Heard you have also of his Eternal Generation, and of that in time, that he was from everlasting the Son of God; and that he was born in the fullness of time the Son of a Virgin, and as such the Messiah, anointed to be King, Priest, and Prophet to his Church. It remaines only, that I acquaint you how he became under the Law; for till that be done, we cannot have any solid comfort from him. 'tis not the unity of his Nature that can sufficiently secure us; for so he is united to all mankind. There must be an unity of person also, which only can be beneficial to us. And so it was upon this day of his Circumcision; then he personally became our Surety, submitted himself to the Law, undertook for us to pay both debt and penalty, and so was in as deep as we were, since in Law the Debtor and Surety make but one person. Now this is the day when he went under the Knife, engaged himself for our Debt, and had the Name above every Name, that Name Jesus imposed upon Him.  
In this Gospel there be very many memorable things, all worthy of a serious consideration. First an Army of Angels that sung the anthem. Then the diligence of the Shepherds in seeking, their gratitude in praising God. Lastly, the carefulness of Mary the Virgin; who as a Mother, kept him in her arms; as an hand-maid kept him in her lowly heart.  
But at this time I pass by these, and will insist upon these three particulars clearly set forth in this verse.  

1. The Circumcision of Christ.  
2. The time, the eighth day.  
3. The Imposition of his Name J●sus.   

1. When they came to circumcise, &c.  
I presume I shall not need to catechize you about the Sacrament of Circumcision; when, why, and to whom given; 
Gen. 17.10, 11 &c.  as that it was the first Sacrament of the old Law: that it was instituted by God: that given to Abraham as a sign, a seal. A sign, that whatsoever is begotten and proceedeth of the seed of man, is originally corrupt and sinful. And a seal also, that as the praepu●ium, or foreskin was cut away, so was there a discharge of that original pollution. Yea, and a farther assurance, that now God and man were entred into a closer and nearer Covenant; He to be their God, and they his people; He to bless them, they to serve him.  
But what do you now circunctsing this Child? that all other children, nay men, Abraham, and all be circumcised, there is great reason; but why this Child? Abraham, and all the posterity of Abraham are subject to many foolish and noisome lusts; which of the Saints did you ever yet read of, 
1 Tim. 6.9.  who in something was no sinner? 
Isa. 64.6. Jer. 2.22.  Their best righteousness is but pannus m●nstruatus, a homely cloth; nor much Nitre, nor the herb boreth will be able to cleanse it. Necessary then it is, that not faex populi, the dregs the worst, but flos populi, the flower, the best of the people be cut. And this reason is binding for Infants also; for being conceived of unclean seed, 
Psal. 51.5. Ez. 16.3, 4, 5.  and warmed in a sinful womb, at their birth polluted no less in sin than in blood, they also must go under the Knife.  
But what do you now circunctsing him in whom there was nothing superfluous? how comes this about? Go and circumcise your own corrupt and sinful flesh; never make him bleed for it, qui nec peccatum admisit, 
Bern.  nec contraxit. That he committed none, his age is a certain evidence; that he contr●cted none is manifest; for which way should he contract any, who had God for his Father, a Virgin for his Mother, whose womb was sanctified by the Holy Ghost? He did, he knew no sin; why then must he as other infants undergo this pain?  
There was no absolute necessity in it, that's certain; but yet very great convenience. Since it pleased him to be the Saviour of the world, convenient it was to take those ways as he judged most fit to save.  
1. It became him to be obedient who would be a Saviour; for how should a disobedient person satisfy for our disobedience? How should he pay for the breach of the Law, that would not himself keep the Law? 
Gen. 17.12, 14  Now a Law there was, That every male which was eight dayes old, must be circumcised, or else be cut off from Gods people. 
Gal. 4.4.  That then he might make it evident that he was now, as other, under the Law, and bound no less than any other to obey, content he was to bleed as other Males. 
Mat. 23.23.  We make light of all Gods Commands, be they the greater matters of the Law, judgement, and mercy; or be they the less, Mint, Annice, Cummin, all's one with us, for we break all. And if we be scrupulous in any, it is about the Mint, and Annice; to disobey in judgement and justice we stick but little: Whereas our Saviour would be subject even to a Ceremony; rather smart, than have one Title of the Law not fulfilled.  
2. This first; the next might be to set us an example of great humility, 
Luke 18.11.  that we be not spiritually proud, that we set not up our wheel with the Pharisee, and boast we are not like other men, not as the Publican, when perhaps we are far worse. This did not he, 
Phil. 2.7. Isa. 53.12.  who made himself of no reputation, who was content to be numbered among sinners, and take upon him the mark and note of sinners, and to bear it about him all his life long: Though he had not so much as the least impurity of a wound, yet he was content to carry in his flesh the scars and Ligatures of a wounded man. Which of us, were he conscious to himself, I say not of so much glory, but so much innocency, would willingly be put to pain and shane, and receive into his body the brand of a malefactor? 
Jer 6.15. 1 Pet. 1.19.  We sin and blushy not; nay, we sin, and take it ill to be esteemed sinners: But so great was his humility, though a Lamb without spot, yet non dedignatus, thought it no dishonour to be numbered among the transgressors.  
3. Farther, the vain assertions of many heretics are silenced by this one Act; 
Epiphan. lib. 1. Tom. 2.  and hence Epiphanius fetcheth Arguments to confute three grand Heresies. Manes held Christ had no true body; as if his being made flesh, had been only a mockery. Apollinaris, that his flesh was consubstantial with the Deity. Valentinus, that it was celestial and spiritual.  
But how fond these fancies are, the blood of this his Circumcision evinceth; for had he not been truly made flesh, he could not bleed; had the substance of his body naturally been, or else by conversion turned into his Deity, there had not been any thing superfluous to cut off. That then he was true man, 
Gal. 4.4.  made of a woman, this one Act, were there no other, would demonstrate.  
4. But to be made of a woman, as I hinted in the beginning, is not that we must trust to. This very Incarnation will not make him Jesus to us. How many are there who are born of women, that yet cannot save? He that will save by justice, must come under the Law, submit himself to all such duties and penalties as the Law exacts of those he means to save, or else it is in choice of the superior, whether they be the better for him.  
By a strong hand or power he intended not to save; it was by payment, and making full satisfaction to justice; which that he might do, he was content to come under the Law; and to give assurance that it was so, he received the seal of Circumcision in his flesh. Then instantly he became a Debtor of the whole Law; then bound to observe every {αβγδ}, or tittle; then bound to answer for our enormities; 
Mat. 5.17.  and that it might be known, that he intended not to start or shrink from what he undertook, he received the seal in his flesh, and subscribed his Name Jesus in blood at his Circumcision. Then, even then he  shed some few drops as a pawn, that he would, when time was,  shed all the rest for us: as this in the stable, so that in the Hall and Garden; as this in the Cratch, so that on the across.  
Look on Christ then as our Surety, as one that stood in our place, and then very just it is, that he go under the stone-knife. 'tis now no courtesy, but justice. Pity indeed it is to see a poor innocent put to pain, and lye weltering in his blood: but if this innocent person will put himself into the place of the guilty, bring himself under the Law, and subject himself to the penalty of the Law, no remedy, the Law must take its course, and justice proceed.  

Mat. 3.15.  Oportet implere justitiam, It behoves us to fulfil all righteousness, was his own words at Jordan; He would be there baptized to satisfy justice; and he would be here circumcised to satisfy justice. Justice that he fulfil the old Law; and Justice that he begin by the seal and Engagement of a Sacrament.  

1 Cor. 15.45.  To give you a little more light about this matter; in Christ there be two capacities. It was so in the first Adam; it may as easily be conceived in the second. The first Adam was a person of himself; and he was again the author of a race, or Head of a Society. And so Christ the second Adam is a single and individual person existent of himself; or else a part of that visible body called the Church. 
Eph. 5.23.  A part I say, though the chief part, the Head, and all Christians besides; some more noble, some inferior parts of his body.  
Take Christ then now by himself as a person existent without any relation ro us, so he is an innocent person, a Lamb without spot, Sanctified from the womb; no reason or justice at all that you circumcise him. 
1 Tim. 1.9.  For the Law was not given for a righteous man. But take him again as joined with us, and part of us, and then there is all the justice in the world, that he do as we do, and suffer what we suffer, and bleed as we bleed. Since he took our Nature, nay more, our person, and put himself into the hand of Law, Law might take its course. In our bodies parts there be, that, as I may so say, undertake for the whole; as the arm very often is let blood for the whole body. Put then Christ in that very place and case that the Prophet doth, 
Isa. 53.6. 2 Cor. 5.21.  Posuit supper eum, God hath laid upon him the iniquities of us all; put him as the Apostle sets him, Factus p ccatum, Made sin for us; put all our debts, all our sins, all our errors upon him, and then he will deserve to bleed for them. Then he will need that for me and thee, which for himself he needed not. Need though a child, to be circumcised the   

2. Eighth day.  
That was the time. You see how at unawares I am fallen upon it, and do not think but there be good reasons for this very circumstance, as for the Act. As he would be Circumcised, so also he would on the eighth Day.  
First, In the prime institution of this Sacrament, the Law was, 
Gen. 17.12. Lev. 12.2.  That every male which was eight dayes old should be circumcised, which Law is revived in Leviticus. Time is but a circumstance of action, and yet not in this our Saviour would be deficient; as he was under the Law, so also he tied himself to the Circumstances of the Law, and would not so much as transgress this. This was the time set by God, revived by Moses, observed by the Jews, and was to continue till Christ by his death abolished the whole Law of Ceremonies. And this institution of God was without question the true reason why Christ would not be circumcised nor before nor after the Eighth Day.  
But why, you'll say, was it deferred so long, since the Law was so strict, that an uncircumcised man was to be cut off from his people? by the Sword, 
Godw. Antiq. lib. 6.1.  say some; but others, to be esteemed as one who was without the Covenant, and therefore to have no benefit at all by it, no more than a leg or an arm that is cut off from the body.  
It is presumption to give a peremptory reason of Gods Commands: So it pleased him, should conte●t a sober mind. But the curious will not be so satisfied. Ye shall hear therefore what the Jews said to it, and then the Christians. The Jews superstitiously conceived, that each creatures perfection depended upon the Sanctification of one Sabbath day at least; and therefore they tell us, that God enjoined the day, that one Sabbath might pass over each male, before he should be admitted into the Covenant.  
But the Christians more probably conceive: First, 
Lev. 22.27.& 12.2, 3.  That in this time of the Mosaical pedagogy there was a legal uncleanness, in which the creatures were rhought to be as remaining in their blood. Secondly, To show that God in matters of salvation, neither was, nor is tied to Sacraments; for then there had been no less cruelty in forbidding Circumcision till the eighth day, than there was love in permitting it upon the eighth, when the Parents received comfort by the mature initiation of their children.  
And now I shall tell you why I moved this Question. It was to comfort and inform some ignorant people, and to confute some Heretical, both which conceive that the Sacrament is absolutely necessary to salvation; so that if without that, even children depart this life, they are not saved.  
But how vain and cruel this Assertion is, appears even by the delay of Circumcision. For can any conceive that God would have deferred it for eight dayes( in which interval of time many millions dyed) had it been absolutely necessary to salvation? It is the contempt of the Sacrament, this same noll. circumcidi, and that which answers to it, noll. Baptizari, to be against Infants Baptism, that God takes ill, to cast off the means, which he hath ordained, when it may be had: For when it cannot be, and yet is desired, he will not impute it. Though God hath tied us, yet he hath not tied himself; the grace of God may be imputed without the Sacraments; and I nothing doubt but it was extended to many Infants whose foreskin was not cut, and to some of those who dyed in the wilderness, when Circumcision was omitted for forty years. 
John 5.5.   
2. But I return to these eight dayes. music they say consists in numbers; and most true it is, that all voices or instruments tuned, by their parity or imparity, produce a Symphony; you shall hear then what Descant the gravest Divines have run upon this Diapason, this Eight. For some apply it Morally, some Mystically.  
First, That this eight day falls out to be the first of the year, it teacheth what we are to have in mind all the year. viz. The blood of Christ this day  shed as a pledge, that he would  shed all the rest for us. For there was a double effusion of his blood; First at his Circumcision; the other at his Passion. Now an Infant, 
Luke 21.2.  he  shed a few drops, as it were the two mites, and cast them into the treasury of the Church; little they appear to be, but they are of infinite value and comfort; for they are a pawn, that by the stream to follow, all our debts shall be paid, we shall be enriched, we shall be saved, we shall live for ever.  
Secondly, That this Circumcision followed so quickly upon his Birth; it shows that mortification of our fleshly members, and the across of Christ is not to be deferred to our old age, 
Stella in luke. Lam. 3.27.  but that the yoke of God is to be born even from our youth. And these Morals Stella finds in it.  
Bede, Hierom, nazianzen, Augustine, find in the eighth day a great Mystery. They tell us first, that the number of eight is numerus salutis, a number of salvation, because that eight persons only were saved in the Ark from perishing in the water.  
Secondly, That this is Novi Testamenti numerus, the number of the New Testament. For that our Lord rose out of the grave the next day after the Sabbath, 
Hierom. in Ezek. 20.& 40. August. de civit. Dei. 16. cap. 26. August. in Ps. 6.  which was the eighth day from the first of the Creation. The Jews kept holy the seventh, but we under the New Testament the eighth in memory of our Saviours resurrection on that day.  
Thirdly, That it is numerus aeternitatis, a number that puts us in mind of eternity. In the six dayes whatsoever was made, must also perish; the seventh day itself was not to continue, no nor the service done in it. The day was but a shadow that must give way to our Lords day, 
Joh 4.23.  and the service mere Ceremony, that must yield to our worship in Spirit and Truth. The eighth day, the day we now keep must last, and the honour of it to continue to the worlds end. After which there remains Sabbatismus, a rest to the people of God, an eternal Sabbath in heaven. This must be after the resurrection, of which this Sabbath, 
Nazian. orat. 43. Hug. Victor. lib. 1. de Sacram. part. 12. c. 3.  this eighth day I mean kept to the honour of Christ rising from the grave, is but a Type; when all corruption of the flesh shall be cut off, and this mortal shall put on immortality, 1 Cor. 15.53.  
Now how fitly doth this Salutis numerus, this number of salvation ag●●e to him, who was the Saviour of all! How aptly the number of the New Testament to him, who abbrogated the Old, and made this New Will! The number of Eternity to the Father of Eternity, and of the future world!  
What should I tell you that Bede finds a multiplied Ogdoas in the Name of Jesus. Thus he writes it, and out of the numeral letters put together, 
Bede in luke. 2.  casts the product 888.  
Ι η σ ο υ ς Which being added together, make 888. 10 8 200 70 400 200  
The number of the Beast runs all upon sixes. So is his name 666. 
Rev. 13.18.  The number of all things which fade and fail, being created in the six dayes. About these fading vanities was the work of Antichrist; nor he, nor they must continue, for they shall be destroyed by the Spirit of Christs mouth. But the Name of Jesus was founded upon eights, that number of Eternity, 
2 Thes. 2.8. Rev. 14.6. Heb. 5.9. and 9.12.  that number of Salvation, to teach us that his Gospel was to be an Eternal Gospel; his Redemption an Eternal Redemption, far beyond any work done upon the six dayes; that, and the fruit of it to remain for ever.   

3. His Name was called Jesus.  
Salvation is the fruit, salvation is the end; for that end he was born, for that end circumcised. The Obligation he entred into at his Circumcision was to save, and therefore then, and not till then he had his Name given him, Jesus a Saviour. A wonderful and strange thing, Circumciditur puer& vocatur Jesus, he is circumcised, and yet called Jesus. He is circumcised, and that makes him a Servant, for by this sign he was marked to be one of Gods people under the Law, and bound to service. And yet this servant( for so Isaiah, 
Isa. 49.6. Phil. 2.7.  so St. Paul calls him) is more then a servant, for he is Jesus, and must save, which alone belongs to God.  
Abram at his Circumcision received a new name, that honourable name of Abraham, because he should be the Father of many Nations, 
Gen. 17.5.  who should believe and obey, as he did: So Christ at his Circumcision, who, as a man, became now one of the people of God, dedicated to his service and honour, took this wonderful Name of Jesus, because he was to be the Saviour of all those Nations of which Abraham was to be the Father according to the Covenant of Grace.  
In this one verse then, we have Law and Gospel; The Law observed by the sharp knife of Circumcision; the Gospel preached under the Name of Jesus. One of Abrahams Children in that he bled; more than Abrahams child in that he was Jesus. Majesty and weakness, God and man, Heaven and earth are in this place met together. His Circumcision is an undeniable Argument of his Humanity; The Name given him above every Name, 
Phil. 2.9.  an evidence of his Majesty: what means this connexion? what is the purpose of this great Saviour to conjoin heights and depths, human things and Divine together? was it to give us a taste, that he could not be Jesus, a Saviour, without shedding of blood? or was it not rather to inform us, that it is peculiar to God to exalt the obedient? To my understanding, 
Isa. 62.2. Piscator in loc. cyril. lib. 5. de Trinit.  the Prophet Isaiah insinuates some such thing, when he foretells, Thou shalt be called by a new name, which the mouth of the Lord shall name; or as Piscator reads it, prefixerit, and paraphraseth it, determinaverit, designarit, definierit; or according to the propriety of the Heb. perforabit, shall bore. 
Vegetius. Chrysost. Prudent.  After the same manner as we cut notes and letters which we desire to be lasting, in some soft matter, such as slaves and souldiers were wont to have burnt in their flesh or faces, which shew'd that they were no longer in their own power, 
Phil. 2.7. Joh. 4.34.  but at the command of another. So was this Name of Jesus, perforatum, cut into his flesh, and by the edge of this shar● knife at his Circumcision impressed in him, to show that he became a servant for us, was no more at his own dispose, but wholly bent to do the will of him that sent him.  
But it is worth your observation, that God never forgot his servant. For in his humility his judgement was exalted; when he was at the weakest, then to a diligent eye, he was at the strongest; when so low that he might give an offence, then was there some sign from heaven which might wipe away the scandal. Offend it might, that he should be conceived of menstruous blood; for nine moneths continue in the womb of a woman. But that this woman was a Virgin, that her concepion was from the Holy Ghost, that this was declared by an Angel, 
Mat. 1. luke. 1.  that her son was {αβγδ}, a holy thing, makes a full amends for that. Look on his Birth, therein lies the Lord of glory without all glory, his Palace a stable, his Cradle a cratch, his Pillow, God knows what, the hangings of that room, for ought we know, dust, and cobwebs, his attendants beasts, or shepherds at the best: Audistis vilia, audietis mirifica. 
Ambros.  Were these things base and mean? an offence, a scandal? you may turn then here and see what will make you wonder. That contemptible Cratch is honoured with the report and music of Angels: The little Babe in his clouts is made known by a Star in the Clouds: For the poor shepherds you have great wise men, to fall down to him, to adore him even then, and offer their gifts.  
Offend again it may, to see him like any other Jewish Male, to bleed under this sharp and shameful knife; but then call to mind his Name then given, and you have an ample amends made; a Name that is above every Name. 
Phil. 2.9.  A Name above to him, above to us. To us, For there is no other Name given by which we can be saved: And above to him, for that he would purchase it twice with his blood, now in his Cradle, after on his across, when also he would have this Name written in fair Characters over his head, in three known Lnaguages for all to red, 
Joh. 19.19. Isa. 43.11.  as if then he intended to proclaim in Hebrew, Greek, and latin, I am, and besides me there is no Jesus.  
Names if rightly imposed, are Notamina, short definitions that express to us the nature of the thing; 
Scaliger.  whence the Ancients taught, {αβγδ}, 
Plato.  he that will teach aright, must first search out the reason of the Name. Now all other Names of God, as El the strong God, or Shadai the All-sufficient God, or Adonai my Lord, or Elohim Governours, or strong Princes, are all Appellatives, and may be communicated: This One is Gods proper Name, literally as some contend, never communicated to any other person, but I am sure in the energy and sense of it, never, never.  
Great Clerks inform us, that the names of those in Scripture we usually call Jesus, 
Galatin. Pagnin. Jaersen. Suarez. Thomas.  had not the same name secundum materiale, not in very letters and syllables. For their Names they say, was Jehoshua, Christs Jesua: Now Jehoshua signifies God will save, save by them: But Jesua in the present tense, he saves, or is a Saviour himself, which if true, then the Name literally is proper to him quarto modo. It belongs to him uni soli& semper, to him, 
Isa. 45.21.  to him only, and always to him. Isaiahs words are verified in him alone, I am, and besides me there is no Saviour.  
As for the sense of it, in others it was but Magni nominis umbra; for they were petty, 
Lucan.  particular, temporal Saviours, but shadows only, and Types of him. The Angel might well proclaim at his birth, To day is b●rn to you a Saviour; 
luke. 2.11.  for never was there an Universal, Spiritual Saviour in the world till he was born.  
Those might and did save the body: This Saviour body and soul together; They could save but from man and carnal enemies; He from the enemies of mankind, and from spiritual. They some one Nation, as put case the Jews: He the whole world. They from temporal calamities, as it were the branches; he from sin, as it were the root. They from enemies and miseries for a time onely, for they came again; he from them, and so that they shall not return. He wrought eternal salvation; Eternal, 
Heb. 5.9.  which never any Jesus or Jehoshua else did. Lastly, they all had need of a Saviour themselves, without whom they had been lost; but he for himself needed none, yet imparts of his salvation to all others who are saved; and if you are desirous to know how this is done, 
Mat. 1.21.  it was by saving his people from their sin.  
Yea but youle say, How are his people saved from their sins, when there is not one of his people who are not to this day sinners? Abraham a sinner, David a sinner, Peter a sinful man; And if any man say that he hath no sin, 
1 Joh. 1.8.  he deceives himself, and there is no truth in him. Can a man be said to be freed from that burden under which he yet suffers and groans?  
But O happy sighs and groans! for these if constant and serious in any one of his people, show evidently that the man is saved. Saved not so far from sin, that it shall not dwell in him and with him, but that it doth not reign in him, 
Rom. 6.12. Joh. 5.24.  nor shall condemn him. In sin there is a double power, the one dominandi, of domineering; the other damnandi, of condemning; and from both he hath saved his people. First from that of reigning or domineering, whereby it commands, and men obey, drudge and droyl in its service; 
Rom. 8.1.  and such a slave not one of his people can be; for they live not after the flesh, but after the Spirit. And then again from that power of condemning, because there is no condemnation to those that are in Christ Jesus. 
Vers. 33.34.  Who shall lay any thing to the charge of Gods Elect? It is God that justifieth: Who is it that condemneth? it is Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also makes intercession for us.  
This name then is an ointment poured forth; 
Cant. 1.3.  for at the imposition and manifestation it sends forth a most fragrant smell, 
Joh. 12.3.  as Maries box of spikenard when it was opened. For indeed it contains in it the virtue and power of all those other Names with which the Prophet Isaiah honors him: 
Isa. 9.6.  How well doth the name of Wonderful agree to him who did such wonders to save us? He must needs be the best counselor, that directs a way to save a soul; no enemy can take us out of his hand, for he is the Mighty God; 
Psal. 27.10. Joh. 14.18.  other fathers leave and forsake us; but he is the everlasting Father, and will not leave us Orphans. Without peace there can be no safety; Why he is the Prince of Peace. Let therefore Jesus be to thee wonderful, by whom thou mayst do wonders, conquer sin, Satan, death, hell; let Jesus be thy Mighty God to whom being united thou shalt always overcome. Take Jesus for thy counselor, who will open unto thee the whole will of God; Choose Jesus for thy father, by and from whom thou shalt obtain an everlasting inheritance; aclowledge him to be the Prince of Peace, by whose aid thy enemies being conquered thou shalt enjoy eternal peace. O good Jesu, how truly is thy Name an ointment poured out, because from thee there was poured out upon us wisdom, righteousness, sanctification, and redemption, counsel, 
1 Cor. 1.30.  strength, hope of eternal life, and peace which passeth all understanding!   

4. Which was so name of the Angel before he was conceived in the womb.  
Now then since he was to be all this to us, no marvel if he had his Name from heaven; had he been to be name by his mother, from her he could not well have been called Jesus, because from her he was to have onely his human nature, he must be born under the law, was capable of Circumcision and pain; whence she might well have called him, as Rachel her son, Benoni, the son of sorrow. 
Gen. 35.18. luke. 10.22.  But because no man knows the Son but the Father, and he to whom the father will reveal him, therefore he alone imposed the Name, and to that purpose sent his messenger the Angel Gabriel, at the same time when he brought the good news of his Conception; 
luke. 1 31.  then, before he was conceived, enjoined it was to Mary, 
Mat. 1.21.  Thou shalt call his name Jesus; for this name was made known to Joseph by the same, or another Angel afterwards.  
Mark here how strict the words of the injunction are, Thou shalt call him, not by any Name, not as you please, but as I from God command: This name then was not imposed as other names on children by the will of their parents, 
luke. 1.31, 32.  but in a singular way, because the child that was to be called by it, was far to exceed all other children; which the Angel expresseth fully in the same place, He shall be great and shall be called the Son of the Most High; And the Lord God shall give unto him the throne of his father David, and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. In which words the Angel sets down three excellent prerogatives of this Name, or of the person who bears this Name.  
1. Erit magnus, he shall be great, not with any limitation or restriction, as of John Baptist, 
luke. 1.15.  great before the Lord, that is, a great Prophet, or servant; or as Joshua, 
Zach. 3.1.  a great high Priest standing before the Angel of the Lord, but absolutely great, as being Dominus Dominantium, the Lord of Lords, as making all other great; and in whose presence it is the greatest honor to be great, 
Heb. 1.14.  the very Angels themselves standing before his throne as Ministers.  
2. He out of Humility calls himself the Son of man; and that he was so, were there no other reason, 
Mat. 8.20.  that cauterium peccatoris, and effusion of blood at his Circumcision would sufficiently prove it; but the Angel calls him the Son of the most High, not the Adopted, but Natural, whose power is so great, that by this grace of adoption, 
Rom. 8.14, 15, 16, 17.  he is able to make others also sons and heirs; and this is his second prerogative.  
3. And yet there is a third, This Jesus is a King to succeed David, to reign over the house of Jacob for ever; which for ever, least it should be stinted to a set time, as it is sometime in Scripture, the Angel adds, Of his kingdom there shall be no end; 
Mic. 2.7. Ezek. 20.5.  no end in time, nor no end for extent, for he is to reign in the house of Jacob, in the house of the faithful who are properly the seed of Jacob for ever; over all he doth and will reign by his sceptre of power, but over them by his sceptre of Grace. 
Psal. 45.6, 7.  This, this is the Title over his head, Jesus of Nazareth the King of the Jews.  
And now, O thou happy Christian, who hopest for salvation by this name Jesus, let this name be to thee an ointment poured forth, and carry in thyself the three powers of this Name. Be thou therefore by his Spirit great before God: be thou his son by adoption; be a King and reign over thy unruly affections and passions, and so hereafter thou shalt reign with him for ever. If thou shalt humble thyself with him as he did, thou shalt be exalted by him, Because every one that humbleth himself shall be exalted. 
luke. 14.11.    

The Application.  
Thus have you the explication; I now descend to the Application of this text. Brethren, we have in the Circumcision of our Lord what to admire, what to imitate, and in his name what to reverence.  
1. It must strike us into admiration to see God in our flesh, God suffering in our flesh, and bleeding in our nature; Was there ever the like heard, ever the like seem? When I look upon the person, I cannot comprehend the greatness of his Majesty; when I behold the blood, 
1 Pet. 2.22.& 3.18. Joh. 10.11.  I am not able to express the greatness of his love. The Innocent would bleed for the sinful, the Judge for the Malefactor, the physician for his patient, the Shepherd for the sheep, the Creator for his creature, in a word, God for man.  
Obstupescite coeli, Be amazed O heavens! behold at what rate he esteemed man, and be not like horse and mule, creatures without understanding, but get you to Bethlehem, and behold there the Lord of Angels, 
Psal. 32.9. Heb. 2.7, 9.  not made onely lower than Angels, but lower than an ordinary person, taking upon him not onely the shape of man, but the form of a sinner, a wicked sinner, 
luke. 19.7.  for he is marked in his flesh quasi quodam cauterio latronis, burnt as it were and stigmatized with the mark of an evil doer. Behold this first, and wonder at it, and wondering love him, and loving rejoice, and with greater joy be thankful to the head that would bleed for the members, to the head that would die for the parts, to Jesus qui totus pro nobis datus, totus in usus nostros expensus, to Jesus I say who was wholly given for us, wholly expended and laid out for our use.  
2. But to wonder is not much; seldom is there any strange thing which men will not gaze at; or to love and be glad is no hard motion to persuade, for naturally men do love and will joy in that which shall make for their good and benefit. We have then here somewhat more to admire, somewhat to set us to work; the Circumcision is for our imitation; we, even we, yet though the letter be gone, have what in this Ceremony to follow.  
There is a Circumcision of the heart, 
Jer. 4.2.  a cutting off of whatsoever is superfluous, whatsoever is sinful, and in this we must all be Jews. Cut off pride, that thou mayst be vested with Christs humility; cut off thine own will, that thou mayst put on his obedience; cut off thine anger and fury, that thou mayst receive his patience. Cut off the love of thyself, that thou mayst be marked with the love of God. covetousness must go under the knife; wantonness under the knife, gluttony under the knife, sacrilege under the knife, blasphemy under the knife; in a word all the lusts of the flesh under the knife, they must be cut off and cast away from us if we mean to receive the seal of Christ. 
1 Thess. 5.23. Mat. 6.22. Rom. 2.29.  The Jew was circumcised in one part onely, but the Christian is to be circumcised in the whole man; the Jew outwardly, the Christian within; the Jew in the flesh, the Christian in the heart; the Jew in the letter, the Christian in the Spirit; Ye are circumcised( saith the Apostle) not with circumcision made with hands, but with the circumcision made without hands, 
Col. 3.11.  in putting off the body of the sins of the flesh by the circumcision of Christ.  
Be it that this be grievous to flesh and blood, yet so God will have it; there could be no cutting without pain, nor bleeding without incision; 'tis contrary to the nature of Circumcision, that the circumcised smart not. When you are then to be circumcised with Christ and for Christ, you must be content to smart, to suffer, to abide pain, or else you can never be within the Covenant; think not that God hath strewed your way to heaven with roses; 
Mat. 7.14.  'tis a sharp way that leads thither, the way of mortification; the rough way of repentance, the straight gate of abstinence and fasting, and the bloody path of affliction tends to happiness; in one word, death is the gate of life, and these as so many circuncisions must be undergone by us, before we can wear a Crown; 
Rom. 6.6. Col. 3.9.  the old man cannot be put off without trouble: ye have now what to imitate.  
3. But in the last place once more be pleased to cast your ey upon the name Jesus,& you have a name to honor& worship. Humility it was in him to take the name, but greater humility to take it at a Circumcision; now because he thus humbled himself, Therfore hath God given him a name above every name, 
Phil. 2.8, 9, 10.  that at the name of Jesus every knee should bow, of things in heaven, and things in the earth, and things under the earth. 
Mat. 27.45, 51, 52.  The sun saw this Name Jesus upon the across, and it withdrew its light, and so bowed to it; The earth then saw it, and fell a tre●bling before it. The Saints in their graves heard of it, and rose in obeisance to it. And so was verified what he before said, I, if I be lifted up from the earth, 
Joh. 12.32.  I will draw all unto me, all to bow their knee before me. Besides the Sun then things in heaven bowed; For Angels at his Resurrection( which was his {αβγδ}, 
Heb. 1.6. Chrys. Hom. 20. in Joan. John 1.51.  his second bringing into the world) the Angels I say, descended to adore and honour him. Then, as Chrysostome hath it, was fulfilled what our Saviour said to Nathaniel, You shall see the heaven opened, and the Angels of God ascending and descending on the Son of man. Then things in the earth bowed, when some of all Nations, Jews and Gentiles being converted, confessed his Name, and fell low before him. These gladly, willingly, cheerfully. But for things under the earth, Devils, and foul spirits fell low before him; when, though unwillingly, by this very name they were forced to depart from those they possessed, and put to silence in those Oracles, and compelled to leave those Temples where they had been of old adored. All things then in heaven, in earth, and under the earth, bowed to the Name; They that had knees bowed in kind; but those that had none, did bow with the knee, as they did confess with the tongue, that is, their way, by something that is {αβγδ}, correspondent to both.  

Bish. Andrews Serm. in Phil. 2.  Look unto the Text then, and let no man persuade you, but that God requireth a reverend carriage even of the body itself. And namely, this service of the knee, and that to his sons Name. What to the syllables? to the sound? I say it not; but to the person, whose name it is, yea, and that you take an occasion to do it, when this Name is with reverence brought to your ears. This is that Name above every name; above, as I but now said, to him, above to us. To him, for to purchase our Salvation( which was the joy that was set before him) he endured the across, 
Heb. 12.2.  and despised the shane. No man cost him so dear; it cost him his honour, it cost him pain, it cost him blood, it cost him his life before he could be our Jesus; and that which cost him so dear, as it is dear to him, so it ought to be dearly respected by us.  
So it ought: But alas, what is more cheap! we take it in our mouths as familiarly, as if it were some common name; we profane it by a vain and idle Oath. Many, who know not what manner of person he is, will yet have By Jesu in their mouths, more readily than Jesus Christ our Lord at the end of their prayers.  
But this is the least injury, I fear me; the Name is become very cheap indeed, even by those who would be taken for his sole Servants; men, that vote it to be superstitious to bow at it; 
Vide Scult. in Isa. 45.& 23. Zanch. In loc.  That it hath been used to superstition, I have red some that say; that upon some reasons it might be forborn, and for some reasons used, I read also; but never did I hear or read till this age, that it was unlawful to bow at it; never the reverence done at it, scorned for Jesu-worship.  
Will you but with patience hear what may be said; the Text is known, At the Name of Jesus every knee shall bow; 
Phil. 2.10.  and all Expositors, even they who are against bowing, profess, that with the Heart all veneration, reverence, fear, bowing may be done to the Name.  
O gross stupidity, or wilful blindness! shall we yield that the heart may bow, and not the knee? what grant the more, and yet deny the less? which I pray' is the greater service? that of the heart, or that other of the knee? the interior, or the exterior? Well now, put case there be superstition in the bowing at the Name, where lies the guilt? within, or without? in the heart, or in the knee? Within certainly, as well as without; either then let them both be allowed to bow together, or both be denied to bow; which yet I never met with any, who spoken of this Subject, durst affirm.  
That men do it at the Name of God, Jehovah, Christ, I know not any deny; but that it be done at this Name especially, peculiar reasons there are.  
1. Those Names never were in such disesteem as this. This was brought low by the Jews: This derided by the Gentiles: This scoffed at by Julian and all Apostates: This set upon the across in scorn: and then there is great reason, that all they who hope to have salvation by it, highly exalt it; and the next way to exalt any thing that is low, is to fall low before it.  
2. Nay, among Christians there were and are, that would not have it the Name of God. The Arrians did and do deny his eternal Generation; 
Zanch. in Phil. 2.  and to confute these, it was a very Ancient and laudable custom in the Church to bow at his Name. The Lutherans to this day use it. Scultetus grants, 
Scult. in Isa. 45 Vorst. apol. per. Eccl. Belg.  Si cum animi devotione id fiat, landandum; That if it be done with the devotion of the heart, it deserves praise; and more we require not. And Vorstius saith, That the Churches of the Low Countries have no Act, no Canon for it; but yet, Si quis velit, per nos licet; If any man be disposed to bow his knee at the Name, he may freely do it. With which moderation also Scultetus concludes his decision of this point.  
3. I shall add these reasons, verbatim, 
Bish. Adrews Ser. in 2 Phil.  taken out of that Worthy of our Church, whom I honour in his grave, Bishop Andrews. He moves the question, Why to this Name, more than to the Name of Christ? The reasons are,  
1. Christ is not, cannot be the Name of God? God cannot be anointed. But Jesus is the Name of God, and the chief Name of God.  
2. The Name of Christ is communicated by him to others: 
Isa. 43.11.  So is not Jesus, that is proper, I am, and beside me there is no other; and ever that which is proper, is above that which is holden common.  
3. Christ is Anointed to what end? to be a Saviour. Ever the end is above the means: Ever the name of health, above the name of the medicine. I add, that there be many now adays that deny his {αβγδ}, 
Socinus.  the price he laid down for our health, as the Socinians; good then to bow, to show we are not of their judgement.  
4. But when we find expressly in this verse, this Name exalted above all names, and this Act limited to it in direct words, and so this Name above them in this very peculiar, why seek we farther?  
Thus far that Learned and Pious Bishop; now I proceed. Not to do it, to omit it, and leave it undone, is very doubtful: But to deny it, to forbid it to be done, to mock and scoff at those who do it, is methinks a kind of Julianisme. Will you then take the safest way? To omit it, may be dangerous; to do it piously, cannot be sinful: and therefore, as I may, I must do reverence to the person of my Saviour, so will I take an occasion to do it upon the mention of his saving Name; and so much the rather, 
Zanchy, Hooker, Whitgift.  because I have the Declaration of my Mother the Church of England to direct me, and an Universal practise of the most conscientious Christians for many Ages.  
To Conclude, if Christ be Jesus, if Jesus God, all reverence, interior, exterior, is too little for him. The homage of the heart, the bowing of the knee, the confession of the tongue, are all his due. And if ye cannot be persuaded to yield it, yet be not of the number of those that do deny it, that do forbid it, that scoff at it, nay, that persecute and brand those that do it.  
Therefore God hath exalted his person, that we should exalt his person; therefore God hath given him a Name above all names, that we above all names should honour it. Whatsoever good we can desire or expect, is to be found in this Name. Is life good? Jesus is the life. Is Resurrection good? Jesus is the Resurrection. 
John 11.25. Origen. pref. in Joannem. Joh. 8.12.& 14.6. Ambros. lib. 3. de Virgin. Zach. 13.1. Jer. 23.6.  Is the light good? Jesus the light of the World. Briefly, He is the way, the truth, wisdom, power, righteousness, a full treasury of all good things. All good things we have in Christ, and Christ Jesus is all good things to us. If thou desirest to cure thy wounds, he is the Physician; if thou art fcorch'd with a feverish sin, he is a Fountain; if loaden with a burden of iniquity, he is thy righteousness; if thou needst help, he is power; if thou fearest death, he is life; if thou desirest heaven, he is the way; if thou hatest darkness, he is light; if thou seekest meat, he is food and nourishment; O taste and see how gracious, how sweet this Name Jesus is! blessed is the man that hopes in him.  
O blessed Jesus! thy Name truly to me is an ointment poured forth! thine shall I call it, or mine? Both I confess; thy name now and mine: Thine because thine is salvation, and it proceeds from thee: Mine, because it is wholly imparted to me, and imposed for me. The Name of Christ is precious, from which I have the anointing; but the Name of Jesus to me more proper and useful, by which I am saved. For the Name of Christ is partly his, and partly mine; mine for him, and his for me. But he was called Jesus, not for himself, but for me alone: For he needed no Saviour, that was no sinner. I was the sinner, and for me he took the Name; my Spirit therefore shall rejoice in God my Saviour; my heart shall bow to God my Saviour; and my knee shall bend to God my Saviour; and my tongue shall confess God my Saviour; and my life shall express God my Saviour.  
Because this Name of Jesus is for me, I will also be wholly for Jesus; no longer mine own, but his; his Disciple, his Servant, his follower; my Lords wholly to obey his Will, to do his Commands; that as from Christ the Lord I am called a Christian▪ so from Jesus the Saviour I may be Saved.  
O dear and sweet Jesus! would I might be wholly thine, as thou art made wholly mine! Let thy Name be to me an Ointment poured forth, a fragrant smell and perfume, scenting me with Blessing, Salvation, and life for ever and ever. Amen, Amen.    

Of the Passion of Christ.  LUKE 24.46. 
Thus it behoved Christ to suffer.  
ALL our Saviours life was a continual Passion. For who knows not that Christ and his across were never partend? and therefore we no sooner confess that he was born of the Virgin Mary, but we almost with the same breath aclowledge that he suffered under Pontius Pilate; we may well begin with Christ in the Cratch, because we must end with him on the across.  

Phil. 2.6, 7.  He suffered when he became man, his very making being indeed his marring; For whereas before he was in the form of God, now he became in the form of a Servant; emptied, or rather emptying himself of his glory, and filled with shane and disgrace. Go to Bethlehem, and there you may see him laid in the Manger, wrapped in clouts, bleeding by the edge of a sharp knife, born in a stable, 
Mat. 2. Luke 2. Mat. 8.20.  not so happy as his own creatures the fowls and the beasts; for whereas the least of those have nests, and the craftiest have holes, he had not whereon to rest his head. And was not this to suffer, think ye? He beginning and his end svit too well. Sic opor●uit Christum nasci, sic mori. So to be born, so to die: In both Thus to suffer. Nay, the very innocency of his infancy could not secure him from a Tyrants sword. His life was even then sought for, 
Mat. 2.16.  as the poor infants round about Bethlehem too well felt. The point and edge of that sharp weapon, was even dulled and blunted with the blood, or rather milky gore of those pretty innocents: 
Verse 21.  Which Rachel mourned for, and he himself also condoled, as suffering in his members. And he had suffered this cruel stroke of death in his own body, had he not suffered another way, viz. a long and tedious journey into Egypt; and what wants he suffered by the way, or there, God knows. The 22. psalm, which is a prophesy of his sufferings and death, 
Moller. Luke 2.51. Mat. 13.55. Justin Martyr. Mark 6.3.  carries the Title of Cerva Matutina, a Hart roused early to be hunted in the morning. I pass by those thirty yeares he lived with his Parents, and was obedient unto them, in all which time his condition could not be very plentiful, since his father was but a poor Carpenter, and he with him, as Justine Martyr was bold to say, busied {αβγδ}, in making Beds and Ploughs; as if he would undergo that penalty laid upon man, 
Gen. 3.19.  In the sweat of thy brows thou shalt eat thy bread.  
The time is now come, that he must manifest himself to Israel, 
Luke 1.80.  and now his sufferings became most manifest. He is hardly used by the devils, 
Mat. 4.  and by men. The devil meets him in the wilderness; and, as it is the nature of base spirits to trample and insult over those that are down, takes occasion from his wants and extremities, to assault and grieve him. He tempts him to unbelief, to presumption, to Idolatry. One repulse would not check this engineer of mischief.  
Out of the wilderness he comes to seek the lost sheep; but Lord, 
Mat. 10.6. Heb. 12.3. Psal. 140.3.  how many indignities doth he suffer from his own Nation! his life being nothing else out a gain-saying of sinners. Their tongues run upon him, and the poison of Asps couched in their lips, is maliciously disgorged in his face. First they endeavour to take away his good Name, after his life. The very vilest aspersions they could invent, they cast upon him. By ones censure he was a samaritan, and had a Devil; By anothers a mad man, 
John 8.48. Mark 3.21. Joh. 7.12. Luke 7.34. John 15 24. Mat. 12.24. John 9 16. Mat. 13.55. John 7.52.  who so mad as to hear him? One while he was a Seducer, another a Wine-bibber, a gluttonous person. Though he did works among them, that no man ever did or could do, yet these must be traduced, and the Devils power be rather brought to help, than his Name have the glory; He cast out devils? Ay, by Beelzebub the Prince of Devils. This man is not from God; the farthest he can fetch his pedigree, is from the Carpenters Shop, and his country from G●lilee, and we know that no good thing can come from thence. Thus, thus they did descant upon him with their tongues.  
And their practices were correspondent. 
John 9.34,  His followers they excommunicated. There was a Decree already enrolled, That if any man confessed him to be the Christ, he should be thrust out of the Synagogue. 
John 11.53.  And against him they called a Council, in which it was enacted, That he must die. And from that day forward they gave an express Command, 
Ver. ult.  That if any knew where he was, he should show it, that they might take him.  
Such were the General Sufferings of our Saviour; but the Particulars far more ignominious, far more grievous. These in the Scripture are properly called the across of Christ, being all those calamities which he suffered from his last Supper until his Death, in his apprehension, accusation, condemnation, execution.  
One of his own family, to put him to the greater grief, must be hired to betray him: He knew where to find him, he knew when to take him alone, apart from the multitude, of whom they had some suspicion of rescuing him. Judas is the man, 
Mat. 27.5. Joh. 12.6.  one that he trusted and honoured with the Pursers place, made the receiver and dispenser of all his treasure, as if he purposely would keep him from this treason. This Judas is hired for a little money to sell him and deliver him into his enemies hands: 
luke. 22.4, 5, 6. Zech. 11.4.  Thirty pieces of silver, a goodly price whereat the Son of God was valued. But yet this is too too common; none sell Christ sooner then those that need not: 
Gen. 27.28.  Thoseupon whom God hath bestowed Jacobs blessing, the fat of the earth, and plenty of corn and wine, make the quickest merchandise of their God. 
Josh. 7.21. 1 King. 21.  If they as Achan, spy a wedge, though it be of consecrated gold: or with Ahab a piece of land that lies near and convenient for them; Religion, Conscience, Honesty shall be set to sail, rather then they will fail in their purpose. Gain with these men is godliness; and where they are inconsistent, godliness shall give way to gain. 
1 Tim. 6.5. Acts 19.25, 26, 27.  Sirs, see you not, that by this way we get our living? why then should this Paul, or any of his fellows, that speak against our silver shrines, be suffered to preach any longer?  
But I proceed; See what a goodly company this perfidious traitor had got about him. 
Mat. 26.47.  As is the man, such are his associates: A multitude with swords and staves, 
Luke. 22.47.  a band with clubs and arms to attach his Master; before whom he as some great Commander marched, gives them the word least they should mistake; Whom I kiss, that's the man; and a caution, least he should escape: Take him and led him away {αβγδ}, 
Mar. 14.43, 44  safely; belike he was afraid least he should lose his money, if he escaped.  

ver. 35.  By this time suppose this goodly train with traitor Judas were come to the Garden, the place where Christ prayed, where he waited for them. Another man would have retired, 
Joh. 18.4.  he goes forth to meet them; the Lamb confronts the Wolf; asks what they would, and whom with their stave they sought? particularly Judas in a friendly manner, 
ver. 6.  wherefore he was come? they upon the question step back and fall to the earth; what conqueror ever did the like? they have beaten their enemies with their arms; Christ a band of armed men with one word; 
lo de pass. ver. 1.  his voice hath power in it; Quid faciet judicaturus, qui hoc fecit judicandus? And if his voice were so powerful when he was to be judged, how powerful will in be when he shall come to judge? He could as easily have thrown them into hell, as cast them to the earth; but in a just occasion of anger he remembers mercy, 
luke. 9.56.  saved their lives that sought his, because he came to save the life, and not to destroy. But Judas, nothing daunted at the overthrow of his lewd rabble, steps forward and seals his kiss upon his Masters lips; this indeed he did with a bended knee, 
Mat. 26.49.  and a dissembling tongue: hail Master, was the language with which he killed him. Judas is dead, but his posterity are yet above ground; never such a generation that kiss and kill as now: Many an enemy to Christ speaks him fair, 
Mat. 7.22.  salutes him with Lord, Lord, tell us all they do it to advance his Kingdom, and set up his Throne, when yet they are Tra●tors to him in their hearts, and pull both down: But tutum silentij praemium, and therefore I forbear.  
Judas had no sooner acted his Treason, but the Officers immediately execute their Warrant, 
Mat. 26.50. Joh. 18.12. Mat. 26.55.  for they lay hands on him, and hold him fast; and as if he had been some notorious malefactor, they bind him, and carry him away: We red of no complaint till now, but now we do; What, are you come out as against a thief with swords and staves? No courtesy or fair usage can reclaim a disloyal malicious nature: He spared the●r lives, when they fell before him to the ground: He healed Malchus ear smitten off by Peter; they had seen his wonderful power in word and dead, 
Luk. 22.51.  that had tasted of his bowels of love and mercy extended to them that sought his life, and yet they proceed in their malice. They unmercifully manicle those hands that cured them; they disgracefully pinnion those arms that raised them.  
Ecce, manus Jesum inte●ea post terga revinctum  
Tota cohors magno ad Caipham clamore vocabant. 
Virgil.   
Undique visendi study Judea juventus  
Circumfusa ruit, certantque illudere capto.  
But these were his sworn enemies; he could expect no better from them. To break his heart the more, his lovers and his friends stood afar off. 
Psal. 38.11. Zech. 13.7. Mar. 14.31. vers. 50.  Now was fulfilled that of the Prophet, I will smite the shepherd, and the sheep shall be scattered. The eleven Disciples that he choose to be with him, and who had promised to die with him, rather than deny him; even these, all these forsook him and fled. Take notice what friends the best men are, and then the worst, of no good condition; both like leaves that fall off in the winter, when the trees have most need that they should hang on.  
Two of these indeed somewhat bolder than the rest, follow to the high Priests hall, but not there with any intent to confess or vouch him, 
Joh. 18.15.  but out of a loving curiosity to know what would become of him; both secretly for fear of the Jews. John by favour gets somewhat nearer, but Peter follows afar off; 
Luk. 22.54.  That Peter, that would die with him; that he would; that Peter, who, though all the world should forsake him, yet he would not; that Peter, 
Luke 22.50.  who like a valiant Champion manfully draws his sword and cuts off an ear in his Masters quarrel, now comes lagging after in the Rear, follows indeed, but along like a coward. Let him that stands take heed lest he fall; 
Rom. 11.20.  since such as he had chosen, such as had believed in him, such as had confessed him, preached, and cast out Divels in his Name, fly, and fall thus fearfully. 
luke. 10.17.   
Hitherto I have presented you with the first and second Act of this lamentable Tragedy. In every Scene whereof you may behold the Indignities, the Disgraces, the Discomforts suffered by the Son of God, from his Birth to his Apprehension: And now these Actors go off the Stage, and new appear. The high Priest Caiaphas, the Elders and Scribes, with the whole Assembly begin to Act their parts, but with so much malice and injustice, as was never save once paralleled.  

2. The examination of our Saviour before Caiaphas and the Council, and thereupon the Indictment drawn.  
Their proceeding was judicial by a Legal form; a form I say, for there was much packing in it, as there is too often in trials of this nature; where the person to be araign'd is condemned before he is heard. But you'l say, what suspicion could there be of any unjust practise, where the High Priest, and the Lord chief Justice had the hearing of the matter? For he was examined and tried in both Courts, Ecclesiastical and Temporal, 
Joh. 18.13, 28.  before Caiaphas the high Priest in the great Consistory at jerusalem, and before Pilate the civil Judge in Praetorio or the Hall of judgement. But both Courts condemn him too too often; Pilate the President with the Assembly of the Elders, join together to condemn the Innocent King of the Jews.  
He is first brought to the house of Annas, that forsooth they might honour the Father in law of the high Priest, 
vers. 13. vers. 30.  with the first sight of so notorious( as they thought and called him) a Malefactor; but from him he is amanded to the man of Authority, the superintendant Caiphas, who was High Priest that year: 
vers. 24. vers. 19.  There he is examined of his Disciples of his Doctrine: Of his Disciples he answered nothing. He could truly and passionately exclaim, that one of them sold, betrayed him, and the rest fled and left him. But he accuses not so much as the Traitor Judas; patiently he went to his death, without any invective against friend or foe. 
vers. 20.  For his Doctrine he refers the High Priest to his Auditors; He taught in the Synag●gues, and in the Temple, nothing in secret: And therefore he might call witnesses enough, if he preached any Seditious and Erroneous Doctrine. 
vers. 22.  Upon which modest and reasonable answer, one of the pickthank Officers more forward than the rest, as if Christ had forgot good manners, strikes him on the face, saying, What, answerest thou the High Priest so? 
vers. 23.  This was the first blow our Saviour received, and he puts it up without either show of dislike, or ill word, replying calmly, that if he had spoken evil, he might bear witness of the evil; if not, it was an injury to be so light fingered. O admirable pattern of patience! he meant to teach us in Gods cause being strucken, 
Luk. 6.22.  to turn the other cheek.  
By this time the Court was full; for the chief Priests, and Elders, and Scribes were all assembled; 
Mar. 14.53.  not to see as men in place and authority ought, that there should be a fair and a just proceeding against the Prisoner; but with a malicious thirst for his blood. 
vers. 55.  Be his cause never so just, himself never so innocent, concluded it was that die he must. They were able to return Caiaphas words( for to him now he was brought) upon himself, 
Joh. 11.49.  that he knew or understood nothing at all; To go secundum allegata& probata, by indictment and proof, would be a long and an uncertain way; they knew a quicker and surer course: 
Mat. 26.60. Mar. 14.57.  Two perjured villains would do the dead, and an oath by them made an end to a●l the strife. A course too well known, and too wickedly practised in the world at this day, when many an innocent is outed of his life, honor, land, possession, by suborned and forsworn witnesses. But it was in the night when this dead of darkness was done, and none follow it but the servant of the Prince of darkness.  
Their own consciences could not choose but tell them, that to plot thus for the blood of a man, had he been a malefactor, was an unjust course. However this way is approved: where the wood is sere and dry, what a small spark kindles it? False witnesses were sought for; were these Judges or Wolves think you, who did not deliver as they ought, but thirsted, as they ought not, after the blood of an innocent Lamb? what needed all this ado? die he must, that was decreed: A sentence from the High Priests mouth would have done the dead without any more trouble. Ay but a legal trial would have a fairer colour of a just proceeding, the packing discerned by few; or if that, who durst open his mouth against this high Court of Justice? Hypocrites so they can avoid the sword of man, little regard the all-seeing eye of heaven.  
Long it was ere they could find these, for they sought, but found none to their mind, for their witness agreed not together. I fear me, had they lived in our times, they might have met with them sooner, and Jurists more cunning. 
Mat. 26.60.  At last appear two grave Knights of the Post, and they depose, that they heard him say, I will destroy this Temple made with hands, and raise it up in three dayes; 
Joh. 2.21.  and was not this true? were they not his own words? No such thing, either for matter or manner. Nor for manner, for he said not, I will destoy, but bade them do it: Do you destroy; not for matter, for he said, this Temple, meaning his Body; they added, made with hands, which his was not, being framed by the Holy Ghost. Thus they changed both words and meaning, an usual property of false witnesses.  
To this scandalous accusation Christ answers nothing. A fool is not always to answer according to his folly. 
Prov. 26.4.  Besides, at this time he was to suffer, not to contest, and to contend; Like as a Lamb brought to the slaughter, to die, 
Isa. 53.7.  not to cry, and therefore he opened not his mouth. Such also hath been the patience of the Saints, who being reviled, reviled not again; suffering, 
2 Pet. 2.23, 21.  they threatened not, but committed their cause to him who judgeth righteously, following his steps who left the example.  
His silence and patience the Chief Priest admires, and therefore the better to pick out matter of accusation, adjures him by the living God, 
Mat. 26.63, 64.  that he tell them whether he were the Christ, the Son of God: Jesus though silent before, yet in reverence to Gods Majesty, returns a plain answer, Thou sayst it, or thou hast said the truth, for I am he. O thou hard-hearted Jew, look no more for another, never stand gaping for a messiah longer; for another thou shalt never see, 
Ver. 64.  till thou see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Behold, he hath  told thee.  
Truth to some ears is the most unwelcome errand: So it was to these Jews; 
Ver. 65.  to them a true assertion was blasphemy, and upon the hearing of it, they fall to tearing of their clothes, whereas they should have torn and rent their obdurate and malicious hearts in which there was so much envy, hatred, and injustice concieved against the person of our Saviour. Now saith Caiaphas, What further need have we of more witnesses? the blasphemy was apparent to them, 
Ver. 66.  so that the whole Assembly, as if they had but one tongue, join in his condemnation. He is guilty of death; so went the general vote, and therefore let justice be done upon him: Guilty of death? how was that possible? could that innocent, who never did any thing amiss deserve to die? 
Luk. 23.41.  could the Lord and giver of life become worthy of dearh? could the breath of our nostrils, deserve himself not to breath? He was worthy ten thousand of us, nay all of us, 
Lam. 4.20.  and was he now not held worthy to live? He was the Repairer of the breaches, the Redeemer of the guilty, the Enlarger of the Prisoners; 
2 Sam. 18.3.  and must he be now broken and found guilty, and come into bonds himself? Yes, yes, so it must be; thus it behoved Christ to suffer. Guilty of death he is, and worthy to die; but not for himself, not for any evil he hath done. 
Joh. 11.50.  One man must die for the people; better one than all the Nation perish, saith Caiaphas, ignorantly indeed, though maliciously. Our person he sustained, and our person brought the guilt upon him: 'twas not his own, but the sin of the Nation that brought him to his end. The guilt of death was our portion, our desert: His, because he would be made sin for us: The Lord hath laid upon him the iniquity of us all. 
Isa. 53.6.   
But suppose he were worthy to die, was it not fit he should die quietly? what Malefactor being to be condemned is taunted, and scoffed, and mocked, and abused at his arraignment and Trial? This Anointed was; 
Mat. 26.67, 68.  for no sooner the vote was passed; but they began to spit in his face, to buffet him, to smite him, to jeer him, and to say unto him in a scorn, prophesy; nay the abjects did smite him with the palms of their hands, Certant illudere capto. Not these undeserved blows could light upon his cheeks without a prophesy; nor those filthy excrements upon his face without a prophesy: 
Isa. 50.6.  I gave my back to the smiters, and my cheeks to them that plucked off my hair; I hide not my face from shane and spitting, saith the Prophet in his person. The beauty of that face which glads the Angels, is deformed with their filthy spittle; those eyes which see all things, they Hypocrites as they are, hope to cover and put out with a poor vail: He that knows all things past, present, and to come, and revealed them to his Prophets, is here derided as if he were some blind Wizard, or ignorant Fortuneteller: Thou the Christ, thou the Messiah! 
Joh. 4.25.  when he comes he shall tell us all things; if then thou be he, riddle who it is that smote thee. In this sort did these scorning mates insult over the Lords Anointed in his misery: He had from them bitter words, and harder blows, and yet both these were but the beginning of sorrows. 
Matth. 24.8.   

Matth. 26.69, &c. Luke 22.55. Joh. 18.25.  Here I may not forget, that in the midst of these indignities he received one blow that went nearer his heart, than any he received from their hands: It was a blow from Peters tongue: One blow did I say? nay three, one after another, and every one greater than other. The first at the fire, when he simply denied him; the second in the porch, when he denied him with an oath: Neither of these blows could be easily born; but the last was untolerable, when he began to curse and swear that he knew not the man. At this blow, as I may so say, our Saviour did startle, he looked back, and he looked upon Peter, pitying the weakness of man in his fearful servant; upon which he went out, and wept bitterly; he bathed the greenness of his wound with a river of brinish tears, and that no question gave his Lord and Master some ease: more bitter this blow had been, had it not been for his speedy repentance. If it be our infirmity to smite with Peter, let us be sure to repent with Peter: If any of us wilfully or weakly have denied and forsworn our Lord and Master, let us with Peter weep bitterly, bitterly I say, for such salt-water may alleviate the sin.  
All this was done in the night, a fit hour for such deeds of darkness. Well, 
Luk. 22.66. Matth. 27.1.  the morning was no sooner come but the house fills. The former examination was in the High Priests house, but this latter in the Council-Chamber: Caiaphas and the chief Priests were assembled before, but now the Elders of the people were added to them: A goodly Council no question, where the devil was the President, Wolves in sheeps clothing in the Commission, cruelty, ambition, covetousness the counsellors, and malice the Prosequutour.  
This grave {αβγδ}, for so it is in the Original, this Presbytery of Jews or eldership being set down, the first question that is asked him was, whether he were {αβγδ}, 
Luke 22.67.  the Christ, that is, the Anointed. He had said it before, and they no doubt had heard so much, but now they would hear it themselves from his own mouth, that they also might be witnesses against him before Pilate. This King of the Jews answers, that he had  told them so much over and over, 
ver. 67, 68, 69.  which if he should tell them again, 'twere to no purpose, they would not believe, or if he shall ask, they would not answer, nor let him go. But whether they believed or believed it not, he assured them, as he had done before, that they should see him, the Son of man, whom they now contemned and derided, sit on the right hand of the power of God.  
At this without any regard of modesty, law, equity, or justice, in a tumultuous and insulting manner they all vociferate, Art thou the Son of God? Thou? as if they had said, 
ver. 70. Matth. 13.55. Luk. 7.34. Joh. 8.48. Mar. 3.21. Mat. 12.24. Mar. 14.62. Mar. 15.1. Luk. 23.1.  what, Thou the Carpenters Son? Thou the friend of Publicans and sinners? Thou the Samaritan, art mad, and hast a devil? What art thou now become the Son of God? shalt thou sit at the right hand of his power? shalt thou come in the clouds of heaven? the cross is a fitter place, and Thieves on each hand fitter companions for thee: And with that in all hast the whole Council broke up, bound him again, lead him away, and delivered him to Pontius Pilate.   

3. The Accusation, Examination of our Saviour before Pilate, and his abuse by Herod, &c.  
Thus have we presented you with the third Act of this Tragedy, in which Annas, Caiaphas, the chief Priests, Elders and Scribes were the main Actors. I come now to the fourth, where I shall present you with new faces, 
Ver. 3.  an unjust and timorous President, a mocking King, and profane souldiers, but all conspiring the death of the King of the Jews. For that was the first question that Pilate proposed to him.  
For the better understanding of this whole Act, consider you must what the state of the Jews was at this day. A little before the birth of Christ, the Jews were subdued by the Romans, who taking the government into their own hands, appointed them Governors of their own. At this time Herod held the jurisdiction of the Northern part, the hilly country toward Galilee; and Pilate was the Deputy in the rest of Jewry. And thus much the Jews confess, 
Joh. 18.31. Godw. Jew. antiq. lib. 5. c. 7.  when they say, It is not lawful for us to put any man to death, that is, in such a case as this, which is plain sedition and treason, especially at this time being the preparation of the Sabbath; and therefore they brought our Saviour to Pilate, that he being the President, might judicially proceed against him, examine, arraign, and give sentence upon him, for that he said he was a King; 
Joh. 19.12, 15.  for you shall find that when all failed, this was the point they pressed home to Pilate.  
Behold here the brethren of Joseph rising against their own natural brother, 
Gen. 37.18, 28  and putting him into the hands of the Ishmaelites; the Jews of whose seed our Saviour came according to the flesh, 
Mar. 15.10.  put the seed of Abraham into the power of the Gentiles; the cause was the very same, envy and malice. This is a raging and heady passion, that most commonly feeds upon blood, oftentimes in act, always in desire. If there be envy in the heart, there will be an evil eye, an evil and bloody hand if possible, and an evil tongue.  
This caused them to frame an inditement of several Articles. 1. Of Sedition, 2. Gaulonitism. 3. Treason. 
Luk. 23.5, 2.  A seditious person they charge him to be, stirring up the people, beginning from Galilee to this place; disobedient, forbidding Tribute to be paid to Caesar; and a Traitor, saying, that he was Christ a King; when indeed he was nor this, not that. But this is an old device of Machevillians, that bring such in danger of the State, 
1 Reg. 21.10. Act. 24.5.  they labour to ruin. Naboth blasphemed God and the King; Tertullus flaunts it out in his rhetoric, We have found this man a pestilent fellow.  
If to stand in the gap, if to maintain the Truth, if to defend the Law, if to preach the Gospel to the poor,, if to heal the broken-hearted, if to preach deliverance to the captives, if to set at liberty those who were bruised, 
Isa. 61.1. luke. 4.18.  if to preach the acceptable year of the Lord, and to proclaim all these, be to be a seditious person, then the allegation cannot be denied; for such a seducer he was, and other end in seducing he had not. But if they intend, as they did, 
lo. de pass. Ser. 10.  one who drew a multitude after him to disturb the peace and quiet of the Nation, there was nothing more untrue. The first part then of the charge was a manifest aspersion; and the second a flat lie, no better then a stark lie; for how did he forbid the payment of Tribute, who commanded it? confessed it a debt and paid it, {αβγδ}; Return, saith he, 
Mat. 22.21.& 17.27.  to Caesar the things which are Caesars. A debt then it is, not a gift, and debts must be paid, owe nothing to any man. Now that his practise might be conformable to his doctrine, he sent Peter to the sea to fetch so much money out of the mouth of a fish, 
Rom. 13.8.  as should pay for them both. He was then no Gaulonite in the dissuasion of Tribute: 
Joh. 6.15.  Neither ever had he any thought of an earthly crown or sceptre; when the people sought for him to make him a King, 
luke. 12.14.  he conveyed himself away and hide himself; nay he would not be so much as a subordinate judge, to divide the land betwixt the two dissenting brerhren; but there is nothing so false, nothing so untrue which a scandalous tongue will not fasten on the Innocent, or the Wolf lay to the charge of the Lamb; he must be devoured, and to thats enough, Pater, matter, omne tuum invisum genus sedulo mihi adversatur; Tu ergo dabis hody poenas.  
Howsoever this last charge because it reflected on the person of Caesar, Pilate takes special notice of it; for the bed and the crown are tender things, they may be no more touched then the eye. Upon this point therefore he examines him, Art th●u the King of the Jews? To which our Saviour returns a good confession, 
Joh. 18.33. Mat. 27.11.  Thou saist it; as if he should have said, O Pilate, although thou see me sold as a slave, apprehended as a thief, bound like a fool, humbled like a servant, accused like a malefactor, and defamed for raising tumults; yet know, that I am a King; a King I am, but not in your sense; and a kingdom I am over, but not such as Tiberius your master governs; it is not of this world; You rule over the bodies of men, I over their hearts and consciences; you govern by your laws, I by my truth and Gospel; your subjects obey for fear, mine for love; they hear your Edicts, these my voice; yours is an outward and temporal, mine a spiritual and everlasting kingdom. With which answer Pilate restend so fully satisfied, 
Joh. 18.38.  that he went out, and said to the Jews, That he could find no fault in him at all.  

Joh. 18.28.  But by the way I pray observe, that Pilate went out to them; what needed that? youl say; were not his accusers in the same place face to face? No, they were not: Saint John plainly saith, They themselves went not into the judgement hall, least that they should be defiled; but that they might eat the Passover. What name to call this sin by I cannot well tell, whether superstition or hypocrisy; both indeed it was, and of both in them we have a notable example. They never stick to seek the life of a just innocent man, and yet are very strict and curious about a ceremony. To hire false witnesses to condemn Christ, a trivial matter; mary to enter into Pilates hall would defile them. And doth not Rome afford such superstitious hypocrites at this day? to eat an egg in Lent, a bit of flesh on Friday, is a mortal sin; but to excommunicate and interdict, to imbrue their hands in the blood of the Lords Anointed, is a meritorious Act. Thus Hypocrites too often Tithe mint and cummin, and omit the great and weighty matters of the Law. But I must return to Pilate:  

Mat. 23.23.  Who, when upon the evidence of his conscience he found him Innocent( for he professed I find no fault in him) begins to think of some way to save his life; and three evasions he thinks of; if any of rhem took, he gained his purpose. 
luke. 23.7. Vers. 16. Joh. 18.39. luke. 23.22.  First he sends him to Herod; then he caused him to be scourged▪ Lastly he puts it to their choice whether they would acquit him or barrabas. He that wants an example of a wicked Judge may remember Pilate. For if Christ were by the testimony of his own conscience blameless, why doth he post him over to another Judge? why whip him, why scourge him, why bring him into the scale with barrabas? 
Vers. 24.  Here he should have interposed his power, and not have delivered him to the will of them he knew to be his enemies. For a Magistrate is a Protector, 
Is. 1.17.  and bears a sword to keep off a blow from the Innocent, as well as a sword to fasten a blow upon the neck of a notable malefactor. Had Christ appealed to Herod, Pilate might well have replied, Unto Herod shalt thou go. But when he stood to his judgement, he was bound, being an Innocent, or one who had done nothing amiss, to acquit him.  
The Jews no doubt were very well pleased with Pilates order. For they little doubted that at Herods hands he should fare no better then John the Baptist, 
Mat. 14.10.  who was Vox clamantis, The voice of one crying; and he that had cut out Christs tongue, was not in their opinion like to spare the head. Thither then they carry him, and present him to the cruel bloody King; in whose dealing observe,  
1. That he was wonderfully glad of his coming, for he was desirous of a long season to see him. 
Joh. 18.8.  Desirous to see Jesus? why, who would not? Abraham, the Angels, the whole world desired to see him. Not a house into which he enters, if they bid him welcome, but he brings salvation with him. But this was not it that made Herod glad; he regarded neither his name nor his help. It was merely to satisfy his curiosity.  
2. For he hoped to have seen some miracle to have been done by him. He thought no better of him, then of some Magician or mountebank, that being brought into the presence of a King begins straightway to show his impostures. The very account that Christ finds with great ones at this day, when a buffoon with his sophisms and delusions is of great account, but a true servant of his is made a spectacle to men and Angels. O strange folly, to expect a wonder, 
1 Cor. 4.9.  and not to regard his words! God grant many Christians be not guilty of it, who are perfect in the story of the Bible; but for any sound sentence, or forcible argument to direct or reform their lives, they regard not. And this in all likelihood was the reason, that though be asked many things, yet our Saviour gave him no answer, made no Sermon, wrought no miracle before him, 
Joh. 18.9.  as knowing his intention to be vain if not malicious, no way to be bettered or to profit by him.  
3. For all this the chief Priests and Scribes desisted not, 
Vers. 10. luke. 23.10.  they prest the accusation, {αβγδ}, they amplified, exaggerated, stretched every circumstance to the height; in all likelihood the very self same matter, which they urged before Pilate, viz. how he moved and stirred up the people, beginning at Galilee, a circumstance which they knew would most nettle Herod, because Galilee belonged to his jurisdiction; malice knows not where to end, 
luke. 23.7.  being quick to invent, much less forgetful to omit an opportunity that may help on her intended mischief.  
4. Now Herod seeing our Saviour stand before him, as he was indeed, a lamb, a Sheep, took him for a simplo man, a man that had tongue enough before an unlettered multitude, but no audacity to speak before him, and therefore {αβγδ}, he set him at nought, he played upon him, 
Vers. 11.  as if he had been some worthless fellow; and as followers usually follow the example of their King, his men of war did the like. They with him scorned, scoffed, derided him, made a may-game of him, and when they had jeered their fill, they claded him in a gorgeous coat, such as Kings wear, because he said he was a King; and thus clad in scorn sent him back again to the President Pilate. 
Vers. 12.  The conclusion was that Herod and Pilate were friends that day; both though before enemies, yet agree well enough to put the Lords anointed to death. Men of dissenting judgements yet solder and unite, 
Psa. 105.15. 1 Chron. 16.22.  when any mischief is to be done to Christ, or to such whom they are commanded not to harm, no not to touch.  
There is, there is such a thing as conscience, that awakes in the heart of the drowsiest sinner. As this carries a whip to punish after the fact, so also it hath a bridle to curb and restrain before the dead be done. Judas he felt the lash, and complained of it after his treason, 
Mat. 27.4, 5.  I have sinned in betraying the innocent blood; and it lashed him so, that it lashed him to the gallows; a just reward for a Traitor. They bite upon the bridle, that say before the fact, What do I? 
luke. 23. Vers. 14, 15, 16  where about go I? how can I do this great wickedness? Pilate at this time champed upon the bit; his very conscience reined him in, and  told him, 'twas no good matter he was about; not lawful that a just man should be condemned, and therefore he puts on foot another project to save his life.  
A custom the Jews had, that at Easter the Deputy should release unto them one prisoner whom they would; 
Vers. 17. Mat. 27.15.  a custom pteserved perchance in memory that they themselves had been prisoners in Egypt, and that at this time they were delivered from thence. Well, Pilate takes from hence an occasion to present unto them Jesus and barrabas; gold and dirt, a diamond and glass, the Sun and darkness, 
Joh. 18.39.  heaven and hell are not more unlike then Jesus and barrabas. For Jesus was a just person, one that had done nothing amiss, and of this then witnesses enough, and all his enemies; but this barrabas a notable thief, one who for murder and insurrection was cast into prison; Pilate therefore imagined that the Jews could not be so notoriously wicked, as to prefer a murderer before Christ, a malefactor that was not worthy to live upon the face of the earth, before a just man; that then he might this way acquit him, he presented them both together; but behold here the disposition of a multitude animated by those in power; for the people are as water, the breath of a great man the wind that insensibly moves it. This people moved by their superiors straightway clamour, Not this man, but barrabas; Vivat barrabas, pereat Christus; 
luke. 23.18, 21.  let barrabas live and let Christ die; away with him, the across is fit for him, crucify him, crucify him. Could there be a rejection in a fouler degree? Non hunc, not He, Away with such a fellow from the earth, 'tis not fit he should live, had been a soul indignity; but to bring him into the scale with barrabas, and to make barrabas outweigh him; to prefer a murderer, a disturber of the peace before him, was an intolerable injury. If it were our case, heaven and earth should ring of it. What compate me to such a Varlet? what prefer him before me? Yet thus it went now, barrabas is loosed, and Jesus refused.  
Still Pilates conscience fretted and chaffed, and murmured within him; it  told him, that this was no good dealing thus to condemn an innocent; and to quicken it the more, 
Mat. 27.19.  his wife sends to him, that he should have nothing to do with the blood of that just man; Therefore he casts about, and at last betakes him to a more desperate shift then all the rest. 
Vulg. Transl. Mat. 27.26.  Emendatum dimitteret, he would mend him forsooth( a likely project to mend him, who in his own judgement wanted no mending) and so let him go. No question he thought, that if they had any bowels of men in them, when they should behold him so mended, as he thought to mend him with a whip, they would take some compassion on him, and call no more for a Crucifige.  

Prudent. Hierom. Beda. 1 Reg. 12.14. Mat. 27.26. Eustath. Athenaeus Dipnosop. lib. 4.  View a little the particulars of this politic, I cannot say just Judge; he firsts whips him; the ancient Fathers report that it was ad columnan, tied to a pillar; sure I am it was with a scourge, called in Scripture a Scorpion. For Saint Matthew hath it {αβγδ}, He scourged Jesus, in all likelihood {αβγδ}, flagro taxillato, in which they tied certain huckle bones, or plummets of led with sharp thorns to the end of the thongs, to augment the pains. O foul disgrace and scandal, besides the pain to offer him the shane of this servil and base punishment, not to be inflicted on any but slaves and bondmen, 
Plautus.  Loris? liber sum, saith he in the Comedy in a great disdain, as if being free-born, he held it a foul indignity to have the whip once name to him. 
Act. 16.17.  What scourge a roman and uncondemned? saith Saint Paul. But this Pilates hall is made the theatre for the whole world; here is such a spectacle as was never seen before. The God of heaven assuming flesh is tied and bound to a pillar, the Lord of all scourged and whipped like the basest servant. Oh how glorious was the King of Israel to day, who was uncovered in the eyes of the hand-maids of his servants, 
2 Sam. 6.20.  as one of the vain fellows shamelessly uncovereth himself! saith Michal of David in the way of scorn. But here was no jesting, it was thus with the son of David in good earnest; for the true King of Israel hath his garments torn off him, and as if he were unus de scurris, one of the vain fellows, hath his very flesh torn off with Scorpions. And was not this think you a glorious sight?  
If you be not moved to compassion with this, go on, and you shall behold the King of Israel in his royalty and glory indeed; in a crown, with a sceptre, in a purple rob, 
Mat. 27.29.  men enough about him, bowing the knee and crying, Hail thou King of the Jews; of the Jews indeed, for none but Jews would ever so have used their King.  
A crown, and a sceptre, and a purple rob! who can do less then take him for a King? Mark their knees and tongues, and you have less cause to doubt. But go on to the end of the verse, and you shall see to what purpose all this was done; not to his honour, but his dishonour; not to please, but to grieve him. For that tongue which cried, have Rex Judaeorum, 
Verse 30.  spit and spewed in his face; and that hand which put on his Crown, knocked it with a Cane fast to his head.  
Besides, his Crown was of thorns. thorns in their Crowns, that is, sharp-pointed miseries and afflictions Kings too often bear; you know who grasped it as sharp as it was. But no King ever wore a Crown made of Thorns besides this one, When they clothed him with purple, that went no farther than a jest, but in this Coronation there was pain and torment; for look how many thorns did enter through his skin, so many sluices there were for his blood to issue. The blood gushed out, where the thorns went in; and now streamed as fast down his face in the Palace, as it did down his back and shoulders at the Pillar.  
I should have acquainted you, how before they crowned him with this prickly Coronet; they put off his Coat, that garish Coat, 
Verse 28.  in which Herod arrayed him, and put him on a purple rob. O the wonderful patience of the son of God to be thus clothed and unclothed; unclothed and clothed by these miscreants! Surely their hatred was so great to him, that by their good wills they would have changed him to another: And thereupon it was that they changed his skin, when they scourged him; they changed his estate, when they arraigned him; they changed his dignity, when they scoffed him; they changed his family, when the Officers waited upon him; they changed his Name, when they mis-call'd him Seducer, &c. They changed his Apparel, when in Herods Livery, and in Pilates purple they abused him. And was not the King of Israel very glorious, this day? this day, when he was thus derided?  
Thus derided: But there is a third scoff no less grievous than the other two; yea, as some think, beyond them; Those touched his body, this more directly wounded his honour, which every noble spirit prizeth beyond his life. Kill me, saith Saul, lest the uncircumcised come upon me, and mock me. Now in his Honour, by the reed put into his hand, he suffers: 
1 Sam. 31.4.  For the reed is an empty, hollow thing, naturally without pith in it, by which they would intimate, that the brain and head of Christ was as empty of wit, having no more worth or substance in it, than that hollow Cane; that He was a great mocker, and his kingdom no other than a great mockery.  
And to testify so much, they bowed their knees, and whet their tongues. The tongue and the knee are the two chief instruments in our outward worship. God calls for them, he will be adored by them. He swears it in Isaiah, Every knee shall bow, and every tongue confess the Lord. As if he had said, 
Isa. 45.23.  I have sworn, That none shall be so bold to open his mouth, but only to praise me; none shall be so irreligious as to bow his knee, if it be not to worship me. But see here the quiter contrary; These miscreants bend their knees, but it is to scoff him; they make use of their tongues, but it is to revile him. On their knees they would prove him to be a fool, and with their tongues they would profane that very Word by which they should honor. Av●, {αβγδ}, hail, King of the Jews.  
And with that they spit in his face, beat the Thorny Crown close to his head. An injury yet offered to Christ by notorious sinners. Give over thy lend life, O thou careless wretch! O thou profane Christian, and they will give over to beat thy Saviour! For know, that so many blasphemies, so much spittle thou casts in his face, so many reigning sins, so many reeds thou breakest on his head.  
By this time, out of question, Pilate had well mended him, that is, scourged him. Evident it is, that no base Abject was ever worse scourged, so crowned, more scorned, more fouled with filthy excrements, And in this lamentable condition Pilate brings him forth to the people; and to move some pity, 
John 19.5, 14.  he cries aloud, Ecce homo, See good people, behold the man. A man he is; and can men do less than pity so rueful a Spectacle? A stranger he is to me, not so to you: One he is of your own flesh and blood, an Israelite, and will you not then have some compassion on your kinsman? Do not your bowels melt to see him thus torn! thus mangled! Have you no regard? 
Lam. 1.12.  no remorse? are you not men? Behold the man. The man you have presented to me, scourged like a slave, drench't in his own gore, crwoned with thorns, scorned, spit on. Never fear he will affect any more Crowns, that hath felt this of thorns; The purple and reed will sufficiently teach him, that his person was not made to wear a Diadem; nor his hands bound with Thongs, ordained to wield a sceptre. Had he before any ambitious thoughts, by this time they are taken down from affecting Kingdoms.  
All this is in Ecce homo. But nor this piteous sight, nor Pilates Ecce, could any whit alloy their malice. 
Mat. 27.22, 23. Luke 23.21. Joh. 19.12, 13.  die he must, and nothing could satisfy them, till they saw him breath his last. Therefore in a tumultuous manner they cry again, crucify him, crucify him; whether he had done evil or not, was not the matter. A seditious person he was; and he that went about to save him, 
Mat. 27.24.  was no friend to Caesar. With this last speech Pilate was conquered; though he laboured before for him, yet now he y●elds; at the name of Caesar he shrinks; rather condemn and crucify a thousand Christs, than be none of Caesars friend. The course of the world right; do any mischief, rather than displease a man in power. Oh such a mans frown or check is a material point; no wise man will hazard it.  

Maximus de accus. Domini. Hom. 1. Luk. 23.24.  This consideration work't upon Pilate so deeply, that it made him do the foulest Act that ever Judge did. Not the water in the basin, nor all the water in the Sea, can ever wash clean his hypocritical hands. It made him condemn the son of God; one, whom himself, and Herod, as he said, and his own wife adjudged to be innocent, and in a shameful manner to deliver him to their will. O unheard of sentence from the mouth of a Judge! that a mans enemies should have power in their hands to revenge themselves on a Prisoner, according to their own will and pleasure.   

Of the Passion of Christ.  LUKE 24.46. 
Thus it behoved Christ to suffer.  
5. Of our Saviours Passion.  

Mat. 20.17. Luk. 18.31.  OUR Saviour going up to jerusalem, acquaints his Disciples that he should be betrayed to the chief Priests and Scribes, that he should be condemned by them, and delivered to the Gentiles, be mocked, spitefully entreated, and spit on, that they should scourge him, and put him to death. And to that I am now come, which is the last Act of this Tragedy, the saddest that ever was presented. The sun became pitch, the earth quaked, the Temple split, the graves gaped, the dead awaked upon the sense of it; 
Mat. 7.45.1.52, 53.  and therefore I hope you will not hear it with a could heart, with dry eyes. I confess I could willingly wrap up my face in a Mantle, as confessing that I am not able to represent a grief of this depth.  
But having presented you with the four other Acts, I must not like a sluggish Poet, deficere in extremo. My task ties me to it, and I must present this also, and not faint in the last, and set before your eyes Christ crucified, 
Gal. 3.1.  Christ going to, and suffering upon the across. A sad and heavy spectacle in itself, but to us matter of joy. So great joy, that the Apostle in comparison of it, rejects all other, God forbid, that I should rejoice in any thing, 
Gal. 6.14. 1 Cor. 1.22, 23.  but in the across of Christ: and God forbid, say I, that we should rejoice in any thing, but in the across of Christ. For howsoever the Jew looking for wonders, and the grecian looking after wisdom, do and did both condemn the across; the one of weakness, the other of folly; Of folly, that the son of God should leave his Throne for a across of pain and shane; that he should there hang, bleed, expire, and die: Yet we, who by this across are become heires of the promise, must make it the object of our joy, 
Heb. 6.17. 1 Cor. 1.18. Isa. 53.5.  the only object of our joy. For Christ crucified, is the power and wisdom of God to save all them that believe; and this across is the foundation of our Faith, Hope, and Joy. For from his pains it is that we are eased, by his stripes that we are healed; his weakness is our strength, his shane our glory, his death our life. Oh how truly the Prophet said, 
Lam 3.58.  Domini fecisti causam meam! My cause, O Lord, thou hast pleaded, and made good. Mine, not thy own, considering that he had no business to solicit for himself, no cause to go up to that accursed three, 
Gal. 3.13. Isa. 53.5.  except it were to die for our sins, and to pay for our transgressions, for the chastisement of our peace was upon him. Since then the cause was ours, and his the payment and pain, great reason we have to sit down, and sadly to cast up an account of what he paid and suffered for us.  
The last day you beholded our Saviour betrayed by Judas, abjured by Peter, forsaken by his followers, apprehended like a Thief, pinioned like a Malefactor, falsely accused, unjustly condemned, buffeted, spit on, reviled, whipped. Now I, nay his enemies bring him to the across, where you shall behold his eyes dejected for shane, his ears glowing with taunts, his mouth soured with Vinacre, his hands and feeet wounded with Iron Spikes, his bones unjoynted, his sinews pricked and strained, his whole body hanging by the strength of his hands and feet, and his heart pierced through with a Spear and sorrow.  
But before he comes to Calvary, let it be considered what he suffered by the way. First they disrobe him. 
Mat. 27.31, 32.  The purple Garment put upon him in scorn, was thought too good for him; that then they took off, and put upon him his own. Next they load him with a across, as was the custom of Malefactors. Malefici cum ad supplicium educuntur, quisque suam effert Crucem. In this Isaac was a type of Christ; 
Plutarch. de sera. Num. vind. Gen. 22.6. Tertul● cont. Jud. cap. 10. lo de pass. Serm. 8. August. Tertul.  Isaac carries the wood on which he was to be Sacrificed; and Christ a wooden across on which he was to suffer. Grande spectaculum, a strange sight; si spectet impietas, grande ludibrium; si spectet pietas, grande Mysterium. Let a wicked man behold it, he will scoff the King that should carry such a piece of wood for his sceptre: Let a pious soul look upon it, and he will honour that piece of Wood he carried, which he was to fasten in the foreheads of Kings, and the hearts of Saints.  
This across was so great( for it is supposed, whereas other Malefactors carried but a part, they laid upon him the whole) that he fainted under it. He had lost so much blood before by the Whips and thorns, that he might well faint now. Not to ease him then, but forced by necessity, when Christ had carried it more than half of this Dolorus way, they met with one Simon a Cyrenian, 
Mat. 27.32. lo. de pass. Serm. 8.  a stranger, and him they compelled to carry his across. Behold for your comfort, the gentle bears that which the Jew rejected. The across of Christ laid upon our shoulders, to protect, to save us, which was cast off, and scorned by the hard-hearted Jews. 
Luke 9.23. Mat. 16.24.  You then who are Christians, take it up, bear it patiently, bear it willingly, if God so will lay it upon your shoulders; and joy in this, that your Master hath born it half the way before you.  
In this long and sorrowful procession, I find not any compassion that any one man had on him. Hard hearts, whom such a rueful spectacle could not move. I hope ours are of a softer temper, that they melt, that they telent upon the rehearsal of this heavy story. Some good Women yet there were, who met him on the way, 
Luk. 23.27.  and with blubbered eyes, and with bedewed cheeks pitied his case. Christ takes notice of their sadness, and thus bespeaks them, O ye daughters of jerusalem, 
Ver. 28.  weep not for me, but weep for yourselves, &c. Their tears he dislikes not, but he would not have them wasted; not so much out of a sudden passion, as out of compassion, and that of their own souls: For if this were done in the green three, what should be done in the dry? 
Ver. 31. lo de pass. Serm. 10.  Is there any word in Scripture that comes warmer to the heart, or any sentence that may sooner startle a secure sinner than this? Si hoc in lign● viridi? If this be the lot of a green three? if that be brought to the fire, scorched, burnt, how quickly will the dry be in a light flamme? lye down with this meditation, sleep with it, wake with it, rise with it, walk with it in your mouths. 
1 Pet. 4.17, 18.  Saint Peter hath thus paraphrased on it, The time is come that judgement must begin at the house of God; and if it first begin there, what shall be the end of them that obey not the Gospel? If the righteous shall be scarcely saved, where shall the ungodly and sinner appear? If the Son of God be thus handled, what stripes shall be given to a bold Servant and a stubborn slave? If the green three unapt for the fire was thus hacked and hewed, and at last cut down; what shall become of those who are but Sere and dry Trees, 
Luk. 13.7. Mat. 3.10.  that bear no fruit, except it be that which is stark nought, that serve for no use, except it be to trouble the ground? The Baptist hath made the Conclusion for me, Cut it up, and cast it into the fire; Cut up, is no great matter; what should be done with a dry three else? but cast into the fire, is part of that judgement which may bring tears from our eyes, and astonishment and amazement from our hearts. Thither the dry three, the unfruitful, the impenitent sinner must; and therefore while you have Time, weep for yourselves, and with Buckets of penitent water labour to extinguish those flames.  
The interval of this meditation hath brought me to Golgotha, an unpleasant, 
Luk. 23.33.  an unsavoury place; unpleasant to the eye; for skulls and bones of dead men, though an useful, yet are but an ungrateful object; and unsavoury to the nostrils, for that heads and putrefied limbs of Malefactors rotting in that place, sent forth a most noisome savour.  
Here the common Executioner unloads Simon, rears up the across, and prepares our Saviour for his death. And now you shall behold the saddest spectacle that ever the Sun before or since beholded, The Son of God hanging upon the across, 
Verse 33.  and crucified betwixt two Thieves. That you take the better view of what Christ there suffered, I will reduce all to four Heads answerable to the four ends or quarters of the across. Sanguis Crucis, the blood of the across shall be the Latitude. 
Col. 1.20. Acts 2.24. 1 Cor. 1.23. Gal. 3.13.  Dolores Crucis, the sorrows of this death shall be the Longitude. Scandalum Cru●is, the Scandal of the across shall be the Depth. Maledictum Crucis, the Curse of the across shall be the Height of what he suffered. For the death of the across is a bloody, painful, scandalous, accursed death. 
Bish. Andrews of the Pass. Serm. 3.  And I am not ashamed to tell you from whom I have borrowed my Method, holding it an honour to me to sit at the feet of so great a Gamaliel, that Learned, Pious, Reverend Bishop of Winchester, who hath so fully gathered the Harvest of every field he entred, that those that come after him, can pick up only here and there a few scattered ears.   

1. Sanguis Crucis.  
The first thing that men desire, since they know they must die, is, that they may die Sicca morte, part with the world as men lye down to sleep, 
Isa. 9.5. 1 Kings 2.9.  not by a violent, and untimely death, in garments rolled in blood. When David would lay a burden upon Joab, his charge to Solomon was, His hoare head bring thou down to the grave with blood. A punishment then it is to die weltering in a mans own gore; and where there is the greater effusion of blood, the punishment is the greater. In Christ there was no spare made; poured out it was at every part that could bleed. Well I might say, that the blood of the across admitted a longitude, for it carried a length according to the proportion of his whole body, and whole life.  
Bernard likens him to a Rose, 
Bern. de pass. cap. 35.  blood read in the morning of his life when he began to disclose, but more read in the evening of it, when he was cropped off. The blood which he  shed at his Circumcision, was Sanguis Crucis, The blood of his across, because his whole life was Crux& Martyrium, a kind of across and martyrdom. The Church may well take up Zipporahs words, Truly thou art a husband of blood to me, because of the Circumcision; 
Exod. 4.25.  a drop or two then  shed as an engagement for the rest.  
And the rest he began to  shed in Gethsemani, 
Mat. 26.36. Luk. 22.44.  where he  shed drops of blood trickling down to the ground. inquire and consider whether ever you heard or red the like. The weather was could, the place open; nor time nor place could occasion sweat. No man by to hurt him, no weapon to wound him; whence then should flow this stream of blood? It should seem by this sweat of his, he was near some furnace, 
Jer. 1.13.  some fire was sent into his bones. And so it was, the wrath of God for our sin which he took, was upon him, and this cast him into an Agony, and the Agony caused him to bleed through flesh and skin; not some faint due, but clots of blood, so many, so thickened, that they stringed down to the earth. 
Joh. 19.13, 17.  Certainly this blood of Gethsemani was another manner of blood than that of Gabbatha or Golgotha either. In the two last no blood issued, but where passages were made for it to run; This streines out through such small pores, as never blood went. That in some places, this in all. 
Heb. 5.7. Luk. 22.42. Psal. 75.8.  That never caused him to shrink and complain: But this to sand forth {αβγδ}, a strong cry; and the matter of the cry was, Father, let this Cup pass from me. In the hand of the Lord there was a Cup; the Wine was read, and full mixed; all the ungodly of the earth must drink of it. About it went, and at last it came to Christ. Why, you'll say, was he one of the company? No, but he was so reputed. He would have had it pass, Praetereat dalix. But it might not be. He knew if we drunk it, it would be our bane. Therefore he took it, and off it went even dregs and all. Now this was it which cast him into this unnatural sweat. He prays, and sweats, and bleeds in a Garden, for that sin( and wh●t followed) first committed in a Garden.  
But this was not all the blood he  shed, though the most painful and strange of all the rest. Go along with him from Gethsemani to Gabbatha, and you shall see him bleed afresh. Bleed, and bleed again. Bleed, 
John 19.13. Mat. 27.  when Pilate scourged him at the Pillar: bleed when the Souldiers put the plaited Crown of thorns on his head, bleed when his back was streaked and whal'd with lashes, bleed when his face was disfigured with blood. 
Isa. 63.2, 3.  In his whole body no other colour then that of the read grape, when it is strained and trode in the press. By this time a man would imagine, that our Saviour had lost so much blood, that he had no more to lose; but more there is yet, and more he must lose; for all this would do us no good; it must be the blood of the across that must pacify all things; 
Col. 1.20. Phil. 2.8.  blood joined with death that must be the price and ransom of the world.  
You may then tract him all the way by the blood which he  shed, bleeding all along to Golgotha, where he bled his last. Here they find instruments to phlebotomize him, nails to dig into his hands, spikes to nail down his feet, and a souldiers spear to pierce his side, 
Joh. 19.34.  if not his heart. The total is Sanguis Crucis,  shed in four several places; in the stable at Bethlehem, again in the Garden, twice in Gabbatha, twice in and about Golgotha; six several times he  shed his blood for us; he made no spare, that we might have plentiful Redemption. 
Psal. 130.7.   
And when I name that word Redemption, I also name the cause why he would  shed his blood, 
Heb. 9.22.  it was merely that we might be Redeemed. In the old Law, No Redemption without shedding of blood; either the sinner must die, or else the beast for him; 
Levit. 3.4.  and this was the reason that under Moses no sacrifice could be propitiatory, except it were bloody. The blood of the beast must be  shed before the sinner, who was to die, could be set free, and restored to the favour of God. Christ was the substance of all these sacrifices; their blood the Type of his, and his the power and virtue of theirs; we were the offenders that must have dyed; be or we, that's certain; our blood or his must satisfy; ours could not, because but finite, the blood onely of a creature; his could because of an infinite worth, being by the Mystical union the blood of God, and this he would  shed rather then we should die.  
Virgil.  Unum pro multis datum est caput. 
And so you have at once a full account of the blood our Saviour  shed for us, and the true cause of this effusion.   

2. Dolores Crucis.  
But if Bloody, must it be painful too? Yes, it must be so, and that for our good, viz. to free us from pain; and painful it was, if ever any. Can it be thought other where there was so much blood  shed? Painful it must needs be to as many parts as the blood came through. Of all that is penal the common division is sensus& damni; we suffer pain either for that we feel, or for that we lose and are deprived of. Our Saviour suffered both ways, in that he felt, in that of which he was be reft, and therefore his across must needs be the more painful.  
1. Which of his senses was not as I may so say, a window ro let in sorrow! His eyes saw the tears of his mother and friends; 
Joh. 19.25.  and that which the eye sees, the heart must needs grieve at; his ears filled with the blasphemy of the multitude, 
Mar. 15.29. Mat. 27.41. Mar. 15.23. Joh. 19.29.  wagging their heads, and crying, Ah thou wretch, ah thou that destroyest the Temple, &c. His tongue relished the gull or Myrrh; his nose filled with the noisome savour of skulls in this place of a skull. As for his raiment, his skin I mean, it was of Needlework thrust through and through with nails, thorns, with whips, with a spear.  
And yet the stripes in his back, and thorns in his crown, are now scarce worth naming; they were light pains to his nailing to the across. They were indeed painful, but these {αβγδ}, properly straining pains, or pains of Torture; they put him upon the rack, and stretched him as a skin on the head of a Drum, or as the string of an instrument; heath paredu, 
Psal. 22.14.  separaverunt ossa, they pulled him joint from joint, and limb from limb; Usraemeu; or if you will, they strained his body, as a Fuller stretcheth his cloth upon the Tenter, for so the word will bear it; and did I not well then to call this Latitudo Crucis, the breadth or Latitude of the across? 
Vers. 16.  And when they had wound him up to the highest pin, they then begin to nail down his hands and his feet. I said too little, it was not bare nailing, it was digging; foderunt manus, they made wide holes, as if they had been digging in some ditch. Now sure this was it which made his pains beyond measure painful; for the Center of the hands and the feet must needs be more sensible then other parts of the body, because in them is a general concourse of the sinews, so that the straining and tearing of these must be an extreme torture.  
add to this, that his pains in every sense must far exceed what another man could suffer, because the very constitution of Christs body did far exceed any mans, was more delicate then any mans. 
Thom. 3. part. q. 46. Art. 6.  In Christi corpore spiritus sancti opere fabricato maxim viguit sensus tactus; The sense of touching in Christs body framed by the work of the Holy Ghost was most exquisite; neither did he interpose his Divinity by which he would lessen or keep off any pain; nor harden or benumb any part, that it should be less sensible of grief; for unicuique virium permisit agere, quod est sibi proprium; He would have every sense, 
Damasc. lib. 3.  every part grieved to the full. Three whole hours he hung there in perfect sense; 
luke. 23.44.  for whereas the torments of others when they are most violent, do either hasten their death, or overwhelm the sense, and so the pain when it is most violent is least perceived: In Christ it was not so; for he dyed not by degrees as we do; no pangs of death seized upon him before he would; 
Vers. 46, 47.  the Centurion wondered that he should cry with a loud voice and give up the Ghost. Quis tam facile, quando vult, moritur? Who dyes so easily when he lists? for in perfect patience he voluntarily resigned up his soul into his fathers hands; Till then {αβγδ}, i. e. {αβγδ}. He did tarry, stay, abide under it.  
2. And yet all this was but the half of his sufferings, 
Andr. ser. 2 de pass.  and the lesser part by half; for indeed the pain of the Body is but the body of pain; the very soul of pain, is the pain of the soul, 
Prov. 12.25.  which doth so far exceed the other, as the soul doth the body; any heaviness to the heaviness of the heart; none like that, and in that he most suffered; 
Heb. 11.35.  it is evident by all four Evangelists. Wise and resolute men do not complain of a little; Holy Martyrs were racked and would not be loosed; they suffered, 
Mat. 26.38. Marc. 14.33. luke. 22.44. Joh. 12.21.  endured and complained not. To what pitch then this sorrow came( for I must carry you back again to the garden) when the soul of the Son of God was sad to death; when he began {αβγδ}, to be troubled and perplexed, {αβγδ}, to be astonished, to be in an agony, to be {αβγδ}, besieged, beset with sorrow, when {αβγδ}, he was troubled in Spirit; sorrow and a siege of sorrow, fear and an astonishing fear; an agony and a bloody agony; trouble, and troubles of the soul are avouched by them, confessed by himself! Four swords at once, sorrow, fear, a conflict, and trouble pierced his soul; that hour what his sorrows were, it it dangerous to define. To very good purpose it was that the ancient fathers of the Greek Church shut up their Litany in this pathetical form, {αβγδ}, By thy unknown sorrows and tortures, felt by thee, but unknown to us, have pity on us and save us. Great they were that caused this unheard of sweat. Trouble, sorrow, grief, anguish, perplexity is always suitable to the apprehension; and never any man was able so truly to apprehended the causes of these passions as himself, and therefore never any so much affencted with them.  
He saw the majesty of God armed with fierce wrath against all the sinners of the world, for whom he had undertaken to answer; this made him fear. He saw the heinousness of mans sin, with which God was displeased; this made him grieve: He saw the Judge on the throne ready to take revenge; this made him to pray, 
luke. 22.42.  Prae●ereat calix iste. He saw Satan accusing his Elect, this perplexed him. In a word, he saw the necessity of mans damnation if he suffered not; of his redemption if he did suffer; and this made him take the cup, and drink it down. And whilst he was in this conflict of fear, and grief, and prayer, and love, declining and choosing, he sweats and bleeds.  
'tis no wonder if the glory of Gods judgements and the power of his wrath; if the number of our sins, and neglect of our own estate; if the malice of Satan, and the danger of our condition caused Christ, who had taken upon him to be our Surety, out of fear of the great Majesty of the Judge; out of sorrow for the crimes and contempts of the prisoners; out of zeal against the impugner of mans deliverance, thus to Agonize himself into a bloody sweat.  
3. And now behold this Hour is over, this hour of pain, of heaviness, of anguish, of sweat, of blood; For an Angel appears {αβγδ}, to strengthen, 
luke. 22.43.  to comfort him; his burden was lessened, or rather his strength to bear it increased; but within a while there succeeds another, when not an Angel dare look from above to relieve him, not a man on earth stands by him to comfort him.  
In this distress then, whence can he expect ease? what from his own thoughts? No not thence, for the influence of the superior faculty of the soul was restrained from the aid of the inferior; not one drop of comfort thence. 
Aquiuas.  Will his father do i●? Yea there was his hope, but that hope failes. He, even He, his Father delivers him into the hands of his enemies, then turns his back upon him as a stranger; 
Isa. 53.10.  the Lord would break him.  
This was right Poena damni, all losses light to this; we hear him not complain till now; give ear to his cry, the like was never heard, My God, my God, 
Mat. 27.46.  why hast thou forsaken me! What a word was this to fall from the mouth of the Son of God? My disciples are men, weak and fearful; no marveil if they leave me and fly. The Jews are Jews, cruel, and obstinate; I complain not of, I pray for them; but that thou, O my Father, thou that hast witnessed by a voice from heaven, This is my beloved Son; Thou of whom I have testified, 
Mat. 3.17. Joh. 8.54.  It is my Father that glorifies me, that thou shouldst now forsake me! bring me to this shane and pain, and here leave me! afford me no comfort, no assistance at all! This is a pain beyond all pain; the torments of the body are nothing to this; for to be forsaken of God, is a misery, that the body cannot feel, or tell what it means. This a complaint proper to the soul, and how great the pain is, Jonah in the belly of the Whale, and Job from the dunghill, 
Jon. 2.4. Job 6.4. Psal. 130.1.  and David when he cried de profundis out of the deep, were best able to inform you; should you fall ever into it, which God forbid, you would confess there were no sorrow like to this sorrow.  
Yet to this pass Christ came, he was forsaken, as the Godly complain sometime when they be voided of comfort, or destitute of help, left wholly to the will of the oppressor. lo first said it, and all antiquity hath subscribed to it, Non solvit unionem, said subtraxit visionem. The union of the two Natures was not dissolved, but the beams and comfortable influence of the deity was restrained; there was a traverse, as it were, drawn betwixt heaven and him, so that his soul was left as a dry-scorched heath ground, 
2 Sam. 1.21.  upon which there fell nor due nor rain.   

3. Scandalum Crucis.  
I have I fear been too long upon this Point, the pains of the across, which he suffered in body and soul, and under which he was left. But not too long, if I could raise in you a correspondent sorrow for your sins that caused these pains. For it was for your iniquities that Christ underwent these pains. Now if all these might have been endured Salv● honore, with his honour, it had been so much the less. But to fill up those sorrows, and to embitter these pains, there is yet Scandalum Crucis, a scandal necessary consequent to this death to be thought on, which caused a wise man to say, Plus est etiam quam mors, est etiam mors ignominiosa, 
Senec. ad Helv. c. 15.  It is more than death, for it is an ignommious death.  
Dyed Abner as a fool? saith David, 
2 Sam. 3.33, 34  in great regret for a valiant man. Evident it is that our Saviour died so; as a fool, and as a Malefactor to boot; whence the wise being put in mind of Christ crucified, were wont to style it The foolishness of the across. His hands were bound, 
1 Cor. 1.23.  and his feet put into fetters; and as a man falls before wicked men, so fell he. Nay, he fell in the midst of wicked men, as if he had been the most wicked. For they were not content to put him to the death of Malefactors, but to place a Thief on each side; one on the left hand, and another on the right, 
Luk. 23.23. Lips. lib. 3. Antiq. Lect.  and Jesus in the midst, as if he had been the Prince of Thieves. The middle place with the Ancients was most Honourable; and therefore the middle place among Thieves must needs be most dishonourable. And yet thus our Abner died.  
Disgraceful that, but more disgraceful this; for shameful it is for any man to end his life upon a three; which if it so fall out, yet let him end his dayes quietly, not be scorned, and scoffed, and disgraced then; this will add a across to the across. We often prosecute even wicked men to such places with tears, with pity. Our Saviour found none at that hour, not one to say, Ah Lord, or Ah his glory, but even then insultation, irrision, taunts, 
Jer. 22.18. Psal. 22.16, 17. Mat. 27.39. Ver. 40. Ver. 42. Luk. 23.39. Mat. 27.46. Ver. 49.  and scorns to break his heart. They stood gaping and staring upon him, wagging their heads, writhing their mouths, railing on him, reviling him. Hay, thou that destroyest the Temple, saith one, Come down, and we will believe; Ho, thou that savest others, saith another, now save thyself, and us, quoth the Thief. Yea, in the very instant of his prayer, when he cried with a loud voice and a bitter, Eli, Eli, they interrupted him with a scornful sarcasm and a bitter, Stay, let him alone, let us see if Eliah will come and take him down. And thus our Abner dyed even like a fool. And this I call the depth of Christs across, because there is no misery will pierce a heart more deeply than reproach and shane; and always the more noble the heart is, the deeper the wound. For two things are most precious; our life, and our reputation; they go both arm in arm. The across took away both life and honour; and for both, brought forth another couple, Death and Disgrace upon Him.   

4. Maledictum Crucis.  
Is there any worse yet behind? There is. For all this was but a scandal; and a scandal may be cast upon him that deserves it not. Maledictum Crucis, The curse of the across is a death of another pitch, 
Gal. 3.13.  and yet this also he underwent for us. So that the Death he dyed, was not only a bloody, a painful, a scandalous, reproachful, but it was an execrable and an accursed death also.  
Higher we cannot go, and therefore I called this the height of Christs across; 
Joh. 3.14.  hither he would be, as he called it, lifted, that he might be made a curse for us. A curse for us, as the Sacrifice in the old Law is called a sin. That was a sin, because on it was laid the sin of the transgressors; and Christ made a curse, because upon him was laid that kind of accursed death. Saint Paul makes mention of two kinds of curses; one for doing evil; another in suffering as an evil doer; 
Gal. 3.13.  one to him that was hanged upon the three; another to the transgressor of the Law. All the world was subject to this latter, because transgressors. But Christ exchanged this curse for another. He hung on the three, underwent that death, which was accursed in the Law, that so by the one, he might lose the other; by the accursed death of the across, dissolve that curse which was due to mans sin.  
And thus it is finished; all things contained in the word Crucified or Suffered, have an end; his sorrow, his pains, his shane, his curse. And thus far we have warrant to extend his sufferings,   

5. That Christ suffered not hell torments.  
But there be that stretch it farther; yea, so far, that they trench very near upon blasphemy. They who take upon them to be Champions of the Holy Cause, as they call it, have out of their Pulpits, and in their Catechisms, taught their proselytes, that Nihil actum corporeâ morte Christi, that for Christ to die in body, was not a sufficient price for mans Redemption, except he die in soul also, and suffer infernales poenas in anima. Suffer he must the very same pains of the damned in Hell, horresco referens, before we could be ransomed from the wrath of God.  
Did the Patriots of this opinion( I name none for the honour I bear them, though now in the dust) mean by infernales poenas in animâ, nothing else but great and extreme tortures, I should not gain-say them. But when they heighten these torments to despair, terror, and anxiety of conscience, cruciatibus damnati& perditi hoins, to the pains of a damned and lost miscreant, to all those punishments which miserable souls are to suffer, excepting only the perpetuity and continuance; I cannot, neither I believe will any Orthodox Christian agree with them; and that for these reasons.  
1. Adoro plenitudinem Scripturarum; To go farther than the Scripture leads in the work of mans Redemption, 
Tertul.  is presumption, that I say no worse. And what one syllable is there to be found in Gods book to countenance infernal pains in Christs soul? 
Phil. 2.8. Isa. 53.12. Col. 1.20. Rev. 5.9. Acts 20.28. 1 Pet. 1.19. 1 Joh. 1.7. Mat. 20.28. 1 Tim. 2.6.  To death he was obedient, even to the death of the cross, so far Saint Paul goes; He poured forth his soul to death, so far the Prophet. He made peace by his blood, he Redeemed us by his blood, he bought us with his blood, purchas●d us with his blood: His blood cleanseth us from all sin, this we red frequently. Nothing beyond it. And therefore no question his blood accompanied with the death of the across, was a sufficient ransom for the sin of the whole world. And what need then these new invented torments? This Hell in his Soul? what this new price of our Redemption? this new way of Reconciliation?  
2. Poenae infernales in animâ, Infernal pains in the soul are the second Death; and dare any man say, that Christ suffered this? Two deaths there are; the one is the separation of the soul from the body; the other is the separation of the soul from grace, from glory, from God: And is he think you in his right wits, who dares affirm this of Christs soul? His soul was always quickened by the Spirit, 
1 Pet. 3.18. Joh. 11.42. Luk. 23.34.  actuated by faith, informed by love; and was it then possible, that in such abundance of Spirit, evidence of faith, assurance of hope, and perfection of charity, Christs soul should do other than live to God? Life and Death are privatives; they cannot be found in one and the same Subject, in one and the same time. Christs soul then that was always spiritually alive, cannot be spiritually dead; and if not dead, it could not suffer Hell torments.  
3. That this truth may yet more appear, see I pray' to what impiety they must needs be brought, that maintain this new and hellish device. Confess they must, that he who once comes within the pains of the damned, must be subject to the sentence of the damned contained in these words, item Maledicti, &c. Be Rejected, Accursed, Condemned to fire, to everlasting fire. 
Mat. 25.41.  And all these without blasphemy, cannot be ascribed to Christ.  
First, Can we say, that he was rejected from the favour or good-will of God, who in his greatest anguish prayed and prevailed! prevailed for himself; He was heard, saith the Apostle, {αβγδ}, in that he feared; or for his piety; that is, he was delivered from that he feared, 
Heb. 5.7.  though with a pious fear: prevailed for his persecutors; who gave at that instant Paradise to the Thief; yea, and in those very words they allege for his despair, 
Luk. 23.43.  yet professed God to be his God, and his Father; My God, my God, why hast, 
Mat. 27.46. Luk. 23.46. Isa. 53.3.  &c. Father, into thy hands I commend my Spirit. Are these the words of one that conceives himself cast aside, think ye? Rejected indeed of men he might be, and was; but rejected of God he could never be, nor conceive himself to be. For this would bring him under Poenam damni, 
Nazian. {αβγδ}  under the punishment of the loss of the Beatifical Vision, which is a punishment beyond all that is feared, or to be suffered in Hell. The truth is, that in the midst of his Agony God was in love with his person, which he witnessed by the measure of his chastisement, and the reward of his humility; and therefore in that very day of the fierceness of Gods wrath, he was not rejected, 
Lam. 1.12.  or in disfavour.  
2. Can we say, that he was properly accursed, who procured a blessing for us? Yea, but the Apostle in express words saith so much, 
Gal. 3.13.  He was made a Curse for us. But out of this place they might learn to distinguish of {αβγδ}, a Curse. For there is {αβγδ}, the curse emphatically expressed by the Article, and {αβγδ}, a Curse set without an Article. Betwixt these two there is a vast difference. For the Curse includes in it Detestation, the worm that never dies; Obligation to eternal punishment, with all the Concomitants. A Curse includes no more than hanging on the three, to which by the Law Malefactors were adjudged; and in that sense accursed, because they shamefully ended their dayes. The first was properly the curse of the Law, which includes Gods detestation of sin, his commination against sin, his indignation in proportioning punishment for sin, and his justice in executing it upon sinners. The second proceeds from the Law, and includes no more than the penalty due by the Letter of the Law, and in this life to be executed upon a malefactor, according to those words of Moses, Cursed is every one that hangs upon a three; should we extend them farther, 
Deut. 21.23.  damn we must the good Thief upon the across, and all other who die that ignominious death.  
To apply this to our purpose in the Apostles words, Christ redeemed us, {αβγδ}, purchased us from the curse of the Law, being made a curse for us. Not the curse, but a Curse. As if he had said, Because Christ could not be subject to that curse to which the people were for transgression, he admitted the other Curse, viz. to hang on the across instead of that; 
Chrysost. in loc. Cyril. Epiphan. Ambrose.  that so he might loose the people from the Curse. This caused cyril to say, Christ was not made a curse in truth; And Epiphanius, Christ was made a curse to the curse; that is, a dissolver of the curse. But most clearly Ambrose and Hierom, Christ was made a curse as he was made sin; that is, a Sacrifice to extinguish the curse of sin; a curse and sin, 
Hieron.  that he might abolish our curse and sin. Christ was made a curse, as he was made sin and foolishness; but sin and foolishness he never was made truly and properly; and therefore he never was a true and proper curse for sin. Away then with this ill-sounding word Accursed; or if it must be kept, let us never stretch it farther than will stand with the Apostles intention, the Fathers Exposition, and our Saviours Honour.  
3. And as for the Fire which they cast into Christs soul, who taught them, that in this world any man could in soul suffer the pains of Hell? Hell fire is no Allegory, but a true and real flamme; whether material or immaterial, I dispute not; but prepared to torment first the Devil and his Angels, after the bodies and souls of men; 
Mat. 25.41.  and the late fiction of Familists, and Quakers, that Hell was only the sting of a guilty conscience, was long since condemned in Origen by the Church of Christ. Besides, were this opinion true, how is it possible, that he should be subject to the sting of sin, which was never subject to sin? that is the sting of death, saith the Apostle; and he means it of inherent corruption. 
1 Cor. 15.50.  And how was it then conceivable, that the stinging pains of the second death shall fasten upon that person in whom there was nor seed, nor root, nor branch, nor fruit of sin.  
4. As for the perpetual pains of this fire, they who cast him into it, free him from it. flamme it did, say they, during the Agony in the Garden, his last cry and complaint on the across; but upon his death they put it out.  
But I pray, upon what ground? Sure I am, they may not, if they will stick to their own principles. For do they not tell us, that the whole wrath of God, and the full Vials of his wrath must be poured upon his Son? that he must suffer in kind all that we were to suffer? what? are his Vials of wrath now by them shortened that administer them? and his whole wrath not whole? Methinks they who are so kind to dispense with one degree, might dispense with another, and yet another, and so with all, since if all were necessary, not one might be dispensed with.   

2. The Truth Cleared.  
The truth is, that their position is false, viz. That the pains of Hell in Christs soul, was necessary required to the full satisfaction of all our sins. That extreme pains were requisite, will be easily granted, but not infernal. Every sin doth defile the whole man; 
Mark 7.15. Jam. 3.6.  and therefore the suffering for sin in the person of the Mediator, must be also common to the whole manhood. As our souls are in sin the principal Agent, so in suffering for sin, in him the soul must be the principal Patient. God tells us, that his sacrifice for sin, 
Psa. 51.17. Mark 14.33.  is a troubled spirit; this then might not want in Christs Sacrifice; and this brought him {αβγδ}, to that astonishment. Those that approach the Majesty of Heaven, must make their approach with reverence. This put him to pray {αβγδ}, 
Heb. 5.7.  with devotion. Such as stand in the place of sinners, have reason to tremble and quake at Gods wrath and justice. This might put him into his Agony. 
Luk. 22.44. Mat. 26.37.  That Gods holiness was so much wronged and polluted by wicked men, might put him to so much sorrow. That in his soul he suffered all these, we do allow. And these Sacrifices, fear and sorrow offered with reverence, obedience, and patience, for us and our sins in the Person of the Son of God, were no less acceptable to God, than the suffering of pain. Let then this be first observed, that I deny not but Christ suffered in Soul as well as in Body.  
2. Next I affirm, that it is not required by the Rules of equity, as they suppose, that satisfaction for wrongs should alway be made in kind, or in Identity; a man breaks his Neighbours arm, or burns his House, here the Law permits not to proceed Lege Tal●onis, by blows, or fire, to require recompense, but finds out a more equal way to give contentment; such as might satisfy the wronged party, far better than in kind to do it: Now equity is the life of the Law; whose chief maxim is, Ne quid detrimenti, That the wronged person be at no loss; {αβγδ}, 
Cicero. Aristot.  that he have not less than his due; whether in Identity or no, is not so requisite.  
God was offended and wronged by all mankind in Adam, and requisite it was that his justice be satisfied to the highest degree. Man, had he been condemned to pain for ever, could not have done it. His own Son therefore undertook to become our Surety; and all that God could require of his Son, 
Heb. 7.22.  was to make full satisfaction according to the Rule of justice; which, as I have shewed, is not always the self-same, but somewhat that may be equivalent to it. Thus much we know might be accomplished by our Saviour after a more excellent manner, than by suffering Satan to exercise his malice upon him, and to torment his soul.  
Pain, it is confessed, he suffered for our pain, paid for our disobedience by his obedience, for our impatience by his patience, for our want of contrition by his sorrow, for our obstinacy by his fear, for our irreligion by his reverence. There is not a sin for which he hath not made full satisfaction.  
Be it that sin be infinite: So was the satisfaction infinite also; and far more truly infinite than sin. Non quia passus est infinita, said quia qui passus est erat infinitus; Not because he suffered infinite pains, but because he that suffered them is infinite. And Bellarmine is right in this, 
Bell. lib. 4, de Christi pass. c. 8.  That the true and full satisfaction for our sins must not be derived from the infinity and singularity of Christs sufferings( for the Devils and damned spirits have suffered these infernal pains long, and longer must, yet satisfy not) said ex dignitate personae, qui passus;& ex charitate, qua passus, but from the Dignity of the Person who suffered, and from the love out of which he suffered. That the Son of God who made us; that he, I say, should humble himself to death, even to the death of the across for us; 
Phil. 2.8. Isa. 53.10.  that he should make his soul a sacrifice for sin, this was it that was so pleasing to God. In him it was an infinite obedience, an infinite submission, an infinite love, an infinite patience, and therefore an infinite satisfaction for the wrong. 
Heb. 9.11, 12, 13, 14.  The Apostles authority, or rather reason will put the point out of question, where he compares the blood of Bulls and Goats with the blood of Christ, and the Priest and Christ who offered them, and then thus infers, That if the blood of bulls and goats, &c. could sanctify to the purifying of the flesh; how much more the blood of Christ, who through the eternal Spirit offered himself, &c. Observe I pray, that the ground of the Apostles inference doth not simply consist in the super-excellency of the High Priest of our souls, or the Sacrifice which he offered, but in the admirable union of our High Priest and his Sacrifice. That which gave efficacy to it, was, that he offered himself without spot to God, to purge our consciences from dead works, to serve the living God. Vide Thom. Aquin. part 3. Q. 48. Art. 2.  
Let men talk then no longer, Christum nihil egisse morte corporali, Christs bodily death was of no value; that except he died in soul, our soul must die; that the pains of his body will make him only Corporum Redemptorem, a Redeemer of the body. For the matter is far otherwise; both because Christ suffered in body and in soul, and because the punishment of this person was of an infinite price. What it wanted in extension of time and identity, is made up by the intention of his sufferings, and dignity of the person. Temporal death so conditioned, must needs be a sufficient price for an eternal death, for so much as Gods holiness is highly pleased with the obedience, Gods glory greatly advanced by the Humility, and Gods justice fully satisfied with the submission and patience of his son upon the cross.  
Into gross error men often run through incogitancy; they compare Christs body without ours, his person with a common man; and therefore equal him in the passion, and in the payment; because the pains of our bodies can make no satisfaction for the soul, they conceive this of his also. But it would be considered, That the measure, nature, and quality of pains must be taken not so much from the force and violence of the Agent, as from the condition and temper of the Patient. Actus agentium sunt in patient rite disposito, 
Scalig. exercit. 16. Sect. 2.  The Actions of the Agent have their effect according to the disposition of the Patient; for the Patient doth not necessary suffer, what the Agent intends. The Sun hath not the same effect upon day and wax; nor the fire the same power upon green wood, as upon dry. Nor the wrath of God, and vengeance due to sin, which would have affrighted any other man into despair, could have the same power upon Christ: It was not able to conquer his Faith, Hope, Love, Patience; which it must needs do, should he have suffered the Hellish pains in his Soul. 
Mat. 27.46.  He confesseth that he was forsaken, and wanted comfort in his troubles; and asks only, Quare, Why it should be so, and says no more.  
Use 1. The Use that we may put this discourse to, is, First, That we be not overhasty to believe our new Masters in their new fancies about Christs sufferings, but keep ourselves to our Articles, which our fathers have been taught out of the Prophets, Evangelists, Apostles. In them farther we are not taught to extend his Sufferings, than his blood and his death on the across, and therefore let us there rest.  
Use 2. And rest we may well upon it; since the greatest comfort that any mortal man can expect, must issue from this one Fountain of our Saviours Agony and Bloody sweat, from his across and Passion. For whatsoever he suffered in those two last bitter dayes, he suffered, if not for this alone, yet for this especially, 
Zach. 12.10.  that he might be an All-sufficient Comforter to all such as mourn that they ever pierced him. We have not an High Priest, saith the Apostle, 
Heb. 4 15.  which cannot be touched with the feeling of our infirmities, but one who was like to us in reproaches, in necessities, in fear, in sorrow, and beyond us in affliction. And it is the greatest comfort to come to him for help, 
Heb. 5.2.& 2.18.  who by experience of what he hath suffered, hath learned to be compassionate.  
Men that have been wronged with vexatious suits in Law, persuade themselves better of a Judge, who hath been wronged and vexed himself in the same kind, than of one who always hath been at rest. The Physician, 'tis likely, will be most affencted toward his Patient racked with the Gout or ston, if he himself hath languished, and been formerly, tortured with the same disease: And a Sea-faring man who hath suffered a Wrack, is alw●yes most confident of pity, help, relief, when he meets with one that hath been at Sea, and suffered shipwreck by the fury of the waves and winds. It may then raise our spirits, that the son of God hath in his Body born our infirmities, hath in his Soul suffered our sorrows, been bruised, afflicted, perplexed, grieved, forsaken as we may be, encountered the wrath of God more than we can. For as in these he did suffer for us, so also hath he learned by these to be compassionate and suffer with us.  
Let then those giddy and blasphemous Novelists, those sons of ishmael scoff at those sad passages of our Liturgy, By thine Agony and bloody sweat, by thy across and Passion, &c. good Lord deliver us; as if they had more alliance with Oaths, Spells, exorcisms, or forms of Conjuration, than with the Spirit of prayer and devotion; and upon a superstitious fear, as Ducklings scared with the shadow of a Kite in the water, run with might and main out of the Temple. For my part, I shall be ready, and I profess it, in such forms to conjure my Lord, as conceiving, that then he is most like to hear the agonies of my soul, who in his agony desired to be heard himself; most like to pity, who complained that he felt no pity. 
Zanch. in expos. precept. 3. Sect de Invocat. Thes. 2.  Two things( saith a great and learned Divine, and one beyond most of the other side of the sea, Judicious and Moderate) have always pleased me in the roman Church. Unum, quod omnes ad Patrem preces clauduntur Per Jesum Christum Dominum nostrum. Alterum, quod cum invocant Christum, addunt Per Crucem& passionem tuam& aliquid simile, quo Officium Mediatoris exprimitur. The first, that all prayers sent up to the Father are concluded in this form, By Jesus Christ our Lord. The other, that when they call upon Christ, they add, By thy across and Passion, or some such thing, by which the Office of the Mediator is expressed. This compendious and useful recapitulation of the brief of the Gospel, that acknowledgement of the chief means of our Salvation, well pleased this great Divine, with which our New men are so much offended. If any thing do offend, it should be their own dullness and coldness, when these or the like words are rehearsed, that they are not affencted, fired, and heated to devotion with them.  
For were it but possible to sweat blood at prayer, possible to tender our Petitions with strong cries and tears as he did, we should be heard; for his bowels would yearn upon us, when he saw us in his own case. Thither we do not, we cannot come, however fervent and zealous we may be. And in our heat let us put him in mind of his Agony and bloody sweat, of his across and Passion; a more powerful ejaculation there cannot be; 'tis but in effect as if we said to him, that be would remember our case, and make it his own; which is a more powerful piece of rhetoric, than all the Prolix nonsense, and extemporary frothy stuff of those who distaste it. And I would fain be taught, if it be lawful in prayer to pled the merits of Christ in general, why it is not as lawful to use any of those particular Acts, Viz. Circumcision, baptism, Incarnation, &c. from whence those merits do arise.  
Use 3. To draw to an end, Behold yet more comfort, you disconsolate souls, that make these sad conclusions against yourselves, saying with Jonah, 
Jonah 2.4. Psal. 42.6.  I am cast out of the sight of thine eyes; with David, I am cast off: For your comfort, you may belong to God though you feel it not. See what a convulsion the son of God was in, when he cried with a loud voice, 
Mat. 27.46.  My God, my God, why hast thou forsaken me! The cry was not so lamentable to him, as comfortable to you; for vocem emisit vestram, non suam, 
Ambrose.  he cried then with your tongue, rather than his own; intimating, that to those gulfs, those plunges, that woe, that misery, the dearest of Gods Servants may come; that in a holy despair( for such there is) they may cry, My God, my God, &c. Mihi compatitur, mihi tristis est, mihi dolet, 
Ambrose.  He suffers for me, he is sad for me, he grieves for me. In him as a second first fruit of our stock we were struggling; in him those words were of faith, 
Cyril.  not of sense; and so let them be in us, if at any time we come to that pass, that we feel the heavy wrath of God upon us.  
You poor sinners with Doves eyes, that eat up your own heart wi●h sorrows, are these doublings felt by you? is this want of comfort lamented? would you not despair? then wipe away those tears; what you feel, and abhor, will not hurt. For even then when you find your sin a burden, and desire to cast it off on Christ, you have faith; He cannot be cast away by despair, that affectionately, earnestly, continually desires to cry, My God, my God. That the Head was in this case, is the comfort of the members, because he came into this case for the love and good of His Members.  
Damn not then yourselves for those sins which the son of God hath born. Shall the blood of that Innocent Lamb be  shed to cleanse you from guilt, and will you in a moody melancholy, poure it upon the ground? shall he open heaven, and will you shut it? shall he nail the writing to the across that was against you, 
Col. 2.14.  and will you yet take it down and read it, and keep it in force against your own life? Is this the thanks, this the fruit you return him for bearing the burden and the heat of the day in your persons? Will you now for the Cup of Salvation which he hath offered you, take the Cup of despair and death? blaspheme his Name? evacuate his across? tread the blood of his Testament under foot, and die past hope?  
God forbid, and the earnest prayers and sobs of your own souls forbid it also. Hope even against hope, above hope. The baseness of thy condition, and weight of thy sin, cannot exceed the Blood and Merit of thy Saviour, nor Satans malice his love. The rigour of the Law is satisfied, the justice of the most upright Judge fully contented; and who, or what then can condemn any one that is in Christ Jesus? 
Ram. 8.1.  Rely upon his Name, for it is a Tower of defence; Trust to his promises, for they are sweet; Remember his Covenant, for it is sure; and then doubt not but he will remember thee, and bring thee to his kingdom. His Name, his Promises, his Covenant will be our comfort while we live here, and they will not forsake us, and leave us, till they have conducted our souls to heaven, where with him we shall be happy for ever. Amen.    

Of the Causes of Christs Passion.  Isaiah 53.10. 
Yet it pleased the Lord to bruise him: he hath put him to grief. When thou shalt make his soul an offering for sin: 
De causis passionnis.  Or when his soul shall make an off●rfering for sin, he shall see his seed.  

Ecclus. 42. ult.  WHO can be filled in beholding Gods glory! saith the Son of sirach, speaking of the works of the Creation. And who can be filled, may I say, 
1 Pet. 1.12.  in beholding the work of the Passion! The Angels stoop't to look into it, the patriarches longed to see it, the Prophets foretold it, the Evangelists related it, and out of them I have spun a long Narration; and yet notwithstanding all, I have said it is a mystery; and before we can know all we ought( for all in this world we never shall) of it, it must be farther searched.  
Now nothing is ever well searched, till we arrive at the Cause. Thither till we come, new things beget in us wonder, and sad things amazement; and so may the passion set us to admire, put us to a melancholy dump. red what goes before this, 
à Ver. 2. ad 10.  and wonder that ever any man should be thus used, despised, rejected, disesteemed, strike, afflicted, bruised, chastised, brought to slaughter, &c. that was a Just Man, one that had done no violence, 
Vers. 9.  nor any guile to be found in his mouth, should be thus used; Yet this man, this just man was so pitifully handled, as our Eloquent Prophet hath described. Now set aside the cause, and this usage is but a melancholy and heavy sight; that I say not very scandalous; for there are who take offence at it. To remove then this scandal from the Jews, and to cease all admiration, and dry up the tears of believers, the Prophet from Gods mouth in these words acquaints us, why Christ was thus bruised, thus slaughtered, thus put to pain. Now the causes here expressed, are these.  

1. The principal efficient was God.  
2. The {αβγδ}, or that which drew God unto it, His good pleasure, his will, his love; It pleased the Lord.  
3. Again the {αβγδ}, that induced Christ unto it; the self same, His goodwill and pleasure also. For God he was, and could not be compelled; and therefore it is at the 12. vers. He poured out his Soul; and the old Translation at the 7. vers. Oblatus est quia volvit; and our translation had an eye to this his voluntary offering, that in the margin of our Bibles red it actively, When his Soul shall make an offering.  
4. The {αβγδ} or that which outwardly drew him unto it. Sin, our sin, not his own, For there was no violence in his hands, no deceit in his mouth, vers. 9.  
5. The final cause, That his soul might be an offering for this sin; 
Vers. 5. Vers. 7. Vers. 12.  or as the Prophet expresseth it before, That he might bear our griefs, that we might have Peace with God; and after, That he might bear the sin of many, and make intercession for the transgressors.  
6. The event and consequent, that which God hath here promised, He shall see his seed. This seed is men, and these men are his Church; which at the 11 v. is more fully expressed, He shall see of the travail of his soul, and shall be satisfied. By his knowledge shall my righteous servant justify many, For he shall bear their iniquities.   
These were the causes the Son of God took upon him the form of a servant, was obedient as a servant, patient as a servant, spake as a servant, did as a servant, was beaten as a servant, and dyed as a servant; and that you may take the exacter view of them, I shall insist upon them in their order; and speak of the first, which stands first, The good pleasure of God.  

1. volvit Jehovah, Chaphets, Deliciatus est. Jun.& Tremel. It pleased the Lord.  
In the Scripture we meet with divers Names of God, some personal as Elohim, some Relative as El strong, Schaddai omnipotent, all-sufficient, &c. But Essential this of Jehovah, which in Exodus is Ehije, I am. 
Exod. 3.14.  A name which teacheth us three points; First that God is {αβγδ}, of himself a being. Secondly, that he is the fountain of all being; And thirdly, he is {αβγδ} always the same in his promises. Now this word Jehovah, the Holy Ghost hath made choice of here; promised he had that the seed of the woman should break the Serpents head; and what he promised, he here performed. 
Exod. 6.3.  It pleased Jehovah to bruise him. Jehovah brought his people out of Egypt, not known by that name till then. Sin was our spiritual Egypt, the devil Pharaoh that oppressed us, Christ our deliverer; Jehovah brought us out by bruising him. God that would be known to his people, by his Name of Jehovah at their deliverance from Egypt, will also be known to his Church by the same Name at our delivery from this bondage of sin. That he did it de facto, is the perpetual language of the Scripture; God gave his Son, God spared not his Son, God sent his Son, 
Joh. 3.16, 17. 2 Cor. 5.12.  God made his Son who knew no sin to be made sin for us. It is then beyond all controversy, that in this great work of mans Redemption, the great God of heaven was the first wheel or principal Agent.   

2. Chaphets, volvit, Deliciatus est.  
Now if you shall be inquisitive to ask the cause, our Prophet shall return you an answer; He would do it, he took delight to do it, it pleased him. Other reason there is none to be given; 
Rom. 3.24. Rev. 21.6. Eph. 2.4. Isa. 9.7. Tit. 3.4. Ephes. 1.5. Ephes. 2.4.  and this is the free Grace so much contended for, {αβγδ} freely, freely he did it. This is sometimes called love, sometimes zeal, as the zeal of the Lord of hosts shall do this; sometimes {αβγδ}, his affection he bore to mankind, or his {αβγδ}, his good pleasure; sometimes mercy, or the riches of his mercy. Call it by what name you will, it is but one and the same fountain whence our salvation flows; for except it had been for his loving zeal, and zealous affection; his affectionate pitty, and his piti●ul good pleasure; his mere mercy, and his abundant goodwill; it cannot be conceived what it was that should move him to bruise his Son.  
And two circumstances there are in this verse, which do wonderfully amplify and magnify this his goodwill and mercy.  
1. The first is in eum the pronoun, that he should bruise him, that he should put him to grief, make his soul the sacrifice. First, For this person was no less then God; the greater the person, the greater the mercy; for Jehovah then to lay upon him that was God of God, light of light, our iniquity, to cause him who was to receive sacrifices to become a sacrifice, must needs be a strong argument of love. Secondly, Again, this Eum here was his Son; had he been ours, the wind might not blow on him. 
2 Sam. 18.33.  We reckon of a son as David did of his Absalom, O Absolom my son, my son, would God I had dyed for thee! What riches then of mercy was this unto mankind, that he would not spare his own son, 
Joh. 3.16.  but take delight to bruise him! In the creation of the world, Dilexit he loved; but it was not sic dilexit, so he loved, till it came to mans redemption. 
1 Joh. 3.1.  In the preservation of all things ostendit charitatem, he shows his love; but till it came to this point, it was not Ecce quantam charitatem! Behold how great love he shewed! not how great love with an Ecce before, Come and behold it; enough I confess it had been, considering our estate, to have been relieved by any, and men in misery care not by whom it be done so they be relieved. Here then is goodwill indeed, and it makes the measure of his goodwill full, that for mans salvation he would bruise no less person then his Son. Thirdly, And yet there is one thing behind that makes it fuller; Had this Son been a disobedient child, then good reason to bruise him; or had God had more sons, this matter had not been so much to sacrifice him. Here there is zeal and love, and goodwill, that he would make this his onely Son bear the burden, that he would make that Son in whom he was well pleased, the sacrifice; 
Gen. 22.12, 16.  God himself extols this love in Abraham, that he would not withhold his son, his onely son, his Isaac that he loved, the son of h●s age, the son of his desires, the heir of his love. How then shall we stand amazed at the goodwill of this Jehovah, that not onely gave, but took delight to give his onely Son, the Son of his love, who had never displeased him, to death for our sin!  
2. And that's the other circumstance that heightens, this love, because it was for sin; to it vengeance is due, and not love. What then did God love our sin? 
Rom. 5.6, 8.  No, he hated that, but he loved the sinner; his intention was that sin should die, but the sinner live, though an enemy, a weak enemy, an ungodly enemy. In this then he commendeth his love towards us, in that while we were yet sinners Christ dyed for us. But of this more by and by.  
The question is moved by Thom. Aquin. Whether it was Necessary for Christ to suffer for the Redemption of mankind? A curious question, 
Thom. 3. part. q. 46. Artic. 1.  and not easy to resolve; for peremptorily to avouch, that God could not have remitted the sins of the world without a full satisfaction, is a bold and saucy doctrine; yet on the other side, to say that sins could have been forgiven without an amends made, would be a rash and unsound assertion. The best way then to resolve this doubt, will be to remember, that some things are done upon Necessity, other upon convenience: And this Necessity is again twofold.  
1. The first is absolute, without which it is impossible the thing can be brought to pass. Now to tie God out of an absolute Necessity to do as he did, and not to leave him at liberty to do all things according to his own will and wisdom, were to revive the old error of the Manichees; and in this case not absolutely requisite, whether you respect God, who was to redeem, or man to be redeemed. For out of question he could, 
Zanch. in Philip. 2. Calvin. in Joh. 15.  if he had pleased by his sole word, will, nod, have redeemed man; or else he might have empowered some Angel, or other creature to have done it, and a creature so empowered might have trod Satan under his feet.  
2. But out of his mere love he Decreed to have it done by his Son; and this Decree being presupposed, then we say, Oportet it behoved Christ to suffer; his Son must die and so die. And this is the sense of all those texts, that seem to impose a Necessity of his death; as, The Son of man must be betrayed, 
Mat. 26.54, 20, 17. Mat. 9.31. luke. 24.7.  must be delivered to the hand of sinners; must give his soul a sacrifice for sin, &c. of which decree if you yet inquire the reason, the Prophet shall give the answer, Jehovah volvit, It pleased the Lord.  
2. But if you shall again cast an eye upon the congruity and convenience of this way, in that sense, none so necessary, none better to show his love and goodwill, as I shewed but now; none like this to demonstrare his Wisdom, Power, Goodness, Justice.  
1. The Wisest way( if wisdom can contrive it) to cure a man stung by a Viper, is to do it by the blood of the Viper; that what brought the mischief might be cause of the remedy. Hence it is, that wise Artists have found out the oil of Scorpions, to cure the bitings of Scorpions, and Mithridate made of Serpents, to prevent the poison of Serpents.  
2. The most powerful way( if power can effect it) is to make strength to appear in weakness, and by infirm and unlikely means, to bring to pass the greatest things.  
3. The next way( if goodness will admit it) to engage man, is to lay the Bond upon his own Nature, and not to engage him to man or Angel for his delivery.  
4. And now let Justice take her weights, and weigh all in her scale, and found it will be that there can be no juster way found out, then that that self same nature which hath offended, do also make recompense. Now in this work of mans Redemption, there was the concurrence of all these, Wisdom, Power, Goodness, Justice.  
1. The flesh, the venomous flesh of our Viperous Nature was by the wisdom of God taken, and first purified and cleansed from the poison of sin; then bruised and punned, that the blood of it might be as a balsam or Treacle to heal the biting and venomous sting of the old Serpent; I mean Satan. Behold Wisdom!  
2. Man, the Nature of man, a weak creature God knows, and so much the weaker now, because it was in the form of a servant, yet enabled to break and bruise the serpents head. Behold power!  
3. For this, God would not have us beholding to any of the Angels, to any of the creatures, but merely to himself. Behold goodness!  
4. Lastly, since as the Lawyers tell us, that those are always the fairest and justest satisfactions and commutations, when the wronged party is fully in identity recompensed; for as they say, proxima sunt idem& tantundem. Therefore this way must needs be most convenient, where Death was to be suffered for Death, pain for pain, man for man, {αβγδ}, that the honor and penalty of the law might be preserved. Behold Justice!  

Ephes. 1.8.  How justly now doth the Apostle teach us, that we were redeemed {αβγδ}, in all wisdom and prudence, since when there could be no Necessity to force God to make choice of this way, yet ex congruo, it pleased him to take such a course, by which his Wisdom, his Power, his Goodness, and his Justice should be most made known to men.   

3. Thou shalt make his soul an offering for sin, or When his soul shall make an offering for sin. Cum exposuerit in sacrificium. Piscator. Si posuerit in sacrificium animam suam, 
Lectiones variae  e. i. Seipsum. Rivet. Quandoquidem exponebat seipse sacrificium pro reatu. Jun. Tremell. Heb. Se reatum anima ipsius. Cum posuerit seipsam sacrificium pro delicto anima. Scult.  
But what Justice was this to bruise his Son? To cause a man, a just man, so great a person, his dear Son to be put to this pain? None indeed, had he been against it; but since he was willing with it, it must be justly done, which our Prophet hath not here forgotten neither; for he goes on, and tells us thus much in the judgement of most Divines, as you may see by their version of these words, His soul shall make an offering for sin; or He shall expo●e himself a sacrifice for the Guilt of sin; 
Phil. 2.7, 8. Ephes. 5.2. Gal. 1.4. Joh. 10.18.  consonant to what the Prophet saith, vers. 12. He poured out his soul. And this the Scripture every where puts us in mind of. He emptied himself, He humbled himself, He gave himself; None took his life from him, but he laid it down himself.  

Athanas. August. Chrysost. Ambros. Hieron. Gregor. Beda. Damasc. Bernard. Psal. 40.6, 7, 8.  And the Fathers of the catholic Church have been very careful to continue this Truth in Christs Church, and to deliver it with one voice to posterity, {αβγδ}, Nulla necessitate, said plena voluntate; that not upon compulsion, but upon mere good will, that not out of any Necessity, but freely, Christ of God became a servant, of rich became poor, of high low, of strong weak; was voluntarily Incarnate, voluntarily bruised, voluntarily crucified for our sake. The Psalmist had said it in his person long before, In burnt offerings and sacrifice for sin thou hadst no pleasure; then said I, Lo I come, of my own accord, willingly, cheerfully, without any co-action, to do thy will, O my God.  
And of this truth we have this evidence; There was no moment in which his death, and the kind of his death, together with the very hour, and all the indignities and pains of it, was not represented to his mind; yet the will of God was so powerful, and his love for mans salvation so fervent in him, that the remembrance of it was full of joy and content to him; of which joy and pleasure we have a sufficient argument from his own mouth, I have a Baptism to be baptized with( it was Baptismus sanguinis, 
luke. 12.50.  his baptism of blood at his Passion) and how am I straitned, how pinched till I am at it! as if he were in pain, 
luke. 18.31.  till in pain to deliver us. This could not be till he came to jerusalem; thither he ascended, 
Mar. 10.32.  and  told his Disciples to what purpose; and yet he went before them with such alacrity, that they wondered at it. Into the City he road in Triumph, with palms, with acclamations, with so much solemnity, as he never admitted all his life before.  
Farther yet, at his last Supper he gave a full signification of this his will, when he said to his Disciples, 
luke. 22.15.  This, this is the Passoever, which Desidererio desideravi, I have so longed for, as embracing and welcoming his death. No marveil therefore if the Spouse in the Canticles, 
Cant. 3.11.  called the day in which his mother the Synagogue crwoned him with thorns, 
Heb. 12.2.  the day of the gladness of his heart. In his heart this joy and gladness arose out of a thought that he was to save man, and for this joy set before him, he endured the across, and despised the shane; this was to be most painful and most shameful; none but Malefactors, none but slaves of a base condition were liable to it; and not one of these did suffer it willingly, or out of obedience; but for want of power to eschew it. Had it been in the power of the most abject slave that ever suffered to have called so many roman souldiers to his rescue, 
Mat. 26.53.  as Christ Jesus could have commanded Legions of Angels, he would have sold his life at a dear rate.  
But the man Christ Jesus was brought to the across as a Lamb; 
Isa. 53.7.  he opened not his mouth, gave not one high word; even Lambs die not willingly, but with some struggling and reluctation. Whereas this Lamb of God to show himself the mirror of patience, and voluntary obedience; after the pangs of death more then natural had seized upon him; after he had been apprehended and bound as a thief; after he had been buffeted, spit on, scourged, crwoned with thorns, reviled; after he had endured the lingering and cruel torments of the across; after all the indignities and jeers of his malicious persecutors, 
Mat. 27.48.  that poured Vinegar into his wounds in stead of oil, yet gave not the least signification of discontent.  
As there never was any sorrow like his sorrow, 
Lam. 3.12.  so never was there obedience like his obedience; never any so voluntary, never any so free; He gave his soul a sacrifice, se ipse, He, himself. He humbled, saith the Apostle; He the Son of God, what person greater? He, himself, of a willing mind, not upon force and constraint; for he had no superior. And so great was this humility, so strange this obedience, 
Oecum. in Eph. 1.6, 7, 8, 14, 18, 19.  that the Apostle uses Hyperboles to set it forth, {αβγδ}, sometimes riches, sometimes the riches of his Grace, the riches of his glory; and that this {αβγδ}, abounded.  
1. Now this willing offer of Christ, as it sets forth the riches of Gods goodwill to man; so it was also the very life and soul of that admirable obedience of his human will, to do and suffer whatsoever he did or suffered in his flesh; that which gave the infinite value and everlasting efficacy to his everlasting sacrifice, which was offered once for all.  
No service that we do to God, is welcome except it proceed from a glad heart, and a cheerful spirit. God loves a cheerful giver, 
2 Cor. 9.7. Psal. 32.9. Isa. 2.2.  and so he loves a cheerful supplicant, and a cheerful servant; to be drawn along with b●t and bridle, is for a horse and mule, whereas his servants enter his house with gladness, as water confluunt they flow, they flow together to his service; and this willing mind is it that makes all their devotions acceptable to their God. How much more then must this readiness, this alacrity, this cheerfulness of his Son, that He exposed, He poured out, He emptied himself, He freely gave his blood, make all the Acts of Christ meritorious for the world.  
2. Again this willingness of his is that which justifies God in his proceeding against him; For God forbid, that as Ananias the High Priest, 
Act. 23.2. Gen. 18.25. Isa. 53.9.  God should cause him to be smitten without a cause; God forbid, that as Abraham said in the case of Sodom, the Judge of the world should do wrong to any; to any, much less to his Son, the Son of his love, to him a righteous person, in whom there was found no guile. How then came it to pass, that so righteous a person was thus bruised, thus sacrificed? Whence? merely from himself, he may thank no body but himself, Ipse volvit, He would have it so; 'tis all I can say to it, and more need not be said.  
Volenti non fit injuria; You cannot call that an injury which a man calls for on himself; pity it is to see a man pay that he never took, great pity; but if that man willingly will become a Surety, and make himself a debtor, what remedy? satisfy the debt he must: Pity it is to see a poor Lamb lye bleeding under the knife, but if the Lamb be chosen for a sacrifice, such is the Nature of a sacrifice, so it must be. And great pity it was to see a just man to pay, to bleed, to be bruised, to be sacrificed, to die: But since this just man would take upon him to be our Surety, our sacrifice, of his own accord to offer himself for us, justice might take its course and proceed against him.  

Ezech. 18.4.  Yea, but hath not justice itself said it, The soul that sins shall die? True, and it is as True here; for in a safe sense Christ may be called the Grand-sinner; for so saith the Prophet, 
Isa. 53.4. 1 Pet. 2.24.  He bare our sins; and for the sins he bare, his Soul became a sacrifice for sin; and so unawares I am fallen upon the outward Impulsive cause of our Saviours sufferings, sin.   

4. For Sin.  
Sin was the cause of his and our sorrows also; for had man stood in his integrity, he had needed no Saviour; but falling from that perfection in which God had created him, in stead of love, he procured Gods anger; instead of an immortal life, he brought upon himself eternal death. God who was his Creator, became now his Judge; of his Father, a severe revenger. God and man then standing upon these terms of variance, 
2 Cor. 5.21.  his Son steps in, and is content to make up the peace; to free us, and translate the sin upon himself: Or, to be made sin for us.  
Now that you may understand this point aright, know you must that sin is either committed, as by Adam, and the Angels; or inherited, as by Adams posterity; or else assumed, as by Christ, and this way onely he was made sin for us, Not so sin as if he committed any, for no Lamb so innocent; not so as if he inherited or contracted any, 
Exod. 29.14. Levit. 4.29.& cap. 7.7.  for he was undefiled; but as the sacrifice in the Law was called sin that was the creature on which the delinquent laid his sin, and for this sin put to death; which being done, the anger of God was appeased, and the sinner received to favour. It was so here, Christ was made sin, that is a sacrifice for sin; and upon his death, Gods anger was pacified, and man the sinner received to mercy.  
Man having offended, just it was with God to receive satisfaction from the delinquent. Now a man becomes Reus, i. e. Guilty, two ways, either by himself, for his own offence, and so Christ was not guilty, nor could be punished; or else by affinity, connexion, conjunction, nearness, alliance, or Relation, which ariseth out of a threefold bond.  
The first is of Nature; such is betwixt man and man, Father and Son.  
The second is of Union; such a relation there is betwixt a King and his people.  
The third is of the Will; and such is the obligation of the debtor and the Surety. And as men have and do stand in these relations one to another, they have been and are justly punished one for another; as Achans children for the fathers theft; 
Josh. 7.24, 25. 2 Sam. 24.15, 17.  seventy thousand poor sheep of Israel for Davids sin, and the Surety every day pays for the creditor.  
Now every one of these ways Christ was joined to us. By nature, for he was bone of our bone, and flesh of our flesh, but this onely made him capable of punishment. By relation, for he became our King, we his people; he our head, we his members. By his own free-will, for he became our Surety, and therefore taking our flesh to that purpose, and our debt upon him freely and voluntarily, God might justly lay upon him our sins, that is the punishment of our sins, as I said before.  
And lest you should forget this, the Prophet tells us it seven times over, 
Isa. 53.4, 5, 6, 8, 11, 12.  He took upon him our griefs, our sorrows; he was wounded for our iniquities, and broken for our transgressions; the chastisement of our peace was upon him, with his stripes we are healed; The Lord hath laid on him the iniquity of us all; all, all, every one of us. We were the men, who for our many sins should have been so despised, so rejected, suffered such sorrows in body in soul, that should have been thus smitten of God, wounded, bruised.  
Let us return a true verdict, and it will appear, that we were men that thus used the Son of God, we and our fathers together; we and our friends and children together; we who gave him those wounds, those stripes, we that so chastised him, so bruised him; we were the principals in the murder; Judas, Caiphas, the Jews and Pilate the instruments onely to execute what by our sins we had effected, Peccatum solum homicida est, Sin alone was the murderer, that, of which we are guilty.  
There is not one of us here who had not a hand in his death, except he that dare say his heart is clean; however we desire to post it off to others, yet we had a hand in it as well as they. Why stand you gazing one upon another? like Josephs brethren, wondering that you should be charged with so heinous a fact, as if every one of you were ready to ask me in the disciples language, 
Marc. 14.19.  Master, is it I? and another, Is it I? Yes, as Nathan  told David, so I tell you, 
2 Sam. 12.7.  Tu es homo, Thou art the man; 'tis thou, and thou, and thou, and I, and every one of us, that put to death the Son of God; thou and I as well as others were the transgressors for whose sins God hath smitten, wounded and bruised him. There's not an oath we vainly or falsely take, but was a thorn in his crown; not a lewd action we commit but was a stripe on his back; no mischief we plot; but was the spear that runs him to the heart. Fools make a make a mock of sin; but see here what comes of their fooling and mocking; the Son of God to redeem them, is fain to make his soul a sacrifice.   

5. An offering or sacrifice.  
You have seen what inwardly moved God, what moved his Son to undertake this work, viz. his {αβγδ}, It pleased him, volvit Jehovah, and He would do it: Again, considered we have what outwardly drew him to it; our misery, our sin; and that which in this must give us comfort is the end; This done, that his soul might be a sacrifice, 
1 Joh. 2.2.  a Propitiation for the sins of the whole world.  
In the Law there were two kind of sacrifices; the one {αβγδ}, 
Levit. 7.  a sacrifice of praise and thanksgiving; The other {αβγδ}, propitiatory, which served to satisfy for sin, and this was a Holocaust, a whole burnt-offering, for it was consumed wholly upon the Altar; and such was the sacrifice of Christ upon the across, an offering in Body and Soul, the sacrifice of a sweet smelling savour to God; Totus Christus pro toto mundo; 
Ephes. 5.2.  whole Christ offered for the whole world.  
All the world lay under the curse; it began with the Serpent for tempting, 
Gen. 3.14, 17.  Cursed art thou; and it proceeded to the earth in bearing, Cursed is it; and it ended in Adam and Eve, Cursed are they, and as many as came from them; 
Deut. 27.15, &c.  if they continued not in the words of Gods book to fulfil it. All the Goods in the world were not able to free one soul from this curse; gold would not do it, nor silver ne●ther, no nor yet man the Lord of this gold and silver: 
1 Pet. 1.18. Psal. 49.7.  For man may not redeem his brother; no nor yet any thing else that man could give; not the blood of beasts, nor ten thousand rivers of oil; It must be the Son of God that must be the sacrifice, or else no satisfaction; 
Heb. 10.9. Mic. 6.7.  his blood the price, or else nothing bought; his life the ransom, or nothing redeemed. But this Sacrifice being offered, his blood being paid, his life laid down, then there was {αβγδ}, 
Mat. 20.18. 1 Tim. 2.6. 1 Joh. 2.2.  a ransom; then there was {αβγδ}, a sufficient commutation; then there was {αβγδ}, a pacification made for the sin of Man.  
His person was the only Sacrifice that God would accept; his blood the only price which God would esteem; his death the sole ransom that God would receive for the Transgressors. 
Rom. 3.25. Heb. 9.26, 28. Rom. 8, 3. 1 Joh. 1.7. Rom. 6.12. Rom. 8.1, 5, 10.  So that by the Sacrifice of his Body, the price of his blood, and the ransom by his death, Remission of sin can only be obtained; In his flesh then sin was condemned, which Saint Paul calls {αβγδ}, Saint John {αβγδ}, the taking away, destroying, and losing sin by the Sacrifice of himself. And it contains the remove of the guilt; the blood of Christ purgeth. Then the weakening of the power, that it reign not. Farther, the pulling out the sting that it condemn not. And lastly, a liberty to enter heaven. 
Heb. 10.20. Eph. 2.14.  By the blood of Jesus we may be bold to enter the holy place by a new and living way, which is his flesh. The partition wall is broken down, and he hath, as I may so say, trailed the way with his own blood. To sum up all;  
If we look for Redemption, 'tis to be had in his Passion; if for absolution, in his condemnation; if a discharge from the curse, 'tis to be found in his death; if for satisfaction, look to his Sacrifice; if for a purgation, expect it from his blood; if reconciliation, in the pouring out his soul; if mortification, seek it in his death; if newness of life, in his Resurrection. In a word, if glory and immortality, and an inheritance in heaven, it must flow from his ascent and exaltation. In him all the Treasures of God are operti, 
Col. 2.3.  hide; and by him they must be aperti, opened and bestowed upon us.  
Many and admirable are those good things which Christ hath bestowed upon us; but the means by which it was brought about, surpasseth all admiration; and so you will say, when I shall acquaint you with an Elegant Prosopopeia out of St. Bernard; 
Bern. Serm. 1. de Annunciat.  of which I shall make use to declare it, and indeed to illustrate all that I have set down touching the Causes of Christs Passion. The matter is his, the manner of Delivery mine only.  

Psa. 85.10, 11.  Obscurely the whole frame of it is hinted to us in the 85. Psalm in these words, Mercy and truth shall meet together, Righteousness and Peace did kiss each other. How came these graces asunder, that it should be such a marvel to see them meet and kiss? You shall see now both when and how.  
At the Creation of man they all meet, and are joined in him. Mercy was his Guardian to protect him, his servant to attend him in all his ways. Truth his Tutor to teach him, and bring him up in all goodness. Righteousness his Rule to proceed by in all his Actions. Peace to be his faithful friend to delight him, to secure him, that nor fears within, nor troubles without, should molest him. At Adams fall they left their charge; and forsaking their dwelling below, return'd back to him that sent them, making report of what was fallen out in the earth, and earnestly soliciting the Almighty concerning this his wretched and forlorn creature Man; yet in a very different sort and manner.  

Rom. 3.4. Psal. 116.11. Rom. 13.4.  Of these Mercy seems to favour man, and peace also; these wish all well in heaven and earth: But of righteousness and truth I dare not say it. For truth proclaims, All men are liars, all vain in their imaginations. And righteousness bears a Sword, and it is not in vain. Two then are for us, and two against us.  
First, Mercy taking into consideration the depth of mans misery, begun and spake first; And well might; for if you consider it, 
Tit. 3.4. Tit. 2.11. Eph. 2.4. Rom. 9.23. Luk. 1.78.  you shall in no text read of mans Redemption, but still mercy leads the way. Sometimes it is the Bounty of our Lord and Saviour, sometimes the love, sometimes the grace of God appeared, sometimes the riches of his mercies, sometimes his bowels of mercy. This most useful Attribute is never omitted, nay is the forwardest for our Salvation. Never, never( which is the comfort of a miserable sinner) looking to the party what he is, or what he hath deserved, but what he suffers, and in how wretched a case he is.  
Mercy then ever lying in the bowels of a merciful God, thus whispers unto him, Numquid in vanum? What hast thou made all men for nought? 
Psal. 89.47.  All, all to destruction? That were over-severe, and their case worse than the lapsed Angels. They fell, and I ask no mercy for them: For when some fell, yet others stood, and so they did not all perish. They fell again, being not tempted by any other to it; it was out of their own pride and malicious wickedness: whereas mans fall was out of credulity and weakness; he was drawn by the subtlety and temptation of the Serpent unto his sin and apostasy; & levius est alienâ mente quam propriâ peccasse; 
Gen. 3.  it is a less offence to sin upon anothers persuasion, than by his own inclination. Besides, the fall of man is universal; with one all men sinned; 
Rom. 5.12.  and if thy justice proceed, all men must die, all men must perish; and wilt thou then create so many millions of men for fuel in Hell? What profit is there in mans blood, if he descend into the pit? Hath God forgotten to be gracious? 
Ps. 30.9. Ps. 77.9. Ps. 145.9.  will he shut up his loving-kindness in displeasure? Thy mercy is over all thy works, and therefore infinitely beyond mans sin. Let not then sin bring to destruction the creature framed after thy own Image. Let it suffice, O Lord, 
2 Pet. 2.4. judas 6.  let it suffice for demonstration of thy justice and indignation, that thou hast thrust the proud Angels out of heaven, and reserved them in chains of darkness. For them I pled not: 'tis for poor man, made out of the dust of the earth, 
Psa. 51.12.  and seduced by malice, lapsed by ignorance, not contempt; Restore him again to thy love. And as thou hast made the ambitious Angels examples of thy justice, so make poor man a monument of thy mercy; 
Deut. 9.26.  Destroy not thou the work of thine own hands.  
These were the pij susurri, the pious and powerful whispers of mercy, with which she entred, or rather lay in the bowels and bosom of her Father, and made them yerne and melt upon his Son; 
Luk. 15.20.  and no doubt she had prevailed, had not Truth and Righteousness much to pled against her. I am a debtor, saith God, to thy two Sisters, Truth and Justice; they must be heard too; let them then be called, and hear I will, what they can pled why thy request may not be granted.  
Secondly, Truth then first appearing, puts in her plea to this effect, 
Heb. 6.18. Gen. 2.17.  Lord, thou that canst not lie, sayd'st first to Adam, Morte morieris, In the day thou eatest the forbidden fruit, thou shalt die the death; 
Ezek. 18.20. Num. 23.19.  After to his posterity, The soul that sins shall die. And shall God be like man, to falsify his word? or as the son of man, that he should repent? Nay, nay, what he hath said may never be reversed. The sentence is past. What's God but his Word? Mercy itself, if respect be had of my honour, cannot grant an indulgence: And therefore Totus moriatur Adam. Let the sentence for truths sake be executed upon Adam, and all his rebellious off-spring. As the whole earth hath corrupted its way before thee, so let the whole earth perish. 
Gen. 6.11, 12.  Let God be true, and all men liars.  
Thirdly, And immediately Justice steps up, and seconds her Sister Truth; 
Rom. 3.4. Psal. 145.17. Gen. 18.25. Exod. 23.7. Act. 10.34.  and it is no hard matter to judge what she had to say, viz. That as God is true of his word, so is he righteous in his ways, and shall not the Judge of all the World do right? Art thou a God that will justify the wicked, or respect persons in judgement? Thou hast decreed, that no sin shall go unpunished; call then all the sinners of the earth before thee, and let them render an account for their rebellions. Pereat mundus,& fiat justitia; As man hath ploughed iniquity, so let him reap the same; by the blast of thy mouth let him be Consumed, 
Job 4.8, 9.  and by the Breath of thy Nostrils let him perish.  
Fourthly, A severe and harsh Conclusion, which made Peace, that stood by and heard what was said by Truth and Justice, weep bitterly, and all the Angels of peace wept with her. Oh saith Peace, forbear, forbear, I beseech you my two dear Sisters, 
Psal. 85.10, 11.  these harsh words. This contention becomes not the Ladies of virtue. Mercy and Truth should meet together, Righteousness and I should kiss each other.  
But they as stirred, the more went on, and made it their own cases; What shall become of us, said Justice and Truth, if Mercy be heard? Perijmus, nisi homo moriatur, We die, if man die not; No justice in God, no truth in his Word, if man be suffered to live.  
And what use of me, replied Mercy, if Justice and Truth prevail? Truth her self knows, that if man die, I must die too; And if I die, then the Father of mercies must die with me. 
2 Cor. 1.3.   
Nec mihi mors gravis est, positurae morte dolores;  
Hic qui diligitur, vellem diuturnior esset.  
Nunc dvo concords animâ moriemur in unâ.  
Hard hold there was; and all this while, mans salvation lay a bleeding; like a poor Prisoner at the Bar, it was not known, what would become of him. 
Gen. 6.6.  Who would not say, that it had been good, man had ner'e been born●, about whom there was so much ado, so much contention?  
At last, the Almighty having heard the pleas of all parties, refers the final judgement to his Son. What, saith he, is Justice and Truth so earnest? will they die, if Adam die not? and is Mercy again so pitiful, that she will die, if he do die? I will find a way to content all parties; and with that he steps down, and writes upon the earth, Fiat mors bona, Let death be made good; 
Joh. 8.6.  and so all parties may have what may give them content. Truth and Justice would have man die, and he shall die. Mercy would have him live, 
1 Cor. 15.55, 56.  and he shall live. Take away the curse, the sting of death, and both parties may receive full satisfaction.  
Truth upon this Verdict began a little to yield, and Justice was also contented, so she might have satisfaction: That she stood upon, and for that she called still; and till that was given, resolved she was, that Mercy should not save man; but the way to obtain this, yet she saw not. Answer was made, that this might be done, if one could be found, who out of mere love and good-will would be content to die for the world. One yet so innocent, and free from sin, that he never had deserved to die.  
With this answer Justice and Mercy departed from the Throne of God. Justice goes through the earth. Mercy leaves no quarter of heaven unsearch'd to see, if it were possible to find a person composed of so much love, qualified with so much Innocency. But in earth Justice could not meet with the man. 
Job 14.4. Psa. 51.5.  Every child she met with, were it but of a day old, was conceived of unclean seed, and warmed in a sinful womb. For men, as they grew in age, so they grew in sin, they all were unfit for this work.  
In heaven Mercy, though she met with creatures devoid of sin, yet none endued with so much love or confidence, that they durst undergo the wrath of God, and die for a company of lost people. And yet had they been willing, they never could have satisfied; they wanted a body to do it: They were not persons of infinite worth, of infinite virtue, which he must be, that would satisfy for this infinite wrong, or else Justice would be clamorous still.  
Justice now returns in Triumph, and Mercy near dead and despairing to the Throne of God, and both agreeing that Truth should speak for them; 
Isa. 59.16.  she delivers this great truth, I see there is no man, and confess there is no Intercessor. But in that instant Peace steps up, and closes all. You my dear Sisters, know nothing at all, nor understand. Qui dedit consilium, ferat auxilium. He that hath given the counsel to look for such a man, let him help now, and find the man himself. 
Isa. 9.6. Psa. 40.7. Luk. 19.10.  And the Prince of Peace well understanding what was said, proffers himself, Ecce venio, Behold I come to help. I,( for I know that's the desire of Peace) will become the son of man to save what is lost. By partaking the Nature of man, I am content to partake of his miseries, and subject myself unto his punishments. And by uniting my Divine Nature unto his, fill it with all grace and heavenly perfections: And if it appear that I shall do what he was bound to do, and pay for him what for his disobedience he was bound to suffer, the Bond must be void, and penalty satisfied, and then though death doth arrest him, yet it shall not be able to detain him, but erit optima, shall be good, as the Sentence was. And thus by this free and voluntary offer of the Son of God, to become the Son of man, and to make his Soul a Sacrifice for sin, the desires of these Litigants were satisfied. Man was punished as Justice exacted; Man dyed as Truth required; Man was pardonned as Mercy entreated; and God and man reconciled as Peace expected. When therefore Truth flourished out of the earth, the second person in the Trinity became the son of man, then Righteousness looked down from heaven. It beholded and saw not only an equal satisfaction, but a superabundant also: Merits of that infinite worth, that they were able to make amends for the sins of ten thousand worlds, and to deserve that reward which God had to give.  
Such a Title to heaven, such a Plea for a pardon, 
Bish. Andrews. Serm. 11. de Nativ.  no Religion in the world can show besides the Christian. That some satisfaction is necessary, they evidently manifest by their Sacrifices, cutting of their flesh, petitions, prayers, charms, and other kinds of will-worship; but that any of these can soundly satisfy justice, rests upon them to prove; nay, 
Cherb. de veritate.  upon the point they disclaim it; for being put to it, they maintain this blind and false Paradox, Justitiae divinae bonitatem divinam esse {αβγδ}, That Gods mercy is a full satisfaction to his justice; which in other words is as if they should affirm, That because he is merciful, and will forgive sinners, therefore justice, will she, nill she, must be contented with it. For more she shall not have, nor more expect. This were a quick way to obstruct all proceedings of justice; I will, saith the Judge, save this Malefactor out of the mercy I bear to mankind, never therefore proceed farther against him.  
Among the Socinians there is no other way; among the Turks no other way; among our New practical Atheists no other way. Marvel not that I link them together. For I conceive much of their Religion is out of the Alcoran. Mahomet doth aclowledge Christ to be a holy Prophet; and Socinus doth no more; for a good example he will grant him to be; for to be {αβγδ}, his soul an offering for sin, he doth deny. Thus they deny the Lord that bought them, and give the lie to our Prophet, who affirms, 
2 Pet. 2.1.  That he gave his soul a sacrifice for sin. A sacrifice, and that( though Legal) when time was, was accepted for satisfaction.  
Accepted I say, for it was not so in itself. The Jew will tell you of his scape-Goat, his Calves, his read Heifer, and a multitude of other Rites ordained by God to that purpose. But all they had their power, if any, from this one Sacrifice of Christ to be sacrificed. 
Heb. 9.13, 19. Vers. 9. Heb. 10.4.  In themselves the Apostle affirms, that they could not satisfy for sin; no more power in any of these, without relation to Christ, than in a Heathen Ramm, or a grecian Hecatomb. 
Heb. 10.1. Heb. 7.18.  They made no man perfect; short they came of satisfaction to justice. Types they only were of that blood which was to be  shed; which being  shed, they have no farther use, but are abrogated, {αβγδ}, for their weakness and inutility. There is not then any thing, no not in the Jewish Religion, nor ever was, that could save what was lost, in strict terms of Justice.  
And if not there, then sure nothing either among the Mahometans, or Heathens. Ask the Musselman how he hopes for Remission of sin; and his answer will be, That his Prophets prayer shall be upon you. Say his Prophet had been, what he was not, a just, holy man, yet his motion only could have been for mercy. But justice exacts, and expects satisfaction, not entreaties; for real payment, not for words. There is not then in the Alcoran, 
Alcoran.  a Sacrifice to be found for sin. From these, turn to their Predecessors the Heathens; and among them somewhat is to be found, that comes nearer to the point. A satisfaction they held was necessary, and to that purpose at the Altar slay a Beast, 
Virg. Aen. 2.  sometimes a man. Sanguine litastis, &c. Sanguine quaerendi reditus.  
But these their satisfactions were not satisfactory. Of theirs, nay of better Sacrifices, 
Heb. 10.4.  the Apostle delivers his Vote, That it was impossible that the blood of Bulls and Goats should satisfy for sins; What, a man sin, and a beast die? Justice will ne're be corrupted with that.  

Mic. 6.7. said. de dijs Syris. cap. de Moloch. Psal. 106.37. Caes. come. l. 6.  Yea, but what say you to the fruit of the body for the sin of the soul? for such a custom there was among the Heathens, begun by the Canaanites, continued by the Carthaginian●, followed by the Massilians, grecians, Gauls, nay almost all Nations, to offer their sons and daughters unto Divels; for it ran in their heads, Pro vitâ hominum nisi vita hoins r●ddatur, numen deorum non posse placari. A true maxim, but not true in their sense. For it was not the life of a mere man could do this. For had it been one of their best men, as it was commonly one of their worst, yet the best had been born in sin, and brought up in sin; and sin for sin can never satisfy.  
Is there then no sacrifice to be found for sin? none among the Jews? none among the Mahometans? None among the Heathens? Then bless God who hath made thee a Christian, and acquainted thee with a way, how Mercy and Truth meet; Righteousness and Peace meet and kiss. You that are out of the way, be of good cheer, for truth will direct you. You that are affrighted with the justice of God, be not dismayed, your debt is paid, his mercy will save you. You that are disheartened with his anger and hot indignation, take heart again, for your peace is made.  
This may quiet thy soul; and finding this peace within, enjoin thy tongue without, 
Psa. 103.1, 2, 3.  Davids task, Praise the Lord, O my soul, and all that is within me praise his holy Name: And bind thy knee to perform the Prophets and Apostles command, 
Phil. 2.10, 11.  Bow to the Name of Jesus who made his soul an offering for sin for thee; fall low at his Name, even to his very footstool. 
Psa. 132.7.  And this service began and performed by the heart on earth, will, I doubt not, be ended and perfected in heaven; where the four and twenty Elders cast down their Crowns, and aclowledge, Thou Lord art worthy( and worthy is the Lamb that was slain) who hast Redeemed us by thy blood out of every kingdom, 
Rev. 5.9, 12.  and tongue, and people, and nation; to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And therefore let every creature which is in heaven, and on the earth, and in the sea, and all that in them is, cry with a loud voice; Blessing, 
Vers. 13.  Glory; Honour, Power be unto him that sits upon the Throne, and unto the lamb for ever and ever, Amen, Amen.    
John 19.5. 
{αβγδ}, Behold the Man!  
In this Sermon are set forth those Duties required of us in Relation to the Passion.  
GOod counsel from an enemy may safely be followed. Pilate, an enemy to Christ, gives it, and he spake to his enemies the malicious Jews, 
lo. de pass. ser. 8.  but his intent in it was good; for he would have moved compassion in them upon the sight; from his mouth I borrow it, and deliver it to you, you that bear Christs name, and glory to be his friends; I hope then, it will stir in you that, which it could not do in them, compassion and compunction; Behold the Man!  
Behold the man! why? that you'l say we have done already sufficiently two or three dayes one after another, six hours together; beholded him we have in his passion, beholded him in the causes of it; what need we look upon him any more? 'twas but a sad spectacle, and we care not much to trouble ourselves with it. Well, whether you care or no, troubled you must be again with it; the Prophet will have it so. Respicient, e. i. re-aspicient, 
Zach. 12.10.  they must look back and again on him they have pierced; an eye must be cast back thither; the Apostle also enjoins it, {αβγδ}, Consider ye, 'tis an Auditors word, 
Heb▪ 12.3.  sit down and recoken, and cast up your accounts, what, how great, to what end his sufferings were.  
An injunction most reasonable; 
Herodian. luke. 13.32.  for even Nature itself inclines us to this act, to look upon a man in misery; the Priest and the Levite, there would not relieve, yet came to look upon the wounded man. And I remember Chrysostome lays this charge among others to the rich man, 
Chrys. hom. de Lazar.  that though Lazarus lay daily at his gate, where he could not go in nor out, but he must see his sores, yet he would not so much as afford him one good look; he hath not then the bowels of a man, who will not look upon a man in distress.  
Thus much I am persuaded you will not stand with Christ for; and yet I may say truly, there be among us, who have not afforded him that; not a look, not looking to this place, where this sad spectacle hath been presented. God grant, that when at the last gasp they shall look for a good look from him, they look not in vain; He no more look to them, than they have done to him; turn his back upon them, as they have turned upon him. 'tis to you, who have been present at this sad sight, that I especially erect this Beacon on a hill, and call you to consider seriously, what you came out for to see; not a reed shaken with the wind, not a man clothed in soft raiment, but a man, 
Mat. 11.7, 8.  nay more than a man, the Son of God, your Saviour, your Christ, by whose name you are called, in whose name you glory, dying a bloody, painful, scandalous, an accursed death.  
Saint Luke calls the passion {αβγδ}: matter then it is to be of our contemplation, not so much for the eye to see, or the ear to hear, as for the heart to think on. Behold the man then, for in him you shall behold a world of good sights, a provocative to many good Duties.  

1. A sight to Pity.  
2. And a sight to Love.  
3. A sight on which to Trust.  
4. And a sight in which to Hope.  
5. A sight to provoke tears.  
6. And a sight to move Revenge.  
7. A sight for imitation.  
8. And a sight to call for Retribution.   
So many excellent contemplations may we have, upon the serious consideration of this sight. I have shewed you in gross what you are to behold; will you now that I open the Parcels? to that end I know you are come; and to content you, or rather indeed to mend you, I shall not think much to do it, and thus I begin.  

1. Ecce& compatere. Behold and suffer with him.  
Look into his Body, you may easily do it; his stripes are as Lattices, and his wounds as so many windows to let in your eyes; mark and note well, how our friends do open their doors unto us that we may come in; their Garners, that we fill our sacks; their Cellars that we taste their wine; their purses to lend us money; but did you yet ever hear of a friend, that would open his whole heart to another man? No, no: No friend is so dear, nor no heart so clear, that hides not some secret; for the heart is a depth, and no man can know it; onely the Son of God is he, that to his friends denied nothing, hides no secret from them that was fit for them to know; shuts no door against them; is well content, that they should see all, all that was in his bowels. Clavus penetrans factus est mihi clavis reserans. 
Bern. ser. 61. in Cant.  The nails and spear-head serve as keys to unlock his heart; enter in then and look into the palms of his hands, where he hath engraven you. 
Isa. 49.16. Joh. 14.13.  Look through the door of his side, 'tis open, where he means to hid you; you may see if you please, his bowels of loving-kingdness, and heart of compassion, moving, and stirring, and yearning upon you; and will not your bowels move and stir? can you for very humanity be less than compassionate toward him? 
Isa. 16.11. Jer. 22.18.  Pity him at least, make your hearts sound as a harp, and every string bring to the ear, Ah Lord, ah his Glory; and yet alas, what good can you do him, if you do pity him? what stripe can you hinder? what wound can you close? what blood can you staunch? or what comfort can you add? And yet this he looks for, this he calls for. He looks if there be any to be sad with him, 
Psal. 69.20. Psal. 142.4.  he looks if there be any man who will bring a towel and wipe off his blood; any balm and oil to suppling his wounds, any man that will bathe his injuries with tears, and bury his body in a compassionate heart; some few he sees, and he sees too too few, and this is it which puts him in a passion still.  

Isa. 53.3.  He may well to this day complain as he did by one Prophet, that men hide their faces from him, that they esteemed him not; and ask as he did by another, 
Lam. 1.12.  Have you no regard? Is it nothing to you? shall I  shed all these tears? pour forth all this blood, and sweat, and bleed and die thus ignominiously, thus painfully for you, and will you not think upon it, not pity me for it, have no esteem, no regard? You may if you please, see me by the inspection of my heart( easy it is to do it, for patent vulnera, patent viscera, my heart is as open as my wounds) see me I say you may, 
Isa. 53.3.  not only virum dolorum, a man of sorrows, but virum amorum, a man composed of love, who out of mere love would suffer all this for you; and will you not so much as regard it? not esteem it? not pity me for it.  
Were ye members of my Body as you do pretend, you could not choose but suffer with me; for can any one member of the body suffer, and the rest not suffer with it? Can the head be in pain, and the foot, and the hand, 
1 Cor. 12.26.  and the arm at ease? I could not be so, when you were diseased; I could not be at rest in heaven, till I had put myself into pain to ease you; and will you not put yourselves to a little pain to ease me? 'tis but your compassion as yet I call for, for your regard; your consideration onely of my sorrows, you may easily grant that, it will cost you nothing; Oh let me have that, That however, if no more.  
How should these earthy and rocky hearts of ours rend in pieces and shake at such powerful words! why are not our faces covered with blackness, 
Joel 2.6. Isa. 24.11.  and all our joy turned to a throne? What more brutish than the unreasonable creatures? and yet they heard his complaints, and saw what he suffered, and afforded what compassion they could; the Sun felt his sorrows, and shrunk in his light, 
Mat. 27.45, 51, &c. lo de pass. ser. 2. & ser. 6.  the earth heard his cries, and trembled at them. The stones, the hard could stones felt it seems his pain, and cleft asunder; the graves and dead bodies his lamentable moans, and opened to hear them; and shall man then, for whose good all this was done, thus much suffered, have a heart more hard than these rocks? more insensible than these inanimate creatures? shall they? For very shane sympathise and suffer with him, and melt into compassion that he should be thus bruised, thus broken for your sake; 
Isa. 53.5.  You may post off all this hard usage to Pilate, to Herod, to the souldiers, to the Jews; but there is not a sinner in this place, who gave him not a blow. Behold then the man, and be compassionate at least.   

5. Ecce& dilige.  
But I call you not onely to a weak and infirm pity of our Saviours sorrows; in the next place, Behold the man, and love him; compassion doth well, but love doth better; 
luke. 23.47.  a tender-hearted enemy may afford him that( may be a Centurion, when he said, Doubtless, this was a just man) but a friend onely this. You pretend, that you are his friends, let him then have love from you.  
Love him? why who can do less? 'twere strange if we should not return love for love; he loved first, cast an affection upon us when we were strangers; 
Eph. 2.17. Rom. 5.10.  strangers onely? so perhaps his affection might be paralleled; it was when we were enemies; enemies so stubborn, that we stood out in rebellion, so poor, 
Ezek. 16.5.  that we were exposed to the loathing of our persons, so contemptible, that no eye pitied us; and yet when we were such, he cast his skirt over us, 
Vers. 8.  and made that the tim● of love.  
Then he came from heaven to make suite to our souls, and he was resolved to speed his svit, or to spend all he had. A man hath nothing more precious than his blood, and that he would spend to espouse us; his love to us, 
Isa. 49.16.  made him receive those wounds; we may red our names written in the palms of his hands, the nails were the pen, the blood the ink, 
Joh. 3.16.  with which he writ in capital letters; Sic Deus dilexit, So God loved; for if you ask me how much, 
Joh. 15.15. Rom. 1.17. Rom. 9.23. Joh. 20.17. Col. 1.24. Rom. 8.16. Jam. 2.5.  I cannot tell; strangely I am sure; Nimium, I am certain; Christ so loved his enemies, that he made them his friends; so loved sinners, that he would make them just men; so the children of wrath, that he would make them vessels of mercy; so loved servants of sin, that he would make them his brethren; so the limbs of darkness, that he would make them members of his own body; so poor beggars, that he would make them his sons and heirs; heirs of a kingdom, heirs of the kingdom of heaven; you may wonder at it, as I do, but reason I can give you none, but sic dilexit, So he loved, and that's all.  
But good God, how coldly do we answer his love! his was, so he loved; but ours, so so, very faint God wot; more fervent to any pleasure, to any profit, than to him. My brethren, this should not be, and for Christs sake, let it be so no more; such is his love, that he will forget what is past, if you will but love him hereafter; stand not with him for so little, give it freely, give it him hearty, and thank him that he will accept of so little; a shane it were to receive so great a benefit as Redemption at his hands, and not love him; too much neglect to look upon such bitter wounds, and unheard of sorrows, and not love him, that would be for us thus wounded.  
Lovest thou me? saith our Saviour to Peter, and he asks again, Lovest thou me? 
Joh. 21.15, 16, 17.  and yet again he asks, Lovest thou me? The good man was sorry that the question should be thrice put to him, and returns a kind of passionate answer, Lord, 
Vers. 17.  thou knowest that I love thee. Methinks I discern in your faces, that if I should propose the same question to you, What? Love ye your Saviour? Love ye the Lord Jesus? ●ove ye the Son of God, who dyed for you? You would all, with one voice reply, Ay, the Lord knows we all love him. Well then, I hope it is so, and therefore Ile make no more question of it, but take it for granted that you do love him; I will onely therefore make this motion, that by your life you testify your love, and by your works justify your love, and that this your love may continue, that you incrrease in it, and love him more, and then alls well. Not a word more of this then.   

3. Ecce& creed. Behold and Believe.  
That he loved us, is out of all question; for else he never would have given his soul a sacrifice for us; and so much we are bound to Believe, and rely on. And therefore once more Behold the man, and believe in him.  
They who were smitten with the fiery serpents, had no other way to save their lives, 
Numb. 21.9.  than by beholding the brazen serpent, erected on the top of a pole. To him as many as turned and looked, saved their lives. Those serpents are rotten, their stings pulled out, and the pole is taken down, nay the brass itself is become Nehushtan. But there is a fieryer serpent alive, that stings us still, the devil that old serpent, and his sting in sin; Art thou then with this wounded to death? 
Joh. 3.14, 15.  Ecce& creed, look up man and believe, believe and Live; behold with the eyes of Faith this Antytipe of that Type exalted on the across, and save thy life.  
Never let the greatest of thy spiritual enemies affright thee; for this man went up to the across and conquered them; let not the long list of thy sins amaze thee; 
Col. 2.14.  for he took the handwriting and nailed it banner wise to the wood. Before the person of this judge thou must appear; but for thy comfort, Ecce Homo, 
Joh. 20.28.  Behold the judge is thy Saviour, Thomas was never bold and confident till he saw the wounds in his hands, and the hole in his side; then he believes, then he professeth openly, My Lord and my God; these he retains, these he will bring with him to judgement, that thou mayst creep into his side and hid thyself in his wounds till the wrath of God be overpast. 
Mat. 24.30.  Look up, and behold the sign of the Son of man in the clouds; the across on which he suffered exalted in Triumph, a terror to Infidels, an Asylum to all Believers, to which because they always did fly and trust, they cannot perish.  

2 Reg. 4.34.  The Shunamites son revived not, until the Prophet put his own mouth on the childs mouth, his hands upon the childs hands, and his eyes upon the childs eyes, and stretched himself upon him, then the flesh waxed warm, he neez'd and came again. Dead we are, and if we mean to live to everlasting life, we must by faith set our eyes upon the across of Christ, apply our defiled hands to his bleeding side, set our wicked feet to his wounded feet, join our sinful heart to his wounded heart; in a word put our fingers in his side, even dive and plunge our whole man in his wounds, sorrows, pains, shane, curse, and blood; for then we shall find our hearts to wax warm within us, and our fainting spirits will come again. 
Luk. 24.32.  The hand of faith will do all this. And we may be bold to do it. What he said to Thomas, he said to all, Reach hither thy hand. You heard but now what his love was. None greater than to lay down his life: None equal to lay it down for his enemies. 
Joh. 15.13.  Upon the abundance of his love then be bold to approach, to trust; credible it is not that he will deny you any thing fit for him to give, for you to have, who hath given his life, for you.  
Ecce homo, Behold all the gestures and postures of this man are such, as if he would invite a poor sinner to trust in him. His hands on the across are stretched out to receive thee, his head bowed down to kiss thee, his side open to hid thee, his tongue at liberty, and with that he begs a pardon for thee, Father forgive them. His eyes indeed are sad and heavy and dejected, 
Luk. 23.34.  but that sadness and heaviness is, because men have hard hearts, and will not believe; not believe him when he calls, 
Mat. 11.28. Mark 5.36.  Come unto me all ye that are weary and heavy-laden, and I will refresh you. Away then with this infidelity, Believe only, and thou shalt be safe.   

4. Ecce& Spera, Behold the man and hope.  
For when the eye of faith shall see so much in him, what is it not that the eye of Hope may not look for from him? He that came from heaven to die for our sakes, must needs raise our hopes that he will do much for us.  
He came to proclaim the great Jubilee. 
Luk. 4.18.  Whatsoever then servants or debtors could hope for at the Jubilee, that we may hope for from him. When this great year of Jubilee came, there was a Remission and a Restitution. A remission; for then all bonds were freely given up, all prisons set open, and all prisoners for debt discharged, all servants and bondmen set free. 
Lev. 25.  A restitution or reinvestiture; for then all estates formerly mortgage, forfeited, or any ways alien'd, were restored to the first owners in as ample manner, as ever they had or held them at any time before.  
Behold then his side and his heart opened, and see a Gate of Hope set wide open to you. Expect from him what either servant, prisoner, or debtor could look for at the year of Jubilee.  
1. Liberty from the slavery and bondage of sin; so that as a Lord he shall no more command you to drudge in his service, and then reward you with bitterness of soul.  
2. Remission from all the punishments due to such drudges, the Vials of Gods wrath here, and the wrath to come.  
3. A restitution to what by sin we had forfeited; to wit, our present, and our future felicity. As then we love our own good, wisdom will advice us to behold the man by whom we hope, and must hope to receive all that can make us happy.  
But the hope of the hypocrite shall perish, it shall be cut off, 
Job 8.13, 14.  'tis but like a spiders house, a little shog breaks it. If we will have our hope strong, we must have the Valley of anchor for our door of hope. 
Hos. 2.15. Josh. 7.24.  The Valley of anchor was a Valley of trouble, of mourning for Achans sacrilege; and there if we begin, o●r hope will be the better confirmed, and much the sounder; and therefore once more,   

5. Ecce homo,& resipisce, Behold the man and repent.  
Behold and weep. I look not now for your tears of compassion, those I called for before. They are the tears of compunction which I now would have drop from your hearts and eyes for those sins of yours, which brought Christ to the across. It behoves you to look upon sin with another eye than most do. 
Prov. 14.9.  fools make a mock of sin, but wise men consider that the son of God was made a mock for sin. That can be no sight matter which brought the son of God from heaven, made him a man, made him a servant, made him a curse, brought him to the whip, to the across, to Death.  
Look upon all the revenges that God took upon sin before, they were light to this. Before they were upon men that deserved it, grievous sinners, Sodomites, 
Gen. 19. Exod. 14. Rom. 3.25. Luk. 12.45.  Eg●ptians, Idolaters, &c. but now upon an innocent person. Before but on Vassals, but now the revenge was taken on his son; before on enemies, now on his Beloved; before such was his patience, that he seemed to have {αβγδ}, a kind of truce with sinners; so much, that the worst servant in the house boasted of it, My master defers his coming. But now there was nor {αβγδ}, nor {αβγδ}, nor delay, nor passing over sin, but {αβγδ}, a clear demonstration of his Justice.  
Take then a view of the Son of God in his bruises, and you will easily judge of the odious nature of iniquity. Our corrupt consciences are apt to make a heinous sin, 
Gen. 19.20.  like Zoar, a little one. But let it be considered in the death and passion of Christ, whereof it was the cause, and it will appear in its right shape, odious to us, because odious to God; since that being displeased for sin, nothing could please him but the Blood, the Bruises, the pains, the Death of his only dear son; and for no other reason, 
Heb. 7.25.  but because he would appear, pay for, and make intercession for sinners.  
2. Which also should put us in mind to bewail them, and do what we can to be rid of them. 'tis the fashion of men, with bitter Invectives to prosecute the Jews as a bloody hard-hearted people, that they should crucify this innocent person; but all this while they forget themselves. Were it laid to heart, that not Judas betrayed him, but the whole world; not Annas and Caiaphas scoffed and derided him, but every man and woman that lived before and since; not the people then only buffeted him, and spit in his face, but all the living; that not Pilate delivered him, and the Jews crucified him, but every individual child of Adam; this, this would no question cause the most Marble heart to mollify, and melt into tears of repentant sorrow.  
And till it come to this, we with our rods do but smite a Rock. Streams of water will never flow, till this be laid to heart. With this stroke when Peter fell upon the Jews, 
Acts 2.36, 23.  Ye have murdered and crucified the Son of God, then they fell upon their hearts: so that his words pierced their souls, as the Spear had done his; 
Ver. 41.  the effect was, three thousand of th●m were converted. I see I want St. Peters tongue; could I thunder and lighten as he did, I would hope to make you tremble, and pierce your hearts for piercing him. However 'tis the blow I mean to give; Never look strange at it, behold I ●e●l it to your faces before all this Congregation, Ye have crucified the Lord of glory. 
1 Cor. 2.8.  You know how loth I am to impeach any of you. Had not your father Adam done it, I had not discovered your nakedness; but it were cruelty to teach you otherwise, and might bring your blood upon me. Guilty you are all; 
Luk. 23.28.  and my end in accusing you, is, that if you cannot be brought to weep for him, yet that you be moved to weep for yourselves; That your hearts prick, and shoot, and ache, 'tis well; but it will never be done as it should be, till they bleed for the blood of the Son of God  shed for you and by you.  
The prophesy is extant, Th y shall see him whom they have pierced, 
Zach. 12.10.  and mourn. mourn! not in an ordinary manner, but as he that mourns for his only Son; they shall be in bitterness, as one that is in bitterness for his first born: Such grief and bitterness was like to follow upon the sad thought, that they had pierced him. Be not then so Stoically voided of sense, but mourn to consider how thy sins have pierced and strike through the heart of thy Surety, thy Master, thy Maker; Groan and say,  
O good God, what a spectacle is this thou settest before my eyes! I, even I am guilty; I have deserved those blows; And whence comes this exchange, that thy blessed son is in my room! that I deserving to die, this innocent Lamb is made the Sacrifice! Wretch that I am, how have I forgotten myself! how thee! Oh pour forth thy holy Spirit, that I may judge myself as base before thy eyes, and my own, as thou wert esteemed base, and vilified in the eyes of the Jews for my sake.  
3. Lastly, Forget it not, Consumm●tum est, All is finished. 
John 19.20.  That storm which fell upon the Lord of glory, is stilled and quieted. Judas hath done his work, the Scribes and Pharisees, Elders and people have wreak'd their malice upon him; Pilate and Herod have crucified him; and from the across he is ascended to his Throne; and will you not yet suffer the Son of God to be at rest? do you yet go about to fetch him out of his seat, and the second time nail him to the across! I fear to say it; and I had not said it, had not the Spirit of God said it before me, 
Heb. 6.6.  Those that wilfully and obstinately live in presumptuous and malicious sins, do crucify to themselves again the Son of God, and put him to an open shane.  
Never startle at it! in the Apostles time there were those that did it; and there be those that do it now, that crucify him afresh. Every notorious habitual enormity indulged to against conscience, is a Thorn, and a nail, and a Spear yet to wound him. The List of particulars I give you not in; it is needless, since your own counselor can with a wet finger bring to your memory a long Catalogue of Perjury, Murders, sacrilege, Rebellion, Injustice, Oppression( I want a Nomenclator to say the rest) acted, countenanced, defended, justified. And is not this to crucify again the Son of God? is not this to put him to an open shane? If it be not, I confess I understand not the Apostle; but if it be, then Behold the man, and mourn.  
Too much it is to anger him; Too unkind a part to provoke and grieve him. Of what pitch is this sin to crucify and shane him! I want a name to call it by. 'tis not that irremissible sin against the Holy Ghost, but it is next to it.  
crucify him, you'l say? He is in heaven, far out of the reach of wicked men, how then can this be done? And so he was, when the Apostle wrote to the Hebrews, and yet there were those that did it then, and therefore there may be those that do it now. For they may crucifice, that is, do what lies in their power to crucify him. That they do it not, no thank to them; were he in their reach, I little doubt, that they, who under colour of his Name justify those former ugly, heinous wickedness, would not stick to crucify him; And with him the endeavour is all. To do what man can, habetur pro facto, with him is reckoned as done, though the fact follow not. I find in the Gospel from our Saviours mouth, 
Mat. 5.28.  That he who looks after a woman to lust afer her, hath committed adultery with her in his heart; the woman in the mean time remaining chased, as never thinking on such a matter: Then it one party may be an Adulterer, and the other not Adulterated; why not in the like sort, one crucify, and yet the other not crucified? This manner of speech then well serves, 
Tertul. contra martion. lib 2.  ad exaggerandam peccati maliciam, to aggravate some sins, and show the malice of some sinners, that do on their part all they can do, to fret, to grieve God, to crucify his Christ; and that's all one upon his account, as ●f they did it.  
Go on then you profane wretches, proceed in your ways you rebellious and debauched wretches, cause his Name to be blasphemed among the Gentiles; but then stand forth and hear your doom; 'tis a heavy sentence, and therefore I shall read it to you out of the Apostle, There remaines no more Sacrifice for sin, 
Rom. 2.24. Hebrews 10.26, 27, 28, 29.  but a certain fearful looking for of judgement, and fiery indignation which shall devour the Adversaries. He that despised Moses Law, died without mercy under two or three witnesses: Of how much sorer punishment shall he be worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace?  
Tell me, are you in love with crucifying now? have you any more mind to that? Well, if you have, I will show you upon what you shall spend your malice. You carry an enemy about you, your own flesh; instead of crucifying Christ, 
Gal. 5.24.  fall to crucify it; and by the sword of the Spirit every day give it a blow, and wound it even to death. For again,   

6. Ecce homo,& ulciscere, Behold the man, and be revenged.  
Men that thoroughly grieve for an injury offered, are withal quickly moved to take revenge on him that offered the wrong: Such a kind of affection should be in you; be revenged on sin that did Christ all the wrong. Deal by it, as it did by him. That Crucified, Mortified, and butted him: Return like for like; crucify, mortify, and Bury it. Crucifying is a lingering death; put it to as much pain as you can; let it be dying all your life-time. Nail it fast down hand and foot, that it move not in you; thrust it through with the Sword of the Spirit, and wound the suggestions and provocations it offers to death. 
Rom. 8.13. Col. 3.5.  mortify your earthly members, saith St. Paul; they killed Christ, and will not you kill them?  
Wholly mortified I know they will not be, but deadened they may be very much; for dead God counts them, when they reign not in you, wear no Crowns, sit not on Thrones, bear no Swords, hold no Councils, create no Laws, nor yet rule by Ordinances. In a word, mortified you are, when you carry no affection, no sign of love to that evil which sometimes you do.  
There is a Natural, there is a Civil, there is a Moral death; this last now I speak of. Every notable change of life from worse to better, is this Moral death. Happy we were, could we arrive to that perfection to die as Christ, {αβγδ}, once only; that at once there could be an utter ejection of sins dominion, and a continual persisting in what we well begin.  
I can do no less than presume that these sorrows of our Saviour have so set your hearts upon revenge, that at this time you are resolved to commit murder. Methinks I see every man moved with Phinehaz zeal, armed like a soldier with a spear in his hand, and a sword to hue asunder this Agag. Arise O Christian soldier, 
Num. 25.8. 1 Sam. 15.33. judge. 6.12.  kill and slay; the Lord be with thee, thou valiant man; run through this Moabitish woman, kill this same Amalekite; let not thine eye pity, kill and spare not, spare not any, not so much as thy bosom sin, for that was it that especially killed thy Lord. Take heed that it live not again; for if it revive, thou art but a dead man. It is of the Hydra's race, of a Serpentine brood; It will revive when the head is off, and stir and wriggle when it is hewn in pieces. Be wise therefore, take an advantage of every wound thou givest; and being deadened, tumble it into the grave, every day cast some mould upon it, roll a ston to the mouth of the Cave, that it never rise up any more. Christ was buried for it, bury thou it for Christs sake. To this Revenge it is that the Scripture exhorts, when it adviseth us to crucify the old man, to mortify our fleshly members; 
Rom. 6.4.  and the rather, because we are butted with Christ in Baptism. He then doth but prate, not believe, that Christ was Crucified, Dead, and butted, who lives willingly and maliciously in a●y known sin.  
Return O Shulamite, return, return, that we may look upon thee. 
Cant. 6.13.  This Shulamite is Christ; upon him you have looked this whole hour, and what needs he turn or return any more? Is there any more in him yet to be seen? Yes that there is. Return with me yet once again, long you shall not stay, and I will tell you what you shall more see in this my Shulamite.   

7. Ecce homo& imitare, Behold the man, and follow him.  
You shall see in him such a pattern and example to follow, that if all other ideas and Draughts of virtues and goodness were broken to pieces and burnt, they may be found combined in him. Hence it is, 
Rom. 8.29. 1 Joh. 2.6. Phil. 2.5.  that the Apostles who trode in his steps, so often call upon us to be like the Image of Gods Son, to comform ourselves and lives to his, to learn of him, to walk as he walked, and bear such a mind as he did.  
1. To be like him in Faith, who in that instant of his Dereliction, yet clasps both his arms about his Father with My God, my God. Similiter& vos. Go and do you likewise. In trouble, sorrows, in life, in death, 
Mat. 27.46.  hold fast with both hands the promises of God by a true and a lively Faith; Never let him go, keep your hold still, even beyond feeling, beyond Hope. Resolve with Jacob, I will not let thee go, except thou bless me. 
Gen. 32.26.   
2. Be like to him in patience; for when he was reviled, he reviled not again. Similiter& vos. Go and do thou likewise. 
1 Pet. 2.23. Rom. 12.19. Mat. 15.25.  Patiently bear those wrongs and injuries which are offered to thee, because thou belongst to him. Revenge not thyself, but refer thy wrongs {αβγδ}, to his Court above. It is well for the Disciple if he be as his Master, and the servant as his Lord.  
3. Be like unto him in Humility. 
Phil. 2.7.  He humbled himself to the form of a servant, to the form of an ill servant, to the form of a ridiculous servant; Nay, usque ad mortem crucis, to the death of the across. Similit●r& vos, 
Verse 8. Verse 5. 1 Cor. 4.6. 2 Cor. 12.6, 7.  Go and do thou likewise. Let the same mind be in you, which was in Christ Jesus. Be humble, exalt not yourselves above that which is fit. Nihil grande de vobis sentite. Think not magnifically of yourselves. Despise not your poor brethren, who are made of as good mettle as yourselves; earth and ashes every mothers Son; and shall earth and ashes exalt itself in the presence of an humble God?  
4. Be like unto him in love; for he loved us, and gave himself for us; 
Eph. 5.2. Eph. 3.18, 19.  of which love when the Apostle speaks, he presents it with height, and Depth, and Length, and breadth; those four dimensions of the across, noting to us the exactest love that could be. Similiter& vos, Go and do you likewise. For in love there should be the virtue of the Loadstone to draw like love to it again, Serve one another therefore in love, 
Luk. 6.35. Eph. 4.2.& 5.2.  do good to all men, even to your enemies, for so your love will be like Christs. Almost his last words were, Father, forgive them. And these he would have you forgive, 
Luk. 23.24. Luk. 6.27, 28.  Those who persecute you, and despitefully use you; those that speak all evil of you. There is not on earth a greater sign of a soul thoroughly settled in the love of Christ, than to be thus minded. Come what will come, saith such a soul, frown or favour, respect or neglect, what I do, I will do; pray even for you that hate me, 
2 Cor. 12.15.  love you that ungratefully use me, although the more I love, the less I am beloved. This is love like the first Copy and Original.  
Thus many several duties the sight of your Saviour will put you in mind of. For it is Grande spectaculum, a wonderful and strange sight, a matter of scorn to an impious Wretch, to a pious soul a grand Mystery. You are now ready to turn your backs; yet ere you depart, for Christs sake I ask one look more.   

8. Ecce homo& retribue, Behold the man and be thankful.  
A shane it were to be alway receiving, and never restoring: The very earth doth it not; for the rain it drinks in, it returns you grass and fruits. Your fields do it not; for your labour and seed you sow, it returns you use. But I am not now in nature. Men, I know in state of grace would scorn to be compared, I am sure, exceeded by that sluggish element. Bethink then yourselves what to give. To give said I? nay, what to return; for it is no gift, it is a due, a debt.  
Thankfulness is as due upon the receipt of a benefit, as any money upon a Bond; 
Psa. 50.15.  and therefore God never does us good, but expects that we be thankful. Thus the Indenture runs, Ego liberabo: Tu glorificabis. I will deliver thee, that is his promise; Thou shalt praise me, there's our duty. Guevam 
Guevam.  hath contracted all the Psalms into two words, bless God, and let God bless. For indeed what do we else from one end of the Psalter to the other, but beg a blessing from him, and bless him for the receipt. Now this is done when we receive the benefit with a cheerful and glad heart, take what is done kindly, and aclowledge it for a courtesy, then when we writ it not in our hearts as in sand, so lightly that every puff of wind will make it illegible.  
Now if ever any benefit ought to be cheerfully received, and engraven with the point of a Diamond, it is this. For in this God made his promise of Liberabo appear to purpose. Here was deliverance and freedom from sin, hell, death, wrath; such enemies, that all other are not to be name on the same day with them. Under their paws we were, and from these he hath redeemed and delivered us. This would be thought on, remembered, Recorded; and so often as we read over the Record, to have an eye to Glorificabis, that is in the foot of it, that, that also is our duty. A duty not to be detained or paid at our pleasure, 
Thom. Zanch.  but due Debito justitiae, by Obligation; Man as well bound in justice to pay it, as God bound by promise to deliver him.  
In brief then I shall now teach you how to pay it. Thus it is: As he hath made his soul a Sacrifice for us, so also we dedicate ourselves a whole Sacrifice to him; for though the Legal Sacrifices be ceased, yet Christians have yet what to offer. This is done 

1. By tendering our prayers, supplications, thanksgivings to him, and in his Name. 
Ps. 141.2. 1 Tim. 2.1. Phil. 4.18. Heb. 13.15. Ps. 116.13. Ps. 51.19. Ps. 4.5.   
2. By relief of his poor members, as occasion requires.  
3. By taking the Cup of salvation, and calling on the Name of the Lord.  
4. By offering to him a broken and a contrite heart.  
5. By offering the Sacrifice of righteousness, and putting our trust in him.  
6. In a word, in resigning ourselves, soul and bodies to his service. 
Rom. 12.1.& 6.13.     
In the Holocaust all was consumed, and turned to smoke, no man having benefit of any part of the Sacrifice: and by it we are taught to make whole offerings, not in part, but wholly to dedicate whatsoever we can call ours to Gods service; yea, and if the Will of our God be so, even to death.  
And by it we shall be no losers. Losers? Nay, Gainers every way; for, for the across we shall find a Crown, for torments ease, for trouble peace, for sorrow joy, for this death life: A life not like this to vanish, but which will last and continue for ever and ever. Which God grant, &c.    

Of Christs Descent to Hell.  Ephes. 4.9, 10. 
Now that he ascended, what is it, but that he descended first into the lower parts of the earth?  
He that descended, is the same also which ascended up far above all heavens, that he might fill all things.  
THese two Verses are enclosed in a parenthesis, and therefore they serve for an Explication of what went before. The Prophet, out of whom the former Verse was taken, foretold Christs ascent: 
Psa. 68.18.  which being premised and granted, the Apostle makes his inference, partly concerning the Humiliation, partly concerning the Exaltation of our Saviour. He ascended; therefore he descended; that's plain: He descended; therefore he ascended again, that's as clear. In his descent we find him humbled; in his ascent raised and exalted; both Acts are for his honour, our benefit. We willingly therefore attribute the whole work of our Redemption, to the Humiliation and Exaltation of our Saviour.  
In his humiliation we may find many degrees; our Creed hath expressed them in few, but full words. To descend to the Virgins womb is one step, and a low step too; for God to be made and born of a Woman, and by that birth to take upon him the form of a servant, is humility beyond expression! To condescend to hunger and thirst, nay to be scorned, mocked, and scourged, to be brought to the across, there to be crucified under Pontius Pilate, an unjust Judge, is another. To die there, and breath forth his soul, and to be laid up in the grave, is yet a third. Thus was he humbled in his birth, humbled by his across, humbled in his death, humbled in his grave. Farther I list not to go.  
Now for this his humility, hath God h●ghly exalted him; He( saith the Apostle) ascended; in which it is no hard matter to find as many honours done him. His first ascent was from the grave, his next to heaven, his third in heaven to the highest place, and there to have the honour to have all powers committed to him, to be King of Kings, and Lord of Lords.  
Now betwixt these Articles, which concern our Saviours humiliation and his exaltation, as a midwall, stands this one, He descended into Hell; which some Divines refer to one state, and some to the other. What you are to judge of it, I shall show you by and by, being lead thereto by the Apostles Text; which that you may the better understand, I desire you to consider the Scope and full intent of the words.  
His purpose in these two Verses was to set forth unto us the whole Office of Christ, that he descended, that he ascended; and why he descended, and why he ascended; it was that he might fill all things; and the consideration of both makes very much for his purpose, for he was to persuade to Unity, to Humility; examples are often more powerful than reasons; and can there be any more vigorous example to induce to either than that of Christ? He descended, who can exalt himself; what proud in the presence of an humble God? He ascended, and from above sent down the spirit of Unity; will any man then dare to break the Unity of the Spirit? This is the Apostles scope and intent; these points I have not leisure to prosecute. In the words I commend unto you 

1. The Person, Christ, Idem qui descendit.  
2. The two contrary Acts 

He ascended.  
He descended.    
3. The terms a quo, ad quem, from which, to which, and these contrary also. 

The term to which he descended, The lower parts of the earth.  
The term to which he ascended, Far above all heavens.    
4. The end of both, That he might fill all things.    

1. {αβγδ}, &c.  
1. This same {αβγδ}, this same word ascendit, he ascended, {αβγδ}, what doth it mean? what doth it signify? what doth it conclude? what else but that the same person descended from that place to which he ascended? Now this collection of Saint Paul will make good Christs own words, {αβγδ}; 
Joh. 8.58.  before Abraham was born, I am, where {αβγδ} to be born, is referred to Abraham, but {αβγδ} is referred to himself, I am, which is the proper name of God; 
Psal. 68.18.  God then he was of God before he descended. The Prophet then knew, that he was Jehovah; the Prophet in the Psalm out of which this verse was taken, calls him Jehovah; and the Apostle takes it for granted that he was Jehovah, existent above before he was existent below; or else how could he have said he ascended, 
Greg. Schol. in loc.  {αβγδ}, if he had not known, that he descended first?  
This was a peculiar that belonged to Christs person alone; Angels 'tis true descended from thence, 
Gen. 28.22.  and took human bodies for a time; but their economy being done, they laid them aside, to heaven they did not carry them; You have heard of Enochs Translation; 
Heb. 11.5. 2 Reg. 2.11.  you have red of Eliahs mounting th●ther in a fiery chariot; Nay we all profess our belief to ascend thither in these our bodies, who yet descended not from that place; that then this collection of the Apostle stand good, necessary it is that we attribute somewhat more to him than to them, more to Christ than to Eliah, Enoch, than to ourselves.  
Now this difference doth not arise out of the ascent and descent; for the acts are and may be affirmed of Angels and men; but from the quality of the person who doth ascend. Never any that came down from heaven, and assumed a human body, ascended in that human body but he; never any, that in a human body ascended, came first down from heaven but he; which evinceth, that he was not onely man, but God also. Certainly if Christ were merely from the earth, as we are; the Apostles collection were very weak, nay none at all; he could not have said, he descended first. But let it be supposed, that he was God from everlasting, then it follows necessary, that his ascent from the earth to heaven, will i●fer his descent from heaven to the earth, of which our Saviour himself puts us in mind, No man ascended into heaven, 
Joh. 3.13.  but he who descended from heaven, even the Son of man, who is in heaven.  
It was then the self same person that descended, and the self same that ascended; the same which came from the Father, and the same that went to the Father; yet with this difference, That whereas in his descent, he was onely God, in his ascent he was both God and man. The person was the same, {αβγδ} ipse, vers. 10. but otherwise qualified; he assumed our Nature into the subsistence of his person, and took that to heaven with him which he brought not thence.  
In Christ there was but one person, but two natures; 
1 Tim. 3.16.  for God was manifested in the flesh, which being granted, easy it is to explain these two acts of his ascent and descent, and to know how to attribute them. In the same respect they are not to be taken; for we must refer his descent to what he was before he was man, that is, being God on high, it pleased him to descend, and to be made man; which was no natural motion, 
Phil. 2.7.  but an empting himself of his glory, and taking upon him the form of a Servant. But for his ascent, it must be referred to that person he then was; God invested with the nature of man, to which we may and do attribute a local motion. truly then and properly in respect of his humanity, he did ascend from earth to heaven, as naturally as his body arose from the grave; And yet we say, that whole Christ did really ascend {αβγδ}, because the Attributes proper to one own nature, are attributed to the whole person.  
When therefore the Apostle saith, he who descended, is the same which also ascended, he intimates to us two things. First, that it is the same person, to whom these two Acts are attributed; then that these two acts must be understood after a different manner, viz. That he descended as God, without change of place. But as man he ascended to heaven, and went from us.  
Who the person is, we now see, and in what sense the Acts are appliable to him. The next is, that we consider the places to which he came, to which he went, about which there is some difficulty; and what interpreters have thought of both, you shall now here.   

2. He descended into {αβγδ}, into the lower parts of the earth.  
1. Some understand by the lower parts of the earth the Virgins womb, in which the Son of God was conceived and made man; in which sense we find the phrase once used, and but once onely; I was fashioned secretly, 
Psal. 139.15.  Tachijoth Arets, in the lowest parts of the earth, where David by a Metaphor resembles the lowest parts of his mothers belly, where he was framed and formed, to the lowest part of the earth; noting the strange secret of his conception and formation in his mothers womb; that from the earth as from a common mother he came, that thither he must return; that below he was fashioned by a secret way, as metals and minerals lie and grow in the depths of this common parent. All which though true, yet I believe it reacheth not home to the Apostles intent; for his purpose is here to expound those words of David, He ascended up on high, he lead captivity captive, he gave gifts unto men; which was done upon his ascent, not descent to the Virgins womb. Since then Christ during the time of his conception did not led captivity captive, nor gave these gifts; his Mothers womb cannot aptly pertain to the Apostles purpose in this place; some other sense will be more appliable to Inferiores partes terrae, the lower parts of the earth.  
2. By these parts then others understand terram ipsam, the earth itself, which because it is Insima pars mundi, the lowest element of the world, is here called by Hypallage inferiora terrae, the lower part of the earth; so that here should not be a comparison of the parts of the earth one to another, but of the parts of the world one to another; so that the Apostles meaning should be no more, but that he descended from heaven to the earth, left the happiness of heaven, emptied himself of his glory; took upon him the condition of men, that condition which the poorest, the meanest, the most inferior man on earth hath done; even that of a servant, and subjected himself to our misery. But this interpretation is subject to the same difficulties that the former was; and had the Apostle meant no more then his being on earth, he might have expressed it without inferiora terrae. Besides, here is a plain opposition betwixt the places whither he came, and whither he went. Now the surface of the earth, bears no true opposition to the {αβγδ}, the height to which he ascended; Descending and ascending, must have contrary extremes, from which, and to which the motion is made; therefore to the highest heavens, to which Christ ascended, the Apostle opposeth the lower parts of the earth, to which he Descended.  
3. Which some discerning, go a step farther, and by the lower parts of the earth understand the grave, and the condition of the dead; and to this purpose they allege those words of our Saviour, 
Mat. 12.40.  As Jonah was three days and three nights in the belly of the Whale, so must the Son of man be three dayes and three nights in the heart of the earth. So that they make here a comparison betwixt the parts of the earth; one the upper, upon which we breath, live, walk; another inferior, in which our bodies must be laid after our departure hence. Thus they say, Christ descended into the lower parts of the earth; that is, into his sepulchre, as other men, and that for some hours his body was held under the captivity of death.  
Thus much must be granted, yet it satisfies not; for here again, a grave some three foot deep, will carry no proportion to the highest heavens; and in his Grave he was lead captive himself, then shewed not any conquest over death; that I say not, he gave no gifts to men. That then this his conquest may be full, over Hell, Satan, death, sin, and all the power of darkness, there is yet a fourth interpretation of these words.  
4. Eighteen of the ancient fathers, and twelve of the best modern Divines, do profess that Christ did descend locally to that place, 
Bilson p. 544. Bellar. de desc. c. 14. 4.  which was prepared for the devil, his Angels, and all wicked men; so that it can be no impiety by the lower parts of the earth to understand that place. The grey hairs of antiquity, and the concurrent judgement of the soundest divines hath been always so venerable with me, that I never durst steer a contrary course against them, where they oppose not the Scriptures; which since they do not in this point, I rather choose to tread in their steps, then to follow the mazes of new emptyer men.  
But touching this place of the Apostle, I willingly admit of all these four expositions, every one of them having great authors, and being consonant to the Analogy of Faith; for if he descended be referred to the Incarnation, it agrees well with the Article, He descended from heaven, and was born of the Virgin Mary. If to his life and sufferings, to his Passion under Pontius Pilate; if to his grave, he was dead and buried; if to his entering and invading the tartarous, he descended to hell. Therefore we cannot err from truth, if we say, that he descended to the lower parts of the earth, all, or any of these ways. But because the last is more doubted: two reasons there are alleged by Zanchy, 
Zanchy in loc.  why he conceives this last sense comes nearest to the intention of the Apostle.  
First, because here is an evident Antithesis betwixt above all heavens, and the lowest parts of the earth, as I said before; but that place to which he ascended, is literally to be understood; and therefore in reason this also. Thus the text will keep just correspondence betwixt his high and his low; that was ad summa coeli, the highest top of the heavens, than which none higher; this then ad ima terrae, to the lowest parts of the earth, than which none lower, none beneath them.  
Then again, the Apostle saith not simply Christ descended; be it to his mothers womb, to the form of a servant, to death, to the grave, descendit would have served for either; but expressly he names the lower parts of the earth, intimating a lower descent than the former.  
Now this place so expounded, very well agrees with the Article of our Creed, He descended into Hell; which the best Divines have understood not of a virtual or effectual onely, but of a local descent; and therefore I see no reason without any figures, without any allusions, that the place be literally understood; especially since the same Truth is held forth to us in other places; such are, Thou shalt not leave my soul in hell, Psal. 16.10. Act. 2.  
The Son of man must be in the heart of the earth, Mat. 12.  
Who shall descend into the deep? i. e. to bring Christ from the dead, Rom. 10.7.  
He preached to the spirits which were in Prison, 1 Pet. 3.19.  
The Gospel was preached to the dead, 1 Pet. 4.6.  
Having then so just occasion given me, I shall here inquire into the sense of that Article, He descended into Hell. Now because this word Hell is of great latitude and very ambiguous, the Article hath been subject to divers constructions.  
1. Hell is taken for the Grave, as the Heb. Sheol, and {αβγδ} in the Septuagint. From whence there be, that have taken occasion to expound the Article of our Saviours burial, as if He descended to Hell, imported no, more than that after he was dead he was honourably buried. This exposition seems to me over jejune, and flat; for thus much was contained in the clause before, He was buried: So that admitting this sense, we have the same thing over and over; which cannot be well conceived in so short a sum as the Creed is. For what is it else to say He was buried and descended into Hell, i. e. into the grave, but to profess that he was buried, and that he was buried? Neither can any man with just reason affirm, that this clause expounds the former, because it is much more difficult and hard than the former, which is quiter and clean contrary to the nature of all exegetical and expository sentences, which ought to be far more clear than the precedent; for how else can they be said to explain? This falls not out here, but the clean contrary; for every child can easily conceive what is meant by buried, whenas many learned Divines have disputed what is intended by his descent into Hell. 'tis not therefore probable that in the Creed {αβγδ} should be {αβγδ}, Hell should be the grave.  
2. Let us now look into the second opinion, and see what likelihood of Truth is in it. There are who judge, He descend into Hell, signifies no more but that Christ was under the dominion of death, was held captive in the grave, and lay there in bondage and prison, as it were for three dayes. But th●s exposition seems too could also.  
1. For in the new Testament {αβγδ}& {αβγδ} are precisely distinguished; {αβγδ}, Hell in the Creed, in N. T. never signifies {αβγδ}, the death of the body, but is distinct from it, and is a consequent to it. Thus much Saint John in plain words doth witness; his name that sate on the pale horse was {αβγδ}, Death, 
Rev. 6.8. luke. 16.23. Mat. 16 18. Rev. 20.13.  and {αβγδ}, Hell followed him. Again, Lu. 16. {αβγδ} is a place of torment in which the rich glutton was tormented, not a place common to good and bad, as the grave is. So Mat. 16. The gates of Hell {αβγδ}, shall not prevail. So also Rev. 20. Death and Hades gaves up their Dead; Death her prisoners, the Saints and other bodies in the grave; and Hades those who were buried in Hell. Why therefore Hades should be taken in any other sense in the Creed, 
Ignat. Estpi. ad Trull.  than it is in the New Testament, I see not. Sure I am that Ignatius understood it in no other, when he affirms of Christ, {αβγδ}. He descended to Hades alone; which cannot be true, if Hades be taken for the grave.  
2. Three rules are exactly to be observed in the exposition of these words. 1. Distinction of matter. 2. Consequence of order. 3. Propriety of words. Now this exposition is contrary to all three; For it is a superfluous, disorderly, and enigmatical iteration. Superfluous, for so much was said before; for was not thus much set down to us, when we heard that Christ was dead? for what is it else to die, then to come under the common state and condition of the dead? 2. Disorderly, for twas no place to mention the power and dominion of death after his Burial. 3. enigmatical, obscure, and improper; for it cannot be properly asserted that Christ was under the dominion of death; for his death differed from other mens in three respects. First in the cause; theirs was from sin, so was not his; then in the manner; theirs necessary; his voluntary. Lastly, in the consequent; they die and rot in the grave; but he saw no corruption; he alone was free among the dead.  
3. A third sense is given to this Article, He descended to Hell, by the Doctors of the roman Church, farther off the truth than either of the former, and more derogatory to the efficacy of Christs death. So much they have encroached upon the Common of Hell, that they have taken out of it three main enclosures, and left onely a fourth part for the devil and his company. A man would think they had been appointed Surveyors of that place, they can so exactly and cunningly make their draughts, and quarter out the divels kingdom.  
The lowest piece of it they aclowledge to be that same Sheol, or Hades, infernum, or tartarous, a prison from which there is no Redemption, over whose gate may be written that golden and best verse of the Poet, 
Rev. 20.10. Mat. 25.41.  Discite justitiam moniti,& non temn●re Divos.  
It is that Lake burning with fire and brims●ome, prepared for the devil and his Angels.  
Above this they say there's another place, not much easier for torment, but more comfortable for time; 'tis so near that lower furnace, that the fire thereof flames and streams into every part of this region. mary the comfort is, that a Dirge or indulgence bought at the Popes hand, or at the worst, some time will free a poor soul from this fearful place. And this is that room called Purgatory, and well it may; for it hath purged more purses of money, than souls from venial sins, as they speak.  
These two are the main parts; now view the skirts, the buttals and boundals of this kingdom according to their draft; in their own notion they are Limbi; and two they make of them, the old and the new.  
The old was called Limbus patrum, a brim or skirt of Hell, where they suppose that the souls of Abraham and the patriarches, Prophets, and holy servants of God before Christs death and descent remained without comfort or joy, until Christ by his descending thither, did bring a general Jubilee, and a plenary indulgence for their delivery; but this imaginary Limbus is by their own confession long since broken off and dissolved. No such place in being now.  
But lest Hell should be without a border, they have now found out a new hem for it; Limbus puerorum, and placed in it, all unbaptised Infants, and such as die onely in the guilt of original sin; a place it is, say they, of darkness, situate next above their supposed Purgatory; yet so as the fire of the lowest Hell reacheth not unto it. Detained poor Infants are there, not burned.  
For what they affirm of Hell, the Scripture is their wartant; but their Purgatory, and Limbus puerorum it is an imagination, and having onely some colourable texts forced by them to speak for it, they impose upon the conscience, when they make it an Article of faith. I cannot now stand to dispute the point; thus much onely I shall say, that Homer and Virgil, those noble Bards sung of it in Greek and Latin verses; and that it was smothered long in the Church: That in Gr●gories time it began to burn out; And it hath an admirable faculty contrary to all other fire; for whereas, that destroys and wasts, 
Spalat. de rep. Ecc. lib. 5. c. 8. Sect. 73.  and burns down all things; this hath erected and set up many a monastery, enriched and increased Peters patrimony; and the profit is so great, that it is held fit to burn till this day. How many a Romish Priest rubs his hands, and saith, 
Isa. 44.16.  Ah I am warm, I have seen the fire!  
But for Limbus patrum, taken in a right sense, not in theirs, there may be more said. Many fathers, say they, were of this opinion; a number indeed there was, and that considerable, but not universal. All said it not; Origen, Chrysost. Hierom, Augustine, Ambrose affirm, that the place was Abrahams bosom, a place far higher than Hell, saith Tertullian. The highest heaven, saith a jesuit; no verge then or list of the Romish Hell. Did they mean no more by their Limbus patrum, it were tolerable; but in strictness of speech, 
luke. 16.26, 23. Zach. 9.11.  that {αβγδ} in Saint Luke, the bosom of Abraham, the Lake in Zachary will not fully prove it, by the confession of their own jesuits, Salmeron, Maldonate, and Ribera.  
Indeed it is not agreeable to Gods mercy, that he should take those sanctified souls of Noah, Abraham, the Prophets, &c. and deliver them up, to lie in durance for more or less hundreds of years, to suffer poenam damni, and groan after their inheritance; especially, when their merits were, as the Pontificians teach, beyond those of ordinary Christians; because when the grounds of their Faith and love were less evident, the fruits of both were more eminent and excellent. This also would be inquired into, whether it doth not more magnify the power and Grace of a Saviour, to free from pain altogether, than to deliver a poor man from punishment, when he is under it? Certainly, deliverance from danger by prevention, so far, that we never come under it, or in the compass of it, is another manner of favour than the deliverance by recovery; for that keeps us from it; this onely draws us out of the endurance we are already in.  
Now, why I pray, should not the patriarches be as capable of this favour and liberty, as we, who have lived since? Their faith was the same with ours, and their means to escape the same with ours. As we, so they; and as they, so we were all by reason of sin to be sent to the same place; our deliverance is from the same cause, Christ the means to save both. 
Revel. 13.8.  But his death was effectual before he dyed, he being that lamb that was slain from the beginning of the world; like the Sun in the firmament, he casts the beams of his Grace backward and forward, to both ends of the world, being equally a Redeemer unto the faithful as well before as since his coming. And why then should not they be redeemed as fully as we are, when the cause was the same, and the means to obtain the favour the same? what reason is there, but that the same effect should follow? Christ suffered for them, as for us; they as well as we believed and hoped for happiness by his blood; why then must we go to heaven, and they poor souls remain for so long a time in Limbo?  
Again, what befell to some of them, might happen to others likewise in this case; there being no more reason to admit one to heaven than another. But some were exalted to that place of bliss before our Saviours ascension; so was Enoch, so was Elias; Elias by their own confession, that I instance not in the thief on the across, who the day he dyed was in Paradise; and therefore what reason is there to admit any, 
luke. 23.43.  and not to admit all? to exclude any, and not to exclude all? If the reason be what they allege, because Christ had not yet opened the kingdom of heaven; this reason must as well exclude Enoch and Elias, as any of the rest.  
But this reason is of no force to exclude any of Gods elect from heaven, before Christ had overcome the sharpness of death; 
Dr. Jackson on the Creed, lib. 8. c. 33.  for heaven is one thing, and the kingdom of heaven imports another. So that it is one thing to say, that the souls of righteous men deceased were in heaven before our Saviour ascended thither; another to say, they were in the kingdom of heaven, or Citizens of that Kingdom. And he who denys the souls of the patriarches to be partakers of the Kingdom of Heaven before our Saviours Death and Resurrection, cannot be concluded to grant that they were in Limbo, or in any other region under the earth, or under the stars.  
I conclude then, that Hell in the Creed, cannot be taken for Limbus patrum; and that Christ descended not thither to free the Fathers thence, for they were not there; but in heaven, in Paradise, in Abrahams bosom, where they might perhaps be delayed till Christs ascension; yet there they enjoyed a general felicity, though not that which they shall enjoy at the consummation of all things, 
Joh. 14.2, 3. Heb. 11.40.  when body and soul being joined, shall be taken and seated in that place which Christ is gone before to prepare for them. They without us shall not be perfect.  
4. These three expossitions then being unapt for the Creed, let us consider, whether we cannot meet with some other more agreeable to the Scripture. Two there are yet behind; for there are that take Hell Metaphorically; and there are that take it really, and locally.  
1. Those that expound this by a Metaphor, take Hell here not for a place, but the torments of hell; they affirm then that Christ in his soul for seventeen hours together, beginning at his agony in the garden, till he gave up the Ghost, suffered in his soul the pains of hell. Had they meant no more but this, that then our Saviours sorrows were extreme and vehement, sorrows never the like, pains never the like, caused through the wonderful apprehension of Gods wrath lying upon his soul, there had been no impiety in this opinion, though too far yet removed from the true sense of the Creed; but when they assert, Diros in anima cruciatus danmati& perditi homixis pertulit; Perinde alienatum se à Deo sensit, ac si in suam perniciem conspirasset; When they say, he must undergo the whole wrath of God, undergo the first and second death, bear all the burden of our sins; This is it which I cannot assent to, in that it differs, being well sifted, but very little from blasphemy. But of this opinion I say no more now, having lately said so much of it.  
2. These four senses being all upon so good grounds, thought unapt for this place; I will now deliver, what I judge most suitable to this Article, viz. That Christ sometime in Triduo mortis, the time I define not, did really descend in soul into the place of the damned.  
This sense is most literal, natural, and agreeable to the words, no way liable to any Tautology, nor repugnant to the Analogy of faith, consorting with the plain words of Scripture, and testimonies of the ancient fathers, and the most judicious Divines of later times. I add, that it seems to me to be the sense of the Church of England, at the first time of reformation, received and delivered to us in the 37. Article, as appears by these words of Mr. Noels Catechism, Christum ut corpore in terrae viscera, i●a animâ â corpore separatâ ad inferos, ad inferos ipsos descendisse credimus. We believe, that as Christs body was laid in the bowels of the earth; so his soul being separated from his body, did descend to the places below, even to those very places; and this Catechism is authorized by the public approbation of our Church. Now the reasons that persuade this exposition, are drawn out of the Scriptures, the Testimonies of Theologues, and the ends of Christs descent.  
1. We have both Testaments to speak for it, Old and New; 
Psal. 16.11.  David in the Psalm saith it plainly in the person of Christ, Thou shalt not leave my soul in Hell, neither shalt thou suffer thy Holy one to see corruption; and that we should not be mistaken, to him Saint Peter applies it; 
Act. 2.31.  which words contain a special prerogative verified in none but in the true messiah and Saviour of the world. Saint Peters purpose there was to prove him Lord and Christ; thats his conclusion; his medium to prove this, is drawn from the privilege of his body and soul; his body as Davids did, corrupted not in the Grave, 
Vers. 36.  and his soul though in Hell, was not left there; each part returns to life with greater glory; the flesh free from corruption, the soul superior to destruction. Saint Peter therefore applying this sentence to the resurrection of Christ, doth as it were with his finger point out the places, whence these two parts were to be brought; the soul from Hell, for that could not hold it; and the body from the grave, that it should not corrupt there. Add to this, that if by Sheol or {αβγδ}, we should understand the grave in this place, the phrase would be very improper, since no mans soul can be said to be left in the grave, into which it never comes.  
2. I forbear other places of the old Testament, and come to the new; among which this of my Text is one principal. For that reason before alleged, that there is no proportion betwixt the highest heavens, and a grave three foot deep; I add here, that the Scripture is the best intepretor of Scripture; now the lower parts of the earth are in other places of the sacred text put for Hell. Ezekiel foretelling the ruin of the Assyrian for his pride, 
Ezek. 31.14.  compares him to a three; and to the end that none of all the trees by the waters exalt themselves, &c. they are delivered to death, to the neather parts of the earth with them that go down to the pit, where Eretz tachtith hath manifestly the same sense with Sheol tachath, Esa. 14.9. hell from beneath or below. 
Isa. 14.9.  Here the prophet threatens to them two distinct things, Death, and a descent to the neather parts, and gives such sight, speech, affections to them, which those in hell may have and use, but not they in the grave. I spare other places to confirm this, because I hasten, and come to the famous place of Saint Paul, Rom. 10.6, 7.  
Say not thou in thy heart, Who shall ascend into heaven? 
Rom. 10.6, 7.  that is to bring Christ down from above: Or who shall descend in Abyssum, into the deep? that is to bring Christ again from the Dead, &c.  
The Apostle alludes here to Moses words, and fits them to Christ; Moses speech is of the Law, and his meaning is plain, 
Deut. 30.12, 14.  that the Jews could not pretend in excuse of their disobedience, the knowledge of Gods will hide from them in heaven, or far removed by sea, that they should say, Who shall ascend? &c. for it was nigh them, &c. This the Apostle applies to the Gospel. The way now to decline death, and obtain life, is not to look to the Law, but to Christ; yea, but where shall we find him? Oh saith the Apostle, Away with all such thoughts. Ne dicas, say it not, think it not; ask not, Who shall acend to heaven to see whether God be reconciled to us through Christ? ask not, Who shall descend to the deep to see whether death be disarmed, and hell gates broken?  
After Christs descension and ascension, to ask Who shall ascend to procure life? or Who shall descend in Abyssum to destroy death for us? savours of infidelity; and through want of faith frustrates what Christ hath purchased for us. 
Ver. 8, 9.  The word is nigh thee, even in thy mouth. And he that shall confess with his mouth, and believe with his heart, that God raised up Jesus from the dead, to be Lord of all, i. e. to save from death, and give life, shall be saved. This ●s the Apostles intent and purpose in this place.  
Faith therefore informs us, that Christ is that person who ascended to heaven, to carry us thither with him; and who descended in Abyssum, to destroy him that had the power of death. Now Abyssus is never in Scripture used for the grave; it signifies sometimes the depth of the Sea, and bottom of the earth, and is Metaphorically taken for the deep counsels of God, and desperate troubles of men, in the Old Testament: But in the New, only for the bottonles pit, whither the Devils a re afraid to go: as appears by their Petition to Christ, That they be not commanded to depart {αβγδ}, into the deep, 
Luk. 8.31. Rev. 20.  where they are locked and chained when God pleaseth. It seems then by the Apostles Ne dicas, No more doubt to be made of his descent, than of his ascent.  
I am not ignorant how that place of St. Peter is brought to confirm this Opinion. 
1 Pet. 3.18, 19.  The words are, Christ suffered once, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, by which he also went, and preached to the spirits which are in prison, which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, &c.  

Aug. Ep. 99. ad Euodium. 1 Pet. 4.6. art. in Loc.  This is one of those places in which an Elephant may swimm. St. Augustine acknowledgeth it a depth, and thought he could not sound it. Every Interpreter complains of the obscurity; and it may be it is like that the Gospel was preached to the Dead; of which Aretius affirms, that the School in heaven shall inform us. The light which abler Divines lent me, I thus hold forth:  
Take the word Spirit for the Soul of Christ; and the word {αβγδ}, for kept alive, then the sense is this, Christ dyed in his Body, but continued alive in his Soul, by which he went and preached to the damned souls detained in the Prison of Hell, and those who had been disobedient in the time of Noah; not those only, but those especially, because they were the most famous, the most obstinate sinners, not repenting when the Son of God spake and called them to amendment by Noahs tongue.  
This is more consonant to the full intention of St. Peter, who purposely speaking of the death of Christ, vers. 18. pursueth the consequents thereof in order; as first his descent to the spirits in prison, vers. 19. Then his Resurrection, vers. 21. After his Ascension, vers. 22. Lastly, His Session at Gods right hand, in the same verse, &c. Angels, and authorities and powers being made subject to him. This is the most Natural sense, as I conceive, of this place, and serves evidently to prove the Article, That Christ descended to Hell.  
These be the especial Scriptures upon which the literal Exposition is grounded. And this is the general judgement of the most Ancient Fathers, and the best Learned of Modern Divines of the reformed Churches. Ignatius, Irenaeus, Cyprian, Athanasius, Eusebius, Hilary, Nazianzen, Chrysost. Hieron, Augustine, cyril, &c. whose plain Testimonies I forbear to recite, because they may be red in Bishop Bilson, 
Bilson. p. 544.  & Bellarmine de Christi anima. lib. 4. cap. 14. And for later Divines, Peter Martyr, Zanchy, Aretius, Hemingius, Moller, Pomeran, Musculus, Urbanus, Regues, Chy●●aeus, Luther, &c. and our Church of England, affirm it. If any man be otherwise minded, 
Phil. 3.15.  Deus revelabit; in the mean time let him not disturb the peace of the Church about it. I must draw toward an end; But I cannot choose but call to your memories, those reasons given by Divines, which in all probability moved Christ to descend. Three ends they assign for it.  
1. That the souls of Infidels and wicked men there tortured, might confess, that however their punishments were sharp, yet they were very just. The seed of the woman to break the Serpents head, was promised to them; Salvation by Christ to come was prophesied; but this they derided, this they mocked at, as in the dayes of Noah; but now they might see all performed; he that was to come, was ●ome; and because they neglected him of whom they had so often heard, their condemnation was just. 
Heb. 2.2, 3.  This was a real and experimental Sermon; thus the Gospel might be said to be preached to the dead. In which he did upbraid to the spirits of obstinate men, what a gracious Saviour they had cast aside.  
2. Satan the great Prince of darkness might see all his power to be weakened, broken, and utterly ruined. He and his servants for an hour had their will on him; betrayed, scourged, crucified him, 
Luk. 22.53. Mat. 4.3.  like an infirm and weak man; This might put him to inquire, If thou be the Son of God. But that now he might see who and what he was, He descended, and broken the Gates of Brass, caused the Keepers of those Gates to tremble, trode under his feet the Serpent, Death, Hell, Triumphed over him in his own Fort, beat him in his own kingdom; took and bound the strong man, 
Luk. 11.22. Col. 2.14, 15.  and leads him and all his Troops Captive. I cannot set up a more eminent trophy for this victory, than St. Paul hath done; where, after the Bond cancelled, and nailed to the across, he goes on, and sets Christ, as I may so say, in Sellâ Curuli, in his Triumphant Chariot, teaching us, that he despoiled principalities and powers, and made a show of them openly, triumphing over them. In which words the Apostle alludes to the manner of Heathen Triumphs. For it was their custom after a Victory, to erect some monument in the place where the battle was fought and won. This being done, there often followed an open show, in which the conqueror was mounted in a triumphal Chariot, and the chief of his enemies being bound and pinioned, were lead openly after him.  
This battle was fought upon Mount Calvary betwixt Christ and the devil. There Christ vanquished him, and erected a trophy in remembrance that he got the day, and after prosecuted his Victory even to Hell, took there principalities and powers, i. e. the devil, his angels, hell, death, and condemnation-prisoners, spoyled them of their armor and Weapons, chained them and bound them each to other, {αβγδ}, 
Zanchy in loc.  carried them along the open air, and dragged them after him in the sight of Almighty God only, and the blessed Spirits.  
3. And this could not choose but give great content to the souls and spirits of just men deceased before( who, while they lived, believed and hoped in Christ) to perceive the work of their Redemption finished, all their enemies vanquished, Death, Hell, and the lord of both conquered and utterly subdued. Whether therefore we reflect upon the Reprobate, the Devil. or Gods Elect, there be excellent comforts in this one Article. The Reprobate are thereby convinced, the Devil destroyed, and the spirits of just men assured that hell never shall have any power to torment them.  
But could not thus much have been done, had not his soul descended thither? Yes, no Question. But if yet it pleased him to descend to ●hat dismal place, not to suffer any thing, but there to begin his triumph, we are to admire his love, and congratulate his Victory.  
Thus have I delivered what I conceive of this point, viz. That Christ in his Soul after his death, descended not only virtually, but locally into Hades; not to suffer any thing for our Redemption, 
Joh. 19.30.  there being for that a C●nsummatum upon the across, but to triumph over all our spiritual enemies: So that I make not this Article to be the last of his Humiliation and abasement; but the first step of his exaltation and advancement. If any man shall think otherwise, I condemn him not, as I desire he would not do me. Let the Rule of Charity guide both; That since all confess the truth of the Article, and differ only in the sense, we make no schism in Christs seamless coat about it, raise no discord in the Church, but endeavour to keep the unity of the Spirit in the bond of peace. 
Eph. 4.3.    

3. He ascended far above all heavens.  
You have seen one term of our Saviours motion, as low as low may be. Now will you but look upon the other, you shall see him as high as high may be. In the verse before, it was On high; which is somewhat a doubtful word; for any way above or from the earth, is on high. The Apostle then to remove all doubt, that we might know what height, what altitude he meant, expounds it for us. To that pitch he came that he was {αβγδ}, above, and {αβγδ}, aloft; above the heavens, above all the heavens, even the highest of them.  
But of our Saviours Ascension I shall not at this time speak more, there being a fitter opportunity for it when I shall come to treat of that Article. I go on then to the last words of the Text, which show the end of these two motions, and which will give much light to the former Exposition; to which purpose Divines make advantage of it. The end was,   

4. That he might fill all things.  
The end is that which perfects all things. This, though last in execution, is first in intention. To give then satisfaction that way, the Apostle omits not that neither, but opens the end why he did descend, why he did ascend; why to the depth, why to the height: Ir was that he might fill all things. The word {αβγδ}, is of great latitude; and Interpreters refer it to divers Supposites; some to Officia; some to De se scripta, some to Dona, some to Loca; some make it the singular number, and understand {αβγδ}, Every man; all carry a good sense with them, and proper enough to the Text.  

1 Tim. 2.5.  1. The Office of a Mediator Christ undertook for us; and this Office he was to execute partly above, partly below. To earth he descended to take flesh, to teach, to suffer, to die, to be buried: To the lower parts of the earth to triumph. But as yet the whole work of our Redemption was not finished; somewhat was to be done in heaven for us; thence he was to be a King, to give Laws and Govern; there as a high Priest, to intercede and interpose for us, thence to pour down the gifts of his Spirit, and set Officers in his Church; To earth then he came, and to heaven he went, {αβγδ}, that he might execute the Office of a King, Priest, and Prophet.  
2. This is an excellent Interpretation of the Apostles Text; and yet there is a second, He descended and ascended, that he might fill all things; that is, all things that were written of him. Whatsoever was foretold of him, were but as it were empty things till they were fulfilled. All were but in promises, in shadows, in types, in figures and prophesies only, which fill not, God he knows. Had they given full content, why is it that those who lived then, 
Isa. 64.1. Cant. 8.1. Col. 1, 19. Luk. 24.44.  were still in expectation? why were they so earnest? O that thou wouldst break the heavens and come down. O that thou wer'st as my Brother. That which could fully satisfy, it seems was he alone, in whom dwelled all fullness. Descend then, and ascend he would, to fulfil all that was written of him, in Moses, the Prophets, and the psalms.  
3. And yet there is more in it; you may join Omnia to Loca, and the sense will be this. The partition of these places is in the Apostle tripartite, Things in ●eaven, things on earth, things under the earth. The earth he visited in his flesh. Those parts below the earth, in his Soul; and that he might fill all places with his humanity, he now ascended to heaven. For the Apostle speaks of Christ as of a great King who takes possession of his kingdom: not by taking a view of every particular place, but the chief only; which being done, he is acknowledged for a Prince in all places, and all do him homage. It was so in this case; Terrena, in earth his Saints bow willingly before him: Here and under the earth the devil and his Angels are forced to bow to him; and in Heaven the Angels and blessed Spirits fall low before him. The power of his sceptre, and glory of his Majes●y hath filled all things.  
4. But what now if {αβγδ}, all be referred to all kinds and sorts of men, of which the Church of the Elect is built up? those which inhabited not Judea only, but all parts of the earth? 
Phil. 2.10. Eph. 2.14, 15. Eph. 4.12. Act. 2.4. Joh. 16 7.  For now the partition-wall was broken down, and the gifts and graces of his Spirit he hath imparted to all. To all a share in a fit measure for the justing of the Saint, for the work of the Ministry, for the perfecting of his Body. And when these gifts were thus bestowed, there was a filling; the Sacred Text expresseth it plainly, They were all filled with the Holy Ghost. But had they not been thus filled, had he not ascended? It seems not. For he  told his Apostles, Exce●t I go away, the Spirit will n●t come unto you. No Spirit to be given, till Jesus was glorified.  
The Consequent then is very natural and proper to this place, He that descended, is the same which ascended, that he might( which without his ascent he would not) fill all the hearts of his Elect people with the gifts of his holy Spirit. By his ascension above all the heavens he hath filled up all the Texts, every Title that was written of him; he hath fulfilled all his Offices, he hath fully shew'd his Merit and Victory in all places; he hath filled the hearts of his Saints with all necessary graces; in one word, Implevit Omnia, He hath filled all things.   

The CONCLUSION.  
I suppose I need not use many words unto you to ascend; not a man, who is not ambitious, and would fain be above. The place at the right and left hand in Christs Kingdom, supposed by them who spoken it, 
Joh. 7.39.  and since desire it to be on earth, is eagerly affencted by more than Zebedees sons. But then remember, as you affect the place, so you take the way to come thither. In which, that you err not, let Christ who is the way be your guide; make account to come thither the same way that he went. Here on high, and above all heavens you see he is; but I pray forget not by what steps he came thither. Was it by exalting himself? was it by bearing a broad sail in the World? No such thing; remember there was a descent before; {αβγδ}, &c. 
Mark 10.37.  That he ascended, what is it but that he descended?  
Ascendit Angelus,& factus est Diabolus, The Angel ascended, and he was made a devil. Why so? He never descended first; and therefore he is now in the bottom of Hell. Whereas he who first descended, and after ascended, is now in the top of heaven: To teach us that an high top, if it stand firm, must have a low root. We must be as he was, before we can b● capable to be as he is; descend by humility, condescend by charity, or else there is little hope to ascend after him.  
Our Saviour by his example hath taught us, That an humble mind is the way to an high a●d glorious estate. This St. Paul proposeth to us, Let the same mind be in y●u, 
Phil. 2.5.  that was in Christ; who being equal with God, made himself of no reputation, but was found in the shape of a servant: Thus much you must be content to be; 
Gal. 5.13.  servants of God, servants to one another. Now proud thoughts, and proud looks become not servants. Nothing mo●e becomes that state than humility.  
In what low and humble postures and terms have the servants of God appeared before him? 
Gen. 18.27. Gen. 32.10. Ps. 116.16. Mat. 3.11. Luk. 15.19. Luk. 7.6. Luk. 5.8. 1 Cor. 15.9.  I am but dust and ashes, saith Abraham; I am not worthy of the least of thy mercies, saith Jacob; I am thy servant, thy servant, and the son of thy hand-maid, saith David; I am n t worthy to loose the latchet of thy shoe, saith John; Not worthy to be called thy Son, saith the Prodigal; Not worthy that thou shouldst come under my roof, saith the Centurion; A sinful man, saith St. Peter; Not worthy to be called an Apostle, saith St. Paul. Thus humble these best servants of God were in the presence of their Lord.  
And how ready every one of these were to serve each other in love, is as evident. 
Gen. 13.8, 9, 10 Gen. 33.3, 14, 15. Psa. 53.13. Isa. 41.8. Rom. 4.16. Isa. 44.1, 2. Psa. 78.71. Mat. 3.15. Mat. 8.10. Gal. 2.7, 9. Act. 9.15.  Abraham is humble, even to Lot his Nephew: Jacob speaks out of the dust to his Brother: David puts on Sackcloth for his enemies: I forbear more examples, This was their descent before God, to men; little they were in their own eyes; yet none greater in the eyes of God than these. For Abraham from his dust and ashes, is raised to be the friend of God, to be the father of the faithful. Jacob to be his servant: David from the sheep-fold to feed his people: The Baptist unworthy to untie his shoe, to pour water on his head: The Centurion a man of greater faith than any in Israel; Peter from his boat, to be one of the chief of the Apostles; and Paul, notwithstanding his unworthiness, a chosen Vessel.  
Behold what humility can do! raise from the dust, raise from the flock, raise from the lowest condition to the highest favour. I know not any thing in the world that riseth to perfection, but it is at first humbled: A descent there is, before there be an ascent. Seeds are laid low in the earth, humbled yet lower in the root, before you see them in their Ascendent, flourishing in their green, mounted on their stalks or Trunks, spreading in their boughs, and loaded with their ears or fruits: Men again are crying in their Cradles, vested in their Clouts and Coats, before they arrive at the strength of men; In their A B C, before they can offer at any perfection of knowledge. The like is to be found in all other things. They are in their beginnings, in their fieri, in their powers only, which is a kind of humiliation and descent, before they get up, grow strong, mature, and come to full perfection. No form is introduced, but a privation precedes.  
And thus it must be in Christianity; perfection we are to aim at; to rise to that height to be loaden with fruits; but this will never be, except the seeds be sown in humility. 
Jam. 4.6.  For God resists the proud, and gives grace to the humble. In which virtue the more we root, the faster we stand, and the taller and more fruitful we are like to be. 
Ez. 9.4.  In Ezekiel those who were saved, were marked with the letter Tau in their foreheads. That is the true mark of humility, true in the letter, for it is in the foot, the last, the lowest of the Hebrew Alphabet; and true again in the type, for it bears the emblem of the across, which was the last and lowest step of our Saviours humiliation while he lived. 
Phil. 2.8.  He humbled himself to death, even to the death of the across; so far St. Paul goes, and there stops.  
You see then your mark, H●mility; no pride in your foreheads, Humility only; 
Prov. 30.13.  no high eye-brows, but submiss and humble. Contraria contrariis curantur. Pride it is confessed was our fall and ruin; and nothing can raise us but humility. The Apostle puts us in mind of babes in Christ, 
1 Pet. 2.2.  and they who are not humble, are not come so far; not to their {αβγδ}, the state of salvation. For who yet ever saw a babe in his cradle, in his first clouts proud? poor innocent, he knows not what it means: And what time, trow you, will those sons of pride come to the measure of the first age in Christ? can they ever hope to come to the top of the ladder, who are not yet upon the first round?  
To shut up all: There is Virtus ab alio, power from on high; 
Luk. 24.49.  those gifts that the Apostle here speaks of, which chest ascended up on high to bestow: and upon whom do they descend? what upon the lofty, the high, the proud? be not mistaken, it is not so; for the holy Ghost will not rest, but upon the lowly, saith Isay; nor God give grace but to the humble, saith Solomon; 
Isa. 57.15. Prov. 3.14. Can. 2.1. 2 Sam. 1.21.  for grace can no more abide to lodge in a proud heart, than rain stay on the top of mountains: The Church of Christ is a lily of the valleys, and valleys are low places, in them the water runs and remains, so graces in an humble and low spirit: whereas the curse of the mountains of Gilboa is upon those who are high and mighty in their own eyes; not the sweet showers, nor yet the mildred dews of Gods grace can fall upon them; or if it do, it is to no purpose, for they have no capacity to retain it; it flows away as if it had never fallen.  
Borrow and take many empty-vessels, saith Elisha to the widow, 
2 Reg. 4.3.  and poure oil into them: Vessels that are full can receive no more; and hearts that are full of pride can never receive any of this precious oil. To receive then abundance of grace( which is a part of this Donative) into our hearts, they must be voided of self-love, and vain-glory; pray we then him that giveth grace to the humble, to give us grace to be humble, that so we may be meet to receive him. For then from the lowest place, we may have hope to ascend to the highest; from these low seated parts of the earth, to come to the highest heavens, that place where he is▪ Per gratiam pervenitur ad gloriam; This his grace which runs in the low valleys of our hearts here, will dispose us to glory hereafter, where we shall live and reign with him for ever. Amen.    

Of Christs Resurrection.  Rom. 4.25. 
Who was delivered for our offences, but raised again for our justification.  
WHO is a Relative, and therefore in grammar it must have an Antecedent; it hath so; It relates here to Jesus uur Lord; view him where you left him three dayes since, and you shall see him delivered to the Jews, to the across, to the Grave, Crucified, Dead and butted; and this is the third day since that was done, which from that time to this, the whole Christian world hath and doth keep holy in memory that the Lord of life, being loosed from those fetters of death, rose as he had foretold.  
That he was delivered, was a sad and heavy spectacle; that day is past, and I am past that, which was fit for that day, the day of his Passion, Death, Burial; I list not to repeat it. Now I shall present you with a more pleasing discourse; the Resurrection of Christ, which is the very matter of our hope; for when in the hour of death, Friends, Physitians, Wife, Children will all prove miserable comforters, this one word will revive our spirits; Christ is risen.  
Two Points there are, that in the last Clause of this verse offer themselves to our consideration. 1. The Act. 2. The End.  

1. The Act. Christ is raised.  
2. The End. For our justification.   

1. {αβγδ}, He was raised.  
Which yet we must not so mistake, as if any other had raised him besides himself. For as Bernard, alios credimus resuscitatos, Christum resurrexisse. The Angels sermon to the women is, 
Mar. 16.6.  He if risen; Elizeus restored a child; Peter Tabitha; but others, not themselves. The Saints which rose after the resurrection were patients while the act was done upon them; 
2 Reg. 4.35, 36. Act. 9.40.  whereas Christ rose not virtute aliena& precaria, but propriâ, not by other or any precarious, but by his own might and power. Power he had to lay down his life, 
Joh. 10.18. Joh. 2.19.  and power to take it again: and therefore he bade the Jews, Destroy, &c. but know yet, that I will raise it.  
The Scripture I know speaks sometimes passively, He is raised; sometimes actively, He rose. And that you marvel not at it, St. Paul hath lent us a distinction to remove the scruple; He was crucified through weakness, but he lives by the powor of God. 
2 Cor. 13.4.  Christ was an extraordinary person, composed of two Natures, God and Man, and therefore he did participate of the properties of both. What so proper to man as weakness? what so peculiar to God as power? He was then a weak man, and a powerful God; as he was crucified, so he was weak; but as he rose to life, so he was powerful. His Deity was never partend from his Humanity, no not when his body lay breathless in the grave. The body is laid in the grave, the soul is resigned; the God is eternally united to them both without any possibility of divorce. The soul in his agony feels not the presence of the Godhead; the body in the grave feels not the presence of the soul; 
council. Chalced.  yet as the Fathers of Chalcedon say truly, {αβγδ}, indivisibly, unseparably is the Godhead with both these still, and ever one and the same person: He was then raised, and yet did rise: The power of his Godhead did raise the weakness of his Manhood from those uncomfortable sorrows of the grave. He riseth as God, and is raised as man. Deitas quae ab utrâque hoins substantiâ non recessit, 
lo. Ser. 1. de Resur.  quod potestate divisit, potestate conjunxit; The Deity which never departed from his body nor soul, what it divided by power, conjoined again by the same power.  
2. And how easy might this be, since his Grave was but his Bed? thither he went to take his rest, and when he had slept there, he prefixed time, he rose from thence, according to the prophesy that went of him, I laid m down and slept, 
Psal. 4. ult.  and rose again, for thou Lord makest we dwell in safety. When he was to die, no man took his life from him, for he gave up the ghost, {αβγδ}, 
Joh. 19.30.  he gave it up. Quis quando vult tam facili dormit? he dyed as easily as we go to sleep, and therefore raised himself more easily than we wake. As the Passion of Christ was, as I may so say, the sleep of his Deity, so also the death of Christ was the sleep of his Humanity.  
Two privileges belong to sleepers. One is Incorruption; The other is hope of Resuscitation, In those that sleep, though Morpheus binds all the senses, and restrains their operations, yet in sleep there is an immunity from corruption. For when this sister of death is pleased to unloose her bonds, every sense and part is in the self same integrity, if not better than what it was when we lay down. Thus was it with our Saviour; he laid himself down to rest in his grave indeed, 
Psal. 88.5.  but he was free among the dead; he had a liberty that never any dead man had besides himself. For whereas other dead bodies are resolved into dust, God would not suffer his holy one to see corruption. He rose as entire from the bed of his grave as when he lay down: Otherwise death should have had dominion in part over him.  
The second privilege is Resuscitation. Men go to bed with a purpose to rise again; so did our Saviour go to his grave, not to lie there beyond a set time, but when he had sweetened and perfumed that bed for us, to take his leave, and return to life. For   

2. {αβγδ}. He was raised.  
And that Christ is again risen from the dead, there is evidence enough to persuade any man, except him who is possessed with obstinacy, and the spirit of conrradiction. The books are open; and if either the predictions of the Prophets, the witness of Angels, his own Apparitions, the opening of the graves after he rose, the malicious tales of his very enemies, the testimonies of many men and women, the valour and constancy of those who dyed for the witness of it, the multitude of those who quickly embraced and believed it will satisfy, he that runs may red and hear enough to confirm him in this truth. Et quid testium satis, si non hoc satis? 
Heb. 12.1.  And if this cloud of witnesses be not enough, men deserve to be under a cloud of error still.  
1. First, what evident predictions are there of our Saviours resurrection, both by others, and himself! His holy Ptophets foretold it, Job was assured of it; 
Job. 19.15. Psal. 16.10.  I know that my Redeemer liveth. David saith it plainly, Thou shalt not leave my soul in hell, neither shalt thou suffer thy holy One to see corruption. Isaiah foretelleth it, He was taken from prison, and from judgement. Jonah was a Type of it; and the Prophet Hosea confidently avoucheth it; 
Isa. 53.8. Matth. 12.40. Hos. 6.2.  He shall quicken us again after two dayes, in the third he shall raise us up, and we shall live in his sight.  
Thus much was promised and hoped for by the Prophets before his appearance in the flesh, and while he lived he averred as much. How often did he tell his Disciples that he should go to Jerusalem, be crucified; 
mat. 20.19.  and that he would rise again the third day? he plainly did affirm to the faces of his greatest enemies, that if they destroyed, the ●emple of his body he meant, 
Joh. 2.19.  he would raise it up again in three dayes. The incredulous Jews would needs have from him a sign, and none they should have, and none he would yield to, 
Mat. 12.40.  but that of Jonah; three dayes the Prophet in the whales belly, and he three dayes only in the heart of the earth. Had he assigned some long time for his return from death to life( as Mahomet promised his saracenes after 800. years) the falsehood might have been hide by length of time. But taking no longer to make good his promise then three dayes, 'tis evident he meant to perform; for otherwise the fraud would soon have been detected. And it seems that his intentions and promises were well enough known, not only to his friends, but even to the Jews his enemies. 
Matth. 27.63.  Why is it else that they press Pilate, and put him in mind of his words? Sir, we remember that this deceiver,( so they blasphemed) said, while he was yet alive, after three dayes I will rise again; they could you see, call it to mind and remember it. Et ut praedixit, sic revixit; he gave warning that it should be so, and he fulfilled it. Come hither thou malicious Jew, and see how thou art taken in thine own snare! Why dost thou with so much diligence secure the Tomb? 
Ver 64, 65.  Christ will prove to thee a deceiver indeed, said pus non malitiosus; deceive thee he will, but out of power and love, not out of malice and cunning. For all thy seals, and ston, and watch, deceive thee he will; for he will rise as he foretold. Where's the man that but now said, if he would come down from the across, 
Ver. 42.  he would believe in him! for whether is it a greater miracle for a living man to descend from a three, or for a dead man to descend from a grave? Behold, the Sepulchre is open, you may stoop down and enter if you please, but there you shall not find him, for he is risen as he said.  
2. He had said it, and at that time two Angels came from Heaven to witness that he said true; so is the Text, As Mary stooped into the Sepulchre she saw two Angels in white sitting, 
Joh. 20.12.  the one at the head, the other at the feet, where the body of Jesus had lain. Their words, their place, their habits, their site, their order are all ample testimonies of the resurrection.  

Luk. 24.5.  Their words were reprehensive, Why seek ye the living among the dead? every thing is to be sought in its proper place; and a grave is no proper place for a living man. Oh you devout women, carry back those sweet Odours which you prepared for your Masters body; for your and our Lord lies not here dead, but doth triumph in life. Let your eyes be your judges, Come and see the place where your Lord lay: 
Mat. 28 6.  He lay there, but now we sit here to witness that he is gone.  
For what have Angels else to do in a grave? for to see those immortal spirits in the house of the dead, was but a strange sight a sight never seen before; never till Christs body had been there; this the first news of Angels in such a place. Blessed Angels never but in a blessed place: And such was this since Christ lay there, even this house of death blessed. There was a voice heard from Heaven, 
Rev. 14.13. Psal. 116.15.  Blessed are the dead; precious the death, glorious the memory of those who die in the Lord. 'tis not then without a great mystery, that the Angels descend and sit here, that that should be the place for Angels, that was the place for worms: Their errand is to declare, that their Lord as well as ours is risen from the grave, and upon it a great change was like to ensue in that place, 
Rom. 6.9.  to wit, That death should no more have dominion over him, nor over his.  
And as the place in which they were, so also the colour in which they appeared, was an evidence of this. I suspect, should a man have seen an Angel upon the day of Christs passion, he should have seen him in a black mourning weed: the habit which the Sun wore that day for three hours, makes me judge so: But this of white is a fit Easter-day colour, 
Matth. 27.45.  for it is the colour of those that must rise to glory; 
Rev. 3.4, 5. Mar. 9.3. Greg. Hom. 21.  whom therefore Tertullian calls resurrectionis Candidati. Which when Christ would represent on the Mount; His raiment was all white, no Fuller on earth could come near it. Candida Angelorum stola, resurrectionis gaudia demonstrat: The Angels white stolen, puts us in mind of those whi●e robes, in which the Saints at their rising shall walk.  
Farther yet, their sight was a position well beseeming the resurrection; for they were sate to take their rest, as we ordinarily say, Sit down and rest: Such is a grave now become to Gods servants, a place of rest; of rest, not from our labours only, 
Psal. 16.9.  so the beasts rest when they die; but as the Psalmist, a rest in hope; hope of rising again to the members, by virtue of the head, whom the Angel said was risen, 
Matth. 8.11.  and hope to enter into the rest above, And sit down with Abraham, Isaac, and Jacob in the kingdom of God.  
Lastly, the Angels order in sitting is not without a Mystery, one at the head, the other at the feet; Such a thing there will be at the resurrection of the just; difference of places, 
Matth. 25.33. 1 Cor. 15.41, 42.  difference of glory then, some set on the right hand, and some on the left in his kingdom; All shall have glory enough, though not all an equal degree of glory.  
3. But that which exceeds all testimony of Angels, was the frequent manifestation of himself after he was alive to his appall'd, 
Mar. 16.9. Mat. 28.9. 1 Cor. 15.5. Luk. 24.13. Mat. 28.16. 1 Cor. 15.6.  dismayed, forlorn, afflicted followers. This he did twelve several times; First to Mary Magdalen apart, then to the other women with her, after to his Disciples, sometimes to one or two alone, sometimes to the whole body together, and at last to five hundred brethren at once; all which apparitions are able to resolve any spirit that sets not himself on purpose to resist the truth. 
Matth. 27.52, 53. Joh. 20.26. Act. 10.41.  I had almost said he appeared to the dead; sure I am his power did; for after his resurrection, many of the bodies of the Saints ar se and came into the holy City, and appeared to many. The women saw him, the men touch him; one puts his fingers into his wounds; he eat, he drank, he conversed with his Disciples often, and for many dayes; why then should any man deny that he is risen? Of which St. Luke, 
Luk. 1.2. 1 Joh. 1.1.  and Saint John were so confident, that the one writes, That which we have heard and seen, we deliver unto you; and the other, That which we have looked on, and our hands have handled of the Word of life, that we declare. Credible facit videntium certitudo: In a matter of fact can there be any testimony surer than his who is an eye witness? These they were, and that their witness be the less doubted, they were not credulous men, easy of belief, such as would take up any thing and report it at the first bound: But slow of heart to believe all that the Prophets had spoken. 
Luk. 24.25.  Never was matter carried on with more scruple and slowness of belief, with more doubts and difficulties( I mean not by the world, but by the Disciples themselves) than this of Christs Resurrection. 
Mar. 16.11, 13  Mary Magdalen saw him alive, and reported it, but they believed her not; the two that went to Emmaus saw him and reported it, 
Luk. 24.11.  them they believed not neither; divers women together saw him, and came and  told his Disciples, but their words seemed unto them {αβγδ} a very gossips tale; they all saw him, 
41. Joh. 20.21.  and yet seeing him they doubted. When they were put but of doubt, and  told it to one that was absent, Thomas by name, 'tis known what his stiffness and peremptoriness was: He believe it? no not he, he would believe ner'e a one of them all, except he might not only see with his eyes, but feel with his fingers, and put his hand into his side, he would not believe. The testimonies of so many eye-witnesses, so cautelous, so wary, so incredulous till confirmed, makes the matter past all doubt. And this their suspense was profitable to posterity, for dubetatum est ab illis, ne dubitaretur à nobis; God suffered them to doubt, that we hereafter should never doubt more of it: their incredulity so dispelled should confirm our faith.  
4. Long it was you see before they believed; but they were not so incredulous before, as confident now: they averred it boldly and, unanimously before the whole world: die they would rather than deny it, nay die they would rather then they would be silent, and not publish it; commanded they were to the contrary; had they but he'd their tongue all had been well, 
Act. 4.18.  but this they would not do: {αβγδ}, Be it known unto you, saith Peter, that Jesus of Nazareth whom ye have crucified, is by God raised from the dead. 
10.  And what got they by being so forward? nay, what did they not lose? Their life, their liberty, their Country, their livelihood, all they had to lose; all they might have saved, and said nothing; but their mouth could not be stopped, even to the last drop of blood, to the last gasp they expired with this Article, Jesus is ris n. Credibile facit morientium fortitudo. The courage of them who died for his Name, may make an infidel believe it: tell me what comfort had it been to these men to have devised all this? what encouragement could they have had in those doleful afflictions in a manifest untruth? Their sorrow would have been the greater, their constancy the less, when their own heart should have given their tongue the lie. That then they thus persisted in it, that unanimouslly, not one, but all, and persisted ro death, is an argument beyond control. 
Act. 3.6, 7. Act. 5.16. and 8.7. and 16.18. Act. 2.13. mat. 26.73: Act. 6.7. Act. 19.19.   
5. But to proceed; By whose power was it that they cast out Divels; by whose power was it that the● healed the cripple; by whose power was it that they who were un●etterd men, that could speak but one language, and scarce that well, should convert so many Priests, so many Philosophers and wise men to the Faith? It is a senseless thing to say, that a dead man should have the power to move and stir in the hearts of the living; that a Jew or a graecian should forsake his old religion, and casting away his gods, worship one that was crucified, is beyond belief, had the evidence been to be contradicted. Who will ever believe, that a man forsaken of life, and able to do nothing, should be able to hinder, or alter the actions of living and active men? And yet thus it fell out, By the testimonies of those poor men bearing witness to the world, that Christ was risen; the adulterer left his adulteries, the murderer his cruelties; 
Plutarch.  nay, which is beyond all reason, the feigned gods of those times forsook their Te●ples and Oracles, the devils having no longer power to delude the world with their ambiguous answers.  
Hear, O you despisers, and wonder! How could the ashes of a dead man ever prevail so much with the living, that upon the confidence of life therein contained, they should willingly forego wife, children, goods, good name, and life itself, with such alacrity and magnanimity, that their enemies held it for a ruled and resolved case? there is no Christian living that feareth death. This strange alteration in the world, these silly men could not have effected, had their witness been any way loose or controlable; for force they had none to do it. I red not of any one of the Apostles that went to preach with a sword by his side; That's for Mahomet and his followers.  
Farther yet, they to whom they preached this Truth, were no Babes; the Cities where they delivered it no obscure places. Rome was caput orbis, gentiumque; the Queen of Nations; Corinth among the great Mart-Towns of Europe; Athens the famous School and Seminary of Learning; Eph●sus well known and frequented for the great Deity of Diana. In these places were the wisest men for Counel, the subtlest for traffic, the wittiest for disputes; and the most accomplished for their irreligious mysteries. Here, if any where, these poor silly men, tha● believed in a crucified God, whom they reported to be alive, were most likely to find contradictions and opponents, and yet so confident they were of this Truth▪ 
Act. 19.19. Act. 17.17.  that Jesus was risen, that they durst publish it in their Schools, in the Synagogues, in the streets.  
And the success of this their declaration, is an evident argrment of the Truth, that without any human motives( for what could they promise, or did they, except poverty, scorn, contempt, afflictions) whole Nations quickly were of their judgement. Had it been otherwise, to what purpose had it been for Saint Paul to have written Epistles to the Churches of Rome, of Corinth, of Ephesus? 
1 Pet. 1.1.  &c. Why did the other Apostles writ to the dispersed in Asia, had not they, to whom they wrote, been convinced in their consciences, that what they wrote, was true?  
It is the fashion of such as publish an untruth, to betake themselves to some obscure place first, where when they have gained upon the ignorant, then they attempt farther. 
Alcoran.  So Mahomet sowed his blasphemous seeds at a poor obscure village in Arabia. 'tis known too well what stuff hath come out of Conventicles; but as Christ rose or jerusalem, which was the City of the great King, 
Psal. 48.2. luke. 24.47.  the glory and joy of the whole earth; so also was this doctrine published first at jerusalem, where the contradiction it found was by the invention of a senseless, incredible and notorious lie. Well therefore hath Calvin observed, as the friends and followers of Christ were preachers of his Resurrection, moriendo, by dying; so also his enemies became proclaimers thereof, vel tacendo, vel mentiendo; the Grecians by their silence, and the Jews by reporting an incredible tale about it.  
6. This grand lie was first invented by their Rulers, and after broached by the Souldiers, 
Mat. 28.12, 13.  and this it was, That his disciples came by night and st●le him away while they slept; but what likelihood or possibility can there be in this? do not they who raised the slander, show themselves the starkest fool●, even in that they purpose to show their wisdom. Was there not caution and provision enough before hand? 
Mat. 26.65, 66. Marc. 15.46.  was there not a great ston rolled to the mouth of the grave? a seal set upon the ston? and a watch appointed to attend the sepulchre? What probabiliy then was there, that his disciples should come thither, break up the monument, take away the body, and carry it away, never more to be seen or found without the espial of some one or other that attended there? The ston was so great, that it could not be carried, rolled it was to the mouth of the sepulchre, nothing was like to remove it but some engine; and yet amid all this heaving and shoving, not a soldier there could observe or hear it!  
But youl say they were asleep; rather you should say they were dead, 
Mat. 26.2.  especially the ground shaking and tottering under them by the earthquake. But 'tis strange, that among a guard relieved at set hours, every one of them should be so careless, every eye so heavy; one or two might sleep, but that all should be fast, is miraculous. But grant that it was so, all asleep; The Jews were put to it for a witness, that bring in sleepers, as if such could report what they knew not; would you not deride that man that should bring to the bar a witness to relate what was done while he slept? It is Augustins dil●mma, O mali, 
Aug. 36. Hom. in Joan.  O pessimi; O evil, O wicked fellows, either you were awake, and then you ought to have taken better heed, or else you were asleep, and then knew not what was done; how did you know that they were his disciples, who came and stolen him away, rather than any other?  
Stands it with reason, that a few, dismayed, heartless men, so afraid, 
Mat. 26.56.  that they fled and left him, while he was yet alive, should on a sudden grow so courageous, as to venture upon a guard of souldiers, and steal a dead body, which to them could bring no profit and less comfort, but serve onely to increase their grief and sorrow?  
Lastly, had they come to have stolen him, who will ever believe, that among a guard they would have stayed so long as to unwinde his body, 
tertul. Joh. 20.7.  loose his feet, unbind his head, and dispose of these exuvias sepulti, these fine linen cloths in several places! a thief would not have discovered so much folly, as to have been so curious about trifles, stood stripping, and wraping, and laying them by parcels one by one; he rather would have taken away the whole with him, and disrobed it after; which the Christian Poet Sedulius hath thus excellently expressed: 
— Anne beati  
Corporis oblator, v●locius esse putavit  
Solvere contectum, quam devectare ligatum,  
Cum mora sit furtis contraria? Cautius ergo  
Cum domino potuere magis sua lintea tolli.  And therefore Pilate the Governor considering what was done, and that it was unlikely that if the body were stolen, it should be taken away without the privity of the guard, calls the souldiers to him, and understood by them the whole Truth. All which and much more of Jesus life and death he wrote to Rome to Tiberius; which information the Emperor receiving, moved in the Senate, that Jesus should be reckoned among their Gods. But the Senators dissenting, he gave licence to all to believe in Christ that would, and forbade any Officer or other to molest any one that bare a good affection, zeal, or reverence to that name. Thus much Tertullian testifieth of his own knowledge, who lived 180. years afters Christ; and with him agree Egesippius, Euseb●us, 
tertul. Apolog. c. 5.& 21.  ruffian, Nicephorus, Orosius; neither ought this seem so strange, when Josephus, who was young when these things were done, and wrote his history yet extant, 
Joseph. Antiq. lib. 14. cap. 4.  about forty years after Christ, being no Christian, but a Jew, for ought we know, hath thus written; Christ appeared to them, that is, his disciples, again the third day, his life being assumed.  
7. But why do I fight against an unworthy falsehood with human reason, when God gave the very Dead life, and a tongue to testify that his Son was risen! 
Mat. 27.53.  For after Christs resurrection, many bodies of the Saints, which slept arose, and came out of their graves, and went into the Holy City and appeared to many. 
1 Cor. 15.20, 23. Joh. 11.44. 2 Reg. 13.21.  This was after his resurrection, to show that he was the first fruits from the Dead; he rose first, they after by his power. When Lazarus was raised, did any other accompany him? when the man was revived by the Prophets bones, did the other graves thereby open, and set at liberty their prisoners? What power ever before this time, or since, hath caused those walls of earth to gape, and split, and redeliver many of her dead at one time? Were there no other argument to prove that Christ was risen, then the reuniting again of these good souls to their could deadened bodies; yet this one were enough, for the witnesses were holy, and many, Saints, and a multitude of Saints. If Dives thought a Sermon preached by the mouth but of one from the dead, were more effectual for the conversion of his five brethren to repentance, 
luke. 16.30.  then all the persuasions of Moses and the Prophets: how powerful then should be the tongue of Saints, of many Saints, of many Saints arising at once from the Dead be to persuade men, that Christ is risen?  
To collect all, If Angels, men, women, strangers, disciples, frieads, foes, a whole cloud of witnesses: if the emptying of the sepulchre, and leaving the linen cloths; if the amazement of the watch, subornation of the high Priests and Elders; if the letter of Pilate to Tiberius; if the sending down of the Holy Ghost; if the gifts then and after given; if the miracles wrought in Christs name; if the sudden and miraculous conversion of the world; if preaching, living, and dying in that belief be enough to beget credit: Then Christ is risen from the dead, and now he dieth no more; death hath no more dominion over him; 
Rom. 6.9.  rather he hath dominion over death; For he is alive, but was dead, 
Rev. 1.18.  and behold he is alive for evermore, Amen: And he hath the keys of Hell and death.  
Some man may perchance marveil why I have been so punctual to prove an Article of Faith? Before I be condemned, hear my Apology. First, I have done in it respect of Christs enemies that thereby the mouths of all contradictors might be stopped; and there can be no exception taken against this relation, which will not be as strong to prejudice any Narrative of any matter of fact though never so manifest, which a man hath not seen with his own eyes; to which let a man give way, and a man may almost deny any thing, but the Sun shines. Next, I have taken this pains for the comfort of Christians, because upon the resurrection of Christ depends our chief happiness. For if Christ be not risen, 
1 Cor. 15.17.  our faith is vain, we are yet in our sin.  
This is that which Saint Paul in his answer to Agrippa called the hope of the fathers, 
Act. 26.6. Rev. 14.12. 1 Cor. 15.14. Psal. 58.5.  and I may say as properly it is the patience and faith of the Saints; without this our preaching is vain; If Christ be not risen, pull down Temples, destroy your Churches, burn the writings of the Prophets and Apostles, stop your ears at the voice of the charmer, charm he never so wisely; praise the living more then the dead in the Lord; and practise that Epicurean lesson, Let us eat and drink for to morrow we shall die: 
1 Cor. 15.32.  For as in every action the virtue that moveth the Agent to undertake it, is the hope of good to come; Virtus agendi spes futuri: He that soweth, soweth to reap; and he that fights, fights for victory. So take the hope of the resurrection( which depends upon this of Christs) and all the conscience and care of godliness will fall to the ground. That therefore your faith should be stronger, your hope better assured, and your alacrity in the way of godliness more quick and spriteful and better confirmed, I have laid this for a foundation, that Christ is risen, and proved it I hope very evidently and sufficiently.  
The benefits you reap thereby, are so many, and so important, that I will take the next hour to recount them; till then I entreat you, 
1 Cor. 15. ult.  that you would comfort one another with these words, that you would be steadfast, unmovable, always abounding in the work of the Lord, 
Col. 3.4.  forasmuch as you know your labour is not in vain in the Lord; For when Christ who is your life, shall appear, then also shall you appear with him in glory.    

Of the ends of the Resurrection, and the Influence it ought to have upon our lives.  Rom. 4.25. 
Who was delivered for our offences, but was raised again for our justification.  
THe Passion and Resurrection of our Saviour ●re so nearly conjoined, that there is seldom mention of the one without the other. The Son of man shall be delivered to the Gentiles, &c. and they shall put him to death, but the third day he shall rise again. I slept and rose, It is Christ that dyed, 
luke. 18.33. Psal. 4. Rom. 8.34. Joh. 10.17.  yea rather which is risen. I lay down my life, that I might take it again; and in this place for his {αβγδ}, he was delivered, we have following, in all parts answering unto it, {αβγδ}, He was raised.  
How truly doth the spouse in the Canticles all him fasciculus myrrhae, 
Cant. 1.13, 14.  & botrus Cypri! My beloved is to me a bundle of Myrrh, and a cluster of Cypress? What more distasteful and bitter to the taste than Myrrh? The Jews when they would put our Saviour to all the pain they could, 
Mar. 15.23.  they reached him wine so mingled. What's of a more fragrant smell then the clusters of Cypress? Veneri arbour est dicata. Such was the death, such was the rising of our Saviour; a bundle of Myrrh, and a handful of Cypress. His ignominious passion embittered with all scorns and pains that malice could invent, was like a bundle of Myrrh; but his resurrection falling at a season when every flower and three puts forth, is as a handful of Cypress; an Act which sends forth a more pleasing sent then the most odiferous sweet.  
Of these two, Myrrh and Cypress, Saint Paul hath here made a Christian posy. That he was delivered; there's Myrrh for you; That he was raised, there's Cypress. You shall do very well to make use of both; For, for your sakes he underwent and took down the Myrrh, and for your sakes again it was that he shot up as a green Cypress; He dyed for us, he rose for us; He was delivered for our sins; he rose again for our justification.  

1. For our sins: For our justification.  
Benefits that concern another, little affect us; but when we once become interested in the profit, then we begin with a greedy ear to harken after them. If then your attentions and hearts may be won; here's enough to make you attentive and affectionate. His was the pains, He dyed; yours are the gains, 'twas for your offences. His was the Resurrection, yours the benefit; 'twas for your justification. How kind hath the God of heaven been to us poor men, that whatsoever his son did or suffered it must be done for us!  
As the Prophet Isay had foretold, so it must be, To you a Son is given, and to you a child is born; he might have added, for you this child must die, 
Isa. 9.6.  for you this Son will arise; since it is certain, that he wholly laid himself out for our use.  
For himself he was not born, he dyed not; for he that was born of his Father before all times, 
Mic. 5.2.  could not add any thing to his honor by being born of a poor Virgin; And sure I am that such a death could not be to his reputation. And for the Angels who knew his Majesty and greatness, they had no desire to see him less; little he was for our sakes onely, because we alone stood in need of him; for us then he was born, for us he lived; he went about all his life time to do good to such as were no better then we are: 
Act. 10.38.  For our offences he dyed; for our sins he suffered, and for our justification he rose again; all was for our benefit and advantage.  
For what could he by any of these Acts gain to himself more then he had? could he be greater then he was, who was the Son of God? could he be more honoured then he was, 
Mat. 16.16. Rev. 21.24.  before whose footstool all Kings of the earth throw down their crowns? If a stable, if hunger and thirst, if ignominy, if contempt, the across, death, and a grave could honor him, then from these he might receive access of glory, for these he underwent to the full. The good in all these was ours, not his; that we might be honoured, that we might be bettered, we saved, we discharged, he would undergo all these and die. After which the honour befell him to arise; and yet that neither he would appropriate to himself; content he was, that we also should have a share in the Benefit.   

2. He was raised for our justification.  
Now this benefit doth call for our thanks; and because the measure of thanks doth commonly arise out of the quantity of the benefit, let us see what it is that we reap by our Saviours resurrection, that so we may be truly thankful.  

Thom. part. 3. q. 53. Art. 1.  Thomas Aquinas in his sums hath set down five reasons why it was necessary that Christ should arise from the grave. The  
1. Ad commendationem divinae justitiae, To set forth and commend unto us Gods righteous dealing. For it is a peculiar of divine justice to raise those, who are unjustly depressed; with men it is too often otherwise; if any raised, it must not be of all other reasons for that he was oppressed or crushed; but with God it is otherwise; 
Psal. 113.7, 8.  he raiseth the poor out of the dust, where and when every foot is apt to trample upon them; he that brings light out of darkness, exalts the humble, just, and innocent man, and sets him with the Princes, even with the Princes of his people; it was reasonable then, that he who was thus unjustly humbled, should be again exalted; that he who was causelessly brought so low, should again be raised and set on high. The master builders refused him, 
Act. 4.11. 1 Pet. 2.7.  and cast him aside as an useless ston, and unfit for any place in the building, and God in justice called for him again, and made him the head of the corner.  
2. Another reason why he rose, was, ad fidei nostrae instructionem, To build up our faith; for by the resurrection of our Saviour our Faith is much strengthened and confirmed; In that he arose from the grave, and delivered himself from the sorrows of death, assured we are of his divine power. Thus saith the Apostle, He was declared to be the Son of God, by his resurrection from the dead, 
Rom. 1.4.  {αβγδ}. 'twas a part of the definition by which he might be known to be so. All he had done else, some or other of the Prophets now and then had done the like; given signs even from heaven, yea even raised the dead. But raise himself being dead, get forth of the heart of the earth, when once he was in it, that exceeded a Prophets power; ne're a Patriarch or Prophet o● them all could do that; So then that by this power he overcame the tyranny of death, it declared him undoubtedly, and may settle us in our belief, that he is the Son of God.  
While he lay in the grave, how weak was the faith even of his own disciples! They, when they saw him laid in, and sealed up in the monument, a ston rolled over him, and a watch set upon him, began to doubt, whether that were he who was to redeem Israel. To say nothing of their faith, their very hope was in a swoon; sperabamus say they, 
luke. 24.21.  we were in a good hope while he lived, but now we can hope very little from him. No better means than to revive their forlorn hope, and free them from despair than that he be up again. Upon it Mary calls him Rabboni; upon this Thomas acknowledgeth him, 
Joh. 20.16, 28.  My Lord and my God; upon this they which were faithless, became faithful, professed him, confessed him, preached him, dyed for him; No better means then to confirm us in the faith, than that Christ is risen.  
3. The third is, ad spei nostra sublevationem, That we should live in hope, die in hope, and rest in hope; that as Christ rose again, so our bodies, though turned to dust, should again arise from those dusty beds; 
Zach. 9.11.  so the resurrection of Christ speaks comfort to all the prisoners of Hope, that the members shall be in no worse condition than the head, because he rose in body, and is alive; therefore every part of him shall get up and live also. And of this medium Job serves himself, and strongly infers his conclusion, I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; 
Job 19.25, 26.  and though after my skin worms destroy this body, yet in my flesh shall I see God: Scio quod ●ll●, ergo quod ego. But of this more in a fit place.   

4. Ad justificationem.  
4. The fourth reason why our Saviour arose, is here assigned by Saint Paul; It is for our justification: In reading the Greek Copies vary; for some red it {αβγδ}, others {αβγδ}; the difference of the words is this; {αβγδ}, is that virtue which indeed comprehends in it all virtues, a habit of justice inherent in us, which we in Divinity call sanctification, or rather sanctity and holiness. If then the Apostles word were {αβγδ}, the sense is, that Christ rose, that he might be either the Efficient cause, or the type and example to us to rise from sin, as he rose from the grave; and to have his holiness, and purity inherent in us; which is certainly true, as in the close I shall make appear to you.  
The other, and more usual word is {αβγδ}, which Beza conceives should be rendered rather justificamen, or justificamentum, and is opposed to {αβγδ}, or condemnation, or {αβγδ}, a across plea; for {αβγδ} is a legal word, and signifies the pleading of a mans own cause before a Tribunal, when he puts in what may make for his defence. The meaning then of the Apostle may be this, that Christ being risen from the dead, hath put into every mans mouth that rose in him, what he shall be able to say in justification of himself, when he shall appear at the bar of God. Give me leave to prosecute the Metaphor, that from the proceeding in a Court, you may with comfort understand this necessary point. In every Session you know there are accusers, an inditement, a Judge, whose office it is to absolve or condemn: It is so here.  
1. Accusers here be, the devil, who as by name, 
Rev. 12.10.  so in nature is the accuser of the brethren; our own conscience, which is instead of a thousand witnesses. The Sun and Moon in whose presence we have committed our sins; the creatures which we have inordinately abused, his servants whose voice we have not heard, our brethren whom we have oppressed, and our companions with whom we have too wantonly lived.  
2. The inditement will be laid for impiety, infidelity, irreligion, perjury, theft, adultery, oppression; in a word for all the enomities we have committed, and all acts of piety or charity omitted. To all which I know not any man can pled Not guilty; yet the just Judge will be content to hear {αβγδ}, that we put in our plea; which can be no other then this, Christ rose for our justification. This, no man can do with a good conscience, but he who is a penitent, 
Rom. 8.1. Mat. 5.6.  believing sinner; he who lives not after the flesh, but after the spirit. He who hungers nor after righteousness, the righteousness of Christ to be imputed to him, by which he may be discharged and acquitted from condemnation; and after the righteousness of Christ inherent in him, by which he can say he is freed from the dominion of sin; so that though sin dwelled, yet it never reigned, 
Rom. 7.20.& 6.12.  or if any time, yet very unwillingly in his mortal body.  
3. That which remaines, is, we expect the sentence of the Judge; heavy this would be, if according to our merit, no other than the sentence of death; for we have deserved no less. But behold, stand amazed and wonder, in stead of condemning, he is pleased to admit of the plea of these poor penitent and believing sinners, justify them, and declare them for his Sons sake innocent persons.  
Neither doth he this by his absolute power, as a King by his royal prerogative pardons an offendor; but manifests to the world that he is satisfied for the wrong, and upon that satisfaction doth acquit them. So that justification is not a work of power, but a work of mercy and justice; of justice in that Almighty God will have an infinite punishment suffered either by us or our Surety, proportionable to the infinity of the offence; of mercy in that he did and doth receive the punishment of another to free us.  
Two things then there are which concur in this work of our justification; one on Gods behalf, and the other on our part.  
1. That which God doth, is called imputation of Christs justice to the justified person, which justice ariseth from the obedience of his Son, Active and Passive. For as it is in a marriage where some noble man espouseth a woman of low degree, the honors and wealth of the husband are so far imparted to the wife, that her means and poverty are no more regarded, but all her husbands riches and Titles are attributted to her: So in this case it falls out, that our faults and punishments being by God imputed to his Son, we are acquitted from them; and all his Sons righteousness being imputed to us, we for the merit thereof appear righteous in his sight; He that knew no sin, he was made sin for us, 
2 Cor. 5.21.  that we might be made the righteousness of God in him.  
Now upon this imputation of Christs righteousness, there follow three admirable benefits to a Christian soul; redemption from sin, remission from punishment, Reconciliation to God.  
1. Grace is given, whereby a man is freed from the domineering power of sin. He that is not within the compass of the Covenant, is a captive of sin; a slave and drudge to sin, 
2 Reg. 21.20. Rom. 13.14.  he sells himself to work iniquity, and obeys it in the lusts thereof; held he is in such a bond of captivity, that he shall not return to good; and bound with such fetters of servitude, that he shall not cease from evil. Now when he becomes a justified person, he is freed from this captivity, slavery, and drudgery, For the Law of th● Spirit of life in Christ Jesus, hath freed me from the law of sin and death. 
Rom. 8.2.  Christ erects his throne in his heart, and enables to mortify and destroy every enormous and grievous sin.  
2. A pardon is also given him, whereby he is absolved from punishment; sin and pain are Relatives, they answer one to another, as face to face in water; 
Prov. 27.19.  he that is guilty of the breach of Gods law, is subject to the punishment threatened for the breach of that law, which is all kind of death. Now the Apostle  told us in the former place, that the Law of the Spirit frees us from the Law, that is, the force and power of Death. 
Rom. 8.2.  So then a justified person is acquitted from the power of both, à potestate dominandi,& damnandi. 
Rom. 8.1.  Sin shall neither domineer over him, nor be able to condemn him; For there is no condemnation to those who are in Christ Jesus.  
3. And the third mercy is, that God is pacified and reconciled to him; not only remits what is past, but becomes a friend. By the blood of Christ his peace is made. For the chastisement of our peace was upon him. Behold now the happy condition of those who are justified by the imputation of Christs righteousness! Freed they are from the tyranny of sin, 
Isa. 53.5.  absolved from the rigour of punishment, and reconciled to the favour and love of God: Of which, that he might assure us, he rose from the grave. For had he lain there still, we could never have been confident, than he had procured grace or pardon for us, or wrought our peace.  
2. What God in mercy does for us we see; and to whom it is done we behold. Sinners they are who are thus justified. But that you be not presumptuous, they are not all sinners pelimell, who are set at liberty, pardonned, and accepted to favour; somewhat also is required on our part, before we be admitted into the list and number of the justified. 'twas a virulent and malicious aspersion that Celsus laid upon our Saviour, that he called all sinners to come unto him, Publicans, Harlots, to all he gave welcome and pardon: Which also is as maliciously by Zosymus objected to Constantine, as the cause of his conversion to Christianity. From which he was apt to conclude, 
Zosymus. lib. 2.  that Christs Church was like the Asylum set up by Romulus, 
Plutarch. Romul.  being a Sanctuary for all comers. To which Origen return'd this answer, that there is a double invitation; One of the Thief, the other of the Physician: The Thief invites to get companions; the Physician Patients; the Thief to debauch the innocent; the Physician to cure the diseased, to recover the relapsed: The former to continue and confirm them in their lewd courses: The latter to purge out, and reform their impurities. This, this is the design of Christ. For God justifies none as sinners, but as sinners that are fitted and prepared for justification, that is, penitent and believing sinners. So that these two are both necessary in justificato, in him who desires to be justified, Faith and Repentance.  
First, The Gospel is the great power of God to salvation, 
Rom. 1.16. Mark 16.16.  but with this limitation and caution, to every believer. For he that believeth only shall be saved. God is pleased to propose and offer to us his Son in the Gospel, upon which there must follow an acceptation and reception of this his free offer, without which this work cannot be perfect and consummate; The merit of Christ is of no more power than physic, though never so precious, not applied, or not taken down. Now Faith is the hand that applies it. It was so in Ahraham, who is therefore called the Father of the faithful. 
Rom. 4.3, 12. Act. 6.8. Act. 8.37. Act. 10.45. Joh. 1.12.  Abraham believed, and that was counted to him for righteousness; so with Stephen, who was full of faith; so with the Eunuch; so with Cornelius; so, in a word, with all. For so many as received him, that is, by faith, to them he gave power to become the Sons of God.  
Now this Faith how weak soever, if true, is said to justify in a double sense; either in Relation, or Opposition.  
1. In Relation, as it reflects upon Christ. For take it as a quality, a virtue, a habit infused into the heart by the holy Spirit, and so it justifies not; for that were to make our Faith our Christ. But reflect upon faith in another notion, as it hath for its object Christ Jesus, and lays hold on his whole ransom, and applies it; and so faith may be very properly said to justify, because the object which it apprehends doth justify.  
2. Or again, in another sense faith is said to justify, that is oppositè, as it is opposed to good works, because it excludes from Justification, the works of the Moral Law. 
Rom. 3.28.  Which, though virtues of very high esteem, and commendable and requisite in the eyes of God and man( since without them our faith lives not) yet being polluted and defective, 
Jam. 2.17.  they may not be pleaded in foro justitiae, in the High Court of Justice. In foro novae obedientiae, In the Chancery, set up for examination of works of new obedience, they may pass, and receive a candid Interpretation; but in the Upper Bench of strict Justice, where every mans life and actions must be tried by the exact Letter of the Law, all works, whether done by the power of Nature, or help of Grace, will fall short of that the Law requires, and consequently, nor they shall be justified for exactly good, nor any man justified for them.  
That which in this Court must justify, must be the sole merit of Christ; of which he alone can be a partaker, who is a believer; so saith the Apostle, By him every one that believeth, 
Act. 13.39.  shall be justified. Faith then is the first condition that is required in a justifiable person.  
Secondly, The other condition required in the man, without which no pardon, no remission can be had, is repentance, and godly sorrow. For howsoever Repentance, non attingit effective remissionem, doth not effectually procure Remission, 
Psa. 22.14.  yet is it removens prohibens, and takes away all impediments of pardon. It takes away stubbornness, and makes the heart like wax, fit to receive an impression. 
2 Reg. 22.19. 2 Chron. 32, 26 Psa. 73.1. Psa. 101.2.  It removes pride, and makes the heart an humble heart: It takes away hardness, and makes the heart a soft and a tender heart: It washeth off pollution, and makes the heart clean: It removes hypocrisy, and makes the heart sincere and honest. So that by it the heart being put in a new frame, made dutiful, lowly, broken, tender, clean, sincere, and honest, the man may come with some boldness to the Throne of Grace, and humbly entreat that he may be found in the number of those who shall receive this pardon of Grace.  
This is the Method that Christ hath taught us to preach, and you to learn by; 
Luk. 24.47.  Go and preach Repentance and Remission of sin: Observe, Repentance first, and Remission of sin after. This is the sum of that Text upon which our Saviour first preached. The Spirit of the Lord is upon me to preach the Gospel; but to whom? to the poor; he hath sent me to heal the broken-hearted, 
Luk. 4.18, 19.  to preach deliverance to the captives, recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.  
Repentance is to be considered as an Act, or as a State. As an Act, and so it must in the nature of the thing go before justification. 
Dr. Hammond. pract. Catech.  As a state, so it must follow; it being the leading a new, holy, and gracious life, the improving the grace which God gives, and persevering, and dying in it.  
The order then which God hath taken to save a poor sinner, is this. First God gives his Son to die and satisfy for him: In that death he strikes up a Covenant with him: According to this Covenant he calls for Faith and Repentance: If he hear this call, repents, and believes, God justifies him. He gives him more grace upon the improvement of the Talent given to him: Lastly, upon his perseverance gives him, as to a faithful servant, a Crown of Glory.  
But if this Covenant be stricken with us in his death, and we justified by his Death and Passion, how is it here attributed to his Resurrection? He rose, saith our Apostle, for our justification; the Apostle rather should have said He dyed for our justification.  
To this I answer, that in the Passion and Death of Christ was contained the Ransom and Merit: but in the Resurrection, the evidence and Declaration, that we were freed and justified. For whereas Christ died, he died for our sins; of which had there been the least unsatisfied, death would have kept him in his grave still; whereas therefore he rose from thence, it is more than manifest, that he made so full a satisfaction for them all, that death was able to hold him no longer in prison.  
We willingly therefore divide the work of our Redemption betwixt the Passion and Resurrection of our Saviour. We attribute to his Death the discharge of the debt both of sin and punishment: But the first means of the application of it to his Resurrection; for by it we are proclaimed to stand recti in curiâ, held for freed men, and innocent persons: As therefore the Superscription of his across might have been, O death, 
1 Cor. 15.54, 55  I will be thy death! so also the Epitaph on his Tomb might have been, Death is swallowed up in victory. For however virtualis Triumphus& meriti, the virtual and meritorious Triumph over Death, was upon the across, and in the death of our Saviour; yet this Triumph was acted, and the Solemnity thereof kept on the day of his Resurrection. Upon the across he did Triumph over death as in Campo Victoriae, in the field where the battle was fought and won, as I said before; but on the day he rose, he celebrated it in Sella Curuli& Triumphali, in his Triumphal Chariot, when he return'd to life, and lead Captivity Captive.  
This one point of Christian Religion, 
Use.  is the Anchor upon which our souls must rest in all the tempests of despair. 
Gen. 8.9.  As the Dove sent forth by Noah when the waters overran the earth, found no rest for the sole of her foot till she returned again to the Ark: So the soul of man, when the deep waters of a guilty conscience shall encompass him, shall find nothing to rest on, nothing to secure him, till he come to this Ark of safety, to know how he may be justified.  
Every man must come to his bed of death, from thence to his grave; farther yet, from his grave to judgement. Here or there he must look to be impleaded for his original, for his actual sins: where he shall have so many Articles preferred against him as he hath committed offences of infirmity, ignorance, negligence, malice, or omitted duties of piety or charity. It behoves him then to think, when God shall call, what he will answer; 
Job 31.14. Hab. 2.1.  how he may be acquitted, how absolved at that Bar. Who is it that can justify himself by the rigorous Rule of the Law? who is it that can cleanse his heart, or wash his hands from sin? That then which must assure our hearts before God, is not the righteousness of the Law, but the righteousness which is by faith. Hence must spring the fountain of all our comfort, 
Rom. 10.3.  that it is Christ who justifies.  
We may therefore boldly challenge all our enemies in St. Pauls words and confidence, {αβγδ}, 
Rom. 8.33.  Who is it that shall lay any thing to the charge of Gods elect? It is God that justifieth; Who is it that condemneth? it is Christ that died, yea rather that is risen again. As if there durst not appear any Accuser or Judge against the Elect of God, after that Christ was risen to justify them. Excellently Mr. Perkins; If Satan pled against us that we are sinners, and therefore obnoxious to eternal damnation, let us answer him, That the obedience of Christ hath freed us from that fearful sentence. For as by Adams disobedience came the {αβγδ}, the Crime, the Sentence; so by Christs obedience came the {αβγδ}, or {αβγδ}, the justification or plea which with a good conscience we might put in. We are now espoused to one Husband Christ Jesus, who is to answer for us. For as no svit of Law can take place against the Wife, so long as the Husband liveth; so neither can any action that Satan lays against us, proceed to our prejudice, so long as Christ who is our Head and Husband, is alive. If he pled farther, that we never fulfilled the Law, and consequently we have no right to Eternal life, the reply is easy, by granting all that is objected, and that our hope of, and our Title to Eternal life depends not now upon our own performances, but upon the obedience of Christ, who hath fulfilled the Law for us: In the duties of which, if we have fallen short, our answer must be, That we have been overborne by Satans temptations, and that therefore our failings shall be surely imputed to him, and set upon his score at the day of judgement.  
Be it that he daily and hourly molest and vex the conscience with the exprobration of manifold corruptions and imperfections, yet if our heart can reply sincerely, that we have had God always before us, that we have stood in awe, and feared to offend, that we daily lament these wants and imperfections, fixing all our hope in the merits of Christ, all our defects will be covered by his obedience.  
Lastly, If at the hour of death, the fear and apprehension of the just judgement, anger, and wrath of God shall affright, terrify, and appall our poor, sinful, and guilty soul, Answer we may, that Christ hath undergone this wrath for us, he was in an agony, and brought to this furnace for our sakes; which suff king of his we may justly place betwixt the fierce wrath of God, and our dismayed consciences; and quietly rest in the confidence of it, enfold, and wrap up our souls in it, and so present them to our God.  

Rom. 3.25. Exod. 25.21, 22  Our Apostle before calls Christ {αβγδ}, a propitiation for our sins. For as the Propiatory covered the Ark, and the Law in the Ark, which is the hand-writing against us: so Christ covereth our sins, putting his own obedience between us and the indignation of God. O the happy condition then of a faithful and penitent Christian! for he alone is happy, whose sin is covered; 
Psal. 32.1, 2.  that man blessed, to whom the Lord imputes no iniquity. For as it fareth with a Captive ransomed out of bondage by the free liberality of his Prince, and advanced after to great dignity and riches: or with a poor miserable man arrested and imprisoned for a grand debt to his sovereign, who beyond all hope is suddenly fetched from his Dungeon, pardonned his debt, and enriched with a Mass of treasure: even so it befalleth him who is justified by the merits and mercies of Christ. By nature and guilt of sin he is a bondman to Satan, enthralled to his own lusts and Hell, most miserable poor, destitute of all righteousness; Indebted to the Lord of the whole world, for ever to be kept from Eternal life in Heaven for default of perfect holiness, and to be cast body and soul into the dungeon of Hell for his disobedience: Yet through the wonderful bounty of God freely giving his Son for the wiping away of all the guilt of sin and merit of punishment: And for the imputation of Christs holiness and innocence, man now once again of a bondman, and beggarly wretch, of an heir of hell, and an exile from heaven, is advanced, and become most free, rich, and glorious. For he is become an heir, yea fellow-heir with Christ, of no less than a Kingdom, even of a Kingdom in heaven.  
The comfort which I take in this point, hath made me tedious; and glad I would be that you should receive comfort in it, when all worldly comforts fail you. For this must be the only Cordial that must revive your dying spirits, to know that Christ must justify you. If you shall appear at Gods Bar( as all must appear) without this confidence, you shall appear to your condemnation. No Angel, no power, no man, no wealth, no gold can save you, or purchase your pardon. But if you take the righteousness of Christ by a true and lively faith along with you, you may boldly appear before the Throne of God; for ye are then justified, ye are sanctified, 
1 Cor. 6.11.  ye shall be glorified.  
5. The last end for which our Saviour arose, according to Thomas, was ad informationem vitae fidelium, To inform men to led a holy life; and if {αβγδ} was the Original word, the Text favours it; that word signifying a constellation of virtues which must meet, and be inherent in every justified person, of which this act of Christ was a pattern, or rather a type. 
Estius in loc.  The place then they interpret to this sense; That as Christ dying for sin, left us a pattern to die to sin; so rising from the dead, he left us a type to rise from the death of sin to righteousness, or newness of life; to which he exhorts at large in the sixth Chapter.  
It is an error certainly, that runs in most mens heads, that when they hear of the Resurrection, they conceive of it only as a thing to come; not to take place till the latter day; to concern the body, and not the soul: whereas the Scriptures speak otherwise. 
Rev. 20.6.  In them we meet with a first Resurrection, as well as a second; and happiness assigned to him who hath his part in the first. For to speak truly, this is but the Key of the other; and Christs resurge hath its proper efficacy and virtue upon us when we thus rise; and we never shall find true comfort in that, till we rise first by this. No glory is to be expected without grace. An unclean thing cannot enter heaven; 
Rev. 21.27.  and such are all men, till they rise from sin. And that this work be well done, let us propose our Saviours example, as the perfectest type for us to rise by. 
Cap. 6.4.  So doth our Apostle; As Christ was raised up from the dead, even so we also should walk in newness of life; And again, As in his death, so also you must conform yourselves to him in his Resurrection. Imitate him then  
1. In the Speed. He lay no longer in the grave than needs must, but hastened his Resurrection: As he then rose the third day from the grave, 
Joh. 20.1.  and in the dawning of that day, so we immediately and early rise to a new life. Well it were we would make it this mornings work, and not defer it an hour longer; for plus valet hora fervens, quam mensis tepens, one hours heat and fervency in this work, will do more than a whole months lukewarmness. Yet if you put it off for this hour, delay it not till another day. For then the day of Resurrection will be past, and God knows whether you shall ever see another Easter. Let this day then be your Passeover, I mean, your Transitus, or day of passage from sin; Behold now is the day, 
2 Cor. 6.2.  therefore take the time.  
2. Next imitate him in the Act; he did it but once: So also do you this work so perfectly, that it be but once done. Resurrection of other Saints can be no true pattern for this. They rose, and went to their graves again, and therefore must have a second Resurrection. The Shunamites son, Jairus daughter, and Lazarus rose to life, but they dyed, and returned again to that place whence they came: So did not Christ, he dyed no more, return'd to the earth no more, that he should need a second rising, and left also all the Ornaments of a dead man, 
Joh. 20.6, 2.  the Napkins and linen cloths in his grave behind him. Thus we should do, die to sin, and live to God; die and live once for all. Being once up, continue we should in a sanctified estate.  
But alas, with us it is not so; we play fast and loose with God; we die and live, and live and die, as oft as sin commands; which shows that our Resurrection is rather like that of Lazarus( than Christs) who came from the grave fast bound hand and foot; and so we rise from our old sins, 
Joh. 11.44.  with our bonds and grave-cloaths about us still.  
Grace lifts up the eye, looks up a little, and giveth some signs of life against a good time, such as this. But after a day or two, if not before, comes sin and lays his command upon us, bids us go, and we go; come, and we come; 
Mat. 8.9.  do this, and we do it; The Centurions servants were not more ready at his nod, than we are obedient when this great Commander speaks; for we follow him as a fool to the Stocks. 
Prov. 7.22.  I appeal to your own consciences, whether this be not so; but I must tell you, it should not be so, but quiter otherwise. Get you must out of this Tyrants clutches, and make an end of these scandalous recidivations. die you ought once to sin, as Christ died but once; and rise once to newness of life, and continue alive ever after, as Christ did.  
Now whether you do this or no, you shall know by these evident signs; breath, warmth, and motion; for as these are evidences of a natural, so will they be of a spiritual life.  
1. What is it then you breath after? with what is your mind warmed? If you breath in nothing but the foggy vapours that arise from the earth, and nothing can warm your heart except a wedge of gold, you are in your grave still: whereas if you have a heavenly mind, 
Col. 3.1.  and seek after and affect the things above, you are risen with Christ.  
2. This will appear in our motion also, when we walk exemplarily before men; which the Apostle requires in all that are risen with Christ, commanding, 
Rom. 6.4.  That they walk in newness of life. To walk is to move; and motion argues life; where there is walking, there must be living; and where there is living, there would be walking; for sitting still breeds bad and corrupt humours. Walking then there must be: But this walking must not be in the old way; that will not serve the turn, it must be in a new walk. In a word, that we walk according to God: 
Rom. 13.13. Gal. 5.16. Eph. 5.2.  And then we walk to him, when we make his Will our Law, his Word our Rule, his Sons life our example, his Spirit rather than our own desires, the guid of our actions.  
In all walking there is a motion of progression, a going forward till a man arrive at the end of his walk. So it should be in this walk, a going on by degrees and steps, till we arrive at perfection. Every thing that lives, moves by degrees. Corn begins in the seed, starts up into the leaf, ariseth into a blade, spires into a Reed, shoots into an ear, neither is it alway green there, but matures, and grows white against Harvest for the sickle. I come nearer, yourselves were infants, you shot up to mans estate, strong men, old men; and you are now ashamed of the toys and follies of children. Your excuse is ready to any Objector of those misdemeanours, When I was a child, I spake as a child, 
1 Cor. 13.11.  I did as a child; why not thus in the state of grace? shall all natural bodies go on to perfection, and the man of God remain unperfect? In your seeds you were, when you were first engrafted in Baptism; ever since you make show of shooting; shoot on you heavenly plants, till you bring forth fruit that may please God and man. 
judge. 9.13. 1 Pet. 2.2. 2 Pet. 3.18. Eph. 4.13.  Babes you were in Christ, when first fed with milk; but be not babes to day and to morrow, and children still, now and seven years hence, but grow in grace and knowledge, till you become perfect men in Christ Jesus.  
Nothing can grow without nourishment. The want of that you cannot pretend. God hath provided for you sufficient sustenance. Milk for you, the sincere milk of the Word, when you were babes. His body and blood to feed on now you are men; approach therefore, and receive your food. And God grant you may so worthily receive, and digest it in your hearts purified by faith, washed by repentance, prepared and warmed with charity, that ye may grow thereby from grace to grace, 
2 Pet. 1.6. Psa. 84.7.  from virtue to virtue, from strength to strength, until every one of you appear before the Lord in Zion.    

Of Christs Ascension.  LUKE 24.50, 51. 
And he lead them out as far as to Bethany, and he lift up his hands, and blessed them.  
And it came to pass while he blessed them, he partend from them, and was carried up to heaven.  
ALL the works of God have their fit time, their opportunity. Among the chief of these is the Redemption of the World by Christ; which because it is perfected by successive Acts, that these might be the better remembered, the Church assigned several dayes to his honour. All the rest are gone before, this is present; and it ought to be a day of jubilee, 
Psa. 47.5.  for that God went up with a merry noise, and the Lord with the sound of the Trump.  
For after our Saviour had fought the battle, and gotten the Victory on the across, after he had repaired by his Resurge that Temple of his body, which the malicious Jews had digged down, he ascended up on high, 
Greg. hom. 4. in Ezek.  far above all heavens, even the highest of them. St. Gregory compares our Saviour to Ezekiels Vision. The Prophet saw four Cherubins, whose likeness was that of a man, and every one had four faces: The first had the face of a lion, the second of an ox, the third of an Eagle, the fourth was of a man. Christ saith he, lively opens this Vision to us; A man in his birth, an ox sacrificed at his death, a Lion on the day of his Resurrection, and an Eagle in his Ascension to heaven. A better sight it is to see him an Eagle in the clouds, than an ox upon the Altar, as on Good-friday we beholded him. Better to behold a cloud to receive him, than a grave-stone to cover him. Better to see him preparing for his Triumph on Mount Olivet, than upon his across in Golgotha.  
To this Mount he came, after the 40. dayes of his return from the grave were expired. For so long he conversed with them from his Resurrection, 
Act. 1.3.  being not willing presently to withdraw and absent himself from his Disciples, but delay his own honour for their good, In that time he informed their ignorance, and confirmed their Faith: Their want of knowledge, which formerly made them doubt: Their fear, which when time was, made them fly; his bitter across that before put them in a maze; their diffidence which brought them near despair, is by this his gracious presence in that length of time dispelled. Conclude they must and did, that it was no Spirit which they saw; no fantastic body suddenly appearing, and as suddenly vanishing: but a true substance consisting of flesh and bones, which their very hands handled, and their eyes saw to eat and drink before them: Thus of weak they became strong; of faithless faithful.  
Well now, suppose the 40. days are ended. Our Evangelist Relates what then succeeded to Christ and his Disciples; for these two take up the close of his Gospel. In which consider 

1. His Manudiction, He lead them out as far as Bethany.  
2. His Benediction, He lift up his hands, and blessed them.  
3. His Ascension, He partend from them, and was carried to heaven    
All this concerned him; but as for his Disciples, observe 

1. Their Religion, They worshipped him.  
2. Their full satisfaction, They r●turn'd with joy to jerusalem.  
3. Their piety, They were continually in the Temple.  
4. Their thankfulness, They praised, they blessed God.    

1. He lead them out as far as Bethany.  
Bethany was a little Town about two Miles from jerusalem, and it signifieth the house of affliction, near to which was the Garden, where being in an Agony, Christ sweat blood. It is not without a mystery, that the same place was destined to the beginning of his passion, and to his Ascension; to his pain, to his glory. This shows where we must reckon to begin, if we mean to be happy. To Bethany he leads all his, before they ascend to heaven; show he would that sorrows and afflictions attend his followers.  
If then you mean to be happy, be content to go with Christ as far as Bethany, the house of affliction; attend on him in Olivet, the Garden of his Passion, if you mean to live with him in glory. Suffer with him, and for him, if ever you mean to wear a Crown. But I go on;   

2. He lift up his hands and blessed them.  
He omitted not so much as the Ceremony which might honor the action. With us Ceremonies are scoffed at as vain and empty; but Christ would not give his blessing without it. 
Psal. 119.48.& 134.2. 1 Tim. 2.8.  Let men deride as they please these external rites, yet I know they have their use and signification also. The hands lifted up in prayer, in blessing, shows that we are not able to help, to bless ourselves; but that supply we expect must come from above; and that blessing which we bestow, descends from the Father of blessings; to him we lift up our hands to receive it; and from him being received, we bestow it. This is the reason that Aaron being to bless the people, 
Lev. 9.22.  lifted up his hands.   

3. Benedixit, He blessed them.  
Aaron was but a type, Christ the true High Priest, and with his hands he gave his blessing, 
Gen. 21.17.  Benedixit. Now his dicere is facere; His Word and dead go together. We may wish well, but we cannot make the party the better by our wishes: Let him but say the word, and the thing is done. Doth he bless them? 
Num. 22.2.& 6.27.  then they shall be blessed.  
I am not able to tell you to how many things this blessing extended. It brought peace to their souls; never were there such quiet and contented hearts, even in the midst of troubles; beaten they were for their Masters sake, but they went away rejoicing; 
Acts 5.41. Mat. 5.11.  They had then the effect of his promise, Blessed are ye when men shall revile you, and persecute you, &c. This his blessing brought unity and peace to their college; 'twas the blessing of God that they remained all together in one place, of one heart and one soul. This gave success to their labours; that three thousand at St. Peters first Sermon were converted; 
Acts 2.41.46. Act. 4.4. Acts 5.14. Act. 3.26.  that the number on a sudden increased to five thousand; that multitudes both of men and women were added to the Lord, was from hence. And I dare say, that the whole society of S●ints from that day to this, is the better for this blessing. For God having raised up his Son, sent him to bless us, in turning away every one of us from our iniquities. In a word, it made them, and will make us happy in our deaths; for as they lived piously, so they ended in a cheerful and a blessed hope; which blessing will befall all that live as they did.  
Such was the confidence that Balaac had in Balaam, that he professeth, I wot well, that whom thou cursest is cursed; 
Num. 22.6.  and he whom thou blessest is blessed. In his judgement then the blessing of a Prophet is somewhat. Pharaoh, even stubborn Pharaoh desired that of Moses, 
Exod. 12.32.  Go and bless me also. How passionate would these two Kings have been, had they seen the Son of God blessing his little Flock on Mount Olivet? They would out of doubt, been assured of the effect, when there is not one over whom he lifts a hand to bless, but is Benedictus. 
Psa. 115.12, 13   
The blessings of such, who either ex officio bless the people as the Priest: or ex authoritate, bless the family as the father, ought not to be slighted, contemned, since without question, the less is blessed of the greater; 
Heb. 7.7.  a●d for it there be examples good store in Scripture. But the Bl●ssi●g of o●● Father in heaven, and of our High Priest who sits on the right hand of God, is with prayer, and zeal, and tears to be implored, since without his blessing we can expect no happy success. Which our Saviour well knowing, blessed his Disciples before he departed; assuring them of that, whatsoever should befall them. And {αβγδ}.   

3. As he blessed them, he partend from them.  
For it so fell out, that in giving this blessing he took his leave. If any man be desirous to know in what posture our Saviour ascended, he may find it here, dum benedictienem nondum absolvisset, before he had ended his blessing. The blessing which he began upon them, and with them, with words and gesture he continued ascending, that is, with his hands lifted up; not so much perhaps upright to heaven, whither his heart, hands, and eyes were sent up in prayer before; but his hands lifted up over his Apostles, as if he were dispersing his grace, and pouring out a blessing. So Simon, the son of Onias, used a most Solem form of benediction, 
Ecclus. 50.20.  He lift up his hands over the whole Congregation of Israel, to give the blessing, &c.  
'tis the property of good men to depart with a blessing in their mouths. 
Gen. 27.4, 7, 10 Gen. 48.15, 9.& cap. 49.  Isaac calls his two sons; and Jacob the twelve patriarches, to bless them before they dyed. For the words of a good man at the last breath, as they are more weighty, so also they are more hearty, more affectionate; and though they cannot effect, yet they may be Intercessors for a blessing. And if those examples cannot move, yet this may, this of our Saviour, who with a blessing in his mouth departed.   

4. {αβγδ}, Departed from them.  
From them he partend, but not with his Spirit and Grace, but in his bodily presence. With his Spirit he was with them, 
Mat. 28.20.  and will be with his unto the end of the world; but in his body he took his leave; neither ought any man expect him any more, till the hour he hath promised to appear.  
United to Christ every true member of his body is; but to make this union, it is not needful that his human Nature should be drawn down from h●●ven. Not that his body be everywhere, as the Ubiquitaries affirm; nor that in the Sacrament there be a Transubstantiation, as the Romanists imagine. 
Rom. 8.11. 1 Cor. 3.16. 2 Tim. 1.14.  His dwelling is by his Spirit, and our union with him wholly spiritual. Neither in thus saying do we divide his two Natures, for they are inseparably joined in one personal union; But the property of both Natures must be prese●ved. As God, he is in all places; but as God united to man, he can no more be in many places at once, than one and the self-same natural body can be here and elsewhere. Most true it is, that his body is glorified, but yet a body it is still, and therefore must have the same essential properties of another body, the same dimensions, and consequently the same Ubi, and circumscription of parts, and therefore cannot in the same moment infinitely diffuse itself. The Scripture speaks reservedly, He departed; then no● bodily to be longer present; 
Act. 3.21. Col. 3.1. 1 Thes. 1.10.  and that after his departure the heaven must contain him; he was not then to be more on earth. In heaven he must sit, thence he must come; whereas were he in all or divers places, the heaven did no more contain him than other places. He should no more sit there, than in other places; neither could he be said at the last day to come from thence, more than from other places. Therefore Noli dubitare ibi esse hominem Christum unde venturus est, put it out of doubt, and keep faithfully that Christian confession: Christ is risen from the dead, ascended into heaven, sits on the right hand of the Father, and that he shall come from no other place than from heaven, to judge both the quick and the dead.   

5. {αβγδ}. He was carried up to Heaven.  
But now I come to the main point of the Text, His Ascension: {αβγδ}, He was carried up. Christ was taken up, not as birds fly, or men move, but so as if he had been carried in mens hands, and by little and little mounted upward, 
Brugens. Cajetan. Barrad. Aquin.  with an upright posture of body leisurely ascending. He was mounted not by any other power, but by his own; either as God, or by an agility proper to human glorified bodies. Yet Aquinas well observes, That as Christ is said to rise by his own power, and yet to be raised by the Father, because their powers are one; so may he be said to ascend by his own power, and yet be elevated and assisted by the Father. He moved not leg after leg, or seemed to go or climb, but in all parts alike, and wholly together he was lifted up.  
And for the greater Majesty a cloud was under him, descending even to his feet in the form of a Throne, on which he sate. As the Royal Chariot declares the King; so there was sent down to Christ, regal Vehiculum, a Royal Chariot; which rather yet was carried by him, than he by it. For this was not vehiculum necessarium, a necessary support and stay; for such he needed not; yet it might be adminiculum solemn, a solemn free assistance, which he pleased to assume as a sign of Majesty.  
As he is to come, so he was to go. But he shall come in the clouds of heaven; 
Act. 1.11. Mat. 24.30.  and therefore he was in the same manner taken away with the clouds about him. One perhaps more Eminent, on which he sate, and on which he ascended, as a Testimonial that he was the Lord of the clouds. A Cloud then was the Triumphal Chariot in which he road; and this Cloud left him not till he was mounted to heaven.   

6. {αβγδ}, To Heaven.  
To that pitch he came, and that was {αβγδ} above, and {αβγδ} aloft; 
Eph. 4.10.  {αβγδ}, above all the heavens, even the highest of them, by which he went and took possession, and shew'd himself Lord of all.  
His Lord appeared in the Sea, when he walked upon the water without a ship. 
Mat. 14.25, 26.& 27.52. Athanas.  His Lordship appeared on the Land, when he caused the graves to split, and deliver up their dead. His Lordship appeared in hell, when {αβγδ}, when the Devil trembled and startled; when he broken those gates, and brought away the keys and shewed them; his Lordship appeared in the air, when he lead captivity captive, drew powers and principalities after him, 
Ephes. 2.8. Col. 2.15.  and triumphed over them in himself; there was but one place in which his dominion and power was not apparent. Heaven it was, and thither now he went, 
Act. 10.36.  that he might show himself Lord of all.  
Heaven is a very doubtful term, were it but a little above the earth it might be heaven; the birds that flutter above our heads, are called the birds of heaven, and the canopy of clouds, the clouds of heaven. Again, had it been higher, as to the Orbs of the plants, or fixed stars, heaven it had been also. But besides these we red of the highest heavens, the throne, seat, and habitation of God, where there is the perpetual revelation of Gods holiness, glory, majesty, where there is fullness of joy, stability, and security; and to this place it is that Christ ascended with his body, having under him all other corporeal and visible spheres as his footstool.  
This is well expressed to us by the Apostle, under the type of the High Priest, 
Heb. 4.14.  who entred once a year into the Holiest of Holies, but not without blood; and so have we, saith he, an High Priest that hath passed into the heavens. 
Godw. Ant. lib. 2. cap. 1.  The Temple of Solomon was a type of the world; in it were three parts, the atrium apertum, the open Court, or Court of the people, where the multitude were assembled and the sacrifices offered; the lower part of the world is very like to it where beasts and men do live. The second part was called Sanctuarium, in which was the golden Candlestick with the lamps, this resembled the heavenly Orbs, in which are the greater Luminaries and less lights. The third part was that same Sanctum Sanctorum, into which the High Priest onely might enter.  
In this there was the propiatory on the Mercy seat; 
Heb. 9.24.  and this will answer to that place Christ called in Scripture, the City of God, or jerusalem which is above.  
Into this sacrarium the High Priest might alone enter, and into that above our High Priest is entred; that the highest part of the Temple, this of heaven, 
Heb. 9.7.  in that was {αβγδ}, the Propiatory, in this Christ, who is the sole {αβγδ}, or propitiation for our sins. 
1 Joh. 2.2.  Now that thither Christ is ascended the Scriptures are so clear an evidence, that he that runs may red it.  
One thing onely give me leave to add, that being exalted thither, God said unto him, Sit thou on my right hand, which he never said to any of the Angels, 
Heb. 1.13.  how glorious soever.  
In God there is neither eye, nor ear, nor foot, nor hand properly, for he is a Spirit, and therefore not composed of such material parts; when the Scriptures speaks in such terms of God, Humanum dicit, it speaks after the manner of men, that men by what is done among them, might conceive what is done in heaven.  
1. Whom Kings will chiefly honor, those they place in the chief seat above them, even on their right hand. It was the place, 
1 King. 2.19. Psal. 45.9.  where Solomon set his mothers throne; it was the place on which the King sets his Queen. On the right hand did stand the Queen in a vesture of Gold, Thus it is done to those whom the King will honor.  
2. And as the right hand is a place of Honor, so 'tis a place of power and authority too; those who are at the Kings right hand have commonly most power and command in a state, Solomon having set his mother on his right hand, said, Ask on my mother, for I will not say thee nay. 
Vers. 20. Mat. 20.21.  That was the place that the Mother of Zebedees children asked for her sons for that end.  
That then Christ was set at the right hand of God, intimates, that all Honor and Glory, all power and authority in heaven and in earth was delivered unto him; and Christ God and man receives this in his whole person, but collated upon him in regard of his manhood, his Godhead being uncapable of any new accession of power or glory. Sedere ad dextram patris est assumptae carnis mysterium.  
His human body assumed here below was despised and placed( ashamed I am to tell you where, had not he despised the shane) 'twas upon the across betwixt two thieves; in heaven 'tis advanced to an honourable place; there he hung like a poor creature, scorned by all, abused by all; here he is exalted above all, seated in a chair or throne next his Father. In this world he was poor, weary, hungry, thirsty, harberless; he found no rest for the sole of his foot; here he sits at ease, full of riches, and hath abundance of Mansions to bestow upon those who shall sue for them. 
Joh. 14.2.  This world afforded him nor rob, nor Crown, nor sceptre, or if any, such as reeds and thorns could make, and scorners put on: But heaven yielded him all these with advantage, took him up, and made him King of kings, and Lord of lords; a King at whose feet all Kings must cast down their crowns, and a Lord in whose presence all their dominion and jurisdiction ceaseth. 
Mat. 28.18.  Omnis potestas, All power was given to him in heaven and in earth; power given and granted in the largest terms, and the greatest extent. Power, and all power; the power of the King, and power of the Priest; for now he was declared to be King of Saints, and Bishop of our souls. Power of a large extent, as ample as heaven and earth; and if that be not wide enough, 
Rev. 15.3. 1 Pet. 2.25.  you may take in the territory of hell too; For he had all power given into his hands over all men on earth, all Angels and Saints in heaven, 
Rev. 1.18.  all devils and reprobates in Hell; the keys of hell and death being delivered unto him.   

The Application.  
All this while I have followed the thread of the Text, and with much brevity and perspicuity acquainted you with the story of our Saviours ascension; It remains now that we examine the causes and effects of it; for till we understand them, tis but a bare relation, by which the hearer may be a little the wiser, but not much the better. That then he went up on high, was for himself, and for us; 
Joh. 16.17.  for his Honour, for our Benefit, comfort, and instruction; It is expedient for you, saith he, that I go away.  
1. This first was for his Honor; while he was below, no man more contemptible; now he is above no name more honourable; the cloud that carried him, the Angels that attend him, the heavens that received him, the right hand of his Father assigned him, 
Rev. 19.16.  proclaim to all the world, that he is Rex regum, Dux dominantium.  
The Jews, Jews as they were, did what they could against him; they endeavoured to bring down his name, person, power; they vilified his person by making him ascend up to the across; they disgraced his name by putting over his head, 
Joh. 19.19. Mat. 27.29.  I. N. R. I. They derided his power by the crown of thorns they put on his head, and the sceptre of a reed they thrust into his hand; for were not these goodly ensigns of Regal power? But God hath righted him in all these, exalted him in all these, honoured him again in his Name, Person, Power.  
There he hung like a poor creature, scorned by all, disgraced by all; God now hath exalted this contemptible person, raised him above all, and seated him in a chair of state next himself. From the Father he proceeded, and into the world he came; 
Joh. 16.28. Marc. 16.19.  the world he left, and to the Father he went; his course you see was circular, and the period or the joining was Dextra patris, The Fathers right hand.  
On his across you may red his Name, and on a lower place it could not be put. This Name so humbled, so debased, God takes, and makes more honourable than any name, requiring the greatest Monarchs to stoop to it, 
Phil. 2.10.  all nations to fall low before it; Angels to adore it, Saints to worship it, and the devils themselves to tremble and fly at the mention of it. 
Joh. 19.10, 11.  On earth his power seemed to be confined, or at least it pleased him to submit to an human power; but now all power is given to him; he hath no superior, 
Mat. 28.18. Gal. 4.6. Psal. 2.9.  but rules in the Church by his laws, in the hearts of men by his Spirit, over his enemies with a rod of Iron.  
And this kingdom was the just reward of his great humility; It is the acknowledgement of many Angels, and many Elders about the throne, 
Rev. 5.12.  Tu Domine dignus, Thou Lord art worthy, to receive blessing and glory, and honour, and power; and why all this? but because he was the lamb that was slain; as if they had sung, This Jesus is ascended, because he descended to the womb, descended to the manger, descended to the across, descended to the grave: It being usual to settle the eminency of his power and glory upon the {αβγδ} of his infirmity and humility, He shall drink of the brook in the way, therefore shall he lift up his head, Psal. 110.7. See also, Isa. 53.11, 12. Phil. 2.9, 10. Heb. 2.5. Claritas humilitatis praemium.  
2. Thus it was done to the man, whom the King of heaven would honour; and that it was done to him as a man, it is also beneficial to us; for as Christ was not incarnate for his own good, but for us; nor subject to the law for himself but for us; nor crucified, dead, and butted for his own sake, but for ours; nor rose again onely for himself, but for us; so also he ascended into heaven for us also, honouring thereby the Nature of man. When Jesus was taken to heaven, our Nature united to his person was mounted thither with him.  
Weigh but what Nature this was upon which God bestowed this blessing, and you must wonder at the advancement; that nature it was which God had said, Dust thou art, and to dust shalt thou return; 
Gen. 3.19.  whose principles were but dust and ashes, and whose resolution must be by the order of nature into dust and ashes: that nature which we made inglorious, and vilified, 
Isa. 40.6.  vanishing as a flower, corruptible like other creatures. Behold and wonder, man that was compared to the beasts that perish, is again become in Honor; that Nature which in corruption is like other things, is taken up, and seated above all things, and being one with Christ made superior to the Angels; 
Psal. 49.20. Ephes. 1.21. Heb. 1.13.  for cvi Angelorum, for to which of the Angels did God ever say, Sit thou on my right hand!  
3. To see our nature thus exalted, may give great content; and yet there is in it that which may please us better; every man wisheth well to his body, and by his good will would have it immortal, and raised to the greatest honor. In the world it cannot be so; Tabernacles they are, and they must be taken down, 
2 Cor. 5.1. Heb. 13.14. Joh. 14.2.  for they are set up in a City that cannot continue; the {αβγδ}, the mansions are above, among which that they should remain, Christ is gone up to prepare a place for them. As then they must have to our grief their descent, so shall they have to our joy their ascent also; as taken down to the earth, so taken up to heaven; for if Christs body, then ours also, when raised, must be in that happy place; otherwise the head and members should be partend. He left behind him his pawn or earnest, his spirit by which he did descend to us; 
2 Cor. 1.22.& 5.5.  and he took our pawn, our flesh, that we should one day ascend to him; at his rising he took to himself the keys of hell and death, unlocked the doors, 
Rev. 1.18.  and let himself our and all his; and so now at his taking up, he took to himself the keys of heaven, and opened that kingdom to all believers. This feast then is festum dedicationis, 
Mat. 16.19.  the feast of dedication, in which dedicatum est hominibus coelum, 
Heb. 10.20.  heaven by a new and a living way was consecrated for us, a way not known to any, nor passable for any, but by the veil of Christs flesh. After the veil was rent, the way was revealed, 
Bern. Levit. 23.10. 1 Cor. 15.23.  & dedicata ascensionis nostrae primordia. His body in the nature of a first fruit out of the field of men being lift up, consecrated the whold field, by virtue whereof all the sheaves, the bodies I mean of men that were hallowed with it, shall be lifted up and advanced to the place where he is.  
4. This is a benefit which we shall reap at the last day; but in the mean time he is not wanting to us; whether we consider him Lord, or Christ; whether as the High Priest of our profession, 
Act. 2.36. Heb. 3.1. Rev. 15.3.  or a great King seated on Gods right hand with all power and authority.  
1. His Priesthood after the order of Aaron ended at his death, for he was to offer no more sacrifice for sin; 
Heb. 9.26. Heb. 7.17.  but after the order of Melchizedech he was to continue a Priest for ever; and this his Priesthood is yet very beneficial unto us.  

Rev. 12.10.  We have a very slanderous adversary, and would I could say all he had to lay to our charge were mere slanders; but God help us, it is otherwise; the most part of that he hath to say is too true; besides many a petition we have to deliver, many a suite to make at the throne of Grace, and so much out of favour for our disobedience we are, that we need a Mediator, one to make way and speak for us.  
For our comfort then, let the devil clog his bill either with slanders or Truths, all penitent and believing sinners have in that high Court an Advocate, an agent to pled for them, a solicitor to follow their whole business, an intercessor to step in upon every dislike, 
1 Joh. 1.2. Heb. 7.25.  and make an atonement, nay one to do that which no Advocate is able, facere causam, to make our case good, which in itself is stark nought. Again, if at any time in an humble manner we bring a petition, 
Joh. 14.13. Rom. 8.26.  and present it in his Name, as our High Priest he takes it, offers it to God his Father, and makes request for us.  
The sum is, when Almighty God is displeased, he turns his Fathers eye from us upon himself, presents his wounds, his blood, his across, his death; at which aspect Gods anger is pacified, his indignation assuaged, his goodwill recovered; and our infirm petitions sent up with sighs, with groans and a zealous heart, are accepted and granted; without him that throne were full of amazement and horror; 
Heb. 4.15, 16.  that he is upon it, gives us boldness to have access to the throne of Grace, and to present our requests with confidence, because he speaks for us, 
Mat. 3.16. Joh. 11.42.  with whom God is well-pleased; he pleads for us, whom God always hears. Let those seduced souls of Rome find out other Advocates, Saints or Angels, and engage them to promote their requests in the Court of heaven; to us Christ is in stead of all, being assured that a prayer conceived with a faithful heart, and offered upon the Altar of a contrite soul through Jesus Christ our Lord, cannot miscarry.  
2. Well then it was for us that ever he became High Priest, and well again that ever he was set at Gods right hand, and made a King, since his power he will also use for our good, and that many ways.  
1. The first of these is the collection of his Church, which is the translation of some men from that great Prince of darkness, 
Col. 1.13.  and the plantation of them in his own kingdom of Grace; the means by which this is done, are his word and the power of his Spirit; for by preaching of the Word, he beats upon the ears outwardly, and by the secret operation of the Spirit he mollifies the heart inwardly to assent to what is heard, to lay up what is sowed, by the power whereof some men are singled out of the world and translated into the kingdom of God; 
1 Pet. 2.9.  These are called the precious separated from the vile, a chosen generation, a royal Priesthood, an holy nation, a peculiar people to show forth the praises of him who hath called them out of darkness into his marvelous light.  
By which you may judge of the collections made at this day; it seems to me to be such a gathering as the Israelites made in Egypt, 
Exod. 5.12.  when they were sent over the whole land to gather straw; for what el●e have they got together, but an empty company, in which there is no solidity, little judgement, little Truth, less morality! And how was it possible it should be otherwise, since as often as they met with a heavy ear, they threw it aside! Christs gathering is other.  
2. And when he hath by his Word and his Spirit gathered a select company, careful he is, that they be well ordered, guided, governed; for where no guidance and governance is, the collected body will quickly fall asunder. His laws then he hath to guide them, and his statutes to direct them, and his Prophets to publish these, and his {αβγδ}, Heralds to proclaim these, 
Marc. 16.15. Isa. 49.23. Act. 20.28.  and his Kings and Bishops to look that men walk according to these, least those whom he hath collected do turn and start aside. In the wilderness, when God lead the Israelites with a cloud by day, and fire by night, as the pillar moved they moved, 
Numb. 9.15.  and when the cloud stood still, they stood still; as fire or cloud moved or stood, so also they went forward, or were at a stand. This prefigured how provident God is in guiding, and how orderly we should be in obeying his commands and directions. Where he moves before us in his word, or by his spirit, there there we move to; but if he stand still, and show us not the way, that there we pause and stay, not daring to proceed in the action, till we are sure we have an order from him.  
3. But to collect a company is to no purpose, no nor yet to set down an order and rule by which they shall be governed, except there be power to secure those who observe his laws, and punish such as transgress them. To this end also it was that Christ sate down at the right of his Father, that he might have all power bestowed upon him; and his power he will use for both those ends.  
1. He hath power to defend his Church, and he will and doth daily use this power for the good of his people. Though he sits at the right hand of his Father in heaven, yet doth he not forget his poor Church on earth, but either limit, or annihilate the fury and power of her enemies, 
Mat. 16.18.  so that she shall never be overthrown. 'tis his promise, That the gates of hell shall never prevail against her.  
The Tyrants of this world may, when Gods people grow too wanton, 
Isa. 10.5.  be as that proud Assyrian, the rod of Gods anger; which yet is small comfort to them; for I never red any man put into that Office, to be Gods Rod to scourge his people, who was not himself a Reprobate. For they mean not so, neither doth their heart think so; 
Vers. 7.  their intent is not to execute Gods anger: But it is in their heart to destroy and cut off this holy Nation, this royal Priest-hood; this Sacred people collected with so much sweat, and purchased with such precious blood. Howbeit, when the Lord hath performed his whole work upon Mount Zion, and upon Jerusalem, 
Vers. 12.  then he will bring down the fruit of the stout heart, and punish the glory of their high looks, and he will take that Rod with which he hath chastised his people, and cast it into the fire.  
What Sect hath ever been so opposed as the Christian Religion? against what sort of men hath the Devil and men so strongly confederated as against Christians? If persecutions, if politic inventions, if fire, if faggots, if the teeth of wild beasts, if gredirons, sequestrations, barbarous usage, &c. if Wolves in sheeps cloath●ng could have raven'd and devoured this little flock, there had not been one man to present a prayer to Jesus Christ. 
Psal. 2.4.& 124.7.& 5.12.  But he that sits in heaven, hath laughed these Tyrants to scorn; the snares of their inventions have been broken, and his are delivered; he hath protected, he hath compassed his dearly beloved Spouse with his loving-kindness as with a Shield.  
2. And as he makes use of his power to protect; so also he stretcheth out his arm to the confusion and destruction of his Churches enemies. 
Exod. 7, &c. Exod. 14 Exod. 17.14. Josh. 10.11. Act. 12.13. Act. 1.18. Psal. 110.1.  He that reads of the plagues of Egypt, and the overthrow of Pharaoh, of the destruction of Amalech, and the five Kings by those hailstones sent from heaven; of the utter subversion of the Cananitish Kings, of the rejection of the Jews, of the lousy death of Herod, of the bowels of Judas, Arrius, Julian; in a word, of the fearful ends of the persecutors of his people; must needs confess with David, that God hath made Christs enemies his footstool, and hath set his foot upon the necks of those proud Kings, 
Josh. 10.24.  and forced them to confess, though they were on high, yet that there is one that is higher than they, even on high at the right hand of God.  
I have now done with the Comforts which the ascension and Session of our Saviour at Gods right hand affords; comfort to our dead bodies, comfort that he sits in heaven to pled for us, comfort that he makes our case good, comfort that he guides us and governs us here in this world, and comfort against the fury of our enemies. For as a Priest in heaven he doth intercede for us; and as a King in heaven he doth guide, govern and protect us.  

Psal. 68.18. Ephes. 4.8.  5. And yet his goodness stays not here; the Psalmist hath thus expressed what I mean, and the Apostle after him, that being gone up on high, he received and gave gifts to men: In which you may behold the magnificence of this King. As other Conquerors in their Triumphs, so he scatters his Missilia also. The height of his place, the Glory of his Triumph makes him not forget his poor little flock below, for his love comes down with a handful of gifts.  
See whether he made not his word good, It is expedient for you that I go away; 
Joh. 16.7.  for had he not departed, the Comforter had not come; These gifts had not been poured down. I express it right; for it was effusio; not a gift given with a sparing hand, 
Psal. 72.6.  but a gift descending as rain into a Fleece of wool, and like the drops that water the earth. But, what, a single gift? Nay Dona, gifts; for they were many, a plurality of them; Languages, Graces, Miracles, governments: men to use them, Apostles, Prophets, Pastors, Doctors, every thing in some measure, of which the Holy Ghost was owner. I shall say no more of them now, because I am to give you a full account shortly of them, in a fit time and place. For the present let us enter into a serious consideration of the Donors bounty, that being not moved by any thing in us, except our want and necessity, yet would bestow.  
Into his household he took us, when we were Aliens, this one Gift; and in that he provides for us Apostles to teach us, Prophets to inform us, Pastors to guide us, 
Ephes. 2.17, 19, 20. Eph. 4.11. Isa. 50.4. 2 Tim. 4.2. 2 Tim. 2.15.  this another gift, though in these days not much set by, and to these he gives the tongue of the learned( still his gifts do overflow) that they speak a word in due season. And by their lips, as officers under him, he divides to us what by his death he purchased, what by his Ascent he is seized on.  
Wisdom he is, and he divides to us wisdom, To make us wise to salvation; Holiness he is, 
1 Cor. 1.30.  and divides to us of his holiness to make us better. Righteousness he is, and he divides to us of his righteousness to make us just: The Redeemer of the world he is, and he divides to us of his Redemption to set us free. The Lord and Heir of all he is, and he divides to us of his inheritance to make us rich; 
1 Pet. 1.4.  being gone up on high, he received gifts, and ever since he is upon the giving hand.  
Methinks then, 'tis a shane for us always to be poring upon the earth, and never turn an eye upward to him from whom these, and all other good gifts come. Can Saint Pauls exhortation wing your thoughts? 
Jam. 1.17.  Then listen to his counsel, Seek those things that are above, where Christ sits on the right hand of God: Your hope is to ascend to heaven whether he is gone, 
Col. 3.1.  and therefore see your conversation be in heaven. This I know is summa voti, the short, the scope of all your desires, to be where he is; at rest in heaven as he is; 
Phil. 3.20.  at rest on high as he is; as therefore he is gone to prepare a place for you, 
Joh. 14.3.  so do you prepare yourselves for the place.  
To which place he that is gone up to heaven, vouchsafe to bring us, that with Saints and Angels, we may enjoy the clear light of his countenance, and with them sing the song of Moses and the lamb, Blessing, glory, 
Rev. 15.  honor and power be unto him that sits upon the throne, and unto the lamb for ever and ever. Amen.    

Of Christs coming again to Judgement.  Acts 10.42. 
And he commanded us to preach unto the people, and to testify, that it is he who was ordained of God to be the Judge of Quick and Dead.  
AS it is the last Article of our Creed, that concerns the history of our Saviour, that Christ shall come from heaven to judge the quick and dead; so it is one of those last things which the wise man wishes us to remember, as a fit memorandum to keep us from sin, Memento novissima; whatsoever thou takest in hand remember {αβγδ}, as it is in the Greek, the last things, 
Eccl. 7.36.  and thou shalt never do amiss. And these are four, Death, Judgement, Heaven, and Hell; and they altogether make up so good a lesson, that could we but learn it well, and carry it well in our memories, we should need little more teaching. We might spare all our Sermons, and forbear our vehement exhortations, being nothing else but earnest persuasions and calls to good, and serious dissuasions from sins; did men but call to mind that they were always dying, I had almost said, Dead men: That yet being dead, or asleep in their graves, they must thence be summoned to judgement, where if they have done well, 
Joh. 5.29. Mat. 25.46.  they shall go into life eternal; if ill, into everlasting pain: This, this one meditation were a sufficient motive.  
But the chief of these is judgement, for all the rest depend upon it; Death is but Judgements usher that goes before it; heaven or hell that retinue that follows it; death would not be so fearful if judgement did not follow; hell not so painful, if judgement did not go before; he that remembers the last day, remembers all the last things, and he that remembers the last things, cannot do amiss. Let therefore that practise of Saint Hierom be our daily meditation, 
Hieron.  Eat we, drink we, buy we, sell we, rise we, or lie we down to sleep, whatsoever we do, let us always suppose we hear the summons of the last trump, Surgite mortui,& venite ad judicium, Arise you Dead and come to judgement.  
A point of that moment and necessity to be known, that Peter omits it not in this his Sermon. Called the Apostles were to be witnesses, witnesses of his life, witnesses of his death, witnesses of his resurrection, witnesses that he should be judge of quick and dead; 
Psal. 72.1, 2.  which among other things declared him to be the messiah promised to the Fathers; for it was foretold, Give the king thy judgements, O Lord, and thy righteousness to the kings s●n. He shall judge thy people with righteousness, and thy poor with judgement; 
Isa. 2.4.  He shall judge among the nations, and shall rebuk many people. But more clearly, Dan. 12.1, 2, 3, 4, verses. I forbear infinite other places, 
Joh. 5.22.  Christ himself had said, The Father judgeth no man, but hath delivered all judgement to the Son. And of this Apostles were witnesses; this they were commanded {αβγδ}, to proclaim, this to testify.  
Three points there are in this verse to be considered, with the first of which, I shall not now meddle, as being not directly to my purpose.  

1. The intent of the Apostles commission, to proclaim, and to witness the office of Christ, and the Redemption purchased by him.  
2. That he was ordained to be the Judge.  

Rom. 14.10.  3. That all men must appear and be judged, whether quick or dead; For we shall stand before the judgement seat of Christ.   

1. He was ordained to be the Judge.  
And then there must be a day of judgement, for otherwise the Judge had been ordained to no purpose; and he must be a stranger to the Scripture that doubts of it; and if all other things which the holy Spirit foretold came to pass, 
tertul. Apol. c. 18, 29. Psal. 96. Isa. 2.13.& 19.21.& 26.20.& 30.33.  what reason have we to call this in question. This is to be red, as if engraven with the point of a Diamond in many places. David acknowledgeth it, For he cometh, he cometh to judge the earth. Isaiah foretells it again and again; Daniel prophesyeth of it, Dan. 12.1, 2. Joel describes it, Joel 2.31. And that I may end with him, that concluded the Prophets, Malachy I mean; he also mentions it, Behold the day comes, that shall burn as an oven, and all the proud, 
Mal. 4.1.  yea and all that do wickedly, shall be stubble, saith the Lord, and it shall neither leave them root nor branch.  
I spare infinite other texts, because I hasten to those evident testimonies out of the new Testament; he that did not omit to comfort his disciples with many promises in the midst of their fiery trials to be undergone for his name, did not forget this necessary comfort of his return again; 
Mat. 24. Mar. 13. luke. 17.22. Act. 17.31. 1 Thess. 4.16. 2 Pet. 3.10.  You shall see the Son of man coming in the clouds with power and great glory.  
And his Apostles after him repeated it, and urged it, as a main Anchor of their hope; Saint Paul at Athens proclaims it, adviseth the Thessalonians to comfort themselves in it; Saint Peter teacheth it, nay an old prophesy there was, as old almost as the world that taught us much; judas hath it out of the records of Enoch, 
Jud. ep. ver. 14.  for he prophesied of these things, Behold the Lord comes with thousands of his Saints, to execute judgements upon all, and to convince all that are ungodly of their ungodly deeds.  
That which I have hitherto produced, tends to this purpose that since Almighty God hath by a perpetual succession of Prophets, by himself, by his Apostles made mention of this his second coming, it ought to stand for an unmovable foundation; that there shall be a day, in which God will judge the world; 
Act. 17.31.  which yet may seem at the first glimpse to derogate from the honor of so great a Majesty. Even as if some great King should call before him the basest of his servants, and cause him to render an account of his trust; for what is man, or what is all the glory of man? Earth and ashes, saith our father Abraham, as the small dust of the balance, saith Isaiah; a thing of nought, saith David; 
Psal. 144.3. Gen. 18.27. Isa. 40.15. Psal. 39.6, 7. Job 14.3. Gen. 18.21.  a shadow, {αβγδ}, the dream of a shadow, saith Pindar; and dost thou then open thine eye upon such an one, and bringest him into judgement with thee? wilt thou inquire before thou destroy? and go down and see whether man hath done altogether according to the cry that is come before thee?  
But God, who is omnipotent, is also just, and therefore as we must give an account of our lives, so also will he at that day give an account of his proceedings in this world, and defend his own cause, and his own justice; that what he did in this World, was equally and justly done; the day shall declare it. Expedient therefore it was, 
1 Cor. 3.13.  that there should be a day of judgement,  
1. Ex parte sui, For his own sake. For if he be just, necessary it is that a good life have a good reward, and an evil life the evil of punishment. But in this life it is not always so, where the best are under the across, and wicked men crucify them: Ungodly men flourish as the Palm three, and the good and godly are pressed and trode under foot like the Camomile. 
Psa. 73.2. Psa. 50.21.  David wonders at this, his feet well-nigh slipped at it, and the wicked grew presumptuous upon it. A thought came into their head, that God was such as they were, he had no better thoughts, no other ends. For be it that some few were made the examples of Gods anger; in one age a Pharaoh, in another a Herod; now a Julian, and then an Arrius; yet the most ended their dayes in peace, and descended to their graves in mirth and pleasure.  
To remove such a scandal therefore, when God sees his time, he will up, answer all, satisfy all Objections, he will vindicate his ways, and his wise government of the world, and make it clear by this judgement, 
1 Pet. 3.9.  That the world judged amiss of him; he was not slacken or careless, nor gave his blessings over head; but that he bestowed these to win the worst; who, because they refused his mercy, shall then smart by his judgement.  
2. Expedient this is also, ex parte nostri, For our sakes. God indeed bestows a reward upon his servants so soon as they breath out their souls. 
Luk. 16.22.  Lazarus dyes, and the Angels fetch his soul, and repose it in Abrahams bosom. A modo, {αβγδ}, presently the tears are wiped from our eyes, 
Rev. 14.13. Psa. 126.5.  and the sorrows are removed from our hearts; our wet seed time of tears, is recompensed with an Harvest of joy. But all this is in occulto in secret; every Dives sees not this, nor wicked Pharaoh the rest of Israel. Necessary it is that this compensation be made known, that this joyful change and vicissitude be proclaimed, that the rich man is in his gulf, that Lazarus is gone to his rest, 
Luk. 16.23. Act. 1.25. Mat. 19.28.  that Judas is sent to his place, and the Apostles set on their Thrones. Thus much that day will manifest; and that this reward be open, appointed he hath a day in which he will judge the world. Then, then it shall be said, 
Psal. 58.11.  Verily there is a reward for the righteous, doubtless there is a God that judgeth the Earth.  
3. Expedient this is for the discovery of hypocrites: The heart of man is deceitful above all things; who can know it? 
Jer. 17.9. 1 Reg. 21.27. 2 Sam. 15.7. Mat. 26.49. Matth. 6. Mat. 23.14.  Ahab seems to be a great penitent, he puts on sack-cloth, and walks humbly before God: Absolom pretends a vow to be paid at Hebron, when he raiseth Rebellion against his father: Judas kisseth Christ, when his intent is to betray him: The Pharisees leaven their face, and fast, and pray, when their purpose is to devour a poor widows house. All these things are to us in o culto, we see them not, we know them not; so that the foulest Hypocrite may pass with us for a good Saint; a Wolf in sheeps clothing, for a harmless creature.  
A day then there must be to put the difference; show who dissembled with God with their lips, and who served him with an honest and sincere heart. Now that day will reveal all. Every mans work shall then be made manifest. 
1 Cor. 3.15. Luk. 8.17.  Every mans heart shall then be opened; for our Saviours words shall then be made good, There is nothing hide, which shall not be made manifest; nor nothing secret, which shall not be made known and come abroad.  
Before then we venture too far, 
Use.  'twill be good to look what will come of it. 'tis an excellent piece of wisdom; and Moses wisheth it to his Israelites, 
Deut. 32.29.  O that they were wise, that they understood this, that they would consider their latter end! Something sure there is in this end worthy our sight, that he so pathetically desires they would consider it. The want of which, 
Jer. 5.30.  caused, as Jeremy complains, a strange and horrible thing to be committed in the Land; what it was, you may read there; the people liked this sin, and loved that sin; which he presumes never would have been done, had they thought quid fiet in novissimo, what would be the end thereof. God indeed was merciful, and might forgive more than they could offend; but for ought he saw, their case was desperate; when the end of all things came, he could not tell what end they should have.  
A Consideration though it move us little, yet it moved our Saviour very much, and fetched a sigh from his heart, and tears from his eyes; he earnestly wished, and the tears fell when he spake, Oh that thou, even thou hadst known in this thy day, 
luke. 19.41.  the things that belong to thy peace! but now they are hide from thine eyes; and so was fain to break off, the tears flowing so fast, that they interrupted his words, and forced him to weep out the rest of the sentence! Think not he lamented only the ruin of those goodly buildings; it was their rejection, their stubbornness, their hardness of heart he wept for, who would not in their day know the things that belonged to their peace, and so prevent the fury of the Lord in his day, of which this their destruction was but a fore-runner.  
These tears show, that the day of Gods visitation is like to be a heavy day. Those wishes demonstrate, that recordatio novissimi, the remembrance of the latter end, is a wholesome meditation, and that the greatest errors of our lives arise from the neglect of it. Did we think of it aright, we would not foreslow the time, but run as fast from sin, as now we run after it; come as fast on our knees to God, as with our feet we fly from him; in a word, arise, return, and repent, before the terror of the Lord, and that angry day overtake us. 
Eccl. 11.9.  rejoice then O young man in thy youth, and let thy heart cheer thee in the dayes of thy youth, and walk in the ways of thy heart, and the sight of thy eyes: but know thou, that for all these things God will bring thee to judgement; when it will not be possible to hid what is now kept secret, nor to gilled over what is rotten; all things will appear naked and bare; The Judge will not be corrupted nor inclined to favour, but give to every man according to his desert in that day.   

2. Of the uncertainty of this day.  
But when will this day be? The question is too curious; and yet certain it is, that the best Saints of God have been very inquisitive about this point; gracious promises they had made unto them when this day came, and therefore they thought it long till it came. 
Dan. 12.8, 6.  Daniel asks after it with a kind of passion, O my Lord, what shall be the end of these things! Esdras is yet more curious, 
2 Esd. 4.44, 45, 51.  and demands upon the favour he found with God, Whether he might not live until that time. A curiosity which possessed Christs own Disciples; they came to their Master privately, saying, Tell us when shall these things be, and what shall be the signs of thy coming, and of the end of the World? 
Mat. 24.3.  Our Saviour says much there, by which the approach may be guessed at, but in fine resolves them, that it was not for them, that it was not for them to know the times and seasons which God had put in his own power; For of that day and hour knoweth no man, no not the Angels in heaven, but my Father only. 
Vers. 36.   
Notwithstanding which clear resolution, some bold Calcutatours there were, who in St. Pauls time would needs foretell the day. These Impostors used three kinds of persuasions; Revelations, Reasons, and counterfeit Letters from the Apostles; against which St. Paul opposeth his Negative, 
2 Thes. 2.2.  Be not troubled, neither by Spirit, nor by Word, nor by Letter as from us, as that the day of Christ is at hand. Not by Spirit, for Revelation they never had any; rather the contrary. To you it is not given. Not by Word, 
Act. 1.6.  for {αβγδ}, from reason Christs coming on such a year cannot be concluded. Not by Letter, for from the Apostles no such Letters have proceeded, nor ever could be procured; they knew it not themselves, and therefore cannot in it inform others.  
But neither Christs Non est datum, nor St. Pauls threefold reason, 
Napier Posit. 14.  hath stayed the itching humours of curious men, who out of a Talmudical prophesy, a Cabalistical cipher of numbers, men and ages, and other light Arguments have set the period to the world 6000. years, which for the Elects sake may not be complete. Others have yet gone farther, and out of I know not what spirit, presumed upon the month and day.  
But why should men presume to know more than other sober men in this point, more than the Apostles, more than the Angels, more than Christ himself, as he was the Son of man? It is a kind of sacrilege to break into Gods holy place, and prie into his Ark. Christs Apostles were nearer unto him, in as much favour as we can be. The mysteries of the Kingdom they might know; 
Mark 4.11. Dan. 12.4. Mat. 18.10.  others, yet not this. Knowledge might be increased, as was revealed to Daniel, and yet not in this kind. Angels behold the face of God in heaven, have natural, experimental, revealed knowledge; & matutinam& vespertinam notitiam; yet thus much they may not know. Christ himself as man, is ignorant of it; or else dicitur nescire, quia non facit scire, he is said to be ignorant of it, because he minds not to reveal it; and shall a lump of heavy day sore above the Angels, the scholar look to know more than his Master, or more than he intends to teach him? He is but a fool, who will be wiser than Wisdom itself. Secret things belong to the Lord, 
Deut. 29.29.  and then let us suffer them to rest in secret, even in the breast of him to whom they belong. 'tis dangerous to have an ear where God hath no tongue. God to discover how much this curiosity hath displeased him, hath frustrated the accounts, and evicted of error and imposture, as many as have pleased themselves with this curiosity. In this point there is a resolution, which is safe and godly, 
1 Joh. 2.18.  That these are the last times. Th●t the time of Nature is past, the time under Moses gone; that the time of the Gospel is now; 
Rev. 10.6. James 5.9. Mat. 24.33. Hab. 2.3.  that after this there shall be no more time; That the Judge is near, before the door, saith St. James; In or at the door, saith St. M●t hue; and that he that shall come, will come, and will not tarry. And upon it I shall enjoin you no other duties than the Spirit of God hath done.  
1. Be sober; 'tis St. Peters counsel; or if you had rather, 
1 Pet. 4.7. Luk. 21.34.  you shall have it from Christs mouth, Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness, &c. For these things slily steal away the heart, load and oppress it, making it so drowsy and heavy, that it cannot look for Christs coming. The bad servant in the Gospel would never have become Master of mis-rule, fell upon his fellow-servants, 
Luk. 12.  abused and beat them; he would never have kept such lewd company, eat and drunk, and been drunken with them, had he not been persuaded that his Master had deferred his coming. All his Riot is imputed to that presumption. And surely we may impute the disorders of the world to the same cause. 
Amos 6.3.  Men put away the evil day far from them; they think not the Judge is so near, the Assize so present. And this is it that hath brought in such a flood of wickedness. A way yet there is to stay this inundation; remember St. Pauls words, The Lord is at hand; and if he were at hand then, he is much nearer now. This is the old decrepit age of the world; 
Phil. 4.5.  & quod senescit propè interitum est; every thing that grows old is near its end. The time is at hand when the account must be given, and therefore be wise and sober.  
2. For if you be not wise and sober, you will be heavy and drowsy, ready to fall asleep, and so unapt to perform another duty, which Christ out of this respect enjoins you, Wath therefore, for you know not at what hour your Lord doth c●me. 
Mat. 24.42.  Come he will, that you know; but when he will come, that you know not; watch therefore. For if you do it not, you shall have less wit in your heads than every common householder. For know this, That if the good man knew at what time the Thief would come, 
Mat. 24.43.  he would have watched, and not have suffered his house to have been broken up. Christ is that same good Thief, he will steal upon us as a Thief in the night; doth it not stand us then upon to watch, 
Apoc. 3.3.  because we know not the hour when he will come?  
I speak not of bodily watching, but of the care and vigilancy of the heart. For a man may be asleep in sin with his eyes open; and on the contrary, watch for his Masters coming when his eyes are fastshut. Will you then know what it is to stand upon your Watch? Prepare yourselves every day to make up your account, as if the last day; search your hearts by the light of Gods Word; arraign, judge, condemn yourselves for your sins; pray to him for Remission and pardon of them; be changed, become new creatures, stand upon the Gate, and look which way your spiritual enemies mean to assault the City, labour to repel them, and beat them back, and then you need not fear to meet the Judge. Plus vigilare, est plus vivere. He that lives best, watcheth most.  
Nothing so like death as sleep; nor any thing so like a dead man, as he that is laid to rest. Will you then show yourselves alive? So long as you sleep in sin, 
1 Cor. 15.34.  you carry about you the resemblance of a dead man; awake to righteousness, and sin not, and so men will know that you are alive. The Prophet Jonah fled from God, and a mighty storm from above fell upon the ship, so that the Mariners, which they use not oft, fell devoutly to their prayers: 
Johah. 1.4, 5, 6.  But all the while he lay, and was fast asleep. The Tempest could not awake him, till the Master of the ship roused him with What meanest thou, O thou sleeper! I apply it thus: A tempest there is coming, and it is from God; the Sea and the waters shall roar. You and the greatest part of the world are like Jonah, fast asleep, you think not of your danger. Some few there are, 
Luk. 21.25.  who are awake, and pray that the ship sink not, and at this time I supply the Pilots room; Those sleepers must be content that I rouse them up from their pillows of security, and ask, What mean you, O you sleepers! will you go away in a sleep! shall your life pass away in a dream! Came you naked of goodness into the world, and will you return as naked! brought you no oil in your Lamps with you, 
Mat. 25.10. 1 Thes. 4.16.  and will you have none when the bridegroom comes! Or do you tarry to be startled by the Angels Trump? the shrillest Trumpet that ever blew, the fearfullest voice to sleepers that ever sounded. What is it you expect? what is it you look for?  
A long continuance of the world? That may not be; it is in its decaying age, and must ere long dissolve. Hope you for Methuselahs years for yourselves? Nor that neither; for seventy, or eighty, or an hundred years is the largest grant. What yet do you expect? an adjournment of the Session; sooner it may come, 
Mat. 24.22.  but deferred it will not be; for, for the Elects sake those dayes are shortened.  
Or suppose all this, that the world would last long, or the Assize were put off, 
Luk. 12.20.  yet the day of thy appearance is at hand. This night, or to morrow he may sand for thy soul, and exact a private account of thy life. To day a man, to morrow none. For in death there is no peradventure; in other things there is great casualty; fort dives erit, fort pauper, &c. perhaps a man may be rich, perhaps poor; perhaps honourable, perhaps dishonourable; perhaps married, perhaps unmarried: but can a man say, Perhaps I shall die, 
Augustin.  perhaps I shall not die? No, no, death is a snare, it takes all, 'tis a hook that catcheth all.  
Now look as Death arrests and delivers a man, so shall judgement find him; if it fell him a hallow three, the grave will not make him sound; if a good three, 
Eccles. 11.3.  'twill not make him worse. As the three falls, so shall it lye. Cain died in his impenitence, and for that the Bill will be found against him. Judas in his Treason, and for a traitor he shall be condemned; the like may be said of others; if the day of death find them unworthy, as unworthy persons at the last day they shall be adjudged. He that goes out of the world in debt, must lye in that eternal prison, till at the last day he be haled by the severe Creditor before the Judge. When the Accuser of the brethren, like some eloquent Orator, will pled thus against an obstinate sinner, Not I, 
Rev. 12.10.  not I suffered one blow on my face, one thorn in my head, one scourge on my back for this man, I  shed no blood to Redeem him, I was not crucified to save him, I promised him no kingdom for his work, except it were that of darkness: yet hath this wicked wretch been at my service, and devoted himself wholly to my command. Judge O righteous Judge of the world, that which is equal; 
Gen. 18.25.  judge him mine, who would be none of thine. After his abrenunciation of me, and all that is mine, in his Baptism, what had he to do with vanity, with lust, with anger, with covetousness? &c. In these yet he hath yielded himself my servant. Behold my works are yet found about him; and therefore let him be wholly mine, who hath wholly served me. O therefore beware how you part the world with any of the devils stuff about you! for you see he may claim it at the day of judgement, and you for it.  
I end this meditation with that of Augustine, Momentum hoc est unde pendet aeternitas; Our life is short, a moment, a puff of breath in our nostrils, but yet such a moment that on it depends no less matter than Eternity; our bliss, or bane; comfort, or torment. It stands us therefore in hand, to husband this moment well, to be sober in it, to be wachful in it; for then when the Bridegroom cometh, we shall go with him into a place of joy. And next I shall put you out of suspense who this Bridegroom is, which was no other than He who was appointed to be the Judge, our Lord and Saviour Jesus Christ.   

3. He it is.  
In the Text we find a Decree past for it, and presently after his Resurrection, his faculty was dated and signed for the execution of it; 
Mat. 28.18. Joh. 5.27, 22.  All power is given to me in heaven and in earth; with which the Father delivered all Judgement to the Son. True it is that the Act of Judicature is common to all three persons, but the execution is consigned to Christ only; By him God shall judge the world. That person God and man, is delegated to this Office, although the Authority and weight of his Sentence depends upon his Divine Power. And the Reasons Interpreters fetch from common equity.  
By him, say they, it was that the Law was given in Mount Sinai; by him I am sure it was that the world was bought in Mount Calvary; who then so fit to call men to account for the observation of the Law, as the author of the Law? who so fit to judge of those he bought, as he that laid down the price?  
2. Men we are, and who can be fitter to hear the cause of men, than one of our own flesh and blood? 
Job 19.25.  I know that my Redeemer liveth. Go●l, Heb. My Kinsman, and then he will do the part of a Kinsman unto me. Let God come to judgement, and down our crests must fall; we have nothing to answer, no pure hands to lift up, deal only we can by supp●ications, O Lo●d enter not into judgement with thy servant. 
Job 8.5. Psa. 143.2. Gal. 3.19. Heb. 4.15. Mat. 18.11. Joh. 3.15, 16.  But now it is the likelier we shall find mercy in that day, because the Law by which he is to proceed, is in the hand of a Mediator; a man that hath experience of our infirmities, a man that came to save us, a man that dyed for us, a man that hath promised That whosoever believeth in him, shall not perish, but have everlasting life.  
3. Farther; As he was the Son of man, he was arraigned, condemned, executed, 
Heb. 12.2. Phil. 2.8, 9.  put to a shameful and a painful death: Therefore hath God now highly exalted him, set him on the Bench, that was arraigned at the bar; made him the Judge, who was judged; given all power to him, that submitted himself to an earthly power; and set his Name above every name, because it was made inferior to every name, and fastened to the across in scorn, Jesus of Nazare●h, 
August. tract. 19. in Joan.  &c. This reason is St. Augustins, Forma illa erit judex, quae stetit sub judice; illa judicabit quae judicata est.  

Use.  Use. The whole world admits of no other division than good and bad, 
Mat. 25.32. Mat. 13.25, &c.  Sheep and Goats, corn and Tares; and here is matter of meditation for both.  
First, For the ungodly of the world, that put the evil day away from them, 
Amos 6.3. Isa. 28.18. Rev. 20.4, 11. Dan. 7.9.  and suppose their Covenant with Death shall stand, here is matter of terror. For 'tis not so; their day must come, the Thrones must be set, and Christ the Ancient of dayes will take his place. Lord, what confusion of faces will there be, to see him the Judge whom they have thrust through! his wounds opened, whom they have derided! his person raised and exalted, whom they have trodden underfoot!  
Men love not to see the faces of those they have wronged, much less if they have power to punish them; at the very name of Joseph, his eleven brethren were amazed; I am Joseph whom you sold; you are found murtherers, 
Gen. 45.3.  and deserve to die; I am a Prince, you my prisoners. What trouble then shall possess the hearts of wretched and accursed souls, when at the last day Christ shall say to the wicked, I am Jesus! Jesus that would have saved you, but you would none of my salvation! Jesus that was sold to preserve you alive, but you would not come to fetch food! Jesus that offered myself unto you, 
Mat. 27.21.& 23.37. Act. 10.38. Luk. 4.29. Zach. 11.13.  but you preferred barrabas before me! Jesus that would have gathered you as a Hen gathereth her chickens, but you would not! Jesus that went about to do you good, but you thrust me out of your Coasts, that I say not, you sold me for trifles, pleasures, and profits! a goodly price to value the Son of God at!  
The voice of thunder, or the crack of a cloud, is nothing to the sound of these words; Gods own voice upon Mount Sinai was not so terrible; for they that heard it did live; but they who hear this must live no more, except in fire. That they might be out of hearing, how glad would they be that the hills would break about them, fall upon them, cover them! But that may not be; 
Luk. 23.30. Zach. 12.10.  stand they must there still, and see and look upon him whom they have pierced. He shall be a Thorn in the eye of that Jew that crowned him with Thorns; a prick in the side of that gentle, which with his sin pricked him to the heart. See him they shall, and aclowledge him to be the Son of God by the eminent lustre of his glorious body, by the evident signs in the sun, Moon, and Stars, by his absolute power to command, and the ready obedience of Saints and Angels unto him. True it is, that this sight will bring no delight to them. Delight? nay, much sadness and heaviness. For it cannot choose but be a grief of heart to them, to see him whom they have hated, 
Luk. 21.27. Mat. 24.31, 30.  disgraced, scorned, cast aside, come in so great power, Majesty, Glory. For if a general shout in heaven, if the vo●ce of an Arch-Angel, if the Trump of God, if the attendance and service of Angels, if the invironing clouds, if the exaltation of the across, and the seat of judgement can make any presence terrible and glorious, this will be a day of terror and glory. 
Esth. 6.11.  For thus shall it be done on that day to the man whom God will honor. All Nations shall then bow before him, all people shall fall low unto him, and cry, The Lord he is God, 
1 King. 18.39.  the Lord he is God.  
What will the Mammonist of the world say, to see him the Judge, who in his life was so poor, that he had not whereon to lay his head? What the proud, to see him the Judge, who humbled himself to the across? What the ambitious, to see him the Judge, who fled when they would make him King? 
Luk. 9 58. Joh. 6.15. Mat. 27.34.  What the Gluttonous before him, who was offered gull and vinegar? Lastly, What will all the lovers of the world say then before him, who hath commanded, That they love not the world? 
1 Joh. 2.15.  It must needs be a great horror and confusion of face to the rich, that the poor; to the proud, that the humble; to the Lion, that the Lamb; to the wanton, that the undefiled; to the glutton, that the sober; to the ambitious, oppressing Grandee, that the contemnor of honor, poor Christ Jesus must be the Judge.  
Then you may behold the nature of an evil conscience. It lies asleep here all the while a man lives, and Satan is content to sing Lullaby to it, as desirous it should sleep on, and take its rest; But at the last day, when it shall see its Judge with these eyes, so terrible, so glorious, then it will stir, then it will awake, and no Opium will bring it to sleep again; it will torment, attach, accuse, indite, condemn the man, and lay to his charge the contempt of Christ and his Word, his disbelief, and his misdemeanours in the day of grace. And he repenting and groaning in himself, shall say, Oh this is that Christ whom I had sometimes in derision! 
Psa. 69.7. Heb. 10.29.  this is that Jesus whom I made a Proverb of reproach! this is that Son of God whom I crucified afresh, whose blood I trode under foot! this is that holy One, to whose Spirit I did despite! But now I see plainly that he was the Saviour of the world, that he is worthily raised and exalted to be the Judge, when I an unworthy wretch must stand and be judged at the Bar.  
These and the like shall be the thoughts of the wicked at that day, 
Luk. 21.26.  and their very hearts shall fail them for fear, in a woeful expectation of what shall ensue; for these are but the beginning of sorrows. The worst follows, when this sentence shall fall from the mouth of the Judge, Depart from me ye cursed, 
Mat. 25.41.  into everlasting fire, prepared for the Devil and his Angels. Never any sentence that fell from the mouth of Judge, no nor all the sentences put together, were so terrible as this. In all penalties there can be but either loss or pain. Here we find both, Depart, in that a loss, a loss beyond expression! for it is from the blessed Vision of Gods face, in which is fullness of joy. 
Psa. 16.11.  The persons are Accursed, the pain is fire, the continuance of the torment in that fire, Eternal.  
Put case these accursed souls should at that day put up a supplication to the Judge to this purpose, for some Remission, yet they shall not be heard. He that stands to listen, and to receive petitions now, will not harken then. Be it they make a motion, Lord, since we must be cast from thy sight, yet sand us away with a blessing; but this may not be, Cursed you are. Well yet if accursed, yet suffer us to go into a place of rest. No, saith the Judge, it must be into Fire. Well yet, if this must be our doom, yet remember us at last, and suffer us not to be accursed, and lye in this fire tormen ed for ever. For ever and ever it must be, replies the Judge. O let not our Lord be angry, and we will speak but this once: Since we be Accursed, since live in fire, since in everlasting fire, yet let us have there with us some good company, who may afford us some comfort. But this may not be granted, ye shall live accursed, ye shall live in fire, ye shall live in everlasting fire, prepared for the devil and his Angels. Those for ever must be your companions, those your tormentors.  

Wisd. 5.1.  2. But as for the godly, it shall not be so with them: For then shall the righteous men stand with great boldness before the face of such as have afflicted them, and made no account of their labours. The sentence of the Judge hath enough in it to put them in heart. 
Mat. 25.34.  First he calls in a kind manner, Come ye; then he pronounceth them a blessed people; after he bestows an inheritance upon them, then acquaints them with the quality of it; 'tis no less than a Kingdom; a Kingdom not then thought on, but one prepared for them from the beginning of the world.  
In the sentence there is not a word, which is not like the dropping of an honey-comb. That the fearful sentence to be pronounced upon the wicked terrify them not, he calls to them first, Venite, Come and; he first shows signs of clemency, before any token of severity; Come near, for ye are blessed. Blessing is a rich word; and I know not the veriest miscreant but would wish himself well. Even Esau, profane Esau comes with his eyes full of tears, 
Gen. 27.38.  and howls for thus much; but this was but from an earthly father: But yours is from my Father in heaven; you are Benedicti patris, The blessed of my Father. And come ye blessed, not to receive some small portion or dowry, but an inheritance. Your Father hath adopted you for his children, 
Rom. 8.17.  and made you all heires. In inheritances there be great odds, one much better than another; but this is one and the same to all; One of the greatest honour and highest esteem that may be. It is a Kingdom: Inherit the Kingdom. What, must all Gods adopted Sons be Kings then? Lazarus and all? who would think that such Rags were ordained to be exchanged for Robes? or such an ulcered body fit to wear a Crown? But so it must be, for it is your Fathers will to give you a kingdom, for it is prepared for you. 
Luk. 12.32.   
Joseph suffered his brethren to be brought into great straits and fears, as God doth his children sometimes in this world; 
Gen. 44.16.  They are apt to say with Judah, What is this that God doth unto us? what shall we say unto my Lord? what shall we speak? 
Hos. 5.15.  or how shall we clear ourselves? God certainly will find out the iniquity of his servants. And God oftentimes in these agonies will oftentimes refrain himself. But at last he will clear up his face in Josephs words, 
Gen. 45.3, 4.  It is I, I am your brother Joseph; Come near to me, I pray you, I am Joseph your brother, be not afraid. Thus at that great and fearful day will Christ say to all his, It is I, it is I, I am Joseph your brother, Christ your Saviour, your God; your Lord, that have not spared mine own life, but have given it for you, be not afraid; be not I say afraid, pluck up your hearts and rejoice; your sorrow is ended, your trial finished. I will be a good brother unto you, and no worse for ever. It is I, it is I, be of good comfort; come, come near to me, I will promote you, and place you near about me, in my Throne, in my kingdom. Come you blessed of my Father, for I am Jesus your brother, bone of your bone, and flesh of your flesh.  
When a merciful King shall go about to ruin his b●st Subjects; when the head shall cease to direct or succour the feet; when an honest Advocate sh●ll betray the just cause of his Client; then think that Christ the King, the Head, the Advocate of his Church will ruin, plot destruction, and suffer a judgement or Decree to pass against his. But if all this may happen, for Kings are but men, and some heads may be distempered, and some Advocates corrupted; and others, though never so honest, yet through ignorance deceived, or by power over-ruled: But with Christ it is otherwise. For there can be no bad intendment in this King toward his people: in this head not the least suspicion of a bad influence upon his Body: In this Advocate there is fullness of knowledge, and plenitude of power; those Clients then, whose cause he hath taken to follow and pled, cannot miscarry. 'tis no small matter of security, that we shall appear at no other Bar than of that of a Redeemer, where he that bought us with his blood, shall be our Advocate and Judge too. No more shall be put into the bill than he pleaseth, 
1 Joh. 2.1.  for he frames it out of his own book. And no sentence shall proceed from his mouth for his, but that of Absolution, according to that of the Apostle, 
Rom. 8.1.  There is no condemnation to those who are in Christ Jesus; who walk not after the flesh, but after the Spirit.  
Thus you see this one clause, that Christ is ordained to be Judge, hath Law and Gospel, Wine and oil, a Sting and Honey, Mercy and Judgement in it. To the wicked, that Christ shall come to judge, there is nothing but Law, nothing but sour wine, a sharp sting, and judgement without mercy to be expected: whereas those who are his servants, shall taste nothing but honey, be cheered with oil, hear nothing but Gospel, feel nothing but mercy from Him.  
And to receive both, both must appear. 
Rom. 14.10.  All shall appear before the judgement-seat of Christ. In this world many cannot be brought to answer at a tribunal, their power is so great, their wealth so vast; and say they could be impleaded, yet you know, that Laws are like Spiders webs, 
Plutarch. in Solone.  they entangle poor flies, but cannot hold Wasps or Hornets. Besides, Judges are too oft corrupted, and accepters of persons. But when that day comes, all Orders of men, all Sexes, all Nations, all sorts, great and small, 
Rev. 20.12.  rich and poor shall be set at the Tribunal.  
Every man shall take his Doom; 
Gower. lib. 2.   
As well the Master as the Groom.  
Here's no place for any Latitat. If the Writ be once put, and the Trumpet sounded, there is no Non comparuit to be return'd. No plea to be had or heard, no shift or delay to be admitted; for every one must appear in person, whether alive or dead; so saith Saint Peter, He was ordained to be JUDGE OF QUICK AND DEAD.  
That the Dead shall rise, there can be no doubt to him that believes the Scripturrs. The question is about the quick. For shall there be any then who shall remain alive? How say some, is that possible, since there is a Statutum est, a Statute made in heaven, and proclaimed by the mouth of God on earth, 
Heb. 9.27.  That all men must once die.  
To clear this doubt, Confessed it is, 
1 Cor. 15.22.  That in Adam all men became mortal; our first father sinned, and his posterity died. Thus it is with the generality of men; Death spares none. But he who hath the power of death, may spare whom he pleaseth, as he restrains the fire, the water, the Lions mouth upon particular occasions. And out of this plenary power, an exemption was granted to Enoch. Some rabbis indeed suppose he died, yet so, that his death was {αβγδ}, an easy and sweet kind of death without pain; but the Apostles Testimony is evident, that he died not, {αβγδ}. He was translated that he might not see death. 
Heb. 11.5.  And of Eliah it is confessed; These two, 
2 King. 2.11.  notwithstanding the statute, were exempted, and therefore there may be an exemption, if God please, for others also. And of this number we find all those who shall be alive at Christs coming, who in the Text are called the Quick; {αβγδ}, the living; in the Epistle to the Thessalonians, {αβγδ}, those that remain, 
1 Thes. 4.17.  he means alive.  
But what shall then happen to these? A mystery and secret it is; and had not St. Paul revealed it, we knew not what to say to it. But now we can give an answer from his mouth, 
1 Cor. 15.51.  We shall not all sleep, that is, die, but we shall be all changed. Such a change there must be, both in the dead and living; because flesh and blood, that is, the corrupt qualities, and infirmities of flesh and blood, 
50.52.46.  cannot inherit the kingdom of God. changed we shall be all; and made of mortal immortal; of corruptible incorruptible; of natural spiritual; of weak strong; in a word, of earthly heavenly; of base and vile, glorious creatures in our bodies: And this change shall be without any delay, without succession of time, it shall be in a moment, in an instant, in the twinkling of an eye; 
1 Thes. 4.17. 1 Cor. 15.51.  as soon as you can shut your eye-lid, say some; as speedy as you turn the candle of your eye, say others. The Trumpet shall no sooner sound, but this change shall be made. But the doubt doth still remain. How then do all die? Answer is made, that this word Death is taken in a double acception: Either properly, or improperly. Properly, for the separation of the soul from the body: Or improperly, for the mutation of the corrupt qualities of the body.  
1. Many of the latin fathers, and with them the Pontificians, because of those words of God, 
Gen. 3.19.  Dust thou art, and to dust shalt thou return; and because Original sin hath over-run all mankind, do except no man from the stroke of death taken in a proper and strict sense; and Aquinas is bolder, who maintains an incineration of the body, from whose ashes an incorruptible body sh●ll arise: which Salmeron affirms, shall be done igne conflagrationis, by that fire which shall burn the whole world.  
2. But the Greeks, and some of the latins collect out of the Apostles words, there shall be a change only, which shall be a freedom of the body from all corruptibility and mortality, and other defects. Which because it shall not dissolve the totum compositum, cannot be said to be a true, real, and proper death. 
Calvin. in Thes. 1. cap. 4.  To their judgement Calvin subscribes, Qui dormiunt aliquo temporis spatio, exuunt corporis substantiam; qui innovabuntur, non nisi qualitatem. And this opinion seems most consonant to the Holy Ghost for these reasons:  
1. The very Preface to St. Pauls Text, speaks for it, Behold I show you a mystery. Is it any mystery to show all shall die? To be mortal and breath out our souls, needs no Demonstration, daily reason and experience will prove it. The secret is, that at Christs coming there should be many men remain alive, who should not die: that they should be presently changed; of mortal creatures, become immortal, though dispari conditione, in an unlike condition; the good made incorruptible by glory, the bad made immortal for pain.  
2. And to this the Adversative particle here gives great strength, But: For it makes a plain opposition and distinction betwixt All in the first pause, and All in the second: intimating something to be attributed to these, which shall not happen to the other. Death to those, but a change to these. All shall not sleep, negatively, exclusively, but all shall be changed; as if he had said, Though all die not, yet somewhat there shall be that shall happen to all instead of death, viz. a mutation.  
3. Lastly, This is consonant, and very aptly agrees with the clause of the next verse, The dead shall be raised incorruptible, 
Ver. 53.  and we shall be changed. The dead raised; but we that live, changed; they shall have their Resurrection; we instead of it, our Mutation. Doth he not plainly put a difference betwixt the one and the other? As Resurrection is a favour expected by those who lye in their graves: so is this alteration and change of the corrupt qualities of their bodies, an indulgence granted to those that shall be alive at the sound of the last Trump. And this I take to be the mystery which Saint Paul reveals.  
That I hold you no longer, Be the truth on which side it will, yet this is certain, than all must appear. Quick and Dead, and that the Judge will pass sentence upon all.  
Look upon the prisoners at the Bar, and among them look upon yourselves; for all you must stand there; when you can exempt yourselves out of the number of the dead or living, 
Rev. 20.12.  or be free from the appellation of high or low, small or great, then you shall have a better place; till then you must be content to be ranked with those who must hold up their hand.  
The King here sits upon his Throne, the Judges sit upon the bench, and the Justices are Assessors, and sit by him, and God is content all this while to stand; God standeth in the Congregation of the mighty. 
Psal. 82.1.  He stands attentively and patiently, to see how they in the Throne and Bench carry themselves. But then the case will be altered; He will sit, and they shall stand. He that stood waiting so long, and listening so long, to mark what they did upon their seats, will make all these great ones stand before him at the bar, and answer for what they have done upon the bench. Neither do you who stand below, imagine that you shall be forgot, and never called for. No, no; all you, even the meanest person among you must appear; not only the great, 
Rev. 20.12. Mat. 24.40, 41.  but the small, so saith St. John; she at the mill, and be in the field. The grave cannot hid you, your life cannot protect you, the entrails of fishes, the gorges of fowls, the maws of wild beasts, the depths of waters cannot detain you. God will call to these, and the earth must give up her dead, 
Rev. 20.13. Ezek. 37.7.  and the beasts their prey, and the sea her slain. Bone must come again to bone, and sinew shall be knit to sinew, and flesh shall cover all, and breath enliven all. Living or dead, you must stand before the Judge; not one shall be absent. 
Job 4.18.  As there is an order, That all must die, or be changed: so also there is another Order for judgement, All must appear before the judgement-seat of Christ.  
What prisoners therefore do before the Assize, that we ought to do before this great day, bethink ourselves of an answer to every part of the inditement. Not guilty we shall not be able to pled; for he found folly in his Angels, and iniquity in the best of his Saints. One way there is to take off the bill, and cancel the nditement. Amendment and Faith will do it; Look then you be provided of these against God shall call. Penitent tears will so blur and wet the inditement, that it cannot be red. Faith will present such an infinite obedience and satisfaction, that the Judge will be pacified. It will make what is his, yours; so that what is done, cannot be undone; yet upon his book it will be no more found and red, than if never done. Oh how happy would the prisoner at the bar think himself, if after the commission of some notorious offence, a few tears, and some expressions of sorrow, the leaving off his old course, and becoming a new man, would save his life! Your case is better; this sorrow and reformation will avail you. While therefore you are in these prisons of your bodies, and are not yet brought to the bar, let your eyes run down with tears for what is past, and become new men; and so though you must stand at the bar, yet you shall not be condemned as Malefactors.  
My little children of whom I travail in the Lord, and should judge it my happiness to present you to the Judge, 
Gal. 4.19. Heb. 13.17.  and make my account with ●oy, shall I acquaint you with the secrets of my heart? I never read those words of the Gospel without horror and trembling( The men of Ninivee shall rise up in the judgement with this Generation, 
Mat. 12.41, 42.  and condemn it; for they repented at the Preaching of Jonas, and behold a greater than Jonas is here! The queen of the South shall rise up in the judgement against this generation, and condemn it: For she came from the utmost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here.)  
For, methinks, I hear the last Trump sounding, the Judge set upon the Tribunal, the Books opened, Christians set to the bar; and the Ninivites on one hand, and the queen of the South on the other, upbraiding and libeling, and that justly against them. She inditing them for their ignorance and negligence; and they impleading them for their infidelity, irrepentance, and intemperance. To which accusation what will be replied, I see not; Lay the fault upon Jonah you cannot; for the Prophet hath lift up his voice in your streets, cried he hath early and late, Repent, 
Mat. 3.2. Luk. 9.56.  for the kingdom of God is at hand. transfer the fault upon the Judge you dare not, for he came to save, and not to destroy; he, greater than Jonah, than Solomon, would have won you to amendment, to be wise in time, and was prodigal of his Blood to save you. Look about for Advocates, you can find none, Accusers many. Your very silence speaks you guilty, and your Guilt calls for Condemnation.  

Jonah 3.8.  And yet I know what you may answer, We have sinned with Ninivee, but we have repented with Ninivee; we have done wickedly as that wicked City, but we have cried mightily to God, and washed off that wickedness with a bathe of tears; proudly and presumptuously we offended, but for this we appeared in Sack-cloth and ashes before thee. We once turned away our ear, and would not hear one wiser than Solomon speaking by his ambassadors to us; 
1 King. 10.8.  but after we confessed, That happy are thy men, and happy are these thy servants which stand continually before thee, and that hear thy wisdom. Now such is the rhetoric of this Apology, that if found true, it will melt the bowels of the Judge into compassion; stand up he will in the behalf of his Elect, and ask, What Ninivite dare rise up against them? What black-faced Queen of the South judge and condemn these penitents. I, even I have seen their tears, bottled them up, and numbered in my book their sorrows, 
Isa. 44.22.  and for my Nams-sake have blotted out their transgressions.  
Strive therefore with God by sorrow and amendment, as he strives by his Spirit and Word with you. 
Gen. 6.3. Jonah 3.9. Ezek. 33.11. Heb. 3.15. Gen. 32.26.  Meet him in sack-cloth and ashes, before his fierce anger doth arise. Quis scit? Who knows whether he will return and pardon? Nay, Quis non scit? Who knows not that he will return and pardon: for his Word and his Oath is passed for it. Thus therefore while it is called to day, if you wrestle, you shall have a blessing; Thus if you contend, you shall wear a Crown.  
The Judge on the Throne at the last day will say unto you, Come ye Blessed. These are the men who weakly fouled their Garments, but they have washed them in the blood of the Lamb. These are they who ignorantly and unwillingly defiled their hands, but they thrust their fingers into my side, and cleansed them with my blood. These never committed sin without a tear, nor yielded to wickedness without a sob, a sigh, a groan; ashamed they were for what they did, and confounded for that in which they transgressed, and therefore they shall enter into my joy, and their joy.  
My joy it is to reward them, and their joy to be thus rewarded: And this joy shall no man take from them; For ever and ever they shall be happy, and follow the Lamb wheresoever he goeth: Which God grant to us all in his good time, for his Son Jesus Christs sake: To whom with the Father, and the Holy Ghost, be all Glory and Honour world without end. Amen.    
These Sermons which follow next, serve to expound the Article concerning the Holy Ghost.   

To the Right Worshipful Sir THOMAS ABDY, Knight, And his two Brothers, Mr. ROBERT ABDY, and Mr. JOHN ABDY; The author wisheth all health and happiness.  
Worthy Sir,  
IT is more than thirty three years since your grave and prudent father committed you to my tuition, being then but of tender age; but even then I confess soft and excellent wax, apt to receive a clear impression of learning, virtue, and Religion. I should do you wrong, if I did not aclowledge that you were even then ingenious, and industrious, and so stayed and grave beyond your years, that you promised to be the man, which I now hear you are, sober in your ways, prudent in your undertakings, just in your dealings, pious in your devotions, and settled in your Religion, which in this shaking age is no small commendation. My hopes of you were great in your minority, and in my old age it is my comfort, that they are not frustrated. It is now about thirty years since I saw you; yet to give you assurance, that as yet I bear you fresh in memory, I have presumed to dedicate the Third Part of my Meditations of the Creed to your name and protection. I know that of the rest it will need a shield, which your judgement ripened by time is able to afford it, and my presumption is you will.  
And I hope it shall not offend, that I have joined your brethren with you, in whom I have no other interest but that of your parents, a virtuous, pious, and prudent couple whom I honoured in their lives, and do not forget in their graves. The remembrance of them is to me yet precious, and therefore I have brought my box of spikenard, as desirous to embalm it. Which yet I confess is far inferior to that perfume which you three green branches of that excellent root sand forth. 'tis the desire of every man to be immortal; which because he cannot be in himself, his study is to preserve that immortality in his seed Nor wealth, nor wit, nor policy can ever perpetuate that. The Philosopher makes it the possession of virtue, the Divine of Religion; and they both say truth, the difference being easily reconciled, since virtuous Religion, and Religious virtue is the sole way to perpetuate a Noble family. Go on then you dear brethren, who lay in the same womb, let Religion be your rule, and the practise of virtue the express, and I shall not doubt the continuance of your memory to posterity.  
I am persuaded you need no Nomenclator. But there be some who are of such a busy nature, that they will be giving advice where no need is. And among these Polypragmons I shall bear it, if you rank me. However love may bring a mantle, and cover this fault of old age, which is by nature Talkative. In quicker words, if what I present here, may any way be serviceable to make you more knowing and practical in the duties of Religion, I have my end. As for my freedom, I humbly crave pardon, being one who desires that you may remain three bodies with one heart, as at this distance I hear you do, and that with one heart you may be the servants of our Lord Jesus Christ, in whom  
I am ready to serve you, William Nicolson.   

AN EXPOSITION OF THE Apostles Creed. The Third Part.  

The Descent of the Holy Ghost.  Acts 2.1, 2, 3, 4. 
And when the day of Pentecost was fully come, they were all with one accord in one place.  
And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.  
And there appeared unto them cloven tongues, like as of fire, and it sate upon each of them.  
And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them uttterance.  
WE are this day met to bless God for blessing us, to give him thanks for the best gift that he ever gave; As upon this day, he sent down according to our Saviours promise, the holy Ghost, and for that, Hallowed be his Name. This was one of those {αβγδ}, 
Ver. 11.  those wonderful works of God; which the Apostles had no sooner received, but published: So wonderful, 
Ver. 12.  that all that were present were amazed at it; they doubted, they knew not what it meant: So wonderful, that there were not tongues enough on earth to spread it abroad, except there came a supply from heaven: That as every Nation received a share of the gift, so there might be in every Nation some to magnify God for it.  
And they who will not be persuaded to magnify his holy Name for this Donation, will hardly be moved to make it great for any: Because all the wonderful works of God, though great in themselves, though good in themselves, yet are not beneficial and good to us, till the holy Ghost seals and delivers them. For every man may take a threefold view of his own condition. As he is a mere man, as a Christian, and as born again. For every man is not a Christian; the Heathens are not so; nor every Christian is not born again; the wicked are not so. His Manhood he hath from God the Father. He made him and all the world. His Christian Name from Christ, for he Redeemed him, and all mankind: But his new-birth from the holy Ghost, for he sanctifies him, and all the elect people of God. This Trinity of graces proceeds from this Trinity of persons.  
Now to what purpose had either of the two first been bestowed, had it not been for this third? For had we not been be●n again of water and the Spirit, into heaven we could not have gone; and th●● it had been but a miserable case, either to have been made or redeemed. Of our making there is no doubt; for every man will confess, that it is but a wretched case to be made for Hell. The question is about our Redemption. For what! should this have been of no force, without the work of the Spirit? No, of none to us, had it not been for this Seal. That great work hath not its full perfection, till the holy Ghost be given. Full it is indeed in itself, the ransom being fully paid upon the across; The blood of the Son of God there  shed, being a sufficient price for the Redemption of ten thousand Worlds. But yet not full and perfect, and comfortable to us, till there be assurance given that it is made ours, which is the work of the Spirit in our hearts.  
Shall I speak to you after the manner of men? and I am bold so to speak, because the Spirit himself hath so spoken before me. Christ is the Word, and all we hear of him but words; words spoken, or words but written. And a word, ye know, is of no force, yea though written, which we call a dead or Obligation, till the Seal be fixed and impressed; that is it which makes it authentical. God hath borrowed the terms from us, and speaks to us in our own language. A fair conveyance and Charter we have to produce for a pardon and eternal life; many gracious promises, many glorious prerogatives, words enough extant in his book to raise our hearts. What want we yet? The seal. Could we but once find them sealed and delivered over unto us, we might be secure. This also our good Father, and gracious Redeemer is pleased to do: He vouchsafes to give us of his holy Spirit, by whom we are sealed to the day of redemption; and so by his signature, whatsoever is contained in the dead to our comfort, is made over to us.  
Farther, put case an Act or dead be sealed, as it happens in the Will of a Testator, yet till an Administrator or Executor be allowed and admitted, all's in suspense; no Legacy can be sued for, nor any Creditor look for satisfaction. A faire Will we have confirmed by the Death of the Testator, I mean our bountiful Lord and Master Jesus Christ; in it not the youngest child or poorest servant of his family, but hath a rich Legacy bequeathed him. But there was no Administrator declared till the Spirit descended. After ten days the son from the Father sends down the holy Ghost with Letters( as I may so say) of Administration( for the Administration is the Spirits) and he conveys over to every one, 
1 Cor. 12.5.  what is freely and graciously bestowed in the Will.  
I shall yet farther make this point more plain to you. There's not any thing in Religion can do you any good, were it not for the Holy Ghost; your baptism, our preaching, your receiving, our and your praying were all in vain. Begin with that with which all begin; go to the Font and wash there, and what shall ye wash off, without the Spirit of God cleanse the water? you may perhaps wash off a few spots of the body, but your souls will be ne're the cleaner, if the Spirit of God move not upon the water, and make it the Laver of Regeneration. 
Joh. 3.  From the Font step to the Pulpit, and our words will be found to be but as a sounding brass, 
1 Cor. 13. 1 Cor. 3.6. 2 Cor. 3.6.  or a tinkling Cymbal, except the Spirit gives life to them; for he that plants is nothing, and he that waters is nothing, but God that gives the increase. He must put life into our words, they are otherwise but a killing, and a dead Letter. Go yet higher, though with much fear and reverence, and approach the Holy Table; and what behold you now there but bread and wine? were they more, such as the new Religion of Rome teacheth, the very flesh, and very blood of the Son of God; yet if the Spirit come not thither, the receivers were ne're the better. If you bring not Faith and Repentance with you, which are the graces of this holy Spirit, you receive no benefit, 
1 Cor. 11.27. Joh 6 63.  nay much hurt by that which you there receive. The flesh profiteth nothing. Lastly, remove into your Closet, and make your petitions with Daniel, three times aday; and from thence remove to this holy place; 
Rom. 8.26, 27.  unless the Spirit of God come and help our infirmities, and make intercession with us with sighs and groans that cannot be uttered, all's to no purpose. For we know not how nor what to pray, and therefore cannot expect to receive much. So necessary a gift this was of the Holy Ghost, because for us no good thing could be done, or by us nothing done acceptable to God without it: nor Christs merits sealed to us, nor our service pleasing to him. To have been born, to have dyed, to have ascended, are Acts of Mercy and M●jesty: but till we come to be partakers of the Divine Nature, be joined to him by his Spirit, as he was joined to us by his flesh, we are but animales, mere natural men; men of soul, not of the Spirit. And this is a certain rule, that animalis homo, 
1 Cor. 2.19.  the Natural man that never received the Spirit, perceives, relisheth, tastes not the things of God. You know it was the first Question that St. Paul asked when he came to Ephesus, 
Act. 19.2.  Whether they had received the Spirit? as much as to say, If you have not received him, you have yet received nothing, all's to no purpose, for nothing will do you good.  
It is not then without great reason, that among those foundations of our belief, this also of the Holy Ghost is laid for one. The sum of which, is, That I believe the Holy Ghost to be the third person in the blessed Trinity, equal with the Father and the Son, but proceeding from both: That he is the Lord and giver of life, and that he spake by the Prophets. And therefore as I believe, and worship, and glorify God the Father as my Creator and daily Protector, and God the Son as my Redeemer and Mediator: so also I rely upon, worship, and glorify God the Holy Ghost as my daily Comforter, Instructor, and Sanctifier; who works all grace and virtue in me, being by Nature a lump of sin and mass of corruption. Of whom, that you may have the fuller knowledge, by his help and assistance, I have conceived these following meditations; taking my rise from this story of his descent so fully set forth unto us by St. Luke, in the words I but even now red unto you. Out of which I shall propose unto you these four Generals. 1. The effusion. 2. His manner of coming. 3. His abode. 4. The effects.  
1. In the effusion we are to reflect upon these severals: 

1. The Time, viz. The day of Pentecost fully come.  
2. The Place, jerusalem: An upper Chamber, in which 

1. They were {αβγδ}, with one accord.  
2. {αβγδ}, About the same business.      
He came then upon a good day, Whitesunday. To a good place, jerusalem. To good-minded people, for they were at unity and peace among themselves.  
2. The manner of his coming was wonderful.  
1. As a great Prince he had his Harbinger before him, {αβγδ}, An echo, a Sound fit for the purpose he came. In which echo there be four considerable Appendices.  

1. It was de coelo, from heaven, whence every good gift comes.  
2. It was {αβγδ}, sudden, as are the inspirations of the Spirit.  
3. It was violent, as of a mighty rushing wind.  
4. It was filling; for it filled all the house where they were sitting.   
2. After this Harbinger there followed the Apparition in the shape of tongues; which had three properties.  

1. They were divided, Cloven tongues.  
2. They were fiery, As of fire.  
3. They stayed when they came, They sate upon every one of them.   
3. The Consequents of this wind and apparition, which are; 

1. That they were filled, all filled, and that with the most precious gift that ever was bestowed, With the Holy Ghost.  
2. They concealed not the gift, They began to speak.  
3. The tongue in which they spake, which was all languages, For it was with other tongues.  
4. But yet with this restriction and limitation, Quid,& quantum,& quomodo Spiritus dabat, All was as the Spirit gave them utterance.    
And this of Utterance, is {αβγδ}, a gift too; which that at this time it may be given to me, I desire you to be instant with all prayer and supplication in the Spirit; without whose assistance I shall not be able to speak as I ought of this great mystery, to the unfolding of which I now descend.  

1. When the day of Pentecost was fully come. {αβγδ}.  
Though Religion be not tied to time, yet the practise thereof requires a set time allotted to it. For remove the circumstances, where, when, and by whom Religious duties shall be performed, and you shall find men will not be long Religious. Hence Religious minds, as they have always had their Sacred places where, and their Sacred persons by whom, so also have they had their Sacred set dayes when to serve God.  
Now God is either served with an humble, pensive, sorrowful soul, or with a joyful, merry, and glad heart; and both have their vicissitudes, both their dayes. As God deals with us, so we must behave ourselves to him. Joy and grief divide our time, and mark out our dayes with black and white stones. On such a day God hath or doth deal us a blessing: Let us rejoice and be glad in it. On that other he sends us a across, sack-cloth and ashes are fit Robes for it. God likes not, that man be like the sullen earth from which he came; A brutish lump, unsensible of the hand that does him good or evil. And therefore he is best pleased, that as he divides to us, so we divide with him; express upon its day both Passions: Joy, upon that day he does us good; and grief upon that day we suffer under his hand. And upon this ground it is that the Church hath differenced her time, marked out some for fasting dayes, others for festival solemnities. With those dayes of pensive dejection I will not meddle; my Text calls me to speak of a Feast.  
A Feast and a Religious Feast. Now a Religious Feast will always put us in mind of a benefit sent from heaven; The day on which it is kept, being advanced above other dayes, because that some stream of mercy springing above, hath overflowed the Land in which we live. For it is with dayes as it is with men; equal they are in esse naturae, all equally from the ground; even the first Adam was but an earthen vessel; and the best since but sherd; of that old Pot. When mens bones lye scattered before the pit, you may see of what mettal their pitchers were. No man can distinguish betwixt a rib of Lazarus, and Dives bones: But in esse morali, in state and condition, a vast difference and imparity there is. For God hath distinguished these earthen Vessels; made some to honour, some to dishonour; some he hath blessed and raised, as Kings, Princes, &c. some he hath consecrated and appropriated to himself as Priests and Prophets; some he hath passed by and brought low, and suffered to lye among the pots still.  
Thus hath he done by the dayes of the year; though, as the Author of all, 
Ecclus. 33.9, 10, 11, 12.  he hath measured them out by the periodick motion of the sun, yet hath he not given the same honour to one, that he hath conferred upon another: Some he hath advanced to be Holy, other he hath passed by as common days. These he hath put among the dayes to number; Those he hath exalted, and made high dayes, setting them above their fellows for a holy purpose. Those are numeral only; These are Festival. And that I may follow the Comparison a little further; As men that are advanced by their Prince above the many, have commonly endowments and qualities of mind or body more than ordinary: so also these dayes that God hath advanced above the rest, have somewhat of extraordinary and principal esteem, for which they have been honoured. In them there was opus privelegiatum, some peculiar work which God did on them. No day being better than another, but as it is a Memorial of some grace or favour which God had done on that day more than other.  
1. Look among the Heathen, and you shall not find them without their Feasts, and Feasts celebrated at those times they received their benefits. At Eleusis their {αβγδ}& {αβγδ}, 
mures. Eleus.  they had kept nine dayes to the honour of Ceres for two favours received, {αβγδ}, their fru●● and their initiations in Religion. The Athenians celebrated their {αβγδ}, for their Laws received from the gods: again, their {αβγδ}, 
Graec. far.  to the honour of Minerva, for that by her counsel the dispersed people of Attica were collected into one Body and one City. 
Plut. Rom.  The Romans had their Liberalia in the honour of Liber; their Lupercalia to Pan; their Consualia to Consus; all appointed on set dayes in their Fasti or calendars, 
Tertul. de Spect. cap. 5.6.  ob beneficium quod hisce Dijs ascribebant, for some benefit which they ascribed to these gods. I could be infinite in proof this way, should I look among other Nations, Persians, Egyptians, Indians, Syrians. The Conclusion is, That they who looked out of the Casement of Nature, acknowledged the benefits received to come from heaven, and that they could not show themselves sufficiently thankful, but by assigning some time to the honour of those Deities, whom they styled {αβγδ}, the Bountiful Contributers of all that was good. 
Hom.  It ran certainly in their heads, that except some due time and leisure were set out for public memorials of great mercies, and clothed with outward Robes of Religion above others, that their thanks would end with the day, and be wrapped up and butted in a darksome and everlasting oblivion. For man is for good turns, but of a short memory. Injuries are engraven in Marble, but courtesies are scribbled in sand; Et turbata volant rapidis ludibria ventis. 
Virg.   
Every puff of wind makes the Characters illegible. Dayes and Feasts, and all are too little to help the memory; 
August. de Civit. Dei. l. 10. c. 4.  and yet for fit helps they were ordained, lest an unthankful forgetfulness should creep upon men by course of time.  
2. The Law of Nature or Dictates of reason taught the very Heathen thus much, but God his own people; and therefore for higher blessings, he set aside higher dayes: Such were,  
1. The weekly Sabbath to the memory of the Creation.  
2. Monthly the New Moons, to thank him for the beginning of time.  
3. Annually, their anniverssaries for other blessings; as first that of the Tabernacles to bring to their minds, 
Deut. 15.  that however now they lodged in seiled houses, yet the time was when their fathers were worse entertained; for as pilgrims and strangers they lodged in Tents and Tabernacles. Then that of the Passeover to continue a Commemoration of their great deliverance from Egypt. Lastly, this of Pentecost to be kept yearly, the 50. day after the second of the Passeover, to which our Whitsunday now succeeds, and well it may. For as the Jewish Pentecost was a Commemoration of their Law given on the 50. day after their departure from Egypt on Mount Sinai: so also was this our Feast ordained to be kept the 50. day after our Easter, as a Memorial of our Law the Gospel, taught and published by the descent of the Holy Ghost upon Mount Sion: So that that of the Eloquent Prophet Isaiah, was this day fulfilled, 
Isa. 2.3.  Out of Zion shall go forth the Law, and the Word of the Lord from jerusalem.  
3. These benefits were public to the whole Nation, and therefore God would have in them public thanks. Which yet did not debar any mans private liberty, but he might keep a private feast, and be thankful on it, when God bestowed on him a particular blessing. 
Gen. 21.8. Gen. 43.33. Exod. 18.10. Joh. 2. Luk. 7.36.  Hence we read of Abrahams great feast at the weening of Isaac; Josephs feast at the entertainment of his brethren; Jethro's feast, to which he called Moses and Aaron, and all the Elders of Israel; the marriage feast at Cana, to which our Saviour was invited, and was present; and the feast in the Pharisees house where Christ was entertained. To abolish feasts then, were to debar the occasions of blessing God both for public and private blessings.  
4. These grounds being well weighed, the Christian Church saw no reason but she also might do what was done before, in common equity and prudence set apart some dayes for a thankful remembrance of Gods benefits. As natural reason had taught the Heathen, and God the Jews; except Christians only can pled a liberty to be unthankful, to receive blessings from God with a heavy and dull heart. Hence holidays our Mother the Church hath appointed also. Some to the honour of her Lord. The Sunday, that Queen and sovereign of all dayes, 
Ignat. Naz.  to the honour of his Resurrection; {αβγδ}, or {αβγδ}, Christmas day, to the honour of his Incarnation. Holy Thursday to the memory of his Ascension; and Whitsunday to bless God for these first-fruits of his Spirit: These to her Lord. Some other to honour him in his Saints, acknowledging that her Lord was not great only in himself, but great also in those worthies, who exposed their lives, their liberty, their honour, all that could be dear to them, to advance the Name of Jesus. And therefore when those Natales Martyrum came, they blessed God for them; nothing doubting, but as God was well pleased {αβγδ}, so also he would be delighted, 
Nazian.  {αβγδ}, as with the blood they  shed out of love to him, so also with the honourable remembrance that on those dayes was had of them.   

APPLICATION.  
But because it may so fall out, that God may say of our Feasts as he did of the Jewish Festivals, 
Isa. 1.14.  Your solemn Feasts my soul hates, 'twill not be amiss to appoint you some Holiday apparel; in which, if you attire your souls, you shall not need to doubt but your Feasts will be acceptable to h●m. Now the properest garments for a Religious feast, are the due composure of these three duties, Joyful praise, Bounty, and Rest. The Angels comprised all three in their anthem; as if they had set a Song of three parts to be sung upon every holiday. Glory to God on high, sung they; in that is praise. In earth peace; 
Luk. 2.14.  and peace cannot be where there is no rest. Goodwill toward men; and little goodwill there is, where then is no Bounty. Only it would not be forgotten that they preached the Gospel first, 
Luk. 2.10.  Behold I bring you glad-tidings of great joy. And so you have all the duties of a Religious Christian Feast.  
First, Upon the Feast then be sure first to sing Gloria in excelsis, Glory to God on high; Sing merrily unto God our strength, 
Psal. 81.  make a cheerful noise unto the God of Jacob; take the Psalm, and bring the Tabret, the merry Harp with the Lute, blow up the Trumpet as in the New Moon, even in the time appointed, and upon our solemn feast day. For this was a statute for Israel, and a Law of the God of Jacob. Lex, statutum, all kind of Law for it. For this {αβγδ}, this sacrifice of praise, this fruit of the lips is as it were the grace that sanctifies the Feast. Upon such a solemnity God expects that a man have a merry heart, and that he express it by a Psalm of thanksgiving, This is the day which the Lord hath made; made a day, 
Psal. 118.24.  by conferring some extraordinary favour upon us. What's to be done then? what, shall we hang down our head like a bulrush? No, not so, 
Neh. 8.9.  this would mar our Holyday-faces. Mourn not, nor weep, saith good Nehemiah, for this is a holiday unto the Lord our God. A Pharisaical visage as sour as leaven, becomes us not. Another countenance would be put upon the matter: Exultemus& laetemur, Let's be glad that God hath made us glad; let's rejoice, that God hath given us occasion to rejoice. Laetemur calls for a cheerful alacrity of the heart; and Exultemus a sudden spring of the body, that those which are by, may see it. Exultemus& laetemur both, whom God hath joined together, let no man put asunder. For one will never do well without the other. Exultation the motion of the body, and joy the fruit of the Spirit, must be an unseparable couple in our Feasts. Begin within, make merry in the heart to God for the blessing you have received. Otherwise it may be the golden Calves feast right, 
Exod. 32.6.  when the people sate down to eat and drink, and rose up to play. And then allow the body its part, to have a song as in the night, when an holy Solemnity is kept, and gladness of heart, 
Isa. 30.29.  as when one goeth with a pipe to come into the mountain of the Lord to the Mighty One of Israel. Now the matter of this song would be, what God hath done for us, by which Annunciation would be joined to our praise, and so both parts required in thanksgiving observed and paid. Thus the prime Christians solemnized their Sunday; a merry day they made it. 
Tertul. Apol.  Diem solis laetitiae indulgemus, saith the sententious African father. And this is the way to make it, as God requires, Sabbatum, delicias, the Sabbath a delight, 
Isa. 58.13.  and no Burden.  
Secondly, But bodily exercise profiteth little; 
1 Tim. 4.8.  remember the second part of the Angels Carol, {αβγδ}, Goodwill to men; and our goodwill would be expressed by a charitable largesse of somewhat more than common bounty. Nid oes gwell rhag Elyson, saith our old Proverb; 'tis no Feast without an Alms. For it is an effect of joy, because it abounds to give; {αβγδ}, 'tis a property of the same nature to be both pious and pitiful. For by such liberality men expre●s first their joy, that God hath blessed them above others. Then they refresh the bowels of the poor and needy, and give them occasion to bless God, that their wants are relieved by anothers surplusage.  
A course d ligently observed by the old Christians, who upon the first day of the week set apart, as God had enabled them, for the poor: And had their {αβγδ}, Feasts of Charity for the help and comfort of their poor brethren. 
1 Cor. 16.1.  Say no more then with Mary, They have taken away my Lord, I cannot now feast him; for thy Lord hath his members on earth still; and what is done to them, 
Mat. 25.40. Deut. 15.11. Neh. 8.10.  is done to him. The poor shall be always by thee; the fatherless and widow will always cry after thee. Eat not then thy morsels alone, but let the fatherless eat his part with thee. Upon the Feast-day devour not the Lambs of thy flock, 
Esth. 9.22.  and the Calves of thy stall; drink not wine in bowls, but let poor afflicted Joseph have his portion set him. This is the second way to keep a Religious Feast. 
Amos 6.6.   
Thirdly, The third is Rest; which must be double, from 

Labour,  
& sin.    
1. A sequestration there would be from ordinary labour, the toils, and cares, 
Deut. 16.8.  and trouble whereof are no fit companions for joy and gladness. Not that such labour is of a vicious and sinful quality in itself, but because it may hinder and withdraw men from the service of God, and better actions. A greater service we have upon such a high day to perform, which is to be done with a glad heart; 
11.  and therefore those base and viler Offices which are never done without much painfulness, must, as I may so say, by way of homage and submission surrender themselves to the other, wherewith they cannot easily concur( painfulness and joy being opposite) nor yet be decently joined, because while the mind shall make her abode in the house of gladness, the weed of ordinarily toil and labour becomes her not.  
2. Much less can those old rags of sin any way become it. Let us keep the Feast, 
1 Cor. 5.8.  saith the Apostle, but not with the old leaven. The leaven of pride, of malice, of hypocrisy, and generally of all wickedness, will give such a sour and tart relish to our Festival preparations, that they will distaste God; and therefore let us be sure to purge out this same old leaven. The very Jews were careful not to offer any violence to Christ at their Feast, Not on the Feast-day, 
Mat. 26.5.  say they; and if our spiritual enemy shall suggest an evil motion then, 
Cyril. in Joan. lib. 8. cap. 5.  repelled it would be with Not on the feast-day; that day of all other, is unfit for an evil practise. Eo gravius peccatum quo sanctiori tempore c mmittitur, The sin is the more grievous that is committed on a Holy day. Let us then rest from sin, rest from our labours, do good to our brethren, and praise God for his blessings, hear his word and do it, and so shall we keep a true, holy, Religious Feast; which that it is lawful, I have sufficiently proved.  
2. Neither is there much doubt made of this in {αβγδ}, when the author and Institutor of these is God. He is the Lord of all time, and may therefore set aside what time he pleaseth to himself. But in Hypothesi there is some opposition; many of those now enjoined by the Church are cast aside. For, say our New Masters, it is not in the power of man to command others to cease from their labours; to set apart a Feast or holiday to the service of God. Now against these I give out this Proposition: That Feasts of human Institution are lawful, and may be observed.  
This I shall invincibly prove out of the Scriptures. Upon what ground did the Jews, I pray, keep their Feast of Dedication? where is the command or Law extant for it? 
1 Maccab. 4.59.  when did it begin? was it not ordained by Judas Maccabaeus about 165. years before our Saviours birth, for the consecration of the Altar formerly polluted by Antiochus who set up the Idol of Jupiter in the Temple? There was now no Prophet in Israel to direct them, no answer given by Urim and Thummim. Prudence only then and piety did move this good man to make a Law, 
Joh. 10.22.  That this Feast should be observed from year to year for eight dayes. At this Feast we read our Saviour himself was; had therefore human institution made it an abomination to God, it may not be conceived, that our blessed Saviour would have Honoured it with his presence.  
I pass by here that great Feast kept by Solomon at the Dedication of the Temple, and that ordinary Translation of their Feasts from one day to another, either out of a Polit●que respect, or the Moons conjunction with the Sun; of which Translations, 
Hospin. de orig. Festor. p. 6.  Eleazar a chief man among the Jews 350 years before Christs Nativity, is said to be the author. Had the authority and wisdom no place about Feasts, how can that Dedication of these Translations be justified? And yet we find, that the first was so accepted by God, 
1 Reg. 8.11.  that the glory of the Lord filled the whole house; and that the second was never reproved, which yet with it moved all the Feasts of the year.  
What should I should speak of the feast of Purim, or the feast of Lots( for pure is a Persian word that signifieth a Lot) established by mere human power. The authority could be derived from no other than Hester, 
Esth. 9.21.  Mordecai, or Ahashuerus; and what if from this latter a mere Heathen Prince? The feast, never fear it, will be ne're the worse. 
Joh. 3.7.  Ninevehs Fast was not the unholier, that the King a Heathen gave order for it. Nor Nebuchadn●zzars Decree the more to be disliked, viz. 
Dan. 3.29.  That none presume to speak any thing amiss against the true God, that he an idolator made it. For there is authority in regal power, even in that of Heathen Kings, to ratify and enjoin what may tend to the worship and service of God. If therefore a Heathen Prince have power to enact a Festival day to the honour of God, shall not a Christian Prince have authority to take order for dayes and Rites of this Nature? Be it that these examples are no Rules, yet they may be leading cases. For what de facto hath been done without control, nay with great acceptance, may be a warrant to us, that de jure it may be done again, and God not displeased.  
The matching of contraries is a kind of illustration to both. To our festival Solemnities, the dayes of humiliation are opposed. Fasts to Feasts. But our supercilious Innovators disallow not these. They aclowledge that a civil power may enjoin a Fast, notwithstanding Gods command of six dayes labour by virtue of the Prophets words, sanctify a fast; 
Joel 2.15.  and why then may they not as well think it in the power of the same authority to enjoin a Feast, by tenor of the Text, This is the day which the Lord hath made? 
Psal. 118.24.  And it seems they do think so; for else what can be pleaded for the injunction of days of Thanksgiving?  
Well yet, let reason and practise be what it will, there be that cry, 
Psa. 74.8. Graec.& Lat. vulg.  Quiescere faciamus omnes festos dies Dei de terra; and why so? exceptions they have of no small moment, as they think, against them.  
1. First say these {αβγδ}, Theologues of Yesterday, These Feasts appear not in Scripture; no precept, no command for them; and therefore the observation of them is Superstition, Will-worship, and I know not what.  
But this assertion is like the rest of their Divinity; The very stamp shows out of what forge it came. Which of the Ancients ever concluded in adiaphorous things, ab authoritate Scripturae negativè? For such a circumstance about the worship of God there is no command in Scripture, therefore it may not be observed. The Scripture teacheth not, hath not taught, will never teach all the Rites and Customs in Religion, which have been of continual use and practise in the Church. Such are set dayes for fasting, for thanksgiving, erection of Churches, weekly and monthly Lectures, daily prayers with our families, preaching on a set Text, with divers others. Sufficient those Oracles of God are to that end they were ordained, viz. That the Almighty be known to be the true God, 
Joh. 17.3.  and him whom he hath sent, Jesus Christ. The essential parts of Gods worship are found there; no man may add to it, or diminish ought from it. The Circumstances are left to the Church, who then determines aright, when she enjoins any thing consonant to the Word of God.  
Although in this case she hath much to guide her:  
1. The equity of Gods Law, that enjoins a thankful remembrance now as well as then. So that though our Festivals have no particular and special Scripture-warrant, whereby they should be set apart, yet a General they have, under which they may be authorised. For they are warranted by the equity and sense of the Ceremonial Law, 
1 Cor. 9.9, 10.  which by the Apostles argument is yet in force. And so much is confessed by a great Champion of the adverse party, whose words are these, 
Ames. Medul. Theol. l. 2. c. 15. n. 16.  Praeterea festi dies, Anniversarij, Novilunia, &c.& quae merè Ceremoniales fuerunt, aequitatem istam generalem in se etiam continent,& adhuc nos docent certos quosdam& accommodatos dies cultui publico assignari debere.  
2. The practise of the Jewish Church, which ordained and celebrated festivals, even then; when, according to the pattern in the Mount, was most in force, as I but now made good. What should I say, that the Worthies of those times performed some Religious duties without a special warrant? Abraham paid to Melchizedech his tithes; Jacob vowed them, and consecrates Bethel. 
Gen. 14.20.& 28.19, 20. Jer. 35. Dan. 6.10. Psa. 119. 2 Sam. 7.2. Joh. 12.3. Mat. 26.10.  The Rechabites enter into a vow to abstain from Wine. Daniel prays three times a day; David seven; Purposeth to build the Temple. Mary breaks her box, and pours three hundred pennyworth of spikenard on our Saviours feet: Precept there was none for any of these particulars; they performed them out of pious prudence; and yet I dare say of them all, as our Saviour did of the last, They did a good work, and well-pleasing to God.  
No more reason then to brand this Religious institution of the Church with will-worship, than any of those formerly mentioned. Rash and presumptuous ignorance it is, so to judge, and so to speak. For Will-worship is a Religion and service proceeding merely from the fiction and fancy of a mans brain; having no foundation at all in the Law of God, nor in any just Law of man. The Characters whereof are, 1. That it is vain and superfluous. 2. Erroneous. 3. Repugnant to Gods Law and Will. Now I wonder what vanity, error, or repugnancy adheres to the Church in the institution of Holy dayes? 1. The object of our worship in these dayes, is the true and everliving God. 2. The form of our worship then, such as at other times. 3. The whole service no way Repugnant, but wholly conformable to such Rules and Canons, as the Holy Ghost hath delivered for the ordering of external circumstances, and external materials of Gods worship. All which shall be made good against any Opponent. said nunc non his Locus: and therefore it cannot be vain, impious, or erroneous. God will never reject it with Quis requisivit haec? 
Isa. 1.12.   
2. Yea, say it be not will-worship, yet there is much superstition in the observation of these dayes. Either an old relic of the Jew, or else some rotten Ceremony of the Papist doth adhere to them. To retain them, is a part of judaism; and to account them holy, and dedicate them to a creature, a point of papism; neither of which may be admitted by a Virgin Church. Thus these {αβγδ}, who, while they go about to fasten upon us an affirmative superstition, ought to take heed that they be not guilty of a Negative. There may be as much superstition in Touch not, Taste not, Handle not, as in Touching, Tasting, Handling, 
Col. 2.21.  that I add not disobedience, malice, schism. Let them then look about them, and consider whether they may not be as superstitious in standing apart, and not joining with Gods people on those dayes, as they would make others in assembling with them.  
1. For who  told them, that to keep such Feasts was to bring back Moses from the dead? The Apostle, as they tell us; who puts the Church in mind of weak and beggarly rudiments, and that he was in fear of them, 
Gal. 4.9, 10, 11  for that they observed days, and months, and years.  
But had they more diligently ploughed with St. Pauls heifer, they might have better guest at his Riddle. 
judge. 14.18.  It never was the Apostles intention to encourage bitter Invictives against Christian Feasts. He condemns only the observation of dayes and months out of a Jewish opinion, who gave it out, That the whole world of Christians were bound to observe these, and other Mosaical Ceremonies upon pain of condemnation still, as hoping to be justified by them. Upon this ground to keep a day, is indeed to revive Moses, and call him back from the dead. This is indeed {αβγδ}, 
Vers. 9.  a weak and poor principle; the thought of necessary observance is against Christian liberty, and brings a man in bondage; let no man judge you to be so weak as to maintain it. For all the Jews New Moons, and Holy days, and Sabbaths, were but shadows of good things to come. As Jewish, 
Col. 2.16.  out of date they are in the time of the Gospel. He that observes any of them with the mind of a Jew, saith in effect, That Christ is not come. But who is there among us, that observes a Holy day out of that Opinion?  
It is a mere fallacy then to argue from the condemnation of the Jewish feasts to the Christian; and to press St. Pauls words to the abolition of ours; which 'tis evident he intended against the Jew and Jewish opinion only, with which we have nothing to do. For as Athanasius said long ago, We keep the sabbath, but {αβγδ}. 
Athan.  Now another generation, he means the Christian, being come, we sabbatize not as in the first. And of the same mind was Tertullian: 
Tertul. adversus Psychic. c. 14.  Galaticamur planè, saith he, si Judaicarum Ceremoniarum, si legalium solemnitatum observantes sumus; For these were butted with Christ. Quod si nova conditio,& in Christo sepulti perseverant, jam& nova solemnia esse debebunt: aut si omnem in totum devotionem temporum,& dierum,& mensium erasit Apostolus, cur Pascha celebramus annuo circulo in mensae primo? Cur 50. exinde diebus in omni exultatione decurrimus?  
Out of which Testimony we may Collect these four things.  

1. That the Christians had their feasts, Easter and Whitsunday then.  
2. That they did celebrate these, Omni exultatione, with all exultation.  
3. That they kept not these upon that ground the Jews did, for that had been Galaticari planè, to have been of the same mind with the Galatians. New creatures they were, in a new condition, and therefore must have new feasts.  
4. Lastly, That Non obstante the Apostles prohibition they had their festivals; and therefore it never was the Apostles intent to abolish Christian solemnities. For if the Apostle had a purpose to raze out, all the devotion of times, dayes, and months, why yet do we yearly in the first month celebrate the Passover? Why fifty days after do we run and meet together with so much joy?   
2. judaism then in the observation of Christian feasts we are not guilty of. But how shall we free our Church from the superstition of the Papist in the retaining these? Many of these, say they, we set apart to the honour of Saints; and Saints how holy and glorious soever, are but creatures, to whom no Divine honour is due. Again, these days we make holy, which in themselves are common; neither of which ought to be done in Israel.  
We yield neither of these in Israel. hear therefore our just Apology; In all good conscience we have served God to this day. 
Act. 23.1.  God we have served, not the Saints. Scias à Christianis Catholicis nullum coli mortuorum, nihil adorari, 
August.  quod sit factum& conditum à Deo. Know, that none of the Dead is worshipped by Christian catholics; that nothing made or created by God is to be adored. It is their mistake then to suppose that we dedicate dayes to the service of the Saints. The dayes which bear their Names, we retain, but not for the worship of them upon these dayes. We remember their worthy and noble Acts, we call to mind their excellent examples, & ad erubescentiam dico, 
1 Cor. 6.5. Bern. Serm. de Vigil. Pauli.& Petri.  and labour to make men blushy to see how short they come. If devout Bernard, and with him divers others in those blind times, went further to implore auxilium sancti in die suo, The help of the Saint upon his day; because he that was Potens in terris, must needs be Potentior in calo, so powerful on earth, must be more powerful in heaven: we have not to answer for the error, that maintain it not. Let the rigid'st separatist show us, where or when we implore them, where we consecrate dayes and terminate them in their honour, and we yield. It is to the God of Martyrs that the day is dedicated, which for distinction and Commemoration only bears their Name.  
2. What is our fault then? We keep these holy. Well it is yet, that we impute not holiness to them, or rather place it not in them, that we judge them not more inherently Holy than o●her dayes. 
Bellar. cap. 10. Propos. 2. Apoc. 1. Sect. 6.  That is indeed a Cardinal error; and let Bellarmine give satisfaction for it, who affirms Festos dies sub Novo Testamento per se aliis esse sanctiores, That feast-days under the New Testament, are more Holy per se of their own Nature than others.  
That we dare avouch, is, That these holy dayes are dayes hallowed, consecrated, and set apart to the performance of holy actions. Holy they are in use, not in virtue: Holy by Relation merely. For there is not any holiness either of infusion or inhaesion more in them than in any other dayes. Not in the conscience of the day, but out of a pious mind to God, and obedience to the voice of the Church we then meet to bless God for blessing us. Those then who go about to remove these Feasts, endeavour to deface the splendour and dignity of our Religion; 
Hooker. Eccl. pol. 5.  to blot out the most lively memorials of Ancient Truth; to silence the surest witness of Christianity, and deprive us of the shadows of future happiness.  
Let then as many as intend to keep Religion in its youth and lustre, make love to these dayes, and never be daunted with the morosity of new men. For I will say of these, as the chief of Philosophers did of women, That if they were good, the half of the Common-wealth is happy in which they live: So these being good, as I have proved, and being Religiously observed, is the way to conduct us to a happier estate; since the best and flower of our time is spent most happily, when it is expended in the service of God, on these dayes.  
I had thought once to have been silent upon this subject, but having so just occasion given me to speak of Feasts, because this great day of Pentecost is mentioned in this Text; and a juster from their endeavours, who go about to raze their names out of the calendar, my heart did burn within me, and at last I spake with my lips. 
Psa. 39.3.  If by what I have said, any mans judgement shall be informed, and his mis-placed zeal rectified, I have my end. However I desire, that what hath been offered with the right hand, may not be taken with the left; for I have learned of Pythagoras, 
Plutarch. {αβγδ}.  {αβγδ}.  
And so I proceed to what I intended.    

The descent of the Holy Ghost.  Acts 2.1, 2. 
They were all with one accord in one place.  
And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.  
THE place at large was Jerusalem; in particular {αβγδ}, an upper room, 
Act. 1.13, 14.  conceived to be that in which our Saviour eat the Passover with his Disciples. In this they continued in prayer and supplication. Continue they did till the fifty dayes were fully come; for so they were commanded, 
Vers 4.  That they should not depart from Jerusalem, but wait for the promise of the Father. Here they were {αβγδ}, altogether; which is expressly noted of this company, which was the first Church, that they continued together. When they prayed, they prayed altogether; when they heard, they heard altogether; when they broke bread, they broke it altogether. 
Cap. 4.24. Cap. 8.6. Cap. 2.46.  Not one in one place, and some in another, but altogether. But men may be together, whose minds are yet far enough asunder; for there is Ecclesia malignantium, an Assembly of malignants. These were no such people: For they had but one mind. Many bodies they had, 
Psa. 83.3.  but one soul and mind informed them all; they were altogether with one accord. Their heart was not divided nor distracted; one thing they aimed at, one end they all pursued, {αβγδ}. To the same purpose they were collected, and it was, how they might set forth {αβγδ}, the wonderful works of God, 
Vers. 11.  how they might advance the Name of Jesus of Nazareth.  
In the place there was Retiredness; in their prayers devotion; in their devotions uniformity; in their minds unity and concord; in their intentions sincerity; in their stay patience and expectance; and while they were thus qualified and prepared, the holy Ghost fell upon them.  
The Spirit of God is a loving and clean Spirit, 
Wisd. 1.4, 5, 6.  and therefore he loves a loving and a clean heart to dwell in. That soul which is leavened with malice, and sluttish with sin, is no place for him to come to. It is to Repentance that St. Peter persuades this company to whom he preached, before he makes them any promise of the Spirit. Repent, saith he, 
Cap. 2.38.  and by baptism wash away your sins, and then ye shall receive the gift of the Holy Ghost. No repentance then, no Spirit. For repentance disposeth the soul, by emptying it of wickedness to receive grace. This is the method in which David preys, Purge me, cleanse me, wash me, make me whiter than snow. 
Psa. 51.7, 9, 10, 11, 12.  hid thy face from my sins, and blot out all my iniquities. This first, then follows a petition for the Spirit, Create in me a clean heart, O God, and renew a right Spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from m. Restore unto me the joy of thy countenance, and uphold me with thy free Spirit.  
Now how we are to be disposed for the receipt of the Spirit, cannot be better learned than from this place.  

1. They were in {αβγδ}.  
In a room they were, separate from the encumbrance of the multitude, in an upper room, as near heaven as well they could get. And in this the Spirit of God comes upon them. Make choice of that place which will admit the fewest occasions of withdrawing thy soul from good thoughts; and be aptest to mount thy heart upward, and expect a blessing. Here the gifts from above descend upon them who were farthest from earth and trouble, nearest to Heaven.   

2. They continued in Prayer and Supplication.  
But it was not so much the place that they retired to, that moved Christ to perform his promise, as their importunity and constancy in their petitions. Promised he had, 
Joh. 16.23. Act. 1.14.  That whatsoever they should ask in his Name, should be obtained; and therefore here they continued to solicit him. Two things especially they needed, and therefore two kinds of prayers they used; {αβγδ} is a petition by which a man desires to be freed {αβγδ}, from those things which may trouble and grieve him. But {αβγδ} is a svit made {αβγδ}, for good things. To be sent they were as sheep among Wolves; 
Mat. 10.16.  they supplicate therefore for protection against them. A great Office they were called to, and they wanted many good gifts for the discharge of it; and for these they petition, and upon their prayer the holy Ghost descends.  
The case is ours, a high calling we have, and many duties are required at our hands; whether we are to perform any public office, or private duty, that which alone can enable us to it, are the gifts of the Holy Spirit. Being then sensible of our own wants, let us petition as they did, and we may speed as they did. The Holy Ghost no doubt, will come down that way that we stand most in need.   

3. They continued, {αβγδ}.  
But then we must have another condition, which I here find in them, we must persevere, continue, and be constant, and wait upon God, and give him leave to perform his promise in his own time. Many things there were that might at this time dishearten them, and make them stagger in their resolution. The place was such, that in jerusalem the cause and doctrine of Christ was ill spoken of. Their enemies many and mighty, Scribes and Pharisees, that then were in authority; who if they spared not their Master, were not like to spare them. 
Act. 1.15.  Their number was small, about 120. Their persons of no great regard, they themselves poor fishermen, with whom there were joined some women; 
Ver. 4, 5.  nor power, nor wealth, nor eloquence yet they had, to carry on so great work. Add to this, the promise made to them of power from above, was indefinite. No time set or prefixed for this Baptism of the Spirit; sure they were it would not be many dayes hence; but how many, they knew not. Yet against all these difficulties they opposed resolute and undaunted hearts, and still waited: still they continued in prayer.  
This is a true Character of a faithful soul, ever to wait upon and trust to the promises of God. This is indeed a hard and a difficult trial. Saul was not able to bear it. Jehoram was much displeased at it, Why, saith he, 
1 Sam. 13.8, 9.& 28.6. 2 Reg. 6.33. Judith 7.30. Rev. 6.10. Gen. 48.18, 19.  should we wait on the Lord any longer? Flesh and blood murmurs at it. Onias would stint the Lord to five dayes. What should I say, that the very souls under the Altar cry, How long Lord, holy and true? They, even they in their hast, would as Joseph did, alter Gods hands; where he lays the right hand, they wish the left; and where he lays the left, they wish the right; what he thinks good, men think evil; and so on the contrary.  
But this is, as I said, in their hast; 
Psal. 73.17.  for when they go into the Sanctuary of God, they are of another mind. For then they are resolved to be expectants, and wait still; then content to let God take his own time, yet in their continual prayers to remember him of it. This is the afflicted people of whom God thus speaks by his Prophet Zephaniah, 
Zeph. 3.12.  I will leave in her an afflicted, a poor people, and they shall trust in the Lord. And well they may; For, lo this is our God, we have waited for him, and he will save us: 
Isa. 25.9.  This is the Lord, we have waited for him, we will be glad, and rejoice in his salvation.  
1. He is the Lord; Potens est. Able he is to make his promise good. 
Gen. 46 3.  fear not, saith he to Jacob, to go down into Egypt; assuring him that his hand, his help should go along with him; and the heart can wish no more. For as Philo 
Philo.  the Jew  told Caligula, Ubi auxilium humanum deficit, incipit divinum, Where man cannot or will not help, God both can and will.  
2. He is our God; Verax est, He is faithful and true. Let it be shew'd when ever he broke his word, and I am content you wait no longer. Man may, but God will not change; Hath he said, and will he not do it? To Abraham he made a promise to be performed after 400 years, 
Gen. 15.13, 18  yet the good Patriarch prayed him not to shorten the time, although he knew that in Egypt his seed must abide {αβγδ}, be used more like slaves, 
Chrysost.  than servants; That God had said, he would judge their Oppressors, they who held his seed in captivity, this sufficed him.  
3. Vult, He will do it. He will save, saith our Prophet; His Will is manifest by his promise. For promised he never would, except he had meant to perform it. The just Lord is in the midst of thee, he will not do iniquity; 
Zeph. 3.5.  every morning doth he bring his judgements to light, he faileth not; but the unjust knows no shane.  
These are the three props of our confidence. These made the Apostles wait, and they must make us wait ever on our God; his goodwill, his truth, and his power. His goodwill was shew'd in promising; of his power or truth they made no doubt; and therefore they continued to pray for the performance. The fittest Motto for a Christian soul, is, Sileo& Spero. For in silence and confidence shall be our rest. Quieta pietas, optima. Doubt it not, your God will come, and he will not tarry. Blessed are they that wait for him. God hath his times, and opportunities of time to help. 
Isa. 30.15, 18. Hab. 2.3. Gen. 37.28. Act. 12.7. Esth. 4.14.  The Ishmaelitish Merchants come by, when Joseph is in the pit. The Angel descends, when Peter is in the prison. Though man hold his peace in a hard time, yet shall enlargement and deliverance come to Gods people from ●ome other place. rely then upon Gods promise, continue in prayer and supplication; his time is the best, wait and expect for that, as the Apostles and this holy company here did, and never doubt but the Comforter will at last come.   

4. {αβγδ}, All with one accord.  
But they had another excellent quality, which no question the holy Spirit regarded; they were all at unity and peace among themselves; though many, yet they had as it were but one heart, and one mind. For the Ho●y Ghost found them at his descent, as in one place, so {αβγδ}, of one judgement. 
Joh. 14.27.  Peace was the Legacy which our Saviour bequeathed to his Disciples, My peace I leave with you; and here they were found all peaceably and quietly together; no division, no stir, no schism among them. He found not Peter contending for the supremacy; 
Luk. 22.24. Mark 10.37.  nor James and John ambitious of the right and left hand; but all in quiet, and at prayer when he came.  
'tis an excellent thing for brethren to be at unity in an house, but much more for the household of Christ. 
Psa. 133.1. Eph. 4.5.  As they have but one Lord, one Spirit, one Baptism, one Hope, so also should they have but one Heart. To such a company hath God promised his blessing; and to such an Assembly the Spirit of God comes. 
Psa. 133.3.  This loving Spirit is like the due of Hermon which fell upon the hill of Zion. For as that sweet due did never fall in a storm or tempest; so this good Spirit never comes into that man, who is furiously carried away with rage, 
Theodoret.  envy, malice. Tranquillo tempore ros, tranquillo tempore descendit Spiritus, In a calm air the due, and in a calm time the Spirit descends.  
He is the essential love, and love-knot of the Father and Son; He is the same bond of love betwixt God and man; He joins together Christ and his Church. He makes men to be of one mind in an house. There cannot then be a greater opposition and bar to his work, than discord, and dis-union of minds. For he will no more inform divided hearts, than the natural spirit will dis-membered and dis-united bodies. How falsely then do they boast of the Spirit, who are so rent, divided, separated; so torn into factions, divisions, subdivisions among themselves? may we not well fasten upon them St. Judes mark? 
judas Ep. v. 19.  These are they who separate themselves, sensual, having not the Spirit! Talk they may of( as much they do) but the Spirit they have not; positively they have it not. While their heart is divided, their accord is gone, and with it the Spirit is gone too. The Church of God being a flock united under one shepherd; 
Joh. 10.16. Psa. 122.3.  jerusalem, not Babel; a City built, and at unity in itself, and not a City of confusion.  

Gen. 15.10.  When Abraham was to offer unto God a sacrifice, he divided the beasts; the Heifer, the Goat, and the Ram: but as for the birds, the Turtle, and the Dove, he left them whole. What are these beasts, but those {αβγδ}, those sensual men in St. judas, 
Ambros. Ser. 14. in Psa. 118. Gal. 5.20.  walking and poring on the earth? What are these birds, but the spiritual, soaring and mounting toward heaven? Those like beasts are always divided, sundered into divers parts by hatred, debate, emulation, contention, sedition, heresies: while those other mildred and Dovelike minds remain always whole and entire, like a City that is at unity in itself, where both the Governor, Magistrates, and people join in one for the common good.  
In such a holy unity the Disciples were assembled; in such an unity they prayed, in such an unity they remained; there was not a harsh word to hinder, or a discord to break off this holy meeting. In this Assembly they purpose to fill up their college; 
Act. 1.21, &c.  no man gainsays Peters motion; with a common consent they give forth their lots; with one voice they pray. And when the lot fell upon mathias, nor he that was chosen was proud of his preferment, nor he that was passed by murmurs at it. And the reason was, because they were all with one accord   

5. {αβγδ}.  
This is their last Qualification; this generally is referred to the place. And they make the Note this, that unity of mind was not enough, except they continued under one roof. For, say men what they will, division of places will not be long without division of minds. Good reason therefore had the Israelites to be jealous and offended with the two Tribes and a ha f, for erecting their Altar in the Borders of Jordan, 
Josh 22.11, 12  and thought it a sufficient ground of war, till they were satisfied. For they conceived if they came not up to Shilo, they would quickly part from the sincerity of their Religion. For did it not so fall out afterward, 
1 Kings 12.32. Josephu●. Joh. 4.19.  by the erection of the Calves by Jerob●am in Dan and Bethel, and the samaritan Temple? You say, at Jerusalem; but we say, in this mountain; Mark I pray to what pass the matter comes; You say, but we say, and that to Christs own face, by a Woman. No such thing heard of, so long as the people went up three times in a year according to Gods Ordinance to the Temple at jerusalem to worship. 
Heb. 10.39.  This is an Item for those who are filii substractionis, withdraw themselves to perdition. Never let them presume to keep the unity of faith, who fly that place where the faithful meet to serve the God of unity. Of this, lamentable experience is too sure a proof. For we live to see it verified. Scarce men of one mind in one house, since they met not in one house. Corners beget a bastard-brood of imaginations; imaginations will-worship; will-worship heresies; heresies divisions; divisions hatred and alienation of minds; And it will be no better, till we meet again {αβγδ}, in the same place.  
2. This I aclowledge is the judgement of all the Expositors I have cast my eyes on, who refer {αβγδ} to the place, and then no question they understand the Substantive {αβγδ}. But what now and if {αβγδ} be the Supposite, as is most usual in the Greek Dialect? then the sense will be, They were all minding the same thing, how they might advance the Name of Jesus of Nazareth; how they might enlarge the Church by execution of their Commission, Go and teach all Nations; how they might draw in the Jews, 
Mat. 28.19.  and convert the Gentiles. Now these thoughts might be a notable motive to move their Master, who gave the Commission, to sand down the Holy Ghost( without whose power it could never be done) upon them: It being usual with God to bestow Gifts upon all those he sends upon his Errand.  
Every true servant of God is his coin. Now to money that shall be currant, three things are requisite. First, that the mettal be pure and lawful: Then, that it hath a right stamp and superscription. Lastly, that it be of a just weight. Good works proceeding from faith and charity, is as it were the material part, all of pure gold. The letters in the posy carry the Name of God. And that which makes it full weight, is the pious and honest intention out of which they are done. Amor meus pondus meum; eo feror, 
August.  quocunque feror. If therefore thy love carry thee to God and his glory, that pious intention will make it down weight. The Apostles shew'd evidently whose coin they were. Their works were pious, their lives blameless; we hear hitherto of nothing but prayers and supplications. In every place they came, they produced their Commission, and published it in their Masters Name. And at this time 'tis evident their intention was honest and pious; for gathered they were {αβγδ} for that end and no other; with which their Master was so well-pleased, that Suddenly there came a sound from heaven as of a rushing mighty wind, 
Verse 2.  and it filled the house where they were sitting.  
When the Holy Ghost was given, you have heard, and what Qualifications there were in them that received him. It remaines now, that I acquaint you with the manner how he came, which was evident to two senses, the ear, and the eye. To the ear in a noise; To the eye by a light. A noise or sound, put case of a Trumpet, to awake the drowsy world to hear. A light, to let them see the day of their visitation; 
Luk. 1.68.& 19.42.  that they now look up, and continue in blindness no longer. Audible and visible this his coming was; whence Saint Peter saith, Verse 33. Christ being by the right hand of God exalted, hath  shed forth this, which you now see and hear. And heard first it was; For it was   

1. A Sound.  
Before men enter the house, they usually knock at the door, and so show that there is some body present, that would willingly be admitted in: So the Spirit here first by this sound gives notice of his approach, stands at the door as it were, and knocks, that they to whom he was sent, might open unto him. And it seems he knocked so loud, 
Rev. 3.20.  that all jerusalem heard it: For at this sound the multitude came together, 
Verse 6.  and was amazed to hear it. It seems to me, to have been like the voice of some Trumpet, clear, and certain, which brought these devout Jews and Proselytes that dwelled at jerusalem, so directly to the house whence this sound proceeded, to know the cause of this sudden Alarum.  
Being assembled, probable it is that the Apostles miraculously honoured with the fiery tongues, which sate upon their heads as some conceive, went out unto them. Carthusian thinks into the Temple; For the upper Chamber in which they were, was not capable possibly of such a multitude, of which three thousand were converted upon Peters Sermon. However it were, this sound was loud, distinct; and it wrought so much upon them, that it brought them together to inquire of this wonder.  
This sound at the sixth verse is called {αβγδ}, a voice; so that a man may guess there was somewhat Articulate in it; and if so, they must run together the more willingly. Christ by his Spirit descended not now as at his Nativity all in silence, 
Psa. 72.6.  as rain into a fleece of wool, but openly, and with a great sound; not in humility, but in Majesty, that he might make it known, that he was exalted, that he was gone to heaven, that he was seated on the right hand of God. And from thence he  shed forth this, which they saw and heard. Saw, in the fiery tongues; Heard, in the sound and voice. This shows,  
1. That the Spirit of Christ is no dumb Spirit, but vocal; A sound gone out into all Lands, heard in all ages. Enoch sounded it abroad by his prophesy, Noah by his preaching, Moses caused it to be heard by the Jews; and when John came, he noised it abroad. For he was vox clamantis; Christ was the Word, 
Joh. 1.23. Psa. 19.3.  he the sound only to bring it to the ear. And what were the Apostles else? voices only, whose sound went out into all lands.  
And it is not without reason, that the holy Ghost thus descended in a sound first, that brought the multitude together, and after spake by the Apostles tongues more distinctly to them. For it shows us the way by which the holy Ghost works by the Word.  

Rev. 14.2.  Revel. 14.2. There came a voice from heaven, and it was first as the voice of many waters; then as the voice of a great thunder, after as the voice of harpers with their harps.  
1. The noise of waters goes first, and the roaring thereof is heard afar off, and causeth men to run together to inquire the cause. But it is no distinct voice. Thus the sound of Gods Word affects men at the first hearin●. They come to the Assembly of Gods Saints, they hear it as it were a great noise, they are amazed and astonished at it, but perfectly understand not what it means. Come, saith Augustine before his conversion, let us go and hear the eloquence of Ambrose; no more let us go and hear like the Athenians, ready to lend an ear to every new thing.  
2. But to this noise of waters, there succeeds the voice of Thunder. For God hath among his ambassadors some Boan●rges, sons of thunder; 
Mark 3.17. Plutarch.  that upon occasion, as Pericles, can speak Thunder and Lightning, strike fear and terror into them, whom the mere sound and voice of the waters brought together. Such was the Parable of Nathan to David; 
1 King. 11.1. Isa. 38.1. Jon. 3.4.  the message of Isaiah to Hezekiah; of Jonah to Nineveh. And this operation of the Word, though very fearful, is exceeding healthful; for by sense of wrath the Lord makes ready and prepares his servants to receive the sweet music of mercy. 
Isa. 26.17.  A dollar parturivimus salutem, Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs, so have we been in thy sight, O Lord. For the Spirit of bondage or a servant, 
Rom. 8.15.  makes way to receive the Spirit of Adoption and assurance of a Son, by which we cry Abba Father.  
3. Now after this succeeds Harpers. These are skilful Musicians, and melodious music they bring to our ears after the Thunder. For such is the operation of the Holy Ghost by the Word, that after the heart is terrified and mollified by the Thunder-clap, it sounds forth a pleasant and pleasing time of mercy to the penitent. The Thunder was over, and David hears, 
2 Sam. 12.13.  God hath put away thy sin. The clap, morioris, thou shalt die, is past; and Hezekiah hears, I have added to thy life 15. years. 
Isa. 38.5. Joh. 3.10.  Nineveh appears in Sackcloth, and God spares that sinful City. Every Chapter of the Book of God indited by this holy Spirit, is as it were a several string of this Harp; which being touched by a finger taught to strike from above( for except the musician be skilful, the instrument will make no melody) brings to our ear a heavenly harmony. One string or verse sounds forth mercy and Remission; another Grace and Renovation. This peace and consolation, that joy unspeakable, altogether glory and eternal felicity. In a word, no tongue can express the comfort, the joy, the power, the word of the Spirit hath to alloy and pacify the manifold risings and perturbations in the hearts of the Saints of God. They come penitents, they depart with a pardon; 
Luk. 18.14.  they come Publicans, they depart justified; they come in tears, they depart in joy; they come disturbed, they depart in peace; they come oppressed with cares, they depart relieved with content. O happy, thrice happy that soul to whom the Spirit of God upon his Harp plays this Lesson!  
And find we not all this verified in this place? First the Spirit of God descends in a sound like that of many waters; this brought the multitude together, and the effect was no more, but that {αβγδ}, they were confounded, troubled in mind, and knew not what to make of it. But after Peter falls upon them in Thunder and Lightning, You are the men that crucified Jesus, 
Verse 36,  who is now raised and made Lord and Christ. Of him you are the betrayers and murderers; with which clap they were so terrified and affrighted, that they were pricked to the heart, and cried out, Men and Brethren, 
37,  what shall we do! The Thunder is over, and now Peter takes, as I may so say, his Harp, and strikes up to them this sweet and melodious Lesson, Repent and be baptized every one of you in the Name of Jesus Christ, 
38,  for the Remission of your sins, and ye shall receive the gift of the Holy Ghost. For the promise is made to you and your children. What promise? 
39,  that of the messiah, that of Joel, Effundam Spiritum, I will poure out of my Spirit. 
16,  Did ever Harp sound forth a more pleasing Note! The delight was so great, that it drew them always to be in the sound of it, to continue together, and to eat their bread with gladness and singleness of heart. But observe I pray, that this content came not till the thunder was gone, 
47.  and the found that went before it. With that the holy Ghost began; that, if no more, yet as a Trumpet, may draw men together.  
2. Next I pray take notice what kind of sound it was. Not every noise I warrant you; It was {αβγδ}, A sound, as is that of an echo, which is a sound at the second hand, or at the rebound. Spoken somewhat must be before, or else there is no voice heard. And a lively type this was of all the sounds that came from the Apostles mouths. For they were but echoes of that voice which spake first from above to them; they took the voice at the rebound, and return'd it. For they sounded not any thing into the world of their own heads, but what this Spirit said before. Exspirabant quod iste Spiritus inspirabat: They breathed forth what this Spirit breathed in; much like an Organ or Trumpet which sounds out, and diversifies the Notes from the Bellows or wind. Their sound indeed and their words went out into all Lands, 
Psal. 18.  but it was Gods meaning; their voice, but his Doctrine.  
And cursed be that preacher who takes himself to be more than an echo. For if an Apostle, or an Angel from heaven preach any other doctrine than what he hath received from thence, 
Gal. 1.8, 9.  let him be accursed. No prophesy was of Old {αβγδ}, 
2 Pet, 1.20.  of private impulse; and therefore no prophesy now must be of any private interpretation; that one which God hath put in our mouths, 
Numb. 22.38.  that must we speak, being but as I said only echoes, Quae nec reticere loquenti— Nec prior ipsa loqui didicit.  
Let then the New lights boast themselves to be voices, we will esteem ourselves only to be but echoes; 
1 Joh. 1.1.  and by the help of God, that which was from the beginning, that which we have heard and seen, that only we will report to you. Our message shall not be out of our own brain, it shall be from heaven, whence this sound came.  
For four properties I  told you this sound had.  

1. It was from heaven.  
2. It was sudden. It came suddenly.  
3. It was powerful, as of a rushing mighty wind.  
4. It was no common wind, for it filled the place.    

1. It was from heaven, {αβγδ}.  

Jam. 1.17.  From heaven it was from whence every good gift comes; and needs it must be so, since in heaven the Father of all good gifts dwells. It was not more than ten dayes, since our Saviour was ascended thither, and behold what a Comforter he sends from thence! The best of us being used as he was but seven weeks before, would never more have thought of man, except it had been to rain down fire and brimstone from heaven in revenge. But how unlike are Gods thoughts to ours! Christ ascends to the Father, and he cries to the Father, Arise O Lord and visit all people. The Heathen that know me not, and the Jews that crucified me. Ego visitavi, I have visited the world, and done the work that thou hast commanded me to do; and now O Father be but thou pleased, and I will perfect and consummate this work not only in gathering the lost sheep of the house of Israel, but all Nations to my fold. He could have cried, Revenge my blood O Father! but he asks, Poure out thy Spirit from this thy seat of Majesty, that with me he may make and seal my Redemption to man. I come to sand fire on the earth, 
Luk. 12.49.  and what would I till it be kindled?  
When Moses ascended into the Mount, the Law from the Spirit descended. And now that Christ is ascended to heaven, the Spirit himself came down. There was then fire about the mountain terrible and full of smoke. But now fiery tongues, but nor terror, nor yet smoke appears. 
Exod. 19.18.  Then the people heard a voice that they knew not, and now the Apostles speak many tongues, which before they understood not. There when the Law was given, a Trumpet sounded; and here on a sudden a voice sounded from heaven. De coelo Lex, de coelo Evangelium; Law and Gospel, both from heaven. It was not in the Disciples power, but in Christs promise, 
Marl. in loc.  that the Spirit came down. It was the work of God in heaven, not of any man on earth. If ever, upon this day, that of the Psalmist was verified, The heavens declare the glory of God; not by the beauty of the Sun, 
Psa. 19.1.  or order of the stars, nor yet by the sweet dews and reins that distil from thence, but that from those celestial Orbs there came this heavenly gift, which taught the Apostles what to say, and the Church what to believe.  
Oh how true is that of Saint James! Every good and perfect gift is from above; wisdom is from above, the true bread from above; 
Jam. 1.17. Joh. 6.31. Joh. 6.13. Psa. 57.3. Luk. 20.5. Luk. 22.43. Heb. 12.25. judge. 5.20. 1 Cor. 15.47.  Christ is from heaven. Blessing is from heaven, Deut. 26.15. Forgiveness is from heaven, 2 Chron. 6.27. Salvation from heaven. Righteousness from heaven, psalm 85.11. The voice from heaven, Matth. 3.17. The Baptism of John from heaven; An Angel to comfort, from heaven; Light from heaven, Acts 9.3. The sheet opened and displayed, from heaven, Acts 11.5, 9. The words yet spoken to us, from heaven; Our defence from heaven, Joshuah 10.11. Our New birth from heaven, John 3.3, 5. Our Lord we expect, from heaven, 1 Thess. 4.16. In a word, this sound from heaven. All from above, all from the Father of lights.  
How should this wing our thoughts, and mount them upward! When we hear any mighty noise, or sudden sound, we presently turn our face, and look toward the place whence that sound proceeds.  
Clarescunt sonitus, armorunque ingruit horror, 
Virgil. Ae●. 2.   
Excutior somno,& summi fastigia tecti  
Ascensu supero, a●que arrectis auribus asto, saith Aeneas.  
Here we have a sound from heaven; at least then let us look upward, and lift up our eyes to the hills from whence comes our help. 
Ps. 121.1.  This was one of those Psalms of Degrees, which was sung by the Priests upon the steps in ascensu, as they ascended to the Temple; and it teacheth to ascend and raise our thoughts on high, especially at that time when the sounds come from heaven.  
The Revelations of the Prophets, the Moral Law of Moses, the voice of the Evangelists, the writings of the Apostles, nay all the good Sermons framed according to that Rule, that persuade to faith and a holy life, are sounds from heaven. The Holy Ghost which spake by the Prophets, yet preacheth by us; And will you not then turn your faces, and once look up, 
1 Pet. 1.12.  and inquire whence the sound comes?  
From any hollow or dark Cave of the earth it comes not; for it is no vapour or exhalation. Were it such, it would puff into your ears, Eat, and drink, for to morrow ye shall die. From flesh and blood it comes not, 
Isa. 22.13. Prov. 30.15.& 7.19.  for then it would deaf you again with the horseleech note, Give, give; or the Harlots tongue, Come, let us take our fill of love. From hell it is not, for then it would carry you about from corner to corner; delude you here, and mock you there, 
Mat. 24.23. Jam. 3.15.  Here is Christ, there is Christ; the noise would be fearful, hideous, uncertain: it would be earthly, sensual, devilish. And such sounds there be now too many; I desire you would be deaf to them; for though they roar loud, yet they are empty, vain, pernicious.  

Psa. 40.6.  Perforavit aures, God hath bored your ears for another purpose; and sent this sound from heaven to another end. Suppose you yet heard the voice from above, 
Luk. 9.35.  This is my well-beloved Son, hear him. As that Preacher is happy, of whose Sermon it may be truly said, hody de coelo factus sonus, This day by his tongue there came to us a sound from heaven: So also is that hearer happy, who lends his attention to that sound. And the sooner the better; for it is fit that our attention should answer his speed; as the sound came suddenly from Heaven, so should we speedily listen, hear, and obey on Earth.   

2. {αβγδ}; Suddenly there came a sound.  
For that's the second property of this sound, that it was sudden. Suddenly the sound came, when they thought not of it. The gifts of the Spirit of God are free, 
Rom. 11.29.  not tied to times or tides, nor persons, nor places; but they come on a sudden, when he will, and on whom he list. All acquisite habits, how perfect soever, require much time, much industry, much experience, many precepts: whereas those which are infused, and are far more excellent, are not delayed, but perfected in an instant; whence saith the Psalmist, Thy Word runneth very swiftly; 
Psal. 147.15.  no motion so swift, none so quick: Nescit tarda molimina Spiritus sancti gratia: 
Greg.  The grace of Gods Spirit knows not what belongs to labour; he sooner makes a new man, than the Sun doth a new day. This is a work of power, and therefore indisposition or unaptness of the subject shall not be able to retard it.  
The Resurrection from the dead shall be {αβγδ}, in a moment, {αβγδ}, or {αβγδ}, 
1 Cor. 15.52.  in the turn-cast, or twinkling of an eye; not successively, but suddenly; not by degrees of time, but in an instant. The rising from sin is another Resurrection, and 'tis but for the Spirit to say the Word, and 'tis done; the hour comes, and now is, when they who are in their graves, 
John 5.28.  dead and butted in their trespasses and sins, shall hear the voice of the Son of God, and live.  

Chrysost.  O quam mirus artifex Spiritus iste! O what a strange Artisan is this Spirit, who changeth not the substance and nature of the man, that you mistake not, but mends the faculties and affections of his soul in an instant. It falls upon a Publican, and makes him an Evangelist; it finds a Persecutor, and makes him a Doctor; it meets with a Herdsman, and turns him to a Prophet; with David a Harper, and makes him a Psalmist. In a word, with Mary the sinner, and makes her a Saint; of a common Harlot, more chased than the most Virgins. Such as is the speed of an Arrow, which parts the yielding air with an incomparable celerity, so that the eye cannot well discern the motion; yet that it hath moved it knows, when it beholds it fixed: Such is the motion of the Spirit, progredientem non vidimus, progressum videmus. The work is so quick and secret, that we discern it not; but that it hath moved we know, when on a sudden we behold Saul to become a Paul, a deboist Prodigal to become another man. Sudden things startle us, and make us look about, and so well may this; for 'tis not possible to fix upon any other cause than this power of the Spirit: The right hand of the Lord brings mighty things to pass. 
Psal. 118.15.   
And that which now on a sudden this good Spirit hath brought to my thoughts, is, that this very instant there is a sound from heaven ringing in your ears, and are you not awake at it? are you not affencted with it? Despise not the present motions of grace, though suddenly arising in your hearts, but take the wind while it blows, as not knowing when it will, or whether it will ever blow again. The Spirit which works repentance and grace in our hearts, is not at our beck, we cannot set him a work when we would; let him therefore work when he pleaseth.  
When David asked counsel of God whether he should go up against the Philistines, the return was, 
2 Sam. 5.24.  When thou hearest the noise of one going in the top of the Mulberry Trees, then remove; for then shall the Lord go out before thee to smite the Philistines: So David did, and prevailed, and no marvel, when he followed Ductum Dei, God that lead him, 
Peter Martyr in loc.  and set him his time. Thus should every one observe, when God casteth into his mind good motions and desires, and then step in and apply himself to God; stir with him when he stirs; for this is the way to conquer any sin, though it be a Philistine. At the Pool of Bethseda, there were set-times when the Angel came down and troubled the waters, and whosoever did there step in, 
John 5.4.  was healed of whatsoever disease he had. So are there certain times when God moves and stirs the waters; that is, the heart and the affections: and would but men be heedful of these seasons, of this kindly and unexpected work of the Spirit, and work with him, find they should a very strange effect: For as the chameleon approaching a body of any colour, is instantly of the same slain; so also they who with diligence and endeavour are intentive to the approaches of Gods Spirit, carry away a deep and various tincture of grace on a sudden; his descent is not more sudden, than is their change; the alteration of the weather is not more sudden upon the shifting of the wind; which here also we find a type of him; for this sudden sound was    

The Descent of the Holy Ghost.  

3. {αβγδ}, As of a wind.  
AND yet not every wind neither; it was not {αβγδ}, but {αβγδ}; not a common wind, but a spirit, a breath; 
Lorin. in loc.  which word doth well agree to the Holy Ghost. 1. Because the proceeding of the Holy Ghost is as it were the breathing of the Father and the Son. 2. 
art. in loc.  Or else because by a breath first conferred on the Apostles; He breathed on them, saying, Receive the Holy Ghost. And at this day confertur inspirando, tacito afflatu, 
John 20.22.  in a secret inspiration, and not by any external and sensible motion.  
Breath is a certain evidence of life; when that fails, we die; while we draw in that, we continue in the Land of the living; 
Psal. 104.29.  hence the word is borrowed to signify the Holy Spirit, who is the fountain and original of all our spiritual and supernatural life; or as the Nicene Fathers have it, the Lord and Giver of life; which the words of Moses do not obscurely insinuate; The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. 
Gen. 2.7. Esdras 2.3, 5.  After the hand of God had past upon Adam, and shaped him out of that earthy slime, there he lay a body without a soul; then he breathed into him, and with that breath inspired him, and communicated unto him the breath of life; or as it is in the Hebrew, Spiraculum vitarum, in the plural number, the breath of lives, because he gave unto him a double life.  
1. The first was natural, proceeding from his soul, which being infused and breathed into him, with it there came those faculties of vegetation, sense and reason, by the exercise of which we know and conclude rightly that any thing is alive.  
2. The other was supernatural, or a life of grace, proceeding from the Holy Spirit, which {αβγδ}, or pre-eminence, is called Spiraculum vitarum, the breath of lives, because the gifts and graces are many which come with this breath, though in such a measure as it pleaseth him to breath them in. In the life active or contemplative whatsoever is virtuous, in piety or charity whatsoever is commendable, are but the breathings of the Spirit: For as Ezekiels scattered and dry bones came not together, 
Ezek. 37.  till there was a noise and a shaking among them, and after they wete joined, and sinews and flesh came upon them, and the skin covered them, yet they lived not, till the breath came among them. So also a natural man is but a dry bone, severed he is from the body of the Church, he moves not, he stirs not till the noise of this Spirit comes, and then he walks with flesh and skin on his back, but hath not in him the least sign of life, of this spiritual life, till this {αβγδ}, this breath from heaven comes into him: 
John 6.63.  It is the Spirit that quickeneth, the flesh profiteth nothing. For what is the flesh without breath but a dead, stinking, putrefying carcase? And what is the soul without this holy breath but miserable flesh, carnal, dead to sin, stinking in the grave of enormities, corrupt and putrefying? But when God is pleased to poure out his Spirit upon this flesh, it presently lives, it breaths, and the breath is sweet and odiferous, exhaling from the flowers of virtues; and the ill scents of 'vice offend no more. In a word, such is the efficacy and power of this breath, that the old dead man resolved as it were into dry bones, lives, and breaths, and does all the duties of a living soul.  
Look up to heaven, and tell me whether you can number the stars. At the same instant you may give in a Catalogue of those graces and favours which come unto us with this breath. To some general heads we are able to reduce them, as we do the stars to constellations; but the particulars are innumerable.  
And first you shall have the Prophet Isaiahs account, The Spirit of wisdom and understanding, 
Isa. 11.2.  the Spirit of counsel and might, the Spirit of knowledge, and the fear of the Lord; To which Saint Hierom adds the Spirit of piety; Whence the Fathers and Schoolmen have taken occasion to call the Holy Ghost Septiformem Spiritum, the seven-fold Spirit; and some liken him to the seven Trumpets, 
Josh. 6.20.  at the blast of which the Walls of Jericho fell down; others to the seven pipes that conveyed the oil into the seven Lamps that were on the top of the golden Candlestick, 
Zach. 4.2.  which was a type of the Church.  
But St. Pauls Catalogue is far more clear; The Generals are Diversities of gift, 
1 Cor. 12.4, &c.  Differences of Administrations, Diversities of operations. The particulars, the word of wisdom, the word of knowledge, faith, the gifts of healing, working of miracles, prophesy, discerning of spirits, divers kinds of tongues, Interpretation of tongues. But all these worketh that one and the self-same Spirit, dividing to every one severally as he will.  
Docendi causâ, To inform us the better about them, Divines reduce them all to these two heads. There be, say they, Gratiae gratis datae, or Gratiae gratum facientes; 
1 Cor. 12.4.  favours freely given, and favours that being given gratis, make us acceptable in the eyes of God. I shall use easier terms, Gifts, and Grace, 
Eph. 4.7.  with the fruits that come from it.  
1. These gifts of the Spirit are called {αβγδ}, of which sort is the Spirit of life infused into all living creatures. 
Gal. 5.22, 23. Exod. 35.35. judge. 6.34. Num. 11.17.  Then that of Art into Bzealiel, that made him skilful to work in Brass; and that of power into Gideon; that into the Elders which gave them wisdom to govern; that of prophesy in the old Prophets; Of miracles in the Primitive Christians; 
Isa. 65.5. Am. 6.13.  of power to speak all tongues in the Apostles; In a word, of ability to execute the duties of our particular callings and professions. Men may be apt to sacrifice to their own arm, and boast By my own wit, and my might, and power, and skill, have I done this or that. But their words are but wind; their whole ability and ingenuity is from this breath. Bezaliel a Mason cannot Carve a ston, 
Exod. 31.3.  nor Aholiab work in brass or gold, till God hath filled them with his Spirit. 
Num. 11.17.  A part of Moses spirit must be put upon the Elders, before they know how to be Judges. And a cloven tongue of fire must descend upon the Apostles, otherwise they know not what and when to speak.  
All these are Gifts that gratis freely come from the Spirit of God; but they come from him as he is the {αβγδ}, the Spirit only, without any reference to Holy at all; for they may be in those that he never means to make holy. Tubalcain may be a cunning workman; Balaam a Prophet; Mulihamet a good justicer; Judas and all cast out devils; Mithridates speak 22. languages, and yet perhaps not one of these go to heaven.  
2. It is from the Spirit as he is holy, that come those {αβγδ}, those Gratiae gratum facientes, those fruits of grace that first sanctifies the Root, and then the blossoms and fruits with which his Saints and Servants are vested. These are only the graces that will better us, these for which we shall be the better( for the other without these will be of no use, except to increase our stripes) and therefore let us be humble suitors, that we may be inspired with these. You may, if you please, comprehend them all under the word Inhabitation, which is St. Pauls, 
Rom. 8.9 2 Cor. 13.5.  Know you not that the Spirit of God dwells in you, except, &c. He dwells, and that notes a perpetuity; he comes not to give us a visit, and so take his leave, but he comes to settle himself, and take up his residence in our bodies which are his Temples. Yea, 
1 Cor. 6.19.  and he performs then the Offices of the Master of the Family, disposeth of the heart of man, as Lord of the house, tenet dominium in suos; and makes use of his power over all such as are under his Charge.  
1. He directs all the Family, and guides into all truth. 
Joh. 16.13. Joh. 14.26.  He teacheth what they know not, calls to mind what they have forgot. Where any doubt, he is able to resolve them; when perplexed, to advice them. He exhorts the soul to join to God, the mind to desist from evil. O strange thing, the Creator persuades his creature, God entreats his day; to some he speaks kindly as friends, to others as brethren, to some as Sons, to many as servants! He calls upon all, to think less on the world, and more on heaven; and that they may not mistake the way, promised he hath( so he may be heard to speak) to keep them from error, and secure them in truth. He is then the best counselor that may be.  
2. But he dwells not only with us to direct, advice, teach, and counsel us, but as Lord of the house, when ought is amiss, he begins to chide and find fault. He is the holy Spirit of discipline, and he will not abide it, when unrighteousness comes in. He will convince, shane, confute, silence, 
Wisd. 1.6. Joh. 16.8. Psa. 50.21.  when he sets before his the things that they have done. Those throbs and throws of the heart that follow this conviction, those accusing thoughts are from this Spirit. He is a wind against us, 
Rom. 2.15.  when we are about to do something against Him.  
3. And instead thereof, it stirs up good affections and motions in us. 
Gal. 5.17.  For as the flesh lusteth against the Spirit, so the Spirit riseth against the flesh. It never will suffer sin to reign, and domineer, and command in that house where it is Master. Lodge it may by stealth in some out-house, but into the Bed-Chamber of the Heart, it shall never come to play REX there.  
4. Lastly, If any of his Family, even the meanest be disaffected, and stands in need of comfort, 
Luk. 10.34.  like the good samaritan, he pours in wine and oil. The Comforter he is, and he never fails to bring comfort with him. Two things there are which do most afflict; outward calamities, and inward sorrows; and of these two this last is most bitter; for a troubled spirit, who can bear it? It is this holy Spirit of God, that in both breaths comfort into our fainting spirits; Assuring us for the first, That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. 
Rom. 8.18. Ma. 9.2.  And bidding us be of good cheer for the last, for our sins are forgiven.  
His saving graces you see are divers, and yet I am forced to omit many. And because they are many, his types are so too. Water sometimes, sometimes fire; one while wind, another while ointment; in one place a seal he is, in another {αβγδ}, an earnest; that according to our several wants we might be supplied. Be we cool, and dull, and chill at our duties and devotions? he is fire to warm us. Are we soiled and fouled with the filth of sin? he is water to purge and cleanse us. Are we shipped with Jonah, and flying from God? a powerful wind he is to bring us back. Are we in distress and heaviness? 
Psa. 45.9.  then he is oil, the oil of gladness to cheer the heart, and refresh the countenance. Are we in doubt of our inheritance, then he comes with his seal, and sets it to our conveyance, that what was prepared by the Father, and purchased by the Son, shall be fully possessed by us; for which he gives us earnest, 
2 Cor. 1.22.  even the earnest of his Spirit.  
But perhaps it may be demanded, How shall we know whether we have received this Earnest or no? I conceive it is no hard matter. Remember that he is {αβγδ}, a Breath; and whether a man hath any breath in his body, will easily be discovered. For there be three principal places in which it will be discerned. For at the heart it will beat; at the mouth it will breath; and at the pulse it will be felt. One of these may, but all of these will not deceive.  
1. I'll begin at the heart where life begins; for as in the life of Nature, that is primum vivens, the part that first lives: so is it in our life of grace, that part it is that is first quickened. God promiseth when he was about to make a new man, that he would first make him a new heart; A new heart will I give you, 
Ezek. 36.26.  and a new spirit will I put in you.  
No better way then to know whether we have received a New spirit, than to examine how this breath is operative about the heart. If it remain still could as a ston, then this breath hath not warmed it. Or if it burn with fleshly desires, then this breath hath not been received to cool it, to purify it.  
Yea, but is not the promise there, that the conversion shall be into a heart of flesh? True, of flesh, but not of ston. Of flesh, for the softness, tenderness, live-blood that is in it; not the impurity, corruption, and grosseness, and fatness. These are gone, and instead thereof there comes into it softness, that the Spirit may easily writ the Will of God upon it; and tenderness, that it will be sensible of the least prick; and so full of life it will be, 
Psa. 51.17. Mat. 6.23. Heb. 10.12. Luk. 8.15. Psa. 7.10. Cant. 5.1. and 8.6. Prov. 19.21.  that the motions and desires thereof, will uniformly and constantly be inclined upward. Briefly, it will be a broken and a contrite heart, a heart full of light, a clean heart, an honest and a good heart, an upright heart, a diligent heart, an heart that hath Gods seal upon it; which, as I now said, is the Spirit.  
2. But because there be many devices in a mans heart. And possible it is it may not be so sound and honest as we would make ourselves and others believe; a wise way it will be to look abroad, and mark diligently what comes from within. The life is the best Index of the Spirit, novum advenisse spiritum, nova vitae ratio demonstrat. A new life will show as easily that we have received a new Spirit, as good fruit from a Crabstock, will demonstrate that it was graffed. Now our life is best known by vital actions, which are Speech and Works.  
2. Go to the mouth then, and mark what kind of breath comes from thence. For if men breath not out the wonderful works of God, 'tis not likely that they have received {αβγδ}, this breath. For the Apostles had no sooner taken in this air, but presently they began to speak with other tongues. The miracle is past, but the Moral lasts; upon the receipt of this holy Spirit, there will be a change in the Dialect; a change from cursed, unclean, corrupt communication to such as becometh Saints. Mark the Apostles Charge, Let no corrupt communication proceed out of your mouths, &c. 
Eph 4.29, 30, 31.  Then follows, Grieve not the Spirit by whom you are sealed to the day of Redemption. After, Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away from you with all malice. Let no such stuff come from you, let these be put away. Why so? because it will be gravamen, a grief, a sadness to the Spirit. He is the Spirit of the great God, and then for his honours sake: He is the Spirit that seals, and so for his benefits sake abstain from these. These two, his greatness, and his goodness; his greatness in himself, his goodness to us pled strongly against all Impure, Obscure, Accursed, Bloody, Filthy words.  
Judge then with what spirit they speak, whose lips are no sooner opened, but incontinent you may smell the stinking breath of their Lungs infecting both the air and ears of the hearer! When I see the smoke vomiting out at the top of a Chimney, would not a man take me for a fool, nay worse, a liar, to affirm there were no fire in the hearth? The case is much alike; when whole floods of corruptions, accursed Oaths, smutty words, threatening and slaughter against Gods people show themselves at the mouth, were it not great folly and a stark lie to affirm, that there were no filth at the heart? As the Wench at the Door  told Peter, Thou art a Galilean, for thy speech bewrays thee: So also this door-keeper of thy thoughts will accuse thee, 
Mark 14.70. Jam. 1.26.  and blab it abroad, that thou art but a Galilean, because thy language is so broad, so sanguine, so malicious. St. James makes short work, If any man among you seemeth to be Religious, and bridles not his tongue, this mans Religion is {αβγδ}, vain, foolish, little to be set by.  
3. But the last way is the surest of all, which is the Pulse. For if there be breath in any mans body, the pulse will beat, and by it the Physician gives a strong conjecture of the state of the man. For if the vital spirit beat even, and keep good time, then there is hope the body is in the better temper. But if it beat too fast or too slow, he knows the blood is over-cold, or too much heated; if weakly, there is a deficiency in the spirit; if not at all, or not to be discerned, that his Patient is in great danger, if not past recovery. I apply it thus: Works in the Scripture, good or bad, are appropriated to the hand; so called often Opera manuum, the works of our hands. If you will then know what state a Christian is in, go to the hand, try the work, have an eye to that. If you feel the pulse beat strongly, even, constantly, then the Spirit of God is lively, active, vigorous in that man; he is of a sound constitution, no danger of death in him at all. But if his work be over-hasty, proceeding from an overheated zeal, or come over-slowly from him, as if his hand were shrunk up or withered, or else is so weak that it cannot be known, whether there be any impulse or no, I dare not say the man is past recovery; for who knows that he stands or falls to the Lord of life? sure I am, he carries great symptoms and evidences of death about him. Yea, and much more when his pulse beats apace, and discovers nothing else but a high fever of wicked works in him.  
Shall I tell you my meaning yet more plainly? No man ever yet saw the works of the Devil, come from the Spirit of God. The works of Cain are from the spirit of envy. The works of Demas are from the spirit of the world. Obstinacy and stubbornness is from the spirit of perverseness. A careless heart is from the spirit of slumber: Heresies, schisms, and inconstancy is from the spirit of error and giddiness: A wicked life from the spirit of uncleanness. Lastly, profaneness from the spirit of Anti-Christ. And if we have a hand to help on these and the like enormities, you may easily judge what spirit it is that beats from the heart; whereas on the contrary, if we be ready to set our hands to every good work, have hands of innocency to lay upon Gods Altar; hands of mercy to extend to his poor, the pulse beats well; then are great signs of life in us.  
As for what lies couch't in the heart, who knows? not we ourselves; our own heart may deceive us. 
Jer. 17.9.  And for the tongue, there is much deceit in that too; Men, as parrots, have learned to speak, and that holy phrases for a need too; Hail Master, Thou teachest the way of God truly. Saint Paul puts in a complaint against such {αβγδ}, 
Luk. 20.21.  stinking, disobedient fellows, 
Tit. 1.16.  who profess that they know God, but in works they deny him. But there is opus fidei, The work of faith, that proceeds from the Habit of faith; 
2 Thes. 1.11.  faith that shows itself by the hand. And this, if it be free, uniform, and constant: Constant, that it vanish not like the morning due: Uniform, as all kindly and natural motions are: Free, that it have no base principle in it, but merely flowing from the Spirit of piety, and intended for Gods honour and glory, is a certain evidence of this breath of God within. Whereas without such works the Spirit of God cannot be; For without works, saith St. James positively, 
Jam. 2.24.  it is but a dead faith; the carcase of faith, no life or spirit in it. For usque adeo est proprium operari Spiritui, ut nisi operetur, non sit. The Spirit it is not, if work it do none.  
I have proceeded a great way farther upon this Note than I intended. And I desire it may be imputed to this gale of wind that blew here. For it was {αβγδ}.  {αβγδ}. 
Which the Vulgar latin translates Advenientis.  Hentenius. Venientis flatus. Beza. Ruentis venti. Our English. Rushing. 
But I see no reason why it may not be prosperous, bearing, or favourable. 
Iliad.  For sure I am that in Homer {αβγδ}, is ventus qui à puppe; or {αβγδ}, the wind that blows in the poop favourably, and carries on the ship, which in Euripides is {αβγδ},& {αβγδ}. In Virgil and Seneca, Ventus ferens.  


Virgil. Aen. 4.  Expectat facilemque fugam, ventosque ferentes.   


Seneca. de Ben. c. 21.  Navigantem secundus& ferens ventus exhilarat.   
The Church is often compared unto a ship, in which Christ is the Pilot, the across the Mast, the Gospel the sails, Saints the passengers, the Apostles and their Successors tugg at the oar and Ropes, and the holy Ghost the wind that drives it on. Since then the work of the Holy Ghost is such, that which offers no force to the will of man, but makes it move in its natural course, to produce its own Acts freely, and to co-operate with God; I take it that Rushing hath not so well expressed, what in the Original is {αβγδ} a bearing, a favourable blast: And if we bear up with this sweet Gale, I doubt not but at last we shall safely arrive at the Faire Havens, that is, Heaven. 
Act. 27.8.  And this is that gentle wind that hath brought me thus far, and yet onward it carries me, to consider another property this wind had. For it was   


4. {αβγδ}, A strong and mighty wind.  
Vehemens flatus, Vulg. a powerful blast. 
Vulg. Lat. art. Beza.   
Qui cum impetu fertur, blowing vigorously.  
Violentus, is not so well.   
Now such it ought to be, mighty, powerful, vigorous, vehement, whether we look upon the end for which it was sent, or the effects which it wrought upon the Apostles and the world.  
1. The end Calvin conceives to be to move this good company, and make them humble, and so the fitter to receive this heavenly gift; 
Calv. in loc.  For this hath been one of the usual ways of God, not only when he comes to convert sinners, but when he approacheth to visit the just, and especially when he intends to reveal unto them some high mysteries; first to strike a fear and terror into them; that being affencted with the reverence of his Majesty, and conscious of their own weakness and unworthiness, they may be the better prepared with an humble fear to behold what he is pleased to reveal. But then presently again he is pleased to dispel this fear, and quiet the mind, that they may with the greater attention understand what he shall propose in a still and soft voice.  
Moses saw the bush burn, and was afraid, and then God spake. 
Exod. 3. 1 Kings 19.11, 12, 13. Job 4.14, 15.  Elijah was first terrified with the strong wind, the Earthquake, and the fire, and then came the still and soft voice. The same also happened to Eliphaz, when he saw his Divine Revelation: fear came upon me, and trembling, which made all my bones to shake. Then a spirit past before my face, the hair of my flesh stood up, &c. There was silence, and I heard a voice saying, Shall mortal man be more just than God? &c. It is needless to tell you of Daniel, Zachary, the blessed Virgin, who received good News from heaven, 
Dan. 10.12. Luk. 1.12, 29.  yet were terrified first, but had this fear removed with a Noli timere, Fear not.  
To this purpose it is notably observed by Gregory, The holy Spirit, 
Moral. lib. 5. c. 26.  saith he, when he will make his power known to human infirmity, comes down in the sound of a vehement spirit, and in the voice of a gentle air: Because when he comes, he is both mighty and mild: mild and gentle, that he may apply himself to our capacities, and settle our senses to apprehended what he is pleased to make known: But mighty and powerful, because though he doth accommodate himself to our infirmities, yet by his coming, our infirmity and blindness is disturbed by his glory. But this terror hath a happy issue: for it ends in joy and security, and security begets hope, and hope erects and confirms the mind, and the mind being erected and confirmed, listens attentively and quietly to what the Spirit shall speak.  
2. But I come to the effects, and these were as of a mighty wind, whether ●ou cast your eyes upon the Apostles, or upon the world.  
1. Upon the Apostles this wind had a mighty power. 
Bern. Serm. 1. penned.  Nemo spiritum vehementem iis advenisse dubitet, qui de tanta pusillanimitate ad tantum venere constantiam, Let no man doubt but the Spirit descended on these men as a mighty wind, since from so much cowardice, they came to have so much courage. After this they fly no more, they leave not their Master; we never read that Peter forswore him, or any one of them denied him. Till this day for fear of the Jews, they were shut up in an upper Chamber, but presently they appear in public▪ 
Act. 5.28. Act. 4.18.  they fill jerusalem with their doctrine, they vouch him in the Council, they proclaim his Name, notwithstanding the peremptory charge of the High Priests to the contrary. It must needs be a mighty power, that wrought this so strange an alteration in them. Prius inter an●illae verba formid●, 
Bern. loc. cit. Luk. 22.56. Act. 5.41.  post modum inter principum verbera fortitudo. He that before was afraid at the words of a silly maid, fears not now the blows of the chief Priests, but went away rejoicing, that they were thought worthy to be beaten for their Master.  
Not one of them desires to be spared upon Moses reason, O Lord, I am not eloquent; 
Exod. 4.10. Jer. 1.6.  Nor puts off his employment with Jeremy, Because he was a child: But with undaunted courage they withstood the Jews; and the more they were forbidden, so much the more they published him. We must not think their Muscles were of Iron, or their bodies were of Steel; that their bones were of Adamant, or their flesh of brass: But as a greater light extinguisheth a less, so the love of God was so fervent in their hearts, that it made them forget to love themselves. 
Chrys.  Ex luteis facti sunt ferrei; Of earthen vessels they became as hard as Iron; a little handful that durst encounter the persecutors swords, the tormentors fires, the teeth of Ravenous beasts, as if they had been {αβγδ}, 
Nazian. {αβγδ}.  as if they had been the spectators, and others in their steads; as if they had nor bodies, nor flesh for the fire to fry; nor yet blood for the sword, beasts, or Whips to let out.  
2. This powerful effect this wind had in the Apostles the preachers; and upon the auditors whether Jews or Gentiles, it had no less. The wind is the thinnest, the poorest puff of air, yet it is of mighty force; it roots up trees, it maketh the deep to boil like a pot, it rattles the ships together, and overturns the houses of Princes. Such are the operations of this Spirit that moved the whole world, it cast down strong holds, pulled down imaginations and every thing that exalted itself against the knowledge of God, and brought into captivity every thought to the obedience of Christ. 
2 Cor. 10.4, 5.  Wisdom, learning, might, majesty stoop't to it.  

Act. 2.41.  At the first blast of this wind three thousand souls overturned, and turned to God, and in the compass of fourteen yeares we read of whole countries and Churches. Cast but your eyes upon the state of the world at that time, and tell me whether or no it could be less than a mighty wind, which could cast down principalities and powers, 
2 Cor. 10.4, 5.  and whatsoever did withstand the Name of Jesus. The whole world lay in wickedness, Idolatry had clouded Religion, the leaven of sin soured the whole lump. Except these twelve unlearned men, and some few others being as a berry or two in the top of an Olive, 
Isa. 17.6.  hard it was to find a believer. Among these Infidels were these fishermen sent, to these great Clerks were these unlearned men to preach from their profit, from their pleasures, that I name not their principles, their kindred, their country, their lives; they were to separate them; and had they not need then of a mighty wind, and that from heaven too, to do all this?  
And yet this, this so great a work, these plain men out of Galilee quickly did. For there were of every Age, Sex, condition some, nay many, who did now loose and unglue themselves from the world, nay from their lusts( which is peccatum maximae adherentiae) and cleave fast to the Apostles. 
Thom. Act. 17.34. 1 Cor 1.20.  So that St. Pauls Question is here seasonable, Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made the wisdom of this world foolish? Oh you unlettered tongues, and untaught by the skill of man, I do even envy the power of your foolish( as the World judged it) preaching, by which the Jews were convinced, and the curious Artists burned their books! And of both, 
Act. 18.28. Act 19.19.  many Jews and Gentiles persuaded to be Christians. This could proceed from no other power than that of Gods Spirit, which makes his Word to be sharper than any two-edged sword, and rea●heth to the division of the soul and spirit, of the joints and marrow, 
Heb. 4.12.  being the discerner of the thoughts and intents of the heart.  
The number was so great that this wind brought in, that Tertullian in his Apology he wrote to the Emperor, not many yeares after the Apostles days, boasts of it in these words, If we were enemies to your State, 
Tertul. Apol. c. 37.  you might well seek new Cities, and new Countries whereof to bear Government, for that you should have in your Empire more enemies than Citizens. We have filled your Towns, your Cities, your Provinces, your Islands, your Castles, your Fortresses, your Tents, your Camps, your Courts, your Palaces, your Councils, your Senate itself. 
Act. 19.20.  So mightily grew the Word of God and prevailed, after the holy Ghost had descended in this mighty wind. The power of that Spirit had quickly filled the whole world, which, as upon this day, filled the whole place. For this was the last property this wind had, it was a filling wind.   

5. It filled the whole house where they were sitting.  
Heb ddew heb ddim Dieu a digon, say the old Britans; Without God, without every thing; God is alone sufficient. For have what you will, without him you will never have enough. He alone fills, and gives content to the soul. That nor riches, nor pleasure, nor honour can satisfy, every fool can tell you. Even that innocent good with which the nobler souls hope to slake their appetite( I mean the deep search and possession of knowledge) doth but edge and provoke their desire; fullness in any of these, swells rather than satiates; disquiets more than contents. Many with these are {αβγδ}, loaden, full to the brim, none {αβγδ}, satiated and filled. The reason is evident, this wind is wanting, which commands every man to be content with that measure he is pleased to fill them, yea, 
Eph. 4.7.  though it be of Grace.  
And with that, in what measure he pleaseth, yet in sufficiency he fills every house where he comes. He fills the head, he fills the heart, 
2 Cor. 12.9.  he fills the will. Monet, movet, docet, he warns the memory, he moves the will, he informs the understanding; by which three ways he fills the whole house, 
Bern. Serm. 1. Pentec.  which is the whole man: The seat of the memory, reason, and will, being the chiefest Rooms in this building.  
1. He fills the memory, whilst he calls to our mind what Christ said, 
Joh. 14.26.  what he did, what he suffered for us; According to promise, the Comforter sh●ll bring all things to your remembrance. Those sad and serious thoughts of our Saviours actions or passions, are all remembrances of this holy Spirit; that out of the love he bears our souls, would not have so great matters butted i● an ungrateful Oblivion.  
2. Then again, as he is a good Rembrancer, so he is the best teacher. Many may advice well, that know not how to teach the way to do well. But this great Master, Docebit omnia, will teach all things; teach the Rule, 
Joh. 14 26.  and the way to practise the Rule; as he doth illuminate the understanding, so with his light he brings heat too, and can when he pleaseth, make it active. Every Christian is rather his scholar than ours; and therefore we may bring to you, and repeat in your hearing the Lessons he hath taught us, without fruit, except he is pleased to teach you to practise them. Let there be in Gods house a thousand, two or three perhaps are filled with this wind; the other come and go, and are no more moved than when they came. Empty still they remain for all our wind. The Spirit within is the chief Master, men without are but the under-teachers; these are very necessary, said sine interno Spiritu clamare poterunt, 
Gregor. Hom. 30. in Evang.  convertere ad Deum non poterunt; but without the Spirit within, cry they may, but convert to God they shall not. Paul may busy himself in planting, Apollos in watering, but except God give the increase, 'tis but in vain to rise so early, and so late take rest.  
3. Farther we maintain, that besides this light received in the understanding, there must be a delight and a love of that a man knows in his will, by which he is inflamed, and earnestly desires to adhere to God, to his Word, to the light afforded him. For till that duty which is to be done doth delight, and be received with love, it will never be well done, a good life will not follow. This holy Spirit then non solum monet,& docet, said etiam afficit& movet, not only warns the memory, and teacheth the understanding, but affects and moves the will also. Proceeding from the Father, whose Attribute is power, he raiseth the heart, and makes it able. Proceeding from the Son, whose Attribute is Wisdom, he informs the heart, and makes it wise. And being of himself the Love of the Father and the Son, his charity is so  shed abroad in our hearts, that now not from our own free will, but by his mighty working we bear a good liking to Religion and Religious duties. 
Bern.  And thus he fills every house, every particular soul into which he comes, bona suggerendo, instruendo, afficiendo, by reviving the memory, by enlightening the understanding, by inflaming the will to that which is good.   

6. The whole house where they were sitting.  
Signally, determinately, that house where they were, it filled, and not every house at large; not any out-house, or any place removed from it. This House was a Type of the Church; they then who expect to be filled with this wind of the Spirit, must be sure to continue in the unity and verity of it. 'tis but folly to seek it elsewhere; either in the Synods of heretics, or the Conventicles of schismatics or Sectaries. There this wind blows not.  
A wind indeed they have, but it is not {αβγδ}, a favourable, a gentle wind, that drives on the ship to the desired Port: but it is {αβγδ}, a storm, rather than a wind, that carries the vessel about, and endangers it; and therefore the Apostle knowing that such a wind would rise, gives the Ephesians warning, that they be not carried about with it, Be not carried about with every wind of doctrine. 
Eph. 4.14.  This kindly drives not on the passengers, but tosseth them to and fro; this fills not the sails, but rents and tears them. It would put all men in amaze, to consider what state, wisdom, holiness, majesty have stooped to it. What Churches and Common-Wealths have been overthrown by it. No wind hath been so violent as this storm. These are the effects of that wind which blows out of corners: I never think of it, but it brings to my memory the wind that fell upon Jobs Eldest sons house, that smote the four corners of it, 
Job 1.19.  so that it fell upon the young men, and brained them. And well it may be compared to it, for it ariseth from the same Cave; from the Wilderness that, from an Heathen land this. From Satan that, and this from a spirit, but not from the Spirit {αβγδ}, that blew from Heaven; 'tis from that unclean spirit that blusters from Hell; and therefore wonder not if it fills the world with confusion.  
In the catholic Church of God you shall find no such wind; it is {αβγδ}, 'tis {αβγδ}, it is a prosperous wind, it is a filling wind. It fills with light, and not darkness; with knowledge, and not ignorance; with meekness, and not pride; with love and charity, and not with malice and frowardness; with peace and unity, and not with War and dissension; In a word, with truth, and not with lies and error. Sit still then in the Church, and you may be filled with this wind; without, never expect to find it.  
For to the Church of God only were the promises made; 
Isa. 33.24. Joh. 2.28. Eph. 1.22.  To the people that remain in it. I will poure out my Spirit, spoken to none but them. Of this Body Christ is the Head; and it never can be imagined, that his Spirit shall inform, enlive, warm any part that is separated, or doth separate from him. To those, to all those who sit in his house, he will be by his Spirit an Advocate, a Comforter, an Exhorter. An Advocate settling a Ministry to pray, to intercede for the people, and to use the power of the keys for their good. A Comforter, in divulging and applying the glad-tidings of the Gospel, containing the promises of grace and pardon to the comfortless. An Exhorter, to quicken us, to walk worthy of our calling.  
What remains therefore, but that we expect the Spirit in that house he is pleased to fill? That we submit to his Ordinances, and wait for his grace, that way he is pleased to bestow it, 
Act. 16.14. Heb. 13.17. 1 Cor. 11.28. Act. 2.41, 46. 1 Cor. 5. Act. ●. 51. 1 Thes. 5.19. Eph. 4.30.  which is then done when we are diligent in his Word, when we are obedient to the Pastors see over us by the Holy Ghost. For in voice hoins, tuba Dei, The Gospel is Gods Trumpet at mans mouth; when we continue under his roof, and receive the Sacraments, being the ordinary Conduits to convey grace unto us; when we submit to the Censures or Discipline of the Church. Lastly, if his motions be more inward and secret, that we resist them not, quench them not, nor grieve the holy Spirit, by whom we are sealed to the day of Redemption.  
This being done, 
Psa. 132.14  the Spirit of God will take a delight to dwell among you; He will give to him that hath, and fill up that which is wanting; he will never leave to heap grace upon grace, till being capable of no more in this life, he destroy this earthly house of your body, and take your souls to himself to fill them with peace, and rest, and joy, and happiness, which he hath prepared for all those that wait upon him, and trust in him.    

The descent of the Holy Ghost.  Acts 2.3. 
And then appeared unto them cloven tongues like as of fire, and it sate upon each of them.  
THE illapses of the Spirit of God were in old time, and are at this day secret. We read not in any visible sign he descended upon the old Prophets. Their messages were inspirations, they {αβγδ}. But when the time of refreshing came, then the holy Ghost appeared to the sense under such symbols as he was pleased to assume.  
He was pleased to descend at Jordan in the shape of a Dove upon the Head; 
Mat. 3.16.  and here he is pleased again to descend upon the first members of this Body in the form of fiery, divided tongues: Out of which no man may conclude, that there is Motus localis, a remove in God from place to place, but that his power and presence is with his Church, which he was pleased at this time to show even to the eye. For the Spirit of God is every where diffused; it fills heaven and earth. Yet he is said to be given, sent, poured out, when by the efficacy of his presence he creates, excites, and by little and little perfects his own gifts in the members of his Church; of which, that the Queen his Church might have the stronger hope, and better assurance on this day of her Solemn Inauguration, he hath  shed forth this that you both see and hear; an audible, a visible Comforter; audible in the sound and wind; visible in the fire and tongues. Of that you have heard before; of this I shall speak now, as that tongue shall be pleased to empower mine. To which, that I may set some bounds, I shall propose unto your consideration, 

1. The Symbol in which the Apparition was, viz. Tongues.  
2. That these tongues had two qualities. 

1. They were cloven.  
2. Like as of fire.    
3. Their abode and stay, Non ideo venit ut exiret. The Spirit came to stay. It sate upon each of them.    

1. There appeared unto them Tongues.  
The Tongue of man is his glory, being that part by which he manifests a great portion of that Image of God in which he was created, for it is {αβγδ}, it is the servant of the mind, and makes him appear without, what he is within, 
Plut. {αβγδ}.  viz. a creature endowed with reason, and with how much, no way so easy to discern as by his speech. And if Anaxagoras would undertake to demonstrate man to be the wisest of all creatures, because he had hands by which he was able to do such works that no creature could do besides; much more may I conclude of the same man, that he is in wisdom far beyond all other animals, because he hath a tongue with which he is able to express a reason of those works. This was then the ground of that Translation of the Chaldee; 
Gen. 2.7.  for whereas we read Factus est homo in animam viventem, Man was made a living soul, they paraphrase it thus, Man was made in animam loquentem, a speaking soul, a man that had a tongue enabled to utter his conceptions; and so a perfect man at first, no Infant or Child.  
Other Organs of sense he hath in common with the beasts, but in this he in a great part resembles his Maker; by this he makes known his thoughts, his conceits, his counsels, and so in some sort doth what God doth, who this way reveals his will, his Covenant, his secrets. Thus saith the Lord, or The mouth of the Lord hath spoken, being the Majestical close of every prophesy. And in a wise man this little film of broad but nimble flesh, is like the door of some rich Cabinet, no sooner opened, but a world of varieties, and pleasing treasures present themselves to the ear. Vetera& nova. Old says, 
Mat. 13.52.  Histories, Proverbs, Apothegms, New allusions, similes, Arguments are brought forth. That I say not, that by this power the heavenly treasure is dispensed, heretics convinced, Satan silenced, Religion advanced, God adored, and the hearts of stubborn men mollified. For like an imperious Master it enters the heart, animates, exasperates, appeaseth, makes sad or merry; Finally, imprints whatsoever passion it pleaseth, making the hearer pliable to the disposition of the speaker.  
Ille regit dictis animos& pectora mulcet, 
Virgil. Silius.  being able  
voice movere fora, atque orando fingere mentes.  
In regard of which powerful command of the tongue, the Areopagites provided by a decree, That no Orator who pleaded before them, 
Voss. Rhet.  should use either insinuating Preface, or pathetical expression, by which the Court might be moved {αβγδ}, the more to like or dislike either person or cause that was depending before them.  
To move the world these men were called; to convert the world these men were sent; and this could never be done without a tongue; and therefore the Holy Ghost came down upon them in this form. Sent out they were to preach, and Preachers must have tongues; for a dumb Priest, 
Isa. 56.10.  is but like a dumb Dog, that is content his Masters House be broken open, and his goods stolen, and yet he will never open his mouth, or move his tongue. The tongue is the interpreter of that word which is first in the mind; Christ is that internal and eternal Word of the Father, the Apostles the tongues to make this known. Of this they were chosen to be Witnesses. 
John 15.16. Act. 1.8.  But hitherto they said nothing, and great reason; for as yet a tongue was not given them; that was no sooner given, but they witnessed to all, 
Act. 18.28. Rom. 10.17.  That Jesus was the Christ. To believe this, they were to win the world; now faith comes by hearing; and hear no man can, where there is not a tongue to speak. You see then a tongue is still necessary. Bound they were to exhort, to reprove, 
2 Tim. 4.2.  to rebuk, to convince the gain-sayers. None of which can be done by a dumb man; and therefore to enable them to deliver their message at full, the Holy Ghost was sent down upon them in the form of tongues. And two peculiar properties these tongues had; they were 

1. {αβγδ}, Cloven tongues.  
2. {αβγδ}, As of fire.     

1. Cloven tongues, {αβγδ}.  
The tongue was a Symbol of their Elocution, the partition of their endowments. But in the division Interpreters divide. For some so divide them, 
art. in loc.  that they give to every Apostle a several tongue: Others make the division to to be in that tongue that sate upon every several Apostle, to which our translation inclines, that reads cloven tongues, settling the cleft in the tongue.  
Dispertitae. Vulg. Lat. Tremel. Beza, and the Graec. Schol. thus Paphraseth, {αβγδ}. Oecum.  
Divisae. Henten. Aretius. Some dissectae, bicornes.  
The meaning of the first, is, that no Apostle was past by, but every one had his share of the tongue, They were all filled; of which I shall speak, when I come to it. The intent of the last, that every Apostle had ● cleft in his tongue, with that tongue received many tongues, many languages, many Gifts, 
1 Cor 12 11.  the Holy Ghost dividing and destributing to ev●ry one as he will.  
1. Now the first gift that this Tongue brought from heaven, was a Copy and variety of language. They before knew and spoken but one tongue only, and that not very well neither. But now on a sudden they spake all Languages and all Dialects. A strange thing to hear an ignorant Galilaean, 
Mat. 26.73.  an illetter'd Fisherman speak arabic, Persian, Greek, latin, what tongue you would; one of which a man ordinarily cannot attain to, without much industry and practise. 
Chrys.  These Galilaeans more mute than the fishes they were wont to take, became in an instant so ready, that they enclosed some of all Nations in their Net. Blessed then be the majesty and wisdom of the Almighty, that hath turned that into a blessing, which was at first a Curse. For the division of tongues hindered, 
Gen. 11.7.  when time was, the building of the Tower; but the ability to speak these divers languages, hath raised, and doth yet help forward the Walls of the heavenly jerusalem. So that by this gift here is a plain reversing of the Curse at Babel.  
2. Then again observe, that though they all spake divers languages, yet they spake all one thing. They set forth the wonderful works of God; be●t in what tongue you will, yet the matter is still one and the same. Had you but heard the Apostles language before the descent of this Spirit, you might have heard them speaking low and earthly things, 
Mat. 16.7. Luk. 22.23. Act. 1.6. 1 Cor. 13.11.  of the bread they had forgot to take, of the principality, and chief seat, enquiring about a temporal kingdom; and no marvel; for when a man is a child, he speaks as a child. But they were now become men, they speak as becomes men, of great and high mysteries: Of this effusion, of the death and passion of Christ, of his glorious Resurrection, of his Exaltation and Ascension, of his Divinity, Power, Majesty, and of his Goodness in sending down these tongues. For this is the sum of the following discourse of St. Peter; which is managed with so great order, depth of reason, prudence, sagacity, that you cannot say that was Peter the Galilaean, Peter the fisherman, or Peter the illiterate that spake, but Peter that was Taught by a Tongue from Heaven.  
Could we find the like either for power, matter, or elocution in the Tongues that are let loose at this day, we would no more object to them their shops, than we do unto the Apostles their Boats. But when these pitiful Praters, who pretend to a tongue from above, are so far from any such gift, that they are scarce Masters of their own Mother tongue: When instead of setting forth Magnalia Dei, the great Truths of the Gospel, they sow vanity and visions of their own heart; 
Hos. 8.7.  counterfeit and cropped opinions, for full weight of Christian Doctrines: easy it is to guess what spirit moves these tongues. That, out of doubt, from below; and not this that descended upon the Apostles from above.  
3. But I return into my way, from which these Pharisees( for Scribes they are not) made me turn a little. Grant that the whole earth had been, as it was at first, 
Gen. 11.1.  of one language; yet hard it had been to meet with men of the same temper and disposition. This diversity of gifts in these divided tongues is apt to meet with such diversity, 
1 Cor. 9.19.  to vary their words, as they find men vary, to become all things to all men to win some.  

Hos. 6.5.  Some men are rough stones, and these need be hewed by the Prophets; others are soft and tender-hearted, and for these the tongue of Nestor, and the {αβγδ} of Demosthenes is fittest. There be precious stones also, and these must be polished to the best advantage by the tongue of love: Others lye bedded in the Quarre, and these must be raised from thence with the tongue of fear. For all the services God hath his several tongues. His Boanerges, sons of Thunder; 

Joan. Euchait.  {αβγδ},  
{αβγδ}.   

Act. 4.36. Mat. 12.20.  Yea, and his Barnabasses also, or his sons of consolation, that know not how to break the bruised Reed, nor quench the smoking flax. A Paul we●● skilled in both, either to come with a Rod, 
1 Cor. 4.21.  or to speak in the Spirit of meekness.  
{αβγδ}, 
Nazian. {αβγδ}.  Let Orpheus stand aside, and unstring his Harp; for we have celestial tongues abler to draw stones and beasts to this building, than his warbling and prating Instrument. For these Apostolical tongues were become like some excellent Instrument of music, which being entuned from heaven, was enabled to express any Lesson. The plain song was always the same, Jesus Christ and him crucified; 
1 Cor. 2.2.  but the {αβγδ}, the Cliff, Tune, and Time was varied according to the disposition of the Auditory. Una erat in omnibus lingua,& mill linguae, One tongue in all, and yet a thousand tongues, all sounding one thing, but still in harmony and consort.  
chromatic music is not for all ears; 
2 Tim. 3.16.  nor the same tongue fit to speak to all hearts; Doctrine and Reproof are fit for some times; Correction and Instruction at others; and a tongue enabled seasonably to use all these, is fittest to make the man of God perfect. And thus the Apostles were furnished; they knew when to teach, whom to rebuk, where to correct, and whom to instruct. Though they were as simplo as Doves, 
Mat. 10.16.  yet they were as wise as Serpents, which hath, as it is reported, Linguam dissectam, a partend tongue.  
It cannot be denied, but some of their Successors have made use only of the Serpents fork. The simplicity of the Dove they cast by; and double their tongue, not to the edification, as it was intended, but to the rending and dividing of Christs Church. I mean the two Incendiaries of Christendom, the jesuit, and the Sectary. Their tongues indeed are smooth as oil, 
Psa. 55.21. Psa. 137.3.  their songs, as they would make you believe, are the songs of Zion. But while by the Crotchets and Quavers of their own curious brains, they have descanted too far on the ground, the church-music is by them quiter marred. Notae nimium denigrantur, Their Notes are over-black: A fault generally observed in all Italian musicians.  
On all sides we use our tongues too much, and practise too little; sure I am, it had been for the advancement of Christianity, if that Sun which rose had also set upon most Questions, and that they never had came to the Schoolmens File, and the Canonists anvil. But since their tongues have blown up the Coals of dissension, let us use our best endeavour to cover and take up the fire. Though this tongue that came from heaven hath given us liberty to speak {αβγδ}, to present his truth in our own vessel, must we, as if our tongues were our own, run-ryot, and brings forth {αβγδ}, quiter and clean another thing? This is to use the Cleft in the tongue to a very ill purpose.  
{αβγδ}, another thing? why in Religion, who dares do that? Who? 
Acts 19.24.  He that means to be some body. Who had ever red of Demetrius with his silver-Smiths, had he not made a Party? Herostratus might have dyed as he was born, an obscured fellow, had he not set Diana's Temple in a light flamme: Primiamus as St. Augustine was wont to jest, might have been Postremianus, come in the ●ere, had be not been the Head of a Faction. This is one reason, and a chief one too, That so long as there be cloven tongues, we shall not want Divisions and Schisms.  
Quod si dolosi spes refulserit nummi, 
Pers.   
Corvos poetas& poetridas picas  
Cantore credas {αβγδ} melos.  
For Chrysippus-like( such is the power of Gold) 
Diog. Laert.  can men but meet with opin●ons, they will never want Arguments to defend them. And this motive makes tongues move apace at this day. But I say no more of it, lest mine be slit. Another there is, which more strongly prevails with them,( whether they themselves that press it believe it, I much doubt, however they pretend it, and stand much upon it) they are all great pretenders to the Holy Ghost, all spiritual, all gifted men; A word they have received in their heart, 
Jer. 20.9.  and it is become as a burning fire shut up in their bones, this makes them weary of forbearing, and they cannot stay. But as they abuse the cleft in the tongue, so also they do the fire too; which indeed is but a Meteor: A hot and dry exhalation, gross and foeculent: Heated with indiscreet zeal, dry and jejune, as appears in the effects: Gross and bituminous, it so soon catcheth, and smells so strong. That which fell upon the Apostles, was of another nature, as I shall now make it evident. And so at unawares I am fallen upon the other property of these tongues, They were fiery. There appeared unto them Cloven Tongues   

2. {αβγδ}, Like as of Fire.  

Oecum.  Not fire, but like as of fire, that no man have any gross conceits of the Holy Ghost, as if his person could be an object of sense. But in this manner he was pleased to descend, that what was promised might be performed, Ye shall be baptized with the Holy Ghost, 
Mat. 3.11.  and with fire. Fire, of all the Elements, is the most active; and of such, or rather of far more power is the Spirit, and the operations thereof are very like those of Fire.  
The chief activity of Fire is this: 

1. It melts what is hard and solid.  
2. It separates what is impure.  
3. It shines and gives light in the dark.  
4. It warms and heats what is could.  
5. It ascends to the highest place.    
All which actions do so evidently belong to the Spirit of God, that I would not waste time in the unfolding them, were it not that I love to speak clearly unto you.  
1. The first property of the fire is to melt what may be melted, as are metals and some stones; and so doth the Spirit: For the heart of man by Nature is hard and stubborn. And nothing can mollify and dissolve it into godly sorrow, 
Jer. 23.29.  but the power of this fire; the hammer of the Law may break it to pieces, the fear of wrath Atterere, stamp it to very dust, and so make it more capable of a dissolution, than it was when it was whole: But that out of mere love a mans heart doth melt for the offence he hath done against his Heavenly Father, Christ the Redeemer, this holy Spirit his Sanctifier, is a Grace of this Spirit that at that time did descend in Fire.  

2 Chron. 34.27 Psal. 22.14.  'tis Recorded of Josiah, that his heart did melt within him; and David testifieth of himself, that the heart in his body was become like melting wax, soft and fit to receive an impression; out of doubt it had been near this fire. Be it then that we feel at any time the like effect, a relenting, tender, soft heart, let us presently conceive a Grace to this holy Spirit, whose work it is to dissolve, thaw, and mollify our Icy, hard, Iron hearts.  
Many such stony-hearted men as live now the Apostles were to meet with in the world, a people alienated from the life of God, because of the blindness and hardness of their heart, 
Eph. 4.18.  men past feeling: It lies not in mans power to make them sensible; to melt them, no human eloquence is able. That therefore they might be cast anew, and moulded to that shape which God would put upon them, the tongue of an Apostle inslamed by the Spirit of God was requisite and necessary.  
2. Now the end of melting, is to separate the precious from the vile, which is done by the heating of the spirits of the mettal. For these being inflamed and set a work by heat, labour hastily to fly out, and so extend the grosser parts, that those which are finer and similare, may friendly meet, and those which are fuller of dross may settle, and be removed. And is not this the work of the Spirit, when the heart is heated and melted by it? That natural reason which God hath put into the heart of man, is moved, and presently a separation is made, which by time is more and more perfected, till all the faculties of the soul are refined, sweetly uniting and joining together to purify the man of God, and removing the dregs of sin, ●nd grosser parts, that they might be cast aside. The soul and body in regard of their essence, powers, faculties, or natural actions, are the same: Onely the corrupt and vicious qualities thereof are made to fly, or Rectified.  
Sorrow, Fear, Joy, are not abolished, but refined, and are settled upon a new object. Fear of punishment, is turned into the fear of sin. Worldly grief, into godly sorrow: Carnal mirth, into joy in the Holy Ghost: Choler and anger to the enkindling of a discreet zeal: Hatred to the pursuit of sin: So that as brute beasts, which of their own nature are very harmful, 
Basil.  being once tamed become of singular use: so these inordinate passions in man, being by this fire of the holy Spirit refined and purged, are of wonderful use for the exercise of all virtues.  
Bede Records three notable victories of the fire. The first was in the overthrow of sodom. 
Gen. 19. Gen. 4. Gen. 15.17. 1 King. 18.38.  The second was when it descend and consumed the Sacrifice of Abel, Abraham, and Elijah. The last is this of the Holy Ghost upon the Apostles. But in all it was Ignis purgatorius, a purging, a separating fire. And if there be any true purgatory fire, it is this; The first consumed the sinners and sin together: The second destroyed the beasts: But this removes the sin, and purifies the sinner; it is ignis conflagrationis, that burns not him up, but his work. For, according to his promise, He will sit in the hearts of his people like as a refiner, and a purifier of silver, 
Mal. 3.3.  and he shall pu●ifie the Sons of God, and purge them as gold and silver, that they may offer unto the Lord an offering of righteousness.  
For as the Rod of Aaron devoured all the Charmers Rods turned into Serpents; Or as the fire of the Lord that descended by Elijahs prayer, 
Exod. 7.12. 1 King. 18.38.  consumed the burnt Sacrifice with the wood, the dust, and licked up the water that was in the trench: so also this Spirit of God on whomsoever it descends, burns away the earthy and grosser parts of sin, leaves nothing behind that shall be imputed for filth. It raiseth the heart to that condition, that though because we dwell in and with flesh, there will be spots in it, yet they are but the spots of sons, and our merciful Father will hid his face from them: 
Deut. 32.5.  This it doth. It makes a man become another man. It changeth him within, and without. Within he hath a new heart, and new affections, as I shall show you by and by. And without the man is not the same. For it changeth his tongue, his eyes, his garments, his companions. Of a slanderous and busy tongue, it makes an instrument of praise and silence. Of wanton eyes, Lamps of modesty and chastity. Of proud apparel, a raiment worthy of a Christian. Of lewd companions, a choice of friends, by whose counsel and conversation we may learn to be good, and of good made better. Such a work the Apostles were to do in the world, which because it could never be done without the fire of the Spirit, therefore it pleased the Spirit to descend in this type.  
Let it then be our prayer to God, that it yet please him to descend upon us in this flamme, without which it is impossible to be made other men; that he would sit within as a refiner, 
Psa. 26.2.  prove, and try our reigns and our hearts; For then we should have new hands to work with, new eyes to see by, new tongues to talk of, and new hearts to love God; we should appear new creatures in body and soul: So that no Eagle having cast her beak, nor no Snake his old spoil, could be more fresh, and smug, and youthful, and nimble, than we should be in the ways of God. As we were posting before to the ways of Hell, so now we would as fast run the other way to attain the prise of Heaven. It were not a trifling profit, or an enticing pleasure, that like hippomenes Apple could stay our course. For answer we would all friends and sins that should go about to retard or with-draw us in our way, as the young man in St. Ambrose did the impudent Harlot, 
Ambrose.  Ego non sum ego, God hath refined me now by his holy Spirit, and therefore I will now keep my body as a Temple fit for his holy Spirit to dwell in.  
3. And this work of the Refiner is the sooner wrought when the fire is brought to a flamme; For flamma est maximè ignis, as Aristotle hath taught us; Upon which there will follow a great light, as we see in smoking wood that is kindled, or a Candle that is lighted.  
As at the Creation, darkness went before the light, so in the conversion of the world, the thick darkness of sin and ignorance did precede the clear light of the Gospel. This the Apostles were to dispel; and that they might be able to do it, the Holy Ghost delivered a light, clear, flaming Torch into their hand, which they ever since have held out to the Church.  

2 Pet. 1.19.  The Prophets words were light indeed; but yet a light that shined in a dark place; but this the day-dawning that still grows clearer and clearer, or the morning-star that will certainly show you the succeeding Sun. The effect thereof is Illumination, upon which ignorance being put to flight, there follows knowledge of the Truth. And so the man that was blind before, hath the scales fallen from his eyes, and sees clearly.  
This the voice only of the Son of God can do; as at the beginning all was made by the voice of God, 
Gen. 1.3.  he said, Let there be light, and there was light; so also is it now; let but the Spirit of Christ say to any blind and ignorant son of Adam, Be thou enlightened, and he sees presently. Without it the help of man is but in vain; 
Isa. 57.19.  I the Lord create the fruit of the lips; the fruit of the lips are words that bring comfort, life, light, knowledge; but that you attribute not too much to them in the mouth of the most splendid tongue, you must know that when they are effectual, they are words of Gods creation. 
Gen. 9.27.  For the Lord must persuade japhet to dwell in the Tents of Shem. The heart of man is a curious Lock; none can pick it, but he who is well acquainted with the Wards: Mens persuasions alone, are as one that will turn a Lock with a wrong Key; can but God be induced to help, the persuasions will be fitted to the turnings.  
And yet these of men must not be despised neither, they being the ordinary way by which God turns any heart; otherwise he would never of old have spoken by his Prophets, after by his Son, and by his Apostles, never have fallen upon them in these tongues of fire to turn men from darkn●ss to light, from the power of Satan to the knowledge of himself. 
Col. 1.13.   
Two ways then you see there are to help us to this new spiritual light. The Spirit, and the Word of God in the mouth of those he hath sent to bring it.  
1. The principal is the good Spirit of God, the Spirit of wisdom and understanding; where we are foolish, he is able to make us wise; where we see not, able to enlighten us; where we err, {αβγδ} to guide us. 
Joh. 16.13. Joh. 6.45.  He is the chief Master of the school, so that every child he teacheth, is taught of God.  
2. There are yet under-teachers employed by him, whom yet he enjoins to read all their Lectures to his scholars out of his own book. 
Rev. 3.18.  In this is to be found that precious eye-pleasing, which the spirit of God adviseth every scholar of his to buy, and anoint his dim eyes that he may see. There is no known way but this, to come by a new, wise, and understanding heart. 
Psa. 19.7.  For the Word of the Lord is it which makes wise the simplo.  
But because there be that are great pretenders to this heavenly wisdom, and hold themselves for the sole proficients in this book, and none of a new understanding Spirit besides themselves, it will not be amiss to set down some Characters by which this Spirit of God may be discerned from a new Light.  
1. The knowledge it brings is not confused and general, but distinct and particular. It is able to distinguish betwixt moral virtues, and supernatural habits wrought by the Spirit. Constant and uniform, desires, and flashes, and fits of piety. It knows not only the notions of Religion in gross, but is able in particular to apply them. In a word, it mistakes not one thing for another; Truth for falsehood, and falsehood for Truth. It apprehends not necessary points of salvation obscurely, nor teacheth them confusedly and immethodically, but clearly, and orderly; The understanding of that man is become like a rich Diamond, that receiving light into the body of it, retains it there, and sends from thence a most glorious lustre; Of such those words of our Saviour may well be verified, Ye are the light of the world. 
Mat. 5.14.  But of our New Lights it is nor so, nor so. Their light is desultory; that which is light with them to day, to morrow is darkness: Evil is mistaken for good, and good is called evil. Their Notions are obscure, and scarce intelligible, nor well understood by themselves, nor yet by others; as for their confused manner of delivering, it is notorious to every Reader and Hearer. Those words of St. Paul may well be applied to them, 
1 Tim. 1.6, 7.  They have swerved from the faith, they have turned aside to vain jangling, desiring to be teachers of the Law, understanding neither what they say, nor whereof they affirm. And can a man then endowed with a small portion of reason, conceive these to be the sole men on whom the Spirit is descended in a tongue as of fire, to enlighten their understanding, in whom their light is darkness, confused, erroneous, disorderly, shifting as the wind, and variable as the tides and opportunities of time and gain dictate to them? Credat Judaeus Apella, Non ego.  
2. The knowledge and light which this Spirit brings, is heavenly and from above: It is not sordid, base, allayed with base ends, and eclipsed by the interposition of the earth. Non remanebit extra, 
Bern. in Cant. Serm. 73.  it will disdain the spirit of the world, and the spirit of the flesh. For there be that follow the spirit of the world, and so much grow into the admiration of that blaze, and have their eyes so much dazzled with this false light, that they shape the whole frame of their life and Religion by it. Diana forsooth must be a great Goddess, and worshipped, rather than an ambulatory trade be removed. 
Act. 19.  With them gain is godliness, though what they embrace as gainful policy, 
1 Tim. 6.5. 1 Cor. 3.19.  God pronounceth mere folly. He hath made the wisdom of this world fo lishness. He hath done it, and he will do it again. In this light men may rejoice for a time, but at last it will appear a mere delusion, full of darkness, 
Joh. 5.35.  smoke, vanity, nay, which is far worse, earthly, sensual, devilish.  
3. A third property that this light or knowledge hath, is, that non haerebit in superficie, 
Bern.  non instar coeci palpat forinsea, fed profunda rimatur; it was as I said, like light received in a Diamond, and not in glimmering and shining wood. He that is partaker of it, will not content himself with a little superficial neoterick knowledge, and like a blind man grope at, and lay hold on every thing from without he can meet with: 
Eph. 3.18.  But he will search the depth, the height, the length, the breadth( according to his measure of fight) of Gods promises; and having taken the just measure, will endeavour that they sit well about and fit him: which is indeed the right and only Sapere. When all's done, 
Deut. 4.6. Psa. 51. Psa. 119.  this will be your wisdom. And I will pray to God with David, to create this new heart within me, and to give me this understanding. For sapere is not only to distinguish tastes, but with the taste to feel some delight, and to have a sense of the sweetness withal.  
4. Lastly, The new Spirit is no windy Spirit blustering in the brain and fancy, making the owners to be men of imaginations, subtle and fallacious at an Argument, and in nothing else good: But it works upon the soul, dissolves it, and makes it capable of a new form. It is not a knowledge only of apprehension, 
Aquin. 22. q. 188. Art. 5.  but of approbation; a lively and effectual knowledge, that hath a quick and prevailing influence upon the life and conversation, begetting in the soul desires and endeavours in some degree and measure suitable to it: Which whether it be in our New Lights, let the world judge; whose knowledge, how little soever, is for show, not for use; like the Lamps of the foolish Virgins, 
Mat. 25.3.  which blaze as much as the wife: whereas true knowledge is a burning and a shining Lamp, 
Joh. 5.35.  a light that heats and shines, it warms the new man at the heart, and if they will, burns away his dross, and then shines by love: For Truth and goodness differ no more than the seal and the stamp. And that both these might flamme out, as well as within, is another reason that the Spirit Descended in a Fiery Tongue.  
4. For that is another property of the fire, that it does not only melt, purge, and give light, but it heats and warms any could body that comes within the sphere of its activity. But observe this diligently, that it gives light before it heats, intimating that knowledge, a clear evident light, must precede our heat; for else the fervour may be so great, that it may set the whole house on fire. The flamme is called zeal, which is a passion compounded of love and anger; out of love it desires to be doing, and out of mere anger it frets when it falls short. To be in love, and yet to be wise, are almost incompatible; and how far beyond all bounds of reason men in anger are transported, I need not say. Zealots always have had but an ill name for this. Necessary then it is for the regulating of this head-strong passion, that the bright Lamp of knowledge be carried before it; for so a man may discreetly see his way; be zealous in his knowledge, and discreet in his zeal; do that upon sure grounds of knowledge which he is assured ought to be done, and do it out of that sincere love and holy anger with which it ought to be undertaken and done.  
Among others this is one reason that St. Bernard gives of this type. In fire, 
Bern. Serm. 2. de penned.  saith he, the Holy Ghost descended upon the Apostles, propter lumen pariter& ardorem, both to bring light and heat, that he might make those whom he filled, knowing in the truth, and fervent in spirit; for as he hath it in another place, 
De Nativitate Baptist.  Est tantum lucere vanum, tantum ardere parum, lucere& ardere perfectum. To shine only in knowledge is vanity; only to be fervent, a matter of no moment: but to shine and to be fervent together, a great degree of perfection. Happy then is that man, whose heat doth quicken his discretion, and whose discretion doth command over his heat; for this man may be an excellent instrument to set forth with his tongue the wonderful works of God, which was the end that the Holy Ghost descended in Fire.  
With this the Apostles were no sooner heated, but like the wise Virgins, 
Mat. 25. Act. 3.14.  they had their Lamps burning. How hot was Peter with the men of Israel? Ye denied the holy One, and the Just, and desired a murderer to be granted you, but killed the Prince o● life! How round with Ananias and his wife? Why hath Satan filled your hearts to lie to the Holy Ghost? 
Act. 5.3. Cap. 8.20.  How angry with Simon Magus? Thy money perish with thee! As if so be the spirit of Elijah that ascended to heaven in a fiery Chariot, had been doubled upon him: As if John and he had changed names; John became Cephas, as could as a ston, and he now Boanerges, a son ●f thunder.  
This was that fire that stirred Saint Pauls spirit within him, 
Act. 17.  when at Athens he saw the City given to Idolatry. This caused him to dispute with the Jews in their Synagogues, and to parley in the Markets with every one he met. So that in them was fulfilled that of the psalm, 
Psa. 104. August. Gal. 4.18.  He makes his Ministers a flaming fire, ignem urentem, when he gave them fiery tongues. Neither could this their zeal be any way blamed, since it was in a good matter, and such as they themselves, being taught by the Spirit, infallibly knew that it was good.  
You of the Laity are ready to find fault with us, that we are so fiery in our reprehensions, when indeed we must blame you who are so could in Religious duties; it is your frost that by an Antiperistasis sets us in a flamme. Could we but see your bowels stirred within you, when you see those high dishonours done unto God at this day, we would never appear to you as God did unto Moses in a flamme of fire. 
Exod. 3.2▪  But when we find you so far from reprehending others, that you frieze in sin yourselves, it will be but charity, and an evidence of our love inflamed, that we grow angry and impatient. 
2 Cor. 12.13. Psa. 39.2.  And I hope you will forgive us this wrong, and impute it to the fire that kindles within, and your own Ice that heeds it. Will the Patient find fault with the chirurgeon, that he doth cauterize that sore which cannot otherwise be cured? and not rather lament the malice of his disease, grown to that desperate pitch, that nothing but fire can stay it! Neither let it offend you when we are red-hot against your vices, your vanities, your lies, your crying sins. Bemoan yourselves rather, 
Jer. 31.18.  that your base and unchristian practices should swell to such a height, that we should be put to make an experiment by fire. Suppose you saw, when you behold our flamme, Moses in the heat of zeal, 
Exod. 32.19. 1 King. 18.40. Num. 25.7. Mat. 3.7. Luk. 12.49. Lev. 6.13.  or Elijah with his fire about him, or Jonah in his anger, or Phinehaz with his Javelin in his hand, or John the Baptist proclaiming aloud, Oh generation of Vipers! For though our good Lord be gone to heaven, yet he hath left this fire in his servants tongues; and what is his desire, but that it be kindled? what, but that like the fire in the Temple, it never go out?  
Never, because there is a perpetual use of it; 
Psa. 51▪ 17.  for the offering of that sacrifice( a contrite heart I mean) which he will only accept; to prepare which, one tongue fired with this heavenly flamme, will have more power in one hour, quam segnes aliae& gelidae tota Die, than many other lazy, and could, flat tongues in a whole day.  
5. And among all the Sacrifices the chief was the Holocaust, of which every part was to be consumed by fire; whose last property is to ascend: So did the flamme in that. Say the heart be the Holocaust, then the affections must be fired also; to which, and not before, when this fire of the Spirit is put, they will be inflamed, and mount upward very nimbly, and with great alacrity. Heaven and heavenly things will be loved, Gods displeasure feared; grief that he should be dishonoured, joy that he is reconciled. Be it that sometimes the soul be born down and depressed by this body of sin, yet the inclinations and motions ascend continually. A man inflamed with this Spirit, is like a man going up to jerusalem, who in his thoughts is there even when he sets out. And were it not that the grosseness of his flesh did retard him, he would be at his journyes end the first hour. However he is still ●ogging onward, and makes what speed he can. Thus it is with that man who●e affections carry him to that jerusalem which is above, his conversa●ion is in heaven, 
Phil. 3.20. Col. 3.2.  he sets his affection on heavenly things; there he is in his mind; for animus est ubi amat, non ubi animat; the ubi of the soul is where it loves, not where it lives; and could his body be as quick as his thoughts, he would not be long absent; however he makes what expedition he is able, and is ever mounting in his desires, and will not be at rest till he arrive there.  
Now this desire cannot be imputed to the flesh; for it is earthy, gross, dull, heavy. It is an appetite and activity that comes from the Spirit, which impresseth in the soul a fiery force and fervour petere circumferentiam, to reach the wheel above. 
Origen. Hom. 1. in Psal. 38.  And that this desire k ndle and increase, here we meet with a fiery tongue to inflame it. The reason is Origens, Ignei vigoris deberent gratiâ r●borari, ut auditorum ainae flammam per sermonis traducem sumeren●. They( the Apostles he means) were strengthened with the power of a fiery vigour, that the souls of their Auditors might conceive a flamme brought along by their tongue. Oh the heavenly thoughts of those heads upon which this fire fell! Oh the heavenly desires and endeavours of those hearts into whom their tongues cast the flamme! Their God instantly became a consuming fire, consumed all their dross and dregs of earth, and made them full of Spirit; upon which they cast no earth to grieve it, for they sold all: 
Act. 2.45, 46.  They retained no watery pleasure to quench it, for at their Baptism they renounced all: Careful they were to feed it with the oil of Devotion, for they continued steadfastly in prayers: At which exercise the Spirit found the Apostles, 
Oecum. in loc.  and this little Church when he descended. A motive no question for him to come, and being come, to remain with them as he did: For   

3. He sate upon each of them.  

Oecum. Chrysost.  {αβγδ}] that is, {αβγδ}, he abode and stayed, and {αβγδ}, he sate upon them and restend; For this action of sitting notes out to us {αβγδ}, continuance and constancy. The fire then of this holy Spirit is not like a foolish Meteor, {αβγδ}, desultory, and hoping from place to place; now in, now out; but permanent and lasting. It comes not upon those that belong to God to remove, but to abide and continue. The graces which he brings along with him are infused habits, which live and act in the heart, which are seldom, never, or very hardly removed from the Subject.  

Thom. part. 1. q. 43. Art. 3. lo, Ambrose, August.  It is the opinion of the Schoolmen, and divers of the Fathers, That the Holy Ghost at Pentecost descending upon the Disciples, and at this day upon ●ll those whom he doth justify and sanctify by infusion of grace, was not only given in his gifts, but in h s own person, in which after a new manner he doth inhabit that mind which he just●fies, which he doth enrich, adorn, beautify, i●luminate with his Sacred and Divine presence; So that he should be in such a heart, as that which is beloved is in him who loves it, as that which is known is in the mind of him that knows it, as the Pilot is n the ship which he guides, till it safely arrives at the Haven where he would be; or as a Tutor that guides, and is content to provide for the good and profit of his Pupil. 
Thom. 22. q 6. Art. 1. ad 3.  For as in a mere natural man for the production of all human acts, not the soul, nor yet the natural instruments, as eyes to see, or feet to walk, will suffice, without the concurrence of the first cause, which is God, by whose power both eyes are moved to see, and feet to walk, the will and understanding, and all other faculties to execute their offices: so also in the soul of a justified man, suppose grace be as the form resident in the faculties of the soul, yet to do good actions this will not suffice, except the Spirit of God come and abide, and stir up these virtues and gifts, to wit, faith in the heart, and love and hope in the will, to bring forth those fruits and works for which those virtues were at first bestowed: For as Organ pipes sand forth a sound no longer than while the bellows fill them with wind, so neither will these virtues be operative longer than the Spirit is pleased to assist them; upon his remove and departure, they to any action are as if they were not.  
Which being well known to our Saviour, a promise he made to these his friends before he went from them, That when he was gone, 
Joh. 14.16.  he would sand a Comforter who shall abide with them for ever. For he knew well if he did not abide to Direct, to govern, to keep clean, to set forward all the work in the house, all would be out of order, and go very slowly on.  
Yea, but is there not some fear of his remove? if not, why did David pray, Ne auf●ras, Take not thy holy Spirit from me? 
Psal. 51.11.  This imports not a full departure of Gods Spirit from him; otherwise he could not have prayed; but that his sin had diminished the sense and feeling of that operation of the Spirit, of which at other times he had experience. This falls out often to Gods dearest children, and it is a heavy case: Yet know that even then, though thou feel it not, if thou belongest to God, the habit of grace remaines; as fire raled up in Embers, is there, though it neither shines nor warms. And to assure us of this, 
Rev. 21.3. Rom. 8.9.  he promiseth that his Spirit shall dwell with us. Dwell, not turn in, and stay for a night, as in an Inn, and be gone in the morning, but take up our hearts for an habitation, and make his residence amongst us.  
How much then doth it behove us to keep our hearts in order, that nothing offend and grieve him! how much to purge and sweep the house, 
Ephes. 4.30. 1 Cor. 3.16.  that we ever entertain him! Know you not that your bodies are the Temples of the Holy Ghost? and where doth God take a delight to dwell, but in his holy Temple? The Temple of Solomon was in all parts beautiful, 
1 Kings 6.  but the glory was within. In the outward Court the Altar was of Brass, within the Sanctuary was overlay'd with gold. A Christian ought to be holy without, in his looks, words, ways, but within a golden man. There holiness to the Lord, endowed with knowledge, righteousness, repentance, faith, devotion; so that these our bodies, though as other Temples made up of earth, yet they contain heavenly treasures.  
And what now? will God dwell with men? yes, he will. It was a chief end of our Saviours ascension, that he might receive gifts to bestow upon his, 
Psal. 68.18.  and dwell amongst them. His gifts are the graces, the comforts he bestows; and he will not desert us, or leave us in either, except we give him just occasion to be gone. If he stay not with us, it is our fault, not his: For the end he comes, is to abide and comfort us. Remember we must, that as he is a loving Spirit, so he is yspryd glâre, a clean spirit also, and therefore desires the house should be neat and clean where he intends to dwell. Be it that he find it otherwise, he first begins to chide, to which if a deaf ear be turned, and the man become obstinate, perverse, malicious, and resolved to grieve him perpetually with his slutteries and swinish life, he will retire. For think not that he will alway be chiding; when it came to that pass, it repented him that ever he made man. 
Gen. 6.3.  And he professeth that non semper rixabitur; Lo jadon; which the old latin reads non semper permanebit, His Spirit shall not always strive with man; as if it were, he will not always stay and abide to that purpose, to be striving, contending, chiding, to better the man. Because he takes no content and comfort in such a contention, he will take the wings of a Dove and fly away, and take away his comforts with him. Mark the reason why he will not stay and strive, Because he is but flesh. The flesh and the Spirit are contrary, they always lust and fight one against the other; and when it comes to this pass, that the flesh is stubborn, and in the strife will not yield, he takes no delight in the contention, and will abide no longer. With mortified flesh he will dwell, but with proud, rank, surly flesh he will not continue.  

Rom. 7.20.  True it is indeed that sin dwells, and the Spirit dwells too in one and the same man; even in the most regenerate; as Sarah and Hagar in Abrahams house. 
Gen. 21.9, 10.  But then Sarah will be grumbling at it, never be quiet, till Hagar be turned out of doors; and if she be received again, she must be humbled, and aclowledge Sarah to be her Mistris. My meaning is, that though sin dwell in the flesh with us, yet it must be no pert and imperious Dame, not think to domineer and rule, but humbled by and to the Spirit; which if done, the Spirit will be content, because it can be no other, to rest upon us, and abide still by it.  

Isa. 31.9.  Thus saith the Lord, whose fire is in Zion, and whose furnace or hearth is in Jerusalem. They who intend to dwell in any place, will be sure to provide Casa y hogar, a house and a hearth. This God had provided himself in Zion, a Temple, and an Altar, on which there was the fire perpetually burning. Now the Body of man is the Temple, his heart the Altar, and the fire in it the perpetual flames of this holy Spirit, which will constantly burn, except we cast base and filthy quench upon it to extinguish it.  
Saint Paul sure was in fear of some such thing, when he thus exhorts the Thessalonians, Nolite extinguere Spiritum, See you have no will or mind to quench the Spirit. 
1 Thes. 5.19.  The word is Metaphorical, taken from fire, that Symbol in which the Holy Ghost now descended, and sate upon the Apostles. And fire is put out two ways especially: Either by casting could water upon it, or by taking away the fuel that did nourish it; and so many ways this fire of the Spirit is quenched.  
1. By casting water upon it, which is so often done as we offend this holy Spirit with an unclean life; Carnality gives could entertainment to the Spirit; Adultery, fornication, uncleanness, and lasciviousness, are carnal works, and they must be left. Idolatry, witchcrafts, come from within, and cool devotion, cast aside the● would be. Hatred, variance, emulation, wrath, strife, seditions, heresies, envying, and murder, are in men carnally minded; 
Mat. 15.19. Gal. 5.19, 20, 21.  these must be repressed, or the fire of the Spirit will never burn. Drunkenness, and Revellings, and such like, are but filthy puddle-water, and put out this holy flamme. 'tis a Beastly and nasty soul in which these dwell, and the Spirit from above will never sit upon and rest there.  
2. Beware then first how you cast the could water of an unclean life into the flames of this heavenly fire. And next have an eye to the fuel by which it is kept in: Beware that you take not that away. Fire goes out you know, if you take away the coals or wood; and the Spirit will be extinct, that being taken away which nourisheth it. That we be not to seek for this nourishment, from that place of Saint Paul easy it is to fetch what will keep it in. 
1 Thes. 5.   
1. Joy will keep it flaming; whence the Apostle exhorts, 
ver. 16.  rejoice evermore. And if joy in the Lord will keep it in, then murmuring and sullenness will put it out. A discontented heart at the ways and works of God, is a means to cool his goodwill.  
2. But there is no means like to prayer; it brought this fire which sate upon the Church at this time. Hence St. Paul rejoynes, Pray continual. 
ver. 17.  For hearty prayer, and holy devotions, are the bellows to blow the Coals, and increase the flamme of this heavenly fire. These are able to bring it down: 
Luk. 11.13.  We have our Saviours promise for it: He will give the Holy Ghost {αβγδ}, to them who make a petition, seek, and sue, and open their mouths to pray for it: So that they who present no prayer, and make no svit, cannot expect that he should come from heaven, and fit upon them.  
3. I go on with the Apostle, In all things give thanks. 
ver. 18.  Be thankful for blows, thankful for blessings; thankful that he would descend and sit upon you, thankful for ordaining the means to assure and seal to you his continual abode. For hath he not ordained the Eucharist? in which to every penitent and believing soul, is represented, exhibited, and sealed, Remission of sin, and the graces of his Spirit. Therefore {αβγδ}, come and receive the Sacrament, that his graces may continue with you.  
4. The last way to keep in this fire, is the perpetual meditation of the Word of God. True it is, that this kindles it, but yet as true, that it feeds it also; whence the Apostle subjoins, Despise not prophesy. 
ver. 20.  This is the sword of the Spirit, a fiery sword that cuts and inflames at once; sharp it is, for it divides the soul and spirit; and as it divides, it burns; 
Heb. 4.12.  burns out the dross, and inflames the heart with a heavenly love. That we feel not this effect in us, is because we hear these things as if they were the word of men, 
Luk 10.16. Cyprian. Epist. 69.  and not the Word of God. Christs words, He that hears you, hears me, are little set by. Homo dignatione Dei honoratus, indignus hominibus judicatur; whereas when we have heard him speak to us, would we but get us to some retired place, and consider what he would say in us, after a pious meditation and musing, the fire would kindle, and be kept alive, which otherwise will go out and die. And certain it is, that many sparks kindled for want of this, go out again straight, and never prove of any use.  
When then you find the preachers lips touched with a fiery Coal from Gods Altar, be not so malicious as to blow out the fire. 
Isa 6 6.  However it be your hard hap by casting on the water of an unclean life to abate, or by the neglect of pious duties, to draw away what should nourish this flamme, yet let it be done fore against your will; let it never come within your thoughts to plot that it be so done. Rather show yourselves a willing people, 
Psa. 110.3.  turn voluntatem in velleitatem; be so far from extinguishing, that you be ready to use all means to blow up the Coals, and bring the Spirit to reside and flamme within you. If you find your hearts to glow at any time, be diligent then in the exercises of the Word and prayer, labour to strengthen the flamme by the frequent use of the Sacrament, and you shall find that the fire at first kindled, will become a great flamme. When you have a quick sense of this stirring in your heart, as at the Pool of Beth●sda, take the opportunity, 
John 5.  and show a willing mind to be warmed. That is your hour, and the hour of the Spirits approach; refuse it not. You cannot bring him down when you will, suffer him then to descend and sit upon you when he pleaseth.  
I know I cannot end with a better motion, and more important. The more you think of it, the more necessary you will judge it. And that good Spirit of God that this day did descend upon the Apostles in the shape of fiery tongues to enlighten, to heat, to sanctify them, descend upon you, and fill you with the rays of this holy fire. And God grant that by a holy conversation, and by a constant practise of piety you may so keep it in, that it may reside and continue with you, to comfort and guide you through the Wilderness of this world, and never desert or leave you, till you enter the celestial Canaan, that Land of promise, which God by his Word hath made over unto his people.    

The Descent of the Holy Ghost.  Acts 2.4. 
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.  
THis beginning of Miracles Jesus did after he was gone up on high, and shew'd forth his glory. The first wonder he did on earth, was the conversion of water into wine; 
Joh. 2.  and the first Miracle he shew'd from heaven, was the change of the Apostles, men by education and condition insipid and weak as water, into eloquent and wise men. That in him was a powerful, this a gracious part: For grace like the soul in man, is Tota in toto, and runs through every part of this verse. In the first Limb there is Gratia infusa; In the next Gratia effusa; in the last terminata. The Apostles were filled with the Spirit of grace, there is the infusion: They spake with other tongues, there is the effusion: But it was not what they pleased, but what the Spirit did dictate, there we have the limitation or restraint.  
filled they were, and they were all filled, and that with the most precious gift that ever was bestowed upon man. The gift was a general gift, all had their share; All, not coll●ctivè, but distributivè, every one was full of it; It sate upon every one of them. The gift was a worthy, a precious gift; {αβγδ},& {αβγδ}, graces of sanctification, and endowments for execution of their function were conferred with it; at once they were made good and able Men.  
The points then are as many as the commas in the verse.  

1. The first is how and with what the Apostles were gifted and qualified before the exercise of their function, They were filled with the holy Ghost.  
2. The next, the use to which they put these gifts and graces; for being inwardly filled, outwardly they began to express it. The fire that descended, flamed out, They began to speak.   
In them was boldness, and elocution.  

1. Boldness; for whereas before they were fearful and durst not, now they are bold and confident men, they began to speak, and vouch their Master. They began now, but they never gave over after.  
2. Elocution; for whereas before they were ignorant of speech, and could not, now they became Eloquent, and had the tongue of the Learned given them, abilities to express their Commission in any language, They spake with other tongues.   
3. The last point is, that though they were ready, able, eloquent, yet there was a restraint upon them, they might not, nor did not preach themselves, and their own ends; not out of faction, nor yet fashion. Both matter and manner was regulated; all was done, As the Spirit gave them utterance.  

1. The were filled with the holy Ghost.  
{αβγδ}, Spirit or Ghost is the Subject. Holy the Atttibute, before then we go any farther, necessary it is that we inquire about that because there be that oppose and deny his Deity, and labour to make the world believe, that he is no other than a holy quality effected by God in the hearts of his Saints.  
But this place affords us a strong argument for our faith to rely on: that he is a Person and no quality. For did he not here descend in a visible manner? Did he not sit upon the Apostles in the shape of fiery tongues? Did he not here make a distribution of his gifts? Did he not restrain also these gifts, make those to whom they were given speak what, and as he pleased?  
Let it be shown when any quality or accident did assume any shape; when it distributes gifts, when it limits and restrains the gifts, utters what and in what manner the accident pleased and no more, and something may be said that may take off the strength of the argument. Till that be done, we must hold this conclusion for an undoubted truth, That the Spirit of God is no quality, but a person; That he is God, {αβγδ}, of the same Essence with the Father, and the Son, and with them to be believed, worshipped and glorified.  
But that th●s Truth may the batter be cleared, we must know, that the Spirit of God in the Scripture is taken three ways.  
1. First, {αβγδ}, for the essence, power, and nature of God absolutely. As in the Psalm, Whither shall I go from thy Spirit? that is, from the power, 
Psal. 139.7.  and presence of God; but more plainly, Acts 5.3, 4. Why hath Satan filled thy heart, that thou shouldst lie to the Holy Ghost, thou hast not lied ●o men, but to God. God then the Holy Ghost is, which nor goodness, nor piety, not any other other affection are ever called.  
2. {αβγδ}, For a person proceeding from the Father and the Son, but having a distinct existence of himself. For is he not called the Spirit of God, the Spirit of Christ? Are we not baptized in his Name? and no man can be baptized into the name of a quality. Farther, those actions proper to a person are attributed to him, He teacheth, he distributes gifts as he will; He comforts, He confirms, he enlightens, he governs, He sends Apostles, He speaks in them, He guides into all truth, he separates to the work of the ministry, and appoints Bishops in the Church. These all are the works of a person, who exists, understands, wills, works, lives; such then he must be, since these and many more are attributed to him. add to this, that he may be blasphemed, grieved, have despite done to him; and can a created quality be a patient, and suffer any of these indignities?  
Thirdly, He is taken {αβγδ}, for those impulses, motions and spiritual gifts that come from him, whether administrations, or operations, 
1 Cor. 12.4.5, 6.  for these diversities of gifts proceed from one and the same Spirit, saith the Apostle. If then the gifts proceed from him, he cannot be the same with the gifts, no more than the Sun can be the same, with the heat or light which proceeds from it.  
That then the Apostles in this place spake by the power of the Spirit, will prove his {αβγδ}, his energetical power; that he descended in a visible shape upon them, demonstrates his {αβγδ}, his existence and personality, that he was able to make them speak divers tongues {αβγδ}, his Deity. For I the Lord creat● the fruit of the lips; 
Isa. 57.19. Isa. ●0. 4.  he takes power to himself to give to his Prophet the tongue of the learned.   

2. Holy.  
The Person you by this time understand, whose Attribute is here, and constantly in other places, Holy, which is a distinguishing term: Holinesse being essential to him, and to no other, and from him derived to other. For he is called Holy  
1. In himself: that is, pure without all mixture and composition either of pollution or alloy. 2. Then he is the Author of all Holinesse in Saint or Angel. All Holinesse in a creature being a ray or effusion of this sanctifying Spirit, who works in it by his grace and assistance.  
Another Spirit there is, who is opposite to this holy Spirit both in Name and Nature▪ for he is the unclean spirit, both in himself, and in his effects; for working mightily in the children of disobedience, 
Ephes. 2.2.  he fills the world with uncleanness; he brings with him seven spirits worse than himself. The Spirit of the world, which speaks vain things. The spirit of the flesh, which sows pillows under mens elbows. The spirit of giddiness, which brings in all errors. The spirit of lying, 
2 Kings 22. Rom. 11.  which maintains them. The spirit of slumber, which lulls them asleep in wickedness. The spirit of malice, which teacheth bitter things. And the spirit of perverseness and contradiction, which will not be reformed. These are the train of this evil and unclean spirit, with which he fills the world; For he is Gods Ape, and he will be filling too.  
Happy then is that Heart, which is filled with this holy Spirit, since in it there is no room left for this unholy spirit, nor any of his train. The vainglory of the world doth not seduce it, the softness of the flesh doth not bewitch it. The man is not made giddy and turned round with every error: nor will defend what is not true by lies and fallacies. He will never snort in sin, nor commit malicious wickedness, much less perversely, and out of the spirit of contradiction gain-say the Truth. All these evil spirits being cast out, he hath his house empty, swept and garnished against the approaches of the holy Ghost, who taking delight in such a Temple, will come and fill it with his presence, which was his work at that time, those upon whom he came, being filled by him.   

3. They were all filled with the holy Ghost.  
For such was his energy, that he filled their memory, their understanding, their will, their affections with his gracious endowments; and these were of two kinds.  
1. Either {αβγδ}, or Gratiae gratum facientes, properly called graces, by which the Spirit of God shapes the heart within, brings light, and heat, faith and love, insensibly converts the heart of ston into a heart of flesh. These by some Divines are called Media salutis immediata, the nearest means to obtain salvation, because there is no ordinary way to gain a blessing but in these sweet smelling garments. And with these sweets out of doubt this good company was filled.  
2. But besides these there be {αβγδ}, or Gratia gratis datae, Gifts which are Media mediorum, Means which it pleaseth the wisdom of God to use to beget& to perfect in his servant those former gifts of Grace; such are the gifts of prophesy, power to work Miracles, eloquence, knowledge in Church-government &c. being all peculiar favours, with which at this time these prime Bishops were filled.  
The former like those common benefits of air and water, elements absolutely necessary for the sustentation of mans life, are bestowed upon all Gods Saints. But these later like precious Jewels and choice ornaments, are reserved for those whom God hath more nearly taken unto himself.  
But had not the Apostles received these gifts till now? What was it then that Christ bestowed, when he breathed upon them, 
John 20.22.  and bade them receive what he inspired: Absurd it were ●o think, that our Saviour did both to the ear and eye express a real donation, and they at that time receive nothing.  
We may then safely judge, that with Christs breath the Apostles at that time received the power of Order, by which they had a special and immediate Commission for the execution of those Sacred Services, in which others( except by Authority derived from them) may not intermeddle; as also the power of Jurisdiction to exercise their former faculties, where, when, and over whom they pleased, without assignation of City, or Province. The former exhibited by those words, Receive the Holy Ghost, which are laudably retained in our Ordination to this day: The latter, by that General Grant, Go and teach all Nations. But now they were filled with Gifts and Graces for the confirmation and execution of that power. 
tertul. de prescript. cap. 20.  Consequnti sunt pr●missum Spiritus sancti ad V●rtutem& Eloquium; they obtained the promise of the Holy Ghost for Elocution, and to work Miracles. Then they received their Mission and Commission, now their Dotation; what before was promised, is now fully performed. Adest Spiritus sanctus cumulans sua dona, non inchoans: 
lo. Hom. 3. de Pentec.  Our Saviour now made his words good, That to him that hath, it shall be given; for the Holy Ghost came down to heap upon them his Gifts, not to begin them; before he came in the degree of warm breath, but now in the measure of fiery tongues. The same Spirit that entred before, now loaded them with ampler abilities; their understanding was filled with light, truth, wisdom; their wills with love, zeal, charity; their hands with power; their tongues with eloquence; there was no faculty empty of Divine Grace; of any Grace which was fit for men of their condition, and requisite to the performance of their Function to which they were called: Which limitation is necessary to be observed; for it is not to be thought, that this fullness of Grace in them, was equal to that which was in Christ: For in him dwel't all the fullness of the Godhead bodily; that is, personally; not only by assistance and efficacy, 
Col. 2.9.  but by an hypostatical union; and therefore he had Grace in the intensest and highest degree, that possibly Grace could be had; and a faculty to use it unto all intents and effects, whereunto Grace doth, or can extend.  
Whereas the Holy Ghost was not united to the persons of the Apostles, or is to any other mans, otherwise than by assistance and influence; and yet these men may be said to be full of the Holy Spirit, when they are endowed with this heavenly Gift, so far forth, as is requisite for the performance of those things which God expects from a man in such or such a condition or vocation: To every one of us is given Grace, according to the measure of the Gift of Christ; 
Ephes. 4.7.  that is, as he pleaseth to fill us; sufficiently it is given to all that belong to him: But with this the blessed Virgin was more eminently filled; 
2 Cor. 12.9.  but the Apostles were abundantly filled with it, because of the work to which they were set apart, which was, The justing of the Saints, the work of the ministry, the edifying of the body of Christ. 
Ephes. 4.12.   
In a word, the fullness of Christ, was the fullness of the Cistern; the fullness of the Saints like the waters in Aqueducts and Pipes containing less or more, as may serve for that purpose to which God is to use them. Christ is the head, the Apostles, as it were, the beard; 
August. in Psal. 132.  and the Holy Ghost the sweet ointment poured upon the head of our Aaron, that first ran down to the beard, and after descended to the very skirts of his clothing; upon the Apostles, as the beard, it ran plentifully as it were this day; and thence it descended, and runs still, till it came to us, who are as it were but the skirts of the Garment: And then upon us like ointment, which the farther it flows, the thinner it always is.  
But I return to the Apostles, who were filled with this holy oil; shane then upon that gross conceit of those old giddy gnostics, that the Apostles knew not all requisite truths; 
tertul. de prescript. cap. 22. iron. lib. 3. cap. 1  and therefore Valentinus with his Followers, were appointed to be Emendatores Apostolorum, the Correctors of the Apostles; a blasphemy increased by the Father of the Manichees, who two hundred and sixty years after Saint Luke had written that the Apostles were filled from above, 
August. de util. credend. cap. 3.  affirmed, that Christs promise to sand the Comforter, was made to him, viz. Manes, that by his illuminated brain the world might be instructed.  
An error and frenzy I had not mentioned, had not the Phantasticks of this Age boasted of new light, and shaked many men and women out of their first principles, by pretending they are above Ordinances; that the Scriptures and Apostolical Writings, are but a dead letter, except out of their mouths. 
tertul. adversus Valent. c. 13  Quod superest, vos valet& plaudite, imo quod sup●rest, vos audite& projicite. For who that is not so mad as Manes, can think they were ignorant, whom he, that knew all things, promised to instruct in all truth? Who dare talk of new light, when the Spirit, who spake by Saint Pauls tongue, saith plainly, That if we, or an Angel from heaven preach any other Gospel unto you, 
Gal. 1.8, 9.  than that ye have received, let him be accursed; and ingeminates it. With what face can a man say, he is above Ordinances, when the Apostle commands, 
1 Cor. 11.2.  K●ep the Ordinances, as I delivered them unto you? No question these high-flown men are in higher favour, than those who were Legati à later, who were his Legates, 
tertul. de prescript. cap. 20.  and inseparable Friends, in Comitatu, Convictu, Discipulatu,( as that curt and dark, but sententious Father of Carthage speaks) in his School, at his Table, in his Company.  
Their All-knowing Master opens unto them dark Parables apart, remembers them of a faculty dated and signed to them in particular to know mysteries, 
Mark 4.10, 11. John 13.23.  yea, the secrets of the Kingdom, admits John to lean upon his bosom; as if he meant to expectorate, and lay open his whole heart to him; gives to Pe●er, and the rest, power to bind and loose, and delivers the Keys; which lest they forget, 
Matth. 18.18. John 14.26.  He promiseth the Holy Ghost to be their Remembrancer. And yet these Followers of our Saviour must be thought to be but dark Guides, in comparison of their illuminated Noddles: Guide they must according to their light, or else there is a mistake somewhere.  
And to countenance this the better, they have in their mouths, that check of Saint Paul to Peter for his dissimulation: Oh( say they) when then was that universal knowledge which should have freed even the chief of the Apostles from erring? 
Gal. 2.12.  But strange it is, that they who are so Eagle-sighted into the least cracks of these chief Pillars, should yet be so heavy-eyed, as not to discern betwixt matters of Fact, and points of Faith! For clear it is, that this was Vitium Conversationis, 
tertul. loc. cit.  non Praedicationis; Saint Peters error was not in his Doctrine, but in the manner of his Conversation. Could they prove, that these two Master-builders laid two contrary Foundations; or that they went not about to knit that sacred building in the same Corner-stone; or that which was first laid by them, were too weak to uphold the whole structure; that which they allege, were of some moment. Till then, we will hold that for an unremovable foundation of Christian Religion, Quod Ecclesia ab apostles, Apostoli à Christo, 
tertul.  Chrisius à Deo suscepit: That we will hold, which the Church hath received from the Apostles, the Apostles from Christ, Christ from God; being fully assured, that in credendis& agendis, in points of faith, and matters of fact, 
Thom. 1. 2ae. Q. 106. Art. 4.  for the policy of the Church they were filled with the Holy Ghost.   

4. All. All filled.  
For the Proposition is {αβγδ}, which yet may not so conveniently be understood C●ll●ctivè, as if the fullness of Grace had been conferred jointly on the whole Corps; as Distributivè, in that every single Fellow of this ●ociety had an equal portion of it. And this is most evident, because the Note of Universality, {αβγδ}, All i● the Text, is in the very before, {αβγδ}, each of them; every one of those that God had made choice of to be Witnesses. These gifts then with an equal hand, were bestowed upon these his ambassadors, because they were every one of them to execute the same Message; and therefore as before they were equally empowered in the Commission, so now they were equally en●bled for the execution of it; their power then, nor their gifts now, were not dependant, or derived from any one th●t was superior in their college; but power and gifts were immediately from heaven: Cyprian said it long ago; Hoc erant utique& coeteri Apostoli quod fuit P●trus, pari consortio praediti& honoris& potestatis: 
Cyprian de unit. Eccles.  All the rest of the Apostles were what Peter was, equal in fellowship, in honour, in power.  
Methinks then those Parasites of Rome do a manifest injury to this grant, who to establish the Monarchy of the Roman Bishop, invest Saint Peter with the fullness of all Apostolical power, from whom the other Apostles were to derive their Commission. Had they confined their claim unto some personal Prerogatives, such as were Seniority, Vocation, Fervour of love, Order and Honour; for which he might have {αβγδ}, 
Nazian.  the first place in their Assemblies, direction of proceeding, and power to pronounce the sentence agreed on, we could and would willingly with the Fathers have given this Primacy to P●ter. But when they place this priority in Apostolatu, in the apostolic Office, making Saint Peter to be the Shepherd, and the rest of the Apostles his sheep; him to be the Monarch, and the rest to depend on him both for execution and limitation of thei● Function; we must here out of that affection we bear to the Truth, withstand their claim, well knowing they are to be reproved. For when the Master of the house judged an Aristocracy to be the fittest form of Policy for his Family, shall any dare to erect a Mo●archy? 
Luke 22.25.  when he gave an express prohibition for this temporal Lording, by a sic non e●it vobis; so it shall not be among you, shall any mortal man assume an illimited power, {αβγδ}, as Kings over Subjects, so to Domineer over Gods Flock? 
1 Pet. 5.3.  Sure I am that humble servant of C●rist, Saint Peter, 
Joan. Euchait.  whom {αβγδ}, who would be crucified with his head downward, durst not lift up his Crown so high; he that gave this direction to the Elders, not to Lord it over Gods inheritance, never aspired to the state of a Monarch.  
It was no doubt fresh in his memory, that the whole college were chosen and taught by Christ as well as he, 
Acts 4.13.  being all in their pure naturals unlearned men; that their Commission was as large as his; their Ordination was general; that their Endowments were in Equality; for they were all filled; and therefore it is not conceivable, that he would make himself, as his pretended successors have done, the Universal Bishop. Were I in the School, I would say more to this point; but I remember that I am in the Temple; for whose service controversies are not so fit; no nor yet for these tongues, which were sent down to preach, and not to wrangle; an excellent Essay of which they gave here, so soon as they were enflamed; for they set forth in divers Languages the wonderful Works of God; this they began with, so soon as,   

5. They began to speak.  
But I pray observe, that they began not to speak before they were filled. Here was an infusion of the Spirit, before there was an effusion; repleinshed they were first, and then they empty; which methinks, should shane the Speakers of this Age, had they not impudent Fore-heads, that cannot blushy, who step up, and speak before they are full. Full, did I say? nay, altogether empty; empty of wit, empty of wisdom, empty of ordinary reason, empty of common discretion; I had almost said, empty of honesty, and morality; I am sure, empty of good education and learning.  
'tis an evidence of their folly, that they ply the Cocks too fast, and then you may be sure that the Cistern cannot be full. Wise men will be filled to the brim before they draw out; but these Taps, though there be only a little dregs and faeces in the bottom, will be sure to let it out; which they have made so evident, that now no rational man, except forced, or feared, will taste of their water. I called it right water, jejune, weak, could, flashy stuff; it hath no life, nor heat, nor any quality of the Spirit in it; even their own Proselytes begin to disrelish it. This, this is the effect, when men will begin to speak before they are full, filled with Wisdom, filled with Eloquence, as were the Apostles, which was the reason they began to speak.  
2. They began {αβγδ}, to speaek; for I refer {αβγδ} to their tongue; as {αβγδ}, in the next clause to the matter they spake; so that they spake all Languages expeditè, readily, plainly, intelligibly, not in a drawling and lisping fashion, mistaking words and accents; which is another Argument, that these gifted men are not taught to speak by the Spirit, their tongues are so slow, their mistakes of words so many, their false accents so gross. Who can but smile to hear a tongue draule out at length Metaphó-ra,& Synecdó-ches? Who can choose but call to mind the lispings of children, and the confusion of Languages at Babel, when he hears the stammering English that falls from their lips? Is such barbarism like the propriety of language in which the Apostles expressed themselves? What they spake came from their tongues so clearly, that the hearers heard them speak in their own tongues, proper words in a proper Dialect. The miracle then lay not only in the variety of Languages which they spake; but that on a sudden they should without any mistake, hesitation, or ridiculous pronunciation, or Tone, speak these Languages so clearly, and distinctly, which by length of time, long practise, and conversing with any Nation a stranger shall hardly attain to: This then I reckon a part of the miracle, that in a moment they could {αβγδ} speak so readily, so tunably.  
3. Next they were no sooner filled with the Holy Ghost, but presently by divers tongues, and external actions, they gave signs of the life they had received. 
2 Sam. 10.6.  For he that is full of the H●ly Ghost, is presently turned into another man. Though he were luke-warm before, yet he is now fervent; though fearful before, yet now valiant. Miratur, se tunc esse quod non erat; miratur, se tunc non fuisse quod est. 
Greg.  He wonders that he should be now, what he was not; and he wonders again, that then he was not, what he is now.  
For as by experience we find true, so soon as the soul is infused into man, he instantly receives life, and with it external and vital motions; so when this good Spirit fills the mind, presently the life of the Spirit begins to appear by outward actions, at our hands, our eyes, and our tongue especially. Whence the Apostles being filled, could no longer contain; but not being content in the Hebrew and Syriack, in all other tongues then necessary, they set forth the wonderful Works of God; but of this particular I spoken before in the Cloven tongues, whither I remit you.  
4. Lastly, in that they began to speak, take notice of their boldness: {αβγδ}. Lord, what a strange change was here? 
Ar●stoph. {αβγδ}  and how sudden! Of Fishermen, they were become Preachers; from Fishes turned to Tongues; of ignorant, eloquent; of timorous and fearful souls, bold and courageous Champions for their Master; where the Spirit of God is the Tutor, the Lesson is no sooner taught, than learned: New creatures we find here both in heart and tongue; in heart, for they bustle not for the right and left hand; they dispute not who shall be the greatest. In Tongue, for he that denied, and forswore, dares not only think well, but speak out what he thinks of his Master; he now spake with another tongue. Every man will be ready to open his mouth when there is no danger; but to oppose for, and maintain the Truth to the hazard of the teeth, is a labour proper to him alone, whose tongue is enflamed from heaven. 
Dan. 3.21. Acts 5.41.  For th●s the three children were content to enter the flames: For this the Apostles receive blows, and rejoice in them: For this the Army of Martyrs fry, and preach at the stake. These were all prodigal of their own blood, that they might be thirsty of Gods glory, being resolved to die rather any kind of death, than Christ should lose the least scruple of Honour by their cowardice. The Apostles, as the Generals, lead the way; of whom but one dyed morte suâ, a natural death; and the whole Army of Martyrs as stoutly followed; for they went as willingly to those torments, as if they had no bodies for the fire to roast, nor yet blood for the Beasts and Whips to let out.  
I admire and envy the courageous zeal, and zealous courage of those resolute souls, who could find nothing to hate but themselves: Not their enemies; for they prayed for them: Not the Executioners; for they forgave them: 
Acts 7.  Not the Flames and Beasts; for they embraced them. Their own lives and bodies a man would think, were their sole burden, because they kept them and their God asunder. And least they should be dissever'd any longer, willing they were to lay down their burden in the flames, that so with Elijah, 
2 Kings 2.11.  they might ascend as it were, in a fiery Chariot into heaven.  
When, and how the Holy Ghost was given, you have heard, and the effects which it wrought, that the Apostles were filled with it, that their Cup did overflow; they were so filled with his gifts and graces, 
Acts 4.20.  that they could not but speak the things which they had heard of Christ, and seen; they were now like the Wine which had no vent; and like the new Bottles that burst; 
Job 32.19. Ardens in loc.  they spake with other tongues, yet with this restraint upon them, that it was quid, quantum,& quomodo spiritus dabat, for matter, extent, manner,   

6. As the Spirit gave them utteran●e.  
{αβγδ}.  
Prout Spiritus dabat eis elobui. Tremel.& Vulgar.  
Prout Spiritus dabat eis effari. Beza.  
But the Original is far more Emphatical, and we want a word in other Languages to express it; for it is {αβγδ}, which signifies to speak apothegms; so that as the Greek Scholiast observes, {αβγδ}, those words that came from these tongues were short, sharp, and weighty sentences. In this Clause then observe these two things.  

1. The Quid, the matter which they spoken, Apothe●mes.  
2. The power by which they spake; guided they were not by their own wit, or their own will; they had the Direction and Orders from the Spirit.    

1. The Spirit gave them {αβγδ}.  
There came no vain, light, frothy words from their lips; but such as were full of Purity, Perspicuity, Dignity, and Majesty, which are the Ornaments of Elocution. And for the matter vested in these words, it was Grave, not Trivial; Serious, not Sordid; Principles of Faith, and not Rules for Faction; Rules for a good Life, and not Homilies to corrupt good Manners. Do you wonder why I use these {αβγδ}? it is, because the Doctrines of many men now adays are no apothegms, and their Uses for the most part Corruptions.  
For an apothegm is a short, but wise saying, in few words containing a world of matter, which Plutarch likens to a Ceremony in Religion, that promiseth very little or nothing at the first sight, but more narrowly looked into, is full of deep mysteries: Such do not use to fall from Fools, but Wise men, whom Posterity hath so reverenced for these sententious aphorisms, that they preserved them as little Jewels, when they cast aside whole Mountains of Rubbish and Stones, not doubting to teach, that some of them came from heaven.  E Caelo descendit {αβγδ}, Nosce teipsum. 
These add life, beauty, light to any speech; and being artificially placed, are like a Diamond set in gold, which makes the Ring more rich, as these the Sermon: But you must know, that it is not for every Bungler to set a precious ston; nor for every mean wit to insert as he pleaseth these apothegms; no, though they be taken from Peter, or Pauls lips; which some Bunglers undertaking to do, they by their rude and unskilful placing them, please as much as the ass, that took up the Harp; or Thersites, when he grasped the sceptre. 'tis well observed by Fabius, that there is nothing more ridiculous in use than an apothegm, if it be not aptly, add pecently placed; for that will befall him that affects it, which happens to a pretender in music; in which Art, he who shows not himself an excellent Artist, grates the Ear, and becomes ridiculous.  
From which the Apostles were, no men further removed; for as they spoken apothegms, so they knew where to place them; I will give you an instance in one or two: 
Acts 4.19. Acts 10.34. Acts 20.35. Jam. 1.17.  Whether it is fit in the sight of God to harken unto you, more than unto God, judge ye. And again, God is no respecter of persons: And yet again, I● is more blessed to give, than receive: And yet every good gift, and every perfect gif● is from above. Infinite it were to insist upon these! especially Saint Paul, who is short in his words, but rich in his sentences; and how was it possible it should be otherwise, since they spake   

2. As the Spirit gave them utterance?  
For as the matter, so also the manner is from the Spirit too; as he directs what, so also he teacheth how to speak▪ Now so much is confessed by every private spirit, 
1 Cor. 1.27.  who presmptuously make the Spirit of God the Author of whatever they utter; their plea is, They are the simplo, and the simplo God hath chosen▪ I Thomas, or I John disallow this, renounce that; we know that we are of God; and he that heareth God, hears us; we are of the Brethren, we the Godly, we the sole Saints, 
Acts 26.24, 25.  others are of the World, Time-servers: No matter then, though the wicked count us with the Apostle, Mad; for we know we sp●ak the words of truth and soberness; what we deliver, smells not of any profane Lamp; but datur in illâ horâ, is given and uttered in the self-same hour.  
This conceit hath been most prevalent& ●ost pernicious. For whereas Divine Authority is of that command●ng power, that without any more question, Ait, Aio; Negat, neg●; let it appear that God saith it, and I say it also; that he d●nies it, and I deny it; such private spi●its to gain Assent and Followers, like the old Valentinians, Praesumptionem appellant Revelationem, 
tertul. in Valent. cap. 4.  Charisma Ingenium; every presumptuous opinion they call a Revelation; and an Abortive of their own Brain, a Gift of the Spirit.  
But D●arly Belov●d, give not cre●it to every spirit; 
1 John 4.1.  for there be but two ways by which the Spirit of God leads into all truth; Extraordinary, and Common. The first we call Reve●ation, the last Reason. 
Hooker. Eccles. Pol. lib. 5. Sect. 10.  If then the Spirit of God by such immediate Revelation hath discovered to any the secrets of Christs Kingdom, they must be all Prophets: But if by the strength of Reason and discourse, they shall go about to establish what they teach, their Medium must upon necessity, by which they will prove this, be fetch't out of the Scripture already revealed: And then it must be the soundness of that Collection, not the heat and zeal with which it is prest, that must declare that opi●ion to be taught by the Holy Gh●st; whose gifts and graces do so naturally tend unto common peace, that where such singularity is, they whose hearts it possesseth, ought strongly to presume, that God hath not moved their hearts to think such things as he hath not e●abled them invincibly to prove.  
2. I am not ignorant, that the zealots of Rome have cast this Dirt in the face of all the Reformed Churches, that we give the Reins to every Idiot by a secret illumination to judge the Church; which we do not, or ever did; but they forget all this while, that their own house is of glass, and th●t the least returned pebble may break it.  
For can there be any spirit more private than that of one man? and yet with them one is made the sole infallible Judge; one is virtually the whole Church: He hath Coeleste Arbitrium, an heavenly judgem●nt, cannot err E Cathedrâ, out of the Chair; if he follow the Ancient Councils and Fathers, say the old; but whether he use means and diligence or not, say their new D●vines; for otherwise say they, any man might call in question his Conclusions, not being fully assured, whether the Pope had used that search and diligence in his determinations which he ought: Hence they teach, that the Spirit of God doth infallibly assist him in the conclusion, but not in the premises; and therefore he can make something of nothing, extra jus, contra ●us, supra ●us. Fetch a sense out of Scripture, as easily as an alchemist can extract gold out of a pebble; all this, and much more, because the Spirit, {αβγδ}, will be his Guide, and give him utterance. Thus they who so much declaim against, advance a private spirit: Thus they abuse the promise of Christ to their advantage, his inspirations are pleaded as strongly to uphold the Popes Decrees by them, as by our New-lights for their Euthusiasms.  
Again, can any Church be more particular, than that which is confined to one diocese? Either the seven Churches of Asia were catholic Churches, or Rome is not: Or, the four Oriental patriarches, ecumenical Bishops, or the Popes holiness is none. For were their Decrees the Canons of private Churches, and are not his? who in their patriarches had as great power given them by the Canon of the Nicene Council, as he had in his; as much as we yield them, we dare grant him; more we cannot.  
I know the Evasion, the catholic, and Church of Rome, are terms convertible; and therefore what Prerogatives God bestowed upon one, he bequeathed also to the other. Baculus in angulo; excellent Sophists, to argue from catholicism of Doctrine,( were it granted them) to catholicism of Jurisdiction. So, if I mistake not, any private Conventicle, maintaining in all points catholic Doctrine, might assume to itself the name of the catholic Church: Which to affirm, what were it else but to take some live Coals out of the Embers of Dona●us, whose conceit was, that the Church remained only in his Party, in his Conventicles? This he termed the catholic Church, not from the Universality of People or Nations; but from the right use of the Sacraments, the purity of Doctrine, Discipline, and the unspotted life of the Professors.  
Papam denique compara cum Donato;  
Aut utrumque putabis esse verum;  
Aut utrumque putabis esse fictum.  
The Name forsooth catholic only to be assumed by him and his followers; no God, no Religion, but with them; no Sacraments, but such as are consecrated by a Priest of their ordaining. Sanctity, a mark peculiar to their Church alone; and that which is most arrogant, that the Spirit of God speaks only by their lips. A Cretian is not more like a Cretian; an Egg to an Egg; or a Fig to a Fig, than in these assertives the Romanists are to our Novelists, against whom they inveigh so bitterly, but yet justly for their private spirit. Well it is yet, that at last it hath been confessed, that the contention ought to be laid aside, and they with the Orthodox Protestants ought to join to beat down Pract●cal atheism, which hath like a Torrent over-spread Christendom, taking a great part of its rise from these bitter quarrels about the claims to the Spirit; of all which disputes I shall say, as that great Erasmus confessed of himself, that he arose from the reading of the Schoolmen irritatior ad contentionem, 
Erasm. Colloq. Religios.  but frigidius affectus ad virtutem: He was warmer and fitter for a contention, but much colder to Piety and Devotion; which is the very effect that this wrangle hath wrought in most men at this day.  
To compose then all differences, and inflame true devotion indeed, well it were, that on all hands men would adhere to that which they are sure that the Holy Ghost hath uttered, and not what they imagine he spake. The Record is extant, 
2 Pet. 1.19.  and to it men shall do well to take heed as to a light that shines in a dark place. The place in which we live is but dark, and the error of opinion, and practise of impiety may easily seduce a well-minded man; in which distraction and darkness is any man desirous to guide his feet in the way of peace? then let him take what the Spirit hath plainly by the Prophets, Evangelists and Apostles uttered for his Guide; and setting aside all that may be cavilled about, he may safely, without error, and notorious wickedness, arrive at the place of happiness, 
Hebr. 5.12.  without error in the principles of the Oracles of God; that is, in the fundamental points of Faith, which essentially constitute a true Church, and a true Christian; for these are clearly and evidently set down in those words, that we are sure that the Holy Ghost hath uttered; and then again, without notorious wickedness; for that is the end that the Spirit hath uttered the words, That a man might receive the instruction of wisdom, justice, 
Prov. 1.3, 4.  and judgement, and equity; to give subtlety to the simplo, to the young man knowledge and discretion.  
Other Rule of Faith and Manners we know none; but because that of Ambrose is undoubtedly true, that Veritas à quocunque dicitur, à Spiritu sancto profecta est. Truth, by whomsoever uttered, is from the Holy Ghost; therefore we honour Truth, though it proceed from the mouth of man, a man not immediately inspired to utter it, as were these tongues. Traditions we embrace, so they have grey hairs, universal consent, and an harmony with what the Apostles uttered to pled for them; but not pari pietatis affectu, not with an equal Reverence with the Apostolical Writings. Let the Fathers of Trent answer for that; these I say we receive, yet not ad fidei {αβγδ}, t● lay a foundat●on for any point of Faith, but only for moral practise and discipline. human Arts and Learning we honour as a necessary help to understand the Language, the Art, the power in which these words were uttered, and a notable instrument {αβγδ}, to divide them aright to every one of the household. Learned and ancient Expositors we follow, as those who have brought great light to the Apostles apothegms; yet with this proviso of the valentine Council, so that their Lamps be lighted ex intrinsecis, from the apostles torches. A●l these we admit as helps, not as foundations on which to build our faith, because every rule of faith must be certa& Nota, certain in itself, and known to us, as this was; uttered, that it might be known, and by the holy Ghost, who cannot lye, that it might be certain.  
My speech hastens, and your at●en●ion I know calls for a conclusion. Audite seculares, comparate vo●bs Biblia ainae pharmaca. 
Chrysost. hom. 9. in Coloss.  Hear O you people, get you Bibles the best physic for your souls, in which you shall red what these holy men of God said, as the Sp●rit gave them utterance. But hear you again, not to lye in your h●uses covered with dust, but to red and learn by; Not to make Collections and inferences, when you and they are alone in a corner, but to settle you in those things you are taught. Search these Books with prayer, with humility, with sobriety; for in these God hath vouchsafed to speak to you. Those books which carry the titles of men, yet are the words of God, this place proves it evidently; for being filled with the holy Ghost, they spake as the Spirit gave them utterance. They began now, and so they continued.  
Now out of these books it is, that we fetch all the good lessons we teach you; our water is from their springs, our li●ht from their fire. And cursed be that tongue that brings any other. And so long as we prophesy according to the Analogy of Faith, to despise us, 
Luke 10.16.  is to despise the Spirit by which they spake; and to hear us, to harken to that Spirit that gave them utterance. For be it that we be Scribes and Pharisees, as I know the world thinks no better of us, yet we sit in Moses chair, 
Matth. 22.3.  and what we teach agreeable to the Law and Gospel, that you are bound to observe and do. Quod D●us p●r sacerdotes suos facit, ipsius potestas est. What God does by his Priests, 
Pucian. Epist. 1. ad Semp.  is his own power.  
Ay, but say some, if Christ or an Angel from heaven should preach to us, then we would hear; but when poor silly men like ourselves speak, what matter is it, what they say? But know, that this is the impious speech of a profane heart. For, if Christ himself should speak from heaven, he would deliver no other Truth. And yet when he spake in his own person, had he any more regard? any better audience? He is mad, say they, why hear ●ou him? 
John 10.20. 1 Cor. 1.21. Acts 17, 18.  When those, to whom the Spirit gave utterance, were they of any g eater repute? Their doctrine to the wise was the foolishness of preaching. And they themselves {αβγδ}, held for no other than babblers.  
As for those blessed spirits, should they at this hour be sent from heaven, they would b●ing but the same doctrine; should they bring any o he●, 
Gal. 1.8 9. 2 Cor. 4.7.& 5.20.  they must be accursed. It was the goodness of God then to man, to make men to be as gods to us, to sand this heavenly treasure to us in earthen vessels, that when the ambassador was a man like to ourselves, out of the affectio● we bear to our own image, might grow in love wi●h the message. Doth any ●an reject the flower for the husk, the wheat for the chaff? or is your gold the less set by because preserved in the skin of some dead beast? Out of question you will taste no walnuts because the kernel is matur'd in the womb of a sour and bitter rind, and refuse your drink, because the vessel is of wood or leather. Go to then, despise this bread of life, because we present it w ●n unclean hands: 
Psal. 19.10.  reject this word of God more precious than fine go●d, because we bring it to you in a body subject to mortality; disesteem this water of life, because we offer it in an Earthen Vessel: So you know withall, That if the word spoken by Angels was steadfast, 
Heb. 2.2, 3, 4.  and every transgression and disob●dience received a just recompense of reward: How shall you escape, if you neglect so great salvation, which at first was spoken of by the Lord, and was confirmed unto us by those that heard him?  
That the Holy Ghost descended upon the Apostles, it was for you; that he gave them the g●ft of utterancce, it was for you; that he taught them all truth, it was for you; that he directed their fingers to writ it, it was for your sakes; not for your sakes alone, but for you with others; as every drop of blood purified in the Liver, may be as well belonging to the Foot, as the Head; 
judas 3.  for the tenor of the words are, the common salvation; to which we that live now, have a title and interest, as well as the best and greatest who lived then, and may as justly claim, as the poorest man living may challenge and draw in an equal portion of the air with the greatest Monarch.  
And that Spirit which was mighty in the Apostles, hath at this time given me the gift of utterance to tell you so. My tongue would cleave to my gums, had not he opened my mouth, and my words would be no other than Addle speech, did not he put life and truth into them: Despise not then what is spoken for my meanness, but hear it, lay it up as the Word of God; look not upon the Earthen Vessel, but think upon the Treasure; 'tis the choicest Jewel that ever God bequeathed to man; Depositum Ecclesiae, that rare riches which God deposited in the hands of his Church. 
1 Tim. 6.20.  Buy it, beg it, get it, purchase it; for there is no other way to heaven, but what it shows; no other guide in the way, but this. And therefore if your faces be bent thither, search after this old way, take this for your Director in the way; for then you shall safely arrive at the end of your way, where alone you shall have rest and ease. All other things in the world have their growth and fall; only the Word of the Lord remains for ever. If you harken to it, and be a willing people, it will make you Saints on Earth, good men, and good women in this World; and after you have deposed your bodies of flesh in the Grave, it will be the means to mount your souls to heaven; where you shall be Saints in glory, bearing a part in that Angelical Anthymne, Glory and Wisdom, and thanksgiving, and Honour, and Power be unto him that sits upon the Throne, and unto the Lamb for evermore. Amen, Amen.    

The Sealing of the Spirit.  Cant. 8.6. 
Set me as a Seal upon thy heart, as a Seal upon thy arm.  
HERE we hear of a svit preferred, and at first sight we know not by whom, or to whom; but certainly by one in love, in that he requests the heart and hand to be at his devotion. And indeed if ever there were one in love, it was he who made this svit, with which passion he was so strangely transported, 
Cant. 2.5.& 5.8.  that he was sick of it again, and dyed for it. Do you desire to hear the manner of his death? Then call to mind a bloody sweat, a whip, a across, a Spear, gull, vinegar, Darkness, and an Earth-quake; and you may know who it was that was in love: Earth could not afford a man that would undergo this for his friend, and therefore Heaven sent down the Son of God to undergo all this for his enemies. 
Rom. 5.10.  Pity then it is, that he should have any thing denied him, that would spare neither heart nor hand to save both: And yet how hardly we grant either, the many Denials, the several Requests, the sweet Intercourses which pass in this Book betwixt Christ and his Church, do most evidently declare. I have now name unto you by whom the svit,( in the Judgement of the Fathers, and best of the Modern Expositors) is prefer●'d, no less person than the Son of God. 'twere a shane to deny him any thing, and yet how unwillingly do we come off? One while he is fain to complai●, another while to expostulate, now and then to chide; most frequently present his Beloved with Gifts and Favours, that no way might be unattempted ●o w●n her affection.  
It were too tedious to recite all these. In the Verse before, he puts her in mind of a wonderful mercy, that when he saw her in a very bad condition, yet then he loved her: He spied her under the Apple-Tree, upon which grew the forbidden fruit; then her Mother brought her forth, there she brought thee forth that bare thee; and yet, saith he, I raised thee up under the Apple-Tree, even when thou wert under guilt of disobedience, for eating the fruit of this three; I prevented thee with my love, and raised thee with my grace, that thou mightst be mine. The words then carry the same sense with those in Ezekiel, And when I passed by, 
Ezek. 16.6.  and saw thee polluted in thy own blood, I said unto ●hee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.  
In this Verse then being raised, he justly prescribes her a work, that she be industrious, and co-operate with the Spirit of God: For when once God by his preventing grace hath stirred the soul, and raised it from its natural condition; then the free consent, and co-operation of the soul with grace, and help of the Spirit is expected; seasonable it is to make such a motion as this, to which, if we will not be ungrateful, we are bound to yield, Set me as a Seal, &c. In which words consider, 

1. A Request; or if you will, an Order, or Injunction. Pone, Set.  
2. The Object, or Person whom you are to put. Me, My Name, my Honour, my Service.  
3. The Manner how he desires to be set. As a Seal.  
4. The two places where he desires to be set. Intus& Foris; within and without.    
1. Upon the heart within. Set me on thy heart.  
2. Upon the arm without. Set me on thine A me.  
You see what an ample Harvest I have of a little Corn; in the gathering whereof, if I a little exceed my hour, impute it to the fullness of the ears; and my zeal to importune you, that so earnest a Lover should speed in his svit. 'tis for obedience to the Spirit I move, 
2 Cor. 6.1. Isa. 1.19.  and that you receive not any more the grace of God in vain: But that you show yourselves a willing and ob●dient people; as ready to yield to his request, as he is to make it, which he doth in this word  

1. Pone me. Set me.  
Since God here desires to be set upon the heart, considered it would be, whether, or how far, and which way it is in our power to yield to this request. For it were but in vain to call for the Duty, which no man hath any power to perform.  
That grace is necessary to this work, I know not any man denies: For the natural man perceives not the things of God; he discerns them not, 
1 Cor. 2.14.  he relisheth them not; and what reason perceives not, assents not to, approves not, that the will can never choose, and be delighted with. If ever there b●●ny such motion in it, it must come from an higher cause, which because without any motive in us, it proceeds freely from it, we call grace, which is the special assistance of the Spirit moving, preventing, exciting, and so powerfully working upon the will of man that it may yield; discern first that what is proposed is true, and then freely elect it, because it is good.  
Whether this action of the Spirit be Proper, immediate, Physical; or whether it be Metaphorical and Moral only, by which God doth dispose and persuade the heart to yield, let others determine. Thus much must be confessed, that God offers no violence to the will of man, but sweetly moves by external and internal means.  
1. Before that a man can yield to the motions of the Spirit, there is ab extra, without, ordinarily the Word and the Gospel propounded unto him by the Ministry of the Church, in which there is contained many Threats, Promises, Exhortations, Reproofs, Punishments, Rewards: For God doth not use by I know not what Enthusiasms, and strange Raptures, to convert men, and make them set him as a Seal upon their heart. His u●ual course is to do it by the pub●ication of his Will; and therefore Saint Paul, who was a spiritual Father to the Corinthians, 
1 Cor. 4.15.  puts them in mind, that he had begotten them, but tha● it was through the Gospel; the preaching of the Gospel was the means he used to do it.  
2. Now certain inward effects there are, which often follow upon the outward means well prepared, and truly applied, such as are Illumination, or a light of knowledge in the understanding which was not there before; a certainty of that knowledge; to which there succeeds a smiting of the heart, a remorse of conscience, a fear of punishment, and yet some hope of pardon: Which, where the grace of God is effectual, persuade to Mortification, to Renovation, to Sanctification; to come out of the Kingdom of darkness, and to be translated into the Kingdom of his dear Son: 
Colos. 1.13.  For the Word of God is quick and lively, and stirs in the heart of man not yet justified, striking him even with fear and sorrow. 
Acts 2.37. Acts 24.26.  They who were present at Peters Sermon, were pricked to the heart. And when Saint Paul preached before Felix, he trembled.  
Man then is to be considered in a two-fold instant. The first is, when the Spirit of God by the foresaid means begins this work, sets upon the heart, and stirs it to Faith and Repentance. The other instant is, when there is an actual conversion, a new heart created; when men being born again, are engrafted into Christ, and brought into the number of Justified Persons.  
Let man be considered in the first instant of his uprising, and most certain it is that his very wisdom is enmity to God. 
Rom. 8.7.  His wisdom, his best thoughts are so far from yielding, that they incline him another way; they are not only contrary, but enmity: For Christ Jesus is a stumbling block to the Jews, and foolishness to the Gentiles: 
1 Cor. 1.23.  Natural reason of itself will never teach a man to be a Christian.  
But now let a man be again considered in another instant, when he hath laid to heart what hath been proposed; when he is warmed with ●he Word, turned from an heart of ston, 
Ezek. 36.26.  to a heart of flesh, melted, and made tender: and then it receives a new condition, that it both can, and will co-operate with Gods Spirit, and freely move itself to those works which are acceptable to him. Thus have I heard an instrument of music set first in tune, answer unto the melodious touch of a skilful hand, filling the ear with a pleasing air, which before the just extension of the strings by an ungrateful dissonancy did very much displease.  
I know not any sound Divine, who doth so conceive of the will of man, as if it were Inanime Organon, a senseless Block: For non corrumpitur quoad radicem agendi, but quoad terminum. The principle of action lies yet in the root, and the power to will in it is not lost, but the Application of it to this supernatural object. In wh●t comes within the compass of reason it is free, and hath, being assisted by a general grace, abil●ty to desire it, and apply itself to it. As for that which is of a higher pitch, when it is once raised by a special grace( as it is where the means are powerfully propounded) it may desire: Then petit terminum, then it alms at the right end, and freely wills the means that conduce to that end; like unto a Clock, it may be out of tune; or as a disordered compass point upon any Rumbe: But when some cunning Workman hath mended the wheels of the one, or else some knowing Pilot hath touched anew the Needle of the other; that gives a true notice of the hour, this of the Pole. Thus it is with the will of man, before God hath by the foresaid means mended it; omne bonum salutare est ultra spharam activitatis; all that good which tends to his eternal salvation and happiness, is beyond his sphere and power of activity; but when this Divine hand hath touched it, and set it in order, the fault is our own, if we point not right to heaven. Else how should God jud●e the world in righteousness, justly reward some for making right use of his Talents, and as justly condemn others for wraping up, and hiding his money in a Napkin! 
Bern.  Omnes nos causamur nobis deesse gratiam, said justius forsitan gratia queratur de nobis. Usual it is with men to complain that they want grace, but I fear that the grace of God hath more just reason to complain of men; for would they but answer to the outward and inward calls of grace, Lo, here I am, What wilt thou have me to do? 
Acts 9.6.  find they should, that the grace of God would assist and help them on to attain the end. Even the very Heathens have this grace offered them, 
Rom. 1.20.  that by the things which they see, they may beh●ld his Eternal Power and Godhead, so that they are without excuse: So that if they would inquire farther, and improve this grace, they might come to a farther knowledge, glorify him as God; and learn, since they do it not, he must needs be offended with them, and then again must be pacified and reconciled. This consideration would set them upon an enquiry how this were to be done, and at last finding that all their invented means were notable to do it, they would fix upon that which alone could; and Christian Religion alone teacheth the merits of our Lord and Saviour Jesus Christ; And this grace upon whose heart it works powerfully,  
1. First, Ex nolente facit volentem; of a stubbo●n, rebellious person, it makes him one of his willing people; for God judges no man worthy of salvation, whom he hath not made formerly willing to accept of it upon those conditions he hath propounded it. To which so long as man remains a stubborn, wilful, and perverse beast, he is unapt; therefore the grace of God removes this great impediment of unwillingness, and stirs him up willingly and freely to desire it.  
2. For this grace of God offers no force to the will of man; but it makes it move in its natural course, and co-operate with it. Hence the Spouse in the Canticles preys in this form, Draw me, and we will run after thee; 
Cant. 1.  as if she had said, I will not, I cannot run alone; but I desire that thou O Lord wouldst vouchsafe to run along with me, then we will run both al●ng together. Thou first giving me strength to run, moving and directing every step I take, and I willingly consenting to be drawn along, and moving with thee: This Saint Paul expresseth in himself most evidently; By the grace of God I am what I am, and his grace in me was not in vain, 
1 Cor. 15.10.  for I laboured more than they all; yet not I, but the grace of God in me. He acknowledgeth that it was the grace of God that drew him; of a stubborn Persecutor, made him ● willing Apostle; that stirred him up, he followed, he laboured, he ran along; but he ran not alone, nor laboured alone, but both ran together; the grace of God with him: So that that happens to a man raised by grace, that fell out to Ezekiels Cherubims and Wheels; They went every one straight forward; whether the Spirit was to go, 
Ezek. 1.12, 20.  they went: And th● Wheels were lifted up over against them; for the spirit of the living creatures was in the Wheels; when those went, these went; and when those stood still, these stood still; and when those were l●fted up from the Earth, 
21.  the Wheels were lifted up over against them. The motion of Cherubs and Wheels was from the Spirit; but being moved, then they move and go both together sweetly, kindly, freely.  
When then the Spouse desires to be drawn, she desires not to be compelled; she begs not that such a force be offered her, that may take away the liberty of her will; but only that there might be impressed in her a vehement inclination, a supernatural ability, by which she might be strongly, but yet kindly drawn; for trahit sua quemque voluptas; a man is said to be drawn to that, to which in desire, and with content he inclines. A father holds forth an Apple to his child; or a Shepherd a great Bough to a sheep, and by it draws him unto him; which yet is done without any violence at all, because the desire of both incline to it: So Christ and his Promises draw us unto him; not upon any co-action, not by any necessity; but with great content, and delight, and pleasure; and if there be a●y violence, or constraint at all in it, it is not offered to the will, first moved by God, but to the devil, to the World, to the Flesh, to our Pleasures, to our Profits, which labour to turn us from God, and hinder us to run together with his Spirit; which is the sense of that speech of our Saviour, the kingdom of heaven suffers violence, and the violent take it by force: 
Matth. 11.12.  For they are not called violent, because against their wills they suffer violence; but because willingly, and out of election, they offer violence to their sins, and to all that might entice them to those sins, which might hinder them from their Crown in heaven.  
Out of that which hath been said, easy it is to collect why God useth so many Exhortations, so many Suits to that man, that he may be heard and admitted; as in this place, Set me as a Seal. For,  
1. The Almighty by these requests or injunctions, would affect man with the sense of his duty, that he himself is the great Lord that may command, and Man his Servant and Vassal that ought to be commanded, however since he is pleased so far to condescend, as to request, that he be not denied, especially giving such reasons for it, which will melt any ingenuous heart.  
2. That since his heart without this impression or seal, is but a counterfeit, 
Isa. 58.4.  and the hand a fist of iniquity, that he would not resist the means to better both; but that when he speaks outwardly by his Word, he may be heard; and when inwardly by his Spirit, by sweet, secret, and gentle motions, he be not delayed, and put off: Two things are necessary, doceri& juvari, to be taught, to be helped; God hath done both; taught us by his Word, helped us by his Spirit; nor externally, nor internally is he wanting to us; to consent lies in us.  
Take these Exhortations then as spoken to those who are not yet effectually called, and so they are necessary to teach them their debt and duty; what they are by nature, and what God desires they should be. By nature without any seal of goodness at all, and now God desires they would receive his image; but take them as spoken to men already sealed, and so it is good advice, that they grieve not his Spirit, 
Ephes. 4 30.  when he comes to set his Seal upon them; but that they be content he be set upon their heart as an undelible Character and Seal, that may not at any time be defaced or broken.  
I shall yet more fully open unto you my meaning. You see here he brings the seal, as ready to do his office; Grace he offers, if you will. Let not us then refuse, or be unwilling to be sealed; it were our part to invite him; now that he is come, and makes a request to us, it were a base ingratitude to delay him, or shift him off. An argument rather it were of an honest heart to dispose ourselves, and work out souls as wax against his coming. If your heart be hard and obdurate, as good offer him a flint to seal, which can take no print. If your hand be wicked, as good offer him a dead to seal that is sealed already, and therefore incapaple of this holy impression. A willing, a soft heart, and an honest hand is the matter alone upon which he desires to be set. Refuse him in these, and you offer unto him an indignity.  
Shall I but mind you of that seal which he hath set upon you already? the very Natural Law which he stamped in yours and all mens hearts, is the inscription of this seal, Do as you would be done to. Ask not then, 
Psal. 4.7.  as they in the Psalm, Who will show us any good; for signatum est, the light of his countenance is sealed upon us. For Moral actions we have light enough from the Lamp of Reason, provided we can but keep this print fair; {αβγδ}, the things of the Law may be done by virtue of this Seal. 
Rom. 2.14.  And a shane it is, that most heathens preserve this Seal fairer than many Christians.  
Again, on the hand we have a seal of his also. For there is in every man a Natural dexrerity to this or that profession; in one to the plough, in another to the book, in him to the sword, in that man to the shop, which the Lacedemonians were wont to try in their children by putting several sorts of instruments into their hands, and look what the child made choice of, to that profession they put him.  
Would men then but follow ducem Naturam, men would be better skilful in all professions Arts and Trades. For this profession and ingenuity in Nature is a seal of the Spirit. And well it were that parents would observe it, and as their children are bent and inclined, so to endeavour to have it set upon the hand. There would much disorder in the life of man, and many inconveniencies be amended by it.  
This by the way. For there be higher matters he calls for by his Pone me. It is your Sanctification, it is your Conversion, which because it cannot be done without him, let every one of us pray Veni Creator, Come holy Ghost; Oh thou sweet breath of God, breath upon my heart, that I may be able to fulfil this thy desire. It was the desire of the Spouse, and we shall do well to join with her, Arise O North, and come O South, 
Cant. 4.16.  and blow upon my garden, that the spices thereof may flow forth. All those inward pangs, all godly meditations, all grave exhortations, all pathetical Sermons, all good books that ever ye looked into, are but sweet gales of this wind, by which ye drive on gently toward heaven. You never saw a dropping eye, or a bedewed cheek for him, but when the wind sate in this corner. First, there was a flavit Spiritus, then a flevit Maria. The Spirit first blew, and the blast begot this shower.  
And after this shower how sweet Gods garden smells! fluunt aromata ejus, the spices thereof flow forth; Not a three which is not loaden with its fruits, nor a root which shoots not into a flower, as ambitious to sand a sweet savour into the nostrils of the Almighty. The {αβγδ}, or strong savour of sin ascends no more to offend him, but instead thereof sweet words and good works alway follow upon this wind, this shower.  
Even in the most hopeful garden till this wind blow, the plants seem to be dead and withered as in the down-look of winter, the herb Grace of Charity, Faith, Humility, Obedience, put not forth one whit. But upon the rising of this gracious gale, the fruits of the spirit begin to knit; and if it blow long, and continue, you shall see Ver erit aeternum, the garden will be in its prime and glory. Faith loaden with good works, humility pressed to the earth with her burden of patience, obedience and charity bear their expected fruits, not one inspired virtue sterile or barren.  
But thus it befalls them alone who are diligent to observe when this wind blows. For the Spirit, that stirs up in thee good motions to day, will not always strive with thee. 
Jo. 3 8.  This wind bloweth when and where it listeth, and therefore it is uncertain whether thou shalt have the like impressions. Or if they be granted, 
Prov. 1.24.  it will be with more difficulty; for as God hath called, and thou hast not answered, so shalt thou call and cry and not be heard.  
Willingly then, thankfully receive the blasts of this wind; suffer no inspiration to pass without some special notice taken of it, 
Isa. 40.31.  and then thou shalt change thy strength, humanam in divinam, that of a man into a divine power. For these helps of divine grace are the enabling of our natural faculties, sent by God for that purpose, that we may more easily prosecute all religious acts. That light of Gods will sealed upon our understanding, is but the beginning of Faith, Meditation, Contemplation, by which the mind being moved, with content believes, meditates, contemplates divine Mysteries. The breath of the holy Ghost into the will, is an introduction of our hope and love, devotion and desires, with which the Will being exceedingly delighted, never rests till they be in a light flamme. The Embers satisfy not, till the fire burn out.  
As in a choir, the chanter begins the Te Deum, We praise thee O God, and then the whole choir comes in, and joins with him: So when we make melody to God in our hearts, it is God by his Spirit and his holy inspirations, that begins these religious acts; 
Ephes. 5.19.  but yet it is done to that end, that we should join with him, and continue in these praises to the God of Jacob.  
The more too blame they then, that lay all the work upon God, and put not their own shoulder to the wheel, as if the Spirit of Christ were to do all, and they nothing at all. His part he hath done, when he hath outwardly called you by his Word, inwardly spoken to you by his Spirit. Refuse him not then in his motions. Go on cheerfully and steadily in in your devotions, rise with his name in your mouths, work with his name engraven upon your hands, close up your day with his name in your lips, lie down with his name on your hearts, so shall you show that in some part you have yielded to his request, and are ready to yield to the rest; which was it is, I shall now acquaint you, by occasion of this pronoun Me.  Pone me. Set me. 
It was well observed by a quick-sighted man, that there was much Divinity couched in pronouns. Without doubt it is so here, for the weight of the sentence lies upon it. For let Heart or Hand have what seal they will, never so specious, never so learned, if He and his Character be not stamped th●re, it will not be accepted. Accepted said I? nay it will be odious.  
The Gods of the Heathens were good fellows, they would easily endure to entercommune with each other in their Sacrifices. One Saliar verse would content Mars and Hercules. The same Temple was dedicated to the Dioscuri. 
Strabo lib. 12.  The Eleusinian Mysteries were sacred to Bacchus and Ceres. Not to trouble you with more examples, we red of an Altar erected Diis Deabusque omnibus, To all the Gods and Goddess●s without distinction. But with the God we serve it is not so: He ●s a jealous God, he will have the soul that becomes his, 
Josh. 24.19.  to be sealed to his use, and his alone. No other may challenge any property in it, and therefore he calls to you here, Set me.  
A●d there is great justice and equity in this request; for whose image and superscription b●re your heart at first? was it not Gods? was it not first stamped with righteousness and holiness? As therefore our Saviour replied to the Pharisees that shewed him Caesars coin that bore his image and superscription, Give to Caesar the things that belong to Caesar: 
Matth. 22.20.  so also I can as easily satisfy any man that should doubt why he should set God upon his heart, that in common justice and equity he is bound to do it: For whose image and superscription doth it now bear, if he be a Christian? Is it not Gods? Let then God have the things that belong to God, no less than Caesar the things that belong to Caesar. This Argument I am sure was good at the first coinage, when the heart was first Minted; and if it be weak now, 'tis our shane that have blurred out the image of God from our hearts, and set upon them some other counterfeit impression, as if on purpose he should not claim his own. The Bu●lion indeed is Gods, but many among us have coined it in the Divels Name; otherwise how comes it to pass that so many Atheists, and profane persons, so many Sacrilegists, and false and blasphemous Swearers, &c. labour daily at the Mint?  
But of you Brethren I hope better things, and that you will readily yield to this request, that you will set him on your hearts and hands; which when you do, you must remember to set him in his Law and his Gospel too; for in these his face appears most gloriously in righteousness and true holiness; and therefore he commands by Solomon, that these be bound upon thy fingers, 
Prov. 7.3.  and written upon the Table of thy heart. Upon thy fingers to work by, and upon the Table of thy heart to love by; nothing is to come into thy heart and hand, which is not consonant and agreeable to this Law; for as all money receives estimation and value from the Kings Seal that is upon it; so all our works receive their worth and respect from that conformity which they carry to the Law of God.  
And when you are persuaded to set Gods Law there, set it as a Seal: Writing may do much, but Sealing is far better. Any Writing that is framed by pen and ink, is done by succession of parts, and many instants of time; letter is written after letter, line after line; now a little, and then a little; and possible it is that a Writing be cancelled, and the letters razed out; but a Seal sets the whole print in the self-same instant, all's done at once, and with the same hand; a man is not long about it; and being done, it remains in the Wax. And thus the Law of God should be stamped upon us, readily, universally, totally, constantly. All the Law, without omission of any part; for a man must not give himself a Dispensation, or seek for an indulgence for any precept. The will to obey, must be total together at once, as a Seal impressed upon the heart, and ready as occasion requires: For in respect of execution it is written by parcels, or piecemeal, the precepts being to be fulfilled as particular occurrences require; but as the impression of a Seal is durable, and lasts long; so the obedience to the Law must be constant; walk we must in it all the dayes of our life.  
And if our consciences can truly testify that thus we have set him, we have an assurance that we are sealed by his Spirit, because this ready, universal, and constant obedience flows not from any principle of the flesh; of which we ought to be ambitious ind●ed, since this is the Seal that makes up all, and without which nothing is to us Authentical; 
Rom. 8.16.  for except the Spirit of God testifies with our spirit, the ransom, the redemption, the purchase that Christ made for us, is but like a dead fair drawn without a Seal, which you know till the Seal be added, is of no validity.  
Necessary then it is, that we set, or to speak more properly, suffer the Holy Ghost to be set on our hearts and hands, if we mean comfortab●● to enjoy the promises of God, and benefits of Christ. His Person we cannot set there, but his graces we may: Charity and Goodness are in him as in the Prototype and Original Seal, and ought to be in us as in the Wax; increated in him, created in us; and yet so in us, as if they carried a lively impression of that stamp by which they were framed; whence, saith the Apostle, the love of God is  shed abroad in your hearts by the Holy Ghost, 
Rom. 5.5.  which is given unto us.  
To collect all, the sum is, that we set the Father, Son and Holy Ghost upon our hearts; that we set him there, and him alone, and no other God; that we set his Law and his Gospel there as a Seal readily, totally, constantly, which will be assurances that we have the benefits of Christ conveyed to us under Hand and Seal. 'tis his desire that it should be so; not set any way, or in a slight manner, as a face in water-colours; but as a Signet impressed, put case in hard Wax which is lasting; his request is, which sets me on the next point,   

3. Set me as a Seal.  
There be four Uses or Ends of a Seal or Signet.  

1. It serves for Propriety.  
2. For difference.  
3. For Memory.  
4. For Security. All which ways we ought to set Christ as a Seal upon us.   
1. For Propriety, that thereby we may be known to be his. We sign with our Seal, and mark those things we call ours, and in which we will not have another man to claim an interest. Shop-men seal their wears, Sheep-masters their own Flock; 
marshal.  and it was an old custom to mark their slaves with their own Signet; the servan● that would not leave his Master, must be bored through the ear. 
Exod. 21.6.  Those Jews who did over-weakly renounce their God by the irreligious Edict of the Egyptian King, were by his command to be signed with an Ivy Branch, 
Macc. 3.2, 21.  burnt into their bodies, in the honour of god Bacchus, to whose Protection and Worship they by their revolt had yielded: For it was the custom of the Heathen, either with a hot Iron to burn into their bodies, or else with a Needles point to punch into their flesh the Names or Pictures of those Deities to whose Devotions, and Heathenish Ceremonies they were addicted.  
Quid quod sacrandas accipit sphragitidas?  

Prudent. {αβγδ}. Hymn. 10  Acus minutas ingerunt fornacibus,  
His membra pergunt urere ut igniverint.  
Quamcunque partem corporis fervens nota  
Stigmarit, hanc sic consecratam praedicant.  
Whether this were not the manner that Baal's Priests cut themselves with Knives and Launcers, 
Vegetius. Aretius. Leges Arcadii& Honorii. cap. de Fabricensibus. Chrysost. Hom. 3. in 2 Cor.  let others judge. What should I tell you that the R●man Souldiers had the Names of the Emperours burned into their hands; In allusion to which the golden-mouthed father, {αβγδ}, &c. As the Mark and Seal is put upon the Souldiers, so the Holy Ghost is put upon the Faithful; that so if you desert your Rank, you may be discovered, and noted by all.  
Certain it is, that the Souldiers who were to fight under the God of heaven, 
Rev. 13.16.7.2.14.1.  and the God of this world, and the Beast, received the mark of the Beast in their right hand, and in their foreheads; The other, the Seal of the living God, which was his Name written in their foreheads.  
To what purpose you'll say is all this? Attend, and you shall now hear. Whether we aclowledge God for our Shepherd, as good sheep; or take him for our Master, as good servants; or give up our Names to him, as sincere Worshippers; or Lastly, fight on his side, as valiant Souldiers; fit it is we, should carry his Mark, and bear his Seal. By this we shall be known to be hi●; by it, he to be ours; the world may take notice that we are in it, not of it; the flesh, though we dwell with it, yet we owe it no servicc; the devil, that we fight not for him, but against him; for we have given up our Names to another General, taken his Seal upon us, by which we are become his.  
2. For in the next place, this Seal serves for a difference; we never were more like white paper, than when we were wrapped in our first Clouts; at that time it pleased God to make us his by baptism, and set his Seal upon us; by which th●n three no table differences were made of a Christian from another man: For then he professed his Faith, by which he is distinguished from an Infidel; then he renounced the devil, the World, the Flesh, by which he is distinguished from a profane person; then he became a child of God, by which he is distinct from a child of wrath. 'tis the desire then of our Saviour, that we being born again, profess the true Faith, whereby we shall be of the Orthodox; be regenerate, and born anew of water, and of the Spirit, 
John 3.5.  by which we shall be heirs of the Kingdom; briefly sanctified throughout, 
1 Thess. 5.23.  by which we shall be known from common men. This Seal then set upon us, will make a plain distinction of an honest and true Christian from an Infidel, heretic, Atheist, Hypocrite, Lewd Liver, a Reprobate Person.  
3. Now least we should forget our Profession, and with it our Duty; the Seal will serve to call to remembrance what we promised, when we became his. For the Holy Ghost, who sets the Seal, will be our Remembrancer; as our Master promised, He shall bring all things to your remembrance: 
John 14.26.  Anciently some did engrave upon a Seal the portraiture of their best Beloved. Ecce video amicam tuam Callidore. Call. Ubi ea est? Pseud. In Cera cubat. 
Plaut. Pseud.  And Epicurus's Scholars were wont to bear their Masters Picture enchased in a Signet. Others by pricking the skin with Needles, 
Pliny.  and rubbing it over with the Juice of some Herb, whose Tincture will never out, 
Sands tra.  did brand their arms to keep in memory each other. A custom much used among the Mores and Arabs to this day; but among both as an Antidote against Oblivion.  
Wise men have thought it always a strong Bar against sin, to have always in our memory some man, whose imaginary presence might keep us in awe. 
Seneca Ep. 11.  Take Cato; or if he be too harsh and stern, choose one of a sober mettal, whose gravity of life and speech thou lovest; his mind and countenance carry with thee, set him always before thine eyes, either as a pattern, or a witness. If fancied remembrances of other mens eyes be so available to awake shamefacedness, that so the boldness of sin may be stayed ere it look abroad; of what force should the memory of him whom we profess to love, by whose Name we glory to be called, whose eyes without slumbering or slee●ing watch over us; lastly, by whose Spirit we are sealed to the day of Redemption, be to with-hold us from unworthy actions? set therefore Christ upon thy heart to remember him; and good reason, for he bears the Seals of his love to thy soul in his side, and on his hands still; every minute he looks upon the marks, that those sharp Nails, and Spear delv'd into his innocent body; forget him not then, because he forgets not thee; remember him in the same way he remembers thee; as he did, and doth keep the Seals of his love upon his heart, and his hands; so do thou again set him by thy love, as a Seal upon thine, which keeps the stamp that is once engraven upon it.  
4. For certainty; thou shalt gain by it; for erit in Custodiam; he will protect thee under his Wings, 
Psal. 91.4.  and thou shalt be safe under his feathers, safer than Chickens under the Wings of the Hen. We seal up our Letters, Caskets closerts, Jewels, which we would secure from others eyes and fingers: Quae pretiosa sunt non uno sigillo obsignamus. The malicious Jews, that they might make sure work as they thought, with our Saviours body, importuned Pilate to seal the ston. 
Matth. 27.66. Dan. 6.17. Lips. Exc. 2. in Tacit. Annal. 2.  And Daniels Accusers never thought they had him safe enough, till they pr●cured the King to seal with his own Signet the Den of lions. Yea, I red, that the more miserable Romans were wont to seal up their Bottles of choice Wine from their liquorish servants with an Iron Seal, contrived with a Key, which they wore always for that purpose.  
There's nothing in the World needs more wary keeping than mans heart; 'tis Gods richest and choicest magazine: Here the inestimable treasure of Faith is stored; in it is the gold of patience laid up, which being tried in the fire of affliction, admis of no dross; here are all those Jewels of the Holy Ghost treasured, Joy, Peace, Love, Long-suffering, Gentleness, Go●dness, Meekness, 
Gal. 5.22.  Temperance; nay, Christ himself, and the Holy Ghost, are said to dwell in our hearts; 
Matth. 13.19.  into which Closet that old Thief, the devil, sometimes by violence, sometimes by cunning, endeavours to break in; fain he would be fingring some of Gods Treasure, and longs to rob us of one virtue or other. How necessary then is it, that our hearts be sealed with our Masters Seal, that is the magazine of so great riches, that is threatened to be robbed by so potent an enemy! For to what purpose were it to lay up so great Treasure, and leave the door wide open? Lock it up then, and all's too little; seal it too; the devil will be afraid to make his assaults, when he shall see Gods Seal, his Law, his Gospel, his Son, his Spirit upon it; when the devil found Judas unsealed, 
John 13.2.  He put into the heart of the traitor to betray his Master.  
Whether therefore we desire that God should lay any just claim or title to us, or else to be differenced from the Vessels of wrath, or to keep a continual Commemoration of Gods goodness to us; or Lastly, to preserve entire, and untouched, the riches of Gods grace with which he hath entrusted us, let us be sure to set him as a Seal, and that   

4. Upon the heart, upon the arm.  
Those are the places we are to receive his seal; poni vult intus& foris; set he must be inwardly and outwardly; upon the heart within, and the arm without; upon the heart by affection, upon the arm by operation; upon the heart by meditation, upon the arm by execution; upon the heart by holiness, upon the arm by righteousness; upon the heart by faith, upon the arm by good works, that so the whole man may be Gods; that so whatsoever is within us, or whatsoever proceeds from us, may have Gods Seal upon it. This request then in sense is the same with the great Commandment, Thou shalt love the Lord thy God; that's for the heart: Thou shalt love thy Neighbour as thyself; 
Matth. 22.35.  that's for the arm or hand.   

1. Upon thy heart.  
Yet when the day of sealing comes, be sure to proceed by a right method, and set him on the heart first; for that's the part about us he most loves; 
Prov. 23.26.  he requires it of every child of his: My son, give me thy heart; thence the arm must receive the impression: For the seal pleaseth not, which is set upon the arm alone; if it proceed not from the stamp of the heart, then Gregories Rule will be true, Probatio dil●ctionis exhibitio est operis; the work will prove our love, not else: For the work may be fair and splendid, as it was in the Pharisees Al●es and Prayers, and the heart an hypo●rite.  
The h●●rt then must needs be first s●al'd; because without it be so, not any impress upon the hand will please God: He is α and ω the first and the last; the Original of life and motion, and expects from us that part which ●●rst lives, and last dies; as if his intent were, or at least we may make that construction of it, that from th● α, the first instant of our lives, to the ω, or last period of them, our heart receive his Seal, and be wholly dedicated to him, to him; and to him alone.  
For if it fall out otherwise, complain he will, as sometimes he did by the Prophet, their heart is divided; that is, th●ir heart is not whole with God; 
Hos. 10.2.  for one part they re●erve for his service, the other for somewhat else. But as the same Wax is in vain stamped with different impressions, because the stamp of the one will exceedi●gly deface the impress of the other; so likewise the heart of man is not capable at the same time of divers Forms; set God there, there will be no room for the World; set the World there, and presently you blur Gods image. The Ark and Dagon, God and Mammon, Jehovah and Baal cannot co-hab●t in one heart; that little Thalamus of the heart is too narrow to receive two such great Princes at once, as the King of heaven, and the god of this World; the Author of Goodness, and that great engineer of Mischief. Whence the Spouse with the chased heart tells her Beloved, Q●aesivi te in Lectulo, I sought thee! in Lectulo, in a little Pallet, 
Cant. 3.1.  rath●r than in Lecto, a great Bed. Me●hinks in the Phrase there's a kind of Coarctation, and narrowing of the Room, as if the Church( like a good wife) were so scanted for lodging, that she could entertain no other, but her husband in Thalamo cordis, in the Bed-chamber of her heart; let him come and welcome, her heart was enlarged: But if any other, the Bed was straight, that it could not suffice; and the Covering narrow, 
Isa. 28.20.  that one could not wrap himself.  
But what if a Friend come, nay an enemy, must he go without lodging? Doth God so take up our hearts, that our Kings, our Parents, our Children, our Neighbours must find no love, no entertainment? no such matter; he that would have us lodge him there, commands us to lodge them too; yea, the more hearty entertainment we give these, the more welcome we make God.  
At the rising of the Sun those lesser Lamps of heaven are presently obscured; removed they are not from their stations, nor deprived of their light, but only hide from us by a more glorious body; at Night they take their course, and shine again. Thus it is with the love of God sealed upon our heart; the lustre of it ought to be so em●nent, that it seems to obscure and hid the love of man quiter; and indeed when these two come in competition, it must shine alone: But after God, then the love of man succeeds, and must shine in good works, as the stars take their turn, and shine when the Sun is set.  
Dispose of God first we must; lodge him in the best Chamber, and then after provide for the rest, as attenders, and servitors upon him; if either Neighbour or Friend; or Brother or Sister; or Father or Mother; yea, or the King himself be so ambitious as to thrust into Gods Room, and thrust him out, then they must be ejected as Intruders, and commanded to look for a lodging somewhere else. With God they may come, and be welcome; mary if they be so saucy as to come without him, the door must be shut against them.  
To this there be many pretenders, and none so forward to boast of the Seal, as those that have it least; on their backs you shall find the clothing of the sheep, 
Matth. 7.15, 22  in th●ir mouths, Lord, Lord, the words of servants; their ways are so close, so subtle, so specious, that without a narrow view, 'tis not easy to discern them from such as are truly sealed; their hearts you cannot see, their hands you may; have an eye then that way, and found it will be by a diligent observation, that though the voice be Jacobs voice, yet the hands of Esau, 
Gen. 27.22.  and by that you shall know them: For God enjoins all his to set him as a Seal, not only on their hearts, but on their hands also, which hypocrites will not do; or if they seem to do at first, that thereby they may get esteem, belief, and authority; yet their end being obtained, the Seal will quickly be wiped off, and their hand will become a fist of iniquity; constant they will not be in well-doing, as God expects in all those that bear his Seal, to be perpetually such outwardly, as they are inwardly, and therefore it is here added,   

2. Set me as a Seal upon thy arm.  
I red in Scripture of three parts especially upon which he desires to be set; upon the forehead, heart and hand; upon the fore-head, that we should not be ashamed to confess him; in the heart, that we love him; on the arm or hand, that we be doing good for his sake; to omit the two first, the last is that which God expects here, that we employ the strength of our arm to glorify him. The Rabbin said well, that God requires two things concerning his Law, Custody and Work; Custody in the heart, Work in the hand; for without this latter, 
2 Tim. 3.5.  we have only a show of godliness; we act Religion, not practise it.  
Now the practise of Piety is the Book we should all study; for without it our profession is vain, our love feigned; hence Divines define Theology to be a prudential virtue, that is affective, not speculative; practical, and not only contemplative, which warms first the heart, and after moves the arm; in a word, by which we are taught to live to God; in which life, they require not so much the happiness which we shall enjoy in another life, as our honest and virtuous Conversation in this: For he is the best Student in Divinity, qui verba vertit in opera, is not only a Learner, but a Practiser; not so ready to lend his ear to a Sermon, as his hand to act what he hath heard in a Sermon.  
And now O all ye that have dedicated yourselves to Gods service, examine your lives whether you have set God upon your hearts or no? It were a wrong to me to enter into your bosoms, and knock at those secret Cabinets open only to God and yourselves; but if I should, I assure myself it were a hard matter to find a man whose answer would not be, that he had an honest heart to God: But as Samuel replied to Saul, upon his forward answer, 
1 Sam. 15.13, 14.  I have fulfilled the command of the Lord; What then means the bleating of the Sheep and Oxen in my ears? So I may say to the most of men, whose hearts are so ready for God; if your hearts stand so upright to God-ward, whence proceeds those evil thoughts, 
Mat. 15.18, 19.  Murders, Adulteries, Fornications, Thefts, false Testimonies, Slanders that are so rise among you? Do not all these come from within, and defile the man? Would you put out the eyes of Gods Seers, and make them beileve your hearts are dedicated to God, when your hands are thus defiled! Good old meaning Isaac might be gulled with Jacobs voice, and Esaus hands; but never think that the eye of God, which never slumbers nor sleeps, 
Psal. 121.3, 4.  will give a blessing to a smooth tongue, and rough hands. If his Name be not engraven upon your hands, as well as pretended to be upon your hearts, ye shall have what Jacob feared, a Curse instead of a Blessing.  
The question of the young man was to our Saviour, Good Master what must I do to inherit eternal life? and of the jailor to Paul and Silas, Sirs, 
Matth. 19.16. Acts 16.30. Luke 13.6, 7.  What must I do to be saved? They still were for action; they knew well that the Fig-tree which bore green leave●, and no fruit, was in the end deprived of life and leaves too.  
For however in Christian Religion faith be the first and principal foundation that must be laid in the heart, whereupon all the rest is stayed and grounded; yet as in other material buildings after the foundation is laid, there remains the greatest cost, care, art, diligence, time and labour in raising of the Walls, disposing of the Rooms, ordering the Lights, setting on the Roof, beautifying and furnishing the fabric; even so is it in this spiritual house, in making the man of God perfect and absolute; the foundation and grand work of Faith is quickly laid in the heart; some small time of our life will serve for the learning of the principles of Religion; the greatest part of our dayes and labour must be spent in directing of the hand, and in erecting the whole frame of this spiritual edisice, and with the furnishing of it with all Christian virtues, and diligent observation of Gods Commandments; without which, our faith is to no more purpose than a foundation without a building, or a Stock or three that bears no fruit.  
This then is the end of all our Sermons, of all our Exhortations, that you furnish the inner man with all Christian virtues, and be abundant in the fruits of the Spirit. We can teach, you can learn no more but this, Set God on thy heart, set him on thy hand; this is the sum of the whole Law; for if thou love God, thou wilt give him thy heart; if thou love thy Neighbour, thou wilt lend him thy hand; the end of our Adoption and Redemption is no other: For therefore Christ freed us from our enemies, and gave us a faculty to become the sons of God, that we should serve him in righteousness and holiness, 
Luke 1.74, 75.  have holy hearts, and righteous hands. This is the end of our hope; for the reward in heaven shall be bestowed pro tecto, pro vest, pro frigidâ; 
Chrysost.  because out of the hearty love we have born to God, we have stretched forth our hand to house the stranger, to cloath the naked, to give drink to the thirsty.  
God grant therefore that we may so set God upon our hearts by pious meditations, fervour, love; and on our hands by outward Works, and charitable Deeds, that we may receive that blessing that shall one day be pronounced to the Doers of the Law: Come ye blessed of my Father, inherit the Kingdom of God pr●pared for you. Amen.     

These Sermons which follow, serve to Expound to us the Article of the catholic Church, the Communion of Saints.  
NEver any Agent is operative but in some Subject. In our s●lvation the Agent is the whole Trinity. God the Father ordained, the Son bought, and the Holy Ghost seals such as shall live with God. What they have done, I have at large declared before; it remains now to treat of the Subject in which they work, which in the Creed is called the catholic Church: For he that considers the omnipotent power, and ineffable love of God the Father; that knows the bitter death and passion of God the Son; that weighs the wonderful Gifts and Graces of God the Holy Ghost, sees without more ado, the principal causes of mans salvation: But to what sort of men this love, that price, 
1 Pet. 2.9.  those gifts and graces are extended, he sees not, till he hears of a peculiar People, a holy Nation, a royal Priesthood, honoured by the Name of the Church: For to those who are graced and dignified with this title, the merits of the Son of God, and the seals of the Spirit do belong and bequeath a blessing, and none else; Remission of sin is a blessing; Resurrection to eternal life and glorification, are blessings, and these are given to none but such who are within the Church,  
The Object then of Gods favour, and Christs mercy, is to be now the Subject of my Discourse; and that I lose not myself, and tyre you in discoursing on that Subject, upon which almost all the World is at loss, I shall make choice of such Texts as shall most aptly set forth unto us the Nature and Essence of the Church, and give me occasion to resolve many doubts which arise on all hands about this Subject. A Sea I now enter, tumultuous and dangerous; the good Spirit of God guide me, that I may be safely brought to the Harbour: And the words I set out with, shall be those which God by his Prophet Isaiah hath put into my mouth.  

The Stability and Excellency of the Church.  Isaiah 2.1.2, 3, 4, 5. 
The Word that Isaiah the son of Amos saw concerning Judah and Jerusalem.  
And it shall come to pass in the last dayes, that the Mountain of the Lords House shall be established in the top of the Mountains, and shall be exalted above the Hills, and all Nations shall flow unto it.  
And many people shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem.  
And he shall judge among the Nations, and shall rebuk many people; and they shall beat their Swords into Plowshares, and their Spears into Pruning Hooks; Nation shall not lift up a Sword against Nation, neither shall they learn War any more.  
O House of Jacob, Come ye, and let us walk in the light of the Lord.  
THAT these words contain a Prediction of the Vocation of the Gentiles, and the foundation of the catholic Church of Christians, is the judgement of all Ancient and Modern Expositors; for that there is a constat, and it needs no farther proof: What the Prophet delivers about it, may be reduced to these three general heads.  

1. A Preface, or Inscription of the prophesy, Ver. 1.  
2. A Prediction, or the prophesy itself, Ver. 2.3, 4.  
3. An Exhortation of the Prophet directed to the Jews, Ver. 5.   
1. The Preface shows us the certainty of the prophesy.  
2. In the Prediction we are to consider many things.  

1. The time when the prophesy was to take effect, In the last dayes.  
2. The firmness, stability, and continuance of the Church; It shall be an established Mountain.  
3. The Excellency and Glory of it; It shall be established in the top of the Mountain, and exalted above the Hills.  
4. The Amplitude and Greatness of it; all Nations shall flow unto it.  
5. The excellent and rare qualities of the people collected into this Church. 

1. Their Zeal, Love, Charity one to another, exhorting, and inciting each other to an ardent study of piety: Come, let us go to the Mountain of the Lord, &c.  
2. Their readiness to learn, and to obey; he will teach us his ways, and we will walk in his paths.     
The causes both of their 

Zeal,  
& Ready Obedience.    

1. That which outwardly moved them to it; the Law to go forth from Zion, and the Word of the Lord from Jerusalem.  
2. That which inwardly; the conviction by the Spirit; he shall judge, he shall rebuk.  
3. The third quality of this people, is, that they should be peaceable, Metaphorically described in the 4th. Verse, They shall beat their Swords into Plowshares, &c.   
3. When the Prophet had foreseen, and foretold that the Gentiles should embrace the light of the Gosp l, he exhorts his own Kindred and countrymen the Jews, to do t●e like. O House of Jacob come ye, and let us walk in the light o● the Lord, Ver. 5.  
This is the sum of this prophesy, in handling of which I shall insist upon those points only which are to my present purpose; the rest I shall but lightly touch, and first of the Preface.  

1. T●e Word that Isaiah the son of Amo● saw.  
The Word is here put for that which Isaiah saw, the Vision, or that which was revealed unto the Prophet; and it is not improbable, that it might be adumbrated, or presented unto him, that he saw the Gentiles, 
Scult. in loc.  and heard their words, saying one to another, Come, let us go up; it being usual with God, to confirm his promises by Types, and outward Signs. Thus in the Sacraments under visible signs he is pleased to represent unto us his passion, and to impart life and saving grace to such as are capable thereof; for sith God is in himself invisible; therefore when it seems good to his Wisdom that men should take notice of his approaches, he gives them some plain and sensible token whereby to know that which they cannot see; as in the motion of the waters at the Po●l of Bethesda; 
John 5. Acts 2.  or in the descent of fiery tongues upon the Apostles. Now that which he saw here, was the rejection of the Jew●s, and the calling or admission of the Gentiles into the Church; the rejectio● of them in the following part of the Chapter; the calling of the Gentil●s in this former; where we first meet with the time when this was to be fulfilled.   

2. It shall come to pass in the last days.  
Futurum est, It shall come to pass, that was out of all question, for the mouth of the Lord hath spoken it. Now if any should doubt, and ask, when should this be? he assigns the time, The last days; to wit, that time when the Law of Ceremonies was to be abolished, and the Gospel begun to be preached by Christ, after published to the whole world, which is called the last time in the Old Testament here, in Micah 4.1. Joel 2.29. And in the New, Act. 2.17. 1 Pet. 1.11. Heb. 1.2.  

Alvarez in loc.  Now this is called the last time, not ratione temporis, said ratione status. Not in respect of time, as if so soon as this prophesy should begin to be fulfilled, the last day must presently come. But that these should be the last dayes to the Jewish state and policy, that now the sceptre was to depart from Judah, 
Gen. 49.10.  Shil●h was to come, and a new form of government to succeed in the Church, which was to be fixed, firm, stable, and lasting, till time should be no more; and therefore this Policy might well be called the last, there being no other to succeed and come after it. The Law of Nature went before, the Law of Moses succeed. Novissimè, now in the last dayes he hath spoken by his Son; 
Heb. 1.2. Rev. 14.6.  and by any other he will not speak. His blood is the blood of the last and eternal Testament.  
Three ages then we may reckon of the world. The first is as it were the child-hood and youth of the world, under which men were Tutoured by the Law of Reason. The second, as it were the manhood, when the Jews were brought up under Moses and the Prophets. The third, as it were the worlds old age, lasting from Christs coming in humility, till his appearing in glory, in which men are taught by the Gospel, and which must last till all things which are written must be fulfi●l'd.  
But as th● Old age of m●n may perhaps last longer in number of yeares than both the other, which yet because it succeeds the other, is called the last age of man: So also may this, should it exceed both the former Ages, be called the last Age, because none is to follow it. For it is not called the last, as if it were not to continue after it began many dayes. But, that after Christ appeared in the flesh, no other Messiah was to be expected, no other Gospel, no other Sacraments, no other Church-government to be looked for; what he ordained, was to stand fast and continue to the worlds end. For as our Prophet assures us   

3. The Mountain of the Lords House shall be established.  
That is, the Church, as Expositors unanimously agree; and the cause of the Trope, is, First, because the Temple to which the Jews repaired for Gods service, was built on a Hill; and next it was the custom of idolaters, to seat their Altars, Groves, and Houses of their gods, on high places. Whether this were done in imitation of the Temple so seated, I know not; or whether by it they would put all men in mind to ascend in their thoughts, when they were about any Religious worship. 
Psa. 24.3.   
And those properties which in Scripture we read attributed to Mountains, will well agree to the Church.  
1. Abundance, Fertility, and Plenty; His vineyard was planted in a very fruitful hill: 
Isa. 5.1. Psal. 68.15.  As the hill of Bashan, so is Gods hill; {αβγδ}. Sep●. a hill of fat things, in it no want of any thing for the nourishment of a spiritual life.  
2. Wholesomnesse of air. And in the Church there be no mists and fogs of error; the doctrine of it ●s sound and wholesome doctrine; 
2 Tim. 1 1●.  sound words, that cure and preserve the health of a soul, and never infect it.  
3. Eminency and height. For Mountains are higher than other places, and so is the Church; it hath the pre-eminence of all other governments. All Sc●pters must yield to it, and Kings with their Crowns, 
Rev. 4.10.  submit before it.  
4. Security and safety. Fly to the Mountain, saith the Angel to Lot. 
Gen. 19.7.  And if there be security or safety any where to be found, it is in this Mountain: For it is the Mountain of God. 
Psal. 68.17.& 91.4.  This is Gods hill in which it pleaseth him to dwell f r ever. And if there can be protection any where, it must be in his house, under his wings, under his feathers.  
5. Here he will dwell: So that he hath not taken it up as a place to stay, rest, 
Psa. 132.14.  or lodge in for a night or so, as men use in an Inn, but as a House to dwell and abide in it for ever. In which respect it may well be called a Mountain, than which no parts of the earth are more firm, more lasting, more durable: Are they not for this called The Everlasting Hills? 
Gen. 49.26.  The violence of waters removes not these out of their places; Time though it wear them, yet it annihilates them not. And such is the Church of God a Mountain unmovable; It hath, it doth, it shall continue unto the end of the world; and therefore our Prophet here puts us in mind, that   

4. It is the mountain of the Lords House established.  
A house it is, built upon the foundation of the Apostles and Prophets, 
Ephes. 2.20.  Jesus Christ himself being the chief Corner-stone. This Corner-stone is put either in the bottom of the building, upon whose firmness and stability the weight of the whole doth rely; or sometime again in the top, to knit together two Walls. This Rock was Christ; and other foundation can no man lay; and Christ also was this upper ston, who knit together the two Walls, Jews and Gentiles, into this one House his Church. And being thus knit, so the house must stand; 
Mat. 16.18.  For the Gates of Hell shall not be able to prevail against it.  
Persecutors, heretics, schismatics, profane persons, are these gates of Hell. They that sit in the gates, and have power in their hands, and counsel in their heads, crying with Edom, Exanite, exan●te, 
Psal. 137.7.  usque ad fundamenta, Down with it, down with it, even to the ground, are the strength of the bottonles pit; but their strength is to sit still, 
Isa. 30.7.  for the Mountain of the Lords House shall be established; when they are able to remove the Cornerstone that is laid in the foundation, or that knits the walls, then they may hope to cast down and ruin the House; but since that is immovable, and beyond their power, all their endeavour is like that of the giants, who laboured to remove Mountains to their own ruin.  
Confessed it must be, that the rain hath descended, and the floods came, 
Mat. 7.27.  and the winds have blown high, and have fallen upon this house; irruerunt, said non prevaluerunt; the storms have been many and great, but it was never stormed, for it was and is built upon a Rock. We have a strong City, salvation will God appoint for walls and Bulwarks. And as we have heard, 
Isa. 26.1. Psal. 48.8.  so have we seen in the City of our God, that God upholds the same for Ever.  
Pharaoh works wisely to destroy the Israelites, but they multi●ly; 
Exod. 1.10. Ezra 2. Mat. 2.  The Babylonians oppress the C●ptive Jews, but they return many more thousands than were carried into bondage. Herod seeks the life of our Saviour, but Christ lives. 
Acts 3.  The High Priests and Elders seek to suppress the Apostles, but the Word in their mouths took effect to the conversion of the world. What should I say, 
Tertul.  that Sanguis Martyrum was seemen ecclesiae, the blood of Martyrs was the seed of the Church? So true is that of Hilary, aec lesia dum persequuta est, 
Hilar.  floret; dum opprimitur, crescit; dum contemnitur, proficit; dum laeditur, vincit; dum arguitur, intelligit; tum denique stat, cum superari videtur. That which mists, fogs, and clouds, are able to do against the light and beams of the Sun; the same may force, fraud or falsehood do against the Church; hid they may the glory thereof for a time, wholly suppress the beams and light they never can; for it is a City built upon a Hill, the Founder is God, Christ the Foundation, the Elect the living stones, the Spirit of Love and Truth the cement that joins them; so that the gates of Hell shall never be able to prevail against it. Oppugnare possunt, expugnare non possunt; Oppose they may, and will, but utterly overthrow they never shall: Be it that God bring a heavy destruction upon any people, 
Isa. 14.32.  among whom his Church doth sojourned, so that a man may take up the Prophets words, howl O Gate, cry O City, thou whole Palestina art dissolved, for there shall come from the North a smok●: What shall one then answer the Messengers of the Nations? what shall be said to them that ask in such a general deluge, What shall become of the Church? This, saith the Prophet, Say, that the Lord hath founded Zion, and the poor of his people shall trust in it. 
Isa. 11.16.  These are the remnant of his people, for whom there shall be an high-way to escape, as it was for Israel in the day when he came out of Egypt. 
Isa. 6.13.  When the Cities shall be wasted, in it there shall be a tenth, a part Sacred and dedicated to God, and it shall return. This shall be like a Teile three, and as an Oak whose substance is in them, when they cast their leaves; so the holy seed shall be the substance thereof. As in the Autumn trees cast their leaves, whose substance and life preserved in the root, shows itself the next Spring: so is it with the people of God; despoiled they may be in the Winter of affliction of all their beauty, but the substance still remains in the Holy seed. And so long as life remains in the seed, the species and things themselves can never be said to be extinguished. And from this seed, in despite of all opposition, many other Holy branches will shoot up.  
Now if you ask the reason, I can give no other than th●s, The zeal of the Lord of hosts shall do this; 
Isa. 9.7.  'tis his love, 'tis his mercy to his Church; for he hath writ her in the palms of his hands, he hath loved her with an everlasting love, 
Isa. 49.16. Jer. 31.3. Hos. 2.19. Mat. 16.18.  he hath espoused her to himself for ever. He hath built her upon a Rock, he hath founded her as a Mountain, a Mountain prepared by him, established by his Decree. And then 'tis but in vain for Devils or men to go about to move it, much less to remove it. 'tis the true Hill of Zion that stands fast for ever. 
Psa. 125.1.   
And yet this gives no security to any particular Churches, but they may be broken off. The promise is made to the whole, and not to any part. 'tis the Mountain of the Lords House that is established, and must stand, not every particular ston, or parcel of that Mountain. For as we see by the injury of time, or violence of torrents, many eminent parts of a Mountain to be broken off, and divers great stones to be tumbled down, when yet the whole remains firm upon its basis and foundation: So is it with the Church of God; many fair and goodly pieces have been broken off, as Jerusalem, Corinth, the seven Churches of Asia, that at Colossi, Philippi, &c. And yet the Church built on the Mountain, 
Psa. 89.37.  remains still, and shall remain so long as the sun and moon endureth.  

Rom. 11.20, 21, 22.  The Lesson that we are to learn from it, is that of St. Paul, Be not high-minded, but fear; and I cannot use a more powerful argument than he doth, drawn from the example of the Jew; For if God spared no● the natural branches, take heed lest he spare not thee. Behold therefore the goodness and severity of God; on them which fell severity, but towards thee goodness, if thou continue in his goodness; otherwise thou also shalt be cut off. These last words sound in the ear like a clap of Thunder, Thou also shalt be cut off; whom will it not startle! Spoken it is to whole Nations, spoken it is to all particular Churches, spoken to every single man in any particular Church; and can they then do less than fear? What was once done, may be done again; the Jew degenerated and was cut off, take heed lest the same befall not thee, if thou prove an unprofitable branch.  
As God is good, so is he also severe. The sight is offended with too much light, and by too little hindered. So the comfort of Gods promises is much abated by the view of too much mercy, or none at all; that causeth despair, this presumption. The cure for both, is, the remembrance of Gods {αβγδ} here, his excision of the Jew, it will secure from presumption. Remember also his incision of the gentle, and it will keep from despair. And yet that no Nation engraffed into the Vine or Olive in place of the Jew be high-minded, that shall befall the gentle that befell the Jew, {αβγδ}, if he continue not, he shall be cut off, stocked up; become in a worse case than the Jew; for he hath a promise to be engrafted again; but to any particular Church of the Gentiles, I find none such made.  
Continue then, and persevere to the end. 
Heb. 3.14.  This is a necessary condition of faith; for faith saveth that is kept to the end: Flowers fresh and sweet please, but fading are cast away. If Jerusalem the faithful City become an Harlot, if Corinth rent with divisions continue carnal, 
Isa. 1.21. 1 Cor. 3..4 Rev. 2.4.& 3.15.& 17.5. Mat 3.9. Jer. 7 4.  if Ephesus leave her first. Love, if Laodicea be not hot nor could; nay, if Rome her self become the Scarlet whore, she also shall be broken off. Think not to say with the Jews, We have Abraham for our father; for God is able even out of these stones to raise up children to Abraham. Presume not upon The Temple of the Lord, The Temple of the Lord, for any particular Temple may fall to the ground, and yet his House be established. His promise is not made to any National Church, it is to the catholic; This is the Mountain of the Lords House, and it shall be established in the tops of the Mountains, and shall be exalted above all hills.   

5. Established in the tops of the Mountains, and exalted above all Hills.  
Our Prophet still continues in the Metaphor; and as by the Mountain he intimated the stability, continuance, and firmness of Christs Church, so also in this he foretells the glory and eminency of it. Far more glorious it shall be than any other Temple, either Jewish, or Heathenish; and the Truth professed by them who resort to it, as far exceeding all other Religions, Sects, and impieties, as a Mountain that over-tops all the Hillocks round about it. You see the reason of the Trope, and it justifies our Saviours words, That it is a City set upon a Hill, whence it will follow, 
Mat. 5.14.  that it cannot be hide; and thence we may as easily gather, that it must be Visible. Which doctrine we constantly maintain, though our Adversaries of Rome are pleased to defame us: And defended it must be; for how else should all Nations flow unto it? how should they call one to another, venite ascendamus, Come, let us ascend to the Hill of the Lord, if this Mountain, if this House did not appear? This is it then we say, that existent always it is, but not in an equal glory. The question then being not of the essence of the Church, but of the existence only, evident it is, that the distinction of a visible and invisible Church is but modal, which never makes a new thing, but intimates that the adjuncts of the same thing are to be considered at one time in this manner, and at another time in another. You shall understand my meaning by familiar instances: I pull in, I put forth; I clinch, I open my hand; will any man say my hand is not the same it was before? A man retires himself out of this Congregation, and anon he appears again; is he not therefore the same man? The like may be said of the Church; in the time of trouble and persecution it hath retired; under the protection and favour of Princes, it hath come forth again; contracted it hath been by sin and heresy; dilated and opened by the gracious motions of the Spirit; and yet all the while but the same Church.  
But that you may the better apprehended this point, for a main matter depends upon it, I will show you how far we grant the Church visible; how far, and in what sense invisible.  
1. If the catholic Church be taken in its full latitude, as it takes in Christ the Head, and whole society of Saints, partly Triumphant in Heaven, partly Militant here on earth, so it is invisible. For neither is Christ the Head now an object of our eye; nor yet from Ab●l to this day, any one, as a member of that society, seen by us.  
2. For next, we say, that let the Church be taken for the true, proper, and univocal parts thereof, wrestling with flesh and blood, now here on earth, who are truly members of Christs mystical body, and these are wholly invisible. All men knew Nathanael to be an Israelite, but that he was a true Israelite, 
John 1.47.  in whom there was no guile, was no object to sense, but known only to God, to whose eye the heart is clear and manifest. As men are Christians they may be seen; but that they, are elected, that his Spirit unites them to Christ, that they have faith unfeigned, that their works proceed from a pure heart, and a good conscience, who can pronounce, saving only the searcher of all mens hearts, who only intuitively doth know in this kind, who are his? We can see the men, and by their fruits hope they are Gods elect; but to speak precisely, no mortal eye can discern them to be Gods Elect, but God alone: because Hypocrites and the Reprobate do many times resemble them in show and profession. And thus much a Papist dares not deny.  
3. The whole question lies only upon the outward state and condition of the Church. And of this the Learned of Rome affirm, that the company of Professors must be so illustrious, that it may be known to all men, living at all times, that the Church is so visible, that it is palpable, that it is as co●spicuous as any earthly kingdom, that it may be discerned, and as it were pointed out with the finger. This their error lies in the excess. With them then though we agree that the Church even in the external face and profession hath been and shall be always known, being a Society distinct from Jews and Infidels; Yet we content ourselves with a lower degree of visibility: For we say, That this Society is not always alike eminent, but sometimes clouded, obscured, covered, darkened, as a house on the top of a Mountain envelop'd with a mist or a thick fog. This company is descended from Abraham, of whose posterity God said, that it should be ●ike the stars of Heaven, 
Gen. 15.4. Gen. 22.17.  and the Sands of the Sea; sometimes then as those lights of heaven, shining in their glory, at other times are darkened or eclipsed; at one time as those sands apparent to any eye, but at another covered with waves of tribulation and tentation. And this is evident to any man that is conversant, either in Scripture or story.  
For first, The number may be small: Was it not so in the time of Elijah? Doth he not complain, I only am left alone? Seven thousand indeed there were, but Elijah saw them not; a seed, a remnant, 
1 King. 19.14, 18  a substance in the root which every eye cannot discern; if the Church be so conspicuous, as the Romanists tell us for the number, why do they place it in the V rgin Mary alone at our Saviours passion? certainly it was not very glorious, when those one hundred and twenty were shut up, and concealed in an upper Chamber. 
Acts 1.15.   
2. The external Government thereof may come to decay; Pastors driven from their Flocks, and the outward exercise of Religion suspended. In the Jewish Church it was so in the seventy years captivity; and by the confession of our Adversaries, it shall be so in those three years and a half of Antichrists Reign; for they agree to that of hippolytus, 
Hippol.  that then the holy houses of God shall be like a Co●●age; the precious body of Ch●ist and his blood shall not be extant; the Liturgy shall be extinguished; the singing of Psalms shall cease; the reading of the Scriptures shall not be heard: A●d therefore the Church is well compared in the Revelation to a Woman, which at one time is as visible as any thing can be, clothed with the Sun, 
Rev. 12.1, 5, 6.  and having the Moon under her feet, and upon her head a Crown of twelve stars; and yet at another time she is driven into the Wilderness out of the sight of men; yea, her child taken up into heaven, there to abide a thousand two hundred and threescore days.  
3. The most and greatest may be carried into error; the Pastors becoming Wolves in Sheeps clothing, 
Rev. 13.6, 17.  and the people receiving the mark of the Beast; so that some few, and they such as are most unlikely to defend the Truth, are remaining: Multitude, Authority, and Reputation defendi●g the one side; and Paucity, and Meanness, discountenancing the other. Thus it fell out in the time of Arrius, when the whole world groaned, & miratus est se factum A●rianum, and wondered how on a sudden it became Arrian; Athanasius only, and a few that were banished with him, excepted; whose hand was against every man, and every mans hand against him. 
Gen. 16.12.   
4. Lastly, Yet we affirm that there have been, and evermore shall be some Pastors and People, more or less, who even to the view of men have professed the substance and essential parts of Religion, and have openly taught the prime, necessary, fundamental Articles of saving truth, though in some secondary points carried by the stream and darkness of the Times, they might have failed and erred; yea such, who have reproved the gross Errors which Time-servers, and false Teachers brought in. This they have done, either Agendo, or Patiendo; either by their tongues or by their lives; by preaching the Truth, or dying for the Truth; so that Historians have taken notice of them.  
The doubt then betwixt Rome and Us, ought not to be of the Visibility of the Church, but only of the manner of the Visibility: For we both affirm it visible, but not in the same degree. They tell us of a Ro●al, Pompous, and Glorious Estate, such as is the outward face of Earthly Dominions and Monarchies; and this we deny to be always necessary to the Church of God; for we make it an external, no proper accident of the Church, and such is separable: And instead thereof we put another Visibility, to wit, a company of Pastors and Pe●●le, however reproved, disgraced, persecuted, that either in the view of the W●rld in General, or in the presence of any part thereof, do teach saving Truth i● the Main and Capital Articl●s of Religion, which we say is sufficient to make the Church visible, and is inseparable from it.  
These things being premised, easy it is to answer unto that scornful demand of those who flowt, and ask, Where was our Religion? Where was our Church before Luther arose? In what hole of the Earth it lurked? where for so many years it lay asleep? Foolish men! as if Luther, or any other Reformer ever went about to erect a new Church, or a new Religion: No, no, the Church of Christ never was but one, the same from the beginning to the end. If their Church then was visible, ours is also visible, because theirs and ours are both but parts of the catholic; theirs indeed unsound, ours recovered of that unsoundness which it had contracted so long as it was remaining among them: 
1 Kings 5.  As therefore Naaman, sick of his leprosy, was the same Naaman that he was, being cured, visibly the same man; so also are we yet visibly the same Church, of the same society of Christians, among them leprous, but gone from their company healed. When then was our Church visible before Luther? Why in the bosom of Rome; but unsound, and unhealthy; where is it now? in the Western Church still, visibly healed and bettered.  
The state of the Church under the Roman obedience, and that part which is Reformed, is very fitly resembled to a Field over-grown with Weeds, Tares, and Cockle: Some part whereof is weeded and cleansed, some part whereof remains as it was before; which makes such a vast difference to the eye, as if it were not the same Corn: But being well considered, it will appear, that the whole difference is from the Weeds which remain there, and are here taken away. Those laborious husbandmen, that in the last hundreds of years have taken pains in plucking up those rank Weeds out of the Lords Field, cannot be rightly said in doing this, either to have brought in another piece of ground, or to have changed the old seed; the Field is the same, but weeded now, and unweeded then; the Grain the same, but winnowed n●w, and unwinnowed then; and this appears, because we both hold fast still the same fundamental points, the same Creed, the same Rule of Obedience, the same Rule of Prayer, the same Sacraments, the same Canon of Scripture.  
It doth not then beseem men of learning and ingenuity to object in scorn to us an airy and Mathematical Church, consisting of certain imaginary invisibilities; for our Church is no more airy and invisible than their own, being in Essence the same with theirs, as the blind man, who had recovered his sight, was the same in substance he was before; no other man, but no blind man. That which we confess, is this, That the number who opposed their innovations, was in comparison of the opposite party, small, their authority little, and their power less; so that in regard of the prevailing Faction, which like some swelling Torrent carried all before it, they were scarce a considerable party. A party yet they were, who with Elijah, and his 7000. never bowed to Baal; and because they were but a small party, it gave occasion to some Divines to say our Church was invisible. The parts of this Church, whether visible, or invisible, in the sense before belongs to the catholic Church, of which we have an evident prediction in this place, because our Prophet adds,   

6. That all Nations shall flow unto it.  
Such was to be the latitude of this Mountain, such the amplitude of this House; the catholic Church and Faith was to fill so many places, that it might be said to be planted everywhere. Other Nations had their Mountains, that is, their Groves, their Temples, their Altars; but there was not an universal concourse of all people to any one of them. In Judea also the Mountain of the Lord was very glorious, but not a Jew dare say, that the glory of their Temple, or hill of Zion consisted in this, that all people came to Jerusalem to worship. In Jewry indeed God was known, and his Name was great in Israel; at Salem was his Tabernacle, 
Psal. 76.1, 2.  and his dwelling in Zion.  
B●t all this while the Gentiles in general were set by, they had not the knowledge of his Laws; as they cared not to perform any honour to God, so God called upon them for no special duties. In one country or other he might perhaps cast a favourable eye upon this or that man, and call a Job, a Naaman, a Jethro, or an Eunuch to do him service; but for the gene●ality of men, he suffered them to wander in their own ways, 
Act. 14.16, 17.  though then he le●t them no without excuse, because he gave them rain, and fruitful seas●ns: But when these last dayes came that our Prophet speaks of, this Mountain was exalted above all Hills, and all Nations did flow unto it. whilst it was yet confined at Jerusalem, there were of all Nations converted by S●int Peters Sermon, and soon after the noise of the Apostles Trumpets, sound●d over all the World, thousands in all places resorted to this Mountain. About one hundred and forty years after our Saviours birth, so great was the confluence of people, that an Ancient Father was not afraid to say, 
Justin. Martyr dial. cum Tryphone.  that there was no People, no Nation so barbarous amongst whom by the crucified Jesus supplications and thanksgiving are not made to the Creator of all things. In Lybia, Egypt, the East, there were many Languages, but one Faith; 
I●●n. tertul. Apoll.  Christians then filled the Islands, the Castles, the Cities, the Palaces, ●he Senate, the Court of the Roman Empire: Parthians, Medes, Ela●●tes, M r●s, Gauls, Spaniards, Britans, Sarmatians, Germans, Scythians did render themselves Subjects to Christ and his Law.  
Daniel saith, that he saw a ston; i. e. Christ cut from the Mountain; 
Dan. 2.45.  i. e. Mary, without hands; that is, the help of mans seed; and that this ston became a Mountain, which filled all the earth. How grew this ston to be so great? how to fill the whole earth? not in his Natural body, but in his Mystical, which is the catholic Church, filling the whole Wo●ld; to which Saint Augustine alludes in this manner, What is there so manifest as a H●ll? 
August. Tract. 1. in Ep. Joan.  But yet there be many Hi●ls unknown, because they are but in one place of the Earth; but so it can never be said of this Hill, because it shall be an Hill erected in the top of H lls, and all Nations shall flow unto it. 
Prov. 14.28.  In the mult●tude of a people is the glory of a King. How glorious then was this Empire to be, in which there was not an accession of one Nation, or one people, but every Tongue, every Nation, were annexed to his Crown, and the uttermost par●s of the earth given to Christ for his inheritance! 
Psal. 2.8.   
This was the honour reserved to the Son of God; he was to be the catholic King, and King of catholics; his Church is catholic, his Power is catholic, his Laws are catholic, and are made known to all▪ that they might be observed by all; to that end he gave a catholic Commission to his Disciples, Go and teach all Nations; for now Peters observation is found true; In every Nation he that fears God, and doth righteousness, 
Mat. 28.19. Acts 10.34.  is accepted of him.  
Now this is a point that serves for Reproof and Comfort.  
1. It casts shane into the face of the Romanists, that engross Christ to their seven Hills. God saith, all Nations, no say they; none b●t they who shall be built upon the Popes Rock; none but who must have depe●dance on St. Peters Chair. Uncharitable men, that when Christ hath given liberty for all Nations to flow to his Church, do so restrain and confine the limits of it, that none shall come thither, till he come to Rome first; the rest may be excluded for heretics, schismatics, Infidels, and I know not what; if this be not donatism, let the World judge: But with these I will not enter the Lists at this time.  
2. That which I intend, is to leave a deep impression in your hearts of this mercy; for give me leave to bespeak you in Moses words, rejoice O ye Nations with his people. 
Deut. 32.43.  Before we were a Deodate given to Christ by God, shut we were out of the Covenant, 
Eph. 2.12, 19. verse 3.  enemies, strangers, without God in the World; but now we are admitted into the League, made friends, taken into the Family, and incorporated to be Fellow-Citizens with the Saints. Before we were children of wrath; 
Ephes. 1.6.  but now beloved in him, who was, and is the Beloved. Before banished from the inheritance of heaven; but now estated in an inheritance uncorrupt, 
1 Pet. 1.4.  undefiled, that fades not away, reserved for us. Before we were dispersed over the World; 
John 10.16.  but now gathered as Sheep into one Fold, under on● Shepherd. Before we sate in the darkness and shadow of death; but now light is risen up to us. 
Matth. 4.16.  Our Saviours words are made good, Many from the East and West, 
Matth. 8.11.  from the North, and from the South, shall come and sit down in the Kingdom of God: God hath persuaded Japhet to live and dwell in the Tents of Shem. 
Gen. 9.27.   
That Task which the Apostle puts upon us for this mercy, is, that we praise God. 
Rom. 15.11.  Praise the Lord all ye Gentiles, and laud him all ye people. The Lord hath healed the broken-hearted, and given sight to the blind. Lost Sheep we all were, 
Psal. 34.18.  and God hath gone after us in the Wilderness, and brought us home on his own shoulders to the Fold. 
Luke 15.5.  The time was, when we lay as the wounded man, and no eye pitied us; the Priest and the Levite passed by without compassion; 
Luke 10.  nor so much as a Mosaical sacrifice was to be offered for us; Then came the good Samaritan, he poured in wine and oil, and brought us to his inn, his Church, where he bound up our sores, and cured our wounds; and shall not we l●ud him, and praise him for this? Good words do well, but good works do far better; this last is a Real Praise, the other but Verbal; neither will the offering of the lips please him, without the sacrifice of the life, proceeding from an honest heart. And therefore so often as you call to mind this benefit, this insition, this engraffing in his Church, toti laudate; cantet Vox, cantet Spiritus, cantent facta; let tongue and heart, and spirit, and life, and dealing, and conversation altogether set forth his praise; and for this you need not go far for a patte●n, or example, these people here may be your copy; for Gods Mountain was no sooner exalted among them, but 

First, They flowed to it; see, their heart was ready.  
Secondly, Then they called to one another, Come, let us ascend; behold, they were not backward with their tongues.  
Thirdly, Lastly, They profess their obedience, that their life should be answerable to their profession; He shall teach, we will walk in his paths.    
These are the Properties and Characters of Gods people; the first of which is their readiness, their willingness, the joy, content, alacrity they take in Gods service, intimated in this word,   

1. Confluent, They shall flow unto it.  

Rev. 17.15.  The waters are Peoples and Multitudes, and Nations, and Tongues. Now as waters rise from several Springs, and are conveyed by several Channels, till at last meeting in some one great River, they run together lovingly into the Sea: So the people of several parts take their ways and courses, but at last meet and agree sweetly, and continue undivided till they come to this Mountain: They flow in great multitudes, as waters; and they run apace, as waters; and derive themselves freely, read●ly, naturally, as waters; in this only lies the wonder; that whereas waters by the instinct of nature stream along to the lower places, these should ascend, and mount up to a Hill.  
A wonder indeed, did we not know that they are moved by another principle than that of nature; for Spir●tus Domini incubabat aquis; 
Gen. 1.2.  it is the Spirit of the Lord that moves upon these waters; and this carries them upward, whither by their own disposition they would never incline. Of a rebellious and stubb●rn, it makes them an obedient and yielding people; of sullen, ready and quick; of an obstinate, slow, and refractory, a joyful, a nimble, and a willing Nation; so that they no sooner hear, but they obey; 
Psal. 18.44.  they no sooner are called, but they come; no sooner are moved, but they move, and run together to this Mountain of the Lord.  
And if they meet with any obstacle or impediment in their way, that would divert or damme up their course,( as they meet with many) they have this also of water, that they make a stand, and collect their force, till they rise to that height and strength, that they overflow the Were, and then run with more courage and expedition than they did before.  
Sic ego torrentem, qua nile obstabat eunti  
L●nius,& modico strepitu decurrere vili. 
Ovid. Met. 3.   
At quacunque trabes, obstructaque saxa tenebant,  
Spumeus,& fervens,& ab obice saevior ibat.  
Instances I need not give, 'tis known with what joy the Apostles withstood the Jews; the Martyrs their Persecutors; the Nations came flowing to this Mountain, though they knew of the Banks and Mounts cast up to hinder them. By the power of the Spirit there given, they were assured to be more than conquerors; and this moved them thus readily, nimbly, willingly to flow together.  
And thus it was foretold, Populus tuus Spontaneus, 
Rom. 8.37.  Thy people shall be willing in the day of thy power. 
Psal. 110.3.  In other worldly Kingdoms much is done by force, much for fear; as they are gotten by the Sword, so they are ordered, and kept by the Sword; and the Subjects are obedient out of constraint, seldom out of good will, submit and act wirh eye-service, not from the heart; 
Ephes. 6.6.  in hypocrisy, but not in sincerity. But in this Kingdom it is otherwise; for Chr st hath a people collected not by the Sword, but by his Word and Spirit; therefore they no sooner hear of him, but they obey, freely without coaction; cheerfully, without compulsion; sincerely, without dissimulation; contentedly, without murmur or sullenness; for it is no by-end, covetous, ambitious desire, or hope of reward that moves them to it; but mere love, and their own choice: This, this is it that makes them flow together to this Mountain.  
In other Kingdoms that of Thucydides is too true, {αβγδ}, the present Government is always grievous; but in this jugum ●uave, 
Matth. 11.30.  the yoke is sweet, and the burden light; and his people yield their necks to draw in it, and their shoulders to bear with great alacrity; weariness they find none, tediousness they find none under this yoke or burden.  
Neither is it thus alone with this people in their actions, but in their passions also; they are as ready to kiss the Rod, as the golden sceptre; to bow to his hand plectenti, smiting them, as amplectenti, embracing them; they know it is the Lord, their Lords hand that is upon them; the Lord that brings evil upon the City, and therefore they fume and fret not against him, 
Amos 3.6.  nor go about to shake off his Government, but yield themselves to his will and wisdom. It is the Lord, let him do with me as seems good in his eyes. 
1 Sam. 3.18.   
Now this is a Note that would not be slightly considered; for there is not a greater evidence to the conscience, that a man is a true member of Christs mystical body; nor a stronger Argument of a religious sincerity, than that those duties which a man performs to God, proceed from a willing, free, and cheerful heart. Every mans own conscience can be his witness, whether he comes to Gods Mountain, or rather with what heart he comes; for of the first the eye of man may judge, but of the last the judgement must come from within. So that when a mans own soul assures him, that he praiseth G●d with joyful lips, 
Psal. 63.5. Psal. 51.12.  he hath that which David prayed for, principalem Spiritum, Gods chief principal free Spirit.  

Ver. 10.  Before this penitent King had begged of God a right spirit, and a constant spirit, that he might be renewed and confirmed in grace; and a sanctifying spirit, 
Ver. 11.  that he might be enflamed to the performance of such actions as were agreeable with the Law of God; but this satisfied him not, till he came to have this principal spirit, which might so guide him in his counsels, actions, troubles, that he might freely and voluntarily obey his God, and never murmur against his Will and Providence.  
This, this is truly the spirit of the Gospel, that makes men to be willing and obedient. 
Bern. Lib. Arbit  Patience saith So it must be, because I cannot help it, and is therefore swayed by fear: A good will saith, So it is expedient, for it is moved by hope: But love which is enflamed by this principal spirit, saith neither sic oportet, nec sic expedit; it neither must be so, nor it is expedient it be so; but So I will have it, so I desire it should be done, because God hath so ordained it. 
Psal. 63.5.  My soul shall be filled as it were with marrow and fatness, when my mouth praiseth thee with joyful lips; even in that worship that ariseth from the spirit of the Law, and carnal justice, there is much reluctancy, much muttering, much rebellion, and backwardness against that which a man doth: 
Rom. 8.7.  For the sense of the flesh is enmity against God. The action is indeed done, but it is not kindly done, even then the flesh would fain have it otherwise: Upon the command to part with all, the young man in the Gospel went away heavy; 
Matth. 19.22.& ver. 21.  and another called upon to follow Christ, would fain have it delayed, till he might bury his father: Whereas a man endowed with this principal spirit, answers so soon as God calls, with Zacheus, Come down quickly, 
Luke 19.6. John 8.56. Luke 1.41.  and freely parts with all; with Abraham, rejoiceth to see Christs day; and no sooner is quick, as John in his Mothers womb, but {αβγδ}, he leaps, and exults to hear of salutation from his Lord.  
Now how contrary are all other motions in those who would be held to be, but are not truly religious to this! A certain artificial thing there is in Religion, called hypocrisy, which by certain 'gins and pins,( as in Clocks and Jacks) makes many motions; it is easy to discover them from the principle whence they arise, and from the end; the principle sometimes is fear; loth they are to incur displeasure, and that which will follow upon it, punishment: This make a Pharisee of fear, this causeth the statutes of Omri to be kept; 
Micah 6.16. Acts 19. Gen. 12. Matth. 6. Gen. 34.  the rod of God or man keeps the hypocrite in awe: As for the end, that is divers; it may be Demetrius's end to get a living; or Nimrod's end to get a Name; or the Pharisees, to be seen of men; or Simeon and Levi's end to be revenged. Many men serve God, to serve their own turn; How often are private respects covered over with the Cloak of a public good? Let malice intend the ruin of him she hates; let ambition aim at greatness and glory; let covetousness present some wedge of gold, or Babylonish Garment, 
Joshuah 7.21.  commonly the pretence is a public good, greater liberty to a people, more freedom of conscience: Thus the Church, the State shall be benefited by it, when indeed these godly people intend as much good to either, as Hamor did to the Shechemites, 
Gen. 34.  as the two Brethren did to Hamor.  
However these ends move them to make a show of godliness, 
Rev. 9.3. Gr●g. Moral. in Job 39.  and because they are the Locusts in the Revelation, daunt Locustarum saltus, they fetch the Locusts leap; they fetch a sudden spring, but presently they fall t the Earth: So these men will on a sudden rise to fast, and pray, and seek God; but return presently to smite with the fist of iniquity, and practise abominable uncleanness.  
Behold the Israelites fetching the leap of the grasshoppers; when Moses had red to the people the book of the Covenant, they instantly answered, All that the Lord commands us, we will do. Here's a fair leap, 
Exod. 24.7.  a large promise; but incontinent, they made many shameful Apostasies, into egypt they return in their hearts, they presently fall back to the Earth, and long for the garlic and onions in Goshen; they murmur, they grudge, 
Numb. 11.5.  they dis●rust God. Thus it is with many Prof●ssours of the Gospel, 
Numb. 11.5.  religious they are by starts and fits; their goodness is like the morning due, or like the seed that springs to the blade, but then withereth; 
Hosea 6.4. Matth. 13.5. 2 Pet. 2.22.  they return with the Dog to the sin they vomited up, and with the Sow to the Mire they seemed to leave. Their motions in Religion are neither constant, nor uniform; and the reason is, because they are not ab intra, but ab extra; no natural, no kindly motions proceeding from this principal sp●rit of God; but from some outward motive or intention, as I but now said. 
Isa. 1.14.   
Such service as this, is but {αβγδ}, away with it, it stinks in his Nostrils; for this Israel was cursed: All these curses shall be upon thee, 
Deut. 28.45, 47  and shall pursue thee, and overtake thee, &c. Because thou servedst not the Lord thy God with joyfulness and gladness of heart, for the abundance of all things: For God loves not that any duty be drawn from us, as verjuice from a Crab, with much pumping, straining, and squeezing; 
Rom. 13.5.  nor that it be prop●er iram, for that's the servants motive; nor yet to serve an end, for so doth the Formalist. In the conscience he sits as Judge, considers what's done, and with what heart it is done; and when it comes freely and cheerfully from us, 
Isa. 66.3.  he will accept it, else 'tis as if we cut off a Dogs neck.  
When then you have a mind to come to Gods holy Mountain, be of the number of those people that are here likened to water, flow thither without compulsion, and perform your devotions with a ready and glad heart: For as God loves a cheerful Giver, so he loves a cheerful Worshipper; 
2 Cor. 9.7.  that the Tribute of honour we pay him, be offered with a willing mind. Thus did David and all Israel, They play●d before God with all their might and singing. Thus did the wise men at the sight of the star, 
1 Chron. 13.8. Matth. 2.10.  They rejoiced with an exceeding great joy; and as God, so also David was pleased with it, that toward the building of the Temple, the P●inces, and the people brought their gifts, 
1 Chron. 29.9, 14, 17.  and offered them willingly; for these he takes notice of it, and repeats in one Chapter, and concludes thus: And now have I seen with ●oy thy people that are present here to offer willingly unto thee. This is the fat of the Sacrifice, keep back that, and keep your Offering also; for God never re●ards q●id, what is your Offer; but quo animo, with what affection it is offered; that his Will be the Center from which, and his Glory the Circumference to which all our service is to be drawn, with which if the heart be dilate● and pleased in the tender of it, the Almighty will be pleased, accept, and reward it. Domine, Spiritus tuus voluntarius confirmet me; 
Psal. 51.12.  with which Petition I close this point, and come to the next.   

2. Come ye, and let us go up to the Mountain of the Lord, to the house of the God of Jacob.  
The first property of Gods people ye have heard, their delight, their content, their readiness, and alacrity they took to serve God. The next is their zeal, love, and charity to others. Alone they would not go, but they would take along with them all they could. To this end is their call, Come, l●t us ascend.  
Their love to God was great, evident it is by their ready and cheerful confluence. But this their piety had not extinguished their charity to men; Nor indeed must it; for if a man love God, he will love his Neighbour also. 
1 Joh. 4.21.  In the things of the world men are allowed to be proprietaries; for many things there are which are so our own, that we need not call others to share with us. But in the things of God, one hath no more property than another; the price was paid for a●●; of which he that hath his share, shall have ne're the less, though another partakes with him. And therefore it is a charitable and a pious dead to exhort, to call on, to incite others to take a part with us. And this mind you shall find to be in all good Christians, to draw as many to God as they possibly can. This desire was in Saint Paul, who thus wished for Agrippa and the whole company, I would to God, that not only thou, 
Act. 26.29.  but also all that hear me this day, were not almost, but altogether such as I am, meaning Christians. This talk Christ lays upon Peter, 
Luk. 22.32.  And thou being converted, confirm thy brethren. This St. Paul presseth upon the Pastors of Galatia, If any man be fall●n, you which are spiritual restore such a man. 
Gal. 6.1.   
But because examples work far more powerfully than reasons, they content not themselves only with the bare call, but they press to have them along with them; glad they would be of their company. The more the merrier; the stronger their power to wrestle with God in their prayers, the more their Masters honour, the fuller his house is.  
This is the cause that Gods servants have called upon, and called up one another to the performance of pious duties. Come ye children to me, and I will teach you the fear of the Lord. 
Psa. 34.11. 1 Sam. 9.9. Neh. 2.17. Psal. 95.1▪ 6. Hos. 6.1. Jer. 50.5.  Come let us go to the Seer. Come let us build the Wall. Come let us sing unto the Lord; come let us fall down, and worship, and kneel. Come let us return to the Lord. Come let us join ourselves to the Lord. To do any duty it is apparent they were loth without company; and therefore they, as it were, take others by the hand, and called to others to go along wi●h them. What should I say, that this zeal and affection was so fervent in the Woman of Samaria, who was scarce yet a Convert, that she invites her Neighbours to hear Christ? Come, 
Joh. 4.19.  saith she, and see the man, who hath taught me all things that ever I did.  
Envy, especially in divine things, is odious to God; Communication, and Liberality, are grateful to him. What I have learned diligently, I do communicate liberally, 
Wisd. 7.13. Seneca. Ep. 6.  and I do not hid the riches of wisdom, saith Solomon. Were wisdom given me, on that condition, that I should enclose her, and make a Monopoly of her, I would refuse it, said a wise man. I rejoice to learn, that I may teach; neither shall any knowledge delight, be it never so great, never so excellent, which I must possess alone. And this good mind hath been in Gods servants, and to that end they make this motion, Come let us ascend.  
Which is somewhat a strange motion if you mark it; for when men are ascending, they love no others to mount up with them. When James and John desired to ascend to the right and left hand, 
Mat. 20.24.  the rest of the college stomach'd it, and envied at them: 
Isa. 5.8.  For ambition is too proud to admit of a consort, It loves to live alone in ●he earth.  
— Nec f●rre potest Caesarve priorem,  
Pompeiusve parem.  
But Gods people are humble, and not proud; charitable, and not sullen and melancholy; loving, and not envious. Content they are not only to admit, but glad to take others in their company, and to that end they call, Come let us ascend. Come my Wife, come my Son, come my Kinsman, come my Servant, come my Neighbour, come all people, let us ascend to the mountain of the Lord, to the House of the God of Jacob.  
Good God, how far do the calls of the world and wicked men differ from this call! Come, saith one, let us make our father drink wine. 
Gen. 19.32. judge 9.15. Neh. 4.8. Psa. 83.4. Pro. 1.11.& 7.18.  Come let us slay our brother, Gen. 32.20. Come let us deal wisely, Exod. 1.10. Come thou and reign over us, Judges 9. Come and put your trust under my shadow, saith the Bramble. Come let us fight against Jerusalem. Come let us cut them off, that they may be no more a people, and take the houses of God in possession. Come with us, let us lay wait for blood, let us l●rk privily for the innocent without cause, &c. 
Jer. 18.18. Mat. 21.38.  Come let us take our fill of Love. Come let us device devices against Jeremy. Come let us smite hi● with the tongue. Come let us kill the heir, and seize his inheritance. Calls you find here, and calls for an association. But it was ab Ecclesia malignantium, by an Assembly of Malignants; you hear no motion made or combination for any good end, but to the clean contrary, the extremest evil.  
Where's the charity of the first Christians? what's become of their zeal? into what Mountain hath it retired? or into what desert is it fled? Every wheat a man may hear more than a good many crying and clamouring, Come let us drink, let us ki●l, let us steal, &c. Bu● the voice of him who will call to his Neighbour, Com● let us ascend to the Mountain of the Lord, is like the berry in the top of an Olive. What is this our progress we make in piety? this our zeal to increase Christs Flock? this our study to enlarge his House? I cou d provoke you to anger with a foolish people, that compass sea and land to make a proselyte, 
Mat. 23.15.  whom yet they make two-fold more a child of H●ll than themselves. But I spare you; this only I shall add, {αβγδ} to shane you, 
1 Cor. 6.5.  that you do not oppose your Come to their Come; your ascendamus, to their descendamus. A shane it is, 
Luk. 16.8.  that the children of this world should be wiser than the children of light; and get more company to their Mole-hill, than we to our Mountain; at least that in them there should be such a fury of zeal, and in us so much coldness.  
Once more then I call upon you, that you call upon others; that you suffer not, whom you may warm and fire, to frieze in their wickedness, to frieze in their devotions, to frieze in their numbness; but that first you heat yourselves, and then take others by the hand, and led them along with you. That you say to all you can, Come let us ascend to the Mountain of the Lo●d. The benefit will recompense your labour; For he will teach you his ways, and you will walk in his path. He will be a good Master, and you shall be apt and good scholars. He will direct, and you will obey.  
2. But before I come to speak of that, 
Scult in loc.  take this Note moreover home with you, That the Church of God is but One. 'tis but one Mountain in the singular Number, and one House; and this House is the House of the God of Jacob. 
Rom. 11.17. Joh. 10.16.  So that the Jews who were Jacobs seed, and the Gentiles who were graffed in, make up one catholic Church, and are under one pastor.  
Now One the Church is said to be three ways especially.  
1. Because it is from One beginning, which is the Holy Ghost, who as one soul quickens and moves all the members. 
Eph. 4.4. 1 Cor. 12.4.  There are diversities of graces, but one Spirit.  
2. Next, in that it hath but One Head, which is Christ; under whom though there be divers guides, 
Eph. 1.22.  yet they ought to be taken as one Episcopacy and Office, compacted together by a sweet connexion and coherence among themselves: Every Province acknowledging subjection and ordination to their own Primate, 
1 Pet. 2.25.  and he to Christ.  
3. Lastly, In that it is but One Body, or One Society, participating the same means of salvation, 
Eph. 14.4, 12, 13.  which are the same Rule of Faith, the same Canon of Scriptures, the same Sacraments, the same rule of Prayer, the same rules of Obedience.  
Cursed then be they who have made a schism in this seamless Coat, of which those of Rome and the Sectaries are highly guilty. For if the fault must be laid upon him who hath given the cause, they cannot be excused; non fugimus, said fugamur. Both are angry with they know not well what, and in their rage they have taken their staff and sword, and beaten us out of Doors.  
As for us, resolved we are to continue in this Mountain, and save our souls. For as out of the Ark of Noah there was no safety from the flood; so out of this Mountain, 
Gen 7.21.  i. e. the catholic Church, there is no salvation to be hoped for: Out of this Mountain comes the Law: Out of this Mountain comes the Word of life; that Word without which, we should have perished in our trouble. 
Psa. 119.92.  In this Mountain we may learn how the creature is to be subject, aclowledge, and magnify its creator. In this Mountain is the sound of that doctrine to be heard, than which there is not any more certain to cheer up a sad and loaden conscience, and to se●tle in peace disquieted minds. Lastly, in this Mountain, as out of a Watch-Tower, there is hanged forth the light of Prophetical and Apostolical doctrine. To this Mountain we will ascend, being fully assured, that in this Mountain   

3. He will teach us his Laws.  
He Emphatically. He himself will in this his Mountain be the great Doctor of the Chair; ascend thither, and read a Lecture of his Law: So that all that belong to him, 
Isa. 54 5. Joh. 6.45.  shall be {αβγδ} taught of God. This is a peculiar of the Gospel, and so the Apostle esteems it, and by it puts a manifest difference betwixt that and the Law, 
Heb. 1.1.  the Fathers, and we that live since. To them God spake {αβγδ},& {αβγδ}, by piecemeal, and in divers fashions, and this was by the Prophets, by Visions, by Dreams, by Revelations, by Urim, by Thummim. But in novissimis diebus, this {αβγδ}, this {αβγδ}, was at an end. He speaks no more by his servants the Prophets, 
Vers. 2. Gal. 1.11, 12.  but he hath made his own son the Teacher. He speaks, saith he, by his own Son. The Gospel then came not from men, nor by men, but was taught immediately from heaven.  
His son was a Teacher sent from God: The Angel of the Covenant: The Apostle of our Profession, Heb. 3.1. That Prophet. And he doth the Office of a Prophet, 
Joh. 3.2. Mal. 3.1. Deut. 18.18.  preacheth, teacheth, and instructs his people, perfectly revealing the Will of God about mans salvation. He taught upon what terms Blessedness was to be had, Redemption by his death and passion, Sanctification by his Spirit, Justification by his Blood, Reconciliation by his merits, and hope of life by his Resurrection: In a word, boldness to approach to the Throne of Grace by his Mediation and Intercession. And this was a great part of the Law, upon which he said he would preach, Psalm 2.7. and upo● which he did preach, taking his Text out of the Prophet Isaiah, Luke 4.18.  
Besides, he taught, what was the full meaning of God in the Moral Law, 
Mat. 5.  purges it from divers corruptions, which the false glosses of the Pharisees had put upon it, and sets down an exact●r rule than ever any Law-giver thought of. Whence say these good people here, He shall teach us of his wa●e●.  
And yet He, is not so to be taken, as if it were exclusive and of strength to sh●t out all other Teachers, for he hath in his School many undertakers, for to that end he ordained a Ministry to continue in his Church for ever. Being as●ended up on high, he gave some to be Apostles, some Prophets, 
Eph. 4.11. Mat. 16.19. Mat. 28.20.  ●om● Evangelists, some Pastours, some Teachers: And into their hands he hath given the Keys of the kingdom of heav●n: and with them he hath promised to be to the end of the world, whom also we are commanded to hear, Luk● 16.29.  
And yet you must know that it is ipse docebit. He shall teach for all this. Because they are taught of him what they teach you. The Law they teach is his, the Gospel they teach is his. His is the message, they only the Reporters and Messengers; and if any teach otherwise than he hath taught, 
Gal. 1.8, 9.  let him be accursed.  
Only there be two main differences betwixt ipse and ●psi, him and all his under-teachers.  
1. What he taught was in him super-eminently, habitually, actually, 
Col. 2.3.  he was a treasury of all wisdom and knowledge. In him it was as light in the Sun: In them as light in the air, subject to much obscurity. 
Joh. 1.18.  He was in the bosom of the Father, and knew all secrets, and could reveal; they no more, than he was pleased to reveal.  
2. Then again he is able to put life into his words, and make them operative. He can make the dead to hear his voice. 
Joh. 5.25.  These people aclowledge so much: He will teach, and we will walk. But all that his ambassadors can do, is but to declare his will and mind; they can effect nothing. Paul may plant, and Apo●los may water, 
1 Cor. 3.6, 7, 9, 10.  but it is God who must give the increase.  
But there be that press these words, and the like Texts to a very ill purpose! A company of sick-brained men there are, who because ●hey read here, 
Isa. 54.5.  He shall teach; and find a promise, They shall all be taught of God; and again, That the anointing which ye have ●●ceived of him abideth in you, 
1 Joh. 2.27.  and ye need not any man should teach you, for the sam● anointing teacheth you of all things. Therefore they dream of an immediate teaching only; and now after Christs coming they reject the whole external Mi●istry of the Word as superfluous, and rely merely upon Enthusiasms, and I know not on what Revelations.  
These are of the number of those filthy Dream●rs of whom Saint judas speaks, who wrest the Scripture to their destruction. 
judas 8. 2 Pet. 3.16.  And it is no hard matter to discover their error and madness. For who can conceive that it was the mind of Christ to teach all immediately by his Spirit, who himself ordained Apostles, Doctors, and Teachers, to inform the World? Why was it, that Saint Paul laboured so diligently? Why did they whom he sent, go and preach to all Nations? Why was Titus left in Crete, 
Tit. 1.5.  Timoth● at Ephesus, with power to ordain Presbyters in every Church, if the mind of God had been to cashier at once the whole Ministry? Had God intended to have taught only by his own Spirit, 
1 Tim. 1.3.  he never certainly had sent forth his Apostles, they others, and given a charge to Timothy, and in him to all Bishops, that they lay hands suddenly on no man: 
1 Tim. 5.21, 22.  And that this Commandment be kept until the appearing of our Lord Jesus Christ. 
Cap. 6.14.   
Yea, but is it not here said, He will teach us? Yes; but that hinders not, but he may teach by his Ministers. No more, than in the dayes of the Prophets, he is said to have spoken, when it was yet the Prophet that spake. The words in their mouths are his, they only the voice that bring them to mens ears. And if the action of the instrument be to be referred to the prime Agent, what is done by them, is to be referred to him. He may be said to teach, when he teacheth by them.  
But that I may remove all scruple, there is a double teaching: One Secundum intellectum, 
Estius in Joan.  when a man is taught to know somewhat that he knew not before, though he never falls to practise what he knows; Now this information, no question, may be had from man: For a learned man, without doubt, may illuminate and inform the understanding. But another teaching there is, S●cundum affectum, when a man falls in love, is affencted, and warmed to the heart with what he knows, and does the Lesson, that he learns; and this is a teaching that must be expected from Gods Spirit alone; whence David prays, Teach me to do thy Will O Lord; Teach me the way of thy Statutes: 
Ps. 119.33.133.  Order my steps in thy Word. And that this is the teaching here meant, is evident, for they profess, He shall teach, and we will walk. This no man is able to do, but he who is {αβγδ}, taught of God. And his promise is, that all his shall be so taught. Not by force; not only by the illumination of the understanding, but by the motion of the will. To this purpose it is, 
Heb. 8.10. Jer. 31.33.  that the Apostle allegeth that place of Jermy, I will put my Laws into their mind, and writ them in their hearts, &c. And they shall not teach every man his brother, saying, Know the Lord, for all shall know me from the least to the greatest.  

Estius in loc. Rom. 1.21. Rom. 2.17, 18. 1 Cor. 2.6, 7.  For the Apostle speaks not here of a bare and naked knowledge, such as was in them, who when they knew God, glorified him not as God: Nor such as was in the Jews, who gloried and boasted of their deep knowledge of the Law. Nor yet of the knowledge of profound Mysteries, such as the Apostle spake among those who are perfect. But he speaks of that knowledge which is necessary to salvation, d● notitia vivâ, formatâ, affectiva, a lively, affective, working knowledge, by which God is so known, that the affection answers to our reason: God so known, that he is loved also; his Laws, that they be made choice of, and walked in. Now he who comes to be such a Disciple, must have God for his Tutor and Teacher: For flesh and blood will never teach him any such Lesson. These promises then, They shall be all taught of God. And he shall teach. And they shall know me from the greatest to the least: do not belong to all men, no nor promiscuously to all Christians good and bad; but only to those who are sons of the promise; nor to these neither, as if they should have immediate illuminations and infusions of his Spirit; but that God only under the New Testament will give to his Children such a portion of his Spirit, of Grace, of Love, that they shall desire and delight to know, to love, to observe, and fulfil his Will.  

1 Joh. 2.20, 27.  As for that place of Saint John, But ye have an Unction, and need not that any man should teach you, &c. it so little makes for them, that being rightly understood, it makes expressly against them: For it is the intent of the Apostle, to give a Caveat to all good Christians, that they be not seduced by any Anti-christian teachers, such as were then Cerinthus, Ebion, Simon Magus, &c. But that they continue in those things which they had learned from the Apostles; and why so? Because they had an Unction from the Holy One, vers. 20. And the anointing which you have received from him, abideth in you. {αβγδ}, He who did anoint, was the Father; {αβγδ}, the anoinied was Christ, called here the Holy One; The {αβγδ}, the Unction was the Holy Ghost, with all his gifts, especially that of the truth of R●l●gion, and this they had yet amongst them; and therefore he persuades, that they ab●d● in that which they had heard from the beginning; that is, 
Vers. 24.  from the beginning of their conversion, and the Gospel preached unto them. They need not turn away, and give ear to Ebion, Cerinthus, or any of that rabble, any new Teachers, any new Doctors; no need that any man, 
Vers. 27.  that is, any New Upstart Sectary, teach them: For they knew all things; that is, all the Truths of God necessary to salvation already. The Spirit who was {αβγδ}, the guide, had by the Apostles guided them into all Truth already; and as yet they had the same spiritual Unction among them. 
Estius in loc.  They had their B●shops, they had their Presbyters, by whose care and diligence their Churches were sufficiently instructed in all those things which do pertain to the Truth of Christian Doctrine. As yet ●hey were not seduced by heretics, but held fast what they had once been taught: And therefore they needed not a Teacher, as those who are Rude or seduced. Rude and ignorant, that may learn, what they never knew: Seduced, that they may return to the Truth they had forsaken. But yet they were not absolute, and knew all things so well, but they might stand in need of a Teacher, by whose industry they might be retained in the Doctrine they had received, be fuller instructed in it, and be secured against all the errors and sophisms of false Teachers.  
This is the genuine interpretation of these words, and the full scope of the Apostle; by which it is evident, that the collection of the Sectaries from hence, is strained, and absurd, viz. that the Holy Ghost doth so enlighten every Christian, that he needs no other Doctor, no external Ministry to teach him, that he knows all the mysteries and secrets of God. For the Unction mentioned here, belongs to the catholic Church, and no farther to every particular man in this Church, than is necessary for his place and station in it, and to bring him to eternal life. When Sectaries by presuming upon, and confiding in the dictates of their private spirit, as these Impostors and Anti-christs here did, desert the Truth taught from the beginning by the Apostolical Church, they have lost their share of this Unction; and pretending to be the sole men of knowledge, they become the sons of pride and pitiful ignorance.  
Were there not many other reasons to prove it, yet this one were enough, in that they are so much mistaken in the interpretation and application of these Texts. Had they the Unction they boast of, they would be better taught. This would teach them to be scholars, 
Acts 22.3.  before they take upon them to be Masters; and to sit down at Gamaliels feet and learn, before they presume to teach Gamaliel. But what speak I of any one single Gamali●l? they would hear the whole Church, by whom God hath promised to teach, 
Joh. 14.16, 17, 26.  to which he hath promised the Spirit of Truth, to guide into all Truth, and not rely upon a private interpretation, which opposeth the scope and sense of the whole Scripture, and other Expositors. Omnes patres sic. 
Bern. Ep. 91.  It is overmuch pride then to say with the Lubber Abailardus, Ego non sic: And why so? Because Forsooth, if my sense be not heard, Ego must not be Ego; I must not be I per se I; I a gifted man must not be heard. The Church will take upon it to be the Interpreter, and Gods voice to his people, and I, then poor I, whether shall I go? Whether? To the House from whence he came, 
Gen. 37.30. Luk. 11.24.  as the devil return'd into the man from which he was gone out. For such teachers may well be spared: The Spirit of Truth, which God hath promised and left in his Church, will be a flamme of fire by night, and a pillar of a cloud by day, 
Exod. 13.21.  to teach us   

4. His ways. His Paths.  
The ways of God are his Will, his Paths, his Commandments; and this way is simplex& multiplex, manifold; for there be many precepts, and yet but One; because they all meet in One way, which is Love. This is Via regalis, 
Rom. 13.10. Jam. 2.8. Isa. 55.8, 9.  his way; His signally; A way we have to, or rather ways of our own, but not like His. My ways, saith God, are not as your ways; Nothing like ours indeed; For ours are dark ways, and full of error; foul ways, and full of sin; 
Ma●. 7.13. Isa. 35.8, 9, 10.  devilish ways, and full of malice; broad ways, yet full of danger, and desperate ways that leads to destruction. But his ways are of another fashion as they are described to us; A certain way; he that follows it, shall not walk in darkness. A holy way, and a way of holiness, the unclean shall not pass through it. A plain way, the way-faring men, though fools, shall not err therein. A safe way, for there shall be no lion in it; I am sure not the roaring lion, 
Joh. 14.30. Isa. 35.10.  for he hath nothing in Christ: Yea, and let men say what they will, it is a pleasant way; for the Redeemed pass through it with a Jubilee. This is the way which God hath promised to teach; and every good man desires to learn, not only that he may know it, but that he may go in it.   

5. And we will walk in his Paths.  
The end that any man comes to the Church of God, is, not only to learn his Will, but to frame his life, manners, and conversation by it. For he is the best scholar, qui verba vertit in opera, and practiceth upon every Rule he learns. 'tis to no purpose that the Lesson still think our ears, except the power be expressed in our lives. For as meat that is chewed and taken down avails not, except it be concocted and turned into good blood: so we ought to know, that chirping and chewing of our Lesson will do us little good, except we convert the wholesome precepts into good manners. Vita consonet fidei dogmatis, 
August.  & dogmata instituant vitam, Let the life be consonant to the Doctrines of our faith, and let those Doctrines have an influence upon the life. For though we keep close to the Doctrine, and way of truth, and neglect the way of Love and Charity, these Doctrines will do us very little good. For they are not the hearers of the Law shall be blessed, but the doers.  

Jam. 1.22, 23.  How many men have you of quick and great understanding, and that in this Doctrine too, which yet shall ne're be happy. Will the devils knowledge save him? Will the profound subtleties of heretics and men of perverse minds bring them to Heaven? 'tis not the speculation of this doctrine that God regards; for those that have been taught, and know their Masters will, and do it not, 
Luk. 12.47.  shall be beaten with many stripes. It is the practical, experimental; affective knowledge, that sinks into the heart, and betters the man, that must make him happy. One saith well, that Gods School is more upon affection, than understanding; for both Lessons do well; but for the first, the doctrine doth best, and is most necessary for this Age, in which there be many that pretend to knowledge, but I find little good-will. And he that hath much skill, and no affection, may do good to others by information of their ignorance, but little to himself. Since God is not used to cast away his love upon those, of whom he is known, and not loved. Of this point these good people were not ignorant; and therefore they profess, that after the God of Jacob had taught them of his ways, that then they would walk in his paths; in semitis, in the strictest, in the narrowest, in the least beaten of them.  We will walk. 
To walk is an hebraism, and it is a word much used by the Holy Ghost, being put in the Scripture for to begin a course of life, and to continue in it. Wicked men are said to walk, for they have their paths too, and their by-ways. 
Ps. 1.1.& 82.5. 2 Pet. 2.10. Ephes. 5.15. Psal. 119.3. Rom. 8 1. 1 John 1.7. Psal. 84.7.  They walk in the counsel of the ungodly, they walk in the lusts of the flesh, they walk in darkness: But good men give over these ways, their lives being of another fashion, They walk circumspectly, they look to their feet, and walk in the Law of God; they walk in the Spirit, they walk in the light, they go from strength to strength, till they appear before God in Zion.  
Now walking imports two things, progredi,& perseverare, to proceed, and to continue; that which is any mans delight, and his constant course, that is said to be his tract, that his Walk. The undertaking then of these men sets us an example of a religious life, which w● are bound to prosecute with delight, and with constancy.  
1. We are all but Travellers, to our country we are not come, 
Hebr. 11.13.  and then it is fit that we be going on; for standing still will never bring us to our journeys end: Walking every man knows, is motus prog●essivus, a progression in which the hinder foot removes, and overtakes, and out-steps the former. And in this way a progress there must be both in faith and in manners. In faith; for go we must from faith to faith; from one degree to another; from a weak, 
Rom. 1.17. Psal. 87.7. Rom. 6.4.  to a strong faith: And in manners; for we must go from virtue to virtue; or which is all one in the Apostles language, Walk in newness of l●fe.  
What therefore God said to Elijah, A●ise and walk, 
1 Kings 19.7.  for thou hast a great journey to go: That I say to every Christian, stand up on thy feet, and after stand not still, for the journey may be long, not finished, so long as thou hast a day to live. Requisite it is in a Traveller, that he loiter not, but proceed, never thinking how far he hath gone; but how far he hath to go, well knowing, that if he fail but of one or two steps, he shall never come to the place he expects; let no man then sing on Earth, Soul, take thy rest; 
Luke 12.19. John 14.2.  fo● in heaven only are Mansions and resting pla●es. The graces of God must not only as flowers in a Garden be kept by us, but they must be succoured and cherished as it were, with fresh and fresh Earth, that they may improve. As Charles the Emperour took for his Mo●to, Ulterius; so should a good Christian take for his Superius, every day be taking a step on-ward and up-ward; every day learn a line, and be skilful in the Psalms of degrees; mount à temporalibus ad aeterna, à terrenis ad coelestia. Jacobs Ladder had its staves, 
Prosper.  upon which he saw not one Angel a● rest, all were in motion. 
Gen. 28.12.  This Ladder is Scala Coeli, in which a Christian by learning line after line, 
Isa. 28.10, 13.  and precept after precept, here a little, and there a little, here a little, and there a little, 
Phil. 3.14.  will run on still in the Race, till he comes to the mark, the prise of the high calling of God in Christ Jesus.  
And because we are but Travellers, of Travellers we may learn many necessary things to help us forward in this our journey. First, Travellers being ignorant of the way inquire the nearest and the straightest, and so must we. If we ask for the nearest, it is Christs merits; therefore the Apostle directs us to walk in him. If for the straightest, it is the Law of God, 
Col. 2.7.  which is the w●y ●f holin●ss, and of obedience. Then Travellers in dangerous and unknown way●s seek a Guide: In our way, two there are which will offer themselves; 
Isa. 35.8.  a false and deceiving Guide, the Flesh; beware, follow it not; a true one, which is the Spirit, walk after it, He will teach us of his ways. 
Rom. 8.5, 6.  Travellers again content themselves with unnecessary Viands, and exonerate themselves of all superfluous and unnecessary things. The cares of this World, Riches, Vices, Pleasures must be left behind, and provision made of such things especially which we cannot want in our journey. 
Luke 8.14. Gen. 12. Psal. 16.3.  Farther, yet Travellers inquire for good company; Abraham took Lot along with him, a good and a godly man; and so must he place his delight with David, upon the Saints that dwell on the Earth, and on such as excel in virtue: For by inquiring of Saints which know the way, he shall grow the perfecter in this Saint-like way; and by conversing with those that excel in virtue, he will be the more skilful in the practic● of virtue: This from Drunkards, Swearers, Perjurers, Adulterers, liars, &c. will never be learned. To go a step farther, Travellers if they hear of any danger in the way, provide themselves of Arms: In the way, we shall be sure to meet with the devil, a lion, a Thief; arm thyself then with the Sword of the Spirit, 
Eph. 6.11, &c. 1 Pet. 5.8, 9. James 4.7. Eph. 6.16. Mat. 14.30.& Luke 22.32. Rom. 11.20.  and above all, be sure to carry Faith along with thee; this will be an offensive weapon, by which if thou resist him, he will fly; this is a defensive weapon; for it is a Target and a Shield; nay, 'tis a staff too; and an old or weak man will seldom go without his staff; when Peter was fainting, and failing, it was this staff of Faith that kept him up; it is good therefore that the heart, in this our way, be established by Faith. Lastly, when Travellers are to go a long way, they carry with them Cordials, and hot Waters. In this our way, Christ is the best Cordial, his merits the most comfortable Refection; be sure then you take him along with you, and the warm tears of Repentance will be instead of Aqua vitae, the best water to recover your fainting spirits; against which, these are most excellent Antidotes, none to these, none can keep you from fainting but these; were it not for these, we should all faint by the way, of which great care ought to be taken; 
Mark 8.3.  because if we faint by the way, we shall fail of our end; the promise being, 
Gal. 6.9.  that in Due Time we shall reap if we faint not: You may remember that I  told you, walking, puts us in mind of two things, Motum,& Progressionem, going on, and proceeding in the way, and perseverance, and constancy, which is the next point.  
2. As a good man goes on his way with content, so he doth it with much patience and constancy; for he gives not over till he comes to his journeys end: He certainly is never said to walk in any way, who after some steps, is weary of his purpose, turns back, or sits down; a Walk is a path smoothed and chosen for continual use: So can he never be said to walk in good works, in newness of life, in the way of holiness, who begins a good work, and leaves it so soon as it is begun: It is then the purpose of God, that we do not only begin, and for a time with joy proceed, but that we walk constantly in the study of a holy life all our dayes. The command to Abraham, was, Walk before me, 
Gen. 17.1.  and be thou perfect. Walk is the Act, Perfection is the Scope, the End; now perfection in any thing will never be attained without continual practise and exercise.  
Divers Reasons there are to move men to continue in the way, and walk forward; among which, these are some, and I shall only name them; as,  
1. It is a disgrace, and scandal not to do it; 'tis not unknown what was said in the Gospel of the foolish Builder; all men that saw his undertakings and his performances, 
Luke 14.30.  jeered at him, This man began to build. Lots Wife, the names of Demas, Judas, Julian, with infinite that wens in this way, and left it, are set up in the Church-book, as so many stones in the High-way, for Travellers to look upon with pity and fear; to this day their names are infamous, their failings notorious, their end desperate.  
2. But be it that infamy moves not, though it will move any generous spirit, there is a worse matter in it yet: He that walks on well at first, 
Luke 9.62.  and aft r looks back, is not {αβγδ}, not fit for the Kingdom ●f God; a miserable case this, that he should have no aptness or fitness to it: Now where there is no aptness or inclination, there the habit is never attained; to which there is no such remora, as is desuetude and disuse. Aristotle disputing de jucundis, 
Arist. Rhet. 1.  teacheth us, That those things are pleasant to us, which are done according to nature, or that which is next to it, such things to which we are accustomend: For he conceives that there was no other difference betwixt nature and custom, but semper& plerumque; for that which is wrought by the power of nature, is perpetual, and always the same; that which is done by use and custom, is commonly the same; and therefore he gives his Scholars this wise counsel, to choose the walk of goodness even from their youth, which though it seems at first hard and difficult, will by use become very pleasant and delightful. We ought then to take heed, lest by turning out of the way, we grow out of love of the way, which when it fal●s out, 'twill be a very difficult thing to reclaim a lapsed Christian.  
3. Lastly, The want of one step more, may make voided all that went before. Per●unt praeterita, si quae coeperunt desinunt ess● p●rfecta: 
Cypr. de bono patient.  What labour is formerly taken in the way, is all lost, except that which is undertaken, be perfected. It is wittily observed by Bernard, 
Bern.  That all the Christi n virtues run together in the Race; but not one of them is crwoned, which is not attended by constancy; she sets the Garland upon the head of Faith, Hope, and Charity; she crowns our Repentance and Holiness: Be it that a man be endued with all these graces in the way, the inconstancy of one hour will make voided the work of many years: 
Ezek. 18.24. Rev. 2.4.  The righteousness of the Back-slider shall not be remembered. That which God had to say against the Church of Ephesus, is, That she had left her first love.  
Ambrose observes, That God in the beginning commended all his Works, that they were good, very good. All, except man; 
Gen. 1.31.  for he was prius probandus, quam laudandus; his perseverance to be tried, and then to be commended; of which, because he failed, he brought upon himself and the Earth, a Curse. 
Gen. 3.17.   
What then was spoken to L●t, and his Wife, suppose it spoken to thee: Look not behind thee, nor tarry in the Plain; being come out of S●dom, 
Gen. 19.17.  look no more back to it, stay not loitering, and passionately lamenting after it. Not a man of Israel that returned back to Egypt in their heart, 
Num. 14.4, 29.  ever set footing in the Land of Canaan: Patience and perseverance are fellow-partners in Gods Harvest; and though the former bears all the burden, yet the latter only receives the blessing. I have fought a good fight, I have finished my course, I have kept the faith; 
2 Tim. 4.7, 8.  henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day; and the Apostle had great Reason to be confident upon it, because our Saviour promiseth a Table in heaven; not to those who heard, nor those who followed; but to those who continued with him in his temptations. 
Luke 22.28.   
Walk therefore straight on, turn not to the right hand, nor to the left; 
Deut. 5.32.  desist not, but go on; proceed from virtue to virtue, from grace to grace; circled every pious and devout action with constancy, and you shall be blessed, you shall be crwoned; and carry this home with you, That there is nothing fit to be rewarded with Eternity, but Eternity.    

The Stability and Excellency of the Church.  Isaiah 2.3, 4. 
For out of Zion shall go forth a Law, and the Word of the Lord from jerusalem.  
And he shall judge among the Nations, and shall rebuk many people, &c.  
IT is most certain that every thing is then best known, when the cause is searched. Before we have heard of the rare zeal, love, and charity of Gods people one to another, in calling and exhorting one the other to the service of God; as also of their readiness and alacrity to be taught by God, and being taught, to walk in his ways and paths; excellent qualities these are, and that we admire the less, our Prophet goes on, and I being lead by his hand, to set down the Causes whence such admirable effects did flow, which are two; the first external, or without; the publication of the Law in Mount Zion: The other internal, that works within, the impulse, or conviction of the Spirit; for from him is this judgement, this rebuk.  
In the first Reason we are to consider, 

1. The place from whence, Zion, jerusalem.  
2. That which proceeds from thence, the Law, the Word, &c.  
3. The Exit of it; ind emanat, said non manet. When it came from thence, it took its leave, and from that day to this returned not to the Temple.    

1. Out of Zion, from jerusalem.  
Zion was first a Fort of the Jebusites, which David took from them, and therein erected a strong hold, 
2 Sam. 5.7. 2 Chron. 3.1.  and Solomon after built the Temple; so that it was both seeds Regni& Sacrarii, as is evident by Davids words, He, i. e. God refused the Tabernacle of Joseph, and choose not the Tribe of Ephraim; 
Psal. 78.67, 68.  but choose the Tribe of Judah, the Mount Zion, which he loved, and there he built his Sanctuary, &c. jerusalem was the City of God, and Zion was within the Walls; both are a type of the Church of Christ. And the Church is then likest to flourish, when the Word of the Lord comes out of Salem, 
Psal. 76.2.  the City of peace, and is guarded by Zion, a Watch-tower, on whose Forts the Prophets stand upon their Watch, 
Isa. 21.5, 8.  and show quae sequenda, quae fugienda, What to fly, and what to follow.  
These words of our Prophet were first true in the letter; for no Jew can deny that the Apostles were bound to stay at jerusalem, till they had received power from on high to execute their Commission, Go and teach all Nations. 
Luke 24.47.  There first they were to begin; there to preach Repentance, and Remission of sin; 
Acts 1.8.  to be witnesses of Christs Resurrection: First in Jerus●lem, then in all Judea, after in Samaria; and lastly, to the uttermost parts ●f the Earth. This was the order which they were to observe in the publication of the Gospel, from which they varied not a hairs breath, as is evide it in the story of their Acts, written by St. Luke.  

Psal. 2.6. Psal. 110.2.  Upon Zion it was that Christ was to be set a King; there the sceptre, the Rod of power was to be put into his hand: And in that place he first executed this his power, to which many of the Jews stooped, 
Act● 2.41. Acts 4.4.  and readily did him homage. So fu●ly even to the very letter is this of our Prophet fulfilled, Out of Zion sh●ll come forth a Law, and the Word of the Lord from Jerusalem.  
Veritas non quaerit Angulos; Truth seeks no Corners, it peeps not out of some obscure Hole, or close Conventicle; such dark recesses are fit for error that is ashamed, before it hath got power to show its head; for it is a work of darkness, and loves to work in some dark back room; closely and secretly the whole practise must be carried, that it may steal into, 
Prov. 28.1.  and steal the heart of the simplo unseen: Whereas Truth is as bold as a lion, it fears no face, it fears no Sun; it enters even the Metropolis of Judea, 
Psal. 2.6.  and will be first proclaimed in Zion. Here it was, that Christ was Unctus in Regem, Anointed or King; Here it was, where he would die and rise. Here it was, 
Matth. 27.& 28.  that he would sand down the Holy Ghost; yea, and at the Feast of Pentecost, 
Acts 2.  when there was the greatest concourse of people, that the work of mans Redemption, and the Apostles Commission to publish it, might be openly known; for indeed so great matters were not fit to be obscurely carried, stolen as it were, and done in a corner. 
Acts 26.26.   
That Objection then of Celsus the Heathen against the Christian Religion, 
Origen. lib. 6. advers. Celsum.  was ridiculous. If( saith he) your God intended this way you speak of, to deliver man from misery, Quid ita in unum Angulum misit istum, quem jactatis, Spiritum? Why did he sand this Spirit, which you boast of, into one Corner? But what now is Zion become a Corner? Is jerusalem, which was the glory of the whole Earth, a little Angle? Either sure the man wanted matter to object, or else was very ignorant, that could put no distinction betwixt jerusalem, and a Corner: For here it was these things were done, and here they were fittest to be done; in such a place, to such a people; 
Acts 16.22.  to whom all that was to be done, was foretold by the Prophets; that so, when what they expected, came to pass, they might the easilier be persuaded to believe; this is in effect the answer given by Origen to that virulent Caviler; and it is so true, and so full, that there needs no more to be added to it.  
2. I leave then the letter, and come to the mystery; Zion and jerusalem are confessed to be Types of the catholic Church. In this Christ reigns as a King, and consequently having in his hands a Legislative power, he hath enacted Laws; for he commanded the Decalogue to be observed, he confirmed, 
Matth. 19. Matth. 5. Matth. 26.26.& 28.19. John 20.23.  explained, and perfected this Law; he decreed new Laws to be observed, so long as his Kingdom should continue; shew'd upon what conditions salvation was to be had; instituted new Sacraments; gave the power of the keys; appointed Officers under him to use them; so that the exercise of the whole Church Law is in Zion, and the power to execute it, proceeds merely from him, which is King in Zion, our Lord and Saviour Jesus Christ.  
3. And that we may take the better notice of it, and the more readily obey it; that which in the first Clause of this Verse, is called a Law, is the last Verbum Domini, the Wo●d of the Lord: The Gospel then came not from man, 
Gal. 1.11, 12.  nor by man. Many Law-givers, that they might obtain the greater regard, and veneration to their Laws, were wont to tell the people that they received them from some God or other. Mynias, the Law-giver of the Egyptians, gave out, that he was taught his Laws from Mercury. Minos, of the Cretians, from Jupiter. Lycurgus, of the Lacedemonians, from Apollo. Solon of the Athenians, by Minerva; Zamolxis, of the Getes, by Vesta. Numa Pompilius, of the Romans, by Egena. All these were but Fictions; yet well it was, that they all agreed in this, that there was no Law so binding among men, as that which hath Divinity stamped upon it; and indeed all human Laws can call for obedience no farther than they are consonant to the Divine; this may, and doth; obedience it exacts in all things; for it is the Word of the Lord, that Lord which had absolute power to command.  
And there is great Reason we yield him this power, this right, and title of a Law-giver; for else he having planted a Common-wealth, and Church; and if he had not had power to bind them by Law and Conscience to his Ordinances, his Subjects might refuse to obey; and so he had been inferior to other Princes, and more disorders and confusions be brought into his Church, than into any other Kingdom or Common-wealth; to prevent which, he hath left a Law in Zion, by which he will have his people governed; and that there be the greater Authority and Dignity in it, and the more awfulness and obedience in us unto it, every syllable in it, is Verbum Domini; for the mouth of the Lord hath spoken it. He will teach, say these people, and he hath taught us his ways.  
In the Jewish polity he left them not without a Law; but that came from Mount Sinai, 
Exod. 20.  to which none but Moses and Aaron might ascend; but this out of Mount Zion, to which all Nations might have access; that Law gend●reth to bondage, 
Gal. 4.24.  it wrought an affection of fear, it begot only servants to God; but this Law from Zion, is the Law of liberty, it works an affection of love, and brings forth sons: That Law being not performed, left a man under the wrath of God, horror of conscience, guilt of sin and hell. This offers more grace, for being not punctually observed, but endeavoured, and lamented, when broken, frees the penitent Offender from condemnation and punishment. 
Acts 15.10. Lev. 18.5. Rom. 1.17. Gal. 3.2.  Moses hands were heavy, and Magisterially commanded, Do this, and live; but Christs yoke is easier by far, Believe, and live; Moses laid upon us his Law, and afforded no help; but Christs with his Law, gives us of his Spirit, that we may serve him without fear. In Moses Law we hear of no pardon; in this of Christs, Remission of sin. Blessed then be the day, when this Law came out of Mount Zion, since without it we had been in a most miserable condition, 
Gal. 4.26.  cast away and lost every mothers son of us; but now jerusalem, which is above, is the Mother of us all: jerusalem is a Type of the catholic Church, of which in the Creed there be three Properties, and three Prerogatives. Her properties are holy, catholic, knit in a Communion: Her Prerogatives are forgiveness of sin, resurrection of the body, life everlasting. The word above in St. Paul doth intimate she is holy; jerusalem, and Mother, that she is knit in a Communion; in that she is mother of us all, it shows her to be catholic; in that a free-woman, and her children heirs, implies forgiveness of sins, resurrection of the body, and life everlasting.  
1. But what tell you us of Law? say some Novelists. We live under the Gospel, and is it possible the Gospel should have any Law-points in it? At the very name of the Law they look thus strangely, and are offended with those who preach it. They forsooth are not under the Law, but under Grace; they are lead by the Spirit; 
Rom. 6.15. 2 Cor. 3.17. Gal. 5▪ 13. 1 Kings 1.50.  and where th● Spirit of God is, there is liberty; and being called to liberty, under the Law they are not. Thus, as A●onijah, though guilty of Treason against Solomon, yet as if he had been very religious, fled to the Horns of the Altar; so do these Antimonians, who have Gospel'd it so long, till they have evacuated the whole Christian law; though they conspire against the Truth, yet fly to the Truth of the Gospel, for protection of their villainy; 
Irenae.  besetting their Foxes Head with these precious Pearls.  
The Christian is not indeed under the Law, that is, so under it that he expects Justification by it, that must be had by grace offered in the Gospel; What then? 
Rom. 6.15.  Is he not under it, to obey it? God forbid, saith the Apostle. A Christian is lead by the Spirit, taught by the Spirit, to do his whole duty as a son by love, not as a slave fo● fear; and consequently not under the terror and penalty of the Law; but will ●t hence follow, that he is not under it to observe and keep it? A Christ an is called to liberty; is a free-man, liber quod liberatus free, because freed by Christ, freed from the dominion of sin, freed from the condemnation of the Law; will it fol owe therefore, 
Rom. 8.1, 2.  that he is freed from the Obligation? because he is freed fr●m the penal part of the L●w, that therefore he is freed from the directive? that he may live as he list, and perform no obedience to God or man? From Hell this opinion first came, and thither let it return, which hath been the bane of all good works, the corruption of manners, the mother of Rebellion and Disobedience, and the eternal shane of Christianity.  
The Apostle was impatient to hear of such a thought, 
Rom. 3.31.  and therefore he doth abominate the very conceit; What, saith he, though I have proved, that man cannot be justified by the Law? do we therefore make voided the Law through faith? God forbid: yea, we establish the Law. And this was consonant to the Commission our Saviour gave his Disciples, 
Mat. 28.19, 20.  when he sent them to preach, Go and preach the Gospel to all Nations, teaching them to observe the things that I have commanded you. Lo here is Commandments to be preached, and here is observing required. So the Gospel consists not only of certain Articles to be believed, but of certain commands also to be observed.  
The Ceremonial Law is abrogated and vanished; 
Heb. 10.2.  for it was a shadow only of good things to come; and the substance of all those Sacrifices and Rites being exhibited, 'twere to no purpose to retain it. From this Law we are free, and to require it, is in effect to affirm, that the Messiah is not come. Against those who pressed the necessary observatio● of it under the Gospel, Sain● Paul be●ds his forces in the Epistle to the Galatians: This is the liberty he principally means.  
The Judicials, as they contain certain principals which agree with the Law of Nature, so they may be taken up again by any Nation if they please, but are not of necessity to be required.  
But the Moral Law, is that Law of Nature expressed and written by the finger of God in ●he two Tables of ston, that teacheth what is to be done, what left undone by all men. This requires absolute, entire, eternal obedience. This is a part of the Gospel, that Law which came out of Zion, and it must be declared. This is ●b●ogated and done away so far, that the breach thereof sh●ll not be ●ble to condemn any man that is in Christ. But if any man ●udge that he is not bound to observe it, and keep it, he is a deceiver, and is dece●v'd; he is no better than an Anti-christ. For the words of Christ are y●t extant, If thou wilt enter into life, keep the Commandments. And, 
Mat. 19. Mat. 5.17, 18.  that we be not to seek what Commandments he means, they are extant in that place. And again, Th● Son of man came not to destroy the Law, but {αβγδ}, to fill it up. And adds, Verily I say unto you, till heaven and ●arth pass, one ●ot and one tittle shall in no wise pass from the Law, till all be fulfil d; and after in the same Chapter interprets the Law, 
Vers. 22, 28, 32, 34.  and imposeth it upon the hearts of all his in this solemn form, Amen, ego dico, Verily I say un●o you.  
This is the rule of our lives. This is the rule of all justice. This shows us our miserable condition. It accuseth. It wounds and mortifieth. It shames, and makes sad. It excites to obedience. 
John 5. Luke 10. Mat. 19. Luke 1.74.  And therefore the sound of the Law ought still to come out of Zion. The Covenant for salvation runs thus, That being saved, we serve; and that can never be, except the Law be preached. Sick souls men have, and healed they will never be without repentance; and repent they cannot, till they be convicted for sinners; and what so proper to convict men as the Law? 
Luke 10.34.  The good samaritan, that cured the wounded man, poured in wine and oil; wine to search, and oil to heal. Both these must be used in the recovery of a sinner. oil only, the oil of the Gospel, will heal and skin too fast; corrupt and dead flesh there is, and the wine, the sharp wine of the Law, much search and eat out that, or else there never will be a perfect cure. It is a great madness for men to conceive, that the Gospel is only Lex fidei, the Law of Faith; there is in it Lex factorum, the Law of Works also; and though these may not be heard to speak in the Court of Justification, yet in the Court of Sanctification they bear a great sway, and the Plea there admitted being brought into the Court of Justice, shall be heard; and be so powerful, that no man shall be acquitted before he bring with him this Testimonial of his Holiness and Saint-ship. Do we then make voided the Law? or the works that the Law requires? God forbid that any man should think so, or say so. Let then the sick-brain Antinomian run his wild-goose chase, let the foul-mouthed Campian and Kellison say their pleasure, Calvin and Luther, and the Reformed Churches aclowledge Christ the Lord our Law-giver, 
Isa. 33.22.  and enjoin, and will endeavour to keep the Law that came out of Zion as strictly as any Romanist.  
2. But when we preach the Law, may we read out of it what Lectures we please? Not so neither: For we must remember the Law that we are to preach on, is, Verbum Domini here, The Word of the Lord. And therefore we must keep ourselves to the words of our Commission, I have not spoken of myself, saith our Saviour; he which sent me, he gave me a Commandment what I should say, 
Joh. 12.49, 50.  and what I should speak; whatsoever therefore I speak, even as the Father said to me so I speak. The Son of God ties himself to the prescript Rule in his preaching, which God gave him, of him that sent him; and so punctually fulfilled the prophesy, I will preach the Law, 
Psa. 2.7.  whereof the Lord said unto me: And shall they then, who are his Ministers and Servants, dare to bring into his Church, and preach a doctrine, and publish in his name, which he never spoken?  
He is an impostor, no true Legate, Servant, or ambassador, who delivers under his Princes name that which he hath not in command. Balaam, no not Balaam would do it. For this hireling said to Balak, Lo I am come unto thee; 
Num 22.38.  have I any power at all to say any thing? the Word that God puts in my mouth, that shall I speak? And this was the form used by the Prophets of Old; every prophesy they sealed with these authorative and Majestical words, Haec loquutus Dominus, It is our Lord, and your Lord, not we poor men, that speak unto you.  
When our Saviour sent his Disciples to preach, he left them not at large to publish their own conceits and imaginations, but tied them in express words to deliver his commands, Go and preach, and teach men to observe whatsoever I have commanded, strictly, what I have commanded. For the greatest ambassador that ever yet God employed, was but Vox clamantis, a voice, 
Mat. 3.3. Job 33.23.  an echo, whose property is to return what is before spoken; He is but an Interpreter, and an Interpreter is only to give the true sense of his author; he may not make him speak what and as he pleaseth. If any man speak then, let him speak both the Word of God, and as the Word of God: The Word of God, 
Col. 3.3, 4. 2 Pet. 1.20. 2 Cor. 3.12. 2 Pet. 3.16.  that which God hath first spoken; for no Scripture is of private interpretation: And as the Word, in so much plainness, sincerity, and sileness of heart, that he do never {αβγδ}, torture it, and set it on the Rack, and writhe, and wrest it, till it speak according to his own Heart.  
Now were this Rule observed, the Church would not be troubled with so many strange chimeras. Men would never cast aside the Word of the Lord; never think that they mi●h● come to that perfection, that they needed no Ordinances, no M nistry, no Sacraments. Preachers would come with more reverence and fear into this place, and not babble and vomit up what lies uppermost. You should hear nothing from their lips, but what your own consciences would assent to so soon as heard, That it is the Word of the Lord.  
Dubious and perplexed Texts would never be produced for proof of their own thoughts, nor yet unnecessary points, and perhaps falsehoods taught for Truths. He that remembers whose messenger he is, and in whose Name he speaks, and by what Rule he is to speak, will never rove at the sense, but be able demonstratively to prove to you, that this is that which God hath spoken, without which certain knowledge, he may through ignorance obtrude upon you, instead of Truth, his own fancies. It is the God of Truth who hath sent him, if he be sent at all: It is the God of heaven, whose Interpreter he should be: It is his Word that should be his Rule; and dare he then bring down the God of heaven, the God of truth, and make him the Author of a lie? dare he say, that his mouth hath spoken that, which never came into his mind?  
I want words to express the greatness of this sin, the boldness and impiety of these men. Brethren, I am full of infirmities, but I would not be witting guilty of this wickedness, for that which the devil offered our Saviour; 
Mat. 4.9.  Know therefore, that according to the Talent that God hath given me, I have opened only unto you the whole Will of God; I have concealed nothing from you, that I held necessary for your salvation. So near as I could apprehended, I have trode in my Masters steps, taught you that which hath been taught me.  
Continue therefore in this, 
Eph. 4.14.  and be not carried about with every wind of doctrine. This blows from Mount Zion; what is contrary to it from Mount Seir: This from Jerusalem, that other from Babel. The effect of both we have lived to see. Wh●le there was ear given to the Law out of Zion, and to the Lord that spoken out of Jerusalem, 
Psa. 96.6.  there was the beauty of holiness in our Temples, Orthodox truth in our Doctrines, reverence in our Assemblies, harmony and unity in our Confessions, power in our Discipline, peace and love in our Territories. But since Ordinances have been created in Mount Seir, and a Fort hath been raised against the Mount of the daughter of Zion, 
Isa. 10.32.  the h●ll of Jerusalem, we have heard of nothing but confusion, unhallowed deformity, lies and errors, irreverence, preciousness, discord, dissension, malice, and hatred, in Church and Common-wealth. Neither is there any hope it will be otherwise, till the Law again come out of Zion, and the Lord may be heard to speak from Jerusalem. For it is not a Parlour of Amsterdam, that may be held fit to give a Law to the whole body of Christians; nor a Colluvies of illiterate Novelists who may prescribe rules of life and doctrine to the catholic Church. That by which it is to be guided in both, must proceed from a clearer Spring, from a more authentic fountain; our Prophet tells us to that purpose, Out of Zion shall go forth a Law.  
Now Zion is the catholic Church, 
Joh. 16.13. Mat. 28, 20. Joh. 14.16. Mat. 16.18. 1 Tim. 3.15.  to which Christ hath given his Spirit, which shall guide her into all truth; to whom he hath promised his presence, and to be with her unto the end of the world; against whom( for we have his Word for security) the gates of Hell shall never prevail, she being the ground and pillar of truth; a pillar to hold out, and a stay to uphold and support the truth.  
In this Church are to be found those excellent Rules and Helps for Faith and good life; those means, by the observation of which, Christian men may procure salvation. Here is to be found the truth of Religion, and the certainty thereof: Here the Oracles of God, and right interpretation of those Oracles: Here the power of the Keys, and a perpetual succession of Priests, to whose hands that power was committed: Here are the seals of the Covenant, unity of Faith and Doctrine, the Communion of Saints, pardon and grace offered to sinners. In a word, warrant and security is here alone to be found from all errors in fundamental points, which are necessary to salvation. But then this power of not erring is not to be conceived, as if it were in the Church primò& per se, from any thing inherent in itself: For the Church is constituted of men; and all men as men may err: But by a prerogative acquired, that is by the promise of Christ, that his Spirit shall led into all truth; Besides, to teach oherwise, as our Learned and Acute Arch-Bishop of Canterbury in his answer to Fisher, hath observed, will impeach the Article of the Creed concerning the Holy catholic Church; 
Sect. 21. Num. 5.  whose holiness consists as much, if not more, in the verity of Faith, as in the integrity of manners. So that if she can err either from the foundation, or in it, she can be no longer Holy, and that Article of the Creed is gone. For if the can err quiter from the foundation, then she is nor holy, nor Church, but becomes an Infidel.  
To that question then so much vexed among Divines, whether the Church can err? the Answer must be, first, by distinguishing this Notion the Church; then by reflecting upon the Object or Matter in which the error may lye.  
The Church is a very ambiguous term: For the catholic Church contains not only the whole Militant Church on earth, but the whole Triumphant in Heaven; of this last the question is not moved, for in that in Heaven there can be no error. The doubt is about the Militant. Now this is again to be considered in the whole body, or any part of this body, which we call particular Churches; as the Church of Rome, Greece, Ephesus, and the like. And no man can doubt, or ever did doubt, till of late the jesuit, that they may and have erred. But for the whole body of the Militant Church, we willingly aclowledge that she is Holy, though in a far lower degree than the Triumphant, and affirm that she errs not. But then this also must have its limitation according to the object or matter, because this freedom from error must not be extended further than Christ hath promised to defend his Church.  
These Objects of Faith are the prime Articles or foundations of our Christian Religion, and from these the whole Church on earth shall not at once make an universal defection, or do any thing by which they shall cease to be a Church. But besides these, there be many other superstructures and deductions, many by and unnecessary points, and that her curiosity, or other weakness carry her beyond, or cause her to fall short of her Rule, her Law that comes from Zion, in these no man need doubt. These errors that are of a meaner alloy, take not Holiness from the Church; but those which are dyed in grain cannot consist with Holiness, of which the faith in Christ is the foundation.  

Scultet. in loc.  Scultetus wittily asks upon this place, Quanti redimeret locum istum Papa? What would not the Pope give, could he but have found it here written, The Law shall come ●ut of Rome, and the Word of the Lord from the Tarpeian hill. But since that cannot be found by exposition, it shall be made good; for Rome shall be made Zion, and the Tarpeian hill the catholic Church; and the Word of the ●ord, the word of the Lord God the Pope; no Word of the Lord but that he doth Canonize; no interpretation or sense of scripture allowed, which he will not admit; no Act of any Council firm, till he approve it. Which if it be not to sit in the Temple of God as God, 
2 Thess. 2.4.  let all wise men judge.  
Is it possible, that men otherwise wise and learned, should conceive the whole and a part should be all one? or that the roman and catholic should be convertible terms? or that property which belongs to the whole as the adequate subject, should be Attributed to every part? This is all one, as if one should call an arm a man, and Attribute to that arm reason, which belongs to the same man. The case is the self-same; for Rome at best can be b●t a part of the catholic Church; and the privilege belonging to this, can no further belong to that, then as it is a part. And if that privilege was limited and restrained to the whole, it may not without that limitation and restriction be granted to any part.  
Suppose then she were, as she lays her claim, infallible, and could not err; yet it might not be further extended or granted than fundamentals, or doctrines absolutely necessary to salvation, because the promise of assistance, and Christs presence to the Universal Church is assured no further. In her secondary objects of Faith, in her conclusions drawn from the first principles yet she may be much mistaken, because she can have no more assurance of infallibility in these, than any other particular Church, to whom the promise primarily and ab●olutely was not made. The Laws that come out of Zion, will be of undoubted truth, and infallibility, so that assurance be given they be the Laws of Zion; a●d to all other that come from thence, great veneration, submission, and obedience yielded, so that they be consonant to that prime Law. The names shall not offend, nor yet affright any sober man, whether the Church shall propose them or impose them, as Acts of Councils, Decrees, Constitutions, Canons, Traditions, or under any other Title.  
For it is known we admit of Traditions, &c. whether Ritual, Historical, 
White. Orthod. c. 4. part 3. Sect. 1.  or Doctrinal; yet with these two Cautions.  
1. That they be {αβγδ}, agree with the written Word of God.  
2. That they have the Testimony of the Church in the prime Age thereof, and descend to our dayes by an unterrupted succession in the catholic Church; but pari pietatis affecta, to receive them with equal veneration with the Scriptures, or rely upon them for as firm a direction for our Faith or good life, as upon that which we know to be the Rule, we dare not, because they fall far short of those conditions, which are required in that which in this case ought to be the Rule.  
There is but one Faith by which men attain salvation; to which is required a firm assent of the mind; and to this the mind will never assent, till it be informed by a Rule, which must have these five properties.  
First, It must be infallible, and most undoubtedly certain; for otherwise the Faith built upon it might deceive.  
Secondly, It must be plain and easy to all sorts of men, which use the means, are diligent in attending it, and to whom God gives eyes to see it.  
Thirdly, It must be Universal, that it instruct, not in some only, but in all points of Faith that are necessary to be known, to make the man of God perfect.  
Fourthly, It must be equal, even, and impartial; not more inclined to favour one side than another.  
Fifthly, It must carry with it power and Authority sufficient to convince the conscience, and from which there lies no appeal. All which properties because they in perfection belong only to the Law that came out of Zion, it remains that that Law alone be the Rule of our Faith to which we are to assent, upon which we must fully rely with assurance and persuasion. I know what is brought by the Romanists to the contrary; but any man who is desirous to see their Sophistry and Cavils fully Answered, may peruse the beginning of Dr. John White's way of the Church, which at this time I will not transcribe, because I hasten to a Conclusion, and shall have an apt opportunity to enlarge myself on this point in another place.   

CONCLUSION.  
Doth this Law come out of Zion? is it the Word of the Lord from Jerusalem? then it behoves us to be thankful unto him for it, since it is the power of God unto salvation to every one that believes; 
Rom. 1.16.  to the Jew first, and also to the Greek. 
them. exam. council. tried. cap. de Script. Can.  This is the Canon, or perpendicular by which all the Architects in the House of God are to examine every ston they put into the building, and by it to judge how they bed and knit, that none jut out too far, nor any fall too short, lest it deform and weaken their work. This is the Canon or tongue of the Balance, which shows the equal poised of the Scales upon an even stand, by which all that will teach must weigh their doctrines, and not put in such stuff of their own as will incline the scale as they please. 
August. de Bap. contra Donat. l. 2. c. 6.  Let us not use false balances, saith St. Augustine, into which we may cast what we list, and as we list; making men believe this is heavy, and that is light. said afferamus divinam stateram de scriptures sanctis, But let us bring forth Gods balance out of the Holy Scriptures, and let us put to it what is heavy, or rather let us put nothing to it, well knowing, that what is weighty, is put there already by God.  
God be blessed then, that he himself hath left us this Canon to build by, this Balance of the Sanctuary to weigh by; which if we use as we ought, we shall quickly discern what's crooked, what's straight in Gods building; what's light, what's heavy, and of just weight among the wears that are set abroad at this day. And if the Heathens thought they could never render sufficient thanks to the authors of their Laws, which yet did but continue them, and preserve them safe in a civil Society: what thanks can be too great for our good Lord, who hath left us his Law to direct us in Credendis& Agendis, by which, were heed given to him and it, men would be preserved in the Communion of Saints!  
2. Lex, saith the orator, had its name à Legendo, being proposed at first in pillars or Tables that it might be red, 
Cicero. l. 1. de Leg.  and that then imposeth this duty upon us, that we attend to reading. What then the voice from Heaven said to St. Augustine, that I enjoin you, Tolle& lege, take up the Book and read it, or at least hear it red unto you. 'tis too much pride to have a Law given by God, and not to vouchsafe to read it. And if Moses had that honour preserved to his Law, 
Act. 13.27.  that it was red in their Synagogues every Sabbath day, it must needs be a dishonour to this Law that came out of Zion, that the reading of it is so much neglected.  
3. But when we do red, it would be done with great circumspection and much prudence; since the greatest injury ariseth, ex prava interpretatime legis, 
Cicero. Off. 1.  by a wicked interpretation put upon any Law. We ought not then to think the Law a piece of Wax, upon which we may set what stamp we please, Tantum veritati o●strepit adulter sensus, quantum corruptor stylus: 
tertul. Apol.  He adulterates this Law, who humbles it to his own lust. Ye err( saith Christ to the Pharisees) not knowing the Scriptures. I ask then, Did not these great Doctors know the Law? yes, yes, they were very great Textuaries, 
Mark 12.24.  they knew {αβγδ}& {αβγδ}, Chap er and Verse. The words they knew, but the sense they made, and this made them err. That acute Advice then of Basil the great, to the Emperours Cook, that would have his finger in dishing out of every Text, would not be forgotten by such saucy Interpreters; 
Basil.  Tuum est pulmenta curare, non divina eloquia de●oquere. Hearty reverence and an humble submission become these holy Writings of God, and not a bold and ungrounded Exposition. In all other Laws, we give leave to those who are skilful, to expound and judge; and in this what should hinder, but the same equity should be observed? He( saith Hilary) is the best Reader, who rather expects the understanding of things from the things themselves, 
Hilar. de Trin. lib. 1.  than from himself impos●th it upon them; who takes the Exposition from thence, rather than br●ngs it thither; and fo●ceth not the sense upon the words, which before his reading he presumed: Let the Word of God dwell in you in all wisdom: 
Gal. 3.13.  Now the first part o● wisdom is, that you diligently red, and be very cautelous in the Exposition of it.  
3. The next is, that when you have attained the true knowledge of it, you lay it up in a safe place. Q●ae p●etiosa sunt, non uno ostio servantur; 
Erasm. Hosea 8.12.  one Door or Lock are too little to keep precious things. The Law of God is a Jewel; {αβγδ}, a Ruby, a precious thing; and therefore let it be kept as a precious jewel; not only under one door the lips, nor under only one guard the eyes; but let it be closed up in the Cabinet and Treasury of a good and an honest heart. 
Psal. 40.8.   
Even Hypocrites bring their hands and lips, and eyes, and ears, and knees, 
Luke 8.15.  and comform them to Gods Law; he that should see them stand before the Prophet, and hear their Protestations and Covenants, would take them for men very zealous of the Law of God, and the only Saints. Well then it is that David sets this Character on a good man, That Voluntas ejus in lege Domini; his Will; for the Will is the great Commander of our Actions; 
Psal. 1.2.  it sits as a great Prince in the soul, and directs the mouth, and ears, and eyes, and hands, and understanding, and all; upon obedience given to it, every Action is either good or bad: For nor God nor man looks so much upon what is done, as with what Will it is done. Be it a foul offence, yet done against our Will, we draw a Fig-leaf over it, excuse, and hid it; whereas if it be a lesser matter, but wilfully, and maliciously committed, we cry our, a pestilent Fellow, away with him. Assign your Will over to the observance of the Law of God, and you will be the readier to yield all. The understanding will follow the injunction laid upon it by the Will, the aff●ctions will easily incline to prosecute it, every part about you will be obsequious, ready to serve; in serving, fall low to the Earth; and falling down, speak with an humble voice out of the dust, Lord, here I am, What wilt thou have me to do? 
Acts 9.6.   
And because this man, whose Will is thus subdued to the Law of the Lord, knows that the opus operatum, or the doing of the things of the Law, is not enough; therefore he sets his delight in the Law of the Lord; for so we red the fore-cited verse of the same, and well we may, since the Hebrew word Haphete, signifies not only the Will, but complacentiam, beneplacitum, desiderium; that content and pleasure which the Will takes in doing that which is commanded. Thus it was to David, Thy testimonies are my delight, 
Psal. 119.14.  and my counsellors. There are two great benefits that commonly men desire, pleasure to refresh them, and counsel to govern them; and David found both in the Law of God, Delight in his pressures, Counsel in his perplexities.  
Make it then your delight to red, to understand, to observe, and keep Gods Law; 
August.  'tis to a soul delighted in it but a light burden, but an easy yoke. Da amantem,& sentiet quod dico; and then let it be of your counsel; it was written to that end to direct you in Cultu, in Moribus; if you doubt how to serve God, take counsel from his Law, you shall not err; if you doubt what to do, take counsel of this Law, y●u shall not mistake: Others counsellors may flatter, others deceive; this Book of the Law wil● tell you the truth, and nothing but the truth; and therefore in all your doubts, both of Religion and Life, advice with it.  
Take heed therefore to keep these statutes, saith Moses: Bind up the Testimonies, 
Deut. 4.6, 9.  seal the Law, saith Isaiah. Search the Scriptures, saith our Saviour: 
Isa. 8.16.  Let Moses and the Prophets be heard, saith Father Abraham to the damned soul; hither Abraham, Moses, Isaiah and our Saviour sand us, 
John 5.39.  and hither let us go. The Reason of Multiplicata Al●aria, was, because Gods Law was not headed then; 
Luke 16.29. Ezek. 16.25.21, 51.  and the true Reason of so many Altars, so many several sorts of Worship at this day, is, because there is little or no regard of, little or no counsel taken from, little or no delight in this Law of God that came out of Mount Zion.  
That I may yet go one step farther, I will suppose for the present, that your Will, that your Delight is set in, and that you take your Counsel from this Law; but then you must give me leave to ask, whether the Formalis Ratio, the prime motive of this your delight, is, because it is t●e Law out of Zion, and the Word of the Lord from jerusalem. Any man may love and delight in the Law, Thou shalt not kill, out of a self-respect, because by i● his l fe is secured; or he may love the Law, Thou shalt not steal, because by it a Hedge is set about his Goods; these are Mercenary ends, and tread too much inward; God exacts another kind of love to his Law from us; deli●ht we must in it chiefly because it is his Law, and consequently conformable to that eternal justice and righteousness that is in him. Idem velle,& idem noll ea demum firma amicitia: To will that which God wills, because he wills i●; and to nill that which he nills, because he will not have it done, is that which will raise us to that high title of Gods friends, according to that of our Saviour, Ye are my Friends, if you shall do whatsoever I bid you.  

John 15.14.  4. And when my eyes look't back upon these words of my Saviour, I found doing in them; Frie●ds you are, if you do them; the words it seems we red, must be turned into Works; for 'tis to no purpose that the sound of the Law doth think in our ears, except the power of the Law be expressed in our lives: For as meat that is chewed, and taken down avails not, except it be concocted and turned into blood; so we ought to know that chirping upon, and chewing of the Law will do us no good, except we digest and convert the wholesome precepts into good manners. 
James 1.22.  They are not the hearers of the Law, but the doers that shall be blessed. See then that your life be conformable to the Law of Faith, 
James 2.14.  and let this Law regulate your life: For although you hold fast the s and Rule of Faith, and neglect the practise of it in your life, will this Faith save you? 
Matth. 7.24, 25, 26.  He that hears my words, and doth them, saith our Master, he sh●ll be likened to a wise man; he lays his foundation on a Rock, and his Building is strong; but he that lends his ear to hear, and se●s not his hand to work, is like the fool; his house is built on the sand, the wind blows, and the rain desc●nds, and beats upon his house, and it falls about his ears, and great is the fall thereof.  
It was objected to the Athenians, Scire quae recta, said noll● facere; that they knew well what was to be done, 
Cato de Senect.  but they would not do it; be not of this Athenian humour; but since you do, or at least may know the Law, be as diligent to perform it: Turn over the Book, till you find a Text fit to practise upon. If covetous, rest not till thou find some such place as this, 
Matth. 6.24.  Ye canno● serum God and M●mmon: If wanton, rest not till thou meet with this, or the like Text, He that seeth a woman, and lusts after her, &c. If prove to anger, then red, Let not the Sun go down upon your wrath: 
Matth. 5.28. Ephes. 4.26.  Every bosome-sin would be presented with the Law, upon which a man will be apt to say, This is the Law that convicts me, this is my disease, here I fail, I aclowledge it, and by Gods help, I will take better heed hereafter; apply I will the remedy prescribed, and never doubt of cure. When you take in your hand the Works of some learned physician, and red in his Books the nature and danger of many diseases, you neglect all, till you fall upon that place that writes of that disease which you inquire after, and find the remedy proper for that; he that is troubled with the Gout, will not much inquire after a cure of the dropsy; or he that hath weak eyes, what may help his ears; he gives not over, till he be fully informed of the nature of his own disease, and how he may be restored to his desired health. Use the same diligence about this Law that came from Zion; there is not an infirmity of the soul that is not here described; not a symptom which is not here discovered; nor Antidote that can be desired against it, which is not here prescribed; stay not then till you come to that place that is most proper for that 'vice you seek to cure, or for that virtue you intend to fortify; red it over and over, meditate upon it, apply it, daily make use of it, and by the help of God you may do well.  
There be some so strait-laced, that no nay, 
Carter. lib. 1.  consult they will with this Law about toys; not a straw forsooth must be taken up, but a Text must be sought out to warrant it. Others, such cunning Machivillians, that whatever Oaths they impose, or rebellious Acts they commit, yet they will endeavour to find out some President or Title out of this Law to justify it; but because these are Superstitious or Pharisaical, be not you profane; better it is from thence to take our directions, even in all things, great and small, then to wade through matters of principal weight and moment, without caring ever what the Law of God hath, either for or against our designs.  
Men that are civil, saith Strabo, live after a common Law appointing them what to do; these they received from gods or men: 
Strabo Geogr. lib. 16.  And of the two these were of most honour which came from heaven; for which cause a consultation with the Oracles was most usual and frequent; and at this day the Grand signior undertakes no great matter without the counsel of the Alcoran, nor the Banian of his Shaster. Did the Heathens then make so much account of their gods, which indeed were no gods? the Mahometan and Banian of their foppish Law, which compared with this Law of Zion, is as dung to gold; and shall we neglect the p●ecious benefit of conference with the Oracles of the living God? Shall he writ unto us the great things of his Law, 
Hosea 8.12.  and shall we c●unt them a strange thing? whereof yet there is so rich a Treasury left to the Church, and whereunto there is so plain, so easy access?  
You are brought to Fountains of living water, which you digged not; 
Jer. 2.13.  do not with the Philistines, cast Earth into them, nor prefer broken Pits before them, with the Jews. Others have laboured, 
John 4.38. 2 Cor. 6.1. Hebr 2.3. Matth. 7.6. Matth. 3.34. Hosea 4.6. Gen. 25.32. John 3.19.  you do but enter into their labours. Receive not so precious things in vain, despise not so great salvation: Be not like Swine, to tread under foot so precious a Law; ●or like Dogs, to tear and snarl at it. Say not to our Saviour, with the Gergasites, Depart out of our Coasts; nor to God with those stubborn Jews, We will not hav● the knowledge of thy laws. Love not your pottage more than your blessing; since light is come into the World, love not darkness more than light.  
But make use of that Law of Reason which God hath written in your hearts; and where it is too dark and blind, call for his revealed Will; use this precious gift to his glory that gave it; 
1 Thes. 5, 15, 21 1 Pet. 3.13.  seek by it to know what is perfect and good, and then endeavour faithfully and truly to do it, and doubtless your reward shall be great in heaven. 
Luke 6.35.   
Moses is red to us every Sabbath-day, the Prophets are yet amongst us; Christ and his Apostles though dead, yet speak; the sound of their words is yet in our ears, their books in our hands, their writings before our eyes; oh that we wanted not the power thereof in our consciences, the life of these in our lives. The Lord make a happy conjunction, and inseparable of both these, that his Law and our Obedience may meet together; his Will and our Fruits may kiss each other; that we may hear and obey, obey and proceed; be good Students, good Hearers, good Livers, that we may live with him for ever. Amen.    

The Government of the catholic Church.  Isaiah 2.4. 
And he shall judge among the Nations, and shall rebuk many people; and they shall beat their Swords into plowshares, &c.  
THAT Christ as he was God, had full and absolute power over all things from everlasting, cannot be doubted, because the Earth is the Lords, 
Psal. 23.1. Acts 20.28. Titus 2.14. Ephes. 1.22.  and all that is therein. But as he was man, He came to purchase a peculiar people unto himself; I mean, the Church; to whom he was to be the Head, and over whom to Rule and Govern in a more special manner.  
This power no quest●on belonged unto him, even when he was conversant on Earth with men; but he challenged, declared, or exercised it, not before the purchase made of it by his blood: Then being risen, he  told his Disciples, 
Matth. 28.18.  All Power in Heaven and Earth is given unto me. Given, and then given; given to him as man,( for to God nothing can be given) and then given as a reward of his suffering; that as a Head, he should Rule, Gu●de, and Govern his Church: But after his Glorification and Ascension into Heaven, and Session at the right hand of God, he began more evidently to put this power on Foot, showing clearly, that he would be Judge among the Nations, and that he would rebuk the people. This is that which Saint Paul teacheth, know we ought the exceeding greatness of his power which he wrought in Christ, 
Ephes. 1. à 19. ad finem.  when he raised him from the dead, and set him at his own right hand, in the heavenly places, far above all Principality and Power, and Might, and Dominion, and every Name that is name, not only in this World, but that which is to come; and hath put all things under his feet, and gave him to be the Head over all things to his Church, which is his body, the fullness of him who filleth all in all.  
By which words it is evident, that upon his Exaltation to his right hand, he hath set his Son above all things, that all powers, will they, nill they, are under his feet: 
Phil. 2.10, 11.  But to his Church he is given to be the Heud, even in hoc Saeculo, in this World, A true head, being of the same substance with the body; a perfect head, that gives life, motion, and other influences and operations to the body; a sole head, that the body aclowledge no other; and a perpetual and immortal head, that never ceaseth to impart life, and whatsoever is necessary to the body: They then are deceived, who affirm, that because Christ is absent, and invisible, therefore there is need of a present external, and visible head to do his Office for him in the Church, to judge under him, to rebuk for him: For he is always present by his Power, by his Word, and by his Spirit; and by this he will judge among the Nations, and rebuk many people, as our Prophet here foretells; in which words I shall consider, 

1. The Person exalted to the Bench, He, which is the Lord Christ.  
2. The Acts to be performed, He is to rebuk, to judge.  
3. The persons to be judged, and rebuked, the Nations, the People.    

1. He, the Lord.  
For the Lord is King, be the people never so impatient; 
Psal. 99.1, 2. Colos. 1.19.  and the Son of man is {αβγδ}, primatum tenet, hath the pre-eminence, be the people never so unquiet; so that they are very much mistaken, who do discourse of the Government of the Church, as of the societies of men; partly whi●e they attribute to the Governours thereof an absolute coactive power, whereas all the glory of the Kings Daughter is from within; and partly because as in other Kingdoms, the Prince being absent or dead, 
Psal. 45.13.  he must have another set in his place, to execute the Office of the absent or dead King; for Christ is neither absent, nor yet dead; 
Matth. 28.20. 2 Cor. 13. Rom. 6.9.  he is with his Church to the end of the World; and he lives by the pow r of God, death having no more dominion over him; it is needless therefore to appoint him a Vicar, or Substitute to govern his Church, since he yet doth this Office by himself. Suppose a King taking a journey into a far country, yet could at every instant of time by some secret way, be present with his counsellors and Officers, and give life to all their Acts and Endeavours, no less than if he were present in body; would you say now that such a King had need of a Viceroy? The case is the same; Our King Christ Jesus, though absent in body, yet is able, and doth execute all his Offices, is present at the Counsels of all his Ministers, and gives life to all his own Ordinances by the power of his Spirit; why then should men talk of a Vicar-General, or of a catholic Substitute, without whose direction and judgement nothing may be Authentical in the Church?  
Let the Church be considered in its largest Extent, as it comprehends both the Militant and Triumphant, which with Christ the Head make but one body; and so the Government thereof is absolutely Monarchical, Christ being over it the sole Monarch, Lord, King, Judge, to give Laws, interpret, execute. And the very expressions of this sense is a fu l answer to all those Arguments drawn from Nature, Reason, and the Providence of God, urged so hotly and frequently by the jesuits, to prove that the Church is a Monarchy.  
But the Church Militant being as large as the World, and spread into many Earthly Kingdoms, it pleased our Saviour, as those Kingdoms have their several Princes and Judges, so also should these several National Churches have their patriarches and Bishops to order and judge of all matters within their diocese. This is it which Cyp●ian says plainly even to Cornelius himself, the then Pope▪ 
Cypr. lib. 1. Ep. 3  To every Bishop is ascribed a portion of the Flock for him to govern, and then not all committed to One; which is so clear a truth, that Bellarmine himself labouring to prove that Secular Princes are excluded from Church-Government, evinceth no more by all his Arguments, but this Conclusion; viz. That the Government of the Church was ever in Bishops: 
Bellar. lib. 1. de Rom. Pont. cap.  Out of which it is apparent that the Government of the Church was not at the first Monarchical, but Aristocratical; that it was ruled and judged by divers, and not by one Vice-Roy: Of which I shall speak at large in its proper place.  
By which their Argument fetch't from common sense, falls to the ground: The goodness of God( say they) hath ordained, 
Harding in jewel.  that every thing should be conserved by that means, which is most fit for its condition and nature: Since then mankind doth depend especially upon sense, therefore necessary it is, that he receive his Instruction and Discipline by external means: This they say is true; but it proves not therefore that there should be one only instructor and Ruler; I hope men may be taught by a sensible and external way, though there be more than one Ruler and instructor in the Church.  
Yea, but they reply, This must be but One, or else God hath provided worse for the Church, than for the Government of the World. Among all kind of policies, 
Homer.  Monarchy is confessed to be the best; {αβγδ}, Let there be but one to wear a Crown,( said that old Homer) for else the Multitude, which ought to be but One, will never long be knit together.  
First, We say, that they are mistaken, who judge and form the Government of the Church out of Reasons drawn from Nature, or principles of Art▪ For let it be out of doubt, that Christ both could and would govern his Church by that form which should be best, and most profitable; yet whether this ought to be Monarchical, Aristocratical, or Democratical, or mixed, must not depend upon a speculation of our Brain, but upon the institution of Christ himself; He is to prescribe the best way to us, and not we to prescribe to him. Now it becomes them to show, where, when, and in what place it appears that Christ hath ordained any One man to be the Head of the Church, an Universal Bishop, a sole Monarch, his Vicar; or else their Argument drawn from Monarchy, as the best Form of Government, is of no strength, because it appears not, that that which seems best to us, seemed best to him: That position of Harding is most sound; it belongs to Christ only to appoint his Vicar; but that he hath appointed the Pope alone, rests upon them to prove, 
Matth. 16.18. Luke 22.38. John 21.16. Gen. 1.1.  which out of the Scriptures they shall never be able to do, till they can bring clearer Texts than Tu es Petrus, or Ecce dvo gladii, or Pasce Oves, or that alleged by Boniface the eighth, In the beginning God created the Heaven and the Earth; In principio, non in principiis; and therefore( O Rare Conclusion) the Pope is the Head of the Church. Away then with that Blasphemous and Ridiculous Assertion of Roffensis, cited by Bishop Jewel de primatu, Sect. 17. Ecclesia una est, non propter Christum, said propter Papam, qui eam conservat unam: To which you may add if you please, that of Betraud, Non videretur Dominus discretus fuisse, nisi unicum post se talem Vicarium reliquisset. To what height of villainy will not Pride and Ambition tempt?  
But then what is it that they can conclude out of their {αβγδ}, Let there be but One King? is it their purpose, that there be but One catholic King, as that there be but One catholic Bishop? One Sun, and One Moon, a Pope and an Emperour all the World over? For the reason for uniting and Heading the multitude makes for One, as well as the other; which is indeed for neither: For be it that a Monarchy is the best Form of Government in one City or country, as a particular King over the republic of Bees in every Hive; yet it follows not, that it is the best in respect of the whole World, where the parts are so remote, and the dispositions of men so various; 
Lib. 1. de Rom. Pont. cap. 3. Sect. 1.  and therefore Bellarmine himself confesseth, That a Monarchy mixed with Aristocracy and Democracy, is far more profitable in this life, than an absolute and simplo Monarchy. Little advantage then can they have from this Argument fetched from Monarchy.  
But {αβγδ}, 
knot. part. 1. cap. 1. Sect. 7.  our Opponents press us yet further with this gradation. Almighty God hath ordai●ed man to felicity, and therefore hath appointed competent mean● by which it may be obtained; this cannot be attai●'d without unity in th● Church; which will never be, except there be some way to discover and condemn Heresies, to appease and reduce Shismes, and to determine all Controversies in Religion. Hence they conclude, that there must be a living, visible, infallible Judge; and that the Pope must be the man to whom all men must submit, and no man ask, Domine, quid ita facis?  
First, It shall be easily granted, that Christ hath founded a visible Church with all helps necessary to salvation, particularly with sufficient means to beget and conserve Faith, to maintain Unity, to compose Shismes, to discover and condemn Heresies, and to determine all Controversies in Religion, which were necessary to be determined. 
Eph. 4.11.  And to this end he gave Apostles, Prophets, Doctors, Evangel●sts, Pastors, who by word of mouth taught those with whom they lived, and by their Writings taught all posterity what way super-natural felicity was to be obtained. For all Scripture is given by divine inspiration, 
2 Tim. 3.16, 17.  &c. and is able to make the man of God perfect. To settle then Controversies in the Church, that I may use the Arch-Bishop of Canterbury's words, There is a Visible Judge and Infallible, but not living, and that is the Scripture pronouncing by the Church: And there is a Visible Judge and living, but not infallible, and that is a general Council lawfully called, and proceeding accord ng to this Rule. And this was thought a sufficient Judge, when Christians were as humble as learned. 
red that Conference of the Arch-Bishop. Sect. 26. Numb. 1, 2, 3, 4, 5, 6. where you may see the judgements of the Fathers produced to that purpose, especially of Optatus and Augustine, with the Answer to Baldwin's Nuncupative Will. Numb. 1.   
Now in the Scripture manifest places there are( which need no dispute, no external Judge) which are able to settle Unity and Certainty of belief in Necessaries to Salvation; and in and about things not Necessary there ought not to be a contention to Separation; about which the wrangle for the most part is betwixt Rome and us. And that for Necessaries the Scripture is a Rule sufficient, is clear out of Bellarmine's own words, 
Bellar. de verbo Dei. lib. 1. cap. 2. Sect. 5.  disputing against the Swingfeldian, where he requires two conditions to a Rule, viz. That it be certain, and made known: For if it be not certain, it is no Rule; and if it be not known, it is no Rule to us. But by his own confession there is nothing more certain, nothing better known than the Scripture; therefore it is the Rule of catholic Faith, both in itself, and to us also; being in things simply necessary to salvation, abundantly known and manifest. In things Necessary, I say: For in those that are not Necessary, a man may abound in his own sense, and do himself no harm; provided, that he be of a meek and a peaceable spirit, diligent to inform his conscience, and constant to follow it. And this is the comfort that St. Paul gives such a man, with this Caveat, 
1 Cor. 3. à. 10. ad 15.  To take heed how he builds upon the foundation: His desire is, that nothing be laid upon it but gold, silver, precious stones; that is, sound Doctrine; but if it be through ignorance and infirmity, wood, hay, stubble, heterodox stuff, This mans work shall be burnt, he shall suffer loss, but he himself shall be saved.  
It is not then Necessary that a Visible Judge be appointed to end all the Controversies that fall out in Religion. And their Argument fetched from the great necessity of Judges in Civil and Criminal causes is very fallacious, there being a great disparity betwixt these, as is clearly shew'd by Mr. Chillingworth by nine Arguments in his Answer to the jesuit. cap. 2. part 1. a Sect. 12. ad 24.  
His last Argument is, That for the ending of Civil Controversies, that Judges be appointed and known. So likewise saith he, If our Saviour had intended, that all Controversies in Religion should be by some visible Judge finally determined, who can doubt, but in plain terms he would have expressed himself about this matter? He would have said plainly, The Bishop of Rome I have appointed to decide all emergent Controversies. For that our Saviour should design the Bishop of Rome to this Office, and not cause it to be written by any Evangelist or Apostle, but leave it to be drawn out of uncertain principles by strains of logic and Philosophy, Credat Judaeus apella, non ego.  
Besides, suppose there were a living Judge, and the Pope were the man, yet such is the malice of the Devil, and of impious men, that this would not be enough to keep the Church from renting at all times, or solder up the rents which are made in the Doctrines of Faith: For doth not the Apostle inform us, 
1 Cor. 11.19.  that there will be Heresies? and were there not schisms, even then, when their visible Head, as they call him, St. Peter was yet alive? It seems the Popes power is beyond that of the chief Apostle; and he can do more with one Decree, than Peter or Paul could do by their Commission. But if his decision be of such virtue, that all the Beasts of the foreste must tremble at the roaring of the lion, I wonder that he should be either so uncharitable or negligent to suffer such heats and contentions among his own at home? Why is the jesuit suffered to rise against the Dominican? 
Vide Dr. Whites way. dig. 24.  the Seminary against the jesuit? the Franciscan opposite to either? in a word, all by the ears about matters of Religion? and that too in no mean points, but in the greatest, and such as are this day controverted among Christians. Jupiter in Trojam, &c. Methinks it were but for him to interpose his Tribunitium Veto. Surely 'twere but for this great Jupiter to throw down his log, and the Frogs on a sudden would be all silent. Well, this he hath done in many points, and yet these untoward creatures finding at last his determination to be but a blockish Decree insultant and desultant, they reject it, or mince it, or interpret it as may serve their own turns; or else say that he observed not the conditions requisite, when he passed his Decree. But in other questions he dares not determine, lest a part of those who came to help up the Papacy, when it was at a dead lift, should fall from him. I need not instance, for the thing is apparent to all Learned men.  

Vide Dr. Whites Orthod c. 3. Sect. 13.  add to this, that the Pope hath been oft an Idiot, or unlearned man; whence then proceeds this ability of judgement in Theological doubts, that this his definitive sentence must end all the controversy? Surely either he must take his advice in this case from other men, and then they define, and not he; 
B●llar. Stapleton. Canus. Bannez.  or else he must be governed by an immediate Revelation, which they themselves will not admit: So unable he may be to judge; so ineffectual are his Decrees when he hath judged; so dangerous it is for him in many points for to judge; and therefore in policy he doth wisely to abstain from it: Cum Leonina pellis non val●t, assuit Vulpinam.  
Well then, to resume the question, is there no way left to end and decide Controversies arising in Religion? Yes certainly; and to that end God hath appointed two kind of Judges, 
Dr. Whites Orthod. c. 4. Sect. 2.  as that Learned Bishop hath taught me in his Orthodox.: The sum of whose discourse is this:  
First, The one supreme and Independent, whose sentence is infallible; this Judge is the Holy Ghost, who delivers an open and visible sentence in the Scripture in all things necessary to salvation. But besides the Holy Ghost, the Lord hath left in his Church subordinate Judges, by whose Wisdom and Authority Controversies of Religion are to be debated and defined. And these Judges are of two sorts. First, general, for the whole Church, namely the Fathers lawfully Assembled, and proceeding in a general Council. Or else particular, the chief Fathers of each Provincial or National Church: both which are bound in their judgement in all supernatural verity to proceed by the written Word of God, and their definition delivered according to this Rule is Authentical and infallible, and ought to be obeyed principally for the matter so declared, which hath its Authority from the Scripture in which it is contained, and to which it is consonant: But then Secondly, because it is declared and published by Pastours and Teachers, by Governours and Rulers, whom God hath made the Stewards of his Family, and to whom he hath committed the Keys of his spiritual Kingdom. And because to these there is made a special promise of assistance of Grace, and a joint labour used for the discovery of the Truth, and upon that their honest industry and unanimous judgement given; the Truth so declared and published, must needs be of more Authority, than any Truth made known by private persons. But where it is apparent that the Pastours have not proceeded by this Rule, it is nor schism, nor heresy, to dissent, or to affirm, that in this or that point ampliandum, and in a peaceable way to produce solid reasons of our dissent.  
I know the difficulties to which this determination is subject. But when our Adversaries have said all they can against it, the very self-same will press them, when they shall set up One infallible Judge. Be it that of the private spirit, or obscurity of Scripture, or Interpretation of Fathers, or partiality, or pride, or self-love; which a late jesuit perceiving, delivers these words, 
Except to the Lord Faul●. discourse, ad 5. Sect. c. 6.  Some peradventure will deny our Churches verity to be evidently credible: If any do it, the matter must be remitted to an equal trial between us. But say you, Who must be the Judge? I am no Socinian, nor inclining to that sort of mis-believers; yet nevertheless, I say, Right Reason must be he, and every mans own conscience. And of these Judges I hope every man will allow; and it is reasonably sure they ought to do so, because Reason is in all questions the last and the Interior Judge; without whose assent and approbation, no exterior is sufficient and complete: For exterior Judges be as Spectacles to the eyes; and as Spectacles, be they never so good, cannot see without eyes; so cannot Revelation, be it never so manifest, give the last sentence about any Doctrine, nor be sufficient without Reason. What is this I read here? what a higher Judge than he that is infallible? Reason to be set upon the Bench, and to give Judgement of the Popes definition? Reason guided aright, 
Chilling. preface. Sect. 12. &c. 2. part 1. a. Sect. 106. ad 121. 1 Joh. 4.1. 1 Thes. 5.21. 1 Pet. 3.15. Luke 12.57. Luke 6.39.  made the last Umpire in debates of Religion? This if true, then sure some body had reason to city those Texts to that purpose, that of St. John, Dearly beloved, b●l●eve not every spirit, but try the spirits, whether they be of God or no: And that of St. Paul, Try all things, and hold fast that which is good: That of St. P●ter, Be ye ready to render a reason of the hope that is in you: And that of our Saviour, And why of yourselves judge ye not that which is right? for otherwise the blind may led the blind. For though by passion, prejudice, faction, and precipitate rashness, &c. men may be carried into error, yet by discourse grounded on divine revelation first, then upon common principles assented to by all, a man cannot be drawn into a mistake. If at any time the consequence deceive him, it is not Reason that hath seduced him, but his weakness and disability not to make use of Right Reason.  
Now right Reason will dictate all that I have said, That Christ be the supreme Judge in his Church, that he be heard when he delivers his sentence by his Spirit in the Scriptures, that they then be the Rule for other men to proceed by, that in all points necessary to salvation, this Rule be plain and evident: That it is such, none so fit to judge as the Primitive Church, who were no way interested in the contentions that since have risen: there in these late differences, the Pope of all other can be no competent Judge, because a Party. That therefore the debates be referred to a General Council-law, fully called; and that their Decisions be submitted to, from which it is then only lawful to dissent, when there is evident testimony of plain Scripture, expounded according to the General Tenet of godly Pastours of the precedent Church; then only it is lawful to gainsay the present definition of Ecclesiastical Judges.  
I am full as the Moon, but if I should empty myself, the Tide would flow so high, that what stuff soever the Sea of Rome hath brought upon the Church, must come to your view; their Supremacy, their Monarchy, their Infallibility, with all the Consequences, and a Volume is too little for it. In this point what I have said, is enough to satisfy and settle a sober mind: If any man love to be contentious, 
1 Cor. 11.16.  all that hath been, or can be said, will be too little; but we have no such custom, nor the Churches of God. And so I take my leave of this Point; in which having settled the Person, we are next to reflect upon the Acts.   

2. He shall judge; he shall reprove.  
To judge, is a word of great Extent, and it comprehends all the duties of a good Prince; such a one who will erect a Court of Justice, impartially examine every cause, justly weigh the manners, merits, and demerits of every man, and then without favour or affection render to every man reward or punishment according to the Laws he hath prescribed, without which it is not possible his Subjects should be long {αβγδ}, 
Plato.  continue in amicable society. Then if an enemy arise from abroad, he is to arm his Citizens against them, to conduct them wisely, supply them with Ammunition and Necessaries, valiantly to withstand and defeat all Opponents, till all injuries be righted, and peace restored.  
Now such a Judge is Christ to his people: He sits upon a Throne in Heaven, 
Rev. 4.2, 3.  with a Rainbow about it; and thence he hath published his Laws, and he sits, and continues upon it, being prepared to hear all Causes, which he will examine in an equal scale; 
Dan. 7.27.  for he shall not judge after the sight of his eyes, 
Isa. 11.3, 4.  neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity for the meek of the Earth. Misphah before him shall not pass for Mispat; nor Tzehacah for Tzedacah; oppression shall not pass for judgement, nor a cry be esteemed righteousness. 
Isa. 5.8.  Then Again, He will deliver His from their Enemies, the devil, Death, and all the Gates of Hell; He will restore his Image decayed in them; He hath provided them Arms for the day of battle; He is present with the power of his Spirit with his People; while they are in the conflict, he helps them, at length frees them, brings them to the presence of his Father, and gifts them with Eternal Light, Peace, Justice, and Life.  
In a man( saith Calvin) there be two Worlds; the flesh he means, and the spirit; 
Calvin. Instit.  over which, as there may be Variae Leges, Divers Laws; so also Varii Reges, Divers Governours may be set. And from hence arose that common distinction of a Government politic and Spiritual: Those who out of their pride and worldly respects defend the external Government of the Church to be Monarchical, will have Christ to be a temporal King, flat contrary to his own words, 
John 18.36.  My Kingdom is not of this World: This power it pleased him to leave in the hands of Kings, and secular superiors; divide he would not so much as a poor inheritance, rejecting him that desired it, with this Check, Man, who made me a Judge, or Divider over you? 
Luke 12.14.  The more to blame then they, whether Popes or Presbyters, that in order ad spiritualia, take upon them to give Checkmate to the Edicts and Commands of lawful superiors, that tend to the peace of a Common-wealth, and the beauty of Holiness: For be it that Christ as God is the supreme Judge over all, yet they should prove that he delegated this his Supremacy to man, or else in that respect they ought not to assume it, or meddle with it. They ought to look upon him, as this Government was delivered into his hands, Jure Redemptionis, by right of Redemption, or Acquisition; a Saviour, a Redeemer, a mediator he is of and for his Church; and then over these his Government will be only spiritual, to no carnal, but a spiritual end, being ordered by the mere power of his Spirit.  
All the favour he is pleased to bestow upon his people in this life, or another, are but effects of his power, his grace, his glory, which three usually have given distinction unto his Kingdom.  
1. In Heaven he hath established his Throne, yet he forgets not his poor servants below: If any be persecuted, he holds it an injury done unto him; and either by his power sends him deliverance, and as a Judge delivers him from the hand of the oppressor; or else by his mighty hand protects whom he pleaseth so far, that they shall nor come into the paw of the Bear, or jaw of the lion. The protection, the help, the ease that any under his Government have found, either under, or out of adversities and troubles, are effects of his power: The Divels malice is great, and his instruments no less against Christs Church; not Job, not Peter, not Paul can escape it; how comes it to pass then, that the poor Lambs are not devoured by these roaring lions? The Reason cannot be fetch't from below; for as every natural Agent will act ad ultimum potentiae, so far as it can; so also will this Murderer of men from the beginning, and all spiritual wickednesses in high places plot and practise ad ultimum malitiae, to the utmost of their malice, that there be not one godly man left: Look higher then we must, cast our eyes upon him that sits upon the Throne, and behold we may in his hand a drawn Sword ready to repress and avenge the wrongs of his dearest servants. 
Ps. 118.15, 16.  The right hand of our Lord brings mighty things to pass.  
Have you not heard of the death of the great Pan? 
Plutarch. Genev. Chron. lib. Ann. 69. Theod l. 3. c. 11. Sozomen. l. 5. c. 19. 20, 21.  Of the firing of Herods Temple by Titus Souldiers, that it could not be quenched by the industry of man? And at the same time the Temple of Apollo at D●lphi was utterly destroyed by Earth-quakes, and Thunder-bolts, and neither of them could be since repaired; an end was set at the same time to the Jewish Ceremonies, and Heathenish Idolatry, that the Jurisdiction of this judge might be the better established.  
Are you yet desirous to see more effects of his power? Sin, that he now labours to destroy by the power of his grace, shall, when he comes to judgement, be totally destroyed. Satan shall be fully dispossessed of his Dominion; not restrained, as now, but utterly cast out. Wicked and ungodly men, 
Luke 19.14. Psal. 2.9. 1 Cor. 15.26, 54. Rev. 20.13.  that would not suffer him to reign over them, shall be broken in pi●ces with his Rod of Iron; and de●th itself, that last enemy, shall be destroyed; the Grave itself shall be forced to return its captives, and present them before this Judge.  
2. Considered we have how terrible and destructive the power of this Judge will be to his enemies, and how comfortable to his friends; next let us look upon his Jurisdiction as it hath grace annexed to it: For from the riches of his grace proceed all those heavenly gifts, fruits and blessings of his Spirit, wherewith the Church, and every Member thereof, is furnished and adorned. He brings all those he means to save to hi● judgement-seat, particularly every man, and {αβγδ}, rebukes, discovers him, shames him, brings him under the Spirit of bondage, and convinceth of sin, and makes it apparent, 
E●hes. 2.3.  that for it he is by nature a child of wrath; and yet for all this there is a remedy sufficient for him by the blood of a Mediator; that he may apply this, he enlightens his mind, softens his heart, enab●es him to get the victory over sin. Is any man grounded in faith, mored in hope, rooted in charity? Doth any man find the love of truth to flamme in his heart? Is his obedience cheerful, universal, 
Mat. 5.48.& Ver. 6. Hab. 1.16. James 1.17.  constant? Is it his desire to be holy and perfect, as his heavenly Father is perfect? In a word, Doth he hunger and thirst after righteousness? Let him never sacrifice to his own Net; for every good and perfect gift is from above. The Donor sits at the right hand of God, and he out of mere grace hath sent down his holy Spirit, by which he doth reign in this his Kingdom, to work these Effects in the hearts of his dearest servants.  
3. To these he hath made many precious promises, which when they feel assured to their consciences by this Seal, th●y have peace within, and joy in it, these being but the repas●s of their future felicity, which also he will ●estow upon them; for he is the Lord of Glory also: For the ultimate end that he gave his grace, was, that he might bestow upon them a Crown, the true end that he sits in the Conscience as a Judge, convinceth, and shames the sinner, is, that he might not be ashamed, when he appears before him, and the world, at that last and high Tribunal; but be justified there, and receive a Crown of Righteousness and Glory. This is the true Kingdom of Christ; and in this effectual, spiritual, and celestial manner, he doth, and shall govern his Church here on Earth, 
1 Cor. 15.25.  and every Member thereof, till all his enemies be put under his feet.  
But yet in the mean time, that what he hath promised by Covenant, may the easilier be effected in, and sealed to the hearts of the sons of men, it hath pleased him to appoint a succession of Ministers to the end of the World, to whom he hath given a power, and made them instrumental to judge and rebuk under him, till his coming again. These moderate the outward actions of men only; 
1 Cor. 3.6, 7.  they can plant, as joint-workmen with God; they may water, but nothing will come of this their planting and watering, except God give the increase. They may sow their seed, but it will not root, nor shoot, nor fructify, except the Lord prepare the ground, and bless it in the ear. The Sacraments are but dead Elements in their hands, without the Spirit quickens them; farther than the outward man they cannot act, they have no power over the secret affections of the heart, the secret graces of the Spirit, the steadfast trust of future glory. Christ that hath left to them the supervision and moderation of external things and actions, hath yet reserved to himself the mighty force, and heavenly grace of his spiritual Kingdom; that is, a pre-eminence personal, in which he will have neither Partner, nor Helper.  
Of the outward Administration of this Kingdom, and the persons to whole hands he hath committed the keys of it, I shall speak at large hereafter; I shall therefore now return to the Text, and speak of those whom he is to judge, and rebuk, name here, the   

3. Nations, many people.  
In which out of question is foretold, the large Extent, and Power of this Judge, since that Nation and people shall come under his jurisdiction; that the Jews were at first, that the Gentiles are now under his Government, needs not be proved: So that as there is but one Pastor, so there is but one Shepherd. God indeed sent his Prophets to the Jews, 
John 10.16.  but they have been the Doctors and Teachers of us the Gentiles; for what they have taught, we have seen fulfilled. Libanus is turned into Carmel; and the High-way out of Egypt to Assyria, is made plain; and the Assyrians are come into Egypt, 
Isa. 29.17. Isa. 19.23.  and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians; in that day shall Israel be the third with Egypt and Assyria, even a blessing in the midst of the Land, whom the Lord of Hosts shall bless, 
Ver. 24.  saying, Blessed be Egypt my people, and Assyria the work of my hands. 
Ver. 25.  It were to no end to heap up Prophesies to this purpose, and I have before fully proved this point. We live to see our Saviours word fulfilled; For many from the East and West have come and sate down with Abraham and Isaac, and Jacob, 
Matth. 8.11.  in the Kingdom of Heaven. He doth now judge the Nations, he doth now rebuk many people.  
Some Interpreters, more Criti●a●, by Nations understand the Gentiles, by People, the Jews, who peculiarly are often honoured with that name, 
Alvarez. in loc.  My people, Gods People. And then dijudicabit, shall belong to the Gentiles; and a●guet to the Jews in this sense; the Gentiles to be judged properly, the Jews to be convinced. God would examine the Merits and Demer●ts of the Gentiles, and judge for them; that though Idolaters, and without God and Christ in the World, 
Ephes. 2.2, 3.  and ha● their Conservation in the lusts of the flesh; yet this was not done out of malice, but through ignorance; and this time of ignorance, God( saith the Apostle) {αβγδ}, wink●d at, 
Acts 17.30.  overlooked it, as if he had not seen it, and notwithstanding their disobedience, judged them Vessels of mercy, commanding them by his Apostles, everywhere to repent.  
But as for the people the Jews, {αβγδ}, he convinced, he rebuked, he shamed them upon the sending down of the Paraclete: For when he came, 
Joh. 16.8, 9, 10  {αβγδ}, he reproved the World, the Jews especially of Sin, of Righteousness, of Judgem●nt: Of Sin, of that great crime committed, in rejecting, and not believing Christ to be the Son of God, whom they had seen raised, and to have sent down the Holy Ghost as he had promised: Of Righteousness, that he must be a righteous person, who ascended to heaven, and did partake of his Fathers glory; Of judgement, because they lived to see the Ptince of the World cast out; His Oracles silenced, and his Idols overturned. This was, and is such an apparent conviction to the obstinate Jew, that it doth, and will shane him for his infidelity.  
Use. 
Use.  What hath Christ judged for us sinners of the Gentiles? What hath he winked at our disobedience? hath he not regarded this our time of ignorance, but granted unto us repentance unto salvation? Hath he by his Spirit reproved and convicted the Jew, and yet doth he still remain perverse and obstinate? Oh then never let his stiff neck be objected to us; but as he hath given sentence for us, so let us make use of it to our benefit.  
A man that suffers shipwreck at Sea, if he can but lay hold of a broken Board, or some piece of a Mast, by which he may hope to be brought safe to the shore, he is a glad man. wrecked we are too often by sin in the dangerous Sea of this World, and Repentance is secunda post Naufragium Tabula, the sole plank on which we must save our lives; 
tertul.  and this Christ hath adjudged even unto us Gentiles; at which, though the new Converts of the Jews were at first offended, yet upon Peters Apology, they rest fully satisfied, th y held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. As a gift they reckoned of it, 
Acts 11.2, 3.  and as a gift let us accept it, and use it.  
A long peace brought forth plenty, plenty made us wanton, wantonness increased to pride, pride hath produced many horrid sins, these sins have raised displeasure, and this displeasure in God being inflamed, hath turned his patience into fury, and his fury hath poured upon us many heavy judgements; How we shall escape the dregs in the bottom of the Cup, I know not, except we help ourselves by the portion he hath adjudged us, R●pentanc●. Repent then; or if you do it already, do it more earnestly; pray we cannot, except we repent; and perish we must, if we repent not. Those eminent Churches of Asia lost their first love, 
Rev. 2.4, 10, 14, 20. Chap. 3.1, 8, 16.  were not faithful to death, maintained the Doctrine of Balaam, suffered Women to teach, bare a Name only to live, had but a little strength, were neither hot nor could. These were their sins; but their grand offence, was their impenitence, they repented not as they should have done; 
Chap. 2.21.  therefore they were reprehended by John, threatened by Christ, and their Candlestick is removed. red and tremble, tremble and amend; but that this is not done, I have great Reason to suspect, because I see not yet our Prophets words verified; for our Swords are not beaten into plowshares, nor our Spears into Pruning-hooks.  
Could I pronounce Repen●, as powerfully as he who was the voice of one crying in the Wilderness, 
Matth. 3.2.  possible it were to see an Army come and ask, And what shall we do? Into whose ears I would first softly whisper, that when Christ came to be King, his Subjects would turn their Swords into plowshares; to this I believe it will be hard to persuade, and therefore to every man with a Sword in his hand, I enjoin, yet not I, but the Baptist, Do violence to no man, 
Luke 3.14.  neither accuse any falsely, and be content with your wages. This is the Lesson I would have taken out for the present, that it be thought on, practised; which if not, I shall desire you to join with me in the 43. psalm, and with heart and voice to sing, 
Judge and revenge my cause O Lord,  
From them that evil be, &c.     

Of the peaceable temper of the Members of the catholic Church.  Isaiah 2.4, 5. 
And they shall beat their Swords into Plow-sharts, and their Spears into Pruning-hooks; Nation shall not lift up a Sword against Nation, neither shall they learn War any more.  
O House of Jacob come ye, and let us walk in the light of the Lord.  

Luke 2.14.  THAT very blessing which an Army of Angels proclaimed in the Fields near Bethlehem, at the Birth of our Saviour, was in these words foretold by our Prophet. And it would please me well, that an Army on Earth would proclaim no other; for death hath but a grim countenance, and a crimson stream of blood is but an unpleasant sight; drawn Swords, and sharp Spears are uncomfortable Objects, and those merciless Engines that out-speak the Thunder terrible: How more welcome would that voice be, that would descend and assure, Peace on Earth, good will toward men!  

Luke 2.14.  Now this is it which the Prophet foretells in this place, That since the most excellent quality of a good Prince consists in his endeavour in making and keeping the Peace. He here beforehand acquaints the World, that when the Messiah entred upon his Kingdom, that not only the Tumult, the Noise, the Preparations for War should cease; but that no occasion should be given for this inhuman sport; all kind of armor should be removed; Swords should be turned to Shares, and Spears to Hooks; men should be better pleased to cut up and wound the Earth with a Plow, than to hue and pierce the bodies of their Brethren with a Sword; take more delight in pruning of Vines, than in lopping off Heads. In a word, that every man should have an opportunity to till his Grounds, and dress his Gardens with great security, which is the consequent of a well-settled peace.  
As then our Prophet before had set down two properties of Christs Kingdom: First, That it should be ample and great; for all Nations should flow unto it. Then, that it should be spiritual; for he was to judge, he was to rebuk; so also in these words, he puts us in mind of a third, that it must be also a peaceable Government. If the old observation be true, Qualis Rex, talis Grex; it cannot be, but where the Prince is Shar-salom, the Prince of peace; 
Isa. 9.6. Mat. 5.9.  the People also must be Pacifici, peaceable Subjects.  
But of what peace our Prophet here speaks, it is not agreed; whether of the spiritual and internal, or of the temporal and external, or else of both; and yet so the difficulty is not easily removed, since all those who live under Christs Kingdom, find by experience without fightings, within fears. 
2 Cor. 7.5.   
1. If the fire of the Holy Ghost, the Spirit of Regeneration be so powerful in any man to make him to renounce sin, and reform his life, he then is like to find little quiet within; for the flesh will lust against the Spirit, 
Gal. 5.17.  & lex membrorum, Rom. 7.22. His lust and concupiscence will rebel and boil, and provoke him more than before, making him as a man distraught, insomuch that what he would, he cannot do; and what he would not, 
Ver. 19.  h● shall do. The fallow and gunden ground of the heart will not be torn and broken up by the share of contrition; 
Jer. 4.3. Hos. 10.12.  nor the hardened habits of sin unrooted without much pain and fighting; no nor yet the suckers and luxuriant shoots pruned and pared off, except the Hook be always in the hand: So that the best Christian is still a soldier, and finds a War and a Tumult in his own breast, while regenerate Reason fights to subdue unruly and passionate flesh, and fleshly persons rebel and struggle to subdue Reason: And where then, you will say, is this same peace of the Spirit, where this quiet of the soul?  
2. And the Bodies, Estates, and Lives of men have had since as little. From Barbarians and Heathens we expect it not, they do but that which their Revenge, Rapine, Ambition, Envy, religion moves them to: But from Christians, by the promise of this prediction, a man would think he might look for his Quietus est. Yet let a●l Records of Antiquity be consulted, and it must be confessed, that since the Birth of this Prince of peace, Christians have had little rest, yea, and that from Christians; the bloody Issue hath not been dried up, but rather increased; so that a man may invert our Prophets words, and say, Plow-sh res have been beaten into Swords, and Pruning-hooks into Spears. 
Gen. 37.31.  I take no delight in presenting you with Josephs Coat disped in blood, yet that was but of a Beast: This, should I bring forth, would be of a Crimson die, steeped in the blood of Men, of Brethren, of that peculiar people, whose peace this Prince of peace purchased: And yet they cannot be quiet in their possession so dearly paid for, but are for ever and anon outed by them, who should deal with Shares, and not with Swords; with Hooks and Siths, and not with Spears. The matter is come to that pass in Christend●m, that we hear of nothing but Wars, and Rumours of Wars; Nation is risen against Nation, and Kingdom against Kingdom. What then is become of this prophesy, They shall beat their Swords into plowshares, and their Spears into Siths or Pruning-hooks?  

Archer.  This the Millenary taking into his consideration, and finding it by experience true, that a Christian hath not yet possessed an internal, nor yet an external peace, hath fancied for Christ an Utopian Kingdom, a thousand years Reign here on Earth; in the time of this Dominion, all the Subjects shall be Freemen; no sinners, but all true Saints; no Hypocrites, but all upright men: There shall be no sorrow, no weeping; there shall be a fullness of all temporal blessings, as peace, safety, riches, health, long life; Original corruption shall be kept in, and not suffered to break forth into any gross way: And these they tell us are the dayes that must verify this and many other Prophesies.  
A plausible and pleasing dream, and I have not now time to confute it: My Task is other, and that is to show you, how this promise of peace may be made good, though the Chiliasts Brain had never conceived.  
For first; for the internal peace, clear it is, that the servants of God do, and may enjoy it under their Prince, notwithstanding all their struggling and wrestlings they have with their untoward flesh and rebellious passions; nay, which is somewhat strange, the more strife and opposition they make with, and against these, their peace is the more secure, and better confirmed: For by this the conscience doth witness, that the man would not yield to do that he does; 'tis not he, 
Rom. 7.20.  but sin that dwells in him, that does the dead, upon which evidence there is in him a constant and stable tranquillity of mind, because his own heart doth not accuse him, 
1 Joh. 3.21.  but excuse, as touching the consent; so that nor death, nor hell, nor condemnation is over-much feared by him: This is of great excellency; 
Phil. 4 7.  for it is the peace of God, and it springs out of our faith, whereby we believe our reconciliation with God through Christ; for being justified by faith, 
Rom. 5.1.  we have peace with God: Yea, as our faith is, such is our peace; lively faith, lively peace; constant faith, constant peace; faith in life, peace in life; faith in death, peace in death; so that we may sing with Simeon, 
Luk. 2.29.  Lord, now lettest thy servant depart in peace.  
And in the mean time there is great quietness in the soul; for the Sword is really be●ten into a Share, and the Spear into a Pruning-hook. Anger is a Sword, and in the hand of an unregenerate man it wounds deep; hence comes that same bitter envy and zeal, hence that desire of revenge, hence clamours, seditions, murders; but let this be mortified and turned into a ploughshare, and a man with it will plow up the fallow ground of his heart, and unroot all his animosities against other men, and turn the edge upon himself: He will smite his own breast, 
Luk. 18 13. Hos. 14 8.  with the Publican, and fret within, with Eph●aim, finding no occasion to be angry with any other so much as himself; nor to be revenged on any but his own heart, that by displeasing God, brings upon him so much evil. Again, his grief and sorrow, which like a Spear pierceth the soul, will be beaten into a Pruning-hook, and so also will his fear and his love. 
Mat. 10.28. Isa. 8.13.  He fears not them that can kill the body, but stands in awe of him that can kill body and soul, and cast both into hell. The Lord is his fear; and this fear in him is the beginning of wisdom; 
Psal. 111.10.  so that as a Nail or Spear being strike into the heart, it keeps it stable, that nor the tyranny, nor deceit of sin can carry it away; nay, it is custos innocentiae,& seemen justitiae, it sows a man in righteousness, and keeps him innocent; at least from the great offence, that is, 
Psal. 19.13.  presumptuous, habitual wickedness. And if that this his fear hath not so effectually pruned off his sin, as he desires, but ever and anon it puts forth, then he lays to it the edge of sorrow. I mean not that of the World; for that is a Spear to the soul, and wounds to death; but of that godly sorrow that works repentance to salvation, 
2 Cor. 7.10.  not to be repented of; he knows there is no Sacrifice after he hath sinned can appease God, but that of a broken and contrite heart; and therefore now with Peter, he weeps bitterly; 
Psal. 51.17. Mat. 26.75. Luk. 7.44.  and with Mary, labours to wash off the filth of his lewdness with a flood of tears: But what he wants in sorrow, he will make good by love; so long as this was lavished out upon sensual objects, it was a Sword and a Spear, and the wounds were many and deadly that the soul received by it: But now carnal love is turned into spiritual and the love of ourselves; and the world beaten into the love of God, and it becomes both a Share, and a Pruning-hook; a Share, to furrow up the very green swart of that innocent and blameless face of unregenerate morality; and a Pruning-hook, to cut off the twigs and suckers of sin, so fast as they shoot; present this loving soul with a Wedge, an Apple, with all the World, he answers, Qui possum, How can I do this great wickedness, 
Gen. 39.9.  and sin against God? He hath made me, redeemed me, sanctified me, and therefore I will love him with my whole heart; which I cannot do, if I give way to this, or the other temptation. Si deseris illum qui te fecit,& amas illa quae fecit, 
August.  adulter es. What other men avoid for fear, that he will fly out of love; so powerful this affection is in his heart, that it will daily be pruning of one excrescence of original corruption or other.  
This manuring of the affections, and pruning of the passions, is a work done in secret, and no man can give evidence about it, but the Judge; I mean, the Conscience that sits within; yet upon the verdict there ariseth a strange joy and peace; nor Whips, nor Racks, nor Fire, nor Beasts have disturbed it. The man dare avouch, that he lives not after the flesh, but after the Spirit; 
Rom. 8.2, 1.  and therefore is certain, that there is nulla condemnatio, no condemnatory sentence to be past upon him. Be it, that the thorn may not depart, 
2 Cor. 12.8, 9.  yet sufficit gratia, quiets his soul: The effect and power whereof when he finds in subduing, in unrooting, in pruning his unruly and rebellious passions, he hath great hope of pardon and reconciliation with God; and from that reconciliation peace, that peace which passeth all understanding. 
Phil. 4.7.   
2. And thus the first Objection falls to the ground; but for the other, that of external peace, when a man looks upon the drawn Swords that are, that have been in Christians hands, he would conceive there were little truth in this Prediction; that not Peace, but War; that not Concord, but dissension; not Love, but Hatred, and study of Revenge were to be the consequent of Christs Birth; that his own words were more truly verified, than the Prophets; Suppose you that I came to give peace on the Earth? I tell you, Nay, 
Luk. 12.51.  but rather division.  
That War and dissension, Blood and Revenge, are the consequent of our Saviours appearance in the flesh, I deny not; but that his coming, or his gracious descent is the cause of it, I absolutely deny; these proceed not from him, or the Gospel that he taught and left to us; but from the unruly passions of men, which will not be kerbed by him: 'tis then of the Event our Saviour speaks, and not of the Cause; for of this our Prophets words are verified: For the Doctrine of the Gospel per se, is a peaceable Doctrine; per accidence, Sedition, Division, and War followed the promulgation of it. Whatsoever therefore is said to the contrary, is but a mere fallacy, and proceeds à non causâ ad causam, assigning that for a cause, which hath no way an influence into the effect; but in its o●n nature, if it might be heard and obeied, would produce the quiter contrary.  
And this Truth will the better appear, and the Truth of this prophesy, if you shall reflect upon the Antecedent to this Relative here, They, They shall beat; not all then that come so fast to this Mountain, but they alone, who admit Christ for their Judge, and are content to be rebuked by him; they whom he shall subdue and conquer, in whose hearts he shall sit as Judge, those who will tremble at his rebuk: These mildred, Tame, Evangelical New Creatures, shall be so changed by the Spirit, and Power of his Doctrine, that they shall beat their Swords into plowshares, and their Spears really into Pruning-hooks.  
Behold, and wonder on a sudden, of Beasts it would make Men; Men before their Conversion no better than Beasts, in their Manners open enemies of the Church, as bloody and ravenous as Wolves, as crafty as Leopards, as greedy as Bears, as fierce as lions, so soon as they shall become united by Christs Spirit to this holy society of his people, a sort of innocent creatures: For the Wolf shall dwell with the Lamb, 
Isa. 11.6, 7, 8, 9  the Leopard shall lye down with the Kid, &c. They shall not hurt nor destroy in all my holy Mountain. All that dwell in this holy Mountain as true Inhabitants of it, shall be so studious of peace, so mild, so tame, that they shall co-habit, lye down together, feed together; the lions cruelty, the Wolfs raven, the Bears revenge, the Leopards subtlety, the asp and Cockatrices sting and poison shall be deposed, none shall hurt, none shall destroy, revenge, rapine, pride, contumacy being laid aside; so obedient these wild Beasts shall be, that the voice and hand of a child, the least Minister of the Gospel shall led them. O wonderful Change! O strange Metamorphosis, the violent turned to pacifici! the fierce made kind and loving! the angry and revengeful full of charity! the proud become humble! the contumacious gentle in a moment! Now that you admire the less at this, the Prophet hath acquainted you with the cause; 
Ver. 9.  For the Earth shall be full of the knowledge of the Lord, as the waters cover the Sea. The knowledge of the Lord is the light of the Gospel, which if it swim not in the Brain, but sink down into the heart, for pride will induce humility; for desire of revenge, meekness; for choler and anger, patience; for raving covetousness, contentedness; and these four Evangelical virtues and graces received and rooted in the heart, will turn any Sword into a ploughshare, any Spear into a Pruning-hook: in a word, of the bloodiest and hurtful'st Beasts make the mildest and most innocent men: 
Act. 9.1, 6.  And you now shall see all this de facto, done: Saul a Wolf, breathing out threatening and slaughter, turned into Paul trembling as any Lamb. 
Act. 2.37. Luk. 19. Joh. 3. Act. 17.  The Jews that before Pilate spake as lions, for this their murder pricked to the heart, and as tame as a sucking Babe: Matthew and Zacheus Publicans, ravening as Bears: Nicodemus a Pharisee, and Dionysius a Philosopher, subtle as asps, in a moment rid of their malice and poison, and great instruments to promote this peace, and to reconcile the World.  
And this effect which the Gospel had on them, it had upon many more, especially in the youth of the Church, when there was so great, firm, fixed peace and tranquillity among the faithful, 
Act. 2.46.  that they all had but one heart, and one mind; and no question many there are at this day, upon whom the Evangelical precepts have so powerful an influence, that they can say with David, My soul hath long dwelled with him that hateth peace; yet Ego Pacificus, Ego Salom, 
Psal. 120.6, 7.  Ego ipsa pax, I am for peace or a man of peace: And therefore woe is me that I sojourned in Mesech, 
Ver. 5.  and dwell in the Tents of Kedar.  
Be it therefore, that when we speak thereof they are for War; yet this shows them to be degenerate, not regenerate Christians. Be it that they retain their Swords whole, and their Spears unbeaten still, yet this hinders not the truth of this Prediction: For our Prophet foretells what should be, not shall be; his meaning is, to express the Duty and Obligation of true Christians, not that which they who mask under that name will perform. The first know well that charity is the only precept, Peace the last Legacy that Christ at his parting bequeathed to his, and then be there never so many drawn Swords among Christian Nations, yet it were a greater Argument of an obedient, and Gospel-spirit, if they were all beaten into plowshares. To this purpose excellently Lactantius comparing the manners of the Christians with the customs of the Gentiles: Dicit igitur aliquis, Quae ergo, aut ubi, 
Lactan. lib. 5. cap. 10.  aut qualis est pietas? Some men will ask me, What, or where, or of what quality is Religion and Piety? Among them it is who know not War, who keep peace and concord with all; who are friends even to their enemies; who love all men for Brethren; who know how to bridle and kerb their anger, and to mitigate the fury of their soul with a moderate and even tranquillity.  
From whence come Wars and Fightings among you? Come they not hence, 
Jam. 4.1.  even from your lusts that war in your members? And in this War the chief Commanders are Covetousness, Pride, Anger, all kind of injustice; but to these the Gospel is a bitter enemy; these unclean spirits it labours to cast out, and doth cast out in as many as will yield to Christs rebuk; let these then be removed, and the matter and cause of War will be removed, and the War with it; for sublata causa tollitur effectus. And so our Prophets words will have great truth in them; even the most Barbarous, Warlike people, the Nimrods of the Earth will beat their Swords into plowshares, and their Spears into Pruning-hooks: And how can it be otherwise, since the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, 
Jam. 3.17.18.  full of m●rcy and good fruits, without tumult, and without hypocrisy; and the f●uit of righteousness is sown in peace of them that make peace. Our Prophet goes on, and tells us, Neither shall they learn War any more.  
For how, or of whom should they learn it? whatsoever is taught or learned, is taught or learned from some Master, by some Rule and Precept, or else by Example; but in the Gospel we have none of these, no Master to teach, no Rule for it, no Example to follow about it: Hence then it cannot be learned.  
1. Thus it is written in the New Testament, and thus we red, 
Joh. 6.45.  They shall be all taught of God: Let it then be shew'd in what Book, in what Chapter, in what Verse, he hath taught his people the Art of War. The Militia he hath instituted under the new Covenant, is to fight against sin, never against men. It is worth our Observation, 
Rom. 15.33.& 16.20. 2. Cor. 13.11. Phil. 4.9.  that in the whole New Testament we find not this Title of Honour so often assumed by him in the Old, The Lord of Hosts: Here we may often red him styled, The God of Peace, but never the God of battle, that I remember.  
Under the Gospel such was his love, that he would have us taught and guided by his Spirit, which is a loving Spirit; a meek, gentle, a charitable, merciful, quiet Spirit, and therefore not like to teach a Lesson, which should disquiet the World, and set all in a light flamme. When those sons of thunder made mention of fire, and thought upon revenge, he  told them, They yet knew not of what Spirit they were; the Guide they were to follow, 
Luk. 9.55.  would teach them no such rough Lesson.  
2. But indeed the quiter contrary, if we shall take a view of his precepts: The chief of which, is, That we resist not evil; that is, the injurious person; for so St. Paul expounds it, Render to no man evil for evil; 
Mat. 5.39.  and he backs it with a reason, Vengeance is mine, I will repay, 
Rom. 12.17.  saith the Lord. It is one of Gods peculiars; we may not take it out of his hands, and put it into our own: Nay, which is more, 
Deut. 32.35.  not desire or thirst after that revenge which the Law of man affords, to satisfy our revengeful humour. Thi● precept may sufficiently abate that affection of Rage and Revenge; but another precept he hath given that leads us higher; and such as may inflame our affections, words, and actions, even to those who have expressed no goodwill to us; 
Mat. 5.44.  and that is, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you. This is to be children of your Father which is in heaven, from whom comes the beams of the Sun, and the sweet drops of rain upon the just and unjust. These precepts, with divers others to the same purpose, he hath taught with his own mouth; and those his Disciples that taught after and under him, gave out the same: St. Paul, Follow peace with all men, and holiness, 
Heb. 12.14. Col. 3.15.  without which no man shall see the Lord; And again, Let the peace of God, {αβγδ}, command, rule, moderate in your hearts, to the which ye are also called in one body. In our hearts arise there will many turbulent affections, anger, hatred, wrath, revenge; Let, saith the Apostle, this peace of God be the {αβγδ}, the Agonotheta, to compose these tumults within, 
1 Pet. 3 8, 9, &c.  end the strife, and settle the peace. St. Peter also prescribes, Finally, be ye all of one mind, having compassion one of another, love as Brethren, be pitiful, be courteous; not rendering evil for evil, or railing for railing, but contrarily blessing, knowing that you are thereunto called, &c. And in the next verse but one, 
Ver. 11.  Eschew evil, and do good; seek peace, and ensue it. I need not tell you, the whole Epistle of St. John is a Letter of Love. In his Masters bosom he lay, and knew his heart, and from him he breaths this gentle Command, Love the brethren. Since then nor Christ, nor any of his Apostles taught this bloody butchery of men, but the clean contrary, well might our Prophet say, Neither shall they learn war any more.  
3. Learn it they could not from any rule, much less by any example either of him, or his followers. He was gentle and lowly in heart, and would not have fire to descend to consume a schismatical samaritan. He was so meek, that he would not suffer Peter to keep his Sword drawn in his quarrel. He was merciful and pitiful, 
Mat. 26.51, 52, 53. Isa. 37.36.  and restored the ear that Peter in his hast cut off. Twelve Legions of Angels he had at his Command( one of which was able to destroy an Assyrian Army) and yet he would not suffer any one of them to descend for his rescue. What his power then was, is manifest, that at his question, those who came with their Swords and Staves, fell to the ground, and yet he would not resist, but was content to be lead away as a sheep to the slaughter: 
Isa. 53.7.  Nay further, when the Jews those his malicious enemies, had prevailed with Pilate to wreak their fury upon him, and exalted him to the across, 
Luk. 23.34.  instead of bitter words, we hear a fervent Prayer, Father, forgive them, &c.  

Act. 7.60.  The first Martyr that followed him was Stephen, and he trode in his Masters steps: For he prayed for his persecutors, and so did the rest of that Army, who ended their lives by fire and torment. They knew not how to handle any other weapons than prayers and tears. 
Ambros.  Intercessions they had learned to make for all in Authority; and in their pressures they dealt by petitions, and not by Swords, 
1 Tim. 2.1, 2.  professing openly to the world, Rogamus Caesar, non pugnamus.  

Mat. 3.16. Isa. 9.6.  To collect all then; Not God, for he is the God of peace; Not the Spirit of God, for he is the Spirit of peace, and descended in the shape of a Dove; Not the Son of God, for he is the Prince of peace; Not any of his Servants, 
Rom. 10.15.  for they were the messengers of peace; have either by precept or example taught this inhumanity, this massacre of men, but rather the quiter contrary. Confessed then it must be, that it must have some other Original than that from Heaven; and if it come not from above, easy it is to say from what dark Cave it proceeds.  
That I may say much in few words, carry Home with you that good counsel given by the Apostle to the Ephesians; it being hearkned to, 
Ephes. 4.31, 32  may blunt and beat to pieces all swords and spears; Let all bitterness, and wrath, and anger, and clamour, an● evil-speaking, be put away from you with all malice. And be you kind one to another, tender-hearted, forgiving one another, even as God for Christs sake forgave you. The Apostle here directs us what vices a Christian must put away; which are of the mouth, bitterness, clamour, evil-speaking; Of the heart, wrath, anger, malice. Then he acquaints us what virtues we must carry about us, affectionate bowels, and active love, that we be kind, tender-hearted, apt to forgive one another; and that this his direction might work the more effectually, he proposeth a motive, which must needs prevail with us if we have any bowels; Forgive, as God for Christs sake forgave you. How that was, may easily be known, if you will but consider what case we were in when God did gratify us with his pardon. Our Apostle, if you know it not, shall inform you, Weak, Godless, 
Rom. 5.6, 8, 10.  Sinners, Enemies▪ Weak, and had no strength to help ourselves; Godless, and had no piety to procure a good look or a pardon. Sinners, and had no righteousness to satisfy the wrong done. Enemies, and had no acquaintance to make a friend to intercede or mediate for us, and yet notwithstanding all these impediments and defects, for Christs sake he passed by all, gave a free and a full pardon, and was pleased to be reconciled to us.  
Estote imitatores, That's your lesson now. Do by your brethren, what your Father hath done to you. Are your brethren {αβγδ}, weak and impotent? labour to restore them. Are they {αβγδ}, ungodly? pray for them, that if it be possible, the thoughts of their hearts may be forgiven. 
Act. 8.22.  Are they {αβγδ}, sinners? against heaven I mean not, but against thee; 
Mat. 18.15.  go and tell every one his fault betwixt thee and him alive, win thy brother. Are they {αβγδ}, odious enemies? learn by precept, by pattern, to love them. God loved his Enemies, therefore love ye them also; the son of God loved, therefore love; so he loved, that he dyed, he forgave, he prayed for them, Father, forgive, &c.  
Let the same mind be in you, which was in Christ Jesus: 
Phil. 2.5.  For that the Apostle calls; but I remember it was in the Innocent dayes of the Church; in this decrepit Age I despair to find it; however give me leave to make the motion after him, and let you know that God expects as much of you as he did of them. Now, His love was wonderful, passing the love of women; 
2 Sam. 1.26.  His love was wonderful, passing the love of all men. 
Rom. 5.7.  Greater love than this hath no man, that one die for his friend; but his love was superlative, for he died for his Enemies; such Enemies, as I now name. He cried upon the across for the Jews; he was Crucified without the Gate for the Gentiles. In the open sight of God, Men, Angels, not out of weakness, but love; not out of form, but intimate affection then he cried, Good Father, forgive.  
To this motion if you will not yield, then I make a lower, that at least you be not lions and tigers; that you be not savage beasts, to bite, to tear, 
Gal. 5.15.  to devour one another. This cruelty cannot be in such as dwell in Gods holy Mountain; such bestiality is incompatible with our Christian profession; either then renounce the name, or be ashamed of your sin.  
So far as may be, be not angry; if yet angry, be not bitter; or if bitter, yet revile not, blaspheme not; if that, yet be not clamourously malicious; or if so, yet beat not your shares into swords, and your scythes into spears: Rather for Gods sake forgive, and for Christs sake forget, and so shall you for Christs sake be forgiven, and your wickedness for his sake forgotten. For love will cover a multitude of sins. 
1 Pet. 4.8.   
This Art of forgetfulness is the most profitable Art, and useful for the society of men that can be learned; for it will in a moment disarm all Christendom, which now welters in blood; it will charm all this new invented Artillery, and return the Bears and Basilisks into their old human shapes again, an universal peace being proclaimed to our envy, wrath, malice, covetousness, ambition, pride, those accursed Masters from which we have learned to War: To which if you be ready to yield, then I shall bespeak you as the Prophet here doth his people, O house of Jacob, come ye, and let us walk in the light of the Lord.  
Somewhat certainly there is in it, that the Church and people of God is so constantly by the Prophets presented to us under this notion, The House of Jacob, Or The House of Israel. What was it, trow ye, that Jacob was the type of all the Elect? as Esau of the Reprobate; whence God saith, I have loved Jacob, but hated Esau. Or was it, that Jacob first set him up a House calling it Bethel, 
Rom. 9.13. Gen. 28.19, 20  the house of God? where he appropriated God to be his God; vowed, and I doubt not paid his Tithes. Or was it because he wrestled with God by his prayers, and prevailed? whence he had his name changed to Israel. 
cap. 31.24, 28.  Or lastly, was it because he was of a peaceable and quiet disposition? His brother Esau was the rough Swordman; he comes out to meet him with his four hundred men; but Jacob deals first with God by his prayers, 
Gen. 32.6, 9, 13.33.8.  then with his brother with his present: He entreats, he fights not; he desires to find Grace in the sight of his Lord Esau, he opposeth not: Yea, such an Enemy he was to drawn Swords, that he forgot not the Massacre made by his sons, divers years after and therefore among the blessing of the rest; he remembers these two sons of blood in this Manner, Simeon and Levi are br●thren, instruments of cru●lty are in their habitations: O my soul, 
cap. 49.5, 6, 7.  come not thou into their secret; unto their Assembly mine honor be thou not united; for in their anger they slay a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel.  
And admit this last to be the cause, and it will very aptly agree to this place, as if the Prophet had said, What, are those fierce and warlike Nations of the Gentiles become so mild, so studious of peace, that upon the reception of the glad-tidings of the Gospel, they have turned their Swords into Plough-shares, and their spears to scythes, and quiter forgot to War? O do then you my countrymen, my Kinsmen in the flesh remember Qua sitis origine nati. Call to mind that you are descended from the loins of that peaceable Patriarch Jacob, from that old Father Israel, who prevailed with God by his prayers, with his brother by a present and submission; from that dying Prophet that in his last words cursed the anger and instruments of cruelty of his own sons; and then depose these animosities and bloody thoughts, as altogether unbeseeming the House of Jacob. Give me leave to provoke you to jealousy by them that are no people, and by a foolish people to anger you: Shall they be pacifici, and will not ye? They readily and joyfully lay down Arms, 
Deut. 32.21.  and will ye yet hold them up? Shall they which are Aliens and Strangers to the Common-wealth of Israel, turn their Swords into plowshares; and shall the House of Jacob beat their Cultures and Instruments of Husbandry into Swords? Oh for shane let this black Note of Infamy be never fastened upon Israels posterity. Come ra●her O House of Jacob, and Let us walk in the light of the Lord.  
In this wo●ld we are but Travellers; our Father Jacob confessed himself to Pharaoh to be no other; and the way we go, is dark and dangerous; 
Gen. 48.9.  we had need of a light to guide us, and such our Lord hath provided for us; as for the old House of Jacob, the Prophets, a light that shined in a dark place; 
2 Pet. 1.19.  so to us that succeed them, both the same, and a clearer light in the Gospel for our direction, can we have only so much grace to take heed to it. In this Family he must bear the sway, who is the Lord of lords, and King of kings. 
Rev. 19.16. Luke 1.33.  So saith the Angel, He shall reign in the house of Jacob for ever. And therefore Come O house of Jacob, and let us walk in the light of the Lord.  
Bernard in that Sermon in which he persuades us to submit our wills to the Will of God, makes a distinction of l●ghts and of walkers. One, 
Bern.  saith he, walks in the light of his own countenan●e, being solicitous to fu●fill the lusts of his own heart; and what can come from a mans corrupt heart our Saviour hath informed us: Out of the heart come evil thoughts, mu●d●rs, 
Mat. 15.19. Rom 3. ●4▪ 15, 16, 17.  &c. Another walks in the light of another mans c un●enance, and is careful wh●t will please men. Their mouth is full of cursing and bitterness, their feet are swift to  shed blood; destruction and misery are in their ways; and the way of peace have they not known. Walk then by the blaze of either of these two lights; either that of proud, malicious, envious, covetous, and ambitious nature; or that to which the example and ends of others may be a {αβγδ}, and there is little hope of ever beating Swords into Plough-shares. Both these as ignes fatui, false and foolish lights being set aside, a third there is; it is Lumen Domini, the light of the Lord; that which the Lord carries before us; and which, if we shall be content to follow, then I am certain the House of Jacob will not learn to war any more.  
For who should teach it? Not God, fo● he is the God of peace; 
1 Cor. 14.33.  let then any of his Family break it, they are not Israelitae, but Jesracl●tae, 
Hos. 1.4.  not sons of Jacob, but supplanters; though then they pretend to see forward the cause of God, yet they promote the cause of the Devil; for he is the contriver and sour of all dissension. Ye are from your father the devil, 
Joh. 8.44.  for he was a murderer from the beginning.  
Again, this peace of God must {αβγδ}, as I touched before, it must predominate, and bear sway, 
Col. 3.15.  and exercise a regal po●er over a l the affections in the hearts of those who are of the House of Jac●b; for to that end their Lord holds forth to them this light. All tumultuous passions then of the soul, such as are anger, envy, malice, hatred, &c. as Rebels against their Prince, and breakers of the peace, are to be laid hold on, repress'd, quelled, and as I may say, to be cast into Prison. Then the House of Jacob w●ll be at rest, and not till then. Lastly, called they are to this in one body; called to peace, so that if they be disturbers of it, they are wholly unmindful of their calling, and stubborn Contemners of Gods order: These Make-bates and leaders of Factions, may please themselves, and sing a requiem to their own souls, but in Jacobs House God allows no such allows: nay, his soul hates them. 'tis the seventh person he abominates, 
Prov. 6.16, 19.  the man that soweth discord among his brethren.  
In a word, if this consideration of the House cannot work those that are servants under the same Lord to be of one mind, yet methinks, that of the body should do it. What, are all now made members of one body, and yet fall out, quarrel, fight, kill, destroy each other? Oh unnatural cruelty! No man hates his own flesh, but loves and cherisheth it. Love, tenderness, sympathy, 
Eph. 5.29.  is the indulgence that one part owes to another, not animosities, indignation, revenge. Continue this, and what will befall to the whole, but what happened to the hands, feet, and eyes, when they quarrelled with the belly? cum ventre simul pereunte pereunt.  

Prudent. in Psycho. — Scissura domestica turbat  
Rem populi; titubatque foris, quod dissidet intus.  
Come then, O House of Jacob, and let us walk in the light of the Lord. For thus much light the Lord hath lent us to promote, to keep the Peace.  
But I remember, that be the light never so clear, yet it is the God of peace that must make us walk in this light. And therefore let the House of Jacob join in earnest prayers to this Lord, that as he hath held forth to us this light, so we may have eyes to see it, and hearts to rejoice in it, and feet to be guided and walk after it; for then our Swords will be turned into Plough-shares, and spears into pruning hooks. Nation shall not lift up a Sword against Nation, neither shall they learn to war any more. Not a Beast shall hurt or destroy in Gods Holy Mountain. And to this let the Prince of peace say Amen; and to this let all the House of Jacob say Amen, all that bear any good-will to Zion. Now to God the Father of peace, and to his son the Prince of peace, and to the Holy Ghost the Spirit of unity and peace, three persons and one God, be ascribed all Honor and Glory this day and evermore.   

Of the Beauty of the Church Militant.  The Song of Solomon, cap. 1. ver. 5, 6. 
I am black, but comely( O ye daughters of Jerusalem) as the Tents of Kedar, as the Curtains of Solomon.  
Look not upon me, because I am blacky, because the sun hath looked upon me; My Mothers children were angry with me, &c.  
THis is the defence which the Church Militant makes for her blackness. And it is directed to the daughters of Jerusalem, whom she might have called the daughters of Babylon, 
Bern.  because out of envy they did detract from her beauty, and impute to her disgrace her Aethiopian face. To these she is forced to make her Apology, in which she shows her ingenuity, confessing in part what they allege; black through actual and Original sin; black by the Rebellion of the flesh; black by many a temptation of the foul spirit; black through afflictions and persecutions, as black as the Tents of Kedar. But yet she would have them remember, 
Bern.  non omne quod nigrum est continuo deform est; there may be fair proportions, as in a black eye, or an Aethiopian face, where the colour is of deepest black, and such was yet in her; deformed she was not, though of a dark skin; black indeed, yet comely, through that beauty her Spouse had put upon her. 
Ezek. 16.14.  Her condition then well considered, rather called upon them for pity than contempt; for comforts rather than detraction and invectives; from which that they might the better forbear, she yet at least desires them to consider the cause: Sol decoloravit me, filii Matris expugnarunt m, I am sun-burnt with afflictions, and with sin the causes of afflictions; and besides, my Mothers sons, which should in these have stood by me, are angry with me, and become miserable comforters; and can you then blame me that I am subnigra, somewhat swarthy? O daughters of Jerusalem, know you should that there be three sorts of people. One ●hat are Coal black, and have not any beauty at all about them, and such are all those that are dest●tute of divine grace; that carry about them the face of the Devil; and for this colour they must be brands in Hell. Another there are, who on the quiter contrary, are as white, as fair, and beautiful, having nor spot, nor wrinkle about them; and these are the Saints in Heaven, who being freed from sin and misery, follow the Lamb, amicti stolis albis, 
Rev. 14.4.  clothed in long white Robes, wheresoever he goeth. A third sort there is, who are in a middle state and condition; Souldiers in the field they are, and then at best they can but lodge in Tents; or Travellers they are, and 'tis well for them, if they be lodged in Curtains; in the field they meet with Enemies, within doors with difficulties; 'tis no wonder then that their beauty is much impaired.  
This is the case of the Church Militant, in which she retains an amiable beauty; which what it is, you shall see hereafter.  
The occasion and substance of these words is apparent, and the partition of them is as easy. They thus fall asunder.  
1. The ingenuous confession of the Militant Church, I am black; which she amplifies by both the Similees as some think, certainly by the first, Black as the Tents of Kedar.  
2. The just Vindication of Her self by way of exception, Black, but fair; that also amplified as the best and most Expositors affirm, Fair, as the Curtains of Solomon.  
3. Her request, motion, or petition to the Daughters of Jerusalem, that for Her blackness she should not be the less set by, Lo●k not upon me because I am Black. For of this Blackness she assigns two Reasons; both of which might abate their Morosity.  
The one Native and from within; the other without.  

1. Within, the Sun hath looked upon me.  
2. Without, My Mothers Sons were angry with me, and have fought against me.   Nigra Sum. I am Black. 
It is not denied, but man at first was made after the Image of God; 
Gen. 1.26.  that he had a perfect, pure, white, clean soul; but in this Candour he long continued not, for he wilfully became guilty of disobedience, by which he fouled himself and his posterity; so that ever since there is not a man who is not blacked with Original and Actual sin. 
Mat. 9.18, 20.  The Infant of a span long is as the young Maid dead in her Mothers House; and the longer liver, as the Woman with the bloody issue, of which he is infirm many years: and the faces of them all gather blackness, or is as Nigredo ollae, 
Nahum 2.10.  as the old Translator reads those words. For as the new Earthen Vessel( when it comes fresh from the hand of the Potter) is white as the Virgin-clay, but being brought to the smoky Furnace, is presently sullied, smooted, and contracts a blace hue: So the Soul of man at first coming from the hand of the creator, had nor spot, nor blemish, but was white and beautiful; But when Eve approached to the foul spirit, and Adam clove to his Wife, they brought forth an Aethiopian posterity, and all their childrens fac●s gathered blackness. Partus sequitur ventrem, which David acknowledged, and calls all men to see it, Behold, I was shapen in iniquity, 
Psa. 51.5.  and in sin my Mother conceived me. And this Mother was not Sarah, for we were ●ot children of the free-woman, but Hagar the Hand-maid, the Mother of those who dwelled in these Tents of Kedar. The Spouse therefore looking back upon these Her progenitors, and Her old Grand-mother Eve, and remembering what deformity she had brought from their loins, ingenuously confesseth that Her self and all Her Children in the day of Her Nativity, were all Blackmoors; as black as those Tents of Kedar, which signifies darkness, in which Hagars children, as pilgrims and strangers, were wont to sojourned.  
'tis a rare thing in a Woman to aclowledge any defect in her beauty; nay, be her face never so swarthy, and her skin never so thick and tanned, well she will not take it to be  told it is so.  
Manet alta mente repostum  

Virg.  Judicium Paridis, spretaeque injuria formae.  
But the contrary was in the Spouse of Christ to other women; whereas others would have boasted and set forth their beauty, that they might have gained, what she at the first verse desired, a kiss; she makes Her ●elf no better than she is, By Nature Black. You, O daughters of H●erusalem, may brag and vaunt your own beauty( as too many of their Pharisaical off-spring did) I naturally have nothing to win the love of my Beloved but my blackness; if this will not move Him, I have no more to pled.  
And this did it, this deformity, this blackness; this Aethiopian colour moved him. For tell me, what was it that moved the Son of God to come from Heaven? why did he vail h●s glory under the shape and flesh of man? but because the face of his Spouse was covered with blackness. It pitied him to see her whom he loved, so foul, so deformed; and therefore not out of any Merit, but mere Mercy, he came down and made her a Laver of his Blood; in which when she washed, she should be white, clean, beautiful. Bathe but in this Bloody Fountain, and though your sins be as scarle, they shall be as white as snow; 
Isa. 1.18.  though they be read like Crimson, they shall be as Wool. One deep calls upon another; her depth of misery, his Sea of mercy; and therefore as if she were at confession, she makes not her self better than she is, but professeth her Native Blackn●ss; being assured, that he who casts his eyes upon such who are in her case, and aclowledge it, would cast a favourable eye toward her. He that covereth his sins shall not prosper, but he that confesseth and forsakes them, 
Prov. 28.13.  shall have mercy.  
This the Beloved Spouse knew, and therefore though now she knew and professeth her self after to be beautiful, yet she looks to what she was. She forgets not her first estate; she premiseth that, because that preceded this; which sets forth her humility in these respects.  
1. That she intimates what she was of her self, and by her corrupt Nature. As black as the Tents of Kedar; black within and without: For as she was nothing of her self, and should quickly be reduced to nothing, did not the hand of her Spouse hold her up: So of her s●lf she was black, and a sinful creature; and what she was, she should always be, had not her Husband put his beauty upon her: For ●er Birth and Nativity was of the Land of Canaan; 
Ezek. 16.3.  her Father was an Amorite, and her Mother a Hittite.  
2. Be it that she was now washed with water, and cleansed from her blood, by grace beautiful indeed; yet, as an humble Convert, 
Ver. 9.  in remembrance of her first condition, she retains her name still, she esteems her self black, because she was once black; which ought to be the estimate that every converted sinner, though now a Saint, ought to have of himself, and not to be overmuch puffed up with the thoughts of his present condition. To be pleased and contented with it, I can allow him, but not to be proud. How far was St. Paul from this, who though called, changed in name, in nature; ●f a Persecutor, made a Preacher; yet looking back to what he first was, leaves this Character of himself, Ego minimus Apostolorum, I am the least of the Apostles; 
1 Cor. 15.9.  who am not worthy to be called an Ap●stl●, because I persecuted the Church of God! He saith not, Non fui dignus, said non sum, I have not been, but I am not now worthy. Though now made worthy by the grace of God, yet recollecting even then his former courses, he h●ld himself unworthy of so high an honour. And the Reason of this is, because an humble penitent always hath before his eyes his former sins, and melts out of those enormities into a River of tears. My sin( saith David) is always before me; 
Psal. 51.3.  that which God casts behind his back, he sets before his face; and being always in his eye, His eyes gush out Rivers of water, because he hath not ke●t the Law of his God; 
Psal. 119.136.  even for his fore-past life he thinks himself black still.  
3. Or else in an humble manner she bears that reproach which she suspected the Daughters of Jerusalem would put upon her; for such is the nature of malicious men, that whom once they have known to be black, they will always count black; once sinners, ever sinners; see it in the Phar●see, that never looked upon Maries repentance, but Maries sin; he considered not her tears, that she sate at Christs fe●t, but looked on her former life; 
Luke 7.39.  and therefore even then fastens upon her, this foul Name, Haec Peccatrix, This Sinner, as his fellow Pharisee did upon the poor Publican, Hic Publicanus, This Publican. Whether this proceed out of malice, or incogitancy, 
Luke 18.11.  I know not, or rather out of an estimate of others by themselves. They hold it not possible the pleasures and profits of sin can so easily be shaken off: Be it as it will, the Spouse fore-seeing the worst they could object, freely confesseth all; N●gra sum, I am black indeed; as St. Matthew gives himself the name of Publican long after his Conversion, because he had been a Publican. 
Matth. 10.3.  Better( saith the wise son of mirach) is the wickedness of a man, than a c●urteous woman, a woman that brings shane and reproach: Upon which words, 
Eccles. 42.14.  Gregory hath this Note, An infirm, an effeminate, in●is●reet man, if he ●oth any good dead, is proud of it, and so commits a greater sin; but a discreet and sober Convert, knowing that he hath done evil, is the more humble and wary; he ever thinks what he was, 
Job 41.6.  and therefore abhors himself in sackcloth and ashes. But yet in this black and mourning vesture, she is not disheartened; for she takes a second view of her self; though one eye be fastened on her first estate, yet the other she fixeth on her second, considering not altogether what she is by Nature, as what she is by Grace, and then bold she is to avouch that she is beautiful.  

2. Nigra sum, said formosa. I am black, but beautiful, comely.  
The Kings Daughter is all beautiful within; 
Psal. 45.13.  within then it is that we must look for this beauty, which is indeed the beauty of holiness, and this we are bound to believe; for so we confess in our Creed, I believe the Holy catholic Church.  
For be it she be black, for the Reason before alleged, because all her children are by nature the sons of wrath, being conceived in sin: Or which is another Reason, because the most of her company visibly seen, are for manners profane; yet for all this she doth not cease to be comely, because the denomination must always be taken from the nobler and better part, and not from the multitude; now comely, fair, beautiful and holy she is, in four respects.  
1. In respect of the Husband, to whom she is joined; so that what beauty is in him, is also imputed to her. 'tis his Prerogative to be beauty itself; 
1 Pet. 2.22.  for he did no sin, neither was there any guile found in his mouth; but he is pleased to take away her blackness, and put upon her his own beauty: Become he is Jehovah our righteousness; and we again the righteousness of God in him. 
Jer. 23.6. 2 Cor. 5.21. Rev. 7.14.  And now tell me, how can she choose but be beautiful, who hath washed her Robes in the blood of the Lamb! It is a certain Rule in Reason, that quod parts est qua pars, id rectè attribu●tur toti secundam illam partem: As for Example, the visual faculty properly belonging to the eye, as a part of the man, is in regard of that part attributed to the whole man; so that we may truly affirm the whole man doth see, though it be the eye properly only which doth see. In like manner, we may truly affirm the whole mystical body of Christ is fair, comely, holy, because the Head thereof, Christ Jesus, is fair and comely; that which properly belongs to a part, being attributed to the whole.  
2. And that it might be thus attributed, he hath given to his Spouse his holy Spirit, who brings with him a Train of graces, not only to rid her of her blackness, but to adorn and beautify her. Vertue( saith Plato) hath so many excellent Lineaments, and such a strange comeliness in it, that if it could be seen with the eye, 
Cic. Off. 1.  it would draw eyes after it, and make men wonderfully in love with it. If he thus judged of his Moral virtue, What shall we think of these graces of the Holy Spirit? If those would so beautify the soul, what comeliness then will these add to it! Those would make a man ne quid indecorè, effaeminative faciat; that he should do nothing unhandsomely, effeminately; and therefore much more these, whence there must needs arise an excellent comeliness in the soul; the Spouse then being decked with these effusions, must needs be comely.  
3. And to increase her comeliness, Her Husband decked her with other Ornaments, he put Bracel●ts on her hands, and a Chain upon h●r neck, a Jewel in her fore-head, 
Ezek. 16.11, 12  Earings in her ears, and a beautiful Crown upon her head. What were all these precious, outward Ornaments, but a Religion corrupted with no error, a Law stained with no sinful toleration, a holy Canon of Scripture, in which there is no lye nor falsehood, nor shadow of untruth! besides, she hath Sacraments which are Conduits of grace, and keys committed to her hands to remove from her those who might pollute her. These are all Ornaments of beauty, and they make all those comely that live in her, and wear them; whereas in the Assemblies of Jews, Pagans, and Turks, such comeliness is not to be found: Such? Nor any thing like it; their very sins being mashed with their Doctrines, Sects and Heresies; so that they let loose the reins to the lusts, and appetite of the flesh, and encourage sin by teaching it; such countenance wickedness never sinds in the Church, whose Law is undefiled, holy, 
Rom. 7.12.  just and good. This she carries as a frontlet betwixt her eyes, as a Jewel in her ears; this she wears as a Bracelet on her hands, and as a Chain about h●r neck; 
Deut. 6.8.  to obey this Law, she holds it her Glory, and her Crown; and then may not she well say she is comely? Yes sure, pulcherrima inter mulieres, the fairest among women. 
Cant. 1.8.   
4. The last part of her comeliness, consists in her inherent holiness, which is a created quality in the Church, whereby the image of God lost in Adam is again renewed, 
Gal. 6.15. 1 Pet. 2.9. Rev. 1.6.  and restored in every one of those that is one of her true children. These become new creatures, a peculiar people, a Royal Priesthood, Kings and Priests to God, upon whose Fore-heads was to be carried, Holiness to the Lord. A good Christian is a true Reformado, his life is innocent, his deeds honest, his actions just, his ways exemplary: In a word, 
Exod. 28.36.  His Conversation is in Heaven. In his understanding he is light, in his will goodness, in his affections love and charity, his endeavours and study perfection. 
Phil. 3.20.  Be it then he be not perfect, & to a pulchra, altogether fair, yet he is comely, as beautiful as his condition in this life can attain to; sure pulcherema inter mulieres, fair if compared with others: As Noah, perfect in his Generation; as Job, Vir simplex, a plain man without doubling. 
Gen. 6.9. Job 1.1. Matth. 5.8.  Of that number he is to whom our Saviour pronounceth Blessedness, Blessed are the pure in heart. His heart is not defiled with Carnality or hypocrisy; he consents not to uncleanness, nor unclean desires; he feeds not his eye with unlawful objects, nor his heart with filthy thoughts; strife, faction, sedition, pride, are unknown to him as for sordid and earthy worldliness; so far he is from the acts of injustice and violence, that covetousness, and the plots of oppression never stay upon his soul to defile it. As for hypocritical service, he knows not what it means; for he is severe against himself in any known sin; he doubles not with his God, nor yet divides his heart, alloting th s to Mammon, his own lusts, his own interests, and that other part to his God. Totus totus sincerus, i. e. sine cerâ, without any dross or dregs; {αβγδ}, so far from any counterfeit disguises, or artifice of deceit, that he fears not to take his trial in the Sun; with David, 
Ps. 139.23, 24.  he dares to venture himself naked and bare unto Gods eye, saying, Prove me O Lord, and try me, search out my reins and my heart.  
Which yet I would not have so understood as if I freed him from sin; for if we say we have no sin, we deceive ourselves, and there is no truth in us. 
1 John 1.8.  Even we that have fellowship with the Father, and his Son Jesus Christ; we that have fellowship with all the Saints, we may not say we have no sin; for if we should, we put a fallacy on ourselves, and are liars; for the truth is, so long as we carry this flesh about us, somewhat of Carnality will remain to be purged out, somewhat of doubling, some relics of hypocrisy and self-love, will interpose in the best actions; which yet because the man is humbled, and a penitent for them; which yet because this humble penitent struggles to Master, and will not suffer them to tyramnize and Master him; the man, notwithstanding these spots of a son, passeth in Gods eye for a comely creature, and before men walking {αβγδ}, without complaint, there is no Reason given why any man should impute his human frailties, or fasten the name of uncomely upon him.  
Thus have I seen the picture of some eminent beauty drawn at first rudely, the limbs only and lineaments shaped out with a black coal, and yet a man may say, the person, whose image it is, is a comely piece, even before the hand of the Painter hath passed upon it, drawn it in colours to the life, or fil'd it up. Such beauty in her black lines the Spouse here had, a beauty of holiness compassed with infirmities; and therefore she makes use of a diminishing term; absolute beauty she lays no claim to, but only to comeliness, so much she durst assume to her self. The epithet of fair, she left to her Spouse to bestow on her; that yet she was comely, was her Glory and Crown.  
Yea, but was not this a tincture of arrogance in her? What though comely, must she boast of it? At first view this seems to have somewhat of a Pharisee in it, who boasted himself in the Temple: But far be it from us to conceive any such affectation, or high thoughts to be in the heart of this humble Spouse of Christ; it was not self-love or pride that caused this; that would have moved her to have dilated and amplified, and given us in a particular of her comeliness, 
Luke 18▪ 11.  as it did the Phar●s e, Lord, I thank thee that I am not like other men, no Extortioner, &c. I fast twice in the week, &c. Whereas she comes over it only, and humbly professeth her blackness with the same breath, not removing ●he one by asserting the other. Black, but comely; for it is a Paradiastole, and no Antith●sis.  
Here then a pattern we have what other servants of God may do in the like case; so that humility be always preserved, lawful it is to make known those Endowments which God hath bestowed upon us, especially by way of Apology, 
Greg. 19. Mor. cap. 14▪& hom. 9.& 19. in Ezek.  as here it was; because from thence there ariseth a double profit, as St. Gregory hath excellently taught us.  
The first is, that God by the comeliness in his Saints may be more glorified; for it often falls out, that the words of a good man are little set by, and the speech of him is contemptible, whose life men know not. To stay this ill opinion, Gods Messengers are compelled to acquaint the World with their Conversation, that anothers mans life may by that Example be reformed and changed; at lest, that ill opinion which otherwise might be had of them, be taken off: 
1 Sam. 12.3. Job 31.  To this end was that Apology of Samuel, Whose ox have I taken? To this intent Job acquits himself; to this our Saviour, W●ich of you can convince me of sin? 
John 8.48.  After the Apostle had commended his Apostleship, recounted his Revelations, gloried in his sufferings, he adds, I was a fool in boasting, but ye have comp lled me; 
2 Cor. 12.11.  that is, I may seem foolish in the commendation of myself, but so I am not; for I have not done it willingly, but out of a kind of necessity; not for my profit, but yours; 'tis for the glory of God that thus much be known, and may stir in you the greater veneration and attention to what I teach, and the readier imitation of me; though the person be weak, yet such a persuasion may be powerful.  
But when a force is put upon any man to show his own comeliness, this Caution would not be forgotten, which may be learned from the Spouse here, that first he be humbled for his blackness, before he make report of his comely features. She lays her foundation in humility; thus she begins, I am black, I will gladly rather glory of my infirmities; but for these you Daughters of Jerusalem insult over me; I would have you therefore to stay your invectives, and withall to consider, that I am comely also; of this you had not heard, had you not compelled me to it: For I would have you to know that I am of the same mind with all holy men, who more willingly set forth their own miseries and imperfections, than their glorious gifts; the blackness I aclowledge readily, willingly, humbly, the comeliness against my will; Gods glory, your good enforces me to it.  
2. And yet there is another Reason that the Saints make report sometime of this their comeliness; it is done in the day of their calamity, when Gods hand is heavy upon them; then they hold up their drooping spirits, and preserve their souls from splitting on the Rock of Despair, by the prospect of their inherent comeliness; 
Cic. de senect.  for multorum Benefactorum recordatio est jucundissima. Thus it was with Hezekiah, sick and dying as he thought, in that extremity he presents to God his former life, and prays in this form, Remember O Lord how I have walked before thee with a perfect heart: 
Isa. 38.3.  That perfect heart was now his comfort, and to that end only he makes mention of it, and yet even then he forgets not his blackness; for for very shane he turned his face to the Wall. This was also the comfort of Job, when his Friends insulted over him, 
Job 31.  and laid to his charge hypocrisy, that he seem not to despair, he calls to memory his former good deeds, lists them in order, and presents them to these his miserable comforters: What is it that this good man upon his dunghill, and among his ulcers produceth h●s virtues? Let another mans mouth praise thee, saith Solomon; why is it then, that he commends his own work, 
Prov. 27.2.  with his own lips? In this it may be thought there was either vanity or vainglory. But in this evil day, he remembers his good things, that he might not be swallowed up of despair; by rubbing up the memory of these, he remained as a Wall of Brass in his Adversity.  
Justum& tenacem propositi virum  
Non Jovis ira, &c. Mente quatit solida:  
Si fractus illabatur orbis,  
Impavidum ferient ruinae.  
The Spouse was here set upon by the envious Daughters of Jerusalem, and therefore as another Job, she raiseth her self into a lively hope by the conscience of her own comeliness, upon which she desires them also to cast an eye, and not to despise her because she is black.  Look not upon me because I am black. 
Verse 6.  
Ne respiciatis ad me, Look not over your shoulder as it were, 
Jun.  with a frowning, envious, and superc●lious eye. Nolite considerare me, 
Vulg.  consider me not to contemn, deride, despise me, because I am black, till you are acquainted how this dark face hath happened to me: And there is great Reason for this her request, this request, this motion to be made to them; They were Daughters of jerusalem, children of the same Mother; they then the unfittest of all other to object her discoloured visage unto her.  
Even Morality hath taught us thus much, to look upon those faults which black the countenance of others, with the affection of a Friend, or a Father; Love in a Friend covers a multitude of sins, it excuseth, it extenuates what is amiss; nay, so blind it is, that {αβγδ}; 
Theoc. Tull. De natura Deorum.  A Wart in Venus's face, may be a beauty, and the cast of Roscias's squint-eye, a Sun-beam. What should I say, that a Father will not see the imperfection of the Eye, the Leg, the Face of his son; but balbutit scaurum, 
Hor. Sat.  lisps them into such extenuating syllables as may hid their deformities! Oh that our Mother the Church could find so much love from her own children, whom she hath conceived in her own womb, with whom she hath traveled in pain, nursed at her own breasts, and carried in her bosom. So much were but a just return for all her care and indulgence: But if this may not be had, yet candour at least and humanity ought to be expected. This she finds not, but instead thereof scorn, derision, contempt, and that not from the sons of Edom, but from the daughters of Jerusalem; this she here deprecates; look not upon me, scorn me not, deride me not, because I am fusca, or subingra, blackish, and of a dusky colour.  
For with so envious and malignant an eye her own bowels look upon her, that si quid sincerum est cupiunt incrustare, they call that black which is not▪ her Rites and Ceremonies with them are undecent, the Government of her House is wholly Antichristian, her Forms of Service are superstitious, the Order she hath prescribed carnal, beggarly, dung, dross. Not a child of hers, though but of the Age of four or five and twenty, if you anger him, but will swear, if need were, that he hath more wit than his Mother, or all the reverend Attendants that have been hitherto in her Family: Be it that she is able to produce as Ancient, and as good Records as any can be required for matter of Fact, that these objected spots were esteemed for the perfections of her beauty, when she was in her prime and youth, yet this will not satisfy; black forsooth she must be, because these sons of pride and envy will black her.  
And if for that which is her beauty she must be thus looked upon, what think you then shall be done in those things in which she is black indeed? For from such a colour, observe it, she excuseth not her self; for she never was, nor never shall be absolutely fair: Not any Church of any one denomination there hath been, nor shall be, which hath not had her spots. Those that pretend to it, must with Petilian, provide a Ladder to climb to Heaven; for on Earth they shall not meet with any company of such Saints, except among those who say, Quod volumus sanctum est; Every thing and man is holy, that they please to call so: For either in Doctrine or Discipline, or Manners, there will be somewhat or other exorbitant; and in these none are more commonly out of the way, than those who most find fault. I name none, lest I should stir a Nest of Hornets, and make the Daughters of Jerusalem more angry than they are.  
This only I int●eat, that since the supposed blemishes of our Mother are but few, and her perfections many; that for these excellencies they would grant her an indulgence, and not look upon her with such an e●vious, scouling, bitter eye, for that blackness which they conceive to be in her, but shall never be able to prove. In her constitutions I know none; in the practise if any be found, I desire a suspension of invectives and bitterness, till it be enquired, how her face became thus black: and if it appear that it is not wholly through her default, but out of an avoidable necessity, the condition of her Pilgrimage being considered, I hope she may the easilier obtain a candid censure for her defects of perfect beauty. Now two causes I here find of it; the first from the Sun, the other from her sons; both she puts in to stay their anger and envy, alleging both to be the causes of her blackness, and first the Sun; Look not upon me because I am black.  Because the Sun hath looked upon me. 
Though the guilt and punishment of Original sin be remitted in Baptism, yet the Root actually remains; 
Epiphan.  and as the stump of a wild Fig in an old Wall will continue after the body is cut off, which ever and anon will be putting forth; so this old Adam even after our Lavor of Regeneration, still will root and live in us, and be ready to shoot forth; nor is it possible to unroot that wild three, but by taking asunder the stones; nor to destroy this luxuriant flesh, till death dissolve the man. This is the Incentive and Nurse of sin; this is that which works us to evil, and brings upon us a difficulty to good. As the Sun blacks the faces of those upon whom it shines with its scorching beams▪ so this heat of concupiscence within us, scortcheth, and blacks all our actions, and causeth them all to fall short of the glory of God. 
Rom. 3.23.  Thus much the Spouse here hath elegantly expressed under a Metaphor of the Sun discolouring her: O Daughters of Hierusal●m, look not contemptibly upon me, for that I am black; and be not scandalised for this, or troubled; despise me not, conetmn me not; for this my blackness is not voluntarily contracted; I have not chosen it, but I suffer it full sore against my will; for the Sun hath discoloured me, and blacked me; Combussit me Sol, Torrefecit me Sol, 
Aquila. Theod. Symm.  Torvè me inspexit Sol: The Sun hath scortched and roasted me; the Sun h●th looked sternly upon me; that is, that fiery lust of concupiscence in my bones, which being transfused from the loins of Adam, yet burns within me, hath done this; and yet know, that this swarthy colour is only in my outside; that is, my flesh; for in the inward man, which is renewed by the Spirit, I am yet comely; so that I am not tota nigra, but subingra; not wholly black, though blackish.  
What one of my Sons ●ffirms of himself, is as true of all. See, he joins them together, Beauty and Blackn●ss. Black he professeth himself by the importunity of his rebe●lious flesh, but yet very comely by the ornament of Gr●ce: I delight, 
Rom. 7.21.  sai●h he,( 'tis St. Paul) in the Law of God according to the inner-man; behold him comely in the Spirit; but I see another Law in my members rebelling against the Law of my mind, and leading me captive to the Law o sin. See how black he is become by the flesh! And while the flesh lusts against the Spirit, 
Gal. 5.19.  we cannot choose but remember we are in the Tents of Kedar. But when the spirit lusts against the flesh, we may be pleased to call to mind we are enclosed within the rich and beautiful Curtains of Solomon. But however since in this fight we receive many a Foile●, it must not be denied, that we contract black and blew wounds by it.  
2. But I said too little of it; would they were but foils; they prove flat fal●s. For in the fight we too often yield, and Act not what the Spirit, but what the flesh commands; either out of ignorance, or infirmity, or importunity, or daily surreption, would I could not say malice and presumption, we take part with the flesh. And the fire of the temptation is so scorching, that I read no● any one of my Mothers Sons( except he who did no sin) but have been blacked wi●h it. If we say we have no sin, 
1 Joh. 1.8. Prov. 24.16. Jam. 1.14.  we deceive ou● se●v s, and there is no truth in us, saith St. John; and he means not only Original, but Actual sin; for the just man falls seven times aday. For this innate corruption of our Nature is stirring, {αβγδ}, it tempts, it enticeth, it draws, it conceives, it brings forth sin. This more or less blacks the face of Her sons; and for their sakes she also is said to have a dark countenance.  
3. This colour, 'tis true, no sooner her good sons discern, but they are ready to wash their smutched faces. They take the tears of Repentance, and of them make a Bath to scour off all their filth. But even then do they not appear to the eye of the world Black? Their garments are those of Mourners, their faces are sad, their eyes are dejected, their cheeks are bebl●bber'd, their gate is soft, their voice of the Publican, not a look they dare cast to Heaven. Peccavi, Pater, peccavi, the sole words you can get from them. You may behold them, if you please, abhorring themselves in sack-cloth and ashes, renting their garments, and beating their breasts. And could you at the same time look within, you might behold a dark c ou● upon the soul, so that the poor penitent is even swallowed up with sorrow, 
2 Cor. 2.7.  that he hath offended so good, so gracious a God.  
Now whence proceeds this down-look of the Soul, this face of sadness and bemoaning himself in the Body? whence these Doves eyes, these mourning Robes, these sad and amazing thoughts? The Spouse in this place shall tell you▪ Sol decoloravit, The Sun hath done it. Sol justitiae, 
Mal. 4.2. Luk. 1.78.  The day-spring from on high; that is, God is pleased thus to discolour me. For when he could by baptism, if he would, have taken away this Rebellious flesh with which I am scorched and blacked, yet he was pleased that i● should dwell with me still, that I should not be over enamoured of my beauty, 
Rom. 7.17.  but for the defect of it, and the defects that flow from it, appear in this mourning weed before him.  
And it is his grace and favour, that I do so appear. For it is the sun from above that hath put these sad thoughts in my heart, and these penitential Ornaments upon my back. For when he enlightened me to know him, and inflamed me to love him, at the same instant he pierced my heart with a radiant beam, that I might know my own wickedness, and aclowledge my sin, mourn for it, and hate it; 
Psa. 51.3.  at which time though in his eye I may be faire, yet to all that look upon me I am but black.  
And it is his eye that blacks me; for Repentance is his gift: Now we see clearly, 
Act. 11.17, 18.  saith the Church, that God hath given Repentance to the Gentiles also unto life. Observe it, and you shall find these go together, his aspect, and godly sorrow. He calls Zebedees Sons, Matthew, Zachaeus, others, 
Mat. 4.18. Luk. 19.5.  but still the Evangelists inform us, he saw them first. Vidit illos, He looked upon them before they were Converts. But this is in none more evident, than in the conversion of St. Peter; The Lord, said the Sacred Text, turned about and looked upon Peter, and then he went out and wept bitterly. 
Luk. 22.61.  The burning flamme of tentation had blacked Peter, brought him to deny and forswear the Lord of glory. Could there be likely a blacker soul? But the Sun of righteousness yet is pleased to behold him; the beams whereof touched, and shined, and struck upon his heart, inflamed and burnt him with a vehement grief and contrition proceeding from the love of his Master; and as I may so say, discoloured him within, while it made him sad at Heart, heavy in his Countenance, and distilled a River of salt tears from his eyes, with which he might steep and rense off his contracted swarthy hue, and recover the beauty of Grace which he lost. This Sun suffered him to be discoloured, that it might colour him afresh; it blacked him to make him whiter, it burnt him to make him brighter: For a while it was, as I may say, eclipsed to him, that it might shine upon him with the more comfortable beams.  
To give you farther light about this matter; It will be worth observation, that sinners are put in a threefold difference, the men being compared to tares, 
August. lib. 4. Evang. in Mat. c. 11.  or chaff; to tares, which have a root in Nature quiter different from the wheat; or to chaff, which with the wheat springs from the same grain and root. The first we call Infidels; the last are yet in the number of the faithful.  
1. These, if truly of that number, are not Coal-black, but fusci, blackish; and that face is said to be such, which hath more of blackness in it: So the faithful though they be blacked with sin, and discoloured, having lost much of their first love, the violence of concupiscence drawing them to consent to sin, yet still they retain much of their Faith and Hope, they hold still to the true Religion, and so cannot be properly said to be Nigri, but Subnigri; discoloured they are, but they are no Moors; Tawny, but not pure Aethiops.  
2. And hence may proceed another difference betwixt the faithful and the Infidels: That the profession blacks the one; but the sin, that dwells in him and cannot be shaken off, blacks the other. For the cause of this discolouring in the Sons of the Church, is not to be imputed to their Mother, nor to the Law, nor to the Doctrine or Rule of life, in which they are brought up: For all these are Holy, and would keep, if observed, her Children in perfect beauty; the fault must be laid upon the heat of concupiscence, for by this they become sun-burnt: Whereas it is not this flamme only of inbred lust that doth bring this colour of night upon the souls of Jews, Mahometans, heretics, and Sectaries, but their very profession, that teacheth lies, and corrupts good manners; because they worship an Idol, an imagination, a false Christ; so that the more Religious, the more black: The best of them being a● a brier; 
Mic. 7.4.  and the most upright sharper than a thorn hedge.  
3. And yet there is a third difference betwixt sinners among Christians. Some mask only under the name, and others are true believers. Those sin without any remorse of conscience; 
Psa. 7.14.  they plot mischief, and rejoice to do evil. The Sun, I mean the Son of God, seldom looks upon these; and therefore they are not discoloured, and appear not in the mourning garments of Repentance. The other sin often, but they are lead Captives by the tyranny of concupiscence, and their heart murmurs, and riseth against what they do; their Maids, that is, their affections led them as with the voice of Doves, 
Nahum 2.7.  tabring upon their breasts. Whence it comes to pass, that the Sun of Righteousness looks upon, discolours them with mourning, lamentation, and tears of Repentance, that they may recover their first and true colour, and be restored to the image in which they were created. Of these the Prophet Zachary speaks, The feeble among them at that day shall be as David. 
Zach. 12.8.  In that day of their godly sorrow as David these feeble ones shall be, not like Saul. For Saul repented not, amended not, but daily grew worse and worse; and consequently, blacker and blacker. But David had always his iniquity before him, he acknowledged his wickedness, and so bathed away his spots: So do the true Sons of the Church, sin as David, but cry peccavi as David; and so notwithstanding their blackness, or rather a seeming stain and tincture of it, acquire so much beauty that they are Comely in Gods Eye.  
The Apostle reckons up seven effects of godly sorrow; 
2 Cor. 7.11.  among which zeal and revenge are the last; to which when any penitent comes, you shall find him black enough, whether his zeal moves him to take revenge either upon himself, or else to vindicate Gods Honor.  
Let St. Paul be for an example; I run, saith he, but not uncertainly; 
1 Cor. 9.26.  I fight, but not as one that beats the air, and therefore I chastise, and bring my body into subjection. Afraid he was of some Rebellion and resistance or other from this proud Beast his flesh, that might retard and hinder him in his course; and therefore wisely demit de hordeo, he fasts, and abates of his allowance, and ever and anon gives it a penitential blow to keep it in order. 
Luk. 18.11.  And to what other end were that blow which the Publican gave himself on his breast? and that other stroke which Ephraim fixed upon his thigh? 
Jer. 31.19.  was it not out of heat and zeal to be revenged on that body which drew them to that sin? whence no man can call Paul beautiful, for {αβγδ}, he gave his flesh, as it were; a black eye: As for the Publican, so much shane was in his face, that he durst not lift up his eyes to Heaven. And I see Ephraim at that time bemoaning himself. The countenance then could be no other than that of the night, which no man will call faire and amiable. But the truth of this appears not in any man more than in Job; He was totum pro corpore vulnus, a Botch rather than a man; nothing but boils, from the crown of his head, to the sole of his ●oot, 
Job 2.7, 8.  and yet he took a potsherd to scrape himself withal. Upon which words Origen hath this Note, He took not any soft thing, no fine lint, or gentle foment, 
Origen. lib. 2. in Job.  to wipe and cleanse his wounds, but he catched up the rough sherd of some broken pot, to raze away the scurf, and to vex his sores. O blessed Job, say, why dost thou this? why art thou thus so severe to thyself? why dost thou add to thy pain? when thou oughtest to have taken Towels of the softest lint to have clens'd, water to have washed, oils and balsam to have anointed and suppled, lenitives to have mitigated those boils and ulcers, why is it that thou dost thus anger them with the rough edge of a sharp pot? This just man may be supposed to Answer, I nor yield to the Devils rage, nor yet fall under these his blows. Sore I am, but I am not wearied; sick, but I faint not: For these dolours do not exceed my valiant soul; nor are these torments harder than my heart; and therefore I take this Tile and rak in these sores, and search them with it to the quick, that by provoking the pain, I might show my enemy, how little I regarded his malice; that since liberty was given him to make me thus foul, I was content even with a test to open and witness my foulness, the sight whereof I knew would vex him, even as a thing that is raw. No beauty then at all may be found in any of our Mothers sons, when out of zeal, and hatred of their own ways, they have put upon themselves some severities and sharp penance for their sins.  
4. No nor yet any beauty, when they are carried away with the zeal of their Masters Honor: Then they have been transported even beyond themselves, 
Deut. 9.17. Num. 20.10. 2 Sam. 6.14.  and done such things, which did not much become them. Moses a meek man, yet being provoked first by Aarons Calf, after by the Rebellious Rout, breaks the two Tables written by Gods own finger, and smites the Rock. What was it that caused David to dance before the Ark in a linen Ephod, except his zeal? which was so uncomely an habit for a King, that he was derided for it by his Wife Michal, to which he only return'd this Answer, I will be yet more vile, yet more uncomely. What, should I mention St. P●ter armed with a Sword? 
Joh. 18.10. Luk. 9.55.  that became not an Apostle, or the two Disciples, that would by their good-wills have fire from Heaven to consume, which became not the Spirit of the Gospel! But to omit others, be pleased to behold the example of examples, Christ himself, of whom David had foretold, and he made his words good, The zeal of thy House hath eaten me up. Whence, forgetting his mildness, being set as it were, on fire with zeal, 
Psa. 69.9. Joh. 2.15.  he makes a whip of small Cords, and drives the Buyers and Sellers out of the Temple. A whip in the hand of a Lamb was no comely sight; and yet his zeal made him far yet more uncomely when he was scourged, spit on, mocked, crucified; at what time his beauty was so far marred, that there was no form nor comeliness in him that we should desire him, 
Isa. 53.2. Isa. 9 7.  If you will know the cause, the Prophet shall resolve you, The zeal of the Lord of Hosts hath done this.  
And happy is that soul that is thus discoloured, who is content, for Gods glory, to seem in the eyes of men uncomely. It is good, saith the Apostle, to be zealous in a good matter. 
Gal. 4.18. Phil. 2.21. Ezek. 2.6.  The matter must be good, or else the zeal is stark ●aught; and good it will never be, if we seek our own, not Christs. We live among briars and thorns, this may discolour us, but yet let us even for these deform our countenance a little further: To appear in Sack-cloth and Ashes for them, to weep Rivers of tears for their enormities, to sand up in prayers the voice of a Dove for their conversion, to be constant in tribulation and persecution, so we may gain them, may be to the eye of flesh and blood an uncomely sight, but in the eye of God our face will then appear most beautiful. Let then this fiery zeal of Charity, burn, black, toste, discolour you, so that with a good conscience you can take up those words after St. Paul, Quotidie morior fratres propter gloriam v●stram, as the old Translator renders it. 
1 Cor. 15.31.   
As if he had said, for your salvation, and your conversion which is my glory as well as yours, I suffer within, without many things; I am discoloured, black, and without beauty; quotidie morior, I carry the face of death. This, 
Serm. 28 in Cant. 2 Cor. 11.29.  saith Bernard, is to be burnt and discoloured by the Sun, to be inflamed with brotherly charity, to weep with those that weep, to be weak with those who are weak, and to burn with those who are offended, and to do all he can, that the scandals may be removed.  
But that word Morior, I die, hath an Emphasis in it; for no man dies with this Zeal, but he that dies to himself, to his ●wn profits and honours, and all worldly glory and beauty, 
1 Cor. 10.24.  Not seeking th●se things which are his own, but which are Jesus Christs, and his Neighbours, and would be content to spend his wealth, his wit, his blood, his life, for that end. This is the man that may truly say, Decoloravit me Sol: For who is so much discoloured and pale, as a man so dead? Now such a death proceeds from Love and Zeal: 
Cant. 8.6.  Love b●ing as strong as death, killing the Lover, to give life to the Beloved; but yet while he thus dyes to himself, he lives happily; for he lives to his God, and shall live with him for ever and ever. Amen.    

The Quarrel of the Sons of the Church.  The Song of Solomon, cap. 1. ver. 6. 
My Mothers children were angry with me.  
THE Spouse of Christ is most like, most unlike a Woman: Unlike in the confession of her deformity, Black I am: But yet like again in the setting forth her beauty, Yet comely. Unlike again in the manner of the discovery of her imperfections; for she begins with it, and doth it willingly: As for her beauty, she speaks sparing of it, and modestly, intimating it to be only such which might vindicate her from scorn, since it could not 'allure the eyes of the Daughters of Jerusalem. A fool I was in glorying, 
2 Cor. 12.11.  but ye have compelled me; foolish perhaps this vindication of her beauty might seem, but she was forced unto it.  
For upon the view of her face discoloured by infirmity, sorrow, and furrowed with affliction, she was( and a greater trouble cannot befall a woman) in danger of contempt: And therefore averruncat, entreats all her Lovers not to look so disdainfully upon her, at least not to swell every Mole into a wen, and every Moat into a Beam: For this blackness, besides those causes before recited, 
Bern. in Cant. Serm. 28.  had one merely external brought upon her from her ungracious Children. Nigredinem fervour persecutionis, non conversationis pudor invexit; Her afflictions and persecutions, her wrongs, disgraces, and discourtesies received from her own, were like the direct beams of than fountain of light beating on the head of fainting Jonah, that scorched her, 
Jon. 4.8.  and made her Moorish. They were not Aliens, but Sons that set this {αβγδ}; and because they have dealt so roundly with my Mother, and yours, I desire your Christian patience, while I deal roundly with them. A fathers danger made a dumb child speak; and a Mothers infamy hath unloosed the tongue of an obedient son. 'tis a Sword to my soul, that my Mother should justly complain, My Mothers sons were angry with Me.  
In which Complaint we have to consider 

1. The Mother.  
2. The Children.  
3. Their Frowa●dness.  
4. The object of it, The Mother.    
1. The Mother is the catholic Church: jerusalem from above, which is the Mother of us all. 
Gal. 4, 26.   
2. Her children are those sons and daughters which were born to her in Baptism, fostered by the Ministry, nursed up by the sincere milk of the Word, strengthened by the body and blood of Christ, and to be corrected to, when they do amiss, by her Discipline, a Rod sometimes being as fit for a Child as bread.  
3. Their ill condition is, That they grew angry, nay, incensed with anger, 
Jun. Vulgar. T●ausl.  irà accensi; nay, so choleric and hot, that pugnaverunt, they fought, 'twas but a word and a blow with them; anger was the the Root, but quarreling the fruit: 
Gen. 49.7.  But cu●sed be their anger, for it was fierce; and their wrath, for it was cruel.  
4. And so much the more cruel, if you reflect upon the Object, Me, their own Mother, to whom pity and compassion, not anger, was due.  
Every word to me seems an aggravation of their fault; Children they were, and therefore ought love and obedience; sons of one womb, and therefore by nature bound to agree; or if not so kind as they ought, yet not to be enraged to quarrel and fight; especially since all their anger and blow●s are interpnted, what fair pretences soever may be made for it, to be against her; they sons in the plural, many false Brethren combined, she but one silly woman, yet a Mother.  

Vi gil. Aen. 2.  Egregiam vero laudem,& spolia ampla; a very worthy act, and manlike exploit no question!  
Una dolo virûm si foemina victa, that they many and ungracious children should set upon, and abuse their poor Mother: First then I will speak of her, then of her ungracious sons.  
1. The Church of God in his Book hath many specious Titles, some in respect to him, 
Cant. 8.1.  others in respect to us. To him she is a Spouse, ever since her elder brother became her Kinsman in the flesh; ever since he betrothed her in righteousness and judgement, 
Hos. 2.19, 20.  and loving-kindness, and m●rcies unto himself for ever. But to all us she is a common Mother, doing all the Offices of a kind parent to us; as then we are beholding to our parents for our natural life and well-being, so are we bound to this good Mother for our spiritual life and well-being; from the one we are mere men, by the means of the other Christian men: And it had been better for us never to have been born, had we not been by her Ministry re-born: For as men we had been miserable, damnati prius quam nati; the disobedience of our Grandsire Adam had involved every Mothers son of us in the guilt of sin and punishment. With Job, we should have had good Reason to have cursed that day in which it was said a Man-child was born into the World, 
Job 3.3, 4, 5.  and wished that a cloud might perpetually have dwelled upon it, since our Nativity was of the hand of Canaan; our father at best but an Amorite, 
Ezek. 16.3.  and our mother a Hittite; father and mother, and children accursed for eating the forbidden fruit.  
But the day of our New Birth it pleased our heavenly Father to make the time of love, 
Ephes. 2.4.  proceeding from the riches of his ineffable mercy. Then he purposed tollere filium, not to expose, as those cruel Fathers among the Heathens, the New-born Babe, but to take from the Earth the Infant, and put them into the Lap of his dear Wife, the Church; that their Navel might be cut, that they might be washed with water, 
Ezek. 16.4.  suppled, salted, swaddled; that however through their own default they could not be his children by Nature, yet through Grace they should be his Adopted sons, and so once again, as I may so say, naturalised and enabled to receive that inheritance which they had lost.  
Despise then your Birth-day in comparison of this Nativity, and rejoice on that day in which you were made a son of this Mother; then it was, and not before you were made sons of your Father in heaven; and if sons, then heirs, 
Rom. 8.16, 17.  heirs annexed with Christ. Then it was, and not before you were made one body, by reason of that one spirit, by which you are conjoined together in this one body, 
Eph. 1.22, 23.  and to the head. One Baptism was the door by which you entred; 
Ephes. 4.4, 5.  the profession of one faith, the Note and Cognizance of distinction, and the sincere Homage you do this one Lord, the assurance of your Filiation; the Spirit effectually quickened, Baptism admitted, your profession and fa●th manifests your obedience, gives assurance that you are her sons.  
Which that you may be better enabled to perform, consider how indulgent ever si● 〈◇〉 on w●re washed, this kind Mother hath been unto you. She hath s●adled you her self, born with much sluttery in you; she hath drawn forth unto you {αβγδ}, the two Bottles of her Breasts, the two Testaments, 
Triphiodorus. Psal. 45. 1 Pet. 2.2. Heb. 5.14.  stooped, though a Queen, yet to be a Nursing-mother; fed you with Milk while ye were children, and stronger meat since you came to be men; at no time she can be said to have forgotten h●r child. Love calls for love, affection requires mutual affection, her Motherly care, Reverence and Obedience: peevishness and frowardness, stomach and anger toward a Mother, are Arguments of little grace and piety; and yet even to these, such is her charity, she shows her affection, renounce them utterly she will not, nor quiter and clean cast them off, and cast them out of her Family; still she acknowledgeth them for her children, and here calls them sons, Her Mothers sons.  

2. My Mothers sons.  
You know now who the Mother is, and what she hath done for you, next take notice of her children; some of these are graceless, others, gracious sons; some of these are angry, choleric, hasty zealots, others are of a calm, meek, cool, sober spirit: Among the first kind, some profess the same faith with her, but not wholly, not entirely, and these are heretics: Others add to her Faith, their own Inventions, Imaginations, Fancies, Doctrines, and these are Will-worshippers, Sectaries: Others profess the whole saving-faith, but not in Unity, and such are schismatics: Others profess the whole faith in conformity, perhaps, but not in sincerity, and sanctity of life, and such are Hypocrites, and practical Atheists, to whom, yet while they are Professors, she vouchsafes the name of sons.  
Her gracious sons are those only, that profess the whole saving Truth in Unity, in Sincerity, and conscionable Obedience, whose life is an honour to their Faith, and whose Faith hath a strong and effectual influence upon their life. Now of these true believers she complains not, 'tis of the outward Professors, whether heretics, schismatics, or profane persons, these are those angry, waspish zealots, yet these in charity she holds for sons: Whether they be obedient sons or no, is not the question; for that is confessed they are not, and wished they were; the sole doubt is, whether they may be said to be of the Family.  
Dissenters there are on both hands; Rome ejects all those for sons, who are not born in her womb; and the Brethren of separation will aclowledge none for children, who are not nursed up at their breasts, and dandled upon their knees: Zeal hath transported them both beyond the truth, in the midst it lies, and this it is.  
The Husband of this our Mother, is Christ, the household is the Church, to whose Family men belong either visibly or mystical●y, these are commonly called either the visible or mystical Members of th●s Society: The mystical Society is that company whom Christ doth animate, and formalize with his own Spirit, being truly united to him; and of this Corporation, nor Hypocrites, nor heretics, nor profane persons are parts and members; the Reasons for it are evident.  
1. They are but as ill humours in the body, which though in the body, yet are not any true parts of the body, no more are these.  
2. Nothing is truly and formally that whose name it bears, quando diciur cum termino dimuente; when a term of limitation, restriction, or diminution is added to it; as a dead man, is not truly a man; a painted City, is not truly a City. Thus it is here, members these are, but dead members; Christians they are, but painted Christians; not therefore living members of Christs body, not truly Christians; in name they are, and not farther.  
3. There is no true and mystical member of Christs body which receives not a vital influx from the head; but Infidels and wicked men receive not this vital influence, and therefore they cannot be parts of that body which Christ doth quicken with his Spirit.  
4. At the same time the same man cannot be a member of Christ and the devil; but profane and heretical persons qua tales, are by Saint John, reckoned to be servants and sons of that evil spirit; 
Joh. 8.44.  and therefore truly they belong not to Christ, nor are really the sons of our Mother.  
2. But besides this Mystical, there be other Visible parts of this socie●y, that communicate in the outward profession of these Heavenly verities, who in regard of the close and inward disposition of their minds, and outward conversation, I add, in regard of some parts of their very profession, are most worthily hateful in the eyes of Almighty God, and the eyes of the sounder part of the Visible Church execrable; and yet Truth and Charity bids us call these our Mothers sons: Call them, so I say, equivocally, as we call a wooden Leg, or a glass Eye, a part of the body, which in truth are not such. And could we as easily and certainly discern that they are but ascititious and counterfeit, as we can that Leg to be of wood, and that Eye of glass, we would not call them so neither. But that Charity that bids us hope all things, and believe all things, 
1 Cor. 13.7. 1 Cor. 4.5.  commands us not to eject and damn any before the time: The Hypocrite we can never discern; the profane man is an object of our hope and compassion; the heretic may come to the knowledge of the truth; and therefore we are bound to esteem them Brethren, whom our Mother calls sons.  
A man hath a rotten Leg, a gangred and corrupted Arm, Is it not for all that a part of his body? an unsound part I confess, but a part though. I would ask, Whether the incesluous Corinthian, before he was cast out, were of that Church or not? If not, then they had no power to cast him out. For what have we to do, 
1 Cor. 5.1. ( saith the Apostle) to judge those who are without? If he were in the Church, 
Ver. 12.  as he was, for within he must be, before he could be cast out; then possible it is for a profane person to be a member of a Visible Church; or which is all one, a son of our Mother; not by Merit, not by Election, but by Tale, and outward profession.  
And what can our Saviour mean else, When he likens the Kingdom of God to a Net cast into the Sea, 
Matth. 13.47. Matth. 3.12. Mat. 13.24.& Ver. à 3.8.  into which all that comes, neither is, nor seems to be Fish? To a Floor, in which there is Wheat and chaff: To a Field, wherein are Tares and Wheat: To the ground, that received and rejected the seed: To the Virgins, of which, five were wise, and five were foolish. Of different kinds they were, 
Chap. 25.2.  yet both in the same Net, in the same Floor, in the same Field, and Ground, in the same Kingdom. All which, it cannot be denied, are Resemblances of the Church, and therefore may, as they did, receive good and bad.  
The good principally, fully, intrinsically, absolutely are acknowledged to be our Mothers sons, her first-born, that shall go away with the blessing: To the other she is but matter putativa, a supposed Mother; and they, as the Lawyers, speak Muli●r, or Supposititious; Children, and with her legitimate sons, they shall not inherit: Both which Bellarmine hath well expressed; Ecclesia precipuè,& ex intentione suâ fidelis tantum colligit, &c. Cum autem aliqui admiscentur ficti, qui verè non credunt, 
B●llar. d● Ecclesia M●●it. lib. 3. cap. 10.  id accidit praeter intentionem Ecclesiae; si enim eos nosse posset, nunquam admitteret, aut casu admis●os continuò excluderet.  
Down then with those high thoughts with which many a Pharisee is transported, who out of a contemplation of his own purity, stands apart, and disdains a poor Publican, rejects utterly his company and society, 
Luke 18.11.  as if he were pitch that may not be touched; or an infirm sheep, which the sound may not approach without danger. This was the furious zeal of the Pelagians of old, and the off-spring of Donatus and Luciferius in our dayes, who have defamed this our Mother for a Strumpet, and Bastardiz'd her Children.  
Parent sibi scalas,& ascendant in Caelum soli; 
Aug.  for we may not be admitted to their company: Well then, after we will come, and upon the sight of our defects call for a psalm of mercy, upon the hearty recital of which, 
Psal. 51.1.  we have great hope our good Father will forget our imperfections, and our kind Mother will bestow upon us her absolution and blessing. Foolish men, to suppose unholy children could not be found in so holy an Assembly, nothing remembering that Cham was in the Ark as w●ll as Sem, 
Gen. 7.8.  unclean Beasts as well as clean; and that a venomous Toad may lye under the consecrated stones of the Temple.  
It had been therefore their Charity not to have renounced us, till we had renounced Christ; and their duty not to have made a Nullity in their Mothers Marriage, for the disobedience of her sons; yea, and wisdom also, lest at unawares they make themselves no Christians; because in her womb it was, that most of them were first conceived, and nursed up at her breasts, and esteemed children of God; either then they must aclowledge her Christendom, or deny their Sonship, which many of them do not, nor will not.  
Say she were weak, poor, ragged, black in their eye in her personal defects, blackish in her Ecclesiastical Ornaments; yet she was their Mother, we their Brethren; pity had been better than stomach; prayers, than separation; as putative sons of our common mother they might safely have taken us, and so eat and drunk without sin in our company, could not their Charity have been inflamed to that degree to have accounted us zealous B●ethren.  
And because I am fallen upon this point of Separation, I shall freely impart a little more largely my thoughts about it. That which can give a just cause to separate, is reducible to these two Heads; Errors in Life, or else Errors in Doctrine.  
1. As touching Errors of Life, the Apostle gives us this command, Have not any fellowship with the unfruitful works of darkness; 
Ephes. 5.10.  for what communion hath light with darkness? Christ with Belial? God with M●mmon? But observe here, the Apostle names the works of darkness, not ●he Men: To withdraw from the persons when they walk inordinately, is sober wisdom; but to say to such, Stand apart, for I am holier than thou, pharisaism; 
Isa. 65.5.  for the works, they are absolutely to be avo●ded: To do the same which a wicked man does, to give counsel, assistance, approbation, commendation to a lewd act; not to restrain when it lies in our power another mans malice or wickedness, is no question to communicate with the works of darkness. And he who will walk honestly, will neither have such a heart, nor such a hand, nor such a tongue; not such a heart to consent; not such a tongue to commend; not such a hand to co-operate with an evil doer.  
But for the persons, it is not so easy to avoid, nor indeed so necessary in that sense as many strait-laced men conceive; for wicked men are to be considered as Members of a civil society, or of that society which is called the Church.  
As Members of the society of mankind, a common fellowship may, and must sometimes be retained with them for Commerce, for civil peace, for the performance of all outward Courtesies of love, usque ad arras. Abraham made a Covenant with Abimelech, 
Gen. 20. Gen. 19. Gen. 31. 1 Cor. 7.13.  Jacob with Laban, Lot conversed with the Sodomites; the believing Wife was not to depart from the unbelievidg husband. Simply the society of wicked men is not to be avoided; for then we must go out of the World, 
1 Cor. 5.10.  as saith the Apostle; only care must be taken that we be not the worse for their company, that the Name of God be not thereby blasphemed. 
Isa. 52.5.   
But let men be considered as our Mothers sons, that is, as Members of some particular Church; and then before we refuse to communicate with them, these three Directions would be diligently observed and remembered.  
1. Whether the faults imputed to the Mother lye not in the wicked lives of the Priests and People; 
Perk. in judas.  if that appear, to separate is not lawful; for the Scribes and Pharisees sate in Moses seat, 
Mat. 23.1.  and yet Christ commanded that they be heard. Many evil Priests there were in Israel, yet the people for their sakes refrained not from the Sacrifice of the Lord.  
2. Whether the Church err in matter of Religion; then we must consider whether the error lye in a more weighty, substantial Doctrine, or else in some lighter or circumstantial matter.  
First, If it be a matter of less importance, such as St. Paul calls Hey, Wood and Stubble, 
1 Cor. 3.15.  then we may not separate; for there may salvation be had in such a Church.  
Secondly, Yea, but what if this Error lye in the foundation or substance of Doctrine; then it is easily to be considered,  
3. Whether this error proceed of frailty, and is defended only with a peaceable and docible mind, or else be pertinaciously and obstinately maintained.  
1. If upon frailty only, it may be suffered with hope that God in his good time will reveal the truth: The Church of Galatia was through frailty quickly turned to another Gospel, and erred in the foundation, expecting justification by the works of the Law. 
Gal. 1.6.  The Church of Corinth denied an Article, the Resurrection; 
1 Cor. 15.12.  yet Saint Paul writes to both, as unto Churches of Christ.  
2. But if the error lye in the foundation, and is defended with a pertinacy and obstinacy, then a separation may be made with a good conscience; then we need not esteem them our Mothers sons: Then that place of the Corinths out of the Prophet is aptly urged, 
2 Cor. 6.17.  Come out from among them, and be you separate; and that counsel which Saint Paul gives Timothy, If any man teach otherwise, 
1 Tim. 4.5.  and consent not to the wholesome Doctrine, from such separate thyself: Yea, his own Example comes home to the purpose, Acts 19.19. Yet before we may pass this harsh censure of obstinacy and pertinacy upon any Church, it is necessary that there be not a proud and rash, but an humble and prudent Examination of the Doctrine; not a heady, factious and tumultuous, but a discreet, legal and peaceable conviction: Lastly, not the Vote of private men, but a grave Censure of a lawful assembled Synod.  
This being the naked truth, doth easily discover the weakness and rashness of those zealots who have departed from our Mother, and separated from her children; for who can with a good conscience fasten this upon the Church of England?  
For let the worst be admitted that can be said; be it that the lives of the Professors were not comely, nor such as becomes the Gospel;( though it becomes him that throws a ston, to take heed lest it fall not on his own Noddle) yet our dislike and disclaiming such works of darkness, shows our separation from them sufficiently: And that there were those who mourned in Zion for what was amiss in execution, and prayed for, and wished, and endeavoured a Reformation, and yet never separated as much as they who in an und●screet zeal have removed farthest; rhis may justify us in the first case.  
As for the quarrel that is pretended to the Service, Ceremonies, and Discipline, it is but the Structure and edisice; nay scarce that, rather about the Hang●ngs, Furniture and Government of the House; for which no wise man ought to contend to a separation, so long as all things are done decently, 
1 Cor. 14.40.  and in order.  
In the foundation no error can be shewed; a flat heretic may asperse her as an An●●ini●arian, an Arrian, a Socinian, or some such Monster; but the bare Sectary hath not impeached her; she never yet was for her affirmative Articles, no not by the Papist convicted, much less in a lawful Synod censured; and therefore there is no just cause given of separation, nor yet that her Mothers sons should be so angry with her, which yet is the unkindness she here complains of:   

3. My Mothers sons were angry with me.  
Man is like a Ship at Sea; Reason is the Pilot, the Passions the Oars and Sails, or rather the Winds that drive it; so long as these be useful, and blow fair and gently, on the Vessel passes merrily, and at last arrives safely at the Port: But if these Winds begin to be boisterous and rough, then nor Oar, nor Sail is of any great use; nor the Pilots hand shall be so far able to steer the Ship, that it fall not upon some Rock, that it split not, that it sink not. Now among these windy passions, there is none so tempestuous, none so furious, as that of anger; for what is anger else for the time, but a short madness? for it doth {αβγδ}, turn a man for the time into a Beast, 
Clem. Alex.  outing him of the use of Reason. The people were angry with St. Paul, they rent their cloa hs, and cast dirt into the air; 
Act. 22.22, 23.  what could mad Bulls have done more in their Rage? Yea, so far it puts him from his Reason, that he violates the Law of justice; for what Judge being blinded with it, ever gave a just sentence? The wrath of man works not the righteousness of God; 
Jam. 1.20.  because the mind of man that is troubled with it, discerns every fault presented to it, as through a Mist, which transmits the Object not in its just proportion, but far bigger than it is: It did so here, presented the Mothers spots to the sons eyes as blains; and therefore she had Reason to complain that they were angry.  
Of angry people all are not alike; 
Arist. Ethic. lib. 4. cap. 5.  Aristotle hath set them in three Ranks; there be saith he, {αβγδ}, Acuti, amari, difficiles, sharp, bitter, implacable people: The first of these sting as Bees, the second as Wasps, the third as Hornets: The first burns as fire in stubble, the second glowes as fire in Iron, the third lives long as fire raled up in Embers.  
1. The first are a sort of choleric men, who have a great bag of gull, and yellow choler, into which an occasion of anger falling by chance, is as a spark that lights in powder, that presently rises in your face. The ground of sudden heat is commonly envy, emulation, grudging, which hath for its object the prosperous and flourishing estate of another. This fills men to the eyes, and in the eyes it sits, and by those windows it looks forth, and wheresoever it sees a blessing, displeased it is, if God do not curse. The Elder Brother in the Gospel, when he heard melody and dancing in his Fathers house, 
Luk. 15.28.  and heard of the Ring, and rob, and fat Calf killed by the Father to welcome home his lost son, he was angry at the matter, and would not go in. Thus far go the Acuti, even good-natured men.  
2. But the second sort are far worse, those {αβγδ}, or Amari, who have an equal share of black and yellow choler; Men that are not very soon angry, nor yet very soon pleased: As their heat is longer kindling, so it is longer ere it go out; much like Old Rotten Wood, which once on fire, will burn Day and Night. This commonly ends in malice and bitterness.  
3. But yet these bitter men, are not half so bad as those who are {αβγδ}, or {αβγδ}, who have more spleen than gull; that once angry, will never be pacified. In them the could Saturnine humour is not apt to be heated; yet as could water it may be made to boil, and then scalld as much as fire. This by Nyssen is called fury; by Gregory, The tumour of the heart; which is not properly pride, 
Thom. 2. 2. e.q. 158. Art. 7.  but the endeavour and attempt of a man to be revenged.  
Of which kind of these angry people the Spouse here speaks, it is not easy to determine, since Translators differ, and the effects differ also: For some read inflammati, some incensi; the vulgar goes farther, pugnaverunt. It puts me to think, that the Church might have many ungracious discontented Sons, all Opponents to their Mother, yet upon different occasions; some who upon envy, some who on malice, some who on pride, were inflamed against her.  
Her Prosperity and Dowry was the object of their envy; Her Discipline and Order, of their malice and bitterness; Her Officers or Prelates, of their tumour and pride. Their pride was such, that it suggested a Parity; their malice so great, that it called for an Anarchy; their envy so blinded, that it dreamed of a Community. Against which whatsoever they saw in practise, made them angry, inflamed them, incensed them, brought them to be implacable, they fought.  
How little reason there was for her Children to be angry for her Discipline, Orders, or Constitutions, with her Officers and Prelates, I shall show at large in a discourse by itself. At this time I shall only justify her Dowry and Maintenance.  
This was conferred upon her, either by the bounty of Princes and Benefactors; or else by the indulgence of Heaven. The first was a free gift, and voluntary; she lays no claim to it, till it was given; for while it was their own, 
Act. 5.4.  was it not in their own power? They might have kept it without sin at pleasure. But being once given, Justinian tells us, that God was the proprietary, the Goods were his; & quae in Dei sunt bonis, over that which is Gods, man can have no power; and therefore can not alienate them, nor take them away.  
The Dowry which God made over unto her, was Tithes: In that he had right. Right indeed he hath to all; but he is content we enjoy the Nine parts; conditionally, we pay the Tenth to him. In the Prophet Malachi he lays his claim, 
Mal. 3.8.  All Tithes are mine; and upon it he calls for payment, Bring in all Tithes into my store-house; where he assigns the Priest to be his Receiver; and is very angry when they are with-held; Will a man spoil his God?  
Men are very much mistaken, when they conceive a Tenth to be paid as a mere stipend to the Priest: They should look further, and remember it is Gods Tribute, his due debt, an offering of Thanksgiving and gratitude, for blessing the whole Harvest. And is the Priests no other way than by Gods Assignation, he Ordaining that he should receive it in his Name, and take it for his wages, for doing his work.  
This Dowry was not denied our Mother in the Law of Nature; 
Gen. 14.20. Gen. 28.22.  Abraham paid it, Jacob vowed it, and 'tis very likely that Abel before both gave it; for the Septuagints Translation favours a division, which is more apt for the Quantity, than Quality, {αβγδ}. If thou bring thy offering aright, and dividest not aright, 
Gen. 4.7.  be quiet. Under the Law for payment there can be no question; and by what Law soever payable, I am sure not by the Ceremonial; for Tithes were no Types. And in the beginning of the Gospel a Command there is, 
Mat. 23.23.  Haec oportet fieri.  
Over and above I shall add thus much, that even the light of Nature taught the Heathens to pay this part, and no other to their Gods, who yet were no Gods: Festus shall speak for the Romans, 
Cit. ab ipso Seld. cap. 3. de Dec.  Decima quaeque veteres dijs s●is offerebant: Didymus in Har●ocration for the Greeks, {αβγδ}. 'twas not then to some Deities, by some people, and sometimes only, and of some things only, as the Author of the History of Tithes would make us believe: But it was to those Deities indefinitely, by all people in Rome, in Greece, among the Romans Veteres the Ancients did it; and among the Greeks it was; not a custom in some parts, but {αβγδ}, a Greeksh custom; yea, and of all things {αβγδ}, Quaeque, and that which is punctually to the purpose; for the Quota pars, the oblation or payment was the Decima, the {αβγδ}, The Tithe. These two Testimonies were so evident, that the Divine Scaliger with his Pupil, knew not what to Answer, till boldly and enviously they mended or rather marred the Record; the one, for Dijs, reading Uni He●culi; the other, blotted out the Note of Universality, Quaeque: Which course let it be granted to any Lawyer, when an Evidence or Record is produced, let it but lye in his power to put out or put in what words he pleases, and he may shape any case to his own turn. That which I intend to infer out of these or the like Testimonies, for they are many, is this, That in the judgement of the Heathen the Tenth was Gods part; that Reason taught them to pay it, and they did pay it to their Gods; that their Priests received it, employed it to Divine uses, and were maintained by it. So that it is not a portion due by a positive Law only, but by a Dictate of Natural Reason.  
I have reserved Saint Pauls Argument to the last, as that in which there is the greatest force, Heb. 7.2, 6. The Apostle is to prove Melchizedeck to be a Priest, and a greater Priest than Levi. His Mediums to induce those conclusions are two; Melchizedecks Benediction and Decimation of Abraham; He blessed him; ergo, {αβγδ}, not took what he would give, but out of his power Tith'd Abraham, 
Ver. 6, 7.  therefore the greater Priest.  
Whether it were the spoils, or all the spoils, or the spoils alone, or of all his goods( though it is most likely to be of this last;) for vers. 2. The Apostle saith, He gave a tenth part of all: and after adds, vers. 4. That he gave even the tenth of the spoils; that over and above, I dispute not; for it is enough to my purpose, that {αβγδ}, that out of right he tith'd Abraham, be they tenth of spoils or other Goods.  
For out of this Apostolical logic it seems to me, that to Tithe and receive Tithes, belongs to the Priesthood {αβγδ} reciprocally, as if he, that by right receives Tithes, must be a Priest, and none but a Priest must receive Tithes. The consequent of which will be, That since Melchizedecks Priesthood remains for ever, those also which externally execute that function, shall also continue to the end of the world, and have right to Melchizedecks portion, the tenth.  
add to this Saint Pauls position, viz. Even so hath God Ordained, that those which preach the Gospel should live of the Gospel. The whole Scope of the precedent words, 
1 Cor. 9.14.  is, that the Minister have a sufficient maintenance. Which lest any man should interpret an arbitrary stipend or Contribution, in this verse he closes all his instances with {αβγδ}, Even so God hath ordained, an Ordinance then, a positive Law there is for it, not only a deduction out of the principle and equity of Reason; for no man ever yet called that {αβγδ}, an Order: But such a one is not evidently extant in the New Testament for the Quota pars; and therefore that Order and Constitution that God once gave to the Jew for Tithes, must be that Order, to continue for ever; since the claim upon which it is demanded, and the end for which it is to be paid, is to continue for ever.  
This plea here put in for my Mothers Dowry, would I know, have been censured at another time as treading too much inward; but since he that puts it in, hath no benefit by it, nor is like to have, I hope it will receive the more candid interpretation, as proceeding, which it doth, from a love to Truth, and not to any Interest. And I hope, that they who were wont to cry so loud against our Mothers Dowry, will not take this plea in ill part, since now they live and thrive upon it, and grow thereby as faire and fat, and well liking as any of her former Children. Now I hope they will be no longer angry with her Dowry. The out-cry is stilled, the noise is over, ever since it came to their hands.   

CONCLUSIO.  
God the searcher of all hearts knows that I take no delight in Recriminations; and therefore have but only touched this sore with a Ladies hand, O Lord I know that the way of man is not in himself, 
Jer. 10.23.  it is not in man that walks to direct his steps. The raging flamme about our Mothers Dowry, and other privileges will not be quenched, so long as man consults with his own corrupt Heart. God therefore is my witness, whom I serve with my spirit in the Gospel of his Son, 
Rom 1.9. Col. 1.9.  that without ceasing I make mention of these froward and angry brethren in my prayers, that God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him, and that the eyes of their understanding may be enlightened.  

In Cant. Serm. 29.  That they may lay to heart Bernards Note, viz. That it is The Sons by the Mothers side, not the Fathers who are angry; I forbear to press it in his words. 
Mat. 5.22.  Next, that their anger is {αβγδ}, causeless, in this, or other respects, as the Learned of our Church have abundantly proved. Lastly, that this unkindness had been better taken, had it come from another. Cruelty and hard measure though ever grievous, yet it always receives an aggravation from the quality of the person that offers it; 
Suet.  {αβγδ}. A stab from Brutus went deeper to Caesars heart, than all the blows of the other Senators; 
Mat. 26.49.  a●d one trayte●ous kiss from the lips of Judas, was more unkindly taken, than all the blows and stripes of the Jews; at those, as a Lamb, Christ he was silent; at this he expostulates, Judas, betrayest thou? How passionately doth David complain! It was not an enemy that reproached me, 
Psal. 55.12, 13, 14.  then I could have born it; neither was it he that hated me, that did magnify himself against me, then I would have hide myself from him; But it was thou, a man, my equal, my guide, and mine acquaintance: we took sweet counsel together, and walked in the House of GOD as Friends.  
Our Mother may in the same pathetical words melt upon her Children, and melt them if possible into compassion. It was not an enemy from Rome or Tiber, that hath loaded her with reproaches, for then she could have born it; neither was it a Cain that embrued his hands in her Abels bloo●; 
Gen. 4.& 32.  no Esau that hated his brother, or struggled with him before he was born that rose up against me; for then with the Woman in the R●velation, 
Rev. 12.6.  I might have took myself to the Wilderness, till the anger had been overpassed: But they my Children, equally born in my womb, with equal care nursed up at my breasts, companions of the same faith, and the same Table, those who took sweet counsel, and walked in the House of God as friends, these are the men who in anger have lift up their heel against me. My Masters words I see are verified, Tradet frater fratrem: 
Mat. 20.21, 36.  And a mans enemies shall be those of his own house: which is that which most grieves the Mother, because {αβγδ}. 
Sopho cl.  No wound so deep, as is that of an injurious friend.  
I know the Spirit of the Gospel is a cool, calm, mild, charitable Spirit; and therefore far different from that of Elijah, being both Legal and prophetic, whence I willingly pass by the following verse. The effects which their anger hath wrought upon the true sons of this our mother, are Noble and Christian.  
1. Their anger hath sadly set us to think upon a greater and higher, without which their wrath and Rage could never have hurt us. Our Father in heaven was justly angry with us, we aclowledge and confess it. There were amongst us some that were more busy with the flesh-hook, than careful for the Sacrifice. The Key was too easily turned to let in unworthy persons; 
1 Sam. 2.14.  and not turned, as it ought to be, upon scandalous and unworthy sinners. The Sacred Laws of our Mother were slighted, neglected, scorned. The Salt we were of the earth; but evanuimus, we became light persons and unsavoury; 
Mat. 5.13.  and therefore Gods anger hath justly taken hold of us; devised he hath a device against us; hath watched upon the evil, and brought it to pass: 
Zach. 1.5.  The punishment answers the sin, as the Wax the seal. Habetis jam confitentem reum; and while you sit down and smile, and make your advantage of it, we will sit down in the dust, and mourn, and petition our Father in Heaven for pardon and mercy, nothing doubting but he will at last remove his anger, and our reproach.  
2. But then there must be a Reformation also; for our Humiliation without a Reformation, will never avert our Fathers jealousy. And this, I persuade myself, all the pious and devout sons of my Mother have vowed, and intend to perform. They resolve to be more careful in their respective Callings, more exemplary in their lives, more studious of their mothers peace; in a word, so pass their time, that the very anger of their enemies shall be turned into love.  
3. Till this come to pass, we will submit to the wrath of God, and anger of men with patience. In these troubles we have lost our Wealth, our Dignities, our temporal Goods, but we have not lost our patience; and so ●ong as we retain that, we are sure to possess our souls, a possession more pre●ious than any that the world can give. And to persuade us to retain this, 
Luk. 21.19.  there be divers Reasons, but these especially.  
1. Because that {αβγδ} are {αβγδ} that which our impatience hath mis-named a across or loss, is from God. The wisdom of God sends it, hi power over-rules it, his providence dispenseth it in what measure, and to what person he pleaseth. Fortune, want of good take heed, malice of enemies, Revenge, Ambition, or Covetousness, are but empty words; it is Ignorance that hath set them in the Rank of prime causes: For there is no evil in the City( be it by War, Oppression, or Depopulation) but God in justice hath done it. 
Amos 3.6.  To that hand Job looks, when he was smitten and robbed; 
Job 1.21.  Men did it, but God so ordered: God, saith he, hath given, and God hath taken. To that providence David, when Shimei cursed; God hath sent Shimei to curse David. 
2 Sam. 16.10. Gen. 45.4, 5.  To this eye Joseph, when his Brethren out of malice sold him; God sent me into Egypt. And this consideration may exceedingly abate the edge of all that we call evil, that thy sufferings are from God, from thy God. From God; and therefore must be, whatsoever thou thinkest of them, good; for {αβγδ} From thy God, 
Eurip.  and therefore must be for thy good; for all things work together for good to those which love God, 
Rom. 8.28.  even sinners, and all.  
2. The Wine is indeed read; but the Cup is in his hand, and he measures it out by Cups, 
Psa. 75.8.  that every one of his Family may have his portion. The potion may seem very unpleasant in the taking, and troublesone in the operation, but being tempered by so skilful a hand, it must be wholesome and healthful.  
That you may know we drink it with the greater patience, assured we are that it is administered for that end that other Physical potions are, viz. to remove some ill humour, that did affect, or rather disaffect the soul. Man is a diseased Creature, sick of an infirmity in his understanding, in his Will, in his affections; and affliction is Medicina ainae, a sovereign medicine for all these, upon which experience hath set Probatum est.  
The first infirmity is in the understanding; in prosperity so weak-eyed man is, 
Prov. 30 8, 9.  that he sees not clearly his way to heaven: Give me not Riches, saith Solomon, 
Prov. 29.15.  lest I forget God. Now Schola crucis, schola lucis; the Rod gives wisdom, and affliction gives understanding. By experience we find, that the wits of men are in necessity sharpest; and no man, I hope, will take it ill to be made wiser day by day.  
The next defect is in the Will, by which men are not only prove to, but wilfully set on mischief. Now in hard times this Obstinacy is very much mended: For as the due falls most in the night, so the sweet dews of grace descend most frequently in the nights of sadness. Stories assure us, That the lives of Gods Servants have been then most holy, then their words more mild and chast, their behaviour more modest, their prayers more frequent and fervent, 
Naz. {αβγδ}.  their peace within most comfortable, when God hath given them this drink of deadly Wine. And I dare say, these have been the effects which our late sufferings have wrought in every pious soul. They may be then the more patiently endured, which have carried away so much perverseness and wilfulness.  
Our affections have their sickness also; a softness there is in us, whereby we yield to all difficulties; and wantonness, whereby we thirst after pleasing sensualities; so that our courage for God is cooled, and our love to God abated: But afflictions bring both to the Test, and make a perfect Trial both of our Valour and of our Love. In them when nor threats, nor preferments can conquer us, we show our Magnanimity: In them, when nor the specious baits of pleasure nor gain can 'allure us, we show our Love: Both which, 
1 Pet. 4.12.  as oar in the Mine, lye hide, till the fiery trial hath passed upon it. This flamme melts it, purifieth it, sets it in the open view, as it is to be seen in this Furnace; there remaining yet a few berries in the top of the Olive, whom nor tribulations have been able to beat down; 
Isa. 17.6.  nor yet anger, nor profits, nor delicacies, have been of power to effeminate and soften; 
Heb. 11.25.  chosen they have rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Thanks then to this sovereign Antidote, that hath freed us from ignorance, hardness of heart, cowardice, and wantonness, and hath enriched our souls with light, with tenderness, with love, w●th fortitude, and a patient submi●sion to the Will and ways of God, which are the true virtues of the Saints.  
3. I know, were it not for your Patience, I had tired you; but presuming on that, I shall add one word more. Men may wonder, why when some are so angry, we can be thus Patient. Be it known to you, this is no work of flesh and blood, it proceeds from that Spirit who hath taught us, 
Mat. 5.10. Phil. 1.29. Psa. 73.5. Psa. 55 19. Heb. 12.6.  that to suffer for Righ●eousness, is a Seal of our Adoption, and a hansel of our promised Rew●rd. To come in no mis-fortune like other men, is but an ill sign; to feel no changes, but an uncomfortable happiness, because God scourgeth every Son that he receives. Now to bear this chastisement patiently in relation to Gods hand, is the property of a child. This is a seal of our love to God, that as he suffered for us, so again we are content to suffer for Him.  
Lastly, this is an earnest of our future happiness. 
Rom. 8 17, 18,  For if we suffer with him, we shall also reign with him. Upon which promise when the Apostle cast his eye, He endured the across, and despised the shane. The {αβγδ}, 
Gal. 6.17.  the marks that he bore in his body, were not considerable; the afflictions which he had or should undergo, but light and momentary. The Crown he expected, was weighty; an everlasting weight of Glory: And as the earth to the Tenth Heaven is but as a point: so the troubles of this life to that joy bears no proportion.  
The Husbandman ploughs, sows, plants, waters, for hope of fruits: The Merchant at Sea endures many a storm to gain a pearl of price. All labour is sweetened by the end. This joy then that God hath set before us, doth comfort our sorrows here; and the Glory that he hath promised, weigh down our dishonours now. This is the Handkerchief with which we wipe all Tears from our Eyes, all sweat from our face, all the gore blood from our backs.  
Per varios casus, per tot discrimina rerum  
Tendimus in coelum, 
Virgil. Aen. 1.  seeds ubi fata quietas  
Ostendunt.  
Vicibus disposita haec res est. The world doth now rejoice, and here Gods best Servants weep; but then the world is to weep, and the other to rejoice. 
Joh. 16 20.  'twas so with Dives; and F●ther Abraham puts him in mind of it, 
Luk. 16.25.  Remember, son, remember that thou in thy life-time receivedst thy pl su e, and Lazarus his pain; therefore is he now comforted, and th u ar● to●mented. That's the time of Retribution and Vengeance: Of Reward for the good, of Vengeance for the bad: Of Anger for those who have been angry with their Brethren without a c●use; of joy for such who for Christs sake have sustained their anger with meekness and patience.  
These are the resolutions of our souls, these the exercises of the rema●nder of our dayes; these the Arts we intend to use, with these arms and no other we threaten to fight against Amalek; and if we prevail not to avert their anger and fury, yet we hope so far to pacify the wrath of our heavenly Father, that he return and have mercy upon us. I shall close up all all I have to say at this time, with an apt and devout Prayer of the Great Basil.  

O Long Suffering and Eternal King, who for the condemnation that came by the tree, wert lifted up on the three, and hast shewed forth thyself to all that choose to follow thy steps, a pattern and copy of long-sufferance and patience: Thou who hast offered up thy intercession to thy Co-eternal Father, for those very Fighters against God, who crucified thee: Do Thou O Lord, Thou the same Lover of Mankind, indulge thy mercy and pardon to all that are Enemies to us, which either by Treachery, or Reproach, by Fraud, Contumely, or Envy, or by any other means, through the laying in wait, or deceit of the devil, that lover of debate, have expressed their Malice or Madness against us. Change their Counsels and Resolutions from a mischievous design, to the sweet Christian temper of gentleness. Infuse into their Hearts sincere Love and Charity, such as is single, and removed from deceit. Bind them fast to us in the inviolable Bands of spiritual Good-will; and by what means thou knowest most fit, make them Partakers of thy Divine, Pure, and Holy Way of Life.  
As for those that love us, or for thy Holy Names sake do administer to our bodily Necessities, repay them with the Riches and Abundance of thy Gifts, and vouchsafe them the Lot and Portion of Faithful and Wise Stewards: And for those, who out of good affection have remembered our Infirmities, or have made Intercession for us, Reward them with the Plentiful Riches of thy Grace.  
To those that have commanded us miserable unworthy Creatures to pray for them, gratify them with those things that are profitable; and grant them those Requests which tend to their Salvation, and sand them from thy Holy Place thy Rich Mercies, and Bowels of Compassion.  
And O Thou Father of Compassion and Tender Mercy, Pity all those who Rely upon thee, and Trust to Thee; Draw all to the Divine Love of thee, Be Thou President in all Things, Be assistant and help all; Work together with us thy sinful and unprofitable Servants, and make us Heirs of thy Kingdom: For to thee it belongs to show Mercy, and to save us, O our God; for Thine is the Power for ever. Amen.     

A Vindication of the Episcopal Power.  Hebr. 13.17. 
{αβγδ}.  
Obey them that have the Rule over you,[ or guide] you, and submit[ your selves] for they wait for your souls, as they that must give an account, that they may do it with joy, and not with grief; for that is unprofitable for you.  
THE Apostle had often in this Epistle made mention of Legal Sacrifices, and that {αβγδ}, they were out of date: 
Chap. 7.18.  Well might the blood of a Bull or a Goat poured forth at the Altar, foretell and represent the precious blood of the Son of God to be  shed upon the across, {αβγδ}, to make a bath for sin; but formally to produce such an effect it was too weak: This was not the end such a Sacrifice was ordained for.  
What then? must Christians be {αβγδ}; 
Porphyr.  Must they offer no Sacrifice at all? have nothing to bestow upon God? Yes verily, they have their Sacrifices also, something to offer. First, The Sacrifice of praise, Ver. 15. Then the Sacrifice of alms, Ver. 16. And lastly, The Sacrifice of Obedience, in the Verse now red unto you. These three being offered upon the Altar of a pure heart, by and through his Son will delight and pacify him; for with such Sacrifices God is well pleased.  
1. {αβγδ}, It pleases him well that we spend some part of our lives in Devotion, and fet our lips a-work to tell of his bounty and graces all the day long. It is the Tribute and Rent we are to pay him, and he is well-pleased when we come to tender it before his Foot-stool.  
2. It pleases him well, when we spend some part of our means in contribution to his poor Members, and set our hands to work to make bread for the hungry, draw drink for the thirsty; to cut out cloth for the naked, and make salves and doses for the sick: These poor people are parts of that body of which Christ is the Head; and the Head is pleased, when the Foot is eased.  
3. Lastly, It pleases him well, when the Elders that are in place Rule well, and they which are under obey, and submit to their Rules; when they that go before guide aright, and they that follow are well content to be lead and guided: The diligent care of the one, and the ready submission of the other, give him great content. For the two first of these Sacrifices Saint Paul had given direction; but now for that of Thanks, and that other of alms; and now he gives an order for the last, Obedience, {αβγδ}. To those there be that will more easily yield; for every man will grant that he is not worthy to live, who will not say so much as the Pharisee, God I thank thee; and that he hath not the bowels of a man in him, whom the misery of a man, a man like himself will not affect: But to the third the sullen nature of man is not easily drawn; to obey and submit are hard Lessons; Eritis sicut Dii; 
Gen. 3.5. Mat. 20.21. Mat. 23.6.  the Name of a God, and Place of a God is meat to be desired; and if that cannot be had, yet the right and left hand will be sought for; and when there is no hope of these, yet much shoving, and putting on, and shouldering there will be for the uppermost room, and chief seat. 
Luke 11.43.  Few men can be content to submit and come under, and take the lowest Room. It was the observation of the Attique Muse Xenophon, 
Xenoph. Cyrop. 1.  that no great Monarchs, Potentates, and Despots, but even private Masters, 
{αβγδ}. Leg. Leunclan.  who had but a servant or two, {αβγδ}; and that Shepherds and Herdsmen were in better case than Prelates; for their cattle go whether they were driven, and feed where they are put, and willingly yield the profit of their Wool and Milk to su●h as take pains about them: whereas man is of a more rebellious disposition; for {αβγδ}. A precept then for the restraint of such an untoward humour was necessary, and a precept we have from the Spirit of God, Obedite Praepositis.  
The Subject of this Verse is {αβγδ}, Praepositi, those that Rule or Guide; and in it we are directed, 1. What is to be done unto them. 2. What is to be done by them.  
1. To them two things are due. 1. Obedience. 2. Subjection; {αβγδ}& {αβγδ}; the Verbals of Saint Pauls Verbs, we must be persuaded by them, we must yield unto them.  
2. By them likewise two things are to be done. 1. The one to men. 2. The other to God.  
First, Over men they be set to keep sentinel, {αβγδ}, they are to be upon the Wall, and watch, when others are in their Beds; and wake, when ordinary men are asleep; for 
{αβγδ},  

Ihad. β.  {αβγδ}.   
And their watch is so much more to be attended, because it is for the defence and safety of that which being lost, all's lost, the soul; {αβγδ}, they watch for your souls.  
Secondly, To God likewise they owe a duty; Watchmen they are, but it is sub summo imperatore, under the Lord of Hosts, to him must they be accountable what passed in their watch; if ought were stolen by day, or slip't away by night, of their hands will he require it. Hence it is that at the great day of account two several passions may befall them, Joy and Grief, {αβγδ}& {αβγδ}, and both depend upon you.  
1. If none of you be taken for disorderly persons in their watch, Their account will be with joy, and that is their end and aim; {αβγδ}: A comfort it will be to them to say at that day to their Lord, Of those that thou hast given me have I not lost one.  
2. But if you be found in dissolute company, at unseasonable times, quarreling and rioting, and drinking with the Drunken; if you be taken ever now and then stealing away to the Enemy, then we must bring you before our Lord, and though we do it {αβγδ}, yet done it must be, and afraid we are, lest at the account-day your blood be laid to our charge, that by our default our Master hath been at loss.  
3. Then whatsoever become of us, you shall be but in an ill case; at loss we may be, have fewer rays in our Crowns, but you will be the greatest losers. God will hear our just Apology, that we watched out our time, and took the best way we could to Reform your disorders, but Reformed you would not be: With sighs and groans such a Bill as this must be put up by us, and God when he finds it true, will take revenge on you; {αβγδ}, and such an account will be altogether unprofitabl● for you.  
The points then of this Text are evident.  
First, the Supposition or Subject, {αβγδ}, those who are to Rule, those who are to Guide.  
Secondly, A Mandate or Precept for O edience, for Submission, {αβγδ}.  
Thirdly, Two things to be done by them.  
1. One in this W●rld, Vigilare, to stand upon their watch, and look to such as God hath entrusted them with.  
2. The other in the next, {αβγδ}, to give an account of their charge.  
Fourthly, The Reasons to persuade men to yield to them; and in this place the Apostle hath twisted a fourfold Cord to tie men in obedience and subjection unto Prelates.  

1. Because they have Curam animarum, They watch for souls.  
2. Because they must {αβγδ}, account for souls.  
3. Because it is their desire to pass their account with joy, with joy if you obey.  
4. Because it is possible it may be otherwise a grievous account upon your disobedience; and if it come to that, it will be unprofitable for you. In all these Respects Obedite Praepositis, Those that are over you; and first of them.   
{αβγδ}.] A word three times used in this Chapter, Verse 7, 17, 24. By the latin Fathers rendered Praepositi; by Galenus out of the Syriack, Antistites; by the Rhemists, Prelates; by our translators, Those that Rule, or Guide. Neither have I red any expositor either Ancient or Modern, who have not understood it of Church-Governours. Take Chrysostom's judgement for all; 
Chrysost. in 2 Cor. Hom. 15.  As( saith he) a Civil Obedience to a Temporal Magistrate is commanded, and due by ver●ue of omnis anima, Rom. 13. So also is there an Obedience Spiritual enjoined, and to be performed by the express letter of these words, {αβγδ}. And to say truth, it cannot be conceived that Saint Pau● intends any other; for it is of those he speaks, that invigilant animis, have curam animarum, and must account for them; it is of those, ver. 7. That have spoken to us the Word of God; neither of which can directly agree to a Civil Power. It shall be then my postulatum, that Saint Paul's {αβγδ}, is no other than {αβγδ}, a Priest; not the Civil or Temporal, but the Spiritual Ecclesia●tical Guide& Ruler. A Ruler and a Guide; for the word carries itself indifferently unto both; and because both could not be well set in the Text [ to guide] is by our translators placed in the margin: And I will consider this S●ppositum in both Notions; either as Guides, or Rul●rs; and first as Rulers.  
Those that Rule over you.] There cannot then either be an Anarchy or Parity in Gods Church; Rul●rs will exclude both.  
1. The Church of God is a Society or Corporation made up of as many Limbs as Christians; and can any Society hold out long, when there is none to command in chief? Very nature hath ●aught Birds, Beasts, and Bees to set a Master over them; ye●, and those who will not admit our Masters, wi l have a Master of their own; whence in the Lords Discipline as they use to grace it, executed by their Linsie Woolsie Vestry-Elders, a Lord they will have, a superintendant, Pastors, Doctors, Elders; and whether the Deacon may set his foo● upon the holy ground, is not yet agreed on; without Government then they aclowledge they canno● stand.  
2. And if there be Government, then there must be Governours: and where these, some to Rule, and some to be Ruled; for Superiority and Subjection are {αβγδ}, one cannot be conceived without the other; no Equality or Parity then; Praepositi will exclude that too, and the avoidance of confusion will require it; for if there be none to Rule, then there can be none to Obey; if none Positi prae, set above others, then there can be none to be under; and then there will be a mixed multitude confusedly packed together, without any Order, which God dislikes, who is the God of Order; and his Apostle contradicts, 
1 Cor. 14.40.  who gives it out for a Rule, Let all things be done decently, and in order.  

1 Cor. 15.41.  In Heaven you shall find Stars of different magnitudes, and different lustre, Stella à Stellâ gloriâ differt. Disparity there is among those Lamps; in the Hierarchy of Heaven, Angels in nature equal, in Office unequal; Angels and Archangels, 
Ephes. 1.21. Colos. 1.16.  Cherubims and Seraphims, Thrones and Powers, &c. A sweet order and obedience among them; if not ex praecepto, yet ex consilio; some to command, others to execute: Disparity among those blessed spirits; nay, Hell itself cannot admit a Parity; those damned Ghosts must have their Prince of darkness, 
Gassend. exc. in Fludd. Phi. cap. 16.  and he his Angels under him, or else his Kingdom would come to ruin. Our Fratres Roseae Crucis, as if they had lately raled Hell, tell us of nine Classes of evil spirits: Disparity there is among Divels.  
I come yet nearer: In the state of innocency, Man was not only set over all Creatures, 
Gen. 1.28.  Dominaberis, &c. but over his Wife too; he even then must Rule, and she must Obey; when the World consisted but of two single persons, a Parity might not be admitted. I need not go farther than our own bodies; Quam impar sibi, of what different parts is a man made! the head is placed in chief, the eyes keep watch, the hands execute, the feet lackey; that I name not our uncomely parts, nor yet how the {αβγδ}, should Rule within, and command the {αβγδ}. And it hath pleased the Holy Ghost to make choice of this last Resemblance of our own bodies, to teach us, that as in the Natural, 
1 Cor. 12.14, 15, 16.  so also in the Ecclesiastical body there must be a disparity; the foot must not step into the place of the hand, nor the ear quarrel with the e●e, nor all these mutiny against the head, but remain in an equal concord, though with unequal dignity.  
And thus much is confessed by our advocates for the vestry, who writ oversea unto us, that it is an Essential and perpetual part of Gods Ordinance for each Presbytery to have a chief among them. So Beza. So a learned man since, 
Beza in resp. ad Tract. de minist. grad. Pet. Moulin. Epist. 1.  Constitutum est, ut in una Urbe, unus inter caeteros Presbyteros Episcopus vocaretur qui in suos collegas haberet praeeminentiam, ad vitandam confusionem quae ex aequalitate nascitur, which he took out of Calvinn. cap. 8. de fide, p. 52. pre-eminence and priority they are content to grant; the question on●y is about the Person, and the Power: For we say that these Praepositi, who are to Rule, 
Calv. loc. cit. sect. 42.  must be Bishops; they a Sanedrim, or Consistory of Presbyters, Pastors and Lay-Elders; these they would have to be the Subject of Ecclesiastical Power, whereas we confine it to the Clergy. It will not then be amiss to inquire what these Praepositi were in the primitive Church, and how they Ru●'d; for by it we shall vindicate our Church from the slanders of Martinism, and from the Razors of ignorant Innovators.  
Our Saviour in his life-time had many followers, and out of them he made choice of seventy persons, 
John 6.66. Luke 10.1.  whom he sent with a Commission two by two to preach where he was to com●. These he added over and above, because the Harvest was great, 
Matth. 9.37. Matth. 10.2.  and the Labourers few; having made his first Election of twelve others, who being {αβγδ}, eye-witnesses of his Life, Death, and Resurrection, 
tertul. de Praes. cap. 20.  might be Legati à later, instructed with gifts from him, and sent by him to plant and govern the Church. A distinction and imparity here is among our Praepositi, ordained by our Saviour himself, some higher, some lower; 
Hieron. ad Fabiol. de 42. Mansion.  these by a general name called Discipuli, those other honoured with the high name of Apostles. Suppose that I now have brought you to Elim, Exod. 15. where you meet with twelve Wells of water, and seventy palm Trees, with whose streams you may be refreshed, under whose shadows you may rest safely; or if you had rather, Moses twelve Princes, and his seventy El●ers, designed to be Rulers of the people. Upon those it pleased God to be●●ow a part of Moses spirit, that they might bear the burden with Him; and upon these our Lord took some part of his power, and put it upon them, that so they might come in partem sollicitudinis, share with him in his loving labour.  
The Disciples Commission was not at any time renewed or enlarged for aught we know, but the Apostles was, when they received a new Ordination, John 20. Their first Commission had a limitation in it, nay, a flat proh bition, Matth. 10.. 5 Ne eatis in viam gentium, they must then have larger power, and ampler instructions, before they could be Apostles: 
Cyril. in Jo. lib. 12. c. 55.  Such they had granted them from their Masters own mouth, sicut me misit Pater, sic mitto vos; he sent to be the great Bishop of our souls, so they sent to be in that place under him; he Bishop, they Bishops. This was their mission, after that they received their Ordination; he breathed on them saying, R●c●ive the Holy Ghost with a faculty to bind and loose; and las●ly, an ample Jurisdiction, Euntes docete omnes gentes; the inhibition was cancelled, 
Mat. 28.19.  Ne eatis iu viam gentium, quiter struck out; the world was their diocese, every one of them was now made an ecumenical Bishop.  
Bishops I say they were, even as the other seventy were Presbyters; and I blushy not to call them so, for I know I speak the language of Antiquity. Clemens was near the time, and he knew what he said, Episcopos vicem Apostolorum gerere, Dominum doc●isse, 
Clem. Ep. 1. ad Corinth.  & reliquorum dise pulorum vicem tenere Presbyteros debere; and he makes Peter the author of his words; and Damasus affirms the same, Epist. 5. & lo. Ep. 92. says it over again. Did I need a Cloud of Witnesses, I could produce a faithful, 

sixth. 1. Ep. 2. Cyp. lib. 2. Ep. 10.  
Aug. Euthy Hi●ron. in Psa. 44.  
Chrys. Serm. de anathemate. Act. 1.20.   consentient Testimony of O●thodoxal Fathers, who with one mouth should affirm, That Bishops were the Apostles successors; and a man cannot succeed in that Office of which his predecessor was not seized. Bishops then the Apostles must be.  
But why do I produce human Testimony, when the Holy Ghost calls the Office to which they were set apart, {αβγδ}, Acts 1. Judas filled the Room, and upon the Vacancy a better man was Elected {αβγδ}; so is the Apostleship called there, as if an Apostle and a Bishop, in some sense, were convertible terms. And by the way I pray observe that the Elected Bishop mathias, was one of the seventy Disciples; 
Euseb. lib. 1. 12.& lib. 2. c. 1. Dor●theus& Epiphan hae. 20▪  a Presbyter then before; which Order had it been equal with the B shopship, there had not needed a Lot from heaven to promote him to that place.  
And the truth is, that the Dignity and Office of an Apostle and a Bishop hath no real and essential difference. Some personal pre-eminences there were Simul●& in solidum, so annexed to the Apostolic●l body, that they might not be communicated to their successors; such were immediate vocation, infallibility of judgement, an ability to speak all tongues, and lastly, a generality of Commission;( which last though in actu primo, every Bishop hath: yet in actu secundo, he hath not, being by a Church-law tied to a particular Sea) But in the ordinary Episcopal power they were and are the same, quâ rector, quâ o●dinator, every Bishop; even he at Eugubium, being the same with the chief Apostle.  
2. This shall suffice for the Person; I next come unto the Power; for Ut vocaretur Episcopus, Moul. Ep. 2. Or such a one, Cu● specialiter dabant titulum Episcopi, Calv. loc. cit. S●ct. 52. to whom they gave the Name of Bishop will be granted: Upon ut sit, is the doubt; and how can there be a better Constat that the Bishop so called, was the same with ours now, than by examining in what manner he was set apart to this Dignity, and how he used it. For if it shall appear, that they were in a Solemn manner ordained to this Office, as ours are, and that being in the place they did discharge those Episcopal Acts which ours do, I know no reason, why any Innovatour should make ours only titular and nominal, and not real Bishops.  
First, No man takes this Honour upon him, but he who is called as was Aaron, 
Heb. 5.4. Exod. 29.35.  by a Solemn Ceremony set apart to God; after his Election, an Ordination he must have by a Solemn Imposition of hands; such the Old Bishops had; the Apostolical Canon enjoines that ordinetur à auobus, aut tribus Episcopis, 
Can. 1.  and the 4. Can. of Nice, if it may be, that it be done ab omnibus Episcopis in Provinciâ. Had the Bishop received no more than {αβγδ}, or praeeminentiam, above other Presbyters, what needed here any new imposition of hands? In the conferring of other eminent dignities this is not done: Not to an archdeacon, not to an Arch-Priest, not to an Arch-Bishop, all which are higher {αβγδ}, or steps in their several Orders. Evident therefore it is, 
That {αβγδ} was {αβγδ}, Vid. Bilson. c. 7. ●. pag. 69. ad 72. Calv. de fide. Sect. 49. 1 Tim. 4.14.  that since he who was in Orders afore, at the receipt of his Episcopal Function needs a new {αβγδ}, or rather {αβγδ}( which better avoids the Geneva criticism) a new imposition of hands, that with it he receives an Order in which he was not before, and {αβγδ}, to perform some special Act, with which before he might not intermeddle.  
Hence it is, as our profound Andrews hath well observed, whose steps in this point I tread in, like little Julus, Haud passibus aequis: The word Consecration in the Creation of a Bishop, 
Winch. opus. pag. 168.  was fetched è pontificali, out of a New Mint; the Old Church spake more to the point, when they wrote Clemens à Petro ordinatus, Jacobus Episcopus ordinatus, Cretae ordinatus, which answers unto the Greek {αβγδ}, which lest any critic should Cavil at, is by St. Peter, Acts 10.41. used for Ordination, Jesus, saith he, appeared not to all the people, {αβγδ}; and those were not elected by holding up of hands.  
To collect all, an Ordination they had then, an Ordination we have now; by Bishops only then, by Bishops only now; imposition of hands used then, imposition of hands used now; by which there was a power given to execute some special Acts, which now only our Bishops can execute; and therefore why are not our Prelates in Office and Nature the same with theirs?  
Two peculiars were especially reserved to them; power to Ordain, and power to Rule; which our Prelates justly vindicate as their own.  
1. The authority of Ordination was in them. The words of the Grant are plain enough, 
Joh. 20.21.  Sicut misit me Pater, &c. You I sand, and none but you; you therefore may sand others, and none but you; for he never can confer a power, that hath none in himself; de jure then to give Orders was in them.  
And will you see de facto how they made use of this power? At Samaria upon the conversion by Philip, 
Act. 8.14, 15.  there wanted a Presbytery; and Peter and John, men that had the Commission, were sent from jerusalem to do that which Philip, though a Presbyter, and one of the Seventy, could not. Those two Bishops being arrived by pra●er, 
Dorotheus. Act. 8.17.  and a Solemn Imposition of hands conferred upon them the Holy Ghost; i. e. bequeathed to some power and authority to be Ministers in the Church of such holy things of which the Holy Ghost is author. And he who shall consider how ambitious Simon Magus was of this power, may less doubt of it, ver. 19. Compare with this Act. 11.19, 22.  
No question St. Paul upon the conversion of the Ephesian Church ordained many Presbyters; for it cannot be conceived, that he would leave so great a flock without their Shepherds; and yet had any of these, or all these jointly power of Ordination, what need was there to appoint Timothy to be their Bishop, to separate him to that Office purposely, though not only, to impose hands? The like may be said of Titus in Cre●e, 
1 Tim. 5.22.  1 Tim. 5.  
This evidence there is out of Scripture; but in Antiquity a whole Cloud of Witnesses, that the Apostles ordained not only Presbyters, but Bishops in every Church. Cl●mens at Rome, Polycarpe at Smyrna, Timothy at Ephesus, Titus at Crete, James at jerusalem, Mark at Alexandria, Euodius and Ignatius at Antioch, &c. Neither did the Apostles live only to see this done, but they did it, they approved it. Vid. Winch. opusc. pag. 170. & Eliens. preface to the Sabbath.  
And that you need not doubt but what they did was well done, the Holy Ghost designed, consecrated, and set apart these apostolic men to this Office. Posuit vos Spiritus Sanctus Episcopos, 
Act. 20.28.  are Saint Pauls words to the Bishops of Miletum; 
Hist. Trent. lib. 7. p. 548.  out of which words Anthony Crosset at the Trent Assembly, aptly collects two things. 1. That Bishops were de jure divino; the Commission to execute their Office, was not from men; for so they should be hirelings only, that mans servants that set them a-work; and so care were taken that he might be satisfied and contented, of any account to be made to God, the matter were not great. 2. Next, that the Bishops at Miletum were not of that number which were ordained by Christ, but either by St. Paul, or some other of the Apostles, and yet the Ordination is attributed to the Holy Ghost; what the prime Ordainers did, that the Holy Ghost approved; whom they made Bishops, he made Bishops; the Act is Attributed to him, and owned by him, though executed by the Apostles hands.  
2. This was the prime power granted to, and reserved in the Old Bishops; but another power they had, and that was {αβγδ}, to Rule the Church. 
{αβγδ}.  The distinction in Nazianzen is obvious of {αβγδ}& {αβγδ} He calls the Priesthood {αβγδ}, 
Calvi● need not reject the word {αβγδ}. Inst. lib. ult. Sec●. 54.  and the people {αβγδ} Should a Bishop speak so in these dayes, he would be held for a proud Prelate: Yet Joan. Euchait. joins the King and the Patriarch, saying, {αβγδ}.  
{αβγδ} then, and {αβγδ} Subjects they had, over whom they did Rule, but not they alone. For this must be granted, 
Amb. in. 1 ad Tim. 5. Hier. in Isa. 3.  that the Bishops in divers Churches had their college of Presbyters who did assist them▪ in their Ecclesiastical Government.  
These by Ignatius are called {αβγδ}; by Hieron. Senatus Ecclesiae, in Tertul. Seniores, who {αβγδ}, 
Ad Tral. Apol. 39.  and by their common Advice and Counsel the Church was governed; and I doubt not but the Presbyterium of which S. Paul makes mention 1 Tim. 4. ●4. is to be understood of this Sacred Senate.  
The Bishop was the Praepositus, set to Rule by God; the Co-Presbyters chosen by him to that purpose; what power they had they received from him, and therefore together with him they might sit and determine; but without him, or his authority, they might do nothing. Now this power was either preceptive, or corrective; Rule they might either praecepto or virgâ. These by Clem. are called {αβγδ} by Cyprian, Magisteria.  
First, A precept or mandate; he alone, or else with them, might sand out for what was to be done. Praecipe haec& doce, 
1 Tim. 4.11.  praecipe tanquam Episcopus docendj& praecipiendj potestatem habens; but it must not be what he please; haec it must be, those things only which St. Paul taught him. To make Rules for obedience, or new Articles of Faith, is more than any Bishop can warrant: In the essential points of Faith there is una& irreformabilis regula; 
tart. de vel. virgin. cap. 1.  nor a virtual, nor a representative Head hath any power to command in these; the Praecipe of those that Rule, must not over-rule in this case. The more to blame then those praepositj, who have given out a praeceptum for twelve Articles more, 
Trent Council.  and clapped them to the body, requiring obedience and submission to these, as well as to the unalterable Rule formerly delivered.  
But parts there are that are accessary, or rather appurtenances of Gods Worship, and in these we give power {αβγδ}, to our Reverend Prelates to enjoin holy Ceremonies for Decorum and edification only, or for the beauty of holiness. Yea, but you will say, quo warranto? whence comes this power for this praecipe? show for this Haec Dixit Dominus, and we will obey, we will submit. An unjust demand is this, to require that of us, which they themselves are not able to show for their Magisterial Affirmative and Negative positions. It may suffice therefore reasonable men, that though in {αβγδ}, actually and particularly dixit Dominus for gesture, habit, place, and time, cannot be produced; yet in {αβγδ}, or a general position, a warrant there is for these; and the general Rule or Principle of Scripture in which thus much is virtually and potentially contained, is, Let all be done docently and in order. 
1 Cor. 14 ult.   
1. {αβγδ}, with that Decorum, gravity, and modesty, that becomes actions of that Nature, and with such Rites and Ceremonies as may stir up devotion.  
2. And then {αβγδ}, in such order, that there be times appointed, and places consecrated for public service, when and where the Priest must pray and preach, and administer the Sacraments, and the people hear with a silent devotion, pray with him, and reverently approach Gods Table. And for the external guiding of this whole action, 
Platform of new-Engl. c. 1.  those that are to Rule in Gods Church, may and must sand forth a precept and Command; and in case their precept be disobeyed, then they have a Rod or Corr●ctive power to Reform what is amiss; which by St. Paul to Titus, cap. 1. vers. 5. is called {αβγδ}, or a setting things to right; For this cause left I thee in Creet, {αβγδ}, that thou shouldst set in order what are l ft undone or wanting. Now, a man cannot set things in order that hath no Power, and his Power must extend to divers particulars.  
First, He must have power to hear Complaints, and such a Bishop hath; what else did Dic Ecclesiae stand for? 
As the Consistorians urge it.  what, shall men go tell a Tale to them that have no ears to hear?  
Secondly, Next he must have authority to convent offenders, and examine, and determine the cause; otherwise it were but in vain to receive petitions, and give audience; and such power had the Angel of the Church of Ephesus, who was in a special manner entrusted with the Government of that Church, 
Rev. 2.2.  and commended for his trial of the false Apostles, and finding them liars. Those that had the light of Nature only to guide them, have discerned this truth; and therefore even they had in matters of Religion their Priests for Judges, that I say nothing of the Rex Sacrorum, or collegium Pontificum, who in Religious Ceremonies ordered all among the Romans. In Greece there was over their Eleusinian mysteries, {αβγδ}, 
Hesych. Lys. in Andoc.  or {αβγδ}, whose Office was {αβγδ} and if any man were found profane and negligent that way, he the next day after the great Feast, was to call a Court consisting perchance of the four {αβγδ}, and the ten {αβγδ}, who were to act their parts in this Solemnity, and to punish the Offenders. Andocides orat. {αβγδ}. Pollux. Lib. 8. Cap. 8. S●ct. 3. & Sect. 26.  
Look into the 19th. of the Acts, and you shall find some such order to be easily garhered from the Town-clerks Apology. If( saith he) Demetrius and the Craftsmen had any matter of lay-cognizance against any man, 
Acts 19.38.  the Law was open, {αβγδ}, they were with a proconsular power, before whom they might implead one another: But if the action lay for other matters, as it here did, about Diana's {αβγδ}, deity and Worship, whether she were {αβγδ}, or {αβγδ}, a plain Church-case, then a lawful Assembly there was, in which the matter was to be decided; and this {αβγδ}, was the Ephesian Consistory, 
Vide Selden. Marm. Arund.  who had at that time the honour to be {αβγδ}, to be the superintendant for the whole service of this Goddess.  
Shall men out of the strength of Reason hold it necessary to establish a Court, and appoint Judges to decide all matters incident to the external worship of their gods? And shall we then hold such an order more than needs, or such Officers superfluous in Gods Church? But I return from Ephesus to Corinth, and from their Pontifices to an Apostle; power this way he had, and reserved to himself; 
1 Cor. 5.3, 4.  he would not have the Presbyters of Corinth proceed against the incestuous person, but in his spirit; i. e. in his Authority, the matter he had first heard, and upon hearing, he had decreed to deliver him to Satan.  
Thirdly, For after a Trial and a Sentence, then the punishment must follow, in regard of which the other two acts do precede; and this punishment respects either the whole Flock in General, or else the Clergy in particular.  
1. {αβγδ}, A Reproof doth well, 2 Tim. 4.2. But if that may not be heard, then a Bishop must go further, Take the Rod, and whip an obstinate impudent sinner out of the Church; this to the whole: 
1 Cor. 4. ult.  But if the Offendor be a Clergy-man, then the punishment must be proportioned to his offence.  
2. If he be {αβγδ}, one that did not build Hey and Stubble upon the Foundation, but alter the Ground-work quiter, 
1 Tim. 1.3.  an absolute prohibition must be served upon him, {αβγδ}, charge him that he do it not.  
3. If he be {αβγδ}, such an one who {αβγδ}, steps up into a Pulpit, & magno conanime nugas, 
1 Tim. 1.6.  though he quotes Chapter and Verse for every word he says, yet he is far wide of the Mark; for 'tis to as much purpose, as the devil alleged Scripture, O Timothy, Thou Man of God, {αβγδ}, be about him, 
2 Tim. 2.16.  and put him to a straight.  
4. If he be {αβγδ}, or {αβγδ}, a filthy Dreeamer, that will despise Dominion, and speak evil of dignities, judas, ver. 8. 
Titus 1.9.  A Leader of that company who separate themselves, Ver. 19. and subvert whole Families, Titus 1.11. Then {αβγδ}, it is Timothies duty, an oportet is laid upon him to put him to silence. And when neither a fair admonition, nor yet a prohibition, nor an inhibition will serve the turn, then either suspension, or deprivation, or degradation, which is an utter deposition from the Ministerial Function cannot be unseasonable.  
True it is that the Character of the Priesthood is undelible, and therefore Saint Paul adviseth Timothy, Not to have {αβγδ}, not to be too light fingered in imposing hands upon every head; for what grace was once conferred, could not be revoked: Nevertheless the execution of this power may be stopped by him that gave it; so that the Orders being taken away, the degraded person hath no licence in foro exteriori, to execute his Function: Neither is this course so harsh as it is conceived; for first, Thereby the unity of the Church is best preserved, which must be preferred before any mans interest. Secondly, Their offence is greater than it is taken to be; for it amounts to noll. obedire; nay, to teach noll. obedire to the superiors command in adiaphorous points; upon which there follows a schism and dissension, and a Rent in the Church: Why may not I therefore wish with Saint Paul, and the Prelates put to their helping hands to perfect this wish, Utinam abscindantur, Would they were rent off, 
Gal. 5.12.  which do thus rend asunder Gods people; for Non opus est Ecclesiae eo Ministro qui parêre nescit.  
I have been I confess too tedious upon this point, but it is no more than needs; for it removes the exceptions, which may be put in to dissuade obedience to those that now Rule; for they carry the same names that they did, they are ordained in the same manner that they were, they assume to themselves no greater power than those Ancient Bishops had, either in Ordinations of Priests or Deacons, or for giving precepts for comeliness, and order in Gods worship; or else in hearing, conventing, sentemcing, and correcting Offenders; and therefore Saint Paul's Mandate for obedience, must now be of force as well as when he gave it.  
'tis a saucy speech then of any mutinous Corah to come and tell his Aaron he takes too much upon him, when he assumes neither other Name or Power than the Scripture warrants, and the practise of the Church confirms; and yet there be who hold it a point of conscience to resist. By a scurrile kind of Martinism with them our Church is Babel, our Prelacy an Antichristian Corporation, and the whole state of our Clergy unruinated Towers of the City of Confusion; upon these speculations they grow contumacious, and separate, and cast in our Mothers teeth a Name which it grieves her good sons to hear. And would to God this Rebellion had stopped in Corah the son of Levi; like a gangrene it is farther spread; Dathan and Abiram, and On of the Tribe of Reuben are joined with them; three of the people for one Priest refuse to come up.  
I would advice such to harken to the counsel of old Clemens, the Apostle( saith he) of our Lord foresaw that a contention there would be, 
Epist. 1. ad Corinth. p. 57, 58.  {αβγδ} and therefore {αβγδ}, or as Mr. Young reads it, {αβγδ}, they assigned out the Bishops, Priests and Deacons places 
Mr. Young in his Notes upon Clem. out of an Author which Master Petty brought out of Greece, saith, that Peter was in Britany, that {αβγδ}. Distinctly three orders. Not. ad pag. 8. pag. 53. Matth. 2.7. Isa. 30.21. ; yea, and designed to them Successors. Thus it was when Clemens wrote, and this is with us now the order for Church-government; never go about now after so long possession to thrust these out of their Right, to get you a new Brood of Rulers; for {αβγδ} The Laique is bound to obey, and let those Bonds hold him; and so I will shake hands with this point, and come to consider {αβγδ} in the other Notion as they may be taken for Guides.  
Secondly, Obey those that guide you.] The way to heaven is a hard way, and not easily hit; there may be many by-ways and paths, and cross-wayes in it, and it may well be mist; had not a wise man therefore need to take a Guide along with him? And who is so fit to be a Guide as the Priest, whose lips ought to preserve knowledge? at his mouth thou oughtest to ask the way, whose duty it is to stand in the head of the way, and answer every Traveller that asks, Haec est via, ambulate in eá: But before we walk any farther, let us sit down and pause a little, and take notice of a direction or two, very useful for the Passengers and Guides.  
1. The Passengers that would be lead, ought to harken to Joseph's counsel, See that they fall not out by the way; and especially about the way, when they are not to point it out, but those that guide them: The way they go in, is the way of peace; first pure, then peac●able; and it behoves them to carry themselves peaceably in it. Rubs and doubts if they found any in the way, so that they lye not in the plain beaten path that every man must go,( as God be thanked there lies but few in that; for in the midst of all disputes that lies fair enough) they need not turn aside to inquire about them; about other matters that lye aside of the way, soberly they may inquire, and fairly discuss, so that they go not out of the way of peace, and submit themselves to those that have Authority to be Guides in the way.  
2. To submit I say, {αβγδ}, to those who are to guide them, which is the second direction for a Traveller, and very necessary: A Lesson often taught, but soon forgot; for the World is come to that pass, so old, that it needs no Guide, of age it is to go alone; or if any Guide at all, one of its own choosing; not {αβγδ}, not that hath Ducatum, as Cyprian speaks. 
judge. 17.9, 10.  Let but a young man a Levite, who goes to so●ourn where he can find a place, hired for ten shekels, meat and clothes,( a goodly prise to value a guide to heaven at) start up in an odd corner of the way, and cry, Lo here is Christ, or one of Jeroboam's Priests across him on the other hand, and say, No, 
Mat. 24.23.  he is there, the Guide set over them by God is forsaken presently; after those they go.  
I can think no less than that the time of which Saint Paul foretold, is come, That men will not endure sound doctrine, but after their own lusts shall they heap to themselves Teachers, having itching ears; 
2 Tim. 4.3, 4.  and that they shall turn away their ears from the Truth, and shall be turned to Fables. An {αβγδ} of our times, when as if men were all ears, they would convert their Guides into nothing but Tongues; always they must be licking the itch that stirs there, and rub they must, and scratch, to alloy their curiosity, 
{αβγδ}.  not according to truth; for from that avertunt, they turn away; but preach they must ad sua desideria, as the Poet made his plays, Populo ut placerent quas fecisset Fabulas; Fables to please, not Truths to guide Gods people. 
Terentius.   
And this is the true Reason that {αβγδ}, they heap Preacher upon Preacher, and Lecturer upon Lecturer, and Guide upon Guide: 
2 Tim. 4.3.  'tis not to be satisfied of the way, but to oppose and thwar't those that should keep them in the way; to pull back, and resist, rather than to yield and follow; the Guides appointed by God will not serve the turn: And why not these I pray as well as the other? what infallibility of judgement is there in a private Priest more than in a Bishop? Or which way went the Spirit of God from the Guide, to speak to him that must be guided?( for the best of them all who holds himself to be {αβγδ}, some goodly Master in Israel, and is consulted with as the only Guide, is under yet, and ought to be guided. 
Acts 8.10. ) They then take too much upon them, and the people attribute too much to them, when they inquire of them only, and neglect {αβγδ}, Aaron, that under God, is to led and guide his people.  
And these two Directions shall serve for the Passengers.  
First, That they behave themselves quietly in the way.  
Secondly, That they set not over them their own Guides, but content themselves with such quos praeposuit D●us.  
Now for the {αβγδ}; those who are to be guides, a Rule or two will not do amiss.  
1. That he be well acquainted with the way; for he is never like to led aright, th●t knows not which way to go; 'tis not for a blind man to take upon him to led the dark; for si coecus, coecum, 
Matth. 15.14.  easy it is to know where to find both. Ignorance in a Traveller may be born with, but in a Guide it is unexcuseable, whence Saint Paul adviseth Timothy to be attentive to reading; 
1 Tim. 4.13.  d●cat prius q●od alios doceat, that he learn before he teach; and continual reading was the w y to make him skilful about the way. And if Timothy, 
2 Tim. 3.15.  that had l●arn'd t●e way from his youth, was yet to learn; then certainly other Guides far inferior to Timo hy, must ply thei● Book better, and red more: by this means they come to know the way: But to know it is to little purpose, except he will be {αβγδ}, a Guide al●o in it; and a better way there cannot be to guide aright, than to led he way in words and works. Saint P●ul requires in a Guide both; Be thou an example of the Believers, {αβγδ}, in Word and Conversati●n. 
1 Tim. 4.12.   
2. Go before in Word; the Word of God must be a Guide to him, otherwise he never will be a good Guide to them; he must be sure that what he delive●s, be sound and solid meat, pure and sincere truth, not serous and watery stuff, in wh ch there is no spirit. The Apostle requires in a good Guide ability to divide the Word f God so ri●ht, 
2 Tim. 1.15.  that every one have his portion; that the Bab●s have their milk, 
1 Cor. 3.2.  the strong m●n their ●olid meat; that it be Lucerna pedibus, a lantern to the wandring foot, and a light to the ●lind m●ns eye: 
Psal. 119.105.  So it should be, and so a good Guide will use it. But there be that tur● it to another use; from Rome we hear of {αβγδ}, at home {αβγδ}, Oratores Novi, Stulti Adolescentl●, everywhere {αβγδ}, that make it their practise to seduce: Those false Guides, if they make the Word any thing besides a Nose of wax, make a dark lantern of it; these new and vain Guides while they labour among the people to divide the W●rd, make the Word a means to divide the people; all three of {αβγδ}, become {αβγδ}, or {αβγδ} Of D●ctores, Seductores; they neither walk aright themselves, nor any man that w●lks after them; whereas he who hath a care to be a true Leader of Gods people, 
1 Tim. 5.17.  must labour in the Word and Doctrine; set his feet by that rule, {αβγδ}. Gal. 2.14. Fetch his Notes and Observations thence, and not b●ing them thither; what he fancies must not be ●he way, but what God the chief Guide hath taught him; for then he shall be sure to go before his people in truth.  
3. But to go before Gods people {αβγδ}, is not enough; a Guide must add {αβγδ}, his Co●versati●n; and good example to; for otherwise he does but bid others go, he is no Guide, {αβγδ}, he leads not. The counsel ●hen which Saint Paul gave at Mil●tum, cannot be ill taken, & Tibi& Gregi; 
Acts 20.28.  Take h ed to your own feet first, an● to the steps of your Flock after; for I cannot be persuaded that he will have a conscionable care to led his Flock without error, that never c●res how often, how foully, how fat he steps out of the way himself. It was observed by Tertull●an, Tum denique auditur Philosophus cum videtur; 
De Pallio. cap. ult.  not so much the position, as the disposition of the Preacher is hearkned to, the life being the strongest leading Reason. Your words and doctrine will prevail with the judicious only, and they are like a Ber●y or two in the top of an Ol●ve; but your {αβγδ} or {αβγδ}, Phil. 3. will draw the many after you, 
Isa. 17.6.  Confessor Papa, Confessor Populus; and therefore you that are Guides, 
Cyprian.  lo k you tread not awry; for the least dev●ation in a Guide, is like the error in a principle, mill s●quuntur; the absurdity is scarce visible at first, but after it appears so vast, that no Art can cure it. Behold thou art confident that thou art {αβγδ}, a light to them that are in darkness, 
Rom. 2.19, 20.  an in●●ructer of the fool sh, a teacher of babes; glorious titles, and specious prerogat●ves; well now, thou that teachest another, &c. I forbear the rest, 
Euseb. Hist. lib. 6▪ cap. 2.  desiring to conceal it for very shane: Pray yet I will, that Origens Encomium may be your Crown of Glory, who as he lived, so he taught; and as he taught, so he lived; 
Idem. lib. 7. Cap. 30.  for we know as the Clergy of Antioch wrote to Rome, that the whole Order of Priesthood ought to be a pattern of good works unto the common people, that so they might de occursu suo vitia suffundere, as that African Master speaks, their very life might put sin out of countenance. Now could we find these duties performed by the Guides, 
De pallio cap. ult.  it were no hard matter to persuade men to obedience and submission, which are the two duties the Apostle calls for.  
{αβγδ}.] I never yet could incline to think there were Tautologies in Scripture; the Spirit by which those Sacred Oracles were inspired, was too wise {αβγδ}, to speak superfluously; hence it is that I distinguish these duties, and make them two, obedience, and submission, in respect of the objects to which they are referred. If those that are to Rule, give out precepts and directions for the policy of the Church, or the Decorum, or Order of Divine service, obedite then; in this case obedience is due. And if they do either {αβγδ}, or {αβγδ}, then yield to them; here submission is necessary; in a word, obedience active or passive, is there due.  
1. But first Obedite, be obedient to their commands; for if you yield that, you shall not need to submit to their Censures. That severity takes no place, but upon supposal of your stubborn disobedience: Neither do the Act only, but do it from the heart, willingly do it; the very word of the Apostle will enforce that; it is not {αβγδ}, or {αβγδ}, the ordinary words for obedience, but {αβγδ}, a choice word, and full weight, be persuaded men to obey; not by a necessary compulsion, but out of a voluntary submission; let Reason and Religion persuade you to it, not the Rod, not the power, not the fear of the superior. God loves not that any duty be drawn from us as Verjuice from a Crab; 
Rom. 13.5.  with much pounding and squeezing. Non propter iram, saith he; ira is the servants and hirelings Argument. In the conscience God sits as Judge, and considers what is done, and with what heart it is done; whether ●ad oculum, or ex cord; and if it come freely and cheerfully from us, then he is pleased with it, and he will reward it; but if otherwise, it is {αβγδ}, away with it, it stinks in his nostrils.  
And I pray consider how necessary it is, that it be {αβγδ}, when to be performed to Prelates. Withdraw your submission to your sovereign, or any of his Substitutes, and some Law or penal Statute shall bring you to it again; either loss of Liberty, Limb, or Life, or Estate, &c. will force you to submit. But with the Prelacy it is not so; Co-active power they have none, they claim none; compulsion they can use none; their authority is not regalis, but purè Ministerialis; persuade they must, and exhort they may; and chide they ought, and use the Church Rod, when any thing is amiss. In foro coeli, they can go no further. In foro soli, what you are forced more than this to endure, is done by virtue of the Civil Sword, put into their hands by the indulgence and favour of the Prince.  
Now when the Ecclesiastical arm will not reach home, if they make use of the secular, and give a blow with that, as afore with the other, yet you are bound to suffer and submit to both. To the secular, ●y virtue of omnis anima, now put into their hands; to the spiritual, by the Apostles {αβγδ} here, to yield to their Rod, as well as their words; 
Rom. 13.1.  {αβγδ} requires this last, {αβγδ} exacts the first. To submit, is within the Apostolical charge also.  
2. {αβγδ}.] Subjacete, vulg. lat. Even put your hands under their feet to do them good; Concedite, Erasm. give way to their C●●sures; if they require your helping hand, Ne detrahite, pull it not aside. Oecum. & Theophil. require the most exact obedience that can be expected by virtue of this word, for it signifies cedere, locum dare, se submittere,& obsequentem praebere.  
The Master,( whose seal we have set upon our foreheads, and whose Name I hope is in our hearts) appears before an unjust Judge, was accused maliciously, condemned unjustly, crucified most ignominiously; and yet, what one ill word fell from his mouth? He reviled not, but prayed; prayed for them that despitefully used him; and in a most pathetical manner, at the very last gasp, 
Luk. 23.34.  Pater ignosce. His servant Saint Paul being convented, says in his hast, Paries dealbate; but how suddenly, how coolly doth he recant? 
Act. 23 3.  Brethren, believe me, Non novi, I knew it not that he was the High Priest; for this, saith he, ought not to be done; flat Scripture there is against it; 
Exod. 22.27.  Non maledices, Thou shalt not speak ●vil of the Ruler of thy people. Both good examples to be well weighed by our furious spirits; for both these did nothing amiss, and yet were content to suffer under mal●cious, hypocritical Prelates: Whereas these men resist and do harm, and suffer too too seldom under a just Judge, and yet yield not. Michael the Arch-Angel who striven with the Devil about Moses body, 
judas Epist. 9.  shall rise up in Judgement against them, and condemn them; for he durst not b king any railing accusation against him, no not against the Devil, that unclean spirit: The sharpest word he spake, was, The Lord rebuk thee; he referred the matter to God, 
Naz. {αβγδ}.  {αβγδ}, and to his Tribunal; {αβγδ} because he could not repay the whole, he remitted the whole Vengeance.  
But these men do ill, and yet will not submit to suffer for it; and are highly guilty of the gainsaying of Corah, and yet for all that, are murmur●rs and complainers, 
judas Ep. 16.  walking in the●r own lusts, and their mouths speak proud sw●lling words, having mens persons in admiration, because of advantage: The Apostles direction then would be laid to heart by such, that since they cannot frame themselves to obey, they would be content {αβγδ}, to yield, and submit, and frame themselves to undergo that punishment which is due to gainsayers. This were the way, could they justify their cause, to come in the L●st of Martyrs; whereas by their out-cries, and murmurs, their libels, and opprobious words( let their cause be what it will) they come in the compass of Revilers, and must lose the Crown of Patience.  
Would to God the authors of these scandalous Pamphlets and Rebellious distraction, in the Church, would lay to heart our Saviours words, Vae ●lli per quem scandala fiunt: 
Mat. 18.7.  zeal they would seem to have, and fired it is, but not about that which concer●es their salvation; they are {αβγδ}, 
1 Pet. 4.15.  too busy in the B●shops diocese, where they have not to do; and hence proceed tongues that a●e set on fire by hell. 
Jam. 3.6.  Before they vent such scurrilous and scandalous Books, 
Mat. 18.6.  they should do well to weigh Molam asinariam, the weight of the Mill-stone that were better about the neck than the offence given to Chris●s little ones.  
For this their scurrility and separation hath given occasion to many a wanton Wit, to turn things serious into mockery; and by their hot pursuit of lesser Controversies, to contradict the chiefest and settled principles of Religion, 
Clem. rom. 1. Ep. ad. Corinth. p. 61. 2 Tim. 4.16.  {αβγδ}, to use Clemens words. God grant that this sin be not laid to their charge; and that it appear not upon the Bill, that these men who would appear so little in the eyes of the World, would fain be {αβγδ} and that because they are in despair of a Rulers place, therefore they have taught others to disobey, and not to submit to Rulers.  
But, they will say, Is there not a cause? Pretences they have, and specious Arguments, why they may be back-sliding heifers. Were the Yoke, 
Hos. 4.16.  say they, of Gods making, then God forbid that we should strive against God; the words of many are steeped in such smooth oil. But when man in Gods stead will be a Yoke-maker, then he is liable to many exceptions; 
Psa. 55.21. Act. 15.10.  either his Yoke is too heavy; nec nos nec patres; or else it is too straight; it wrings too much, or else it is superfluous, more than needs; it may be laid by, or else those that Rule have no power to put it on. So unwillingly do men obey, and submit to their Superiors. To speak a little more plainly, exceptions they have against▪ 1. The person of the Prelate. 2. Against their injunctions. 3. Against the manner of imposition of them. First, say they, these Prelates are wicked men. Secondly, Then their injunctions are the Doctrines of men. Thirdly, And yet are imposed upon necessity, and to bind the Conscience; and therefore in these cases we need neither obey nor submit.  
1. It is a Note from Geneva upon this Text, Jubet Apostolus piorum Episcoporum doctrinam obedienter amplecti. But who taught any man to add p●j to Episcopi? I am sure there is no such word in the Original. Saint Paul speaks indefinitely, obedite praepositis, good or bad; and for any man to tie obedience to piis, is more than can be warranted. True it is, that the Holy Ghost describes here the Office of good Bishops, that they should watch over mens souls; that they should always be casting up their Reckonings, and think what account they should make: But he saith not that if they sleep when others watch, or be careless of their Audit, that then presently every Rebellious Dathan, or Abiram, shall step up and say, 
Num. 16.12, 3.  We will not come up; or factiously revolt, and say, What portion have we in Aaron, or what to do with the Son of Levi? By this Rule a Servant need not obey a froward Master, nor a child a naughty Father; which is contrary to St. Pauls Order, and St. P●ters too, 1 Pet. 2.3. Servants, 
Eph. 6.5. Col. 3.22.  be subject to your Masters; not only to the good, and gentle, but also to the froward; {αβγδ}, pravis, morosis, Masters of as an untoward nature as may be.  
Let praepositi therefore stand alone, as St. Paul set them; Pii is more than needs; vitiosa est glossa& corrumpit textum; not that the command of a good Prelate is not to be obeied, but not so, as if his only, and none but his. For to tie obedience to his manners only, is more than ever the Apostle meant, or our Saviour either, who commanded thus much to those hypocrites which sate in Moses chair. 
Mat. 23.2.  It was not our Saviours purpose in that place, to command the people to obey the Pharisees in all points of Doctrine, or to teach that they could not err è cathedrâ, but that they should not, for the evil life of those Hypocrites, be offended at that which they might teach well: In Moses chair they were, and that was enough for obedite.  
Every Prelate were in an ill case, if this exception were of force against him. Take the words in the literal sense, 
wickliff.  Praelatus in mortali peccato desinit esse Praelatus, and farewell all obedience. The good man that first spake them, meant them not, as they were interpnted at Constance. 
Rivet. in Hos. c. 2. pag. 61.  His meaning only was, that a Prelate was no Prelate, that is, he had no power to be a Prelate, or command any mortal sin; or if he did, he was not to be obeyed; not that any man who was under him, upon his Commission of any mortal sin, may lawfully withdraw his obedience. For if this were true, what son of Belial, that were disposed to draw his shoulder from the burden, or his neck from the Yoke, would not step up and cry, Thou painted Wall, D●us te percutiet, and so slide back. The first exception then to the Person of the Prelate, is very ill taken.  
2. And the next is of no more force, viz. That their injunctions and Doctrines are from men; merely human Traditions, and constitutions; and therefore cannot bind those men who mean to worship God in Spirit, and in Truth. 
Joh. 4.24.   
For first, it is an error in them to call these injunctions merely human constitutions; for howsoever, they are not framed by an immediate inspiration from heaven, 
New Englands platform. c. 1.  as are those precepts found written in the Law and Gospel, yet grounds they have out of the Scripture which make them Divine and Venerable. Those that make them, are authorized thereto; such quos praep svit Spiritus Sanctus, Act. 20. In the framing of them they follow those Rules which the Apostle requires, Rom. 14.19. 1 Cor. 14.26, 40. Being made, there is nothing in the general Laws of Nature, or any positive Law of Scripture to contradict them; 
Thom. 1. 2. q. 95. Art. 3.  and the end for which they are made, is not to add to the Rule of Faith, or to cast a new frame of obedience; but only that the Church be well governed, and God decently and reverently served; and therefore whether you look upon the authors giving out these Laws, or the end for which, or the Rules by which they are made, they cannot well be called human Constitutions; 
Can. in 1 Cor. 14.40.  and this Calvin acknowledgeth, Unde colligere promptum est has posteriores[ leges Ecclesiasticas] non esse habendas pro humanis traditionibus, quandoquidem fundatae sunt in generali lege Omnia decenter& in ordine.  
It will not be sufficient then to separate, and cry out Superstition, Will-worship, or Doctrine of men. The Ancient Christians did not so, who were obedient, and did submit to those Constitutions of their Prelates; a List whereof we find in Tertul. cap. 3. de coron. militis; and for which they had no other ground than Tradition and the Mandate of superiors: For till such time that they prove these precepts to come within the compass of {αβγδ}, and make them merely human additions, this very Text will bind them to obedience, and a conformable observation of them.  

Praefuerunt Timotheus& Titus tantum ut bonis& salutaribus consiliis populo p aeirent. Calv. de fide. c. 8. Sect. 49. Hook. praef. pag. 7, 8.  3. Yea, but say some of that side, so long as so much is done by counsel only, we are content to obey. These injunctions are not grievous, so long as they leave what they enjoin, adiaphorous. But if you command the observation of any Rite or Ceremony under this peremptory form of Hoc fac, then we must re●use. For then our praepositi set a bar upon our Christian liberty, and bind the conscience by a bond of necessary obedience, which no human Constitution can do.  
First, It behoves him that shoots a boult, to take heed that it be not return'd in his own face. For how comes it to pass that the human Constitutions of our Church, as they call them, do more debar their Christian liberty, than those of their own? Why must theirs be necessary, and ours left loose and at random? Sana consilia, good counsel only, and for every man to embrace or cast off at his pleasure. Is it, that there is more authority to prove theirs than ours? I suppose that when all's done, Omnia decenter,& in ordine, must bear the burden of both sides.  
Those that have wrested the Scripture that way, could never yet find what they aimed to collect from thence, farther than by poor and marvellous slight conjectures. The Father of the Consistory could never conclude in {αβγδ}, in every particular circumstance from Scripture what he desired; potentially he confesseth the platform he drew, might be there contained, but actually he knew it was not. And therefore all he desired of the Helvetian Churches, was no more than a Declaration that his Discipline was consonant unto the Word of God, without any qualifications, cautions, ifs, or ands. And their answer was as modest, that it was a Godly Ordinance drawing toward the prescript of Gods Word; that it was there contained, nor he desired, nor they determined.  
Was it not strange then that he at his first admission should bind the whole City with a Solemn Oath to live in obedience to such Solemn and Ecclesiastical Constitutions as the Consistory should ordain; 
Idem. pag. 3.  and a second time after his Revocation from Banishment renew this Oath again? 
Idem. pag. 5.  We are accused to lay a snare upon mens consciences, and to confine into narrow bounds Christian liberty, when we say that these Rites and Ceremonies are to be observed in Gods Worship, and settle such a Form of Aristocracy in the Church, which may be easily proved by the perpetual practise of the Church in all Ages, enjoining inferiors to obey the Constitutions of those whom God hath set over them; and yet he which laid his burden upon their necks with the strictest Bond that man can be bound in, with the Bond of a double Oath, was never yet impeached for encroaching upon Christian liberty; it seems he might do what we may not, and yet with the person the case is quiter and clean altered.  
2. But the truth is, nor we, nor he can violate any mans Christian liberty, nor take from that liberty with which Christ hath made us free, 
Gal. 5.2.  a place by that side pressed very much to this purpose; but will it thence follow, that we may not be commanded to obey an Ecclesiastical Constitution consonant to Gods Word? Or if we be commanded, that then our Christian-liberty is trampled upon?  
Never any sound expositor that wrote upon that Text yet thought so; the liberty of which Saint Paul there speaks, was from the observation of the Mosaical Law, out of a Jewish opinion of Justification to arise from thence: Those Ceremonies then by Christ antiquated, were not to be pressed upon any mans conscience, as observations necessary to salvation; for in that sense they were mortiferae; Circumcision, or any other Rite used to that end, made a man a Debtor to the whole Law, and evacuated the virtue of Christs blood. Should any Jewish Proselyte urge the Observation of a Mosaical Rite unto that end, here a new Convert might pled his Christian liberty, stand upon it; and he that should go about to bow his neck to Moses yoke, was to be accounted an enemy to his freedom which he had in Christ. Now what makes all this to withdraw obedience from Church-constitutions, in things indifferent in their own nature, imposed by a lawful Authority? Men must not be forced to observe Moses Law, therefore not the precepts of those that Rule; that is against Christian liberty, therefore this, Arena sine Calce. 
Seneca.  Did ever any press these as a necessary means of Justification, or a way to purge and abolish sin? Cannot a man be a partaker of that liberty which he hath in Christ, which is a freedom from the Curse of the Law, and the Dominion of Sin, and yet observe Church-constitutions! It behoves those men who with such zeal press the Commandment, Thou shalt not take the Name of the Lord thy God in vain, to take heed, lest by putting false glosses upon Gods Word, they be not guilty in a high manner of the breach of this precept.  
Yea, but say some of them, let these things remain as they are in their own nature, indifferent things, left to every mans judgement to observe, or not to observe, and not to be made necessary; and we will submit; mary when they are imposed upon us with the opinion of necessity, a burden they prove, and tie the conscience( which is free from every Bond, except it be imposed by Gods Law) to a necessary obedience of the Traditions of men.  
Grave crimen Caje Caesar, and such as in their sense cannot be justified against us; Say we should call these injunctions sometimes necessary and a burden, yet we had good warrant so to do; 
Act. 15.28.  Caft your eyes upon that Aposto●ical Decree which Saint Chrysostom called a Lordly Charge▪ and you shall find it about such things as are in controversy betwixt us, mere indifferent things, such as were alterable, and are altered( except you will hold that it is now unlawful for Christians to eat any blood, or what is strangled) and yet in this very Decree, we meet with both terms necessary, and a burden: It seemed good to the Holy Ghost and us, to lay no more burden upon you, than these necessary things. 
Vid. Zanchi. Exp. Mandati 2. Thes. secunda.  Did we then follow the Apostles letter, we might call these indifferent constitutions necessary, which yet we do disclaim, and say plainly, These Ceremonies are retained for Discipline and Order, which upon just occasions may be altered and changed, and are not to be esteemed equal with Gods Law: Thus we publish before the Service-book. Their loud clamour then, or lewd slander is more than needs, that they are obtruded upon them as necessary observations. Indeed we must confess that there is a necessity in them, but not such as they dream of; necessary they are, and must be performed; yet not for themselves, but in regard they are commanded by a superior. To illustrate which point, we distinguish necessity.  
There is a Necessity of Doctrine, when out of an opinion of Sanctity, Efficacy, or Merit, or Gods Essential Worship, any Ceremony is ordained; and whatsoever is thus decreed, must have three Essential Properties.  

Morton. Episc. Cestrens. Dif. of the 3 Cer. pag 176.  1. It must be necessary to salvation.  
2. It must be unalterable by the Authority of man.  
3. It per se, must bind the conscience to observation; What human prescription soever shall be imposed with an opinion of this Doctrinal Necessity, is a presumptuous Act against the sovereignty of God, and a manifest encroachment upon our Christian-liberty; Opinio nec ssitatis in this sense, tollit libertatem.  
But there is a Necessity of Obedience, established not by Permissive or Admonitory, but by Mandatory precepts; such as are, Children, obey your Parents; 
Ephes. 6.1. Colos. 3.22.  Servants, your Masters; inferiors, {αβγδ}; and by virtue of these commands it is, that positive constitutions in things of their own nature lawful, tie and bind the conscience to obedience. We look not then upon the precepts of men, as they are merely such, when we require obedience to them; for we know that directly and immediately, qua talia, they bind not; but we consider man as a superior, as he that is set in Gods Room over us; and then aclowledge that by this Text, Obedite praepositis, and the like, we are tied in conscience to obey his commands, and to submit to his censures.  

Bonavent. ad secundum. Dist. 35 Art. 2. Q. 1. Con.  It is a Rule in the School, that Voluntas humana eatenus est bona quatenus continuatur Divinae Voluntati ut principio moventi,& conformatur ei ut regulae dirigenti; that the will of man becomes then most right and equal, when it conforms itself to the will of God, as the first Mover, as the first Director; which Rule if we will here follow, we shall obey, we shall submit; for in this one Verse he is both principium dirigens& movens. 1. He directs by his precept, Obedite praepositis; and then he moves by a fourfold Reason, They watch for your souls, they must give an account, &c. therefore obey; of which briefly in the last place.  
To command had been more proper for the Majesty of Heaven; but he vouchsafes to give many Reasons of his Will, that he might find us a willing people; he would not force, but incline and win men to obedience.  
1. Consider the care and employment of those that Rule and Guide, it will draw on your obedience; invigilant animis; as the Liver in man, which is Officina sanguinis, is at work, when every sense is fettered with a deep sleep▪ so these our praepositi, are watching, when others are fast; for that of the King of Sodom runs always in their heads; 
Gen. 14.21.  Take thou the Goods, and give me the souls. Quia tot occidimus, quot ad mortem ire quotidie tepidi& tacentes videmus. Greg. Hom. in Ezek. 11.  
Look into the World, and you may find many men awake, but to little purpose; watching, when it were better they were fast in their Beds: Ad Galli Cantum consultor, the Client betime at at the Lawyers door; 
Horat. Sat. 1. Pers. Sat. 5.  Chrysidis udas Ebrius ante fores extincta cum face; a drunken wanton knocking at his Mistress Closet before day: Covetousness pulls the pillow from that mans head; Surge inquit avaritia, eja surge; and which is yet worse, 
Hor.  surgunt de nocte latrones; all these rise early, and too late take rest; but they place their di●igence awry, and upon a wrong object, be it spoken to their shane. 
1 Cor. 6.5.  There be that are up to a better purpose, that watch to save not vestra ●ed vos, you, and the best part of you, your souls; the soul, which wh●so loseth, 
Mat. 16.26.  though he gain the whole wo●ld, yet he m●k s but an ill bargain; the soul, which cost the Son of God his life; and therefore it fits not well that if they be so careful about you, and watchful to save what is most precious in you, that you be disobedient, and untoward to them.  
But if you be careless and regardless of their great care, yet let mere pity move you to obey, and submit; {αβγδ}, they poor men must give an account for every one of you; for the Lor●s sake pity them when you hear this; good God, what a danger are they in, to be accountable for every ●oul that is under them! Oh happy you of the Laity, that must give an account only for yourselves; our case of the Clergy is far more dangerous, that must account for you and ourselves to; too too much we shall have to answer, when we reckon for ourselves; but the Lord knows what we shall say, when we must put in a reckoning for your lives too; this consideration did so amusest Chr●s●stom, that it made him cry out in a fearful and terrible pang, 
Citat Estius in locum.  Miro● an fieri posset, ut aliquis è rectoribus salvus sit. Some pity then we beg of you for Gods sake; obey our directions, and submit to our censures, for by it our account will be the easier.  
3. Be but such as you ought to be, a willing and an obedient people, and we shall be glad at heart to answer for you: To live without sin, we expect not from you; sine scandalo, sine querelâ, that you may; do but so much, we shall give up our account with joy.  
4. Whereas if you be a stubborn and stiff-necked Nation, that will neither obey what we teach, nor submit to what we order, our audit will be with grief: We have not converted so many as we desired unto righteous●● s, 
Dan. 12.3.  and therefore we shall not shine as the Sun; shine yet we shall, but like some lesser star.  
Our loss will be great, but nothing to yours; we shall be saved as through fire; whereas you shall go into eternal perdition; 
1 Cor. 1.15.  the account we shall make with grief, will be altogether unprofitable for you; for what profit will there be in your blood, when you go down into the pit? What profit in all things under the Sun, when your souls are lost? What sorrow and grief to you, 
Psal. 30.9.  when your pastor and Guide shall step forth and say, Voluimus sanare Israel, said sanari noluit; Lord, thou knowest we would have cured this man of the dropsy of covetousness, and that man of the tympany of pride, and her of the itch of lust, and him of the fever of revenge; but sanari noluerunt, 
Jer. 51.9.  they would not be healed; such a Bill as this will be unprofitable for you. Now all these Reasons brings us about again to {αβγδ}& {αβγδ}; our care about you, our account for you, our joy if you do well, our grief if you do ill, your own loss if you be disobedient, are sufficient inducements to move you to obey and submit.  
And if these work not upon you, all I can say else will be to little purpose; my Reasons will be Tekel, Tekel, all too light, 
Dan 5.25.  where the Holy Ghosts are not not of weight enough. I will not therefore presume to add to these, but leave them with you to ponder; and God grant that they may so far prevail with you, that you may obey those that have the Rule over you, that you may submit to their Directions and Censures, that when the day of Reckoning shall come, 
Mat. 5.29.  they which have watched over your souls, may give up their account with joy; for that will be profitable for you: Profitable indeed, in that for your obedience and submission here, you shall have a Reward in heaven; a Crown you shall have for your head, a palm in your hand, a long white rob on your back, and live in joy, and rest and peace for ever and ever, Amen, Amen.  

These Objections had they been put into the Body of the Sermon, would have swollen it to a distasteful length; I thought it fit therefore to dispose them with the answers in this place; if you judge ought in them worthy the light, you may transpose them to their several places, or else cash them; but I refer the whole to your judgement. Judicio statque caditque tuo. Objections put in against Bishops answered.  
Object. 1. THE first Objection against their Ordination, that they only did not ordain.  
That Bishops did ordain is granted, but that not they only; and so this property shall agree Omni, but not Soli.  
Resp. But it seems that only a Bishop did ordain; for Ambrose, Chrysostom, 
Epist. ad Evag. 85.  Theodoret upon 1 Tim. 3.& 4. and Oecumenius upon 1 Tim. 5. are resolute, and say, that it is neither fas nor jus, that any besides a Bishop do it.  


Ambr. loc. cit. Episcopus patres generat, Presbyter non nisi filios.  
Epiph. Haeres. 75. Synod. Chal. Can. 6.  
See Dr. Ridley's view of Civil and Ecclesiastical Law. pag. 194, 195. Vid. council. Hispal. cap. 5.& council. 1. Constant. cap. 6.  
Epiphan. Haer. 69. Athanas. Apol. 2. in the case of Ischyras.   And Hieron, no friend to Bishops, confesseth that a Priest could not ordain; Quid enim facit exceptâ ordinatione Episcopus, quod Presbyter non facit? and Chrysostom that they were Ordinatione superiores. A Majority and Superiority here was in respect of Ordination, and from whence came that? from a Presbyter it could not be taken; for he was Minor Episcopo; neque fas erat, aut licebat ut inferior ordinaret majorem: And therefore he must have it from one that was superior; though therefore, which yet is not proved, it should be lawful for a Presbyter to ordain a Presbyter, one of his own order; yet a Bishop he could not ordain, being one superior to him; and therefore we must utterly take the priority of Bishops out of the Church, contrary to all antiquity, or else admit some of equal rank and order unto them by whom they must be ordained.  
Secondly, The Ancient Canon is, That no man should be ordained at large, or sine titulo; but be with his Ordination assigned and confined to a Church; now none but Bishops had right in Churches, and therefore none but a Bishop could ordain.  
Thirdly, And put case that any usurped this power, and did confer Orders, his Act was reversed by the Church as unlawful; as it appears in the case of Colluthus, who took upon him, being a Presbyter, to give Orders; but those whom he ordered, were held for Lay-men, and himself censured.  
Object. 2. But did not the Chorepiscopi ordain? and ye● if we will believe Damasus, Epist. 5. these must be reckoned in the sole order of Presbyters.  
Resp. True it is they did so, but rather by an usurped power, than by any Original Right; Bal●aman in his Observations upon the 14. Can. of the Neoces. Con. conceives that they were instituted in the place of the seventy Disciples, whose charge at first was to take care of {αβγδ}, which did issue for the poors use out of Country-Farms: But Petavius, 
In animadv. ad Epiphan.  that the Bishops appointed them their Vicars in the Rural part of their diocese, being detained themselves in the Cathedral: Well be it how it will, power either they had granted, or usurped to ordain; and it seems they usurped it: For Damasus controls the sauciness of these Suffragans, complaining that being but Presbyters, they presumed to ordain Priests, and Deacons, and do such things as none but Bishops ought to do. And the Council of Ancyra gives a direct prohibition for their intermeddling in this matter, 
Can. 13.  Chorepiscopis non licere Presbyteros aut Diaconos ordinare; said nec Presbyteris civitatis sine praecepto Episcopi, vel literis in unaquâque parochiâ aliquid imperare, &c. For so the Canon is to be red, and not as Gentian turns it: But if so be they were true Bishops, as Petavius takes pains to prove, though I fear me to little purpose, then the Objection falls of itself, they might ordain.  
But I rather conceive that their power was usurped, 
Loc. cit.  and that they did what they should not; as in a corrupt state there be that invade that power which belongs to their superiors, by virtue of which they do such acts which they should not, which yet being done are of force, though the Doer cannot be excused for after; factum valet, fieri non debuit.  
Object. 3. Yea but say some, this may be done; for the debet, or licet at least Saint Paul gives warrant; 
1 Tim. 4.14.  his words imply a practise of Ordination by the Presbyters hands; Neglect not the grace of God which was given thee by the imposition of the hands of the Presbytery; Presbyters then, and not only Bishops, imposed hands upon Timothy.  
This Objection shall receive its answer out of Calvins instit. cap. de fide. Sect. 50.  
First, That it was certain none of the Laity, but the Pastors only did impose hands; but whether divers of them did it, or one chiefly among them, is uncertain; notwithstanding Manus Presbyterii in this place, yet Calvin is resolute, that Saint Paul only, and no other imposed hands upon Timothy; and his proof is 2 Tim. 1.6. Stir up the grace of God in thee, by the putting on of my hands, signanter, my hands; and therefore it was not necessary that in the Creation of Timothy a Bishop there should be Presbyters admitted to his Ordination.  
Secondly, By Presbyterium is to be understood, not persona, but munus; not the persons that did ordain, but the Office to which Timothy was ordained; so Calvin understands it, Manum Presbyterii, non de seniorum collegio, said ordinationem ipsam intelligo, quasi diceret, Fac ut gratia, 
Hieron. Primas. Ansel. Haymo. Lyra, omnes in hunc locum.  quam per manuum, impositionem recepisti, cum te Presbyterum crearem, non sit irrita.  
But if we shall understand with the Ancient Expositors, personam, not munus; then Presbyterium in this place, is no more than Collegium Presbyterorum, or totus Presbyteratus ordo, which I mentioned before, who might assist, and impose hands together with Saint Paul in the Ordination of Timothy; and yet that these were of no higher order than Presbyters, will not be so evident out of the name, as shall by and by appear.  
They object in the second place, against the institution of Bishops, that they are not of Divine Ordinance; that Munus ejus est humano sensu inductum, Calv. Sect. 52. and to this purpose, Hierom is alleged, Noverint Episcopi se magis consuetudine, quam Dominicae dispositionis veritate Presbyteris esse majores.  
Resp. 1. As I have shewed before, their institution was in the Apostles, and their Ordination {αβγδ}, Acts 1. by our Saviour himself, John 20. They were not then humano sensu inducti.  
Secondly, The Church hath ever had them, and honoured them by that name, as is evident by all Ecclesiastical Stories, and Ancient Fathers.  
Thirdly, That Tradition, were it no more, which hath antiquity, universality, and consent of Scripture to speak for it, is more than human; and such is this; for so ancient it is, that the institution appears not in any Council, nor indeed can it, because it came from Christs example, and from the Apostles dayes hath been so universally received, that in the Patriarchal Seas the Catalogues of the first Bishops are yet extant; and to is {αβγδ}, to posuit vos Spiritus Sanctus Episcopos; to the seven Angels of the seven Churches in the Revelation, &c. I know not therefore why man only should be said to be the Author.  
Fourthly, Farther, the Apostles practised what our Saviour began, ordained Bishops to succeed them, as I proved before; and if Calvin's own Rule be true touching the Ceremony of imposition of hands, Licet nullum extet praeceptum de manuum impositione, quia vero fuisse in perpetuo usu apostles videmus, 
Loc. cit. sect. 50.  illa tam accurata eorum observatio praecepti 'vice nobis esse debet; then it will follow that Bishops are not humano sensu inducti; but that there is as strong a proof for their institution as a precept amounts to, because it was in perpetuo usu apostles, as I now made good; Traditio Apostolica toti orbi manifesta, as Iraeneus calls it, lib. 3. cap. 3.  
Fifthly, True it is that poor Hierom hath been pitifully lased for his hasty words; Michael Medina fetched blood at Trent, when he enrolled him for this with Aerius in the Catalogue of heretics; but he might have spared the good old father; for the good mans meaning was not with Aerius, to remove out of the Church the order of Bishops;( for he establisheth their power in divers places, and maintains that they are necessary in the Church for avoiding of schisms) he doubted only quo jure they exercised their Authority; whether Consuetudine Ecclesiae, or Divinae dispositionis veritate; and positively resolves for the Negative, in which he is to be blamed; if his words be not to be mollified by Bishop Bilson's interpretation, Perp. Gov. of the Ch. cap. 12. pag. 236. The truth is, he was a Presbyter only, and no Bishop;( Arrius and Aerius, and Valentinius stomached that others were above them, men of less deserts, as they conceived) it might be Hierom's case; and if not so, yet we know that he was too much addicted to a Monastical life, and displeased with John the Bishop of jerusalem, who as other Bishops, oftentimes drew forth some marks to the service of the Church from their cloisters; this perchance moved Hierom's blood, whom the World knew to be of a choleric nature, and in his heat he easeth his spleen, Noverint Episcopi.  
Sixthly, But were not this so, but that he spake in cool blood, what reason is there to believe his single word before a full Jury of Orthodoxal Fathers, in whom they might have red presently after our Saviours Ascension, 
Vid. Winch. opusc. pag. 170.  Bishops ordained, constituted, placed in several Churches by the Apostles themselves? it must be wilfulness and partiality in them to pass by so full a Testimony, and pick out, and press an inconsiderate sentence of a hasty man.  
But what now if out of these very words of jerome, it will appear that Bishops were ordained in the Apostles dayes? Antequàm, saith he, fi●rent studia in Religione,& diceretur in populis, Ego sum Pauli, ego Apol●o, ego Cephae, communi Presby●erorum consilio Ecclesiae regebantur: postquam vero unusquisque eos, quos baptizaverat, suos esse putabat, non Christi: in toto orb decre●um est, ut unus de Presbyteris electus sup●rp neretur caeteris, ad quem omnis Ecclesiae cura pertineret,& schismatum semina tollerentur, &c. Hieron. in 1. Cap. ad Titum,& in Epistol. ad Evagrimu.  
Out of which words I thus argue: When Shismes began, and one said, I am of Paul, then were the Churches committed to the chief care and pre-eminent charge of one; But these schisms arose in the Apostles time; therefore. And this one was a Bishop by Jeroms confession. And out of Ecclesiastical story it is evident, who this one was in the Patriarchal Seas. And this one there set viventibus& videntibus apostles, and I dare say, constituentibus. For I say no more than I will prove by the Ancientest Records of the Church.  
Thirdly, They Object, That no Argument can conclude for Bishops from the name Episcopus, because that the name of Episcopus and Presbyter in the Scripture are promiscuously used; and to this purpose they all●dge the 20th of the Acts, where the Presbyte s of Miletus are afterward c●ll'd Bishops. 2. And the first to the Philippians, where Saint Paul sends his greeting, Episcopis& Diaconis; why should he sand greeting to the Bishops in the plural number, when he writes to one Church only, except the Presbyters were those Bishops? 3. That the precepts which are given to Timothy touching Bishops, agree to Presbyters, whose name is there omitted; for from the office of Bishops, Saint Paul descends to Deacons. 4. That Saint John calls himself a Presbyter, John 2.& 3. Epist. Lastly, That Saint Paul writing to the Hebrews, gives his precept for obedience, {αβγδ}, in the plural number; and therefore there were divers praepositi in the same Church, not one Bishop only.  
Resp. We answer, that {αβγδ}, is {αβγδ}, an Argument that sets a good face on the matter, and hath no substance in it, because quaedam dicuntur de, said non insunt in. And therefore as we do not conclude that there were Bishops in the Apostles times, because there were that bore the name; so neither can they conclude, that these Bishops were no more than Presbyters, because they were called Presbyters. The truth is, that though they might communicate in name, yet they were two really distinct Offices, which we prove from their power of Ordination, of jurisdiction to them reserved, and not from the names; or at least that if there were not in Ordine Episcopali novus character, certe character Presbyteralis extensior, vel mayor factus nova manuum impositione.  
Secondly, That their names were confounded we grant: for B●shops were called Presbyters, and Presbyters Bishops, {αβγδ} but afterward, saith the same Father, there was a distinction made. 
Chrys. in 1 Phil.  The name of a Bishop properly given to a Bishop, and that of a Presb●ter to a Presbyter, these functions were subordinate one unto another; the Priesthood to the Bishopship; that lower, this higher; and in the common phrase of men, it is no absurdity to give the appellation of the lower orde● to him that is in a higher decree. Lawful it is to call a Doctor by the name of Master, or an earl by the name of Lord or Baron, because they are so, the higher Honour including in it the inferior. But from hence to ar●ue that a Dr. were not superior to a Mr. of Art, or an Earl to a Baron, were an absurd inference.  
Object. But were it not absurd to call a Baron an earl, or a Master a Doctor? Though in respect of subordination the superior may be called by the name of the inferior when he hath both capacities in him; yet to put a higher Title upon an inferior is not justifiable; you may then call Bishops Presbyters, but not Presbyters Bishops, except they were so.  
Resp. Saint Chrysostome answers this Objection, that though now to do it were absurd; now, when {αβγδ}, each hath his proper name; yet then to call them so, was no {αβγδ}, because it was a common custom; quem penes arbitrium est& vis& norma loquendi; and the reason why they did so, might be this.  
Such was the love, and humility, and unity, and alacrity in the Presbytery of those times, to discharge the Office to which they were called, that the Bishop upon the highest stair, would descend, and submit, if need required, to execute the Office; not only of the Presbyter, but even of the very Deacon too. Then according to our Lords direction, {αβγδ}, was in the Family {αβγδ}. Then as Chrysostome observes, Apostolatus non erat dignitas, 
In Act. 3.  non honor Apostoli, said opus& Ministerium; and therefore they writ in a low style, We your servants for Christs sake, 2 Cor. 4. and to their brethren, {αβγδ}. Chrys. in 1. Phil. St. John, {αβγδ} and St. Peter to his fellow Presbyters, {αβγδ}. No marvel if they took the name to themselves, when they did execute the Office.  
Thirdly, To that place of the Philippians that seems to enforce, that either there were divers Bishops at Philippi; or else, that they were no other than Presbyters, because their name is omitted in the Salutation; it is Answered  
First, by Chrys. Theod. Hieron. and Ambrose, That in one City there could be but one Bishop. 
Vid. Winch. opusc. p. 167.  To which purpose Bilson, Cap. 13. produceth 9. Fathers.  
Secondly, That under the Name of Bishops, both the Orders, & Episcopatus& Presbyteratus, may be understood; the Name being common to both, in that exceptâ ordinatione,& jurisdictione, the Offices are common; yet Chrysostome, Theodoret, Oecum. Hierom. by Bishops in this place understand Presbyters.  
Thirdly, Ambrose refers those words to the Bishops and Deacons that were with him and Timothy, and not at Philippi, thus ordering the words, Paul and Timothy the Servants of Jesus Christ( to all the Saints that are at Philippi) with the Bishops and Deacons; making it to be an indirect Syllepsis; and the fence to run thus, Paul and Timothy, and the Bishops and Deacons, to the Saints at Philippi; for had he written to Bishops, he would have name them as he did Titus and Timothy.  
Lastly, As Epiph. hath observed against Aerius, haeres. 75. In divers of the first Churches converted to Christianity, there might be no Presbyters at all. For there needed none; the number of the faithful was so small, that the Bishop with his Deacon, might very well supply the place. Power he had to do it; for the whole essential Character of Priesthood was resident in him; quicquid enim presbyter facit,& Episcopus facere potest; and will he had to do it; for his love and care was such, that he was wil●ing invigilare gregi; he took his Office to be {αβγδ}, opus& ministerium, as but now I alleged out of Chrysost. And this might be a reason that Saint Paul sends his Salutation to the Bishops and Deacons, and not the Presbyters at Philippi.  
We read of Greg. Nyssen when he first came to be Bishop of Neocaesaria, the whole Church consisted but of seventeen Souls; 
Estius in 1 Tim. 1.3.  and what needed he then a Priest under him to Rule and Guide them? And this might be the case of Philippi; but I stick to the second Answer as more probable.  
Fourthly, The precepts given to Bishops in Timothy, belong for the most part to Presbyters; it had therefore been in vain to repeat them with their names.  
Lastly, To the Objection taken out of the Text, the Answer is very easy. For first Saint Paul wrote {αβγδ}, to the Hebrews dispersed in P●ntus, Asia, Galatia, Cappadocia, Pamphylia; &c. as well as dwelling at jerusalem; not to one particular, but many Churches; and what hinders, but in those there might be divers Bishops?  
2. Or else praepositi is not so to be understood of the Bishops here, as that the rest of the Clergy is to be excluded; for every Clergy man is {αβγδ}, upon the stair, a degree higher than a Lay-man; and in some sense or other praepositus. Obedience then to him is due; subjection according to his Rank; first to the Bishop, then to the Priest, after to the Deacon; because every one in his place is a superior: Saint Paul therefore speaks in the plural number, because in the Church there be divers Orders of Rulers. So obey them, that you exclude not the Bishop; so the Bishop, that you exclude not the 〈◇〉.  
3. Or perchance St. Paul might understand the Collegium or Senatum that I before mentioned, evident it is, that such a one there was at jerusalem, Acts 8.14.& cap. 11, 22.& cap. 15.4, 6. and that it continued long; in which were Apostles, and Elders; and therefore St. Paul writing to the Jews, might have an eye unto these praepositi, among whom there were divers Bishops.    

A Vindication of the Ecclesiastical, or Church Censure.  1 Cor. 4. vers. ul●. Or as the Greek Scholiasts, 
Oecum. Theoph.  the first verse of the next Chapter. 
{αβγδ}.  
What will ye? shall I come unto you with a Rod, or in love, and in the spirit of meekness?  
A Word there is in the Text, it is {αβγδ}, may I come? and it suits with the present occasion. The Apostle was absent at this time; at Philippi, as some; at Ephesus, as others think; yet he makes a promise of a journey ere long to Corinth; {αβγδ}, I will shortly come unto you; positively, at the 19. vers.  
A journey; not of compliment, nor yet of pleasure, but of necessity and profit for the Church. Veniam& Cognoscam; {αβγδ} Cognoscam, a juridical word. Matters there were in the Church of Corinth much out of Order, fit for a spiritual Cognizance; and therefore he resolved to come to them speedily, and keep a spiritual Court.  
1. That 
Cap. 3. ver. 3.  carnal people had their Zealots, who raised a faction about their 
Cap. 1. ver. 12.  Teachers. Apollos, saith one, is 
Act. 18.24.  a very eloquent man, and mighty in the Scriptures: in comparison of him, Paul is but 
2 Cor. 10, 10.& 1. vers. {αβγδ}. Chrys. hom. 2. in Psalm 50.  {αβγδ}, speaks but like another man; and therefore {αβγδ}, I am for Apollos, 1 Cor. 1.12. Well, quoth another, it may be so, 
2 Cor. 11.6▪  Pauls person may be weak, and his outside very mean, yet his l●tters are writ with power, and carry weight with them, and for this, {αβγδ}, I prefer Paul. Neither of them both, quoth a third, is to be compared to Cephas; he is the Rock, he is the Head of all Apostolical power; {αβγδ}, and for that I lean to Peter. Scinditur incertum, &c. This was the state of the Church of Corinth at that time, b●ing distracted by a few, hot, contentious, factious spirits.  
2. And, as it falls out in contentions of this Nature, many things in life and the exercise of Religion, were out of square.  

Cap. 5,  1. An incestuous person tolerated.  
2. Much vexation by unnecessary suits of Law.  

6,  3. Fornication too much winked at; the Apostle was fain to prescribe a remedy, cap. 7.  
4. Things offered to Idols, scandalously eaten.  
5. Little reverence used to the blessed sacrament.  

8, 11.  6. And( that which undermineth the foundation) the Resurrection of the body called in question, cap. 15.  
High time you must confess this was for a visitation, {αβγδ}, to set in joint again what was started aside. Thus much the Apostles presence was like to effect, and that he promiseth.  
But yet before he sets one foot forward, he gives an intimation of his Apostolical power. both for Cen●ure and Indulg●nce; A Rod he had by Christ put into his Hand, and Love he had couched in his Heart; in their power it was to make choice of either. To them the motion is made, and the option referred, Quid vultis? What will ye, &c.  
The words are {αβγδ}, of one who purposed to stownd them a little, 
Oecum. in loc.  and put them in a fear; Very lively, and quick; and so much the quicker and livelier, because the phrase is question-wise. The very figura dictionis puts life and spirit into them. Veniam, I will come, is but a heavy and flat expression, to Q●id vultis ut veniam? And to me it shows a little of the Apostles zeal; as if he were heated that they were so hot, so hotly bent to faction, so eagerly enflamed to i●cest.  
You may then, if you please, take notice of the manner, and of the matter of this vers.  
1. The manner of delivery is passionate, by a double Interrogatory, and makes the matter del●ver'd more tart and piercing.  
2. In the matter you may consider,  
1. That he would take a journey for their sakes.  
2. What he would bring with him when he came, Meekness, or a Rod.  
3. And that the reference was made to them, of which these two he should make use of.  
So upon the account there come to be handled these points.  
1. That a zealous eloquence well becomes Gods ambassadors.  
2. That a veniam, a visitation is sometimes necessary.  
3. That the execution thereof be so far as may be, with love and meekness.  
4. That where love cannot, there the Rod must take place.  
5. That it rests in the visited, which of the two the visitor shall use; by an {αβγδ}, the Apostle deliberates, and consults with them what he should do; Quid vultis?  
You see the boundaries of my discourse: With the manner I will begin, and with what I observe from thence, that eloquent expressions fired with zeal, are fit for such as are sent upon Gods errand.  
That a man should be {αβγδ}, came out of the {αβγδ} at Athens; Paul teaching in Tyrannus school, neither admits, nor practiseth it; 
Lips. Man. ad Stoic. ph. diss. 7. Tul. pro. Murena.  angry he may be, and angry he is; and then most angry, when God is angered. His own affronts he could easily pass by; but if a brother be scandalised, and by that scandal Christ less set by, or Religion discredited, then {αβγδ}, 
2 Cor. 11.29.  pure zeal sets him on fire; and the flamme cannot be suppressed, but it breaks out into some such passionate question as this, Quid vultis? what mean you? will you have a rod on your back for this?  
Now the passion in my judgement, became the Apostle well; and the like will well become any discreet zealous Minister of God.  
For first it removes the Objection, Si vis me flere, 
Horat. Art. poet.  dolendum est Primum ipsi tibi.  
Secondly, Then a speech so enlivened, hath more activity in it, and works more nimbly upon the Anditory.  
You are the Salt of the Earth; 
Mat. 5.13.  and in Salt there is sharpness by which it pierces, dries up all crudities, and so preserves. Will insulsa oratio ever do this, think you? I pray tell me what good he did, 
Aristoph. {αβγδ}. Hom. Il. β.  except raise a tumult, who being {αβγδ}, stepped up, {αβγδ}, chatter'd like a Daw, he knew not what!  
Words that are either watery in themselves, or run away like Water apace out of a Preachers mouth, have but a watery fatuous relish; 
Psa. 58.7.  they coldly affect, and do little good, God wot. Aculei, 
Eccl. 12.11.  Goads they should be acutely pointed, if ever we mean they should pierce home. The Masters of the Assembly fasten none but such; and such only are quick and powerful, and sharp, and pierce, 
Heb. 4.12.  to the dividing asunder both of soul and spirit.  
That which I would have, is this, That Sermons be not made to the people in a heavy, insipid style, without any Art or Elocution at all; but that they be framed by the Prophets and Apostles mould, to whose Writings the Honey of Nestor was but windy stuff. Take, my Brethren, the Prophets for an example, who did not barely teach necessary Doctrines, but by Tropes, Figures of Diction, Elocution, and Amplification: In a word, by all Rhetorical Artifices did work upon the affections, to embrace what they taught. Neither did our Saviour, or his followers, come short in this Art.  
Go therefore, and do you likewise: Your zealous reprehensions will search deeper, when rubbed in this Salt; and your loving admonitions be taken down with more delight, when they are perserv'd with this Sugar.  
But I will leave this point, having perhaps pressed it too far upon so small an occasion; I come unto those observations which are more pertinent, and properly issuing from the Text. The first of which, is, 
Gwae'r mill ni will ei berchen. Wo to the Beast the Master sees not. Prov. Wall. tart. Apolog. cap. 9. & ad uxor. l. 1. c. 5. Lactant. lib. 5. c. 9. & lib. 6. c. 20. Nonn.& Hesych. Ill. in {αβγδ}.  That  
2. A Veniam, a journey to visit the Church is sometimes necessary. What the eye of the Master is unto his Beast, the eye of a Physician to his Patient, or the eye of a Shepherd to his sheep, that, and much more is the eye of a Bishop to his flock; and therefore it is necessary to come and see how they do.  
To bring forth children, and leave them to the wide World, without ever more casting an eye after them, is an Argument of an hard heart. Some Civil Nations have done it, but they have always been branded for it with cruelty. True spiritual Fathers know not how to be thus obdurate; but as they have begotten them by the Gospel, ver. 15. and traveled with them ●ill Christ be formed in them; 
Gal. 4.19.  so are they careful of their Nursing and Education, and ever and anon will come and see how they come on, and take their breeding.  
This was the Reason that the Apostles themselves made journeys to the Churches they first planted; they did not found them, and so leave them, but went over them again; so that I may safely affirm, that to visit Churches, began with the Christian Church: And every visitation is either {αβγδ}, or {αβγδ}. as the terms were borrowed from physic, so was the end to comfort, prevent and cure; in the first visitations we shall find all these.  

Baron. An. 39. Tom. 1. n. 26.  Baronius by virtue of those words, Acts 9.32. Peter went through all quarters, will needs have the Apostle to be the Visitor General: 'tis likely the Cardinal, in whose head there swam the dream of a Monarchy, enlargeth his circuit too far; That a Visitor he was, I easily grant, as Saint Paul was, who with Barnabas did visit the Brethren in every City, 
Acts 15.36.  wh●re they formerly preached the Word of God: These were the first visitations we red of, and they were {αβγδ}, wholly for comfort, in the nature of Cordials; the end was ●o see {αβγδ}, how they did, ver. 36. {αβγδ}, to confirm the Churches, ver. 41.  
To these there succeeded another at Miletus, Acts 20.17. and this was a Provincial Visitation, where we may find a fit Precedent for such a Synod.  
1. A Visitor, Saint Paul.  
2. The visited, the Clergy, the chief of the Clergy, Bishops; for the {αβγδ}, ver. 17. were at the 28. {αβγδ}.  
3. Concio ad Clerum, a Sermon at the Visitation, preached by Saint Paul.  
4. The end, the safety and well-being of the Flock; that they would take heed Et sibi& Gregi, to themselves, and to the Flock; the Synod was wholly {αβγδ}, or ad Cau●elam, to make both Shepherd and sheep heedful of the Wolf.  
Now a man would judge that not Saint Peter, as Baronius dreamed, but rather Saint Paul had been the Vicar-General; for in this place he gives warning of another Visitation; he had gone through Syria and Cilicia, Derbe, Lystra, and Iconium, Phyrgia, and Galatia, &c. and was now coming to Corinth. And what to do can you imagine? In the same manner as some Ladies and Courtiers use to visit their friends more for form, than love; no such matter, it was no such idle visit: When he came he would keep a Consistory, 
Ver. 19. Cap. hujus.  and call those that were puffed up before him, and he would know what was in them; not their words, but their power; yea, a Rod he had, Authority to punish, and if necessity required, they should feel he would fetch blood; his Visitation in this place was {αβγδ}, to Reform the schism, and amend the Manners of the full-fed Corinthians.  
2. This was the practise of those Virgin-times, and the succeeding Churches took it up by their example; 
Tarra. Can. 7. Episcopi annuatim dioecesin visitent. Toled. Can. 3 5. Per cunctas d●aeceses& parochias suas per singulos annos Episcopos ire oportet.  they supposed that might be of use still, which was of use then; and that abuses by this means might be prevented or reformed, as well as at first. Hence the Bishops were commanded to visit their diocese; they had their very name from it, {αβγδ} ab {αβγδ}, which is to visit; their name will put them in mind of their office, which if they forget, the Decrees of divers Councils will pull them by the ear; that of Tarracon, Can. 7. enjoins that it be annuatim; the fourth of Toledo, Can. 35. that it be per singulos annos; and that of Trent, that it be quolibet saltem triennio, Sess. 24. which is the order established among us, yea, and before that Council.  
When this order was first enacted, it is hard to judge, but it is like to be very Ancient; 
Can. 1.& 2  for the second Council of Braccara( that prescribes a Form how Bishops ought to visit their Churches) speaks of sicut antiqui Canones ●ubent; and I have red in some Canon, that all is to be done Secu●●um antiquum ritum& consuetudinem: An old custom then it was, and there were old Canons for it, and foot-steps thereof it is easy to trace in the practise of the ●●●st Ages.  
For it is evident that the Chorepiscopi, either in the absence, or sickness, or peradventure negligence of the Bishops, supplied this place; and of these there is often mention made in the Epistles of Damasus, the Ancyran and An●iochian Councils; and by this means there grew such estimation to those Rural Bishops, and so small regard of the Episcopal power, that the Councils thought fit to call them to task. The Ancyr. Can. 13. that they should not ordain; for that indeed was a mere usurped power. The Antiochian, Can. 10. Ut modum proprium rec●gnoscant, &c. that they should know their place; and the Laodicean quiter removed them; {αβγδ} mark that word, {αβγδ}, 
Laodic. Can. 57. Anim●d. in Epiphan. mures. Glossar. Verb. {αβγδ}.  you may translate them with Pe avius, Visitatores; with Meursius, Lustratores, or else C●r●itores, whose Office was, as Balsomon glosses that Canon, to ride their Circuit, and visit all the Churches in that diocese, and to inquire of their well or ill being; {αβγδ}, as his words are, {αβγδ}. The like may be collected out of Genna●ius in h●s Encyclio, save that he placeth them after the {αβγδ}, when indeed they did, as is evident by the words of the Laodicean Council, succeed in their places: But be it as it will, Visitors▪ these Circitores were, and for the Bishop; whence we may collect that the Visitors Office was Episcopal at first, and very Ancient.  
3. But because it is impossible that any constitution should be so well made, but in the execution thereof there may be much wro●g done; therefore the wisdom of the Church hath made Visitors over these Visitors, 
Quaran. author. A●chiep. 28, 29, 30. &c. Ivo. Ep 182. 1 Conc. Lateran. cap. 6. A●chiep●●copus E● coporum p●nc●ps Con. J●. d● A●on. in const●t. O●hm. cap. d● Off. Archiep. Linwood. de tem●or. o●din●nd. not. f. constit. Richard. de cen●u. cap. fin● in 6. Sess. 24. cap. 3.  and set an higher eye to overlook them. The Canons have ordained the Metropolitan to be the General-Visitor in his whole Province, and given him a facul●y to inquire how his sheep are dealt with; easy it were to heap up Decrees of Councils to this purpose. The sum of what they deliver is this, That the Arch-bishop is Custos Canonum in his whole Province, that he is the univ●rsal Rect fire of all customs; that Jure positivo, by a Church-Law he is the ordinary Judge; that the Bishops are subordinate to him, and have dependence on him; and therefore he may come and visit his sheep, take some part of their milk and wool, inquire in what pasture their Sh●pherds feed them; call any man to an account who doth deglubere, when his Warrant runs only tondere; and if he be found faulty that way, or any other, Authority he hath to censure or punish h m; that to him either by Appeal or Devolution any case may be referred.  
And therefore our new Masters of Trent were over-magisterial, when they exacted à Metropolitanis post plenè visitatam propriam dioecesin non visitentur Ecclesiae Cathedrales, neque dioceses svorum comprovincialium, nisi causâ cognitâ& approbata in Synodo Provinciali. They might have kept their nisi to themselves, the Cla●se is too too childish; by it they would seem to grant a favour, which no Metropolitan is like to enjoy; for who can conceive that the Bishops within the Province would ever consent to an inhibition, or approve the Arch-bishops Reason, when he meant to visit them?  
They have removed the old Bounds, let us let them alone; these are the Fence about us; and though they cost us somewhat the keeping, yet the charge is not to be valued, 
Episcopus quasi uperspeculator, ●uperintendens. Linwood. fol. 17. 6.  in regard of the benefit; did they not over-see us, we should perhaps feel other Visitors, such as would never make question in what manner they should come; put it to you, wi●h a Quid vultis? but put it upon you with Rod enough.  
Veniam in charitate;] I will come in love; of which in the next place: For however the Rod stand first, yet it is to be used last; and when taken in hand, even then to be guided by love; for love stands in this Verse as the point in a circumference, from which all the lines are drawn.  
1. His journey to visit issued from thence; a matter of much pains it was, and he would never have undertooken it, had it not been out of mere love.  
2. The lenity and mildness with which he would proceed when he came, was but a gracious impression of the loving spirit; mildly he never would have dealt with such a froward people, had he not loved them.  
3. Yea, but what say you to the Rod? is there love in that? yes love, and great love certainly, which put this Instrument into his hand, and not a sharper weapon; for however to punish, seems to proceed from wrath and anger, not love; yet when it is executed with a fathers hand, and laid on with a Rod only, from the bowels of love it proceeds; Castigat, non quod odio habet, 
2 Cor. 10.8.  said quod amet; {αβγδ}, not {αβγδ}: for Edification, not for Destruction; which moved Saint Augustine to observe upon this Text, Et Virga Charitatem habet.  
Lastly, In his quid vultis, there is great fervour of love; that be the offence very foul, yet it was in their choice whether they would be whipped for it; that depended upon their carriage {αβγδ}; may I come, saith the Apostle? he doth as it were ask leave of them. 
Hebrais. est. the subjunctive mood for the indicative; {αβγδ}.  Love then there is in his journey, love in his lenity, love in his Rod, love in his question; the center love in the midst of the Verse, makes fluxus punctorum, all the points to meet in it.  
{αβγδ}, Iron-sides there be in the World, who as if they were of a foreign Body, have no fellow-feeling of a wounded part; Quod pereat, pereat, 
Zach. 11.9.  is their churlish tone; and that which is cut off, let it be cut off; ready enough they will be to supplant a man, but staff he shall have none from them to stay him, that he fall not; nor hand he shall have none to help him up, when he is fallen; what becomes of any besides themselves, they reg●rd not; thus these sibi nati: But our Apostles name cannot be entred in this Roll; they, the Corinthians, his children might be what they should not, a Schismatical, Heretical company, Separatists, and scandalous sinners; yet a spiritual father he was; through the Gospel he had begotten them, ver. 15. and therefore he could never put off the bowels of compassion.  
See how all these just occasions of dislike offer themselves in the Church of Corinth, for which the Apostle doth not yet desert them, as if God by his love would teach us what to do in the like case.  
1. heresy they were guilty of, Haeretici n●scientes at lest they were; for they were utterly ignorant of, 
tertul. de Resur. car. cap. 1.  if not flatly denied Fiduciam Christianorum, the Article of the Resurrection; our Apostle is forced at chap. 15. to prove it unto them by invincible Reasons and Demonstrations.  
2. Their schism was grown to a great height; every one had his Master to follow, 
1 Cor. 1.12.  Apollo, Paul, or Cephas, just as the wind of his own fancy carried him.  
3. As for their sin, that was become clamorous and impudent, {αβγδ}, 
1 Cor. 5.1.  all Corinth rung of it again.  
4. And to this their spiritual father they proved ungracious children: nothing he could do could please them; Not his person, {αβγδ}, 
2 Cor. 10.10.  a weak man he seemed, he carried not Majesty in his looks; N●● his office; for as if he had not been Legatus à later, he must come in the second Form, and not be matched with the chief Apostles: No, nor his preaching; 
Cap. 12.11.  for though his letters were {αβγδ}, yet when he came to a Sermon, all was {αβγδ}, addle stuff, 
Cap. 10.10.  they could make nothing of it.  
This they were, and thus they dealt by him; and yet for all this, Audi sanctam insaniam, saith Bernard, in a case much like this; 
De natura amoris Divini. cap. 3.  with us this were madness, not love, thus to love, where there appears no cause; thus to love, where we are not beloved; but be it what it will be, so mad Saint Paul will be; Whether he be besides himself, or sob r, the love of Christ constraineth him;& affirmato est animo, obstinate and stiff he is in this to do as he does; 
2 Cor. 5.13, 14  love {αβγδ}, not only those that loved him not first; but {αβγδ}, those which loved him not again. 
Chrysost.   
An excellent pattern for us to work by, that aim at the same end that he did, to take men, and save souls, that nothing bring us into hatred with their persons; nor unkindness, nor sin; nor heresy, nor schism should quench our love; obstinately we should resolve to become yet more vile to do them good; follow them, and prosecute them even revolted, in the words, St. John, forgetful of his years, did his flying young man; Oh my son, Why fl●est thou me, thy father unarm●d, and old? Oh my child, tender my case, be not a●raid; 
Euseb. lib 3. cap. 23. ●x Clemen. Alex.  as yet there remaineth hope of salvation; I will undertake for thee with Christ, I wi●● die for thee if need be, as Christ did for us; I will hazard my soul for thine, trust to me, Christ sent me. Love should transform us into any thing, make us become all things to all men, to win some. 
1 Cor. 9.22.   
Aaron had a very untoward people to deal with, 
Exod. 32.22.  and therefore he doth thus apologize for himself to Moses, O my Lord, thou know●st that this people is set upon mischief; which caused Saint Stephen to set two brands upon them, and that justly; one upon the neck, and the other in the heart; {αβγδ}. 
Acts 7.51.  And yet was he commanded to carry them in two eminent places about him, in superhumerali,& in pectoral●, 
Exod. 28.12.& 21.  upon his two shoulders for a mem●rial, that he might call to mind that the peoples burdens were tied fast to his back; and in the breast-plate beautified with twelv● stones, and in every ston the name of a Tribe, that his eye might pr●mp't his heart, how dear the safety of that people was to be unto him. By patience he was to carry them on his shoulders, by love to lodge them in ●is bosom; in sin, in his bosom; there where the Nurse carries her child; there where the kind husband lays his wife; there they will be next the heart, and the heart is the seat of love; God will have his people be in the High Priests breast, upon his shoulder, above the rest.  
And a word there is in this Text, though a little one, that being well weighed, will persuade them to accept of the burden; it is Vos; now who were they? Look back to chap. 1. ver. 2. and you shall find that they were the Church of Corinth, men that were sanctified in Christ Jesus, and called to be Saints; sanctified I say, and reputed to be Saints, notwithstanding their schism, heresy, and notorious sin; and can any love be too dear for such? God so loved them that he gave hi● Son; his Son so loved them, that he gave his life; and shall the Priest love these so little, as not to bestow his pains? The price is that which makes every thing of esteem.  — Magis illa juvant quae pluris emuntur. 
Juv. sat. 10.  
And of the higher esteem any thing is, the more eagerly it is affencted; let it be so in this case, where the price was the blood of the Son of God, and the Church the purchase; that which was so highly prized, and so dearly bought, may well be the object of our love, most tender and dear to our affections, ever under our eye, upon our shoulder, and laid next to our Heart. And put case we meet with a discourteous people, and a profane, seditious multitude, yet Eliahs spirit doth not so well, till we have tried what we can do by love, and with the spirit of meekness, {αβγδ}.  
4. {αβγδ}] And meekness is one of the ways that love shows itself, Charitas benigna est, 1 Cor. 13.4. Kind it is, and so kind, that it pities those that are in misery; rejoiceth not over them, but is willing to redress their wrongs, relieve their wants, reform their errors, and procure their welfare.  
It becomes not a superior to give that command of that bloody Emperour, 
Tacit.  Ita feri ut mori se sentiat; rather if he must punish, to be drawn to to it unwillingly, aculeo justitiae misceat mell clementiae; and wish with Nero in his golden dayes, 
Seneca de Clementia. lib. 1.  Quam vellem nescire litteras, when he is to sign a penal Warrant. sins are sores, and there is great Art in curing them; a Corrosive when it is requisite, laid on with a gentle and easy hand, will be less felt, and better taken than a Lenitive clapped to in a boisterous manner. It is reported of the Judges of China, that their words are accompanied with such an incredible sweetness, 
Hist. of the Court of China p. 220.  as they are gracious even to those whom they Condemn. For by this kind usage it will appear that all is done animo medentis potius quam saevientis, that it is not the purpose to Torture the disaffected party, or to put him to pain, farther than the necessity of his Cure requires.  
But this is not a work for every man to undertake. Vos qui spirituales, Gal. 6.1. a carnal-minded, man hath no skill of it; flesh and blood is too proud and insolent, to restore in meekness a poor Christian-lapsed-soul. 'tis a task only to be performed by such an heart which is softened by the Unction of the Divine Spirit. And therefore our Apostle asks not simply, whether he should come in love and meekness; but in a new phrase, never to be red in a profane Author, in such love and meekness as the Spirit of God did breath into him.  
5. {αβγδ}] Another direction this is to proceed by, proper and peculiar to a Christian.  
1. Love is one Rule.  
2. Lenity another.  
3. But Sp ritus lenitatis, is a third, and far beyond either of the other two. For love and lenity will not be kindly till they come from within; and from within they will not come, till the Spirit dwell in the Heart. Get the Holy Spirit thither, or else his Graces will not come there; moral civil virtues without him you may have, but Graces you shall not have; something to commend you to the world, but nothing to commend you in the eye of God. Many a Heathen you shall find highly extolled for their clemency and sweet mildness, who are, being compared with other Nabals, deliciae generis humani. 
Titus Imp. Sueton.  But because this gracious behaviour proceeded extrinsecus, was taken up for some worldly respects, perchance to be seen and praised of men, or arose from a natural constitution, or a careful education, it was neither kindly, nor yet constant; ever now and then you shall find it interrupted and soured with some Act of cruelty, as it fell out in Nero, that did but counterfeit the work.  
But when this sweet disposition is breathed from the Spirit of God that dwells within, you shall see with what freedom and ingenuity it will flow, and with what constancy and uniformity it will continue; so that truly gratum faciet, a Grace it will be that will make a mans person, and what he does, truly gracious in the eyes of God and men. The word Spirit then, in this place is not to be taken {αβγδ}, for it is added {αβγδ} it is no superfluous or paraphrastical term, but it hath its full weight added for necessity, in that it in spirits both our love and our lenity; quickens both, and sets both aright.  
'tis not unknown unto you, that all activity is from the Spirit, yea, even in mere natural bodies; take off that, and what remains behind but bruta pars, a mere earthly part, that is better cast away, than reserved. The Galenists know this well, who of the spirits of Vegetals, and the Paracelsians, that of the spirits of metals compose their Doses. By the spiritual parts they hope to effect what they desire. 'tis thus in natural physic, the spirits do all; but in spiritual much more; the Do●e will never work kindly, except there be some ingredients of the Spirit in it.  
Too too often when a brother is fa●len, homo exuit hominem, he considers not the slippery ground upon which his brothers feet stood, and that he hath the same seeds of evil in him, that his brother had; and therefore his feet may slip as his brothers have done, and those seeds may grow into as rank a stalk, and bear as bad fruit as they did in him. Upon the Fact we look, not that the person that committed it, is like to one of us. Hence we are so far {αβγδ} 'tis Saint Pauls word, Gal. 6. from setting in that which is out of joint, that if we find ought dislocated, or slipped aside, indicamus, irridemus, spernimus, homo homines, 
Bern. in Cant. 44.  delinquen●es peccator. We cry with Pilate, Ecce homo; we bring forth the bloody Coat, and make show of it openly, and ask in scorn, An haec tunic● filii, 
Gen. 37.32.  whether such a menstruous Cloth as this, can sit well upon a Childs back?  
I know not well what to say to it, but sure I am there is little of the spirit of meekness in this course; much there is of an Ishmaelitish nature in it; neither will all the precepts or persuasions of Moralists better it. 
Beru. loc. cit.  U●runtamen quod non potest natura, potest gratia. That man whom the Spirit of God shall anoint with this gentle oil, will presently recover his humanity again; nay more, have a super-unction of Christianity; and so his brother whom he is to restore, from the meekness of a man, and the spirit of a christian, shall receive help.  
Hitherto every line hath breathed nothing but Love; now you must give me leave to call for the Rod; and yet I promise you, non quod odio h●beam; The fault may be such, that a sour look must be put upon the matter, and the love that lies in the heart not without danger shown. Charitatem erga fidel●s Apostolus animo gerebat, non semper os●endebat. 
Estius in loc.  The Apostle did not always make show of the good-will he bore; neither may I, nor any other Spiritual Father, but chide we must, and fight we must, as occasion serves; and so I unwillingly betake me to that task, To the Rod.  
6. Where first I will show you what the Rod is; next, 
Rupert. in Mat. c. 10.  how it must be used.  
There is in the Scriptures Virga Dominationis, Directionis,& Correctionis.  
First, The Rod of domineering power; but this it is not; it being too much superciliousness in any Prelate how Eminent soever, 
1 Pet. 5.3.  {αβγδ}, to domineer over Gods Heritage. And yet a man there is, but it is the man of sin that hath made him such a Rod; and as if he were another Senacherib, virga furoris, takes upon him to whip the Kings of the Earth at his pleasure. His Parasites have  told him, that in ordine ad sp ritualia, 
Isa. 10.5. Bell. de Rom. ●on. lib. 5. c. 6. Mat. 20.26.  he may domineer, and lash whom he list; and it seems he believes them, rather than Christ. His Masters prohibition, Vos autem non sic, is out of Date; and Bernard was but an old doting Monk, 
Ber. de cons. l. 2. c. 6  to tell him Dominatio interdicitur, indicitur Ministratio; and the Abbot Rupert knew not well what he said, 
Rupert. in Mat. 10.  when he was so positive, Virga dominationis non est concessa Ministris Evangelij pacis.  
Our Lord had no earthly Scpter.  
1. None jure haereditario, not by inheritance; he might descend of the Blood Royal, and yet not be next in blood.  
2. None by Election; his question carries with it the form of a Negative, Qu●s constituit me in judicem? Luke 12.14. And when the people would have advanced him to the Crown, 
Joh. 6.15.  he fled, and hide himself.  
3. None by Conquest and Victory; for his war was not with earthly Princes, but with the Prince that compasseth the earth. His works he came to dissolve, 1 John 3.8. His power he did spoil, Col. 2.15. By him this prince was cast out, John 12.32. Caesar was no way disturbed by him; in this point he gave full satisfaction to Pilate, Regnum meum non est hin●. 
Joh. 18.36.  Upon which place St. Augustine, Audite Judaei, audite gentes, audi circumcisio; audite omnia terrena Regna, Non impedit dominationem vestram in hoc mundo. And therefore it is impudence in his Courtiers, to m●ke the Pope Lord of all, at the least of the Christian World, by a Donation from Christ, 
Alvar. Pelag. Aug. Triumphus citatus à Bellar.  when Christ himself as Man, or mediator, was no temporal Lord or King; and therefore much less gave any temporal Dominion to his Apostles. To put such a Rod into his hand, were to make the Disciple to be above his Lord; Esto ut aliâ quacunque ratione haec sibi ven●icet,[ viz. Papa] said non Apostolico jure; 
Bern. lib. cit.  nec enim ille alicui dare po●uit, quod non habuit. It was not then this Rod of Monarchy, Power, or Domineering tyranny, that our Apostle here means.  
Secondly, A second Rod yet there is, and it is the Shepherds Pastoral, by which every wandering Sheep is reclaimed from the wrong, and directed the right way. Precepts, and wholesome examples, frequent advices, good counsel, and exhortations in season and out of season, make up this Rod; and this our Apostle had made use of toward the Corinthians now for twenty ei●h● months; from a bad course he had dehorted them, to a right path he had advised; but they had this of the Sheep in them, that they would be always straggling; wherefore laying aside his Rod of direction, he calls for his corrective Rod.  
Thirdly, For as I  told you such a Rod there was, Virga correctionis, and this was it which St. Paul threatens to bring with him to Corinth, the Disciplining Rod, and therefore the Rhemists position on this verse is not to be rejected. 
Rhem. annot. in locum.  The Apostles had power of Censures and Discipline against ●ffendors. The word is Metaphorical, and fetched out of the School; Chrysostom interprets it in large terms, Poena,& supplicium. Ambrose takes in Correptiones, 

Hom. 14. in 1 Cor.  
1. de poenit. cap. 12. Chrys. hom. 30. in 2 Cor. Amb. l cit c. 14.   & increpatoines; but both at last speak out for excommunication. Venit in virga, qui à Communione Sacra convictum removet; and E●●ius upon this place is positive, Virgam nominat non gladium, tametsi gladium ab cissionis, i. e. excommunicationis jam cogitans quia Patrem se dixerat; patris enim est virgâ castigare Filium. And he that shall but read the next Chapter where he gives order for the incestuous person tradi Satanae, need not doubt, but that it was his intent to come to Corin●h with this Rod in his hand.  
But because there be, who are too busy with this Rod, plagosi Orbilij; who, forget ng that they are Fathers of Gods people, whip any man upon every light occasion, out of the Temple, fit it will be to set down some Directions for this Rod of Correction; and I know not whence they can be better fetched than from this Text, and context of the Apostle, which we have now in hand.  
For here we shall find 

1. In whose hand the Rod is.  
2. That it is a severe Rod.  
3. We meet with the person that must feel it.  
4. The quality of the Fact for which he is to be whipped.  
5. That it may not be taken off at pleasure.  
6. We have a solemn form to be used in the laying it on.  
7. The place where the offendor must suffer,  
8. And lastly, the ends for which all this is to be done.    
First, The Rod is in Saint Pauls hand, an Apostle, a Clergy-man; the pronoun Ego here appropriates to him: For it is not likely that he would terrify them with that power he had not. This Rod in Saint Pauls hand, is all one with the Key in Saint Peters; there was the same use of it in both. By this the chief Apostle might shut out, and let in; with this the least Apostle might whip out such as deserved it. 
1 Cor. 15.8.   
To them this power was promised; by name to Peter, Tibi dabo claves; but in him to all the Apostles, Petrus gessit Ecclesiae personam; quae ergo dicta Petro, dicta universae Ecclesiae, August. in Psal. 108. For to all it was bequeathed, John 20. by a formal conveyance, Quorum remiseritis peccata, remittuntur iis; and what was Peter and his Colleagues at this time? Lay-men, trow ye? not so, for they had their Ordination by virtue of these words, Receive the Holy Ghost; they had their Mission, As my Father sen● me, so sand I you; and then, and not before, they received their Commission, the tenor whereof was Reten●ion, or Rem●ssion of sin, injunction of Pennance and Absolution: So careful our Saviour was before he committed so great power into their hands, to make them capable of it. Neither was this their Commission temporary, or to last only for the Apostles dayes; because when they had run their razes, there would be as great sinners as lived in their dayes, who would have as great need of the grace of Absolution and Indulgence from the Priests Hand, as they could have. As Priests then, and not as Apostles, they received this power; to last for ever, as the Gospel which they preached was to be aeternum Evangelium, Rev. 14.6. to endure for ever; and therefore to be a perpetual Legacy to their successors. But in their places none but Priests succeed them, and therefore none but Priests can succeed them in their power and function. The Commission to loose and bind, was granted to none but to them and their Successors; and therefore it may be executed by none but by them and their Successors. In their Hands it is, and solely in theirs, in fieri, in esse, in conservari, in operari. Let them then in Gods name, quietly enjoy, what by Original grant is theirs.  
Hence it follows that a Lay-man, qua talis, how eminent soever, nor yet any Corporation of Lay-Elders how godly soever, may wrest this Rod out of Saint Pauls Hand; no, nor yet by any means be invested with, much less arrogate to himself this power, because it is a prerogative annexed to the power of Order.  
But this you will say may easily be granted, that a Clergy-man, and none but a Clergy-man, hath the power of the Rod; the question is, whether he may not delegate this power unto a Lay-man; by virtue of which delegation a Lay-m●n may sit in the Temple of God.  
To which I answer first, that our Saviour did it not; to the Apostles only he committed this power, and not to any Laique; now his actions ought to be presidents, nay precepts to all following cases.  
Next, no man ought to confer a Grace upon that man of which he is not capable; and of this grace, as I have sufficiently proved, no Lay-man is, in that he is not inspired, in that he is not sent; and therefore since he hath not the former grace of sending, he may not execute the latter of binding and losing; either the Bishop must sand him, and inspire him by Ordination, or else he cannot give him a commission.  
I am not ignorant with what fig-leaves they go about to cover this their nakedness. 
Thom. sup. 3tiae parts. q. 22. art. 2.  The School hath taught them to Apo●ogize by distinctions. They distinguish of the Key, they distinguish of the Court; one Ke● they have ordinis; another they have jurisdict●onis; and one Court they have called poenitentiale, but another litigiosum, or conten●●osum; and though that the Key of Order be alone to be used in foro poenitentiae, and by none but a Priest; yet the Key of Jurisdiction may be exercised in foro cont●ntioso, by a legate, Offi●ial, or archdeacon, that are not in Ord●rs. Thus they: But Cretice pelluces, 
Vid. Hist. Con. Trent. p. 330, 331.  their nakedness cannot be thus hide. First the distinction is new, the Bishops Court being in the prime institution forum poenitentiae, and nothing else; O●iginally the whole {αβγδ} was there decreed and transacted, and the poenitentiary was a Priest; that lights were there composed, and a Trial passed upon other matters, proceeded merely from the indulgence of Princes. That a Lay-man may be deputed by the B shop in foro exteriori, or contentioso, to hear and decide such cases, I deny not; I question only whether he hath power to excommunicate. Their distinction then may serve them to prove their right of Trial, but not their power of Excommunication.  
Yea, and their very practise evinceth so much; for grant that the party who hath a case to be tried in the Court, obey not the Monition and Citation of the Church, for this he is pronounced contumax, and so proceeded against; but by what Key? ordinis, or jurisdictionis? Not by the latter, for that hath his use only as they teach, in foro exteriori, where Lis is decernenda, and his Contumacy is not of that nature. A sin it is, and an high branch of pride, and therefore must be brought, and the party for it in forum poenitentiae, where the Key of Order must teach him to humble himself, and submit unto his superior, before he can stand rectus in curia, or have his cause tried in that Court.  
Out of this you may collect thus much, that by their own confession they turn no Key upon any man in this Court but for sin: either for some sin committed, or else for wilful contumacy; and of sin only since a Poenitentiary Priest may be Judge, it follows that he only may bind and loose. And this Truth Vignerius saw well enough, 
Vigner. inst. p. 527.  and therefore in h●s Epitome of Thomas, was forced to confess, that Non est propriè actus clavis ea excommunicatio, quâ homo à consortio hominum separatur, s●d magis exterioris judicij q●od promulgatur, and that non ligat in foro conscientiae, qua ca sa aga●ur int●r hominem& Deum, but ad hominem tantum. If it be no Act of the Key, then it is nothing; and if it bind not the conscience, nor yet in Heaven, by their own ground it is but brutum fulm●n, it may be contemned.  
Thus have I proved that this key may not be put into a Lay-mans hand. What then? shall the Bishop keep it only in his own? if he please he may. But if he list not to do it, he may delegate it to a Commissary, so he be of the Cler●y. Any Ecclesias●ical Judge may decernere excommunicandum, but a C●ergy-man only pronounce the sentence of Excommunication; and the reason is, because the power ●f the K●ys, in respect of that internal effect that it hath upon the Conscience, is annexed to the Priesthood, both in fieri, in esse, in conservari, in oper●ri, as I but now said.  
That they apply it not without a special Commission ad Corpus Christi visibile, in the injunction of any public pennance, or reconciliation of any public penitent, is, because they are not Bishops, have no● a diocese assigned to them, over which they may jus dicere, as a Bishop may; without whose leave were it lawful for every Priest to execute that power which doth belong unto him potestate ordinis, there would be no uniformity, no unity in the Church: But that in fieri, that is potentially; and in esse, that is essentially; and in ●onservari, he is made the Keeper; and in operari, he may be the instrument to execute this power, the absolutions which every Parochian Rector and Curate doth publicly pronounce, and the reconciliation of private penitents doth suffi●iently declare. And therefore the Bishop may delegate his power to any Suffragan in the Clergy, because he was in his Ordination originally invested with it; Tunc ei Claves datae, then the Key, and the power of the Key; then the R●d, and the Authority of the Rod was del●vered un●o him; so that the Bishop by his Seal gives him not any new Faculty or Authority, but only a Liberty to execute that power( which is primarily in him) publicly, and in his stead, without which licence for the common good, and peace of the Church, he might not intermeddle.  
Secondly, You see in whose hand the rod is; next take notice that it is a rod, the sharpest penalty that can be inflicted. When the good Emperour Theodosius felt it upon his back, 
Sozom. lib. 7. c. 24. Theod l●b. 5. cap. 16, 17.  he gtoaned at every blow that Ambrose gave him, and with tears in his eyes, thus bespoke his Favourite, Thou O ruffian, makest but a sp rt of these things; but the consideration of these stripes make me sigh and lament; for that whe●eas the doors of Gods hous● are op●n to slaves and beggars, so that they may be admitted to present their petitions to their Lord, these are shut against me; nay, which is worse, the gates of heaven are fast locked against me also; for I cannot forget the words of my Lord, Quicquid ligaveritis in Terrâ, erit ligatum in Coelo.  
A most heavy blow this is, and yet you feel not the full weight thereof; 

Chrys. in 1 Tim. Hom. 5.  
Ambr. in 1 Tim. Aug. Cont. Ep. Par. lib. 3.1, 1. Cypr. Ep. 62. Inst. Calv. cap. 8. de fide. Sect. 188.   a worse matter yet there is behind; it is Tradi Satanae, ver. 5. of the next Chapter. I will not affirm with divers of the Fathers, That the person thus whipped out of the Church, was put into the hands of the devil, as Job was, to be scourged by him with a plague or boil in his body; I rather enc●ine to think with Mr. Calvin, Ideo Satanae tradere dictus est, quia extra Ecclesiam Diabolus, quod in Ecclesia Christus: That being by this heavy censure driven out of the Church, which is Christs Kingdom, and by that means deprived of all graces annexed to that society, he is exposed to the Tyranny and Incursions of Satan, subject to the dominion of sin, and ready to do as that Prince of darkness bids him. To this wretched estate, so much as lies in us, we bring that man upon whom we lay this Rod; this therefore is not lightly to be done, except we judge it a small matter to shut a man out of Heaven, to pull a Member of Christs body from him, and cast it to the devil; or a light thing to debar a man of the orisons, Suffrages, and Sacraments of the Church, which are his buckler of defence.  
In the Primitive Times the Excess of Charity in correcting, did make the Corrector to feel greater pain than the Corrected; so that in the Church no punishment was imposed without great lamentation of the multitude, and greater of the better sort; and this was the cause, why to correct, was to lament; so St. Paul rebuking the Corinthians for not chastising the Incestuous, said, You have not lamented, to separate such a Tran●gressor from you, tart. Con. Fol. 330.  
Well be it that this Rod be sharp and smarting; yet a time there is, when it must be laid on for all that: In this, that we be not mistaken, the Apostle sets us a precedent; then it is when we meet with a heinous sinner; such an one there was at Corinth, ver. 1. not among the Heathen scarce the like to be found, one who with Reuben, had climbed up to his fathers bed; necessary it was that such an offendor should be well whipped. Sinners would be distinguished; 
Calv. Instit. loc. citato. Sect. 187  some are delinquentes, others flagitiosi; and in delinquentes such severity is not to be used; flagitia graviori supplicio, heinous offenders only would be well jerked.  
Fourthly, Especially if the Fact be notorious, such as this was, {αβγδ}, Verse 1. Res notior quam negari posset, it was plainly heard, 

Calv. Instit. cap. de fide. Sect. 186.  
Mat. 18.15. 1 Tim. 5.20. Amb. Ep. 64. l. 8.   Rhem. or all the City rung of it again. The old Rule was, Up peccator sit gravis, scandalosus confessus, vel convictus, before he might smart. Delicta there be, privata,& palam manifesta; of the first Christ saith, Argue inter te& ipsum solum; for the last Saint Paul gives direction to Timothy, Coram omnibus argue. Ambrose takes up Syagrius the Bishop of Verona, That without any just ground he had questioned a Virgin, affirming that this was no legal course; Ubi enim est haec Cognitionis solennitas? ubi talis judicandi formula? Look( saith he) into the Imperial Laws, and they require an Accuser; into the Laws of the Church, and then every word m●st stand by the mouth of two or three witnesses, Mat. 18.16.  
Fifthly, Now when the person appears to be scandalous, and the Fact notorious, then the Rod must be laid on, and laid on till it smart again; it must not be taken off at pleasure. Veniam in Virgâ, was no sporting threat of the Apostle; there was severity in it, and he laid on for all their crying; yet it never repented him of the blows he gave them, because they made them repent; 
2 Cor. 7.  the Rod that made them sorry, made him a glad man, because it made them sorry after a godly manner; it wrought Repentance in them; nay, what Care? 
Ver. 9, 10.  nay, what Apologies? nay, what Indignation? nay, what Fear? nay, what vehement Desire? 
Ver. 11.  yea, what Zeal? yea, what Revenge? These were the effects of the Rod in them; and till we find these, or some of these in the penitents, they must smart still.  
How childishly then did the Pope and his Conclave dally with this Rod, when the ambassador of Henry the fourth, 
The Bishop of Lincoln's answ. to Parsons. pag. 275.  that Hercules of France, was not whipped at Rome, but had a white wand for pennance softly laid on upon his cloak! the Whip was here turned into a Wand, and jerking into stroking: And 'tis said that at Rome the purse may do pennance for the Master; the bold Germans cast it in their teeth, and cry out, M●rces magnae Meretricis, a Proxy with which the Ancient Christians were not acquainted.  
Should a man cast his eyes upon the Prostration and Humiliation of penitents in the Primitive Church, he would aver that they felt the Rod smart: You shall have it in the words of old Tertullian, 
tertul. de paenit. cap. 9.  De ipso quoque habitu& victu mandat {αβγδ}, sacco& cineri incubare, corpus sordibus obscurare, animum maeroribus dejicere, illam quae peccavit tristi tractatione mutare, caeterum pastum& potum pura nosse, non ventris said ainae causa, plerumque vero jejunijs preces alere, ingemiscere, lachrymari, omnibus fratribus legationes deprecationis suae injungere: Much more might be red to this purpose in the Council of Agatha, cap. 9.& 11. & Gratian. Dist. 50. Do you think they felt not the Rod smart, who underwent all this? And under this rod, {αβγδ}, continued sometimes their whole lives, sometimes divers years! Basil, Can. 58. makes mention of 14. {αβγδ}. This their severity is not in use, and that justly; yet sure they would be, that it should be what it was, a rod, before they would take it off; they would not with Mos●s, turn it to a white Wand, or a Serpent at pleasure. To remit of this severity, lay in the Bishops power.  
Sixthly, But I go on; they proceeded to the use of it with great circumspection and reverence; they knew that the sentence which they pronounced, was promulgatio sententiae Dei, Gods sentence in their mouths, and therefore they came to do it with fear and trembling, In the Name of God, a solemn form borrowed from the Apostle, Ver. 4. In Nomine Domini nostri Iesu Christi. He begins with his Master; he hath his Lord, whom he daily serves, before his eyes, and under him he executes his office; he dares not in his own name offer a b●ow to the least of his fellow-servants; but by Gods power he does what he does, and strikes him only whom his Master will have stricken; this should put us in fear, lest by giving a wrong blow, We take Gods Name in vain. Tota actionis solennitas praeter Nominis Dei invocationem eam gravitaetem habere debet, quae Christi presentiam prae se ferat, 
Calvin. loc. cit.  ut non dubium sit quin ipse suo judicio praesideat: 
The Order of Excom. in the Scottish Church printed 1571.  And if the practise of the Church of Scotland answer unto their Order, such a solemn course is taken in their public Repentance; would that Eldership had ever so erred, and we with them.  
Seventhly, And as this is to be done in a solemn form, In Nomine Domini n●stri Iesu Christi; so also it must be performed in a solemn place, 
See the Bishop of Elies Book of the Sabb. pag. 214.  {αβγδ}, Ver. 4. Upon the Sunday it was done, and in those solemn Assemblies where the Christians met to serve God; Ibidem etiam castigationes& censurae divinae, saith Tertullian, Apol. cap. 39. Ibidem, in that place where the Factio Christiana, or Corps of Christians, as that Ancient speaks, did Coire in Coetum& Congregationem; there it was where the penances and censures of the Church being a fore-intimation of the future judgement, were solemnly published and pronounced; and upon this ground it is that Calvin gives his direction right for the Assembly, though awry in the Judges: 
Calv. Instit.  Non solum seniores seorsim id faciant, said conscia& approbant Ecclesia, in eum scilicet modum ut plebis multitudo non regat actionem, said observet ut testis& custos, ne quid per libidinem à paucis geratur. By this means there can be no plea put in, but that the censure is just; nor fact, nor person to be defended; as the fact was not kept in a Corner, so the rod should not be lightly laid on in a Chamber; for this is to make it a Wand of Ceremony, not of Correction.  
Eighthly, Lastly, The ends for which all this is to be done, must be well thought on, which either respect the Church, or the Offendor.  
1. That the Church may thereby keep up her reputation, that in her there is the communion of Saints, that she w●ll not cast that which is holy to Dogs, 
Matth. 7.6.  nor set pearls before Swine; nor willingly admit to her prayers and holy Rites any profane persons; and in this she follows the Apostles advice, Ver. ult. Cap. seq. Put from yourselves that wicked person.  
2 Then by this means she exercises a singular work of Charity, whiles she declares her care to keep the Flock of Christ in all purity, lest by their Conversation with such wicked persons, they should contract a spiritual leprosy; a scandalous lewd sinner as easily infects his Neighbour, as one rotten grape others that grow next; and it were cruelty in our Mother to nourish such immedicable parts, as it is mercy to remove them; for such lewd Associates are not fit company for Christians; Our Apostle, Ver. 11. compares these to leaven, intimating that there is much sowreness in them, and that if there be not great heed taken, they will mar the whole lump; when therefore they will not purge out their old leaven, for their old leaven they must be purged out.  
These two ends reflect upon the Church; but two others there are which have reference unto the guilty person.  
1. For the bodies sake, or rather {αβγδ}, the flesh; fleshly affections then are too much rank blood in that man who is come under the Prelates Rod; there was in this incestuous person; and this rank blood must be let out; {αβγδ} it is, for that end that the flesh be brought low, and mortified, ver. 5. cap. seq.  
2. But in respect of the Spirit, another end there is, quiter repugnant to the former; that must die, this must live; that be destroyed, this edified; that lost, this saved, Ver. 5. For this public whipping may bring on shane, shane beget godly sorrow, sorrow bring down and humble, and humility be a means to remove the rod, and make a man capable of that place in the Church from whence he was cast; in regard of these ends it is, that in the School there be two rods, one far sharper than the other; and if thou be a Master, no reason, Quod scuticâ dignum horribili sectere flagello.  
One censure they have, which they call Eradicans& mortalis, {αβγδ} it is, a wire Whip, with which they whipped to death; but another there is much milder, it is medicinalis vel penitentialis, and it hath more of the rod in it. By the first, the Church purgeth her self; by the second, her children; her intent in both, is either to root out those which will not be reformed, lest they discredit her, and corrupt her children; or else to mortify the lustful affections, and save the souls of such as confess their fault, desire to return, and ask pardon.  
Thus many Cautions have we in this one Chapter for the use of this rod.  

1. That no man be bold with it, but a Clergy-man.  
2. That the severity thereof be well weighed.  
3. That it be not laid upon the back of any, but a heinous notorious Offender.  
4. That being on, he be sensible of the smart, and soundly corrected, before it be taken off.  
5. That we proceed publicly, and in the Name of God, with great Reverence and Solemnity in this matter.  
6. And that we have always a good end and intention, either to purge the Church, or those in the Church; for Edification, and not for Destruction.   
The rod you have before your eyes, Et jam quid vultis? What shall we use it, 
Oecum.& Theoph. in loc.  or let it alone? which had you rather? it, or love, or lenity? {αβγδ}. You are the Lords of this action, you may dispose us to anger or love as you please; like Fabius at Carthage, in our Laps we bring War and Peace; the rod and love, both are before you, make your own choice; if you be {αβγδ}, supinely negligent, and overflow in your Function we may then whip you forward; but if we find you {αβγδ}, soberly at work,, behold then nothing but love, nothing but encouragement.  
Were the matter put to us, you shall hear of nothing but Pax huic domni; not a word, but such as were breathed in with a still and soft voice; not a syllable that might cause the least suspicion, that we were not in Love and Charity with you: For it is not pleasure to us of the Clergy, to take this sharp weapon into our hands and make the jerks given in love, seem the stripes of an enemy; in you it is to stay or stir our hands; and if you smart, blame yourselves, not us; if any of our Coat prove briars in your flesh, and thorns in your sides, it is because we dwell with briars and thorns, 
Ezek. 2.6.  and with the froward we may be froward.  
1. Compare the Times and the Churches, Corinth and ours, and you shall find the question no more than needs; in the Church of Corinth there were factious spirits, such as had their private Masters to take to, Paul, Apollo, or Cephas, just as the wind of their fancy carried them; At qui viri? no mean men I can tell you, {αβγδ} they were, either Apostoli, or Apostolici; the worst of them an eloquent man, and mighty in the Scriptures; and yet a fault it was, worthy to be noted with an Apostles pen, that they were divided about these; it was a sign of too much carnality and babishness in them, 1 Cor. 3.  
Now would not a man judge that a great part of our people were of late shipped from Corinth! Ego Penrei, saith one; Ego Cartwrighti, saith another; nay, saith a third, I prefer H. Nicolai with his house of love; trust not one of these, saith Simon, Mr. Brown's the man; ye know nothing at all, quoth Phil●umene, Mr. Traske is far a more Reverend Teacher; away, away, quoth Neophythus, this people knows not the Law, Dr. Hethering is the man of God. Thus do they heap to themselves Teachers, Et jurant in verba: At qui veri? neither Apostoli, nor yet Apostolici; no nor yet, for all their pretext of Revelationr and Motions of the Spirit, immediately taught from heaven; but such rather as Tertullian describes, Omnes tument, omnes scientiam pollicentur, ante sunt perfecti, Catechumeni quam edocti; for so I would point that place: 
De prescript. Cap. 41.  They will seem to be perfect gnostics, before they be perfect in the catechism; or to speak in Saint Paul's words, They desire to be Teachers of the Law, yet neither understand what they say, nor whereof they affirm: 
1 Tim. 1.7.  Such Idiots are their gnostics; yet these they contend for, and which is yet worse, for the most part, — Dux faemina facti. Quid vultis? What will you then? what course would you have the Prelates take? whether is it fitter they come with a rod, or in love, and in the Spirit of meekness? judge ye.  
2. Again, At Corinth notorious sin was grown common and impudent; Incest openly committed, and fornication accounted of as little Zoar; 
Cap. 6.7.  it grieves me to speak it, but spoken it must be; our lewdness in this kind is grown so shameless, that we may justify our sister Corinth, {αβγδ}, there be too many known Judah's, Laisses too too many, besides a Spawn of Platonical Lovers, lately risen up amongst us; Et quid vultis? and what think you now, is not a rod fit for such rankness?  
3. Farther, Yet at Corinth there was great irreverence used, 
Cap. 11.19, 20, 21.  trem●ndis Mysteriis, to the Holy Mysteries; the people came together not for the better, but for the worse; one was hungry, and another was drunken. These particular disorders are indeed vanished at the instant of the Solemnity, but 'tis possible to find a Communicant drunken within one hour after. But to let this pass, the irreverence in another kind remains in most places still; {αβγδ}, or {αβγδ}, as Nyssen with one breath calls it, 
Nyss. de Bapt. Nazianzen. Cyril. Hieros. Cat. mist. 5.  the Altar, or the Holy Table is despised; and those fearful Mysteries which Cyril adviseth none to receive, before he doth {αβγδ}, i. e. bow himself, and cast his eyes to the ground, as if for very fear he durst not look upon them, but as it were, with half an eye; and that Sacrament which is of all holies the most holy, to which no man might approach in Chrysostom's judgement, 
Chrys. in 1 Cor. Hom. 24.  {αβγδ}▪ without much fear and reverence, of all parts of Gods service speeds worst; men come to receive it, {αβγδ}, at all adventure, carelessly, or in an homely manner: Nay, the matter is come to this, that not only de facto, no veneration this sacred action hath, but de jure a matter of conscience is made of it, that none it ought to have. You know well whose these words are, even that great Andrews, 
Andr. of the powder-treason. pag. 981.  who deserves {αβγδ}, Monumentum aere perennius, of this our Church.  
Fourthly, I must go a step further; a worse Brood there was yet at Corinth; some of the Whelps of the Ephesian Beasts were transported thither; by those they were taught to deny the most comfortable Article of the Christian faith; it seemed impossible to them that God should raise the dead, Chap. 15. And out of their Ashes there is risen not a phoenix to prove, 
tertul. de Res. Car. cap.. 13.  but a base Worm to smite our Gourd, and make it whither; a Generation of Vipers that labour to extinguish in themselves and others these necessary notions, the Immortality of the Soul, Rewards and Punishments after this Life, and the Bodies Resurrection.  
Trencher-mates these are,( for such the most of them be) who frame to themselves a way most pleasant; a new method they have of turning things that are serious, into mockery; an art of contradiction by the way of scorn: This they study, this they practise, this they grace with a wanton superfluity of wit, insulting over the too much patience of religious minds: Their purpose is to enjoy in present what sensual pleasure or profit soever the World can afford, and this is the very radical cause of their atheism. Thus I find the Character of these Beasts drawn to my hand, by the learned and judicious Hooker, Eccl. Pol. lib. 5. Sect. 2.  
Quid vultis? In what manner would you have us deal with such? it must be confessed that toward these forlorn creatures we are too patient; Patimur hebescere aciem Authoritatis; a Rod we have, but it is like a Sword in the Scabbard; drawn forth it would be; for a legal course would be taken with such lawless people; a Rod at least were fit for such Fools backs, yea, though it were the sharpest, Eradicans& Mortalis.  

Cic. Catil. 1. 2 Cor. 12.11. Plutarch. in Lycurgo.  Cupio me esse clementem; but the poisoned hearts, and licentious tongues of these Miscreants have somewhat heated me; Insipiens factus sum, said hi me coegerunt: For I will not, I dare not die course Cloth in fine Colours; or guild over ugly vices with the fair and smooth name of virtue; but with me a Spade is a Spade, Adultery Adultery, Faction schism, Extortion plain Extortion, and Atheism down-right Atheism; such a rustic am I of the Clergy become for your sakes; and you of the Laity, did you prise your souls, would forgive me this wrong. Let then that be lovingly taken, which is lovingly meant; nor I, nor any true Minister of God means you any hurt.  

Isa. 34.7. Job 15.16.  Quid vultis? What will you? Would you have us suffer you to lye soaking in your Broth? Quid vultis? What, would you have us suffer you to drink iniquity, 
Ezek. 13.18, 20.  as an Ass drinks water, with ease, with delight? Quid vultis? Would have us sow Pillows under mens Elbows? Quid vultis? Would you desire us to make the way to Heaven wider than God hath made it? and that you run along in that broad way, 
Matth. 7.13.  till you arrive at Hell? This were the way to go to Hell with you for company, 
Ezek. 33.6.  and to cause God to require your blood at our hands: And I know you had rather we use the Rod, than endanger ourselves, and your souls after so gross a manner; if it chance to smart, I beseech you impute it not to rigour in us. Spiritual Fathers we are, and we know not how to be cruel; sharp we may be, but it is love and necessity that persuades this course; could you be otherwise reformed, you should not taste of the Rod; our bowels yearn over you when we smite you; for we can love, and fight too.  
Quid vultis? What will you then, will you go on in your beaten Road? Behold then we have a Rod of Reproof, and you shall feel it from our mouths; and if that mend you not, another Rod we have of Correction, and you shall feel it from our hands; not to your destruction,( the love we bear you in Christ Jesus prevails too far with us to think of that) but it shall be for your salvation that the soul may be saved in the day of the Lord. The worst that can happen, is but the mortifying of the flesh; and the deader that is, the Spirit is the quicker; more lively, and more nimble you will be in the way of life, in which if you keep straight on, ye shall at last arrive at heaven, where with Saints and Angels you shall sing Hallelujah to the Lamb, and to him that sits upon the Throne for evermore. Amen.   

The Churches affliction and lamentation.  psalm 137.1. 
By the waters of Babylon we sate down and wept, when we remembered thee O Zion.  
AND if ever any people sate at the waters of Babylon, we are the men; and therefore if any have occasion to sit down and weep, we have just Reason to sit down and weep with them. Babylon is a City of Confusion, there God confounded the Languages. Babylon was a City of different Religions; for thence came the Oglio or medley of the Samaritan Worship; 
Gen. 11.7.  that I say nothing of the Captivity of Israel, 
2 Kings 17.33.  and hard bondage undergone there: And at these Babyolnish waters we have sate some years, God having confounded our Language, and by it our Unity and Religion. We that were wont to meet and pray with one heart, and one tongue, are now divided into more hearts, and more tongues, than were at Babel; and have we not cause then, to sit down and weep? Can you expect from us a song of Zion? If it be any, it must be a throne borrowed out of the Lamentations of Jeremy, or that Song of Asaph, Psal. 79. or some such sad and heavy Ditty as David composed, when he was banished from the House of God; 
Psal. 84.  such doleful and melancholy Tunes are fit, or none at all, 
Psal. 120.  while we sit at the waters of Babylon.  
Want is that which sets the true price on any thing; that which men enjoy in abundance, they nauseate; when what is removed or denied, provokes the appetite. Thus it fell out with these Israelites; they were at this time at Babylon, under the yoke of the Assyrian Tyrant, far from their own country, banished from the Temple of God, deprived of all Exercises of Religion, scoffed and scorned by the pride and insultation of the Enemy, and now they begin to complain and pray; remember what they were, and what they are; what they enjoyed, and what they want; that at Jerusalem they could freely sing the songs of Zion, but that now at the Rivers of Babylon they must sit down and weep, and hang up their Harps.  
The whole Ode is pathetical, and full of grief, set it is to the Tune of sorrow; the cliff is Grave and Dorique, the music is Chromatique, composed of two parts.  

1. A Complaint.  
2. A Prayer.   
1. The Complaint is lamentable, aggravated, ver. 1.  

1. From the place of their Captivity, Babylon.  
2. From the continuance, They sate there.  
3. From their expression of grief, They wept.  
4. From the cause of it, The remembrance of Zion.   
2. Yet farther, this their grief is amplified.  
1. By the intensiveness of it; so great it was, that they omitted {αβγδ}, and laid aside their Harps and Musical Instruments, that might ease or mitigate it, ver. 2. For our Harps, we hanged them up.  
2. But that which did more break their heart, was the Insultation, and bitter Sarcasms of the Babylonians, they then their proud Masters, these their Slaves and Captives, to whom in scorn they said, Sing us one of the Songs of Zion; 
Ver. 3.  we have heard you boast much of these Songs of Zion, Come on now, let us hear a hymn, a Benedicite, a Laudate.  
To this Ironical desire of the proud insulting Babylonian, the Captive Jew returns a double answer.  
1. Ab impossibili; This was a request that might not be granted, a thing that could not be done; the Land was strange, the People Aliens, the Song the Lords, destined to his Honour, his Service; and therefore how can we sing,& c? ver. 4. The Song is not for this time, this place, this people; we may not cast p●arls before Swine. 
Matth. 7.6.   
2. By the manifest of their constant profession in Religion, and their hope of better times.  
1. They were now in a low estate, and yet they would never change the first intent of these religious Hymns to please their irreligious ears; if such a forgetfulness seized upon them, then  
Let my right hand forget her cunning, let me never be impowred to touch Harp more, ver. 5.  
If Jerusalem were not fixed in their memory, then let their tongue cleave to the roof of their mouth.  
2. But their hope was, that it would be better, and then in their mirth they would prefer Jerusalem, ver. 6. then they were ready to sing a Song of Zion.  

The second part of the Ode.  
The complaint is ended, and now follows an Imprecation against Edom and Babylon, both enemies to Gods people.  
1. A petition there is to God against the Edomites, Remember O Lord the children of Edom; 
Deut. 2.4, 5.  the Edomites were Neighbours to the Jews, Brethren, and commanded to be spared; but they forgot all humanity, and helped on the wrath, 
Zech. 1.15.  when the anger of the Lord did smoke against Jerusalem; then they encouraged our enemies, 
Ver. 7.  Down with it, Root and Branch, down with it, down with it, even to the ground; and therefore O Lord, remember the children of Edom, and reward them seven-fold into their bosom.  
2. As for Babylon, they not only imprecate, but prophesy, O Babylon to be destroyed; which shortly fell out by Cyrus; and then bless, and bless again the Doer.  

1. Blessed shall he be that retaliates, that rewards thee as thou hast served us, ver. 8.  
2. Blessed and happy shall he be that takes thy children, and dasheth thy little ones against the stones.   {αβγδ}. 
Thus have I strung and tuned this Prophets Harp, and you shall now hear what Lessons I can express unto you from the first verse; they may be profitable, but they cannot be pleasant; 'tis no season for such strains while we sit at the Rivers of Babylon; that was the place in which the Jews now were, with which I will begin.   

1. At the Rivers of Babylon.  
Babylon was the Royal City of the Assyrian Monarchy, seated in the arms of Tigris and Euphrates; The other ten Tribes were dispersed by Salmanassar in Halah and Haber, and in the Cities of the Medes. 
2 King. 17.6.&. cap. 24.25.  The Nobles and Craftsmen of the other two, were the men who were captived by Nebuchadonezer, and placed, as I conceive, upon the banks of these Babylonian rivers, where they journeyed in a sad manner, and wore out their dayes in such cabins as they could provide, hanging up their Harps upon the willows and other trees which grew on those banks.  
This was the condition of Gods people at this time, being Captives, slaves, pilgrims in a strange Land, oppressed, afflicted, derided.  
Now if you shall ask how this misery fell upon them, the answer is easy to any one who hath red the books of the Kings, Chronicles, Prophets. 
Isa. 1.4.  Isaiah laments that they were a sinful Nation, a people laden with iniquity, a seed of evil-doers, children that were corrupt●rs; they had forsaken the Lord, they had provoked the holy one of Israel to anger; they were alienated or separated. Their country was his Vineyard, and he had planted them with the choicest Vine, and he looked for Grapes, and it brought forth wild Grapes; and he presents us with many clusters, covetousness, drunkenness, lasciviousness, 
Isa. 5.2.8.9. &c.  Impiety, Injustice, Contempt of Gods Word. And yet I have not name unto you the Idolatry of Mana●seh, and the innocent blood which he  shed, assigned as another cause, 2 Kings 24.3, 4. What should I say, that in the dayes of the last Kings God sent his servant Jeremy unto them, but they abused, 
Jer. 32.  imprisoned him, and would not hear! A stubborn, and rebellious people they were, uncircumc●sed in heart and ears, that always resisted the holy Ghost; and is it any wonder then to see them sit at the rivers of Babylon? 
Act. 7.51.  Daniel in the time of their captivity, confesseth thus much in his passionate prayer, O Lord, 
Dan. 9.5, 6.  we have sinned, and have committed iniquity, and have done wickedly, and rebelled, even by departing from thy precepts, and from thy judgements. Neither have we hearken●d unto thy servants the Prophets which spake in thy Name to our Kings, our Princes, and our fathers, and to all the people of the Land.  
That which we are to collect out of this, is, that a National sin hath at the heels a National punishment: And that the sin of the Nation is then most great and ripe for the sickle, when the Prophets of God may not be heard, when abused, mocked, contemned, imprisoned, innocently slain.  
To what height the sin of this Land was arrived, I am not able to say; for I take no delight to rak in dunghills; should I do it, I must present you the ugly faces of Oppression, sacrilege, Injustice, Impiety, Atheism, Perjury, 
Ezra 16.56.  reeling and vomiting in the streets, and that our sister Sodom was not mentioned by us in the day of our pride. This is evident, that a wonderful and horrible thing was committed in the Land; the Prophets prophesied falsely, 
Jer. 5.30.  and the Priests bore rule by their means, and the people loved to have it ●o; If any P●ophets arose, who prophesied after their own hearts, who were bold to daub with untempered motter, and had skill to sow pillows under all armholes, 
Ezech. 13.2, 11, 18.  he was a Prophet for this people. But for those who were truly sent unto them, they came as the people comes, and sate before them as Gods people, 
Ezech. 33.31.32  and they heard their words, but they would not do them; for with their mouth they shewed much love, but their heart went after their covetousness. And lo, they were unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they heard their words, but they did them not. At last the matter came to this, 
Isa. 30.10.  that The command was to the Seers See net; and to the Prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceits, 
Jer. 11.21.  or else prophesy not in the name of the Lord, that thou die not by our hand. This is it which hath brought us to Babel, to confusion, to the waters of Babel, to those floods of trouble, from which we shall never be delivered till the Truth of God from those Prophets which he hath commissioned and sent, may be heard.  

2 Thes. 2.  I never cast my eyes upon that passage in Saint Paul, but my bowels yerne over my deceived and seduced brethren, the Catastrophe is so sad, that they all might be damned who believed not the Truth, 
Verse 12.  but had pleasure in unrighteousness. And if you will know how this was effected, consult the former words; Satan the adversary of all divine truth and mans salvation, shall raise up his minister and instrument, that same {αβγδ}, that lawless person Antichrist, 
Verse 9, 10.  who by power and lies, by fraud and injustice shall work so powerfully, that he shall draw many into false and erroneous opinions, and debauch them with all kind of iniquity and impiety; the end is, that they may perish.  
Yea, but why doth not God restrain this his power? why doth he not evacuate this his purpose? This is done out of a just revenge, of their incredulity, their vanity, their levity, and malicious contumacy, Because they received not the love of the truth, that they might be saved; and for this cause shall God sand them strong delusion, that they should believe a lie. Because that such men, 
Verse 10, 11.  who desire especially to be called the Church, shall fall wilfully from the Truth of the Gospel, which they had heard, and in which they were instructed, and shall worship their own imaginations and mere inventions of men; therefore shall God sand upon them an erroneous delusion, and this delusion shall work so powerfully and effectually, that they shall believe false things for true, take 'vice for virtue, hypocrisy for piety, wicked emulation for zeal, rapine and sacrilege for piety; in a word, gain for godliness. This, this is an act of divine justice, that they should be strucken blind, who would not see the light; that they should give credit to lies, who would not continue in the truth; that they should perish, who would not be saved.  
These be the causes why the Church sometimes is brought to the waters of Babylon. Gods justice, the Divels malice, and mans vanity, desultory faith, and itching after novelties in Religion.  
But shall not the Judge of all the world do right? Will God punish the righteous with the wicked? 
Gen. 18.25.  Shall those, who did and would be glad to sing the songs of Zion, be brought to the floods of Babylon, with them who are guilty of the sin?  
1. I answer, that many of those, who now sate at these waters, and repented, might yet have given too much passage to this water at the beginning; they might see it rising, and stopped it not, they might help to increase it, and therefore it is but just they should also suffer by the flood.  
2. In National punishments, such as are famine, the sword, pestilence, and removing the Candlestick, 
Revel. 2.5. Gen. 12.10. Gen. 14.12. Gen. 42. Exod. 5. Numb. 14.23.  usual it is with God to bring the calamity on good and bad,; Abraham and Jacob sustain famine with the Canaanites. Lot is carried away captive with the Sodomites. The good and bad Israelites carry burdens in Egypt. Caleb and Joshuah with the Rebels, wander in the wilderness for forty years.  
3. Farther yet a difference is to be put, both in the punishment, and those men who suffer the punishment. The punishments of good men, are ●xercitia,& custodia virtutis. The affliction of Job was the exercise of his patience. The thorn in the flesh to Saint Paul, was the preservative of his humility; And to this end God suffers his dearest Saints to be afflicted. Again, the men which suffer, are either vessels of wrath, or vessels of mercy. To the first, not only the punishments, but the favours of God are destructive. But to the last, all things work together for their good. To these he speaks those comfortable words, For a small moment have I forsaken thee, 
Isa. 54, 7.8.  but with great mercies I will gather thee; in a little wrath I hide my face from thee, for a moment: but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. But as yet involved they were in the common calamity, and therefore they sate them down with their brethren and wept.   

2. Sedentes.  
They sate them down, as if they would pause upon their calamity, and seriously examine the causes of it, without which the tears will never fall kindly; such is the power of a stroke from Gods hand. When they were in their own Land at ease, full of corn, wine and oil, at rest from their enemies round about them, no promises, no mercies could win them to obedience; no woes, no threats of the Prophets could work any amendment, or draw one penitent tear from them. They harned their heart as a rock, 
Jer. 5.8.  and made their ore-head as a flint, and would not return. But being lead away captive to Babylon, seated sub Dio, in the open air, they begin to consider their deserts, and Gods justice, upon which they bemoan themselves, and set to the work in earnest.  
To turn an eye back, and glance now and then( perhaps to pass away the time, and satisfy our curiosity) upon the works of Gods hands, I mean the examples of sin, wrath and misery, is not ro much purpose. The sole reading of these may bring knowledge; but it is the pausing and digesting of these which will make them beneficial. To benefit then hereafter by what we red or suffer, is vacare& videre, To take some time, 
Psal. 46 10.  and meditate upon what God hath done in the earth. This is the chafing of the Pomander which may sweeten the air about us, and may keep us from infection. This hath God done, and he may do it again; he did it to him, and he may do it to me. Such a sad thought may cause a man to withdraw till the due arise from the alembic of the heart, and distil by the eyes some drops of tears. Thus it was w●th these captive Jews; they sate down before they wept; they laid to heart, where ●hey were, and how they came thither, and then the tears fell in abundance, even by their own confession.   

3. Etiam atque etiam flevimus. 
Junius.   
God who hath made the eyes the Organ of sight, hath made them also the Conduit of tears. That so a flood from them mingled with Christs blood, might wash away the sin that too often enters by them. The desire of the Apple entred by the eye, Achans sacrilege by the eye, 
Gen 3.6 Josh. 7 21. Mat 5.28. Ezek. 24.21. Jer. 9.21.  wa●tonness by the eye; Idols were the desires of these mens eyes; so that D●ath may well be said to climb up by these windows; and out by these windows it may be said to be cast, when Floods of Penitent tears expel it.  
These tears are of two sorts; of Compunction, and Compassi●n; and what should hinder us to think that these Jews  shed of both kinds, since they wept etiam atque etiam, again and again?  
1. I cannot but think, that they were Prodigal of their tears of contrition, without which Gods anger could not be appeased, and his goodwi●l recovered.  
Their example is for our practise; that since we have not hearkned to the Prophets as Israel, that then we weep with Israel; and weep now especially; since as they then, so we now sit at the waters of Babylon. The same cause would produce the same effect; in this was theirs, in this must be our hope. Who can tell, if God will turn and repent, and turn away from his fierce anger, 
Jon. 3.9.  that we perish not! In these showers of sorrow, the Servants of God have had good Hope, and good success. This thought wrought so far with Peter, 
Mat. 26.75. Luke 7.38.  that he went out and wept bitterly; bitterly for a bitter sin. This made so deep an impression in Mary Magdalen, that she made a Laver of her tears, and washed her Saviours feet. This made the Prophet David to season all his provision with tears; 
Psa. 42.3. Psa 6 6. Psa. 126.5.  he had tears for his meat, he had tears for his drink, he had tears in his bed, and he had tears in the field; for he sowed in tears: Largo humectat flumine vultum.  
And yet for all these tears, he cries out Amplius Lava, wash me thoroughly, 
Psa. 51.2.  yet and yet wash me. A Vessel that hath been tainted, will not be sweet with once washing; often scalded, and baked, and sunn'd it must be: And thus our Vessels being soured with iniquity, must be washed and washed again, and scoured, and rubbed etiam atque etiam, with this penitential soap and Nitre.  
And yet when all's done, these tears will not merit a pardon; they may be legati doloris, messengers sent before to Heaven to testify our dolorous and grieved souls, and so impetrare, speak and prevail with God to look toward us; but per modum solutionis, satisfy him they cannot, nor yet make amends for the least offence. And yet they speak a Language with which God is so well ac●uainted and pleased, that he hears, and inclines, and grants a Remission. The Lord, saith David, hath heard the voice of my weeping. 
Psa. 6.8.   
But how can we hope that he should hear this voice, who want these powerful orators to speak for us? We sin daily, but we scarce  shed a tear for sin in all our dayes: We pollute ourselves, but take not this water to cleanse us; we wallow in our filth and shane, but wash not; were it not then that there is an indulgence for these tears, we were all in a heavy case. Be it then when men have done all they can, that tears w●ll not fall, it must not be forgotten, what God expects and looks for; It is that you do what you can; and thus much( with Gods assistance) you can do.  
First, Mourn you can; Reason commands that; and this is the first part of the indulgence, 
Joh. 2.12.  that you mourn yet, when you cannot weep; for this is {αβγδ}, that exchange which God will accept for tears. By this you rate what sin deserves, though you have it not to lay down, that in your judgement sin deserves more tears to be spent upon it, than ten sons; and you would spend them upon it, had reason the command over your eyes, your sense. And this intensive sorrow will be dolor appreciativus, a price that God will accept.  
Farther yet, wish we can, wish with the Prophet, and so let us wish, Oh that my head were a well ●f water, 
Jer. 9.1.  and my eyes a fountain of tears, that we might do the work as it ought to be done: This we can.  
And pray we can also, that he which turns the flint-stone into a springing w●ll, 
Psa. 114 8.  would vouchsafe to our Hearts harder than a flint gratiam lachrymarum, some drops of this grace to that end.  
And complain we can, and bemoan ourselves, that we have such stones in our hearts, 
Jer. 31.18.  such Rocks in our breasts, that will yield no Water.  

John 1.12. Luke 18.13.  And sit down we can, and beat, and smite, and rend our Breasts, judge, condemn, execute, and be revenged upon our hearts for this hardness.  
And lastly, one thing more we can do, viz. humbly beseech our Heavenly Father, that where the reckoning for our tears falls short, that he would accept of the strong cries and bitter tears, 
Heb. 5.7.  which in the daies of his flesh, his Blessed Son  shed for us: If our grief for sin be truly intensive, we will rise by these steps; complain we will, and mourn; mourn and pray, pray and wish, that our Hearts were softer; and if they will not melt and mollify, smite and beat them, that some penitential water may if possible, flow from them, as from a Rock.  
I would have all this understood of regenerate persons raised by grace, with which that they do co-operate, I am sure is consonant to Saint Pauls command, Work out your own Salvation with fear and trembling. 
Phil. 2.12.  But what now if these tears arise out of a sense of Gods Hand upon us, that he hath brought us to sit at the waters of Babylon, will they be the worse? There are who condemn them, conceiving that they must flow out of pure love, and that the waters of Babylon should have no influence upon them. But this is a foul mistake; for as the pangs of Child-birth do necessary precede the Birth of a son, so also in this spiritual birth, we never bring forth Masculine thoughts, except we first travail with many pains, and throbs, and throws of a tender conscience, to which Gods anger and the consequent judgements and affliction is a ready way to bring us. A dol●re parturivimus salutem, Isa. 26.18. 
Jon. 3. Isa. 38. Mat. 3.  Jonah's Thunder brought Nineveh to Sackcloth; Isaiah's Morieris Hezeki●h to tears: The Baptists axe and fire the guilty people, the cozening Publicans, and rough hewn Soldiers, to come and ask with one voice, What shall we do?  
For punishments, however they be not the intrinsical principles and formal causes of our conversion, yet from without there are powerful and moving causes, that we return. They are as the Needle that makes way for the thread; as a bitter portion, that by accident procures Health; or as the sharp Knife of a chirurgeon, that doth let out the rank and corrupt blood, that so the vital Spirit within may comfort and recover the Patient. I condemn not then the tears of these poor Captives, though they were occasioned out of a sense of what they suffered, and why they suffered; a heavy bondage laid upon them by a just God for their sin.  
2. But then again I must needs commend them, that they mourned and wept, not only for themselves, but for Zion also. In their contrition and compunction they might reflect upon themselves; but in their tears of Sympathy and Compassion they shewed their love to God and Religion. They forgot not Jerusalem, they remembered Zion.  
Zion is a type of the Church, and the Church is the body of Christ, of which Body all Christians are members; and in the body shall one member suffer, 
1 Cor. 12.26.  and another not suffer with it? The wrong that is done to the foot should affect the hand, and the hurt of the hand may affect the heart. And would to God the hurt had been only in the hand or foot; but the wound is yet deeper and more dangerous; even the very vital parts, the head and heart of this Mystical Body have received well nigh their deaths wound, and do you yet stand by with dry eyes? 
Lam. 1.12.  Remember the complaint of Jerusalem in the midst of her affliction, See if there be any sor●ow like my s●rrow: and have you no regard all ye that pass by? It seems it was not the affliction that so much, troubled her, nor her enemies hands that lay heavy upon her, which caused these great searchings of heart; That which was so unkindly taken, was, 
judge. 5.16.  that she should be thus bitterly wounded in the house of her friends, and so little pity taken of her.  
To weep with them that weep, is a duty which Saint Paul lays upon us, 
Rom. 12.15.  and he imposeth no more than he himself performs. Who, saith he, is weak, 
2 Cor. 11.29.  and I am not weak? who is offended, and I burn not? For as it is with strings, that join and accord in the same unison, if you strike the one, the other will shake and move: so also it should be with men, that meet in the same harmony of Faith and Religion; when one is smitten with the hand of trouble, the sound and motion should reach to the other, and make a kindly impression of grief and sorrow upon them. So it ought to be when any one single member of the body is distressed; what then ought our compassion to be, when the whole is in pain? Above all things, it is our duty to pray for the peace and prosperity of Jerusalem. 
Psal. 122.6.  Though then our own particular state be never so good, yet it must be our grief to see the Church of God in trouble. Gods Saints and servants have been tender-hearted, and tenderly affencted in the day of Jerusalem. How was the wife of Phinehaz grieved for the Arks captivity! 
1 Sam. 4.21, 22 Nehem. 2.3.  How sad was the countenance of Nehemiah, even when he was full, and enjoyed what royal favour could cast upon him, when the City and place of his fathers Sepulchre lay waste, and the gates thereof were consumed with fire! 
Rom 9.1, 2.  Paul had great sorrow and heaviness of heart for his brethren; and Jeremy breaks upon his thought into a passion, Let my eyes run down tears day and night, 
Jer. 14.17.  let them not cease; for the Virgin of my people is broken with a grievous breach, with a very grievous blow, &c. But why do I produce the tears of servants, 
Luk. 19.41.  when I find a river of this water in the eyes of our Lord himself upon the foresight of the ruin to fall upon Jerusalem and the Temple! When he saw the City, he wept over it.  
These are all patterns for us to exemplify, and were there in us such bowels, there would be such passion, and compassion. Joseph should not be afflicted, but we would pity him: The glory not depart from Israel, but we would name every child Icha●●d: 
Amos. 6.6. 1 Sam. 4.22. Jer. 31.15.  Rachel not weep for her children, but we would bear a part with her. So it should be; but how is it? We pass by and regard it not, we turn aside as if it were nothing to us; we drink wine in bowls, and remember it not. We eat, and drink, and buy and sell, pull down, and build as freely, as luxuriously, as sumptuously, as if Jerusalem stood in her former glory, and God were praised in Zion. I wish we had stayed here; for all this might be imputed to inconsideration; what follows must be imputed to malicious wickedness; for farther there be that go, and add affliction to affiiction; that now when God is a little displeased, help forward the affliction, persecuting them whom God hath smitten; nay, which is yet worse, trample and insult upon Zions misery, as if they had learned to speak no other language than that of Edom, Down with it, down with it.  
I know not what to make of it, nor what to say to it. Surely this same {αβγδ}, is but a devilish quality. Were men living members of the Christian Body, it would be otherwise. That they sympathize not, that they are not compassionate, that they melt not, that they relent not, is an argument that they are joined to the body as a wooden leg, or an eye of glass, which never partake of grief or pain, because they partake not of life and blood. But they who help on the affliction, have learned it of Satan, who thought that Job was never low enough, till he was scraping his sores upon the dunghill.  
The Lord hath afflicted his people, the Lord hath caused Zion to drink deep of his cup of mixed wine; pass not then any longer by without beholding; or if you cannot command your eyes to cast a pitiful look that way, yet pass by without reviling, smite not them whom God hath smitten. Be not Babylonians, call not to her sons in scorn, Sing us one of the songs of Zion. If there be in you the bowels of men, or charity of Christians, forbear these sarcasms, these contumelious reproaches. You shall answer for your want of pity and compassion, for your want of tears: What Apology can be made for bitterness, for persecution, for your insultation over our misery, God only knows. Say what you can, This is to you. It concerns you that Jerusalem is in the dust, that the stones of Zion are pulled one from another, that her sons are captives at the waters of Babylon, that— But I spare you. Were you as you ought to be, truly compassionate, you would sit down with these Jews and weep, etiam atque etiam, again and again; you would Pathetically cry out with the Prophet Jeremy, O that my head were full of water, 
Jer. 9.1.  and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! So he for the Children, but the Jews here for the Mother.   

4. We wept when we remembered thee O Zion.  
Listen I pray. You may hear the deepest strings of the Prophets Harp, like the Bases of a Theorbo humming yet in your ear, O Zion. hark again, and it may seem to your sense the double air of a Sackbut or Organ holding out, O Zion. Thus it sounds in my ears still. And me thinks, I behold all the pious Jews sitting round about those waters weeping, and groaning, and echoing back with a mournful voice, O Zion. Let us then examine a little, what was in Zi●n more than in any other place.  
Zion was first a Fort of the Jebusites; this King David took from them, and therein erected a strong hold; and Sol●mon after built the Temple. 
2 Sam. 5.7. 2 Chron. 3.1.  So that it was seeds Regni& Sacrarij, the seat of the Kingdom and Sanctuary. Who then can blame their tears, when they thought of the ruin of their Kingdom and Religion! Their Laws with Zion were made voided, their Government overthrown, their Temple consumed with fire, their holy vessels profaned, the Ark of God was taken, their Priests slain with the sword, their Sacrifices ceased, their new Moons and Sabboths polluted, the Tables broken, the Records of God the Scriptures cancelled. Cruelty, sacrilege, Impiety, Oppression had spared nor fanis nor profanis: All that was in the Church, all that was without it, that could be dear and precious unto them, was made a prey to the great Assyrian Monarch.  
Fair possessions, and much wealth they no question lost in this fatal overthrow of their City and country. But we red not a word of complaint for these: that which fil'd their hearts with sorrow, and their eyes with tears, was the ruin of Zion. For this place as it was the foundation of their peace and welfare, so it was the burden of their lamentable throne.  
Zion is a Type of the catholic Church, of which every National is a member; and the ruin of this draws with it the tuine of any Common-wealth; though then that be deplored, yet let the ruin of this, of Zion, be lamen●ed with a fountain of tears, because with Zions fall, all the outward means of our salvation are removed from Gods people.  
Pardon and remission of sin all men stand in need of. 
Levit. Chap. 1. Chap. 2. Chap. 3.  To that end God ordained the propitiatory Sacrifices to be in Zion; Priests to offer these in Zion; Aaron and his sons to take their Censers and step in, and make an atonement in Zion, to blow the Trumpet, to sanctify a fast, to call a solemn Assembly in Zion; 
Joel 2.17.  in a word, to weep betwixt the Porch and the Altar, and say, Spare thy people, O Lord, and give not thy heritage to reproach. To the same end hath Christ now ordained the preaching of his Word, the Sacraments, the Keys, and Ministers to be ambassadors of peace. Now how shall we have this pardon made known, tendered to us and sealed, if Zion be brought to ruin!  
Our necessities are great and urgent, and there is no way to have them supplied but by petition. This poured forth in the Closet will do well: But yet this is not domus orationis, the house of Prayer. 
Luk. 19.46. Isa. 56.7. Psal. 122.4. 1 King. 8 30. 2 King. 19.14.  The place which God hath chosen for all flesh to that purpose is the Temple; thither the Tribes went up, there they offered their prayers, there God promised to hear. It was in the house of the Lord that Hezekiah spread Senacheribs letter, and upon it he received a gracious answer. Prayer wants much of the force being single, which it will have being united; many hearts and votes being joined, do as it were combine and conspire to pierce the Clouds, and offer a sacred violence to the throne of grace. And where can supplicants unite, where combine, how conspire to wrestle with God, if the walls of Zion be demolished and razed? Again, mens receipts are many, gifts bestowed upon the Church, upon the Nation, for which the Father of all good gifts expects his Tribute of thanks, and where shall the receivers meet to pay their due, if Zion lye in the dust?  
In private no question these religious Jews did all this at Babylon; they meditated, they red, they prayed, they praised God. But all this would not give them content; the songs of Zion they desired to sing in Zion, or else they thought that all would not succeed well with them. And this appears in this, that when after the Commission was extant to rebuild the Temple, 
Ezra 3.10, 11.  they laid the foundation with so much joy and gladness. Thither, when the first Temple stood, they were wont to go up with a pipe, there they burnt Incense, 
Isa. 30.29. Deut. 15.  there th●y kept their solemn Feasts, there they rejoiced before the Lord, so that till that day came again, resolved they were to sit down and weep. The memory of Zion was bitter unto them, because they could not serve God in Zion.  
I desire your patience, that I may proceed one step farther. With a feigned breath to say, Laus Deo, is but could satisfaction; this rent is best paid, when men make his praise to be glorious. 
Psal. 148.1. Psal. 66.2.  The glory of all things is, that, in which their highest perfection doth consist; and the glory of God the highest eminency, whereby he is above all things in power, in knowledge, in holinesse, in mercy, in justice, in eternal being. God is then glorified by us, when such his Excellency, and Eminency is with due admiration set forth with heart and tongue; Which is necessary, not in respect of God, for he knows what we can or will say, 
Deut. 13.11. and 17.13.  before we speak; but in respect of men, that if it were an act of justice, as that upon Pharaoh in the read Sea, that others may hear and fear, and do no more so wickedly: if of mercy and deliverance, his children may with the more confidence rely upon him.  
The Israelites( I mean while they were the Israel of God) were no mutes; they did dicere,& been dicere, speak, and speak well of him, their talking was of his Truth, and his Salvation; and least their tongues should be any way defective, 
Psal. 71.24.  they sang to. To which purpose they had their Mizmor, Tehilla●, and Schir, 
Col. 3.17.  answerable to which three we have Psalms, and Hymns, and Spiritual Songs. And to make all sure, that it should be Gloria in altissimis, when they thought their voice could not reach high enough, nor the tongue not be loud enough, they brought into the Temple, Cornets, Trumpets, Harps, 
Psal. 150.  ten stringed Instruments, loud Cymbals and Organs, that so {αβγδ}, 
Verse 6.  every thing that hath breath, might praise the Lord. This is at the fourth verse of this Psalm called the Lords Songs. And the Babylonians it seems, having only heard of it, desired much to hear it. And little entreaty had served their turns, had they been at Zion; but poor souls being in captivity they could not sing them with any comfort, therefore they hanged up their Harps. But when once God should turn again the Captivity of Zion, then they vowed, that their right hand should not forget her cunning, 
Psal. 126.1.  Jerusalem should be remembered in their mirth: No man need to entreat them to it.  
— Ultro longa cur vest sacerdos  
Argutis citharam digitis pulsaret eburnam!  
It is our fate to have lived in an age of discords, Men having such inharmonious souls, that the melody of Zion sounds worse in their ears than the hoarse notes of the croaking Ravens. The music of Harps, Viols, Organs, Voices, and louder Instruments, used in the service of God; is as pleasing in their heavy ears, as the braying of an Arcadian beast. Beyond a plain Psalm( which some will not allow neither) to sing praise, is in their judgement a Popish, a Superstitious, an unlawful custom. And would not this bring a sad thought of the waters of Babylon? cause a man to sit down there and weep when he remembers thee O Zion! Thee O Zion, in which the Lords songs were wont to be sung with sweetest voices, and Instruments of David! Thee O Zion in which Te Deum laudamus, Maries Magnificat,& Zacharies Benedictus, and the Angels Glory to God on high, did make a strange impression on an humble, faithful, thanful, fervent heart, and sometimes fetch tears from the eye of a contrite spirit! And that there was no error in this, shall appear by these solid Reasons.  
1. To scar us from this heavenly melody, with the formidable Mormo of Roman Superstition, and will-worship, as if we were yet children in Scripture, in Antiquity, in Reason, is an over confident attempt; Non obtusa adeo gestamus pectora. For what is there Popery, Superstition, Will-worship practised in heaven? There St. Chrysostome doubts not to affirm, that the Angels sing all the Hymns with us; that it is little better than fury to throw this piece of heaven out of the Church. Or grant, that in the Revelation( where there is so often mention made of this heavenly music) the Church below on earth is to be understood, then the Argument is stronger. For then it will follow undeniably, that it may be done here. Be it Heaven or Earth, we find the four living Creatures, and the twenty four Elders falling down, 
Rev. 5.5.  having Harps in their hands, &c. And they who had gotten the victory, with their Harps of God harping with their Harps, and singing the song of Moses, and of the Lamb, Rev. 14.2. and 15.3.  
What were the Jews before Christ, Popish and Superstitious! and yet they had all variety of Instruments, and that in the Temple. 'tis but in vain to tell us that this was a Legal Ceremony, since we red not a word of it in Moses. Brought it was in by David, by Asaph, by others. 
2 Chro. 29.25, 26.  Say they were Prophets; yet what Prophet ever ordained airy thing in Gods service which was unlawful? The truth is, it was Religious prudence from whence it had its rise; and the reasons which persuaded them to make use of it in Gods service, are as pregnant yet for the continuance.  
1. The first was to express their joy. Is any man merry, saith St. James, Let him sing Psalms. In heaven there is nothing but rejoicing, 
Jac. 5.13.  there is nothing but singing, and that the Instrument be not condemned, it was the Harp too. Since therefore we have our times of joy as they had, 
Rev. 14.2.  we may have our song and Harp to express our joy as well as they had.  
2. Again this was done to edify. Men I conceive are then most edified in Religious worship, when their affections are ordered as becomes pious and devout men. Now there is not any thing of more power than is a musical harmony, whether by Instrument or voice to bring a composed temper to a discomposed soul: to quicken a heavy spirit, to alloy that which is too eager; to mollify and soften a hard heart, to stay and settle a desperate: In a word, not any so forcible to draw forth tears of devotion, if the heart be such as can yield them. Six notes being curiously varied and carried from the ear to the spiritual faculties of the soul, are able to move and quiet, to raise and moderate all affections: 

Dubartas.  And with Divisions of a choice devise,  
The hearers soul out by his ears entice.  And can there then be any art of more use in Divine Worship, in which the mind ought to be sometimes inclined to heaviness, sometimes raised to a spiritual ecstasy of joy, sometimes to a holy zeal and indignation, ever carried with such affections as is suitable to the present occasion! Men therefore may speak their pleasure, but let reason be heard, and then the songs of Zion will much edify: If not the understanding, because, say they, these teach not, yet the affections very much, which are the prime wheels in this work. And he that doubts it, let him remember Elisha's passion allayed by a Minstrel, 
2 King. 3.15. 1 Sam. 16.16.  and Sauls madness calmed by Davids Harp.  
3. And yet I do not grant, nor dare not say that music doth not teach. For are there not good instructions in Psalms? not many profitable lessons in Anthyms? which yet by the sweetness of melody find the easier entrance, and the longer entertainment. Hear the judgement of the great Basil. When the holy Spirit saw that mankind is unto virtue hardly drawn, 
Basil in Psal.  but is propense to what delights, it pleased the wisdom of the same Spirit to borrow from melody that pleasure, which being mingled with the heavenly Mysteries, might by the soft and smooth touch of the ear convey as it were by stealth the treasure of good things into the mind. To this purpose were those h●rmonious tunes of psalms devised for us, that they who are yet in knowledge but Babes, might when they think they sing, learn. Oh the wise conceptions of that heavenly teacher, which hath by his skill found out a way, that doing those things wherein we delight, we may also learn that wherein we may profit.  
4. This the lesson that may be learned from the Ditty: Now from the sweet consent and agreement of these voices and Instruments, Christians may learn to agree better. One Viol or Harp out of tune, abates the symphony of the rest; and one jarring Christian mars the music of the whole Church. Oh how melodious was the praise of God, when it came from men of one heart, and and one mind, as pleasing then, as is to us the Symphony of well tuned Instruments! and ever since these were laid aside, we never were in tune. It were then worth labour to call for them again, and harken to one of the songs of Zion expressed on them; say it were the 133. Psalm, O quam bonum& quam jucundum, and by it to learn to come in tune again; thus the fuges and divisions would be sweetened; and as in music the falling from a discord to a cord strangely ravisheth the ear: so all these disagreements in affections might perhaps knit and please best after many dislikes. This the God of Unity and Concord grant, who loves not any odious and continued discords in his service.  
Upon these Reasons the Primitive Christians sang their praises to God. In Pontus and Bithynia, Pliny tells us, that all which could be laid to their charge was, 
Tertul. Apol.  that Antilucanis coetibus, before day they met to prase, One Jesus with Hymns as God, secum invicem, quire-wise. In Nitria Philo and Palladius 
Philo Pallad.  deliver, that they were accustomend in their Temples with Hymns and Psalms to honour the Divine Majesty, sometime exalting their voices together, and sometime one part answering the other, wherein twas thought they swerved not much from the pattern of Moses and miriae. At Antio●h near the Apostles time Ignatius began it: Flavianus and Diodorus continued it. And among the Grecians Basil having brought it into his Church of Neocesarea, 
Basil. ad Neocaes.  to avoid any thoughts of singularity and novelty, pleads for his warrant the practise of the Churches of Egypt, Lybia, Theb s, Palest●na, the Arabians, phoenicians, Syrians, Mesopotamians, amongst them the custom was such, to give power to one called {αβγδ}, the chanter you may name him, to begin the Anthymn, and then the whole choir came in, {αβγδ}, and in variety and descant of singing Psalms they spent the night.  
These were the songs of Zion which our Fathers used, and it is, and ought to be our grief, that they are not heard to this day. Licet irrideat, si quis vult, plus apud me valebit vara ●ntio, quam vulgi opinio. 
Cicero Paradox  I will sit down and weep to be deprived of that harmony, with which the Angels and Sai●ts are delighted, which so many Christian Churches have received, so many ages kept on foot; that which entunes the affections; that which teacheth so many good lessons; fills the mind with comfort and heavenly delight; teacheth us to be of one heart, one mind, and makes the praise of God to be glorious; and which is more, so fitly accords with the Apostles Exhortation, 
Col. 3.16.  Speak to yourselves with psalms, and hymns, and spiritual Songs, making melody and singing to the Lord in your hearts, which should not be, me thinks, so lightly thrown aside. A grief it should be rather to think it should be so; and with these poor Jews mourn you ought, that we are forced to hang up our Harps.   

The Conclusion.  
It is a trouble to me to be kept, and to keep you so long at the waters of Babylon. I shall therefore only add a few words more, and so dismiss you. Wish I do that I could sand you away as Elisha did Naaman, Go in peace. 
2 King. 5.19.  But this these Jews enjoyed not. This we enjoy not, nor this we are not like to enjoy. For what peace so long as— so long as we sit at these floods of confusion? 
2 King. 9.22.  O Zion, how beautiful were thy walls, how glorious thy Palaces, when men were of one heart, and one mind! O Babylon, how bitter are thy waters, how violent thy streams, when there is nothing but noise and division!  
At Salem is Gods tabernacle, and Salem is peace; provide that place for him, and he will say, here is my rest, here will I dwell, for I have a deligh● therein. 
Psal. 76.2. Psal. 132.14.  What a grief then must it be to the people of God to be where God hath no delight to be! To be in Babel a name of confusion, to be at the Rivers of Babylon where the continual water deeps, and roaring of the streams sounded d scords. Had they put their Harps in tune, and begun to sing, the Catadupes and noise about them had marred the music. Sit down with them we must, and resolve to weep till God bring us from those Rivers.  
Neither is it a liberty granted to every dissenting judgement that will ever do this. He that will sing Zions songs, must have Zions peace, a p●ace well grounded, which will never be, where there is no Order; and Order there never was, nor never will be in Babel; That only must be be expected in Zion. The City in which this fort stood, 
Psal. 122.3.  was builded as a City that is at unity in itself. The Temple to which they ascended was but one. The service there uniform. Their Harps were all in tune, and tuned one to another. To them they sang the same Psalms of David, of Asaph. Moses was obeyed, and Aaron was heard. Deformity and confusion was a child of Babel. And at the birth, all that loved Zion wept bitterly. Angeli pacis amarè flebant, 
Isa. 33.7.  and ever since ●ust occasion there hath been to sit and weep. To sit down and stay, and feed upon tears, because we have little else left us to feed on.  
Jacob had two wives Leah and Rachel, which were sisters; 
Gen. 29.17.  Leah was blear-eyed, but fruitful; Rachel fair, but barren; this bread the quarrel, neither was Jacob able to compose it. I will not be an Interpreter; But I can tell how this matter might be mended, if all animosities laid aside, the sisters would remember they were conceived in one womb, and sucked the same breasts, they must aclowledge it their duty to honour their Mother. It was the younger presuming on her beauty that grew contentious, and with what words she hath reviled her Mother, I forbear to speak, I wish or pray rathe● that God would give her repentance, and that with her elder sister she would shake hands, and join with her to sing the songs of Zion, and that that Exhortation of the Apostle might be heard: 
Ephes. 4.3.  Study to keep the unity of the Spirit in the bond of peace.  
By his Spirit it is, that Christ unites all the parts of his body together in one communion, how different soever they are in qualities, conditions, functions; how distant soever in places, yet knit they are, I say, together in one body by one and the same spirit. It is then required of us, that we labour to preserve this unity, 
Ephes. 4.1.  the ready way to which is, that every one walk in that vocation to which he is called. In the body natural, the eye must not invade the office of the ear, 
1 Cor. 12.15, 16, &c.  the ear of the hand, the hand of the foot, the foot of the head: So it must be in this spiritual body; every part, eye, ear, hand, foot, and head, set in a higher, set in a lower place, must not invade anothers Office, but sweetly conspire to the harmony of the whole. Under Christ we are all as the universal Head, and his influence it is that makes us one body. Say now whether discord more becomes you, than apostasy nad rebellion the parts. What, hath Christ  shed his blood, given his spirit to unite us, and can we not keep ourselves together? A house divided cannot stand; and a body divided cannot live: 
Matth. 12.25.  Instruments out of tune will make no good music. Either then be at one, or you cannot continue; either continue one, or you cannot last long. Tune your Harps to those of Zion, or you will never sing in tune the songs of Zion.  
St. Paul in the forecited place mentions a Bond, and that Bond is peace, {αβγδ} Necto. 
Ephes. 4.3.  It knits together, without which the unity of the Spirit will not be preserved. And this word peace is a sweet pleasing syllable, whether you have it with God being justified by faith; or in your own bosoms, having beat down that Rebel your own will. 
Rom. 5.1.  Both these are comfortable; but there is yet an Ecclesiastical peace, which is a sweet harmony of judgements, of Doctrines, of charitable actions, and to this you are called in this place, which if it may be attained, after we have sat so long at Babylon, it will be the welcomer.  
And of this I have yet good hope; because I red that a Lamb stood upon Mount Sion, 
Rev. 14.1.  and with him an hundred forty and four thousand, among whom there was first heard a voice as of many waters, next the voice of a great thunder, and last a voice as of Harpers with their Harps. The voice of waters is confused, a hideous murmur, much like the Rivers of Babylon. The voice of thunder is fearful. The voice of Harpers pleasing and delightful. The confused voice of the Rivers of Babylon we have long heard. The voice of thunder also hath filled and almost deafed our ears. And when these disorderly roaring voices are past, I hope to drink in the pleasing melody of the Harpers with their Harps, every one chanting a song of Zion. I will not despair, but that of Nazianzens may fall out true, 
Naz. Ep. 1.  that after the chattering of Swallows, those house-birds, the sweet and snow white Swans may sing again.  
This is my hope, and see it be your prayer, and I will join with you in it. So may we learn those songs of Zion, which we shall hereafter sing in Zion. So tune our voices in this Church Militant, that we may sing in tune with the Church Triumphant for ever and ever, Amen    

The Communion of Saints.  EPHES. 4.16. 
From whom the whole body fitly joined together, and compacted by that which every joint supplies, according to the effectual working in the measure of every part maketh increase of the body, unto the edifying of itself in love.  
WHen I red that those who glory in the name of Saints, should yet cast an ill eye upon those words of the Creed, the communion of Saints; no little wonder and astonishment( such is I profess my dullness and ignorance) hath affencted me; I cast about to know the cause of this dislike; what might be the crime of this clause? how it had offended? that it must now in the fag end of the world come under the sponge! Especially since this is so consonant to these Scriptures, 1 Joh. 1.3. 1 Pet. 2.4, 5. Heb. 12.22, 23. Ephes. 2.19, 20. and besides others, this very place I have red unto you; out of all which places Interpreters with one voice have collected the Communion of Saints.  
What then should be the cause this clause should be exploded, I could not conceive, till at last I remembered that Donatus was risen again, and with his breath had poisoned the multitude, who out of blind zeal and fancy they bore to particular and separate Congregations, that suppose the name of Saints could not agree to the catholic Church, neither might any be of that Communion, who were not admitted within the foretells of their Meeting-houses. To believe then a catholic Church, and in it a Communion of Saints, who were not members of their Congregations, is in their judgement to believe a lie.  
See what self-love will do, not only make men high-minded, to think too well of themselves, but also to disdain and judge uncharitably of others, even to excommunicate them, and hold them no better than Heathens and Publicans, because they will not forfeit their wits, captivated their understandings, sit down and break bread with them. Were this their severity to be admitted, what would become of all the Saints departed before they were born! what of greater number of Christians in the Eeastern and Western Churches? all which died in the bosom of the catholic Church, and believed the Communion of Saints, being utterly unacqainted with the necessity of collected Churches in their sense for the attaining of salvation.  
Assured they were, that Christs body was but one, the parts whereof were knit together by those bonds our Apostle mentions in the former verses, 
Verse 4, 5, 6.  and therefore doubted not to esteem these in the society of Saints who professed one Lord, one Faith, one baptism with them; whether sincerely, or feignedly, they left it to God to judge. Yet if among these they found any corrupt, scandalous members, by the power of the keys, they cast them out as unfit for their communion.  
The rest in charity they held to be of the body of the Church; And if it may not offend some uncharitable ears, Saints; and I conceive it an error to think otherwise: which mistake doth I know arise out of heat of zeal, but not well grounded as it ought to be upon knowledge; for were that distinction of Saints by calling, and Saints by a true faith and life, well headed, the mistake would easily vanish, and the offence taken, not given, be removed.  
This distinction is clear in the Scripture, the first part of it in St. Paul. For doth he not sand greeting to the Romans in this manner {αβγδ}, 
Rom. 1.7. 1 Cor. 1.2. 2 Cor. 1.1. Col. 1.2.  called to be Saints? The Corinthians, who yet were carnal, he calls Saints; and the C llossians he calls S●ints, who yet were leavened with Traditions, worshipping of Angels, and Legal Ceremonies. And all these so called belong to the visible body of Christ, because they are admitted by baptism, which imports two things. First, a cleansing from all impurity, and secondly, a special application and consecration to Divine worship; for in baptism, the baptized enters into a solemn Covenant with God. He then takes us into his tutelage and service, and we again renouncing all other, take him to be our Lord. We are then to think and speak charitably of all those who have entred this Covevant with us, and promiscuously to call them as the Apostle doth, Saints, till by plain and manifest deeds they shall show themselves to be Apostates or Hypocrites. For as in those things which belong to Faith, we must speak and judge according to the Scripture: so in those things which belong to Charity, it is safe to think and speak according to probability: Which Rule may, I confess, fail us, but without any damage or danger of his, who thought better of another than he did deserve; but not without the damnation of that Hypocrite, who was not the man he seemed to be. T●ll then it manifestly appears otherwise, all outward professors may without any scruple be esteemed of the communion of Saints.  
Formally, truly, really, inwardly, I willingly aclowledge they are not such, and therefore no true members of Christs Mystical Body; which is the other patt of the distinction, to which the Apostle seems to have an eye in the former place to the colossians, for having in general name the Saints, he adds, and faithful, as if he would distinguish betwixt the one and the other: Those who seem to be so, and those who really are so. These last are the faithful, truly sanctified by the imputation of Christs Righteousness, and according to the measure of this life having holiness inherent in them. If then it be now demanded of which of these it is, or whether of both the Creed speaks? I answer, that primarily, and in the first intention it is to be understood of these last, such who are truly and really Saints; and of the other no otherwise than by the judgement of charity they may be presumed to be such, which sober rule of charity for any man out of heat, giddiness, zeal, prejudice, self-conceit to transgress, is the guilt of a Pharisee, and damnable. And thus having first removed what might be cast in my way, I come to open the words which I now red unto you; in which I willingly grant, that the Apostle speaks only of that communion of Saints, who truly, properly, and formally are Members of Christs body, to which he is truly the Head, and to whom they are joined by his Spirit.  
The subject of these words is the Church or society of Saints presented unto us under the notion of a Natural Body, both for the frame, the union, the operation, the growth and increase of the whole and the parts; which Points that we may the more distinctly and clearly apprehended, observe  
1. The first and main Principal of this Body, it is Christ, {αβγδ}, from whom it proceeds as from a Fountain, and from whom all the Members receive life, motion, faculties of nutrition, as the parts of a natural body from the head.  
Secondly, that this Mystical Body hath two excellent properties.  

1. It is {αβγδ}, fitly joined together, in that there is Beauty and Order.  
2. It is {αβγδ} closely compacted and knit, in this there is unity, consent, and agreement.   
Thirdly, we have here taught us the manner how this harmony and beauty, unity and agreement of the whole, and the parts is wrought and continued, it is done {αβγδ}, by many spiritual ligaments; though the joints of the body be many, yet they meet and touch, that so they supply to their fellow-part what it wants. In this there is mutual help.  
Fourthly, which help is effectually to be given: So that no part of this body is to be dead or idle, but operative and doing good to his fellow members. Every part of the body, saith the Apostle, must have {αβγδ} an effectual working.  
Fifthly, which work yet is to be done in proportion. According to the gift, and measure of the gift bestowed upon the part, such must the work be, such the supply; it must be done in the measure of every part.  
Sixthly, The {αβγδ}. The small cause of this help, working supply; it is not that the single parts seek their own good, but the benefit of the whole body. It is for the increase and edifying of the body.  
Seventhly and lastly, we have here the impulsive cause whence every part of this body is moved to this supply of nourishment. It proceeds, and ought to proceed from love and charity. {αβγδ}, the love first that the parts bear to the head, and the charity which they owe to their fellow-members, quickens them effectually to supply nourishment for the increase of the whole. This is the thread I mean to follow for the discovery of the Treasury hidden in the Bowels of this rich Text. And the first piece I meet with is of incomparable price, that whose influence gives worth to the whole, without which the body, the ligatures, the supply, the increase were not worth talking of, no nor to speak properly were at all; For as of Christ is the body, so from him also is the symmetry, agreement, the quick pulse, and motion of the parts, the help which they mutually afford, the gifts which they effectually work to the supportation and increase of the whole. And therefore following our Apostle, I shall begin with Christ, and consider him in that relation as he stands to the body, viz. that he is the Head.  

1. {αβγδ}. From wh●m is the whole Body.  
The Head is the Notion the Apostle made choice of to represent him unto us in the former verse, and by it understands not a Political head, such as a King is in relation to his people, but a natural head, such as every man carries above his shoulders, because this resemblance was most apt to show that clo●e union that is betwixt Christ and his Church; and then again the Church as a body united to this head, was to preserve a communion among themselves.  
This Position then is sound, and I shall I lay it in the foundation, that Christ and the E●ect are united. The Elect I say, {αβγδ}, the faithful, as Photius expounds {αβγδ}, the whole Body; for Hypocrites and wicked men since they live not in Christ, and increase not in Christ, are truly no parts of this Body. The Elect, the Faithful, the Regenerate only are truly united to him. And this union is neither by imagination, as the mind is united to the object upon which man sets his thought: Nor yet by affection, as one friends heart is united to another by love: Or by composition of substances, as it falls out in mixed bodies: But it is a true and real union, such as we see betwixt the Head and the parts; for by it all the faithful and Christ become {αβγδ}, one Body: So that first, as from the Head and all the Members there results one man; so from the Person of Christ and all the Elect united and conjoined to him, there is framed one mystical Body, which partakes of the same Name, 
1 Cor. 12.12.  both together being called Christ: And then again, as the body of man, if one part only be wanting, is a maimed and imperfect body; so Christ is pleased to think himself maimed and imperfect, if any one of his Elect should be wanting, whence the Apostle stiles this Body {αβγδ}, 
Ephes. 1.23.  his fullness. O the dignity and honour of a true Christian, without whom Christ is pleased to esteem himself no full Head, no perfect Christ! O the security of that mans salvation that is a part of this Body, since one Member of this Head can never perish.  
And that I may yet give some you some further light about this Mystery; in it are to be considered 

1. The things united.  
2. The Root of this union.    
1. The things united is not the soul of Christ with our soul, nor the flesh of Christ with our flesh alone, but the whole person of every faithful man is verily conjoined with the whole Person of our Saviour God and Man, yet in a Spiritual manner; which what it is, I shall show you when I come to speak of the {αβγδ}, the Commissurae or ligamenta, the couplings, or joints. He saveth both parts, body and soul, and thetefore must be united to both parts, body and soul; for Christ saves not any part that is not his.  
2. As for the Root of this union, it hath the Original in the flesh; a faithful man being first united to the human nature of Christ by faith, and afterward by the intervenience of the Humanity to the Word, or Divine Nature. We can apprehended, elect, and choose, but as we know; for the will is never moved to desire an unknown good. But by the Humanity we come to the knowledge of Christ as he is a mediator, and therefore in the order and nature of Faith, his flesh is the first thing we reflect on, to which in our thoughts and desires we join. Thus God first proposed him, The seed of the woman. Thus the Church desired him, O that thou wert my Brother! 
Gen. 3.15. Cant. 8 1. Isa. 7.14. Chap. 9.6. Chap. 11.1. Joh. 1.14.  Thus the Prophets made mention of him, he was to be Imman●el, God with us, a child born to us, and for us, a shoot from the Root of Jesse. St. John confesseth that they saw his glory, as of the only begotten Son of God; but yet this was not seen till he came and dwelled in us, that is, till Incarnate; primo noverunt hominem, deinde Deum. For howsoever his eternal generation did in Nature, Truth, and Time precede his b●rth from the Virgins womb, yet when we apprehended him a Redeemer, a mediator, we first reflect upon his Manhood, because without effusion of blood he could not Redeem, he could not Mediate.  
What should I say, that the patriarches before he was Incarnate, were in this sense united unto him, and Members under this head? Not as if they were joined to his Humanity as actually existent, but joined to it as really existent to their Faith. He was the Lamb slain from the beginning of the world, 
1 Pet. 1.19, 20. Rev. 5.12.  in Gods decree for his passion, in his own voluntary offer; and such the Fathers apprehended him, and Abraham rejoiced to see that day; as much, 
Joh. 8.56.  that he was to be Incarnandus, as we now that he is Incarnatus, because without this Incarnation they knew he could not break the Serpents head.  
If then the Question be moved, according to what Nature Christ is the Head unto his Body? The answer must be, according to both. For the Church must have such a Head, which should be able to infuse a spiritual life into the body, which power is proper to the Deity. And again, the Church must have such a Head that must have a conformity of Nature with the parts, which is proper to the Humanity. So that in the Person of Christ, God and Man, both these conditions are found conjoined. And form the Deity, the life of grace is infused, as from the first Agent; but from the Humanity, the same life and grace comes, as from the Organ and Instrument joined to the first Cause. As therefore it doth no way derogate from the honour of the head, the head even of this natural body, that it imparts life, sense, and motion to the other parts, not immediately, but by other nerves and arteries: So is it not any way derogatory to the dignity of this mystical Head, that by his Humanity, as by a pipe or channel, he conveys grace and life to every member of his Body. Primarily then, and principally the influence comes from that Deity that dwelled in our nature; but secondarily and instrumentally by that flesh of ours, which he was pleased to take upon him.  
I will say it over again. The Deity is the fountain from whence springs this our spiritual life and being: The Humanity the Organ that conveys it to us. By man it was that sin entred; and by man came righteousness; By man came death, by man came life; By man entred condemnation, by man remission. Hence Saint John saith, Qui edit carnem, i. e. qui credit carnem, 
Joh. 6.53, 54.  in me manet. He that eats my flesh, that is, who believes that I came in the flesh, is united to me, and remains in me. The flesh of the Son of God is for our stomach, and must first by faith be digested, before he can be bread of life. What grace soever comes to us, comes through the Son of Mary.  
And in the Sacraments, as in two crystal glasses this ttuth is very apparent: In both which there be two parts; the visible sign, and invisible grace; the elements from the earth, but the effect from heaven. A faithful soul approacheth preparedly, and takes a share of both. But in what order? is it not in the same order as they are proposed by Christ? First, the visible, put case the water, bread, and wine: Then remission of sin, and whole Christ. As in this divine dispensation the material part is received first, and after under that, and by that the spiritual: So also in this Union you must first reflect upon Christ as a perfect man, and in that Nature be conjoined to him, before you can be of his Body, and have any benefit of the divine nature. Blood you must know he must have, before he can be a Redeemer. Flesh, in which he may be united, before he can be the Head to this Body.  
These two points being cleared, because the Apostle here teacheth, that from this Head it is, that the whole Church becomes one body; in the next place let us examine in what sense Christ is said to be the head to this Body; and since this is a Metaphor transferred from a Natural Head to this mystical, the meaning will be very obscure, till we understand in what this Analogy betwixt the Head and Christ, the Body and the Church doth consist. This being known, will give light to what follows.  
This Similitude drawn from a physical Body, doth admirably agree to Christ, both in respect of that prerogative which the Head hath over the members, and also the convenience and coherence which the Head hath with the members. The prerogatives of the Head are three. 1. To be above. 2. to govern. 3. To have an influence upon every part of the Body. All which belong to Christ.  
1. The Head must be in the most eminent place, 
Ephes. 1.21.  and most eminent in perfections. Thus is Christ placed above all principalities and powers, and in perfections far above all men and Angels. For when in these we find a division of Graces, so that one wants that gift in which another abounds, in Christ all the gifts of Grace do concur; add to this, that all the Members of this Body, have these gifts with a limitation, and in a remiss degree, but in Christ all these graces were extensively, and intensively, both for the kinds of Grace, and the highest degree that could be imagined. For thus it is written, and thus we red; In him are all the treasures of wisdom and knowledge: 
Col. 2.3. Joh. 3.34.  The Spirit being not given unto him by measure: In which respect he may be well said to have the Dignity and pre-eminence of the Head, in which is the seat of the soul and mind adorned with those eminent faculties of Understanding, Will, Memory, Prudence and wisdom.  
2. The next pre-eminence of the Head is, to have Lordship and command over the Members. The Head is to direct and govern, the parts to be directed and governed: So Christ is to be Lord over his Body, and the Body to be obedient to him, as the wife to the husband; if the Apostle may be heard to speak, thus it must be, for thus he prescribes, Wives, be subject to your own husbands, 
Ephes. 5.22.  as the Church is subject to Christ. It were preposterous and presumptuous for the feet to attempt to rule, or the hand to command.  
3. The last prerogative of the Head, is, that from it as a common fountain, proceeds life, motion and being, which it imparts and communicates to every part; which is hence most evident; for upon the separation of the Hea● from the Body, it becomes senseless, nor lives, nor moves. Such a Head is Christ, such a fountain to this his Body; in him is the Well of life, and from him we receive Grace after Grace. 
Psal. 36.9.   
Life he hath in himself, and life he imparts to us, whence saith our Apostle, now I live, 
Gal. 2.20.  yet not I, but Christ lives in me; Christ now is the supposite; by him it is that we are quickened, and express all the effects of a living man. Motion also we have from him, when our motions are conformable to his mind; which conformity lies in two chief points. First, in a conformity to his death, that as he died for sin, so every part of his body be mortified, and dead to sin. 
Rom. 6.3, 4.  Then in a conformity to his Resurrection, that as he rose from the grave, so they rise to newness of life. As for their being also, that the members have from this Head; there is a being of Nature, and a being of Grace; the first way a creature of God, a man may be without any relation at all to Christ; but in Grace a man hath no being at all, if Christ be absent. The presence of this Head, and the continuance of this Head with us, is that which makes us what we are, true Christians. Whence Zanchy aptly observes, 
Zanch. in loc.  that the Apostle saith not A quo totum corpus, but {αβγδ}, ex quo. For of him as from the first cause are all creatures, that is a quo: But from him the Church is, and hath its being, as the Members in a Natural Body from the Head, which live, move, and increase from it. And this saith he is, Ex quo; From which if separated, they are destitute of life, sense, motion, being stupid and dead.  
You have seen how apt this Metaphor is in respect of the three prerogatives the Head hath over the Members; I shall now acquaint you that it is altogether as fit in respect of that convenience and coherence, which the Head hath with the Members; and that also lies in three respects. 1. In conformity. 2. In order to the end. And 3. In the harmony of the Head and Members.  
1. The Head must have conformity with the Members. It is not enough that it be corporeal, for so a painter may clap, a Foxes, Asses, or Lions head upon a mans shoulders, but it must be of the same species, of the same nature. Now in this respect, there was and is a very great agreement betwixt this Head, and the parts of his body; for he was in all things like us, sin only excepted. Bone of our bone, and flesh of our flesh; for he took not on him the nature of Angels, 
Heb. 4.15.  but he took on him the seed of Abraham. Forasmuch as the children were partakers of flesh and blood, 
Heb. 2.14.15.  he also was a partaker of the same.  
2. The next agreement of Head and Members is that they both aim at the same end, which is the conservation of the whole, and the happiness of the person. The faculties of the soul take up their residence in the Head, and their whole scope and labour is, that the little Common-wealth of man receive no detriment, but be furthered in his way of felicity. And this is the labour of this our Head; he sustains, quickens, and wisely moderates all things: He is touched with our evils, hears us, speaks for us, and being our Advocate pleads for us. 'tis the care of this Head to bring every Member of his own body to glory and Beatitude. 
Ephes. 5.23. Joh. 17.12.  He is the Saviour of his body, and he safely preserves the meanest part, so that not one of them shall perish, but participate an eternal and happy life together with their Head.  
3. The members and head of a natural body agree in this, that their extremes are coupled with a common term, and that they all receive their activity, and are informed by the same soul. So also this Mystical Head, and all the B●dy are continued and united one to the other, receiving their spiritual life and information from the same Principle. The power and unspeakable force of his Spirit, notwithstanding the distance of place, doth most truly and effectu●lly join together the Saints to this own Head, vivificans ea singula,& vincens universa, quickening every single part, and uniting them all, and that in such a beautiful order, and close manner, that the whole Body is {αβγδ}, fitly joined together and compacted.   

2. {αβγδ}. joined together.  
You see how at unawares I am fallen upon the first Attribute of this Body, which is that this body be fitly joined; For as the Body of man must not be composed of monstrous, dissonant and uneven parts, but of such pieces which are congruous to the whole: So also must this Mystical Body of Christ be knit together by fit proportions, that one part aptly answers to the other, and all agree very well to the Head. And this condition will serve to discover the Errors of three sorts of men, the Hypocrite and profane person, the Heterodox Christian, and the factious pragmatic.  
1. The Hypocrite is no fit member, nor yet the profane. Not the Hypocrite, because he hath only the paint and colour of a part, and not the animal spirit by which the part lives and moves. Not the profane, for he is but an excrement and a noxious humour, fitter to be purged out, than joined to the Body. Both these are {αβγδ}, and have no harmony at all with the Head, which is perfect, pure, and holy.  
2. The Heterodox Christian, is either a swollen part, or withered; swollen with pride and excess of Traditions, and Doctrines of men. Or so shrunk and hidebound, that he cannot admit, if only for decency and Order, a prudent Ceremony. And while the one is ambitious to exceed, the other so peevish to fall short, one for too much, the other for too little, the harmony of the parts is marred, and the body rendered deformed.  
3. But the Poly-pragmon is the man that dislocates every part, and therefore is the greatest enemy to the comely Order of this Body; of him therefore I shall speak a little more fully.  
In a Natural body, that Order must be observed that every part be continued in his proper place, and in that place perform its work. The Organs of sense are set in the Head, the power of digestion in the stomach, of sanguification in the liver; the hands keep their site, and the feet their position. And thus it must be in this Mystical body, every member must keep its place and order, and do its office, and not usurp upon his fellow member; otherwise the benefit and beauty of the whole will be disturbed.  
Order then can never be, where there is not s●b& supra. That there be in the Church some of a superior, others of an inferior rank; some as eyes, other as hands; some as ears, others as tongues, is necessary; for otherwise the society of Saints could never resemble a body fitly put together. But if you shall now ask, why it pleased Christ the Head to honour one member, and humble another; to make him an eye, or tongue, and that man an ear, a hand, or foot; no reason can be given, but his wisdom, 
1 Cor 12.11. Rom. 9.21.  who distributes to every one as he will: The Potter hath power over the day; more cannot be said, and that must content. For the Order we can give you a reason, because he is the God of Order and not confusion: Which that it may be kept, he ordains some to be Princes, some subjects; some Lords, some servants; some to be Apostles, some Evangelists; some to be Teachers, others to be taught; some Shepherds, some to be sheep; as he diversely distributes his Talents, so he designs divers men to several places and Functions; and according to the measure and variety of their gifts, their Offices are set out. This is the beauty, this the apt and admirable order of this Mystical Body.  
The more too blame they then, whose labour it is to dislocate the parts; endeavour they do to put the ears into the place of the eyes, and the eyes into the place of the feet, while they make the lowest of the people Priests, and the Priests the lowest of the People. Is not this to disturb the Order which God hath set? Is not this to bring a deformity on the whole body? Cyclops was held for a Monster, because he had but one eye, and yet it was in his forehead; what a strange creature should that man be, who should have his eyes in his heels? I can say little to it, and I know not how to mend it, except that counsel of the Apostle may be heard and obeyed, 
1 Cor. 7.17, 20.  as the Lord hath distributed to every one, as the Lord hath called every one, so let him walk: and so I ordain in all Churches: and again, Let every man abide in the same calling wherein he was called.  
For this same encroachment upon other mens Functions and usurpation of a calling that belongs not to them, hath spoiled the uniformity of the body. In it there can be no comely feature, when the cobbler will go beyond his Last, and the Smith farther than his anvil. What is Saul among the Prophets? 
1 Sam. 10.11.  was once a wonder. But now you may find the sons of Cis that are fit only to seek Asses, to led the people. Qui hody Laicus, cras Presbyter, he who was this day an ignorant lay-man, next becomes a grave Elder. 
Tertul.  This is not to remain, and be content with his vocation.  
No, nor that neither, when Sus Minervam, the Swine will teach Minerva to plough, and the Ass instruct Orpheus to touch his Harp. My meaning is, when illittered men, unacquainted with language, elocution, or logic, which threee are instrumental and necessary for any Interpreter, will yet take upon them to interpret, and direct those who are skilful in all these, to interpret and divide the word of God.  
'tis a wise observation of a wise man, that the Spirit of God hath bestowed upon every man some peculiar ability to one Art, Trade, Profession or other, of which if men would take notice, and bend themselves that way especially, there would be a better proficiency in all Sciences and Professions than there is. The true reason then that so few prove excellent in their ways, is, because they do not follow God, who hath given to every part of this Body a proper faculty; but are {αβγδ}, are busibodies in other mens matters, 
1 Pet. 4.15.  aspiring to that, to which they have no aptness nor sufficiency.  
Well then, necessary it is, that every one remember that he have some place, 
August.  some Vocation or other; for quo ordine resurgent, qui nullo vixerunt, in what Rank or Order shall they rise that lived in none? Next that he maintain and keep his place and station, that he encroarh not upon, and seek to invade, and shuffle into his fellows place.  
Horat.  Metiri se quemque suo modulo,& pede verum est. 
For this will continue that Harmony and Congruity ●●at ought to be in the parts of this Body, which whosoever disturb, do so m●ch as lies in them, make the beautiful Body of Christ, a deformed, a confused piece. And so much of the first Attribute.   

3. {αβγδ}. The same word is used, Col. 2.19. which the Greek Scholiast interprets {αβγδ}, made mildred and set in peace to itself and Christ, which Exposition is apt; for {αβγδ}, is, {αβγδ}, Hesych. to reconcile, or make friends, or draw to amity.  
Chrys. Apud Oecum. {αβγδ}, agglutinatum& unitum.  
Tremel. Ab eo totum corpus componitur.  
Beza. Ex quo totum corpus compactum.  
By the judgement then of all Interpreters, the society of Saints ought to be an united Body. For as the parts of this Body ought to keep their places, and continue in that Order which God hath set them: So also under the same Head they ought to be joined and linked together in peace, as close compacted and united as joint is to joint, or limb to limb in an Organical body, in which the connexion is so indissoluble, that the head cannot be torn from the members, nor the members from the head, nor yet they from one another without the appar●nt detriment, and sometimes ruin of the whole: One thing I am sure of, that the part disunited, and disjoined, how small soever, dies.  
And the like happens to the member separated from this Mystical B●dy; it cannot live, because it partakes not of the vital spirit by which it is quickened. From a particular Church it may separate, or be separated, and yet have life in it; but if it depart from the whole, it is dead. If it be separated, I will suppose the cause is just, which was Theodosius case, and then I shall for a time appoint this person a place among the Penitents, and pray that God would give him repentance that he may be again joined to the body. But if he separate himself, let him be sure the cause be just, least by separation from a particular Church, he be cut off from the communion of Saints. 
Thom. 2. 2ae. q. 39. Art. 3. in Corp.  For schism is a damnable sin, being a voluntary separation from the unity of that charity, whereby all the members of the Church are united, glued together, and compacted.  
Now what errors in Doctrine may give just cause of separation, I will not venture to set down in particular, least i● these times of discord, I might be thought to open a door to schism, which surely I will never do, unless it be to let it out; and that I should be glad to do, for it is ingens flagitium, 
Optat. lib. cont. Pa●men. Chrys.  a huge offence, of which they who are gum lty, shall be punished no less than they who tore Christs Natural Body: since he gave his Natural Body to be torn upon the across, that his Mystical Body might be but one. The sad thought of which might give just occasion to those words of that Father who had his name from Peace, that God would judge those men, 
iron. lib. 4. c. 62.  who being cruel men, and deposing the love of God, were the promoters of schism; rather hunting after their own profit than the unity of the Church, and therefore speaking of peace, and making war, straining at Gnats, but swallowing Camels, propter modicas& quaslibet causas, for trifling and small causes do rend and divide the glorious Body of Christ, by whom nulla tanta poorest fi●ri correptio( what if we red correctio?) quan●a est Schismatis pernicies, by whom there can be made no Reformation of any such importance as to countervail the mischief of a Division, as indeed there is not.  
1. 
2 Tim. 3.4. Psal. 131.1.  For first it is too evident that such men are lovers of themselves more than God; a great conceit they have of their own wits, and therefore deal with matters too high for them. After that God had appeared to Moses, and given him a Mission, yet in humility he replies, who am I? yea after that God had given him power to work miracles, 
Exod. 4.  and by that confirmed his calling, yet he holds back, so afraid was he to begin the alteration. To head then rashly a Faction, proceeds out of pride and self-love; and pride is most pernicious; for it cast Satan out of Heaven, Adam out of Paradise.  

Phil. 2.21. Chap. 3.19.  2. Sua quaerunt, They seek their own, not the things which are Christs, and so their god is their belly, which because they will be sure to fill, they led or follow the multitude. 'tis known whae made Valentius and Marcian gnostics, Tertullian a Montanist, Aerius and Arrius heretics. 'twas bitterly said, but truly, by a Disciplinarian( who had he liviv'd to have seen his Disciples works, I believe he would have been more wary in his words) They( he speaks of his own) care not for Religion, 
Discipl. Eccl.  so they may get the spoil. They could be content to crucify Christ, so they might have his garments. This Auri sacra fames, or rather sacri auri fames is too often a motive to disunite the body, and then it must needs be pernicious.  
3. What should I tell you, that schism very speedily degenerates into heresy; for there is no schism which doth not feign some heresy to itself, that so it may seem to have departed from the Church upon good reason, which when it is pertinaciously, and obstinately defended, the schismatic becomes an heretic, and so is involved in a double guilt; of opposing the verity of Faith, which denominates him an heretic; and breaking from the unity of the body, which makes him a schismatic; and if either of these sins single be enough to sand a man to hell, then sure both conjoined will be a talent of led to sink a man deeper to that bottonles pit.  
4 Lastly, there is not any sin ex diametro so opposite to that {αβγδ}, to all those Ligaments and joints by which our Apostle in this place, and that of the Colossians, affirms this body to be united, as in this of schism, and voluntary separation.  
What these are, may be learned out of the former verses, to all which the Apostle adds that amiable epithet of Unity. 
Verse 4, 5, 6.  There is but one Body, i. e. one catholic Church; there may be sixty Queens, and eighty Concubines, and a nu●ber of other Damsels, yet Christs Love and Dove is alone. As then in the Natural body there is {αβγδ}, 
Cant. 6.8.  a great amity and agreement of the parts how Heterogeneous soever, so ought it to be in the Mystical, where we are all members one of another. What, fellow-members and quarrel, fellow members and fight? 'tis contrary to nature and reason. When therefore any man makes a rend in the Church, 'tis all one, as if a man shall buffet and tear his own breast with his own hand. This is the Argument that is fetched from the Subject united, the Body, and it is of great force to persuade to unity, and dissuade a scissure. But the {αβγδ} are of more force.  

Ephes. 4.  1. The first of these is t●e Spirit of Christ, of which all living members of this body participate. This is but one, and yet it animates, quickens, and moves them all. Members of a civil society, though nevet so different, governed by one Prince and one Law, are yet but one. And the Spirit of Christ it is that makes the Church but one: if therefore we will but follow the guidance of this Spirit, 
1 Cor. 12.12.  which is always uniform, and never irregular in its directions, 'tis impossible that Christians should ever be but one. Let them then who sow and ripen Divisions in the Church, lay to heart, by what spirit they are guided. Were it by the Spirit of God, there would be nothing but peace, nothing but love; for his property is to collect and gather, nor to divide and scatter. For when this Spirit is infused into all the joints of the Church, he inflames every member with that admirable gift of Charity, which is the strongest bond of cohesion and union.  
2. The material part is but one, viz. The body, the formal part but one, viz. the Spirit. Next consider also that the end is but one. Called we are, but all to one hope. We are all called to the communion of Christ, 
1 Cor. 1 26, 27  and the one scope we all aim at, is eternal life. Since then we hope to meet in heaven, fit it is that we meet on earth.  
3. But we are as yet in the way thither, in which we live under one Lord, servants of Jesus, who was exalted to be Lord and Christ. Now servants under one Lord, ought to agree; Since therefore we all live under the command of one Master, whose command is love, whose legacy is peace, it behoves us to be children of peace, and if it be possible, to have peace with all men. This is an {αβγδ}, a touch that cannot choose but touch us near, and a ligament, that being sadly thought on, must needs tie us together.  
4. But as they who are earnest that a thing be done, never think that they have sufficiently persuaded it: So our Apostle being zealous for this unity, presseth us yet further, and besides the unity of the body, the unity of the Spirit, the unity of our hope, the oneness of our Lord, minds us of another {αβγδ} of another Ligament, that gives a notable touch to this; it is the nerve and sinew of our religion and profession, which is but one and the self same. There is but one faith; And is it then fit that we quarter and divide it, or be rent into pieces about it?  
Faith is taken for the grace by which we believe, or that object which we believe; and the old rule was that This could not be enlarged, this could not be diminished: It is overmuch pride then in Rome to double these Articles; 'tis presumption in any Novelist to impair them, and make them fewer: 'tis perverseness and peevishness in factious spirits to separate for accessories.  
And yet these are the causes that have divided Christendom. How easily yet might this disunited body be compacted, if men would let go disputes, fancies, opinions, accessories, and contend, or rather yield to, and not contend, 
judas 3.  for that faith that was once delivered to the Saints. For the foundations of faith absolutely necessary to salvation, are one and the same; and howsoever by way of paraphrase they may be delivered in divers words, and sometime improper expressions, yet since the Harmony of confessions falls in the same Diapason, Charity w●uld cast a cloak over some inconvenient phrase, rather than divide and exclaim about it. Turpe est eadem credentes, animis& studiis esse inter se divisos. A discredit it is for those, who for substance believe the same things about unnecessaries in their minds and affections to be thus divided. Will ye hear what comes of it? You Christians, 
Clem. storm. l. 7.  say those without, dissent among yourselves, and have so many sects, all claiming the title of Christian Religion, that curse and condemn each other; and therefore our Religion is not true, nor hath its Original from God. 
Chrysost. Hom. 33. in Act.  The Infidel and Heathen comes and saith, I would willingly become a Christian, but I know not to whom I should adhere, there is so much strife, so much dissension, so much tumult among you; every one saith, I speak the truth; quos fugiamus habemus, 
Melanct.  quos sequamur non intelligimus. We see whom to flee, but whom to follow is hard to know. This is that sour hedge-Grape that hath sharpened the teeth of so many to bite and devour the parts of this body, neither shall I hope they will ever cease from this raven, till they sadly remember that the man so devoured is a member of that Body to which they are, if at all, united by one and the same Faith.  
5. And that I may put them in mind of one {αβγδ}, of one tie and persuasive more to unity; As is their faith, so is their baptism one too; Unum Bap●isma. There may be different Rites, there may be different Baptists, but the Sacrament is the same. Unum ad unum, unum in unum, unum quia per unum. One to one man, to be once received, and therefore not to be repeated; one into o●e, because all are baptized into one Faith: and one by one, because all are baptized in one water, and in one form of words. The Apostle then draws this persuasive from the Unity of this distinguishing mark that Christ sets upon his. In another place he doth it of the Eucharist; For we being many are one bread and one body; 
1 Cor. 10.17.  and in this place from the Unity of Baptism; 
1 Cor. 1.13.  What were you baptized into the name of Paul or Cephas? into the name of Donatus, or Brown, or any Sectary? No, no: it was into the name of the Father, Son, and Holy Ghost, which being three in Persons, are but one in Essence; as much as to say, you ought to be his followers, in whose Name you received your Baptism, which being nor Paul, nor Cephas, you ought not to unite to them, but to that Body to which the whole Trinity did then unite you, and not separate from it, out of an opinion and affection you bear to men.  
6. Lastly, behold yet another {αβγδ}, another ligament or Nerve of love; You all have but one Father, 
Ver. 6. Estius in loc. Cap. 2. 10.  all worship one God. The same God requires unanimous worshippers; the same Fathers sons joined in Brotherly love. This argument is thus twisted by the Prophet Malachy; Have we not all one Father? hath not one God created us? why then do we deal treacherously every man against his Brother? doth this become children of one Father? this, worshippers of one God?  
This God is the Father of Christ by nature, of Christians by adoption, of all men and all things by creation, above all, and through all, and in you all. Above all in command, excellency, and dignity, through all, for his eyes go through the world by his providence and Majestical presence; but in you all, you who are Members of this Body, by the inhabitation of his Spirit, and the gifts of this Spirit. Say then now, whether is it fit for you, who are thus adopted, thus joined by him to one another, in a peevish and froward manner, thus to dis-unite, to separate, to fall asunder?  
I have now done; for if these seven bonds will not hold you together, all I can add will be to little purpose; Any one of these is enough, but altogether possibly may twist you into love. Since all of us have been born in one and the same Church: all have been comforted by one and the same Spirit: all of us expect one and the same crown; all aclowledge one and the same Lord: all of us profess one and the same Faith: all of us are sanctified by one and the same Baptism: all of us adore one and the same God: all of us ask blessing of one and the same Father: Let us all keep the Unity of the Spirit in the bond of peace.    

The Second Sermon of the Communion of Saints.  EPHES. 4.16. 
From whom the whole body fitly joined together, and compacted by that which every joint supplies, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.  
THat which the Apostle aims at here, is the growth and perfection of a Christian; his intention is, that no part stand at a stay, but increase together with the whole; without which growth, it will be no fitter member for this, then the arm or leg of a child would be for the body of a man. The Organical Body in the course of nature admits not of any dry and sinew-shrunk part, neither doth Christ approve that in his Body there be any one limb which thrives not, be dwarf'd and disproportionable. Which to prevent, look what influence the Natural Head affords to all parts of the body, the same also this Spiritual Head Christ graciously bestows upon his.  
As then in the Natural and Organical Body of man before it hath obtained its just stature, 
Beza.  the vital faculty flowing from the Head doth insinuate itself into every part; and by distribution of fit nourishment supplies to every joint what is necessary and fit for it, that thereby it may grow to such a quantity, proportion, and vigour, as is requisite for the Body: So also is it in this case; Christ the Head of the Church, which is his Mystical Body, bestows upon every part such power and virtue, so much nourishment and grace as is needful for the life, vegetation, and increase of every limb, that it may arrive at its full measure, and the whole be perfected.  
To that end this Body is joined together no otherwise than our Natural is, that hath varias juncturas& commissuras, many and divers ligaments; it hath tendons, sinews, nerves, arteries, muscles, veins, and so hath this too, divers bonds to tie it together, and various vessels to convey the vital spirit and nourishment, which yet all depend upon the Head, and yet they touch and move one another. One indeed is joined to this part, and another to that, 
Photius.  but they all serve for the supply of the whole. Whence the Apostle saith here, that the body is fitly joined and compacted.  

1. {αβγδ}, By every touch of supply.  
Of these Ligaments I spake the last day, as they were useful to preserve the unity of this Body: But I shall now look upon them, as they promote the growth and increase of it, as they supply what is wanting and needful, till part distributes to part that portion which it hath received from the Head, that so the whole Body may grow together into a just stature.  
Now these Ligaments, by which we are joined to Christ the Head, and by which the influence of Christ is derived to us, and from us to one another, are many. For the Apostle puts here {αβγδ}, Every to joint; Now we know that Omnis All or Every is a Distributive, and therefore must of necessity have under it more than one. This supply then for increase proceeds from many Ligaments. They are indeed all those six I name before; I shall now only repeat the chief of them.  
1. The first and principal of these, is the Spirit of Christ; for by this we are joined to the head, and by the power of this Spirit, we work to the benefit of a fellow-member. For who is it that collects this Body? is it not the Spirit of Christ? who is it that gives it increase being collected? is it not the same Spirit? Paul may plant, and Apollos may water, 
1 Cor. 3.7.  but the increase is from his Spirit. Though then he use the Ministry of men in gathering, in joining, in fitting, in feeding his Body, yet the power they have, and the efficacy they have is from him. In this work, there is nothing done but by the Spirit. Be it but an admonition, it will work nothing except it proceed from the Spirit of meekness. The word by which we are regenerate is but a dead Letter, and the Sacraments by which we are made one with him, but a bare sign, 
Gal. 6.1.  till the Spirit of Christ come to both. The Pastor administers bread and wine, but he it is who by his Spirit gives his flesh and blood. The Minister brings to your ears the word of life, but that it edifies any part of the body, is from his Spirit. I was not then mistaken, when I called his Spirit the first and principal {αβγδ} the main Touch from whence the supply for the increase of the Body porceeds.  
And that we should not be ignorant of this, the Apostle here for Supply makes use of a choice peculiar verbal {αβγδ}, or {αβγδ}. Now {αβγδ} was among the Heathens, that man who out of his own store did furnish all things necessary in their festivals for their sports and solemnities, 
Hesych.  so that {αβγδ} is {αβγδ}, a free gift given in an abundant and ample manner. So that they who take these words in a passive sense, 
Syriac. Beza.  make the Spirit of Christ to be the Agent, and his Body the patient, viz. that all things are by him supplied to his Church, which are necessary to salvation. For whether they be {αβγδ} or {αβγδ}, Gifts, or Graces, gifts or abilities which make able to perform any function, or Graces that make a man an Holy person, they are supplied from his Spirit. For the first see, Rom. 8.10.& 2 Cor. 8.9. For the latter, 1 Cor. 12.7. &c. and this chapter, v. 11; 12.  
2. But among the first kind of Graces, the chief is Faith: this is the gift of God, and it is given for an especial help also. For by this the Grace of the Gospel is derived to us. The obedience of Christ, active and passive, is nothing to us, till we believe it; and the pardon of sin, which he hath promised, empty words till apprehended by Faith. For faith is the confidence of things hoped for, the evidence of things not seen, 
Heb. 11.  with which the Fathers being animated, did and suffered all those things the Apostle speaks of. By this nerve then also any part of this body being moved makes its increase. And any augmentation whatsoever is made without it, is but a tumour, nothing profitable to this body; Profitable did I say? nay altogether unprofitable; a specious sin, though to us it seems a good work, 
1 Tim. 1.5.  since it proceeds not from an heart purged by Faith.  
3. And yet there be other {αβγδ}, other sinews and laws of supply, there be several Fu●ctions and Vocations in the Church as there are parts of the Natural Body; the Apostle give us in a Catalogue of them at the eleventh and twelfth verses, Prophets, Apostles, Evangelists, &c. all which are given for supply too, for the perfecting of the Saints, for the work of the ministry, for the edifying of the Body of Christ.  
4. Though I hasten, yet among these {αβγδ}, I must not omit the Sacraments. For these are Corroboratives and Cordials; they give strength, and they refresh, strengthen against sin, and quench the raging flames of a disquiet soul. For in the blood of Christ conveyed by these pipes, there is an Artery by which the vital spirit is derived also, which will quicken, revive, and cheer up any fainting and dying soul. These ligaments then as those before, are for supply and increase of the Body. These are all Church-bonds; and so many holy Nerves, all which have their power and operation from the first bond; viz. that of the Spirit, for he is to give the first touch and stroke to these, and then the pulse will convey the supply even and right.  
2. And might it not seem a little out of the way, my reason tempts me to put you in mind of a succout and help even from Natural bonds to this very work. That men are of the same flesh, Kins-men and of the same blood, Citizens, and of the same country, dwellers in the same house, Husband and Wife, Parents and Children, Masters and Servants, may be notable Motives as for Unity, so also for aid to this end. For Christ hath not taken off from our necks these bonds of love, but rather laid them on in a stricter manner, and blessed them. The bond of Nature, Relation, and Affinity calls upon us now for this duty, not only because is is ●he voice of reason and policy, but because it is the voice of Christ, who commands and expect it from us; or he came not to dissolve the Law, but to fulfil it. Every bond of Religion, of Nature, of the Spirit, of Reason, is useful for this end. And therefore the faithful make use of all; they wait for the impulses of the Spirit, be it in the Word or Sacraments, to increase their Faith. They are not the Authors of divorces betwixt Husband and Wife; of dissension betwixt Father and Son; of disobedience betwixt Superior and Inferior; but {αβγδ} by all kind of bonds, by which they find themselves linked in this Body, they will be subsidiary, well knowing that it is the duty of every part of this Body to his fellow part, to impart, to communicate, to contribute what supply it can, in which regard, 
Zanch. in loc.  they who take the verbal {αβγδ} in an active sense, are not mistaken.  
There be three ends of the Nerves, Sinews, Tendons in the Natural Body. 1. That all the parts be by them joined together, and to the Head. 2. That by these the vital spirits, blood, and nourishment be received from the head. 3. That by these what is received, be conveyed and imparted to the whole Body, which the Apostle especially intends in this place, and therefore he stiles them commissurae subministrationis, joints of help and supply. 
Juucture vulg.   
The memorandum from hence is, that we receive not for ourselves only, but also for our fellow-members. Nemo sibi nascitur,& nemo sibi renascitur. No man is born, nor reborn for himself, but as he hath received the gift, 
1 Pet. 4.10.  so he is to minister. Any parr then of the body is not to aim at the private welfare, but to see that the supply redound to the common good. Just as do the members of the Natural Body, in which every one confers its several gift, office, work, to the general benefit of the whole. Under the Law, some brought gold, some silk, others fine linen, and some goats hair, 
Exod. 35.20, 21, 22.  but all to the furniture of the Tabernacle: so we are to lay together all graces, all places, all works that we have, and to employ them to the advancement of the common faith, and to the setting forward the common salvation.   

2. {αβγδ}. According to the effectual working.  
And this help is vigorouslly and effectually to be afforded: for so long it must be administered, that so much as lies in us, somewhat come of it. It must be an effectual working. Such as we by experience find in the body of man, where the stomach digests effectually, and the livet turns effectually the sweet juice into blood, and vigorously conveys it into, and by the veins to every part: that I say not, how vi intus agent, as Beza 
Beza.  reads this place, by the active power, which nature hath bestowed, and inwardly preserved in every one of these parts; there is a separation made of what is unfit for nourishment, which is sent into base vessels, and by them effectually and powerfully ejected, that they hinder not the health and increase of the Body. This same vis intus ●gens, as I but now shew'd, is the Spirit of Christ, and it is given for help; it must not be idle, but active; active in every part, till it have if possible, an effect in every part; transmit the sweet juice of nourishment and vitals of grace, and separate what may be offensive to a spiritual increase, and then by Gods blessing the effect will follow, the member will grow and increase in a just proportion for the Body.  
Discouragements I confess there are great store to retard and hinder the stomach to concoct, or the liver to suck and disperse this vital blood: besides the members of late have been very unkind to the ligaments, and the parts of this body injurious to the arteries and sinews; are they yet then bound to a supply? Yes they are; for we must look what we owe, and not what the parts deserve. What therefore we do, we will do, 
2 Cor. 11.12.  that we ma● cut off occasion from them that desire occasion; we will take down and digest for you the food of life; we will transmit it for your nourishment, and we w●ll gladly in this work spend ourselves and be spent for you, though the more abundantl● we love y●u he less we are b●loved. 
2 Cor. 12.15.  The Merchant having suffered shipwreck at sea, yet again repairs his Ship, in hope of a better voyage; And the Husbandman by an unseasonable year having lost his crop, yet puts into the earth his Plough again in hope of a better harvest; and that fish is sometimes taken by the Fisherman, when he is gathering up his net, that hath escaped all night. We will not then despair upon our ill success, but we will yet put to sea, we will yet spread our nets, we will yet plough up the fallow ground of your hearts, and cast in our seeds, hoping that in time it may bring forth in some an hundred, 
Mat. 13.  in some sixty, in some t●irty.  

Clem. Alexand. in Protr.  For we are assured that the Gospel hath {αβγδ} efficacy, and a lively power in it; able it is to change {αβγδ}, the fiercest beasts into Lambs, and to alter mens souls, lives, and manners: and for assurance of this we have Gods promise; 
Isa. 55.10,  As the rain comes down, and the snow from heaven, and returneth not thither, but waters the earth, and makes it bring forth and bud, that it may give seed to the sour, 
11.  and bread to the eater: so shall my word be that goeth forth of my mouth: It shall not return unto me voided, but it shall acc●mplish that which I please, and it shall prosper in the thing whereto I sand it. This is that which wings our labour; this is that which wipes off our sweat; this is that which makes us so ready to supply; and though it be not our happiness to produce effects answerable to our desires, ye we give not over the work, but labour to the utmost of our power to that end. More the Head from whom we derive our power and activity, expects not; more our fellow-members whose necessities we supply, 
Bern.  may not expect; for curam exigimur, non curationem, care is expected, from us, not a cure; that according to the measure we have received, we pour in our wine and oil; that it purge and heal must be left to the great physician above.  
To take care then of the fellow-member is our duty; to pour in as we have received, whether much or little, yet accordingly to communicate, to contribute. Qui dvo Talenta, ●uo; qui tria, tria. Be it but One Talent, it must not be wrapped up in a napkin. 
Mat. 25.26.  He hath his Measure. Others may have more graces, more gifts, but he hath that which his head thought fit for him, and according to that he must supply: so saith our Apostle, the effectual working must be   

3. {αβγδ}, or {αβγδ}, as some red it. In the measure of every part.  
Before at the seventh verse our Apostle informs us, that unto every one of us is given Grace according unto the measure of the gift of Christ. The word in the Original is {αβγδ}, which the Greek Scholiast glosseth {αβγδ}, a Gift; for the Apostle speaks of those Gifts, with which the Spirit of Christ adorns the members of the Body, for the edification of the whole; and that the parts be not too proud of these abilities and endowments, that they are not from themselves; conferred they are, given; Given he saith, to every one that hath them. In the world we find very unequal partitions; to some all, to some ne're a whit; whereas the Spirit of God gives to every part of this body a fit share of this dividend; to one in this kind, to another in that: The great Giver so ordering the matter, that as in the Natural Body, the eye should not have the gift to go, but to see; and the foot not to see, but to walk; the hand not the gift to speak, but the tongue; and the tongue noe the power to work, but the hand: So in this Spiritual Body, Moses is made a god to Aaron: Aaron Moses his tongue to Pharaoh; 
Exod. 4.16. Acts 20.28. Acts 6. Acts 18.24.  one is an eye to over-see, another a hand to serve Tables: one is deeply learned, but rude in speech; another is eloquent, but not deeply learned. In this division then every one hath his part, b●t every one hath not all; He that hath most, hath but a measure; be it five, be it two, be it one, yet the portion is given in proportion, so much, to such a quantity, to such a number and no more.  
It is then the equity and indulgence of this great donor not to exact a duty beyond his Gift, nor to impose upon us a supply beyond that ability with which he hath empowered the part. If he hath given much, then we are bound to supply much: if little, little; it must saith our Apostle, be done in the measure of every part. To one is given the Spirit of wisdom, as Luminare majus, 
1 Cor 12.8.9, &c.  the great light: To another the word of knowledge, as Luminare minus, the less light: to another proph●cy, to another faith, to another diversity of language, as lesser and darker stars in the Firmament of the Church; and all these ought to take their turns, and shine and move in their proper orb, time, and order in the measure they are gifted.  
Now if this voice were well thought on, it would keep an excellent temper in the Body. The parts would neither be envious, nor over-bold to stretch themselves beyond their measure. The Prerogatives and Ligaments mentioned at the fourth, fifth, sixth verses, were all in common; for all were equally made parts of one b●dy, all united and animated by one Spirit, all partakers of one Hope, &c. Tis not so with the Gifts; every single member hath a single and peculiar bequest given and granted to him in a measure, that he envy not, that he invade not the place and Office of another part.  
1. In the Body every part receives not the same dignity, nor the same gifts. There is a Hin for one, and a Gomer for another; and yet one member envies not the other, but is well pleased and content with its receipt: So it should be in the Church: there be different places, and d fferent graces, all communicated from the same head, and that should content. For non licet? 
Mat. 20.15.  Shall it not be lawful for our Head, to do what he will with his own?  
All have Faith, but not in an equal measure. All have some Vocation or other, yet not in the same degree of Honour. What, Are all Apostles? 
1 Cor. 12.29.  are all Prophets? shall then this various distribution breed heart-burning, grudges, emulation, and envy? nothing less; but rather thankfulness to this great {αβγδ}, this Gracious Lord, who by this wise donation intended to link us the closer together, that by the sense of the want in ourselves, and the supply he ordained we should receive from another, we should the more love one the other.  
2. As this measure is good against Envy, so also it is a notable Retentive against {αβγδ}, which is sauciness, boldness, presumption,( I know not well by what name to call it) usurpation and intrusion inro any Office of another part. There are who think themselves fit for any places; Dathan, 
Numb. 16. Jer. 18. 2 Chron. 26. 2 Sam. 6.  Corah and Abiram to be Princes and Priests, Hananiah to prophesy, Uzzi●h to offer incense, Uzzah to stay the Ark; well it were that such men before they act, would look upon the place that God hath put them in, and the gift bestowed on them, measuring themselves by themselves. Mean places are fit for men of mean gifts; though the Apostle allows men {αβγδ}, 
2 Cor. 10.13, 14, 15.  yet he grants no leave {αβγδ} stretch himself a man may to the utmost of his measure, but he is not to tenter himself beyond the scantling of that place he is allotted in the Body. Those whom I but now spake of, paid well for it: Corah and his company, Uzzah, and Uzziah. That mutinous company would have all the congregation holy, but they perished in their gainsaying: Uzzah was a Levite, 
Numb. 16. 2 Sam. 6.7. 1 Sam. 6.19.  he might wait upon the Ark, but he would be touching it, and it cost him his life, as it did the fifty thousand Bethshemites that looked only into it. Uzziah was a King, but he would offer incense, a work proper only for the priest, and for it he died a Leper. Hananiah sentenced to death that year.  
An evil sickness there is under the Sun, that provokes men to break their teachers, and to meddle with other mens Vocations. Believe it, every work is not for every hand; if so, what needed so accurate a distribution, a fit measure to every part? And where this order is transgressed, it is as great an absurdity, as if the parts of the body should invade each others Functions and Offices. In the body of man there is the spirits, blood, choler, and other humours, and these are to contain themselves within their own proper vessels, as spirits in the brain or heart, blood in the veins, choler in the gull: and if once they be out of them, the spirits heat so fast, that they produce Fevers, and frenzies: Blood out of the veins causes Apostumes, Choler out of the gull brings a jaundice over the whole body. And the like happens in Body of Christ the Church; the gifts bestowed in measure upon every part being kept within their vessels, and so implyed, do well; but if once they pass their bounds, some unkind heats, or swelling Apostumes, or jaundice, or violent and dangerous diseases overrun the body of the Church, by which the end for which they were given, and for which they were thus wisely and orderly disposed and measured out, is wholly evacuated, which the Apostle tells us here was for an increase of the body, that it may   

4. Make an increase of the body unto the edifying itself.  
Growth and increase in Grace and Godliness, is an insepar●ble companion of a spiritual life. The blessing of God in the first creation upon the creature was, 
Gen. 1.28. 2 Cor. 9.10. 1 Thes. 3.12. Col. 1.10.  Increase and multiply; and the blessing of God in the second, is, Increase in knowledge, increase in faith, increase in true religion multiply in the ●ervice of God, and practise of piety. Among the Heathen, to continue in the same state they were, was accounted an high step of goodness; but in the School of Christ, non progredi est regredi, not to increase is to decrease; So that a Christian must not be like a top that turns round and round in the same place, or if it removes t●is forced to it by the violence of the whip; But like the part of a natural Body, which freely receives a supply of nourishment, and kindly thrives by it till it increase to a just proportion and full strength; so must a Christian make use of this supply, till he come unto a perfect man, unto the measure of the stature of the fullness of Christ. 
Ephes. 4.13.   
Have you ever observed a three planted by the rivers of waters? how fresh, how green, how full of sap and moisture is it? The leaves whither not, and the boughs are loaden with fruits. Have you taken notice of the corn in your fields? at first it springs up in the blade, modestly conceals the tender juice in the hose, boldly after shoots out and fills in the ear, 
Zach. 4 2.  and at last hardens and ripeneth to the harvest. I presume you have red of the golden Candlesticks, wherein through seven pipes of gold, the oil was continually carried from the two Olives. These are all lively representations of a good Christian; of the growth of a good Christian; who blossoms, knits, and is loaden with fruits, that comes up, comes on, and ripens in good works, that fills with sweet odours of Grace, till his light may so shine before men, 
Matth. 5.16.  that they may see his good works, and glorify his Father which is in heaven.  
And that I may not recede from the Text, our Apostle teacheth us, that this increase must be unto edifying. The Metaphor is drawn from building, and thence it must receive light. In every building there is a foundation, the Architects, the matter, the progress of the work, the end: All which we find here. 
Ephes. 2.20, 21, 22.  The foundation is Christ, who is the chief corner-stone; the Architects and workmen under him, the Prophets and Apostles; the matter are men, who are lively stones, who are fitly framed, that they may grow unto a Holy Temple; and the end is, for an habitation of God through the Spirit.  
And will God then dwell with men? yes he will, when their Body shall become a Temple. 
1 King. 8.27.  This will never be, till as ston is added to ston in a building, so there be an edifying in Grace, a growth in piety, an increase in an holy life. Then through the power of his Spirit, we may call every part of this our Body {αβγδ}, Gods building, and the whole the Habitation of the Deity. God dwells there, 
2 Cor. 6.15.  it must not then be the house for Belial, for Idols. The clean Spirit of God inhabits it, it must not then be polluted with surfeits, 
Rom. 13.13.  and drunkenness, riot, and excess. There is not any one of these and the like sins, especially persisted in, that,( besides the pollution they bring upon the consecrated place) doth not pull a ston out of the sacred building, which, if not looked to in time, and repaired, will draw a ruin and dilapidation upon the whole house.  
I with grief aclowledge how subject this holy building is to winds, to floods, to storms; for the violent gusts of temptations descend and beat upon it: the Christian, who is this House, being exposed to the weather. He hath his fainting and falling, his decrease and increase, his decaying and renewing. He hath his fall of the leaf, he hath hfs winter; but he makes these the occasion of his Spring. For by these fals and decays his growth is more advanced, in as much aa they work in him a greater hatred of sinful corruption, and a more earnest desire of grace, by which he may stand and grow. By casting her Bill the Eagle renews her youth; and by slipping off the old spoil the Serpent recovers his vigour. Thus our good man, by rejection of what he is sensible will hinder his increase and growth sprouts and shoots up higher, and approacheth near to a full age.  
About this point the Apostle hath thus expressed his own endeavour, 
Philip. 3.13.  I forget that which is behind: and labour to th●t which is before; Where we meet with two steps and degrees to bring forward this increase.  
1. To forget that which is behind. True it is, we may remember what is behind to lament, to loathe, to amend, to forsake it; for there is not such another help to this increase as a serious thought, and a sudden remembrance of our former course. Paul increaseth in zeal upon the memory that he had formerly been a persecutor. But we may not remember a sin, as the Dog doth his vomit, to turn back to it. The wicked and godly both make use of their memory about sin, but to a different end. The wicked for their delight and practise: The Godly for their sorrow and amendment. For the godly fell forward and rose, the wicked backward and die. He that remembers his sin to hate it, and leave it, with Abraham fals upon his face; but he that remembers it to rejoice in it, and turn to it, with the Jews fals back to his confusion. Look not then back to Sodom; be not the Dog, the Sow; 
Gen. 19. 2 Pet. 2. Numb. 11.5,  feed not upon your thoughts the Onions, the garlic, the flesh-pots of Egypt. Such quickness of memory I cannot allow you.  
No nor yet that with pride and confidence you remember your virtues: Be not always gazing and wond●ing at them, as the Peacock at her wheel: make them not miracles to admire; presume not upon thy seven and seven altars with Balaac; Blow no trumpet; boast not of thy fasts as the Pharisee. 
Numb. 23.29. Mat. 6.2.  Of these the art of forgetfulness is better then the art of memory. Because what in this kind can be done, is but a duty, and when thou hast done all thou canst, and to the utmost endeavour thou canst, thou art but an unprofitable servant. Saint Paul was not inferior to the chief Apostles, yet forgets it: 
Luke 17.10.  labours more then they all, yet forgets it: speaks more tongues then most at Corinth: yet forgets it: was more abundant in labours, in stripes above measure, in prisons more frequent, in death of ten, yet forgets it: circumcised the eighth day, 
2 Cor. 11.23, 24, &c. Philip. 3.5▪ 6.  an Hebrew of the Hebrews, as touching the Law a Pharisee, hot in zeal, and for the Legal righteousness blameless, and yet he forgets to be proud of it. I forget saith he, that which is behind. Far he was from the humour of our Supererogators, by whom if any good be done, they are apt to praise, to please themselves, supposing they have done enough, and oft enough as if there were no more to be done. Both these are great obstacles and impediments to the increase of the Body. We must then forget our sins, forget our good deeds in the sense above-named, and yet this is but one step; another there is: viz.  
2. To endeavour to that which is before, which no man can do, that either sits still, or is idle. Remember we must that we are but in the way, and then must be going on till we come to our journeys end: that we are but in our growing condition, and therefore must make an increase till we come to be perfect and full limbs of this body. In heaven we cannot find any pattern for idleness, or loitering. Nor the Father, nor the Son are idle, I and my Father work, saith our Saviour: No nor the Angels, but are always about their ministry. 
Joh. 5.17. Gen. 22.12. Revel. 14.4. Jer. 48.11.  In Jacobs ladder, some were ascending, some descending, not one at rest. As for the Saints, they follow the Lamb wheresoever he goeth. In earth man may take liberty for his ease; and with Moab, settle upon his lees, but God never gave him a Quietus est. For in this world no man is rich enough, I mean in spiritual treasure, and therefore he must hunger and thirst and labour for more. 
Isa. 28.10. Exod. 16.21.  Line would be added to line, and line to line; every day Manna would be gathered. The graces of God, as flowers in a Garden, day after day not only cropped, and kept by us, but watered, and dressed, improved, propagated, and multiplied, that they may not only have {αβγδ}, an abode with us, but {αβγδ}, abound in us.  
We pray let thy Kingdom come, but it comes not by gaping and gazing upon it; we pray, let thy will be done, but done it will not be, if we do nothing. Charles the fifths Motto was Ulterius, and a Christians ought to be Superius, sit up higher; 
Luk. 2.52.  which lesson he may learn from his Masters example, who increased in wisdom and knowledge. So the Head, and so the members must grow and increase too, or else there will be a monstrous Body, one part starved, and little, and urchin-like, when the other is full and perfect: Which, should it so fall out, would frustrate the end of this supply; for the Apostle tells us, that the true intention of this Order, of this Unity, of this touch and pulse of the Ligaments, is, not only that the parts increase, but that they uniformly increase all together; so it follows,   

5. {αβγδ}. To the edifying of itself in love▪ i. e. The Body.  
It must be for the compliment of the Body; You see then, what every man is to aim at, even in the increase of himself, it is a common good, viz. that the building of the whole Church should be promoted. The final cause then of our proceeding in grace and goodness, must be not only our own particular, but the promotion and compliment of the whole Body.  
True it is, that in all parts there must be a just increase, otherwise there can be no just proportion; Legs, thighs, feet, arms, hands, heart, &c. must all grow up together: which rule must be observed in the spiritual increase; in every faculty and part of the man of God there must be an even spreading of the supply from the head; in the mind there must be an increase of knowledge, in the heart of love and charity; in the affections, of fear, reverence, humility; in the tongue, of truth; in the hands, of good works; in the feet, of forwardness to walk in the ways of God.  
But the main thing in this increase, we are to reflect on, is, that in our individual and singular increase, it is but one member of Christs Body that increaseth; our labour then must be, that our fellow-members increase also. Hence we have often those commands laid upon us, 
Heb. 3.13. 1 Thess. 5.11.  exhort one another, edify one another. Christ is pleased to call us into the fellowship of the work, and by us, as instruments to build and complete his own Body. That is the object upon which we are to work, and every ston we bring and lay, ought to be placed and cemented with some such thought at this. This I do {αβγδ} {αβγδ}, for the building of Christs body. And out of love I do it, for so it is to be done.   

6. {αβγδ}. In love.  
The love I bear to the Head, the love I bear to myself, the love I bear to my fellow-member moves me to this work; For in edifying him I edify myself, and in edifying him and myself, I do as much as is in me complete and perfect Christs Body. I know not what strange influence this one syllable Love hath upon all the touches, all the supply that the parts of this body afford each other, so that if they be not done in love, they are nothing worth, This our Apostle 1 Cor. 12. dicourses of the spiritual gifts, acquaints us that they are many, and divers, shows that they are given for decency, for service, for succour of the same Body. He names also many functions, Apostles, Prophets, Teachers, Workers of miracles, gifts of healings, helps, governments, diversities of tongues, interpreters, but in the close he tells them, he would yet show them a more excellent way, and what was this way, that was most excellent? It was the way of love and charity, without which the gifts how excellent soever, were nothing worth. Should a man be endued with all knowledge, could he speak all tongues, and all truths, 
1 Cor. 13.  yet were they not seasoned with charity, in Gods ear the man were but as a sounding brass, and as a tinkling cymbal; this, this one is the bond of perfection, 
Col. 3.14.  it conjoins and links together all the virtues, and puts the life of Christianity into their Acts; It unites all the members of this body together, and makes every part, willingly, cheerfully, readily to communicate their mutual endeavours for the increase and conservation of the whole. As then the perfection of the natural Body ariseth from the union and connexion of the parts, so that the Body is presently imperfect, and defective, if joint be pulled and severed from joint; So also the Body of the Church is perfect and entire while all the members are united and coupled together with the bond of charity; but upon the breach of that one link, mercy, and humility, and meekness, and patience take the wing and fly away, upon which there enters cruelty, and pride, and frowardness and impatience into this Body, which makes it weak and imperfect.  
It were to draw a line after Apelles, to enter upon an Encomium of this virtue, since our Apostle hath set it forth to us in fifteen lively colours; I mean those Attributes, partly negative, partly affirmative; what it doth, 
1 Cor. 13.  what it doth not, that this body may not be distracted, but be kept together. It doth not envy the felicity or pre-eminence of another part. It is not peevish, and froward, and rash in censuring its fellow-members. It is not puffed up as a bladder with a qui●l, upon the conceit of greater gifts bestowed upon it, than on another limb. It behaves itself not unseemly either through pride or immodesty; 'tis not so immodest as to scandal any, nor so proud as to domineer over the meanest part of the body. It seeks not her own, it doth nothing out of self-love or filthy lucre, but considers how it may supply the want of another part. It is not easily provoked, not to wrath, not to revenge; or if it be, 'tis against some corrupt humour in the member, not the member. It thinks no evil; for it is not suspicious, ready to censure that to the worst, which may admit of a candid interpretation. It rejoiceth not in iniquity, is not glad to do a mischief to its fellow members. Hitherto you have seen what love and charity will not do; for by all these Saturnine influences the supply, the increase, the building up this body will be hindered, and therefore Charity will be sure to be free from them.  
And now you shall see what it will do for the increase of the body. First, {αβγδ}, it is patient, it will bear long, and much; much it will endure, and long it will bear, before it will be heated with any animosity, against an eye, or a vital part, which yet if it break forth, the Sun shall not set upon its wrath. For it is kind not only in bearing an injury, but in the readiness to forgive and forget it. And it rejoiceth in or with the truth; glad it is at heart, when truth and justice flourish, and take place: as it is apt to weep with the part that weeps, so it will rejoice with any member, that hath cause to rejoice. I beareth all things; Bears all things that may be born; Bears prosperity without pride, adversity without discontent and murmur. It believes all things, believes that parts of the body are such as they seem to be; such in words, such in deeds, till it find a manifest evidence to the contrary. But if it happen, which too often falls out, that some part be laxatum, broken or disjointed, it will hope all things, it will hope that it may be restored, strengthened, and jointed again. And to that end lastly, it endures all things, any injury, any affront with a quiet and composed mind, out of that infinite desire and affection it bears to peace.  
Oh then that the God of love, and Spirit of unity would but gift the parts of this body with rhis admirable virtue! for then I would not doubt of the increase, I would hope better of the edifying of it, which now by discord I find much to be impaired, through debate and dissension weakened, distracted, I had almost said ruined.  
Is God love? are we sons, and can we no better agree? Is Christ our Head? Are we his members? and do we yet fall foul one upon another? Is it his Spirit that unites, joins, moves this body, and shall we grieve him at his work? Nothing ought to be more dear to us in the world, than the Church of Christ; And every one of us, were we true members of it, to our utmost endeavour we should defend it. help to increase it, build it, and preserve the unity of it when it is built. The Nerves by which it is united and conserved, are not Rites and Ceremonies, but true Faith, and brotherly love. How then do I what I can, to preserve this Communion of Saints, when with discord, separation, and peevishness, as with a sword I divide and dissolve the bond with which it is united!  
Yea, but perhaps there be who will pretend, Is there not a cause? are we not bound to speak the Truth? No love of peace must be so great, that we contend not earnestly for the Truth once delivered to the Saints; 
judas 3.  for righteousness and peace must kiss each other,  
To contend for the Truth, is a noble quality; But then men must be sure it is the Truth they contend for, and then too, such a Truth which is worth contention, by which this Body may be increased, this building promoted, not hindered, not cooled in devotion, of which nature the most part of those points are, which as supposed truths are on all hands contended for by the dissenting party from the established Doctrine of the Church at this day. Yet suppose they were Truths, which they are not: our Apostles direction must not be forgotten, 
Ephes. 4.15  delivered in the former verse, Speak the truth in love. Truth then must be followed and administered with its true corrective, love. Now love teacheth us, that though we speak the Truth, yet to be patient and courteous, patiently to hear what is objected, and mildly to reply.' Tls reported of the Philosophers, who were always quarreling about their principles, that they had a sword, but wanted a buckler; but a buckler becomes a Christian better than a sword. For we must not beat every dog that barks at us in the way, but with patience run the race that is set before us. Wise Solomon hath left written, 
Heb. 12.1. Prov. 15.1. Acts 23.5.  that a soft answer pacifieth strife; such a one we find dropping from Saint Pauls lips; Brethren, I knew not that he was the high Priest; and so satisfied a mistake.  
add to this, that Love, as I but now said, envies not, swells not, deals not f●owardly. It envies not a Truth in the mouth of any man, it is not puffed up with those truths it knows, nor out of a froward humour thwarts and crosses any truth whatsoever, being ready without grief and repining, to yield where it sees an apparent evidence. A virtue it is compounded of, truth and ingenuity; Truth moves it to believe that only which is certain; ingenuity construes all to the best sense, even that which is doubtful; whereas suspicion and jealousy is transported with heat, and forgetting the bounds of modesty, is misled with false, probable, vulgar and uncertain reports.  
I beseech you now, let it be considered, whether the great pretenders and zealots of truth, stand not in great need of this corrective. Where is their Love? What is become of their Charity? are not we members of their body? Are we not all under one Head? Are we not united with the same Nerves? Do we not all hope to meet in heaven? Have we not all one Christ? Serve we not all one Father? How is it then that they so unkindly separate from their fellow-members, or rather separate the members from them? Is this to build? is this to edify? is this to ●fford supply for the increase of the Body? If envy, and anger, and peevishness, and froward usage can contribute to this spiritual work, then these are excellent architects, rare helps. For envious they are at any part above them, angry with every sound limb, peevish and froward to all the sinews and arteries; they do not only think, but study an in●urie: So far from patience and courtesy, that as a nest of angry Hornets and Wasps, they sting all that come in their way. To produce their scornful, bitter, and uncharitable invectives, were to rak a dunghill, in which you shall find the poison of asps; few, I had almost said, not one feather of the Dove.  
My hearty desire is, that they would first learn {αβγδ}, to speak truth: of which since I despair, yet that they would give over this gull of bitterness, and say what they fancy for Truth in Love and meekness. This might make some impression upon us to think, that the work proceeded from that spirit to which they so much pretend, the Loving Spirit; Whereas when we meet with nothing but bitterness, scoffs, scandals, violence, invectives and libels in their Pulpits, in their Pamphlets, we are assured that the suggestion is from another Author. Truth needs no Cyniques, nor her dictates such Patrons who sleep their pens in Vine-acre.  
O that our Dissenting Brethren would think they were men, and therefore not impossible for them to err. O that they would lay to heart that they are Christian men, and therefore bound to speak the truth in love: Were there an impartial sifting of these debates and differences, found it would be, 
Ephes. 4.15.  that it is not strength of reason, but vehemency of affection, self-love, self-ends, or some discontent, which first bread, and doth yet feed these debates amongst us. Far more comfort it were for us( so small is the joy we take in tugging at one end of this Saw) to labour under the same yoke, as men who look for the same eternal reward of our labours; and being joined in that indissoluble bond of love and amity, to live as if our persons being many, our souls were but one: It is a Corrosive unto us to live in this dismembered condition, and to spend our few and wretched dayes in a tedious prosecution of endless contentions; the end whereof, if they have not some speedy end, will be heavy on both sides. I am no Prophet, nor son of a Prophet, but I have lived to see the troubles of sixteen yeats, out of which, he, who cannot conclude the sad consequences that follow upon contentions in Religion, and separation from confessed and ancient Truths, must needs be a man of a very shallow understanding.  
By this strife the lives of men are become deboysed, the devotion of many is cooled. Grown we are to be a scorn and a proverb of reproach to the men of Gath, and the inhabitants of Askelon, they stand by, 
2 Sam. 1.20.  behold our quarrels, clap their hands, and inflame them, little doubting thereby to make their own advantage, as indeed they do daily: that I say not, how by these schisms, with the wiser and better sort of our own, our credit is quiter lost. God Almighty alloy these storms, and set a period to these turbulent and swelling animosities, that we may all at last speak the Truth, and speak the Truth in love: That we all lay to heart, that we are all but one body, fitly joined and jointed under one head; that we are all moved by one and the same Spirit, and therefore are bound to supply to every part; in that measure that the Spirit hath supplied to us help and nourishment. By this means there will be an increase in the Communion of Saints, and every particular will grow to be a perfect man in Christ Jesus. A perfection he will attain to, such as the state of passengers and wayfaring men doth admit in this life, which will be made exact, absolute, and down-right, when he shall be joined to this Head in heaven; That is the Mansion of the Church triumphant, this the place prepared for the Church militant; both are but parts of one Society; that perfect, this in the way to perfection; that crwoned already, this to be crwoned. In hope of which, let us unite, and love, and live together; so the God of peace will bless us, the Prince of peace will protect us, the Spirit of love and unity will take a delight to dwell with us, and we shall dwell with this Trinity in Unity, and with all those Saints with whom we have continued in unity, for ever and ever: Which God grant for Christ Jesus sake, &c.  
The Sermons following are intended for the Explanation of the Article I believe the Remission of sin.    

God is asserted to be light.  1 John 1.5, 6, 7, 8, 9. Verses. 
This is the message we have heard of him, and declare unto you, that God is light, and in him is no darkn●sse at all.  
If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.  
But if we walk in the light, as he is in the light, we have f●llowship one with another; And the blood of Jesus Christ his Son cleanseth us from all sin.  
If we say that we have no sin, we deceive ourselves, and the truth is not in us.  
If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  
IN this Epistle of Saint John all Expositors find a great difficulty; and that which increaseth it, is, because they have not well observed the style a●d form in which it is written. For the Syntax of this Epistle is not as some other books, where the whole is by a perpetual connexion linked and filled together; it being {αβγδ}& {αβγδ}, containing short, brief and compendious sentences, out of which the whole web, as of divers strings and threads is made up, consisting of certain precepts of Doctrine and Rules of life, that the man of God may thereby be made perfect. Here then we shall meet with many golden aphorisms to inform our judgement, and direct our manners: Theological conclusions to cure our ignorance, and Moral precepts to mend our ethics; our Apostle being like the learned Masters of physic in the one, and the Teachers of Morality in the other. Both these have their Aphorisms to cure diseases and vices: He his, to remove mistakes and Heresies; and to shane licentious Christians.  
In his time there were who boasted very much of their fellowship they had with the Saints, of their Society with God the Father, and his son Jesus Christ. That there was such a Society, he grants; but then presseth them with divers other consequences, as undeniable Notes and Characters, by which it might be known whether they were of this Society; for example,  
1. They must not walk in darkness, for God is light, 
Verse 5.6, 7.  and in him there is no darkness at all.  
2. They must not say, they have no sin; and desire pardon, 
Verse 8.10, 9.  for else they deceive themselves, and are liars.  
For there are two especial works of a good Christian; the study of a pure and holy life, that he may be like God; and a sense and confession of his sin, that the blood of Jesus Christ may cleanse him. To these two endeavours there be two very great impediments; a vicious course of life, and an over-weening presumption of his own perfection and goodness. Now in Saint Johns dayes, some there were that thrust themselves into the society of both kinds. First, there were inordinate walkers, that lived in darkness and the shadow of death, who yet no nay, would be esteemed of this Communion; 
Verse 6.  to these Saint John gives the flat lie. If we, even we the Apostles, say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. Then there were dissemblers and hypocrites, a sort of people pure in their own eyes, who took upon them not to be like other men; holy creatures they would needs be, and not as other Publicans; other men they knew to be sinners, but they forsooth were free. Now Saint John tells such Saints, that they gave God the lie. If we say that we have no sin, we make God a liar, and his Word, that is, his Doctrine, hath no place in us. A great error then and mistake there is on both hands. The safe way lies in the midst, viz. To avoid sin as darkness, and to confess our sins to God, as becomes miserable wretehes. The one will keep us from profaneness, the other from spiritual pride.  
The {αβγδ}, then, or main question in these Verses, is, how we shall know whether we have fellowship ot no with God and his Saints? and for clearing a point of so great consequence, Saint John sets down these infallible Characters; Two of which are of sincere Christians: Two of Hypocrites.  

1. Good Christians walk in the light. 
verse 7. verse 9.   
2. Good Christians confess their sins. 

1. Hypocrites walk in darkness.  
2. Hypocrites say they have no sin. 
verse 6. verse 8.      
The resolution then of the whole context consists in these aphorisms, or short Propositions, of which the first sort concern Almighty God, who is in his Nature most pure, in his Attributes most perfect.  
1. In his nature so pure, that He is light, that in him there is no darkness, verse 5.  
1. In his Attributes most perfect and absolute: for, 

1. He is faithful, verse 9.  
2. He is just. verse 9.  
3. He is of great mercy, authority and power. For he forgives sins, He cleanseth from all unrighteousness. verse 9.    
The second sort of Aphorisms concerns men 

bad  
or Good.    
1. bad men have two ill conditions.  

1. They walk in darkness, verse 6.  
2. They say they have no sin, verse 8. For which doing and saying they are liars, they do not the truth, verse 6. they deceive themselves, the truth is not in them, verse 8. Nay, as much as is in them, they make God a liar, verse 10.   
2. Good men have two contrary properties.  

1. They walk in the light, as God is light, and consequently have fellowship with God and the Saints, verse 7.  
2. They confess and aclowledge their sins, upon which there follows a purgation and a pardon. 

1. A Purgation, for the blood of Jesus Christ cleanseth from all sin, verse 7.  
2. A Pardon and Remission; for God who is faithful and just, forgives their iniquities, verse 8.     
Thus have I gathered for you the harvest of this whole Scripture, some sheaves of which I shall only thrash out for you at this time. But here it must not be forgotten, that the corn is Gods, and the labour only mine. For the message I have heard from him, I do only report and declare it to you; it proceeds not out of mine own head, it comes from his mouth. Saint John, no not Saint John who was his beloved Disciple, and lay in his bosom, would not assume so much to himself, and therefore I dare not, neither may any other of Christs ambassadors; with him we ingenuously aclowledge, that the message is his, and we only declare it so. So he begins, and so will I.  Verse 5. This then is the message we have heard of him, and declare unto you. 
A message is that which a man receives from another, and is to impart unto another; and such ought to be all our Sermons; messages heard from God, and reported to men. So that first the matter must be received from the Lord, and the manner by way of declaration. 
verse 1.3.  Thus much we heard but now from Saint Johns mouth; That which we have heard and seen, and looked on and handled, that we declare unto you; a man would think it was needless so presently to inculcate it again. Howbeit this repetition is needful and useful, very profitable for the Messengers, and very profitable for them to whom the message is sent, that the first remember themselves, that they are but Messengers, and therefore declare no more than they have heard; the other, that they are Messengers from God, and therefore hear them.  

Joh. 8.16. Joh. 3.17. Joh. 1.6.  1. The highest in the Church was but Apostolus, that is, a man sent from God, and it is not for a Messenger to falsify the errand of him that sent him: If he be, as he should be, faithful, his report will be no more, nor less, but just that he hath heard. And how dangerous is it for a Messenger of God to exceed the bounds of his Commission by taking words into his mouth, which God never brought to his ears; or else in falling short, or falsifying any of that counsel which his Master hath disclosed to be made known; let that fearful commination in the end of the Book testify to the world. 
Revel. 22.18, 19.  I protest to every man that hears the words of the prophesy of this Book, If any shall add unto these things, God shall add unto him the plagues that are written in this Book. And if any man shall take away from the Word of the Book of this prophesy, God shall take away hide part out the Book of life, and out of the holy City, and from the things which are written in this Book. A protestation of weight enough without any help of Art, to sink into the heaviest brains of such who falsify, add and diminish, wrest as a nose of wax the Scriptures at th●ir pleasure, speak that which they never heard, nor any w●se man before them. Do they not tremble at this threat? Are they not amazed at this fearful sentence? Will nor plagues, nor addition of plagues! Cannot the erasion of their names out of the Book of Life, nor their Exile from the holy City of Heaven startle them!  
Would those Cacevangelists of our age, who preach themselves, and come in their own names, and say, The Lord hath said, when he never said it▪ 
Jer. 23 16, 31, 32. Isa 30.10. Jer. 23.25.  that have sweet tongues, and pr●phesie smooth things, that cry out, I have dreamed, I have dreamed, when what they deliver is indeed but dreams: who sell the Word of God for gain, and make merchandise of the pearl of price: would to God, I say, such Preachers and Messengers would lay to heart this fearful threat of the Angel. For then there would not be so many that start up in the Church as the giants children in Samuel, with a finger and a to too many, nor with Adonibezeks captives, with a thumb too little; 
2 Sam. 21.20. judge. 1.7.  not such who fall short, or exceed; not who add, or diminish. But God shall add to their plagues; and one he hath added to the amazement of all wise men, that they who have varied from what they have heard, are come to that variance, that they know not where to fix, being as far from union as they are from unity. They tugg and pull as P●inies amphisbaena; they rend the very bowels of their Mother, struggling to bring to light their unheard of fancies; what the issue will be I cannot divine; but they who are skilful, take upon them to presage, that they who divide Christs seamless Coat, shall in the end rend and tear their own bowels.  
Let them please themselves then with their strugglings, let them draw and pull every one his own way: It is but justice, when a Messenger will presume to be wiser than he who gave him his instructions, should split upon a Rock. The true ambassadors of the King of heaven never durst be so presumptuous, they durst not falsify nor alter their message, nor say more, nor less than they had heard. Balaam, though a Hireling, yet  told the King in plain terms, if Balak would give me his house full of silver and gold, 
Numb. 24.13.  I cannot go beyond the commandment of the Lord, to do either good or evil of my own mind; but what the Lord saith, that will I speak. 
1 Kings 22.13, 14.  The Messenger sent for Michaiah to fetch him before Ahab, sp●ke him very fair: Behold now the Words of the Prophets declare good unto the King with one accord( a Synod of Prophets here was, but yet of liars, and among them a full vote) and is it now any wisdom in thee, being but one, to be singular and to contradict? Let thy word I pray thee, be like the word of one of these, and speak thou good. But the man might sooner have craved his head, and obtained it, than the falsifying of his message; for the Prophet knowing that that speech is best which pleaseth not the humours of men, but pleaseth God, answers stoutly and wisely; As ●●e Lord liveth, though I die for it myself, whatsoever the Lord saith unto me ●h●t will I speak.  
And the Apostles were every whit as co●sciencious in this, as were the Prophets. St. John speaks not here for himself, but for the whole college: That which we, we in the plural number, we have heard, that we decl●re; 
1 John 1.1.  though dispersed into several Countries, and scattered among many people, yet they preached one and the same thing; and to that end, antiquity teacheth, before they partend from Jerusalem, they composed the Creed, which to th●s day bears their name. And he, St. Paul I mean, 
1 Cor. 15.8 1 Co●. 11.23. 1 Tim. 6.20.  who was pleased to speak of himself, as one born out of due time, professeth that what he received from the Lord, that he d●livered; and this tradition is left with Timothy, and commands him to k●ep that which was comm●●●ed to his trust, avoiding profane and vain babblings, and o●positions of science falsely so called.  
Upon which words Vincen●ius Lyrinensis moves this question, 
Vin●ent. L●rinen. cap. 27.  Quis est hodiè Timotheus? who is at this day this Timothy? who else but the universal Church, the Corps of Pastors, Doctors, Priests; and what are they to keep ● Depositum, quod tibi creditum, non à te inventum; the gauge, the pledge committed to them, not invented and found out by them; received, not devised, rem non ingenij, said doctrinae, a matter not of wit, but doctrine, not privately catched up, but universally taught, of which they may not be authors, but Keepers; not prime Masters but scholars; not so properly Guides, as followers. Gold thou hast received, bring forth gold; good silver, let it not be embas'd with thy tin; allowed it is, that any cunning Bezaliel do cut and set, and give a right water to any pearl of price; he may give grace, and beauty, comeliness and lustre by all art, wit, industry to any word that proceeds out of the mouth of God, but he must not exchange the Jewel, and for a Diamond, foist in a crystal; what he hath learned, he must teach, and so teach, that cum dicat novè, non dicat nova, when he speaks in a new manner, he speak not new things. Let his eloquence be what it will, yet it must immutably remain ●dem dogma, idem sensus, eadem sententia; the same position, the same sense, the same sentence.  
Every pastor may learn thus to preach from his own body, which is constant even from his cradle to his grave in the same parts. By process of years these grow bigger and stronger, but in number and proportion they are still the same. A great difference there is betwixt the verdure and spring of youth, and the Autumn and Winter of old age; and yet the old man hath the same eyes, hands, arms, head that he had when he was a child; he hath the same nature, and is the same person. So should it be also in out Doctrines; still they ought to remain for substance, one and the same, although they be flourished with eloquence, and strengthened by time, and ripened and matured by age, yet they may not suffer any essential permutation, but retain the same properties, the same principles, the same parts that they had at first: and the reason is, because it is the message which we have received from God, who being immutable, the Word which he hath put into his servants mouths is immutable also. New light then is a notion of a hot brain, 
Gal. 1.8, 9.  and twice accursed by St. Paul. Inconstant minds as Larks at a glaring glass, may stoop to it, and be taken in the net, but all wise men know, 
tertul.  that Quod primum, verum, what message was first delivered was true, and all after light to be a counterfeit. That which they have heard then from the beginning, that, and that only they deliver, knowing well that it was not put into their mouths to die there, but to be declared, insisting in the steps of St. John, who saith here, the message which we have heard of him,  

2. That we declare unto you. {αβγδ}. Annunciamus.  

Acts 2.13.  It was laid to the Apostles charge, that they were full of new wine; with the vessels being fi●'d, the spirit is so active, that it labours to vent itself: and so it fared here with them; being fil'd with the spirit, they could not co●tain themselves from showing what was within; for what they heard, they declared. 
Rev. 10.10.  The little book which St. John eat in the Revelation, was in his mouth sweet as honey, but in his stomach bitter as gull. Such is the gospel of Christ, a sweet Doctrine being relished and well tasted, but digested it is bitter in the bowels where it contests with corruption, and the errors of flesh and blood: and a Messenger that hath received it, can no more conceal it, then a man who hath taken down some displeasing food, which will beget a tumult in the bowels till it be up again. I held my tongue and spake nothing, saith the Prophet, 
Psal. 39.2, 3.  but this was pain and grief to me, at last the fire kindled, and I thus spake with my tongue. In this sense it was that Jeremy protests, that the Word was like fire in his bowels, which could not be smothered, 
Jer. 20.9. Job 32.18, 19.  nor kept from breaking forth. Elihu also tells Job, that his womb was like a vessel full of new wine, which will burst if it have not vent. Thus it was with fhe Apostles, they were fil'd, they spake so; 
Acts 2.4.  In all their names St. John professeth {αβγδ}, Annuntiamus. Annuntiamus is the constant word used by all translators, and it shows what they were, and what all their successors must be, {αβγδ}, Nuncij. Gods Nuncio's of the Gospel, the subject whereof is glad tidings, and they are bound being commissioned to report it.  
1. commissioned I say; for if Nuncio's, they then must have their Commission, and not run of their own head, for so may not Nuncio's; they always under seal bring their letters of Credence with them. Here am I, 
Isa. 6.8.  saith the Prophet Isaiah, sand me; though he shows a ready mind, yet go he would not till sent.  
Where then are they who boast much of their private motions, and make themselves Nuncio's without a warrant! The Prophet might have said, O now I feel a motion from the Spirit, therefore I will go and preach! But notwithstanding a Seraphim flew, and with a live coal from the Altar touched his tongue, mouth, and lips; notwithstanding his iniquity was taken away, and his sin purged, 
Ver. 9.  yet he sate still, and stayed till God said to him, Go and tell this people.  
2. And then, and not till then, he must deliver his message. 
Acts 2.3.  For nuntios must not be mutes. To these Nuncio's the spirit of God appeared in fiery tongues, in fire to make them zealous, in tongues to make them eloquent. And this ability in them is not to be silent, when God bids them speak to Israel, or cry against Nineveh, as occasion required. Messengers they are both of War and Peace; when sin is the Tyrant, and reigns, 
Hosea 8.1.  then they set the Trumpet to the mouth, and proclaim War; where sin is the servant, 
Mat. 10.12, 13.  their Commission is to say, Peace be to this house. As old Fabius, then the ambassador for the Romans at Saguntum, opening the Lap of his rob,  told them, 
Silius. Ital.  That in it he brought them War and Peace, and wished them to make their choice: So do we, who are the Messengers sent from God to you, offer a fair option; continue to War against Heaven, and you shall have nothing but War, Wrath, Anger: But submit and come in, and by penitent tears endeavour to pacify your God, and you shall be forgiven; your heavenly Father is faithful, and just to forgive your sins, and to cleanse you from all unrighteousness: Which is a main point of St. Johns Message in this place, and is to be a great part of our Declaration also.  
3. Which that it may the better be understood, we are to open Gods mind to you by way of Declaration, in which all ought to be plain and clear, and powerful. Plain, clear, and evident our Declaration must be; for how else should the unlearned man perceive his faul●s discovered? 
1 Cor. 14.9, 23, 24, 25.  And powerful it must be; for else how should the unbeliever be convinced? The commendation then of one of these Declarations is not the rhetoric, the sweet cadence of the periods, the quaint phrase, or the deep learning; but to speak so plainly to the capacity, and yet so powerfully to the conscience of the Auditor, that he may fall down, and confess, Out of doubt God speaks, and not the man.  
But what I pray hath been the reward of this plain dealing? what the issue? scarce is there a Declaration, which is not received with censure, with indignation: To declare, as after I must, for confession, may be will be thought Popery; to declare that all men are sinners, perhaps censured for a position contrary to purity. Dangerous sure it will be to tell our new-lights, that they walk in darkness, and have not fellowship with God and Christ; unmannerly 'twill be thought to give Professors the lie, and to examine what's done in darkness by the light. This simplo and honest dealing hath made the true Prophets of God odious. 
1 Kings 21.8. Acts 24.5. Jer. 20.7. Ver. 14.  I hate him, saith Ahab, of Michajah, because he speaks no good; and he is a pestilent Fellow, saith Tertullus of Paul, because he declared for Christ. Jeremy for this uncivil and barbarous usage, laments his own case; because I cried out of wrong, and proclaimed desolation, therefore the Word of the Lord is made a reproach to me, and had in derision daily. And the injury for this he suffered was so intolerable, 
15,  that he cursed the day of his birth, and the man that brought news to his father, 
16,  that a manchild was b●rn, wishing, that he had rather been a Messenger to one of those Cities that God had overturned, 
7.  than unto so stubborn, sullen, self-willed a people. Possibly, had he lived before as Jonah, and been sent to Nineveh, where the King put on sack-cloth, he might have found more kindness; like enough, had he lived after, as Daniel, to have interpnted mean Tekel to Belshazzar, 
Dan. 5.25.  he might have been had in honour: But it was his fate to declare the Will of God to a rebellious Nation, to be undone, and scorned, and cast into a Dungeon by them. This made him cry out, 
Jer. 15.10.  Woe is me my mother that thou hast born me a contentious man, and a man that striveth with the whole Earth; every one doth curse me.  
We that live now are the Successors of those Prophets that lived in former times; we were born to be contentious, we strive and struggle with the whole Land; for this we are despised, despighted, cast aside, hated, cursed of most men; because we freely declare what we have heard, every mans hand is almost against us; because our tongue is against every 'vice, the tongue of the most is envenomed with hatred against us; linguam habent ad maleloquium, aures ad receptaculum maleloquii; without probability, witness, just cause, men cry beelzeebub, Samaritan, Glutton. Our plain Declarations are called railings, Scoldings, Clamorous Invectives, and our sharp and conscientious Reproofs censured for seditious and pestilent.  

2 Cor. 12.13.  O you who are of the same society of Saints with us, I beseech you forgive us this wrong: Do not think but the Grave, Learned and Pious Divines that as yet remain alive, could be as cautelous and wise as any of the people: They could no doubt be as mute as fishes, and swim with the stream, could they answer for their silence to Him who hath sent them on His Message. A necessity is laid upon us; 
1 Cor. 9.16.  and as it is our woe that our Mothers hath born us to so quarrelsome a vocation; so it is another and a greater woe, if we preach not the Gospel, if we declare not the Law also. Woe to us, if we bring not the glad tidings of joy to those who rejoice in our Message: 
Rom. 10.15.  Woe to us, if we thunder not the terrors of judgement to those who walk in darkness; if we pipe not to those who will dance, 
Matth. 11.17.  and mourn not to those who will not weep.  
If we be the light of the World, we must discover and make faults manifest; if Voices, we must be vocal, and heard to speak; if Seers, we must not be blind; if criers, we must not be tongue-tied; if ambassadors, we must declare our Message; out of love we speak, whatever we speak. We are your friends, and as friends we will go along with you, so far as we may, and the Law of fr●endship will suffer, usque ad arras; and he is no friend to God or himself, who will press us farther. compel us to go a Mile with you, we will go twain; 
Mat. 5.40, 41.  ask our Cloak, and take our Coat also; smite us on the left Cheek, we will turn the right: But leave us our God, our Soul, our Religi●●, our Conscience; for he that demands of us either of these, shall receive this round answer, It is better to obey God, 
Acts 5.29.  than man.  

Hebr. 13.17.  God hath set us upon the Watch, and we watch for your souls, as those who must give an account; and if any soul through our default perish, our soul must go for his. red but the thirty third Chapter of Ezekiel, His blood will I require at thy hands. What did we writ those words? Dare any of you blot them out? Let any of this Company undertake to do it, and he shall sleep in his sin without disturbance, and never more hear a word from us against him. But if this be beyond your power, then pity, and forgive us; Be not offended that we stand on our watch, and give warning; that we lift up our voyc●s like Trumpets, 
Isa. 58.1.  and tell the House of Jacob of her transgressions, and the House of Judah of her sins. Let it not displease, that we thus frame all our Declarations.  

1. That God is light, and in him there is no darkness at all.  
2. That if we say we have fellowship with him, and walk in darkness, we lie, and do not the Truth.  
3. That if we walk in the light, as he is in the light, we have fellowship one with another; and the blood of Jesus Christ his Son, will cleanse us from all sin.  
4. That if we say, we have no sin, we deceive ourselves, and there is no truth in us.  
5. That it is our Duty, to confess and forsake our sin.  
6. Which if we do, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.   
These are the Heads of our Declaration, and these will you have patience, and hear me, I shall in order open unto you. The first whereof is: Ver. 5. God is light, and in him is no darkness at all.  
Two things there are in this Proposition.  

1. What God is, He is light.  
2. What he is not, In him is no darkness at all.   
Many ways there are, by which God reclaimes man from sin, and persuades to obedience: He allures him by the hope of li●e, Do this and live: 
Luke 10.28. Gen 3.3. John 14.6.  He dissuades by the fear of death, In the day thou eatest, thou shalt die: He takes upon him many names, that we may assimilate, and be like him, as the Way, the ●ruth, the Light; then which there is not any thing more amiable, 
John 8.12.  nor any thing more opposite to the filth and darkness of sin.  
In the Apostles time there were, who boasted of their society with God, and yet lived an impure and unholy life; which in the Apostles judgement was an impossible thing; for opposites and contraries will never meet and join i● one. Such men were darkness, and God was light; when then you can make Night and Day, light and darkness, Purity and Corruption, holin ss and unholiness meet together, then you may imagine a society and fellowship betw xt a most pure substance, and such a foul soul. Whosoever therefore intends to have any communion with God, must not think to walk in the thick darkness of s●n, but give himself to the study and practise of a holy life; for God is light. This is the strength of our Apostles Argument: And his Medium is of great force; For what fellowship hath righteousness with unrighteousness? and what co●munion hath light with darkness? 
2 Cor. 6.14, 15, 16.  When there can be a concord betwixt God and Belial, then there may be an agreement betwixt the Temple of God, and a profane wicked man. There is a fourfold light.  
1. The light of nature, that which God first created, a great part of which was afterward embodied in the Sun, Moon and Stars, being the most glorious of his Creatures.  
2. The light of Reason infused into all men in some measure, but in the learned eminent, by which they discover what is hide from the unlearned.  
3. A third light there is of the Word of God, by which holy men being illuminated, see the wonderful things of Gods Law.  
4. The last is an eternal and uncreated light, having nor beginning of dayes, or end of time; and such a light we call God; not that he is so in Nature and Essence, but because there is a great Analogy and Resemblance betwixt God and light, which is expressed in this manner.  
1. Light is the most excellent of all Gods Creatures; the first, the purest, that which in an instant disperseth itself over the whole Horizon; and God is the most perfect of all Entities, the first and Father of the rest; who, quicker than a thought, passeth into all places, into all hearts, there being nothing hide from his eye.  
2. Light again, though most visible, yet is hardest to understand; not any one question hath and doth more trouble the Philosophers, than to resolve this one problem, Quid est lux? what the nature of light should be? Nor in Divinity, though for the quod sit, there be nothing more apparent than that God is; yet for the quid sit, if you press us to define what he is, we are at a stand, and resolve it best, when we tell you, we cannot tell. The light of the Sun dazzleth the eyes of them that too much gaze upon it: and so the Divine Majesty dwelling in the light that no man can app●oach, confounds the apprehensions of such who over-curiously prie into it. 
1 Tim. 6.16.  De Deo vera discere periculosum; melius scit●r nesciendo.  
3. In a light body, there is luminare, lumen, lux, these three; the body, the beam, the splendour or shine issuing from it: In some sort so it is in the Deity; the Father as the great Luminar, the Son as the Beam, the Holy Ghost as the Splendour of both. These three concur to one effect, and these three to make one light.  

John 1.9.  4. Or lastly, He is light, because he is the Father of all lights, and by those illuminates every one that is enlightened in this World; the light of prophesy, the light of the Word, 
Luke 2.32.  the Gospel, that light ordained to lighten the Gentiles, and his people Israel, is from him: As we cannot see things on Earth without light; so had we never discerned the things of Heaven, unless this light had shined into our minds, and enlightened our hearts. And as upon the rising of the Sun, all the darkness of the Night is dispelled, and if it shines forth in its beauty, 
Luke 1.79.  then the thick Mists and Clouds are chased away; so at the rising of this day-star in our hearts, the Night of ignorance and sin, the Clouds and Mists of a wicked Conversation are put to flight. For   

2. In him there is no darkness at all.  
Darkness is opposed to light; and as contraries, they serve well to illustrate one another; all our light in this World hath its Defects and Eclipses; but in this light there is no Defect, no Eclipse at all.  
1. He is full of knowledge clearly and intuitively, understanding himself, and in himself all things; 
Hebr. 4.13.  for all things are bare and naked, and open to his eye; so that he can never be said to suffer the least defect in his Intellect.  

Hab. 1.13.  2. He is goodness, justice, holiness itself; for he is a God of pure eyes, and can no more communicate with iniquity, than light with filth; which though it be cast upon impure places, as Sinks and Dunghills, yet is not defiled with them; he suffers no defect in his holiness.  

Hebr. 3.12.  3. No nor in his life neither; for he is the living God, not subject to mortality, no kind of darkness is to be found in him.  
But with us it is quiter otherwise; naturally there is gross darkness in our understanding by ignorance and error; a Night of hatred and malice of the true good upon our will; clouds and mists of perverseness upon our affections. And this inward darkness exposeth us to those ex teriores tenebras, that outer darkness, where there is no manner of light at all, none to be seen, none to be felt.  
It is then the purpose of Saint John in this place, not so much to express unto us, what God is in himself, as what he is to us, and in us. That as in himself he is a pure light, so also in us he is the fountain of all light, that is, of all truth, all goodness, all justice which is in us; he expels the darkness of ignorance from the mind, and purgeth the will from the love of sin. He enlighteneth the understanding, and teacheth us what is to be done, and effectually and powerfully excites the will to choose and embrace it: As in him, so also in that light he holds forth, there is no darkness at all, no ground for error, no countenance for wickedness; no nor in us neither, if we have any fellow-ship with him; no such palpable darkness as will destroy the light of Truth, nor such malicious wickedness as can no way consist with his holiness.   

The APPLICATION.  
1. Is God light? Is he the father of lights? is he such a Father in which there is no shadow of darkness? then it behoves us to take heed of all dark works because they are opposite to him, the Mother of them being our own concupiscence, and the father the prince of darkness. Many are the names in Scripture given to sin, by which we may be warned to abhor it. 
Hos. 6.4. Jer. 5.25. Zach. 6.7. Lev. 13.  T'is a cloud that hinders our prayer: T'is a wall that makes a partition betwixt God and man: T'is a weight of led, that hanging at our hearts, pulls them downward: T'is a leprosy, a soul disease, that pollutes the flesh, the house, the man. But there is not any, that expresseth the nature of it so fully as this of darkness. For as in darkness all things lye confused and heaped up together, as in the chaos; when light was created, every thing was put in his his right place: so it is in sin; there is nothing but confusion, but disorder; It is the light of truth and equity, that must set all right. Again, could is the companion of darkness, as heat of light. The frosts fall in the night, at the approach of the light they give and thaw; so in a dark soul there be but could, heavy, frosty affections; the more of God, the more light; and the more light, the more warmth of love. Or lastly sin bears this name of darkness, because it is at rest in a dark soul; begotten there by the father of darkness, and leads to the place of eternal darkness. Take it in what sense you will, enough there is in it to make you hate it, if you love God; for he is a God of pure eyes, and cannot behold the foulness and pollution of wickedness; he is the God of Order, and hates confusion. His light warms the heart, and therefore will not dwell with frosty affections. Nothing so opposite to him as deeds of darkness, which arise from the father of darkness, and therefore he will not cohabit with him in a black soul.  
Go to now then you workers of iniquity, pled your privilege, boast of your fellowship with the Father, with Jesus Christ, and with his Saints, so that you know all this while, you do but deceive your own souls. For although such specious and outside Professors, do out-mouth as I may so say, true believers in bragging of familiarity with God, and his Son; yet the truth is, so long as they walk in darkness, it is impossible they should be children of the light: For in God is no darkness, nor so much as a shadow of it. 
Jac. 1.17.  But of this more hereafter.  
Secondly, Since God is light, 
Joh. 3.20, 21.  it behoves us to take heed what we do in his eye; for every thing when it comes to the light, will be manifest. 
Isa. 29.15.  Wo to them who seek to hid their counsels in the dark, and say, Who sees us, who knows it? for let the doors be shut, the windows stopped, the chambers walled up; 
Senec.  e●●o nemo te videat, non tamen nullus; yet the bad Angel sees what's done, the good Angel sees what's committed; and that eye of God, which is far brighter then good or bad, is in thy House, in thy Chamber, in thy Bed, in thy bosom, by Night and Day he beholds all. Say not then in thy heart, How should God know it? 
Psal. 73.11.  Is there knowledge in the most High? Wipe not thy mouth, and say, I did it not, 
Pindar.  I spake it not; for God is a present witness; {αβγδ}. If a man works ill, and hopes to lye hide, he is mistaken. Working ill did I say? nay, if he do but think to do it. Be not deceived, thy very thoughts go for works in the presence of this light; he is as near to the speech of the one, as to the voice of the other, and will one day bring all to light, and reprove all by it.  

Cant. 2.9. Ezek. 8.7, 8.  Behold he stands behind the Wall, he looks through the Window, through the Latice. He is present at every Pew in the Church, at every Seat, and attends how you hear, how you pray; what service then you do, do it as in his eye; hear as in his presence; 
marshal.  pray as in his presence; and when you are gone, practise as in his presence;— Suo terretur vultu filius& fruitur. A good son, as he doth enjoy the light of his fathers eye, so also he is frighted from evil by it. That absalon did act his villainy in the sight of the Sun, did very much aggravate his offence; 
2 Sam. 16.22. Cap. 12.11, 12  and that we should commit and justify our lewd courses in the sight of a Father, whose eyes are ten thousand times brighter than the Sun, must needs make us more culpable.  
Remember then before whom you stand, who is the Supervisor, the Witness of your actions; 
Plaut.  quem quia ●●spicit omnia solus, vere possis dicere solem; and blushy, that he sees thee, and forbear; let not the eye of man be more aweful, than that of Heaven. Before a friend, before the people, in the presence of a multitude, the leudest strumpet will not prostitute her shane; show not less Reverence, where thy God is present, sees, looks on, and will punish what he likes not.  
My Master( says the ill-servant) is gone from home into a far country, and delays his coming: 
Luke 12.45. Prov. 7.19.  The good-man( saith the Harlot) hath taken a journey, and upon it the one began to fall foul upon, and to beat his fellow-servants, and the other to entice the fool; see what the thought of absence may do. A fair warning, that you imagine not your Lord absent, your Lord removed from you; that he hath not the knowledge, the inspection of your ways; for no man can then say, what may follow. Better it is to remember, that he is at hand, that all the ways of man are before his eyes, 
Prov. 5.21.  and that he pondereth all his goings; so that it must be a great folly to please himself with a hope of being hide; sooner you may conceal what's done in the open Sun, than any thing you do from him. For the light, 
Luke 8.17.  which he i●, will discover all, even the secret thoughts of the heart.  

1 Cor. 3.20.  To conclude all, You who would be taken for Kings and Priests to God, let no man deceive you, deceive not yourselves; he that doth righteousness, is righteous; he is the King, he is the Priest, he is consecrated to God, and from him he shall receive his reward. Light from the God of light; light in his understanding, light in his will, light in his affections, light of grace, light of glory: For as God is light, so also is his Son light; a light that enlightens both Hemispheres, this below, and that above; in his light we shall see light; we shall have the light of grace to guide us through the darkness, while we walk upon this Globe, and shall after this life enjoy with him the light of glory.  
To which light he brings us, who hath redeemed us with his blood, our Lord and Saviour Jesus Christ. Amen, Amen.    

A Good Christian walks in the light.  1 John 1.6, 7, Verses. 
If we say that we have fell●wship with him, and walk in darkness, we lie, and do not the truth.  
If we walk in the light, as he is in the light, we have fellowship one with another; And the blood of Jesus Christ cleanseth us from all sin.  
IT hath always been the work of Satan to dim the light of true Religion; for he being darkness himself, labours to have all others dark and black like him.  
Hence it was, that Light no sooner appeared in the world, but his labour was to extinguish it. The Christian name was no sooner given at Antioch, but he cast scandals and calumnies upon it. 
Act. 8.22.  His work it was that this sect was everywhere spoken against. His work that the Professors were scandalised for Bl●sph●mers, Troublers of Citie●, Troublers of the world: 
Acts 6. Acts 16. Acts 17.  And afterward styled by the Jews in contempt Nazari●es; by Julian, Galilaeans; by Ulpian, Impostors; by Demetrian, Pests.  
All this while Satan roared as a Lion, but finding that violence was not the way to work his ends; he changed his course, and takes that of the Serpent; what by cruelty he could not suppress, he studies by subtlety to slain. His policy now was to infuse an opinion into mens heads, that a man may live as he please, and yet be Christian good enough. This damnable conception was hatched betime; for in Saint Johns time there were the Nicolaitans, 
Rev. 2.15. iron. l. 1. c. 23, 24, 25.  from whom arose those impure beasts the gnostics. Simon Magus was the wicked Author of this School: Basilides and Carpocrates followed; at last the matter came to this pass, that among them, the determination was, per fidem& charitat●m salvari, that bare Faith, and such impious charity as they used would save. Reliqua indifferentia cum sint, secundum opinionem hominum, quaedam quidem bona, quaedam mala vocari: cum nihil naturâ malum sit. That other things were ind●fferent, some good, some bad, according to mens opinions; when by nature nothing was evil. Certainly the Ranters of this age are their off-spring. This gave occasion to Saint Augustine to conceive, 
Aug. de fide& operibus, c. 14.  that one reason that moved Saint John to writ this Epistle, was than he might beat down that perverse and pernicious opinion of some, who said that faith without works would suffice to salvation. The chief of whom, saith he, was Simon Magus. And would to God; this impiety had been butted with those damned heretics, or rather demoniacs, that it might never more have been brought to light again; sure then we should not have seen in this dotage of the world, such swarms of Apostates, Atheists, Blasphemers, high-fl●wn men, Quakers, 
Aug. Jud. 4. Rev. 3.2.  qui Christianum nomen ad ●udici●m habent, non ad remedium; who have turned the Grace of God into wantonness, having a Name that they live, when they are indeed dead.  
The Church of God is compared to a Kingdom, in which there be filii regis& filii regni; S●ns of the King who succeed and are like their Father; or Sons of the Kingdom, who submit indeed, 
Psal. 18.45.  but as strange children do dissemble with their King. So in the Church, there be filii regis, true children of the King of heaven, born to be heirs of an eternal inheritance. And filii regni who make a show of obedience, but are indeed dissemblers, whose portion is the Kingdom of darkness. It were happy for these men, could they learn in time to submit to the Laws of the Kingdom; for not every one that cries Lord, Lord, shall be an heir of the crown. 
Mat. 7.21. Rom. 2.28.  He is not a Jew which is one outward, but he is a Jew, which is one within. Now, that the difference may be apparent betwixt these, and it may be evidently discerned, who are the Kings true sons, and who only sons of the Kingdom: Saint John in these verses sets down these Notes of both.  
1. The first Note of those who are in the kingdom, is, there They say they have fellowship with God: that they are of the family, of the house, of the Society of Saints.  
2. The next note is, that in manners and conversation they are far from it; They walk in darkness. Their words and works are so far asunder, that they lie, and do not the truth. Those are the two Notes belonging to those who are the Sons of the Kingdom.  
One Note there is, which belongs to those who are true Sons of the King, viz. They walk in the light: upon which there follows two remarkable favours, First an honour, then a Benefit.  
1. An Honour, that they are admitted to the Communion of Saints; They shall have fellowship one with another.  
2. A Benefit one of the greatest that may be; Remission. The blood of Jesus Christ cleanseth them from all sin.  
1. If we say we have fellowship with him; Qui supponit, ponit. He that supposeth, takes for granted that some such thing there may be. Possible then it is, that there may be such men, who walk in darkness, and yet will not stick to say, that they have fellowship and society with God. And indeed too many there are, who say it. For it hath been an evil which hath always too much troubled the Church, bad no less then good, dissemblers as well as true Believers; nay those especially have boasted of their Society with God and his Son; 
Joh. 8.33. Revel. 3.9.  We are of God, we are the children of Abraham, we are Jews, when yet they are of the Synagogue of Satan.  
virtue is in itself amiable, 'vice odious. Whence the most wicked would yet seem to be a good man; for should he appear in his own ugly shape, every man would fly from him. The very locusts that came out of the bottonles pit, yet appeared like handsome creatures; they had the faces of men, and hair of women; 
Revel. 9.7.  they would be taken for pieces of beauty, when yet they were dangerous Beasts, Scorpions in the tail, Lions in their teeth. It is one of Machiavels Maxims, that, Whether virtue itself be sought for, is not material; yet the appearance is necessary, without which men shall never compass their end. And this politic of their hellish Master his Scholars have followed, taking upon them to be what they are not. A Wolf to be a Lamb in a woollen coat; 
Mat. 7.15. Zach. 13.4. 2 Cor. 11.14.  and a liar to be a Prophet in a rough garment; an Oppressor to be a Saint, and a Devil to be Angel of light; One that hath nothing to do with the society of Christ, yet to be in it, and of it, that he may deceive. Let but his Dixit, his word be taken for it, and affirm he will that he is a chief of the company. Well then that you be not cozened with such a lie, and such a liar, from his Tongue look to his feet, and find you shall that he walks in darkness. That's the first Note.  

1. He walks in darkness.  
What darkness Saint John means, is not hard to guess: viz. Ignorance, love and practise of sin, with Impenitence.  
1. As Christ raiseth his Kingdom by light, so doth Satan advance his by this darkness. 
Gen. 1.3.  In the first Creations God began at the Light: Fiat Lux: and in the second Creation he doth the like; opens the eyes, heart, understanding of those, whose salvation he will promote. Satan on the contrary is careful first to blind his Captives, to deal by them as the philistines by samson, 
judge. 16.27.  pull out their eyes that they should not know sin to be a work of darkness, nor the wages thereof to be the blackness of darkness. For this would stay their walk, and cause them to turn back their feet. Take heed then of ignorance.  
2. And much more beware of the effects of ignorance, the love, the practise of sin, and irrepentance; 
Rom. 2.5.  for an impenitent heart heaps up wrath against the day of wrath. To this pitch whosoever arrives, out of doubt he is the man that walks in darkness.  
Zanchy observes rightly upon these words, 
Zanch. in loc.  that there is a great difference betwixt esse in tenebris, and ambulare in tenebris, to be in, and to walk in darkness. In darkness the best man is: For no man knows what he should, nor no man knows what he would. But a good man will labour to see what he knows not, and to turn back when he discovers his error: Whereas a bad man still walks on his way, as the blind blunders in the dark, presuming that no harm shall happen to him. To walk in the Hebrew Dialect is a common expression, whether in the way of 'vice or virtue, and it signifies a perpetual and constant motion, such as is in a walk for pleasure, or a way for progression. Heed then must be taken, that though we step into the darkness of wickedness, yet we neither make it our walk, or our way, neither take delight in it, nor proceed, nor labour about it. For this is a Note of one who hath no fellowship with God. This our Apostle teacheth in plain terms; if we say we have fellowship with him, and yet walk in darkness,   

2. We lie, and do not the truth.  
We lye in our profession; we do not the Truth in our Manners; There is a doing of the Truth, as well as talking of it; and that man whose life doth not answer to his profession, is but a lying Christian. Which when some of the enemies of the Gospel beholded, in derision they said, Aut hoc non est Evangelium, aut hi non sunt Christiani, either this is not the Gospel in which is taught so much goodness, or these are no Christians, in whom there is no good at all. You see now, what comes of walking in darkness, in affencted and wilful ignorance, in wilful and obstinate rebellion; it thrusts a man out of the Communion of Saints and convinceth him of a grand lie.  
There is not so great liar, as a profane Christian; for he lies to God, he lies to Christ, he lies to man, and he lies to himself.  
1. To God he lies first; for he promised him, when he became his, to forsake all works of darkness, when yet he walks in them: He calls himself Gods child, when he carrieth the image of Satan, as if it were possible for God to beget children to another image.  
2. He lies to Christ; for Christi nomen endure, &c. to put on Christs name, and not to walk in the way of Christ, 
Cyprian. de zelo.  what is it else quàm praevaricatio divini n●m●nis, then to preva●icate, and abuse the Divine Name! In effect, he gives out this false testimo●y against Christ, that there is no power in his death, no virtue in his resurrection, no renewing grace of power to sanctify those who are his. The lie of the tongue is nothing so dangerous as that of the life. For let the walk be as it will, where the feet wander after impiety, there is a real abrenunciation of the Faith.  
3. He lies to man; for man seeing his outward Communion in the Word and Sacraments, in charity takes him for a friend, a Brother, one of the society of Saints, when all the while he is but the Devil in Samuels mantle, or like the apparition of a spirit: have but patience, and I will open to you the resemblance. First, these spirits for a time assume bodies; they seem to eat, to drink, to speak, to do what other men do, but they are not nourished nor thrive by it. So these fair-faced Christians do all the actions of the most sincere; they eat with us at the Lords Table, and drink with us in the same Cup: They talk of the Words of God, they hear, they pray, they red, they preach, but yet they are not nourished, or are ere a whit the better for it; because all's done in show, nothing in Truth. Again the motion of that body assumed by a Spirit is not Natural, or from an inward essential principle; The Spirit assists it, informs it not: Such are all the motions of those who are the spectra or puppets of religion. Their eyes are made to roll, their heads hang down, their lips are made to wag, their breasts to shake, and sigh; and sometimes fear, and sometimes praise, and sometimes policy, and sometimes philosophy, but most often gain, assist, and do the work; when none of these worldly respects give any impulse or assistance, the motion is at an end. For this is another property of assumed bodies, that the Spirits which take them, lay them down at pleasure: so is it also in these counterfeits, they are never religious long, but inconstant and fickle; to day an Anabaptist, the next a shaker. Lastly, what actions soever the spirits perform in these borrowed out-sides, they are only fictions; Such are the actions of these hypocrites, appearances only: An appearance of a fast, a mask of devotion, an Act of prayer, a Scene of Alms, ad Plaudite usque vivunt; they present the interlude till the Plaudite, and that b●ing given, the hangings are taken down, and the play is done. Say now, whether such white Angels be not great liars to men.  
4. To themselves, as the end will show; they lie abominably; fo● they say no harm shall happen to them; they promise to themselves life and happiness however they live; general Grace shall save all, when yet their doom is extant, Depart from me all ye that work iniquity; for I know you not.  
Truth is but only one, and simplo without doubling, but falsehood is full of folds: Of true Christians there are but one kind; men who are re& nomine Orthodoxi, Orthodox in name and life; and it is to be wished, as there is but one Christ, so also there were but one kind of Christians. But besides those hypocrites I now name, there be other profane people, whom we need not stick to call apparent liars; for these we know walk in darkness; in this black book are the names of all those who live dissolute lives; fornicators, drunkards, proud, blasphemers, all those, qui ad palatum applicant religionem, who make their belly their God. 
Phil. 3.19.  Those who live dissolutely, and boast of, and glory in their shane, shall have their names enrolled in the head of this book; and those shall be registered in the foot of it, who take up their Christianity upon the stock of their fore-Fathers, as they do their land; suck it in with their first milk,& never inquire farther into the power and force of it. Would to God there were not just reason for me to make this partition: I had rather to have said, you had been all one, all true, all sincere, all upright men, nor hypocrite, nor profane Esau amongst us. But I have done it, to make the Good cautelous; the profane fearful; which are the two uses of this point.  
1. First, since there be so many, who profess Communion with the Saints, and yet walk in the dark, it behoves Christians to be wary and circumspectly, lest they be not circumvented, lest they take a vizard for a man, and a Wolf in sheeps clothing for a sheep. 
2 Kings 2.15.  Jehu's question is fit to be propounded to such as Jehu was, before we give him the right hand of fellowship, Is thy heart upright? 
Mat. 24.5.  and that he give some manifest of this, before we admit him to our society. For there be many, who will come in Christs name and deceive many. It is not good to wrong any man upon a groundless suspicion, neither is it wisdom to wrong ourselves by over-easie credulity. The same Spirit that saith charity believeth all things; saith also, that a fool believeth all things; 
1 Cor. 13.7. Prov. 14.15.  and charity is not foolish; as not prove to be suspicious, so not lightly credulous; that then many liars and hypocrites may be of this fellowship, 'tis a good caution, That we be not easy of belief, and give credence to every spirit. 
1 John 4.1.   
Secondly, And as we ought to be circumspectly and wary, that we be not deceived by others; so we ought to be as careful, that we be not deceived by ourselves: For there is no flattery so dangerous, as is that of a mans own heart, which is apt to persuade, that a Christians life need not be so pure, so strict, so severe as is called for. Hence there be who live profane and unholy lives, and yet take upon them to be good Christians; this is that spiritual whoredom so much complained of by the Prophets, causing a divorce betwixt God and his people: For as the case is of her who hath played the Harlot, that for it is put from her husband with shane; such is his, who follows his own corrupt heart, and walks in darkness; his union with God is quiter broken off, so long as he remains such, he hath no fellowship with him.  
Satan hath two Arms with which he wrestles with man, and labours to overthrow him; despair& presumption; and if he cannot thrust him down to hell with despair of Mercy, he will labour to mount him to a higher fall by presumption on Mercy. Talk with such a presumptuous soul, and he will be ready to boast, that he is secure of Heaven, that he is a partaker of the Divine Nature, one of the Members of the Holy Society; when indeed this is but infidelis fiducia, a confident boldness, not grounded upon Faith, but Arrogance; for can a man have f●llowship with God who is light, and still walk in darkness?  
Do but harken to the voice of Nature among the Philosophers; among them, they were accounted the best men, who did what they said; for the rest, that {αβγδ}, they taught Philosophy as far as their words might be taken. Such was Aristippus, who for his wording only of Philosophy, and practising the Court-manners, was usually styled Canis Regius, the Court-dog. Again, in Nature there is nothing feigned, nothing counterfeit, but every thing is what it seems to be; we know the Nightingale by her Tune, the Crow by his Throat, the lion by his Roaring, the Fox by his Barking; so a man may with no great labour know a counterfeit Christian from a true, by his life, and by his works; let his words be never so smooth, if his works correspond not to his words, there can be no congruity; for as in music there is the best Harmony; when there is a right proportion observed betwixt the upper and the lower strings; so also in our Christianity there is the best music made, when our manners answer to our profession, and our words keep time and tune with both.  
Hence our Saviour often condemns these out-side Christians; at prayer, he will not that they be tedious, and babble; at fasting, 
Matth. 6.  that they be sowre-faced, and look like leaven; at alms, not vain-glorious, as were the Pharisees: 
Matth. 5.  But that they be zealous and fervent, peaceable, poor in spirit, humble, meek, patient, hunger after righteousness, suffer pe●secution, be merciful, be perfect, as their Father in Heaven is perfect. Let all them then please themselves, they I mean, who boast of their communion with God and Christ, yet divorce Religion, and a holy life: For upon a second thought they will find an impossibility in it, that they lie, they do not the truth, so long as they walk in darkness. The true Note of a ch●ld of God is,   

3. To walk in the light, as he is the light.  
As, notes to us a similitude, not an equality, as in other places, Be perfect, 
Matth. 5.  as your Father in Heaven is perfect: Be merciful, as your Father in Heaven is merciful; the meaning is, that though we cannot equal his perfection, his mercy, yet we endeavour in some measure to represent it, to imitate it; So hereof Light, though it is not possible to attain to that light and purity which is in him, yet we take his light for our example, and walk in light, as he is in the light.  
There be Sicuts for this in other luminous bodies, but they are not perfect. A Sicut for this in the sun, but that light suffers an eclipse. A Sicut for this in jewels and gems that receive light into the whole body, but they also have their terrene parts which darken them. Another Sicut for it in rotten wood, fish-bones and skins, but this is merely outward, some glisning and shining rather than properly light; so Hypocrites shine. But our pattern is more perfect, it is God himself, in whom there is no eclipse, no dark part, no appearance; and to him it is, that we must, so far as we can, labour to be like. And the more we resemble him, the more  
2. We walk. Walking is a progressive motion; in goodness then there is no standing still, no giving over. In our walk of Christianity, the motion must be continual and constant; we are bound to grow and increase, to go on from virtue to virtue, and so long to continue in this course, till we attain all possible perfection. But of this before.  
3. In the Light. And this our progress must be in the Light. There is the Light of Knowledge, The Light of Faith, The Light of good works. And in these we walk, when we know what to do, and do what we know: when in that vocation and condition of life to which God hath called us, we labour to exptesse our inward light of Faith by good works to the glory of God, and edification of our neighbour. In a word, then we walk in the Light, when our soul is enlightened with Knowledge and Faith, our life is glorious by sanctity and purity.  

Ephes. 5.8.  Give me leave to put you in mind of that which Saint Paul inculcates to the Ephesians, Ye were darkness, but you are now children of the light, walk therefore as children of the light. And that you be not to seek in your walk, I shall teach it out of the same Apostle, who in the same place prescribes you these three stations; 


Verse 10, 11.  1. That you prove that which is good and acceptable to the Lord.  
2. That you have no fellowship with the unfruitful works of darkness.  
3. That you do reprove them.    
First, He that will walk in the light, must know the light by which he will walk, for a false may seduce him. To the Law then and the Prophets such a man must go, and learn what light God hath hanged forth therein; there he shall find what's good, what's acceptable, what pleaseth, what displeaseth. You see then whence to fetch your test, and by it be sure not to make a superficial trial, but {αβγδ}, make a full search and experiment, and you never shall be mistaken, but be sure to know what work will please him, what he will accept.  
2. Which I am sure is a holy and good life; this he expects, this he will accept, which will be much helped on, when a man hath no commerce, nothing at all to do with the unfruitful works of darkness. A quality to be learned from the Light also, whose property it is to join itself, and to commingle its beams with the most impure things; and yet partakes not with their impurity. So also it cannot be avoided, but the sons of light in their walk will meet with the impurest men, for else they must go out of the world, but in their way they may not be defiled and fouled with them, 
1 Cor. 5.3, 10.  they may not communicate with the works of darkness, from which they shall reap no fruit, except that of death and darkness, the same that Adam did for eating of the forbidden fruit.  
3. Lastly, light detects and brings into open view the foulest, the basest things, and by detection brings an odium, an hatred upon them. And it behoves a Christian to walk in that light, which will detect any action, and show of what nature it is; which if it appear to be foul, he will reprove and condemn it, and labour to make the doer ashamed. Which is done two ways.  
1. Either by words, as Lot did the Sodomites; O my friends, do not so wickedly. Thus Christ commands, If thy brother sin against thee, go and tell him his fault betwixt thee and him alone.  
2. Or else by deeds, by a spotless life, and a holy conversation, which is of the two the most effectual. For every one, who walks in the light, 
Gen. 19.7. Matth. 18.15.  doth convince wicked men in their consciences, and shane them in their ungodly courses. So walk then in the light of holinesse and purity, that when a drunkard sees thee live a sober life, and when a wanton beholds thee to walk chastely, he may be suffic●ently convicted, that his riotous and lewd course is not good.  
Now the high favour and honour that will ensue upon this walking, may not be forgotten; 'tis not long since I insisted at large upon it; howsoever it will not be amiss to rub up your memory a little about it, because our Apostle comes over it again. Your honour is, that if ye walk in the light,   

4. Ye have fellowship one with another.  
There will follow upon it a mutual fellowship, a firm league and society; A Society with us, us the Apostles, and the Church of true Saints, and consequently a Society with God and Christ, which he mentioned before Verse 3. Similitude of manners as it is a strange motive to beget love and friendship, so also it is a fast bond and tie to continue it. Like will best agree with its like, good men with good, bad with bad. Hence good men are called the friends of God, wicked men his enemies. 
John 15.14. Rom. 5.10.  Continue then in holinesse, goodness and light, and ye shall be his friends; But if you fall once from this, and walk in darkness, he estemes you not any of his company, his Society, you are his enemies. Neither can the Church esteem you of her company, for she is Holy, and all that are truly hers are holy ones, a holy Priesthood. Ne impii vanè de societate Dei, 
Exod. 19.6.  & de Ecclesiae amicitia sibi plaudunt. Wicked men do in vain boast of their fellowship with God, of their friendship with the Church.  
Behold then you black Swans, the Dignity, the Honour, the high calling to which you are called, and walk worthy of it. You were far off, 
Ephes. 2.  but now you are brought near; you were strangers, but now are made of the household; you were enemies, but now you are reconciled; you were dark, but now are made light; you were aliens, but now are made fellow-Citizens with the Saints. A new honour calls upon you to be new men, a new condition, new deportment and behaviour. One kind of life becomes a common man, and another him that is ennobled: any him who lives in obscurity and darkness: but a man reserved and circumspectly, that man walks in the light and eyes of all. You are called to honour, you are raised to great dignity, to be friends, to have fellowship with God and Christ, and with his Saints; take care then your life be answerable to your state and condition, and be an evidence to yourself, and to the world, that you set a price upon this fellowship. How you can prove that you are of this corporation, is not visible to me, except it be by your walking in the light, and therefore walk worthy of it.  
Good counsel, perhaps you will say; but who is able to hear and follow it? Not to wander, not to slip and fall, and foul ourselves, is an higher perfection than our nature can attain to. Being men, and carrying this flesh about us, the corruption of which is so well known, and walking in this world, the ways whereof are so dark and dangerous, we cannot choose but err and mistake, be the light never so resplendent. And to confess the truth in multis omnes, the best of us one while or other follow a false light; and if any man say to the contrary, our Apostle in the very next verse tells him, not that he is proud, and wants humility, but that he is a liar and hath no truth in him.  
Our estate then needs some Scripture that may help us in our walk, and comfort us when in the dark we fall. For if our society with God be broken off, when we cease to walk in the light, our case, God help us, is very lamentable. Behold then a text that offereth Grace, 'tis the comfortablest close that ever ended verse. Call for this light, hunger and thirst after the splendour of it, walk along in the way; by it feel an unfeigned desire to put away that very work of darkness in which sometimes you are involved, and your falls, your failings will not break the knot of amity; a pardon then is purchased and sealed for all with the son of Gods own blood. So saith Saint John here,   

5. The blood of Jesus Christ his son cleanseth us from all sin.  
This is the sum of the Gospel, the Anchor of our hope. Every word drops like an honey-comb, and were it not that I had fully pressed out this Nectar in my Exposition of the former Articles, I would not touch it so lightly. However I shall present you with these tastes of it.  

1. The {αβγδ}, the Laver, or Purgation, Blood.  
2. The Person, whose blood it is, Jesus Christ.  
3. That which gives it virtue and force to purge, 'tis the blood of Jesus Christ, his, that is, Gods son.  
4. The power and virtue itself, It cleanseth.  
5. That on which the virtue is operative, sin.  
6. The extent of this virtue, It cleanseth from all sin, Original, and Actual.   
1. Sin is a foul thing, a stain, a running sore, a leprosy; conceive what loathsome thing you will, that is filthy in your eye; that and much fouler is sin in Gods. It stains the infant in his mothers womb, and fouls every man after in his way of life. Now to wash off this filth, God hath provided a Lavor; but not of water, nor of Fullers soap, but that which passeth all other Lavers whatsoever, a Laver of blood. Not the blood of Bulls or Goats poured forth in their legal sacrifices. No nor the blood of the first-born neither; for this was not available for the sin of the soul. 
Mich. 6.7.  And if not these, then sure not other Lavers of an inferior degree; not the legal and often purifications of the Pharisees, 
Estius in loc.  nor the frequent Baths and Lotions of the Judaizing Ebionites,( whom 'tis not improbable, Saint John aims at in this place) nor the sorrow of the Socinians, nor the naked faith of the gnostics, no nor the Indulgences of Rome are ever able to purge this uncleanness. It must be the blood of Jesus Christ. 
Heb. 9.14. Col. 1.14.  This alone can purge the conscience from dead works. This alone can cleanse the soul from sins. In him we have redemption by his blood, viz. remission of sin. In him, then by no other, redemption we have, that is, remission of sin, which was not effected by a gracious manumission, as when a master frees his slave; nor by a commutation, as when one prisoner of War is set free for another; 
1 Sam. 30.18.  nor yet by force of arms, as when David freed his captives from the Amalekites; but it was by laying down a sufficient price, a price of blood, by the effusion of which in justice he paid our debt, for it was the blood of   

2. Jesus Christ his son.  
In which words first our Apostle gives a blow to three Heresies at once; of the Manichees, who denied the truth of his human nature; Blood he had, 
Estius in loc.  and then he must be perfect man. Of the Ebionites, who denied him to be God; that cannot be true, for he was the Son of God, saith our Apostle. And of the Nestorians, who divided his person; that may not be; for it is the blo●d of Jesus Christ his Son, his Son and Jesus Christ are but one person.  
But then secondly, it is not without great reason that the Apostle adds his Son to Jesus Christ. For this universal purging virtue belongs not to it, because it is blood, nor because it is the blood of man; that conceit is heathenish, Sanguine placastis ventos& virgin caesâ. The true reason is, 
Virgil.  because it is the blood of the son of God, this gave it a transcendent power, and made it a sufficient price. The son of God; {αβγδ}, is our Redeemer. This work required that he be God, that he might conquer death; and man, that he might die. As God, a property he had in, and undertook the work to redeem his creatures: And as man he, became our kinsman in the flesh, 
Goel. Job 19.25.  and undertook the work to redeem his brethren. Not the Deity, not the humanity alone could perform this great work of Redemption, but only the son of God. His humanity was the instrument, his Divinity the principal Agent in this great work of our cleansing. Whence the Apostle excellently, God hath purchased the Church with his own blood. 
Acts 20.28.  It was not the blood of the son of Mary, but that blood which hypostatically was united in his person, that made it a catholic purge. For such is the virtue of this blood, that it   

3. Cleanseth. {αβγδ}.  
There is in sin Macula& reatus. More than a spot there was, there was a guilt; A spot, and soil, that makes us loathsome in Gods eye; and a guilt that subjects us to punishment; water may do one, wash off the spot, but blood only can do the other, remove the punishment; that then our cleansing might be perfect, our persons nor loathsome, 
John 19.34.  nor guilty when we should be called to the Bar, He  shed out of his side both water and blood; water to wash away the spots, and blood to satisfy the guilt and punishment.  
And the power of this cleansing blood is not only operative upon what is past, but powerful and effectual upon him who is cleansed by it, through his whole life. For it is not only said to cleanse in that sense, as if it took away the guilt of our former sins, but it purgeth the will from all affection and love to sin, conferring at the same time a true conversion of the heart, a love of righteousness, and the practise of virtue. For it brings with it a Communion with God in the Light of Faith, and a society with Christ for our justification and sanctification.   

4. It cleanseth us.  
But that no man be too presumptuous upon the purging power of this blood, and vaunt that he is cleansed by it, when he is not; The Apostle tells us here, that it cleanseth us. Us who have fellowship with God and Christ, us who walk in the light; as for those who have no society with God, those who walk in darkness, these are not like to have any benefit by it, nor remission, nor purgation. These are mercies that belong to the society of Saints, these it will purge from   

5. All sin.  
For as for that sin against the Holy Ghost, which is never to be cleansed, those who are of this Society shall never be fouled with it. Into all other they may and do fall; yet so often as they are sensible of their filth, and bemoan themselves for it, and fly penitently to this Lavor, it is at hand ready prepared for them to cleanse them from all sin. From all sin original, and actual; from that of the womb, from that of the way; from the error, from the slip, from the fall; I go farther, from the vomit, from the wallow after the fall.  
Find me now if you can such another Bath, any that will cleanse from sin, any that from all sin, to all persons, at all times; this hath, doth, and will do it: Our Apostle speaks in the present Tense; it is not emundavit, nor emundabit, 
Zanch. in loc.  but emundat; it is always present to those who are of the Communion, and doth cleanse Men, Women, Children, Masters, Servants, Kings, Subjects from every kind of offence: David from blood-guiltiness; Peter from apostasy; Mary from seven deadly sins; Paul from persecution of the Saints; what foul penitent sinner can you name, who hath not had his purging from it?   

The APPLICATION.  
First then, we shall do well to take notice of our own pollution, and what we are without Christs blood. A sinners case, how gloriously soever he or she glisters in the eyes of men, being in Gods eye, but as the case of a foul diseased person; and we thereby so taught to conceive of sins, as of foul spots without, or as of such excrements and ill humours within, which pass from us by purging, 
1 Cor. 7.1.  inquimanenta spiritus& carnis, pollutions which defile both flesh and spirit; and unless they be purged away, there is no entering into the heavenly jerusalem; 
Rev. 21.27.  for into that holy City, no unclean thing shall enter.  
Secondly, Next, that you who are of this fellowship, do not think too highly of yourselves, even you have your spots and bad humours still; though you walk in the light, yet you have your Defects, your Eclipses; even you also have need of the blood of Christ to cleanse you: The Apostle tells us in the next words, That if any man think he hath no sin, he deceives himself. Being a sinner then, he needs the common receipt to purge him, viz. the blood of Christ, no less than he who is foulest.  
Thirdly, Yet here is a wholesome Bath for a timorous trembling conscience, which when it finds about it an unclean thing, is presently quiter cast down, utterly disheartened, as if foot these blains and blotches the man should for ever be cast out of Gods eye: Raise up thy spirit, O thou dejected soul; it was for thy sake that Christ  shed his blood, it was for thee he made a Lavor of it; peccatum non nocet, si non placet; the sin that fowls thee, and pleaseth not, shall not hurt thee; 
Isa. 1.18.  though it be a scarlet sin, yet upon thy conversion, it shall be as white as wool; though it be a crimson offence, twice dyed, dyed in the wool, and dyed in the cloth, it shall be as white as snow.  
Fourthly, But the greater sort by far are in the other extreme, who are nothing timorous; so far from that, that they are dissolutely wicked; they never care how many bloches and biles they contract; the blood of Christ they presume is able to purge all; and so indeed it is; but whether it will cleanse any stains of a presumptuous sinner, may be well doubted. red over this Text, and mark it well, and you shall find, that it is thus written, It cleanseth us; Us, and who are those? I but now  told you, those, whose study it is, to walk in the light; those, who are careful to retain their fellowship with Christ. These are the men, who have his blood applied to them for the●r Justification; his Name was called Jesus, because he shall save his people from their sins. 
Matth. 1.21.  Now his people they alone are, which walk as they have him for an Example. Whereas, if men be destitute of faith, 
Ephes. 5.1.  and walk in the darkness of ignorance; be destitute of holiness, and walk in the foul ways of sin, the blood of Christ will not profit for their remission, for their cleansing.  
The Lord in his whole Book hath not spoken one syllable that can be wrested for hope of pardon to an impenitent, presumptuous sinner; to the repentant, to him th●t comes in, laments for, and forsakes his sin, there be store of comfortable Texts; he is often in these, and the like cordial promises; When a wicked man shall turn from his wickedness, 
Ezek. 18. Prov. 28.23.  and do that which is lawful and right, he shall save his soul alive: He that co●fesseth, and forsakes his sin, shall find mercy; and as it fol●owes in this chapter, If we confess our sins, 
Ver. 9.  God is faithful and just to forgive us our sin. But where is it written, 
Ver. 9.  where to be found upon Record, that men living in their sin, shall find mercy, pardon, forgiveness? where that such an one as goeth on still in his wickedness, 
Psal. 68.21.  shall save his soul alive?  
It is then the divinity of the Father of divinations, that the blood of Christ will cleanse men, though they presume obstinately and wilfully to foul themselves. Our Saviour teacheth another Lesson, Behold thou art made whole, sin no more; Behold you are washed; 
John 8.10.  upon which Saint Paul thus comments, You are washed, you are cleansed, you are sanctified, you are purified; defile not then yourselves with Drunkenness, with Fornication, 
1 Cor. 6.11.  with Adultery, &c. Return not to your vomit, 
2 Pet. 2.22.  wallow not again in the Mire.  
So Christ, which hath washed you with his blood of the across, will by virtue of the same blood yet farther cleanse you; 
Tit. 2.14.  and having purified you a peculiar people to himself, will at his second coming take you to himself, that where he is, you may be also; seated with him in a Throne of glory, 
John 14.3.  and live with him for evermore. Amen.    

The denial of sin a deceit.  1 John 1. Ver. 8.& 10. 
If we say we have no sin, we deceive ourselves, and the truth is not in us. And  
If we say we have not sinned, we make him a liar, and his Word is not in us.  
I Have joined these two Verses together, because they are not altogether disjoined in sense; sin we find in both, and presumptuous sinners in both; in the eighth verse, some who are apt to say, They have no sin; in the tenth, those who were bold to maintain, That they never had sin: The first deceive themselves; the last, rather then they would be found guilty, would make God a liar, that is, accuse the Word of God of a lie, which saith plainly, 
Rom. 3.23.  That all men are sinners.  

Clem. Alex. {αβγδ}. 6.  There were, who gave out, that the Apostles after our Saviours Ascension were so far advanced by the gracious influence of the Holy Spirit, that they were no more subject to common passions and infirmities. This opinion Saint John here disavowes, both for himself and his fellowes; to such impiety they never came, as to make God a liar; of such folly they would not be held guilty, as to deceive themselves; ingenuously they confessed, that they had sinned, and as yet they did sin: If a contrary thought should come into their heads, or a word to the contrary drop from their tongues, the Truth were not in them, the Word of God were not in them.  
But the Apostles are in their Graves, and what they durst not, some after them have been over-bold to affirm; some among us are come to this pass, that they have no sin; and some again, That they have not sinned. The Pelagian denies original sin in infants. The Papists deny this to be a sin in Regenerate persons. The old Cathari with the Rabble of Novatians, Antimonians, and many new Sectaries, applaud themselves, and boast that they are perfect, pur●, holy, without sin in this life; and therefore they have no use of that petition, dimit nobis debita nostra, Forgive us our trespasses.  
To all three we oppose these words of Saint John, professing th●t we have sinned in our father Adam, and we have sin, and yet carry it about us; we dare not make God a liar, we dare not deceive ourselves; both which we should do, si dixerimus, if we should say to the contrary; and to convince them of deceit and falsehood, that I say no worse, I shall set down, and insist upon these Propositions.  

1. That even Infants have sinned; against the Pelagians.  
2. That Concupiscence in the Regenerate, is a sin; against the Papists.  
3. That no Regenerate person is so heightened by grace, but he sins daily; against the Sectaries.  
4. That those who say the contrary, Do 

1. Deceive themselves.  
2. They make God a liar.  
3. The Truth, his Word is not in them.     
These Discourses I confess are fitter for a Professors Chair, than a Preachers Pulpit; and were I in the School, I would enlarge myself upon them. Howbeit, having so just occasion given me, I shall with what brevity I may, say somewhat of them. I begin with the first, and prove unto you, that even Infants are guilty of sin from the womb, taking my hint from the last verse of this Chapter.  

1. If we say that we have not sinned, we make God a liar, and his Word is not in us.  
Who they were that said this in Saint Johns time, is not evident, but in all probability the Judaizing Corinthians were these bold men, who came to that rashness, that they denied the perverseness of our corrupt nature, affirming that they had never sinned; who afterward trode in these steps, is well known. Pelagius, and his Scholar Celestius were of opinion, that sin was not subjectively inherent in our nature, nor by propagation transmitted to us, but only by example and imitation of our parents taken up by us, so that children were not guilty of it from their birth.  
An heresy which Bellarmine endeavours to fasten upon us, because we affirm with Saint Paul, That the children of faithful parents are holy: 
1 Cor. 7.14.  But against the old heretic, and maltcious Adversary, we profess, That holiness is not in us by nature, but by grace; that it is not our first, but second birth, which makes men good: For whatsoever is born of the flesh, is flesh; and that by nature we are the children of wrath; 
John 3. Ephes. 2.3. Job 14.4. Psal. 51.5. Ezek. 15.6.  that even {αβγδ} the new born babe is conceived of unclean seed, and warmed in a sinful womb. In the conception, I say, polluted no less with sin than blood. Adam represented all mankind; and as in the loins of Abraham Levi paid tithes, so also in the loins of Adam every mothers son that descended from him, is a disobedient person; Saint Paul saith it in plain words, In him, that is, in Adam all sinned. 
Rom. 5.10.   
Should I hold my peace, even the very children would cry this abroad; a man might find enough out of the mouths of Babes and Sucklings to still the enemy; for these silly, harmless, Pelagian Innocents can no sooner speak, 
Psal. 8.2.  but you shall see in them a crafty lying disposition, an inclination to revenge, stubborness against their parents, with the like enormities. These blossoms show what the three is, and by what sap it is nourished; neither can they learn these ill qualities by imitation of their parents bad example, before they know what it is to imitate. The truth is, that same sin which dwells in the nature of man, which is by Baptism wounded, but not wholly healed; imminuta, but not sublata, weakened, but not removed, produceth these effects.  
David acknowledgeth himself infected and defiled with this universal contagion: Behold I was formed in iniquity, 
Psal. 51.5.  and in sin my mother conceived me. He fetcheth the cause of his actual Murder and Adultery from that Original, and in this common fate he doth lament his own; two words he useth to express it by: The first Cholel, signifying to create or form; the other Jacham, to warm; whereby he declares, that even in his forming in the womb he was defiled, while he was fostered, warmed, nourished in his mothers belly, he was polluted with this Original uncleanness; which being stirred up, and brought to flamme by a beautiful object, ●gg'd him on to commit that outrageous sin; 
2 Sam. 11.3.   
For which, he was in Law but a dead man; and from the very root, whence his sin did grow, all other Infants are obnoxious to death; to their Graves it brings them; and dare any man say then, that they have no sinful quality in their nature? This were to tell us of an effect without a cause, and to make God punish such as never deserved it; for the wages of sin is death; nay, the wages of this sin, is death; for one mans offence, 
Rom. 6.23. Rom. 5.18.  God wrote this sentence of condemnation against all: And when we see death reign, and his will executed upon Infants as well as others, what reason is there to conceive, that any one put to death by this righteous Judge, should be an Innocent. Innocents indeed we call these, and well we may in comparison of ourselves, which are such notorious Nocents; but if they, or any for them say, they have no sin, they make God a liar, and his Word is not in them; for in his Word he hath said, 
Rom. 3.23.  that all have sinned, and fall short of the glory of God.  
But Pelagius for the better colour of his error, hath ranked Infants into two sorts: Some that are descended of parents who believe not the Gospel; and these he confesseth obnoxious to sin and corruption: Other, who are the Off-spring of the godly and faithful; These godly parents( saith he) being holy themselves, cannot bring forth an ungodly child; 
Job 14.4. 1 Cor. 7.14.  no more than an unclean thing can come out of a clean; and to give strength to this shift, he applies the Apostles words, Your children are holy.  
True it is, that some are the issue of believing, some of unbelieving parents; but as untrue, that there is in the first an exemption from original sin, as it is true that the latter are guilty; for Saint Paul affirms, that this sin is in all alike, nor more, nor less, because by the offence of one, many were dead alike, 
Rom. 5.14. August.  even those who had not sinned after the similitude of Adams transgression; that is, propriae voluntatis actu, by an act of their own will, as did Adam, and he means Infants: All die, and therefore no difference betwixt a child of a believer, or an unbeliever; of a Jew, or a gentle, in respect of natural corruption: And indeed how was it possible, when the child of Jew and gentle was unborn at the commission of Adams sin, that one should be guilty of the transgression of the Law in Paradise more than the other? If they equally sinned in the loins of Adam, as they did, either then exempt both, or exempt neither; for free the one, and you must free the other. Pelagius distinction then of children of good and bad parents, to this purpose, is altogether frivolous.  
And that he collects from it, is as false, That the children of good men are without sin, confirming his assertion by that of the Apostle, Your children are holy.  
For holy they are not, as if descended from holy parents, they had an inherent holiness from the birth; yet holy they may be said to be, because the children of believing parents have this Prerogative above Infidels, that they are born within the pale of the Church, and therefore have a present right and interest to those means, whereby the Ordinance of Christ is, that his Church should be sanctified.  
And this Laver their good Mother the Church bestows upon them, because they are polluted; what do you at the water? why hath there been such care taken to wash little children? In vain were they washed in this Laver of Regeneration, were they without the spots and filth of sin. Go and wash your spotted dirty-tail'd Sheep there; Lambs these are, and if Pelagius Doctrine be true, I ask, What have they done? 
Rom. 5.19.  What have they done? They have sinned in him, {αβγδ}, in whom all have sinned, they art involved in that great offence, {αβγδ}, of which all are guilty; and therefore they are all washed in that water, {αβγδ}, in which all must be washed; this very baptism of the Church is an evident Argument, that they are soil'd with the slain and pollution of the womb.  
Yea, but Pelagius goes on, and lays hold on this answer as advantageous for him: 
John 1.13.  For( saith he) are they washed? are they by it sanctified? then it will follow, that the children begotten by them, are not born of blood, and the will of the flesh; but coming from regenerate loins, are a holy seed.  
Suppose that were true, which this wise man takes for granted, viz. That grace did so far elevate our nature, that it raised it to the first integrity; that a father were as holy and clean, as Pelagius would have him;( which yet is not so, since in baptism there is a remission of the guilt of sin, the ill quality remaining) Yet suppose all this true, this will not make holiness hereditary; for piety and holiness, and other Christian virtues are adventitious forms, not natural to any man; these belong not to the nature of a man; for a man is a man without them; these then the Father begets not. That a good man beget a man, is natural; but that he beget a just, a holy man, is no ways necessary, because he begets not a child as he is just, but as he is a mere man: And, since now to the nature of man sin cleaves, it is no wonder, that together with his nature, the corruption is infused into the posterity.  
This is easy to be seen in Adam himself, to him God made a promise of pardon, his faith relying upon the seed of the woman to break the Serpents head, 
Gen. 3.  justified him in the sight of God: And yet this believing Adam begets his eldest son, and Eve brings him forth a Cain, no Saint I am sure, no heir of his fathers faith, 
Gen. 4.  and imputed justice.  
Go now Pelagius, and say, That good parents must have good children; that sanctified persons must needs bring forth Saints; when justified Adam begets an impious Cain: And why should any man wonder at this, since every dayes experience can teach us, that a circumcised Jew begets an uncircumcised Infant, and the purest grain of Wheat threshed, and winnow'd, and ●●nn'd from the chaff, grows up, and ripens in the Ear with the husk about it; what the fore-skin is to the circumcised Jew, or the chaff to the purest grain, that sin is to our nature, it sticks so fast on, that it will appear with it.  
It was the Prerogative of Christ alone to be free from this blot; 
Hebr. 4.15.  he derived not from his mother original sin; for he was not from Adam, as from the Agent principal, and from the seminating power; 
Luke 1.35.  but from the Virgin he took that matter, which by the over-shadowing power of the Holy Ghost, was freed from the common contagion with which all other are polluted: Et fie actum est de Pelagio.   

2. That Concupiscence in the Regenerate is a sin, against the Papists:  
One of the main Reasons that persuaded the Romanists, that the vicious nature of original sin in Regenerate persons, is so far unrooted, that they are not guilty of it, is, because the Messalians were by Theodoret condemned for heretics, in that they thought baptism as a razor to shave away past sins; but that it took not away the root, concupiscence remaining behind: But our Adversaries are partial in relation of the Messalian heresy; they thought indeed baptism did not unroot original sin, but they added, that it did not deliver men from the tyranny of Satan, nor yet conferred grace to the resistance of sin: This last we disclaim; the first part of their assertion hath some truth in it. Now those of Rome explain themselves about it one way, and we another.  
1. The Romanists grant, that this original corruption is in all men at their conception; which yet so far by baptism is taken away, that it ceaseth to be properly sin; that yet it is so called, they confess, because it is the incentive to sin, being much like Tinder, which though it be not formally fire, yet it is very apt to catch the flamme; they liken it also to some hereditary disease, put case the ston or the Gout, which being received even with the seed from the progenitors, disaffects the sons body.  
2. We agree with them in this, that it remains in our nature after baptism, that also it is a provocation to wickedness: but withall we say, which they deny, that it is a sin, and leaves a blot upon the soul.  
I know very well that original sin extends farther than concupiscence; yet since Thomas, Lombard, and the other School-men speak of both as one, I in this place will not separate them; especially since the distinction of concupiscence will give great light and satisfaction in this controversy: Concupiscence is to be considered three manner of ways.  
First, As it is a power and faculty of the soul, by which we are stirred and moved from within, to desire somewhat without; and this power is like the visual faculty of the eye, or the prime ability of the ear, both natural and inseparable; neither is the motion any more sinful, when it moves the soul to desire any thing lawful, than that of the eye, or the ear are, when they are stirred up to behold their proper object. Concupiscence then in this sense is a natural faculty inseparable from the soul, and it offends ●ot, when it desires any thing for quantity or quality as it ought, and in that decent order as it should; the fault is when things transitory and sensitive, are inordinately and overmuch, and eternal and spiritual matters too little desired.  
Secondly, Concupiscence is taken then for an inordinate motion, deviation, 
Ephes. 2.3. Gen. 8.21. Rom. 1.24. Tit. 1.15. Rom. 7.23.  or ataxy, either in the mind, or in the heart, or in the will, or in the affections, or in the conscience, making a man rebellious to the Law of God, and soliciting to evil. This in the Scripture is called the law of flesh, because it is in the flesh as the subject; the Law of the Members, because it makes an active rebellion in all parts; 
Bonav. in 2. Sent. dist. 30.  foams peccati, because from this scum all filth of sin is fomented; languor naturae, because it infeebles a man to do the good he would, and as he would. This is not so properly Original sin, as it is an ill consequent accompanying Original Sin. For in Original Sin there be two things.  

Thom. 1. 2ae q. 82. Art. 3.  The One is a privation of, and a defect in Original righteousness, or as Thomas teacheth, an Aversion from good, which is the formal part of it: The other is a proneness to evil, and a difficulty to do good, which is the Material part thereof. Both these are in Original sin. For as sickness is not only a privation of health, but also an ill affection of the body arising from the distemper of the blood and humours: so also this hereditary slain is not only the want of righteousnfes, but also an exorbitancy and a defection to iniquity. This last ptoceeding from the former, as the act from the habit.  
For thirdly, Concupiscence is taken for the effects themselves, which follow upon it; blindness in the mind, perverseness in the will, a tumult in the appetite, the loss of supernatural endowments, and the corruption of those which are natural.  
To apply this; Let Concupiscence be taken in the first sense, for the affection naturally arising from the soul, whereby it is carried to desire its proper object in an orderly way, and we grant it is no sin. But take it in the second and third acceptions, as it provokes to evil, averts from good, and sets us to desire unlawful and forbidden things, and so it is a sin: and the reasons to prove this are very pressing.  
1. Is it not a breach of the last Commandment? hath God in vain said, Thou shalt not covet? In which, that not actual concupiscence is condemned, but original, is evident; because the act was prohibited before in the other commands; necessary then it is, that in this there be somewhat forbidden, which was not before, except we will make but nine Commandments. Which what it should be except original concupiscence, I see not: to which Zanchy adds many other reasons, Tom. 4. lib. 1. cap. 5. thes. 4?  
2. But the confession of the Apostle is plain; for five times he calls it sin in the sixth chapter to the Romans, and six times in the seventh, and thrice in the eighth; and were it not truly and properly such, he never would so much for it have lamented in his own person the estate of a regenerate man, detested it, 
Rom. 7. Ver. 17, 16, 19, 20, 24.  and himself for it. This he confessed dwelled in him. This he confessed made him do that which he would not. Against this he fought and strugl'd, but could not be rid of it. For this he judged himself to be a miserable man. And is it not then sin? Let any man show, what more sin is able to do.  
3. Farther yet, that vicious quality which lusts against the spirit, and by lusting tempts, and in tempting allures, and by alluring draws the heart to sin, is in nature sin itself. 
Gal. 5. James 1.14. Mat. 15.19.  But concupiscence in the regenerate lusteth against the Spirit. It tempts: It draws away as well as allures: there is a conception from it, and the birth is sin. For from within come murders, thefts, fornication, adultery, &c. Now such as the fruit is, such the three is like to be; but the fruit is nought, sour and bitter, and then three cannot be good and sweet.  

Bellar. de pec. 5. 10.& 12. Stapl. de Just. lib. 3, c. 2.  4. But after all the heat of dispute, our Adversaries me thinks break the very neck of their own cause by their own concession; for they grant that it is prohibited by divine Law, and repugnant to the same. What's this I red! prohibited by divine Law! repugnant to the same! and yet no sin. Opus est Oedipo, this a Sphinxes riddle for Oedipus to interpret; for it far passeth my capacity.  
I could be tedious in this P●int; but it is, as I said, an intricate discourse, fitter for the School then the Pulpit. I w●ll therefore shut up all, 
August. contra Julian. lib. 5. cap. 3.  with that excellent determination of Saint Augustine; Sicut coecitas cordis &c. As the blindness of the Heart is both a sin, in that by reason of it men believe not in God; and a punishment of sin, by which the proud heart of the sinner is worthily punished: and the cause of sin, since by it man becomes obstinate, and does that which is evil: So concupiscence against which the Spirit doth struggle, is a sin; because there is in it a disobedience against the Law of the mind; and a punishment of sin it is, it being just, that those who rebel against God, should have within a rebel to rise and rebel against them; and it is a cause of sin, in that wicked men do consent and yield unto it.  
But at these last words of Saint Augustine our Adversaries hastily catch, hoping to make their advantage by them; for say they, the consent indeed is sin, but not till that be had; and to this purpose they cast in those words of Saint James, Lust when it hath conceived, brings forth sin. It is not, say they, sin, 
Rhem. in Rom. 6.  till it brings forth, which without consent it will never do.  
We answer, first that the very conception of sin is a sin, though it have not out consent, 
Isodor. de diff. Spir. lib. 2. cap. 27.  because it is a filthy motion of the soul in the affection of an unclean lust. Then secondly, that the argument follows not; for one Serpent may bring forth another, and yet that not hinder the first to be a Serpent; and so concupiscence, that conceives and brings forth sin as the mother, may be no less a sin then the daughter. The inference to my understanding were far more strong to the contrary and for us, that since lust brings forth sin, therefore itself is a sin; because the fruit declares the root.  
The Pelagians then that deny the corruption of Nature, and the Papists who teach that Grace doth so far free us from this corruption, that the contrariety betwixt the flesh and the Spirit, and the proneness to desire inordinately things transitory, sensible, and outward, are not sinful, are by this Text found to be Deceivers and liars.  
A third sort there are, who yer go one step farther, and free those who are born of God, from all sin, original and actual. They boast, that they are purified, sanctified, washed; all other men are a sort of impure, unholy creatures; they themselves only exempted from the condition of sinners; which is ex diametro contrary to Saint Johns words; for saith he, Ver. 8. If we say we have no sin, we deceive ourselves.  
That they are better then other men, let them bless God for it. I envy not their holiness, but will pray that it may be far greater, and that God would add to it, how much soever it is. But perhaps while in the arrogance of their heart they exalt themselves above other men, they may for this their spiritual pride be far worse in the eye of God. The Publican that stood afar off, and begged money, was dearer unto God, then the insolent Pharisee: 
Luk. 18.13.  when he should have prayed, he prai'sd himself, he thanked God for what he was not, when he should have confessed, and a●k'd pardon for what he was. And so should the proudest Sectary that lives now; for if he, or any man else say they have no sin, they deceive, and are deceived.  
A man is said Haber● peccatum, to have sin three ways: 1. 
Estius in loc.  Propter affectum peccati, for the affection he bears to sin; and there is not a man to be found, whose affections are not inordinate and vicious; for every man bears too much love and goodwill to sin, being in one part carnal. In a mans own bosom a Saint shall find what he may reprove. 
Rom. 7.14.   
Secondly, A man is said to have sin, propter peccati reatum, for the guilt of a sin newly contracted by him; there being ●ot a man living who daily sins not. For if our affections to sin be not purged away in this life, the work one time or other will be committed, even by the most regenerate man; upon which there will follow a guilt, which that it may be removed, our Saviour hath taught us daily to pray, Forgive us our trespasses. One reason perhaps, why those pure souls dislike that form. 
Matth. 6.12.   
Thirdly, Sin a man may to be said to have, propter actum peccati, because he is a continual and daily actor in sin; for which Saint John appoints him Confession, and upon it comforts him with the blood of Christ, which will cleanse him; and in the next chapter assigns him an Advocate; If any man sin, we have an Advocate; 
1 John 2.1.  Whosoever therefore saith that he hath no sin, that is, that he bears not too much love to sin, that he contracts no guilt of sin, that he acts not sin, he deceives himself.  
In Baptism there is Grace conferred for the non-imputation of sin, but not for the non-existence of it: for this cause we say, that God vouchsafeth two blessings in Baptism; Remission of sin, and Mortification. He then remits the guilt of sin, so that the iniquity thereof shall be no more imputed to the condemnation of him that is born again. The guilt that is afterward contracted by an actual sin, rhough it needs not a new Laver, yet it needs a new repentance. As for the power of Mortification then bestowed, it goes further; and were it perfect, it would wholly abolish sin in the mind, w●ll, and affections, that so no corrpution, no not vicious concupiscence should remain behind; But because it is begun only, and not accomplished till death, therefore the bitter root still remains, though the fruits it brings forth, be not imputed.  

Synod. Dordr.  We disclaim then the whole extirpation of corruption. Yet we say, that Grace in the very act of regeneration doth work very powerfully upon the soul; that the tyranny of sin is thereby much allayed and stil●'d, and continually brought to a kind of rest and sleep. The rage then of sin, the dominion and reign is very much abated in the regenerate persons, but nor the root, nor the branches are quiter taken away. This is a work for death, which God brought into the world, least sin should be immortal.  

Method. apud Epiphan. Her. 64. Sect. 27.  A skilful Artisan frames a statue of the gold of Ophir, which some malicious hand envying the glory of the workman, batters, and bruises, and defaces so much as lies in his power: The workman brings this to the file and the hammer; but when he finds that no art will reduce his Statue to the first lustre, in pieces, he breaks it, and melts it anew, that so it may recover its first beauty: God did thus with man, framed him to his own likeness, a goodly creature, which the envy of the devil presently defaced. And God perceiving that no skill or power would ever remove from him the bruises and scars, that he had received from that envious spirit, resolves to bring him into the dust of death, that so his blemishes might not remain for ever, but that they might be by the furnace of death as it were melted out. and never appear more.  
Hence you may see, that in the judgement of antiquity, that sin doth so far deface our Nature, that the image of God first impressed upon us, can never be fully repaired, till we be dissolved, and as a statue newly melted.  
The cracks and blurs in a Statue may be perhaps stopped up, and scoured off, yet to a curious eye they will appear. And so Grace may and doth very much mend the flaws of our corrupt flesh, but cicatrix manet, the scars of that wound we first received, yet remain behind; and though the indiligence of man may pass by them, yet they are apparent to the eye of God.  

Hebr. 12.15.  Saint Paul acknowledgeth so much, that in the Hebrews there was a root of bitterness, and that in himself there were too manifest fruits of this bitter root. By which texts it is manifest, that the bitter root of sin yet remains in the regenerate, and that it is not dead, but living; and that the operation thereof is only kept in, and restrained from prevailing in such sort as it did before, but it is not wholly taken away. If the faithful would do Gods will on earth, as the Saints in heaven, they cannot; for the flesh lusteth against the Spirit; if they would sin maliciously and obstinately as the Devils, blasphemously as Julian, they shall not; because the Grace of Gods Spirit doth alloy the power and tyranny of this inbred enemy.  
Zanchy hath well observed upon this place, that there is a vast difference betwixt the sins of the Regenerate, and those who are not born again. Both sin, but not both in the same manner. Those he calls deambulationes, walks in sin: These, Lapsus, slips only.  
1. First, the wicked walk in darkness; their ways be dark and slippery, 
Psal. 35.6.  and yet they voluntarily and freely continue in them. 2. Then they take great delight in this walk; sin is no burden to them, but a pleasure; so that the works of darkness give them great content; according to that of our Saviour, Men love darkness more than light, because their deeds are evil. 3. Lastly, 
Joh. 3.19.  they give not over till they have walked out their walk, and brought their sin to the Consummatum est, to be perfect. 
James 2.15.   
2. But with a regenerate man it is quiter otherwise. For first, sin may surreptitiously and in a cunning way steal upon him in his walk, but he will never give it the right hand of fellowship. The purpose of his Will is always entire, fixed as the centre immovable, that God be King, that his Law be his guide. That he makes his scope, though by the practise of the flesh against the Spirit, destruit in particulari, quod in generali intentione est constitutum; He doth that he would not. For secondly, he rejoiceth not in doing evil, but rejoiceth in the truth. He finds sin a burden too heavy for him to bear, 
1 Cor. 13.6. Psal. 38.4.  and therefore hates, and is willing to cast it off. A full pleasure he takes not in the Act, and less after; peccat remurmurante conscientiâ, his conscience murmurs and riseth against that he does, and mutters that it should be done; His heart hath little rest within, comes and goes, and disciplines him, and puts him to pain even when he yields; displicet sibi quia displicet Deo, he is displeased with himself because he hath displeased his God. Lastly, having slipped, he recovers, if possible, or if his hard hap be to take a foul fall, he lies not along, and tumbles in his filth, but rises quickly and goes to his God, and complains of his own heart, and of his enemy. He pours in salt tears to his sweet sin, and pays for his pleasure with brine. And ever after is afraid of sin, as of the plague, he flies from it citò, longè, tardè. His departure from it speedy, his remove far, his return is very slow, or never. He looks to every rub, to every ston, every rock against which he may dash his foot; and goes on his way with fear and trembling. He never awakes this sleepy Lion, nor stirs these dregs in the bottom by some tempting object let in by the ear, or any allurement from the eye; knowing well that these provocations will be like Jacobs piled sticks in the troughs and gutters; 
Gen. 30.38, 39.  the heart that beholds them with delight, will bring forth no other but speck'd and spotted births:  
These then are the differences betwixt a good and a bad man about sin.  

1. The one offends freely, the other with reluctancy.  
2. The one loves his sin, the other hates it.  
3. The one continues on his course, 
Dan. 4.27.  the other breaks it off by repentance, flies from it, and takes care, that he provoke it no more.   Why God was pleased that sin should remain in regenerate persons. 
Yea but now some will ask, Could not God have utterly destroyed sin, root and branch, so that it never should have sent forth a blossom, nor born these sour and hedge-grapes in the regenerate? Yes, no question he could have unrooted sin as well as have pruned it, but he hath left this root and sap in our nature, and permits it to be free and luxuriant even in his choicest vines, for divers weighty reasons.  
1. The first is, to take down their pride, and to humble them. Man is too apt to have too high a conceit of his own person, his own wit, power, grace: So that there is not such a dangerous enemy to the soul as spiritual pride. 
Luke 18.11.  The Pharisee because he was a little better, in his own conceit, than the Publican, contemned him. That a man therefore might descend into his own heart, and know himself, God lets the best of his servants be obnoxious to this poison and the effects of ir, and so makes sin a remedy to slay pride, that invincible Monster which otherwise would slay the soul. Saint Paul for his abundance of Revelations, was in danger to be puffed up; to assuage this tumour, 
2 Cor. 12, 7.  there was given to him a thorn in the flesh, the minister of Satan to buffet him. The heart in the body is so full of heat, it would stifle itself, and us also, were it not that God hath provided the lungs to cool it: Semblably in the soul grace is full of heat and spirit, were it not, that God had ordained these infirmities to cool it, and keep it in temper, to awake our care, and provide that we presume not too high.  
2. Again, God suffers his servants to have sin about them, and to fall into it, that thereby he may quicken and revive those graces which lye hidden in their hearts; 
Acts 5. Joh. 20.28.  Saint Peter is more bold after his denial; Thomas more strong in faith, after his infidelity: The good husbandman cuts his Vines, not with a purpose to kill them, but to make them bear more fruit. In the Canticles, when Christ left his Spouse, 
Cant. 4.4, 5, 6.  then she riseth out of her bed; she opens the door; then her hands drop myrrh upon the Bar; then she seeks, then she calls for him, but not before. 
1 Cor. 9.25.  No man is crwoned, except he strive; and therefore the Lord, who hath prepared for us a Crown, hath also suffered some enemies to remain, that by the battle and conflict with them, our faith, our patience, our perseverance might be tried and increased; no otherwise than the Canaanites were left in the Land, 
judge. 2.22.  that his people might thereby be proved, whether they would walk in the way he set them, and keep it.  
3. But there is another Reason beyond all these; that is, that by feeling our wants, we may seek for help, and petition for more grace; partly to supply what is wanting, partly to cover what is amiss.  
1. Did not men by experience find how powerful sin is to over-rule them, they would never be so sensible of their own bondage, and sins tyranny; for if the remains only of it in the alloy and weakness produce in us so strong and restless remptations and exorbitances, how would it tyramnize, were it in its full strength and vigour? That which abates it, and takes it down, is grace; and grace descends not down upon us, till our prayer ascends up, and fetches it down: Being then, even out of the abatement, sensible of the Tyrannical power, it behoves us to call for help, for armor to resist.  
2. But when we have fought, wrestled, resisted to the utmost, yet we shall be foiled. A cover then is necessary, that will hid all; and such a one there is; a long white rob, made of our Saviours righteousness, which is able alone to cover all. He that is truly sensible how much he wants it, will alone petition for it; and it is this same root and stock of sin in the Regenerate, that forceth them to sue for it. 
Joh. 16 7.  Christ  told his Disciples, it is expedient for you that I go away; and so it is expedient that Christ sometimes withdraw himself, and leave man in the hands of his own counsels, leave sin in him to provoke, to tempt, to assault, to conquer him: that being pursued, and in danger of undoing, he may fly to him for remedy.  
We see it in the common course of life; it is good for some men, that their meat be taken from them, yet meat is the staff of life; that from some it is good that blood be taken, yet blood is the Nurse of life; that from men with sore eyes light be removed, and yet light is the comfort of life. Loth I am to say it, yet it is for our good that Christ absent himself; for upon his recess, men will seek him the more diligently; the people did so; 
John 6.24.  the want of any thing being that which will set the true price upon it. This same home-bred, inbred disability will deject a pious soul; this same sad apprehension how little we can do without the help of our good Lord, the sense we have of our failings in his absence, w ll batter a religious heart to a flat nothing; and yet again inflame his affections to grasp his Saviour with all his merits, that he may be Wisdom, Righteousness, Sanctification, Redemption, Light, Life, good works, in a word, all in all unto him. 
1 Cor. 1.30.   
Evident hence it is why God hath suffered sin to dwell with good men, viz. to humble them, to perfect his graces in them, to drive them to Christ, such is his love, such is his goodness; He that caused light to shine out of darkne●s, hath out of the poison of sin made a Cordial, by which he will make it appear, That all things, even sin and all, shall work together for the best, 
Rom. 8.28.  to tho●e who love God.  
Thus much of the Hypothesis, If we say we have no sin; which supposeth the Thesis, that there be some who say so; well, whosoever they be that say it, they are but in an ill case; for, 

1. They deceive themselves; so are false people.  
2. They make God a liar; and so are impious.  
3. There is no truth in them; and then are not to be trusted.    
Not to detain you long, {αβγδ}, we wander, and err, and put a mere fallacy upon ourselves. Wise men love not to be deceived, or if by any, yet not by one they trust, and least of all by him they most trust, the counsellor that lies in the bosom: But he who saith he hath no sin, is deceived by his own heart, his nearest Friend, his dearest counsellor; of all other errors then, let us take heed of this: For first, no man will pity us, rather turn upon us the Proverb, Self-do, Self-have: 
Gal. 6.3.  Then by this over-swelling a man bursts to nothing, and by his nothing, thinking himself something, he deceives himself. But the greatest paralogism or Fallacy, is, That he deceives himself of a Saviour; for Christ saves none but sinners; his blood cleanseth from sin; he that hath no sin, hath no load; and he that hath no load, feels it not; and who so feels not his burden, is not called by Christ. Beware then that pride entice you not into the company of the Cathari; for by it you cousen yourselves of salvation, and a more dangerous deceit and cozenage there cannot be.   

2. We make God a liar.  
But this is not all, behold a greater impiety, We make God a liar! What's this I red! God a liar! The Father of Truth to become the author of a lie! Horresco referens: And yet this is done by him who saith he hath no sin; for God hath plainly delivered his testimony in this matter, All we like sheep have gone astray; there is not one that doth good, no not one; not the Infant of a day old is clean, All have sinned; 
Isa. 53.6. Psal. 4.1, 2.3. Gal. 3.22.  and God hath shut up all under sin, that he might have mercy upon all. To exempt ourselves from the common condition of sinners, is to make a false conclusion, and to blaspheme God to his face. All men are sinners, saith God; nay, say these pure souls, stay there, We are not so; and what is this but to give God the lie?   

3. The Truth is not in him, and his Word is not in him.  
But let this lye rest with those that devised it; let God be true, and all men liars, 
Rom. 3.4.  as it is written; for he that saith it, is a liar, and the Truth is not in him. God is without sin; for he is justice and integrity itself: The Son of God is without sin; 
Isa. 53.9.  for there was no deceit found in his mouth: The Angels without sin; for they stood in their integrity: But what man soever affirms this of of himself, contradicts Gods Word, Truth there is none in him. They who have said the Truth, have said to the contrary: Pettr confesseth, I am a sinful man. Paul an Elect Vessel, 
Luke 5.8. 1 Tim 1.15. sa. 6.5.  That he was the chief of sinners: Isaiah, That he was of polluted lips. But what do I trouble you with Instances in this kind, since they are as many as men, who are, have been, or shall be; either then a mortal must depose the nature of man, or confess himself to be a sinner, except he will deceive himself, and deceive oth●rs; except he will make God a liar, and his Word a lie.   

The APPLICATION.  
That counsel then of Solomon is good, Be not righteous over-much, neither make thyself over-wise, 
Eccles. 7.16.  why shouldst thou destroy thyself? Righteous overmuch? Who can be so? He that rhinks he is so, that trusts in himself, and imagines he is not like other men; for ever, where there is the greatest sincerity, there is the greatest humility; and where the least truth, there is the greatest pride. 
1 Cor. 4.4.  I know nothing by myself, saith Saint Paul, and yet am I not thereby justified: Guilty he was not of any malicious wickedness, nor to be convicted of any scandalous offence, and yet he durst not stand for, and pled his justice; for he confessed there was a Law in his members which r●belled, and lead him captive to the Law of sin. 
Rom 7.23.  Let's have no boasting then, since this chosen Vessel durst not boast, not of his Pedigree, not of his Pharisaism, not of his stripes, not of his preaching, 
Phil. 3.4, 5, 6.  not of praying, not of his Fasts, his pennance: In his esteem all these, and all that might be added to these, in compari●●n of Christ were but dung: 
2 Cor. 11.22, 23, &c.  In the eye of man of some worth, but at Gods Tribunal not worth talking of; for when all's done, the best man is but quasi justus, the resemblance of a just man; he may fall, as did David; he may sin, as did Peter, he carries flesh about him, that doth and will pollute his best actions: Wash in Abanah and Parphar, and all the Rivers of Damascus: Dowse thyself in Jordan seven times, 
2 Kings 5.  yet this leprosy of sin will not off, it still cleaves to, and will yet dwell to the flesh. What vain confidence then is this, in which these walking Ghosts of the old gnostics trust? Is there not a lie in their right hand? It is a vanity to say, We have not sinned, we do not sin; and they that trust to these lying vanities, 
Jonah 2.8.  forsake their own mercy.  
What the sin of this Land was, that thus hath raised the anger of God into a flamme, is not hard to discover; what it is that continues it, we know: We sin, and yet we say, We do not sin; we are deceived, and yet will not be brought to confess it. O holiness, the beauty of the old Saints, whether art thou fled? in what Corners are we called upon to seek thee? And thither when we come, there we are presented with thy Shadow and Name; but thyself, in a foul Garment, and deformed face; woe is me, it pities me to see what thou wert, and what thou art.  
— Quae causa indigna serenos  
Faedavit vultus, aut cur haec vulnera cerno!  
Wounded by ambition, wounded by sedition, wounded by covetousness, wounded by sacrilege, wounded by obscenity, by cruelty, confusion; wounded by ignorance, by error, by darkness, by heresy, by schism, by hypocrisy, and yet thy venerable Name fastened upon all these; these which were wont to be branded with the name of hellish sins, now are presented to us for the beauty of holiness.  Aevi longa valet tantam mutare vetustas. 
Men may well say they sin not, when they own these for virtues; but this gilded Copper moves us not farther than to pity the sinners, and wonder at their pride and darkness.  
Back then we retire, and seek for holiness, where we are sure to find her in the Word of God; there we find her as old as the Ancient of dayes; there we behold her clad in meekness, courtesy, charity, humility, justice; about her we find the fruit of righteousness, peace, repentance, and the love of God and man; and a great Train of old Saints in a mourning weed attending on her, lamenting that they have stained her beauty by their weaknesses and infirmities.  
And in the steps of these holy men we mean to walk. While they say, they have no sin, we will aclowledge we are sinners; while they defend their sin to be no sin, we will confess it, and lament for it; nothing doub●ing but that God who sees these tears, will put them into his Bottle, and will cover our imperfect holiness with the long rob of his Sons righteousness, in which when we shall appear before him, we shall be cleansed from all sin: When they who say they have no sin, shall be found to be liars, and have the reward of liars. From which our good God deliver us, for his Son Jesus Christs sake. Amen.    

The public and private Confession of sin.  1 John 1.9. 
If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  
THat all men were sinners, we may learn in the verse before; that to say the contrary, is to be Impostors, Blasphemers, liars. Impostors; for we shall deceive ourselves. Blasphemers; for we make God a liar. liars; for there is no tru●h in us; vidistis vulnera, nunc inspicite medicamenta: You have seen the wound, now behold the plaster; for in this Saint John prescribes a remedy for the disease, to wit, Repentance: For since we have not {αβγδ}, so much fore-wit to prevent sin; necessary it is, that we have {αβγδ}, so much after-wit to sorrow, and forsake sin. To this a man is not like to come, till he aclowledge himself to be a sinner; and therefore Saint John prescribing Repentance to those who are guilty of sin, names only Confession, which ariseth from grief and shane, implies a hope of obtaining mercy, and a ready mind to do such things as God requires of penitents.  
Note then, those necessary preparatives to repentance, viz. the sense of sin, sorrow or contrition for sin, resolution against sin, are not here excluded, but are included, and presented to us under this name of Confession; for it is necessary, that he be truly affencted with the odious nature, and the danger of sin; that he be truly contrite for sin, that he disclaim, forsake, and resolve against sin, who will be a true Confessionist. Saint John then under this one word supposeth all the rest, and so shall I; but that I may the more methodically proceed in the opening of this great Christian duty, I will insist on these heads.  

1. I will show what Confession is, and wherein it consists.  
2. The necessity of it, because without it there is no remission.  
3. The motives to it; Gods fidelity and justice; God is faithful and just.  
4. The end or benefit received by it; Remission and Purgation; If we confess our sins, God is faithful and just to forgive us our sins, &c.   
Confession is an act of a contrite heart, by which he doth aclowledge some offence committed by him, appears to detest it, hate it, and grieves for it; is ashamed for what he hath done, deprecates the due punishment, and renounceth the sin for ever. This is to be done either to God, to the Church, or to our Neighbour; to God daily, either publicly or in private; to the Church, when enjoined by Authority to remove a scandal; to Man, when our Brother hath ought against us.  
Of that which is to be made to God, our Apostle speaks here especially; to him to confess, because he is to forgive: He is the searcher of the heart, and knows every sin, and circumstance of it, whether we confess or no; to his eye there is nothing hide, from his ear there is nothing concealed; necessary then this acknowledgement cannot be in respect of himself, and yet he calls upon us for this duty, that he might make us pass sentence upon ourselves. Before we pass judgement upon a sin, we seem as it were to vote for it, as if good: But to come and ask pardon, is the confession of our error, of the mistake of our judgement; for by it we condemn the sin, and ourselves, that both are nought.  
And that this duty be rightly done, every man must as it were erect a Court in his conscience, and there examine, arraign, accuse, indite, judge, and pass sentence against himself: The grosser sins must be attached, and the lesser not passed by, and of all other the bosome-sin not spared; these must be presented naked and bare, with all the deformity about them, without any extenuation, without any defence: This is to follow the Prophets advice, Poure out thy heart like water. 
Lam. 2.19.  Effunde, Poure it out; it would be fully and amply done, not sparing, drop after drop; and poured out like water, not like wine, not like oil; for wine in the Vessel leaves a sent behind it, and oil a fat and clammy tincture, that will not be gotten out; it would be done as water, when every drop drains out, or quickly dries up, leaving nor taste, nor dregs behind it: But because to make this full confession is impossible; for who knows the errors of his life? to annex some such form as this to the inditement, will be a great part of wisdom, 
Psal. 19.12.  O cleanse thou me from my secret faults.  
And if this inditement be fully and well drawn, it will extort from the man conscious to his own guilt, shane, sorrow, and anger; shane, that he should be so foul a creature in the eye of a pure God; sorrow, that he should so grossly offend so kind a Father; and anger against himself, that he should be such an ungrateful wretch.  
1. Periit cvi periit pudar; past shane, past grace. He is never like to confess that he hath offended, who is not ashamed of his offence. The true sense of sin, will annihilate, confounded, and deject the spirit of a true penitent, and force him to cast his eyes to the ground, 
Luke 18.13.  and cry, Lord be merciful: So it was with Ezra, Oh my God, I am ashamed and confounded, and blushy to lift up my eyes to heaven: 
Ezra 9.4. Dan. 9.7. Jer. 3.3.6.15.8.12.  So Daniel in his confession, To us belongs shane and confusion of face: For faith, however it be confident, yet it is not impudent; that being a Note that the Prophet hath set in the fore-heads of an obstinate and lost people, That they had a whores fore-head, and could not blushy; and again, Were they ashamed?  
2. Now shane will bring on contrition and sorrow, 
Psal. 51.17. Acts 2.37.& Matth. 3.7.  which is the sole sacrifice that God will accept. pricked such a man will be to the heart, that he hath so unkindly grieved and provoked so good a God, so compassionate a Father, so gracious a Redeemer, so blessed a Sanctifier. Those threats, and that wrath to come that bring some men to attrition, may begin his sorrow, and soften his heart; but it will be improved farther even into a sorrow for displeasing God, and despising his mercy, and from thence into a real resolution to amend and forsake sin.  
3. For with it he will be angry. He will fall out with himself, that he hath fallen out with God. This is that anger which Solomon prefers before laughter; 
Eccles. 2.2.  a holy anger, when a man grows fretful and techy with his sin, and not Gods Law. This indignation the old Penitents expressed by their Chimarchi in colpa, as the Italians call it, the beating of their breasts, and crying mea culpa, meà culpa, mea maxima culpa; intimating, that if the hand could come at the heart, it would take revenge of it; which because it cannot do, it smites the bosom, the place next it.  
And there is not any affection so essential to Confession as this. shane hath been, and is in moral men; even the love of virtue, and light of reason will make men blushy upon the view of some fore-past error. Sorrow hath also attended those, at least Attrition, who were not true penitents; Esau we find seeking a blessing with tears; Ahab a pardon in sackcloth. But this freting, 
Heb. 12.17. 1 Kings. 21.27.  this anger, this indignation of a sinner against his sin, is the truest and most proper sign of true repentance. It pricks the heart, and lets out the impostumate-matter of sin that lies there, being never satisfied till it hath taken a proper revenge upon it: Of Luxury and Riot by Abstinence and Fasting: of wantonness by a chased life; of Oppression by Restitution; of profaneness by the practise of Piety; of all disorder by a strict and severe course of life.  
Well now, after the indictment is fully drawn, and with shane, sorrow and anger confessed, then a true Confessionist must set himself at the Bar, and give sentence against himself, acknowledging what he hath deserved. 
Lam. 1.18. Job 42.6. Prov. 30.2. 1 Tim. 1.15. 1 Cor. 15.9. Luke 15.19.  That God is righteous; and he and his ways are wicked; that with Job he is vile; with Agur, that he hath not the understanding of a man in him. That with Saint Paul, he is the chief of sinners, the least of the Apostles, the worst of Saints, not worthy to be called a son, and so stand before Gods Tribunal as a guilty person, and beg for a psalm of mercy.  
For when we have gone over all our faults, and our desert, that's all we have to do, or can do, with strong cries to crave pardon, as the poor prisoner at the bar, who when the Judge is ready to pass sentence, pleads for favour; which plea yet ought to be deeply serious. The poor man speaks supplications; 
Prov. 18.23.  and the true penitent being poor in spirit, supplicates; and in his petition the best flowers are eloquent sighs, sobs, groans and cries; Hoc negotium plus gemitibus quàm verbis agitur. Some have more words than matter in their Confession; some again more matter than affection; but a true penitent in his affection is copious, what ever his words be. So was David, 
2 Sam. 12.13. Luke 18.13.  short in his expression, I have sinned. The Publican brief, Lord be merciful, but they made it out in their affection, and their grief; being very like unto vessels which run not full tap at the first piercing, or flesh that in deeper wounds gusheth not out blood instantly.  
Hitherto I have shewed you, what Confession is, and how to be performed; and now I will teach you the necessity of it, by occasion of these words.  

2. If we confess, he is just to Forgive.  
Saint John's proposition is Conditional. Si, If we do it, then the effect will follow, Remission upon Confession; And the consequence will be as strong in the Negative; If we confess not, there's no pardon to be expected. Among men the case is this; Where the Condition is not performed, the party is not bound to grant the favour. In reason it ought to be thus betwixt God and us. The sins which we commit by the breach of Gods Law, are the hand-writing against us, 
Col. 2.14.  which God hath promised to blot out, when we confess the debt; no reason then we cancel the Bond, if we perform not the Condition. But this being done, pleased he is to engage himself to us, as he is a faithful and a just God, we shall have a pardon. And can there be any stronger reason to enforce the Necessity of Confession? Could this pardon be obtained without it, I would leave you at full liberty, whether you would confess your sins or no: But since without it, there is no forgiveness to be had, you must confess.  
David professeth, that nor in silence, nor in roaring he could find any ease, till he came to confession; But no sooner was he upon his knees, humbly confessing his sins, 
Psal, 32.5.  but his God was as merciful. I said I will confess, and thou forgavest. In the Courts of men it is otherwise. confess, and suffer. Judges then if they find a felon, or a notorious person, try him not to absolve, but to condemn him, especially si habeant confitentem reum. But in the Court of heaven it is otherwise; for our good Lord calls upon a wicked man to confess, not that he may sentence him to death, but that he may pass by his offence, and pardon him. O the singular and strange ordinance of this kind and merciful Judge! for that end he desires to draw from the mouths of the guilty a confession, that he may find no just occasion to take revenge. After Confession among men, there follows condemnation; but here Confession and Justification go together. If we confess, he will forgive.  
Not that this Confession merits Remission; but as it is a necessary Condition to prepare the man for pardon; it dejects him, and casts him down, and so makes him a fit subject for mercy. It is then presumption to snatch at the Promise before we have performed the Condition. For God deals by his children, as Joseph did by his brethren; 
Gen. 42.6.  he would not at first make himself known to them, but speaks roughly, and threatens the prison. After they were crushed with great straits, 
Gen. 45.3.  he graciously tells them, I am Joseph your brother: So till we be prepared by confession, God will nor make himself nor our pardon known to us, but speaks roughly, and threatens the prison of Hell. But upon the laying open our misdemeanours unto him, he will no more refrain himself, than Joseph did; say he will to our oppressed consciences, I am your father, be of good comfort, 
Luke 7.48.  you sins are forgiven.  
This is a special service, and therefore may not be omitted. David after his sin of numbering the people, assumes the title of Gods servant, because he confessed his fault. Take away, O Lord, the trespass of thy servant. What was he a servant, that had so proudly and lately offended his Master? Not a servant in his fault, but a servant in acknowledging his fault. For I have done exceeding foolishly. 
Job 31.  As if he had said, Though I am no servant in committing folly, yet a servant in confessing it to be foolishly done. Job also, among many other proofs, that he was Gods servant, reckons this for one, that he had not hide his sin as Adam. After Adam had sinned, God had pity on him, sought him in the Garden, and called after him; Adam, ubi es? Where art thou Adam? 'tis the voice of a merciful God, that was loth to destroy his creature; he called to him therefore, that he might blot out that sin by confession, which by his transgression he had contracted. But Adam gets fig-leaves about him, hides what he can, casts it upon the woman, the woman upon the Serpent. This did not Job; he seeks no cover, no excuse for his sin, but acknowledgeth the bare truth before his God. He that in the old Law was infected with the leprosy, was to have his garment torn, his head bare, his face covered with a cloth, and to cry, I am unclean, I am unclean. 
Levit. 13.  sin is this leprosy, every servant is defiled with it; discover it we must, even when we cover our faces for shane, and cry aloud, and complain, we are unclean:  
Neither yet be ashamed to do it. Non pudet peccare,& poenitere pudet? 'tis a shane to sin, never to say, I have sinned. 
Psal. 51.  The confessions of Gods servants are extant upon record, and they are exemplary, Davids especially. A pitiful thing it is, that whereas God hath ordered that shane should accompany sin, and boldness confession, that the matter should be so diverted, that men should be impudently bold in sinning, and yet ashamed to confess that they have sinned. They hid, they extenuate, they mince, they daub all over with untempered mortar. shameless men, who will not be persuaded to shane themselves, before God put them to shane before the whole world.  
For be it known to them, Let their sin be hide with all the Art and cunning that may be, yet God will one day produce it with all the circumstances, when, where, with what mind, how oft committed, and so recover his glory, which shameless sinners labour to take from him. To sin, and think to be hide, is exceedingly to dishonour God in his Attributes; but after we have sinned, to fall down and confess it, is to make him some amends for that dishonour. Whence Joshua thus speaks to sacrilegious Achan, My son, I pray thee give glory to the Lord God of Israel, and make confession unto him. 
Josh. 7.19.  For in confession of sin we glorify God divers ways. We give him the glory of justice, acknowledging, that if we continue in sin, God ought to punish us. We give him the glory of wisdom, that no secret is hide from him; we yield him the glory of power, that there is no flying from him; and we atttibute to him the glory of mercy, when we believe, that if we confess he will forgive.  
Having sinned then, lay not in the way of Gods mercy the stumbling-block of neglect or contumacy; stand not out with him, justify not thyself. Remember the Pharisee, remember the Publican; with this poor wretch, 
Luke 18.13.  shane thyself; By this thou shalt prevent that fearful accusation of the devil. For when thou hast accused thyself, what hath that impudent accuser of the brethren to say to thee? By this thou shalt take off the File the indictment of a a clamorous conscience, which if ever it be produced, will bring thee to a desperate case. By this thou shalt save thy Judge a labour, for 'tis his promise, 
1 Cor. 11.  he who judgeth himself shall not be judged. Lastly, by this thou shalt return unto him that he expects, and will recover, his own glory.   

1. De exomologesi, or public confession.  
Now such as the sin is, such ought the confession to be. Private to God alone, for what is done in private. public for what is notorious, scandalous, and done in the sight of the Sun. As by this there is a public wrong done unto the Church, so also ought the satisfaction be made in public. And this is no Popery.  
In the Primitive Church there was a godly discipline, that such persons as were notorious sinners were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord; and that others being admonished by their example, might be afraid to offend. This began with the first times, and it continued very long, 
Basil. council. Agath. Tertul. de poen. c. 9.  and the penances in some Churches were sharp and tedious, fourteen years; in other from the first day of Lent, till Maundy Thursday, in which sacco& cineri incubare, &c. I translate Tertullians words, to lie in sackcloth and ashes, to darken the beauty of the body with a sordid garment, to deject the mind with sadness, to change those things in which they had offended by a sad meditation; and for the most part to cherish their prayers with fasting, to sigh, to weep, to sob day and night to their good Lord, to fall down before the Priests, and to bend their knees before those who were dear to God, and to employ Embassages to all the Brethren to pray for them, was their custom.  
This they called Exomologesis, or the Act of penitence, and they would not grant it to any the second time; of which Tertullian's words are to be understood, Iteranda non est poenitentia. For they are not to be understood of repentance at large, but of this Church-penance. This they would not grant the second time to a notorious lapsed sinner, lest they should prostitute and make it too cheap. And hence the distinction of remissibile, and irremissibile peccatum, had its rise; for they yet kept that poor soul, whom they would not admit to the indulgence of the Church, from splitting upon the Rock of despair, by informing him, that no question upon his confession and contrition he might receive a pardon from God; to him they left him therefore, to him they referred him: But the chased mother( the Church) would grant no further indulgence; yet by her prayers, by her tears she would not cease to intercede for them, that God would give them Repentance. This was the practise of the Ancient Church; 
Conc. tried.  but as Soderino  told Pope Adrian, He that would introduce it again into the Church, must bring back the old charity, sincerity, and humility of those first Saints.   

2. De confessione auriculari.  
This public confession was in process of time turned into private; and that sin which was to be confessed in the ear of the Church, was to be  told in the ear of the Priest. This course the Court of Rome finding advantageous, have retained, and enjoined as a necessary point of salvation; and that except it be done, when it may, or otherwise, in voto, there can be no Remission; but this Doctrine is injurious many ways.  
1. When they go about to impose this upon mens consciences as necessary to salvation, out of the Word of God, which cannot be found in it; for where is it written, Go and open thy sin in the ears of a Priest! The Romanists have much strained their wits to find it in the Scriptures; and at last, that they may put off their error with the fairer colour, they put us in mind of the people that came to John, confessing their sins; but the Text tells us not, whether to John, 
Matth. 3.  or to God; or if it were to John, yet it was not in his ear, but before the whole company; and then may well be pressed to prove public confession in notorious and scandalous sins, but it will never bear up Auricular. Lastly, that all those who do desire Baptism, do aclowledge themselves polluted Creatures, and stand in need of that Laver: For brevity sake I omit other Texts wrested by them to this purpose; wrested I say, because in the judgement of many( the best learned among them) there is no manifest Authority, either of the Old or New Testament extant, that ever God or Christ commanded us to confess our sins to a Priest.  
To make that then an Ordinance of God, which at the highest is but an Order of the Church, is very injurious. Especialiy to impose it upon the conscience with this tyrannical necessity, that there be a particular enumeration of all mortal sins, with all the circumstances which may aggravate it, once at least every year unto the Priest, or else God will not forgive; This is a Doctrine which lays a yoke upon the necks of christians, heavy and impossible. There may be policy in it, and is, but there is no Truth: and much less, when they make it meritorious, and such an act of religion which ex opere operato procures remission. Yea, put case, that he who thus confesseth his sin, be brought to it merely out of the sense of the ax laid to the root of the three, 
Dr. Ham. pract. Catech.  and the wrath to come, and so only is an Attrite person yet by the power of the Priests key, that is, his Absolution, his attrition is turned into contrition. This is a most ridiculous deceit of souls; for the Priest never can make him contrite that is not, or cause God to accept that which he hath said he will not. A conrite heart is only his sacrifice, which this being not, the Priest tells the penitent a lie, that God will accept him for his attrition only.  
2. But now let this injunction of necessity, the opinion of merit, the deceit that follows upon it be taken off, together with that necessary enumeration of all mortal sins: Let these abuses, I say, be disclaimed, and the wisest Divines of the Reformed Church aclowledge, that confession to a Priest or Minister of Gods Word, may be of singular use and benefit both for instruction, counsel and comfort.  
1. First of great use it may be for instruction, partly in the Faith, partly about our sin. To go to a Lawyers reading, and hear it, serves us not in our worldly doubts: Nor to hear the physic Lecture for the diseases of our Bodies; No, no; we call the learned in both sciences to us; we question them in particulars, and have private conference about our state, and estates. If the like course were taken in the business of our souls, great profit would arise from it. Every man is blinded with self-love, which makes him judge that often to be no sin which is, or that to be well done which is not, or at least the sin not to be so great as he is made to believe. In these and the like cases, would he but call to him some learned and pious Pastor, he might find somewhat whereon to settle, either to go on in a good way, or to repent and desist in a bad, and have an apt and fit remedy prescribed him. Besides a man is oftentimes through ignorance, negligence, or iniquity of the times, blinded or perverted in many fundamentals of religion; to rectify which, though books and Sermons are very good helps; yet an information in private, and a retired conference is far more powerful. Then the reasons are more narrowly sifted, and the doubts cleared, which in general applications are either omitted, or but lightly touched. In private then the acknowledgement of a mans own weakness to a knowing and judicious Physician of thy soul may be an excellent means to stay thee, tht; thou stagger not in the faith. To what purpose else are these words, The Priests lips shall preserve knowledge, 
Mal. 2.7.  and thou shalt require the Law at his mouth!  
2. Again of great use this may be for counsel; advices in general are but as general prescriptions in physic; they have not that effect that particular doses have. The Quantities or Ingredients must be varied according to the particular constitution, or condition of the party. The same variety there is of diseased souls; and in general only we can prescribe, till we are acquainted with this or that mans imperfection. Then we can take away, or add to the dose, as we see occasion. It were then a wise way, when thou findest thy soul diseased, to go to some approved and experienced Doctor, and to ask his counsel how to be cured of those sicknesses of soul, to which thou art inclined. Behold how John Baptist the penitentiary, 
Luke 3.10, 11, &c.  applies the parts of his Sermon of repentance to every penitent that came to him; they had all their several an●wers. To the people, who asked, What shall we do? he returns answer, He that hath two coats, let him part to him that hath none. To the Publicans, who sought what they should do, he gives in charge, Exact n● more but that appointed. To the Souldiers, who demanded, what they were to do? upon them he laid this apt command, Do violence to no man, out of fear accuse no man falsely, be content with your wages. When he had opened to him their necessities, he prescribes apt and fit remedies. One dose served not all.  
3. Lastly, this private Confession is useful also for Comfort. God saith the Prophet, hath given me the tongue of the learned, to speak a word in due season. And he that is a good and wise Steward, 
Isa. 50.4. Luke 12.42.  will give to every one his portion of meat. Which cannot be so well done, except he know what meat every stomach requires. A Pastor may propound the mercies of God in general to repentant sinners, but then they are most cordial, when he declares it to that sin with which a man finds his conscience loaded; and the load he cannot know, till it be made known to him. Then he can turn the key, which Christ hath put into his hand, to the comfort of a poor soul, and say with confidence, Thy sins are forgiven thee. That then a penitent may have apt consolation, solid information, and sound advice, wisdom it were to repair to those who are set over him, and appointed to give it: And there are as great reasons to persuade it, as that we repair to the learned in the Law, when the Title to our Land is questioned, or that we sand for the Physician in any desperate disease. Cases of Conscience, are nice points, and they are to be resolved only by the wise.   

The CONCLUSION.  
To this kind of Confession I shall not farther press you; for I know it is arbitrary. But for the other that which is to be done to God, it may not be omitted. Done it must be, if ever you expect remission. Hence God calls for it, commands it, and exhorts to it. After your shipwreck in sin, he hath left you only this board to swim to shore. Therefore, O thou sinner like to me, nay far better; for I am the chief of sinners; catch after and lay hold on this plank as a man at sea ready to perish, seizeth on some broken piece of the Ship; for this will bear thee up being almost drowned in the waves of Gods anger, and set thee safe on the shore of Gods Mercy.  
Neither let the difficulty of this Duty deter thee; unpleasant I know it is to flesh and blood. For if it be a discredit to a man to err, and be deceived, a hard matter it will be to bring a man so far to discredit himself as to confess that he hath erred, and is deceived. Yet thus it must be, this hard task must be undertaken, the error must be confessed, the deception acknowledged, and by sorrow retracted; for without it there is no hope of pardon.  

Joseph. lib. 26. Antiq. c. 7.& 8.  When Herod had accused his son Alexander to Caesar, the young Prince in these words speaks to his angry Father; Sir, how kindly affencted you are to me, this your sentence declares; For if it were your purpose to destroy me, you would never have remitted me over to Caesar, the common preserver of men. Especially when you might by either right, or that of a King, or that of a Father have dealt with me at your pleasure; but since you have made Caesar to be the Judge, servare volentis argumentum est: This is an argument you desire to save me. For no man sends him to a Sanctuary, whom he will destroy. In the same manner may we say of our heavenly Father and Confession; How kind is Almighty God to us, this his ordinance doth well show: For had his purpose been to destroy us, he never would have sent us to take Sanctuary by Confession. When he might justly have taken away our lives, to bid us Go, confess and be saved, is an evidence beyond exception, how willing he is to save us.  
Tell me, who is there that ever betook him to this Sanctuary, that hath not been the better for it? O Lord, I confess that I have sinned, is the powerfullest rhetoric in Gods ear, it charms, and changeth and alters his heart, turns him from an angry Judge to a merciful Father. And therefore all who have come to ask pardon, have served themselves of it; still they begin with confession of sin, 
Prov. 18.17.  according to that of Solomon, justus in initio sermonis est accusator ipsius. It seemed to me to be delivered by Tradition, and echoed from ear to ear to all posterity. 
Exod. 9.17.  It was the voice of Pharaoh, I have sinned: The voice of Balaam, I have sinned; The voice of Saul, I have sinned; 
Numb. 22.34. 1 Sam. 15.24. Job 7.20. 2 Sam. 12.13.  The voice of Job, I have sinned; The voice of David, I have sinned. Good and bad you see have served themselves of the argument to obtain a pardon. And good and bad have been the better for it. Pharaoh is respited, Balaam and Saul deferred, David pardonned, and Job in his last days, blessed more than the first. So powerfully are three syllables, p●ccavi, in the ears of an offended God; they can turn him from anger to pitty, and win him to set his hand to a pardon, as he is faithful and just.  
The fury of Gods indignation hath been long poured out upon this Land, and as yet we drink up the dregs thereof. This seems to be marvellous in our eyes; but the reason is evident, we have not been at confession as we ought; some slight acts perhaps of this duty have been from sense of our sufferings extorted from us, but truly ashamed of our sins we are not; for we continue in them; nor contritely sorrowful for them we are not; for they are not forsaken; nor religiously angry with out selves, that we have committed them; for we show them too much love, and is it any wonder then, that we cannot obtain a remission?  
Down, down then O you obstinate and rebellious impenitents, fall on your knees and confess with shane, we have sinned, and have committed iniquity, and have done wickedly, and have rebelled in depa●ting from thy precepts and from thy judgements. He expects that we be contrite and humbled out of a quick sense of the offence and dishonour done to him, but attrite only we are from the sense of what we suffer; whereas we ought to chafe and fret, and smite upon our thigh, and say to our sins, as repenting Ephraim to his Idols, 
Jer. 31.19. Hos. 14.8. Isa. 30.22.  fie g●t ye hence: angry we are with his just proceedings, and are apt to accuse him then ourselves, and retain our Idols still. And is this to be Confessionists? is this to be true Penitents?  
O you whose happiness I tender as my own, 
Zach. 1.3.  Turn unto the Lord that he may turn unto you: take up those words of the Prophet Jeremy, and pour them out before your God; Hast thou utterly rejected Judah? 
Jer. 14.  hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, 
19, 20,  but there was no good; and for the time of healing, and behold trouble. We aclowledge, O, Lord our wickedness, and the iniquity of our fore-fathers; for we have sinned against thee. Do not abhor us for thy Names sake; 
21.  do not disgrace the Throne of thy glory; remember, break not thy Covenant with us: Presumption, and continuance in your sin, will continue his anger and fury; some such real submission, and humble confession, may reduce his love and pity.  
Defer it not then, but go about it; cry mightily to heaven, Lord, 
Jon. 3.8.  be merciful to us poor sinners; ye are but men, call therefote upon God; sinful men, pray then to a merciful God. It is no shane to be sorrowful; cry aloud, O God; It is no discredit to beg grace and pardon, pray him to be merciful; It is no dishonour to confess a fault; aclowledge then, that you are sinners. If your sins past do utterly displease you, your God will return in mercy to you. Your merciful Father when he sees that you weep, will wipe off all tears from your eyes. Deal he will by you, as the kind Father did by his Prodigal, 
Luke 15,  give you a rob, a ring, and a kiss; a ring as a sign that he takes you for his; the rob of his Sons righteousness to cloath your nakedness; and a kiss of peace, love, and reconciliation. You shall be taken into favour again, and at last by his favour rewarded with an immortal crown of glory, Amen.    

Gods Remission of sins.  1 John 1.9. 
He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  
WITH what affection you heard your last Lesson, I cannot tell; I dare say it will content you to hear this; for every man will be glad to hear of a pardon, and that he may be forgiven, when he hath offended; which yet may not be obtained, except you make yourselves capable by confession of the Fact. Charity then persuading me that you have, and are willing to perform your duty, at this time I shall acquaint you with Gods mercy, that he will forgive you, that he will cleanse you. About which point, that you may have the more comfort, taking my direction from the Apostle, I shall insist upon these two chief heads.  

1. The assurance given us for a pardon, from these two Attributes of God, That he is faithful, and just.  
2. The pardon itself, set down in these words, He will forgive, he will cleanse, making use of his Attributes to that end, to forgive, &c. In the consideration of which, there will fall in other circumstances. 

1. The person remitting, God.  
2. The persons to whom the Remission is granted, Us.  
3. The matter of the pardon, for sin; and the extent of it, from all unrighteousness.     

1. He.  

Mark 2.7.  To God it is that we must confess, and from him alone to expect our pardon: For who can forgive sins, but God only? Truly and properly this power belongs to him; 
Isa. 43.25.  this he challengeth as his Prerogative, I am he, I am he, who blots out thine iniquities. No not Christ himself could have forgiven sins, had he not been God; this the Pharisees knew well, and therefore inferred from our Saviours words to the sick of the palsy, 
Mark. 2.7.  Son, thy sins are forgiven thee, that he had spoken blasphemy. Ignorant they were not, that there was power in the Priest for Remission; they knew one brother might remit an offence to his brother; but to grant a pardon with Authority, properly and truly to set the Seal to it, was in their judgement an act that belonged to the Deity; and therefore looking upon our Saviour as mere man, they charged him with blasphemy.  
1. Verè, Truly only God can do it, since there can be no error in his pardon; whereas in a remission from man there may be a fallacy, the person being perhaps not capable of a pardon; and therefore the Rule is, that an absolution from man is good, clavae non errant. Then again, in sin there is the guilt and the punishment; in both these consists the whole debt, which the Creditor only can truly remit; for should any other take upon him to do it, he commits a double fraud. One to the Creditor, whose Authority he takes upon him; forgiving that debt in which he hath no right: And a second to the debtor, making him believe his debt is remitted, when it is not.  
2. Propriè, Properly it belongs to him, because he is the sole superior: Man then having not absolute Authority, cannot of his own power grant an absolution. Besides, the offence is not always committed against him; what then hath he to do to remit the injury offered to another! 
Mat. 6.14, 15.  A wrong that is done unto him, he may and must forgive; but truly, properly, authoritatively to remit a sin committed against heaven, he must leave to him that dwells there.  
But how God will have this pardon made known to us, rests in his own breast; for he doth it sometimes immediately: But the ordinary way to receive it, is from the hand of the Minister, 
2 Cor. 5.19. Rom. 10.6.  to whom he hath committed the Word of Reconciliation. Say not thou then in thy heart, Who shall ascend up to Heaven, to fetch my pardon from thence! for he hath erected an office on Earth, whither we may come, and find grace in the time of need. 
Hebr. 4.16.  It pleased him out of his plenary power to grant a Commission to men, and in his stead to delegate them to forgive sin. That ye stagger not at it, their Power and Patent is extant, Whose sins you remit, they are remitted. 
John 20.23.   
The Apostles first had it, and their successors have it also, because those who live in the Church to the end of the World, do as much need remission, as those who lived then; 
Mat. 28.20.  and therefore it ought to continue unto the end of the World.  
Of which we may not so conceive, as if God absolutely without them cannot bestow a pardon, or that he is bound to this way alone, and cannot work without it; for the grace of God is free, and can work, as without the Word, so without Ministers: But if we look to that which is common and ordinary in the course established by him, this is an Ecclesiastical Act, committed, as the rest of the Ministry of Reconciliation, to Ecclesiastical persons: To these, when we testify our Faith and Repentance, they have power to remit, and what they do, is confirmed by him; for so he hath promised, Whose sins you remit, 
John 20.23.  they are remitted.  
Note only here this great difference in this power; for the power of God is Absolute, theirs is limited; his is Primitive, theirs derived; his Imperial, theirs only Ministerial. This power being solely invested in God, he might have kept it, without any wrong to any, in himself; but it pleased him to commit it to the hands of men, that from them also it might be sought.  
This little I have said, that the power be not despised, and that men take not themselves to be wiser than God, and chalk to themselves a way of salvation which he never taught. That Faith and Repentance may procure a pardon, I deny not; but that, he, who shall deride, and out of contempt scorn and cast aside this delegated power, I shall not easily believe, that he is endowed with these conditions; and therefore may justly doubt whether God out of fidelity and justice is bound to remit his sin: To those who shall submit to his ways, a pardon he will grant; for he is faithful and just.   

2. He is faithful, {αβγδ}.  
Faithful he is, and he will keep his word; gracious in his promises, and firm and constant in his performance. Fides dicitur, 
Cic. Off. 1.  eo quod fiat quod dictum est. The Consuls bade Hanno be bold, and never fear; the faith of our City frees thee. The same say I to every penitent sinner, Fear not, 
Num. 23.19.  the Faith of our God frees thee: For God is not as man, that he should lie; he is faithful, 
2 Tim. 2.13.  and he cannot deny himself; and among his faithful sayings, this is one, and worthy of all acceptation, 
1 Tim. 1.15.  that Jesus Christ came into the World to save sinners.  
Why was it that his Son was incarnate, but that his word was passed for it so soon as man had sinned; 
Gen. 3.15. Matth. 1.21.  the seed of the woman should break the Serpents head? Why did he take the Name Jesus, but to save his people from their sins? Why did he turn in, 
Matth. 9.11.  teach, converse and eat with Publicans and sinners, except for their conversion? Why did he ordain his Word to be preached, his Sacraments to be administered? 
Matth. 11.28. Matth. 18.11. Luke 1.70, 71, 72. Rom. 8.3.  Why doth he call to him all that labour, and are heavy-laden, except it were to make it evident, that he came to seek and save that which was lost? His Word for this was passed to the patriarches and old Prophets, and he sent his Son in the similitude of sinful flesh to perform it.  
This is the Rock on which a distressed soul may safely Anchor. Say the winds of temptations rise high, and the waves roar to split thee on the Rock of despair; look from thyself to God: Thou in a moody fit mayst say, I am cast out of the sight of thy eyes: 
Jonah 2.4. Psal. 102.27. Ezek. 18.32, 21, 22. Zach. 1.3.  But he is the same God, and his promises cannot fail; he hath said it, nay, sworn it, As he liveth, he will not the death of a sinner; let but the wicked man turn from all his iniquities, and he will not remember them: They are his own words; and therefore he calls, Turn unto me, and I will turn to you.  
Let it but be shewed what one promise he ever made that was not performed, and then I am content that you distrust him for this. He promised to I●rael deliverance from bondage; to the Jews, a return from captivity; to Abrahams posterity the Land of Canaan; with thousands of this kind, all which he performed in their due time. He is the same God still, immutable, unchangeable, 
Numb. 23.19.  verus& verax; and hath he said it, and shall he not do it? Is his word passed to a penitent, and can you think, that he who is faithful, will break it? Th● Earth may shake and reel too and fro; 
Hebr. 1.10, 11, 12.  the Mountains may fall, and crumble to nothing; the Heavens shall be wimpled up as a garment; but not one word, not one Iota that he hath spoken, 
Matth. 5.18.  shall be disanull'd.  
As long as we are compassed with this body of sin, our heart will be affrighted with distrusts, 
Luke 7.5.  with fears, with doubts; need we have to pray, Lord increase our faith. That which can especially keep us from despair, is the meditation of this Attribute, 
2 Tim. 1.12.  God is faithful; I know whom I have bel●eved; neither can I be disappointed of my hope, unless the Lord should fail in his truth. This is the first Reason why we may hope for a pardon, which is drawn from Gods truth and faithfulness; and yet there is another drawn from his justice.   

3. And just.  
Just to forgive! Man would have made a clean contrary conclusion, just to punish, just to take revenge: Sin going before, and following, more proper it had been that severity than mercy should have followed. And so it had been, were it not for confiteamur, confession that preceded; for where this goes before, there pardon attends upon it, which is highly consonant to the justice of God, except we should call him just and unjust with the same breath. Thus then the case stands.  
The sins of all penitent sinners he hath once punished in his Son; from him he received a full price, an ample satisfaction for them; and upon it, was pleased to cancel the Bond, 
Col. 2.14.  and to blot out the hand-writing against us: So that now if we confess our sin, and aclowledge the debt, yet truly by faith in Christ pled it to be paid, his justice doth much more embolden us to be confident of Remission, then drive us upon the Rock of diffidence and distrust: For God forbid but the Judge of all the World should do right. 
Gen. 18.25.  When therefore he is a just God, he cannot in justice impute and punish those sins, which were once over and above punished in his Son. Non factum then we may not pled; confiteamur, stands flat against that; but full payment and satisfaction we may pled, which if with a penitent and faithful heart it be put in, the Judge will be pacified, and his justice will save thee.  
There is then in this Attribute great comfort to an afflicted soul; He may at first sight think it makes against him, but being rightly examined, it makes much for him. For say his enemy catch him by the throat, and cry Pay what thou owest, his answer may be, that he owes nothing; 
Matth. 18.28.  for his Saviour that was engaged for him hath paid the whole debt, taken up and canceled the Bond. And so in equity being bound to proceed no farther, he will forgive.   

4. To cleanse. To forgive.  
This term {αβγδ} is borrowed from such as are in a straight. The other {αβγδ} from men that are foul and defiled. In sin there seems to be great liberty; whereas yet the man is but a slave or prisoner. In sin there seems to be great purity, the ways of a man being clean in his own eyes, whereas there is nothing more foul and filthy. 
Prov. 16.2.  Now to him that feels himself in these straits, God hath promised remission; for him that feels himself polluted, God hath provided a Bath, a Purgation.  
Not this to Divels or damned spirits. The lapsed Angels sinned voluntarily having no temptation, but from themselves it came to rebel. The damned souls maliciously refused the pardon offered them; 
1 Pet. 3.19, 20  and therefore are reserved to the judgement of the last day. But with man, with a living man it is not so; he may confess his sin, and ask pardon; which if he do, a free pardon shall be sealed to him.  
And a free pardon I call it, because remission is a wonderful favour proceeding from the mere grace of God, procured by the death and passion of Christ, whereby the guilt and punishment of sin is freely remitted. term it Grace, Mercy, Love, by what name you will, 'tis the same thing; we deserve it not. The zeal of the Lord of Hosts hath done it. A gratuito it must be, 
Isa. 9.7.  or nothing. For we have not wherewith to buy it, the best work that ever we do, being his gift; and therefore suppose the pardon were to be purchased by it, 
1 Cor. 4.7.  yet it must be imputed to Grace, since from his favour we had wherewith to purchase it. But God help us, so far we are from that, that non sumus solvendo, we are not able to satisfy for the wrong we do him daily, the injury being infi●ite, and our works few, finite, imperfect. As for our sufferings, 
Rom. 8.18.  non sunt condignae, they are not worthy; for paena nulla hoins nocentis est peccati deletiva, no punishment of a guilty person can blot out sins. We must then rely only upon his favour and free good-will for our discharge. 'tis a pardon of Grace. So much he hath taught us in the Parable of the two debtors, One ought two hundred pence, the other fifty; when they had nothing to pay, {αβγδ}, he freely forgave them both. His mercy, his free grace ●ore the Bill. But yet more clearly, and in no Parable, {αβγδ}, 
Luke 7.41. Col. 2.13. Deut. 3.5. Ezr 36.22, 23. Isa. 43 25.  he hath forgiven you all trespasses. He hath gratified you in this, that he hath taken as it were a sponge and blotted out your sins for his oath sake, for his promise sake, for his name sake, for his own sake, {αβγδ}, freely, freely by his grace, Rom. 3.24.  
Yea, but here the Socinian steps up and asks, How was this pardon freely granted, when he required and accepted a price for us, {αβγδ}, his sons blood for our redemption? Doth he a courtesy gratis, 
1 Tim. 2.6.  that takes a recompense and ransom for the doing of it?  
I confess a ransom he had, and a full recompense; he took the blood of his dear son, without which we never had obtained a pardon. And yet it is a free gift for all this. For first, what cause did we give God to love us, or Christ to die for us? What reason can be given of Gods {αβγδ}, 
Luke 2.14. Tit, 3.4.  good pleasure, or his sons {αβγδ}, love to mankind? Then again it is another degree of grace to accept of the satisfaction of another person for us; To punish him, 
Ezech. 18.20.  and let us go. In common justice the soul that sins must die, but here the soul that sins is set at liberty, and the person that never sinned is put to the death. This is another Gratuito.  
Consider then the case betwixt the Father and the son, and no man dare call it a free remission; for the purchase was dear, and the price inestimable. But consider again the persons whom Christ pardonned, sinners; The person who put himself to satisfy, never being requested to do so much; Or God ordaining his son to satisfy, 
Acts 2.23.  and that he would accept the payment, though made by another; and we must needs conclude with Saint Paul, that in the remission of sin {αβγδ}, 
Tit. 2.12.  The grace of God appeared. His Son given for us a free gift, his Son given to us a free gift; that we are given to his Son and pardonned in him, and for him, another free gift proceeding from his mere grace and favour.  
Well yet, say some, let it be granted, that it is a pardon of Grace, for those respects before name, yet in regard of some other it cannot. For are not they who receive it, tied up to hard conditions? must they not confess? must they not repent? must they not believe? are they not tied in the bonds of new obedience? must they not become new creatures? are they not tied to put off the old man, 
2 Cor. 5.12. Eph. 4.22, 24.  and to put on the new, and to serve him in righteousn●sse and holinesse all the dayes of their lives? without which the pardon can never be obtained, or being obtained, forfeited, and of none effect: Will you call that then a free pardon, which is granted upon such terms?  
Yes, yes, free enough it is for all this. For I hope when it lay in Gods power, whether he would grant any pardon upon any conditions, that he would grant it upon these, was a gracious offer, and came freely from him, and therefore he might put into it, and bind us, if we would be benefited by it, to what laws and conditions he pleased. Secondly, These conditions being performed, are not the causes of the pardon, that was freely purchased and freely granted: It was neither for the merit of these, nor yet their worth and dignity that God pardons the sinner. These are only causae sine quae non, without which the sinner shall not be pardonned. For God grants not the pardon for these, but freely bestows it where these are found. A King offers to a poor man who hath offended him, a pardon, and withal tells him, that he will give him Honour and a Crown; only he binds him to confess his fault, that he trust to him, that he offend him no more, and to perform that, he will give him ability: Will he not aclowledge this to be a gracious and Princely courtesy? Or shall he say, that it was for his own worth and merit that he was thus pardonned and honoured? 
Matth. 18.32.  The King of heaven deals thus by poor sinners; he forgives the whole debt, quia rogamus, because we ask; and he gives a Crown, because we ask. And therefore every where the Scripture attributes this Remission to the mere mercy of God, who freely promised the pardon to the merits of Christ, who freely died to satisfy his justice. Those conditional expressions then, If you confess, if you repent, if you believe, &c. rather put us in mind to whom the Remission is granted, then for what it is granted. For even these also are the free gifts of God, and therefore for these, if performed, we cannot deserve it. Now where there is no merit, there the effect must be a mere Gratuito, and of mercy.  
But could not God, without these conditions, have remitted sin? Out of his absolute power he could, 
Matth. 26.53.  by the same power, that he could command twelve Legions of Angels to his assistance; but he would not do it, because it was not for the honour of his justice, or mercy; it was not compatible with his decree of Election, no nor yet profitable for mankind.  
1. suitable it had not been to his justice; For justice will never endure, that obstinate, rebellious, contumacious, and impenitent persons receive a pardon. It rather cries aloud, Let such be severely punished. To have granted a pardon then to such as wilfully and maliciously go on in wickedness, had been to violate all proceedings of justice.  
2. This also had been a great wrong to Grace and Mercy; for is it fit that a pardon of Grace be offered to him that rejects it, and casts it off? which that man doth which is not penitent. For what is it else to say, I will not confess my fault, I will not repent, I will not be a New creature, but in effect, I will none of Gods Grace, I will have no pardon? Besides, Mercy must be a distinct act from justice. But if impenitents should not be punished by justice, but should receive a pardon equally with the penitent, what difference could be found betwixt mercy and justice?  
3. This course would clearly overthrow the Decree of Gods Election. 
Ephes. 1.5.  Chosen some are to life, and in Christ they are chosen, in which decree Faith and Repentance are included. For none are in the number of the redeemed, but such who are tied to the conditions of Redemption. Promiscuously then to confer a pardon, is against the nature of Gods election, which made choice of some to life, and expressly set down upon what conditions it is to be obtained.  
4. Lastly, this had been to deboist the world, and consequently unprofitable to mankind. For the fear of God had been taken away: 
Gen. 20.11.  The doors had been opened to all villainy, and a flood of wickedness had over-spread the face of the earth. Who would have stood in awe and feared to sin, had he been( whether penitent or no) secure of a pardon. For if our ingeminating in mens ears, 
Job 15.16.  that there is no pardon to be had by those who drink iniquity as an Ass drinks water, that is, with ease, with delight, and yet this will not keep men from sinning against heaven with a high hand: in what ruff, height, impudence shall we conceive would malice have shewed her face, had God ordained a pardon for the impenitent? It was then the goodness and wisdom of God for these causes to enjoin, That if we confess our sins, he would forgive, not else. And here you must give me leave to pause, and wonder, and to cry out with David, O Lord, who is like unto thee! Offend but a man, 
Psal. 71.19.  whose breath is in his nostrils, and tis a marvel, if he grow not implacable, if he rage and swells not as the troubled sea. Will he study, and invent a way of reconciliation? will he admit of any Mediation, or Mediator? Such may be the fury of a mortal soul, that no Messenger or message will be accepted, all offers of peace rejected; 
Mat. 18.17.  and the man no better thought on then a Heathen or Publican. What a good Lord then do we serve, that though he be offended day after day, yet if we will confess our fault, repent, 
Isa. 27.4. Psal. 103.9.  return and ask pardon day after day, we shall find it true, that furor non est illi, he will not keep his anger for ever, he will forgive.  
To this purpose he hath exalted his seat of mercy, 
Psal. 108.4. Mat. 11.28.  and set it above all his works, on which being set, he proclaims, Come ye all unto me, and gives us under an oath assurance to come, protesting, I will not the death of a sinner. 
Ezech. 33.11.  Weigh but his ways well, and you shall find this true. Why was it that his Son came down from heaven? why born so meanly? wrapped so homely? why was he baptized? why was he tempted? why did he hunger and thirst? why betrayed, arraigned, crucified? why did he bear our iniquities? was it not that we might be freed, discharged, forgiven? Say now that he will not pardon, who would not spare his Son, that he might find a means to pardon.  
And that for this we might find the greater security, to his Ministers he hath committed the Word of reconciliation; and there is nothing in their Trust, be it either the Word, the Sacraments, their Prayers, the Keys, but very nearly relates to forgiveness.  
1. He hath made us his mouth to the people, so that preach we must; and what must we preach? 
Luke 24.47.  Repentance and remission of sins. That is our main Text, the rest but expositions upon it. All that we can say, is but to humble you, make you sensible of, and sorry for your sin; that being contrite and penitent, you may be a fit subject for mercy and favour, that is, capable of a pardon.  
2. But our Office is not only to preach. Pray we must also for you; and that we are to pray for especially, is, forgiveness. As we are to put you in mind of God, 
John 2 17. Psal. 106.30. Isa. 38.4. Numb. 21.7. Job 42.8, 9, 10. Numb. 16.46. James 5.14.  so to put God in mind of you. Stand we must betwixt the Temple and the Altar, and cry, Spare thy people, O Lord, spare thy people; to stand in the gap with Phinehaz, to lift up our voice with Isaiah, for the remnant that are left; to entreat God, as Moses; as job; to make an atonement, with Aaron, and being called to pray over the sick person, that the sin he hath committed, may be forgive●.  
3. Come to the Sacraments, of which we are the Ministers; Two they are, and both have Remission of sin annexed to them. To water at the Font: To blood at the Lords Table forgiveness is promised. That is the special Grace assured by these seals. Go and baptize all nations f●r remission of sins, that's the promise made to Baptism: 
Acts 2.28. Mat. 18.28.  This is my b●ood of the New Testament  shed for you, and for many, for the Remission of sin, that is, the Grace received in the Eucharist. Both Minister then, and holy Rites for this end.  

Mat. 18.18. Joh. 20.23.  4. Lastly, into the Priests hand God hath delivered a Key; and to what use doth it more serve, than to secure a pardon? Lock out the Pastor doth, and must, but that's not his prime intention; tis with a hope to open the door, and let in again, when he shall see the offendor truly penitent and sorrowful, that gave him just occasion to turn him out, and shut the door upon him. To absolve, to remit, to forgive, is his aim and end, even then, when he doth not forgive.  
Cast but up all this, and you shall see to what it amounts. The Total will present unto us the free Grace and Mercy of our good God, and his readiness to grant a pardon, in that he gave his Son to purchase a free Remission: and to pass security of it to us, he hath made known to us his word, instituted Sacraments, ordained Priests, left the keys in their hands, that by the word dropped from their lips, by the prayers offered by their devout hearts, the Sacraments consecrated by their hands, and the keys kept in their Office, the full pardon and remission ●f sin, might be obtained, sealed, and delivered over unto us. Hitherto of the first favour past over unto us upon Confession, which is a Pardon; but besides that, there is another, which is the cleansing; for   

5. To cleanse us from all iniquity.  
It is the Apostles meaning, that there is nor only upon confession a free pardon granted, but there is a purgation that goes along with it, that carries away the malicious filth of sin. The pardon is available for our justification, but the purgation hath an influence upon our lives. By it we come to be new creatures, and are by little and little freed from the pollution of sin. For together with the action of God in forgiving sin concurreth another action of divine Grace, 
Whites Orthod. cap. 1. par. 1. obs. 1.  enabling a man to forsake and mortify every greater sin which God pardoneth. The filthiness of the flesh and spirit is taken down.  
That we may understand this point the better, and be practitioners in it, know we must that there is a twofold purging: One that is made by the blood of Christ; this is perfect even now; for they to whom the merit of Christ is imputed, have instantly the Guilt of their sin remitted, so that it hath no power to condemn. The other purging away sin, is by the spirit of Christ, which will never be brought to perfection, while it works upon this our flesh. For his Spirit begins only this work in this life by the mortification of our earthly members, weakens and subdues the power of sin, 
Micah 7.18, 19  so that though ir remain in motion and act, yet the dominion is removed; for not any one sin reigns in us to command as it was wont to do.  
Men then do but deceive themselves with hope of a pardon, except they find in themselves the effect of the purgation also. The blood of Christ is applied to no man, but by his Spirit; and upon whom the Spirit works, he will be cleansed; so that if after confession a man obstinately and wilfully remains in those foul and enormous sins which he did confess, and lets them reign in him, his pardon is evacuated, and of none effect. For whom the blood of Christ frees from condemnation, his Spirit raiseth and quickeneth to Sanctification.  
I know well, that while we are in this life, we never can be cleansed from frailties and infirmities; in purging, all the noxious humours pass not away at once, but yet there is still a discharge of them, they are lessened, they decay, they flow away still; so it must be in this spiritual putrefaction, although we cannot be rid of it all at once, yet care must be taken, that it be lessened and weakened, purged out as much as may be. Minimè bonus est, qui m●lior non vult fi●ri. He is no good man, that would not be better; for the light of the righteous shines more and more to the perfect day. 
Prov. 4.18.   
And to that end these three Assays would be made towards perfection, these three degrees of ascent and proficiency observed.  
1. There would be a barring up of all the inlets, 
Dr. Ham. Serm. 6.  and an obstructing the avenues against the future breakings in of the old polluters, those old profane polluted habits of sin, and a resistance made to all new and fresh temptations.  
2. A daily recourse by prayer to the finger of God, which alone can cleanse Lepers, that he would make us clean, and prepare us for new Jordans of grace, in which we may wash, and by that virtue be cleansed.  
3. That when he hath prepared them, we go down and wash in them, acting with his grace, and co-operating with it to the utmost of our strength and endeavour; which directions, were they taken out, and put in practise, no question there would be greater proficiency in our cleansing; from iniquity, from all malicious iniquity we would be cleansed at least.   

The APPLICATION.  
Did you ever red of the Well which the Angel shewed to Hagar, 
Gen. 21.19.  when she and her ishmael were ready to perish for thirst in the Wilderness? Have you ever heard of the Israelites Manna? the Rock of water which followed them? the bunch of Figs that cured H●zekiah? the Spou●es apple, 
Exod. 16. Exod 17. Isa. 38.21. Cant. 2.5.  and the Flagons in the Canticles? All this, and much more is Remission of sins, to a soul pressed down with the weight, and scorched with the sense of Gods wrath; for till such time he hears these gracious words, Remissa sunt peccata, 
Luk. 7.48, 50.  Thy sins are forgiven, go in peace. He knows that he is more odious in the eyes of God, than the creature we most hate is in ours; subject to what penalty the Majesty of Heaven pleaseth to inflict, 
Prov. 28.9.  and that his very prayer is abominable.  
View but the misery of him whose sin is not covered, in that mirror of sorrow our Saviour, in the Garden, and upon the across: See if ever there were man in such a case praying with such fervour, Let this Cup pass, 
Luk. 22.42, 44.  sweeting blood, complaining with so much sense, deserted of God, Men and Angels. What was the cause of this blood, this sweat, this sorrow, this complaint? Sin it was, not yet remitted; yet not his own, but the sin of the whole World: He saw God upon the Throne, ready to take vengeance, and to damn man for it. He saw how odious the pollution of sin was to his holiness; how offensive the iniquity of sin was to his justice; and this was it that made him pray so earnestly for a pacification, melted him into sweat, a sweat of clotted blood, and caused him to complain, That he was forsaken.  
Could we but see what he did feel, the wrath, the fierceness of wrath; the anger, the heat of anger of Almighty God against that sinner, whose sin is not remitted; we would hate that sin which caused and moved it, and think ourselves most happy, when we are out of the danger; for every thing that befell him, might have befallen us, and one more, eternal damnation, had he not purchased, and taught, and left us a way to sue out a pardon.  

Amos 6.1.  But there are too many who are at ease in Zion, a sort of careless and obstinate, and malicious sinners, who flatter themselves with hope of a pardon; but take not the way to procure it: They heap up sin, and yet never doubt of Remission. This Age hath produced a Monster, the World never saw the like before; it hath two hearts, many heads, more than a hundred hands, the teeth of lions, a Sword for a tongue, feet of day, the face of a woman, a tail of a Scorpion, a garment dip't in blood, the talents of an Eagle, and the name is Blasphemy; there attends upon it hypocrisy, sacrilege, heresy, schism, Perjury, Murder, Extortion, Oppression; this is the description of the great Whore; It is a composition of all things, but the understanding of a man; and when that shall return, I will confess remissibile peccatum, but till then, mayor iniquitas. 
Gen. 4.13.   
God forgives no sin, till it be confessed and forsaken, at least in dislike or hatred. What hope then can remain for them which do not repent? Our Apostle tells us here reservedly, He forgives us, he purgeth us: Not then a pardon for all hand over-head; but for us, who are true Confessionists and Penitents. There were many Lepers in the days of Elisha, and many Widows in Israel in the days of Elijah; 
2 Kings 5. 1 Kings 17.  yet none cleansed that we red of, but Naaman; nor no Widow relieved, but she of Sareptha, to whom the Prophet was sent: 'tis so in this case, none purged, none pardonned, but to whom the pardon is sent and offered.  
Beware then how you would be of the company of those penitents, who for the guilt and punishment, would be glad to hear from Christs mouth, Thy sins are forgiven thee; 
John 8.  but cannot endure that other counsel, Go sin no more, least a worse thing fall unto thee; which certainly to all obstinate and rebellious sinners will fall. A worse thing indeed, no less than eternal damnation, especially if they fall into that sin which never shall be remitted: For such a sin there is; I cannot now stand to dispute what it is; I shall only acquaint you with these properties of it. 1. Inward impenitence. 2. Despair of a pardon. 3. To call evil good, and good evil,& to defend it. 4. Obstinately to persevere, and impugn the truth. 5. Every day to grow worse and worse. 6. And to bear the marks of Antichrist. I leave it to every mans conscience to judge who are guilty; but this gives me leave to put you in mind of, that every such man is in a most lamentable condition; for to omit what may befall him in another world; in this either Sodoms fire, or Noahs flood, Egypts plagues, Pharaohs destruction, Corah and Abirams ruin, Ahab and Jezabels end, Herods Lice, Judahs, or Achitophels halter, Absaloms Oak, Ananias sudden death may pursue and overtake him; for until he hath his pardon sealed in heaven by the blood of Christ( which in a malicious course of sin he never shall) subject he is to any one of these plagues.  
The Lord hath not so much as promised, nor spoken one syllable that can be wrested for favour to those who do not forsake their sins; he is often in these promises, He that confesseth, and forsakes his sins, shall find mercy; Turn to me, 
Prov. 28.13. Zach. 1.3.  and I will turn to you, with thousands to the same purpose; but where is it written, in what line is it to be found, That he that goes on in his wickedness, shall save his soul? The clean contrary is extant; They shall die in their sins, 
John 8.21. James 2.13. Rom. 2.5.  they shall have judgement without mercy, they heap up wrath against the day of wrath. It is then out of the Divels mouth, not Gods, that men learn and persuade themselves they shall be forgiven, though they be great proficients in sin, and multiply their transgressions, as they increase their dayes, neglecting all wholesome admonition that might induce them to break off their sin by Repentance. O let it not be forgotten that here is a pardon, here is a purgation indeed promised in this verse; but that confitemur goes before it. The pardon then is but conditional, not absolute; confess then, and lay hold of it, you have right to sue it out; but if you confess not, there is no hope; the pardon then should make men better, not worse; not presumptuous to sin, but fearful to offend.  
2. And such an effect it will work in the heart of every one that effectually sues it out; for he will thus say to himself, What shall I sin, 
Rom. 6.1.  that grace may abound? God forbid. For out of abundance of love he will adhere to Christ his Saviour, as one who is the Author of this great grace, as one who hath merited it, and purchased it for him.  
Should a man who is in a great debt, beyond his ability to pay, find his Creditor so merciful as to forgive him all, would he not magnify his bounty, would he not love him, be thankful to him! God, when the debt was infinite, we bankrupts, that had nothing to pay, freely forgives us; nay, puts into our hands a stock of grace, that we may employ for our advantage; and can we do less than love him for this? This is all he looks for; we can, we may pay it by the assistance of his grace; and shall we then stick with him for, and deny him that, so little?  
Remember the case proposed by our Saviour to Simon the Pharisee: There was a certain Creditor had two Debtors; the one ought five hundred pence, 
Luke 7.11.  the other fifty; and when they had nothing to pay, he frankly forgave them both. Tell me, which of them will love most? Of their love you see he made no question, but of the quantity of their love. To which Simon answered, I suppose to he to whom he forgave most; which answer our Saviour exemplifies for good, in that poor woman Mary Magdalen; Dilex it multum; 
Ver. 47.  her love was correspondent to her pardon; much forgiven her, and therefore in her much love: In vast sums of sin we are all engaged, and God knows what we had to pay; some owed more, some less; but not one who had any thing to lay down; yet our gracious God forgave us all; for the pardon is universal, a pardon for sin indefinite; no sin for number or greatness in the Text excepted: Be they for tale as the hai●● of the head, or for number as the sands, yet there is a pardon for them: Be they for weight Talents, ten thousand Talents, yet for these there is a Remission; for he will cleanse us from all iniquity, 
Matth. 18.24.  saith our Apostle: And if all freed, and freed from all sin, pence, pounds, Talents, then all must love him; and he most, to whom he hath forgiven most; but that man love him also, to whom he hath forgiven little.  
But I know not how it falls out, he that is the greatest debtor, is the lest lover. After a discharge, he runs most on the score, and boldly increaseth his sin, because God hath frankly and freely wiped it out: This is a high kind of ingratitude, of which Mary was not guilty; for she loved much, and she continued in her love; 
Luke 10.39. John 12.3. Mark 16.1.  for she after sate at his feet, and heard his words, and she brought her box of Nard, and poured it every whit on his head; and intended to do as much at the Sepulchre, supposing that she could never show her love sufficiently to him who had given her a pardon. Go thou and do likewise, anoint his feet, poure Nard on his head, love him in his death, honour him in his resurrection; one way or other show thy love, because he hath forgiven thee a vast debt of sins.  
Thirdly, lastly, because though thy love be never so perfect, yet thy performances will be imperfect; 
Matth. 6.11, 12  therefore be sure daily to ask for forgiveness; supplicate as Christ hath taught, forgive us our trespasses. Pray for it as for thy bread, beg it as food; for indeed it is more necessary than daily bread: For this then let us renew our svit day by day, be earnest and importunate with him; this being obtained, other requests will be sped the easilier.  
For sin separates from God; and till it be remitted, we cannot expect audience, 
John 9.31.  and a grant of what we ask; for God hears not sinners; that is, obstinate, rebellious, malicious sinners; such who live in sin, delight in sin, plot sin, and practise sin; all the time that sacrilegious Achan was in the Camp, Joshua could not prevail against Ai. 
Josh. 7.  When Saul had sinned, he could get no answer from God, 
1 Sam. 28.6.  either by Urim, by Vision, or Prophet. Ask we may, and not have; seek, and not find, so long as we remain in our sins; ●or the prayer of the wicked is an abomination to the Lord: Whereas if we begin our petitions with confession of our unworthiness, and seriously resolve to forsake that which makes us unworthy, we shall obtain pardon for what's past, and be heard in our requests.  
This is the form of the Covenant which God hath made with man, They shall confess their iniquities, 
Prov. 28.9. Lev. 26.40, 41. Job 33.26. Psal. 32.5. Matth 18.38. Psal. 56.  then will I rememb●r my Covenant; he shall pray unto God, and he will be merciful; I confessed my sin, and so thou forgavest: But yet this is clear in the New Testament, Did I not forgive thee, because thou askedst? For according to that of David, God cannot be angry with his people that prayeth.  
To be hearty sorry that we ever offended him, to confess, and beseech him to remit the offence; to be wary how we offend again, by a lively faith to present him with the ransom of our offence, and to thank him that he would provide this ransom for us, and that he hath left in his Church a means to dispense it, will pacify our God, and expedite our suits. This, this alone may quiet the conscience, and give rest and peace to our troubled souls while we live here, and seal unto us an assurance of an eternal rest with him hereafter.  
The three Sermons following occasioned by the Article I believe the Resurrection of the body.    

The Character or Description of a true Christian.  Phil. 3. Vers. 20, 21. 
For our Conversation is in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ;  
Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.  
WISE men live by Rules and Precepts; the many by precedents and examples; so generous, so ingenuous, of such heavenly mould are the few; so blind, so vain, of such pliable wax or temper to ill are the most: Saint Paul well knowing that in the Church of Philippi were both, gives in this Chapter directions to both, that nor learned, nor unlearned; strong nor weak, should want either Rule or Example to live by. At the third verse he gives them a Rule; Not to have any confidence in the flesh; that is, not to hope for salvation by the righteousness that comes by the Law, as they of the Circumcision, or rather of the concision did, verse 2. which Rule he exemplifies in himself, proposeth his privileges, his exact performances, and yet could not find them gainful for his justification; and therefore in comparison of Christs righteousness, reckons them as dung, verse 8. He acknowledgeth his imperfection, yet withall, shows his contention and endeavour to win the prise: This mind he wishes to be in them, and therefore again at the 17th. verse, he proposeth himself, and others for example to walk by; of others not at large; for there were many unruly walkers, verse 18, 19. but of those which walk so, as they had us, himself, and the other Apostles for an example; for their Conversation was in Heaven.  
In which words we have the character of a true Christian, who may well be known by his hope and good behaviour. He is an expectant, and looks for a Saviour; and therefore though he walk, and converse with sinful men here below, yet his whole mind and aim is above; and therefore his actions are Saint-like, suitable to such as live in heaven. He is Coeles●i donatus Civitate, a Burgess of that heavenly City; and as he hopes to enjoy the privileges and immunities, so he takes care to observe those Laws, 
Wisd. 5.4.  The fools of this World hold his life madness, but he knows he takes a wise course; were their expectation like other mens, their Conversation would be like other mens; but they look for a Judge to come from thence; though a Saviour, yet that Saviour to be a Judge, who shall examine all their actions, nay words and thoughts, and this keeps them in awe.  
In the words then we are to consider 

1. The Character of a true Christian, Our Conversation is in Heaven.  
2. His hope or expectance, Whence we look for the Lord Jesus Christ.  
3. What it is that he expects at his appearing, which in brief is, the Resurr●ction of the body.    
Which Article of Faith that we may understand the better, we are to consider a double state of this body; What it is now; What it shall be.  
1. Now for the present it is {αβγδ}, a body of humility, a vile body; cloath it with the entrails of worms, feed it with all the Tribute of Sea and Land, yet it is but vile corpus, a poor carcase for all that, a matter little worth.  
2. But then it shall be other, a glorious body; a body like our Saviours, transfigured on the Mount; a body like his, when he shall be in the Throne of his glory; the Apostles Antithesis is worth observation; here of no esteem, there somewhat worth; here vile, there glorious.  
3. The manner, how this glory is acquired; it is by mutation, not transubstantiation; {αβγδ}, He shall change; change, not the substance, not the lineaments of our bodies, but the qualities; corruption being changed into incorruption, baseness into glory, infirmity into power.  
4. The cause of this change, the Divine power, He shall change. He, our Lord Jesus Christ by his omnipotent power, whereby he is able to subdue all things to himself.  

tertul. de Resur. carnis.  Fiducia Christianorum, Resurrectio Mortuorum; the hope and confidence of Christians, is the Resurrection of the dead. If then we have this hope, our Conversation m●st be in Heaven, which is the first point.  

1. Our Conversation is in Heaven.  
All the men of the World belong to two Cities; either ad Civitatem Dei, or Civitatem Mundi; the distinction is Saint Augustins; the compass of the World is the extent of the one, and all that walk in it; the amplitude of the Church is the latitude of the other, and in the circumference of it are comprehended, Christ, Angels and Men: But these men within this City are not of one kind; for some there be, who are such as our Apostle describes in the former verses, Enemies to the across of Christ, whose god is their belly, whose glory is their shane, 
Ver. 19.  who mind earthly things; {αβγδ}, Politicians they are, {αβγδ} They bend their wits, 
Gennad.  and beat their brains to satisfy their lusts, and fill their purses; and as if their souls were of the same mould that their bodies, their belly is glued to the dust.  
But it was well observed by Plato, {αβγδ}, to live like the most, is the most dishonest life; for the policy of the World, is enmity with God; and therefore those who belong to that other City, whose builder is God, comform not themselves to the Rules of these Politiques. Live among them they must, as Lot did in Sodom, their body forceth them to that; but they hold not themselves any of their Corporation, 
Gen. 18.  {αβγδ}, they esteem themselves from their people, and out of their country; and therefore as strangers they behave themselves quietly and peaceably, submitting themselves even for conscience sake to honest Laws, but yet live by the Laws of their own City. I( saith Saint Paul) {αβγδ}, have served God in all good conscience to this day. 
Acts 23.1.   
And I know no City in the World which hath so strict, so holy, so just Laws. red over the Politiques of Plato or Aristotle; peruse the Laws of Draco writ in blood; examine the constitutions of Lycurgus, Solon, Minos, Zamolxis, and say whether you find any State so justly, so straitly tied and ordered: Even the Israelites, 
Matth. 19.8.  who first were the free denizens of this City, for the hardness of their hearts, had an indulgence, of which Christians dare not make use. They were suffered to give a Bill of Divorce, 
Mat. 5.43, 27.  which we may not: They took liberty to hate their enemies, so they loved their friends; and thought they might look and long after a maid without sin, so they shewed no further folly.  
Whereas in the Christian state, {αβγδ}, an action lies against a man in this City-court, 
Naz. {αβγδ}.  not only for the commission of evil, but for a wicked purpose, the intent being no less punishable than the act. A bloody hand, and a murderous heart, is so heinous a crime in a Citizen, 
Matth. 5.22.27, 28.  that even an angry thought, if morose, and a disgraceful word is a foul out-rage; and a modest and maiden-like behaviour is so far enjoined, that a wanton eye is utterly prohibited. I need not tell you how hateful among these perjury is, since that our Master hath engraven this command in fair Characters on the City gate, {αβγδ}, Swear not at all. Many among these Citizens are not rich, 
Matth. 5.34. 1 Cor. 1.27, 28 Gen. 13.2. Job 1.3. Mark 10.24. Luke 12.42.  God having chosen the poor and weak things of this World to confounded the mighty. An Age perhaps may produce a rich Job, and a wealthy Abraham; but none of these trust in their riches, make them their Patron, their Idol, their God; so far they are from any such confidence, that at the most, they hold their place to be that of the steward of Gods City, entrusted only with their Masters treasure, and bound to dispense it to those that need. Tell me, in what state did you ever hear of these injunctions? To do good to them that hate you; 
Matth. 5.44. Luke 6.27, 28.  to bless them that curse you; to pray for them that despitefully use you, and persecute you: In a word, to overcome cruelty, pride, impiety, with humility, meekness, patience, except in the Christian-Common-wealth! Here indeed we have an order for all these; and those who truly observe it, may say truly with Saint Paul, Our Conversation is in Heaven, their ways being of another fashion, than the most who walk on Earth. In Heaven they are by their contemplations, in Heaven by their affections, in Heaven by their ways and works.  
1. The soul of a good Christian is reposed in Heaven, and therefore he doth always contemplate, and seek the things above. His thoughts being busied not about the objects of the eye, but the objects of faith: He is ever looking, not upon the things which are seen, but upon the things which are not seen; 
Col. 3.1.  knowing, that the things which are seen, are temporal; 
2 Cor. 4.18.  but the things which are not seen, are eternal. To contemplate the Earth, and things of the Earth, he leaves to Earthly-minded men, while he soars higher, and by faith beholding, what Peter saw with his eye, cries out, It is good to be here; here, if anywhere, 
Luke 9.33.  he will make his Tabernacle.  
This is a heavenly business, and therefore prosecuted by those only who are bent to Heaven; by this we make use of all good means, fit ourselves for all good duties; by this we get more light of true knowledge, more fervour of affection, more life of devotion; by this we look strange upon things on earth, and solace and please ourselves with invisible comforts; we see our Saviour with Stephen, we talk with our God as Moses, 
Acts 7.56. Num. 11.17. 2 Cor. 12.2.  we are ravished with Saint Paul into Paradise.  
And because we never can contemplate aright, without sit objects to fix on, therefore hath Christ in his Word proposed to us great mysteries on which to meditate; by reading his Word, and other holy and pious books, we are moved to pray, to praise God, to give him thanks, to exalt him with psalms and Hymns, and spiritual Songs, in all which while we spend our houres, Our Conversation may be well said to be in Heaven.  
But this is a work beyond our own power; for no man can come unto me,( saith our Saviour) except the Father draw him. The grace of God to call, 
John 6.44.  to draw, to help, to bring us into these Cellars of heavenly and spiritual dainties and refections, is necessary. Although Mary choose the better part, 
Cant. 1.4. Luke 10.42.  yet of her self she choose it not, till moved and called by Christ; that then we be prompt and ready for this work, divers things are to be done by us.  
1. We must implore the Divine help and assistance with vehement and earnest prayers, breaking forth with David in fervency of spirit, O sand forth thy light and thy truth: Let them led me, 
Psal. 43.3.  let them bring me unto thy holy hill, and to thy Tabernacles, ducant, adducant, introducant, let them led, bring, 
Hieron.  bring me into those dwellings of pleasure and repast, seated on thy holy hill, 
Luke 11.9.  to which by my own strength I can never ascend. To which fervent ejaculations, we have this comfortable promise annexed, ask and ye shall have, s●eke and ye shall find, knock and it shall be opened unto you. ask, seek, knock. We ask what we want; we seek with labour what is distant, or hide; we knock when we are near the door. ask then with importunate prayers, that ye may have help, and you shall receive. And upon help given, seek, and cooperate with that help, and you shall find more and more assistance. Which having found, now you are near the door, and therefore now knock with more vehement importunate desires, sighs, fastings, prayers, and it shall be opened unto you: 
Cant. 1.4.  The King will bring you into his wine-cellars of comfort.  
2. Before we can thus converse with God, there must be in us be a great quiescence and tranquillity of spirit. Mary was at rest, and sitting at Christs feet, 
Luke 10.39. Habac. 2.1.  when she heard his words. I will stand upon my watch, and set me upon the fenced place, saith the Prophet, and I will watch to see what he will say to me. For when the mind is full of tumult and anxiety, which carries a man to another matter, it is not apt to meditate on the things of God. All impediments then must be removed, and the mind at rest. And these impediments are four especially. The fear by night, the arrow that fleeth by day, the pestilence that walketh in the darkness, and the destruction that walk●th at noonday; 
Psal. 91.5, 6.  From all which God promiseth his a protection.  
1. That which first hinders men in their contemplations, and spiritual converse with heaven, is this same Timor nocturnus, the spirit of pusillanimity, of fear, of carelessness, of tediousness, which brings a terrible night upon the soul, 
Psal. 53.3.  and makes it fear where no fear is, fingit laborem in praecepto, it presents a command involved with a thousand difficulties full of many dangers, beset with powerful enemies, exposed if observed to scoffs, hurtful to our health, troublesone to the body. O saith this ignorant and dark fear, There's a Lion in the way; 
Prov. 26.13. Num. 13.28.  the sons of Anak are there; and will any wise man upon the view of this danger, desire to set foot in this Land? better then still to sojourn in the Desert, than by endeavouring to converse wirh heaven, to be thus disquieted on earth. He then, who will have his conversation above, must be as bold as a Lion, and not be frighted with this fear by night.  
2. From which when he is escaped, yet he is not safe, for he is in danger of the arrow that fleeth by day: This is the spirit of pride, vain-glory, boasting, presumption, over-much curiosity; and well it is said to fly by day, for it wounds most, when the light of knowledge, or at least so supposed, is in the Zenith. They meditate, They contemplate, They spend their time in devotion? What needs that? they have greater matters to search, the secret judgements of God to prie into, to constitute Churches, to gather Saints. Meditation and Contemplation, and pious devotions are for simplo souls, their employments are for higher matters. This is the arrow that flies and wounds the heart of many by day, and turns the light into dark night. Of these, those words of Hosee may be verified, 
Hos. 12.1.  Ephraim feeds on the wind, and followeth the East wind; For when they should feed their souls with Meditation and Devotion, they feed upon windy airy speculations, vain chimeras and fancies, heats of zeal and pride, and by employing over-much time in empty and long-winded discourses to bolster up schism and Separation, they neglect in themselves, and cool in others the main duties of a Christian, piety, devotion, contemplation, prayer, by which a man may be truly said to have a great part of his conversation in heaven. This is a sharparrow, and it wounds far and deep. God keep every good Christian out of the reach and danger of it.  
3. Nusquam securitas. Man that lives on earth can never be secure, for yet there is another enemy that will disturb him in his practise of piety; it is the pestilence that walketh in darkness, an infectious and deadly are that he draws in from his near approaches to the businesses and negotiations of this life; while he is over-solicitous of temporals, and walks after honours, great dignity, riches, pleasures, his heart is disquieted, distracted, and with cares so oppressed, that he cannot take time for heavenly contemplations. leisure he hath none to converse above, 
2 Tim. 2.4.  because he converseth so much below. Whence Saint Paul adviseth, That no man who is a soldier in this spiritual war●are, entangle himself with the affairs of this life. 
Exod. 3.3.  When Moses saw the bush burning, and not consumed, he said, I will go and see this great sight; a generous resolution! I will turn aside from this place, I will leave my sheep, I will see this great sight, and inquire the cause, why the bush should be on fire, and yet not consumed! But when he came thither, first, he is taught to approach near God with reverence, Draw not nigh hither. Then how to be disposed; Put off thy shoes from thy feet: These are but made of the skins of dead beasts, they are a burden to thy feet; away then with these dead affections; these as thy shoes join thee to earth; a man to contemplate great sights, must be free from these. Besides, at this time, I mean to take thee to my s●lf, to be my peculiar servant; renounce therefore the service of Jethro, this pastoral office in taking care of feeding rhy father-in-lawes sheep, and become wholly mine. A sign whereof was a putting off the shoe: By which Ceremony a disclaim to any title in land was past, Ruth. 4.7. And when we come to contemplate heavenly things, we must approach barefooted, without earthly affections, passions, perturbations; these as shoes being put off, and laid aside, ultimate, that we are no longer nostri juris, at our own dispose, but wholly at the will of him to whom we approach. Secular occasions will molest and distracted our pious intentions, and therefore they must then be laid aside, as Moses shoes.  
4. But there is one evil spirit more, which is a greater enemy to Contemplation and Devotion than the other three; it is daemonium meridianum, a destructive devil that walks abroad at noon-day. At noon-day cattle betake themselves to shady places, to avoid the heat of the Sun; at noon-day the weary labourer takes his rest for while; and in the heat of temptation, and after his wearied spirits tired out with uncessant pains, 
Cant. 1.7.  the active Christian betakes himself to Meditation and Devotion, in which Christ makes his flock to rest at noon. But then appars this noon devil, transforming himself into an Angel of light, that he may deceive those who intend to pray and contemplate. Heu rara hora, brevis mora! nam tarde venit, cito recedit. 
Bern. in Cant. Ser. 32.  This hour seldom comes, and is quickly gone. He persuades that the duty be either omitted, or lightly performed; and to that end he suggests some honest and lawful action that may call us off; some obedience at that time to be performed to a superior, or some necessary office to be done for ourselves, or our neighbour; he presents things that are true and pious in their season, that he may steal from us these seasons of conversing with God.  
These enemies and impediments every pious man well knows, and therefore he takes the truth of God, 
Psal. 91.4.  that shield and buckler which God hath left him; that nor the fear by night, nor the arrow by day affright him, nor the pestilential negotiations of the world infect him, nor the noone-Divel can avocate him from his devotions; ●otwithstanding all these, by his daily and pious thought and contemplations, his conversation is in heaven.   

2. A Christians conversation in heaven by his affections.  
Now out of these happy and heavenly contemplations, there ariseth a true affection, by Divines called amor unionis, by which the soul desires to be united and joined to God. For love is that verge and inclination of the soul, by which it joins itself to the object it loves; or to speak more truly, ongeth to be mingled and made one with it. That therefore which gravity and weight is to heavy bodies, that is love to our souls, it moves them forward {αβγδ} to the place of their rest and contenrment, that so ab amore desiderii, they may come ad amorem fruitionis, from desire they may come to enjoy what they love. 
1 Cor. 5.8.  This love was in Saint Paul, who was wel-pleased to be absent from the Body, that he might be present with the Lord. Hence he desires to be dissolved; for so long as he was in this Tabernacle, 
Phil. 1.23.  {αβγδ}, he did groan for that burden which kept him and his Saviour asunder. Christ was always with Paul by the power of his Spirit, 
2 Cor. 5.4.  but Paul desired to be with Christ to see his glory and partake of it. For as two loving souls, that are kept asunder, are always in perpetual fear and discomfort; quod ardentius desideres, cares aegrius: what a man ardently desires, he never wants without trouble: so is it with the soul that truly loves God, it ponders all the impediments that may withhold it from God, casts up the dangers that may encounter it in the way, and upon it thinks the time long till it come to appear in the presence of God; it laments, it mourns, it sighs, it weeps, it grieves, till it be fully united to the God of love.  
It cannot be unknown to you, that Christ in the Scripture is called the Husband of his Church, she then must needs be his Spouse. What affection then every good Woman bears to her Husband, there is no good Wife but knows; she grieves at his departure, fears in his absence, longs for his return; the reason is, because the soul is ubi amat, non ubi animat, not where it lives but where it loves. Hence it is, that every good soul who truly bears an affection to Christ, though in the Word and Sacraments she enjoys many comforts from him, yet these give her not full content; she knows that she still is absent from her Lord, and therefore is full of fear, and full of sorrow. Which grief for his absence, 
Cant. 2.5.  the Spouse in the Canticles hath thus expressed; she sought, and sought, and when she could not find him whom her soul loved, she fell into a Lipothymie, wanted cordials and spiritual comforts to cheer her up; for she was sick at heart with love, being overcame with a longing expectation of her future delayed glory.  

Bern. Gerson.  And yet observe here, that languet amor, she was sick and feeble; it was an infirmity in her, that she could love him no more: Her love though fervent, was not in that degree it should be, being too often cooled by the over-much earthynesse of the neighbouring body: For howsoever her affection stood firm and entire to God, yet she hath too many allurements to draw her downward; sometimes the beauty of the world, sometimes the glittering of riches, sometimes the incentives of pleasure, that I name not the Pandarism of the Devil, make her to entertain many an adulterous thought; so that her best love is but languor amoris, weakly dividing itself betwixt God and the world.  
What then happens to other qualities, the same happens to this of Love; it is either heightened or abated, heated or cooled by certain degrees or steps. There is Tepor, there is fervour in it. And yet this Tepor, this lukewarmness inclines rather to fervour, or the utmost degree of heat, than abates to the first of coldness; for it can never be put out, or cooled by the copious inundation of wickedness; but rather as fire by the aspersion of water, it recovers strength, and breaks out into the greater flamme. 
Cant. 8.7.  Many waters cannot quench love, neither can the floods drown it; nor the watery temptations from the flesh; neither the raging floods or waves of persecution, are ever able to put out this flamme.  
There is indeed a kind of Tepor, verging and inclinable to could; such was that Laodicean temper, which a little water will quench, 
Revel. 3.15.  a wicked temptation, or an easy persecution alters his love. This degree is to be found in an hypocrite, whom you would think to be reeking hot in zeal, as the wind of the time blows up his coal; but all this zeal and courage is dashed out with the least water that is dashed upon it, or rather goes out of itself. We are not to seek for examples of this kind, Et si nolim dicere, quis me coget? When time served, 
Senec. {αβγδ}. Claudii.  who so hot! but time was, and time is, and they have served the time. Then their Conversation seemed to be in heaven, but after their heaven was on earth, and their Conversation is suitable.  
But there is another Tepor or warmth in religion which the godly nourish by prayers, fire by their pious endeavours, and never cease till they make it burn and flamme out by their religious works and conversations; for they think it not enough that they be shining, except they be burning Lamps, by which they give an evident testimony of their love, and show clearly that their conversation is in heaven.   

3. Our Conversation is in heaven, in respect of an holy and heavenly life.  
Which Saint Paul principally in this place professeth in his own, and in the name of the Primitive Christians: For while the Church remained a Virgin, she had the conditions and qualities of a good Maid, Modesty Sobriety, Chastity. No adulterous lust, or immodest thought, or bewitching gift could corrupt her to prostitute her self to the world, or wed her to the earth. I speak of her better and greater part; for if any proved otherwise, desinunt apud nos fieri Christiani, saith Tertullian, in their Apology, 
tart. apol.  they cease to be esteemed Christians among us.  
Hence it was, that as with us the three may be known by his fruits, 
Mat. 7.17, 18, 19.  the sun by his light, or the fire by the heat: so in those Primitive golden days, a Christian might be known by his life and conversation: As their Faith and Doctrine were different from other mens, so also their life and conversation were more holy then all other mens. Pliny an Heathen, gives them this Testimony, That they were a sort of harmless, innocent people, that rose before day, 
Tertul.  and sang praise and hymns to the honour of one Jesus. And when some virulent tongues set a fire by hell cast upon them some foul aspersions, Justin Martyr, Athenagoras, Cyprian, Minutius Faelix, rose up in their defence, and asserted their innocency by books dedicated unto their persecutors. 
Tertul. Apolog. c. 39, 40, &c.  Hear Tertullian for all, who describes their practise to the life: Before we taste our meat, we take a taste of prayer; we eat as much as men that still are hungry; we drink as much as is profitable for them who live chased: so we fill our stomacks as we remember, that we must rise to pray at midnight; so we talk and device, as who know God hears all: we sing Psalms and praises to God, and thereby declare how much every man hath drunken; prayer endeth our banquet as it began it; the very name of our banquet argueth, that we meet rather for piety and charity, then good cheer; for we call it {αβγδ}, love; and so loving, so officious so hospital, so charitable we are one toward another, that even you Heathen note us for it; for what is more common in your mouths then this, Vide ut invicem se diligunt,& pro alterutro mori parati sunt! see how these Christians love one another, being ready to die one for the other! This was the charity, this the chastity, this the sobriety, this the piety, this the innocence of the first Christians. And this just defence and vindication of their conversation serves well for two uses; to inform us in our ways, and to reform and shane our lives.  
1. It is of great use to instruct us what the lives and behaviour of Christians ought to be in this world, viz. such, that though vivant corpore in terra, yet cord habitant in coelo, 
August.  in the world with their bodies, but in heaven with their hearts, using the strength and youth of their bodies to the conquering of sin, 
Rom. 6.19.  but never yielding their members as weapons of unrighteousness to fight for sin. Ye may well compare them to a wheel, which in one part of the circumference toucheth the earth, whereas the greatest part of the orb either points or mounts toward heaven; so true Christians, though by reason of the provisions for the flesh, they are forced to look toward the earth, yet their chiefest and highest thoughts have respect to heaven; and that part which carries them downward, yet is not glued, and fixed and fastened to this base and dirty element, but quickly ascends, and looks to heaven again.  
2. Thus it is with the true Christian. But let a man look into the world, and he shall find him as rare as a Winter Rose, or a Summers Snow; were Saint Paul now alive, he must alter his words; for it could not be said of the generality of Christians Their conversation is in heaven. 
Castalio de Aulico.  A Cardinal hired the Duke of Urbans Painter to draw the effigies of Peter and Paul upon a Table, to be placed in the Popes chapel; the picture being perfected, the Cardinal blamed the workman, that he had overlaid their faces with too read and high-colours: but the witty Painter replied, that true it was, when they were alive, they looked pale and wan by fasting and preaching, and other exercises of mortification, but now they were become read and high coloured by blushing at the wickedness of their Successors, so that very shane had altered their colour. {αβγδ}, 
Naz. {αβγδ}.  Could. the eyes of those blessed Spirits that behold the face of God, look down from that seat of glory, and take a full view of our actions, who profess to live by their directions, how would they blushy and colour for shane of our impure, unsavoury, and corrupted lives! So far fall we short of their rules and example.  

Isa. 58.7.4. Prov. 26.18, 19. Isa. 5.20.  If to oppersse the innocent, and turn from our own flesh, if to cast abroad fire-brands, and yet say I am in jest, if to vitiate virgins and defile the marriage-bed, if to fast, and smite with the fist of iniquity, if to call good evil, and evil good, if to drink, spew, and reel in the streets, if to violate oahts and swear falsely and vainly, if to corrupt the truth, and introduce heresies, if( for I want breath to say all) in a word to violate not upon infirmity and weakness, but upon malice and wickedness, all Gods holy Commandments, may be characters of Professors of Religion, then indeed we may be said to be good Christians. For these works, and greater abominations appear in our lives; and if such a life be the life of Saints, then our conversation is Saint-like in heaven indeed.  

Gen. 15.16.  I appeal to your consciences, whether these be not your sins? and whether these like those of the Amorites, are not grown to the full among you: 
Jer. 23.10.  Omne in praecipiti vitium stetit. Because of oaths, saith the Prophet, the land groaneth; and what a burden then doth this our land sustain, which is not only loaded with oaths and perjuries, but with adulteries, fornications, drunkenness, oppression, covetousness, profaneness, and a whole chaos of iniquity. Would to God men were not fallen almost with one consent from religion to Atheism, from Christ to Belial, saying,( if a man may judge by their wicked actions) with a wicked heart, and a shameless face, There is no God: 
Psal. 4.1.  The Sacred Name of Jesus Christ is made but a jest and a fable among the Jews and Heathens by reason of us, so that blasphemously they have judged the Christians God to be the worst of all Gods, who hath such wicked Servants. What shall we think of ourselves, when our iniquities are grown to such an height, that they have( because unrepented) scarce left us any room with God to obtain mercy? how can we do other then expects the vials of Gods wrath to be poured down upon us, since now men sin with the whores forehead that cannot blushy, 
Jer. 3.3.  and so openly and impudently transgress, as if sin were their honour, not their shane?  
Is this O you who have given up your names to Christ, to have your conversation in heaven? Is this that holiness that will make you Saints of that City? Can you expect a Saviour from thence the Lord Jesus Christ, when you show yourselves to be such vile servants? I know and you know, that the conditions and Laws, upon which you were admitted into his family were other. And except you perform your duty and keep your vow to your Lord, why should you expect that he should perform with you? except you observe and live by the statutes and injunctions which he hath enacted for the government of his house, how can you hope to enjoy the privileges and immunities of it? If you live like Christians, and die like Christians, you shall have the reward of Christians; but if profess the Name of Christ, and live like Infidels, you must expect the punishment of Heathens.  
Live like Infidels did I say? I said too little, you live worse; I wish these my words might be blurred with a black coal, and this impeachment were a mere slander. Which of the Nations have robbed their God? yet ye have robbed me. 
Mal. 3.8.  Among the Scythians adultery is not heard of; for 
Metnens alterius viri certo foedere castitas, 
Horat.   
Et peccare nefas, aut pretium mori.  To do as they would be done by, is their rule of life; just they are in their dealings and contracts, punctually conscientious to observe their leagues. Yea to go one step farther in their devotions and prayers, which they offer to their false gods, they show such reverence, such silence, such humility, such pious behaviour in their Moschees and Temples, as if they meant to rise up in judgement against us Christians at the last day, and condemn our profane, careless, irreligious irreverence.  
That God which searcheth the secrets of all hearts, knows how unwillingly I have broken into this bitter but over-true complaint, which proceeds rather out of compassion toward your miserable souls, then any desire to disclose your faults. 
Euseb.  I had rather with that great Constantine take my mantle, and cover all, could they by it be covered from the eyes of God. But when you and I must both appear before him, and I must answer for my silence, as well as you for your lewdness, I held it profitable for neither, to palliate that which you discover, commit in the sight of the sun, and boast, and glory in, and boldly defend. He whose conscience is guilty, let him carry home this discovery, and lay it next his heart. It may perhaps have that effect upon him, 
Act. 2.37.  that Peters Sermon had upon the traitorous and murdering Jews, prick and wound him to the soul; cause him to grieve that his life hath been no better, and move him hereafter so to frame his conversation as one that means to come to heaven. And he that can wash his hands, his heart I should say, let him bless God who hath so far sustained him with his Grace, that he hath fixed and directed his feet to walk in that path which will bring him unto that heavenly Jerusalem.    

The hope or expectation of a true Christian.  Phil. 3.20. 
From whence also we look for a Saviour, the Lord Jesus Christ.  
MAN of all Gods Creatures, was framed with his face upward, that he should look to Heaven: And of all men, a Christian should most bend his eyes that way, because from thence he looks for a Saviour. Before you have heard what his Life and Conversation ought to be; now you shall see what his Hope and Expectation is; an Expectant he is, and he looks for the Redemption of his body. 
Rom. 8.23.  Content he is not with his present estate, and therefore waits and longs for a better: Two dayes he knows there are which will make him a happy man; the first, the day of his death; the other, the day of Christs appearing, and therefore he waits for both. With patient Job, All the day●s of his life he waits till his change come; 
Job 14.14.  and his Conversation is in Heaven, because he waits for his Saviours second coming. With Saint Paul, He believes that for him there is laid up a Crown of righteousness; and not for him alone, but for all those who love Christs second appearing. 
2 Tim. 4.8.  This rich grace was bestowed upon the Corinthians, They waited for the appearance of Christ. This grace was bestowed upon the Philippians, 
1 Cor. 1.7.  in whose name, and all the faithful, the Apostle professeth, Our Conversation is in Heaven, whence we look for a Saviour. In which words I commend unto you two things.  

1. The condition of good Christians, that they are Expectants, they look for, they wait.  
2. What it is they expect, A Saviour from Heaven, which is Christ the Lord.   

1. We look, {αβγδ}.  
God doth not presently satisfy the desires of his children, because he would have them wait upon him; he defers Abrahams seed four hundred& thirty years, before he would give them livery and seisin of the promised Land. 
Exod. 12.40.  And puts off the suits of his Saints in Heaven, though they seem to complain of an Usque quo, 
Rev 6.10.  How long Lord, how long? to make a true proof of their patience.  
For man is of an over-hasty spirit, he loves not to be delayed; what he would have, he would have it presently, or else 'tis not worth thanks. Let God but carry the Israelites abour in the Wilderness, 
Numb. 11. Exod. 17.4. Prov. 13.12.  they'll murmur at it, and be ready to ston their Governours; for a gift that is deferred, breaks the heart; this is the humour of flesh and blood: But the Spirit infuseth other thoughts, and therefore they are willing to stay Gods pleasure and leisure, knowing well, That the Vision is for an appointed time, and in the end it will not lie; though therefore it tarry, 
Abac. 2.3.  they will wait for it; and strong Reasons there are which move them to it.  
1. Gods fidelity and promise, Whose gifts and calling are without Repentance. 
Rom. 11.29.  Three things there are in us that cause Repentance: Mutability, and unwillingness of mind to perform what we have promised: Ignorance, which causeth new consultations: Impotency, to effect our promises; none of which being to be found in God, he cannot repent, he cannot revoke his Word; having therefore said he will come and save us, we may, and must safely continue in our expectation.  
2. But another Reason there is, that may in gratitude moves us to it; he hath waited long at the door, and stood, and knocked, and called, Open to me; waited there till his head is filled with the due, 
Cant. 5.2.  and his locks with the drops of the night; 'tis but reason then we wait and expect for his promise, who hath waited and expected thus long for us; more dayes and houres for our Conversion, than we have done years for our Reward and Crown.  
3. And yet there is another, that when he comes, 
Isa. 35.4.  He will come with a recompense; he will bring that with him, which we most want, and will be most beneficial to us; viz. Salvation; our God will come and save us; that we need, that we expect, and that he will give; for saith the Apostle, He is a Saviour who shall free from all evil, and estate us in all good; change what is base and little worth, into that which is glorious, and of esteem; free the body from dishonour, and invest it with power.  
Lord, how heartless and dead all our labour of Christianity would be, were it not for this expectation! The expectation of this glory in Heaven, is that alone which makes our Conversation to be in Heaven: This is the Cork that keeps up the Net, that the could and heavy led of impediments sink it not; this is the Helmet that keeps off many a knock; to leave the broad way of sin, and to enter and walk along in the narrrw path that leads to life, is labour sure, 
Mat. 7.13, 14.  and very great labour; and labour is but an unpleasant thing. That which makes us go on pleasantly, and tread under all difficulties, and break through all enemies we meet by the way, is this daughter of hope, expectation, which bids us, {αβγδ}, Live in all good conscience before God; 
Acts 23.1. 1 Pet. 5.4. 2 Tim. 4.8.  because there is a Crown of immortality laid up for us. In every place of Scripture, where we are exhorted to wait and expect Christs second coming, still the benefit we shall have by it, and the greatness of the reward is propounded, as a Motive to encourage us to wait and abide with patience under this hope still.  
The Worldlings Motto is, A bide in the hand; but the Christians Symbol, Spero meliora. Now between hope and having, there is want of the thing desired, which being delayed, is troublesone. Now for this want, delay, fainting, patience is necessary, whose daughter expectation persuades us to be content; for in a fit time we shall reap, if we faint not: Faint not at our work, 
Gal. 6.9. 1 John 3.3. 1 Thess. 2.12.  never give over to purify ourselves. Walk worthy of God, saith the Apostle; why so? for you are called to his own Kingdom of glory. And he infers mortification merely out of this Postulatum, When Christ shall appear, 
Col. 3.3.  you also shall appear with him in glory; mortify therefore your earthly members: And not to search further than this very Text, Saint Paul professeth, Our Conversation is in Heaven, because from thence we look for a Saviour.  
Upon this confidence it was, that Abraham left his country; his expectation of a City, whose builder is God, made him undervalue his Kindred, 
Heb. 11.8, &c.  and his Fathers house. Upon this ground it was, that Moses disesteemed all the pleasures of Egypt, Choosing rather to suffer affliction with the people of God, 
Ver. 24, 25.  than to enj●y the pleasures of sin for a season. But what spake I of Gods servants, when his own Son endured the across, and despised the shane, out of this expectation, 
Hebr. 12.2.  of that glory which is set before him. Should it be enquired, why at this day many wise and pious men hav● forsaken Hous●s, and Brethren, and Sisters, 
Mat. 19.29.  and Fathers, and Mothers, and Wives, and Children, and Lands, and Lives, no other Reason can be given, but that they are persuaded, that Christ prepares clothes of Immortality to invest them, and holds a Diadem of glory in his hand to crown them, and this they expect. To see a Stephen in a shower of stones, an Ignatius in the Theatre compassed with lions, a laurence lying upon the Gred-iron, a Pelagia singing Te Deum in the burning Phalaris, a Tiburtius walking on the glowing Coals, as on Roses; a Marcus to be anointed with honey, hanged in the Sun, to be devoured and stung by Wasps; to behold a John in a Vessel of scalding oil, or a Peter hanging on the across; what a strange spectacle is this? The Tormentor threateneth, the Martyr fears not; the Torment or heaps pains upon pains, the Martyr shrinks not; whence comes this courage? whence this strength, but from the hope and expectation of a reward in heaven?  
The glory of this World dazzles mens eyes; the readiest way to remove these glimmerings, is, the meditation of the glory above; the labour and travail of a Christian-conversation weakens mens knees; all the strength they gather, is from the assurance of refreshing above. The expectation of a transitory Kingdom, when it is but once digested, and devoured by hope, makes men neglect Lives, Lands, Friends, Oaths, Souls and all. Violatur jus regnandi causa; castitas, pietas, fides, privata bona sunt, &c. The Merchant out of an expectation of some gain, commits his life to a plank not three inches thick; contemns the anger of the Sea, and the rage of the seditious winds; hope of earth doth thus much, nay more; for what is it that wings all our professions, but an expectation of some profit, some in-come by them? This stears the Ship, this stirs the ground, this turns the book, this sheaths and unsheaths the Sword. Remove an expectation of a reward from labour, and you shall have labour and labourers accordingly. 'tis fo● in Religion; Men may frame to themselves what speculations they please, but hope of a reward in heaven is it, when all's done, that bows every knee, that keeps open every eye, that knocks every breast, that {αβγδ}, or {αβγδ}, that gives so many black and blue eyes to the body, 
1 Cor. 9.27.  that beats it down, and keeps it under.  
Saint Paul keeps his Audit, Casts up his sufferings on one side, and what was coming to him on the other; 
Rom. 8.18.  and then after a just reckoning collects, that one bore no proportion to the other. As if he had said, I have suffered all kind of crosses, hunger, thirst, could, nakedness; in all places, at Sea, at Land, in the City, in the Desert, many persecutions; by all sort of men, Jews, Gentiles, false Brethren; 
2 Cor. 11.23, 24, &c.  but yet {αβγδ}, and yet I reckon that the afflictions of this present time are not worthy to be c●mpared with the glory that shall be revealed in us. Much he did suffer, but he valued it not, because it was with him, as with other Creatures, he had an {αβγδ}, he did as it were thrust forth his head, and look still, when he should be freed from this service of corruption, and be seated in the glorious liberty of the sons of God. This is the Christian Anchor to secure his Vessel upon every storm, this is a Christian armor to ward off all assaults; Finally, this is the only rest set up in the heart of a virtuous man, that come life, come death, come health, come sickness, come wealth, come poverty, come what will, or may come, Expectamus sweetens all.  
Say that a Christian hath but a faint heart, and his treadings are well nigh gone, 
Psal. 27.13. Psal. 55.5. Psal. 73.2.  when he sees the prosperity of the wicked, and the flourishing estate of the ungodly; administer to him a dram of this Cordial, put him in mind of a Saviour, whom he expects from heaven, and his spirit will presently come again: Say a man grow weary of his Conversation, hath less life and alacrity in the way of godliness, there is no better way to enlive these his dying affections, and bring them back to their first temper, than this daughter of hope.  
Yea, but who hath not this hope? Ask the veriest Varlet that can be found in all Christendom, and he will face you out, that he expects a Saviour, hopes to be saved as well as the best. Though he never serve God scarce an hour in his whole life, yet he hath heard that God is merciful, and Christ is bountiful; and if therefore he can but say, Miserere mei, at the last gasp, he never doubts to go to heaven.  
But is not the expectation of the ungodly like thistle-down, 
Wisd. 5.14. Isa. 28. Job 8.14.  purling in the wind, or like a thin bubble, which breaks and vanisheth? Is there not a lie in their right hand? and dwell they not in the Spiders house? Mark but the Apostles connexion here, of {αβγδ},& {αβγδ}▪ They which had their Conversation in Heaven, these looked for a Saviour; as much as to say, there could be no good to be hoped for, no Saviour to be looked for, if there were not a heavenly Conversation going before. The endeavour of a good life, is the main ground upon which we must build our assurance of salvation in heaven; the purging of the life and heart from sin is it that makes men with comfort capable of the promises of Christ, He that hath this hope, 
1 John 3.3.  this hope to see him as he is, purifieth himself: And David asking the question, Who shall dwell in Gods holy hill? resolves it thus, He that hath clean hands, 
Psal. 15.2, 3, 4.  and a pure heart.  
For however the truth and power, and mercy of God, be the foundation upon which we build our expectamus; and the active and passive obedience of the Son of God the meritorious cause, why God should make good his truth, make use of his power, and apply his mercy for our good; yet the fruits of the Spirit are the earnest of our inheritance; we shall never be assured that we are his, or that we shall have our share of what is his, except we find in ourselves those graces to which he hath annexed his promises; they who make use of these, ●re those servants, that have th●ir loins girded about, 
Luk. 12.35.  and their lights burning: These are the men who are ready, and wait for the Lord; and whereas others at his coming shall find him a Judge to condemn them, they shall find him their good and gracious Lord to save them; as they look for, so they shall have him a Saviour.   

2. We look for a Saviour.  
A Saviour? why what needs that? some will say: shall a mans conversation be in heaven, and yet a Saviour necessary? such an one a man would think were fit for those whose Conversation is in Earth, who were of rebellious spirits, and followed their own lusts; whose god was their belly, whose glory their shane; 
Phil. 3.19. Psal. 119.59.  and not for such who were no● afraid of all their ways, and were of a Celestial and angelic Conversation. But even these need a Saviour, this Saviour also; for there is nothing men can do, which is worth heaven, no works which they can perform that will save them. I find one in this Chapter, that could say more for himself, than any Jew of them all; touching righteousness which is in the Law, he was blamel ss; but those things which were gain to him, 
Phil. 3.4, 5.  he counted loss for Christ: Yea doubtless I( saith he) count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, 
Ver. 6, 7, 8,  for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him; 
9,  not having mine own righteousness, which is of the Law, but that which is through faith in Christ, the righteousness which is of God by faith: 
10.  For this legal righteousness is defective and imperfect in many respects, and therefore needs the righteousness of another to help it out; when the Lord shall appear, it may not be pleaded, for these Reasons.  
1. Man is Gods Covenant servant; let him do what he can, he can but do his duty, no nor that neither; for unprofitable he is, when he hath done all; 
Luk. 17.10.  which plain confession of necessary duty, and defect in every holy action, openly proclaims that the man stands in need of a Saviour.  
2. Besides, all the good he doth, is but {αβγδ}, an ability proceeding from the free favour of God, who enabled him: If he have a good thought, 
1 Cor. 4.7.  he must not call it his own, God put it into his heart; if he speaks gracious words, they are Gods, not his; if he do a good work, that's not his neither, God put it into his hand; but when the Spirit of God hath thus enabled him, yet this grace passeth through an impure pipe, and so contracts much soil. In respect then of the principal Agent, the work may be perfectly good; but in respect of the instrumental Actor, a leak it hath of manifold infirmities; for these then, bring the best work-man before Gods Bar, and then he will need one to save him from the defects and pollutions of those thoughts, words and works.  
When that wise, that glorious, that powerful, that holy, that angry Judge shall sit upon the Bench, who is it that dares appear in the confidence of his own innocence? let the proudest Pharisee that stands so much in the confidence and performance of Moses Law; or that forward Lawyer, who boasted, All these things have I kept from my youth; or that arrogant brood of the new Pharisees, 
Matth. 19.20.  in whose mouths there is nothing else but merit, and works of supererogation: Let I say, any of these appear before Christ at his second coming, and then they will find in their guilty and amazed consciences more matter of fear than confidence; more glad they will be to hear of a Saviour, than a Judge.  
A worth I confess this Conversation in heaven hath, and a reward accordingly it shall have; but the worth depends merely upon Gods acceptation, and the reward upon his promise, who waits that he may have mercy upon us: Our Saviour commands us to put this into our prayers, 
Luke 21.36.  Pray that ye may be accounted worthy; out of which words Saint Chrysostem lends us this distinction, of {αβγδ}& {αβγδ}, Dignitas& dignatio; worthiness in itself, or a thing so far dignified that it may be held for worthy. In the first sense put our holy Life and Conversation into the Scale, and weigh it with the Crown of glory, and it will be too light; but put it into the Scale again, and weigh it with the allowance that God grants, and then sat dignus, quem Deus dignatur, that holy Life and Conversation is worthy, which God designs and accepts for worthy.  
And this it seems they, who in the School pled so earnestly and proudly for merit, yet at their parting with the World, aclowledge and teach; Then they confess they need a Saviour, 
Bellar.  and that it is the safest way to repose their whole confidence in the sole mercy and goodness of God.  
Let then those of the Church of Rome fill and feed themselves and Prosylites with this empty air, that their holy Conversation will save them; while the best servants of God upon the view of their own lives, crave pardon, and call for mercy, 
Psal. 143.2.  praying with David, Enter not into judgement with thy servant; and confess with Job, If I wash myself with snow-water, and make my hands never so clean, 
Job 9.30, 31.  yet shalt thou plunge me in the Ditch, and my own clothes shall make me to be abhorred; for he is not as man, that I should answer, should we come together in judgement; neither is there any days-man betwixt us, that might lay his hands upon us both.  
How! no Days-man, no Umpire! what means these last words? These be words of worm-wood; for if the Conversation of those who live in heaven be yet unclean, how miserable is the case of all, since all must appear to hear the final sentence! Behold, here stand a company of poor prisoners at the Bar, to abide the verdict of the Judge! no man is able to open his mouth for himself, the Angels dare not pled for them; the matter being come to this pass, the good-will and love of Christ our Saviour appears; he lends them his long white rob to cover their deformities, 
Titus 2.11. Isa. 61.10. Revel. 6.9.& 7.9, 14. Isa. 2.10.  and his blood to wash away their uncleanness; and opens the wounds in his side, and his hands to let them in, and hid them, till the anger be past; so that all who have had their Conversation in heaven, shall with comfort say, We have looked for, and we have found a Saviour.   

3. The Lord Jesus Christ.  
So he writes in his style, and such we must expect him; the Lord is a name of power; Jesus of love, Christ of office; and all we need at that day; and of all these he will make use for our benefit; of his power, to raise us; of his love, to save us; of his office, to redeem, to deliver us. Were it not for his power, we must lye in our graves for ever; were it not for his love, we must rise to condemnation; were it not for his chrism or unction, we knew not what to answer; well therefore it is for us, that the Judge before whom we must appear, is the Lord Jesus Christ.  
Princes often use to take many Epithits of vanity and arrogance in their titles to themselves, swelling and glorious, but of little use for their people, because they aim more at their own honour, than their Subjects profit: But the honourable titles of our good Prince, vel sonant Majestatis potentiam, vel pietatis gratiam; either express the power of his Majesty, or the grace of his affection; and that power employed for our good, and that grace appearing in our salvation.  
Of these powerful and sweet names I shall now say the less, having before been so copious upon them; yet out of those full sheaves, I shall take liberty to collect these few ears, which I will thrash out, and make into several loaves for our present repast.   

1. The Lord.  
And this is the first notion in which we are to reflect upon him, and to aclowledge him by way of Emphasis, The Lord, not a Lord qualified, or confined to this or that signory, but the Lord paramount; The Lord that can do what he will in heaven and earth, help the infirm, cure the diseased, raise the dead, perform what we expect from him, easily change and make our vile bodies like his glorious body.  
Now to this Lordship he hath a threefold right; by inheritance, by purchase, and by dowry. For first, the inheritance was his, as he was the eternal son of God, he was the right and sole heir of all. 
Hebr. 1.2.  Had he never become Jesus to save, nor Christ to redeem, this dominion and title had belonged to him. Then again he was pleased to purchase it at a dear rate; he paid for it with his life, and bought it with his blood; and what one buys and truly pays for, of that he is the true Lord. And after the purchase, he was put into possession of it by way of dowry, God the Father giving unto him the utmost parts of the earth for his possession, he then being exalted by him to be Lord and Christ.  
And now consider what an influence this title may have upon your conversation, and expectation; For can your life be other than heavenly, when you reflect upon this Lord? Can you do other than expect a Saviour in your graves, when you consider his power? This title Lord is {αβγδ}, a mere relation, and it imposeth upon us the duties of obedient creatures, of good servants, of loving wives. The Lord he is that made us, it is fit we do him homage, 
Psal. 95.6.  and bear his image. The Lord he is that bought us, we must then be his servants. The Lord he is our hus and, we ought then to be obedient wives, 
2 Pet. 2.1. Isa. 54.5. 1 Pet. 3.6.  and live in subjection, as Sarah did to Abraham, calling him Lord. Reflect upon the title in what sense you please, it will charge you with service, whether created or purchased by him, or espoused to him. And a greater Lord you cannot serve, for there's no end of his greatness; 
Psal. 145.3. Psal. 52.2.  and a better Lord you cannot serve, for there's no end of his goodness; and when great and good meet in the Lord, it must be both honour and profit to a servant. And here they meet, for this Lord is   

2. Jesus.  
This is an Hebrew word, and the Apostle interprets it by the Greek {αβγδ}, which comes from a root that signifies to save. 
Luke 19.10.  Now to that purpose he first came into the world, and to that end he will come again, to save all those who have had their conversation in heaven, and expect him for a Saviour.  
When that great day of wrath comes, men will truly understand the power of this Name. While men here flow in pleasures, and wallow in plenty and prosperity, they care not much to know what Jesus and his salvation means. But in that terrible day, when the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth and also the works which are therein shall be burnt up; 
2 Pet. 3.10.  when men shall say to the rocks and mountains Fall on us, 
Rev. 6.36.  and hid us from the presence of him that sits upon the throne, and from the wrath of the Lamb: Then they will judge those only happy, that have served this Lord, and expected him a Jesus. Since he that is a Lamb to his own, will look to the wicked like a devouring Lion. These mockers in their ruff scoffed and asked, Where is the promise of his coming? but they shall then see that the day of his wrath is come, 
2 Pet. 3.3.  the day that they despised and scorned, and thought would never be; in which, what will be matter of terror and amazement to the wicked, will be an occasion of joy and refreshing to the godly, because the one shall find a Lamb turned into the terrible face of a lion; but the other shall find him, what they looked and expected, a Jesus, a Saviour, one anointed to that end, for he was Christ.   

3. The Lord Jesus Christ.  
The Lord is a name of terror; for he may use his absolute power for our destruction: But if he be Jesus, a Saviour, he is not like to do it to such who expect salvation from him, much less, if he be Christ anointed for that purpose; surely he will not destroy, whose main office and end is to save. O happy combination, when the Lord and Jesus, Jesus and Christ, Christ the Lord meet in one person, and happy the men for whose sake they were so conjoined!  
Saint Bernard upon that Text of the Canticles, His Name is an ointment poured forth, finds an Analogy betwixt him and oil in three respects; oil, lucet, pascit,& ungit; and such in effect is Jesus Christ, lux, cibus,& medicina; light, meat, health.  
1. By him it is we have light; by him to the Gentiles that sate in darkness, 
Luke 2.32.  light rose up; and when it was put into the Apostles Lamps, and carried into the World, many Nations that sate in darkness, came clearly to see by it; and when they should appear, what answer to put in.  
2. In the mean time, as oil feeds the Lamp, so also he feeds the soul, and keeps it alive, which otherwise would despair, and die. What doth so much strengthen the mind! what so much revive our wearied endeavours! confirm in us all virtues! quicken our celestial Conversation! nourish our affections, as this anointed and perfumed Name Jesus! 'tis well therefore we shall appear before him who was anointed to be a Prophet to instruct, a Priest to intercede, and a King to defend us.  
3. Lastly, Him it is that we expect, who hath healing in his wings, in which he resembles the medicinable virtue of oil; 
Mal. 4.2.  for in this Name is balm to heal the Nations. Physitians tell us of Panacea's, catholic receipts, that cure all diseases, but they do but talk of them, there cannot be a Probatum est set upon any, but this Name; for this is a Catholick-cure for all soul-soars, both original and actual sins; the foulest Conversation hath been cured by it; from an earthly, turned into an heavenly; from an impure, to a pure course of life; in which if they endeavoured to walk, they might with a good conscience expect the Saviour, the Lord Jesus Christ.  
Saint Paul had no stronger Argument to move his Philippians to continue in their heavenly Conversation, than to put them in mind that they had a Saviour alive, and that this Saviour was the Lord, one able enough to save them, and that this Saviour was Jesus by nature, and Christ by office, one anointed to save them;& therefore they should make no doubt of salvation in the great and fearful day; what God hath joined together, let no man put asunder; apply to yourselves such a Saviour as God hath sent, divide not this Name, but let this Jesus be to you Lord and Christ. 
Isa. 26.19.   
Lord he is; you that sit in the dust, arise and sing; for do your duty, and you shall see one d●y, that bonum habetis Dominum, you serve a good Lord; 
Acts 3.15. 1 Cor. 2.8. Matth. 25.21.  for he will impart to you of whatsoever he is Lord himself. He is Lord of life, and life he bestows. He is Lord of glory, and glory he gives. He is Lord of joy, and joy he imparts. He will say to you, as he did to that good servant, Enter into the joy of thy Lord.  
And this Lord is Jesus; you that at the sight of your sins give yourselves for lost, take heart again, for here is good news for you; 
Luke 19.10.  Dominus venit cum salute, the Lord Jes●s did come once to seek● and save that which was lost; and he will come once again to revive and glorify the body as good as lost. And you that were sick to death, gasping and giving up the Ghost, 
Isa. 1.5.  for fear of that death of death, In whom there was nothing but soars and ulcers, the whole head sick, and the whole heart faint; bless God for the means of you recovery; the Son of God became Christ; that is, was anointed to heal your broken and contrite hearts with the sweet balsam and oil of mercy.  
It is Jesus that justifi●th, who shall condemn?  
It is Christ that heals, who dare wound?  
It is the L●rd that exalts, who can cast down?  
Believe that Jesus Christ is the Lord of glory, and you shall be saved, you shall be healed, you shall be crwoned: For Brethren, the Lord you serve, is the heir; 
Matth. 21.38.  devoutly entertain him, submit yourselves to him, be at his service, trust, depend, 
Rom. 8.17, 32.  and rely upon him, and you shall be co-heirs with him. The Father which hath given you his only Son to be your Saviour, will no doubt with him bestow all things upon you. All things that shall be necessary for this life, while you are his servants here; and for your good and faithful service, a Crown of glory in the life to come.    

The Resurrection of the Body.  Phil. 3.21. 
Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things un●o himself.  
FIducia Christianorum Resurrectio Mortuorum: 
tertul.  A confidence which the wise men of the World derided, and at the report whereof they stopped their ears. 
Act. 17.18, 19, 20.  The news of the Resurrection was to the Athenians( who had ears ready prepared to drink in all other news) so strange a report, that {αβγδ}, they draw their lips aside at it, as at a harange. The assertion of the Resurrection seemed to Festus that wise roman, 
Ver. 32. Acts 26.24.  manifesta phrenesis, a frenzy of Saint Pauls brain; and the Apostle, when he preached upon this Theme, was for his pains accounted no better than a babbler, and his discourse, {αβγδ}, 
Acts 17.17.  words that had nothing in them.  
What yet hath seemed to the wise foolishness, and to the world a matter of scorn, is to us Christians an Article of faith, preached first by Christ and his Apostles, and after by us on the house-tops. It cannot be denied by any, who believe the Scriptures, but there shall be a Resurrection of the body; and after it is risen, an alteration of it from corruption to incorruption, from mortality to immortality, from baseness to glory, which is the sum of that the Apostle delivers to us in these words, the subject whereof is the body, which is to be considered in two states, one here, the other hereafter.  

1. Here it is {αβγδ}, a vile body, of a base alloy, humbled many ways.  
2. Hereafter it shall be in a better condition, not base, not humble, but exalted, and glorious.  
3. And glorious in no mean degree, but in a very high manner, the pattern for the glory being no other than Christs glorified body, it shall be like his.  
4. The manner how this glory shall be acquired, it shall be a change; a change of what was imperfect; no new created body; in it then there shall be no transubstantiation, but an alteration.  
5. And if this seem impossible to flesh and blood, yet let a man think what God can do; to him nothing is impossible, and by his power this shall be done; he shall change this vile body into a glorious body, by that mighty working whereby he is able to subdue all things unto himself.   
My discourse then shall be confined in these Propositions.  

1. That the present estate of our bodies, is vile and humble.  
2. That the future estate of them, shall be glorious:  
3. That these our bodies shall remain the same for substance, but altered in qualities.  
4. That the cause of this alteration in glory and honour, is the working, ability, and power of Christ.   

1. Our vile body, {αβγδ}. Corpus humile, Beza. Corpus humilitatis, Tremel.  
A vile or humble body it is now; but so it was not at the first, it being the most curious piece that ever God made below. Other Creatures were made by his Word only, 
Gen. 1.3.2.26. Esdras 3.5.  but man by deliberation and counsel; his hand( as I may so say) went upon him, and he formed and framed the day into an upright shape, as might set forth the Majesty of that Creature which he ordained to be Lord of all. Objected often indeed it is to this part, that it is fetch't from the earth, that base and lumpish, and heaviest of the Elements; earth and ashes, and dust and day, being everywhere in the Scripture cast in the face of proud man: But if we would consider that it is the Art of the workman gives esteem and honour to the matter, we could not choose but think that body honourable which was immediately framed by God: The skill of some curious Artisan, put case Phidias or Polycletes, frames out of Ivory, or some knotty piece of wood, an Idol in the fashion of a man, overlays it with vermilion, and beautifies it with the choicest colours; This is thought no longer to be tooth of a slow beast, or the stock of a three, but perhaps some reverend Deity. Non quia Elephantus, said quia Phidias tantus. And shall the work be of so great esteem, 
Tertul,  because it hath passed under the hand of a skilful man, and that which hath been framed by the counsel of the whole Trinity, be of little regard? It is no longer now dust, but another thing; no longer earth and ashes but man. Man framed after the image of God, and the image of God stamped upon any matter, must needs make it Hon●rable. Besides it is no longer inanimate earth, 
Gen. 2.7.  but a living soul; For God breathed into the earth, which he took, made it vigorous by his own Spirit, which Prerogative he would no more bestow upon that, had it been to continue a base and a vile clod, then we will commit our choicest jewels to the trust of rusty, vile, and abject caskets.  
Our Body then at the first creation was an honourable piece, frame by Gods own hand, and inspired by his own breath. How then you'll ask, 
Oecumen. in loc.  came it debased and humbled! M●thodius in Oecumenius shall tell you: Adams transgression did it, this brought in corruption, and shane, and misery, and trouble, and infirmity, and deformity, and sorrow, and death, and cast it upon the man whom God hath made. Before this, the body though from the heart was glorious; for else now it could not be said to be a body of humility; {αβγδ} for what was first glorious, if humbled, is humbled by a fall. It was transgression then which brought it low: At first it was immortal, but now it can no more continue then be free from wickedness. At first though it had those which we call uncomely parts, yet they needed no cover, now for very shane we are to wear a veil to hid them. 
Gen. 3.7.  At first nor crookedness deformed, nor blindness disgraced, nor lameness hindered, nor diseases humbled, nor necessities tired, nor lusts distained, nor pasons disquieted this rich piece of Gods making. Whereas upon the entrance of sin, there entred {αβγδ}, 
Aristophanes.  all these and many more encumbrances, which did deflowr the Body, and humble it in a vile and abject manner.  
It is well observed by Zanchy, 
Zanch. in loc.  that the Apostle saith not our humble body, but the body of our humility; for from us this proceeds. The body is from God, but the humility and debasement from ourselves. We perish by our own darts, by our own folly. Varieties of diseases, sudden death, all incident calamities, banishment, poverty, persecution, prisons: That since that dwells in us, which raiseth the perpetual war betwixt the flesh and the Spirit, all those prostitutions of the body to vile lusts and affections, renders it to be a body humilitatis nostrae of our humbling. For to this low condition it could not, it n●ver had been brought, had we, or could we keep it in that Glory in which God first formed it.  
It is now a Body of sin, and is it then any wonder that it should be a body of humility? Pamper it up with the Tribute of sea and land, 
Rom. 6.6.  feed it with the choicest meats, attire it with the entrails of worms, swath it with the linen of Egypt, and crown it with the buds of roses, yet it is but vile corpus, a base and humbled body all this while. Yea for the most part the base, the more curiously attired, and deliciously fatted: For what do those powdered frizles, and plastered cheeks, those errand looks, those spots and wanton hair, those new-fangled dresses, and rich jewels? what those extructae mensae, that pile of dishes, and variety of sauces, but increase the bodies sin? and look how far sin is increased, so far still the body is embased and humbled. They then who go about most to grace these bodies, may debase them most. The ready way to free them from this vility, is to cease from sin. Every sin that is refrained, is a recovery of some part of our prime Nobility. For he grows nearest to his original beauty, who is most righteous, most holy, most sober, most just.  
2. Which when he hath done to the utmost, yet he shall be sure to carry about him too much sin still; and this will never leave, as some evil humour in the body, never I say leave operating, till it make him aclowledge, that his Body is but vile, and hath designed him to corruption. Even we, saith the Apostle, we who have our conversation in heaven, carry about us but a vile body. The ways of God are wonderful and full of equity. Princes do often command the very houses of rebellious Subjects to be demolished, and some inscription upon an Obelisk to be there engraven, to testify to posterity their base attempt and treason: And the God of heaven seems to deal thus with his rebel Man; he demolisheth and brings to the Grave the house of his body, and sets this Inscription upon it, 
Gen. 3.19.  Dust thou art, and to dust shalt thou return: upon which no man can fasten his eye, but he must needs confess, that he hath but a vile body.  
But behold the goodness of Almighty God, in the midst of judgement he remembers mercy; of a punishment he makes a remedy, and of poison a sovereign medicine. He suffered not this body to be base, that it should be embased for ever, but hath ordered that the humility should be a step to Glory. Take a view of the ways and works of God, and you shall find this his course, to give Grace to that which is humble. At the first Creation, his Method was to proceed from the more imperfect creatures to the more perfect: Nothing was before something, 
Gen. 1.  darkness before light, inanimate creatures, the light, the heavens, the elements before the plants and beasts; beasts and plants before Man: And thus it is in his ways of Grace; he brings low before he exalts; to the dust of death, before he sets up. To the body here, we find a promise of Glory, but there is no claim to that, till it hath been in the grave.  

1 Cor. 15.42.  The Apostle reckons of it, as we do of our seed, which you know must be cast into the earth, ploughed in, and harrow'd, nay be changed and die, before it soften, and move, and quicken, and appear above ground: before it be green in the herb, shoot in the blade, grow strong in the stalk, and be crowned in the ear: 
ver. 43.  Thus it is with the Body, sown it is in corruption before it be raised to incoruption; sown in dishonour, before it be raised in glory: sown a mere Natural, 
Ver. 47.  a mere earthy body, before it can be either heavenly or spiritual. The first Adam from the earth did embase it, before the second Adam the Lord from heaven will exalt it.  

Nazianz. Apolog.  That great Divine Nazianzen gives two reasons why it would please God to sand down into the Body the soul of man, being of itself {αβγδ} from God, and {αβγδ} and of a divine nature, and humble it by the Conjunction to so base a piece; This, saith he, was done,  
1. First, that this Divine part by little and little might mend and better the earthy; that what God is to the soul, that the soul might be to the Body, impart life, and sense, and motion and instruction to it, and after a fit preparation might at last be rejoined to it, and seat it in heaven with it.  
2. But the other was, that together with the body it should be in conflict before it were crowned; fast, and pray, and watch, and labour, all which are works of humility, before it could bring the Body its fellow-servant to Glory.  

Bern.  Can but the soul at the last day put in some such plea as this in behalf of the Body: Lord, when I thy servant was sent by thy command to sojourned in a house of day, I met with a companion hat did submit unto me, that bowed the knee with me, that spared no pains or me, that wore out itself for my good, in much fasting, in often labour, in watchings above measure, in hunger, and thirst, and could: Remember therefore this my fellow-servant, let it not lye in the dust, let it not putrifie and rot there for ever, but raise it from thence, and join it once more to me, that we both may be joined in thy glory, which were once joined in thy service. Such an Apology as this of the soul; will be of great force to the Body, that of a vile, humble and ignominious body, it may be made Glorious like Christs: which is the second state in which we are to consider it.   

2. It shall be like Christs Glorious Body.  
As those who never were in a strange Country, after much hear-say travailing that way, ask before they arrive, what manner of land it is? how it is situated? what commodities, what pleasures, what profit it yieldeth? So we in this our passage to Gloty, because we are pilgrims, and onward in the way, are still desirous to know what our estate shal● be in that state of happiness. This the learned have taught us shall consist in the beauty of a double rob, that then shall be bestowed upon us; one upon the soul, another upon the Body. The stolen or rob which shall then invest the soul, shall be composed first in the manifest vision of God, which is to succeed our faith; 
1 Cor. 13.12.  for we shall see him face to face: then in the perfect fruition of God, which completes our hope; for we shall nor hunger nor thirst any more: 
Revel. 7.16. 1 Cor. 13.8.  And in the perfect love of God, which will satisfy our Charity; for charity shall never fall away. To see God, to enjoy God, perfectly to be joined to God in love, must needs be a greater happiness then heart can conceive or tongue express. 
Greg. Moral. 27, 26.  So true is that of Gr●gory, Cum homo mortalis de aeterna gloria disputat, coecus de luke disserit.  
But for that stolen and rob put upon the Body, the Apostle hath said enough to satisfy any sober mind; It shall be like Christs glorious Body, and would you have more: he that shall he like Christ, shall be glorious enough. The particulars of this Glory, cannot be truly known by us in this life, yet may be gathered by Christs words comparing them to the brightness of the Sun; and affirming them to be e●ual with the Angels; 
Luke 20.36.  by the story of the Resurrection and Ascension of Christ, 
Luke 9.28. 1 Cor. 15. 1 Thes. 4.17.  and his transfiguration on Mount Tabor; as also out of Saint Pauls Epistles to the Corinthians and Thessalonians, that they shall be very glorious. And the wisest Divines and Schoolmen conceive their glory shall consist in these excellencies. In Immortality, Beauty, Impassibility, Agility, subtlety.  
1. The first is Immortality; For this mortal shall put on immortality, 
1 Cor, 15.43.  and this corruptible incorruption; and if Christ by his death, destroyed sin and death, then the life of the Saints must be immortal. Besides, how could the reward of their works be eternal life, except they should live for ever to enjoy them? evident then it is, that this body which now dies, shall be no more subject to the stroke and sorrows of death, after it is once raised from the grave.  
2. The second endowment of these glorified bodies, is Beauty, 
Rom. 8.18.  arising from that splendour, brightness, and clarity that shall be revealed in them. How singular this shall be our Saviour himself declares, when he saith, 
Mat. 13.43.  that the just shall shine like the Sun, that is, some of the just; 
1 Cor. 15.41, 24.  for others shall shine as the Moon and Stars; all shine then, but not all in a like degree. A wonderful and strange thing, that this clod of earth, so thickened and compacted, that it is opacous, should become so light and transparent, as is the most crystal glass, or clearest Diamond. Of this our Saviour gave us a pattern in the Mount, when his face did shine as the Sun, 
Mat. 17.2.  and his raiment was white as the Light.  
3. And as these Bodies shall be beautiful, so shall they be impassable also. Those troublesome affections of grief, and fear, or what else here disturb, shall not fall upon glorified Saints. It is true, they have love and joy in their greatest perfections; for they could not be perfect without them. But look as God is said to love, and hate, and joy, but in a manner far abstracted from human sense, so do his Saints also in imitation of him, but far from all infirmity and passion.  
Of affections and passions there is not the same judgement to be given. For some there are of a froward nature, which do pine away and trouble the body, as hunger, and thirst, and diseases, and grief, &c. From these and the like encumbrances the Saints in heaven shall be freed. For they cannot be distempered with heat and could, nor tormented with hunger and thirst, nor afflicted with sickness and infirmity. Caro in patria secundum naturam erit, non s cundum desideria passionum: 
Aug.  Our flesh is there, but not our desires, and passions; for we can no more be molested, then we can die; But other passions there are, which do rather help and perfect, then hurt, as the information of the senses, as the eye is not offended with a beautiful colour, nor the ear with harmony, and these shall remain in our glorified bodies, because our happiness could not be perfect without them; but yet so ordered and regulated, that the man from them shall receive no prejudice.  
4. The next endowment of a glorified body, is Agility, nimbleness, and quickness, whereby the flesh is freed from all lumpish heaviness, with which it is now hindered. The body and the parts shall be so subjected to the soul, that ubi volet Spiritus, 
August. Rev. 14.4.  protinus ibi erit corpus. No motion shall be quicker. For they shall follow the Lamb, wheresoever he goeth; which motion in him being very speedy, the motion of their bodies must be very speedy also: so that no gravity or ponderosity of the flesh shall be able to retard them. Which were it not so, they never could rise with such speed, to meet the Lord in the air, and to be ever with the Lord. 
1 Thes. 4.17.   
5. To these in the last place, they add subtlety, which is not so to be understood, as if the Bodies of the Saints were converted into a Spirit, or were to be very airy or like the wind, but that their perception of any thing by the senses shall be exquisite, sharp, and subtle, acute; all feculency and grosseness which might hinder the operation of the soul, being removed, which I conceive is Saint Pauls meaning, when he saith, It is sown a Natural, it is raised a Spiritual Body, 
1 Cor. 15.44.  that is, a body coming as near the nature and activity of a Spirit, as a Body can do, both in its knowledge and affections. Ad vitam excitati liberabimur servitute ainae, 
Epiph.  & Spiritus administratio continua succedit.  
Hitherto as in a glass, I have presented you with the prospect of the future Glory; in the speculation of which if you have taken any content, without question the enjoyment will far more delight you. For all this is as a noise brought afar off to your ear; that will be a pleasing object to ravish your eye. To behold the change, and be partakers of the alteration, will ravish you with so much joy, that you will forget all your labours and sorrows: Of which that I may give you some certainty, give ear again to our Apostle, and he will inform in what manner and by whose hand this shall be done; the manner is by a Change, the power that of Christ; which are the two remaining points, of both which I will now speak in order. First of the Manner.   

3. {αβγδ}, transformabit, transfigurabit: Who shall change, transform, transfigure, or reformabit, shall reform.  

Oecumen. in loc.  {αβγδ}, &c. The Apostle here gives us a strange and indubitable argument, that this vile body shall be changed and made conformable to his glorious body; for if our Lord Jesus Christ comes for that end, who can doubt but it shall be done?  
A change there shall be in the qualities, not the substance of the body; such as was in our Saviours body in Mount Tabor, which was not in the lineaments and proportions, or parts, but in the fashion: 
Luke 9.29.  and our body at that day shall be {αβγδ}, conformable to that change. The word used by Saint Matthew and Saint Mark in that transfiguration. The self same corpse that dyed and was dissolved, and laid up either in the womb of the earth, or the maws of wild beasts, or the depth of the Ocean, or any whereelse, shall be set up with the same bones, enlived with the same blood, moved with the same sinews, muscles, arteries, and covered with the same skin. Whatsoever only was imperfect, shall be done away; what was here vile and base, shall be there glorified.  
Let not then the Philosopher tell me any more of natures ignorance and disability to make a dead man live; for our Christian profession hath taught me that which will make Nature and Death amazed: Nature; that living men should rise out of the dust and ashes scattered and varied into a thousand forms: Death, that life would be born out of its bowels. And Death and Nature both strucken with amazement, to behold the same man Virbium, twice born; first a weakling and an infant, then again firm and perfect; first an heir of corruption, and at last a son of glory.  
Nor let those wicked off-spring of the old Sadducees, pretend no more the defects or deformities of the body as a colourable argument to scoff down the Truth of the Bodies Resurrection; as if a lame leg, or a blind eye, or a gouty foot, or an infected liver, or putrefied lungs, or other imperfections of a diseased man were sufficient allegations to confine the body to an eternal imprisonment. What, say they, shall the body rise again to be vexed with all these? to be anhelous, and dark, and apostemated, and divers ways necessitated? Better lye in the grave for ever, then to arise to such inconvenience; Better indeed; for, 

{αβγδ}  
{αβγδ}. 
Sophocl. Ajax.    

No man desireth many days to see  
In which from miseries he's nere set free.   But how foolish and blind these Objectors are, 
Mat. 22.29.  not understanding the Scriptures! For the Apostle saith here {αβγδ}, that Christ at that day shall make a change, a change like to that of his own body, glorious like his, perfect like his; all then which was decayed, imperfect, weak and ruinous, shall be changed into such perfection as may beautify a glorified body. The composition shall be the same, not the deformity.  
But they reply, How is it then the same body? 
Tertul. de resurrect. carnis.  as if a sick man recovered were not the same man; or a repaired house or ship, the same vessel or edisice. Will any man say that Moses hand when it was leprous, white as snow, 
Exod. 14.4.  and when it was restored and full of blood, was not the same hand? If a man should set his slave at liberty, because he carries about him the same body, must he of necessity be sub●ect to the same lash, the same torments, the same injuries, or else not be the same man? Give God but the same liberty, that men us●rp over their slaves, and then I hope he may easily alter the condition, though he change not the substance of our flesh; he may make a man aliu●s, though not aliud; another man, though not another thing; take away he may the imperfections, and bestow upon it integrity: make that, which of its own nature is passable, become impassable, because it is manumissed by him.  
Nay it must be so; for how otherwise should it be restored to its first integrity, how to immortality? Is not the contusion or infirmity, or defect to any part, a kind of death to that part? do we not call that a dead hand, which in a palsy is of no use, and dead flesh, that cannot be recovered and made useful? Now if the universal sentence of death over the body be reversed, shall it remain in force upon some part? shall an indulgence be granted to the whole, 
1 Cor. 15.52.  and shall any one Member suffer? The dead shall rise incorruptible, saith our Apostle, but how incorruptible, if a hand be dead, or the back be bruised, or a foot be full of ulcers? As we must be changed into Glory, so we must be changed from corruption.  
Again, al the maims of the body are but adventitious and outward casualties; Nature intends them not, God made them not; it was the defects, or excess of the matter, or some outward or inward impressions which caused these exorbitances. An entire body was intended by the first Cause, and so God made man perfect after his own image. Prius est genus quam casus. In what perfection then life was bestowed, in the same it shall be restored; naturae non injuriae reddimur, we shall be renewed after the model of our first generation, not to the pattern of our degeneration; rise we shall as we were first created in Adam, not with those hurts, and wounds, and blows, and defects and deformities which sin hath given us.  
Further yet, si non nisi integros Deus suscitat, non suscitat mortuos; If God shall raise none but entire men, and without defects, he must raise no dead at all. For what man is there lies entire and uncorrupted in his grave, let him die never so entire and complete in every part? What body is there that receives not some maim, when the soul parts from it, when it lies could, and pale, and wan in the grave! even those embalmed carcases in the Egyptian Pyramids laid up with the greatest cost and care against the teeth and injuries of time, are not yet so absolute and beautiful, as when the soul enliv'd them. If then the deformities and decays of the body should hinder its resurrection, it must needs follow that none should arise, when there is not one, which either alive or dead, contracts not deformity.  
But this is contrary to the Apostle, who saith, he shall change our vile Body, and make it glorious. Which how could it be done, should it not arise? The soul is indeed Christs Spouse, and the body is cast in for the dowry: Dot is nomine sequetur animam caro: He that marries the wife, hath right to the portion, and may call for it. The Body then as the dowry laid up in these receptacles below, shall in good time be called for again, and joined to the soul, and both together be presented to Christ, never to be divorced either from each other, or from him for ever.  
And there be these weighty reasons that persuade it.  
1. The soul is but the half of man, though the better half. The other half is the Body: so that should Christ be a Saviour of the soul only, and leave the Body in the grave, that great work were done by halves, and so he should not be a whole Redeemer, which is quiter contrary to the order in which and works, who never did any thing but he made it full, perfect, complete.  
2. This out of doubt is the souls desire. These two old friends that live so many years together, do not part without great reluctancy, never but upon assured promises, and expectation to meet again. The ashes of the dead were not reserved in urns for nothing, nor rheir bodies embalmed, or their bones carefully laid up to no purpose. It shows that they, for whom this charitable act was done, had a mind this way: One that while he was yet in the body, desired to be dissolved, yet in another place corrects or interprets himself thus, 
Philip. 1.23.  We that are in this Tabernacle, do groan being burdened: not for that we would be unclothed, but clothed upon. And this desire shall not be frustrate; 
2 Cor. 3.4.  for God hath decreed that the graves shall open, and Christ hath promised, 
Rev. 20.13. Joh. 8.51, 52. Chrysost.  That if any man keep his word, he shall not see death for ever, but shall pass from death to life. Moritur ergo, moritur omnis, &c. Every man, every man dies who is born of a mortal condition; but every man shall live for ever, who is re-born of an immortal seed.  
Thirdly, Suppose the Body should not rise, 
Epiphan. in in anchor.  the sentence of the Judge at the great day might be evacuated; For if the soul should appear alone, it might answer to the accuser of the brethren; The sin charged upon me rose not from me, but from that corruptible and earthly body; that committed the adultery, that stolen, slandered, lived intemperately; for since it was separated from me, it cannot be found that I have committed any such thing; An honest Apology, and seasonable to stay the Judges sentence. On the other side, should the Body appear without the soul, it might pled, It is not I sinned, but the soul; for I never committed any villainy since it departed, and to●k leave of me. To remove then all excuse and Apology, God hath decreed to conjoin both parts of man, soul and Body together again, and set them before his Tribunal, that they who laboured in the ways of holiness, receive a good reward from him; and they who have wearied themselves in the works of wickedness, be judged accordingly; the body together with the soul, 
Wisd. 5.7.  and the soul together with the body.  
Fourthly, I add, that this is most agreeable to Gods justice; For shall both parts be co-workers in good and bad, and not both partake in pain and joy? What reason is there that the body should fast, should kneel, do penance, be in want, in torment, in peril, and the soul only rewarded? again the soul draws the body to act her wicked designs, and shall it only be punished? 
Tertul. de resurrect. carnis.  Deum non licet injustum credere Judicem, aut inertem. But unjust he should seem, if he kept the co-partner in the work from the reward: and neglectful, if he should separate the companion of evil from the deserved punishment. Oh be it far from the Judge of the world, but to do right; far from him to take the work of his own hands, the image of his own body, that part which he hath washed with his holy water and Spirit, and set his own seal in Baptism, which sometime fights for him, sometimes dies for him, and cast it to the worms never to be seen again.  
Lastly, this argument fetched from Gods justice, is as powerful for the Identity of the Body: there must arise the same that was conquered by Death, and no other. The Body with the same eyes, the same lips, the same knees, the same back, the same skin. For what justice were it for one back to be beaten, and another to receive the reward? for one pair of eyes to drop down tears day and night, and another couple of eyes to have the tears wiped from them? Meet it is one would think, that the pay be reserved for that Body, that did the service. Either then flatly deny the resurrection, or grant this indu●gence also. But that no Christian doubt of either, the scriptures speak fully and expressly for both. The Body shall rise, and not at large, but individually. This Body, This corruptible shall put on incorruption. These eyes shall see, and no other. 
1 Cor. 15.53. Job 19.26, 27. 1 Cor. 15.36, 37. Luke 24.5, 6. Epiphan. in anchor. Heb. 11.5. 2 Kings 2.11. cap 4.34. Joh. 11.44. Tertul. de Resur. carnis, cap. ult.  The same grain, that whole grain which was cast into the earth, not another kind nor a part of it only: as it was with our Saviours Body, which after three dayes was raised whole and the same, which was embalmed and wrapped up by Joseph in fine linen, to which ours, saith our Apostle, must be {αβγδ}, every way conformable, and then must arise the same, and entirely the same; For what reason can there be given, that God who is no accepter of persons, should raise one part, and cast aside another? Enoch was translated wonderfully in his Uncircumcision, Elijah wonderfully in his Circumcision; Enoch a Husband, Elijah a Virgin. The Shunamites Son was restored to life, the same, and entire; and Lazarus fetched from his Sepulchre even with his grave-clothes about him. But why do I seek proofs for this, since our Apostle teaches us, that it shall be only {αβγδ}, a change only? now, that is, when the qualities of a body are altered, and not the substance: and therefore I shall conclude with Tertullian; Resurget igitur Caro,& quidem omnis,& quidem ipsa,& quidem integra. The flesh shall arise, all flesh, the same flesh, and that entire. Are you ready to ask with Mary in admiration, {αβγδ}, How can this thing be? 
Luke 1.34.  The Apostle hath put an answer in my mouth, almost the same which the Angel in that place gave, Virtus altissimi, the power of the most High shall do this! 
Ver. 35.  There it was {αβγδ}, here it is {αβγδ}? there it was the power, here it tis the working of that power; He shall do it, saith our Apostle.   

4. According to the working whereby he is able to subdue all things unto himself.  
Christ shall do it, and he shall do it by that power whereby he is able to subdue all things, and then he must be God against Arrius. This power to subdue all things, can be no less than the power of the Deity, among which this is a chief to raise the dead. That Christ was the Exemplar of our Resurrection, ye have heard before; for it was expressed in him, and begun in him, our body being to be reformed according to his body, and to be glorified according to his body. Now we are to look upon him as he is the efficient cause, one that hath power to do it.  

Matth. 28.18.  All power was after his Resurrection given unto him, and therefore he hath power to subdue Death; and well doth the Apostle use the word {αβγδ} for something there is which doth carry a great sway in the World, and brings all things out of order; among which Death is chief, which subdues all things, and brings them to that place where there is nothing but confusion. Well then death itself shall be ordered; as it hath subdued all things, 
1 Cor. 15.26.  so itself must be subdued; 'tis our last enemy, and it shall last be destroyed. Nothing is able to bind this King of fear, but the power of Christ: 
Albert. magnus. in 4. Senten. Dist. 43.  Three great works there are of God, in which he doth manifest his power especially. The Creation of all things; the Re-creation of man, and the Resurrection. The Creation was a work of power; for he said the word only, and all things were created. The Regeneration is a work of power; 
Job 14.4. Acts 2.2.  for who can make a clean thing of an unclean, but the power of his Spirit, that came in a mighty rushing wind? And to raise a dead body from the Grave, can be done by none, but by him that hath power, in which Christ shall come again: The sound of the Trumpet, the voice of the Archangel, 
1 Thess. 4.16.  which they in their Graves shall hear, and rise, being of this evident testimonies; for at the last day this potent and unruly Tyrant death shall deliver up her Captives, and bring forth her prisoners, and set every one of them before the Judge; the power of the Lord of Hosts shall do this.  
That the body shall arise from the Grave again, and the same body that was laid up in the Grave, there be proofs to be fetched as you have heard, from the justice of God, with whom it is a righteous thing to join them in reward, who have been yoked in the work: But it is not an act of justice to raise a dead body, to change a rotttn body, and to glorify a vile body; there must be power to do this. Justice may reward after it is risen, but power it must be that must first raise. And power it is, that {αβγδ}, is working here, the voice and Trumper of the Archangel, by which the Son of God works; 
1 Thess. 4.15.  that being heard by all these sleepers in their Beds, awakes them, and calls them up.  
He that doubts of this change, let him but consider what God can do, and it will stay his diffidence. 
Rom. 4.19. Numb. 17.8.  Sarahs dead womb to conceive a child; the shriveled Rod of Aaron to bud forth in a Night, and bear Almonds; children to be raised to Abraham out of stones; a Prophet to be kept alive in, and fetch't out the belly of a Whale, were all effects of his power, 
Matth. 3.9. Jonah 2.10.  and every whit as strange as this can be. What is any thing impossible to him who is Almighty? He made the whole World out of nothing, and what cannot he do that did that? Plus est f●cisse, quam refecisse. More it is to make, than re-make; more to build an house, than to repair it. No question then, but God is able to repair his building when it is destroyed, to set it up again, when it is dissolved; to beautify it, when it is defaced; otherwise we shall at unawares confess, that it is a harder matter to raise a dead body from the Earth, which is somewhat, than to make the World out of nothing. I know well that from h●s power to the effect, necessary the Argument will not follow, except there be an evidence of his will also: But this he hath signified to us by a Cloud of witnesses, all which have taught us, that he will do it; so that being certain of his will as well as his power, there can be no doubt made of the event.  
Cast but an eye upon the examples of Gods will and power conjoined, 
tertul. de Res. carnis. cap. 12.  and you will cease to wonder how this can be done; for we have in nature obscure significations, and pawns as it were of the bodies uprising. The day dies every Evening, and is butted in a pitchy darkness, which Funeral as I may so say, of the Sun, is solemnly observed, every Creature being a Mourner; for all costly vestments are deposed, all creatures are silent, as in the lamentation of Thammuz. There is everywhere a vacation from labour, and a cessation from work; 
Ezek. 8.14.  and yet within the compass of a few houres, this dead and entombed day rises again; and shows to the World itself perhaps in more beauty and lustre; in brighter beams and rays than it departed the night before, taking revenge on the former night that murdered it, and breaking asunder the grave of darkness, in which it was imprisoned. What doth the Moon else, but every month suffer( as I may so say) a Resurrection, when the darker parts are again enlightened, and the eclipsed Orb filled up with a full light.  
I descend lower; quip Terrae de Coelo Disciplina est; the earth is disciplined by the heaven above to revive and show her youth; in which every three after a Winters nakedness, appears in a Summer fresh svit; every flower puts forth in a party coloured rest; the earth is mantled w th green; corn that was butted, shoots toward the blade and ear, and Dame Nature, like a careful Nurse, returns back again those seeds and fruits, and sustenance which was exhausted: O wonderful work, this provident mother defrauds us for while of these things, that she may preserve them for us the next year; takes them away, that she may return them; devours, that she may keep; vitiates, that she may make them more entire; seems to waste and destroy, that she may increase them; for in the next year she presents them again in a better hue, and greater plenty than she laid them up, paying us manifold use for our fo●bearance, and large interest for the wrong she seems to do in the burial, and detaining our seeds a great part of the year.  
Th●s annual revolution of all worldly things, is no other than a natural emblem of the Resurrection of our Bodies; God writing this Article in fair letters upon his works, before it was book'd in his Word; he would have us first take out this lesson from nature, before he would instruct us by Scripture, that when his Prophets should reach us that of which he had before given us some praecognita, we might the easilier yield our assent. A good Scholar in Nature will not easily deny that principle in Scripture which he hath learned before; but must needs judge that possible, which he sees daily feazable; and upon the self-same ground of Gods omnipotency and power that this is to be done, doubt he will not, but the same hand of God is able, and will raise the body, which can and doth revive all other th●ngs: It is not easy to imagine, that when all things besides have their revolutions and vicissitudes, and innovations for the sustenance of mans body, that that body for which they were ordained, shall fall and die, and perish for ever.   

The APPLICATION.  
The comfort of this Doctrine is very cordial, even to that part to which we wish well. Death may wrestle with, cast down, trample upon, and make a prey of this our body; but devoured by death it shall never be, for it shall be changed; so that our very body may rest in hope, that it shall be restored again, and made like to Christs glorious body. Certain it is that death is a fall, but not like that of a ston into the Sea, that falls, and falls, and falls, and mounts no more. It is more like to that of the seed in our Gardens, which shoots the next Month; or that of our bodies into our Beds, from whence we hope to arise at the appearing of the next Sun. Now that this our hope should be Anchora spei, Anchor-hope, fast, firm, stable, our Saviour hath secured us by a pawn or a pledge. He hath taken a body upon him, humble like ours, mortal like ours, and carried it to heaven, and glorified it there; that this of ours, of the same mould and condition with his might have access thither.  

1 Cor. 15.50.  Say no more then, flesh and blood shall not inherit the Kingdom of heaven; for flesh and blood shall, and flesh and blood doth inherit that Kingdom. The impur●ry and corruption of neither shall ever come there, but the substance shall. 
Acts 1.9.  A man like unto us, sin excepted, is ascended thither, is now there glorified; and therefore why may not we come thither in good time also? For if Christs body be glorified, then there is a glorifying of the body; and if a glorifyifig of one, then flesh and blood can be no impediment, but there may be the glorifying of another. If he be glorified in our nature, then is our nature glorified; and if our nature be, why not our persons also?  
O Death, how bitter is thy remembrance to a mere son of nature? which disjoyn'st the dearest friends tied in the links of love; separatest the nearer brothers cemented by the flow of blood. I have felt thy malice when thou snatched'st away half my soul, when thou gavest a Bill of Divorce to her in my bosom; when thou didst pull away my dear Infants hanging at the breasts; when thou removedst from me my wife, my learned, my sweetest counsel: In a word, when thou tookest from me my sweetest soul, and laidst up my body in a darksome Dungeon; this was thy Tyranny, such thy rage.  

Isa. 1.31. Matth. 12.41.  But behold, all thy strength is become as Towe, thy fury as flax; all thy nerves are weakened, and thy sinews shrunk, ever since thou hast devoured that Prophet greater than Jonah, whom against thy will thou returnest to life. O Death, 
1 Cor. 15.55.  where is thy sting? O Grave, where is thy victory? We know now that our Redeemer liveth, and that we shall see God; that is, the power of God in our flesh.  
Christ is now glorified, solus, non totus; glorified he is with all kind of happiness, essential, accessary; but he is not glorified whole, or all Christ; for his Church bears his Name, and is a part of the whole; till then these bodies of his Saints shall be glorified also, he may be said to be glorified but in part; and that he may be wholly glorified, all we that are members of his body, must be changed from this humbled body, and be glorified also. A type of this he gave us in Enoch, 
1 Cor. 12.12. Hebr. 11.5. 2 Kings 2.11.  whom he translated, and security for it in Elijah, whom he mounted in a fiery Chariot to Heaven; both these were umbrae futurorum, shadows of things to come; but shadows are but empty things; that therefore we should have real dealing from him, he hath passed over to us for performance of this a greater security, the body of his Son. His body in heaven is our security that our bo●ies shall come thither.  
Neither can the {αβγδ}, the vility, ignominy, meanness, lowness, baseness, humility( call it be what name you please) of the flesh hinder our glory; for can there any flesh and blood be more humbled, more ignominious than his was? The God whom the heavens cannot contain, in a childs body of a span long, arrayed in Clouts, housed in a Stable, laid in a Manger; This was his beginning; as he grew up, so his sorrows: In his body he suffered could and heat, hunger and thirst, fainting and weariness. But all this was nothing to his end; then we shall find such a body so rent, so torn, so black with stripes, so blew with blows, so bloody with whips, so scratched with thorns, so pierced with nails, that even they who were by, for very shane turned away their faces from him: His visage was more marred than any man; 
Isa. 53.2. Isa. 52.14.  and his form more than the sons of men. Sure I am that you will confess, that here was a body of humility, and yet this was no let or impediment to the glorification of it, neither shall the like be to yours; for the body, which was thus disgraced and vilified, is the very pattern for your glory. In heaven, {αβγδ}, like to this body yours shall be, and no other.  
To conclude then, Enter into those Chambers of the dead, and look upon their Beds with comfort; See where thy Father, thy Mother, thy Husband, thy Wife, thy Child, thy Friend is at rest, and weep for him, yet weep not without hope; 
1 Thess. 4.13.  for these are all but asleep, there is a Trumpet that will awake them, there's a voice that will call them up, when they shall be clothed again, and suited with a clearer skin than they put off; 'twill do you good to behold their glory, and they'll be glad at heart to see yours. Both will stand amazed at each others perfections, and both will join together to praise the God of glory.  
Look upon death then, not as it is in itself, with a bare skull, hollow eyes, a pale face, and a bony skeleton; but as thy Saviour hath made it, 
1 Cor. 15.55.  Death without a sting, Death without the Trophies of Death. At that day it will not be so terrible as comfortable; for it will reduce the soul back to the body, men to their friends, children to their parents, husbands to their wives, all these to the Angels, when the Angels will present them to Christ, Christ to God, with whom they shall live for ever and ever. Amen.   
This Sermon is applicable to the close of the Creed.   

The life Everlasting.  Matth. 25.46. 
But the Righteous into life Eternal.  
A Good Conclusion, for it hath life in it, and will put life into us, if any thing will, to live a good life. The woman of Sam●ria heard our Saviour no sooner mention the water of life, but she petitions presently, Oh Sir, give me this water: 
John 4.14.  And the Jews had but intimation of that bread that should give life to the World, 
John 6.33, 34.  but they become earnest suitors for it, Lord, evermore give us this bread; for both knew, that this was the ready way never to hunger and thirst more.  
Such bread at this time I set before you, with such water I now present you, living bread, and living water; and I dare say it will be the more welcome, because the bread I set before you the last day, was bread of tears. The former part of this verse guided me unto it, and I could not avoid it: These, saith our Evangelist, i. e. The Goats shall go away into everlasting punishment; this is panis lapidosus, bread of stones, that will make the teeth of all those ache and gnash, whose misfortune it is to grinned it; such as feed upon it are in the depths of hell; God grant that none of us ere come thither to taste and eat it. At this time I present you with more pleasant bread, bread that will cheer your countenance, and such as will glad your hearts; 'tis bread of life, and by occasion of the last words of our Creed, and the last of this Chapter, I shall set it before you.  
From the 31. verse to this Chapter, a Description we have of the last judgement. The Judge, is the Son of man; the persons to be judged, called here Sheep and Goats, that is, good and bad; the good set in the best place, at the right hand; the worst in a worse, at the left hand; those absolved, these condemned; and in this verse we meet with the execution of the sentence upon the one, and the other: These shall go into everlasting punishment, but the Righteous into life Eternal.  
My meditations then upon this whole Context, have been of Mercy and judgement. 
1 Cor. 3.13. 2 Thes. 1.8.  judgement to the Reprobate, Mercy to the Righteous. The judgement shall be without mercy; for it is to be revealed by fire; by fire that torments universally, uncessantly, everlastingly; and I list not to repeat what then with much horror I spake of it. But the mercy shall be without any mixture of judgement; for it shall be life accompanied with joy, and joy increased by glory, and glory that never shall have an end; for it shall be everlasting.  
In one word, here we have set down the exceeding reward of good men in another life; of which that we may take the fuller view, I shall hold out to you 

1. The term under which this great reward is proposed and expressed, It is life.  
2. The continuance and perpetuity of it; not like ours, short and fading, but long and lasting, nay everlasting.  
3. To whom it is promised, and who shall inherit it, the Righteous.    

1. Into life.  
The gift is everywhere answerable to the giver; 
Col. 3.4. Acts 3.28.  the Lord of life bestows that he is Lord of, life: A benefit of that great esteem, that men will do and suffer any thing to purchase and prolong it. Be it but this of nature, which is pestered with so many discontents, sowr'd with so many troubles and diseases, yet I know not how we desire to protract it, and eke it out. Is Davids life in hazard? he cries, O spare me: 
Psal. 39.13.  Is Hezekiah threatened to leave the Land of the living, he mourns and prays, and weeps, and petitions? It was a great truth proceeded out of the mouth of a great liar, Skin for skin, 
Isa. 38.2, 3. Job 2.4.  and all that a man hath will he give for his life. Go but to the Bed-sides of sick men, and judge of what I say; with what charge is the physician sent for, and retained! with what irksomness and loathing is many a bitter pill, and nauseous drug taken down! what cutting and lancing, and cauterizing, and dismembering is there undergone, and all to keep a poor mortal carcase alive for a few dayes longer! so sweet a thing is life; so that if any man voluntarily cast away this, as some discontented persons do, we esteem them as poor, miserable, abject, and seduced wretches, who so easily throw away that which the meanest worm desires to save. Under that then which is so dear to us, God hath thought good to set forth our felicity in another World; partly out of necessity, partly for our greater content.  
1. A necessity there is in it; for necessary it is that every thing should be, before it can be capable of the least favour. To omit other instances, man must be before he can be blessed, to which every kind of being would not serve neither; not that of inanimate creatures, not that of plants, not that of a Beast; and therefore the Almighty, because he intended him the Subject of happiness, breathed into his nostri●s, spiraculum vitarum, the breath of lives; 
Gen. 2.7.  of all life and perfection that could proceed from the vegetative, sensitive, or rational soul. The glory we expect, the joy, the rest, the Crown are but empty words, if man live not; or which is all one, be not; for vita est ipsum esse viventis; life is the very being of the living.  
2. But to l●ve is not much, even the poorest Bugg that crawls on the Earth, enjoys that with the greatest Monarch. This may be besieged with so many pressures and sorrows, that it may prove {αβγδ}, vita non vitalis, a life that hath no life in it; and then a man had as good be under ground: Other appurtenances then it must have to bear it up, and sweeten it, or else by having life we can ne're be happy. A life the very damned souls in hell retain, and an eternal life too; but because it wants the accessories, we more usually and properly call it death. Men must be free from sorrow, trouble, pain, they must be endowed with a reasonable portion of wealth, have some good society, liberty, health, with many other outward accoutrements; or else they will in a moody fit exclaim with Rebeccah, What good will this life do me? 
Gen. 27.46. 1 Kings 19.4.  or break out with discontented Elijah, Lord take away this life from me.  
— mean Iliacis occumbere campis  
Non potuisse?—  
To give us then content, God hath provided for us in this life whatsoever may please. First, a freedom from whatsoever may disquiet us; and next, an enjoyment of whatsoever may advance our happy estate. In it all evils shall be removed, and we shall be settled in all good. The first of which we call a Privative, the second a Positivive Happiness.  
1. The first part of our future blessedness is Privative or Nega●●●e, there being a total abolition and banishment of every thing that might aba●●, alloy, or retard our happiness; 
Rev. 22.3, 5. Chap. 21.4. Chap. 7.16.  even so saith the Spirit, There shall be no curse, no night, no more death, nor sorrow, nor crying, neither shall there be any more pain; they shall hunger no more, nor thirst no more; neither shall the Sun light on them, no● any heat; and God shall wipe every tear from their eye, {αβγδ}, every tea● in singulari, not one left.  
In this World, those that belong to Christ especially, have experience o● some, 
John 16.33.  or all these; for our Saviours words must be verified, In the World you shall have affliction; but in heaven there is nor persecutor, nor persecution, nor afflicted, nor affliction; nothing to grieve, nothing to vex or torment: And then this blessing must needs be the more grateful, the experiences of sadnesses and dangers having this peculiar, that being escaped, it makes always the present happiness to be more acceptable. Thus have I heard a master with great content relate in the Harbour the storms at Sea, Billow encountering Bis●ow, and Wave mounting upon Wave, to the hazard of his life at every shock.  — Olim haec meminisse juvabit. 
With what pleasure will a shepherd point to the Lamb that he pulled out of the mouth of the Wolf, or paw of the Bear! An answer to the same purpose the Elder gave to John, 
Rev. 7.14.  These are they that came out of great tribulation. After then so much trouble and sorrow, to come into a place of joy and rest, must needs be a great accession of content and happiness; and to make a long narration to his Fellow-Saints of the temptations and dangers they have escaped, and are sure to escape for ever.  
2. But all this is not comparable to the positive happiness of that life; for as a clear air follows a tempestuous, the day the night, and Summer succeeds a frosty Winter; so comfort follows those tears, and eternal happiness this misery. You must not expect that my tongue should express unto you that which nor ear hath heard, 
1 Cor. 2.9.  nor eye hath seen; I shall only entertain you with what the Spirit hath been pleased to teach.  
1. The place in which this eternal life is enjoyed, is heaven, the seat of Gods glory, 
Matth. 5.34.  the Throne of his Majesty, the Paradise of delights; the dwellers in it are God, Christ, Angels Saints; and if each one of those blessed Spirits, be more beautiful to behold than this visible World; what a sight will it be to see thousand thousands of those beautiful Spirits, 
Colos. 1.16. Ephes. 1.21.  and to understand the perfections and offices of every one of them? There be Angels to be sent on Embassages; Archangels to minister and serve; Principalities to triumph; Powers to rejoice; Dominions to govern; the virtues shine, the Thrones glister, the Seraphims abound in love, the Cherubims give light; and all together as in a choir, sing land and praise to God: And if the company of good and virtuous persons be even among us amiable, and to be desired; what a felicity will it be to converse daily with so many blessed Angels, to sing praises with the Apostles, to speak with the Prophets, 
Hebr. 12.23.  to communicate with the Martyrs, and to have a perpetual familiarity with all the Elect!  
Farther yet, if it be so great a happiness to enjoy the company of the good, what shall it be to be in the presence, and see the face of him who is the Author of all goodness? to see him, who being but one, is all things, and comprehends in himself the perfections of all things? If to hear and see King Solomon were thought so great a matter, that the Queen of Saba said, Blessed ●r●●he men, 
1 Kings 10.8.  and blessed are these thy servants that stand in thy presence, and hear thy ●isdom: What shall it be to behold the Creator of Solomon, that eternal wisdom, that infinite greatness, that inestimable beauty, that exceeding goodness, and to enjoy the same for ever and ever? This is the essential felicity of the Saints, and o●●ht to be the last end of our desires.  
Man is of a curious, prying, searching disposition, ever inqulsitive into the nature of this or that; he reads much, and asks much, and tries many an experiment; and because he cannot be satisfied, he is anxious, discontented, restless. By that Beatifical Vision he shall have his full desires satisfied; in God see he shall what he desires to behold; 
1 Cor. 15.28.  for God shall be to him all in all. He shall see here the power of the Father, the wisdom of the Son, and goodness of the Holy Ghost; Totam Trinitatem, licet non totaliter; he sha l apprehended the whole Trinity, though he shall never be able wholly to comprehend it. He shall behold all the goodness and perfect●ons of worldly things compacted and united in God, as in the first cause, beginning, and end of all. In him he shall behold all the Mysteries of Faith, all the Secrets of Nature, all the Administrations of Providence so far forth as may give any contentment to the soul, or add any help to our present happiness.  
3. I descend now to the Accessories, being all those Consequents to this Beatifical Vision, without which, yet this life could not be a life of happiness; the first of which is love.  
1. For upon this perfect knowledge which we shall have of God, and of all things in God, the will of man will be so affencted, that it will love nothing but God, and what is his express. Our love is ever according to our knowledge; what we know not, we desire not; what we desire not, we love it little, and in a greater measure where we know more. In this world we know but in part, and therefore we love God but in part. 
2 Cor. 13.12.  In heaven, because we know God perfectly, we shall love God perfectly: And this is Loves prerogative, that it lives, 
Ver. 13.  when her other two Sisters are extinct; for Faith and H●pe have their periods, but Love never falls away: For when we are possessed of the truth of Gods promises, then faith is at an end; and when we are instated in that we hoped for, then hope is of no use: But love lasts even then; in heaven the Saints love God, and they love one another; and this love sets such an extraordinary price upon what is loved, that they joy to have it always in their sight, and would think it their greatest misery to be deprived of it.  
2. So that the second accessary to their happy life, is joy. The good servant in the Gospel is called to come and take it; 
Mat. 25.21, 23. Psal. 16.11.  Enter into thy Masters joy; and because it is our Masters joy, this is it which makes it the fullness of joy; were it not our Masters, it would not be full: For all the joys of our fellow-servants in this World have been, and are subject to their discontents; This World being at the best but the Region of the dead, in which there is crying and dying, and crosses, and diseases, all which will abate of our joy, and keep it from being full: But in that life all tears being wiped off, there shall be a merry heart, and a cheerful countenance, joy, and fullness of joy to all the parts and faculties of soul and body.  
What a day of joy will it be to the soul of man, when loosed from the prison of this body, 
Luke 16.22.  it shall be conducted by the Angels unto the Tabernacle of heaven, received there by the honourable Citizens of that place, and presented there by that Princely company, before that Seat and Majesty of the blessed Trinity, with a large and full Declaration of all thy good works, thy prayers offered, thy labours and sufferings sustained, the houres and minutes spent in the love and service of this God!  
3. No marvel then, if from clear knowledge, and perfect love, and excellent society, their souls being ravished with joy, they labour with their tongues to express it; 
Rev. 4.10, 11. Chap. 5.13, 14 Chap. 11.17. Chap. 15.3.  for this is another addition to their happiness, that they shall spend their time in sweet songs of praise and thanksgiving. In this World the Saints do nothing but weep; weep for their own sins, weep for other mens sins, weep for what they suffer: But in that life above they shall do nothing but sing, Hallelujahs and Holannahs shall be their Celestial Anthymns; and because they could not sing truly Peace on Earth, they shall sing Glory to God on High.  
4. Now to these Hallelujahs they will be the more encouraged, when they shall look about them, and view their own glory, which also must needs add very much to their happy estate. What here on earth is more esteemed than glory? so precious it is to men of spirit, that it makes them prodigal of their blood. Without doubt thus ambitious were the blessed Martyrs, which made them lay down their lives in the flames! They were assured of the Crowns in heaven, and this made them gain-say the Crowns on earth; they believed the Robes and sceptres, and Thrones, and Palaces above, which so much raised their thoughts, that nor threats, nor blows, nor fire, nor tortures could hinder them from attaining this glory.  
Wonder as much as you may at this honour, and in comparison thereof contemn this earth; 
Prov. 30.28.  'tis but a place of flies and pleas. In our Paradises the Gardens of our pleasure, we meet with worms; and in the Presence-chamber we take down the Spiders house; and when you meet with dust and Cobwebs, and the Lords of both, can you properly call this a place of glory? How you are blinded now I cannot tell; but sure I am, that if ever you come to have a shate of glory in heaven, you will have other thoughts. One day when you shall be set upon Thrones, 
Lucian.  and cast your eyes from that height of glory, viewing the muck-worms here upon earth, creeping on this Mole-hill, as so many Ants, and digging so many holes in their Mothers bowels, to fetch thence her hidden treasures; how will you then laugh at and condemn your sometimes inglorious ways? Then you will be apt to think, alas, how basely I once lived, how poorly I dwelled! what base Company I kept! how meanly I was esteemed! was yonder Dunghill the place I so much loved, and was so loth to leave! Think all this before hand; and since of heaven thou canst not, yet judge of earth as it is worthy; and of what is it worthy, except of thy contempt, except of thy neglect? esteem it as it is, an inn, which no man yet did equal with a Palace: Hold it but for a Tabernacle, which no man hath thought a glorious house: But of heaven make an higher account, 
Ephes. 5.5. John 4.2. Hebr. 13.14. Psal. 24.10. 1 Per. 5.4. 2 Cor. 4.17.  think of it as of a Kingdom, as of a Mansion, a continuing City, where the King of glory, the Crown of glory, the Thrones of glory, the exceeding weight of glory only remains.  
This is the glimpse of our future life and happiness, where the joy is absolute, the glory excessive; you shall not meet with any distemper, any loss, any pressure, any complaint which may make that life unpleasant. You shall perfectly then know God, and be joined to him in love, and what would you yet more to make your life happy? there can be but one thing wanting, and yet that you shall have, eternity; for such this is.   

2. Eternal life.  

Eccles. 11.7.  The light is a pleasant thing, and it is good to the eyes to see the Sun; but when an Eclipse, or a dark night comes upon it, there is a general sadness. Than life nothing more pleasing; yet when temporal is added to life, I know not how it abates much of the content: For they which joy to think of life, yet grieve to think it will not last. 
Cicero de Senect.  One of the aggravations with which old Age is charged, is, that hand procul abest à morte, that the life of an old man borders upon death▪ Riches also are of high esteem; but when we say they are uncertain, high and fly from us in our greatest need, 
1 Tim. 6.17.  men are much vexed and troubled that they should be such sickle and miserable comforters. 
Job 16.2.  The like is to be said of glory and honour, which we would affect better, if we might be sure of their continuance: So loth are we, that any thing which should give us content, should vanish so easily. And yet this is the conditi●n of this life itself, and all that should make it vital, which we can love, which we can enjoy, be they riches or honour, or glory, transitory they are, and their end borders upon their beginning.  
In that other life it is that we must expect all these to be permanent and eternal, which addition of eternity is it which makes this life of knowledge and love, love and joy, joy and glory to be the more sweet, because it is lasting; for joy and glory would not make us happy, were they not perpetual. To be happy is not so pleasing an estate, as it is miserable to have been happy: Fuimus T●oes, is but a poor comfort; to have worn a Crown, as Adonibezek, and to be brought to that low servility, to ●at Crumbs of bread under a Table, 
judge. 1.7.  will even break the most noble heart: To sit upon a Throne, and after to draw a Chariot with Sesostris; to swim in wealth, and after to be set upon a pile with Cr●sus, would make a wise man burst into a passionate complaint, and cry out, 
Herod. Plutarch. Solon.  ● Solon, Solon. So miserable it is to have fallen from the top of honour, to a base estate, and to have lived a better life than now we do. In great passion it was spoken, 
I●se ignotus, ●gens, Lybi● deserta peragr●, 
Virg. Aen. 1.   
Europâ atq ● Asiâ puisus.   
Should then the Saints in heaven not be secured of the continuance of their glory to be perpetual, and their possession to be eternal, their joy must needs be less; least therefore ought should be wanting, behold their felicity knows no ●nd, feareth no intermission, is not subject to the teeth of time; but is as eternal for continuance a parte post, as he who had no beginning, and shall know no end.  
But shall now the son of a woman be capable of an eternal being? shall mortal put on immortality? and a creature be of the same continuance with the creator: this is a privilege which belongs {αβγδ}, to the King ●f Ages, im●ortal, eternal, invisible, the only wise God. 
1 Tim. 1.17.  Not the soul, be the substance thereof never so spiritual▪ nor the whole man, be he never so excellent a piece, can challenge or assume to its self an everlasting existence.  
True indeed; but to satisfy the doubt, this word everlasting is to be taken in two senses.  
First, Simpliciter, absolute, per se,& suâ naturâ; and thus God alone is eternal; for being the fountain of life, he must live forever; he is as St. Paul hath taught us, {αβγδ}, the King of all time; and therefore must reign for all time, having dominion over death; for could death domineer over him, death should be the great God, and not he, who hath not beginning of days, no● yet end of life.  
But secondly, everlasting hath another meaning; that though any thing of its nature being a creature, it may return into that of which it is made, yet by the will of God it nor dies, nor can die; and in this sense everlasting belongs to the soul, and the life it is to live; for if God had so ordained, it might perish with the body, as the soul of other creatures, because the power of God, that made it of nothing, could return it to nothing; but it was his will to have it otherwise, and to make a creature immortal, that in him he might show his justice and his mercy▪ His justice to the bad; for they shall go into eternal pain: His mercy to the good; for the righteous shall go into eternal life.   

3. {αβγδ}. The Righteous.  
Life is the reward, everlasting the Quality of it: now let us consider to whom it belongs, which is not to all promiscuously, but to the Just and Righteous only. The Righteous shaell go into Everlasting Life.  
Should righteousness be taken for such exact justice that hath no unrighteousness admixt with it, such righteous men may not be found, since in many things we sin all. 
James 3.2.  Or should a comparison be made with that justice which is in God, this in a creature may not be expected; 
Job. 4.17.  for shall mortal Man be more just then God? shall a man be more pure then his maker? But let justice and righteousness be examined and measured according to the condition of this life, so all the elect that are destined to eternal life, may in some sense be called Righteous and just men.  

1 Cor. 1.30.  First and especially for the imputation of Christs Righteousness; for he to them is made justice. Secondly, Because a comparison being made of their lives and actions with the ways and works of the most men, they may well be honoured with the name of Righteous; such was Noah, Job, Zachary, and his Wife Elizabeth, both just before God. Or thirdly, Righteous they may be said to be for their sincerity, being far from all hypocrisy, deceit, and guile. Or lastly, in respect of their works, which are the fruits of their faith informed by charity, according to which they shall be judged,( as appears, verses 35, 36.) and for the doing of these accounted and accepted for righteous.  
It was a question wisely proposed by the young Pharisee, that came to our Saviour; 
Mat. 19.16.  Good Master, What shall I do to inherit eternal life? that something was to be done, he knew, without which eternal life could not be had, and gladly he would know what that was; Now our Saviour sends him and the Lawyer to Moses; 
Luke 10.28.  Do saith he, what the Law prescribes, and live. Not intending thereby that he should obtain Life; for Christ knew that his performance would fall short, but to humble the pride of the young man and the Lawyer, by setting them a task which they must labour to perform, if ever they meant to, attain to life. A life led by the prescript of Moses Law, an honest and a godly conversation, 
Mat. 3.8.  fruits worthy of Repentance, must be brought forth by that man, whom God will denominate Righteous. For howsoever we shall not be justified for them, yet God will never reckon us for just and Righteous men without them. Talk no more then of faith without works; 
James 2.17, 18.  for what shall it profit a man, to say he believes in God who is in heaven, when he so leads his life as if there were no God in heaven? Is this man, do you think, one of those righteous that shall inherit eternal life? No, no, The life of Grace is the way to the life of Glory.  
A life of Nature there is, when our soul dwells in this Body, and informs, and enlivens, and moves this earthly burden. A life of Grace there is, when the Spirit of God dwells in the soul, and frees it from the command and dominion of sin. And a life of glory there is, when the Body united to the soul, or the soul alone shall be united to God. The first is common to all, the last proper unto those who in this life shall follow the conduct of Grace, and live a righteous, sober, and godly life. For this is Saint Pauls chain; Those whom he did fore-know, those he did predestinate to be conformable to the image of his Son; whom he did predestinate, 
Rom. 8.29, 30.  them he called; whom he called he justified; whom he justified, he glorified. Glorified is the last link, Predestination is the first, and that limited by Conformity to Christs image; the intervenients are Justification, Vocation: Out of which we may collect, that if we mean to arrive at the life of Glory, by the way we must take heed to our calling, have a care to be assured of our justification; which assurance quoad nos, will arise by a life conformable to the image of Gods son. In a word, we must endeavour to serve God in righteousness and true holinesse, which alone can quiet our consciences, and assure men that we are righteous before God.   

USE.  
Tis an error then that is hatched in profane mens brains, who suppose they shall come to the life of Glory, though they never walk in the way of Grace. Let their life here be never so dissolute, never so licentious, yet they make no question to arrive at heaven, and live there for ever. This were to go to heaven per saltum; for doth not Saint Paul say, those who will be glorified, must be conformable,& c? doth not Saint John say, He that hath this hope, purifieth himself? that is, 
1 John 3.3.  is every day in his progress, endeavour, study of Sanctification. If this benefit and reward were common to all, and not proper to those who live the life of Grace, less care might be had of it: But since it is peculiar to some alone, to the regenerate, to the sanctified, to the conformable, to the Righteous, let our greatest labour be to be found among these persons, and since we have such promises, 
2 Cor. 7.1.  let us cleanse ourselves from all filthiness of the Flesh and Spirit.  
Blessed are the pure in heart, for they shall see God: blessed are they which hunger and thirst after righteousness, for they shall be satisfied. See God, 
Mat. 5.6, 8.  I know you all would; to be satisfied and blessed, not a man alive but desires to be; but this desire will be utterly frustrate, except an earnest and constant hunger and thirst after righteousness, except purity of heart do accompany it: Of which if you fall short, see God you shall not; admitted within those celest●al courts you never shall be; But you shall stand without among the Dogs, that is, the contemners and snarlers at Holy things, among enchanters, and murtherers, whore-mongers and Idolaters, 
Rev. 22.25.  among th●ives, covetous persons, and extortioners, &c. for all these are without the gate of the City.  
Be not deceived; for they which do such things, 
1 Cor. 6.9, 10.  shall not inherit the kingdom of God. I say not, all that have done these things, but only such as do, which notes a present and continual act of doing wickedly. As if the Spirit should have said, All they who do this, and die thus in their sin, without remorse and amendment, shall never inherit eternal life. He then who means to live in heaven, must begin his life of heaven upon earth; he must have his conversation with Saints there, though he live and converse with sinners here; like to an Eagle, he must cast his beak, 
Psal. 103.5. Col. 3.9, 10.  or a Serpent slip off his old skin, that is, he must put off the old man that is corrupt, and put on the new man which is after God, and so he shall see God at last in his flesh, and live for ever.   

The CONCLUSION.  
Behold I have set before you good and evil, blessing and cursing, 
Deut. 30.19.  life and death, a Kingdom in heaven replenished with rest, with joy, with glory such as fades not, 
1 Pet. 1.4.  such as fails not: as I did the last day the torments of hell, which shall universally afflict, uncessantly torture, everlastingly punish, in a word, 
Mat. 25.41.  a torment prepared for the Devil and his Angels; and for such malicious spirits, you cannot imagine the torments to be easy. And if neither of these, nor joys, nor sorrows, nor glory, nor shane, nor life, nor death, nor reward, nor punishment, nor heaven, nor hell can work upon you, I am at a Non plus; what words shall I use to do you good?  

1 Tim. 5.21. cap. 6.27. 2 Thes. 1.8.  I have power to charge you here in the presence of God the Father, and of the Lord Jesus Christ, who shall show himself from heaven with his mighty Angels in flaming fire, rendering vengeance not only to them that know not God, but to them also that obey not the Gospel of our Lord Jesus Christ, that you do as you are taught, become new creatures, and live holy lives, if you mean to escape the wrath to come. 
Rom. 6.19. Rom. 12.1.  But I rather choose to speak to you after the manner of men. I know Men, good natured men are most easily drawn on by love and kindness, by honour and rewards. By the mercies of God then, even the mercies of God the Father: By the Meritorious death and bitter passion of the Son, 
Gal. 2.20.  that Son of God, who loved us, and gave himself for us: By that joy and glory, by that life, that everlasting life he hath prepared for us, I beseech you, 
Heb. 11.16.  that you would be righteous, you would be pure, you would be holy.  
Look not on me who commence this petition, but look upon your own souls for which I commence it, and have pity on them. The benefit will be yours, the life yours, I shall but share with you. Only the greater share I shall have, the more of your souls enter into heaven. T'is my humble svit to God, that they may all come thither: For thither, if they come not, they must go to a worse place: it grieves me to say whither, the torture of that place is so extreme.  
Surely there is a heaven, there is a hell; and as sure there will be a day, when the Judge shall be set, the books opened, sheep and goats appear, and enquiry be made, 
Isa. 62.6. Ezech. 33.6, 7.  whether we the Watchmen of Israel have stood upon our watch, and given you warning, and whether you of the Laity have been content to be warned. Deceive not your own souls; think not when these words are ended, they shall scatter and vanish in the air, and never be called for again. For the day will come, when for these, and all the rest, an account must be made. It will be  told you then how the rejection and malediction, the pain and perpetuity of pain, those four Essential parts of hellish torments, were presented at large unto you, and all for no other end, but that you come not into that place of torment. 
Luke 16.28.  You will be put in mind then, that a Kingdom, a Crown, a blessing, a life full of joy and honour; honour at Gods right hand, that was durable and lasting, nay everlasting was prepared for you; and yet how much you did undervalue all these for some petty profit or pleasure. The account will be strict, the answer I fear me, will be very could and faulty.  
That which may be for your advantage, will be, that while you have time, 
Wisd, 1.12. Jer. 5.31.  you no longer seek death in the error of your life, but sit down, and sadly bethink yourselves, whar will become of you in Novissimo, at the last Day. Yet you have Hell before you, tremble you not at the Name! quake you not at the torments? See, the fire burns, the smoke ascends, and the Ghosts roar; The mouth is open, and if you come once within it, there is no getting out, but you shall be burnt, and tortured and tormented for ever.  

Den. 1.6.  I know your knees are ready to smite together at this report. So many of you then as intend to led a new life, and to enter your names in the catalogue of the Righteous, Lift up your heads, 
Luke 21.28.  and behold a more comfortable spectacle; Your Saviour at the right hand of God, the Saints your brethren singing Hallelujah, life prepared for you, a Kingdom of which you are heirs, Crowns for your heads; palms for your hands, robes for your backs, 
Rev. 7.9.  a most glorious state which will never come to an end.  
I cannot leave you in a better place and better company; be righteous, and enjoy it; serve God, and be thus happy. Now that God who hath prepared this place for our souls, prepare our souls for this place. Prepare them in holiness; prepare them in desire, that when this life of Nature, which is but a bubble, a smoke, a shadow, shall vanish away, we may be partakers of this joyful, glorious everlasting life in heaven; Which God Almighty grant unto us all for his Son Jesus Christs sake, to whom with the Father, and the Holy Spirit, three persons, and one God, be a cribed all glory, honour, praise, power, and Dominion, this day present and for ever, Amen.     

Books Printed or sold by William Leak, at the sign of the Crown in Fleet-street, between the two Temple-Gates.  

A Bible of a very large Roman Letter, 4.  
Book of Martyrs, f●l.  
Adams on Peter, fol.  
Willet on Genesis and Exodus, fol.  
Elton on the Colossians, fol.  
Yorks Heraldry, fol.  
Orlando Furio o. fol.  
Wilkinsons Office of Sheriffs. 8.  
Parsons Law. 8.  
Mirror of justice. 8.  
topics in the Laws of England. 8.  
Delamans use of the Horizontal Quadrant.  
Wilbeyes second set of music, 3, 4, 5, and 6. Parts. 4.  
Corderius in English. 8.  
Dr. Fulks Meteors, with Observations. 8.  
Ma●thus Artificial Fire-works.  
Nyes Gunnery and Fire-works.  
Cato mayor, with Annotations.  
mell Hel●conium, by Alex. Ross. 8.  
Nosce teipsum, by Sir John Davis. 8.  
Animadversions on lilies grammar. 8.  
The History of Vienna and Paris. 4.  
The History of Lazarillo de Tormes.  
Hero and Leander, by George Chapman, and Christopher marlowe.  
The Posing of the Accidence.  
Gullians Heraldry, fol.  
Herberts Travels, fol.  
Man become guilty, by John Francis Senalt; and Englished by Henry Earl of Monmouth.  
Aula Lucis, or the House of Light.  
Christs Passion, a Tragedy by the most learned Hugh Grotius.  
Callis learned readings on the Stat. 21. Hen. 8. Chapter 5. of Sewers.  
The Rights of the People concerning Impositions, stated in a learned Argument, by a late eminent Judge of this Nation.  
An exact abridgement of the Records in the Tower of London, from the reign of K. Edward the second, to K. Richard the third; of all the Parliaments holden in each Kings reign, and the several Acts in every Parliament, by Sir Rob. Cotton Kt. and Baronet.  
Methematical Recreations; with the Horological dial, by William Oughtred, 8.  
The Garden of Eden both parts, or an accurate description of Flowers and Fruits now growing in England, by Sir Hugh plate, Knight.  
Solitary Devotions with man in glory, by the Arch-bishop of Canterbury, 12.  
Exercitatio Scholastica.  
The several opinions of sundry Antiquaries, viz. Mr. Justice Dodridge, Mr. Ager, Francis gate, William Cambden, and Joseph Holland, touching the Antiquity, Power, and proceeding of the High Court of Parliament in England.  
The Idiot in four Books; first and second, of Wisdom; third of the Mind; fourth, of the experience of the balance.  
The Life and reign of Hen. 8. by the Lord Herbert, fol.  
France painted to the life, in four Books; the second Edition.  
Sken. de significatione verborum. 4.  
The Fort Royal of holy Scripture, by I. H. the third Edition. 8.  
An Apology for the Discipline of the ancient Church, intended especially for that of our Mother the Church of England, in answer to the Admonitory Letter; lately published by William Nicolson archdeacon of Brecon.  
Le Prince d' Amour, or the Prince of Love, with a collection of several ingenious Poems and Songs by the wits of the Age.  
The Solemn league and Covenant Arraigned and Condemned by the sentence of the Divines of London and Cheshire, delivered in their respective Queries and defensive Doubts and Reasons, touching the Oath printed with an[ &c.] by the mistake of the Transcriber: The reason of the first writing, and the present publication is rendered to the Reader in the Epistle. By Law▪ Womock, D. D. and archdeacon of Suffolk.  
The result of false Principles, of Error convicted by its own Evidence, &c. Now in the Press.   
FINIS.